Children of the Five Winds

Abertura

Children of the Five Winds

The Essential Guide to the Burning Sands

Credits

WRITING AND DEVELOPMENT

Leah Hawthorne, Robert Denton III, Max Brooke, Josiah "Duke" Harrist,

D.G. Laderoute, Riley Miller, and Monte Lin

EDITING AND PROOFREADING Christine Crabb and Jennifer Green

RPG MANAGER Sam Gregor-Stewart

FRANCHISE DEVELOPMENT

Andy Christensen, Joe DeSimone, Ness Jack, Matt Keefe, Charlotte Llewelyn-Wells, Brian Mulcahy,

Gwendolyn Nix, Katrina Ostrander, Sean Ryan, Ashley Stephens, and Nick Tyler

CULTURAL AND SENSITIVITY REVIEW Sachiko Burton and Neha Patel

SENSITIVITY REVIEW COORDINATOR Erin Olds

FRONT COVER ART Antonio Maínez Venegas

BACK COVER ART Axel Hutt

INTERIOR ART

Xteve Abanto, Imad Awan, Drew Baker, Stefano Baldo, Marius Bota, Noah Bradley, Sergio Camarena, Billy Christian, Calvin Chua, Leanna Crossan, Mauro Dal Bo, Nele Diel, Guillaume Ducos, Erick Efata, Shen Fei, Marko Fiedler, Victor García, Vlad Gheneli, Hail Hoang, David Horne, Lin Hsiang, Axel Hutt, Jason Juta, Pavel Kolomeyets, Antonio Maínez Villegas, Jorge Matar, Joyce Maureira, Aaron Miller, Krzysztof Ostrowski, Carlos Palma Cruchaga, Borja Pindado, Polar Engine, Eli Ring, Adam Schumpert, Oliver Specht, Nikolay Stoyanov, Darren Tan, Albert Tavira, Isuardi Therianto, Le Vuong, and Mario Wibisono

CARTOGRAPHY Francesca Baerald

ART DIRECTOR Antonio Maínez Venegas

GRAPHIC DESIGN MANAGER Paco Dana

GRAPHIC DESIGN Sonia Gallardo Márquez

MANAGING RPG PRODUCER Curro Marín

EDITORIAL MANAGER Croc

STUDIO COORDINATOR Stéphane Bogard

HEAD OF STUDIO Michael Croitoriu

PLAYTESTERS

Thomas van den Berg, Cady Bieleki, Joe Bielecki, John Carico, Nicole Conley, Julien Escalier, Mitchell Duane Freeman, Romain Labrot, Brian Lewis, Jamie Lewis, Francios Martinez, Tom Nys, Kyle Pritchard, Karol Rybaltowski, Erik Strybos, and Joris Van der Vorst

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TABLE OF CONTENTS

Table of Contents

4 INTRODUCTION

6 Welcome to the Plains

7 CHAPTER 1: the way of winds

8 The Sand Road 12 Tribes of the Ujik 19 Khanbulak 30 The Ganzu of the Hidden Valley 31 The Qamarist Caliphate 38 The Unicorn Clan 41 Families of the Unicorn

73 CHAPTER 2: The Blessings of the sands

74 The Fox Clan 83 New Schools 93 New Advantages and Disadvantages 97 New Samurai Heritages 99 New Gear and Items 104 Blessed Treasures 106 Meishōdō Talismans 107 Item Patterns 108 New Techniques 116 New Item Quality

117 CHAPTER 3: the gifts of the world

118 Currency in the Cradle of the World 123 Language 125 Otherworldly Encounters 133 New Conditions 134 New Titles 138 Tenet of Bushidō: Compassion 140 New Demeanor: Compassionate 140 New NPC Templates 141 Horse Templates 143 New NPCs

157 CHAPTER 4: the lost writer

158 An Investigation in the City of the Rich Frog 158 Part One: Adventure Background 161 Part Two: Investigation 169 Part Three: Confrontation 170 Part Four: Resolution 170 Dramatis Personae

Under such a deep blue sky, the Ide trader felt his voice could complement the sun and the mountains. “To sweep away a merchant’s daughter,” he sang, letting the echo be his companion until another voice called out, giving him pause.

There was that story of the demon who used a traveler’s echo to lure him into a canyon, the trader thought. Best ignore the voice.

But wait…there is also the story of the oasis, the trader pondered, with a lonely djinni whispering for company, willing to grant riches for a good story or song…

“Hello, cousin!” a very human voice said, cutting through the air. An Ujik hunter on a lean and athletic horse rounded the bend, pelts draped over the back of her horse, along with a freshly dead marmot, already drained of blood. Her unstrung bow hung by her side, and she carried a light spear, idly walking the butt along the ground. “I heard a song and thought of the djinni and the oasis, so I rode your way.”

“Hello!” The trader beamed, his heart settling now, no longer concerned about demons, djinn, deadly echoes, or riches. “I am Ide Katatsune, riding to Khanbulak. Where are you headed, cousin?”

“Nomolun, a daughter of Erdene,” the Ujik hunter replied. “I’ve business in Khanbulak too.”

Nomolun’s horse easily trotted up to Katatsune’s sturdy but slow mount, weighed down by packs, boxes, and bundles.

“Shall we ride to Khanbulak together?” she said. They rode in silence for quite a while, stopping every so often to eat, to drink, or to rest. Katatsune noted his companion’s furs and leathers, practical and well-worn, perhaps well loved. He himself wore a fur jacket over his Rokugani clothing, gifted to him by a merchant in Khanbulak.

“You mentioned the story of the oasis and the djinni?” Katatsune asked, breaking the silence. “Have you heard the tale of the prince who fell in love with the water at an oasis?”

“Of course,” Nomolun said, “but it’s a good story, always fun to hear as one rides.”

“Oh, I had hoped you hadn’t heard it. Sometimes a good story is better when the listener’s unfamiliar with it.”

“Hmm, what about the one about the archer who threatened the moon for stealing her love?”

“Oh, that is a good story too! Please, tell if you wish.”

“No, no, no. You’re right. Stories are better when they are new,” Nomolun said. “I’m sure I know one you don’t. I’ll remember one to entertain us.”

“Most likely I’ll be the one to entertain,” Katatsune said, with a gleam in his eye. “Among my peers, I’m the most knowledgeable in Rokugani stories.”

“Well, we all know all Rokugani stories came from the Ujik,” Nomolun said with a grin.

“Cousin, if you happen to find a story, Ujik or Rokugani, I haven’t heard, then I’d happily buy you something at Khanbulak.”

“Really?” Nomolun replied, in such a way that Katatsune wondered if he had fallen into a trap. “There’s a Rokugani robe I’ve always wanted…”

“Don’t underestimate me, cousin. We don’t have to make this wager.”

“We have several days left before Khanbulak. Wagers and stories can make it shorter.”

“Well, there is a Qamarist scroll waiting for me there…”

For the next few days and nights, the two offered and counteroffered different stories, revealing both to have collected a vast repertoire of tales.

“How about the fairy woman in the kami-woven boat?” Katatsune offered.

“Skin as pale as the moon and hair red as blood?” Nomolun said. “The entranced fisherfolk returned her to the sea, yes?”

“Well, perhaps the baby in the bamboo reed?” Nomolun nodded. “And the bamboo cutter found a piece of gold in bamboo every day after. How about the wolf and the crow who nursed the orphan to health? The queen who defeated the fifteen-headed demon?"

In many ways, they did entertain themselves with this contest; they compared how they’d heard each story and how different their versions were. Yet both Katatsune and Nomolun felt the sting of pride. Surely one of them must know a story the other did not?

“It doesn’t seem we’ll ever find a winner.” Nomolun’s grin had faded by this time. At their last camp, she had been quite surly.

“I have taken all the air from the sky with my suggestions,” Katatsune said, also exhausted, not by the trail but from their days-long back-and-forth. “Why don’t you tell me the story of the archer, her love, and the moon?”

Nomolun spun back to their first conversation. “But you said you had already heard that one.”

“Ah, I did, didn’t I…” The trader sifted through his memory. “But I’m out of stories to tell, and I have always found the Rokugani version lacking.”

“Oh, how does yours go?” “Much pining. Very careful. The love stares at the moon as the archer fires arrows near her with his poems tied to them.”

“Oh! In ours, the archer thinks the lover has run away with the moon, but there’s always mystery in each telling.” Nomolun’s hands fluttered like birds, gesturing to unseen people. “Each storyteller changes the end as they see fit. Some say you can tell how much love has embittered their hearts by their ending…”

Katatsune sighed in relief, mentally allocated some money for Nomolun’s kimono, and let his imagination soar with Nomolun’s words.

CHAPTER 1: THE WAY OF WINDS

Welcome to the Plains

At the dawn of the Emerald Empire, most of the Kami, the Divine Siblings who fell to the Mortal Realm from the stomach of their father, Lord Moon, set out to pull together the myriad groups of people scattered across the land to create what is Rokugan today. One of the siblings, Shinjo, chose another path: she took a group of her followers and left the lands they knew behind to see what lay far beyond the borders of the known. Centuries later, the descendants of these explorers returned, bringing with them new knowledge, cultural practices, traditions, appearances, and mannerisms—all collected from generations of seeking, searching, and learning. Now, members of the Unicorn Clan act as the ambassadors of Rokugan, maintaining connections and trade with those who live outside the Emperor’s rule.

Adventure Seeds

Throughout this book, you will find sidebars like this one presenting adventure seeds for GMs. If you are a player, you might want to avoid reading these, as doing so could spoil things should your GM adopt any of the ideas! If you are a GM, you can expand on these seeds to create full-fledged adventures, take bits and pieces, or simply use them for inspiration.

The hook provides the context for starting the adventure and introduces the important NPCs. We also provide a suggested way to involve the PCs in events, which you can tailor to fit your campaign.

In the next part of an adventure seed, we briefly describe the most likely way for events to escalate, further embroiling the PCs and raising the stakes.

Finally, we offer a likely climax for the adventure, whether it is a decisive encounter with an NPC or a difficult choice the PCs must make. By this point, the events of the adventure are likely to have taken unexpected turns based on the PCs’ actions, and you should feel free to modify the climax or resolve matters in whatever way fits the ongoing campaign.

一 Hook

二 Rising Action

三 Climax

What is in this book?

Children of the Five Winds is a guide to the Plains of Wind and Stone, the Burning Sands, and many of the cultures that live in those regions and even farther afield. This book covers a broad span of topics, including the Unicorn Clan; several groups outside of Rokugan; horses; meishōdō magic (also known as name magic); trade and language; and supernatural encounters, pacts, and talismans. This book’s new techniques, artifacts, weapons, armor, titles, non-player characters, schools, and cultural information will help GMs and their players explore the vast plains and deserts that the Unicorn Clan has raced across for centuries.

Chapter 1

The Way of Winds gives players and Game Masters information on the free-spirited and worldly Unicorn Clan and their five families: the Ide, Iuchi, Moto, Shinjo, and Utaku. This chapter also gives a fair amount of information on the Sand Road, the deserts and plains to the northwest of Unicorn lands, and the Ujik and Qamarist peoples that live therein.

Chapter 2

The Blessings of the Sands offers players and game masters a new minor clan—the Fox—as well as new schools, techniques, items and equipment, patterns, and heritages. This part of the book focuses on new player options to bring to life games revolving around the Unicorn Clan, the Fox Clan, and the factions that they interact with that live outside of the borders of the Empire.

Chapter 3

The Gifts of the World is primarily for game masters and offers information on trade, language, and otherworldly encounters. It includes new conditions and titles to use in games, as well as a large collection of new non-player characters and horse templates.

The Way of

Winds

C H A P T E R1

Shinjo Kaede’s parents watched their grown but not mature child scream at Matsukaze, the family’s untamable horse. “Demon!” Kaede shouted. “You should have been named Demon!”

Kaede, their right arm still in a sling, held a large stick in their left hand, ineffectually waving it about. The horse neighed and whinnied, mocking their feeble threat.

Kaede’s father frowned. “I am not sure which is more unruly.”

“Do you know the name other people call our child?” Kaede’s mother said. “The Fire- Eyed Oni Kaede.”

“Hmph. They are rather willful…” “Others call them a terror.” Kaede yelled, an animalistic bellow, unafraid of being kicked again. They threw the stick at the horse and it hopped away, neighing loudly. They stomped their feet until the dirt became a cloud around both of them.

“This is all I can think of, to teach our child patience,” Kaede’s mother said.

“Could we not…simply set them free, to be wild out in the wild?” their father said.

“Dear, that would be cruel.” “To Matsukaze or to Kaede?” he said with an exasperated chuckle.

The Sand Road

In the middle of the ninth century, the Unicorn Clan were in dire straits. Although they had only returned to Rokugan just thirty years before, they had already begun to alienate their allies among the Great Clans, and their enemies were growing steadily bolder. For all their talk of coin’s “tainting” effect on a samurai’s heart, the Great Clans were wealthy beyond compare, and the Unicorn lagged far behind. They owed more favors than they could repay, and although they had crossed the desert and spent nearly eight hundred years beyond Rokugan’s border, they had little to show that would give them clout in a land where strangers were distrusted. They were, as their few allies put it, “a camellia without roots.” To survive, they would need to find a way to sustain the clan even in a hostile homeland. Newly ascending to become Great Khan, the Unicorn Clan Champion Shinjo Temujin promised his father, the hero Shinjo Nishijin, that he would find them a new source of wealth and power. In 845, he looked to the west and saw opportunity.

Temujin ordered his outriders to ride into the west and find a safe route to the World’s Garden and the Conqueror’s Sea. This route would wind through the Burning Sands and alongside the Ivory Kingdoms. Five years passed, and only half the scouts returned, but they carried with them a map of the safest route: a path that would soon become the Sand Road.

Temujin knew that if he could establish a safe, open, and well-defended route from the west, through the desert, to the traditionally closed and out-of-reach markets of the Empire, then the treasures of the west would flow like a river of gold to the lands of the Unicorn. Choosing the city of Khanbulak as his terminus, he secured the route with the loyal Moto family and ordered way stations built along the path, each one a half day’s travel from the last. With shelter, protection against bandits, and maintenance paid for by tariffs, soon the Sand Road attracted merchants from all the surrounding lands. By taxing access, the Unicorn refilled their coffers, and soon they would fund many good works that would restore their lands to their former glory. Unicorn goods flowed to the western markets of the Caliphate and the Ivory Kingdoms, and wealth funneled back to Unicorn lands. What treasures they did not keep, they sold to the Imperial families and the other clans.

Today, the Sand Road is the largest trade route to Rokugan, carrying a near-constant stream of goods and riches. It has made Khanbulak the largest and most prosperous city in Unicorn lands, and it has cemented the Unicorn as one of the clans most valuable to the Empire’s economy. Without the Sand Road, Rokugan’s wealth would be only a fraction of what it is today, and very little would be known of the outside world. The Sand Road is a powerful tool for rulers who know how to use it.

Unicorn Trade along

the Sand Road

As the primary benefactors of the trade route, and the only clan with access to the Sand Road, the Unicorn Clan are positioned to gain the most from the arrangement. Foreigners are forbidden by Imperial edict to wander on Rokugani soil, and that soil includes the many rich marketplaces across the Empire. If anyone outside Rokugan wants access to those markets and they cannot afford the costly and risky routes by sea, they must approach the Unicorn. Merchants pay tariffs to the clan to access the road, and the Unicorn have the first opportunity to divert goods to wherever they want.

Trade is not the only thing that comes down the Sand Road. Exposure to new ideas, culture, art, and inventions has benefited the Unicorn greatly, and the trust of the Imperial families allows the Unicorn to filter what they deem would be acceptable to the rest of the Empire. The vibrant cultural exchange along the Sand Road has led to wider stability throughout the Burning Sands, and so, to the Unicorn's credit, most neighboring lands see the road as a source of lasting peace. Indeed, new settlements frequently pop up near the Sand Road, relying on both the constant trade and the protection of the patrolling Moto family to survive.

The Moto in particular have seen a drastic increase in power and influence since the Sand Road’s establishment. As the route’s primary stewards, they are charged with defending and supplying the various way stations along it, and they receive a greater portion of its taxes. The Moto rely on the allied settlements along the route to aid them in keeping it free of bandits and hostile takeovers.

Only once has the Sand Road fallen out of Unicorn hands. In 1072, the caliph of Qamari, Ali al-Walid, seized a large portion of the Sand Road near the Hidden Valley of the Ganzu people, who were allies of the Moto family. It took two years for the White Guard and Battle Maidens to reclaim the territory and force a peace, and the Unicorn have closely guarded the road ever since.

The Unicorn’s primary exports along the Sand Road are silks, teas, and work animals. Horses and riding ponies are among the trades in highest demand, as p. 9 the clan’s reputation for excellent steeds reaches farther than the Empire. Some goods from the other Great Clans find their way along the Sand Road, but only after they have been obtained by the Unicorn. Rokugani art is quite popular throughout the Sand Road; it is considered both exquisite and exotic. There are markets in the Cradle of the World for Rokugani swordcraft and armor, which are valued as artful curios rather than purely as weapons.

While many within the Great Clans are unaware of this, the quality of Rokugan’s silk is the envy of neighboring nations; their silk is highly sought on the Sand Road. Porcelain is another highly valued item. Other than Yobanjin tribes and the people of the Land of Four Rivers (where porcelain was invented), the Rokugani are the only people who know how to make it. Finally, surplus rice is a major export to foreign markets, where it is often sold for three times its worth in Rokugani markets.

Sand Road Way Stations

Without way stations, the Sand Road simply would not exist. These small, well-guarded outposts are equipped with storehouses, stables, water sources, and places to stay. The largest way stations are similar to small keeps, with aqueducts and protective walls, as well as a town thriving nearby. Traders may stay in a way station without paying, but the wise realize their tariffs are what contributes to each station’s upkeep.

Sadly, many way stations are not nearly as stocked or protected as they ought to be. Further, the Sand Road is nearly 12,500 li in length and runs across many different landforms, some of which are deadly. Even so, the journey is only possible due to the way stations, and perhaps one day, the last of the planned stations will finally be complete.

Qamarist Caliphate Trade along the Sand Road

The vast Caliphate of the Qamarist faith is a nation that rivals Rokugan in size. It is spread across the mountains of Shem and Qamar and down into the “land between two rivers,” the Cradle of the World. The great city of al-Zawira is the capital of the Nehiri people and a massive hub of wealth, knowledge, natural philosophy, and trade. Its people have an entangled past with the Unicorn Clan: the old Empire of Rempet, which stood here before the Caliphate, was broken by Shinjo and the Ki-Rin long ago.

The city grows thanks in part to trade along the Sand Road, and the Unicorn are among the Caliphate’s primary importers. Among the many goods the Qamarist Caliphate exports to the Empire is watered steel, often in the form of blades and other weaponry. Al-Zawira’s tin-glazed pottery is in high demand throughout the Empire for its exquisite quality, as is its metallic-glazed lusterware. Al-Zawira’s famous carpets and rugs are another high-demand export, contributing to the city’s already thriving market, as carpet-- weaving is an essential part of the region’s culture. An unexpected high-demand item is hard soap, which is often exported in massive carts to Khanbulak, where it is hand carved into delicate shapes before it is sold throughout Rokugan’s markets.

Additionally, exports like honey, lump sugar, spices, dried fruits such as dates and apricots, olive and walnut oils, thin papyrus (which, being made of animal hide, is rare in Rokugan), exotic seeds, bulb plants, and raw jade are all traded from the Caliphate to the Empire. The Unicorn also import artifacts like copper astrolabes and telescoping spyglasses, sometimes selling them on the secondary market or keeping them as curios.

In exchange, in addition to the Empire’s silks and teas, the Caliphate seeks various medicinal remedies for use in their potions. A lesser import, sake, is also growing popular in the city, although the Caliphate officially frowns on alcoholic consumption.

Ivory Kingdoms Trade

along the Sand Road

Despite being relatively close neighbors, Rokugan and the Ivory Kingdoms have very little contact. This is partially due to the tainted stretch of land forming a barrier between them: the Shadowlands, south of the Crab lands, border the haunted rainforests known to the Ivory Kingdoms as the Ghostlands. Some brave sailors of the Ivory Kingdoms attempt to reach the Emerald Empire along the Sea of Troubles, and a few Mantis Clan vessels have risked the trip to conduct trade. Still, most who seek trade with Rokugan rely instead on the Sand Road.

The largest import from the Ivory Kingdoms is jade, both as raw, uncut stone and in the form of artifacts such as dagger hilts or inlaid bronze pendants. Additional imports of spices, dyes, rubber plants, cotton, and precious stones such as lapis, coral, and pearl are also common. Spices and aromatic woods are especially important, as many are used for making incense, in addition to flavoring foods. Dark mahogany is especially valued and sells for a high price.

While Rokugan has many glassworks, Ivory Kingdoms glassware is a highly valued luxury good, considered far superior for its beauty, clarity, and durability. Even small glass beads are prized, and priests note that prayer beads originating from the Ivory Kingdoms seem to be better at attracting the elemental spirits called kami. Transporting the most exquisite glassware is an expensive endeavor, but many powerful daimyō will gladly pay for a few samples, as they are impressive statements of status.

Another highly valued import from the Ivory Kingdoms is medical texts. Medicine in Bhavyatapura, the City of Splendor, is far more advanced than the practices in Rokugan, and translated anatomy texts and restorative recipes are frequently sought by Rokugani libraries and temples. Examples of the kingdom's medicinal cures are also highly valued.

Perhaps ironically, while the Ivory Kingdoms export gold to many other nations, there is little demand for the metal in Rokugan. The Empire has many of its own gold mines, and gold jewelry is not a common adornment in Rokugani culture.

Like the Caliphate, the Ivory Kingdoms highly value the Empire’s silks and teas, although their own domestic production of both is quite plentiful. From the Unicorn Clan, they seek riding ponies and work horses. While the Ivory Kingdoms are rich in gold, silver and copper are far rarer in their lands, and Rokugan meets some of this demand.

One unexpected major export is Rokugani hanabi, or fireworks, which are highly prized by the nobility in Bhavyatapura for their vivid color and unusual displays. The Unicorn regularly sell prepared festival fireworks to Ivory Kingdoms envoys, even trading with the Agasha family of the Dragon Clan to keep up with the high demand.

Ujik Trade along the Sand Road

The Ujik tribes have a strange relationship with the Sand Road. While they may conduct trade through the various way stations along it, most feel that their relationship with the Moto should supersede any taxes or fees for trading there. Some Ujik tribes prefer to raid the Sand Road rather than trade along it, while others, having learned that foreign traders have difficulty distinguishing them from the Moto, take advantage of this fact whenever they can.

Ujik who do trade often do so in raw wool or woolbased textiles. The Unicorn forbid any non-Unicorn from trading horses along the route (as the clan would prefer to be the only ones in that particular market), but the Ujik do sometimes disregard that decree, or attempt to bypass it by trading mules and hinnies, which are not technically horses.

Yet the most common thing the Ujik trade is their own protection. Several tribes are quite familiar with the lands surrounding the Sand Road, and Ujik-- protected caravans are marginally more likely to arrive at their destination. While the Moto do not exactly encourage this trade, they have also been known to hire Ujik tribes to protect the way stations, especially when tensions with trade rivals are high.

The Land of Four Rivers and the Sand Road

Many historians treat the Land of Four Rivers as the precursor to the Empire, for it was that land’s culture that influenced the northern tribes who would one day follow the Kami. Some say that Shinsei himself was from that land and that the philosophy of the Five Rings may even have originated there. In the time that has passed since the Kami’s arrival, Rokugan has blossomed into its own unique culture with its own traditions. Yet while the Land of Four Rivers remains isolated from much of the world for reasons one can only speculate on, now and again artifacts of that land find their way to the Sand Road. The Unicorn use their influence to obtain these artifacts whenever possible, not only for their great value, but as another connection to their people’s ancient origins.

Looking the Other Way

Imperial edict explicitly forbids contact with foreigners, and trade with them is similarly forbidden. So why is the Sand Road even tolerated? It is no secret that the Unicorn are trading with nations beyond Rokugan’s borders, so why are they allowed to do it?

Perhaps the simplest reason is that the Empire’s economy, and in fact its very way of life, depends on trade outside its borders. Importing and exporting goods allows the Empire’s economy to grow larger than it would otherwise, while also offering access to items that are not native to Rokugan but upon which Rokugan’s people nonetheless depend. It also allows them to trade surplus, which is important for maintaining the health of the Empire’s markets. Diplomats of the Tortoise Clan have also advised that limited trade placates the more “aggressive” nations that would otherwise eye the Empire’s wealth of resources: a steady flow of porcelain and silk goods may well prevent invasions that the Empire is unprepared to repel.

It is also useful for the Imperial families to “overlook” foreign trade in specific places in order to contain it to those places. This allows them to control the degree of access without creating rampant unauthorized markets. The ever-present implication that Imperial intervention will stamp out markets that do not self-govern prevents these markets from growing out of control. This trade is often conducted on land that is technically outside the Emerald Empire, and therefore deemed not in violation of edict.

The Unicorn are not the only clan to conduct such trade. The Phoenix and Dragon have limited trade with the Yobanjin peoples of the north, while the Mantis Clan retains contacts with faraway lands and many island nations off the coast.

Tribes of the Ujik

The name “Ujik” is a title given to the myriad peoples and tribes living in the Burning Sands. These people have different spiritual beliefs, foods, and traditions, but all share a similar nomadic lifestyle and a deep appreciation for their horses and steeds. While skirmishes are common between tribes over hunting routes, water access, and territory, most Ujik are bound together by a series of interlocking treaties, marriages, and agreements. While there are too many tribes to name, some notable tribes are the Barga, Daur, and Nokhoi.

The Barga, also known as “the people at the land’s end,” are renowned explorers, traveling regularly beyond the borders of the Burning Sands. Their name is in reference to the myth that their ancestors traveled so far that they reached the end of the world, where they gazed down a cliff that dropped into the nothingness. There, it is said, something gazed back at them, and a Barga chief spoke with the being that held up the world. Some say this being took the form of a giant woman, carrying it like a basket over her head; others say it was a gazelle that held the round disk of the world delicately between two horns. While the Barga are secretive in nature, it is said that their extensive travels have gained them incredible knowledge and exotic items.

The Daur, also known as “those who seek,” are excellent cartographers who dedicate themselves to mapping out every inch of the Burning Sands. They seek out the dead cities, crumbling temples, and hidden catacombs spread throughout the sands. Those who desire to travel the sands or find their hidden treasures and secrets go first to the Daur. Some even say that the Daur are in contact with some of the more unusual creatures of the desert, learning their languages and secrets.

The Nokhoi, also known as the “dog-eyed clan,” are famous for their prowess in war and hunting alike. They are renowned for breeding exceptional hunting dogs. These large dogs have golden fur; pointed ears; and keen, wolflike eyes. Intelligent and loyal, the Ujik hunting dog is second only to the horse in Ujik society. As such, there are few Ujik who do not covet the beasts, which gives the Nokhoi tremendous sway among other tribes. Producing many great chiefs, warriors, and strategists, the Nokhoi are a force to be reckoned with in Ujik society.

Ordus

Within each Ujik tribe are groups known as ordus, which are large extended families, or groups of families, connected by marriage or other agreements that make up a village. During the cooler months, these groups follow herds of musk deer, gazelle, and smaller game through the Burning Sands, stopping at the few oases dotted along the dunes.

However, during the hotter parts of the year, most Ujik tribes reconvene in underground settlements. Scattered throughout the Burning Sands, these settlements are carved into the living rock below the surface, or are premade structures that have been buried. For a non-Ujik to find such a settlement is nearly impossible, which gives the impression that these tribes simply disappear during these months. However, people with keen eyes and ears can sometimes spot the air ducts carved into the rock or spouting up from the dunes, the smoke of a cooking fire, or the echo of hearty laughter coming from below the sands.

It is during these months that many Ujik tribes hold court. Similarly to the Winter Court in Rokugan, the tribes discuss matters of great importance, including politics, marriages, and diplomacy. However, these courts are much less formal than the typical Rokugani affair, with boisterous storytelling, loud laughter, and the courting of youths who have been separated since the last year’s reconvening.

The courts also serve to strengthen cultural ties between the ordus of each tribe. Since each ordu spends so much time traveling apart from its full tribe, the people of each tribe have a deep fear of losing who they are collectively. There is an Ujik parable that says that each ordu that sets out into the desert and does not return is like a thread pulled loose from a beautiful tapestry, and that with each thread lost, the pattern becomes more and more distorted, until one day nothing of it will be left.

The Lands of the Ujik

The lands inhabited by the nomadic tribes of the Ujik stretch across the entirety of the Burning Sands. However, while the Ujik call these vast expanses “Ujik lands,” their actual ownership is in constant question. Historically, cities have risen and fallen among the dunes, and regions owned by the Nehiri, Sogdan, Suhili, and Bandar have been shifted, abandoned, and lost over the centuries. While many fight over the ownership of lost cities and crumbling temples when something of value has been found, the Ujik do not recognize land as property that can be owned. Instead, they define their lands as “where one’s kin set foot or hoof.” While this attitude often puts them in conflict with their neighbors, the Ujik happily make every part of the desert their home.

The Land Where

One’s Kin Set Foot or Hoof

In the eyes of the Ujik, Ujik lands are simply “where one’s kin set foot or hoof.” In this way, many Ujik consider the Unicorn lands in Rokugan to be Ujik lands, as the Moto family of the Unicorn derive from the Ujik.

However, since the Ujik do not recognize land as property, this title holds more of a culturally significant meaning than anything else. In other words, while the Ujik believe Unicorn lands to be Ujik lands, this is in no way a claim to their territory; rather, it is a mark of the fondness the Ujik hold for the Moto, firmly claiming them as kin.

In the deepest regions of the desert, temperatures rise to obscene levels, baking whatever timid life remains skittering along the dunes, bleaching the bones of fallen gazelle and traveler alike. At times, massive pieces of jagged obsidian loom over the sand, sharp and gleaming like teeth, giving the landscape the feel of some long-slumbering terror. Peering into their ominous, mirrorlike sides, one can sometimes see carved hieroglyphics from the fallen cities of Rempet, worn smooth by the wind and sand. Some say they hold curses, others warnings, but either way, few other than the Ujik dare to pass under their shadows, leaving entire routes and wonders wholly unknown to those outside the clan.

Fantastic ruins lie scattered across the desert, buried and uncovered again and again by the endless shifting of the sands. Sometimes the winds uncover pure marble domes, the caps of long-fallen towers that gleam like gems, welcoming travelers to rest within their bowl-like confines.

An unwary traveler might also chance upon the bones of Rempet, abandoned cities that loom over the sand like a curse, the shadows of their sundered spires reaching out like fingers. The stones of the cities lie blackened by fire, a reminder of when they were burned to the ground by the rebellions that overthrew their pharaohs. Surrounding the dead cities of Rempet are massive statues half buried in the sand, their obsidian eyes gleaming, their outstretched hands large enough for a traveler to make camp in a cupped palm.

Abandoned in the desert, one can find Sogdan ziggurats as well, leaning haphazardly or broken upon the dunes—or even Suhili temples, their cracked pillars standing in the sand like the tines of a comb. Leading down from these ruins there are often miles of catacombs, stretching under the dunes like worm tunnels, holding ancient secrets. Some of these hidden places contain the knowledge and riches of fallen peoples; others hold curses and creatures mercifully hidden from the light of day.

There are also hidden caves under the dunes, stalactites and stalagmites stretching out from the maws of these hollows like teeth. Inside are remnants of yet more ancient peoples: handprints and drawings, or bones from a time even earlier than the pharaohs of Rempet. Sometimes accompanying these are signs of other, inhuman inhabitants: chambers carved into rock by clawed hands, insect carapaces the size of camels, human bones that bear the markings of teeth.

Oases

Dotted throughout the Burning Sands are oases nurtured by natural springs that give respite to humans and animals alike. Here on these lonely islands of life, one can find musk deer, argali, and gazelles shading themselves under hardy trees whose branches teem with beautifully feathered birds.

It is rumored that fantastic creatures haunt these oases: manticores, ki-rin, massive snakes, and giant scorpions with human faces, all peacefully partaking of the water.

It is said that should one see such a beast at an oasis, one should simply bow one’s head in greeting and keep at a distance. Violence and bloodshed seem an affront to whatever force brought the oases into being, and should one disobey this unsaid rule, it will likely prompt terrible consequences. As such, even the most bad-tempered monster knows not to befoul such places with blood.

Many Ujik make semipermanent settlements in these places, building homes within the caves and ruins and revisiting them each year as they travel their routes. In this way, the Ujik breathe life into long-dead sites.

All in all, the lands of the Ujik are vast, containing a multitude of hidden wonders and terrifying dangers. Building on the bones of ancient empires and even older secrets, the Ujik have adopted the desert and all it contains, delving into its mysteries and making it their own.

Hunting with the Ujik

The Ujik, much like the Unicorn and the Moto, are renowned for their skill astride a horse, shooting arrows at prey from a galloping steed with terrifying accuracy. However, the Ujik are also known to use falcons, dogs, or other tamed canines to track their prey. It is not uncommon to see tamed jackals or desert wolves warming themselves by Ujik cooking fires at night or watching over their ordu.

The sight of dogs and canines traveling with Ujik ordus has led to some stigma among the people of the Caliphate, who generally believe dogs to be unclean. Some of the particularly unkind have even taken to calling these Ujik tribesfolk “dog people,” a name that has plagued them for centuries.

The Cave of Nights

One of the largest and most extensive of the Ujik settlements has been lovingly dubbed “the Cave of Nights.” Its caves of volcanic glass stretch out for miles under the dunes; their high and glittering, arched ceilings reflect the light of cooking fires, candles, lamps, and torches, giving them the appearance of stars in the night sky. It is said that the Ten Lords of Death, looking for a way to protect the Ujik from the heat, made the Cave of Nights by capturing a piece of the night sky and placing it underground. In this way, the Ujik could enjoy the cool night even during the hottest days of summer.

However, the twisting, rounded corridors have also prompted a conjecture that these tunnels were perhaps carved by a massive sand worm: one of the flesh-eating creatures said to dig deep beneath the dunes before rising up to swallow their victims alive. In this version of the myth, a great Ujik elder, desperate to save their people from the blistering heat, killed the worm in a great battle and claimed its burrow for their people.

No matter how it was formed, the Cave of Nights, or Sand Worm’s Burrow, has sheltered many hundreds of ordus for hundreds, if not thousands, of years. Here, deep within the dunes, those welcomed within may find hidden libraries, forgotten treasures, and ancient bas-reliefs carved into the glittering black glass.

However, while many among the Caliphate find the Ujik’s association with dogs odd, it is said that some tribes have had more unconventional hunting partners. There are legends of a well-traveled Ujik warrior arriving home with “a creature who laughed.” The creature was described as five times the size of a jackal, with striped flesh and a voice that spoke only in laughter. The stories hold that when the creature died, it was given a traditional Ujik horse burial somewhere within the Cave of Nights.

The Beliefs of the Ujik

The Ujik tribes evince a wide array of beliefs. Some Ujik worship the forces of nature, revering the sun, which can bring both life and death in the desert, and giving thanks to the water that gathers in the oases. Some Ujik follow the word of the Nameless Prophet, though they maintain their independence from the Caliphate, and others believe in a spiritualism very similar to that found within Rokugan. Some carry a battered copy of the Tao of Shinsei, though their application and interpretations of its teachings differ greatly from what is generally accepted within the Emerald Empire. Some Ujik have even served as followers of marids, a type of powerful devil. However, the most common set of beliefs among the Ujik revolve around the Ten Lords of Death.

The Ten Lords of Death

Each of the Ten Lords of Death was once an Ujik elder, one who died honorably and was venerated, giving up the names they held in life. This practice serves as a reminder of the Ujik belief that all are equal in death; it is also a necessary step in escaping the cycle of rebirth. This is because the Ujik believe that since a person’s name is the first thing they are given in life, it serves as their ultimate tether to this realm. Invoking one’s name is to call to one’s soul, and it is believed that at the end of a person’s life, they will be called upon by name to either reincarnate or move on to the next realm.

However, should a person give up their name voluntarily, it breaks this cycle, allowing their spirit to stay with their people as a caretaker and protector, riding eternally on a steed of white or gold as part of the honor guard of the Lords of Death.

Or, should a person perfectly embody one of the ten honorable deaths at the time of their passing, their spirit may be given the chance to become a Lord of Death themself. In this case, the spirit is offered the mantle of lordship by the previous spirit. Should they accept, they become a new Lord of Death, allowing the previous spirit to pass on after their long years of service.

Together, these Lords of Death guide the Ujik from beyond the grave to live great and honorable lives. While nameless by necessity, each of the Ten Lords of Death represents one of the ten honorable deaths venerated by the Ujik.

Death of the Warrior

One of the most honorable ways to die is to fall bravely in battle. This Lord of Death appears as an Ujik warrior wearing grand armor and impaled by a spear. It is said that praying to this Lord of Death grants the supplicant courage on the battlefield.

Death of the Guardian

To die so that others can live is a death that is particularly celebrated. This Lord of Death is often pictured as a burned figure holding the hands of small children while leading them to safety. It is said that praying to this Lord of Death grants the supplicant the wisdom and inner peace needed to sacrifice themself for others.

Death of the Rider

The Unicorn and the Ujik have a shared tradition known as kurichitai, whereby a person who knows they are nearing their life’s end takes a horse and minimal supplies and rides out into the desert one last time. This Lord of Death is depicted as the leader of the honor guard that many faithful Ujik will one day join, riding on a horse of white and gold, its flaming hooves piercing the Heavens. It is said that praying to this Lord of Death grants the supplicant the strength to complete their last ride with honor and dignity.

Death of the Martyr

To die for one’s culture, refusing to denounce one’s blood and traditions, is an honorable death.  This Lord of Death is often depicted smiling as a curved blade severs their head from their neck. It is said that if one prays to this Lord of Death, they may appear in a vision, carrying their own smiling head and offering wise words to the one who seeks them.

Death of the Selfless

To die in service to one’s people, sacrificing oneself either spiritually or physically, is an honorable death. This Lord of Death is often represented with cloth covering their mouth and a determined look in their eyes. It is said that praying to this Lord of Death grants the supplicant the courage and inner peace necessary to do what needs to be done.

Death of the Child Bearer

The Ujik believe that death during childbirth is as honorable, if not more so, than death in battle. This Lord of Death is depicted smiling as they look down on the Mortal Realm and their living descendants. It is said that praying to this Lord of Death grants the supplicant healthy descendants.

Death of the Unyielding

To die in struggle with an unyielding heart in the face of overwhelming odds or unbeatable circumstances is an honorable death. This Lord of Death is depicted wearing chains that have been broken. It is said that praying to this Lord of Death grants the supplicant strength and endurance.

Death of the Strong-Spirited

To die while resisting the malign forces that lie hidden among the dunes is an honorable death. This Lord of Death is depicted in their last mortal moments slaying ghuls (a type of evil spirit), and it is often told that while corruption tried to turn their flesh after death, their great spirit resisted, and so their bones still lie peacefully somewhere out in the sands. It is said that praying to this Lord of Death during one’s final moments protects one’s body from rising again as a ghul.

Death of the Loyal

A death that is chosen instead of dishonor or betrayal is an honorable death. Among the Burning Sands are many dangers that would force a person to choose between their own life and betraying their ordu or clan. This Lord of Death is often depicted as a bloodied but smiling prisoner. It is said that praying to this Lord of Death grants the supplicant loyal children and underlings.

Death of the Long-Lived

A quiet death after a long and righteous life is an honorable death. While the Ujik are well acquainted with death and the honors it can bring, what greater honor can there be than to live a long life in service to one’s tribe? This Lord of Death is depicted as an elder with tattoos denoting a storied history in battle and a way of dress that depicts them as a great chieftain of old. It is said that praying to this Lord of Death grants the supplicant health and longevity.

The Death of Ujik Horses

Like the Unicorn, the Ujik revere their horses, treating them with a respect and care that often exceeds that which they show for their fellow warriors. While most of a horse’s body is cremated upon death, like the Ujik warrior it carried, it is common practice to save a piece of the body to bury separately in a place of honor. This piece is chosen to represent the horse’s most notable characteristic. If it was considered particularly intelligent, its head is buried separately; if it was brave, then its heart is buried. Likewise, the long bones of the legs are saved for strength, or hooves for swiftness. Sometimes, with a horse of great legend, each of these pieces is saved and buried, and the spot marked with a banner or a simple pile of stones.

Spiritually, it is believed that by burying such pieces, the gift of these horses’ extraordinary abilities is given back to the forces that bestowed them upon the living equines, hopefully to once again bestow them upon newer generations.

However, beyond its symbolic meaning, the practice probably arose due to the nomadic peoples’ limited ability to secure burial grounds, as well as to the risk that buried corpses would not remain so. It is said that a creature who has died within the Burning Sands, especially around the deserted cities of Rempet, can sometimes rise again as a ghul. While most people think of a ghul as a creature formed from a human body, there have been cases of undead jackals attacking campsites at night, rotting camels rampaging through villages, and—yes—even horses rising again as terrible monsters.

The Ujik and the Unicorn

Dressed in light leather and riding fine horses, members of the Unicorn Clan have distinctive clothing styles, equipment, and mannerisms identifiable to anyone who knows of them. This is because when Shinjo and the Unicorn Clan first made their way across the Burning Sands, it was the Ujik they first encountered. The Unicorn and the Ujik did battle, but, impressed by Shinjo and her leadership, the Ujik asked to accompany the Unicorn, pledging to her their loyalty and eventually becoming the forebears of the Moto family.

It is from the Ujik that the Unicorn learned their mastery of horses, their unique battle techniques, their galloping song, and their usage of the stirrup.

Those among the Ujik who did not follow their cousins back to Rokugan still think of the Unicorn and the Moto as family, welcoming them into their villages and offering hospitality without hesitation.

The Ujik are a hearty people, quick to laugh but fearsome in battle, with deeply ingrained notions of justice and honor that would remind any Rokugani warrior of a fellow samurai.

Allies of the Ujik

Throughout the Qamarist Caliphate, there is little love for the Ujik. Many of the Caliphate’s people see the Ujik as unclean due to their association with dogs, and they circulate rumors that the Ten Lords of Death require the Ujik to make human sacrifices or other such fearmongering. In return, the Ujik are standoffish toward the Qamari people, offering their services as guides through the sands as needed but parting as soon as their business is complete. Nevertheless, the Ujik have some allies whom they hold dear.

Fantastic Legends of the Burning Sands

Tales of fantastical creatures abound throughout the Burning Sands. Many Rokugani know vague stories of the region: tales of djinn and beings part snake and part human, often told to children to warn them of the dangers beyond Rokugan’s borders. However, here in the desert, even stranger tales are whispered among travelers. Stories tell of massive, flesh-eating worms that slither through the dunes, swallowing horse and rider alive before diving back down into the shifting sands. Or of giant scorpions with the torsos or faces of humans, mouths stretched into inhuman grins—or grimaces—by sharp, barbed mandibles, living in hives under the dunes. Among the greatest of these myths is that of the City of Knowledge.

The dream of many scholars, the City of Knowledge lies abandoned somewhere out in the sands, deserted by an inhuman culture that had

Unicorn Clan

When Shinjo rode through the Burning Sands with the Unicorn Clan, it was the Ujik whom she first encountered. The two peoples did battle, but in doing so, they developed a deep respect and admiration for one another. The Ujik who vowed loyalty to Shinjo that day became the forebears of the Moto family, forever linking their tribe to the Unicorn. Thus, the Unicorn and the Ujik share blood and tradition; to this day, the Ujik consider the Unicorn cousins, welcoming them into their camps and ordus without hesitation. Indeed, they usually speak of the Unicorn as if they were simply another tribe of Ujik. Regretfully, due to the distance between the two peoples, there is little they can do knowledge far beyond what humanity could then have achieved. Today, travelers delusional with heatstroke have been known to stagger into a village or settlement, claiming to have seen the City of Knowledge rise from the dunes. Many of these half dead and raving wanderers say the city stayed above the sands only long enough for them to spend the night, during which they wandered through endless libraries or peered at ancient, clicking machines before the fabled metropolis sank back under the sand.

Some say that the reason the city has yet to be found is that it is constantly moving, only appearing by chance above the dunes. Perhaps it lies on the back of a giant sand worm or massive desert tortoise, or perhaps it moves by the power of those strange machines visitors claim to have seen within its walls.

for each other in terms of large-scale action. Still, both Ujik and Unicorn know that they have kin should they need them.

Ganzu

The Ganzu are the people of the crossroads. They are Unicorn but not Rokugani, and they share both Unicorn and Qamarist beliefs and traditions. Due to their shared traditions, the Ganzu are more tolerant of the Ujik than are other peoples of the Qamarist Caliphate. The Ujik can rely on the Ganzu to serve as a bridge between them and the Caliphate when tensions run high, and the Ganzu can rely on the Ujik’s strength and expertise.

Khanbulak

At the conclusion of Shinjo Khulan Khan’s conquest of the Sand Road, she ordered her trusted friend Moto Qaro Khan to build a city on the border. The city would serve to watch and defend the Unicorn’s unruly and untamable western border and act as the destination for all the overland trade roads coming in from the lands beyond Rokugan.

Thus, in or around 1010 by Isawa reckoning, the existing trading post on the border was declared to be part of Khanbulak, the new City of the Khan, and a grand and impressive city was planned on the site. The most beautiful and desirable lands in the region were enclosed by great square walls. The first simple, earthen ramparts were then gradually replaced by shining white stone carted in from the mountains southwest of Khanbulak. A mighty castle was erected as well, where the Moto headquartered their White Guard. Meanwhile, Ujik and Qamari merchants were settling both the city and the designated outskirts. Temporary ordus and less-temporary caravanserais, even a Qamarist temple, sprang up on the other side of the border, swelling the city far beyond its walls.

By 1072, Khanbulak was already both a military and economic powerhouse, facts which were put to the test during the Second Caliphate War. A new, adventurous caliph gathered a mighty army and attacked the Sand Road. Marching from way station to way station, the Caliphate army met no resistance capable of slowing its advance. Even the Ganzu’s Hidden Valley was discovered and overwhelmed, the majority of the Ganzu warriors retreating on foot to Khanbulak.

By the time the overextended Caliphate army reached Khanbulak, the city was fortified and more than capable of repulsing the attack. The Unicorn counterattack undid all of the Caliphate gains and threatened the very walls of al-Zawira.

Trade with Foreigners

Along with founding the city, Shinjo Khulan Khan’s directives formalized the border of Rokugan. Li after li of marking stones and cairns were erected across the sweeping western plains, where the Emperor’s clear prohibition against unsanctioned foreigners could be enforced. But Khanbulak itself was built to straddle that line—half within, half without the borders of the Emerald Empire. Here, the Unicorn would engage in trade with even those foreigners forbidden from entering the Empire. Rokugani silk, tea, paper, art, and other goods flowed across the border, and foreign gems, gold, spices, coffee, opium, cotton, and all manner of strange goods and devices came in from the other direction. Even domestically, Khanbulak became the center of the hoofstock trade involving traveling herds. Horses, in particular, were brought to the city from across Unicorn rangelands, the Ujik plains, and even the Burning Sands. Many Moto and Ujik have grown wealthy from no other asset than their excellent eye for horses, arranging trades and breeding contracts to the great advantage of all parties.

For all that it is one of the youngest cities in Rokugan, Khanbulak is perhaps the most important to the Unicorn Clan.

Despite its status as the preeminent hub for foreign trade, Khanbulak is not entirely welcoming to foreigners. Due to Imperial decree, foreigners are not welcome in Rokugan, and the Moto governors of the city have never desired to draw Imperial sanction or displeasure—yet they also have no desire to discourage foreign trade, as it has made both their city and their clan rich. Therefore, the Moto maintain a compromise, permitting foreign presence within the walls during the day and forbidding them at night. As the sun sets, the town guards strike gongs hung over every gate, calling all foreigners to depart the city. Once darkness has fallen and the gates are closed, the Scarlet Banners patrol the streets. Any foreigners found in the city at night are presumed to be spies or saboteurs and generally put to death.

City Government

Khanbulak’s administration must balance a handful of sometimes-competing power blocs. The White Guard, headquartered in the castle, is responsible for the security of the entire border and always suspicious of the city’s many foreign visitors. The merchant patrons, on the other hand, generally favor a more permissive approach to foreigners. Meanwhile, the clan magistrates are eager to keep the city scandal-free to avoid attracting the attention of their Emerald counterparts. And above all these concerns are the capricious whims of the city's nominal ruler, Moto Ogödei Khan.

To govern Khanbulak is to carefully balance the desires of these sometimes-competing interests, not to mention the unruly presence of foreigners, dignitaries from other clans, and the often-fractious Moto and vassal ordus who camp outside the walls. The current governor is Moto Enkhar, a stout middle-aged man who is cousin to the khan. Enkhar’s favorite phrase is “we shall see,” which he uses to great effect to avoid promising anything to anyone. His secret weapon is his closest wife, Teru, whose smiling demeanor hides a razor-sharp mind and tongue worthy of the reputation of her birth family, the Yasuki of the Crab Clan.

CARAVANSERAI

A caravanserai is an inn that caters to caravans that ply the Sand Road. Most include a large stable, comfortable rooms, and plenty of food and drink to make themselves an attractive destination at the end of a long journey.

The military leaders of the city are Moto Rurame, the khan’s sister and commander of the Scarlet Banners, and Temur Jurik, the logistical officer of the White Horde. Jurik, a member of a minor Ujik family, has risen to the rank of noyan based on his excellent record of discipline and his surprising facility with bookkeeping and paperwork. Jurik has very little true authority over the other noyans of the White Horde, who range across the expansive Moto and Unicorn territories, but in the absence of the official commander of the Castle of the Road’s End (the Moto khan, who is seldom in residence), he is the commander of the castle and first among equals among the White Horde’s officers. Jurik’s great desire is to secure a worthy marriage now that he has reached the probable apex of his career, but his ambition in that regard may exceed the options afforded him by his extremely low birth.

The city’s merchant patrons have no official organization and no official power in the city government. However, the eight most wealthy and influential patrons control an inordinate proportion of the city’s wealth and trade between them, and they regularly meet in the home of Ide Yasu, the wealthiest and most influential of them all. Yasu’s connections to her mother’s Crane family have given her an excellent source of silk to trade with foreign merchants, and she is rumored to have taken unsavory steps to quash any serious competition, especially from the Badger Clan.

Delegations from

Other Clans

To the other clans, Khanbulak is the most remote and least appealing city in the Empire. After all, it is literally as far as it can get from the center of Rokugan. Indeed, only the Wall can be said to be less welcoming a posting, and at least everyone agrees that the Wall is important, as unpleasant as it may be. To most samurai of Rokugan, a posting to Khanbulak is the death of a career.

In fact, only a handful of clans bother to maintain a permanent presence in the city. The Crane, of course, would not dream of slighting their traditional allies by denying them a diplomatic presence in one of their most important cities—as perfunctory as that presence may be. Their delegate, Sasaki Kanehira, is making the best of his exile by investing in local businesses. The Scorpion delegation is understood to be present largely to keep an eye on the opium trade, although as always with the Empire’s most secretive clan, there may be a hidden motive at work. Their ambassador, Bayushi Kensuke, wears a mask with a permanent smile and pitches their voice to match. The Badger and Tortoise both maintain a presence to keep tabs on the coming and going of foreigners in accordance with their clans’ duties, and their ambassadors share a single modest house near the eastern gate. Even the Phoenix have lately dispatched a small diplomatic entourage, including at least one shugenja, for mysterious reasons of their own. The delegation is led by Asako Hajime, a scholar who has taken to the sudden availability of foreign books like a newborn foal to its legs: uncertainly at first, but with increasingly giddy enthusiasm.

Delegations from

Other Nations

In addition to hosting other clans, Khanbulak receives many visitors from outside of Rokugan. The largest foreign group is, naturally, Rokugan’s closest neighbor: the Ujik of the Plains of Wind and Stone. These Ujik come and settle their ordus on the outskirts, just as the Moto Ujik do on the Rokugan side of the border. In the city, there is little way to tell the foreign Ujik from the rougher sort of Moto, and some have been known to flout the stricture against foreigners in the city overnight by claiming to be Moto vassals. The most prominent of the regular Ujik visitors are two brothers, Tahir and Uraz, who are fierce war leaders of their tribe. They offer their services as mercenaries to merchants and travelers on the Sand Road and dream of someday growing their tribe large and powerful enough to declare themselves khans—possibly by seizing Khanbulak from the Moto.

Many visitors also travel across the Sand Road from the Caliphate, mainly in caravans of camels and horses. Some have made permanent homes on the Khanbulak outskirts, building caravanserais to host their countryfolk or workshops to ply their trade. Foremost among these is mistress Hafsa bint Shadah, who owns a coffee house opposite the Qamarist temple. The grandmotherly woman’s hospitality is legendary, but she has the political instincts of a pit viper, and important contacts in both al-Zawira and Khanbulak owe her favors.

Regular traders along the Sand Road know to keep Hafsa happy with frequent gifts and visits to her coffee shop, for she is a staunch ally and a terrible enemy in the ever-shifting battlefield of commerce.

The Ki-Rin’s road to the Ivory Kingdoms also starts in Khanbulak, and visitors from those nations are common as well. They even have one permanent, official ambassador in the person of Vazhuthi. Hailing from the City of Splendor, Bhavyatapura, Vazhuthi has a friendly demeanor that hides a certain brittleness—he has been happily serving in his post at Khanbulak for four years and now expects to be recalled home. But as the expected call to return fails to arrive, Vazhuthi worries that his political rivals in Bhavyatapura have conspired to effectively exile him to the cold, dry misery of the Ujik steppe.

Other foreign visitors include occasional traders or exiles from the northern Yobanjin tribes, Tegensai pilgrims and fur traders from the Pillar of the Sky mountains, and rare explorers from even farther afield—who tend to assume they have reached just one more oasis city, not believing that in fact they stand on the edge of the fabled Emerald Empire.

Within the Walls

Khanbulak’s square walls enclose the most important and celebrated portions of the city, but even within their confines, the city has a certain sense of impermanence. Ujik-style tent dwellings are as common as Rokuganistyle manors and row houses, and in the warm season, many “buildings” are little more than carpets or tapestries slung between poles to divide rooms.

Still, inner Khanbulak has an orderly layout, with straight, clearly defined streets arranged in a sensible format as permitted by the modest lake and waterways within the walls. The northern portion of the city is anchored by the imposing bulk of the Castle of the Road’s End, while the southern quarter sports the khan's palace, the sacred grove dedicated to the Lords of Death, and a small Shinseist temple. But right in the heart of the city, and arguably its true purpose for existing, is the Merchant’s Street, where thousands of buyers and sellers throng every day from sunup to sundown.

The Khan’s Palace

The formal seat of the Moto family, the khan's palace would not be recognizable as such to anyone used to the splendors of Otosan Uchi or other major cities of Rokugan. In the Ujik style, the Khan’s palace features few permanent buildings, being more of a carefully maintained garden overlooking the lake, with stone pillars from which to hang ornate tapestries and carpets to serve as walls. With roofs in short supply, the distinction between "indoors" and "outdoors" is thoroughly blurred, and the palace's floor plans can be adjusted by shifting the tent walls. Although the overall effect is both striking and comfortable, it tends to impress visitors from the other clans as uncultured.

The khan himself seldom resides in the palace, preferring to travel with his ordu across the Moto steppe in pursuit of seasonal hunting opportunities. When he does return to the city, particularly during the winter months, the palace is lit up with hundreds of lanterns, even late into the night. The effect of the lantern light on the silk or wool “walls” is to make it seem the palace itself is made of gleaming gold. During these times, the khan’s court is always busy, and the amount of trade overseen by the city is perhaps the real reason for the palace’s nickname, “the Golden Palace.”

The khan’s faithful steward, Bortë, maintains the palace in his absence. When dignitaries of sufficient stature to impress Bortë approach the city, he hastily assembles a suitable court from among the most esteemed people available, and Governor Enkhar receives them in the palace on the khan’s behalf. Message riders are dispatched both before and after such events, so the khan might know whether he must trouble himself to visit the city over which he rules.

Sunlight Bazaar

Traders and merchants fight for space along broad Merchant Street, which runs through the heart of the city; they constantly ply the city officials in charge of allocating places with favors or outright bribes. But the most desirable, most profitable sites in the city are not even on the street proper; rather, they are within the tremendous rotunda of the Sunlight Bazaar. The bazaar is a large, round building with a tall, domed roof supported by such delicate pillars that it seems from a distance to be floating in the air. As with many Ujik-style buildings, carpets and tapestries can be hung from the pillars to create walls, and so the space within the bazaar is routinely divided up into an array of attractive, often expensive shops and businesses.

No city officials need be bribed to secure space in the Sunlight Bazaar, as the building is owned by the powerful merchant patron Ide Yasu, and space in her market is entirely at her whim. In the ordinary course of day-to-day business, her client merchant, Sosuke, administers the bazaar on her behalf. He also runs the rotunda’s only permanent fixture: Yasu’s silk shop, where both bolts of silk and finished garments are sold directly or wholesale agreements may be struck. Sosuke is assisted in his endeavors by a looming, taciturn p. 22 rōnin called Humble Joh, whose knowledge of the sword far exceeds his understanding of matters of commerce—and rivals his ability to roust unruly customers with a stern look and a tactically applied fist.

Evening Flower Teahouse

Nestled against the eastern wall, in a quiet section of the city, rests a small teahouse with a humble garden. Marked only by an artful arrangement of flowers in a vase outside the front door, it is known as the Evening Flower Teahouse.

To a samurai accustomed to the comforts and elegance of teahouses in the great cities of the Crane and Scorpion Clans, the Evening Flower serves both as a welcome relief from the brutal strangeness of Khanbulak and as a sad reminder of all they must do without. The art adorning the walls is indifferent, the garden not quite as elegant as could be hoped, and the staff barely tolerable in carriage and deportment— but it must be said that the selection of teas is excellent, drawing from among the best available in the entire Empire.

The Evening Flower is the project of Daidoji Kiyotaka. The middle-aged Crane—a robust man who embraces a Lion-style chonmage to disguise his receding hairline—has a perpetual air of defeat hanging around him, notable by his slumped shoulders and wavering gaze. When he was assigned as the Daidoji Trading Council liaison to Khanbulak twenty years ago, he thought it was a prestigious first posting for such a young man. Since then, he has realized he was sent to what the Crane consider an unimportant backwater to be forgotten, and so he has been. The Evening Flower is just his attempt to re-create some of the comforts of his home and keep himself from losing himself to unending boredom.

Unless, of course, that is what Kiyotaka wants everyone to think. Governor Enkhar suspects that Kiyotaka is actually the head of a spy ring in Khanbulak but does not dare act against him without proof.

Adventure Seed: The Cursed Woman

Hafsa bint Shadah appears to be under the effects of a dangerous curse! First, a heavy clay pot fell and narrowly missed her head. Then, a deadly serpent was found in her bedroom! Hafsa’s daughter, Ulma, requests assistance in banishing the evil spirits or malicious djinn who are plaguing her mother, who refuses to believe in “superstitious nonsense.”

[…] nothing of the kind. Rather, one of Hafsa’s debtors is desperately trying to kill her before his loan is due. Nasu, an Ujik from a wealthy family, took out a large loan ostensibly to buy horses to trade in al-Zawira. Instead, he drank and gambled away most of the money in the Lucky Donkey. Now he is in debt not only to Hafsa but to the White Lady as well. When the PCs find him, Nasu attempts to hire them as bodyguards, with vague promises of future wealth and favors.

Nasu gains an unexpected reprieve and a worrisome ally: the White Lady has her own reasons to want Hafsa dead and has offered to forgive Nasu’s debt if he arranges the deed. Nasu steps up his attempts at murder by setting Hafsa’s coffee house on fire, which may have dangerous repercussions for innocent bystanders or the PCs! Nasu’s incompetence threatens the White Lady, so she sends her own much more competent killers to clean things up and leave Nasu as the fall guy. Any unfortunate witnesses (like the PCs) will have to be eliminated as well.

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Lucky Donkey Sake House

The Lucky Donkey Sake House is a misnomer twice. First of all, the donkey for which it was named was slaughtered during an Ujik divination ritual, and its skull adorns the front entrance (although in fairness, the divination did predict good fortune for the construction of the sake house). Secondly, sake is the least of the alcoholic beverages on offer.

The Lucky Donkey is one of the city’s foremost establishments for anyone who wishes to unwind, and it is not terribly concerned with propriety while they do it. The sake ranges from modestly priced to extravagant, but the airag (fermented mare’s milk) is cheap, and a wide variety of other liquors can be had for the asking. Gambling is the other chief amusement of the house, and the clattering tiles or dice call many a visitor in off the street. Private rooms are available for private business, and a variety of services are available for hire—some legal, many not. While the Lucky Donkey does not sell recreational opium itself, there is usually at least one “customer” whose true business is the illicit sale of the drug, and the private rooms often serve as smoking parlors.

It is a barely concealed secret that the owner of the Lucky Donkey, called simply the White Lady, is the most powerful figure in Khanbulak’s criminal underworld.

The Grove of the Dead

Ujik priests of death occupy a strained position in their society. They are respected, yet feared, as death is both respected and feared. As such, some land in every Ujik settlement is set aside for the Lords of Death and their priests, but it is always removed in some way from the principal dwellings of the people. In a traditional ordu village, the door of every yurt faces south— but a death priest’s tent is placed behind the others, with its door facing north. In Khanbulak, the Grove of the Dead is a patch of swampy land near the edge of the city, but still within its walls. The Grove’s trees, carefully tended by the priests, are festooned with animal bones from ritualized sacrifices and even with some human bones of the most honored dead, interred according to Ujik tradition. Ten such trees are arrayed throughout the Grove, each a shrine to a different Lord of Death, and many Ujik come to pray or offer sacrifices at each shrine.

In the center of the Grove, on the highest, driest ground, lie the yurts of the priests. Any priests who happen to be in the city are invited to take up residence in the Grove, so the number of tents and people dwelling within changes day to day. The most reliable and revered priest in the Grove is the wizened Ujin Dayan herself, so gaunt that with her white face paint on, she resembles one of the skulls that she chatters with p. 24 day in and day out. Dayan has forgotten more about medicine, herbs, and poisons than most people ever learn, and she has a fearsome reputation as a diviner as well—fearsome because unlike some, she never shies away from delivering bad news along with the good.

THE WHITE LADY

As the head of Khanbulak’s criminal underworld, the White Lady is a dangerous person to deal with. She acts primarily through proxies and hired blades, and her true identity is a closely guarded secret. Some suspect she is a foreigner or even a ghost. Others fear she is one of the city’s foremost, and wealthiest, merchant patrons.

Temple of Amaterasu’s Rest

The Unicorn Clan is broadly tolerant of differing ways of thought and religious creeds, unusually so for Rokugan. This is nowhere more evident than in Khanbulak—but it is not the widespread presence of followers of the Lords of Death that showcases that tolerance. it is the relatively dramatic and proud Temple of Amaterasu’s Rest, which hosts worship in both Fortunist and Shinseist traditions. The Moto do not, in general, pay much attention to either faith, so the presence of the temple cannot be seen as anything but a concession to the other families and clans of the Emerald Empire.

Visitors to this temple pass through a torii arch of lacquered black wood, then climb a small hill to reach the temple proper. A side path leads to the temple’s administrative offices and residence for the staff, screened off by a stand of maple trees. Two stone guardians, a ki-rin and a fierce war dog, mark the end of the path and the entrance to the temple courtyard. The summit of the hill holds two modest shrines (one to Lady Sun, one to the kami of the land and water of Khanbulak) and an auxiliary building for ritual dances, sacred gatherings, and private ceremonies. The principal shrine is dedicated to Lady Sun, Amaterasu, but by choosing to celebrate her in the aspect of a sunset, the temple takes an almost scandalous approach—it declares the limit of her power, the end of her influence, in the forms of both night and the Emerald Empire’s border, beyond which other gods hold sway. Perhaps there was no other choice for the westernmost temple to Lady Sun, but it is a decision that has won the temple few friends and virtually no pilgrims from elsewhere in Rokugan.

Although Khanbulak is a sizable city, the temple is seldom crowded. The head priest, Fanir, is an Ujik convert to Shinseism. Although he has a convert’s zeal, he is well aware that his kin have little interest in Shinseism themselves. As a consequence, he makes little attempt to increase his temple’s influence or congregation, but he is eager to discuss the finer theological points with any pilgrims or visitors who may suffer his attentions. He is especially interested in discussing how the Lords of Death integrate into Shinsei’s teachings, perhaps hoping to find an agreeable solution that can unify the two faiths.

Castle of the Road’s End

Standing athwart the northern wall of Khanbulak is a modest but well-built castle that forms the key to the city’s defenses. Given the castle’s commanding view of the walls and the entire inner city, no army can truly claim to have captured Khanbulak unless the castle, too, has fallen, which has never happened in the admittedly brief (by Rokugani standards) history of the city.

The Castle of the Road’s End stands atop a white stone platform the same height as the city’s white walls. It consists of a single five-story keep and two adjoining towers, where the city walls reach the edge of the castle’s platform. Entrance from the city is controlled by a fortified forecourt and gatehouse, which has a receiving hall and is generally as far as uninvited visitors are permitted to proceed.

Perhaps surprisingly for a Unicorn facility, the castle has no stables to speak of—instead, the ample stable and pasture facilities available elsewhere in the city are put to use. Mounts and carts can be fetched to the forecourt by grooms and servants whenever needed— they would be of limited use, except as rations, in a siege anyway. The castle does house the residences and offices of principal officers of the White Horde, most notably Temur Jurik Noyan; barracks for the castle garrison; an oversized armory (to hold supplies for the White Guard and Scarlet Banners); and the city prison.

The western tower houses the quarters for Jurik Noyan himself, as well as the grand map room, which always depicts the (seldom accurate) latest information on the locations of all the White Horde’s forces. The eastern tower is reputed to house the Moto treasury somewhere in vaults beneath the castle itself.

Outside the Walls

While Khanbulak is a large city by any measure, it could never be contained by its walls, were they ever so expansive. The free-ranging Ujik people would scarcely permit it, and their prodigious herds go wherever they go—they would never fit within the walls. Thus, the outskirts of Khanbulak constantly throng with an ever-shifting assortment of Ujik ordus, herds of hoofstock, and caravans from afar. This chaotic assortment can stretch for up to a day’s ride in any direction, depending on the season and how densely the people choose to pack themselves.

The Khanbulak outskirts are only barely (or arguably) part of Khanbulak proper and may appear wholly anarchic to an outsider, but this is not in fact the case. The ordus are small villages unto themselves, each self-governing, and their interactions are strictly defined by the extensive traditions and customs of their p. 25 shared community. Those who flout the laws are delivered to their people to make recompense. Those with no people may simply vanish.

The Qamarist Temple

Wherever Qamarists make their home, they gather for prayer and study of the Word. Wherever they gather for prayer and study of the Word, they eventually build a temple. Khanbulak is no different, and the spires of a Qamarist temple now rise outside the walls of the Unicorn city. Built of the same white stone that composes Khanbulak’s walls, the temple is a modest affair—for now. A small fountain for ablution lies in the courtyard surrounded by scrubby little trees, and from this courtyard, several doors offer entry into the main building. The large common prayer room is divided by a simple screen of woven reed mats and topped by a broad dome. The interior of the dome is covered by an in-progress mosaic of brightly colored ceramic tiles. A scaffold rises to the dome, and a small team of artists and craftspeople can frequently be seen lying flat on their backs and affixing new tiles to the growing mosaic.

The temple is the province of a pair of Qamarist teachers—they would reject the title “priest”—who serve as its stewards and as prayer leaders for the congregation. The pair are an Ujik married couple. The teachers are eager to spread the Word of the Prophet to others, with the eventual goal of building a new, even grander temple inside the walls of Khanbulak.

The Horse Market

The most important form of wealth for Ujik, Moto or otherwise, is the herd. When a warrior joins the muster, they are expected to bring at least two, and usually four or five, horses with them, and it is rare for an ordu to have a herd smaller than their human population. So, of course, the largest group of human beings in the Moto steppe features the largest gathering of horses. Enormous paddocks with fieldstone walls dot the landscape outside the city, where livestock of every description can be gathered without fear of them wandering into another herd. The horse paddocks, of course, are the most important and prominent, and closest to the city proper. Here, breeders and trainers from the Golden Plains to the Cradle of the World come and conduct their business.

The finer horse bloodlines are as carefully recorded and maintained as any human genealogy. Horse owners can sell not only their animals, but breeding rights or future foals, and particularly valuable stallions can be worth their weight in gold.

These deals are struck mainly between wizened, leather-faced oldsters leaning on the fences and staring fixedly at the animals all day. They are a mixture of samurai, foreigner, and peasant—in the market, one’s knowledge of horses is the only measure of social status worth anything.

Of all the leather-faced oldsters who lean on fences all day, the most leather-faced and respected of them all is Utaku Noriyori. Nominally retired, Noriyori was once the head breeder for the Utaku daimyō. Now, he spends his time at the horse market, sharing his wisdom with anyone who will listen and supply him with shōchū (he is not fond of airag, the most readily available local liquor).

Al-Bekwari’s Caravanserai

Where merchants go, there must be inns to accommodate them, and when the merchants come with caravans, the inns become expansive affairs with substantial courtyards for the muster, loading, and unloading of large numbers of travelers and beasts of burden. They have attached stables, many set aside for camels and horses both (kept separate, of course). They may even have adjoining warehouses, so the arriving merchants can keep an eye on their goods.

Al-Bekwari’s Caravanserai has all three: a courtyard, stables, and warehouses. A sprawling complex on a small rise, almost a li from Khanbulak’s gates, the inn has two stories built in a tremendous open square around a central courtyard. The stone building is identical in architecture and plan to many of its cousins in the Caliphate, differing only in some of its Ujik decorations. The warehouse just behind its attached stables is fashioned of mud hardened on woven grass frames, an unsightly if efficient technique for a long, windowless structure useful only for keeping the wind, rain, or snow off of stored goods. The warehouse’s position means that its main doors are sheltered from view, making it an attractive proposition for anyone wishing to move cargo discreetly. it is not clear whether al-Bekwari himself has any knowledge of the smugglers who avail themselves of his resources.

The proprietor, Hassuf al-Bekwari, is a genial man to paying customers and guests, and a dour and suspicious one toward everyone else. A good Qamarist, he nonetheless finds the heathen faiths of the locals fascinating and has even contemplated taking an Ujik or Rokugani spouse—but he fears the censure of his community, especially of Hafsa bint Shadah, whose coffee shop is just downhill of his inn.

Menghes Ordu

Calamac Ordu

One of the largest Ujik ordus in residence belongs to the Menghes family, under the patriarchal leadership of Menghes Daidu. Daidu is a lean, long, sour-faced man, and his wives, brother, children, the children of his siblings, and grandchildren make up the majority of the ordu’s population. The members of the Menghes family are excellent herders of sheep, and one of Daidu’s wives, Bortelun, is a renowned weaver of blankets, carpets, and other woolen goods. The Menghes family is ambitious, hoping to secure high-ranking positions among the Moto family in Khanbulak or among the White Horde—or, at minimum, to secure good marriages and enough wealth to start their own ordus for Daidu’s children.

Daidu’s yurt is a large and impressive affair, its wool walls dyed a pale orange. A white horsehair banner flies from a pole near the tent’s entrance, marking the family as followers of the Lords of Death. A small shrine dedicated to the Lord of Death that watches over warriors who have lost their lives in battle travels with the ordu; it includes an urn with a name: Orojin, Daidu’s eldest son. Orojin was killed in a skirmish twelve years ago, and Menghes Daidu holds the Ujik Calamac family responsible. Daidu has petitioned the Moto khan for the right to pursue a blood feud, but Moto Ogódei is reluctant to allow it, either for his own reasons or because the Great Khan disapproves of Unicorn shedding Unicorn blood.

For now, the Menghes family endures the presence of its hated rival. But hot-blooded Menghes Benve and her brother Menghes Rom are both eager to turn the rivalry into fame and glory, and perhaps prestigious postings within the Moto military.

The Calamac ordu, an Ujik family, is every bit as large, prominent, and wealthy as its long-time rivals, the Menghes. The head of the Calamac family is Calamac Mala, a stout, ruddy-faced woman given to shouting and loud laughter. Her husbands and wives, children, and a smattering of grandchildren are the core of her ordu. Mala’s wealth and her claim to fame derive from her impressive herds of cattle. The beef and leather from these animals have given her whole family a formidable stature and ready access to the equipment necessary to support warriors, and Mala has great ambitions for her family, expecting them to achieve high ranks in the Moto hierarchy based on their obvious strength and ferocity.

Mala’s pale-blue yurt is only of modest size, but she spends little time in it, instead making herself a “guest” of various spouses and children as she rotates through her family. A large leather banner, painted with a crescent moon that serves as her personal mon, marks whichever yurt currently is playing host to the Calamac matriarch.

As suggested by her choice of mon, Mala and most of her family are Qamarist. The largest yurt in the ordu sits outside the regular line with its door facing west, toward the City of God. This yurt belongs to no one; it is used as a temple when the family gathers for prayer—and also as a feast hall on nights when the family slaughters one or more of their cattle.

A small sword stand sits within the temple-tent, holding the Ujik-style daishō of Menghes Orojin— swords that Mala refuses to return to the Menghes family, so bitter is the feud between them. If given half an opportunity, Mala will explain that Orojin died while in

Adventure Seed:

The Dark Horse

The Calamac ordu has recently come into possession of a superior black stallion, which it was able to buy very cheaply. But misfortune has followed after—Calamac Tygan was thrown and broke his leg, and another Calamac cousin, Gorgu, died mysteriously in the night, his broken body found behind his yurt. Fearing a curse, or worse, treachery from the Menghes family, the Calamacs may reach out to PCs with reputations as diplomats or investigators.

Tracing the origin of the mysterious stallion reveals that it was, in fact, sold by the Menghes family to the Calamac family via an ignorant go-between. But Menghes Benve claims that the horse simply appeared in their herd one day and had been such a menace to any rider or even passerby that she had tried to get rid of it quickly. She knows nothing of any curse or any deaths. Meanwhile, signs of some animal attempting to gain access to the Calamac family shrine have been found all around the shrine’s yurt, despite the mysterious horse being firmly locked away in a paddock all night.

The horse is a spirit, either a reincarnation or an echo of Menghes Orojin. (Use the characteristics of a Wind Horse, page 156, with the Trickster template [see the core rulebook, page 311]; the horse can mask its supernatural nature easily, especially during the day.) Angry at both the Menghes and Calamac families, the Orojin-horse is attempting to gain access to the swords it bore in life, stored in the Calamac shrine. It will kill to do so and take its revenge on those who fought alongside Orojin and allowed him to die in battle with barbarians. There is only one person in the ordu whom the horse will neither trouble nor disobey: Orojin’s former betrothed, Calamac Alma. If the PCs do not intervene, the horse-spirit will eventually cause such chaos that Alma will enter the temple (which the horse-spirit cannot do) and bring out the swords, at which point the horse will steal the swords and ride off into the Spirit Realms, never to be seen again.

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her service and betrothed to her daughter, and therefore the swords are hers to do with as she pleases, and Menghes Daidu will not have them until he apologizes for withholding his warriors from the skirmish with barbarians, which Mala blames for Orojin’s death.

Officially, the Calamac family rejects vengeance and a violent feud, in accord with the Prophet’s will. Unofficially, younger members of the ordu are eager for any opportunity to further the conflict, especially sneering, superior Calamac Tygan and his cousin Yoo-lin.

The Border Stones

Beginning one bowshot from the walls and proceeding for over a hundred li in either direction, the border stones mark the formal western edge of Rokugan. Each “stone” is either a single stone slab or a small cairn, but all are inscribed with the same words: “Here lies the land of the kami, where Hantei rules from the Emerald Throne. None who would disrupt Heaven’s harmony are welcome here.”

The border stones were erected contemporaneously with the foundation of Khanbulak, which was the first time the western border had ever been formally defined. Technically, this could have been read as a seizure of territory, since it barred Ujik nomads from crossing into lands they were accustomed to ranging from time to time. However, by clarifying the border, the Unicorn effectively permitted foreign presence anywhere on the other side of the line, rather than leaving the matter ambiguous and up to the whims of who had more swords in a given encounter. Although the majority of the border is unpeopled and defended only by patrols of the White Horde or Shinomen Rangers, most foreigners respect it. Those bandits, raiders, smugglers, and spies who do cross it do so at great peril, for the patrols move swiftly and are skilled trackers.

The White Guard

The Moto’s White Horde is divided into several distinct units, called mingghans, each with its own commander, character, and remit. Nominally one thousand warriors strong each, these mingghans are almost always understrength, but there is one notable exception: the most famous and feared of these units, the White Guard.

The White Guard trace their origins to the disastrous march by Moto Tsume into the Shadowlands in the ninth century. The result of this heroic but doomed attack were the Dark Moto, cursed enemies of the Empire and eternal shame of the Moto family. Even worse—in the eyes of some devout Ujik— are the Dark Moto’s defiance of the Lords of Death: they refuse to die. The remaining family members of

Tsume’s party, along with younger siblings, heirs, and those left behind, formed the first White Guard in solemn remembrance of their kinfolk’s folly. They were shunned and feared by all during their lifetimes.

The White Guard have vowed never to repeat Tsume’s recklessness and live instead as if they were already dead. While joining the White Guard is now considered a mark of high honor, for generations their notorious origins meant that members of the White Guard had no prospect of honor or advancement within their clan. It wasn’t until the mingghan’s critical role in the Battle of the Jealous Griffin that their reputation reversed.

But while the White Guard are now honored, they are still feared. They dress in white and sometimes wear white face paint, like the priests of the Lords of Death. They purportedly fear nothing, even by the rather elevated standards of samurai, and each who falls in battle is celebrated and honored by the survivors. Their arrival on the battlefield is said to be the arrival of the Lords of Death themselves, for wherever they ride, death follows.

While their fearsome reputation is possibly inflated, the White Guard are in fact among the best-equipped and best-trained warriors in the entire White Horde. Each warrior is mounted atop a powerful Moto charger, both horse and samurai armored in the best armor available to the clan. In addition to their daishō (katana and wakizashi), each member of the White Guard carries a long lance with a hook just under the tip for dismounting enemy riders. While they lack the endurance and mobility of Ujik or Shinjo horse archers, the White Guard can deliver a shocking cavalry charge that is equal to that of any other heavy cavalry in the world, save perhaps only the Utaku Battle Maidens.

Today, the commander of the White Guard is the Moto khan’s son and heir, Moto Chagatai. The eldest son of Moto Ogodei's second wife, Chagatai is a bold, ambitious officer, eager for glory and unafraid of claiming it loudly and publicly. He is happy to play the swaggering braggart, especially if it means others may underestimate him, and he is prone to treat every interaction as a competition—one that he expects to win. Under Chagatai’s leadership, the White Guard have exercised responsibility for the security of Rokugan’s western border and the Unicorn claim to the Sand Road. Bands of twenty to one hundred warriors ride long patrols to the farthest-flung Unicorn outposts or along the length of Rokugan’s border from the Castle of the Badger as far south as the Shinomen Mori. It has been years since the White Guard were ever mustered in one place, but Chagatai longs for the day when he and his elite warriors are needed in battle once again.

The Battle of the Jealous Griffin

During the conquests of Shinjo Khulan Khan, the White Guard were conspicuously absent from the united Shinjo, Utaku, and Moto armies that brought Unicorn rule to the Sand Road. Instead, they were assigned to guard the home front, with the expectation that no misadventure—and hence no opportunity for glory—would befall them.

Instead, the exiled warlord Batujin, once a Shinjo who dreamed of being khan, took advantage of his cousin’s absence to attempt an invasion and coup. Batujin, who had taken the mysterious western animal called a griffin as his symbol, had found allies during his exile. He counted among their numbers a Yobanjin tribe, Tegensai and Ujik raiders, a powerful sorcerer, and—so the legends say—one hundred and eight trolls from the Pillar of the Sky mountains. Together, this army smashed every force the Unicorn Clan could muster, marching deep across the Golden Plains and assaulting Battle Maiden Castle. While the bulk of the Battle Maidens were away with their champion conquering the west, the castle’s garrison was hard-pressed. As Batujin’s trolls began to smash the castle gates with heavy iron clubs, all seemed utterly lost.

At this point, the White Guard arrived, riding out from the setting sun in the west and howling their death chant. They charged through the Griffin’s rear and smashed the few siege engines the enemy had bothered with. Not satisfied with this beginning, the White Guard withdrew, wheeled, and charged again, this time directly at the hardened infantry core of Batujin’s army, where his trolls were cracking open the Unicorn gate.

Half the White Guard died in the melee, but when the gate finally fell, it revealed every remaining Utaku Battle Maiden, mounted and armored. The Utaku warriors charged and reinforced the White Guard, shaking enemy morale, and one of the White Guard’s officers, Moto Alakhai, knocked Batujin from his horse and trampled him to death. Batujin’s army routed, his coalition collapsed, and the White Guard spent the next three months driving the stragglers back across the border.

The Scarlet Banners

Primarily comprising nomadic Ujik from the Moto family and their vassals, the Scarlet Banners are ill at ease in the city that is their responsibility. This mingghan of the White Horde is second only to the White Guard in its access to warriors and matériel, but many of its rank and file would gladly exchange their posting for one less prestigious. In the opinion of Moto Rurame Noyan, the Scarlet Banners’ commander, the Moto do not belong in cities—and it is an opinion many of her warriors share.

Perhaps that is why the Scarlet Banners so aggressively extend their remit to include the rangelands surrounding their city. As the city exceeds its walls, so too do the Banners patrol far past sight of their official headquarters. Per Moto Rurame’s command, the Banners consider everywhere within two days’ ride of Khanbulak to be under their protection, and any ordu or traveler who happens across a Scarlet Banners patrol is expected to comply with its authority.

In truth, without the orderly villages and provinces of inner Rokugan, proper magistrates are few and far between on the Moto steppe. The Scarlet Banners, therefore, perform many of the same duties—duties for which Moto Rurame ensures all her officers are trained.

Scarlet Banners officers can interpret and quote the relevant laws, track and capture criminals, and dispense the rough, frontier-style justice preferred by the Moto.

In the course of their duties, the Scarlet Banners favor light armor; fast, hardy horses; and a mixture of weapons as well suited to a hunter as to a warrior. Each Banner is expected to be able to fire a bow or throw a javelin from horseback, and each has some form of sidearm, whether a cudgel, scimitar, or magistrate’s jitte. But the truly versatile and dangerous tool in the Scarlet Banners’ arsenal is the lariat, a simple length of rope with a loop at the end. Used to capture, break, and tame wild hoofstock, particularly horses, a lariat is also an excellent tool for capturing fleeing criminals or spies. An expert user can tangle a foe’s foot or even throat in the loop, pulling the rope tight with a quick jerk. The lariat can also be tied to a horse’s saddle, meaning that anyone who might try to pull away must pull against not the strength of a human’s arm, but of a few hundred pounds of irate horse.

Although peacekeeping and law enforcement keep the mingghan more than busy, the Scarlet Banners are still a military unit, and they long for a chance to fight a proper battle against a proper enemy. But unless Khanbulak is attacked by some foreign power, that seems unlikely to happen anytime soon.

The Ganzu of the

Hidden Valley

As denizens of the most valuable oasis in the Burning Sands, the Ganzu people are among the Unicorn’s most important allies along the Sand Road. As vassals of the Shinjo family and allies of the Moto, the Ganzu protect the Hidden Valley from those who would seize its bounty for themselves. They are a people of the crossroads, exploring the world as it comes to them from either end of the Sand Road.

Customs

The Ganzu people have little reason to venture beyond the fertile river valley of their home. Vast deserts of sand and sunbaked clay await them in all directions. For protection from the unrelenting heat, Ganzu homes are mostly underground, and even the tallest spires of their city reach to just beneath the tops of the canyon walls. From the horizon, the city is invisible; none would suspect the thriving civilization just beneath the canyon lip until they were upon it.

The Ganzu people have much of their cultural history in common with the Ujik tribes of the steppes and Burning Sands. However, as time has passed, they have assimilated the cultural artifacts that have passed through the Hidden Valley. Their homes display a mix of eastern and western sensibilities, and their cultural norms are syncretic with both Ujik and al-Zawiran customs. Many Ganzu have embraced the Qamarist religion; temples to the one God of the Nameless Prophet dot the hidden city. But they still tell the folk stories of their old religions, and their old gods are seen through the lens of new beliefs. They see no contradiction in the marriage of the Word of the Prophet and a continued belief in the Lords of Death or in the wisdom of the Little Teacher.

Arts

As peoples of an important desert crossroads, the Ganzu have adapted many arts into their repertoire. Among the most important is dance: folk dances are a cultural touchstone and pastime, and many religious dances are practiced throughout the year. Another revered art is that of the storyteller: the bard enjoys a high position of cultural importance. The bard must have a vast repository of stories memorized and ready to present at a moment’s notice. During seated performances, the Ganzu bard employs props and shadow puppetry to further enhance their tales, which are commonly based on historical events, local folklore, or legend.

Defense

The Hidden Valley is the only oasis between al-Zawira and Khanbulak along the Sand Road, and thus it is a tempting target for any who wish to seize control of the route. This happened once during the Second Caliphate War, and the Ganzu have taken their defeat to heart. Ganzu warriors are primarily known for martial skill with axes, the ax being regarded as an important and versatile tool in their culture, the warrior’s tie to the farmer and logger.

The Qamarist Caliphate

When the Unicorn passed through the Cradle of the World, they left the ruin of an empire behind them. The old Empire of Rempet, a kingdom of enslaving sorcerer-kings, made an enemy of the Unicorn and its own populace and paid the ultimate price. But the fall of the wicked pharaohs did not lead immediately to an age of peace and prosperity for their former subjects. Indeed, chaos followed as warlords struggled to replace the kings of old and the varied tribes of the region fought against one another.

Into this unsettled land came peace, in the form of a prophet. Although history does not record his name (in an effort to protect him and his spirit from the depredations of sorcerers and name magic) or even his origin, it does record his many teachings and words of wisdom in a collection of writings known as the Word of the Prophet. The Prophet himself was a charismatic leader, one who began to unify the many disparate peoples of the Cradle of the World. His successors, the Caliphs, have continued to support the Word’s spread over the past few centuries, and now the Caliphate rivals the Empire of Rempet for scope and power—it is a kingdom united not by blood or culture or even language, but by the Word.

Reputation and Values

The Qamari people are diverse, yet they still present something of a united front to outsiders. Their different societies have certain commonalities—such as a universal commitment to hospitality common to many cultures in harsh climates—and their faithful obedience to the Word offers them still more unity. To the rest of the world, the Qamarists are known as honest, hospitable, and forthright. They have a well-earned reputation as great scholars and thinkers on a vast array of subjects, ranging from theology to natural philosophy to mathematics.

The Qamari openness and welcoming nature do not extend, however, to sorcerers, and particularly not to those who use name magic, such as was favored in the Empire of Rempet. Nor do they favor those who enslave others or who consort with demons and monsters—in short, those who engage in any of the common practices or trappings of the ancient empire against which their forebears rose in rebellion. Indeed, the only practice of the Empire of Rempet the Qamarists have will-ingly inherited is the never-ending war against the Drowned God, Zeth, and the monsters

that emerge from the Cursed Sea. (That many of the technological, architectural, and agricultural practices now refined in the Caliphate were originally developed under the Empire of Rempet is conveniently ignored. Deliberate mimicry of the great tombs and pyramids of the sorcerer-kings or any of their other famous symbols remains taboo.) The Prophet commands that everyone should oppose works of evil, and the Qamarists are absolutely united in this regard—although sometimes opinions differ as to what form, precisely, evil may take.

The diversity of the Caliphate carries with it a diversity of opinion and reputation. The dark-haired Nehiri, who first embraced the Word and have ever stood as foremost among the Caliphate, are famously friendly and polite, great welcomers of pilgrims, and enthusiastic proselytizers of the Word. The grey-eyed Suhili of the northern plains are famously courageous and fierce, bold warriors who battle endlessly against the monsters of Zeth from horseback or their terrible scythe-wheeled chariots. The Sogdans, with their meticulously curled hair, are renowned as gloomy and dour, but honest and clear-spoken to the point of brusqueness. Their marvelous city-states are plagued by a rivalry that transcends their common faith in the Word, which the Sogdans attribute to a curse from God for daring to build too high. And the deep-skinned Bandar, the most recent group to join the Caliphate, are divided into the inland Bandar, with their herds and hunters, and the coastal Bandar, who are the most skilled sailors on the Sea of Jewels. Both sorts are famously quick-witted and daring, and Bandar merchants can be found anywhere a boat can sail or a camel can roam.

The same beliefs that unify the Qamarists and encourage them to be so hospitable and friendly can at times cause tension or even suffering for their neighbors. The Prophet’s Word is for everyone, not to be limited by borders or divisions of culture or creed. While this, on the one hand, means that all humanity are kin to be treated as one family, it can also give the Caliphate all the excuse it needs to become an expansionist empire. At various times in the Caliphate’s history, the Word has been spread as much by the sword as by the book. Furthermore, while the general interpretation of the Prophet’s will has been to tolerate differences of religious

opinion, not all religious teachers (and perhaps more importantly, political leaders) have always agreed on this score. Nasrenes, Saborim, and the occasional Shinseist within the Caliphate have been persecuted in the past. As the current caliph is said to be both ambitious and not especially devout, some foresee a new wave of conflict ahead, one that entails both great risks and possible opportunities for believers in foreign faiths.

Culture and Traditions

The Cradle of the World embraces the people of many tribes and cultures. While it is easy enough to tell brown-skinned Bandar from the pale, fell Suhili, to the Qamari, these obvious differences are of little import. The true identifying factor, the question whose answer tells the listener what they really need to know, is, “What is your religion?”

There are, after all, Nehiri who are Nasrene, Nehiri who are Saborim, even a few unrepentant sorcerers and heretics. They cannot necessarily be distinguished from the Qamarist Nehiri by sight or sound. Nor does the color of a Bandar’s skin or the fine jewelry in a Sogdan’s beard tell the viewer anything about their beliefs or character. But knowing their religion? With that information, a person can finally be placed in the world.

Because the Prophet spoke and wrote in Nehiri, that tongue has become the most important in the Caliphate. New converts to Qamarism are encouraged to learn it so that they can read the Prophet’s words in their original form. It helps, of course, that Nehiri was already widespread as a trade language in the region.

Traditionally, each Qamarist is expected to read and interpret the Word for themself. Literacy, therefore, is highly prized and near-universal throughout the Caliphate. Teaching a child or a convert to read, and thereafter to interpret the will of the Prophet, is considered a good work, and many schools have been established for this purpose. These schools serve as gathering places for theological scholars, who often engage in rigorous debate as to the Prophet’s meaning in a given passage or even his reasoning behind a certain pronouncement—for example, did the Prophet warn against the excesses of drunkenness in general when he forbade his followers to drink of the “fruit of the grape or fig,” or should his proscription be interpreted only in reference to those specific forms of wine? And for that matter, were his pronouncements for his immediate servants ever meant to be applied to the general population? (All matters of keen interest to Rokugani merchants eager to export sake!)

This scholarly tradition encourages a certain amount of free thinking and even rebelliousness, at least when compared to Rokugan. The emirs of the Caliphate (who occupy a position similar to that of daimyō) have risen up and replaced more than one caliph in the past, and even the need for the caliph’s role has been argued. (The first religious schism in the Qamarist faith occurred when the Saborim rejected the first caliph and all his successors, preferring to await the literal return of the Prophet.) Central tenets of Qamarism have been revised and reformed due to this scholarly, free-thinking tendency. For example, the faith as initially practiced was polytheistic, acknowledging individual gods for the sun, moon, and other natural phenomena. But theologians who truly studied the meaning of the Prophet’s words came to realize that, in fact, all these gods were but reflections or manifestations of the one true God, who has not one name but many. Current trends of thought suggest that perhaps even the Enemy exists at the sufferance of God, for the temptation and testing of humans and djinn.

Consistent throughout this evolving thought have been the Four Virtues that the Prophet wished his followers to emphasize: Hospitality, Generosity, Temperance, and the Destruction of Evil. The Qamarists must always be willing to support and assist their kin in faith, and even the whole of humankind. They must always remain masters of their own minds and apply their judgment wisely and soundly to the challenges of life. And they must oppose evil in all its forms to defend God’s creation against the forces of chaos and to improve the plight of all humanity.

Yet these common understandings of the Word are filtered through the existing cultures of the people in the Cradle of the World. The Nehiri, of course, take the virtue of Hospitality to be the root of all the Prophet’s teachings, for what is hospitality if not welcoming another as one would welcome a sibling into one’s home? And is not the true home of Qamarism the whole world? The Suhili, for their part, were already battling against the forces of evil when the Word came to them—Destruction of Evil is the cardinal virtue to the Suhili, for without it, they would already be dead. To the Sogdans, who once dared to build a tower so tall that God smote them down and cursed them to never again work so boldly together, Temperance is the most important virtue. They must master themselves if they are ever to master their curse. And the Bandar, who have faced many years of drought, deprivation, and hardship, Generosity is the principal virtue, for one must always remember that the hard days may yet come again.

Qamarism

A full exploration of Qamarism would take many hundreds of pages and years of discussion and debate with learned teachers. But this section nevertheless attempts to summarize a few of its principles, as it is the force that unites the Cradle of the World and transforms it into the Caliphate.

Qamarism is descended from the teachings of the Nameless Prophet. The collected sayings and writings of the Prophet are commonly collected into a single volume called simply the Word of the Prophet. Each follower of the Word is expected to do their best to learn and understand the Word themself, so there may be more copies of this book in the Caliphate than there are people.

Qamarists believe that there is only one God, with many names and faces. God is a benevolent being who created the world for the benefit of humanity and the djinn.

As God created both humans and djinn, the Word is intended for humans and djinn alike. There are many stories of imams (teachers) going forth to spread the word to the djinn. Imams who found them have not always returned.

The Prophet taught that every person should be free to reach their best potential. Enslavement, binding by name magic, and every vice that destroys a person’s potential are therefore forbidden.

Each person must be free because each person is required in the great struggle against evil. Zeth, the Enemy, seeks to undo creation and must be opposed.

Everyone stands alone before God. The individual alone is responsible for their decisions and their fate. After death, each person will be judged by two angels of God. If that person is righteous, they will proceed to Paradise. If they are wicked, they will be consigned to hellfire until their sins are burned away.

One God, or Many?

In the time of the Empire of Rempet, the people believed there were many gods, yet now Qamarists believe there is only one who has many aspects. The Prophet himself is silent on the matter, using the language of his time (of many gods) to teach to his people. While some people, and especially old stories, still refer to gods in the plural, the modern theological understanding among the Caliphate is that there is only one God.

Current Concerns

The current caliph, Harun al-Hakim, is not beloved by his subjects or his neighbors. He is not especially pious and is quite content to use his wealth and power to indulge his vices (mainly wine, sport, and gambling) while his advisors run his kingdom in his name. However, the caliph is wise enough to choose competent advisors and cunning enough to appear more foolish and lazy than he truly is. In truth, he is both ruthless and patient—a dangerous combination.

The caliph’s foremost concern is his fractious emirs. The rulers of the Caliphate’s member states are each powerful in their own right, jealous of the caliph’s wealth and power, and eager to increase their own standing. More than one would have already risen up in rebellion but for the caliph’s simple and brutal strategy to control them: he has in his court one or more young people from every emir’s family as hostages. Not quite prisoners, these “little birds” are kept in a gilded cage, given excellent educations and every luxury of al-Zawira’s Inner City. Many neither notice nor begrudge their captivity and indeed look with favor upon the caliph, or even serve as advisors and bureaucrats in his court. And so, Harun al-Hakim ensures the begrudging loyalty of this generation of emirs and the eager friendship of the next.

Even with his hostages, the caliph’s position is not stable. He must rely on his religious authority to retain the loyalty of his populace, but as he is not an especially pious man himself, he must look for other opportunities to prove his worth as defender of the faith—certainly if he wishes to increase the Caliphate’s, and therefore his own, wealth and power, he must find a religious excuse to do so.

Fortunately for the caliph, such an excuse has presented itself in the form of the Unicorn Clan. Although the Unicorn are arguably responsible for the Caliphate’s rise amid the ruins of Rempet, they are also perennial enemies. Twice before, the Unicorn and the Caliphate have gone to war, the Unicorn having ultimately been victorious in both instances. As a result, all the lands along the Sand Road east of al-Zawira are Unicorn territory—but they are also, largely, Qamarist. Since the caliph claims dominion over all the Qamarist people, that gives Harun all the justification he needs among the emirs to conquer the Unicorn lands throughout the Burning Sands. All he requires is some indication that the Unicorn are distracted…

The Lands of the Caliphate

The Caliphate lies in the center of the world; it is the blooming garden in the heart of the desert, from which all of civilization was born. The people of this region refer to it as the Cradle of the World and believe that all of human history began here.

The Caliphate lies roughly between three seas: the Sea of Jewels in the south, the Conqueror’s Sea to the west, and the terrible Cursed Sea to the north. As a result, the Cradle is the only overland route between dozens of faraway kingdoms, from Rokugan to the Mweneta Empire, and many more both large and small. No wonder the Unicorn Clan returned here so often during its long exile.

To the east of the Caliphate’s lands lie the Burning Sands: endless dunes cooked hot by the merciless sun, spurs of red rocks cutting at the sky like the teeth of a gigantic dragon…and scarcely any water anywhere. It is said that in ancient times, many of the lands in this region, claimed by the Empire of Rempet, were fertile and blooming. But as the ancient empire grew in wickedness, the desert too began to grow, swallowing entire cities that now slumber beneath the sands. The Burning Sands are not, in general, claimed by any great empire—rather, they are endured by travelers moving from one side to the other. Within its expanse lie countless oases, some supporting small cities or entire civilizations. Ujik and other nomads ply these sands primarily on camels, always in search of shade and water. The Burning Sands form an effective bulwark against the Caliphate’s potential rivals in the east, for marching an army across that trackless desert is a mighty feat, not often repeated.

The Cursed Sea

Although the caliph is focused on new lands to conquer and wealth to add to his coffers, the Suhili stewards of Zymarkin have once again renewed their calls for aid from the rest of the Caliphate. The Cursed Sea boils, they claim, and monsters and dragons climb from its depths much more frequently than they did a generation before. There have even been sightings of warriors bearing the sigil of the cursed undead pharaoh, Ahtuthotep, the Betrayer of Horiz-Rem.

To the west of the Burning Sands lies the Cradle of the World proper, the land between two rivers, where every manner of fruit and vine blooms. The King’s River forms its eastern border, abutting the Burning Sands. The river flows down from the Mountains of the Sun, twisting and turning until it empties through the Salt Flats into the Sea of Jewels. To the west, the Queen’s River flows from both the Mountains of the Moon and the Mountains of the Sun; the two join into one mighty river somewhat southeast of the City of God. Flowing more or less in parallel to its sibling river to the east, the Queen’s River ultimately also flows into the Sea of Jewels, fed the entire way from the highlands around the Mountains of the Moon. Between these rivers lie some of the most heavily irrigated and improved farmland in the world, the homeland of the Nehiri people, “the people of the rivers.” Olives and figs; grapes, oranges, and pomegranates; and every kind of grain grow here in abundance—the shaded groves and gardens of the people are as beautiful and precious as any jewel.

Across the Mountains of the Sun from this fertile land lies the Conqueror’s Coast, where the city-states of the Sogdans still rise. Cedar forests march from the mountain slopes to the forbidding cliffs overlooking the sea, and farms and villages cluster close to the massive walls of their parent cities. Although the Peace of the Prophet holds in these lands, and it has been many years since the Sogdans made war on one another, the memory of their ancient hostility still haunts the eaves of the forests, where bandits, djinn, and monsters dwell.

Each of the dozen city-states of the Sogdans has its own emir and its own character—even its own patron spirit, in ancient days. Nezer, the City of Stone, stands on the edge of a crystal lake in the mountains and is renowned for its quarries, architecture, and statues. Ninua, the City of Light, boasts the Caliphate’s most impressive lighthouse in the form of a mighty ziggurat. Mashalukan, the City of the Serpent, nestles in a beautiful bay on the Conqueror’s Coast. On the bluffs above the city, the ancient kings once chained criminals as a sacrifice to the terrible sea serpent that both protected and terrorized their city. Every Sogdan city-state has such stories and fame behind it.

To the north lie the windswept plains that slope gently down to the still, black waters of the Cursed Sea. This is the home of the Suhili, the people of the plains, proud horse lords of the Caliphate. Despite the proximity of the Cursed Sea, the plains in this region are as fertile as any other and make excellent grazing lands for horses, cattle, goats, and sheep. Small streams that flow through the plains are shaded by enormous chenar trees, prized for their shade-giving crowns in the heat of the summer. Yet for all its charms, the area is feared and avoided by most Qamari—for it is where monsters dwell. The villages that do dot the area are crammed behind tall earthen walls, dwellings and workshops piled atop one another in the smallest footprint available as groves, fields, and farmlands surround them. The monsters that crawl from the sea are

The Tower of

Heaven and the Curse of

Disharmony

In the most ancient past, the Sogdans were not divided into a dozen city-states as they are now. They worked together and built a mighty ziggurat, a tower so tall that its highest levels approached Heaven. The gods (or God) above were threatened by the tower. “See what mortal humans can do, united!” they cried. “They think to challenge the gods! We must not allow this!”

And so in a single night of disaster, the gods smote the Tower of Heaven and broke the Sogdans into many warring city-states, so that they could never again threaten the gods. To this day, the Curse of Disharmony plagues the Sogdan people, and only the Word of the Prophet has the power to keep them united.

often swift, and even walls are no barrier to the dragons and other winged beasts, so Suhili go nowhere unarmed, and all their settlements are vigorously defended. Their mounted patrols ride swiftly to any word of a new monster, hunting and killing the beast as quickly as can be managed. Despite these precautions, everyone has at least one family member who has been slain by the servants of Zeth, and the hatred of the Drowned God burns brightly in the people here.

To the west of Sogdan lands, a narrow isthmus is all that divides the Sea of Jewels and the Conqueror’s Sea. Called the Djinni’s Passage, it is a craggy, dry expanse that, it is said, once flooded at the approach of the greatest of all the sea dragons and serves as the grave of a mighty marid. South of the Djinni’s Passage, along the western coast of the Sea of Jewels, lie the lands of the Bandar. Rocky hills rise swiftly from the coast, with many fertile valleys lying between them. Above these lie the Bandar Highlands, where sudden drops reveal tiny lakes like mirrors or surprising rivers flowing beneath arches of red stone. The grandest of these rivers, the Serpent River, flows north and joins the mighty Beryt on its course toward the Conqueror’s Sea.

The coastal Bandar farm their valleys, fish extensively, and sail far and wide in search of treasure and trade. From the great city of Mozedu, blessed with the finest harbor in the Caliphate, Bandar vessels seek out the Mweneta Empire, Ivory Kingdoms, Pavarre, Mantis Clan, and dozens of other trade partners all around the world. The inland Bandar of the highlands raise goats, hunt and fish their rivers, and mine precious stones and gems from their hills to trade with their coastal and riverine cousins, as well as with the people of the Beryt.

Al-Zawira, the City of Books and the Seat of the Caliph

Al-Zawira is not the most holy city in the Caliphate, nor necessarily the largest, nor even the richest. And yet it has always been counted foremost among the great cities of the Qamari and has been the home of the caliph more often than not, as indeed it is today. It commands a fine location in a crook of the King’s River, and the trade across the Unicorn’s Sand Road terminates in the city, so it is certainly wealthy enough. It is beautiful, with its famous Round City and Pilgrim’s Court…yet it is the Court of Wisdom that is its true heart.

Al-Zawira has long been the center of scholarship, mathematics, and natural philosophy in the Caliphate, and these virtues have been prized by many caliphs across the centuries. The famous Round City is celebrated not for its impressive height (although its walls are grand) but for the perfection of its circles, one within the other. Many of the grandest palaces, gardens, and markets lie behind its walls, including the famous Market of Books and the Inner City, which is the true heart of the caliph’s power. The Court of Wisdom, on the other hand, lies at a modest remove from the Round City—perhaps due to the more dangerous experiments undertaken by its residents in years past. Here in this many-columned palace, the caliph sponsors over a dozen brilliant scholars in their research. Perhaps even now they are perfecting some new technology that will allow the Caliphate to triumph over its enemies.

Zymarkin, the City of the Bronze Gate

The only city of the Suhili people, Zymarkin is the great bastion against the forces of Zeth. The fortress city is surrounded by grand walls of black stone, with great bronze gates wrought with scenes of struggle and triumph, and some say magic spells. The grand gates are a replacement for previous doors of wood, which legend says burned when the city was sacked by the Enemy during the spread of the Word. Only the arrival of the Prophet and his armies saved the people of Zymarkin from a fate worse than death, and so the Suhili joined the Caliphate.

Today, Zymarkin rings with the sound of hammers on anvils and roars with the heat of forges. It is here that some of the Caliphate’s finest weapons, the famous “watered steel,” are made from ingots wrapped in clay carried from the nearby Cursed Sea. The Brass Bull of Zymarkin stands guard at the city’s northern gate, where generations of warriors have kissed its nose for luck, leaving it brightly polished while the rest of the great statue slowly tarnishes with age.

Saadiyah bin Abdul Rahim al-Mozedu

Perhaps the most valued, and valuable, of the caliph’s “little birds” is Saadiyah bin Abdul Rahim al-Mozedu. The daughter of the most powerful of the Bandar emirs, Saadiyah has been a hostage in the caliph’s court since she was a girl. Now that she is an adult, Saadiyah has matured into an intensely intelligent and surprisingly pious woman who has become one of the caliph’s most valued advisors.

Even more so than her fellow hostages, Saadiyah has taken every advantage of the indulgences the caliph has allowed them. She had access to the finest tutors in the Caliphate and learned everything she could from them, and as a consequence, she is now one of the most promising scientific minds in al-Zawira. She longs to be permitted to enter the Court of Wisdom, where she could finally achieve her potential in mathematics and the sciences. But even more, she longs to escape her captivity and allow her father to finally act freely to oppose the caliph.

She is not inclined to trust foreigners and heathens, and her hatred of the caliph does not extend to betraying the Caliphate—but she is also keen to find allies. PCs who can convince her that they have the best interests of the Qamari people at heart could find Saadiyah a valuable ally. Those who oppose the Caliphate may find her a surprisingly inconvenient enemy.

The Unicorn Clan

If one were to consult the Imperial records from the dawn of the Empire, there would be no mention of a Unicorn Clan. The Imperial archives would, however, contain carefully preserved letters and records that document the worry that Hantei expressed to his other Divine Siblings regarding their lost sister, Shinjo.

When Hantei gave each of his siblings a role in shaping Rokugan in the early days, he paused when he turned his gaze to Shinjo. Before he could speak, his fearless and passionate sister asked to leave the boundaries of their fledgling empire and explore the world beyond. Shinjo and her Ki-Rin Clan would leave, learn, and return to Rokugan with their newfound knowledge of foreign lands and the peoples and other entities that resided there. Hantei, believing in the abilities of his sister and the benefit of her quest, agreed. But for nearly eight hundred years, the clan did not return. For a time, their absence was mourned, but as the generations passed, the memory of the Ki-Rin was left as little more than a footnote in history—until a new clan, one changed through heat, battle, and time, came thundering up to the Carpenter Wall. There stood the descendants of explorers, rogues, diplomats, and nomadic warriors. They were forgotten strangers, presumed lost, returned home. And when they returned, the Unicorn Clan rocked the foundation of the Empire.

The Divine Sibling Shinjo

Shinjo is documented as a force to be reckoned with, even when compared to the other Divine Siblings. The words tenacious, curious, compassionate, thoughtful, and fierce are just a few used to describe her. She rejected the idea that divine blood made her or her siblings superior to regular people, and she dedicated her life to both protecting her followers and doing what she could to see them flourish.

Of all the Divine Siblings, it was Shinjo who was noted as being the most in awe of the world around her. She rarely stayed in one place for long, preferring to explore the Mortal Realm. In a letter supposedly written by Togashi, he described Shinjo: “My sister was the most changed by our coming to the Mortal Realm. In that moment, her veins became the rivers of the world, her heart was filled with the voices of all peoples, and her breath became the breeze. She greets every sunrise with a smile, thankful to our mother that such a treasure as this world exists.”

The Lost Sibling and

Shinjo’s Departure

When the missing Divine Sibling, Fu Leng, rose up from a pit in the south and sought revenge for having been abandoned, Shinjo stood before him and tried to speak with him. His rage had consumed him, and he lashed out at the siblings—he gravely injured Hida, challenged Hantei for the throne, and even murdered one of Doji’s children. Even then, Shinjo could not turn away from her brother, and the strife among her kin was a deep pain in her heart.

After the Day of Thunder, uncertainty overcame Shinjo. She blamed herself for Fu Leng’s death, believing that if she had tried a little harder, she could have gotten through to him. Hantei saw her suffering, and when she asked to leave Rokugan to map the outside world in order to better prepare the Empire for what might lie beyond the borders of its domain, he agreed. Though she released her vassals from their service to her, many chose to remain at her side and travel into the unknown with her. Among them were the sage Iuchi, the humble trader Ide, and Utaku Shiko, the righteous daughter of her most loyal follower. Those who chose to stay behind were tasked by Shinjo with recording the history of the Empire so that when the Ki-Rin returned, they would know what had happened in their absence. Those who fulfilled that promise would one day be honored as a Minor Clan, known as the Fox.

As Shinjo departed, Doji met her at the western border, giving her a sandalwood fan she had carved herself so that no matter how far she roamed, Doji’s sister would never forget her family back home. Shinjo was said to have truly treasured this gift, and she kept it close to her at all times. Determined, Shinjo vanished across the Plains of Wind and Stone, never to be seen again.

Two generations after she left, the blessed mirror Lady Shinjo had left behind suddenly went dark, unreflecting as stone. The Ki-Rin star vanished in the sky. With the Seppun interpreting these as ill omens, the venerable Emperor Genji declared a festival in his aunt’s memory, and the Empire mourned the loss of the Ki-Rin.

Into the Unknown

The Ki-Rin’s journey almost ended in disaster, scarcely one hundred li beyond their own borders, when they found themselves wandering the desolate and punishing Plains of Wind and Stone. This desert was brutally cold in winter and perishingly hot in summer, with so little water and food that the Ki-Rin began to starve.

To make matters worse, they were soon attacked by a band of horseback-riding nomads known as Ujik. Although the courage and skill of Shinjo’s samurai were second to none, doing battle with such a mobile and flexible enemy seemed impossible until Shinjo and Utaku Shiko captured a handful of Ujik horses and adopted Ujik tactics.

Impressed by the prowess of Shinjo’s people, the Ujik halted their raids and began to trade in peace with Ide and the rest of the clan. With the addition of Ujik horses and by adopting Ujik nomadic practices and herding techniques, the Ki-Rin soon were no longer starving and began to thrive. In time, many of the Ujik joined the clan, binding themselves through promises of fellowship and a number of strategic marriages. These Ujik, now called the Moto, soon became a vital part of the Ki-Rin Clan, and the friendship of the Ki-Rin allowed the Ujik to press back against their traditional enemies, human and otherwise, at the limits of their territory.

The Ki-Rin spent perhaps as much as one hundred years living among the Ujik. By the time they were ready to move on, every single Ki-Rin was mounted atop a sturdy Ujik desert horse, and the entire clan had adopted the Ujik saddle and, even more importantly, the stirrup. Now, when they made war, Shinjo’s people fought from horseback.

Shinjo’s Captivity

During their conflict with the Ujik, Ki-Rin scouts and explorers had been hard at work probing the limits of the unassailable mountains to the south and the trackless deserts to the west, the so-called Burning Sands. In time, the Ki-Rin Clan saw no other course and rode west once more. Traveling across the Burning Sands was the greatest challenge yet faced by the Ki-Rin, but when they reached the lush river valleys of the Cradle of the World, they were rewarded with splendor and gifts such as they could scarcely believe. The pharaohs of Rempet claimed divine lineage from the Sun God, Shem, and they declared Shinjo-no-Kami to be their sister from afar. She and her followers were lavished with riches by the sorcerer-king Nephrentep. Half-dead with hunger and thirst, the Ki-Rin eagerly accepted the hospitality of Rempet, even as Shinjo and some of the elders of the clan were troubled that the city’s priests and nobles openly practiced enslavement.

Nephrentep’s hospitality was a ruse. As soon as the Ki-Rin let down their guard, the pharaoh struck, snatching Shinjo from among them and spiriting her away to his temple-palace. The sorcerer-king’s undying guard attacked the Ki-Rin and drove them into hiding. Iuchi declared that the sinister priests of Rempet were blood sorcerers and that they intended to use Shinjo-no-Kami’s divine blood in a ritual to prolong Nephrentep’s life. The Ki-Rin all agreed that they would die before they allowed such a fate to befall their beloved Shinjo. Clever Ide found allies in Rempet: al-Qamari, a secret organization devoted to opposing the Sun Kings. Together, the Ki-Rin and al-Qamari staged a daring attack on Nephrentep’s temple-palace. The attack seemed doomed to failure, as the pharaoh’s magic and his undying guard were too strong for the rescuers until the gods themselves intervened: the moon blotted out the sun, throwing day into night. The moon ruled supreme until the wicked king was cast down and Shinjo was liberated. Once freed, Shinjo united the Ki-Rin Clan and the oppressed peoples of Rempet to destroy the corrupt empire of the sorcerer-kings.

A Journey out of Knowledge

Not long after destroying the Empire of Rempet, Shinjo gathered her clan to her and pronounced that they would go their separate ways. “The world is too big,” she said, “for those on any one journey to ever discover it all.” She divided the Ki-Rin Clan into five hordes and sent them each in a different direction. Shinjo took her Blue Horde west. Iuchi took his Green Horde south. Moto Chabi Khan took her White Horde north, continuing the journey across the Burning Sands. Utaku Shiko took her Purple Horde east into the Ivory Kingdoms. And Ide’s Golden Horde remained in place, exploring the coast of the Conqueror’s Sea. The accounts brought back by the three hordes returning to Rokugan—now calling themselves the Unicorn Clan— are sometimes unbelievable. They told of empires of snakelike beings; raiders with the body of a horse and the torso of a human; giants with only one eye; cursed pits and blessed valleys; and the Unicorn itself, a horselike spirit of water and fire that some say fathered Shinjo’s children. Tragically, Iuchi’s Green Horde never returned. According to rumor, they still ride the world, seeking its uttermost limits.

The Ride through Shadow

At length, the time came to return to Rokugan. Rather than cross the Burning Sands, the Unicorn rode south of the Pillar of the Sky mountains into the tangled forests and steep valleys of the Ivory Kingdoms. Although now mounted on the finest horses in the world, the Unicorn struggled to make good time, as they were frequently turned back by the people and creatures they encountered among the hills and valleys. When they reached the eastern edge of the Ivory Kingdoms, they found one more barrier in their path: the twisted, unnatural forest of the western Shadowlands.

According to the Ide chroniclers, it took the Unicorn Clan forty years to cross from the Conqueror’s Sea to the Kaiu Wall in Rokugan. It seems an improbable duration for a journey that can now be made along the Sand Road in a handful of months, but the modern route does not account for the Shadowlands. In that cursed place, life and death, and even time itself, do not have the same meaning they do in the rest of the world.

Who can say how long the Unicorn rode and fought their way through those blighted lands? Surely, they proceeded with the same mix of boldness and caution that had guided them across the Burning Sands, stopping in places of relative safety and sending forth their scouts before plunging headlong into danger. The Ide Chronicles are difficult to reconcile with the Imperial Histories in this period.

The Unicorn’s Return

In the year 815, the ground beyond the Carpenter Wall shook with the hoofbeats of warhorses.

The horde that rode across the Shadowlands did not resemble the legends of the tiny clan that had departed the Empire so long ago. What stood before the Empire now was a group of outsiders, nearly unrecognizable. The Crab Clan had learned not to trust anything that came from the south, and they rebuffed all attempts to parley. Frustrated by the stubborn rejection, the Khan of Khans, Shinjo Nishijin, led a decisive attack p. 41 at the Battle of Burning Shadows, utilizing Iuchi meishōdō (name magic) techniques to blast through the Wall and into Rokugan.

Word of the invading hordes mobilized the other clans against the invaders. But even the combined efforts of the Lion, Scorpion, and Crab could not halt the horde’s advance. The Empire had never before encountered such large, powerful horses or warriors so adept at fighting from the massive beasts’ backs. The enemy was too mobile, too strong, and it employed tactics that had never been seen before by the Great Clans’ generals. Many feared that the invaders would ride to the capital and usurp the throne. But the horde passed the Imperial City and rode onward to the north, near the lands of the Lion and Phoenix.

As the clans fought the invaders, the horde dispatched a group of diplomats, including Shinjo Nishijin himself, to approach their allies in the Crane Clan in secret. Although initially skeptical, Nishijin stunned the Crane Clan Champion, Doji Ryobu, when he presented the very sandalwood fan given to Shinjo by her sister. Scholars from the Miya, Asahina, and Asako determined the fan was authentic, and as a result, Nishijin and his diplomats were presented to the Emperor. The Fox Clan Champion, whose clan was descended from those who had stayed behind when Shinjo had left centuries before, greeted Nishijin and his people as one would a cousin. With endorsements from the Crane and the Fox, the Imperial Court acknowledged the Unicorn as the successors of the Ki-Rin, and an Imperial edict was drafted just in time to prevent a pitched battle between the Ki-Rin and the Lion. During that year’s Winter Court, the Crane Champion embraced Nishijin and called him brother. Thus, the Unicorn Clan was restored to their lands and to their rightful place in Rokugan.

Children of the Five Winds

While the Unicorn Clan—known to some as the Children of the Five Winds, which represents their five main families—are recognized as the Ki-Rin’s descendants, there are many in Rokugan who hold reservations about the clan that returned, and many have never fully accepted the Unicorn as true members of the Empire. The Lion resent the loss of their ancestral territories, many associating the Unicorn’s return with the decline of the Lion’s golden age. The Scorpion have never forgotten how the Unicorn disrupted the political balance and their plans that had been in motion for generations. To the other clans, the Unicorn’s ways are irreconcilable with the rest of the Empire’s. They regard the Unicorn as disruptive and strange, and the Unicorn’s foreign mannerisms make many Rokugani uncomfortable. The Unicorn have resisted acknowledging any Fortunes who became established after the Ki-Rin left. Centuries of isolation and the fear of change have left the Unicorn strangers in their own homeland.

Even though the Unicorn still face discrimination and ostracization to this day, the Empire has embraced aspects of their culture and has benefited from their expansive knowledge of the world. From beyond its borders, new crops, cultivars, innovations, and inventions have spread across the Emerald Empire. Much of what Rokugan knows about the outside world is from Unicorn scholars and documents, and the Empire has been made stronger by the introduction of heartier horses and ponies, as well as by expansive cavalry and anticavalry tactics.

Wandering the northwestern lands and watching over the western border, the Unicorn Clan refuse to compromise their way of life for the mere comfort of those who do not bother to know them. Resisting what others want them to be, the Children of the Five Winds seek their place among the Great Clans of Rokugan.

Families of the Unicorn

While often seen as misfits among the other Great Clans, the people of the Unicorn Clan are dedicated to walking the fine line between adapting to their circumstances and being true to themselves. They are proudly wild people, untamed and unbroken, but not uncivilized. Indeed, they have centuries of practice at living among those who regard them as outsiders and at breaking down those barriers through patience and dedication. The others may raise their eyebrows at the “western-border misfits,” but the families of the Unicorn have earned their place among the Great Clans, and they have proven themselves time and time again. To their mind, it is only a matter of time before they are fully embraced. And if that day never comes, then so be it. Lady Shinjo never required the approval of others; neither do her children.

While seemingly destined to be strangers wherever they go, this has only strengthened the bonds between the Unicorn families. The Ide present themselves as the “face” of the clan, while the Utaku and Moto defend it as its left and right hands. The Iuchi advise and uncover threats, while the Shinjo push the clan ever forward. Led by the Khan of Khans, who is traditionally the Shinjo daimyō, the families work together to find a place in the ever-changing world.

Five Winds, One Clan

Over time, Shinjo’s tribe grew, and all the peoples who swore her fealty became a single clan with diverse views. It was Shinjo’s hope that, with time, they would come to see one another as family. To this end, she allowed those who swore into her service to keep their traditions, but she also made them swear to abide by a number of decrees. These laws are still followed by all the Unicorn families centuries later:

Similar to her brother Akodo, Lady Shinjo taught that service was not an obligation but a choice. The warrior chose who they would fight and die for. Unicorn Clan children do not inherit their parents’ titles or positions. Instead, when they come of age, they are offered a choice: become a clan samurai, with all the connected rights and obligations, or leave the clan and live as a peasant. No shame befalls any who leave, but those who remain undergo the coming-of-age ceremony to become clan samurai.

Rōnin, other clan samurai, peasants, and even non-Rokugani may join the Unicorn if they can prove their loyalty and worth. Lady Shinjo created a specific process for outsiders to come into the fold, and these tests are still used by the clan today.

To draw sword against kin was one of the highest crimes among the Ki-Rin, and Lady Shinjo forbade duels between her samurai. This order is interpreted to mean that jousting, iaijutsu duels, and other forms of ritualized combat are forbidden between Unicorn Clan samurai. Instead, they settle issues of honor with nonlethal contests, such as horse archery against targets, or races. If Imperial law or other circumstance absolutely requires a duel between Unicorn, then it is conducted with wooden weapons, and only to first strike.

Lady Shinjo forbade her followers from marrying in-tribe. For instance, an Utaku could not marry another Utaku, and an Ide could not marry another Ide, but an Utaku and Ide could marry, assuming they did not share lineages. As such, Unicorn samurai refuse marriage arrangements if there is a family connection, even generations removed, and even if there is no blood relation. Because marriage is traditionally how the Rokugani finalize treaties, this sometimes creates headaches for Ide marriage arrangers. Most Unicorn will not disobey Lady Shinjo for something as trite as political gain (to the Ide’s chagrin).

Apart from laws, there are also some ingrained Unicorn customs that derive from centuries of tradition:

Unicorn samurai rarely retire, more often undertaking the kurichitai tradition, which dates back to the time the clan wandered the lands. When an elderly samurai decides it is their time, they pack their horse with minimal provisions and journey into the desert, never to return. Considered their “final adventure,” it is seen as an honorable way to part from the Mortal Realm, akin to a Lion samurai dying in battle. While this is a controversial practice outside the clan, it is culturally regarded as a spiritually important—if somber—final act. Even so, elders are not pressured into this tradition, and many never undertake the kurichitai at all.

The Unicorn have incorporated many customs and mannerisms from other cultures. They shake hands instead of bowing, have no taboo against public loudness, and generally accept public displays of affection, to name a few. However, just as they observed the customs of the lands they visited during their travels, so too do Unicorn adopt the customs of Rokugani provinces they visit, so as to be respectful of their hosts. Even so, there are a few slipups from time to time.

Shinjo

The earliest accounts of Shinjo describe her from afar: a mysterious woman with an otherworldly presence, chasing after a chimeric being that galloped on air. She swiftly became a legend throughout the northern lands. No one knew who she was or why she chased this strange creature, a combination of deer and dragon with a flaming mane. According to legend, the first mortal to ever approach her was the hermit woman Utaku. After two years of seeking the legendary ki-rin together, they both approached civilization for the first time, side by side.

Shinjo fell in love with the world from afar, gazing at its wonders through the heavenly window of her childhood home among the stars. A fallen goddess with endless curiosity, she longed to explore the world from corner to corner. She was bright-eyed, fearless, and impetuous. Animals flocked to her. Wild ponies seemed to invite her onto their backs. She never spoke down to the mortals she encountered, nor did she try to change or conquer them. She wanted only to understand, to discover and chart as much as possible before moving on. Others joined in her journeys thundering across the lands, and when she finally reunited with her siblings, Lady Shinjo had acquired a devoted following, hundreds of diverse peoples united by their sense of adventure.

BLUE HORDE

After destroying the Empire of Rempet, Shinjo divided her clan into five hordes and sent them to explore the world. Shinjo herself led the Blue Horde west, seeking the edge of the Mortal Realm. When the horde returned centuries later, Shinjo was not among them.

The Shinjo Family Mon

A stylized ki-rin head in profile, with a flaming mane.

The Shinjo family is the living legacy of Lady Shinjo herself. While centuries of travel have changed them, they have never forgotten the things their founder fought for, and they remain devoted to living by her example. With an open and just heart, and a love for discovery, the Shinjo have made themselves into the ribbon that binds the Unicorn families together.

Reputation and Values

The Shinjo are an unabashed people who wear their hearts on their sleeves, romantics who tend to follow their whims and seek to wring the absolute most they can out of life. They see a world filled with challenges to be overcome and secrets to be revealed. While they are the leaders of the clan, they also value independence and freedom from obligation. This is why, even when approaching the families that have sworn them fealty, they ask instead of ordering.

This reputation has not always served the Shinjo well. Because they are free spirits, they are viewed as capricious. Because they value self-determination, they are seen as undisciplined or as weak leaders. Many assume that a Shinjo cannot be counted upon, that they break vows, that they cannot see the greater good beyond their own horse’s snout. Other clans look upon Unicorn territory and see provinces that are overgrown, unruly, and wild.

And perhaps those lands are a little chaotic. The truth is that the Shinjo prefer some excitement in their lives. Peace comes to the Shinjo not in moments of stillness, but in the very midst of the storm. They value the ability to test themselves and their own mettle. How else is one to discover the things of which one is capable, or what life has to teach?

This may be why Shinjo lords are notoriously difficult to find. Rarely dwelling at their estates, they instead spend weeks roaming the countryside seeking adventure. Even the family daimyō, Lady Altansarnai, the Khan of Khans herself, disappears for weeks at a time to go hunting and riding in the wilds with her family. Wanderlust is a trait the Shinjo have embraced; always seeking new experiences, they revel in the thrill of discovery.

Interclan Relations

While generally misunderstood, the Shinjo enjoy good relations with many clan families. The Doji in particular often champion the Shinjo’s causes, and in spite of their vast differences, the two families remain as close as their founders were. Many in the Doji are fascinated by Shinjo culture, and several Crane nobles vacation in Unicorn lands, determined to “rough it” as the Shinjo do.

The Shinjo also enjoy close ties with the Hiruma and Hida families of the Crab Clan. The Crab have never forgotten their defeat at the Battle of Burning Shadows, but rather than hold a grudge, they remain impressed by the Unicorn’s ingenuity and prowess. Both clans share a certain kinship as “outsiders” to Rokugani court culture, and of all the clans, the Crab seem the most open to learning what the Unicorn have to teach. As a result, many Shinjo spend a year or two at the Carpenter Wall, and since the loss of the Hiruma family traditions with the fall of their ancestral keep, Hiruma Scouts often train in Shinjo dōjō.

For many years, the Shinjo also enjoyed good relations with the Phoenix Clan. The Shrine of the Ki-Rin on the edge of Phoenix lands is a sacred place to many Unicorn samurai, and in an agreement that is unlike any other among the clans, the Phoenix allow any Unicorn to journey there without travel papers. However, recently the Phoenix seem to be withdrawing their support, and the Shinjo can only guess as to why.

Culture and Traditions

The Shinjo were unrecognizable when they returned to the Empire. They had become nomadic wanderers, incorporating foreign influences into their traditions. Their way of life was decidedly not Rokugani. Yet they had also preserved aspects of Rokugan’s early culture that the rest of the Empire had forgotten. When they returned, they brought these lost traditions back with them. So while the Shinjo seemed completely alien to most, historians were quick to point out that these were also the Empire’s ways.

DISCOVERING MORE

Discover more about

the Shrine of the Ki-Rin in Emerald Empire: The Essential

Guide to Rokugan*,*

pages 156–157.

The Explorers’ Rest

Many believe that the Ki-Rin spent their entire exodus in exploration. But in truth, the Ki-Rin hordes settled down many times in their history, founding independent city-states and even claiming vast territories. For several hundred years, the idea of returning to Rokugan never even occurred to the White and Golden Hordes. They believed their destiny was to create new nations, not to return to their homeland.

Only when the hordes reunited, and after a brief power struggle, did the Unicorn decide to relinquish their territories and return to Rokugan. Their abandoned ruins still dot the lands from which they withdrew.

Moving between estates based on season, or camping and hunting in their vast meadows, the Shinjo are a people who never hold still. Wealth is measured by the number and quality of horses and ponies, with most Shinjo keeping a small herd. Large families are common, as is adoption, with five or six children being completely normal. It is also not unusual for Shinjo parents to raise children without ever being “officially” married. Family units with three or more parents, while rare, carry no stigma within the clan.

Shinjo family culture instills a strong sense of freedom. Shinjo do not care for being told what to do, and they do not like to be contained. They would rather sleep beneath the stars against the warmth of their steeds than curl up in cramped tents or their own beds. They draw little distinction between “civilization” and “nature,” preferring to see themselves as a part of the natural world instead of separate from it.

In a similar vein, Shinjo tend to encourage their children to pursue their own interests, granting them a greater say in their own education and training than is typical for would-be samurai. Other clans tend to regard Shinjo children as “wild” and “unrestrained” or even “poorly behaved.” But this budding independence and free-spiritedness is seen as virtuous through the eyes of the Shinjo. After all, the world is larger than even most Great Clans know, and it was this eagerness to engage with new ideas that allowed the family to survive centuries among unfamiliar peoples. They may be frequently painted as frivolous or even barbaric, but nothing is further from the truth. It is simply that they tend to feel a certain calling, a tug at the strings of their hearts, continually pulling them toward unexplored

Shinjo Travel

Poetry

Departing from typical convention, the Shinjo style of poetry was developed during the Ki-Rin’s journeys. Referred to as travel poetry, it is a combination of proverb and poem, usually written to convey a lesson or wry observation. Alliteration is a common device, as is humor, but neither is a hard rule. Most travel poetry also rhymes, although the schemes vary. In fact, many of the Shinjo’s individual families claim their own style, unique from any other.

horizons. Shinjo herself once said that her purpose was to uncover the hidden threats of the world and shine a light upon them. The Shinjo embody her example and ride toward the unknown.

Schools and Dōjō

Among the family’s oldest and most important traditions is the Shinjo style of horse archery. In the earliest centuries, all samurai were expected to master this skill, regardless of clan or station. Besides being important in warfare, horseback archery duels were also an acceptable alternative to the quick-draw duel. In some provinces, a person could not even call themself a samurai unless they could shoot from horseback; ceremoniously proving they could do this was the precursor to the gempuku coming-of-age ceremony. While time eroded the Rokugani horse archery tradition, this martial skill proved invaluable to the Ki-Rin during their journeys, and as they encountered similar techniques, they were quick to adopt them as well.

The Shinjo Mounted Archer School teaches the foremost horseback archery techniques in the Empire. Its reputation is such that students entertain many requests to perform a ritualized form of horse archery known as yabusame at courts and festivals, even from outside the clan. Like the Moto style, Shinjo horse archery makes use of a narrow-grip thumb draw that is aided by a ring instead of the traditional gloveaided “long draw” of other schools. Because shooting requires both hands, the archer must direct their horse using only their lower legs, and they must account for the turbulence of riding full speed in their draw. It is one of the most difficult conditions of archery, which is why the Shinjo horse archery masters are considered some of the best archers in the Empire.

Another of the Shinjo’s famous martial schools is the Shinjo Outrider School (see the Legend of the Five Rings roleplaying game core rulebook, page 85). Skilled at reconnaissance and protective escorts, its adherents are second only to the Utaku family in how closely they bond with their horses. Their techniques date back to the Shinjo’s exodus in the deserts, and it was the Shinjo Outriders who kept the clan safe from raids and intercepted bandits and other dangers. Members of an offshoot of this school, the Shinjo Cartographers, are considered some of the best mappers in the Emerald Empire; they are often deployed as scouts in addition to aiding architects and surveyors.

A unique magistrate tradition has also taken root among the Shinjo, owing not only to a cultural sense of justice but also to the resurgence of the notorious Forest Killer Bandits. Shinjo magistrates are famous both for tracking down criminals over vast distances and for their unconventional subduing techniques. But they are also known for their mercy and sound judgment, often choosing to overlook minor infractions in the interest of maintaining communal harmony. This is a controversial attitude in the eyes of more stringent organizations, as Shinjo magistrates sometimes skirt the law for what they consider to be the greater good.

Lesser celebrated is the Shinjo’s rich history of diplomats and peacemakers, tracing back to the first time Shinjo met the Ujik beneath a flag of peace. Unlike the cerebral and trade-focused Ide, Shinjo diplomats rely on natural charisma and empathy to broker agreements. Many would-be enemies are preemptively disarmed by the Shinjo’s friendliness.

Unicorn Clan Cuisine

The Unicorn claim some of the most unique cuisine in the Empire. This stems not only from their culture but also from the variance in cooking fuel and ingredients available to them. For instance, Unicorn provinces are landlocked; the coastal seafoods that make up most clan diets would take weeks to reach them. While some smaller ocean fish can be transported in barrels, transporting larger or more delicate fish presents challenges, and even preserved fish may spoil before reaching their destination. Fresh bluefin, which can range from eight to fifteen feet long, are transported in massive saltwater casks at great expense, making them a rare Unicorn delicacy.

For this reason, Unicorn cuisine makes extensive use of freshwater fish, pastoral veggies, and various meadow grains. Indeed, many have observed significant overlap between what the Unicorn eat and what they feed their horses. Unicorn diets also feature game with far more frequency than what is considered typical in Rokugan. Deer, boar, goat, rabbit, and ox meat are all very common, as is the fermentation of milk. This is because the Unicorn rarely observe the Shintao eating taboos, which forbid the consumption of red meat and certain other game.

While most traditional Rokugani cuisines attempt to elevate the ingredients’ natural flavors, often focusing on savory “umami” and sweet profiles, the Unicorn incorporate spicy and sour flavors that are meant to contrast or complement one another. Imported spices are staples of many Unicorn dishes, and most traditional foods are communal in nature. Some Unicorn conventions, such as deep-frying with batter, have proven popular among other clans. This, and the wealth of new fruits, vegetables, and other foods the Unicorn have introduced, have left a lasting impact on the Empire’s many cuisines.

The Lands of the Shinjo

Travelers arriving in Shinjo territory might mistake these vast, quiet plains as abandoned. Entire tracts roll by without sign of village or farm, much less the proud keeps dotting the landscape of other Great Clans. Some may even shake their heads at the virgin land and pristine bamboo groves—precious resources left unused. But these lands are not empty. The villages are mobile, the people nomadic, and the seasonal orchards and farmlands of wild barley and rye hidden in plain sight. The Shinjo could never find peace standing still. With wandering hearts, they roam their lands, ever seeking a new adventure.

This is not to say there are no permanent settlements, just that they are sparse and spread out, with few roads connecting them. Horses are as hard on roads as roads are on horses, so the Shinjo maintain as few roads as necessary.

Far Traveler Castle

The seat of the Shinjo’s power, Far Traveler Castle, is so named due to the difficult journey required to reach it. It is the northernmost of the Unicorn’s palaces and one of the most remote in the Empire, rising over Water Dragon Lake to the west and Dragon’s Heart Forest to the south. While most keeps are surrounded by a thriving “castle city,” the lands surrounding Far Traveler Castle are sparsely populated, with only a way station village and an ordu’s tents pitched nearby.

The castle itself is an unusual triangular fortification, with round towers and white stone, incorporating architectural techniques from beyond Rokugan. Within the utilitarian walls are some of the most magnificent interiors in the Empire, with indoor cascades, vast living quarters, and rich appointments. Among the keep’s most famous chambers, the Red Hall contains a collection of hunting trophies and exotic ceremonial weapons, some hung by Unicorn Champions of old. The current champion, Shinjo Altansarnai, proudly hangs monuments to her children’s hunting prowess on these walls. With an interior onsen heated with coals and a large courtyard for sports and competitions, the incredible wealth of the Shinjo is on full display.

Water Dragon Lake

Located at the foot of Far Traveler Castle, Water Dragon Lake is a subject of legends older than the Empire. The oldest claim that the Water Dragon witnessed one of her kind fall in love with a mortal, giving up her dragon form in order to start a human family. Horrified that this same fate might befall her, the Water Dragon hid her heart at the bottom of the lake so that she could never share it with another. This is how the nearby Dragon’s Heart Forest got its name, and it also accounts for Water Dragon Shrine, whose keepers still draw upon the lake’s waters for worship. Other tales say that anyone who dives deep enough to touch the bottom of this lake will surface in the Bay of the Sun Goddess, all the way on the eastern coast.

SHINJO RUMORS

“The oldest village along Water Dragon Lake not only predates the Empire, but I heard most of the villagers are actually Yobanjin who bargained with Lady Shinjo herself for their self-sovereignty.”

“Did you know Altansarnai’s daughter was being considered for a position within the Imperial Guard? Too bad about the falling out with the Lion; there’s no way she’s going to receive that honor now.”

Shinjo Haruko

The Unicorn Champion’s only biological daughter spends most of her days on horseback, galloping along the shore of Water Dragon Lake. Only a few seasons ago, all paths seemed open to her: a likely appointment to the Imperial Guard, fame and recognition in the Bowman’s Wager at the Imperial Winter Court, and the many adventures both would bring. However, in the wake of an Imperial censure and the falling out of the Shinjo and Ikoma families, all of those doors have abruptly shut. Shinjo Haruko spends her days riding her favorite horse, Yue, through the surrounding lands, but what she is seeking, a new purpose, cannot be found near Far Traveler Castle.

Haruko is never content to remain in one place. She grew up in many courts, accompanying her mother, and she has friends among virtually all the Great Clans as a consequence. Although she is one of the most talented horse archers of her generation, Haruko has always tended to stir up trouble when bored. And she has become so bored as of late…

+2, –2

DEMEANOR - IMPETUOUS

4

VIGILANCE

Skilled Archer: Martial; Physical

Friends in High Places: Social; Interpersonal

Reckless: Social; Mental

FAVORED WEAPONS & GEAR

Shinjo Horsebow: Range 2–4, Damage 4, Deadliness 5, Wargear

Gear (equipped): Lamellar armor (Physical 4, Wargear), quiver, 20 razor-leaf arrows

Companion: Yue (see Shinjo courser on page 143).

Gear (other): Scimitar, wakizashi (short sword), fine clothes, traveling clothes, some worn-out pillow books

ABLILITIES

HORSE GIRL

Any steed Haruko rides or has personally trained gives the rider an additional bonus success on any Movement action check they make.

WISHES AT DAWN

In addition to her martial pursuits, Haruko also has a great love for the theater. Her most recent play, Wishes at Dawn, debuted at a provincial Winter Court and was met with significant praise. It depicts two star-crossed lovers, a Kakita and a Matsu, who must cross swords on the battlefield despite their secret love. While it is popular, neither the Matsu nor the Kakita family is particularly amused.

Utaku

Most Great Clan families have built a culture centered around the life of their founder. The Utaku family built theirs around two: the Ki-Rin Clan Thunder, Lady Utaku, and her daughter, Utaku Shiko. Yet while there are many accounts from Utaku Shiko’s life and adventures, her mother’s story remains steeped in legend. These stories describe Utaku as a woman of few words, great convictions, and preternatural fighting prowess. Scholars debate whether she ever spoke at all, but while she never actually swore any oaths to Shinjo, she was one of the Kami’s most devoted followers. Legends describe her as a kind, good-humored person who smiled often, but they also mention her great ire against cruelty. This is the version of Utaku remembered in the tales of the Seven Thunders: a warrior who would not hesitate to avenge an injustice, no matter how small—and Shinjo’s right-hand enforcer who let her sword do her talking.

While only a fraction of the Utaku follow the Battle Maiden tradition, the entire family embraces the values that Utaku and her daughter stood for. They are the warrior conscience of the Unicorn, a reminder that no matter what the future may demand, they must never cast aside the things they truly believe in.

Reputation and Values

The Utaku are the most celebrated of the Unicorn’s great houses, both within and outside of the clan. More reserved than the Shinjo or Moto, less ostentatious than the Ide or Iuchi, and far more insular and traditional than the other Unicorn families, the Utaku strive to live their principles and let their deeds stand for themselves. Embracing a nomadic lifestyle, the Utaku treasure practices that instill a sense of wonder in the natural world. This may be why the Utaku raise some of the Unicorn’s greatest literary scholars and calligraphers, and produce some of the Empire’s greatest poets.

The Utaku Family Mon

A simple, plain circle, symbolizing the stillness

and silence of the family founder.

Yet it is the Utaku warrior traditions and their reverence for Bushidō for which they are most famed, and why the family is universally respected, even among the clan’s rivals. To most, the Utaku family is synonymous with the Unicorn’s elite warrior tradition: the Shiotome, or “Battle Maidens.” Membership among this prestigious sorority is chief among the family’s callings, a spiritual aspiration to tread in the footsteps of the family’s founders. (For information on the Utaku Battle Maiden School, see the Legend of the Five Rings roleplaying game core rulebook, page 86.)

While the Utaku Battle Maiden School is the most prestigious of the Utaku’s schools, many other paths are open to Utaku samurai. Horse Lord Disciples are considered Rokugan’s greatest equestrian breeders and trainers. Utaku who do not join one of these schools may find a place in any of the other Unicorn schools, and they often need only ask—such is the family’s favor and reputation.

PURPLE HORDE

When the Five Winds of the Ki-Rin parted, Utaku Shiko led the Purple Horde east into the Ivory Kingdoms. They were the first to part and the last to return.

Culture and Traditions

Of all the Unicorn families, the Utaku are the most traditional. After all, their ways were how the Purple Horde survived their travels throughout the Ivory Kingdoms and the haunted Ghostlands. They have embraced Akodo’s codified interpretation of Bushidō and built their way of life around horse veneration and fighting injustice. While the Utaku family produces fine courtiers, scholars, and artisans, its people’s ways are ultimately martial, and the family is ever ready to protect and serve the Shinjo, just as their founders did.

Upon coming of age, an Utaku is expected to make personal vows instead of swearing fealty to a daimyō or champion. Service to one’s lord is taken for granted, and oaths of fealty are not necessary. Instead, they often swear vows of silence, poverty, or dietary restriction (usually committing to a pescatarian, vegetarian, or vegan diet). They may also devote themself to a particular cause, such as mastery of a specific martial art or the righting of a specific historical injustice. This honors the family’s founders, as both Utaku and her daughter, Shiko, never directly swore to serve Shinjo, but they did so tirelessly without being asked.

The Thunders’

Daughters

One of the Battle Maidens’ closest interclan allies is the Lion’s Pride, the Matsu family’s monastic council of elders and elite fighters. Both share similar lifestyles and values, and friendships between the two orders are common.

Their mutual respect goes back to the early days of the Empire, as Matsu and Utaku were said to consider each other friendly rivals. Upon the Unicorn’s eventual return, the Lion’s Pride and Battle Maidens reestablished this bond.

In Otosan Uchi, the Battle Maidens and Lion’s Pride together maintain a modest dōjō. Known as the House of the Thunders’ Daughters, it is a place where young hopefuls of both organizations can train and spar together while sharing in the siblinghood of martial tradition. Older veterans of both the Matsu and Utaku sometimes retire here to train samurai of both traditions in the interest of mutual understanding and respect.

Matriarchal Traditions

The most stringent of the Utaku’s traditions is its matriarchal structure. According to the family charter, only women are permitted to ride into war. Most influential leadership positions are only open to those who identify as women, if only due to the charter’s careful wording. For example, the Utaku family daimyō can only ever be a samurai who has “mastered the ways of Utaku Shiko.” This is usually interpreted to mean the Utaku daimyō must be a Battle Maiden of exceptional character, and so it generally burdens the leader of the Battle Maidens. But while there have been rare times when the Utaku daimyō has not been a Battle Maiden, the station has only ever been fulfilled by a woman.

Surprisingly, for a clan of idealists and individualists, this tradition largely goes unchallenged. Those whose gender does not align with womanhood traditionally defer higher stations as a matter of principle. Some may hold minor leadership positions in the absence of a qualified woman, but they are usually referred to by an alternate title (such as “high advisor”), and the position is considered temporary.

There does exist a fraternal organization within the Utaku family: the Utaku Flying Army. These soldiers ride into battle but then dismount to fight, so as not to violate the law forbidding men to fight from horseback. They may not be as celebrated, but the Utaku infantry form the backbone of many campaigns, allowing cavalry to disengage after a charge.

Utaku Horse Culture

While nomadic traditions shaped the Unicorn Clan, the Utaku’s entire lifestyle, including their customs and social mores, centers around the equestrian arts. For example, according to family custom, a promise made from horseback cannot be broken on pain of death or disgrace. This is why the family insists on signing treaties from horseback, and even marriages are conducted while mounted.

While Utaku was said to be fond of animals, it was Utaku Shiko who began the family’s equine traditions. According to legend, she raised her steeds from foals, and wild ponies willingly allowed her onto their backs. Historical records report that she even bestowed two “exemplary and brave” ponies with the rank of gunsō. Near the end of her life, Shiko completed a treatise on the philosophical unity between horse and rider, a concept known as Jinba-ittai. This became the foundation for the Utaku family’s unique approach to horsemanship and the Battle Maidens’ carefully guarded secrets for taming their legendary mounts.

A Sacred Companion

The Utaku reject the practice of “putting down” an injured horse; instead, they do everything they can to preserve the horse’s quality of life. This is because Utaku traditions teach that a horse is not a mere beast of burden but a sacred animal, equal to humans.

A common practice among the Utaku is that if a new horse absolutely refuses to cooperate or serve, rather than break the horse’s spirit, they release it to the wild. To force a steed into service may draw the ire of the Blessed Herd or anger the Fortune of Horses.

Utaku children traditionally begin supervised riding lessons within a year of learning to walk, and serious riding lessons start at age seven. This is when a child is entrusted with the care of a few foals. They are taught how to interpret a horse’s behavior and earn its trust. By the time a child enters the dōjō, they are an advanced equestrian caregiver. All the while, Utaku children are closely observed, and those who show promise may be suggested for Horse Lord Disciple or Battle Maiden training. Regardless of their likely future path, only Utaku who can prove mastery of horsemanship are permitted to undertake the coming-of-age ceremony.

The Unicorn Guide to Caring

for Horses

Many cultures the Unicorn encountered on their travels practiced shoeing their horses, which means nailing iron horseshoes to the bottom of hooves to protect a horse from injury. They also practiced gelding, which is castrating male horses to make them more obedient. Utaku Shiko regarded both these practices as barbaric and cruel, and Shinjo banned them outright except in specific circumstances. To this day, the Unicorn do not shoe their horses. Most of the clan’s breeds have especially resilient hooves, and iron horseshoes are not necessary for the ways most samurai use their mounts. When needed, the Unicorn instead rely on woven straw sandals known as umazouri, made specially for horses.

Likewise, gelding is reserved only for trade horses, so that other clans cannot breed their equals. Gelding warhorses is forbidden unless they are of a breed specifically for trade.

The Heart Must Be Free

Due to cultural differences, many Utaku become angered or horrified at how other clans treat their horses. Upon discovering a stable where they feel horses are being mistreated, it is common for idealistic Utaku students to sneak there under cover of darkness and free all the horses within. Utaku sensei must endure the inevitable complaints of angry lords who discover the prank, yet few punishments ever seem to come from these incidents.

The Battle Maidens

The ways of the Battle Maidens are arguably the most famous of the Unicorn’s martial traditions. Fighting mounted in full armor with naginata, horsebows, and dao, the Battle Maidens are regarded as the finest and most celebrated heavy cavalry units in the Empire. Considered a spiritual calling, the Battle Maiden’s purpose is to follow in Utaku Shiko’s footsteps through worship, preserving her ways, and making the world safer in her name. A Battle Maiden believes that Utaku Shiko’s spirit guides and protects her, and she regards Bushidō tenets as religious virtues. Her rewards in the afterlife will depend on how worthy of Shiko’s legacy she has proven to be. The Battle Maiden is a living vessel for Utaku Shiko herself, conviction and purity of spirit her greatest strengths.

The Battle Maidens have extremely high standards. Only women who carry the Utaku family name are permitted to train in the school, and even then, prospective students must meet incredibly stringent standards. Martial prowess and horsemanship are only a fraction of the required skills, as they must also demonstrate exceptional character and devotion. Those accepted into this prestigious sorority eventually learn the family’s oldest secrets, including how to tame and ride the Utaku steeds.

A Battle Maiden’s steed (see Utaku Steed in the Legend of the Five Rings roleplaying game core rulebook, page 327) does not come from the Utaku breeders, nor is it raised by human hands. Such warhorses are drafted from the Blessed Herd, a free-ranging herd of wild horses that roam the Utaku provinces under the Battle Maiden’s vigil. According to an ancient law whose breach is punishable by banishment from the clan, only a Battle Maiden may ride a blessed steed. Even without this law, the blessed Utaku steeds normally only accept worthy Battle Maidens on their backs, although history does recall a few exceptions.

Tradition dictates that the horse must choose its rider, or else it will never trust them. To this end, the Battle Maiden coming-of-age ceremony takes place near Utaku Seidō, and only when the free-roaming Blessed Herd is present. A hopeful recruit ventures among the herd with riding blanket and bridle and waits for a horse to approach. If one allows her onto its back, then both are welcomed among the Battle Maidens.

From this day on, both rider and steed are doshi, which means “dōjō partner.” They train together and learn from one another. They both sleep beneath the stars, and they take meals together. They learn each other’s body language and may even seem to communicate. Eventually the Battle Maiden does not even need a bridle to direct the horse, as both work wordlessly in tandem. This bond may seem supernatural to some, but in truth, there is nothing supernatural about it. Through time, trial, and mutual respect, both have come to understand the other in a way impossible to put to words.

The Lands of the Utaku

Throughout the central and eastern plains of the Unicorn, the Utaku family’s provinces are vast and peaceful but contain little of note. Farms, villages, and roads are sparse throughout the grassy countryside, leaving plenty of flat land for horses to wander and riders to thunder over as they cross the ancestral plains. Only the westernmost lands feature foothills and fertile valleys, with rivers rolling down into the southern lands of the Ide.

Battle Maiden Castle

A splendid palatial estate, the Utaku’s ancestral keep stands less than a day’s ride from Far Traveler Castle. Overlooking Dragon’s Heart Forest to the west, the keep is otherwise surrounded by flat plains, allowing “visitors” to be spotted from miles away. Because it was built by the remnants Shinjo left behind, it is technically one of the oldest castles in Rokugan, although three-quarters of the castle was added after the Utaku’s return.

Yet more impressive than the castle’s blend of foreign and ancient architecture, its bell-shaped domes, or its constructed cascades is its greatest treasure: the

THE RESTRICTION OF BLESSED STEEDS

While it is forbidden for non-Battle Maidens to ride the blessed steeds, there is a notable legal exception: the Emperor.

Even so, the Child of Heaven has rarely if ever attempted to mount one, perhaps out of respect for the Utaku’s traditions…or because being thrown from a blessed steed’s back would be poor for the Imperial reputation.

Excerpts from

the Writings of Utaku Shiko

In a herd, the first horse to move is the lowest in rank. By urging a horse to follow, you are only proving it is better than you are. This is also true of warriors.

A horse bows to all horses above them in the herd. So to tame a horse, one must prove oneself to be highest. The first step? Join their herd.

When two horses meet, what do they do? They snort at one another. When a horse approaches, snort into its nostrils. You are saying “hello.” Be sure to laugh at yourself afterward.

Horses regard us as predators. And why wouldn’t they? Humans are the greatest killers to ever walk these lands. To earn a horse’s trust, you must prove you are different.

Utaku ancestral stables. Often mistaken for a second keep, these stables house the breeding and training grounds of many different steeds. As the estate’s most important feature, the stables enjoy dedicated protective walls and remain under watchful guard at all times.

It is uncommon for visitors to be hosted here, as there is little business for the other clans here, and the Utaku are not inclined to invite guests. For outsiders to spend even a few hours within the concentric walls is a rare honor, even if offered only out of necessity.

Utaku Seidō: The Shrine of Shimmering Grasses

Easily overlooked on the hilly border of Isei province is a tiny shrine far from any road or village. While locals call it Utaku’s Shrine, it is known abroad by its poetic name: the Shrine of Shimmering Grasses. This name comes from the golden hakone grass carpeting the landscape, which appears to sparkle in direct sunlight. Those passing beneath the torii arch into the fenceless shrine grounds often report an overwhelming sense of tranquility and peace.

Because of the stillness, travelers sometimes mistake the shrine as abandoned. There are no bells, no songs, and no calls to worship. Many of the shrine’s keepers swear vows of silence in honor of Utaku’s own quiet nature.

The Five Winds Conclave

In ancient times, the Great Khans of the Ujik were elected in a great feast called the quriltai. The Moto Ujik broke this tradition when they pledged themselves to Shinjo and named her the Khan of Khans, but the Unicorn adapted it in their own way.

Every year, in autumn during the Month of the Dog, the Unicorn Clan Champion holds the Five Winds Conclave on the Utaku Plains. Over the course of six days, samurai of the Unicorn gather from across the Empire and set their yurts on the plains. The gathering is open to any Unicorn samurai, regardless of station or rank—even daimyō and lowly buke are said to brush shoulders during the conclave.

The gathered samurai congregate and engage in competitions and sponsored activities. On the seventh and final day, the Iuchi daimyō ceremoniously invites the spirit of the ki-rin to join, and a great feast is held in honor of the clan founders. This is an event intended to let Unicorn samurai reconnect and remember their shared heritage, as it was always Shinjo’s hope that all of her clan’s people would see each other as family.

THE UTAKU STEEDS

The typical Unicorn warhorse is a product of the Utaku Horse Lord Disciples, but a Battle Maiden’s steed is drafted from the wild horses of the Blessed Herd. Legends suggest these horses are descended from the children of Shinjo herself, while others say they are connected to the blessed ki-rin. Stronger, smarter, and larger than mere riding ponies, they are said to reject all but the most devout women riders.

UTAKU SEIDŌ

As visitors leave Utaku Seidō, one of the keepers may approach with an offer to paint a Fortune’s name on their right arm. Many in the Unicorn believe that doing this attracts the Fortune and grants their blessing.

Sacred Stables

In ancient times, lords would dedicate ponies to the local shrine as gifts for the enshrined Fortune or ancestor. Such a pony would be regarded as the spirit’s steed, known as a shinme, or “sacred horse.” When the Unicorn Clan returned from exploring the outside world, most Rokugani had abandoned this practice or were gifting statues instead of real ponies. Ironically, now the last observers of this tradition, the Unicorn build most of their shrines with a dedicated stable that typically houses one or more shinme.

Adding to this is the shrine’s apparent “disrepair.” The fields and bamboo thicket nearby are wild and overgrown, and an ancient horse-chestnut tree grows out of the roof of the ivy-coated honden. The truth is that Utaku herself planted the horse-chestnut tree before venturing into the Shadowlands with the Seven Thunders, and so the shrine was carefully built around it. Chestnuts gathered from this tree are used to make a special pastry that is eaten during festivals.

Another feature is the “horseflower garden,” filled with herbs and blooms that horses especially enjoy. These include purple valerian and verdant fenugreek from beyond Rokugan’s borders, alongside native strains of marigold and catmint. Watching over the gardens are the Mother-Sister statues, depicting Utaku and her daughter. Battle Maidens make frequent pilgrimages here, laying offerings at Utaku’s feet for courage and at Shiko’s feet for devotion.

A samurai seeking counsel with a Battle Maiden is wise to look here, as Battle Maidens are always coming and going, meditating within the shrine or perusing its collection of accounts from Utaku Shiko’s life. Aspiring Battle Maidens spend the night prior to their coming-of-age ceremony here, and designated visitor quarters are maintained year-round for these purposes.

Fields of the Blessed Herd

While most (if not all) of the Unicorn’s shrines feature a stable housing the sacred pony, this feature is notably absent from the Shrine of Shimmering Grasses. This is because the shrine is a favorite grazing spot for the Blessed Herd, which roams freely throughout the nearby Utaku meadows. Coming and going as they please, the steeds seem to favor the tender grasses growing near the Mother-Daughter statues, even grazing on the moon-touched blooms of the flowering moss clinging to the carved stone. While visitors are advised to keep a respectful distance, sometimes a blessed horse will approach, a sign of good fortune.

Once known by a different name, the shrine keeper Asagao discovered who she truly was when, during an emergency, a horse of the Blessed Herd allowed her onto its back and delivered her to her lord’s estate. Finally realizing a truth she had grappled with her entire life, Asagao made a pilgrimage to Utaku’s Shrine, where she was accepted by the shrine keepers as their new sister. Now, a decade later, Asagao is completely devoted to the shrine’s protection and prosperity, offering a sympathetic ear and a word of wisdom for anyone who feels lost on their path through life.

RUMORS OF UTAKU’S SHRINE

“I heard that Utaku’s

daikyū (longbow)

enshrined in the honden is a fake! The real daikyū vanished from the shrine a month ago, and no one is certain who took it.”

“Do you see how the horses eat the flowering moss at the foot of the Mother-Sister statues?

That is why they are more intelligent than typical horses—those blooms are blessed by the Fortune of Horses!”

“If you hide in the grass on the seventh day of the Month of the Horse during a certain night hour, a ki-rin will appear and reveal the one you are destined

to marry.”

VIGILANCE

+1, +1, –2

DEMEANOR - DETACHED

2

Overprotective: Martial; Mental

Affinity with Horses: Social; Interpersonal

Local Folklorist: Scholar; Mental

FAVORED WEAPONS & GEAR

Broom (improvised weapon): Treat as bō (staff)

Gear (equipped): Shrine keeper robes (Physical 1, Supernatural 3, Ceremonial), offerings

Companion: Taiyo (see Utaku warhorse on page 143)

ABLILITIES

PATH TO INNER PEACE (INVOCATION)

As a Support action, may make a TN 2 Theology (Water) check targeting a character at range 0–2. If Asagao succeeds, the target removes 3 fatigue, plus 1 per bonus success. A target can be affected by Path to Inner Peace only once per scene.

Iuchi

With only a novice’s understanding of kami invocation and a handful of rituals, the polymath Iuchi could hardly have been called a “great shugenja.” Yet this very circumstance was in his favor, for his lack of preconceived notions enabled him to understand the sorcerous traditions of other cultures. Whenever he encountered a new magic he eagerly studied it, absorbing all that he could through the lens of Shinsei’s Tao. Because invoking the kami proved increasingly ineffective the farther the Ki-Rin Clan traveled, the clan’s people became increasingly dependent on Iuchi and his students. He knew that their very survival depended on how well they could adapt to the new spiritual landscapes. Shinjo needed an advisor who could protect her people from supernatural harm. Although the original techniques Iuchi learned from the Rempet focused on compelling and trapping powerful spirits by force, it was through a collective effort that Iuchi and his students found that coming to know a spirit’s true name could be done through building a relationship and developing trust just as readily as bending a spirit to one’s will.

The Iuchi still practice their founder’s techniques to this day. As the lone masters of meishōdō (“the way of names”), they are the predominant spiritual advisors of the Unicorn, and their ancestral traditions make them priests of the kami. But they are also keepers of a terrible secret, one that could bring the clan low were it ever discovered.

Reputation and Values

The Iuchi ancestral tradition is similar to that of other shugenja: as a religious order, the Iuchi are expected to eschew violence, advocate for spirits, and tend to the harmony of the lands. Additionally, the Iuchi are experts on spirits and sorceries from beyond the Empire. This knowledge may come in handy as word of Rokugan’s prosperity and reputation spreads throughout the world.

The things the Iuchi value most are knowledge and open-mindedness. While their founder relied on Shinsei’s Tao, he also believed that there is no one true interpretation of the world. The Iuchi still strive to synchronize as many traditions as they can, from both within and outside the Empire, into a singular theory. Their own unique art of meishōdō is as much based on the arcane practices of foreign sorcerers as it is on the spiritual arts of Rokugani shugenja.

Iuchi values place a heavy emphasis on personal ambition. The drive to discover and to accumulate power is considered virtuous. Ambition can be the drive to become a better person, to protect a fragile community, or to make the world safer for all people everywhere. After all, much good in the Empire has been accomplished due to the earnest efforts of ambitious people.

The Iuchi Family Mon

An open scroll, representing the Tao of Shinsei, which is used as the principle source that guides the Iuchi's celestial interpretations.

Similarly, the Iuchi believe that no source of power is inherently “bad.” Power sources are ultimately tools that must be deployed with wisdom; evil comes from human acts, not from the tools they wield. Still, the Iuchi also believe that evil can be caused indirectly; when something goes awry, it is the custom of the Iuchi to accept all consequences. They place great weight on personal responsibility: if evil results due to ignorance, their obligation is to document it, correct what is possible, and endure the rest themselves.

GREEN HORDE

When the Five Winds, the five families, of the Ki-Rin parted, Iuchi led the Green Horde south in search of hidden secrets. They were the only horde never to return; there is no record of what became of them, and no one knows Iuchi’s fate.

This means that an Iuchi must be objective and evenhanded. An Iuchi realizes how seductive true power can be. They need only look to the Unicorn’s time among the Rempet and the fate of the sorcerer-- king Nephrentep—a necromancer tyrant who was overthrown by the Ki-Rin and al-Qamari—as proof of how easily one can stray from the path of virtue. Iuchi teachings advocate regular self-reflection and the embrace of Shinseist virtues to prevent an individual from going too far.

Other clans are often suspicious of the Iuchi, regarding them as untrustworthy sorcerers. However, while they may not invoke the spirits conventionally, Iuchi Meishōdō Masters are still priests of the kami, and their drive to understand the elements is ultimately still religious. Those who eventually understand this usually change their view of the Iuchi. But to the rest of the Empire, the Iuchi are keepers of dangerous secrets and terrible powers. That suits the Iuchi just fine.

Culture and Traditions

Because the Iuchi have proven invaluable to the Unicorn for centuries, they enjoy significant autonomy. The other families occasionally approach the Iuchi with requests, but for the most part, Iuchi are left to their own devices. The Iuchi practice more experimentation than any other shugenja family in the Empire. They know well that there is no “one path” to any destination. They are always eager to learn other practices, as this often leads to insights they can use in their own meditations.

However, when it comes to teaching their own arts, the Iuchi are quite secretive. They know that most would object to the origins of their work, and without proper context, many would regard what they do as blasphemy. This results in an insular, self-driven culture, one where self-discovery is as celebrated as other forms of exploration. The Iuchi constantly test their own limits, if only to learn what they are capable of.

Many Iuchi find a calling to serve their clan. Among these are the Disciples of the Horse Lord. Employing methods derived from the research of Iuchi Meiko, one of Iuchi’s children who accompanied the Purple Horde of Utaku Shiko, the Horse Lords are specialized Meishōdō Masters. Using horse-shaped meishōdō talismans, they can invoke the Fortune of Horses. By adorning horses

The Doomhunter

The Ki-Rin Clan attracted the attention of all manner of supernatural beings throughout its travels, especially in the Empire of Rempet. While the spirits of the Emerald Empire lived harmoniously alongside mortals, the spirits of other lands more often seemed at odds with their people. Iuchi noted the prevalence of wards, banes, and “spells” dedicated to compelling and banishing spirits in these lands.

When one of Iuchi’s students studied the ways of al-Qamari, an organization that opposed the life-extending Sun Kings, it began the Iuchi family’s most unusual and esoteric tradition: that of the Doomhunter. Incorporating ancient Rempet teachings, the Doomhunter was instrumental in protecting the Ki-Rin from djinn and powerful undead.

The Doomhunter is a Meishōdō Master whose purpose is to hunt and kill immortals. Wielding the power of their target’s name and deploying all manner of folk traditions, the Doomhunter seeks undead and other lifeless beings that threaten the clan. It is also their job to watch their fellow Iuchi for signs of obsession and iniquity. If an Iuchi’s studies go too far, or bend into blood magic, it is the Doomhunter’s obligation to stop them before they become a threat.

with these trinkets, they have the ability to empower a samurai’s steed, to speak with horses directly, or even to summon an ethereal mount. The Iuchi Horse Lord Disciples are also foremost experts in equine medicine, and they have saved the lives of many injured steeds.

Meishōdō and the Iuchi’s Secret

Meishōdō is the most significant of the Iuchi family’s practices, and it is the legacy of Iuchi himself. A typical Iuchi carries several meishōdō talismans, each with a specific purpose. The family’s entire culture revolves around the art of crafting and employing these talismans. Their most significant religious and artistic contribution to the clan, this art is unlike any other spiritual art in the Empire. This is with good reason: it is derived from foreign sorceries, the same rituals the Rempet pharaohs used to enslave the djinn, reinterpreted into an art that can be somewhat more amenable to the spirits themselves. Very few people know the true nature of these charms; to most, they are simple jewelry, albeit with special properties.

Additionally, the Doomhunter teachings contain many secrets for breaking curses; the Doomhunter is often sought out by those who suffer such misfortunes. While a Doomhunter can undo or reduce the effects of most curses, some might say “the cure is worse than the affliction,” as these cures almost always involve some difficult and risky task. Exceptional curses, such as the generational affliction of the Scorpion Clan’s Yogo family, have proven too powerful for even a Doomhunter to break.

Breaking curses is the additional function of a Doomhunter that gives the tradition its name: in addressing curses, the Doomhunter draws the ire of terrible beings—and their curses and hexes—upon themselves and away from their clan. This makes their position an exceptionally dangerous one, and it necessitates that there only ever be one Doomhunter at any time. When one falls, another ultimately rises to claim the mantle. As they accumulate jinxes throughout their lives, the Doomhunter further distances themself from their clan. As a result, while theirs is an admired position, it may ultimately be a lonely one.

In truth, the original practice of meishōdō was wholly the art of binding spirits and then compelling them to manifest. The Iuchi found the practice concerning, however, and over time discovered that spirits are often willing to share their true name to those they trust. The Iuchi has become adept at earning and keeping the trust of spirits, who willingly shelter inside provided talismans and manifest when asked.

A Meishōdō Master is able to create a special talisman that acts as a vessel for a unique spirit, though the methods employed to create such objects are deeply protected secrets among the family. The talismans are inscribed with runes that describe the intended elemental manifestation along with the spirit’s “true name.” A name can be ascertained through careful research and observation, though the simplest way is to interact with the spirit and gain its confidence. In the old way of meishōdō, spirits are made to give up their true names through force or deception. The runes required to hold the spirit are more complicated even with the true name, however, because the enslaved being is constantly fighting to free themselves.

Though a true name is powerful and linked to the very core of a being, with enough time, the instructional runes that describe the manifestation can be damaged. Damage to a talisman risks partly freeing the spirit, allowing it to wreak havoc when it manifests.

The talisman then becomes a focus for the spirit. This grants the user significant power over the bound entity. The Meishōdō Master can use the talisman to call upon the spirit to manifest, or to instead invoke the inscribed effect, removing the normal prerequisite offerings needed. A spirit that dwells within a talisman cannot leave unless the Meishōdō Master wills it, or the talisman becomes damaged enough that the spirit is no longer fully bound.

The Iuchi have moved away from the traditional form of meishōdō largely because the practice differed so greatly from other spiritual arts of the Empire. Traditional meishōdō foregoes the exchange of offerings, compelling the kami rather than asking for aid. It changes the power dynamic, making the shugenja the master, the spirit the servant. Comparisons may be drawn between the Asahina and Agasha’s creation of talismans through their tsangusuri art, and many other shugenja use charms and talismans as tiny portable shrines for spirits. But the kami are not bound to these items in the same way, nor are these kami compelled to do a mortal’s bidding. Meishōdō talismans use a spirit’s power without their permission. Without care, the talismans can become prisons.

Even though the current practice of meishōdō in the Empire relies much more heavily on the building of trust and relationships with spirits, those outside of the Unicorn Clan often misunderstand the practice, conflate it with the older practices, and consider the use of such teachings to be disrespectful at best and heretical at worst. Some would like to see meishōdō banned on the same heretical grounds as blood magic.

When the Iuchi returned to Rokugan, they found that the kami did not answer their invocations. Neither did the Fortunes, nor the blessed ancestors of the Ki-Rin. Whether the spirits no longer recognized them as belonging to the Emerald Empire, or some deal or ritual had somehow cut them off from their homeland’s spirits, or Iuchi himself had never truly had the shugenja’s gift to start with, the cold fact remained: the Iuchi could not commune with the spirits.

But their meishōdō techniques proved to work just fine. Through use of a talismantic offering, they could request an audience with an elemental kami or convince a Fortune to answer.

Not even the other Unicorn families are aware of the secret of the Iuchi family. Willingly revealing it to anyone outside the family would trigger a curse that is inscribed on each Iuchi by the Meishōdō Masters traditionally overseeing their birth. If it were ever discovered that the Iuchi are unable to invoke the kami as shugenja, the implications could prompt the removal of the family from the religious institutions of the Empire.

The Iuchi do not see what they do as heretical at all. They still treat the spirits with respect (at least from their perspective), and their teachings do not depart from the Tao. Where spirits are malicious, their arts have benefited humankind. Where the elements are out of balance, their talismans can restore harmony.

The Lands of the Iuchi

Occupying the large expanse of southeastern territories, the Iuchi provinces are the loneliest of the Unicorn’s. These vast stretches of uninterrupted grasslands are home to herds of wild ponies, deer, and many other forms of wildlife, all thriving in the absence of villages and towns. In contrast to the flats, territory along the western border of Iuchi lands is mountainous and rocky, similar to the steppes of northern Rokugan. These mountains are home to several diamond veins; as a result, mining communities form some of the only villages of the Iuchi. To the east, Three Sides River divides the Unicorn provinces from the lands of the Lion Clan, and the southernmost portion of the Seikitsu Pass marks the only passage through the mountains from both Scorpion provinces and the clans to the south.

The Gatherer of Winds Castle

The ancestral home of the Iuchi is one of the best-- fortified keeps in Unicorn lands, not because of an army presence, but because it is built into the foothills of the nearby Seikitsu Mountains.

Its poetic name, Gatherer of Winds Castle, comes from the violent winds that sometimes sweep across the plains below. It is one of the oldest castles in Rokugan, built for Lady Shinjo at the dawn of the Empire. Had the Ki-Rin never departed the Empire, it might even have become the ancestral seat of the Shinjo family.

In the following centuries, the Lion Clan having occupied Ki-Rin lands, the Akodo family attempted to use the castle as a launching ground for military campaigns. According to legend, the Lion inhabitants would consistently wake up in the fields below the castle with no knowledge of how they had gotten there. Victims claimed to have dreamt of riding a mysterious deer or pony, one with a flaming mane and twisted antlers, only to awaken far from their bed. So it went, night after night, until at last the castle seneschals awoke p. 61 in the nearby Dreamer's Forest. After that, the Lion abandoned the keep, and it remained so until the Unicorn’s return.

IUCHI RUMORS

“One of the governor’s children released a djinni from a bottle, and it escaped into the countryside. But do you think anyone is doing anything about it? Of course not—that would mean he would have to punish his only daughter!”

“They say Kyoji was severed from the family for practicing blood magic, but even to the end he insisted that he was merely following the teachings of Iuchi. What a twisted mind he must have possessed to believe such a thing!”

“The Emperor has commanded that we teach the Hidden Guard how to practice meishōdō.

While I do not doubt his wisdom, what will it mean for our family’s ways when they can be possessed by others?”

Restored by the Iuchi family, the keep is among the most splendid in Rokugan, with a welcoming interior filled with simple comforts and a vast library. A collection of fine art, both Rokugani and foreign, decorates its many halls. Guests may be taken aback by the Iuchi’s hospitality, and they may find their stay very pleasant, so long as they do not venture into the Gatherer of Winds Temple, which is off-limits to all but the family elite.

Shiro Iuchi’s castle town contains the most concentrated population in the entirety of Iuchi lands. With access to the mountain range’s steam vents, the town’s natural onsen bath houses are among the greatest in the Empire. A popular tourist destination, the town has begun to attract some seedy elements, and while the magistrates struggle to maintain its integrity, the Iuchi lords themselves do not seem to care.

Grandfather Iuchi’s Tower

Grandfather Iuchi’s Tower is the largest and beststocked depository of foreign texts. It contains an impressive selection of books, scrolls, and artifacts collected by the Ki-Rin in their travels. It also displays several maps drawn by those explorers and a wooden globe that has been constructed based on the knowledge gained during their journeys. It is tended to by a man known as Grandfather, a very old Iuchi Meishōdō Master who has trained some of the most promising students in the art of the meishōdō craft.

Although it has taken generations of covert work and is not yet complete, the library also boasts a catalog of nearly every shrine in the Empire—and for many of these shrines, the true name of the enshrined kami. The intention is that if the Iuchi are ever needed in an area with which they are unfamiliar, they will have at least the enshrined kami they can make a meishōdō talisman for. The Iuchi do not reveal this catalog to outsiders, as some clans may object to its existence.

The Dreamer's Forest

South of Shiro Iuchi is a lone patch of woods in the midst of the rolling plains, surrounded by still pairs of back-to-back komainu, or lion-dog, statues. Those who approach may hear the statues growling, a warning to turn back. This cursed forest is off-limits, filled with malicious kansen, corrupted spirits, desperate to escape. Indeed, this forest would have slowly spread to engulf the entire landscape had the Iuchi Meishōdō Masters not contained it. Every night, priests walk the deep trench p. 62 at the forest’s perimeter, purifying the ground, replacing any spent wards and talismans, and above all, ignoring the seductive calls of the woods beyond.

It is believed that Yume-dō, the Realm of Dreams, holds this forest in its grasp. Those who venture too deeply into the Dreamer's Forest ultimately fall into a deep sleep, their bodies gradually hardening into bark, their feet taking root in the cursed soil. Some whisper that the wood of such trees is a potent offering for kansen and is the reason why so many of these Shadowlands spirits now dwell here. Mahō-tsukai— blood magic practitioners—sometimes risk wandering the woods to gather such “blood kindling” or to conduct profane rituals. For this reason, entering the forest without the Iuchi daimyō’s blessing is punishable by death.

One of a handful of Meishōdō Masters entrusted with this task, Iuchi Itsuki has the duty of maintaining the wards and statues that contain the Dreamer's Forest. Twice every season, guarded with protective talismans and accompanied by trusted companions, he patrols the outermost portions of the woods, checking to be sure the malicious forest is still bound. While Itsuki would never outwardly complain, to his trusted friends he has long bemoaned his station, for he has always felt that he was meant for something greater.

During his most recent venture, one of the talismans spoke to him, claiming to be an innocent trapped fox spirit, not a malicious baku—a dream spirit—of Yume-dō. She pleaded to be released, promising to share some power if only Itsuki would free her from the prison of the charm. Itsuki knows better than to trust this voice in his head, and yet he cannot be fully sure that the spirit is lying. If she is telling the truth, then he would be complicit in an innocent spirit’s unjust imprisonment. And ever since, he has seen the spirit in his dreams: a shackled fox maiden, begging to be freed. With each passing night of interrupted sleep, he feels his resolve slipping a little more.

VIGILANCE

+2, –2

DEMEANOR - AMBITIOUS

3

Syncretic Philosophy: Social; Interpersonal

Vain: Social; Interpersonal, Mental

Haunted: Social; Interpersonal, Spiritual

FAVORED WEAPONS & GEAR

Kiseru (smoking pipe): Range 0, Damage 2, Deadliness 2, Concealable, Mundane

Gear (equipped): 1 to 4 meishōdō talismans (see Abilities, below), sanctified robes (Physical 1, Supernatural 3, Ceremonial), divination kit, medicine kit

Companion: Natsu (see Iuchi riding steed on page 141).

Gear (other): Up to three omamori

ABLILITIES

DEFT NEGOTIATOR

During an intrigue or other noncombat scene, when making a Scheme action check, Itsuki may add a kept set to an result to the check. During otherworldly encounters (see page 125), Itsuki gains this bonus on all actions.

MEISHŌDŌ ARTIST

Choose up to four invocations of rank 1–3 and one invocation of rank 4–5. Itsuki has meishōdō talismans with the chosen invocations bound to them and can activate those invocations using the talismans as described in Iuchi Meishōdō Master School in the core rulebook, page 83. You may also choose up to three rituals that Itsuki can perform.

Ide

It is said that when Ide initially joined Shinjo’s journey, many wondered what use he would be. He was no warrior, and he could barely remain on his steed. But Shinjo saw great potential in the clever, likable man, and since Utaku Shiko seemed taken with him, Shinjo did not object. It was not long before Ide made his usefulness clear, conducting trade, smoothing over tensions both within and without, and keeping accurate histories of Shinjo’s travels. But it was in the Empire of Rempet, when Shinjo fell into the hands of the Sun Kings and was held hostage for a profane ritual, that Ide rose into legend. It was he who found allies in al-Qamari and orchestrated Shinjo’s rescue. Rewarded with his own family and entrusted with the leadership of an entire horde, Ide went from a simple merchant to a clan daimyō.

GOLDEN HORDE

When the Five Winds of the Ki-Rin parted, Ide remained in the valley with the Golden Horde. Befriending the peoples nearby, the Golden Horde founded the City of the Ki-Rin and waited for the other hordes to return.

The Ide Family Mon

An open hand, extended in friendship, contained within

an octagonal border.

The Ide still remain the clan’s primary representatives. As administrators, they oversee the day-to-day operations that keep the clan prosperous and politically shielded. They take on the Unicorn’s social burdens so that the other families can remain independent and free. Chroniclers, diplomats, and exceptional traders, the humble and peaceful Ide are the ones to whom the Unicorn Clan owes its comfortable position.

Reputation and Values

The Ide are the least militant of the Unicorn families, as Ide himself was a peaceful and very patient man. They strive to keep things harmonious while protecting the clan’s interests, relying on trade, diplomacy, and simple friendliness to meet the clan’s goals. They see things in the long term, being more than willing to endure small inconveniences if it means furthering the clan’s position. Yet what the Ide are willing to compromise, the other families may not be, a fact they sometimes forget.

Other clan courtiers might offer the Ide their sympathies, for representing a clan like the Unicorn—willful, wild, resistant to compromise—is not an easy task. The Ide family formed around the need for administration and cultural exchange, and their traditions evolved to suit those needs. Most become merchants, courtiers, messengers, and arbiters. Many times, the Ide find themselves thrust into conflict resolution between the passionate Unicorn families, and each time, they do their best to keep the peace.

The values and philosophy of the Ide can be summarized by their own founder, who once said, “Violence is the language of defeat, swords the tongues of the lost.” The way of the family is summarized as “open-hand diplomacy,” which likens the ideal diplomat to one whose hand is always extended, in friendship or in offering, but always empty of threats. To this end, most Ide are staunch pacifists. It is against the family’s ways to carry weapons, even in self-defense or in potentially dangerous situations. Ide himself was never armed, relying instead on his keen mind.

Few clan families wish to be seen as “meek,” but the Ide do. It means they are underestimated, and that is a powerful position for one who can leverage it. The family has very few enemies due to their amiable nature, and most consider them fair, reasonable, and accommodating. They are especially beloved by the peasantry due to their great number of charitable works.

After the Unicorn’s return, the Ide’s negotiation prowess soon caught the eye of the Imperial families. The Ide have become a natural well of talent for the Imperial peacekeepers, a special organization of Imperial ambassadors. Recruited from many clans by the Imperial Herald, the peacekeepers’ purpose is to prevent or limit interclan conflicts, stopping them before they can escalate into needless bloodshed. The Ide have a rich history doing just that.

Culture and Traditions

While some Ide train in other family dōjō to become magistrates or bushi, Ide culture naturally leans toward mercantile and courtly pursuits. This is because the way of the family evolved to fulfill those needs. The family claims holdings in markets throughout the Empire, and while other clan families find money handling distasteful, the Ide have no such qualms. Ide traders are resourceful, and with several commercial ventures even along the Silk Road, the family can generally obtain whatever it is they need.

The Ide also generally handle the wealth of the Unicorn. For instance, Utaku breeders may sell gelded ponies to the other clans, but the actual deals might be managed by an Ide trader. The Ide also shoulder logistics demands in times of war, keeping Unicorn forces well stocked and supplies flowing. A single warhorse requires roughly ten times the food and supplies of an ashigaru soldier, so even as noncombatants, the Ide are kept quite busy.

As venerators of Daikoku, the Fortune of Wealth, individual Ide are expected to devote a portion of their time and wealth to the benefit of the less fortunate in any way they deem fit. As such, the Ide traditionally practice great charity, donating excess food and supplies to poor villages, hiring craftspeople to make improvements, or even taking on the tax burden of underproducing towns. Ide magistrates sometimes translate complex law documents so that they are easier for laypeople to understand. They may even arrange for the sale of goods at marketplaces without accepting any portion of the proceeds.

The way Ide teach their children is somewhat different from what is typical, in that most of a child’s upbringing is spent on the estates of other samurai families. Arranged by the dōjō, each Ide child spends at least half of their schooling in other lands, and adolescents spend at least two years in the provinces of another clan or, in some cases, the lands of the Caliphate. The hope is that having to adapt to another family’s ways will shape them into better problem solvers and instill respect for other cultures. And if they happen to forge lifelong bonds while they are there, then all the better!

The Lands of the Ide

Entrusted with the southern border, the Ide maintain the most densely populated provinces of any Unicorn family. Encompassing more farms, villages, and towns, Ide lands more closely resemble the rest of the Empire. Their border, the largest unguarded border of the Unicorn, is maintained not with arms or outrider patrols, but through diplomacy.

Filled with rolling hills and farmlands, the Ide provinces are dominated by Chrysanthemum Petal Lake, one of the largest in Rokugan. The River of the Unexpected Hero bisects their provinces and eventually winds into the Shinomen Forest. The Ide’s closest neighbors p. 65 to the east are the remote estates of the Miya Imperial family, along with the Soshi family of the Scorpion. To the south, the forbidding Shinomen Forest creates a natural barrier against invasion, and the lands of the Hare Clan are but a stone’s throw away.

Dotted throughout Ide lands, especially away from the lakes and floodplains, are raised hills covered in unmortared stone. Built by Lion Clan ancestors, these burial mounds contain subterranean tombs that predate the Imperial declaration requiring the cremation of all dead. When the Unicorn reclaimed these lands, the Lion were forced to withdraw, leaving behind the entombed remains and the relics laid beside them. Many Lion still resent the Ide for claiming these ancestral burial mounds, but thanks to Imperial edict, there is little the Lion can do.

Great Day Castle

Rising above the northern banks of Chrysanthemum Petal Lake and the surrounding lakeside town, Kyūden Ide is the only “traditional” keep in Unicorn lands. Designed for comfort, displaying the clan’s wealth while offering virtually no defense against invading forces, Great Day Castle is nonetheless considered one of the safest places in the Empire. It is the only Unicorn castle able to host an Imperial Winter Court, having been built for precisely that purpose.

After the Unicorn were finally recognized as a Great Clan, the Ide realized they needed a place to host the Imperial retinue, should the Child of Heaven ever wish to visit the Unicorn. The Ide poured out their coffers and owed many favors, but the main abode was finished in five years, and within nine, the palace was completed. However, during the final year of construction, the Scorpion Clan questioned the ability of the palace to accommodate 250 guests, a requirement for the kyūden, or palace, distinction. This and the political efforts of both the Scorpion and Lion effectively stymied the Imperial decree that would have granted the palace this elevated status. For several decades, Great Day Castle was known as Shiro Ide, ineligible to host a Winter Court.

Eventually, during an especially hot and rainy summer, an unexpected mudslide waylaid and stranded the Imperial cavalcade on its way to Kyūden Miya. A Unicorn scouting party soon discovered and extricated them, and the Ide daimyō (who was conveniently among the outriders) offered Great Day Castle as temporary accommodations. The Emperor’s family greatly enjoyed their stay, and the Emperor’s wife was especially taken each morning by the blooming chrysanthemums across the crystalline lake. By the time a Bayushi procession arrived to retrieve them,

The Unexpected

Hero

The River of the Unexpected Hero is named for an event that nearly cost untold lives had it not been for a hero’s timely intervention. As the tale goes, a farmer who had snuck away from the Chrysanthemum Festival to go fishing in Chrysanthemum Petal Lake happened to spot goblins mulling about the lakefront. Even though he could get in trouble for unauthorized fishing in the lake, he nonetheless reported what he had seen to a patrol. It turned out that the goblins had escaped past the Kaiu Wall, intent on poisoning both the lake and the river. The farmer aided the patrol in holding off the creatures until proper warriors could arrive. For his bravery, the farmer—forever to be known as the unexpected hero—was elevated to samurai status and made an honored retainer of the Ide.

the Emperor was so impressed that he had bestowed Great Day Castle—now Great Day Palace—with the kyūden title. The keep hosted an Imperial Court that very winter.

This is a story the Ide enjoy telling, and any who remark on the convenience of a sudden mudslide waylaying the Imperial procession receive only a knowing smile.

The Golden Yurts of the Ide

While the Ide are not exactly nomadic, they are no strangers to the road, often hosting diplomatic functions away from their homelands. To this end, they maintain a fleet of mobile palatial tents known as the Golden Yurts. Originally conceived as temporary living quarters during Great Day Castle’s construction, these massive luxury yurts are made from the finest materials and incorporate a kyūden’s comforts. In essence, they are a portable palace that the Ide can use to bring the comforts of the courts with them.

While usually found along Chrysanthemum Petal Lake, the Golden Yurts are also deployed in more remote surroundings, especially where rustic scenery— and the accompanying privacy—suits the Ide’s needs. Many find the novelty of the Golden Yurts intriguing, and it is becoming more common for visiting dignitaries to subtly request a short stay in one of these luxury tents, especially in the summer when the lake is in full bloom.

IDE RUMORS

“The Ide supposedly never carry weapons, but I swear that I heard swords clashing near the garden’s cherry tree grove this morning. What is that old, abandoned warehouse there used for anyway?”

“Grandmother said that the lake’s chrysanthemums were planted by the seventeenth Emperor after he lost his son. A tea made from the white ones cures any malady, but I’ve never seen a white chrysanthemum growing here.”

Ide Yūto

As the son of high-ranking diplomats, wayward slacker Ide Yūto had few obligations and could seek whatever path he wished. So it was to his family’s great distress when, while staying at Far Traveler Castle, Yūto vanished without a trace. Months passed, and his family was prepared to accept his unexplained death when he suddenly arrived at Great Day Castle, road-worn and grinning ear to ear.

He claimed that he had seen a glimmer under the waters of Water Dragon Lake, and that after diving as far as he could go, he had surfaced in the territory of the Centipede Clan on the eastern coast of Rokugan. He had spent the last two seasons traveling back across the Empire, sending several messages that ultimately never reached his family. While unbelievable, his story was supported by the various trinkets and gifts he had brought back, including silks from Moshi looms.

Yūto has craved adventure since that day. He is often seen accosting travelers as they pass through the town near Kyūden Ide, hoping for a chance to return to a life of excitement.

VIGILANCE

+2, –2

DEMEANOR - AMBITIOUS

2

Tall Tales: Scholar; Interpersonal

Unfettered: Social, Trade; Mental

Impetuous Risk-Taker: Martial; Mental

FAVORED WEAPONS & GEAR

Gear (equipped): Traveling clothes (Physical 2, Durable, Mundane, Subtle), traveling supplies, various trinkets, string of koku

Companion: Riding pony (“Kushami”) (see Horse [Rokugani Pony] in the core rulebook, page 326)

ABLILITIES

QUICK ASSESSMENT

As a Support action, Yūto may target an NPC within range 0–3 who is currently engaged in conversation or combat. He discerns the target’s demeanor, vigilance, and composure (and may reveal them to his allies).

UNASSUMING

When Yūto makes a check targeting a character with a higher status rank, he treats the target’s vigilance as 1 lower.

Moto

It was in the brutal Plains of Wind and Stone that the fledgling Ki-Rin first encountered the Ujik nomads. Although Shinjo’s clan was starving in the harsh climate, her people were numerous and well armed, appearing to the Ujik as prideful invaders marching across the deserts and steppes. The Ki-Rin became targets for the Ujik’s raids, the mobile tribes atop their massive war steeds picking supplies from the hapless clan like buzzards from carrion.

That is, until Shinjo and Utaku Shiko managed to capture a handful of Ujik horses in a daring counterraid, adopting tactics similar to those the Ujik had deployed and managing to fend off the party that followed them. Shinjo’s clan braced for the inevitable retribution, but when the massive Ujik force appeared, it was under a flag of peace. The Ujik elders had watched Shinjo’s people from afar and, finally impressed by their resourcefulness and daring, decided to make room for them. Shinjo met with a council of their leaders and walked away with the promise of peace, so long as her people would respect the Ujik ways.

With time, the Ki-Rin grew especially close with a specific Ujik tribe. The two learned from one another, both growing and thriving in the steppes. Within a century, the Ki-Rin were riding atop Ujik desert horses, and the two groups had traded and intermarried so much that their khan decided they should become as one. Trading swords with Shinjo in accordance with their custom, the khan pledged his people to her cause, becoming the daimyō of the Moto family, the saviors of the clan.

Reputation and Values

Even after hundreds of years, the Unicorn have never forgotten what their clan owes to the Moto family. Shinjo’s generational expedition would have ended just as it started had the Ujik tribes not extended their hand in friendship and shown them how to survive. Trade with the Ujik tribe that would become the Moto kept the Ki-Rin fed and prosperous. The clan’s nomadic traditions are Ujik in origin, as are many of the Unicorn’s most important innovations, like its unique type of saddle, its adoption of the stirrup, and its style of horse archery. Indeed, while horse archery fell out of practice in Rokugan, the Moto’s mastery of the art proved invaluable in the lands beyond, and they shared this art with the entire clan. It is because of this that the Moto share a special kinship with the Shinjo and are afforded far more freedom than is typical for a Great Clan family.

The Moto Family Mon

The original heraldry of the Moto family was a red camellia, symbolizing fearlessness in the face of death. The flower was depicted with ten petals, one for each of the Lords of Death. Now, the Moto display a mon that highlights the distinictive face paint for which they are known.

WHITE HORDE

When the Five Winds of the Ki-Rin parted, Moto Chabi Khan led the White Horde north across the Burning Sands.

While the other Unicorn families assimilated into Rokugan as best they were able, settling in the Ki-Rin’s ancestral lands, the Moto had no desire to do so. They were permitted to remain in the steppes just beyond the borders of Rokugan. Khanbulak, the great western gateway into the Empire, is the Moto’s lone holding within Rokugan. When other clans ask about this arrangement, the Shinjo simply say that the Moto are tasked with guarding the western border. So long as they serve the Empire, what does it matter where they live?

It is perhaps to the Unicorn’s benefit that the Moto are not commonly seen within Rokugan. They are an extremely proud family who refuse to compromise their ways, often delighting in the discomfort they cause. To them, institutions are to be challenged and opinions openly voiced, which can ruffle more than a few feathers.

Strength is the greatest of the Moto’s values, and much of their culture is an expression of this. They interpret the virtue of strength as threefold: Strength of Body, which is hardiness and physical prowess; Strength of Mind, which is cunning and sound reason; and Strength of Heart, which is fearlessness and right action. Hesitation is akin to weakness, and strength exists only if it is demonstrated. This is why the Moto do not believe in half measures. A Moto only attempts something if they intend to give it their all. This is the source of the Moto’s reputation, not only for recklessness but also for incredible feats. And while others may respect what the Moto have accomplished while jeering at who they are, the Moto draw no distinctions between the two.

While few outside the Unicorn have ever actually met a Moto, most see the Moto as barbarians, invasive and destructive brutes who are Rokugani only in name. This is the reputation that precedes them based on rumors and documented traditions that Rokugani elite find odious, a few unfortunate diplomatic disasters, and their relentless battle prowess. The Moto are difficult for most Rokugani to comprehend; they smile when they are threatened and laugh as they fight. Others regard this as a loss of reason, but it is merely a way the Moto express their values: strength of resolve and being at peace with a glorious death. Those who take the time to understand them may see that these are values the Moto share with other Great Clan samurai.

Culture and Traditions

The Moto ways are most similar to those of the Ujik tribes of the steppes, but they have also developed unique traditions influenced by the other Unicorn families. Of all the cultures of the Empire, theirs is the most divergent, as they have no use for the “soft trappings” of the other clans. They believe stationary life dulls the senses and makes one soft, while the nomadic lifestyle they fully embrace refines the spirit into an unbreakable force. They like to say that the ideal life is one spent entirely on horseback, where one’s feet never touch the ground. Offered a chance to live as the rest of the Empire, they rejected such comforts for the harsh deserts and steppes. Their people most often become boisterous warriors, continually seeking the next battle.

The Moto disregard the rigid social conventions of Rokugan. They live communally in large families called ordu, hunting game and dwelling in mobile villages also called ordu.

This alone puts them at odds with many of the Empire’s traditions, which regard the consumption of red meat and constant nomadic living as unsavory and “dirty.” Even more eyebrow-raising is the Moto’s general disregard of Bushidō. They are too practical to follow such a restrictive code, seeing it as a rationalization of what they already know: “The weak are meat, and the strong eat.”

Even so, the Moto know they are strongest when united. Moto young are culturally obligated to care for those of a venerable age. A disagreement between family members must be immediately settled, if not by talk, then through a contest or consultation with an elder. Once resolved, the disagreement must be set aside. Carrying family grudges is colloquially called carrying the dead, and some believe it attracts the disfavor of the Lords of Death.

The Moto care little for the perception of others and are extremely proud of their heritage. While other Unicorn samurai at least try to adapt to local customs, the Moto are less likely to alter their behavior, even when visiting another clan’s territory. They have garnered a reputation for testing a lord’s tolerance. On the other hand, mentioning one’s admiration for a specific piece of Moto clothing or art is a guaranteed way to ensure the delivery of several pieces just like it, hand delivered all the way from Khanbulak or beyond! The Moto give things away without second thought, often expecting similar generosity in return.

The Shame of the Moto

After the Unicorn returned to Rokugan, they were widely distrusted as outsiders. As the clan sought clout, the Moto looked for feats that would earn the awe and respect of the Empire, as this was how the Ujik people traditionally found their place. So it was that Moto Tsume, the family daimyō, declared that he and his warriors would ride forth and conquer the Shadowlands, ending their threat to Rokugan forever. Against the advice of the Crab Clan, he adorned himself in the relics of his family and led one-third of the Moto’s warriors, the Second Wind, beyond the Wall to defeat the Shadowlands menace once and for all.

Now, Moto Tsume’s undying forces ride atop skeletal onikage, terrorizing all who cross their paths. From their stronghold at Fallen Chrysanthemum Lake, the Dark Moto endlessly train and launch relentless raids against the Kaiu Wall. Moto Tsume himself is an immortal wraith enthralled by Jigoku’s Taint, a fallen samurai whose ranks grow with each fool he slays. In his grip is Kiro, the ancestral sword of the Ki-Rin, once a symbol of the Shinjo’s kinship and trust, now a trophy of the family’s hubris.

The Moto reflect on Tsume’s doomed quest to this day. It is to their greatest shame that they have lost the Ki-Rin’s ancestral sword, and even more so that they failed to fulfill Tsume’s oath to shatter Jigoku’s reign. Both the Iuchi Doomhunter and many Moto Avengers seek a way to finally slay Moto Tsume and redeem the family for his prideful mistake.

The Hidden Valley

Tucked beneath the horizon of the Burning Sands, the Hidden Valley is a peaceful oasis in the deserts beyond the Pillar of the Sky mountains. The city and its many orchards are mostly underground or below surface level; nothing protrudes above the horizon line. As such, the community is virtually invisible to travelers across the desert, except those who know where to look.

The people who live here, the Ganzu, pledged themselves to the Unicorn Clan Champion Shinjo Khulan Khan in 1010. This community is but one of the Unicorn’s holdings beyond the Empire’s borders, stewarding the Sand Road on the clan’s behalf.

One way that Moto culture expresses veneration of fearlessness and strength is through teasing and provocation. Moto tend to slip friendly jibes into daily conversation, never hesitating to humorously goad or to highlight a flaw. The expectation is that such remarks be met in kind: taking offense suggests a lack of courage, not proof of it, and is considered a social misstep. Outsiders balk at how openly a band of Moto verbally cut each other down without any of them seeming to take any of it seriously.

A related custom, especially among the young, is daring one another into potentially dangerous action. Accepting such a dare is proof of one’s courage, even if the action is never actually attempted. This is because most of these “social dares” are impossible and outlandish—and they are often sarcastic. Of course, actually following through on such dares is a quick way to garner a reputation.

Another Moto practice is the Galloping Song, most frequently observed when the family musters especially large forces. In this tradition, the horde starts a simple anthem that quickly spreads throughout the ranks until the entire army is singing in unison. It is often timed so that the thundering of the horses, when galloping in unison, provides the rhythmic beat of each verse. It is used to raise the morale of the horde or, when performed just before a charge, to intimidate enemies with the eerie chant of a foe content with death.

Religious Beliefs

Chief among the Moto traditions is the worship of the Lords of Death. This has been their religious practice since they were one of the Ujik tribes, and it has remained virtually unchanged throughout the centuries. These traditions teach one to be at peace with death and to worship the traditional pantheon, the Ten Lords of Death. These gods are a revolving cadre who each represent one of the ten honorable deaths. Akin to the ancestral spirits worshipped by the Rokugani, the Lords of Death, it is believed, are former mortals who have since ascended to godhood and hold power over the cycles of past and future, and of life and death. This is why the Moto do not shy away from death. They believe that death is among their allies and that if they prove worthy, they might even replace one of the Lords of Death and serve, for a brief time, as a god.

The religious branches of Rokugan do not quite know what to make of the Moto’s spiritual practices. Because proximity to death is considered spiritually staining and a source of misfortune, Fortunists and priests of the elemental spirits regard the Lords of Death as vengeful spirits to be avoided, if they accept the religious practice at all. The Brotherhood of Shinsei is somewhat more accepting, as Shinsei, too, taught that death was merely a new beginning. Such monks rationalize the Lords of Death as beings caught in a state of worldly transition, lingering until

MOTO RUMORS

“They say Moto […]

is determined to join the Crab Clan through one of its so-called

‘Twenty Goblin Winters.’ Anyone can see he is chasing after the fallen lord of the Dark Moto. The fool.”

“Some brash idiot suggested the next Imperial Winter Court be held in Khanbulak.

Worse, the Imperials are considering it!… Go ahead and laugh, but if they decide to come here, this exciting place will be just another boring do-nothing city within a decade; just you wait and see!”

such a time as they can pass into Meido, the Realm of Waiting, where the deceased await judgment. Isawa scholars of the Phoenix attempt to reconcile the Lords of Death as lesser servants of Emma-Ō, the Fortune of Death, or perhaps a few of his judges. Others are quick to point out that the Moto gods are also their blessed ancestors, and that veneration of one’s ancestors is expected of all samurai. The Moto are content to allow outsiders to speculate however they wish. What matters to them is not the perceptions of others but being true to themselves.

The Lands of the Moto

Very few outside the Unicorn have ever laid eyes on the Moto provinces, for they are not technically even provinces of the Empire. The Moto “lands” are the vast steppe just beyond the western border of Rokugan, stretching to the Pillar of the Sky mountain range. It is a territory they share with other Ujik tribes, treating them as “vassals” for all intents and purposes. However, such fealty is purely theoretical; for the tribes of the steppes, life continues as it always has, no matter which family “claims” to own the land.

Inside the Empire, the Moto claim only a handful of true holdings. The greatest and most well-known is Khanbulak, a massive city that is divided by the Empire’s border. There, foreign trade is permitted, and contact with the outside world is carefully controlled. The city of Khanbulak is more thoroughly examined on page 19.

Moto Syujiko

Adorned in fur-lined robes and jingling with trinkets from atop of one of her riding camels, Moto Syujiko is quite a sight to the typical Rokugani, looking more like a middle-aged mystic than a traveling Moto samurai. She knows hundreds of tales from beyond Rokugan’s borders; children especially enjoy her performances, as they often incorporate the elaborate hand puppets she keeps in her traveling bags. Syujiko’s greatest aspiration is to write famous romance stories, and she hopes to one day publish one of her pillow book manuscripts, of which she has many. Most consider her an oddity and give her no further notice.

But for those who recognize the symbology on her robes, certain flowers and animals that are not native to Rokugan, her true vocation becomes immediately apparent. Syujiko is a diviner of the Ujik tradition, born with the ability to consult the Lords of Death, reading fortunes or channeling their vengeance. Syujiko is careful not to advertise these specific services openly, lest she attract the superstitious and fearful. But for those who are willing to risk the Death Lords’ attention, she will toss the knuckle bones. At the very least, she may learn something interesting that could go into one of her novels someday.

VIGILANCE

+1, +1, –2

DEMEANOR - DETACHED

3

Well-Read: Scholar; Mental

Thick-Headed: Scholar, Social; Mental

Lords of Death Blessing: Scholar, Social; Spiritual

FAVORED WEAPONS & GEAR

Scimitar: Range 1, Damage 4, Deadliness 5, Durable, Razor-Edged

Horsebow: Range 2–4, Damage 4, Deadliness 5, Wargear

Companions: Two camels (see Camel in Path of Waves: The Essential Guide to Rōnin, page 235)

Gear (other): Wakizashi (short sword), traveling supplies, divination kit, various trinkets, string of koku

ABLILITIES

DEATH LORD DIVINATION

As a downtime activity, Syujiko can tell someone’s fortune. After she offers a vague prediction to a character, choose one skill type (Artisan, Martial, Scholar, Social, or Trade). During the same session, the next time that character makes a skill check using the chosen type, they may replace one kept die with a single die showing a result.

DEATH LORD CURSE

As a Support action, choose a target at range 0–2 and name a specific action type (such as Attack, Support, Movement, Intrigue, or similar). Until Syujiko’s next turn, the next time the target attempts an action of the chosen type, they immediately receive 3 strife.

CHAPTER 2: THE BLESSINGS OF THE SANDS

C H A P T E R2

The Blessings of the Sands

“I have plenty of good qualities—”The laughter turned him red, and the crowd parted ways, returning to their daily chores.

Sofu leaned forward and puckered his lips with exaggerated kissing noises, sounding not unlike a fish gasping for air. The other villagers laughed, and Sofu frowned. “I’m serious. She was beautiful! And when I reached out to propose marriage, she slipped from my grasp and melted into the form of a fox!”

He stomped his feet in the dirt, gritting his teeth, but in the background he saw a flash of crimson-- orange.

“Wait, wait, wait! Come back! Fine, fine, fine. Let me tell you the truth about that night.”

That detail was too much—not the fox, but the proposal. Cries of “No!” and “Why you?” and “Not with the sloppy kiss sounds!”

The villagers all turned back to Sofu, unaware of the foxes stealing food from the merchants’ carts. Sofu hid his grin and spun his tale…

“Sofu, what quality do you have that a kitsune would want?” someone shouted.

The Fox Clan

Humankind is fond of the notion that they are separate from nature, dividing the world between “civilization” and the untamed wilderness. But this is not so simple, least of all in the Emerald Empire, where spirits dwell and Fortunes walk among mortals. Ningen-dō, the Mortal Realm, overlaps with Senkyō, the “enchanted country” of animals and tricksters. Many of Senkyō’s denizens live side by side with humans, often hidden in plain sight. Some grow so old and powerful as to be worshipped as gods. And while some are benevolent, others are not so kind. Humans may have mastered their environment, but they cannot master nature itself.

From their home in the Kitsune Forest, the rustic shugenja of the tiny Fox Minor Clan commune with the spirits of Senkyō. By forging treaties with shapeshifting yōkai, the Fox have not only survived but thrived within the haunted woods, erecting a small castle and enjoying the bounty of the farmlands nearby. But their settlements exist in the liminal space between Ningen-dō and Senkyō, a place that has long rejected human presence. Enduring incredible hardship, pushed to the brink of extinction, the Fox Clan would have faded out long ago had it not been for the benevolence of their guardians, supernatural foxes called kitsune.

Most of the clan’s shugenja are partially descended from these fox spirits, their ancestors having secured their alliance by intermarriage with their supernatural guardians. This yōkai lineage grants Fox shugenja subtle powers, including the gift (or what some might call the curse) of shapeshifting. Thanks to the blood of the fox, the Kitsune Forest recognizes them as kin. Together, the Fox Clan helps to maintain the harmony of their forest home, serving the benevolent spirits that accepted them and appeasing the tricksters who will not.

Fox shugenja’s influence with nature spirits often extends beyond the forest bounds. These shugenja are famous for their affinity with animals. As representatives of Senkyō and advocates for the natural world, they come to the defense of endangered forests, even arguing before the Emperor against deforestation and the exploitation of animal life. And when lawful pleas fail to halt an ambitious lord’s expansion, the Fox get “creative.” For they do not truly feel that they are a part of the same empire as the other clans. Their world is the forest now. They will do what they must to protect it.

Fox Spirits

Kitsune are fox spirits from Chikushō-dō, the Realm of Animals, which is part of Senkyō. Many transformed from a mundane fox to a kitsune after reaching a certain age. They commonly have unusual markings or two or more tails, and they are sometimes accompanied by floating balls of flame known as kitsune-bi. As shapechanging tricksters, foxes, especially those known as yako, or “field foxes,” love to pull pranks on the unsuspecting. Some become fascinated with human beings, adopting human form in order to live among them. Such disguises are imperfect, and those who know what to look for can still identify them.

The Founding

When the Ki-Rin Clan left the Empire in the first century, a remnant remained behind to safeguard Shinjo’s lands in her absence. Known as the Kaichi, they became Shinjo’s voice in the courts, carrying her word on her behalf. Recording historic events for Shinjo’s return from what would one day become Battle Maiden Castle and erecting a shrine to Inari, the Fortune of Rice, the Ki-Rin stewards enjoyed great prosperity for nearly two generations.

But many in the other clans resented them. They were a group that, with no true daimyō or granted family name, nonetheless claimed vast tracts of land and spoke with a Kami’s authority. So it was that, when the Seppun declared the Ki-Rin lost, the Kaichi experienced a rapid decline in the perceived weight of their words.

Soon after, a Yobanjin force invaded Rokugan from the western border. The Kaichi were swept aside, and the Ki-Rin lands would have been completely lost had it not been for the timely intervention of the Lion Clan. But after the Lion drove the invaders away, they refused to return the Ki-Rin lands. After all, the former inhabitants had proven to be inadequate defenders, and wasn’t the security of the border more important than restoring the remnants of a lost clan? Emperor Hantei Genji had the safety of his father’s empire to consider, and the remnants of the Ki-Rin became permanent refugees in the care of the Phoenix Clan.

Then came the Lion-Phoenix War. Their Shiba guardians were unable to protect the Kaichi; the Lion slaughtered most of the remaining Ki-Rin. The treaties that p. 75 ended the war granted the Lion full custody of the ancestral Ki-Rin lands and relocated the surviving Ki-Rin to an uninhabited forest south of the Spine of the World Mountains. The Emperor declared these remnants a clan and named them after the forest to which they were relocated. Thus, they became the Kitsune Minor Clan, commonly called the Fox Clan, adopting the fox as their symbol.

ANIMAL SPIRITS

AND YŌKAI

Most animals and animal

spirits conceptualize the Celestial Order as follows: demons ascend to

become animals, animals

ascend to become yōkai (supernatural beings) or animal spirits (like tengu,

kitsu, kitsune, and so forth), yōkai and animal spirits ascend to become

humans, and humans ascend to become spirits

or Fortunes.

Isolated and facing starvation, the survivors were forced to abandon their prior ways. Within a generation, they had resorted to laboring, game hunting, and banditry just to survive. Although considered a clan, they lived like mere rōnin, shades of what they had once been.

So it would have remained, had it not been for the unusual nature of their new home. For in truth, the Emperor had no authority to grant those lands to anyone—they already belonged to the primordial nature spirits of Senkyō, denizens who were becoming curious about the strange human neighbors who now shared their name: kitsune. The forest was a part of the Enchanted Country. To survive, the Fox Clan would have to bow to its power.

The Children of Shinun

Years later, an unassuming hunter named Shinun discovered two foxes in her hare traps. She knew their pelts would fetch a good price, and the Fox Clan was always starving. But one of the foxes was pregnant, and she was loath to harm either of them. While she considered what to do, the foxes suddenly spoke to her. They promised to lead her to a splendid golden land rich with food if she released them. Shinun did, even taking the time to bandage and treat the male’s wounded paw. The foxes led her through many eerie bamboo groves, through clefts in the earth and beneath roots. Eventually, she found herself in a shadowy copse of enoki trees, cast in the verdant light of floating orbs of fox fire. She knew she was in Chikushō-dō, the blessed Realm of Animals.

At the foot of a giant fox statue sat more food than she could eat in a year, from simple rice and steamed buns to sweet pastries and roasted meats. Two jugs stood by the statue’s sides: from one flowed an endless stream of sake—from the other, endless water. The foxes offered her as much of the bounty as she desired. Shinun stuffed her bags with as much as she could to feed her people, choosing filling grains and vegetables over meat and sweets. Rather than claim the jugs, she merely filled her gourd with water. After bowing to the statue, she asked to be returned home.

This intrigued the foxes; they had assumed she would choose the delicacies, drink sake until drunk, or abandon her people to dwell in luxury forever. Shinun never saw how the untouched sweets transformed into stinging insects or how the meat and sake soured into poison. Unwittingly, she had avoided the grove’s trap. The foxes decided she was worth watching.

A season passed before Shinun saw them again. This time they approached in human form: a man and a woman carrying a litter of kits. Revealing their identities, they asked Shinun to name each kit. When she did, they became partially human, and the two fox spirits jointly proposed to her. If she helped raise their kits, the two fox spirits would become Shinun’s spouses, helping her form a bloodline that the forest would recognize, one connected by fox blood to Senkyō itself. This was the start of the Kitsune family line. With time, the forest would recognize her clan as kin, embracing its members as its own. This is how Kitsune Shinun made an ancestral pact with yōkai, becoming the first Fox Clan shugenja.

The Lands of the Fox Clan

While legends of the Kitsune Forest are widespread, few visitors travel to the lands of the Fox Clan. They are tucked away in an isolated part of the Empire where there is little of note. Yet the Fox frequently host diplomatic envoys from the Great Clans, and the Winter Courts of Kyūden Kitsune are somewhat infamous for supernatural occurrences and impromptu dalliances, as though the forest itself influences the proceedings. Still, the Fox are wary of outsiders, if only because unexpected humans may upset the delicate balance of power or compromise their spiritual treaties.

The Fox’s outermost territories, few in number, consist of stacked farmlands fed by the flooding of the nearby River of Gold. Across this river, the vibrant Kitsune Forest rises in contrast to the Uebe Marshes of the Crane Clan. This ancient wood was once a part of the primordial Shinomen Forest before time and shifting land separated them.

The Kitsune Forest is a dreamlike beauty, teeming with life and yet still as a painting. Lush moss carpets the forest floor, while the thick canopy filters light and reduces harsh storms to gentle rains. Hidden copses and pathways lie scattered through the wood, and shimmering cascades flow through the roots of massive oaks. The emerald glow is broken by white flowers, purple-blooming wisterias, and splashes of orange maple. The entire forest seems taken by whimsy, tempting visitors to lower their guard.

Travelers are wise to camp on the road. To do otherwise is to tempt the forest spirits, who are often drawn to the unwary and take offense easily. Strangers crossing paths on this road simply disregard one another, not even stopping to bow. After all, one can never tell whether such a stranger is really a mischievous trickster in disguise. Victims of a spirit’s prank should take it in stride, as spirits tend to bestow favor on those who do.

Palace of the Fox

When the Kitsune family chose to build their home at the fork of the River of Gold, sourcing the wood from other forests and without disturbing the area’s natural features, it was out of respect for the Kitsune Forest on the other side of the river. They believed that the forest yōkai would reject any human-made dwellings within it. But in the following centuries, the forest has reached across the river to embrace the keep, and now the palace is surrounded by lush woods. Although the keep is only an hour’s hike into the forest, the path is obscured, and it is easy to get lost.

Visitors expecting a backwater folksy community are taken aback upon arriving at Kyūden Kitsune. The Castle of the Fox is every bit the distinguished palace, offering all the expected amenities of a true kyūden. This traditional, seven-story castle has even been the site of several Imperial Winter Courts, offering an oasis of urban comforts in the rustic wilderness. The surrounding town, while modest, is likewise similar to any other forest community, except perhaps for the pointed lack of loggers. Bushi often remark that

THE KITSUNE FOREST

Read more about the Kitsune Forest in Emerald

Empire: The Essential

Guide to Rokugan*,*

pages 210–211.

Kitsunehime

Several tapestries within the Castle of the Fox depict an Otherwordly being woman with long white hair, two large fox ears, and ten white fox tails. Clad in a spider-silk kimono, she holds a lotus blossom in one hand and is surrounded by orbs of emerald flame. This is Kitsunehime, an ancient guardian of the Fox Clan who is said to watch over the groves that are sacred to Inari. Other tales attest that she is a servant of Kisshōten, the Fortune of Happiness and Fertility, helping the forest to thrive. Still others say she was a fox that grew old enough to sprout nine tails but, instead of becoming a god, chose to grow a tenth tail and remain in the forest. She occasionally visits the dreams of Fox Clan heroes to warn of coming danger.

both the castle and its town are not very defensible, and yet those who live here do not seem particularly concerned about this.

Within the palace grounds is Shinun’s Orchard, an impressive copse of persimmon and akebia trees surrounded by ancient oaks. Blessed shimenawa ropes hug the most ancient trees, and ivy embraces its small shrine to Inari. Though the orchard produces fruit throughout the year, some may wonder if these “gardens” are not simply patches of woodland left to their own devices.

Of course, the mischievous Kitsune Forest teems just beyond the castle walls, and the palace doors are open to all visitors, human and otherwise. Guests are gently steered away from chambers that are seemingly abandoned. Some have reported waking in a different room than the one where they fell asleep. Others claim they were invited to tea ceremonies or moon viewings by unfamiliar nobles, only to suddenly find themselves in a bamboo grove, facing a long walk back to the palace in the dark.

Autumn Oak Library

Visitors to Kyūden Kitsune sometimes mistake the stone complex suspended over the River of Gold as an extension of the palace or a massive shrine. In truth, the Autumn Oak Library is one of the oldest lore depositories in the Empire. It was built on columns to raise the archives from the ground and protect the texts within from humidity and the elements, while the wooden fixtures are noxious to termites and other insects.

It is customary for long-staying guests to leave something behind for this library: a tome, a scroll, or some other curiosity. This has led to the library’s steady growth over the years, although it is not nearly as extensive as the libraries of the Great Clans. Its greatest treasure is a collection of firsthand accounts dating from the dawn of the Empire, histories originally intended for the children of Shinjo. Other clans sometimes request access to the library’s genealogical and historical information, which predates the first Lion-Phoenix War and includes several firsthand accounts of ancient battles against wicked forces.

Bending to the Woods

The Fox Clan’s way of life is a balance between the civilized dignity of a samurai and the realities of isolation within an enchanted forest. Most live a lifestyle similar to that of a typical samurai. But the Fox also know that they dwell here only at the convenience of the inscrutable lords of Senkyō. Their way of life is therefore inevitably connected to the Kitsune Forest, and it occasionally requires them to compromise their station. For instance, while most samurai consider manual labor to be beneath them, Fox samurai participate in extensive forestry projects, managing the forest’s upkeep by clearing away dead brush, preventing deer migration trails from becoming too overgrown, maintaining the clarity of forest streams, and so on. They mark kodama trees—home to tree spirits—restore depleted soil, and leave offerings in hidden sacred places. In exchange, the guardians of the woods bestow their favor on the tiny clan.

Additionally, the clan’s cuisine is far more relaxed than is typical: it includes game animals, and Fox may eat communally from the same dish. Yet there are certain foods they can never consume and parts of the forest that are permanently off-limits. Outsiders sometimes balk at the strange rules the Kitsune family enforces while beneath forest boughs. Certain words can never be uttered. Certain rituals must always be performed. When encountering a fox, one must always leave an offering, even if it means sacrificing the last of one’s rations. They may seem like superstitions, but the Fox cannot guarantee the safety of a guest who disregards them. The forest has a way of humbling the prideful, and the Fox know better than to get in its way.

One way the Fox maintain their bond with their guardians is through intermarriage. Kitsune can take human form, and their offspring inherit a few of their otherworldly abilities. These individuals often become powerful shugenja or exceptionally charming courtiers. They also must reckon with the otherworldly aspects they have inherited: involuntary transformations are common, p. 78 especially in the light of the full moon, when losing control of one’s emotions, or during certain seasons. They are also more susceptible to sudden possession by fox spirits. While these things are without stigma within the clan (and indeed seen as a sign of favor when they occur), the world beyond the forest is considerably less understanding.

Only a fraction of Fox Clan members have the blood of foxes in their lineage, but this is not the true source of a Fox shugenja’s abilities. While members of other shugenja families must be born with a natural rapport with the kami, a Fox shugenja has made a pact with a yōkai, securing their allegiance in exchange for offerings, reverence, and other favors. This otherworldly being guardian can command the elements on the shugenja’s behalf, perform supernatural favors, grant the shugenja access to the abilities connected to their animal self, or even teach the shugenja elemental rituals and secrets. However, over the generations of Fox Clan shugenja, undeniable ties to certain spirits have formed. Usually the eldest child in the family inherits one of the family’s guardian spirits when one of their elders passes. When there are many children or a child’s temperament does not align with that of an available familial animal spirit, this is when a child would need to find their own spirit in the wilds.

When a Fox shugenja comes of age, their first task is to enter the woods alone and seek an animal spirit if none of the familial guardian spirits are suitable or available. Most often they find a kitsune, but they may find any of the other forest yōkai, such as a river otter (kawauso), raccoon dog (tanuki), or forest cat (bakeneko). Especially bold or ambitious shugenja may seek more ancient beings. Once an audience is secured, the shugenja must make a deal with the spirit. The agreement binds them together; subsequently, both grow stronger and take on aspects of the other. From that point on, the animal spirit is always nearby, watching over and protecting the shugenja, sometimes even manifesting as a companion or posing as a pet. Often the two become mutual confidants, even lifelong friends, as few know the true heart of a Fox shugenja like their guardian yōkai.

This practice would be a source of superstition and mistrust elsewhere; most samurai would never make a deal with a yōkai. Spirits are unpredictable, and some demands might be considered taboo. The most strictminded samurai draw comparisons between such pacts and blood magic.

The Fox have no such qualms. Their children play in the woods alongside spirits and animals alike (with supervision), and shapeshifting tricksters come and go as they please. A Fox samurai might start their day training in the dōjō of Kyūden Kitsune and end it performing an inscrutable task in the deep woods

The Realms

of Senkyō

Senkyō is divided into two overlapping realms. Chikushō-dō is the realm of animal spirits. These spirits seek to coexist with civilization and be reborn into better forms. Sakkaku is the realm of tricksters and mischief; its denizens delight in pranks and malicious trickery. An animal yōkai might hail from either realm, and it is not always immediately obvious to which a spirit may belong.

A Fox Clan shugenja makes deals with either or both of these “courts.” Some Fox shugenja exclusively commune with the benevolent denizens of Chikushō-dō, becoming spiritual counselors for animals and forest guardians. Others forge pacts with the tricksters of Sakkaku, often becoming tricksters themselves. Fox Clan culture does not favor one over the other. One does what is necessary to preserve the natural harmony. One does what is necessary to survive.

for a raccoon dog. The Fox make compromises other samurai would not; personal integrity and clout always seem to come second to basic survival. But then, survival is what the Fox do best. They have endured generations of hardship and grown from it. They embrace challenge and are willing to do what it takes to survive. Their outlook is summarized by a colloquial mantra: “Fall down seven times, stand up eight.”

Allies and Rivalries

The Fox remain estranged from the rest of the Empire. They learned the hard way what it means to become entangled in Great Clan affairs. As such, the Fox have frequent difficulty securing clan allies. This is most often because they are associated with trickster spirits, and many consider it unlucky to have dealings with “fox witches.” The Fox are known to leverage these superstitions to their own advantage, which does not help things. Many feel that the Fox cannot be trusted, as they win their battles with trickery and supernatural favors.

Still, while the Fox prefer to keep the rest of the Empire at arm’s length, they never fully withdraw. They have a representative in nearly every major court, and whenever Senkyō needs a voice, a Fox is there to give it. Their priests are sought for counsel on nature-related matters, p. 79 especially due to their reputation as “animal whisperers.” For instance, a lord whose domain seems plagued by devious pranks and evidence of mischief might seek the Fox Clan’s counsel before taking matters into their own hands. Further, Fox shugenja are regarded as the Empire’s foremost carers of animals, and they are entrusted with the care of beloved pets as regularly as they are with beasts of burden. Of course, many a Fox Clan samurai has found themself sympathizing with the plight of animals whose environment has been encroached upon by the steady march of civilization. So even though the Fox prefer to remain separate observers, the reality is not so simple.

GUARDIAN YŌKAI AND

TSUKEMONO-SUJI

The practice of gaining

guardian yōkai and

animal familiars exists elsewhere in the Empire. Witches known

as tsukemono-suji possess magical familiars

that are passed down

through bloodlines.

The Fox’s greatest rivalry is with the Hare Clan, an aggressive Minor Clan that has expanded several times in its history. The Hare and Fox came to blows merely a generation ago, a conflict that ended only due to the intervention of the Crane. The Fox also had a brief logging disagreement with the Sparrow Clan, a misunderstanding that the Suzume family is still trying to repair.

The Fox Clan’s relationships with most Great Clans are strained. In the ninth century, the Crab Champion’s son suggested the Fox be forcibly reabsorbed into the Unicorn, and the Fox have never forgotten the insult. They sometimes stir up trouble with the Crab over deforestation and mining. Similarly, the Fox have never forgiven the Lion for the suffering and disgrace they inflicted on their ancestors. Even though they owe their very identity to this event, they cannot forget the numerous injustices, and they see the Lion as opportunistic hypocrites.

The Fox do have some uneasy allies. Their alliance with the Crane was recently strengthened by the marriage of Kitsune Kuzunobu, the Fox daimyō’s greatnephew, to Doji Hotaru, the Crane Clan Champion. The Scorpion also keep close ties with the Fox, and they are united with them through marriage with the Soshi. After the Unicorn’s return, the Fox invited the Scorpion to visit the Autumn Oak Library to share knowledge. The two clans have enjoyed an amiable relationship ever since, and the Unicorn sometimes refer to them as cousins. Yet there will always be a rift between them, and their lack of proximity means they rarely interact.

Inherited Enemies

The Kitsune family took its name from both the Kitsune Forest and the shapeshifting foxes that became its protectors. There is great power in names, but there are also unintended consequences.

Long ago, the shapeshifting spider yōkai known as jorōgumo swore an unending blood feud with “any who are kitsune.” Thus, the Kitsune family has also inherited this curse. Several of the family’s superstitions are preoccupied with avoiding the jorōgumo’s attention, and while most garden and house spiders are considered harmless, orb-weaver spiders are considered extremely unlucky and are to be swept from the garden.

The Phoenix are often aligned with the Fox, but a theological and fundamental disagreement regarding the Bushidō tenet of Righteousness sometimes drives a wedge between them. The Phoenix believe harmony is a natural state resulting from justice, but the Fox have seen too much of the forest’s uncaring savagery to believe that justice occurs in nature. To them, justice is a mortal invention, and peace does not always mean true harmony has been accomplished. The two clans debate this point often and publicly.

Adventure Seed:

Hunting Not

Permitted

一 Hook

While participating in or observing a hunting competition sponsored by a local governor, the PCs learn of a lone shugenja sabotaging the event from the safety of the woods. Eventually, the shugenja proves too much of a nuisance, and the PCs are asked to find and appease him or otherwise end the trouble so the hunting can proceed.

二 Rising Action

The shugenja proves difficult to track. Either the PCs manage to trap him or he ambushes them directly. Hailing from the Fox Clan, the shugenja claims to be trying to save the nearby town. If allowed to explain, he reveals that the woods are the realm of a primordial Forest Lord and that if any animal blood is shed there by human hands, the supernatural entity will retaliate. But the shugenja refuses to meet with the governor and flees if it is suggested.

三 Climax

If the hunting party cannot be convinced to stop, it will inevitably incur the wrath of the Forest Lord, which will harm not only the governor but also the innocent townsfolk. However, it is too late to stop the competition, as the overzealous competitors seek glory for their clans. The shugenja is afraid to approach the governor directly because he is actually the governor’s illegitimate son by a kitsune spirit, and he will lose his freedom (and scandalize his father) if his origin is revealed. If the PCs can somehow prevent loss of life without disgracing any of the involved parties, they will receive the gratitude of everyone involved, including the Forest Lords of Senkyō.

Kitsune Ryōsei

Young and untested, Kitsune Ryōsei only recently began shadowing her father in preparation to take over for him as the Fox Clan Champion. The entire clan has watched Ryōsei grow into a gallant, witty, and fearless woman, but while many believe she will prove a capable daimyō, she has shown no desire to lead. Her teachers say she possesses “the heart of a Shinjo,” and time has only proven them right. Still, Ryōsei has set aside her wanderlust and struggles to remain engaged in her father’s lessons, if only out of obligation.

Due to her father’s age, until recently, Ryōsei was gradually shouldering more and more of his duties. She regarded each task with boredom, relying heavily on advisors and delegation so as to return to her own interests as quickly as possible. Then, almost overnight, Ryōsei changed completely, embracing her authority, disregarding advisors, and handling everything herself. Furthermore, among other sudden policy changes, she began pushing for the Fox to become deeply involved in the Empire’s affairs, alarming many of her elder samurai. While this sudden change in attitude took many by surprise, it is also well known that Ryōsei made several pacts with tricksters of Sakkaku. Some wonder if the young champion is heeding the advice of an otherworldly counselor—or perhaps has been replaced entirely.

VIGILANCE

+2, –2

DEMEANOR - ASSERTIVE

3

Blood of the Fox: Martial; Physical, Spiritual

Trickster Guardians: Martial, Social; Spiritual

Small Stature: Martial; Physical

Untested: Martial, Social; Mental

Wandering Heart: Scholar; Mental

Short Attention Span: Scholar; Mental

KITSUNE RYŌSEI

This profile is for the real Kitsune Ryōsei, who may be wandering the Empire. She is incognito, but her green eyes, lack of worldliness, or keepsakes from home may give her away. She is running from her responsibilities, and the PCs may feel compelled to convince her to return home. Or perhaps they will be willing to accompany her on a few adventures. She is, after

all, very persistent.

To represent the trickster spirit that is impersonating her, use this same profile, but apply the Trickster Animal in Disguise template,

page 140.

FAVORED WEAPONS & GEAR

Trident: Range 2, Damage 4, Deadliness 4, Snaring, Wargear

Gear (equipped): Sanctified robes (Physical 1, Supernatural 3, Ceremonial), wakizashi (short sword), spiritual offerings, personal chop

ABLILITIES

ON FRIENDLY TERMS

Ryōsei can talk to animals and understands their speech.

INSTINCTIVE PATHFINDING

While in dense or forested surroundings, Ryōsei ignores the effects of Entangling and Obscuring terrain. Once per scene as a Support action, she may extend this ability to up to two targets at range 0–1. The effects of this ability last for as long as affected targets remain in these surroundings.

TRICKSTER MAGIC

When Ryōsei performs an action to activate an invocation, she may spend in the following way:

: A target at range 0–1 suffers the Disoriented condition.

Additionally, she knows the following invocations: Path of Beasts (Celestial Realms, page 109), Messenger of Chikushō-dō (Celestial Realms, page 106), Nature’s Touch (core rulebook, page 194), and Inari’s Blessing (core rulebook, page 209).

Fox Clan Player Characters

Players who wish to build a Fox Clan character may do so using the clan and family information provided in this section. At the GM’s discretion, a Fox character could study at a Great Clan school, especially if this was arranged as a favor or if the character is not a shugenja. Conversely, a character from one of the Great Clans might study at a Fox Clan school if they have an affinity with nature or an animal yōkai in their bloodline. The rules for the Kitsune Naturalist School and the Kitsune Mediator School can be found on pages 87 and 86. Additional Fox Clan character options are suggested in the accompanying sidebar.

What Does Your Character Know?

All Fox Clan characters have greater awareness of the following topics:

You have a strong grasp of the political situation and traditions of your clan, the Kitsune Forest, and the surrounding lands. This may include knowledge of the various treaties and pacts your clan has made with animal lords of the forest. You also know much about your clan’s history and the early history of the Ki-Rin Clan.

You have considerable knowledge about the Kitsune Forest, animal yōkai, and animal behavior. You know how to navigate encounters with animals, and you know the details of many superstitions pertaining to shapechanging animal spirits prone to trickery. You may even know one or two hidden ways to enter Senkyō, the "enchanted country."

You know how to survive far from civilization. You can find your way through the woods, identify plants and herbs, and sleep comfortably pretty much anywhere—even on a castle rooftop or in a lord’s garden.

You probably have firsthand experience with shapeshifting tricksters and talking animals. There may even be one in your immediate family!

STUDENT OF THE TALON

Many Fox Clan samurai train as a hunter, guard, or other bushi in order to protect their clan. Players building a Fox Clan bushi character may wish to consider the Student of the Talon School in Path of Waves: The Essential Guide to Rōnin*, page 49.*

For Fox Clan characters with animal spirits in their bloodline, players might consider the Kitsune Impersonator Tradition in Emerald Empire: The Essential Guide to Rokugan*, page 239, the Bond with a Spirit title in* Celestial Realms*; page 140, or both.*

The Fox Minor Clan

Ring Increase: +1 Earth

Skill Increase: +1 Survival

Status: 30 The Fox consider themselves to be representatives of nature and advocates for Senkyō. With literal fox spirits in their bloodline, the Fox commune with nature and bargain with forest spirits to maintain harmony between humans and animals. For most of their history, the Fox have remained distant observers of the Empire’s affairs from their keep in the Kitsune Forest. But after centuries of isolation, they are now considering becoming more involved in the Empire’s politics, if only to protect what remains of that forest’s natural beauty.

What Does Bushidō Mean to Your Clan?

The Fox see Bushidō as a warrior’s ideal, and since spirits tend to favor virtuous individuals, they consider it a useful moral guide. Yet the Fox are skeptical of those who exalt it. It is their experience that, when a virtue is inconvenient, it is disregarded. They need look no further than the injustices they suffered at the hands of the Lion, so-called paragons of these virtues, to justify this opinion. They also know all too well that nature does not follow any mortal virtues; only survival matters to the forest and its denizens. The reality of their situation means they do not have the luxury of following Bushidō too closely.

Perhaps this, and their hesitancy to trust others, explains why they value the tenets of Righteousness and Compassion so highly. These virtues make life easier in the unforgiving wilderness; members of the Fox are often torn between the urge to right a witnessed wrong and the desire to remain uninvolved. As a clan that relies on trickery to survive, and as a people who hide their true selves, Sincerity is the tenet they most struggle with.

See page 301 of the core rulebook for more information on how these can affect your honor and glory.

The Kitsune Family

Ring Increase: +1 Air or Water

Skill Increase: +1 Fitness, +1 Theology

Glory: 40

Starting Wealth: 2 koku Members of the Kitsune family are partially descended from shapeshifting foxes and enjoy a close connection with forest denizens. They tend to be graceful, charming, quirky, and a little rustic. Many have green or yellow eyes and features that suggest their animal lineage. Outgoing on the surface, the Kitsune are nonetheless slow to trust outsiders. They remember the hardships they endured due to Great Clan machinations, and while they no longer dwell on what they have lost, they have learned the hard way that nature neither follows humanity’s laws nor cares for its fate. They are most at home in the thickest woods, surrounded by nature and far from populous human civilization.

NEW TECHNIQUES

INTRODUCED IN THIS BOOK

Most of the techniques listed in the school profiles described on these and the following pages are covered in the core rulebook in Chapter 4, starting on page 171.

Those shown in bold here, such as Thunderbolt Style, are new techniques not found in

the core rulebook.

New techniques are covered later in this chapter beginning on

page 108.

RANK 6

Measured Force (Mastery Ability): When you use your school ability to add kept dice to a check, you may add a number of your reserved dice up to your ranks in Fitness (instead of only one).

New Schools

The following are new schools that PCs can select as part of character creation.

Ganzu Guardian Tradition [Bushi]

The Ganzu people who reside in the Hidden Valley are in some ways the sixth great family of the Unicorn Clan, despite being little known within Rokugan’s bounds. Their lands occupy a key oasis along the Sand Road, making the Ganzu a crucial vassal of the Unicorn, and their warriors often serve as part of Unicorn cohorts, especially outside of Rokugan. Given the value of their oasis, they have long had to protect it from outside powers. Their battle traditions are suited to the terrain where they most often fight: the searing deserts near their homeland, where the heat can be more lethal than the enemy, and a lack of preparation deadlier than a sword. As such, the Ganzu teach their warriors to fight with precision, wasting little effort and letting the foe exhaust themself before striking the decisive blow. Their martial styles favor a variety of weapons, but many Ganzu warriors specialize in the ax or the sword.

Rings: +1 Earth, +1 Water

Starting Skills (choose five): +1 Command, +1 Fitness, +1 Labor, +1 Martial Arts [Melee], +1 Medicine, +1 Sentiment, +1 Tactics

Honor: 45

Techniques Available: Kata (), Rituals (), Shūji ()

Starting Techniques:

Kata: Slashing Sandstorm Style

Shūji (choose one): Honest Assessment, Shallow Waters

Moment of Certainty (School Ability): Once per scene after you defend against damage, you may roll a number of skill dice equal to the fatigue you received this way. Choose a number of those dice up to your school rank and reserve them. Until the end of the scene, when you perform an Attack action check, after choosing kept dice, you may add one of the dice you reserved this way as an additional kept die.

Starting Outfit: Traveling clothes, concealed armor, Ganzu ring ax, two knives, traveling rations (eight days).

Ide Emissary School [Courtier, Bushi]

The Ide family of the Unicorn Clan specializes in retaining relationships through trade and good will. And while the family’s traders amass fortunes in foreign markets, the family’s emissaries use that wealth to further the interests of the Unicorn Clan. Ide Emissaries are expected to learn the customs, protocols, and styles of any court they visit, whether in the castle of a Rokugani lord, in the ordu of an influential Ujik leader, or in one of the spires of academia in the Qamarist Caliphate. Not only must they find common ground with people of widely different cultures, but they must insinuate themselves into courts where power dynamics and alliances have existed for centuries or millennia, and each group looks at any new player as both a risk and an opportunity. This requires a great deal of education; most Ide Emissaries study alongside mentors who have served in far-flung lands for years before being chosen for a major assignment.

Rings: +1 Fire, +1 Water

Starting Skills (choose five): +1 Courtesy, +1 Culture, +1 Games, +1 Government, +1 Martial Arts [Unarmed], +1 Sentiment, +1 Survival

Honor: 50

Techniques Available: Kata (), Rituals (), Shūji ()

Starting Techniques:

Shūji: Glorious Entrance

Shūji (choose one): Stirring the Embers, Well of Desire

Disarming Demeanor (School Ability): When you perform a Support action check, you may spend as follows:

+: Choose one character in the scene with vigilance lower than your school ranks plus spent this way. You treat that character’s focus and vigilance each as 1 lower until the end of the scene.

Starting Outfit: Ceremonial clothes, traveling clothes, wakizashi (short sword) or scimitar, knife, journal, calligraphy set, Ide traveling pony (see page 141).

RANK 6

Student of Many Courts (Mastery Abil-

ity, Action): One per scene as a Support action, you may make a TN 3 Culture (Fire or Water) check targeting any number of other characters in the scene. If you succeed and you chose Fire, each character gains the Emboldened condition (see page 133). If you succeed and you chose Water, each character removes 3 strife.

RANK 6

The Noble Heart Shines Through (Mastery

Ability): Once per scene, you may spend 1 Void point to target any non-Shadowlands creature of silhouette 3 or greater, giving the target the Loyal Steed ability—it can be ridden by a human-sized (silhouette 2 or lower) rider—until the end of the scene. When you do, you may make a Courtesy (Water) or Theology (Void) check with a TN equal to the target’s vigilance. If you succeed on the check, the target is favorable toward you and willing to be ridden. Horses of the Blessed Herd—the Utaku steeds—are immune to this mastery ability.

Iuchi Horse Lord Disciple [Shugenja, Artisan]

The Iuchi’s Horse Lord Disciples are followers of an ancient tradition, one established by the eldest child of Iuchi himself. As they are Rokugan’s foremost experts in equine medicine, their services are highly sought throughout the Empire. Yet few know that they are specialized Meishōdō Masters, invoking equestrian spirits like ki-rin and the Fortune of Horses. Their unique meishōdō talismans are meant to adorn not samurai but their mounts, empowering horses with special abilities and spiritual power.

Rings: +1 Air, +1 Water

Starting Skills (Choose three): +1 Commerce, +1 Design, +1 Medicine, +1 Sentiment, +1 Survival, +1 Theology

Honor: 40

Techniques Available: Invocations (), Rituals (), Shūji ()

Starting Techniques:

Invocations (choose one): Jurōjin’s Balm, Nature’s Touch, Path to Inner Peace

Rituals: Commune with the Spirits, Protection of the Flock

Shūji (choose one): Call to Ride, Shallow Waters

The Horse Lord’s Favor (School Ability): When you make a check to craft, improve, or maintain an item, you may imprint it with the Horse Lord’s Favor, giving it one of your advantages or disadvantages. If the item is a meishōdō talisman, you may instead give the item an advantage or disadvantage from its sealed spirit. While an item with your Horse Lord’s Favor adorns a horse or a creature with the Loyal Steed ability, the horse or creature is Otherworldly and possesses the chosen advantage or disadvantage. If the item is a meishōdō talisman, the horse or creature may perform any techniques it contains. You can sustain a number of items with your Horse Lord’s Favor up to your school rank.

Additionally, when you perform a Medicine check to remove fatigue or a condition from a horse or other equine creature, add bonus successes equal to your school rank.

Starting Outfit: Sanctified robes, traveling clothes, yumi (bow), quiver of arrows, wakizashi (short sword), two meishōdō talismans each containing a Rank 1 invocation, traveling pack, Iuchi riding steed (see page 141).

HORSE LORD INVOCATIONS

Like members of their sibling school, the Iuchi Meishōdō Masters, Iuchi Horse Lord Disciples know invocations by their foreign names.

RANK 6

Cool Heads Prevail (Mastery Ability): Friendly Centered characters at range 0–4 from you treat their composure and endurance as increased by your ranks in Courtesy.

Kitsune Mediator School

[Courtier, Sage]

The Fox Clan’s lands are highly spiritually active; as a result, many of its members deal with spirits and supernatural beings far more often than the average samurai does. While the clan has a shugenja tradition, when one lives deep within a primordial forest, one must sometimes parley with spirits and other strange creatures just to survive. Having learned about such negotiations for generations, some members of the Fox Clan made it their personal mission to mediate in spiritual conflicts both within the Kitsune Forest and across Rokugan at large. Eventually, those efforts became more formalized with the foundation of the Kitsune Mediator School.

The Kitsune Mediators are often sent to places in Rokugan experiencing supernatural strife. While their assignments from the Fox Clan Champion are often to mediate between aggrieved human parties, their true goal is to determine if the problem is spiritual in nature and, if so, to help the human and supernatural inhabitants of the region reach a new accord that accommodates both. Though they are not fully initiated into the mysteries of the Fox Clan’s shugenja tradition, Kitsune Mediators frequently work alongside them, helping to ease tensions on the human side and even undertaking rituals to appease angered spirits more directly when necessary. In recent days, however, the Kitsune Mediators have found themselves overwhelmed with disharmonies to pursue across Rokugan…

Rings: +1 Void, +1 Water

Starting Skills (choose five): +1 Command, +1 Courtesy, +1 Martial Arts [Ranged], +1 Medicine, +1 Meditation, +1 Performance, +1 Survival

Honor: 40

Techniques Available: Kata (), Rituals (), Shūji ()

Starting Techniques:

Rituals: Commune with the Spirits

Shūji (choose one): Appreciate the Scenery, Shallow Waters

Calm Counsel (School Ability): After a friendly character at range 0–4 receives strife, you may impose the Centered condition on that character (see page 133). You can use this school ability a number of times per scene up to your school rank.

Starting Outfit: Sanctified robes, wakizashi (short sword), knife, yumi (bow), quiver of arrows, calligraphy set, scroll satchel, traveling pack, bottle of sake, sweets (four servings).

Kitsune Naturalist School [Shugenja]

Driven from its lands centuries ago, the Fox Clan found refuge in a vast and ancient wooded realm: the Kitsune Forest. The depths of this ancient woodland are rarely seen by humans, and nature spirits flourish here. It is even said that some of these spirits joined the clan, teaching the Kitsune arts for communing with nature spirits unknown to most humans. The shugenja of the Kitsune family learn to be especially attuned to the spirits of animals, plants, and other primordial forces in the world around them. Their tradition leads them to seek a balanced approach to their art, invoking the elements in equal measure rather than creating imbalances in their environment by calling upon any one element too heavily. While many trained in this tradition focus their time on studying how the Mortal Realm and its spiritual inhabitants interact in the Kitsune Forest, others are sent out into Rokugan alongside Kitsune Mediators to help ease tensions between humans and spirits when they occur.

Rings: +1 Air, +1 Earth

Starting Skills (choose three): +1 Courtesy, +1 Fitness, +1 Meditation, +1 Sentiment, +1 Survival, +1 Theology

Honor: 40

Techniques Available: Invocations (), Rituals (), Shūji ()

Starting Techniques:

Invocations: Nature’s Touch

Invocations (choose two): Extinguish, Jurōjin’s Balm, Inari’s Blessing

Rituals: Commune with the Spirits, Spiritual Survey

Natural Balance (School Ability): When you succeed on a check to activate an invocation, if it is the first invocation of that element you have activated this scene, you may add a number of bonus successes or kept dice set to equal to your school rank.

Starting Outfit: Sanctified robes, wakizashi (short sword), knife, scroll satchel, traveling pack, bottle of sake, sweets (four servings).

RANK 6

Procession of Seasons (Mastery Ability): After you resolve the effects of an invocation, if you have successfully activated at least one Air invocation, one Earth invocation, one Fire invocation, and one Water invocation during this scene, you may have a number of characters in the scene up to your ranks in Survival each remove half their strife and half their fatigue (rounded up). You may use this ability only once per scene.

KITSUNE NATURALIST INVOCATIONS

The Kitsune Naturalists are concerned with the balance of nature and spend their time surrounded by the deep woods. Their tradition uses Elemental names for invocations. (See invocation Names and Traditions on page 190 in the core rulebook).

Sand Road Wayfinder Tradition

[Bushi, Shinobi]

The Sand Road is a dangerous place that spans a vast distance, sweeping across numerous regions and biomes. From the foothills of the Pillar of the Sky mountains to the sands around the Hidden Valley, each region has unique threats based on its terrain. As such, while the Unicorn Clan has worked hard to build trade routes across these areas, any trip can still have its perils, and there is no substitute for a regional guide. Most of the Sand Road’s guides are locals who live along it, as they know best the perils of its terrain, its supernatural threats, and the humans who might be hostile to travelers. These guides use a variety of survival techniques, many of which depend on a guide’s region and culture. This school can be used to represent a specialist from any of a number of regions that border the Sand Road.

Rings: +1 Earth, +1 any other ring

Starting Skills (choose five): +1 Command, +1 Commerce, +1 Labor, +1 Fitness, +1 Martial Arts [Melee], +1 Martial Arts [Ranged], +1 Survival

Honor: 35

Techniques Available: Kata (), Rituals (), shūji ()

Starting Techniques:

Kata (choose one): Striking as Air, Striking as Earth, Striking as Fire, Striking as Water

Rituals (choose one): Traveler’s Experience, Wayfinder’s Instincts

Dunestrider (School Ability): At the start of each scene, choose one of the following terrain qualities: Dangerous, Entangling, Imbalanced, or Obscuring. Each friendly character within a number of range bands equal to your school rank ignores the negative effects of that terrain quality.

Starting Outfit: Traveling clothes, one weapon of rarity 7 or lower, two knives, traveling rations (eight days), traveling pack, tent (small).

RANK 6

Lay of the Land (Mastery Ability): Once per game session as a Support action or during a narrative scene, you may change which terrain quality your school ability affects. While you are in terrain with the quality chosen for your school ability, you may add up to two bonus successes to each check you make.

RANK 6

Logical Conclusion (Mastery Ability): Once per game session when making a non-Scholar skill check, instead of rolling a number of skill dice equal to your ranks in the skill used on the check, you may roll a number of skill dice equal to one of your Scholar skills of your choice.

Scholar of al-Zawira Tradition [Courtier]

In the city of al-Zawira, at the heart of the Cradle of the World, the Qamarist Caliphate’s scholars push the bounds of knowledge in new and fascinating directions. Academics here ensconce themselves in deep studies of many fields, from human anatomy to philosophy, mathematics to alchemy, and theology to astronomy. Additionally, the massive scope of the Caliphate gives scholars access to knowledge from all corners of a vast domain. Between the libraries of the caliph and the archives of individual scholars, there is a near-unparalleled amount of knowledge in al-Zawira, at least within the Mortal Realm. This makes the scholars of the so-called City of Books especially sought after as researchers, advisors, and counselors in many courts, from the Ivory Kingdoms to the lands beyond the Great Northern Mountains.

Rings: +1 Earth, +1 Fire

Starting Skills (choose five): +1 Courtesy, +1 Culture, +1 Government, +1 Medicine, +1 Sentiment, +1 Survival, +1 Theology

Honor: 50

Techniques Available: Kata (), Rituals (), Shūji ()

Starting Techniques:

Rituals: Shadow of Days

Shūji (choose one): Ancestry Unearthed, Cite the Facts, Stirring the Embers, Truth Burns through Lies

Methodical Observation (School Ability): Once per scene when you make a Scholar skill check, you may reserve a number of dropped dice up to your school rank. Until the end of the scene, when you make a non- Scholar skill check, after choosing dice, you may add up to one of these reserved dice as a kept die.

Starting Outfit: Traveling clothes, ceremonial clothes, one weapon of rarity 6 or lower, knife, calligraphy set, traveling pack, numerous books.

Shinjo Mounted Archer

[Bushi, Artisan]

Ironically, one of the Great Clans’ most unconventional families champions one of the Empire’s oldest traditions. The Shinjo school of horseback archery is perhaps the family’s most renowned, due in no small part to the inherent difficulty of shooting arrows from horseback. Seeking the unity of horse and rider, students must steer with only their legs, release the bow at the most stable moment of a horse’s gallop, perform ritualized festival archery—such as yabusame and kasagake—and master fletching and bowcraft. Horse archers can even assist in worship and the appeasement of spirits, and many wander the lands seeking to do so.

Rings: +1 Air, +1 Fire

Starting Skills (choose five): +1 Culture, +1 Fitness, +1 Martial Arts [Ranged], +1 Meditation, +1 Performance, +1 Smithing, +1 Tactics

Honor: 40

Techniques Available: Kata (), Rituals (), Shūji ()

Starting Techniques:

Kata: Pelting Hail Style

Kata (choose one): Hawk’s Precision, Striking as Fire

Unity of Horse and Rider (School Ability): When you spend a Void to seize the moment during a check using a bow, you may negate symbols up to your school rank. If you succeed, gain bonus successes equal to the number of symbols you negated.

Additionally, while you are riding your steed, all of your Martial Arts [Ranged] and Performance skill checks have unskilled assistance.

Starting Outfit: Lacquered armor, ceremonial clothes, daishō (katana or scimitar, wakizashi), Shinjo horsebow, quiver of arrows with three special arrows (one armor-piercing, one flesh-cutter, and one humming-- bulb; see page 236 of the core rulebook), knife, traveling pack, bowyer’s kit, Shinjo courser (see page 143) or Unicorn Warhorse.

RANK 6

Spirit of the Sacred Horse (Mastery Abil-

ity): Any steed you ride gains + 4 endurance, +2 composure, +1 vigilance, and the Resplendent item quality. When you spend 1 or more Void points during a Martial Arts [Ranged] or Performance check, an item you have equipped gains the Sacred and Hewing (page 116) item qualities, and you add a number of kept set to results equal to your Void ring.

RANK 6

Reputation Sentinel (Mastery Ability): You may use the Guard action during intrigues. When you do, increase the TN of Scheme action checks against the guarded target by 1, plus an additional 1 per two bonus successes.

Utaku Silent Shadow Yōjimbō [Bushi, Courtier]

Assimilating back into the Empire—without sacrificing their identity—is perhaps the greatest diplomatic challenge the Unicorn have ever faced. A relatively young school, the Utaku Silent Shadow Yōjimbō School arose from the needs of this challenge, equipping its students not only to protect and advise the clan’s diplomats but also to provide such services to those who otherwise cannot attain them. These stoic and calm individuals are known to speak few words, have unyielding convictions, and a lethal fighting prowess. Formed and maintained by the Utaku and Shinjo, this school marries both families’ traditions and philosophies, protecting its charges in any terrain, deflecting both blade and damaging word.

Rings: +1 Air, +1 Earth

Starting Skills (Choose Five): +1 Courtesy, +1 Martial Arts [Melee], +1 Martial Arts [Ranged], +1 Meditation, +1 Sentiment, +1 Survival, +1 Tactics

Honor: 45

Techniques Available: Kata (), Rituals (), Shūji ()

Starting Techniques:

Kata: Crescent Moon Style

Kata (choose one): Cautious Tread, Warrior’s Resolve

Warden of the Five Winds (School Ability): When you make a check to perform the Guard action, you gain a bonus success if you or your target is mounted on a steed. Additionally, when you succeed on a check to perform the Guard action, you may spend as follows:

+: Give a target at range 0–3 the Emboldened condition (see page 133). You can spend a maximum number of this way up to your school rank.

Starting Outfit: Lacquered armor, traveling clothes, daishō (katana or scimitar, wakizashi [short sword]), yari (spear), daikyū (bow), quiver of arrows, knife, traveling pack, Unicorn warhorse (see page 326 of the core rulebook) or Shinjo courser (see page 143).

Ujik Nomad Tradition [Bushi]

The Ujik of the Plains of Wind and Stone live as nomadic herders in social groups called ordu, traveling with their herds across a vast swath of the continent. Ujik riders are nearly unparalleled; indeed, the Unicorn Clan learned much about cavalry from the Ujik when the two groups first met centuries ago. As a result of the Ujik’s influence, the Unicorn adopted technologies and tactics like stirrups and the feigned retreat that would make them the greatest riders in the Emerald Empire upon their return. However, a member of an Ujik ordu must be able to do much more than ride. Most Ujik have a wide array of skills needed for their way of living: martial skills to protect their animals from predators and raiders alike, interpersonal skills to navigate encounters with other groups upon the plains, knowledge of animal husbandry and weather patterns to know where to move their herds. Of course, traditions tend to vary by ordu—some of which are small family groups, others massive moving cities of interwoven alliances.

Rings: +1 Earth, +1 Water

Starting Skills (choose five): +1 Fitness, +1 Martial Arts [Ranged], +1 Martial Arts [Unarmed], +1 Medicine, +1 Performance, +1 Survival, +1 Tactics

Honor: 40

Techniques Available: Kata (), Rituals (), Shūji ()

Starting Techniques:

Shūji: Call to Ride

Rituals (choose one): Protection of the Flock, Wayfinder’s Instincts

Move as the Wind (School Ability): When you make a Movement action check or make a check to travel at speed in narrative time, if you succeed, you may suffer up to 2 fatigue to add that many bonus successes.

After you remove fatigue at the end of a scene, you may remove additional fatigue up to your school rank.

Starting Outfit: Traveling clothes, scimitar or yari (spear), Shinjo horsebow, quiver of arrows, knife, tent (yurt), travel rations (eight days), Unicorn warhorse (see page 326 of the core rulebook)

RANK 6

Legendary Endurance (Mastery Ability): Increase your endurance by your ranks in Survival. While you are riding a mount, increase the endurance of that mount by your ranks in Survival.

New Advantages and Disadvantages

This section introduces new distinctions, passions, adversities, and anxieties that complement those that can be found in Chapter 2 of the Legend of the Five Rings roleplaying game core rulebook.

Specific Distinctions

These distinctions follow the same format as those in Chapter 2 of the core rulebook.

Affinity with [Animal Type] (Void)

In the hollow of a tree, the little girl had left some cooked rice for the crows. Sometimes she would leave a bit of fish or seaweed too. She had even taught her dog, Yuki, to leave the tree alone. Every day, the birds would leave behind something small in exchange. A shiny stone. A bit of metal. A colorful piece of paper.

This time when the girl approached the tree, she saw a whole murder of crows, eerily silent. They had left a ring, one lost by the village elder years ago.

Types: Fame, Interpersonal

Effects: The following apply to a character with the Affinity with [Animal Type] distinction:

Sometime in the past, you assisted an animal in some way or saved its life. Now, any animal of that type you encounter gives you a little extra consideration, sparing you from its hunt or even helping you in return.

After performing a check when interacting with this specific type of animal (such as a Survival [Void] check to find food in wolf territory, if you have an affinity with wolves, or a Tactics [Void] check to cede territory to the enemy only to let the wolves overtake them), you may reroll up to two dice.

Legal Scholarship (Air)

Katatsune gleefully opened his newly bought Qamarist scroll. His fingers brushed over the bold, artistic calligraphy; the reflective golden edges; and the confident, red-and-black illustrations.

“Look how the text mirrors the falling of leaves. And here! The illustration of a frog. So whimsical!”

Nomolun chuckled. “This is what you came to Khanbulak for? Pretty pictures?”

“No, this is an expansive legal document on educational law—” He sheepishly looked up from the scroll. “And for the pretty pictures, yes.”

Types: Interpersonal, Social

Effects: The following apply to a character with the Legal Scholarship distinction:

Your family possesses old legal documents not only on Rokugani law but also from other cultures, such as Qamarist law, and perhaps even local, provincial laws, such as a village elder’s edict not to use the well after midnight.

After performing a check when interacting with some legal body or using a legal code (such as a Government [Air] check to use an obscure Qamari law regarding land rights or a Commerce [Air] check to use an old Ujik agreement to renegotiate a trade), you may reroll up to two dice.

Syncretic Philosophy (Water)

Mirumoto Umeyo stood between the magistrate and the village elder, tempers heated as they debated the fate of the thief, currently in chains.

“Justice is quite clear,” the young magistrate said. “This thief has stolen many times and has been unrepentant, so he must give up his life. Only then will the offenses ever end.”

“The crimes are minor. And his family will suffer with his death,” the village elder said, her back stooped and leaning on the magistrate’s arm.

Umeyo couldn’t help but smile at the magistrate’s discomfort, caught between an official’s sense of propriety and mercy for the elder. She decided to lean on this mercy when she said, “Of course the thief must give up his life, but not in that way.”

The other two women looked at her, puzzled. “Other lands interpret life in different ways. Give the thief’s ‘life’ to me. I will mold him into a different person. And thus his old ‘life’ will end, but a new one shall begin.”

Types: Interpersonal, Mental

Effects: The following apply to a character with the Syncretic Philosophy distinction:

Having studied or been brought up exposed to many cultures, philosophies, and religious practices, you can understand the nuances of a person’s (or your own) moral stance and ethical decisions when you speak with them.

After performing a check to appeal to someone’s personal sense of ethics, morality, or philosophy (such as a Performance [Water] check to convince an angry group to spare someone’s life or a Meditation [Water] check to reexamine your own frustrating situation), you may reroll up to two dice.

Specific Passions

These passions follow the same format as those in Chapter 2 of the core rulebook.

Horse Racing (Air)

Ichi’s parents gasped as she leapt from the boulder to land on the back of an unbridled horse. One moment she stood between them. The next moment she had crossed the field to “talk” with the horse.

The beast shot across the field, galloping in great, thunderous strides. Her parents ran after her, knowing they would never be able to catch them. That horse had been bred and trained for speed. Ichi’s screams echoed across the air, and for a moment, their hearts leapt to their throats, until they realized the screams were of joy.

Types: Physical

Effects: The following apply to a character with the Horse Racing passion:

You do not enjoy just the speed of racing but also the bond of horse and rider coming together in competition. You (and your horse) understand how racing requires skill, perception, and endurance.

After performing a check to push your horse or steed to its limits (such as a Fitness [Air] check to duck and weave on the polo field or a Survival [Air] check to get your horse to rush down a frightening or dangerous path), you remove 3 strife.

Hot Pot (Earth)

Möngke sat on his horse—back aching, stomach growling—as the night grew deeper. It had been a long, dusty journey. His stomach growled again, but this time in anticipation: of the fiery bite of chili; the heady, back-of-the-throat warmth of herbs; and the satisfying aroma of meaty fats. Urging his horse faster and faster, he finally came across the encampment, flew into his family’s yurt, and slid in front of the hot pot, bowl already in hand.

“Möngke travels on his stomach!” his aunts and uncles laughed. “His nose will always bring him back home.”

Types: Interpersonal, Physical

Effects: The following apply to a character with the Hot Pot passion:

You know how to prepare a good, hearty, flavorful meal in a communal environment. You can identify the meats, tubers, vegetables, and spices to make hot pot, as well as what might spoil or be poisonous to the meal. Because of the strong associations, you can also recall memories connected to sharing hot pot with friends and family.

After performing a check involving the preparation of a communal meal of hot pot (such as a Labor [Earth] check to stretch limited rations into a satisfying meal or a Courtesy [Earth] check to make a guest feel disarmed and at ease over dinner), you remove 3 strife.

Stargazing (Void)

Rashid held the astrolabe aloft and lined it up with the North Star. “Children, with this you can determine direction and—”

He spun around and saw no children in sight. He sighed. I could be unlocking the mysteries of the heavens right now, revealing empyrean wonders*, he thought.*

Suppressed childish giggles clued Rashid in to their presence in the garden. He sighed again, wandered over, and saw them all lying on their backs, hands outstretched, reaching for the stars.

He chuckled and lay next to the children, listening to them rename the stars to their design.

Types: Mental, Spiritual

Effects: The following apply to a character with the Stargazing passion:

You can use the stars not only to navigate but also to tell the time, be it hour or season. You also know many astrological myths and stories related to heavenly phenomena such as meteor showers, supernovae, comets, and constellations.

After performing a check to recall an astronomical fact (such as a Theology [Void] check to interpret whether a specific comet means doom or blessing or a Composition [Void] check to layer double meaning into a poem using a reference to a constellation), you remove 3 strife.

Specific Adversities

These adversities follow the same format as those in Chapter 2 of the core rulebook.

Lost Family History (Earth)

Iuchi Ryomaru cleaned the headstones with water and bitterly pulled at the weeds. This family graveyard had been left uncared for, a sign of his failures. With the pulling of each weed, he wished the Fortunes would help him find the missing poems, journals, and histories of his great-great-grandparents’ generation. He had journeyed to Otosan Uchi, the Miya Library, the Izaku Library, and Khanbulak searching for copies of their lost texts. He had dedicated his whole life to the search, unwittingly neglecting his duties at the graveyard.

Types: Interpersonal, Material

Effects: The following apply to a character with the Lost Family History adversity:

At some point, your family had an important historical record, whether scrolls and books, songs and poems, or a family genealogical chart or registry. Some event or catastrophe caused your family to lose these records. Your family may still have other records, so perhaps only a certain set has been lost.

When you make a check to recall or find something related to your lost history (such as a Culture [Earth] check to remember if your family ever dealt directly with a Hantei family member or a Skulduggery [Earth] check to remember if your family has ever dealt with a criminal organization), you must choose and reroll two dice containing or . After resolving the check, if you failed, you gain 1 Void point.

Penalty (Fire)

Asahina Sora knelt on the padded cushion, holding aloft this year’s scroll. Moto Chizue unrolled the scroll to examine Sora’s calligraphy. Chizue did not actually care about the calligraphy itself, but Sora’s brushwork had improved. She also did not care about the contents of the scroll; it had the usual flowery apology and praise of Chizue’s eloquence. She only cared about the process itself, a yearly reminder of Sora humiliating her at Otosan Uchi, and how they had to continue this apology for the next ten years.

Types: Infamy, Social

Effects: The following apply to a character with the Penalty adversity:

You or your family have been charged with a minor offense, expressed as a fine or penalty you must pay to the aggrieved party over an extended period of time. The penalty is not necessarily the consequence of a crime; it could instead be part of an agreement for recompense to avoid further legal interference. The penalty most likely does not involve money and requires delivering material or symbolic goods, such as providing a magnificent horse or writing a set of humbling sutras.

When you make a check to avoid fulfilling the terms of the penalty (such as a Performance [Fire] check to publicly petition the aggrieved party to temporarily waive the penalty or a Theology [Fire] check to elicit a sign from the kami indicating how to absolve yourself of the penalty), you must choose and reroll two dice containing or . After resolving the check, if you failed, you gain 1 Void point.

Schism in Status (Water)

“Isawa Yasu may be respected among shugenja as an ishiken,” the courtiers at Otosan Uchi say, “but to give their heart to a forbidden love in such a blatant way… incomprehensible.”

Perhaps Yasu’s dedication to wearing that favored comb in their hair all the time may raise some eyebrows, but the harsh gossip outweighs any real offense. They refuse to allow the rumors to weaken their heart; Yasu finds strength in their lingering love, even if it makes their life in court difficult.

Types: Infamy, Interpersonal

Effects: The following apply to a character with the Schism in Status adversity:

You have a vastly lower status with a specific social group, either imagined or actual. The members of this group treat you as if your status value were 20 points lower. While your feelings toward this group may be friendly, neutral, or antagonistic, it has no bearing on how they perceive you. You can try to improve the relationship by reducing the status gap, but it does not change your overall status value.

When you make a check to convince a member of this social group to listen to you (such as a Courtesy [Water] check to convince some artists to allow you to join their studio or a Commerce [Water] check to make a trade with a set of merchants), you must choose and reroll two dice containing or . After resolving the check, if you failed, you gain 1 Void point.

Specific Anxieties

These anxieties follow the same format as those in Chapter 2 of the core rulebook.

Animal Signs (Void)

When the two rōnin saw the black cat, Junko ran after it while Eijiro remained still and stiff as a board. “Stop chasing the beast!” Eijiro shouted.

“But black cats are lucky,” Junko’s voice said from behind a building.

“Yes, but causing it to run away chases the good luck away!”

“Really?” Junko’s voice said, somewhere behind some wagons. “I’ve never heard of that.”

“Yes!” he hissed. “Now get back here!” “Aww.” Junko sighed. “You just don’t like cats.” “Both can be true at the same time!” He jumped slightly at a small, black shadow streaking across his path.

Types: Mental, Spiritual

Effects: The following apply to a character with the Animal Signs anxiety:

You assign supernatural meaning to animal behavior. Not all of this behavior portends doom or bad luck, however, so you have a broad range of knowledge on superstitions and methods of fortune-telling related to animals.

After performing a check to interpret the actions of an animal (such as a Survival [Void] check to see if the caw of a crow portends good luck or bad, or a Medicine [Void] check to see if a rat’s behavior signifies the presence of a plague), you receive 3 strife. If this is the first time this has occurred this scene, you gain 1 Void point.

Disdain for Urban Sprawl (Earth)

Agasha Etsu held her sleeve against her face. “I prefer the clean mountain air.”

“The thick scent of corruption disturbed Etsu-san’s senses,” Kitsuki Moriko said, lowering her voice in a mocking tone. “She surveyed the scene, seeing evil reflected in the eyes of the people before her.”

“Please stop narrating me into your investigator stories.” The older woman sighed.

“As the darkness swallowed the City of the Rich Frog, Etsu-san hardened her gaze, determined to pierce the shadows to illuminate the truth.”

“We’re standing in broad daylight!” Etsu took a deep breath, trying to summon patience from the ground beneath her. Moriko, in her own way, was only pointing out Etsu’s folly. If they were to solve this mystery, she had to overcome her annoyance at this busy, chaotic city.

Types: Mental

Effects: The following apply to a character with the Disdain for Urban Sprawl anxiety:

You do not like dense urban areas (though small towns are fine) due to a lack of plentiful nature, the crowds of people, the pace of life, or other reasons. You are not necessarily “wild,” “feral,” or “uncivilized” and may even be knowledgeable about city life. It simply brings you no joy.

After performing a check to overcome some facet of city life (such as a Government [Earth] check to recall a burdensome or complicated local city law or a Tactics [Earth] check fighting in the tight, cluttered alleyways of a city), you receive 3 strife. If this is the first time this has occurred this scene, you gain 1 Void point.

Tip of the Tongue (Air)

Orghina sucked her teeth in frustration. She knew the Rokugani word. Except the Rokugani word refused to leap from her mind and down her tongue, and the Rokugani merchant smiling politely in front of her would not have any idea what the Ujik equivalent meant.

“Are you looking for dried fish?” the merchant said. Orghina shook her head. “No, it’s not food.” “A netsuke?” “No, you don’t wear it!” “Ah! Of course, I have a set of tantō you might like.” “No! You don’t…nothing that stabs.” The merchant then went on a litany of Rokugani nouns as Orghina sat down on a stool, head in her hands.

Types: Mental

Effects: The following apply to a character with the Tip of the Tongue anxiety:

You know more than one language, perhaps several, and are fluent in all of them. So fluent that your mind mixes and matches words from all of them. While it does not hinder you socially, you find this frustrating when you cannot come up with that word you definitely know.

After performing a check to communicate that requires you to bridge cultural, religious, philosophical, or regional differences (such as a Courtesy [Air] check to use veiled wordplay or metaphors to smooth out a dispute between the samurai and bonge or a Theology [Air] check to explain an equivalent religious idea from another culture), you receive 3 strife. If this is the first time this has occurred this scene, you gain 1 Void point.

New Samurai Heritages

A variety of unique heritages arise from having a family lineage derived in part from the Unicorn’s history. Even non-Unicorn characters may take on one of these heritages because their family has a connection to a place outside Rokugan or to the wilderness. Because of the Unicorn’s unique connection to lands outside Rokugan, they have access to more syncretic or diverse heritages, whether for good or for ill.

Table 2-1: New Samurai Heritages presents backgrounds for characters connected to the Unicorn or to lands outside Rokugan. This table can be used instead of Table 2-1: Samurai Heritage on page 96 of the core rulebook and should be employed in the same manner.

Table 2-1: New Samurai Heritages

1

Ancestral Horse Line: One of your ancestors possessed a mighty Unicorn warhorse, and now your family’s line and the horse’s line parallel each other.

Increase your

glory by 3.

You add an additional warhorse to your starting items. Roll a ten-sided die again to determine the horse’s original family (1–2: Utaku horse, 3–4: Shinjo horse, 5–6: Iuchi horse, 7–8: Ide horse, 9–10: Moto horse). New horse options can be found beginning on page 141.

2

Heart of the Horse: You did not choose your horse: it chose you. Now you have a supernatural bond with it. It has a mind of its own, however, so your relationship with the horse is reciprocal. Treat it well, and it will treat you well.

Increase your glory by 3 and decrease your

status by 3.

You gain a horse (if you did not start with one), and you gain the Karmic Tie (Void) distinction (see page 108 of the core rulebook) with it.

3-4

Knowledge Exchange: One of your ancestors learned the techniques of another school and has passed that knowledge down the generations, finally to you.

Decrease your

glory by 5.

You know one additional technique. Roll a ten-sided die again to determine the category (1–3: kata, 4–6: shūji, 7: ritual, 8: invocation, 9: kihō, 10: mahō or ninjutsu), then select one technique with a prerequisite of school rank 1 and learn that technique. You can perform that technique even if it is not normally allowed by your school.

5

Lost Banner: Your family once possessed a banner that symbolically carries your family’s spirit, but an ancestor lost it due to war, betrayal, deceit, or incompetence. Everyone in your family has sworn to find it.

Decrease your

glory by 5.

You gain the Indomitable Will distinction (see page 106 of the core rulebook). This can be assigned in excess of the normal limitations on advantages at character creation.

6-7

Splintered Loyalties: Either your family is directly related to a non-Rokugani people; or you grew up in Khanbulak, on the border of Rokugan; or you were raised on the Plains of Wind and Stone. Your feelings of loyalty lie equally with the Unicorn and the Empire, but you also have some loyalty to this non-Rokugani group.

Decrease your

status by 5.

Roll a ten-sided die again to determine the skill you learned from your other culture (1–2: Aesthetics, 3–4 Courtesy, 5–6: Culture, 7–8: Meditation, 9–10: Commerce). You gain +1 rank in that skill.

8 Sacred Wilderness: One of your ancestors established an area on your family’s lands as a protected, sacred wilderness.

Increase your status by 5.

You add an estate to your starting items somewhere within your clan’s territory. When at your estate, you and your allies receive food, shelter, and medical care for free.

9

Spirit Companion: One of your ancestors made an agreement with a spirit for service, and that spirit has served your family for generations.

Increase your status by 3 and decrease your

glory by 3.

You know one additional meishōdō talisman. Roll a ten-sided die again to determine the ring of the spirit (1–2: Air, 3–4: Water, 5–6: Earth, 7–8: Fire, 9–10: Void). Then select one invocation of that ring type with a prerequisite of school rank 1 and learn that invocation. You can perform that invocation even if it is not normally allowed by your school.

10

Spiritual Debt: Your family owes a long-standing debt to a spirit. The spirit occasionally asks your family to perform tasks that may seem incomprehensible or even contrary to what your family, your clan, or the Empire wishes.

Increase your honor by 3 and decrease your

glory by 3.

Roll a ten-sided die again to determine the spirit’s ring (1–2: Fire, 3–4: Earth, 5–6: Water, 7–8: Air, 9–10: Void). You may increase the value of your matching ring by 1 and reduce the value of a different ring by 1 (this still cannot raise a ring above 3).

New Gear and Items

The following are new items, armor, and other equipment that can be used in your games. Many are associated with the strong trade relations of the Unicorn Clan and the peoples of foreign lands, and any inclusion in a game should be approved by the Game Master.

New Weapons

This sections includes a collection of new weapons, some unique and others similar to those available in the core rulebook, with minor changes to represent the cultural and manufacturing differences between Rokugan and other lands.

Catalpa Bow

Shrine folklore holds that the mere pluck of a bowstring can banish ghosts, and that yumi made from the tonewood of the catalpa tree are especially attractive to elemental spirits and repellent to malicious ones. The Kitsune Forest is rich with soft catalpa wood, which the Fox Clan uses for bow making (among other things). The Fox regularly trade catalpa yumi to the Phoenix Clan’s Kaito family, for whom the wood is relatively rare. However, the Fox are careful to utilize catalpa only from trees that have fallen naturally; they believe that hewing catalpa will “frighten” the wood, reversing the effect of the sacred tone.

Charging Lance

While relatively uncommon in Rokugan, lances are sometimes used where flat lands make unified cavalry charges a viable option for battle. The lance is a specialized spear designed exclusively for use on horseback, either to break the enemy in an initial charge or to hurl from horseback like a javelin.

While most warriors favor the flexibility of the spear over the lance, Moto tactics make extensive use of cavalry lancers, usually to capitalize on openings created by archers. Enemies who break formation and spread to avoid arrows simply play into the Moto’s hands, as they are now perfect fodder for the lancers’ backbreaking charge.

Fire Lance

The use of black powder is strictly regulated in the Empire of Rokugan. While fireworks and certain demolitions are permitted, Imperial decree forbids this powder’s use in weaponry or sieges. The Ganzu people are not bound by such decrees, deploying the fire lance as a means to defend the Sand Road from afar and as a cavalry countermeasure. In its most rudimentary form, the fire lance is a straight-flying firework attached to a polearm, but more advanced versions—like those with metal barrels or that fire pellets—are becoming more common.

The fire lance is a polearm when used as such. While its wielder is aiming the rocket, it counts as a ranged weapon.

Ganzu Ring Ax

Among the most unusual battle-axes brandished by warriors of the Hidden Valley’s Ganzu people, the ring ax is a large, bladed disk affixed to a two-handed shaft. Associated with guardians of the Sand Road, the ring ax has a disk-shaped blade. It is wielded in a martial style that utilizes the momentum of each strike so as to conserve energy. Unicorn Clan samurai sometimes call this weapon a coin ax due to the blade’s resemblance to a Rokugani coin.

Katar (Punch Dagger)

Widely adopted throughout the nations surrounding the Sand Road and standard armament among the Ganzu people, the katar is a large, triangular dagger that is wielded in an H-shaped horizontal grip, with a guard protecting the knuckles. Often worn in pairs (khatari), this weapon has a wedge-shaped blade designed not only for slashing but also specifically for splitting and punching through shields and hardened armor.

Table 2-2: New Melee Weapons

2-hand: — 2-hand (after a Move action on horseback): Damage +3, Deadliness 7, gain the Hewing item quality (page 116) 2-hand (thrown): Martial Arts [Ranged], Range 2–3

Table 2-3: New Ranged Weapons

Table 2-4: New Specialist Weapons

2-hand: — 2-hand (firework launch): Martial Arts [Ranged], Range 3–5, Damage +3, Deadliness 9

Cumbersome, Prepare (firework only), Wargear

Repeating Crossbow

While the repeating crossbow is utilized along the length of the Sand Road, it is rarely seriously considered for battlefield deployment. Instead, it is typically used for home defense, at sea, and by the guards of al-Zawira. It has weaker projectiles and a shorter range than the standard crossbow, but it makes up for this with a wooden quarrel stock that reloads the crossbow after every draw, provided there is ammunition available (maximum 4 bolts). It is also small enough to be spanned by hand instead of by foot or special mechanism. It is said that this device inspired the invention of the Kaiu no oyumi (rapid-fire crossbow) in the last century.

Saddle Cutter

Among the many lessons the Ujik taught the Ki-Rin during their initial raids on Shinjo’s clan was to remove any advantage the enemy believed they had. The Ujik saddle cutter is one such combat equalizer. This flexible, sharp, and serrated blade is designed to cut an opponent’s stirrups while the wielder rides alongside them—or in skilled hands, to snip a saddle’s straps, severing rider from steed. It is said that Utaku and Shinjo both hated this weapon and denounced it as underhanded and disrespectful, until Ide pointed out that when properly used, the weapon benevolently spares both horse and rider the bite of steel. Even so, few outside the Moto family or Ujik tribes practice its use today.

When you make an attack with a saddle cutter, you may spend as follows:

+: This attack deals no damage to the target; instead, it severs the target’s stirrups, saddle, or other connection to their mount. The target must succeed on a TN 2 Fitness (Earth or Water) check to remain mounted. The TN of this check increases by a number equal to the number of spent.

New Shields

This section includes two new shield options new shield options players can choose from when playing schools who specialize in their use.

Ide Parasol Shield

An innovation of Ide family Imperial peacekeepers (and serving as their informal badge of office), the parasol shield is a folding rattan-cloth parasol with thin tin or brass plates hidden in the canopy, which is disguised beneath a layer of patterned silk. Considerably heavier than a typical parasol, a parasol shield is usually opened and stuck into the ground at an angle to provide cover, but it can also be used to protect against arrows. This parasol was invented to protect against bandit ambushes targeting diplomatic caravans.

While this parasol shield’s canopy is fully extended and readied, you treat your physical resistance as 3.

As a Movement and Support action, while the canopy is readied, you may increase the TN of the next Attack check targeting you by 1. This effect persists until the end of your next turn.

Standing Shield

The standing shield is a heavy rectangular braced shield that is typically carried by a designated shield bearer, providing near-complete protection for both the bearer and the warrior behind them. Ashigaru bearing a standing shield are not permitted to retreat, as p. 102 this would create gaps in the defense and expose their allies. These shields can also be propped to stand on their own, providing temporary cover on the battlefield.

While you have a readied standing shield, or while it is deployed standing on its own in front of you, you treat your physical resistance as 6.

As a Movement and Support action, while you or a nearby bearer have the standing shield readied or deployed, you may increase the TN of Attack action checks made targeting you by 2. This effect persists until the start of your next turn, as long as you are behind the standing shield.

New Personal Effects

The items included in this book are those that might be found along the Sand Road or are commonly used or seen among the Unicorn Clan. Each item’s rarity assumes it is being sought within Rokugan. In other circumstances, the GM should adjust the rarity appropriately.

Astrolabe

Among the most useful of pocket mathematical tools, astrolabes come in many forms, from a metal disk with shapes carved into its face; to a fist-sized globe with rotating rings interlocked along its body; and even to the mariner’s astrolabe, which is held in both hands. The many functions of this tool include timekeeping, distance triangulation and estimation, mathematical calculation, and tracking the celestial bodies of the night sky. (Cost: 1 koku. Rarity: 8.)

Horo (Arrow Cloak)

One of the oldest antiarrow innovations in Rokugan is the inflating arrow cloak, which is essentially a flexible, wicker-framed sail made of high-thread-count silk. Attached to a horseback rider at the waist and shoulders, the arrow cloak fills with air as the horse gallops, puffing out into a balloon shape. Arrows either bounce off the billowing cloak or are caught by the cloth before they can reach the rider. The arrow cloak has become a symbol of battlefield messengers and Imperial Heralds alike, but while it grants the rider significant protection from ranged attacks, it also makes them a target, as there is significant prestige in being the archer who killed an arrow cloak wearer.

While wearing a deployed horo, treat your physical resistance against arrows and similar missiles as 5. While riding on horseback or otherwise mounted, increase this resistance to 6. (Cost: 5 koku. Rarity: 6.)

Lantern (Personal)

Lanterns of all shapes and sorts are common throughout the Empire, and the craft of lantern making is considered one of Rokugan’s greatest arts. The most typical personal lantern consists of a bamboo frame with paper stretched over the ribs to protect the candle within from the wind. Lanterns can be mounted on staves, carried by handles, hung from hooks, set to rest on stilts, or even designed to float on water. They can also be shaped like fantastic animals, painted, or formed from patterned paper. Metal or wooden lanterns are common as well, if a bit pricier. (Cost: 1 bu. Rarity: 2.)

Mineral-Oil Lamp

Most Rokugani personal lanterns use a candle as their light source, while standing and stone lanterns use rapeseed or sardine oil with a pith wick. Alchemists of the Qamarist Caliphate have used a refined oil made from coal and certain clays since long ago, and while only the purest of such oil burns clean enough to be used indoors, the resulting mineral-oil lamps burn brighter and longer than those that use whale or rapeseed oil. A mere vial of the “glass naphtha” can cost a farmer’s yearly wage in Rokugan, and alchemists of several clans are secretly trying to reproduce it. (Cost: 6 koku. Rarity: 8.)

Prayer Rug

One of the most important personal effects for those who worship the Nameless Prophet, the prayer rug is a thick carpet that is used for kneeling upon during daily prayers. Such rugs come in a wide variety of patterns, but all incorporate religious symbology of the Qamarist faith, aiding the user in their prayers. (Cost: 2 koku. Rarity: 9.)

Sand Clock

Personal timepieces have become status symbols among the Rokugani elite, as traditional water clocks are larger, more common, and less expensive. The most prized timepieces are sand clocks, the best examples of which come from al-Zawira. They consist of two glass-bulb ampoules partially filled with powdered marble or ash, expertly measured so that it takes a certain amount of time for sand to pass from one bulb to the other. The glassblowing techniques required to make the sand clock are not exclusive to the artisans of the Caliphate, but access to better materials, the skill required to make smaller examples, and the artistic elegance p. 103 typical of the devices have created a cottage industry in al-Zawira for sand clocks calibrated for the Rokugani hour. (Cost: 2 koku. Rarity: 6.)

Table 2-5: New Armor

Traveling Board Games

Games of luck and skill are popular throughout the world, and traveling versions are often carried on long trips. The most common are contained within hinged boxes, many of which fold out into a game board and contain the pieces required by the game. The most sophisticated may even use magnets to keep pieces from falling off the board, although these are exceptional examples. Most are simple games like Go; shōgi; sugoroku; or ones from distant lands, like hounds and jackals or senet. For some, playing a game can be a means to relax on a stressful trip, or even akin to personal meditation. (Cost: 1 bu. Rarity: 4.)

Word of the Prophet

While the Word of the Prophet is an illuminated tome that is banned within Rokugani borders, countless copies of it circulate along the Sand Road, and some have even made their way within the Emerald Empire’s borders. The book, a collection of Qamarist stories, is the basis of worship for the Qamarist faith. It contains not only the story of the Nameless Prophet but also an extensive appendix of notes, discussions, and arguments by noted scholars. Although the contents are usually the same in each book, no two copies are identical, varying in their elaborate decorations, notes, and inscribed interpretations. When passed down as family heirlooms, they often contain family trees and mementos of family ancestors from long past. (Cost: 15 koku. Rarity: 9.)

New Armor

This section includes new armor options, particularly an option for protecting loyal equestrian steeds.

Mirror Armor

A specialized type of riding armor, mirror armor consists of four rounded metal discs that are buffed and polished to a mirror shine, then integrated into a tunic made of overlapping metal and leather scales. They are accompanied by a rounded helm. The mirror plates are believed to not only protect the wearer from arrows but also to blind malicious spirits, deflecting their attention.

Unicorn Barding

While most Rokugani war ponies are hindered in full barding, Unicorn barding utilizes several innovations to make armor lighter and more comfortable for the horse wearing it. Most barding is made from laminated plates set over a tent of padded cloth and includes a unique face covering similar to the war masks of samurai armor. Unicorn barding is generally considered superior, owing to better coverage, elaborate designs, and the care taken to ensure each piece of custom-made armor is comfortably fitted to the horse. Expensive and time-intensive to don, a suit of full Unicorn barding has become a status symbol for wealthy lords, worn more frequently in festivals and parades than for warfare.

Unicorn barding can be worn only by horses, ponies, and other equine mounts.

Blessed Treasures

The following blessed treasures are rare and unique items that are quite difficult to acquire. Most are nemuranai, or “awakened items” (see page 307 of the core rulebook). GMs may wish for characters to engage in long or extraordinary quests to locate or prove themselves worthy of such treasures.

Treasures of

the Unicorn

Presented here are but a few of the many treasures from the Unicorn’s trove, reflecting their journeys across the lands and touchstones of their lore and glorious history.

Talisman of the Sun

During the Ki-Rin Clan’s overthrow of the undead Sun Kings in Rempet alongside al-Qamari, a brave samurai heard a voice crying out to be freed from its prison. The source of these cries was a talisman of braided metal, bearing a jewel that shone like fire. The voice promised to aid its rescuers if only it could feel the sun again. It is said that after the Sun Kings’ defeat, Iuchi made many attempts to free the imprisoned spirit from the talisman, as did his daughter and grandson after him, but to no avail. The Talisman of the Sun is now a treasure resting in Gatherer of Winds Castle, one of its many mysteries, brought out from its ornate container each morning by the seneschals to bask in the light of the sunrise.

The Talisman of the Sun is a meishōdō talisman that contains the following invocations from the core rulebook: By the Light of the Lord Moon (page 192), Hands of the Tides (page 208), and Wings of the Phoenix (page 206). After the talisman is used to cast an invocation, it cannot cast another until it has basked in sunlight for at least one minute. It does not have a stability value (see Stability, page 106)—for now, the spirit is trapped indefinitely.

Yuki: The Ancestral Armor

of the Unicorn Clan

As the very armor that Shinjo wore when she left the Empire, Yuki would normally be considered one of the oldest examples of Rokugani armor. Yet over the centuries, the ancestral armor of the Unicorn Clan has seen many revisions and upgrades, even before it was finally gifted to Shinjo’s son, Nishijin, before her confrontation with Orochi, the Great Serpent. On that day, Yuki’s cream-white plates were painted midnight purple, a new regal color for a reborn clan. When the Unicorn returned, Yuki was unrecognizable with its white fur cloak, golden helmet-horns, and Qamari upgrades. But Shinjo’s presence still lingers within, reminding the wearer of her promise to always return.

While Yuki’s base components are old-fashioned, many parts have been replaced over the years. The armor must be adjusted for each new champion, and each generation adds new improvements and embellishments. Thus, it has become a living embodiment of the Unicorn Clan’s entire history, not merely its glorious past. It currently rests on display at Far Traveler Castle.

Treasures of the

Kitsune Forest

The following are a few of the treasures of the Kitsune Forest and touchstones of the Fox Clan.

The Ancestral Sword

of the Fox Clan

As a part of the treaty that ended the Lion-Phoenix War and created the Fox Clan, the Emperor commissioned the forging of a grand sword to be presented to p. 105 the Fox Clan Champion. Agasha family blacksmiths forged a splendid blade, and after consultations with the daimyō of the Yogo family, the sword was inscribed with spiritual wards. Shortly after accepting the gift, the Fox Clan Champion disregarded it, setting it aside to languish—to him, the sword was simply a reminder of all the Fox had lost at the hands of the Great Clans, an attempt to placate the guilty consciences of those who had failed his people. Nearly three centuries later, a Fox samurai accidentally discovered that the blade had been replaced with a forgery. Yet few seemed to care; many assumed the forest denizens had taken it, and no one could even recall the sword’s name. The ancestral sword of the Fox Clan has remained lost ever since—or at least, no one has yet admitted to finding it.

Fox Pipe

The common superstition among Fox Clan samurai that one must never discuss secrets when one can smell smoke might be owed to the belief in “pipe foxes,” ethereal spirits said to live within smoking pipes enchanted for this purpose. Such smoking pipes, which appear as ordinary kiseru that incorporate fox carvings on the bowl, are created as the result of a pact between a trickster spirit and a shugenja. Smoking the pipe causes an ethereal fox to rise from the bowl, ready to do the bidding of the smoker. This spirit is sent to spy on others unnoticed, reporting back to the smoker whatever it has heard. Folktales abound of lost fox pipes eventually making their way to market shops, where they are unknowingly purchased and the foxes within accidentally discovered. This is the origin of the Fox Clan colloquialism “To smoke up a fox,” meaning to discover something useful in something believed to be useless.

Awakened Item: Fox Pipes are nemuranai. As such, they have the Durable and Sacred item qualities. When a Fox Pipe casts its sealed invocation, the TN is decreased by 1, you may target a position at Range 0–4, and it lasts until you have finished smoking the pipe.

Quirk: Smoking from this pipe causes a fox made of smoke to rise from the pipe, ready to spy for the smoker.

Sealed Invocation: This pipe has Secrets on the Wind (core rulebook, page 194) sealed within it. The invocation may be activated once per game session as an action by smoking the pipe and using Courtesy (Air) instead of Theology (Air) on the check made to activate it.

Yuki

Yuki is an awakened suit of midnight-purple lacquered riding armor, adorned in white fur and gilded, modified to fit the current Unicorn Clan Champion.

Quirk: Yuki becomes impossible to remove while the armor senses danger is near.

Profile: Physical 6, Supernatural 2, Ceremonial, Cumbersome, Durable, Sacred, Wargear.

Sealed Invocation: Yuki has Nature’s Touch (core rulebook, page 194) sealed within it, which the wearer may activate once per game session as an action, using Fitness (Air) instead of Theology (Air).

The Ancestral Sword of the Fox

The name of the ancestral sword of the Fox Clan is long forgotten. It is a tachi (see Celestial Realms, page 98) of exquisite quality.

Quirk: When a person holding the ancestral sword of the Fox says something they know to be false, they suffer a tremendous flash of pain. This also happens if the wielder knowingly hears a falsehood and does not correct it.

Profile: Range 1, Damage 5, Deadliness 7 (8 if wielded two-handed), Ceremonial, Cumbersome, Durable, Razor-Edged, Sacred.

Sealed Invocation: This sword has Vapor of Nightmares (core rulebook, page 195) sealed within it, which the wielder may activate once per game session as an action, using Martial Arts [Melee] (Air) instead of Theology (Air).

SWORDS OF THE UNICORN

Information on Hayai, the ancestral sword of the Unicorn (and Kiro, the lost ancestral sword of the Ki-Rin) may be found in Celestial Realms: The Essential Guide to the Spirit Realms.

Meishōdō Talismans

The core rulebook contains a simplified version of rules for meishōdō talismans in the Iuchi Meishōdō Master school ability, The Way of Names, on page 83. If a GM wishes to use more detailed rules for meishōdō talismans, they may use the following rules instead. If they do, the second paragraph of the Iuchi Meishōdō Master’s school ability should be treated as reading: “You can sustain a number of meishōdō talismans up to your school rank. If you create one or more meishōdō talismans in excess of this limit, you must choose a number up to your school rank and then release the spirits contained within the rest.” All other parts of the ability are replaced by the rules here.

Using Meishōdō

Talismans

A character carrying a meishōdō talisman can perform any invocations sealed within it. To do so, they make a check to activate the invocation using their skill ranks and the sealed spirit’s ring value in place of their own. They still keep a total number of dice equal to their own ring, however.

Creating Meishōdō

Talismans

A character who is a member of the Iuchi Meishōdō Master School or who has completed the Student of Names title (page 135) can create a meishōdō talisman by completing the Seal in an Object social objective (see page 128) during an otherworldly encounter (see page 125). This seals a spirit within the object. Once the talisman is made, the character determines the techniques it contains and its stability value.

Techniques Contained

Meishōdō talismans are valuable because they contain techniques that can be accessed by any user, even one untrained in the Way of Names. To determine what technique is contained in a talisman, the creator of the talisman chooses one invocation matching the element of the highest ring of the sealed-in spirit. The rank of the invocation cannot exceed the value of the spirit’s highest ring. If two or more rings are tied, the creator chooses one.

If the spirit is Tainted, the creator has the option of instead choosing one mahō technique in the same manner, with the same requirements.

Any techniques chosen this way are the techniques contained in the talisman.

Stability

A meishōdō talisman also has a stability value. This value represents the likelihood that the spirit within will break free when the talisman is used. The stability value is determined at the time the talisman is created.

Determine Stability

To determine a talisman’s stability value, add the creator’s excess momentum points from the Seal in an Object social objective (see page 128) to their ranks in Design. Then, subtract the spirit’s ranks in the Scholar skill group (or Theology, if it has individual skills). This value, to a minimum of 1, is the starting stability value. The higher the stability value, the harder it is for the spirit to break free.

If the stability of a talisman ever reaches 0, the spirit within shatters the talisman and is unleased on the world.

Losing Stability

Stability can be lowered in several ways:

If the physical object that is the talisman ever gains the Damaged item quality, the stability value is reduced by 1. If it gains the Destroyed item quality, the stability value is reduced to 0.

If a technique from the talisman would otherwise cause the wielder to suffer the Afflicted condition, they do not suffer that condition, but the stability of the talisman is reduced by 1.

When activating a technique from the talisman, if the wielder drops one or more containing , the stability value is reduced by 1.

Item Patterns

Not all weapons are created equally. While two swords may appear identical, the artisans who forged them may have used different methods, different treatments, or different embellishments. Just as a work of art is a reflection of the artist, and as a story varies with the storyteller, so it is with weapons and their forgers.

There are two methods for gaining an item with one of the patterns described here. The first is for the character to apprentice themself to a master and learn the means of creating a new weapon with the desired pattern; this requires the character to win the master’s trust within the game’s story and then spend the required XP to learn the pattern. The other method is to requisition, purchase, or find an existing item with the pattern. The XP cost is the same, but the rarity is altered by the pattern’s listed rarity modifier.

Ujik Horsebow Pattern

The Ujik people of the western steppes boast a unique style of composite bow, one with a greater recurve and a long “bridge” to support the resting bowstring. When the drawn string is released, it strikes against the bridge with a loud crack, providing a boost in velocity and a greater punch. This sound, along with the tendency for Ujik-made arrows to whistle, has earned Ujik-style bows the nickname screeching bows among the other peoples along the Sand Road.

A bow made with the Ujik horsebow pattern gains +1 damage and the Snaring item quality due to its additional punching force. It loses the Durable item quality (and can never gain it), and if it is exposed to significant moisture, it gains the Damaged item quality.

XP Cost: 4

Rarity Modifier: +3

Utsuko Pattern

According to legend, when the Ki-Rin Clan divided itself into the five hordes to explore the lands beyond Rokugan, Iuchi asked Shinjo to forbid his eldest daughter, Meiko, from following him south with the Green Horde. Meiko begged Shinjo to send her south with her father, but instead, Meiko accompanied the Purple Horde with Utaku Shiko. During this time, she built upon the knowledge that her father had acquired, refining the art that would evolve into meishōdō. But it was her great-granddaughter, Iuchi Utsuko, who would complete her life’s work, developing patterns for a more stable talisman. Artisans whose talismans utilize one of Iuchi Utsuko’s patterns can create superior divine vessels for enshrined spirits to thrive within, or more perfect prisons for spirits that would otherwise terrorize the countryside.

After it is used to capture a spirit, a meishōdō talisman with the Utsuko pattern increases its stability by its creator’s Void ring.

XP Cost: 3

Rarity Modifier: +4

Watered Steel Pattern

Named for the alternating patterns of light and dark bands inherent in the metal, which is said to resemble ripples in a watery surface, watered steel is a unique type of metal forged in the lands beyond the Sand Road. Watered steel is made primarily in the Caliphate via a secretive process that is protected by order of the caliph. Attempts to reproduce the steel have failed, leading many blacksmiths to believe there is more to this craft than mere pattern welding. Watered steel is prized in weaponry for its superior ability to hold an edge, its extreme tensile strength and flexibility, and its resistance to the elements.

An item made primarily of watered steel gains the Durable and Resplendent item qualities; if it is a weapon that already has the Durable item quality, it instead gains +1 deadliness. Additionally, Razor-Edged weapons made of watered steel gain the Hewing item quality (see page 116).

Armor cannot be made from watered steel.

XP Cost: 8

Rarity Modifier: +6

New Techniques

As with the techniques presented in the core rulebook, the new techniques here can be selected by a character who meets the prerequisites.

New Kata

From the precise and deadly ax techniques of the Ganzu people to the skillful riding and archery of the Ujik, the following new techniques reflect the many unique fighting styles the Unicorn have encountered during their travels west.

General Kata

The following kata are flexible techniques with applications in ranged and melee combat alike.

Horses and camels are excellent mounts, but their long legs make them somewhat more vulnerable to certain kinds of terrain than their human riders. A skillful handler knows how to lead their mount around the most dangerous spots, whether holes dug by rodents in the plains, swampy terrain, or chasms in the desert.

Activation: When you make a Movement action check while riding a mount, you may spend as follows:

 : Choose one of the following terrain qualities: Dangerous, Entangling, or Obscuring. You and your mount ignore its effects. This effect persists until the end of your next turn.

The Ujik hunt and herd as their way of life, and one of the deadliest animals in their domain with which they must contend is the leopard. Silent and precise in its strikes, this creature is emulated by some of the most skillful Ujik hunters.

Activation: When you make an Attack action check, you may spend as follows:

 : If you succeed and your target is Disoriented or Prone, treat the damage and deadliness of your weapon as increased by your ranks in Survival.

Like the rains sweeping across the steppe, the warrior rides down their foe with the full power of their mount behind their strikes.

Activation: When you make an Attack action check using a bow or polearm, if you are mounted, you may spend as follows:

 : If your target makes a check to resist an effect of this Attack action (including a check to resist a critical strike you inflict as part of the attack), increase the TN of that check by your mount’s Water ring.

Whether traveling the Plains of Wind and Stone or riding the Sand Road, there is no more dangerous place to be caught than out in the open without a mount. Warriors experienced in fighting in these regions know to watch for key pieces of terrain, as even a small amount of cover can mean the difference between life and being shot full of arrows.

Activation: As a Movement and Support action, if you are in Dangerous, Entangling, or Obscuring terrain, you may receive a number of fatigue up to your ranks in Survival to duck into cover to avoid oncoming threats.

Effects: Increase the TN of Martial Arts [Ranged] checks targeting you by half the amount of fatigue you received this way (rounded up). This effect persists until the end of your next turn.

Close-Combat Kata

The following kata are used for close-quarters combat.

The land itself can be a weapon to a warrior who chooses to see the opportunities it presents. Snapping brush, loose soil kicked up by a strike, or even sand hurled in desperation can catch a foe off guard, creating a brief moment of vulnerability.

Activation: When you make an Attack action check using Martial Arts [Melee] or Martial Arts [Unarmed], if you are in Dangerous, Entangling, or Obscuring terrain, you may spend as follows:

: If you fail, your target suffers the Disoriented condition.

As the wind in the desert carves the rocks over generations, so the warrior’s weapon carves through their opponent’s defenses. By hacking smoothly and repeatedly, the warrior’s sustained onslaught eventually creates a gap through which they can deliver a fatal blow.

Activation: When you make an Attack action check using Martial Arts [Melee] or Martial Arts [Unarmed] while wielding a non-Razor-Edged weapon in two hands, you may spend as follows:

 : If you succeed, instead of dealing damage, choose one defensive item your target is using (such as armor they are wearing or a readied shield they are wielding). The item receives the Damaged item quality; if it is already Damaged, it becomes Destroyed instead.

 : If you succeed and you are wielding an ax, in addition to dealing damage, choose one defensive item your target is using (such as armor they are wearing or a readied shield they are wielding). It receives the Damaged item quality; if it is already Damaged, it becomes Destroyed instead.

Thanks to the weight of its head, the length of its shaft, and its cutting edge, an ax generates incredible leverage in battle, potentially splitting skulls or severing limbs. In a whirl of blows, the warrior drives their foes before them, cutting down the weak and testing the resolve of the strong.

Activation: When you make an Attack action check using Martial Arts [Melee] while wielding an ax, you may spend as follows:

: If you succeed and your target is a minion, your target suffers additional damage equal to the deadliness of your weapon.

+: If you fail and your target’s ranks in Meditation are less than or equal to spent this way, your target receives strife equal to the deadliness of your weapon.

Ranged Kata

The following kata are used primarily to engage a foe at range.

Just as when one hornet stings its foe, the swarm often follows, so too does the warrior’s first shot lead that of their compatriots. By firing at a key weak point or making allies aware of a target, the leader of a squad can focus their efforts, making the entire unit much more deadly.

Activation: As an Attack action using a readied bow or sling, you may make a TN 3 Martial Arts [Ranged] (Air) check targeting one character within range of the weapon. Reduce the TN of this check by 1 if your target is of silhouette 3 or larger.

Effects: If you succeed, your target becomes vulnerable to attacks by your comrades. When a character makes an Attack action check targeting the affected target, if they succeed, they add one bonus success. This effect persists until the end of your next turn.

New Opportunities

 : If you succeed, characters attacking the affected target add bonus successes equal to your ranks in Command instead.

 +: This effect persists for one additional round per   spent this way.

Hitting a target with a thrown weapon is difficult; hitting more than one target with the same throw is even harder. However, a warrior of sufficient skill can potentially harm multiple targets with a properly placed spear or ax throw, the projectile striking one foe and caroming off at an unexpected angle or causing the primary target to collapse into another. Such an unexpected tactic can catch an entire unit off guard, forcing them to spread out when staying close together would be advantageous.

Activation: When you make an Attack action check in which you throw your weapon, you may spend as follows:

+: Choose another character at range 0–1 of your target with vigilance lower than your ranks in Fitness plus spent this way. That character suffers damage equal to your weapon’s base damage. You can activate this opportunity multiple times, choosing different characters to affect each time.

New Rituals

Humans create customs for everything, and for the Unicorn Clan, this includes customs for meeting with people with whom one shares few customs. The following are rituals that are especially useful for travelers, helping them find their way or make friends who can get them to their destination.

The world is a vast and varied place. If one travels far enough, even the stars above become largely unfamiliar. But there are some constants: Lady Sun begins her journey in the east and ends in the west; moss can be found on certain sides of trees; a few stars are fixed no matter where one travels; and human activities have certain key signs.

Activation: As a downtime activity, you may make a TN 3 Survival (Air) check to find a path to civilization even through the most impenetrable desert, densest forest, or most treacherous mountains. If you are on the ocean, use Seafaring instead of Survival.

Effects: If you succeed, you find a sign of the nearest habitation of humans or other sentient beings, and you are able to determine the direction you must travel to reach it.

New Opportunities

 +: Learn one of the following key details about people who inhabit the area you find per spent this way: their culture or national affiliation, their most common means of subsistence, one or more of their commonly used technologies, or the time since they last passed your current location.

 : Reduce the TN of any checks you make using the Analyze approach by 1. This effect persists until the end of the next scene.

Ide Emissaries are trained not only in the customs of known cultures but also in the art of making contact with unknown ones. By presenting elements of their own traditions to others, seeing what people react to, and encouraging other participants to share their own culture, a skillful diplomat can break the ice of first contact, helping multiple disparate groups to see one another as people with much in common despite their differences.

Activation: As a downtime activity, you may make a TN 2 Culture (Fire) check to establish cultural fundamentals with someone from an unfamiliar culture.

A number of characters up to your ranks in Culture can participate in a cultural exchange.

Effects: If you succeed, each participant learns something of value about the culture of each other participant. Even if the participants do not speak the same language, they establish basic communication through gestures and a few learned words.

New Opportunities

: Reduce the TN of any checks you make using the Theorize approach by 1. This effect persists until the end of the next scene.

Animals are key to the Ujik way of life: horses carry Ujik across the Plains of Wind and Stone; herd animals provide food, clothing, and shelter; and even predators in their environment, such as the massive eagles of the steppes, are often tamed for hunting.

Activation: As a downtime activity, you may make a TN 2 Survival (Fire) check targeting a number of animals up to your ranks in Survival.

Effects: If you succeed, you fortify your targets against disease and other hardship. Until the end of the next scene, they use your ranks in Medicine for any checks they make to resist effects.

New Opportunities

: Target an additional number of animals equal to your ranks in Medicine.

: If you succeed, each target gains the Emboldened condition (see page 133).

The scholars of al-Zawira have unparalleled knowledge of the Mortal Realm’s dimensions, the movement of stars in the sky, and the relationship between the two. Using mathematical models and knowledge of the world’s scope, a scholar with this training can accurately calculate the distance between two locations, allowing them to estimate travel time, determine logistics, and more.

Activation: As a downtime activity, you may make a TN 4 Culture (Earth) check to calculate the distance between two locations. You must have certain information about each location, such as knowledge of which stars are visible there at certain times of year or the length of shadows at certain hours of the day. If you have visited both locations, the TN is 2 instead.

Effects: If you succeed, you determine the distance between the two locations as the crow flies in li, from which you can estimate travel days. The estimate does not necessarily account for all obstacles in the way.

New Opportunities

: If you succeed and you have access to a map to cross-compare, you are able to create an even more accurate estimate of the travel time, accounting for known obstacles.

 : Reduce the TN of any checks you make using the Recall approach by 1. This effect persists until the end of the next scene.

  : You can accurately predict a future celestial phenomenon, such as the convergence of stellar bodies or an eclipse, in one or both locations.

Iuchi spiritualists have spent centuries venturing into new lands and are skilled at quickly surveying a spiritual ecosystem they have entered. As the spiritual realms inevitably shape the natural world, the Iuchi have discovered that studying the flora and fauna of a land can teach one a great deal about the spirits that live there as well.

Activation: As a downtime activity, you may make a TN 3 Survival (Void) check to learn about local spirits and supernatural entities from the natural world around you.

Effects: If you succeed, you learn the nature of the spirits that inhabit the region of the world around you (this effect extends 6 range bands if a specific range is needed). You learn their elemental affinities, any otherworldly realms from which they hail, their preferred offerings, and their general inclinations toward humans. These spirits become aware that someone extended their senses toward them, but not your specific location within the area.

New Opportunities

 : The spirits do not become aware that anyone searched for them.

: Reduce the TN of any checks you make using the Sense approach by 1. This effect persists until the end of the next scene.

  : If you a practitioner of meishōdō (if you are trained in the Iuchi Meishōdō Master School or have completed the Student of Names title, page 135), you learn the true name of one spirit of your choice that you have detected in the area.

Many travelers learn the fine art of quickly acclimating themselves to a new place: speaking to the locals, trying regional cuisines, and observing the local customs and laws. By observing the inhabitants of a place of human habitation for a short time, a veteran traveler can take in the location’s feel so they can operate effectively there.

Activation: As a downtime activity in a place of habitation where you are unfamiliar with the laws and customs (of humans or another sentient species), you may make a TN 2 Culture (Earth) check to observe and determine the customs and protocols of this new place you have reached.

Effects: If you succeed, you quickly ascertain the laws and cultural norms of the place you are currently visiting. You are able to logically discern whether a particular proposed course of action is legal or illegal and whether it is rude or polite.

New Opportunities

 : Reduce the TN of any checks you make using the Recall approach by 1. This effect persists until the end of the next scene.

 : Through study and use of common roots in languages you do speak, you are able to make yourself understood in the common language of the place you are visiting. While you are not fluent in the language, you are intelligible.

Survival in a marginal environment means making oneself aware of the subtlest details in the area. A desert guide on the Sand Road or an Ujik nomad in the steppe can find minute traces of water, tracks upon shifting sand, or signs of a nearby outcropping that can provide shelter from the cutting winds.

Activation: As a downtime activity, you may make a TN 2 Survival (Water) check to seek one of the crucial resources for survival. If you are on the ocean, use Seafaring instead of Survival.

Effects: If you succeed, choose one of the following key resources: potable water, food, or shelter. You come upon a sign of the nearest source of that resource, and you are able to determine the direction you must travel to reach it.

New Opportunities

: If you succeed, you are able to determine the distance (in days journeyed) to the resource.

 : Reduce the TN of any checks you make using the Survey approach by 1. This effect persists until the end of the next scene.

New Shūji

Whether one is in a Rokugani court, within the heart of the Qamarist Caliphate, or before the ordu of a powerful khan in the Plains of Wind and Stone, some truths about places where the powerful gather remain the same. In the presence of great lords, one can always find courtiers of a sort, individuals skilled in pursuing their own gains along with those of their political backers. The following shūji are useful in any courtly environment, wherever it may be found and whatever form it takes.

Air Shūji

Air shūji are the rhetoric of subtlety and sensitivity: perceiving the fine details of the world, others, and oneself, and then using them to the greatest effect possible.

It is said by some courtiers that the easiest way to get someone to admit something is not through blackmail or coercion, but simply by explaining the situation to them incorrectly and letting their impulse to set the record straight fill in the details. By leaving out a key element in a story or account, a courtier attempts to draw their opponent into providing it themself, thus undermining their own argument or offering up the testimony needed to prove the initial courtier’s point.

Activation: As a Scheme action, you may make a Sentiment (Air) check targeting another character. The TN of this check is equal to your target’s focus minus their current strife, to a minimum of 1.

Effects: If you succeed, your target slips up and admits something they were concealing from you. If your target was not concealing anything from you, you now know this fact with certainty.

New Opportunities

 +: If you succeed, your target receives 2 strife per   spent this way.

Negotiation is always a matter of give and take, and sometimes the key to taking what you want is giving up something your adversary values more highly than you do. In fact, a careful concession can even turn an enemy into an unwitting ally by setting up bait that, when swallowed, makes the foe’s efforts serve one’s own agenda.

Activation: As a Scheme action, you may make a TN 3 Commerce (Air) check targeting another character. When you use this technique you must give up something you know the target wants: this could mean giving up a physical object your target desires, or making a concession in a negotiation or argument that adds 2 momentum points to your target’s current objective.

Effects: If you succeed, you distract your target for one round; during that time, your target cannot add momentum to their social objectives. This effect persists for one round, plus one additional round for every two bonus successes.

New Opportunities

 : Instead of being unable to add momentum to their social objectives, when your target would otherwise add one or more momentum points to one of their social objectives, those momentum points are added to one of your social objectives of your choice instead. Your target is not aware that their efforts are being diverted to your cause.

Most Rokugani samurai do not often deal with commerce personally, instead relying on servants to buy and sell goods for them if needed. In the Unicorn Clan, the line between merchants and warrior nobility is not so clearly demarcated. Many powerful Unicorn deal with their own finances, not just balancing the books but actually trading goods at the markets of Khanbulak and in cities far beyond Rokugan.

Activation: As a Scheme action, you may make a Commerce (Air) check targeting an object you can observe. The TN of the check is 2, or 4 if the object has the Forbidden item quality.

Effects: If you succeed, you assess the target, learning its monetary value and rarity.

New Opportunities

: You know a place (which you have visited) where you could sell the object for more money than it is worth in your current location.

Earth Shūji

Earth shūji often focus on the material: what is known for certain, can be shown demonstrably, or is evidenced by actions rather than mere words.

Some arguments’ winners are determined by rhetoric, but others come down to hard facts. Of course, bludgeoning one’s opponent with more data than they can respond to is itself a rhetorical tactic, and one that can be quite effective against someone less well-prepared.

Activation: As a Scheme action check, you may make a Scholar skill (Earth) check targeting another character using a Scholar skill (or other skill, at your GM’s discretion) relevant to the topic at hand. The TN of this check is equal to your target’s focus minus their current strife, to a minimum of 1.

Effects: If you succeed, your target suffers the Silenced condition unless they choose to gain strife equal to your ranks in Command, plus one for every bonus success.

New Opportunities

: If you succeed, add one bonus success to this check for each reserved die you have.

 +: Choose one additional target with a focus lower than the original target’s per   spent this way.

Gratitude can be a powerful shield or an insidious weapon, especially when a courtier is alone in a faraway court. For members of the Ide Emissary School (see page 84), being sent to courts across the world where one must act without support or long-standing relationships is the norm. As such, the Ide tradition teaches its students to make friends quickly—especially with one’s enemies.

Activation: As a Scheme action, you may make a TN 2 Courtesy (Earth) check targeting another character. You can only target a character who has accepted a gift from you this scene or has completed a social objective to which you contributed momentum points.

Effects: If you succeed, you gain the Ally (Target’s Name) [Water] advantage (page 101 of the core rulebook) unless your target chooses to forfeit glory equal to the rarity of the gift you gave or to the number of momentum points you contributed to their objective.

New Opportunities

 : You learn your target’s reason for pursuing their social objective if you do not already know it.

 : You gain your target’s assistance on the next check you make. This effect persists until the end of the scene.

Fire Shūji

Fire shūji often focus on controlling surges of emotion, drawing out the extremes in people or winning their awe through dramatic statements and gestures.

A courtier who often travels from place to place knows the importance of making an entrance. After all, a first impression can set the tone for all future negotiations. Whether arriving in style or simply making a bold proclamation to attract attention, a courtier who knows how to draw all eyes to themself sets the table for all forthcoming negotiations.

Activation: When you enter a scene, you may make a Performance (Fire) check. The TN of this check is equal to the difference between the glory rank of the character in the scene with the highest glory and your glory rank, to a minimum of 1.

Effects: If you succeed, reduce the TN of Scheme and Support action checks you make by 1. This effect persists for one round, plus one additional round for every two bonus successes.

New Opportunities

 +: When you receive a glory award, increase the amount of glory you gain by 1, plus 1 per additional   spent this way.

 : You gain the Emboldened condition (see page 133).

Whether a war mount is a horse, camel, or elephant, it is not just a way for a warrior to move more quickly on the battlefield but also a living weapon unto itself. A skillful rider can drive their mount to lash out with hooves, tusks, or teeth, smashing foes aside with its might.

Activation: When you make a Scheme or Support action check while riding a mount or while you have an animal companion at range 0–1 of you, you may spend as follows:

 +: Your mount or animal companion immediately performs a Strike action targeting one character within range of one of its readied weapons. The damage it deals increases by 1 per   spent this way.

Water Shūji

Water shūji rest on the strength of compromise, collaborative effort, and synthesizing disparate ideas into a useful whole.

A skilled rider can train their loyal steed to come to them on command. When the rider takes a long journey through perilous lands, this technique can be especially vital for escaping the chaos of battle or pursuing marauders who have struck at their caravan.

Activation: As a Support action, you can make a TN 1 Survival (Water) check targeting your mount or animal companion, provided it is within range 5 of you.

Effects: If you succeed, your mount or animal companion immediately moves up to 2 range bands toward you, plus 1 additional range band for every two bonus successes. If it is a mount and ends at range 0 of you, you can immediately mount it.

New Opportunities

 : Increase the TN of Attack action checks targeting you and your mount or animal companion by 1. This effect persists until the end of your next turn.

 : If you perform a Maneuver action after mounting, you may move up to 2 range bands instead of 1.

Two heads are better than one, or so the saying goes, in part because those two heads do not have identical experiences. By working with someone with a markedly different skill set, a courtier can expand their tactics significantly and find solutions they might never have considered seeking.

Activation: As a Support action, you may make a TN 3 Command (Water) check targeting one other character in the scene.

Effects: If you succeed, your target has your assistance on the next check they make. This effect persists until the end of your next turn. If you succeed, your target may grant you assistance on the next check you make. This effect persists until the end of your next turn.

New Opportunities

 : Choose one skill in which you have 0 ranks and your target has 1 or more ranks. When you grant assistance to another character, you count as being trained in that skill. This effect persists until the end of the scene.

Some Rokugani samurai would balk at the thought of paying off bandits or marauders rather than bringing them to justice, but when traveling the Sand Road, pragmatism often wins out. After all, many parts of the Sand Road pass through other lands, with their own laws and customs, and becoming involved in a feud over a few coins hardly seems worthwhile. Ide Emissaries and others who travel outside of Rokugan know the value of making a mutually beneficial deal, even with one’s enemies.

Activation: As a Scheme action, you may make a Sentiment (Water) check targeting another character in the scene. The TN of this check is equal to the target’s honor rank. You must offer a bribe with a value in koku equal to the target’s threat rating to attempt this check. At the GM’s discretion, this does not work on mindless or inscrutable Otherworldly creatures, such as undead.

Effects: If you succeed and your target is a Minion NPC, they accept the bribe and leave the scene. If you succeed and your target is not a Minion NPC, they must accept the bribe unless they receive strife equal to your ranks in Courtesy. If they accept the bribe, they must either leave the scene, stop attempting to oppose you, or seek terms with you in some sort of negotiation. At the GM’s discretion, this might deescalate a more serious conflict to an intrigue.

New Opportunities

: If your target is a Minion NPC, they join your side in the conflict instead of departing.

The unity of horse and rider is the ideal state between the samurai and their steed, relying on the mutual trust and genuine respect each has developed for the other. The rider who exemplifies this knows that their horse is not a mere mode of transportation, but a comrade-- in-arms, a friendship that ultimately culminates in one becoming an extension of the other.

BATTLE MAIDENS AND HORSE WHISPERER

At the GM’s discretion, Utaku Battle Maiden PCs may replace Touchstone of Courage with Horse Whisperer in their school curriculum.

Activation: As a Support action, you may make a Courtesy (Water) or Survival (Water) check targeting a horse or other equine creature that can see or hear you and trusts you. The TN of this check is the target’s vigilance.

Effects: If you succeed, you make a wordless request to the target, which they comprehend and are compelled to fulfill. If what they are doing is helpful to your action or to another character’s action, that action counts as having assistance. You cannot request something impossible for the target to accomplish. You may put them in harm’s way, but if they become injured or harmed, it breaks the trust, and they become immune to this shūji.

New Opportunities

 : Give the target the Loyal Steed ability—it can be ridden by a human-sized (silhouette 2 or lower) rider— until the end of the scene.

Void Shūji

Void shūji are frequently focused on perspective and on helping oneself or others to see things in a useful way.

In many lands, including Rokugan, the beauty of the natural world inspires art, poetry, and other works of note, even (or perhaps especially) when it is stark and dangerous. When on a long and perilous journey into foreign lands where deadly intrigues surely await, finding beauty in the rougher parts of the world can be a much-needed source of solace.

Activation: When you make a Support action check targeting another character, if you and the character you are targeting are in Dangerous, Entangling, Hallowed, Imbalanced, or Obscuring terrain, you may spend as follows: Earth or Water : You and your target each remove strife equal to your ranks in Composition. Air or Fire : You and your target gain the Emboldened condition (see page 133). Void : Your and your target gain the Centered condition (see page 133).

New Water Invocation

A single new water invocation to enhance the abilities of steeds.

Benevolence of the Tidepool (Elemental), Carried by Herd-Back (Foreign), Essence of the Floating World (Alchemy)

When the illusions of the material world are lifted, even temporarily, nothing seems particularly heavy anymore.

Activation: As a Support action, you may make a TN 3 Theology (Water) check targeting yourself or a living creature you are touching with your bare hands.

Effects: If you succeed, you augment the target’s body with the buoyancy of the water kami. The target gains the ability to carry items with a maximum combined silhouette value equal to the target’s own silhouette plus 1. Additionally, their armor loses the Cumbersome item quality while they are wearing it. If the target is a steed, the maximum combined silhouette value of riders it can comfortably carry increases by 2—but none of these riders may individually have a silhouette value greater than the steed can normally carry. These effects persist for the duration of the scene.

New Opportunities

Water +: Increase the maximum combined silhouette value of items the target can carry by 1 per spent. Water  : Another item the target has equipped loses the Cumbersome item quality. Water  : Increase the maximum combined silhouette value of riders the steed can carry by an additional 2.

New Item Quality

The new item quality listed here—Hewing—may be considered part of the item quality list on page 240 of the Legend of the Five Rings roleplaying game core rulebook.

Hewing

This weapon is specifically designed to bypass or break through shields and armor.

When you make an Attack action check with a Hewing weapon, you may spend as follows:

: This attack ignores any TN bonuses from an opponent’s shield.

+: Decrease the target’s physical resistance by 1 for each spent this way.

CHAPTER 3: THE GIFTS OF THE WORLD

C H A P T E R3

The Gifts of the World

Yoshimi’s parched throat clenched in disappointment. The “magical oasis” was nothing more than a partly collapsed stone cistern with a small, simple pool of water.

“This is…nothing more than a hole, nothing more than a latrine!”

“We have served khans, shahs, poets, and holy ones,” an echoing whisper said. “We’ve had a prince’s love.”

Yoshimi straightened up in shock. They spied a misty figure hovering over the water, continually shifting into the shape of a serpent, then a human, then a cat or a dog.

“But our water is obviously unworthy for royal and majestic lips such as yours.”

“Please, spirit, I spoke poorly.” Yoshimi’s words scrapped against their desiccated tongue. “The heat and dust poisoned my mind and manners. Forgive me.”

“Poets have written ghazals and songs about us.” “I’m afraid I am not a fair singer…” The water sank, slowly draining away into the earth.

“Wait, wait, I do know a song…” Yoshimi’s shoulders sagged when the lyrics came to them. “About a foolish child who spoke without thinking…”

Currency in the Cradle

of the World

Along the Sand Road, Rokugani currency is generally accepted due to the influence of the Unicorn, but within the Qamarist Caliphate and beyond, koku, bu, and zeni become less and less common. Shopkeepers and innkeepers still accept Rokugani tender, but only for the worth of the coin’s material itself, which is much less than most samurai would expect.

Instead, the most common forms of currency are the Qamari gold shenar and silver qanar, also known as a gold sun and silver moon, respectively. The colloquial names of sun and moon are holdovers from when the Empire of Rempet ruled the land. For smaller purchases, silver qanar are often cut into increments known as half- or quarter-qanars, or half- and quarter-- moons. For this task, shopkeepers often carry a tool with a small curved blade at one end and a straight blade on the other, using it to cut the coins into shapes that roughly coincide with the phases of the moon.

The Coins of the Empire of Rempet

As the Qamarist Caliphate was built on the bones of the Empire of Rempet, many traces of that empire remain within the Caliphate. In particular, coins from the fallen Empire of Rempet can still be found. These coins depict the terrible visage of the Sun God and are generally considered to be cursed by those within the Caliphate. Unscrupulous merchants often try to pawn off these coins on unsuspecting travelers, hoping they will not be able to tell them apart from Qamari shenars.

Meanwhile, brandishing this currency marks a traveler as either gullible fodder for unscrupulous merchants or as cursed by the gods of the Empire of Rempet. However, should those with a keen eye look closer, there is a secret hidden in the design of the coin.

THE WORTH OF ZENI

The phrase to be given zeni has come to mean being forced to deal with something

unwanted, worthless,

or difficult among merchant communities

along the Sand Road.

For example, a merchant

coming home to the news that a demanding

relative is making a surprise visit may sigh and say, “Ah, so we will

be given zeni.” Or an overworked scribe may one day throw their scroll

and yell, “Every day I am

given nothing but zeni!”

The worth of zeni is so low that some merchants have even taken to using them to craft necklaces or other baubles that are then sold

as “genuine Rokugani

art” to those who travel to the Qamarist Caliphate and are curious

about the mysterious

Emerald Empire.

The Djinni and the

Scorpion Queen

Among items commonly found for sale along the Sand Road, there are a few copies of a tale titled The Djinni and the Scorpion Queen. Considered by most to be nothing but pure nonsense told in an interesting way, the book claims to tell the true story of a djinni who met the Queen of Scorpions, the leader of a tribe of people who are half human and half scorpion, living in sprawling hives deep under the Burning Sands.

Beasts of the Burning Sands

A tome titled Beasts of the Burning Sands details in shaky handwriting a variety of preposterous and horrific creatures the author claims live within the Burning Sands. Among them are massive flesh-eating worms, human-sized scorpions with human torsos or faces, and gigantic winged serpents.

While there is no set standard of exchange between Rokugani currency and the coins of the Caliphate, the following rough equivalencies often apply: 1 Rokugani koku is considered to be worth about 1 gold shenar, and 1 bu is worth about 2 silver qanars.

In addition to the shenar and qanar, the currency of the Bandar, the dira, is also commonly circulated due to the Bandar’s monopoly on trade in the region. A dira is commonly treated as roughly equivalent to a half-shenar.

The Sogdan, Ganzu, Nehiri, and Suhili territories also use some currencies that are holdovers from when they were independent of the Caliphate. However, while these currencies still exist, each is circulated only within its own territory and is rarely found elsewhere within the Caliphate.

Table 3-1: Trade Goods along the Sand Road

LOW PRICE

RANGE

HIGH PRICE

6 zeni or 5 quarter-qanars

In every city are stalls selling cheap food, and along the Burning Sands, it is no different. From fried chickpea patties served wrapped in flatbread to shish kebabs of spiced vegetables to a local delicacy of grilled sheep’s-milk cheese, there is no end to the delectable delicacies.

8 zeni or one and a half

qanars shenar shenars shenars shenars shenars shenars

In inns and restaurants throughout the Caliphate, it is common to see fava bean and chickpea soup; flatbreads topped with fresh, aromatic herbs; and grape leaves stuffed with rice and vegetables.

6 zeni or 5 quarter-qanars

At street stalls and inns, you can find buttery pastry topped with honey and nuts; candied cherries and pomegranate seeds; and a cake-like dish made from sweet sheep’s-milk cheese and rose- or orange-blossom water.

13 zeni or 5 half-qanars

Often served in Ujik settlements, this tea is made from milk, tea leaves, and salt. This drink is also used as a base for soups with the addition of vegetables and dumplings.

Arkhi

1 (among the Ujik); otherwise

6

4 zeni or 3 quarter-qanars

6 zeni or 5 quarter-qanars

While the Caliphate bans alcohol, the Ujik have no such qualms about producing and consuming liquor. This drink is made from alcohol and fermented mare’s milk. It is commonly found among the Ujik and at inns that serve them.

13 zeni or 5 half-qanars

While alcohol is forbidden by the laws of the Caliphate, the hidden sale of liquor remains, often under the guise of a medicine or elixir. This liquor is one such item. Made from grapes and anise seed, it has a strong licorice or herbal taste. Its milky-white appearance and strong potency have given it the nickname lion’s milk.

13 zeni or 5 half-qanars

The sea buckthorn is a hearty plant that bears orange fruit around the size of a thumb. It is popular as one of the only fruits that grow naturally in the rockier parts of the Burning Sands.

CLOTHING

3 koku or 3 gold

These loose-fitting robes are perfect for comfortable wear in the desert heat and come in bright, eye-catching colors. They are often worn with thick, beaded belts and special pointed shoes known as balga.

10 koku or 10 gold

These loose, neutral-colored kaftans are worn with sturdy, camel-leather overlays. The overlays are often tiled like a samurai’s armor or cut into scalelike pieces. This style of clothing was developed for wear in Bandar trade caravans, allowing the wearer to blend in with the sands while the leather overlay adds protection and offers a convenient place to discreetly hide weapons.

30 koku or 30 gold

These elegantly patterned coats are particularly eye-catching, incorporating bright colors and intricate embroideries. It is common to see Sogdan coats in places of high learning such as libraries, courts, and academic institutions, where the more elaborate the coat, the higher educated the wearer is assumed to be.

Table 3-1: Trade Goods along the Sand Road

LOW PRICE

RANGE

HIGH PRICE

shenar shenars shenar

3 koku or 3 gold

These deep-crimson or earth-colored robes are worn loosely around the body and belted at the hips. The deep neckline and wide hood are meant to emphasize the elaborate earrings and banded necklaces worn by the Suhili.

3 koku or 3 gold shenars

These long, tunic-like garments reach the ankles and split on either side. The neckline is rounded with a simple notch in the middle. They are often brightly colored or intricately embroidered and have matching headscarves.

Ujik deel shenar shenars shenars shenars shenars shenars shenars shenars

2 (among the Ujik); otherwise

7

1 koku or 1 gold

3 koku or 3 gold

These long, tunic-like garments are buttoned on the right side of the shoulder and belted at the waist. They have long slits on either side of the skirt for ease of movement. The long sleeves end in a scoop-like shape often called a hoof. This style is favored by the Ujik for its comfort and maneuverability, especially on horseback.

SERVICES

One night’s lodging at an average inn

1 koku or 1 gold shenar per

day day day day day day day day

3 koku or 3 gold shenars per

Along the Sand Road are many good inns that serve travelers and merchants. This service usually includes breakfast and the care of a guest’s horse or camel. Depending on the behavior of the camel, some may charge extra.

A guide through the Burning Sands

2 koku or 2 gold shenars per

5 koku or 5 gold shenars per

Many Ujik offer their services as guides should travelers stray from the Sand Road. While the Ujik are generally distrustful of outsiders, they tend to favor members of the Unicorn Clan.

A cultural guide and translator

2 koku or 2 gold shenars per

5 koku or 5 gold shenars per

Many Sogdans lend their services as cultural guides and translators, as their culture promotes a robust knowledge of languages and etiquette. Such a guide is incredibly useful for anyone with a need to engage in diplomacy or hold court.

A bodyguard

2 koku or 2 gold shenars per

5 koku or 5 gold shenars per

Those offering their services as bodyguards along the Sand Road are usually Ujik or Nehiri. Reputable bodyguards are often sourced from dedicated companies that lend their services to merchant caravans and high-end travelers.

Safe passage with a merchant caravan

2 koku or 2 gold

5 koku or 5 gold

Travelers along the Sand Road or farther afield in the Burning Sands often attach themselves to merchant caravans, as they are heavily guarded and provide safety in numbers. Some Bandar have recently begun to capitalize on this and now offer seats to travelers.

ANIMALS

20 koku or 20 gold

Camels, while often unruly and stubborn to those unused to handling them, are the animals best suited for long trips through the desert. Those who peddle in camels claim that they are, on average, smarter than horses as well. Should a camel favor you, it will anticipate your needs and respond accordingly. However, a camel that does not favor you can be a very spiteful creature.

4 koku or 4 gold

These dogs are well suited to the desert and often have desert wolf or jackal ancestry. Responding to commands in Ujik, they make great hunting companions or guard dogs.

Table 3-1: Trade Goods along the Sand Road

LOW PRICE

RANGE

HIGH PRICE

shenars shenars shenars shenars shenars shenars shenars shenars shenars shenars shenars shenars shenars shenars shenars shenars shenars shenars shenars shenars

8 koku or 8 gold

These dogs are bred exclusively by the Nokhoi tribe of the Ujik. They are large and intelligent, with golden fur. These dogs are prized within Ujik society, coming second only to horses.

4 koku or 4 gold

These falcons are raised to hunt small game. They respond to commands in Ujik.

ITEMS

4 koku or 4 gold

Though they are uniquely suited for travel across the Burning Sands, camels are unwieldy creatures knowledgeable in the art of spite. This instructive guide should help new owners subdue and care for these creatures.

6 koku or 6 gold

Written in the traditional language of the Sogdans, these poems reflect the nature of the Sogdan people. The verses, often lengthy sagas, place an emphasis on mathematical perfection and tend toward colorful metaphor. This volume serves as a great conversation starter.

7 koku or 7 gold

Designed by Caliphate inventors, this canteen is said to clean the water it contains before a person drinks it. It is invaluable for long-distance travelers who may come across questionable water sources.

UNIQUE ITEMS

Bronze statuette of a scorpion with a human face

8 3 koku or 3 gold

6 koku or 6 gold

This small statuette has mandibles that stretch its face into a terrible grin.

20 koku or 20 gold

Standing as tall as an average human, this feather, the merchant claims, is ragged from having been pulled up from the sands not too far from here.

Ring of polished gold depicting a half-snake, half-human creature winding around the finger

8 10 koku or 10 gold

20 koku or 20 gold

The red gems in the creature’s eyes gleam.

Map written in the tongue of the Sogdans that marks the alleged location of the City of Knowledge

8 10 koku or 10 gold

20 koku or 20 gold

Travelers claim to have seen the City of Knowledge rise up from the dunes, only to sink again by the next morning. This map appears to be stained with blood, tears, and something dark and oily.

Tiny model of a tortoise carrying what appears to be a building on its back

8 5 koku or 5 gold

10 koku or 10 gold

The building is composed of a ziggurat and many spiraling towers. The figure is carved from ivory and seems incredibly old.

Language

Over the years, Rokugan’s leaders have made significant efforts to ensure as many people speak a similar version of Rokugani as possible. Imperials understand language’s power to unify a people, influencing a population’s connections to identity and the past. Whether an individual or community maintains their own languages and dialects is of no large concern to the Imperials. The Great Clans have made concentrated efforts to preserve their own dialects. Many families have championed the Empire’s diverse traditions, and with the realities of trade and convenience, Rokugan remains a land of many distinct languages.

The common Rokugani language is rooted in the efforts of Lady Doji, the founder of the Crane Clan. Working alongside many scholars, Doji created a unified language that she hoped would allow all the Empire’s peoples to understand one another. It was rooted in many tongues of the peoples predating the Empire, and it adapted the written script of the Land of Four Rivers as well as other local scripts. The current Rokugani language has evolved over generations; while the old language has been preserved in the form of Courtly Rokugani, it has also splintered into many unique dialects and expressions for less formal use.

Optional Rules: Language Barriers

A play group that wishes to mechanically represent language barriers may adopt the guidelines presented here.

A character who is fluent in a language and wishes to communicate at length with a person who is not fluent in that language may make a TN 3 Performance check using the approach that makes the most sense for the method the player describes. Succeeding on the check means the character makes their general meaning known, although specific details may be lost in translation.

Additionally, when a character who is fluent in a language attempts any action against someone who is not fluent in that language, if being understood is an essential component, then the check’s TN increases by 2. This gives a TN to actions that normally do not have one.

Rokugani Dialects

Rokugani has many dialects throughout the Empire. Often an unknown samurai’s clan can be identified simply by that samurai’s lexicon. A single province may have a dozen or more dialects within it. Additionally, certain dialects are associated with wealthy nobility, while others are associated with farmers and other rural folk. Travelers usually take care not to absorb another dialect, lest they return home speaking differently and become regarded as outsiders. Because of their shared linguistic roots, Rokugani speakers can generally communicate regardless of where they are from—although varying lexicons and colloquialisms do cause misunderstandings from time to time.

Courtly/High Rokugani

An ancient and poetic version of the Rokugani language, Courtly Rokugani uses a different alphabet, different conjugations, and more archaic vocabulary than standard Rokugani dialects. As a more complex and grandiose expression of everyday Rokugani, the courtly language is reserved primarily for ceremony, court, and most historical records. It is also prevalent in poetry and somber genres of theater. Speaking anything other than Courtly Rokugani while attending an important court is generally considered a breach of etiquette.

Rokugani Sign Languages

Rokugani sign languages are completely distinct from spoken Rokugani, each having its own syntax and vocabulary. Of Rokugan’s two most prominent sign languages, one is used primarily in the north, the other in the south. Additionally, many clans have developed their own sign languages for soundless communication, and shinobi groups use a flurry of gestures to coordinate while in the field.

Family Ciphers

Most Great Clan families have a unique cipher—written, spoken, or signed—that is carefully guarded from generation to generation. These ciphers are designed to be unrecognizable to those outside the family and, in some cases, may predate the formation of the Empire. In this way, samurai families send communications without risk of interception. Most have stood the test of time, requiring specific instruction to understand.

Uncommon Languages

in Rokugan

The following are uncommon or rare languages that even well-traveled Rokugani are unlikely to have heard. A Rokugani who has heard one of these languages has probably experienced it very infrequently.

Nonhuman Languages

Rokugani often struggle with the languages spoken by nezumi and naga. Stone-Click, the language of Shadowlands nezumi, incorporates pheromones and musks alongside spoken words, aspects that are impossible for humans to replicate. The language of the Shinomen naga, River Speech, incorporates body language along with released scents that are “tasted” to convey meaning.

Qamari Languages

The people of the massive Qamarist Caliphate speak a wide variety of languages, but the most common is Nehiri. Nehiri is divided into two specific dialects, one for day-to-day vernacular and one reserved for more formal situations. Additionally, a more poetic version of Nehiri, with refined prosody rules, has arisen with the spread of Qamarism, with the goal of further unifying followers of the Nameless Prophet.

Ujik Languages

The many tribes of the Ujik peoples speak distinct and different languages, but these languages are similar enough with their common root that a person who is fluent in one can generally be understood by a person fluent in another. Additionally, the Ujik use a trade form of the language for commerce and legal agreements.

Yobanjin Languages

The many Yobanjin tribes have vastly different languages from one another, existing in written and spoken forms. However, most of these have roots in the languages of the peoples who predated Rokugan, and represent natural evolutions or forks from those languages. Larger Yobanjin tribes have several dialects, and it is not uncommon for a Yobanjin tongue to have overlapping vocabulary with nearby lands, including Rokugan.

Otherworldly Encounters

Spirits inhabit the lands of Rokugan and beyond. These mysterious beings may wander from nearby realms or inhabit specific places in the mortal world, but two things are clear: countless kinds of spirits, each with their own domains and goals, exist in the world, and each has an undeniable impact on it. Rokugani venerate many spirits, with shugenja and other priests acting as intermediaries between spiritual and human affairs. Of course, matters are not always wholly peaceable between spirits and humans in Rokugan. Some spirits, such as the animal spirits of Senkyō, can be helpful allies or tricksters who prey upon humanity, depending on circumstances, and are treated with caution or placated with offerings. Others, namely the mazoku, have tasks including the testing of human souls and the tormenting of the wicked in the afterlife; thus, while mazoku are agents of cosmic order who serve under Emma-Ō, most humans do not relish the thought of meeting one. Some spirits are even human souls who have refused to leave the Mortal Realm—remaining to complete a goal, seek revenge, or protect a loved one—or have left their living body behind to pursue some desire they cannot achieve through physical means.

Outside of Rokugan, the relationship between humans and spirits can vary in an equally interesting variety of ways. Some groups, such as the Ujik, venerate spirits like the Lords of Death, ancestors who are said to ride with their people and watch over their mortal descendants. Within the Shadowlands, corrupted spirits (kansen) may tempt even the most pious of priests with offers of power and glory beyond measure. And along the Sand Road, travelers may encounter djinn: powerful spirits with elemental affinities who are capable of great good or evil.

Rules for Otherworldly Encounters

This section covers rules for intrigues with spirits, helping GMs create evocative scenes involving supernatural beings. It includes new options for player characters to facilitate their interactions with these beings, as well as new rules for GMs to help spirit NPCs pursue their own goals in narrative and conflict scenes with the player characters. These rules build upon the rules for intrigues found on page 254 of the core rulebook.

Setting the Scene

If a GM knows their players are headed for an otherworldly encounter, it can help to begin to foreshadow the coming meeting with a spirit. A bit of ambient description can go a long way toward setting the mood, and describing how the environment itself grows more strange and forbidding can give an air of mystery and power to the coming scene. Consider giving a brief description like the following as the PCs approach the encounter:

The gaps in the trees begin to grow smaller and smaller, until only thin rays of moonlight cut through the canopy.

The temperature drops precipitously.

The wind carries the weight of a storm upon it, yet no clouds are visible in the sky.

The hairs on the backs of your necks stand up.

The scent of a flower that is out of season pervades the area.

The nearby water becomes unnaturally still, and it shows memories of the past instead of reflections.

Starting the Encounter

An otherworldly encounter can begin in the same manner as a normal intrigue, with the competing parties engaging one another in conversation. However, it can also be handled in a more esoteric manner: an otherworldly encounter might begin before the PCs even know they are dealing with a spirit, and determining the nature of the encounter might be the first goal they need to achieve before they can begin an intrigue.

An intrigue conflict scene can also be started if a character successfully activates the Commune with the Spirits ritual (see page 212 of the core rulebook), in which case otherworldly enounter replaces the ritual’s usual effects.

Running the Encounter

As with any other intrigue, when a GM runs an otherworldly encounter, they ask the players what they want the PCs to accomplish. These goals should be translated into social objectives, such as any of the New Mortal Social Objectives, starting this page, or unique social objectives the GM creates with the players based on these examples. Then, the GM determines what the NPCs involved want. In the case of spirits, these might be any of the New Spirit Social Objectives, or objectives the GM creates based on these examples.

Once these objectives are determined, characters take actions to pursue them, such as the Persuade action (see page 257 of the core rulebook) or any of the New Actions starting on page 130. Some actions (and some objectives) are available only to characters learned in meishōdō, the Way of Names (see Meishōdō Talismans on page 106).

Complicating Factors

If an encounter between a group of PCs and a single spirit seems too one-sided or plain, consider tossing in other parties who can complicate the matter with their own objectives. Complicating factors might include:

A rival spirit that hopes to form its own pact with the local mortals, allowing it to displace its enemy.

A group of mortals who falsely believe the spirit to be a monster that needs to be removed and are spoiling for a fight.

A conniving village head or lord who wants to exploit the situation to their own benefit by getting something petty or personal from the spirit (which might dissuade it from helping others or enrage it to lash out).

A naïve individual who believes the spirit can solve a problem that is beyond its abilities and tries to monopolize its attention.

A Tainted spirit (kansen) that has taken up residence in the region and is attempting to destabilize the situation to spread its influence during the chaos.

A fraudulent exorcist who is trying to con one or more parties for the exorcist’s benefit.

New Mortal Social Objectives

When dealing with a spirit, a mortal character can pursue additional social objectives beyond those beginning on page 254 of the core rulebook. The following are some examples of objectives mortals can pursue when dealing with spirits.

Create a Pact

Most spirits are good to their word—at least, more reliably so than most humans. Whether a spirit is benevolent, destructive, or even duplicitous, a pact that spirit agrees to is generally binding. If a human breaks that pact, the spirit is freed from its obligations, but rarely do spirits break their contracts.

What Does It Take to Complete?

A character can forge a spirit pact by accumulating a number of momentum points equal to the objective’s difficulty value. The difficulty value is equal to the spirit’s focus value plus its intrigue or combat conflict rank plus 2 (whichever is higher).

What Is Achieved by Completing It?

At the end of any round in which a character accumulates momentum points equal to the objective’s difficulty value, the character convinces the spirit to agree to a pact. See Spirit Pacts, page 131.

Dispel Possession

Possessing a mortal being is a drastic move for a spirit, but sometimes even a good-natured spirit becomes desperate enough that they feel the need to use a mortal agent to complete their goals. Many shugenja are trained in the art of breaking such possessions, forcing the spirit to either flee or take a form that can be confronted. The Possessed condition is described on page 133.

What Does It Take to Complete?

A character can dispel a spirit possessing someone else by accumulating a number of momentum points equal to the objective’s difficulty value. The difficulty value is the spirit’s focus plus its intrigue conflict ranks. If the spirit is possessing one of the characters pursuing this objective, the difficulty value is the spirit’s focus plus its intrigue conflict ranks plus its own vigilance.

What Is Achieved by Completing It?

At the end of any round in which a character accumulates momentum points equal to the objective’s difficulty value, the possessing spirit is driven out of the possessed character’s body. That character removes the Possessed condition (see page 133). The spirit must then either flee into a Spirit Realm, if able, or take physical form of some kind in the Mortal Realm. If characters wish to force a battle, the Threshold Barrier ritual (see page 213 in the core rulebook) can be used to prevent a malign spirit from fleeing.

Invoke for Aid

While shugenja can speak to spirits directly and thus invoke their vast powers, it is possible for others to negotiate more indirectly with spirits to use their powers. Though seeking out a spirit in its place of power to beg for its assistance directly can be risky, sometimes it is the only option available to the desperate. Invoking a spirit for aid can let a character do something beyond their normal abilities, either via an existing invocation or via a display of spiritual power determined by the GM, which might exceed even what invocations can normally achieve.

What Does It Take to Complete?

A character can convince a spirit to perform an invocation of the character’s choosing by accumulating a number of momentum points equal to the objective’s difficulty value. The difficulty value is the spirit’s intrigue conflict ranks plus the rank of the invocation the character desires it to perform (or plus 6 if the requested effect is something the GM deems to be more potent than what an invocation could normally achieve). In its place of power, a spirit can generally perform an invocation with a rank prerequisite less than the higher of its combat conflict ranks and intrigue conflict ranks. Spirits associated with one or more specific elements might only be able to perform invocations of those elements, at the GM’s discretion. If a character’s request is for an invocation the spirit cannot perform, the spirit should inform the character before they attempt the social objective.

At the GM’s discretion, a character can also use the Invoke for Aid social objective to ask a Tainted spirit (kansen) to perform a mahō technique (see page 224 of the core rulebook). In this case, as a cost for receiving aid, the character suffers the Tainted disadvantage for the ring of the mahō technique.

What Is Achieved by Completing It?

At the end of any round in which a character accumulates momentum points equal to the objective’s difficulty value, the spirit performs the invocation using its profile as the character requests. If the character’s request cannot be resolved with an invocation (such as if the character asks for a lost limb to be restored or for a soul to be bound back to the body it recently departed, or if they request some other feat that borders on the miraculous), the GM determines whether or not it can be achieved and, if it can, how the spirit goes about doing so. If any element of the character’s request is ambiguous, the spirit interprets it in good faith as best it can—unless it is a Tainted spirit performing mahō, in which case it interprets ambiguous information maliciously.

Placate

Spirits are beings with an intellect, desires, and beliefs of their own. As a result, like people, they can become angry, dispirited, or confused. Unlike the emotions of most humans, however, the emotions of spirits shape the world around them in a tangible way. A contented spirit might help the land flourish, but even a benevolent spirit can be extremely dangerous to humans in its proximity if it becomes enraged or terrified. At the GM’s discretion, the Placate objective can be pursued during a duel or skirmish to remove a spirit from the battle.

What Does It Take to Complete?

A character can calm a raging spirit by accumulating a number of momentum points equal to the objective’s difficulty value. The difficulty value is the spirit’s focus plus its combat conflict ranks.

What Is Achieved by Completing It?

At the end of any round in which a character accumulates momentum points equal to the objective’s difficulty value, the spirit is calmed. If it is attempting to harm the player characters through physical means, it ceases doing so. It can shift to pursuing a social objective at the GM’s discretion. Additionally, until the end of the scene, its focus is treated as 1.

Seal in an Object

Within Rokugan, sealing a spirit within an object is very uncommon outside of Iuchi’s tradition of meishōdō. However, evil spirits are sometimes bound within objects by shugenja as a last resort, and under rare circumstances, a benevolent spirit might even consent to be bound within a physical object for a time in order to serve some greater cause. Generally, though, this objective is only pursued by practitioners of the Way of Names.

What Does It Take to Complete?

A character can seal a spirit inside of an object by accumulating a number of momentum points equal to the objective’s difficulty value. The difficulty value is the spirit’s focus plus double its intrigue conflict rank.

What Is Achieved by Completing It?

At the end of any round in which a character accumulates momentum points equal to the objective’s difficulty value, the character may seal the spirit within the chosen object. The object gains the Sacred item quality, or the Unholy item quality if the spirit is Tainted, and the spirit cannot escape the object unless the object is destroyed.

A character who has knowledge of meishōdō (such as by being an Iuchi Meishōdō Master or having completed the Student of Names title) and has learned the spirit’s true name can instead choose to create a meishōdō talisman by completing this objective (see Meishōdō Talismans, page 106).

If a character chooses not to complete this objective when they have the requisite number of momentum points, they can gain further momentum points beyond the difficulty value. Doing so can help keep a spiritual being that is sealed in a meishōdō talisman more securely confined (see Stability, page 106).

New Spirit Social Objectives

In addition to the standard social objectives starting on page 254 of the core rulebook, spirits can pursue social objectives unique to their supernatural abilities. The following are some examples of objectives spirits can pursue.

Curse

Spirits sometimes play havoc with mortal lives, raining down bad luck, afflictions, or other dreadful occurrences upon them. Curses can range from minor inconveniences to deadly threats.

What Does It Take to Complete?

A spirit can curse a character by accumulating a number of momentum points equal to the objective’s difficulty value. The difficulty value is equal to the character’s focus plus their ranks in Theology.

What Is Achieved by Completing It?

At the end of any round in which a spirit accumulates momentum points equal to the objective’s difficulty value, the spirit lays a curse upon the character. The character gains the Curse of [Spirit’s Name] disadvantage.

Curse Disadvantages

A character who is cursed receives a disadvantage with the curse type. This includes any and all disadvantages with “curse” in their name. This disadvantage applies in circumstances related to the spirit’s sphere of influence, and it is created using the rules for creating a custom disadvantage (see page 137 of the core rulebook). Examples of disadvantages with the curse disadvantage type can be found in Specific Disadvantages, starting on page 116 of the core rulebook. Other curses include curses of misfortune in a particular activity, such as long-distance travel or games of chance.

The GM can determine if the disadvantage with the curse type is permanent or has a duration before it fades. Most curses with a duration should last for at least two weeks of gameworld time. If a curse is permanent, a PC might be able to try to make amends with the spirit to have it removed narratively, or they might complete the Invoke for Aid social objective (see page 127) on a more powerful spirit of the same affiliation or type to remove it.

Inspire Awe

Spirits wield powers that are difficult for humans to observe, let alone comprehend. With some effort (or sometimes unintentionally), a spirit can terrify mortals with supernatural awe, stymieing any efforts the mortals might make to sway the spirit.

What Does It Take to Complete?

A spirit can inspire awe in a character by accumulating a number of momentum points equal to the objective’s difficulty value. The difficulty value is equal to the character’s vigilance plus their ranks in Meditation.

What Is Achieved by Completing It?

At the end of any round in which a spirit accumulates momentum points equal to the objective’s difficulty value, the spirit strikes the character with awe, causing them to receive strife equal to the higher of the spirit’s combat conflict ranks or intrigue conflict ranks. If a character becomes Compromised this way, they must immediately leave the scene unless they accede to a demand of some kind made by the spirit.

Possession

Some spirits need mortal intermediaries to perform certain actions within the Mortal Realm. They might be restricted by cosmic taboos, or they might have limitations upon their own abilities. While many spirits resolve these matters through a symbiotic relationship with humans or others who venerate them, it is not the only way for a spirit to act in the Mortal Realm. Possession is a means by which a spirit can resolve such matters more directly. Possessions are usually brief, and they do not always consist of a total bodily takeover of the host. A spirit might exert a much subtler influence on a host, guiding them toward a particular goal. Similarly, a possession might be voluntary, a host allowing a spirit to coexist inside their body for a time so the two can use their combined powers to achieve a mutual goal. See Possessed in New Conditions, page 133.

What Does It Take to Complete?

A spirit can possess a character by accumulating a number of momentum points equal to the objective’s difficulty value. The difficulty value is equal to twice the sum total of the character’s focus and ranks in Command.

What Is Achieved by Completing It?

At the end of any round in which a spirit accumulates momentum points equal to the objective’s difficulty value, the spirit causes the character to gain the Possessed condition (see page 133). If the spirit has taken a physical form in the Mortal Realm, that form vanishes as the spirit inhabits the body of the possessed.

Request an Offering

Offerings are an important part of the relationships between mortals and spirits, because they represent the commodities humans can easily hold that supernatural beings value. As such, spirits often pursue particular offerings in their negotiations with humans.

What Does It Take to Complete?

A spirit can request an offering from a character by accumulating a number of momentum points equal to the objective’s difficulty value. The difficulty value is 1 or more. A spirit can complete this objective as long as it has 1 or more momentum points.

What Is Achieved by Completing It?

At the end of any round in which a spirit accumulates 1 or more momentum points, the spirit can request an offering of an item with rarity equal to the momentum points it has accumulated thus far. After it does so, any character opposing the spirit in the intrigue may make that offering to add momentum points equal to the rarity of the item they are offering to their own social objective for the scene.

New Actions

The following new actions can be used by both mortal characters and spirits during otherworldly encounters. Characters (both spirit and mortal) can also use the Persuade action (page 257 of the core rulebook) in otherworldly encounters, as well as any shūji or unique actions the GM deems appropriate.

Compel

Description: You attempt to overpower a spirit by using its true name.

Activation: As a Scheme action targeting one spirit whose true name you know, you may make a TN 1 Theology (Void) check. You must be trained in the Way of Names to use this action.

Effects: If you succeed, you add 1 momentum point toward your current social objective. Then, the spirit must resist with a TN 3 Meditation check (Void 1). If it fails, you add a number of additional momentum points toward your current objective equal to its shortfall. If it succeeds, increase the TN of the next check it makes to resist the Compel action by 1 until the end of the scene. This effect is cumulative, increasing the TN by 1 each time.

Entice

Description: You attempt to win a spirit’s favor with a small offering.

Activation: As a Scheme action targeting one spirit, you may offer up an item of value and make a Theology check. The TN of this check is equal to the spirit’s intrigue conflict ranks minus the rarity of the item.

Effects: If you succeed, the spirit accepts the item, and you add 1 momentum point to an appropriate objective, plus 1 momentum point for every two bonus successes.

New Opportunities

Air : You ascertain a key detail about the spirit, such as the span of its domain, its current social objective, or the terms it requests in its pacts. If you are trained in the Way of Names, you can learn its true name instead. Earth +: Reduce the spirit’s momentum points toward its current social objective by 1. Additionally, you may reduce the spirit’s momentum points toward that objective by 1 per spent this way beyond the first. Fire : Treat your focus as 1 higher until the end of the scene. Water : Reduce the TN of your next check targeting the spirit by 1. Void : Gain the Centered condition (see page 133).

Spirit Pacts

Spirits and mortals can voluntarily enter into pacts, which provide benefits to both sides. The Kitsune family maintains many such pacts across the Emerald Empire, and when a pact is broken, their Naturalists and Mediators are often the ones to intercede with the spirits to restore it.

After a character completes the Create a Pact social objective, the GM and players determine the specifics of three pact components: the terms, the boons, and the domain. Mortals must abide by the terms set forth in the pact; so long as they do, they receive the pact’s boons while they are within the spirit’s domain.

In accordance with the following guidelines, the GM determines the pact’s terms (on the spirit’s behalf) and then the players choose the pact’s boons. The domain in which the pact applies is determined by the power and influence of the spirit. The GM is the final arbiter of what constitutes an appropriate boon.

Set the Terms

The terms are the part of the pact that the mortals involved must heed in order to continue to receive the spirit’s blessing. If the mortals violate the terms, either by failing to uphold them or by going against a taboo, the spirit may withdraw its blessing. In extreme cases, a spirit might even attempt punitive action against offending mortals who live in or near its domain, though this is unusual in Rokugan. Some example terms might include:

Mutual Defense: A spirit might have enemies of its own from which it needs protection, and it could thus ask mortals to maintain defenses for it. Abiding by these terms does not usually mean taking up arms in its defense; instead, doing so often takes the form of maintaining barriers against invasive spiritual presences. These barriers might need to be periodically replaced, and failure to do so could allow the spirit’s enemies to attack its domain.

Periodic Offerings: A spirit might ask mortals to make periodic offerings to it based on the boon it provides. These are often symbolic, such as a cup of sake brewed from the rice the spirit helps to flourish or the first painting an artist makes every year inspired by the terrain of the spirit’s domain.

Taboos: A spirit might restrict the harvesting of resources in the region near its domain. This might mean making sure that a large stand of trees is always allowed to flourish near where the spirit makes its home, or that a certain type of animal for which it has an affinity is allowed to live without being hunted or disturbed by mortals.

Various Tasks: Some spirits have difficulty performing tasks for themselves in the Mortal Realm, and others would simply prefer to have mortals attend to such matters. Tasks of this nature might include maintaining a shrine or set of shrines across the domain, undertaking deeds that relate to the spirit’s interests in the Mortal Realm, or even trying to live up to some ideal the spirit considers important.

Pick the Boons

Spirits often provide certain boons to mortals who inhabit their domain, with the expectation of veneration or respect for taboos in exchange. Boons might include benefits like good harvests, protection from sickness, or regular rains. When one or more PCs and a spirit make a spirit pact, choose one narrative boon and one mechanical boon, both of which take effect within the spirit’s domain when the pact is finalized. GMs should feel free to create new narrative and mechanical boon options to reflect the unique abilities of spirits. These boons will be what PCs may select from when forming their spiritual pact.

Example Narrative Boons

The following are a few examples of narrative boons that could apply within a spirit’s domain:

Boon of Fortunate Finding: When an item is lost within the domain, it tends to turn up later at the exact moment someone needs it.

Boon of Gentle Rains: The weather in the domain is consistent, delivering enough moisture, sun, and shade for plants and animals to flourish there.

Boon of Good Health: Diseases are suppressed within the domain, and both their symptoms and spread (if applicable) are substantially reduced.

Boon of Inspiration: People find the natural terrain, flora, and fauna within the domain to be especially good for inspiring works of art.

Boon of Plenty: Harvests within the domain always generate a small surplus.

Boon of Quiet Stars: External conflicts tend to be naturally directed away from the domain by sudden storms, flooding rivers, or other phenomena.

Boon of Safe Harbor: Hostile Otherworldly and Tainted beings are unable to find the domain if actively searching for it, and they can enter only if invited by another being.

Example Mechanical Boons

The following are a few examples of mechanical boons that could apply within a spirit’s domain:

Boon of Clarity: At the start of each scene, each character gains the Centered condition (see page 133).

Boon of Courage: At the start of each scene, each character gains the Emboldened condition (see page 133).

Boon of Energetic Recovery: At the end of each scene, after a character removes fatigue and strife, they remove additional fatigue and strife equal to the spirit’s Fire Ring.

Boon of Permanence: When a character makes a check to resist an effect of an Otherworldly being, they can reroll a number of dice up to the spirit’s Water Ring.

Boon of Purity: When a character makes a check to resist the effect of a Tainted being, they can reroll a number of dice up to the spirit’s Earth Ring. The area around the spirit’s main habitation or shrine also becomes Hallowed (Spirit’s Main Element) terrain.

Boon of Restoration: When a character makes a check to heal an injury, remove a condition, or remove fatigue, they can reroll a number of dice up to the spirit’s Void Ring.

Boon of Skillful Hands: When a character makes a check to Restore, Adapt, Invent, Refine, or Attune to an item, they can reroll a number of dice up to the spirit’s Air Ring.

Define the Domain

A spirit’s domain is generally the region it inhabits. The GM determines a spirit’s domain based on its narrative influence and power. For most spirits, this means a spirit pact affects the nearby area. A few sample domains could include:

A large wood around the spirit’s center of power.

A village where the primary shrine to the spirit is maintained.

The course of a river the spirit inhabits.

A cavern complex and mountain peak the spirit inhabits.

The site around an item of importance to the spirit (potentially its mortal form’s resting place, if it was once mortal).

New Conditions

The following are new conditions applied by school abilities and techniques found in this book.

Centered

Description: The character has cleared their mind of distractions and doubts, allowing them to focus on their task.

Effects: When the character makes a check, they may remove up to 2 from the roll results.

Removed When: At the end of the scene, or after the character benefits from this condition during a check (whichever comes first).

Emboldened

Description: The character is filled with the courage to push themself beyond their normal limits and achieve things that might normally be beyond their reach.

Effects: When the character makes a check, they may receive 1 fatigue to keep one additional rolled die.

Removed When: At the end of the scene, or after the character benefits from this condition during a check (whichever comes first).

Possessed

Description: Willingly or unwillingly, the character has come under the power of a supernatural being, which now exerts a certain influence over their actions.

Effects: When the character becomes Possessed, the possessing spirit states its goal. The character can ignore that goal, but they receive 2 strife at the end of each scene in which they fully disregarded it. When the character becomes Compromised, they must unmask and then attempt to pursue the goal until the end of the scene.

When the character makes a check while Possessed, they can use the spirit’s skill ranks in place of their own. Additionally, if the spirit knows any invocations or other techniques, the character can use each of these techniques once per scene.

Removed When: After the character spends a scene pursuing the spirit’s goal, they can make a Meditation (Void) check to attempt to expel the spirit. The TN for this check is equal to the spirit’s focus. If the character succeeds, the Possession ends, as the spirit is cast out. Possession can also be broken when a character achieves the Dispel Possession social objective (see Otherworldly Encounters on page 125). Alternately, the spirit can choose to end the possession at any time. After this condition is removed, the spirit might physically manifest or might flee into a Spirit Realm, at the GM’s discretion.

New Titles

The following new titles are available to characters who meet their criteria. These new titles follow the rules described on page 305 of the core rulebook.

Animal Handler

Humans are socially flexible creatures and can bond with members of many other species, from the pet dogs, cats, and birds kept in many places to the hunting eagles trained by Ujik nomads to the war elephants trained in the Ivory Kingdoms. A character who is especially adept in handling animals might even be able to command one on the hunt or in battle, fighting side by side with their beast companion.

Assigned By: The GM, after a character has taken sufficient narrative steps to tame and train a suitable animal. At the bare minimum, this should involve making a successful Survival check as a downtime activity with a TN equal to the animal’s combat conflict ranks. One method of obtaining an animal companion is through the Animal Bond passion found in the core rulebook.

Status Award: +0

Glory Award: +5

XP to Completion: 24

Instinctive Command (Title Ability): After you perform an action, you may receive 2 fatigue to have any number of your animal companions each take an action that shares a type with your action (your animal's actions are still limited to taking one action of each type per round).

Animal Companion

Actions

During combat, animal companions do not generate an initiative value or take their own actions. Instead, as a Support action, a character may instruct any number of their animal companions to each take an action. Note that the Instinctive Command title ability conferred by the Animal Handler title, once unlocked, gives a character a new option for granting actions to their animal companions.

Doomhunter

Among the Unicorn Clan, there is one person whose role is entirely unique: the Doomhunter. A slayer of immortals, the Doomhunter is both a hero and a pariah—one who walks a path fraught with danger, regarded by their peers with apprehension and even fear.

Assigned By: The previous Doomhunter, upon their retirement or impending death (see page 59).

Status Award: +5

Glory Award: +20

XP to Completion: 28

Slayer of Immortals (Title Ability): When you perform an Attack action, you can spend as follows:

+: You attempt to ascertain your target’s mortal weaknesses through practiced study of its combat decisions. It must resist with a Sentiment check to conceal the means by which it can be defeated. The TN of this check is equal to your ranks in Survival plus spent this way (Air +2, Fire –2). If your target’s check fails, you learn one key clue to defeating it permanently. If you already know how to defeat it, reduce the TN of your next check against it by 2.

Imperial Peacekeeper

Although the Imperial families—the Otomo, the Miya, and the Seppun—are directly tasked with much of the mediation between clans needed to keep the Emerald Empire from fracturing into warring states, they sometimes bring outsiders into their ranks to serve as Imperial peacekeepers. This offers many advantages: members of the Great Clans are sometimes not as enmeshed in the internal politics of the Imperial Court, and they have regional expertise that may be key to negotiations. Members of Minor Clans are in some ways even better suited to the role, as they often have no stake at all in regional conflicts far from their own homes. Imperial peacekeepers serve on specific assignments for members of the Imperial families when needed, returning to their other duties when there is no crisis for them to mediate.

Assigned By: A member of the Otomo, Miya, or Seppun family with a status of 65 or higher.

Status Award: +5

Glory Award: +10

XP to Completion: 18

By Imperial Command (Title Ability): Once per scene as a Support action, you can choose a number of characters up to your ranks in Command and demand that they pull themselves together. Each chosen character removes 3 strife.

Interpreter

Although many within Rokugan live their entire lives without thinking of the Empire’s neighbors, the truth is that many other civilizations touch upon the Emerald Empire in one way or another. Some, such as the Ivory Kingdoms, have contact by way of the shared danger that is the Shadowlands. Others, such as the Seikitsu of the northern mountains, exist much nearer geographically to Rokugan but are deeply distinct in culture and way of life. And as human cultures have different languages and customs, interpreters are often required to assist in situations where these groups interact.

Interpreters are expected to become fluent not only in the languages of the people they study but also in the practices and cultural touchstones of those groups. They must be able not only to translate but also to transliterate, understanding and conveying intent beyond the literal meaning of the words. This makes becoming an excellent interpreter a challenging process, requiring not only language skills but also keen insight into human nature.

Assigned By: The GM, after a character has gained an initial familiarity with another culture and desires to learn more.

Status Award: +5

Glory Award: +5

XP to Completion: 12

Special: A character who has completed this title can be assigned it again for a new group. The new instance of the title counts as a different title, which can be completed again, conferring benefits for the new group selected.

Linguistic Liaison (Title Ability): You learn the languages (written, spoken, signed, and any other forms, as relevant) of the group for which you are an interpreter. Additionally, the first time you make a check to interact socially with a member of this group each encounter, reduce the TN by 1.

Scarlet Banners Ranger

Tasked with guarding the great city of Khanbulak, the Scarlet Banners are garrisoned in the city and serve as enforcers of the law there and across large swaths of the surrounding region. While many of the Scarlet Banners’ leaders see the posting as a waste of the talents of some of the Unicorn’s most skilled fast cavalry, the job is not without its rigors. Members of the Scarlet Banners must be able to ride into small towns across Unicorn lands, mediate disputes between commoners, understand and enforce the law, and do so without any expectation of immediate backup from Khanbulak. Most members of the Scarlet Banners are more than capable of operating in a unit of two to three, or with only their steed as a partner.

Assigned By: A leader within the White Horde of status 55 or higher.

Status Award: +5

Glory Award: +10

XP to Completion: 24

Master of the Lariat (Title Ability): When you make a Martial Arts [Melee] or Martial Arts [Ranged] Attack action check using a Snaring weapon, add 1 kept set to .

Student of Names

When Iuchi set out from Rokugan, he discovered that spirits of other lands had different values, desires, and observable traits than the spirits of his homeland of Rokugan. However, despite these spirits’ wide variety of natures and properties—they could be anything from ancestral spirits to cosmic guardians to diabolical tricksters—all of them seemed to have one thing in common: a true name. With this name, Iuchi could not merely request a spirit’s attention but demand it. He could not only make contracts with a spirit but wield its power as his own or bind the spirit within a talisman.

For a people constantly on the move, like Iuchi’s, this method made it possible to bring spiritual power with them wherever they went on their long journeys. A master of meishōdō can invoke spirits in more traditional ways, via offerings and contracts, when they desire to, relying on their training in the Way of Names only when dealing with especially dangerous beings. Most hold the use of true names in reserve, for few spirits like to be commanded, and sealed or not, an angry spirit poses a threat that can last generations.

While meishōdō was not the only sorcerous art Iuchi mastered, it was surely the greatest achievement that he passed down to the Unicorn Clan. While only a few in Rokugan have had a chance to learn Iuchi’s method, it can be taught to those willing to learn it.

Assigned By: A shugenja trained in Iuchi’s method who has a status of 55 or higher, such as the daimyō of the Iuchi family, one of its promising scions, or the ancient and mysterious Grandfather Iuchi.

Other Requirements: A character must be capable of performing invocations to receive this title, and they cannot be a member of the Iuchi Meishōdō Master school.

Status Award: +5

Glory Award: +10

XP to Completion: 12

Meishōdō Secrets (Title Ability): You are learned in the Way of Names and can wield the sorcerous art called meishōdō. In addition to the new options this grants you in Otherworldly Encounters (see page 125), this title ability lets you sustain one meishōdō talisman of your own creation. If you create a second meishōdō talisman, you must choose one of the two talismans and release the spirit within it.

White Guard Veteran

The White Guard comprise the most elite cavalry unit within the White Horde of the Unicorn Clan. They are known for the power of their heavily armored riders and steeds and their willingness to face long odds with grim determination. Members of the White Guard are trained to stand firm even against supernatural foes, for one of their duties is hunting the Moto who were lost to the Shadowlands alongside the dreaded Moto Tsume.

Assigned By: A leader within the White Horde of status 60 or higher.

Status Award: +10

Glory Award: +15

XP to Completion: 32

Unrelenting and Inevitable (Title Ability): When you receive strife due to the effect of an Otherworldly or Tainted being, reduce the strife you gain by your ranks in Meditation.

When another character makes a check to resist an effect of an Attack action you perform (including a check to resist a critical strike you inflict as part of the attack), increase the TN of the check to resist by 1.

Tenet of Bushidō:

Compassion

A samurai’s station gives them significant social and martial power over the common population. It would be easy to exploit this position for personal gain, and indeed, many do. However, the Bushidō tenet of Compassion reminds the warrior of their humble purpose and their responsibility to humankind. Compassion is concern for the well-being of others— the desire to alleviate another’s suffering. It is not merely having sympathy for another’s misfortune but altruistically acting out of that concern. Without Compassion, the warrior is merely another base killer in a world that is already filled with tragedy and injustice. A samurai uses their strength to preserve human dignity, showing mercy and respect to defeated opponents and acting for the betterment of society. As one samurai’s actions can affect tens of thousands of people, it is important that a samurai always be mindful of their actions.

Yet Compassion in one situation can be cruelty under different circumstances. Perhaps more than other tenets, Compassion is defined as much by intention as it is by an action’s outcome. What is right and wrong may be clear in plays and songs and courtly debate, but as all warriors soon discover, in practice, it is never so simple.

Defining Compassion

Bushidō means “warrior’s path,” and all of its tenets are seen through the eyes of warriors. In this context, the tenet of Compassion refers specifically to a warrior’s compassion. This means a samurai must comply with the ethics of preserving human dignity balanced with the realities of the samurai way of life. For instance, killing an opponent in a single strike may appear brutal, but it is widely considered to be the most merciful end to a fight, as it spares one’s foe the unnecessary suffering of a much slower death. Returning a defeated foe’s blades to their family—a longstanding samurai practice—is also considered a compassionate act, as it acknowledges the loss one’s actions have inflicted and shows respect for the family of the vanquished. In some cases, appearing stoic before the distressed is not callousness but an act of Compassion—when it allows them to maintain their dignity.

Compassionate acts are defined by their helpfulness and benevolence—a compassionate warrior feels empathy for ally and adversary alike. Compassionate acts are inherently merciful and altruistic, demonstrating kindness without care for how they make the samurai appear. In this way, Compassion is tied to the Bushidō virtues of Courtesy and Sincerity. The warrior does what they can to lessen the suffering caused by a person’s circumstances, purely out of concern for others.

Muddied Waters

What qualifies as compassionate is a point of fierce debate, often delving into fringe cases of ethical quandaries. For many samurai, all that Compassion demands is empathy and benevolence—to protect the peasantry, abstain from unjust cruelty, and show grace in victory. For others, this alone is not substantial enough to satisfy a warrior’s adherence to Compassion. Compassion must be demonstrated by going out of one’s way to help others and by finding a benevolent and merciful solution at every opportunity, no matter the circumstance. After all, what good is a sword that is never drawn—or for that matter, remains sheathed when it could defend against suffering?

But is it compassionate to spare an opponent’s life when death is preferable to the consequences of defeat? Does it show a disregard for Compassion to tell a truth that would ruin a good person’s reputation or to mete out a just punishment because it is harsh? And what use is Compassion if the one whose life is spared goes on to threaten or destroy the things the samurai has sworn to protect?

The teachings of the Unicorn Clan offer a simple answer to this complex question: A warrior’s Compassion should either “stay the hand or sting the heart.” What this means is that the warrior should spare pain and suffering whenever possible, and when not possible, should share in another’s pain—to demonstrate remorse, to care for those who have been displaced, to help repair what they have destroyed, and if necessary, to bear the burden of being hated. These teachings suggest that there are no true enemies: just individuals who, due to circumstance, now oppose you. While not all samurai agree with this position, it has influenced the eternal debate, and most agree that without people to protect, the warrior has no purpose—and therefore, no true power.

Trifling Breaches and Sacrifices

The Legend of the Five Rings roleplaying game core rulebook contains guidelines for gaining honor for virtuous deeds as well as for forfeiting honor to act disgracefully (see page 300 of the core rulebook). However, less portentous acts can affect a character’s honor as well. A samurai ideally adheres to Bushidō in all aspects of their life, and many small demonstrations eventually add up.

The following optional additions supplement

Table 7–1: Honor and Glory Forfeits/Awards, on page 300 of the core rulebook, and the examples related to Compassion, on page 301 of the core rulebook.

Trifling Breaches

When a character wishes to commit a breach of Compassion that is judged to be less serious than a minor breach, they must first forfeit 1 honor.

Examples of trifling breaches of Compassion:

Purposely undermining another’s dignity through prank or inaction.

Being unmoved by the burdens of someone less privileged in station.

Neglecting to perform a simple act that would lessen another’s distress, danger, or difficulty.

Ridiculing another for prioritizing compassionate acts.

Trifling Sacrifices

When a character makes a sacrifice in the name of Compassion, but it is judged to be less significant than a minor sacrifice, they are awarded 1 honor.

Examples of trifling sacrifices of Compassion:

Making a polite excuse for someone else’s mistake or indignity.

Helping someone with a minor task at one’s own inconvenience.

Providing minor charity without drawing attention.

Apologizing for an innocent mistake.

New Demeanor:

Compassionate

The following demeanor is designed to reflect a personality type common among the willful peoples of the Unicorn Clan, along with other samurai who strongly embrace the Bushidō tenet of Jin: Compassion for those of less privileged station, and even for one’s enemies. These samurai avoid inflicting needless suffering, believe in social obligation, demonstrate mercy whenever possible, and strive to use their power for the betterment of everyone. The Compassionate demeanor works in the same manner as the other demeanors on page 310 of the core rulebook.

Social Skill Check TN Modifiers: Fire +2, Air –1, Water –1

Common Way of Unmasking: Hasty Action

This person acts immediately on their outrage and frustration, usually without thinking things through. Disregarding any consequences, they attempt the shortest path to what they want, even if they will regret it later.

New NPC Templates

The following new NPC templates allow GMs to turn generic NPCs into ones whom the PCs might be likely to encounter in the lands of the Unicorn or Fox. Each template works the same way as the templates on page 311 of the core rulebook.

Fox Clan Samurai

This template can be used with any clan samurai profile.

Conflict Rank: Combat +1, Intrigue +1

Ring: +1 Earth

Skills: +1 Scholar and Trade skills

Advantages (add/replace 0–2): Affinity with (any one animal species) (Void) [Social*; Interpersonal*], Animal Bond (Earth) [Social; Interpersonal, Mental], Sixth Sense (Void) [Martial; Spiritual], Talented Herbalist (Earth) [Social; Mental]

Disadvantages (add/replace 0–2): Disdain for Urban Sprawl (Earth) [Interpersonal; Mental], Deals with Spirits (Fire) [Social; Interpersonal], Slow to Trust (Earth) [Social; Interpersonal]

Techniques (add/replace 0–2): Invocations (), Kata (), Rituals ()

Demeanor (replace 1): Detached, Gruff, Shrewd

Trickster Animal

in Disguise

This template can be used with any profile for a human, as well as with any animal profile. It can be used to create trickster animals that are disguising themselves as human beings (when applied to a human profile), or it can be used to create "more powerful" supernatural animals (when applied to an animal profile).

Conflict Rank: Combat +1, Intrigue +2

Ring: +1 Air or +1 Fire

Skills: +1 Scholar, Social, and Trade skills

Composure: +2

Advantages (add/replace 0–2): Affinity with (same type of animal) (Void) [Social; Interpersonal], Dangerous Allure (Fire) [Social; Interpersonal, Physical], Shapeshifter’s Guile (Air) [Social; Interpersonal]

Disadvantage (required): Choose an animal or Otherworldly being feature, which is the flaw in this NPC’s disguise

Other Disadvantages (add/replace 0–2): Materialistic (Air) [Social; Mental], Mysterious Taboo (Void) [Social; Spiritual], Paranoia (Water) [Social; Mental, Physical]

Techniques (add/replace 1–2): Invocations (), Ninjutsu (), Shūji ()

Demeanor (replace 1): Detached, Playful (Earth +2, Water –2), Shrewd

Unicorn Clan Samurai

This template can be used with any clan samurai profile.

Conflict Rank: Combat +2

Ring: +1 Water

Skills: +1 Martial and Trade skills

Advantages (add/replace 0–2): Affinity with Horses (Void) [Social*; Interpersonal*], Syncretic Philosophy (Water) [Social; Interpersonal, Mental], Quick Reflexes (Fire) [Martial; Interpersonal, Physical], Worldly (Void) [Social; Interpersonal, Physical]

Disadvantages (add/replace 0–2): Bluntness (Air) [Social; Interpersonal], Softhearted (Fire) [Martial, Social; Interpersonal, Mental], Unfair Reputation (Air) [Social; Interpersonal], Wanderlust (Water) [Social; Mental]

Techniques (add/replace 0–2): Kata (), Rituals (), Shūji ()

Demeanor (replace 1): Assertive, Compassionate (see page 140), Gruff

Horse Templates

As the dedicated masters of steeds throughout the Empire, the Unicorn families maintain their own unique horse breeds both for trade and their own use. GMs can represent horses from these breeds by applying the following templates to the Horse (Rokugani Pony) NPC profile on page 326 of the core rulebook. Additionally, the Wild Desert Horse and Ujik War Pony can be found in this section.

Rules for standard mounts are contained in the Unicorn Warhorses sidebar, on page 326 of the core rulebook.

Ide Traveling Pony

The Ide maintain the second-largest horse and pony herds in the Unicorn Clan, but their horses are ill-suited to war. While smaller and more mild-tempered than other Unicorn steeds, Ide traveling ponies are extremely hardy; they can subsist on little forage, endure a wide variety of climates, and travel long distances with modest burdens on their backs. The Ide widely trade surplus traveling ponies as goods. As these ponies are prized traveling companions, there is high demand for the breed throughout the Empire.

An Ide from the Ide Trader, Ide Emissary, or Ide Messenger schools may replace their horse or Unicorn warhorse with an Ide traveling pony. To represent an Ide traveling pony, apply this template to the Horse (Rokugani Pony) profile:

Horse and Pony NPCs

The following steed options appear in the Legend of the Five Rings roleplaying game core rulebook:

Horse (Rokugani Pony): Represents the typical horse bred and ridden throughout Rokugan (page 326).

Unicorn Warhorse: See Horse [Rokugani Pony] profile and Unicorn Warhorses sidebar, pages 326 and 327.

Utaku Steed: One of the wild blessed steeds of the Utaku family, specifically from the Blessed Herd (page 327).

Additionally, the following steed option appears in Path of Waves: The Essential Guide to Rōnin:

Camel: Represents imported camel steeds (page 235).

Conflict Rank: Intrigue +1

Endurance: +2

Composure: +4

Advantages (add): Even-Tempered (Water) [Social; Mental)

Disadvantages (remove): Skittish

Iuchi Riding Steed

The smaller steeds bred by the Iuchi family are bred not for speed or power, but for intelligence. Iuchi riding steeds are so intelligent that they can be trained to respond to a variety of commands, both verbal and from hand gestures in sign language. Stories of horses assisting with complex math problems are probably apocryphal.

An Iuchi Meishōdō Master may replace their Unicorn warhorse with an Iuchi riding steed. To represent an Iuchi riding steed, apply this template to the Horse (Rokugani Pony) profile:

Conflict Rank: Intrigue +1

Advantages (add 1): Smart as a Human (Air) [Social; Mental)

Disadvantages (remove): Skittish

Demeanor: Detached

Player Character

Steeds

Characters who are mounted on steeds have a few advantages during scenes. These are listed on page 326 of the core rulebook and are repeated here.

During a conflict, a character’s mount does not take a separate turn, but instead provides the following benefits to its rider:

When the rider succeeds on a Movement action check, add bonus successes equal to the mount’s Water Ring.

The rider may use their Survival skill in place of their Fitness skill for any Fitness check they make.

New Rule: While the character is dismounted, their mount may take one independent action during the character’s turn.

During narrative and downtime scenes, a mounted character doubles their overland travel speed.

Moto Charger

The Moto claim the largest horses of any Unicorn family—larger even than the famed Utaku steeds—and they freely trade breeding stock with the peoples outside Rokugan’s borders. As a consequence, the Moto have a diverse array of hoofstock suitable for diverse needs. The most famous of these is the Moto charger, a hot-tempered breed known for its strength, size, and explosive gallop, which comes at the cost of stamina. It can carry a heavily armored Moto lancer into the thickest battle, but for prolonged journeys, most warriors ride something else.

A Moto Conqueror may replace their Unicorn warhorse with a Moto charger. To represent a Moto charger, apply this template to the Horse (Rokugani Pony) profile:

Conflict Rank: Combat +1

Advantages (remove): Tireless Runner

Advantages (add 2): Brute Strength (Fire) [Martial; Physical), Fearsome Presence (Fire) [Social; Interpersonal], Masterful Fighter (Earth) [Martial; Mental)

Disadvantages (replace 1): Quick to Anger (Fire) [Social; Interpersonal), Willful (Earth) [Social; Interpersonal]

Shinjo Courser

Shinjo coursers are most closely related to the breeds common in Qamari territory. These breeds are renowned for their speed and stamina, but they are also high-spirited and flighty. They are ideal steeds for scouts, courtiers, and mounted archers, but ill-suited to traditional battle.

A Shinjo Outrider or Shinjo Mounted Archer may replace their Unicorn warhorse with a Shinjo courser. To represent a Shinjo courser, apply this template to the Horse (Rokugani Pony) profile:

Conflict Rank: Combat +1

Endurance: +2

Advantages (add): Fleet of Foot (Water) [Martial; Physical)

Demeanor: Cautious [Air +2, Earth –2]

Utaku Warhorse

Famous for their superior steeds, the Utaku family are widely regarded as the foremost horse breeders and trainers throughout the Great Clans. But this is not merely because of their access to steeds from the famous Blessed Herd—indeed, Utaku steeds are wild horses and are not trained or bred in the traditional manner—but because of their excellent warhorse breeds, an ideal blend of power, speed, and stamina. These warhorses set the standard for the “Unicorn warhorse” and are a symbol of prestige within the clan, widely traded to Unicorn samurai of all descriptions.

The default Unicorn warhorse is, in fact, an Utaku warhorse. PCs from any Unicorn family may have one as part of their starting package. To represent a Unicorn warhorse, apply this template to the Horse (Rokugani Pony) profile on page 326 of the core rulebook:

Conflict Rank: Combat +1

Endurance: +4

Composure: +4

Advantages (add 1): Fearsome Presence (Fire) [Social; Interpersonal], Masterful Fighter (Earth) [Martial; Mental], Veteran’s Instincts (Water) [Scholar; Mental]

Disadvantages (remove): Skittish

New NPCs

The profiles in this section offer additional options for GMs to use as NPCs in their Legend of the Five Rings games.

Animals

In the following section are several animal and beast profiles, some of which may be used for various school abilities, passions, or encounters.

Aurochs A

Aurochs are massive wild cattle with equally massive horns. They travel in herds of roughly thirty. Their legs are longer than those of domesticated cattle, and they have muscular necks and shoulders. Their coats are typically black or reddish brown, with some spots of color variation. The Ujik hunt them in groups for their hide and meat; it requires a party of skilled hunters to take down even one of these mighty and aggressive beasts.

FOCUS

ENDURANCE

5

1

16 14 4

VIGILANCE

COMPOSURE

1

+2, –2

DEMEANOR - LACONIC

3

Enormous Stature: Martial; Physical

Bad Temper: Martial; Mental

FAVORED WEAPONS & GEAR

Horns: Range 1, Damage 8, Deadliness 6, Durable

Gear (equipped): Thick hide (Physical 5)

ABLILITIES

TRAMPLE

The aurochs is a silhouette 4 creature. When an aurochs inflicts a critical strike, the TN of the check to resist is 6, and if the target fails their check to resist, the target suffers the Dazed condition in addition to the other effects.

Badger

Solitary and burrowing creatures, badgers can be found throughout Rokugan. Their pelts and meat are prized in some communities, while in others it is considered bad luck to kill one. Badgers tend to be shy, but when threatened, they are known to ferociously defend themselves and their young. As with foxes, it is believed that many badgers are actually shapeshifting tricksters, although legends say mujina are less likely to seek out human beings except when they are testing their skill with illusion.

3

1

1

12 6 4

2

ENDURANCE

COMPOSURE

FOCUS

VIGILANCE

+2, –2

DEMEANOR - STUBBORN

Fast Burrowing: Martial; Physical

Nocturnal: Trade; Physical

Hot-Tempered: Martial; Mental

FAVORED WEAPONS & GEAR

Claws: Range 0–1, Damage 4, Deadliness 3, Razor- Edged

ABLILITIES

BERSERKER FURY

The badger is a silhouette 1 burrowing creature. After it is cornered, or after suffering a critical strike, the badger suffers the Enraged condition. While Enraged, a badger cannot suffer the Unconscious condition and may perform Attack actions even while incapacitated.

While the giant bats of Rokugan are intimidating to behold, flying at night with wingspans nearing five feet and foxlike features (hence their colloquial name of “flying foxes”), in truth they are docile creatures that feed on fruits and nectar. Bats are considered good luck in Rokugani culture, especially since the Rokugan word for bat, komori, can be spelled in a way that reads “abundance of happiness.” However, orchard farmers rarely regard them with unmitigated pleasure, as they have been known to devastate certain fruit harvests.

1

4

1

6 6 6

+2, –2

DEMEANOR - GREGARIOUS

3

ENDURANCE

COMPOSURE

FOCUS

VIGILANCE

Keen Senses: Martial; Mental, Physical

Nocturnal: Trade; Physical

Pack Tactics: Martial, Social; Interpersonal

FAVORED WEAPONS & GEAR

Bite: Range 0, Damage 2, Deadliness 1, Razor-Edged

ABLILITIES

NIMBLE FLYER

The giant bat is a silhouette 1 creature that can fly. It can move vertically and ignores the negative effects of terrain.

Golden Eagle

The largest birds of prey in Rokugan and common to other lands beyond its borders, golden eagles are known for strength much greater than their size would initially suggest. Among the largest raptors capable of being domesticated, golden eagles are used in pairs by falconers to hunt deer, serows, foxes, and other game. However, it is extremely challenging to train golden eagles, requiring great care and patience. Farmers are wary of wild golden eagles, as they are known to make prey of chickens, dogs, and even goats.

1

4

1

8 6 7

+2, –2

DEMEANOR - PROUD

3

ENDURANCE

COMPOSURE

FOCUS

VIGILANCE

Fleet of Foot: Martial; Physical

Sharp Eyesight: Martial, Trade; Physical

Hollow Bones: Martial; Physical

Quick to Anger: Social; Interpersonal

FAVORED WEAPONS & GEAR

Beak and Talons: Range 0, Damage 2, Deadliness 6

ABLILITIES

NIMBLE FLYER

The golden eagle is a silhouette 1 creature that can fly. It can move vertically and ignores the negative effects of terrain.

Long ago, breeds of deer that are now extremely rare were docile enough for some clans to breed into larger, ridable mounts. Both the Fox and Deer Clans keep small herds of these ridable stags, and while such steeds do not possess the temperament for battle, they are excellent for fast and stealthy travel through thick woods, making them ideal mounts for messengers and spies.

2

1

1

6 4 4

+2, –2

DEMEANOR - FLIGHTY

3

ENDURANCE

COMPOSURE

FOCUS

VIGILANCE

Forest Runner: Martial; Physical

Skittish: Martial; Mental

Lightning Reflexes: Martial; Mental, Physical

FAVORED WEAPONS & GEAR

Hooves: Range 1, Damage 3, Deadliness 3

Antlers: Range 1–2, Damage 2, Deadliness 5

Gear (equipped): Saddle, saddlebags, feed bag, grooming kit

ABLILITIES

FOREST BOUNDER

The riding deer is a silhouette 3 deer and can be ridden by a human-sized (silhouette 2 or lower) rider. It ignores penalties from dense forested terrain, even when carrying a rider.

Riding Bear

While attempts to domesticate the aggressive brown bears of the Shinomen Forest were extremely ill-fated, especially woodsy shugenja have been known to call upon ursine allies in times of great need, even riding upon the backs of bears when the terrain is especially unfriendly.

4

1

1

12 12 3

2

ENDURANCE

COMPOSURE

FOCUS

VIGILANCE

+2, –2

DEMEANOR - INTIMIDATING

Enormous Stature: Martial; Physical

Opportunist: Martial; Mental

FAVORED WEAPONS & GEAR

Claws and Fangs: Range 1–2, Damage 8, Deadliness 6

Gear (equipped): Thick hide (Physical 4)

ABLILITIES

URSINE MOUNT

The riding bear is a silhouette 3 creature and can be ridden by a human-sized (silhouette 2 or lower) rider.

CRUSHING SWIPE

When a riding bear inflicts a critical strike, the TN of the check to resist is 4, and if the target fails the check to resist, the target suffers the Dazed condition in addition to the other effects.

Tiger T

This large, catlike creature tends to be solitary, but it does exhibit social behavior among other tigers. Its fur tends to be an orange shade (or, more rarely, white, yellow, black, or even blue) with vertical black stripes. A dangerous predator, the tiger ranges across an extensive territory, fiercely defending it against other predators. As this beast is associated with nobility, pride, and fierceness, some Ujik, Nehiri, and Suhili families use its image on crests, clothing, and possessions.

3

1

4

8 12 6

4

ENDURANCE

COMPOSURE

FOCUS

VIGILANCE

+2, –2

DEMEANOR - AGGRESSIVE

Swift and Agile: Martial; Physical

Pride: Social; Mental

FAVORED WEAPONS & GEAR

Teeth and Claws: Range 1, Damage 5, Deadliness 9, Razor-Edged

Gear (equipped): Thick fur (Physical 2)

ABLILITIES

CUNNING POUNCE

A tiger is a silhouette 3 creature with incredible strength but also cunning tactics. When a tiger makes a successful Attack action check against a target, that target must make a TN 4 Tactics check (Air 3, Earth 5) or gain the Disoriented condition.

SAVAGE MAULING

Disoriented targets cannot make checks to resist damage dealt by a tiger.