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Showing content with the highest reputation on 09/12/2018 in all areas

  1. 5 points
    Eurmel’s harmony - a powerful new trickster spell which causes everyone in the area affected to talk over each other and assume everyone else agrees with whatever they are saying.
  2. 4 points
    So I'm going to be running the new edition of RuneQuest at Furnace 2018 in early October. This introductory post is the first in a series where I post about my experiences, prepping and running the game. http://heartsinglorantha.d101games.com/2018/09/12/a-dry-run-in-prax/ Here's the flyer I've made to advertise the game to the convention attendees.
  3. 2 points
    The Uz... though it is far from life-giving in their case. So, yeah, your point still stands. The Mostali might be a bit upset that it keeps rolling around instead of sitting atop the spike like it ought to. But given that the spike itself is still a looooong way from being repaired, a slightly over-mobile sun is not likely to be anywhere near the top of their must-fix list.
  4. 2 points
    I imagine that's a spell or feat that would be tied to some legend of Eurmal screwing over Issaries that ends with him trading Eurmal himself away to some enemy of his as a slave (or convincing said enemy that he doesn't want them to take Eurmal to pull a reverse-psychology gambit where they run off with Eurmal instead of something valuable), thus killing two birds with one stone so that both Issaries worshipers and tricksters tell the story and take completely different lessons from it.
  5. 2 points
    Considering playing a duck bagpiper who worships 'crushing noise'.
  6. 2 points
    Eurmal is really Lanbril plotting to destroy the gods. Lanbril, being mortal, escaped the Covenant. Lanbril as Eurmal lied about his vow to the Covenant. He walks the world bringing disorder in order to one day destroy the gods. YGMV.
  7. 2 points
    Best of all, fisticuffs, spitting, and biting! My Elurae Trickster character has a running grievance with Raven.
  8. 2 points
    Make up your own description. Whatever you claim might be true - pinning down a unique description of the god of tricksters in a mythological landscape as fluid as Glorantha is a big ask. In fact, why don't you provide different information to different PCs - Eurmal would be immensely entertained by a heated theological dispute between PCs, especially if it led to them doing silly things to try to prove their position.
  9. 2 points
    For me personally, I really enjoy the author's work. Plus he seems like a really nice guy and I wanted to support him so he'll make more. Rod
  10. 1 point
    Am I the only one who finds the Wooing of Ernalda story (Glorantha Sourcebook, p. 115, but also in Heortling Mythology) incredibly creepy? Let's break this down. According to the myth, Orlanth goes to Ernalda and demands her earth from her. She agrees to a trade (earth for bullroarer), but when he goes back home, his brothers make fun of him. So he goes back to Ernalda and vehemently insults her for humiliating her (which she hasn't actually done). He threatens to attack her, so she calms him down by returning the bullroarer and having sex with him. He goes back to his brothers, who again mock him, so he goes back to Ernalda again "In a blind rage" and forces Ernalda to beg for mercy from him. Then he marries her. This looks an awful lot like domestic violence. The boyfriend gets mocked by his male friends for being gentle, so he demonstrates his physical power by attacking his girlfriend, who appeases him with sex and ultimately agrees to marry him because she's afraid to say no. His friends are taunting him into abusing his girlfriend, and he blames her for the fact that his friends are being dicks to him. This is literally exactly how toxic masculinity operates in the real world. I get that this is supposed to be a demonstration of how Earth calms Air. But it reads as a mythic justification for men engaging in violence against women.
  11. 1 point
    Orlanth embodies both the best and sometimes the worst of Orlanthi masculinity. He is a god that constantly learns a better way. His wooing of Ernalda is wrong, and that's the point. He (later) learns a better way. Emulating the selfish young Orlanth is not a good idea particularly if you want someone to actually love you. I like this story better than the one you've described... http://www.glorantha.com/docs/how-orlanth-met-ernalda/ And this one: http://www.glorantha.com/docs/the-making-of-the-storm-tribe/ Ernalda and her female worshippers are thankfully at least partly equipped to defend themselves on their own. More so than most bronze age women were.
  12. 1 point
    Drugs. There have got to be herbs, mushroom, or other drugs that cut one off from the ability to focus on casting spirit magic or achieve a connection to the gods. I picture something like "forkroot" from the Wheel of Time series by Robert Jordan. It's by far the easiest approach as you can keep a larger populace disconnected from their magic than via expensive enchantments (e.g. slave bracelets/collars) or expensive unenchanted iron. Of course, there may also be magics/sorcery which can achieve such effects too and may be useful in initially capturing a slave. E.g. a sorcery spell might require: Separate + Man + Magic as the technique and runes to employ. You could increase duration to prolong for a day or so, but probably gets too draining to do for long if you have a lot of slaves.
  13. 1 point
    I’m aware that there’s at least a couple of threads on the front page discussing Elmal/Yelmalio but I’d like a bit of real-world context for this (perennial?) topic. Am I correct in saying that Elmal was introduced fairly late in the day, in the early 90s? More subjectively, is it fair to suggest this was done to inject some ambiguity into Gloranthan mythology? By knowingly creating a similar deity to the already established Yelmalio - with the polar opposite loyalties, politically speaking - does this force the audience to look outside of the God Learner mentality, with their neat, tidy and discrete gods and goddesses? Of couse, this naturally leads me to the following question: when were the God Learners introduced and in what book? They’re a great concept but seem very on-the-nose for a setting used chiefly by roleplayers. Alternatively, maybe I should take Greg’s The Birth of Elmal more literally and just accept Elmal as a logical and necessary myth for the Orlanthi? After all, what culture, historical or fictitious, has ever truly hated a life-giving sun?
  14. 1 point
    Not quite. The caster would know that his detection had been blocked by countermagic, as opposed to not detecting anything. It's like jamming someone's radar. They may not know who did it or where they are, but they know there is an enemy out there somewhere. That was what made Detection Blank useful.
  15. 1 point
    One of Eurmal's mysteries is: "learn the wrong lesson"
  16. 1 point
    You have inspired me, sir! Begin with a trollkin... who tries to Initiate into the Bloody Tusk, but fails; but he gains Riding and Animal-Handling (Tusker), and a warmount; and a lance! He has named his lance "The Tusk.". But he still plays the instrument he learned in the "mountains" (the Lead Hills) near the Shadow Plateau: an alpenhorn. And he has Initiated into the cult of Crushing Noise. Now he rides with a tall "pair of tusks" on the right and the left (he has named his horn The Other Tusk). Sometimes in melee, he forgets which is which, and couches his horn to a charge...
  17. 1 point
    There would be all kinds of Lunars. Etyries merchants. Deezola priestess. Grantland farmers. An Irrippi Ontor initiate that worked at the missionary giving food to the poor, etc. There most likely would be no soldiers save a cowardly deserter.
  18. 1 point
    That's not quite right. Orlanth Rex is a TRIBAL cult. The chief priest of the clan Orlanth temple serves as the chieftain of that clan (think village and its surroundings). The tribal Orlanth Rex is a special figure - he (or she) needs to be approved by all the tribal priests and that individual serves as the head (high priest) of the Orlanth cult (and binds all of the tribal Rune Masters to his Command Priests spell). The Orlanth Rex of a tribe is the tribal king. The systems are not exactly parallel.
  19. 1 point
    It all boils down to this. It is not a matter of realism or game balance (no game is truly realistic or balanced), but whether you "feel" being your character or not (suspension of disbelief) or you feel engaged in something artificial. And the rules used do influence suspension of disbelief, although there is a lot of personal taste involved. PS the term "immersion" is ambiguous, as a non-trivial part of the roleplaying community uses it with a different meaning. Suspension of disbelief is non-ambiguous, more widely used as it is also used in reference to cinema and fiction, and means exactly what you are describing here, so it is better to use this term rather than "immersion". Just to avoid misunderstandings. Playing Mythras. It works exactly like a REH tale, without any houseruling. The problem is complex. If it is just a matter of "I cannot stand not being able to attack twice", then the solution is simple: allow multiple attacks. If the problem is "I want more tacticism in combat", then RQ Classic is designed to be way more tactical than D&D, but not extremely tactical. Other D100 variants are more adequate for the tactical minded. However, this is a feature, and not a bug, because it incentivizes use of magic, and thus a play style more adequate for Glorantha. A ruleset which correctly reproduces Conan should enable fighters who would not touch anything magic with a 10 foot pole to make mincemeat of sorcerers and their supernatural minions, as Conan never fails to do, no matter how nasty the monster turn out to be. However, this is NOT what you are supposed to do in Glorantha, where your closeness to your chosen runes should be as important as your abilities to wield steel. This means that de-incentivizing tactical thinking and disallowing defeat of strong opponents by means of martial prowess alone is actually a plus in a Gloranthan game. It makes you less Conan, but more Price Snodal.
  20. 1 point
    You're not alone with that. The Elmal/Yelmalio issue has been problematic for a while, after all the cult was strong in two of the three human settings published for RQ2 (Pavis/Rubble, Griffin Mountain), and the example character from the rules belonged to this cult. All of that is true. The impact of that document (and the listing of Elmal in the gods of the Orlanthi) was exacerbated by the almost contemporary and highly accaimed release of Sun County for RQ3, which re-iterated all the Yelmalio history from the Pavis Box and expanded on it. Due to the lack of Sartar/Orlanthi scenarios and background description until Hero Wars and Thunder Rebels, there was little opportunity to publish anything about Elmal. I would have to check whether Elmal was mentioned in the Riskland background in Dorastor - Land of Doom (Vinga was, weirdly, the other major upsetting revelation in KoS). Yes. King of Sartar returned to the origin of Glorantha - storytelling and weird exploration of myth and history. following heroic protagonists. At that time, two families of game systems existed for Gloantha - the RQ roleplaying game and the boardgames WBRM/Dragon Pass and Nomad Gods. I think it would be fairer to say that the roleplayer readers of the book had to grapple with the game systems. Greg's own grappling with game systems for Glorantha had gone into quite a different direction at that time, struggling with a concept for heroquesting which used elements of resource administration a few notches above what he had done for the Pendragon campaign game, and probably still leaning on the concepts that never made it into the game Masters of Luck and Death. Arcane Lore shows snippets of that game development. So, if KoS has to grapple with any game system, it would be with the heroquesting role-playing boardgame computer game Greg was struggling with. (After Hero Wars had come out, I had the chance to play in a game with Greg where he used reduced Hero Wars rules to simulate this combination of storytelling, resource management and heroic questing to great effect.) My impression of this document is rather that Greg wrote it for himself, to answer why it had taken him so long to recognize the need for a positively associated sun god for the hill barbarians. And unlike the RuneQuest community, Greg had been using local names and aspects of sun and storm deities forever. Ralian/Seshnelan Ehilm had been present as the test of Ehilm's Flames in the Lightbringers' Quest for as long as we have had that information, but Gods of Glorantha's Prosopaedia confusingly presented Ehilm only as a False God of the Westerners. My own discovery of Glorantha fell into this period. I had been playing RuneQuest 3rd edition for a couple of years, using a fantasy setting of my own inspired by the RQ3 Vikings box. A world that had a heroic/magical history/prehistory of ten thousand years of human (or humanoid) agency in a struggle of demigod beings much older than that, designed to make best use of all the inspirational creatures and cults delivered with that game system without taking them over directly. This means my first approach to Glorantha was that of a scavenger, although I had enjoyed the full panoply of Gloranthan weirdness in the Dragon Pass boardgame. Possibly with an Arkati ethos of approaching this world of myths with respect while taking its inspiration with me. My first encounter with the Vrok-Hawk riders of the sun-worshipping citadel in Votanki lands was through Griffin Island, not Griffin Mountain. I researched its pedigree through Uz Lore (Genertela Box had weirdly declared all the weath of Griffin Mountain as a blank land...), so I began the next hemicycle of putting Glorantha into and out of that setting in my research. The Griffin Island cult of Hilme for that citadel became a "many suns" revelation of my own. That is pretty simple to answer. The RuneQuest material we had on Sartar was extremely fragmentary. Genertela box offered a few paragraphs on the Varmandi clan in the Genertela Players' Book Sartarite "What my Father told me" - not the most representative of all the clans in Sartar. Apple Lane was our next best (and most misleading) glimpse into rural Sartar, just like the New Pavis material was our best glimpse into urban Sartar. King of Sartar presented the Orlanthi clan, their rites and lesser deities. It is only the second view at a typical Heortling clan. How could we have encountered Elmal in Pavis County or Gringlestead, or in the raider clan of the Varmandi? To me, King of Sartar also established clan level worship of Yelmalio in the "Tarshite"-speaking tribes of northern Sartar, including the Dinacoli. Now that's the big question. Monrogh Lantern was already established as a Yelmalio cult hero in Cults of Prax. The history of Pavis and Sun County makes it clear that Dorasar was accompanied by Sun Dome Templars, not Elmali. This gives us a very narrow window for the Elmal to Yelmalio conversion in Old Sartar. Fully subsumed in the places anything on that detail level had been published for. And yes, the insertion wasn't exactly perfect. Neither were the dates given for these events consistent. Nothing as bad as the CHDP mentions of Moirades after 1610, but the dates for the reigns of Jarolar, Jarosar and Tarkalor are a bit of "pick and choose your favorite". So yes, people - especially long time players of Yelmalian characters - felt like being tossed out into cold water. Here was Sun County, faithfully transporting all the RQ2 Yelmalio lore from the RQ2 rules examples, Cults of Prax and the Pavis box into the RQ3 era, with glorious scenarios and great local detail, and there was this trip into deeper story-telling. Elmal, the fire-owning horse and sun god of the Heortlings, and the loyal thane who kept guarding the stead in Orlanth's absence, refused to fade away. We can blame the third officially published game system for Glorantha, the King of Dragon Pass computer game, which helped popularize Elmal as part of the Heortling normal range of deities. Then came Thunder Rebels and Storm Tribe, approaching clan-based Heortlings for Hero Wars, and providing the Elmal canon that now is mourned. As far as I am concerned, all this Yelmalio stuff applies mainly to Sartar and to a lesser degree greater Tarsh. Neither the Elmali in the outback of Heortland nor Esrolia would have followed Monrogh en masse. And Yelmalio among the Praxian Beast Riders requires quite a bit of explanation or adaptation, too.
  21. 1 point
    Before diving into the Making Gods essay, I want to make a few points that I think are relevant to discussing the essay in the context of the emerging mythology of Glorantha. These are things that seem important to me as a consumer of the Glorantha myths, primarily through RuneQuest, then Hero Wars, then HeroQuest, and now back to RuneQuest: Glorantha. I am by no means an expert and I have not had a hand behind the scenes as a contributor in the creation of these stories. I’m trying to explain why I’m confused by some of the choices made based upon my readings as a consumer of the Glorantha stories. 1) King of Sartar, first published in 1992, is definitely one of the critical sources I’ve gone back to again and again to try and better understand the Elmal vs Yelmalio debate. As far as I’m aware (and I could certainly be mistaken), King of Sartar was the first time information about Elmal was officially published. Prior to that, there was no Elmal officially recognized in the materials available on Glorantha, or at the very least there was nothing about Elmal in RuneQuest. Only Yelmalio. So this is probably one of the most important documents contextually for the current controversy. But I think it’s important to recognize it was published in 1992 before Elmal had any official presence in the myths of Glorantha and that significant work has be done over the next 26 years to elaborate and clarify the role of Elmal in Glorantha. King of Sartar is a world document. It is most assuredly not a game or systems document. But it has to grapple with how Glorantha is/was portrayed in game systems. RuneQuest at the time of its publishing. Later, it had to be in dialog with Hero Wars and HeroQuest. In light of that, my impression is that part of the goal of the Making Gods essay was to officially include the Elmal mythology into the world of Glorantha while at the same time limiting it’s impact upon the published version of the myths and stories in RuneQuest. Why haven’t we heard of Elmal? Why doesn’t anyone worship Elmal in the published RuneQuest sourcebooks? How can the Orlanthi have all these important myths about Elmal but we only have Yelmalio in RuneQuest? How did Monrogh discover Yelmalio while he was actively being worshipped in Sun Dome County in Prax and other places? It’s my impression that the Making Gods essay is an attempt to resolve those concerns while still introducing a significant new deity and collection of myths to Glorantha. It’s a bit of Greg trying to have it both ways. Elmal suddenly exists (and has always existed retroactively), but his newly established presence doesn’t require any actual changes to published RuneQuest sourcebooks because his cult has been fully subsumed into Yelmalio by the early 1600s. (Although it was obviously massively controversial in relation to the Sun County supplement also published in ‘92.) I’d be happy to be better illuminated on the topic however. 2) Making Gods is an essay within Jalk’s Book which is introduced in a metatextual note from Greg Stafford as a framing device. This is a popular convention in fantasy documents that places the author into the narrative as if analyzing real documents from this fictional world. The character of “Greg” actually calls the accuracy of the essay into question in the introduction to Jalk’s Book. King of Sartar, pg. 167 (emphasis mine): This immediately casts the Making Gods essay, the first essay in the book following this introduction, as “wild speculations” and it should be read and evaluated against other sources and comments in this light. As a reader, I’m now forewarned that the narrators/writers of the various essays may very well be unreliable. In world documents should always be read with awareness of the reliability of the narrator/storyteller, but Greg has drawn extra attention to that point when setting up the coming essays. And notably, the version of the account in Making Gods frequently differs from other accounts in other sources. 3) Making Gods does not specify a lot of details. When was this document composed? Who was Hilliam Wants West? When and how did the Eyetooth clan aquire the antesmia statue? What exactly is the antesmia statue? Who was their tribal king? Why were they rebelling? Why were the Elmali enemies of Tarkalor’s father? When did this occur? How was Monrogh connected to them? When exactly did Monrogh have his Peculiar vision? Was the Peculiar vision at his initiation the same as his quest that brought back Yelmalio? Or was the Peculiar vision prophetic and his actual quest took place later? The verifiable truth of these events are all in doubt considering Greg’s warning and the lack of details in Hilliam Wants West’s account. Why for example does HWW not know some fundamental details about when the events actually took place? King of Sartar, pg. 169 This seems like an event that should have a fairly defined date that a scribe would be able to record if they were a contemporary of Tarkalor and Monrogh, but none of the events have concrete dates. Is the event referenced from the previous paragraph when the Eyetooth clan began to worship the statue or the event(s) described later in the paragraph when Tarkalor uses the rebelling Elmali against his Kitori enemies? The scribe doesn’t even know if Prince Saronil was alive or dead when the event, whichever event it was, occurred. He describes the event in broad strokes and then doubles back to give some specific details on Monrogh. For example, he started by talking about the Elmali and then by the end of a paragraph he’s suddenly talking about Yelmalio who he had not previously mentioned. So when he goes back to discuss Monrogh and Yelmalio, we don’t really know when the various aspects of Monrogh’s vision and accomplishments took place. King of Sartar, pg. 169 Why exactly again are the Elmali the enemies of his father? When did Tarkalor’s feud take place? Previously HWW doesn’t even know if Saronil was alive or dead during the event. Most accounts place Saronil’s death in 1550 (although the genealogy chart on pg. 32 places his death in 1552). This certainly seems like it can be interpreted as the conflict was resolved by giving the disgruntled Elmali their own homeland after they performed a service for Tarkalor. The emphasis here is on how Tarkalor turned a previous enemy and liability into an asset to solve two problems. To me, this puts the end of strife on Tarkalor’s clever action not upon the revelation of Monrogh. Without Tarkalor’s action, Monrogh’s Yelmalio revelation would have continued to cause strife in Sartar. Getting into the specifics of Monrogh: What truth was Monrogh actually seeking? He got an answer, but the real meaning of his answer can change a lot depending on what the question was. Was he seeking a new truth of the Sun God? Or was he searching for a Sun god that would allow him to sway and convince the Elmali to fully abandon their traditional ways? King of Sartar, pg. 169 This actually doesn’t say anything about Elmal being a mask of Yelmalio. It indicates Monrogh brought a deity known among the elves and introduced him among humans. Sure this could be interpreted as Elmal is a mask of Yelmalio, and some other references point to that. But many other subsequent references indicate that it’s a new god “neither Yelm or Elmal.” This certainly doesn’t seem to give a definitive answer, even if we assume the scribe is reliable. 4) One thing this account does specify is that Yelmalio’s cult replaced Elmal’s cult. In this version of the story, it seems as if Yelmalio completely replaces Elmal as “the rest” of his worshipers joined the new cult. Perhaps it merely refers to Sartar and the Quivini tribes though. Again, the scribe is not entirely specific. In terms of how this impacts gaming in Glorantha with Runequest, this makes sense historically in that it explains why there are no Elmali in RuneQuest supplements, but this interpretation doesn’t hold when we consider other documents released following King of Sartar. Further, the cult spreads, with the assistance of the Lunar empire who imports it into Tarsh. This detail seems to imply that Yelmalio moved to Tarsh quite late, definitely after 1550, but since it seems to imply Tarkalor solved the conflict before the Lunars began to spread the new cult, this would place the spread of Yelmalio in Tarsh in 1579, or later, when Vaantar was officially awarded to the Yelmalio cult. It seems like this detail differs from other accounts I’ve seen folks providing indicating Yelmalio was a presence in Tarsh significantly earlier than that, but again I’m unclear. King of Sartar, pg. 169 This seems to indicate that the Lunars introduced the Yelmalio cult to Tarsh, but the timeline here again doesn’t seem to match up with the later sources about how Yelmalio was worshipped and when his worship came to Tarsh. Again, differing accounts make for a more complex and interesting fictional world, but it undermines the authority and accuracy of any one particular account. In summary, Making Gods is a fascinating document as an in world document covering one perspective on a controversial topic, but it raises far more questions than it answers. It seems impossible to draw any answers from the document without reading it in dialog with many other documents, both in world and out, that discuss Elmal and Yelmalio. When examined against other documents, there are significant differences that make me reluctant to invest too much authority in this one single document.
  22. 1 point
    Also Brian Lumley's Necroscope would be a good choice for BRP. Vampires, ESP and the Cold War! Or generally playing international espionage and/or mercenaries might be neat.
  23. 1 point
    The biggest controller of land and wealth in any Orlanthi settlement are the twinned temples of Ernalda and Orlanth. Remember these cults are usually synonymous with the clan - the chief priest is the chieftain. Individual farmers with the ability and resources to farm enough land/herd enough animals to support themselves without being the dependent of another are considered "free" - as are their immediate family. If the other free members of the clan accept their claims to land/livestock, then they enjoy the protection of the full clan and enjoy the status of a fully free clan member. If however, the farmer has claimed land that other farmers are thought to have a better claim to, or took it from another, or is working land outside the perceived ambit of the clan, then their claims aren't recognised and they don't get the status. The temple land is allocated to support the temple and its priests, but is usually worked by tenants who are the dependents of the temple. Similarly most nobles have land that belongs to them but is worked by tenants. Even free farmers make use of tenants or other dependents. The tenants are entitled to a percentage of the crop, but are not considered fully free. I think all of this is in the Wealth Chapter of RQ.
  24. 1 point
    When Eurmal is involved, being "Neutral" probably just means that you only beat the crap out of him when he actually does something rather than just doing it on principle.
  25. 1 point
    To expand on what SKoH has to say: Of course, it's also frequently pointed out that it's not quite as simple and clean as all that. The very existence of a "half-carl" alone should attest to that. There's also the fact that craftsmen are technically cottars, since they are dependent on others to provide them food, but many of them have weregild assessed as that of a carl, especially craftsmen like redsmiths. Then there's the fact that not every clan assesses the most valuable means of providing for yourself to be. The "Eighteen Occupations" lists the "Four Providers:" farmers, herders, hunters and fishers, and what hierarchy exists between the four is purely up to a clan. The Red Cow clan, as its name implies, is big on cattle and herding, and because of that an entire bloodline of fishermen that was adopted into the clan have been so thoroughly marginalized and shut out from leadership in the clan - Chief Broddi Strong-Kin outright considers fishers barely better than stickpickers, the charcoal burners and firewood gatherers who are barely a step up from mere thralls or beggars - that they've formed the main breeding ground of the clan's Lunar converts.
  26. 1 point
    From SKoH, the difference is whether you are of independent means (a Carl) or dependent on others (a Cottar). Like the distinction in our modern world between a farmer and a farmhand (or a tenant farmer). It is largely wealth (and wergild) based. If you've become wealthy enough to have a stead, a herd, and weapons, and dependents, you've risen to the level of a carl. SKoH p.16 notes: "Freemen, or Carls, are worth 25 cattle. Any one with a stead, a herd of 42 cattle, a full plow and plow team, and hands enough to harvest it, as long as he has weapons as well." Cottars are worth 10 cows. They have a plow and team but "living either in a relative’s hall or in a small cottage. You help a carl to work the lands the clan has apportioned to him, for which the carl gifts you with a share of the farm’s produce" Many herders and hunters will fall under the label of Cottar.
  27. 1 point
    In the monumental strife of the Hero Wars, there shall rise a feathered liberator ... Arquack.
  28. 1 point
    RuneQuest is actually being not very realistic here -- someone who knows how to use a hafted weapon like a battle axe not only will be able to use it both 1H and 2H (unless say he's only got one arm), but the techniques that he has with the weapon will be directly transferable to all similar hafted weapons, such as maces or scythes (kopis). Pole arms, even a short spear that's light enough to be usable one-handed (with a shield for example), are 2H weapons. If you've skill with the spear, you know how to use it two-handed ; indeed, your normal spear-fighting stance outside of a phalanx is likely to be a 2-handed one using length to keep your opponent out of your quarter, speed and control to make your attacks from a safe distance. The quarterstaff is a bit of an exception to the rule, and so is the 2H greatsword (each for opposite reasons to the other), but otherwise 2H pole arm fighting techniques are all pretty similar. There's some overlap between the techniques, so that someone familiar with greatsword could use a quarterstaff or pole arm perhaps with a penalty, and so on. Mêlée weapons like the rapier that need to be learned more specifically are, realistically, quite rare among those used in 3rd Age Glorantha. Historically, weapon throwing needed to be learned and trained separately as special techniques. BTW a steel longsword in the Western style is light and well-balanced enough to use efficiently enough as a thrown weapon -- but the bronze ones of central Genertela probably are not. Longswords were nearly always used 2-handed BTW
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