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    Run quest player since Cults of Prax
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  1. Humakt saves the village. He walks away and never comes back. Orlanth saves the village; he agrees to stop raiding it if you acknowledge him as Rex. Yanafal Tarnils saves the village. There are no catches, what makes you think there would be? Eurmal saves the village, unless it would be funnier if they didn't, Storm Bull saves the village, if and only if the problem it is facing is being wiped from existence by chaos. If not, then the problem becomes how to save the village from Storm Bull. Yelmalio saves the village, and then you have to show up for militia drill every Fireday and do what he says. Elmal saves the village, and then hands it back to some guy who somehow went missing when things got tough. Except there are few Elmali these days, and those that remain don't run villages. Ernalda saves the village, by working out which of the above is the best option.
  2. I think the way I would interpret things is that if you wrote out RQ character sheets for everyone in Sartar, not many would have 'initiate of Redalda' written on them. Those few who did would be full-time horse breeders, foreign mercenaries (from Saird?), or specialists employed by a cavalry company. But there would be rather a lot of 16-25 year old normally-initiated Ernaldan's who's best skill was _ride_ and first point of Rune magic was _Speak to Horse_, taken using the RQ associated cults rules. Unlike Vingans, their default role in mass combat would be as mobile auxiliaries, scouts, and messengers. Avoiding one of the traditional problems with cavalry scouts, they would feel not the slightest temptation to engage in a fair fight when running away was an option. If you talked to them, they would talk a lot about horses, and they would know all the stories of Redalda rider. But they don't have any of the game mechanical consequences associated with being full initiates of any hypothetical long-form RQ:G Redalda cult writeup. There are rune spell's they can't cast, training they can't get, and so on. If that's so, an open question is whether there is still, in 1625, a minor temple to Redalda at RuneGate, as there was at the time of Sartar KoH. Was it destroyed in the fighting? If not, what is it? A relic of the time when the now-Yelmalians mostly fought from horseback? A training school for scouts and couriers? Is that going to be magically and economically sustainable for newly-independent Sartar? Or was it only ever viable due to Lunar subsidies during the occupation?
  3. In RQ:G rules as written, there are 4 main resolution systems: 1. skills: D100 roll for success/failure level, with option to augment with other skills, runes or passions. 2. chases: as above, plus use opposed rolls and keep track of relative position over multiple rounds 3. spirit combat: as above, plus the tracking of relative position becomes a formal 'mp' number derived from character, with rolled damage done to it. 4. melee combat: as above, but hp instead of mp, and add hit locations, armour points, strike ranks, specific consequences for location-specific damage, and additional rules for situational skill modifiers and the interaction of pairs of opposing skills (i.e.how dodge is different from parry). Magic can affect any of those resolution system by modifying any of the numbers involved. 2 is new to RQ:G, and 3 is a step up in detail over the spirit combat systems in previous editions (i.e. a character now has a specific spirit combat damage bonus). Unlike Hero Wars-derived systems, the conflict type should always be clear from the nature of what is going on. For good or bad, it is not really up to GM discretion. I don't really like the chase system, and the full melee system would very likely seem weird to use for anything else. But spirit combat seems like it could be generalized to add a level of detail to particularly critical or long-term social conflicts. What you would need would be: - a _social points_ (sp) characteristic derived from primarily from CHA - a _social damage bonus_ derived from CHA and INT. - a table of how much damage various improvised social weapons (a cutting word, a deadly truth) could do - another table of what levels of social armour commonly exist. - rules for recovering sp, and the consequences of your sp reaching zero (an inability to participate in social interactions, perhaps corresponding to formal exile, impoverishment or some similar status) This ends up pretty similar to the system from Company of the Dragon, but with a bit more RQ-style mechanics, and so perhaps a bit less GM judgement required.
  4. If you reverse engineered the extended conflict rules from HW/HW/QW back to RQ, they would look something like a hit location table. Damage could be on sliding scale from a plausible argument doing say 1d4 damage up to overwhelming magical proof at 1d20, with bonuses for magic and characteristics. The key mechanical point is you are making a sequence of opposed roles where you can have both incremental progress and plausible partial victories that have ongoing consequences. For example, you are trying to persuade the clan to go to war with local trolls. The opposing roll is mostly loyalty *clan*; you need to persuade them that such a war is not going to end badly for the clan. You only manage to win over one inner ring member. But, they have enough sway to get you assigned to go investigate the trolls actions as official clan business, leading into the next scenario. If that would be end up as a good game is an open question...
  5. Wheras the problem with HQ/QW is that everyone always has 5 hit points... Slightly more on topic, I think Trowjang and Caladraland seem to be the canonical homes of feminine fire as a cultural default.
  6. Probably not as well as Jar-Eel. Mythic legitimacy in the sense I am talking about is not a binary yes/no, a failing you might lack. But a positive quality that you can never have too much of. At the Sartar Kingdom level,the whole saga of Temertain, Kallyr and Argrath is founded on that kind of legitimacy, demonstrated by success at a magical test; lighting the flame of Sartar. As a special case, an infant dropped off at the doorstep of a stickpicker by a mysterious stranger has one of the highest degrees of mythic legitimacy. Topped only perhaps by one found floating down a river in a cradle...
  7. The usual thing; speaking eloquently, winning battles, ruling well.
  8. _Orlanthi_ rarely worship solar powers. But In 1625 politics, as I understand it, Yelmalians are Sartarite, but not Orlanthi. The few Orlanthi who do worship any solar power follow Elmal. Which any even slightly cynical Lhankhor Mhy scholar will tell you is is the name Yelmalio uses when he pledges loyalty to Orlanth Rex. The relation between names, mythology, magic, power and politics is a closed circle.
  9. I suspect in that case, for the child to be considered entirely mythically legitimate, ideally you'd be using Nandan rune magic to have the wife do that labour. Having the foresight and resources to employ magical specialists to meet those ritual preconditions is what separates the nobility from the stickpickers. Which is largely why tribal kingships tend to end up in the hands of the same few bloodlines...
  10. The real answer lies in Admiralty Law, in particular the judgement of case of Lord Coleridge on the case of Salt Union v. Wood: Dormal's ship did go to sea, and did not suffer disaster. Therefor she was a sea-going ship, and so not subject to the Closing. All that is necessary to repeat the trick is a simple ritual to establish the identification between your vessel and Dormal's Ship. Of course, failure to successfully establish that connection will leave you at sea in a vessel that is not, in fact, a sea-going ship. The Closing will apply, and disaster will strike.
  11. Fonritans aren't Orlanthi, but then neither are Lunars. Any clans or tribes directly threatened by Fonritians, or who just want to raid them, are absolutely going to make the claim that Ompalam is chaotic. Then invoke 'I fought We Won' as a reason to ally with them and help. Any groups that want friendly relations with Fonritians, or to do anything other than send all their fighters hundreds of miles away to help some local chieftain get rich will be arguing the opposite.
  12. Donander is a widespread god of entertainer's and wandering minstrels. Non-canon writeup: http://www.kerofin.demon.co.uk/cults/donandar.htm Harana Ilor is his parent, and the Celestial Court Goddess of harmony and musicianship. As such is not normally worshipped; she is too big and abstract to tie down to any simple social role or occupation. So it seems perfect for a unusual PC who is cursed or God-touched, with unique magic that noone expects or can duplicate.
  13. None of the scientists I know have ever suffered from a spirit of retribution. To quote wikipedia: In Glorantha, the word 'supernatural' of course needs to be read narrowly as excluding natural magic.
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