Stuffed Crocodile

Mazes, Martians, Mead

Monthly Archives: October 2016

ダンジョン飯 (Dungeon Meshi) -or- Delicious in Dungeon

dungeon_meshi_coverダンジョン飯 (Dungeon Meshi) is one of these cute little gimmick manga that are just a joy to read, but whose ideas might be a bit too far out for everyone involved

Our heroes are a group of typical D&D-style adventurers who make a living descending into a giant dungeon that someone found a while back. This dungeon is so big that it contains whole cities and forests, all underground, and it attracted a veritable support infrastructure for all adventuring purposes just outside of it (including a resurrection service).

While our protagonists are already pretty experienced and far along  they run into a red dragon who promptly eats Farin, one of their spellcasters, just after she managed to teleport the rest of the group to safety.

The group (headed by Farin’s brother Laios) decides to head downwards again, to rescue and revive Farin before she is digested by the dragon. In this venture they hit one of the typical snags of adventure life: they have neither food nor resources after the failed run in with the dragon, and they don’t have time to gather more if they want to be in time. So Laios concocts a rather harebrained scheme: they will eat their way downwards. There are monsters in the dungeon after all, and a lot of them are edible. Or at least they should be.

Soon enough they are joined by Senshi, a dwarfish warrior chef with great knowledge of the dungeon and its inhabitants, and they start making headway through all the delicacies of the dungeon.

On their way down to the dragon the heroes meet multiple typical dungeon monsters, and somehow they find their ways to make them into rather delicious looking meals. The manga even provides us with recipes for these dishes, although it might be kind of hard to find basilisk or living armor in our world.

But here’s an interesting idea that I would love to see in a game: cooking the monster.

I don’t think this ever got done properly, but I bet someone somewhere created some classes for dungeon cooks. What if the player characters would venture down into the dungeon specifically to find some rare delicacy that otherwise could not be found anywhere else? Or what if we focus a roleplaying game not only on the survival aspect of it all, but also on how exactly one would make those things they kill or purchase in the dungeon edible. This of course would demand not only that the DM would know what the hell he/she is talking about, but also that the players know how to cook to be able to make sense of the scenario.

[Circûmflex] HP dynamics

Sometimes it is quite interesting what comes out when I just change something small, and then think it through again.

I added one version of the Death and Dismemberment table to the game as an alternative to the original rules. Neither “Death at 0hp” nor “At Death’s Door” really seemed to work for me.

My players naturally gravitate to At Death’s Door. Most of them have played Baldur’s Gate before. They would feel cheated if I told them they died at 0hp. But I think it is cumbersome.

Of course then I replaced it with a whole table and a roll instead of a simple bleeding out rule. Go me.

But adding this table gives an interesting dynamic to the game.

So lets have a look at it. With the rules as I currently have them:

  • hp indicate how much fight a character has in him/her; a character is fine as long as he has positive hp, damage at this point does not cause wounds.
  • if a character falls to 0 hp or below a roll on the Death and Dismemberment table is in order. The character then suffers the consequences according to the table. This can be instant death. Or a very serious injury/lost limb. [I still need to rewrite the table for my own game]
  • A character can use his/her shield to soak up all damage from one combat turn at the cost of the shield (the Shields shall be splintered! rule)
  • A character can use his/her helmet or sturdy hat to turn a fatal blow into an injury instead, at the cost of the headgear and being taken out of the fight by unconsciousness (the Helmets shall be shattered! rule)

There was another idea I found, in that one could use the damage dealt under 0 as a modifier for the roll on the table. Meaning that a good roll from an opponent might make a fatality much more likely.

Here’s the thing though: this idea basically turns hp into stamina; and it provides some interesting player agency (sure you can soak that hit with your shield, but the next one might be worse…). Death on the other hand, only comes when either a roll says so, or when abilities are so degraded that life becomes impossible.

Still working on this one.

[Circûmflex] Gods, and what happened to Alignments in my homebrew system

I always found Alignments in RPGs to be a stupid idea. At one point I went through my houserules and deleted all mentions of evil or good out of them. At least the lawful-neutral-chaotic axis was a bit nicer to handle. But I never really liked them. On the other hand it always seemed such a big part of specifically D&D that you couldn’t just let it go to waste. Or at least I told myself that.

Circûmflex of course is supposed to hew closely to old school rules, but I also want to use it as a chance to create a system that I personally would want to play with. It helps that the setting is too complex to be easily mapped onto the classic alignment system.

Funnily enough, this is because the whole setting has its roots in what most likely was an early D&D campaign. In 2003 N. Robin Crossby republished Lost Gods: The Libram of the Nushenic Pantheon. This is a fascinating little book, with an introduction by the author about its contents. It turns out that the pantheon described in there was the one used in the author’s private role-playing campaign. The original libram was published in 1978 as a handout for the players of this campaign. The lessons of this campaign were later used to construct Harn, and one of the things that were transferred were the characters of some, but not all of the gods described in this booklet. Originally there were 18 of these gods, 6 each in good, neutral, and evil pantheons. When Harn was created these were changed. Some of the gods were simply dropped (the ninja god Shii), others had their aspects melded with each other (Harnic Halea is a mixture of Halea, the goddess of self-interest, and Hedoni, the goddess of pleasure). Some elements were used in other ways: people familiar with Harn might recognize the name of Tave-K’vier, the God of Cruelty and Depravity, as curiously similar to the name of an important cleric of Ilvir [1].

When everything was said and done the original HarnWorld featured material on a eminently gameable pantheon of 10 gods, with curiously divergent areas of influence.

Technically the goddess Peoni is the goddess with the largest mainstream appeal. She is the goddess of fertility, homes, healing, and most other civilized stuff that is important but not really immediately relevant to player characters. And so it appears that even in places where some of the “evil” religions hold sway, most don’t actually want to mess with the Peonians too much. After all, one might need some food for troops, or bodies to raise.

Both Larani and Agrik are just different philosophies on how to deal with Peoni and her followers. Larani wants to protect the meek, Agrik wants to rule them. Both religions get on like a house on fire with each other, meaning lots of dead and ruins.

One of the interesting things here is that there is yet another war god in the pantheon, Sarajin. Srajin was the war god of the neutral pantheon in the Nushenic Libram, and was basically transferred like that to Harn. His philosophical position is that fighting is glorious. Unsurprising then that he is the main god of the Northmen.

(Oh, did I say another? There also is the largely undefined Kelenos/Kelana who is revered in some parts of the south. So far he was not really fleshed out, and it might be that he is just Sarajin with another name, but who knows? I might have to stat some invocations for him though)

Many of the other gods are specific to certain classes: Halea is the goddess of merchants and hedonists.

Siem is the god of dreams and the elder people (the god of the elves AND dwarves).

Save-K’Nor (how are you supposed to pronounce that?!) is the god of wisdom and riddles. (basically the god of wizards)

Ilvir is the god of wild, sorcerous beasts. (a bit of a wild card, but basically the god druids would go for on Harn)

Morgath is the god of death and undeath (god of bad guys and undead)

Naveh is the god of murder (the god for assassins and thieves)

Now, this pantheon is of course kind of weird. It only resembles a proper pantheon with a lot of squinting, and by taking into account extra material about minor gods and demons published in various places, but it certainly gives an interesting dynamic to the world. For one,  it is not even a pantheon so much, as it is ten interlocking pantheons with their own hierarchies and churches.

Over time more has been written about this particular oddly misshapen bunch of gods, enough actually to see it as a functional unit even. The original Gods of Harn supplement already did a lot of work for that, giving a broad overview of both the mythologies and the churches of the gods. But the best way to understand it was the Summa Venariva supplement, a history textbook for a fictional world, in which the development of the religions involved are traced in a way to make the whole thing understandable.

But what does all of this have to do with alignments?

Well, in the broadest sense the religions of Harn are moral compasses that tell their adherents the why and how of their morals. Being godless is possible (Gargun in general are godless for example), but others pay at least lip-service to what their gods tell them. Now this does not mean that players have to follow these ideas, but they should let their decisions be informed by them.

When an adherent of Peoni kills a person he/she should know that this is wrong. When an Agrikan does it he/she should know that his deity likes that. When a Navehan does it he/she should know that the deity demands it.

Players can go against this of course, but they will have to resolve with their own ideas why they don’t fit into their own idea of “normal”.

This gets around the usual problem with Evil alignments in RPGs: nearly no real person will ever see themselves as evil. But they will do stupid shit if they believe their deity demands it. And some will try to do good, even if their deity demands really stupid stuff.


[1] Crossby in his notes does not seem to be aware where the name of this entity was used again