Astrology

is the ancient art of reading the stars to explain the lives and foretell the futures of men. The art has been practiced for many centuries by arcane orders in, most of whom use in their work.

Astrologers can cast a person’s, a comprehensive picture of the heavens at the precise hour of their birth. When cast by a skilled master, horoscopes reveal personality and the probable outcome of certain personal events with remarkable accuracy. Because such castings are time-consuming and expensive, most Hârnians rely on the more basic fundamental traits established by the 12 signs of the.

Astrology and Astronomy
Few Hârnians have any real knowledge of astronomy. Most of what there is rests with pilots, astrologers and mages, those whose livelihood depends on their familiarity with the stars. But even casual skywatehers cannot fail to note that the night firmament changes with the seasons in an endlessly recurring pattern. Only the planets seem to wander aimlessly about the heavens but even the mystery of their courses will yield to dilligent study. The rotating stars frame the movements of the sun, the moon and the planets.

Observation reveals that the sun and moon travel through narrow bands of the sky, hence through a select number of s which are thereby lent particular distinction. These star groups become the and the positions of the sun and moon on various dates become significant subjects of study.

For those who seek order in a baffling cosmos, the conclusion that these patterns must have bearing on the manifest destiny of the cosmos is irresistable. Since it is obvious (to Kèthîrans) that is the centre of the universe, surely these great cosmic events have particular import for the lives of Kèthîrans. In some manner, the celestial ballet must mirror the behaviour of men. An astrologer’s task then is to discover the connections.

The philosophical attachment of human fortunes and attributes to the periodic motions of the heavens provides practical motivation for the study of the stars. If a course of action can be tested against a predictable universal scheme, then the stars can be useful allies. Powerful people are willing to fund astrological studies by generously supporting astrologers. They do this not out of an abiding love of academe, but rather for the practical advice they can obtain. The philosopher who studies the stars for their beauty or for the sake of learning may well go hungry unless he is also willing to cloak his arts in mystery and trade hints and s for his supper.

Court astrologers can be found in almost all the Kingdoms of and. In most tribal nations there are shaman who interpret the significance of the stars to their fellow tribesmen. The influence of court astrologers varies.

In and the, the advice of scores of astrologers is just one more factor in the confusion and intrigue that seems always to lead to inaction. In, it is said that frequently consults Aquina of Andor, an astrologer of legendary skill. Hârn‘s most notorious astrologer was undoubtedly, the chief councillor of the emperor  (528-555 ). Although he came to dominate imperial policy, his unique brand of astrology was unable to forestall his own execution or even guide the ship of state around the whims of ill fortune. Astrologers have learned that precise specification leads to inaccuracy. Clearly, if it is a matter of self-preservation, it is far more prudent to generalize than to risk error. Unfortunately, this leads to muddy prediction; only the most confident of established scholars are willing to render their readings in plain language.

Practical Astronomy
Only a few Arcane loreists of Mèlderýn practice anything resembling true astronomy in the sense that their interest is in celestial mechanics rather than in any benefits that can be gained. This kind of “pure astronomy” is generally deemed a sterile discipline, even more esoteric than the other arcane arts. After all, what purpose does it serve? The appetite for astronomical knowledge is whetted more by the desire for power through knowledge of the future.

There are a few telescopes, of widely differing capabilities, scattered across Lýthia. Their existence is a jealously guarded secret. Through these instruments, resolution of the other planets and their moons is possible. The Melderyi have named the moons and outer planets, mostly for the Harnic pantheon, but the knowledge they possess seems to exceed their capacity for optical observation.

The Constellations
The average person can identify many of the major constellations and can use the pole stars to find his way. Of course pilots, for example, are able to navigate by the stars with a fair degree of accuracy. The north pole star is called, located in the of  (the bow) an easily recognized triangle that clearly marks the pole. The mast of the constellation (the galley) points to Zexus. ln the southern hemisphere, the pole is midway between two stars in the constellation (the lantern). The two stars are and. The four stars in the constellation encircle the pole and the pole can thus be located. Many stars of the Kèthîran night sky are of zero or negative magnitude. Thirty five major constellations are named:

    

The zodiac consists of the twelve constellations that lie on the ecliptic, the plane of the planets’ orbits around Nolomar. These are dealt with in more detail later.

Comets and Meteors
Dozens of s pass through the, orbiting the sun in periods of 10-700 years. With the exception of, named after a i mage who discovered its cycle of 32 years, most of these are not visible to the naked eye.

is subject to periodic showers. The last great shower occurred in 634. This is a periodic shower that occurs every 130 years. There are a few minor showers but none of comparable magnitude. Large meteor impacts are rare although there are deposits of minerals in some areas which are of meteoric origin. The send periodic expeditions to mine such deposits, whose locations they do not willingly reveal. Such minerals may have strange properties, the rumour of which has given them a value in excess of any practical worth. The emperor  treasured a ring which was “crafted on deep forge from a piece of ’s bosom cast down”.

The Star Charts
Star charts are given for the northern and southern skies. The major s are all depicted on these charts. The rims of the star charts, are the. The concentric circles are at 15 degree intervals. Hârn lies between 40 and 50 degrees north.

The Northern Sky
The stars charted may be seen with the unaided eye. Bright stars have large symbols but small numerical designations; dim stars have small symbols but large numerical designations.



The Southern Sky
The stars charted may be seen with the unaided eye. Bright stars have large symbols but small numerical designations; dim stars have small symbols but large numerical designations. g-1 to 0



Astronomical Data
Very, very few Kèthîrans know any of the following information and even less understand it. This factual information is intended only as a fundamental resource for gamemasters.

The Nolomar System
is a type  1.612 times the mass of Sol and 426,000 times the mass of. Nolomar has a rotation rate of about 28 days at its poles and about 22 days at its equator. The Nolomar system contains five planets:

Epeon
Epeon is the closest planet to Nolomar with a mean distance of 116,000,000 km (72 ,500,000 miles). A small solid planet with no appreciable atmosphere, Epeon has a surface temperature that ranges from +200 degrees to -200 degrees celsius. Epeon can be seen from (as a very bright “morning/evening star”) at dawn or dusk for much of the year. Epeon has no moons and is unique in the Nolar system by rotating in a retrograde direction.

Kèthîra
is the second planet in the Nolomar system with a mean orbital distance of 174,000,000 km. Kèthîra is a Terra-like planet (T Planet) but is smaller and denser than the Terra (Earth). Even though the planet has a smaller diameter when compared to Terra (11,500 km to 12,776 km), it has a denser core and hence an almost equal mass. Compared to Terra (1.0) Kèthîra has a density of 1.109217 (6.61 times as dense as water) and a mass of .81278. Coupled with its smaller diameter this mass produces a 1 gravitational force at its surface.

The calender in common use throughout and western   has a year based on 360 days. The actual orbital period of Kèthîra is 360.0011 days and this has introduced an error of 15.5 hours in the calender since it originated 720 years ago. The Mages of have noticed this difference but judge the error does not yet warrant any change to the calendar.

Yael
has one moon orbiting at a mean average distance of 346000 km.

Yael is a relatively young satellite of recent capture (astronomically speaking) as evidenced by its fast rotation rate. Eventually its rotation will slow to equal its period and it will then always present the same face towards Kèthîra. Yael’s orbit does not lie on the. It intersects this plane at an angle of eight degrees.

As the period of Yael (time from full moon to full moon) is almost exactly $1/12$ of the Kèthîran year, full moons and new moons occur on the same day each month. (Some suggest that the Earthmasters had some hand in this almost clockwork arrangement). At the present time (720 ) the vernal equinox (the first of Nuzyael) coincides with a new moon. However, the true synodic period of Yael is 29.999985 days. This difference from an exact 30 days will eventually cause the phases of the moons to occur earlier and earlier in the month, about 1 day every 5,500 years.

Alaran
is the third planet from. It is similar to but has a thinner atmosphere and is colder. The oxygen content (18%) is high enough to support life similar to Kèthîra. Carbon dioxide content is higher (around 2%) than Kèthîra, producing a high “green house” effect and consequently higher mean temperature than its distance from the sun 275,000,000 km (171,000 ,000 miles) would indicate. Around the equatorial belt the temperature varies from 10-40 degrees celsius.

Alaran has three moons, and. These are all small satellites of approximately 1/500 the mass of Alaran.

The orbital period of all three moons is equal to their rotational period so they always present the same face to the planet.

Kenor
is the largest planet of the Nolar system and the fourth from at 806,000,000 km (501,000,000 miles). This (J Planet) is second only to  in apparent brightness to Kèthîran skywatchers. Kenor has 6 moons, all invisible to the unaided eye:

Mergus
is the second largest planet and the furthest from at a distance of 3,360,000,000 km (2,088,000,000). Mergus is a like  but has no moons. Mergus is barely visible from and is sometimes known as the “Sable Eye”.

Eclipses of Nolomar
When the paths of and  intersect at the ascending or descending nodes (the points where Yael crosses the ) an  of Nolomar occurs. These eclipses occur in very periodic sequences because the eclipse year of 12 synodic months is virtually identical to the Nolomar calender month. There is a large variation possible in the location of Nolomar for some part of its shadow to strike. The sun can be within 18 degrees of any node and still produce a partial eclipse. As the sun moves 30 degrees a month there must be at least two eclipses per year but there is a maximum of four. These eclipses are very regular and do not change their path of totality quickly. During the present epoch the solar eclipses are all around the s. There will be no eclipses of the sun on for around 20,000 years.

Eclipses of Yael
Eclipses of are rarer than eclipses of. For to shadow Yael, Nolomar must be within 180 degrees of an ascending or descending node. Consequently there is only one eclipse of Yael per year and, due to the periodic nature of the orbits of Yael and Kèthîra, it always occurs on the same date each year, the 14th of Peoni. During this epoch, eclipses of Yael are always nearly total, although even total eclipses of the moon do not obscure it completely.

Origins and Spread of Kèthîran Astrology
Modern Lýthian astrology, astromancy and astronomy have their origins some two thousand years ago among the secret, arcane orders of as an offshoot of s (see below). With the introduction of the Tuzyn calendar in 130, and the simultaneous enhanced understanding of the celestial motions, there were major upheavals but in general the star arts have evolved quietly into their present forms. From Mèlderýn the astrological arts have spread thoughout and  and have undergone a myriad of changes resulting in hundreds of variant systems. Outside Mèlderýn, astrologers tend to be less familiar with the complex philosophical foundations on which astrology originaly stood and, consequently, tend to stress the superficial aspects that promote fortune-telling.

Astrology and Astromancy
is the divination of specific events by means of astrological arts. Pure astrologers take the position that, while their art can predict universal trends, it cannot properly determine the roles of individuals in these events: they can predict (figuratively) if it will rain; they cannot say who will get wet. Purists objectively examine the cosmos for clues but tend to avoid seeking answers to specific questions since “directed research” tends to corrupt the findings. This is not to say that an objective astromancer cannot obtain useful results. If he avoids the temptation of "direct hit" forecasting, he may extract useful information for a querant with specific interests.

Astrologers are not fatalistic. Those who are well-versed in the arts perceive astrology as an attempt only to glance upon the future, not to rape it. While it can be argued that knowledge of the future gives some power to change it, purists try only to anticipate situations in order that individuals may bring their free will to bear upon them.

Pvaric Philosophy
All of the esoteric arts of fit within a unified philosophical system. perceives and its operation in terms of key principles. Among the most important of these are the elements: earth, fire, air and water. There is a fifth principle given even greater precedence,, but this is regarded as belonging to a different plane of existence and, because it is all-pervasive, it can for many purposes be ignored. Pvaric philosophy makes a number of assignations which tie the key elements and principles to the seasons, and so on. In astrological terms, each of the four seasons and elements encompass three zodiacal signs.

Different branches of Pvaric philosophy organize the four general principles in various ways. Some prominent systems, that of the mages for example, use six divisions instead of four (adding light and darkness) but the basic integrity of the four are maintained within a compatible system even then. The preceding table presents the gist of elemental symbolism. It is of course possible to add to the lists indefinitely; only some of the key concepts are presented here. , wherein the is perceived in terms of the harmonious principles of, is also compatible with Pvaric philosophy. Whether dualism is a simplification of Pvaric philosophy, or whether the Pvaric world view is an elaboration of dualism is a matter of conjecture. Most philosophers would agree that key principles can probably be divided into any number of groupings and that such systems are mainly important for the mental discipline they lend to their practicioners. Truly accomplished philosophers are able to change perspectives at will; all such systems are merely ways to view Kelestia and need not have much to do with itself in real terms.

Pvaric Astrology
The twelve signs of the are grouped according to s. The central  of each season corresponds directly to the elemental key symbol and by inference to all aspects of Pvaric philosophy. The secondary signs of each season also fit the elemental scheme and the twelve together occur in a progression that is symbolic of the workings of life from birth to rebirth. Signs do not begin on the first of one month and end on the thirtieth, but there is, nevertheless, a solid correspondence between the months of the Tuzyn calendar and the signs of the Kèthîran zodiac. , and, for example, are the first months of the year and are also the spring months. It is no coincidence that they so closely match the signs of, and  (respectively).

The zodiacal signs (or houses) vary only slightly in and the sun takes approximately thirty days to traverse each of them. The house in which the sun is located at the time of a person’s birth is termed his sun or birth sign. He is attributed with traits characteristic of all born under that sign. This is termed a “sunsign reading” and deals only with fundamentals. A, on the other hand, is a comprehensive picture of the entire heavens at the precise of birth. It is a personal reading, far more complex, and different for each individual. Horoscopes require data in the form of an (tables of planetary motions) precise formulae for calculating a number of factors and so on. These are too extensive to be presented here.

On the following pages we present basic sunsign readings for all twelve signs. A character’s sign may be easily determined once his birthdate is known (see Hârnview). A person born within two days of the beginning or end of a zodiacal sign is said to be on the “”. The personality of such a person is deemed to be a blend between his two signs. One born on the 8th of is, for example, a - cusp (the actual sign is named first). Such people combine the fates and traits of both their signs; where there is conflict, it is the actual sign of birth that generally governs.

The Sunsigns
Brief explanations of the symbology of each of the twelve signs of the Kèthîran zodiac follow. The general character traits of persons born under that sun sign are also given.

I : The Tree
4th - 3rd

The great tree is, naturally, symbolic of both change and consistency (mostly the latter) in nature, both the growth and decay of natural processes. Ulandus has a wide, primal meaning. The tree is particularly symbolic of the patient growth of living things and of their ability to withstand the ravages of time. As an earth sign and the first sign of spring, the tree is symbolic of the decay of organic deritus to fertilize the new, a symbol of transition and of the wisdom that recognizes this basic, universal principle of cyclic renewal.

Persons born under Ulandus are said to have an affinity with nature, to live constantly changing lives, but to tenaciously maintain a profound sense of personal identity. They are reliable in their ways and are said to possess the kind of wisdom that can lend strength in troubled times. They often seem aloof from the world around them, although they will bend enough to survive the winds of change. Their lives are more governed by the universal cycles of growth and decay than by the actions of others.

II : The Wands
4th - 2nd

The second and central sign of spring and earth. The wands are portrayed with leaves sprouting from their severed lengths; this is symbolic of the quiet tenacity of life. The symbolism is more pure than that of Ulandus, more the essence of growth than its effect and corollaries. Aralius’ secret is the hidden life within; the potential of all things to nourish in life and in death.

Aralians generally display a vibrant zest for life, but recognize that death is a part of it. This may not be apparent to outsiders. They too have an affinity with nature, of which they are a harmonious part. Aralians often center their lives on the family striving for future generations. They may perceive their children to be manifestations of self, a key to personal identity and immortality, windows on eternity.

III : The Smith
3rd - 3rd

The smith is symbolic of enterprise that wrests artifact from nature, particularly from metals that lay deep in earth's breast. This is the sign of forging and tempering, of the kind of ordeal that may be unpleasant to experience, but one that will make the victim stronger. It is symbolic of transformation; as spring changes to summer, so may the potential within a man be brought to fruition through strife.

Fenirians are manipulators. They make good craftsmen and derive pleasure from working with their hands. Their lives are, however, often difficult as they often journey from one test to another. They must learn to cast aside their failures and proceed to the next ordeal. It is not enough for them to recognize the beauty of the world, they must try to improve it.

IV : The Fire Dragon
4th - 4th

The symbolizes the cleansing destruction of fire. What the smith brings forth, Ahnu destroys. This is not necessarily wanton destruction; Ahnu cleans and prepares the world for renewal, an ordeal that purifies, that destroys the unworthy and the superflous and makes room for the new.

Those born under Ahnu are perfectionists; this is both an advantage and a problem. Ahnuans tend to be intolerent and impatient; they have quick and violent tempers. They are slow to praise, quick to criticize. They are not fond of the conservative or the old and solid; they tend towards experiment and progress. Often they are radical revolutionaries prone to purge rather than correction.

V : The Flaming Swords
5th - 6th

The swords represent dynamic action and conflict, destruction and surprise. Angberelius is shown as two weapons crossed from which rlames are issuing; while the swords are solid and real, their conflict causes fire which is intangible, but no less real. They are the symbol of maleness, light, strife and glory, of victory that arises from piercing, cutting effort.

Those born under Angberelius tend to have exciting lives in which they are always striving against their environment to promote causes. This is the sign of the action-loving warrior questing for his grail. If he finds it, he may well experience disapointment as its watery contents quell his personal fires. Angberelians are not prone to subtlety, except that of combat. They prefer the direct approach, taking up arms and seeking to end their troubles by force rather than guile.

VI : The Salamander
7th - 5th

Nadai is a mystical symbol of the marriage of fire and air, the smoke that remains when fire has consumed. The salamander is a creature of unfocused energy. In some senses, he is symbolic of that which evades destruction, as opposed to that which withstands it.

Nadaians tend to promote confusion in themselves and others. They are prone to moodiness and flights of imagination and are difficult to pin down. They tend to be creative and destructive at a moment's notice. They live dynamic, active lives, but often suffer from an inability to focus their energy. This can result in much effort for little gain.

VII : The Eagle
6th - 4th

Hirin has much in common with Nadai. The active spirit is free in skies that may not even be apparent to others. The eagle cannot be constrained, his soaring thoughts will find solutions to the greatest problems and will swoop suddenly to the kill.

The Hirinan is more precise than the Nadaian. His efforts are less difuse and his solutions follow rapid flurries of intense action. But he may crash, and failure can be particularly damaging. Persons born under the eagle tend to resent authority, but may not oppose it openly. They chaffe and flutter against restraint or confinement, but their thoughts are of escape rather than vengence. They are often intelligent and detached and can be merciless, watching things happen as if from on hi~h, only now and then swooping down to take action that 1s almost always painful to someone.

VIII : The Penticle
5th - 3rd

The major sign of air (the most esoteric principle of the four) and of autumn. Penticles are the key sign of magic, but they are also symbolic of wealth and its intangibility. The penticle is a principle that can achieve results with slight, seemingly unrelated, action. The penticle is also symbolic of bondage, or enclosure, or intangible constraints that encircle and bind but may not be seen.

Those born under the penticle rarely approach problems directly, they circle and approach in a spiral along the path of least resistance, causing confusion in more direct-minded observers. But they also tend to procrastinate and take unnecessarily long to reach a conclusion. If they are impatient, they may suffer frustration as goals always seem out of reach until they are actually attained.

IX : The Lantern Bearer
4th - 2nd

The lantern bearer, also called the guide, is a mystical symbol of knowledge and of the quest for it. An air sign, Tai is ephemeral and mysterious, the essence of “mind” which seeks the truth. Tai is also an autumn sign, the leaves are dry and dying, transitory if the mundane and earthly are neglected.

Taians are intellectually inclined and possess an insatiable curiosity. Their interests may lead them to neglect important day to day activities and they can be thoughtless of others. But they are not without compassion. They regard the greatest gift as being knowledge and are often all too willing to guide others. They are teachers who love to share their learning with friends and strangers. They are not demonstrative; strong emotion wil1 confuse or embarass them. Those born under Tai, although they treasure and seek knowledge, may well be naive.

X : The Mixer
3rd - 2nd

The mixer symbolizes the blending of things to make new things. It lies at the transition of air and water and can represent condensation or precipitation, the kinds of transformation that can be brought about by love and learning, the result of thoughtfully contrived harmony.

Skoruns often possess strong, motivated intellects. They are governed by emotion, but are aware of this. Their lives are often filled with sadness which they are able to absorb and learn from. They make good friends and delight in bringing people together although the results are not always what they expected. They have the capacity to enjoy life and to bring pleasure to others. They enjoy experiment and exploration, but are just as fond of home and family.

XI : The Chalice
3rd - 1st

The chalice ts primarily symbolic of its contents, water. It is the sign of love and pleasure, cool darkness, femaleness, security and emotion. The chalice enfolds as the swords penetrate. Masara is symbolic of the good life, motherhood and fertility, but also of death.

Moody tenacity and fickleness are the marks of a Masaran. He can be quiet or restless, calm or furious, happy or frighteningly emotional. Like the sea, he will work at obstacles until they erode. Those born under the chalice tend to have a feel for eternity and, in human terms, for what is truly important. They are filled with love that can be shared endlessly. But the Masaran can also hold a grudge forever; be is capable of cold hatred that can destroy opponents by its sheer, soul-destroying intensity.

XII : The Galley
2nd - 3rd

Lado symbolizes returning, a completion of the Pvaric cycle. Made from Ulandus, the product of the land, upon the sea, seeking land again after a long and difficult journey. In this sense, Lado is symbolic of fulfilment. In the depths of winter, lies the seed that will thrust forth in spring, bloom in summer, and perish in autumn. In winter it sleeps, but this is merely a stage, the last act before the circle is drawn. The sea is peril and death, but Lado floats upon it, even if the ship is wrecked, its parts will not be sucked into the depths. This is symbolic of one version of eternal aura or soul. Just as important is the manner of Lado’s survival. The ship does not oppose the sea, it attempts to harmoni.ze and unify the elements. It yields and triumphs.

Those born under Lado harmonize with their surroundings, seek to compromise and are tolerant of other viewpoints. They are brave, but also have a firm grasp of reality and are able to stay afloat or sink with equanimity. It is difficult to defeat a Ladoan; he will seem to sink, but rise again. He will yield rather than perish and in this way he may rise again.

Gamemaster Notes: Applications
This article is an introduction to the Kethiran star arts, and to the more complex Pvaric philosophy. The practical applications of astrology, astromancy and astronomy are dependant on the rules system used with Harn. Some FR.P systems make provision for astrology, others do not. However, all GMs should be able to take information like this and turn it into coherent rules without any help from us. The article as it stands is a resource. We have received many requests for information on the magic of Harn and/or Mèlderýn; this article introduces some aspects of its under lying philosophy.

Pvaric philosophy is a world view, a handle by which Mèlderýni scholars can grasp the cosmos. The descriptions of sunsigns are intended to assist in character development as an aid to role-playing. Personality traits may as well be determined by the stars as by anything else. GMs may wish to give experience bonuses to characters whose principal occupation is favoured by his sun sign, and penalize those whose are not. Since all the FRP systems are different, we cannot be too specific as to which signs favour which endeavours, but an Angberelian warrior, for example, should probably be favoured.

Prediction and destiny are difficult for the GM to handle. Bearing in mind that any sort of prophesy can be self-fulfilling, the simplest assumption is that there is such a thing as destiny, but that it is not immutable; the universal scheme will yield to intelligent, or unexpected individual action. Predictions are statements of probability; the odds can always be adjusted by a willful person in the right place at the right time.

How then can the GM deal with prediction and destiny? This is a question that arises not only from astromancy or astrology, but from psioni.cs, religion, and various other FRP effects The problem is not how such predictions come into being, but rather what the GM should do with them once they have. The first consideration, clearly, is the accuracy of the source which must be assessed by the GM. The predictions of a talented astrologer with a high success rate should carry more weight. The greatest predictors may be the churches, but this is up to the GM. The number of good soothsayers who ascribe to a particular foretelling may also be significant. If every astrologer within a thousand leagues has come to the same conclusion independently, then perhaps there is something to it. Another consideration is the subject of predictions; some are obvious and should be lent a high degree of credence. That the sun will rise upon the morrow, or that the king will (eventually) die, or that there will. be trouble somewhere on Barn in the next year are examples of the ridiculously obvious. Whether an expedition to recover lost treasure will be successful and whether such an outcome will benefit the kingdom, the clan, or the questing party in the long run are issues less easy to predict. Good predictions may be incorl?orated into the GM’s “universal plan”, his schedule or events to be, which is subject to change without notice

The personal sunsign may lead its owner in particular directions and can act as a role-playing guide to the player and the GM. It is up to each GM to decide how such predictions are to be used. A word of advice, however: Harnians (at least) are a superstitious lot; they definitely believe in astromancy and astrology, attitudes that should be conveyed to your players. But the question of whether prediction actually works, and how it works in your personal version of Hârn should be one of your most closely guarded secrets. Your players should always be unsure as to if or how your “destiny” rules actually work.

It matters little what your FRP rules say about prediction, astrological or otherwise. The key to success is the much called upon discretion of the gamemaster. He must eventually make decisions, and stick by them for better or ill, hopefully better.

The Kèthîran Zodiac


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