ORDER OF HERMES
Contents
INTRODUCTION
The Order of Hermes is a powerful and ancient tradition of mages, Indeed, its members claim it to be the most ancient of all such traditions (or even the only such tradition — all others being mere illusionists and charlatans). Although such claims can be taken merely as prideful boasts, they do not change the fact that the Order has accumulated a larger and more systematic collection of magical knowledge than any competing group in Europe, Africa, and Asia Minor. None can compare to the depth and breadth of the Order's knowledge, nor to its hallowed traditions. Yet, for the first time in its existence, the Order of Hermes knows true rivals, and resting on its laurels will not ensure its survival beyond the Dark Medieval age.
BACKGROUND
The Order of Hermes holds that its ancient lineage began in Egypt over 2000 years before the birth of Christ. In the Kingdom of the Nile, priests and pharaohs had access to learning and knowledge that few others possessed, including written language. From among these priests arose two learned individuals, Djhowtey and Sesheti, the first forebears of the Order. This unique, married couple developed the beginnings of Hermetic magic. Djhowtey was later revered as a deity— Thoth— whom the Greeks would one day identify with their own god Hermes. This is the true origin of the Order of Hermes.
The cult of Thoth grew powerful in Egypt, transmit- ting the learning of earlier times to a new generation. Each era featured its own notables, each of whom added to the growing corpus of knowledge about the universe and man's place within it. So great was this corpus that it spread beyond the borders of Egypt, coming into the possession of learned men elsewhere who shared the cult's vision of enlightenment. Among its most illustrious users was Solomon, king of Israel, who became the first great master of theurgia and whose methods were added to the growing corpus of the cult (even as he is also claimed by the Spirit- Talker Fellowship).
During the reign of Gyges, king of Lydia in Asia Minor, Greek culture first entered Egypt and exerted an influence over the cult of Thoth. Over the next two centuries, Greek ideas become more and more common in Egypt and Egyptian ideas in Greece. This exchange of ideas reached its zenith in the person of Pythagoras, an initiate in the cult, who carried its teachings back to Greece, where they become thoroughly entrenched. They influenced both Socrates and Plato, whose own teachings become widely known and respected. The Greek cult of Hermes eventually spread to Rome, where the Romans identify the deity with their own Mercury.
When Alexander the Great conquered most ot the known world in the fourth century before Christ, he inadvertently laid the groundwork for the modern Order of Hermes. By bringing together so many disparate cultures, Alexander created a situation in which adepts from a variety of traditions could interact and exchange ideas. This led to an unparalleled fusion of magical knowledge and its dissemination into lands where it was previously unknown. For this reason, the Order viewed Alexander thereafter as a hero and an example of how one man's bettering of himself can lead to the bettering of the entire world.
The universal state established by the Romans further enhanced the cult's ability to grow and develop. Numerous noteworthy mages appeared over the centuries, with Plotinus, founder of Neoplatonism being the most significant to the Order. Through Plotinus' teachings, the Order assimilated even more Greek philosophy and learning, including secret doctrines of Pythagoras and Plato long thought lost to history. The cult also adopted elements of Jewish theology and esoteric teachings, the basis for the later Kabbalistic system that would become an important element of the Order's theories. Thus, even at this early stage, the Order of Hermes was notable in seeking wisdom wherever it can be found and welcoming true seekers of that wisdom, whatever their origins.
Under Roman rule, the cult of Thoth prospered for a time. The culmination of this prosperity was the creation of the Corpus Hermeticum, a compendium of the cult's beliefs. Consisting of 17 scrolls, the Corpus is attributed to Hermes Trismegistus himself and passed among the various cells of the cult throughout the Mediterranean world. Ironically, the creation of the Corpus marked the high-water mark tor the cult. After its distribution, devotees became more content to rest on their laurels and refer to it rather than seek out new knowledge for themselves. The Corpus became the sum total of Hermetic wisdom and many mages saw no need to add to it, treating it as if it contained Truth trapped forever in amber. This tendency led to a decline that saw the Roman branch of the cult, the Cult of Mercury, disbanded in 412. It also laid an unfortunate precedent that haunts the Order of Hermes into the Dark Medieval age — too great a respect for tradition.
As Christianity became more influential (and the Messianic Voices along with it), the cult of Thoth reacted inconsistently to it. Many mages opposed the new faith, both for reasons of ideology' and tradition. Others embraced it, seeing in it yet another avenue for wisdom that must not be shunned simply because it was a recent arrival. The situation changed for the worse in 415, when a Christian mob destroyed the Library of Alexandria and murdered its Hermetic librarian, Hypatia. Although cultists saved some scrolls from the Library, this event marked the end of Alexandria as a center for the cult, as well as its rapprochement with Christianity. For centuries to come, the cult was bitterly opposed to it and the Messianic Voices who promoted it.
As the Dark Ages fall over Europe in the wake of Rome's collapse, the cult of Thoth recedes into the shadows. The Hermetic way has had little impact on the development of European society. This led a Westphalian magus in 731 to seek out the assistance of fellow magus Bonisagus — to prevent the possibility that Hermetic ways might die out and be lost forever. Together, these two mages spent the next three decades seeking out other Hermetic masters and sharing with them the secret of the parma magica — the magic shield — developed by Bonisagus, hoping to enlist their aid in saving the cult's collected wisdom.
On Midwinter's Night in 767, twelve Her- metic masters accept the Code of Hermes and founded the Order of Hermes. These twelve become the leaders of the Order's Houses and agree to work together toward the Hermetic ideal of awakening the divine spark within humanity. Over the course of the next century, the Oder's Houses squabbled among themselves but devel- oped a fixed method of dealing with these disputes, including the magical duel known as certamen. Although fractious, the Houses remain united, even in the face of House Tremere's attempt to establish itself as supreme over the others in 848.
The Houses then used their influence to remake European society. They subtly aided rulers and movements that served the cause of Hermetic enlightenment. The feudal social structure, though not created by the Order, nevertheless supported it, as it created a more stable environment for the Order's own development. In addition, a coalition of Houses destroyed the lair of a powerful necromancer in Turkey in 876, and seized his stronghold. Realizing the usefulness of this magical citadel, the Order moved it to the Spanish Pyrenees in 891, where it became an important headquarters for Hermetic mages. In fact, apprentices are frequently brought to this citadel, called Doissetep, in order to see Hermetic philosophy put into practice.
Unfortunately, the Order's history of internal conflict resumes at the turn of the first millennium, as House Tremere's lust for power results in the destruction of another house — this time with the sanction of House Quaesitor, the Order's judicial watchdog. Flush with victory, the Tremere seek ever-greater power. In 1022, Tremere himself and his adepts capture and kill a vampire, upon whom they perform a variety of experiments, Tremere becomes convinced that vampires hold the key to eternal life beyond the immortality available through magic alone. This convict ion leads to Tremere's becoming one of the undead, along with most members of his House, a secret the other Houses do not learn until the late 12th century. Although unlife gives the Tremere undreamed of powers, it also strips them of their ability to work Hermetic magic — a price too high for most Hermetic mages.
Throughout the 11th and 12th centuries, the Order continued to involve itself in European affairs. As the Crusades broke out, the Hermetics went with them, plundering Middle Eastern sites forbidden knowledge. This earns them the enmity of the Ahl-i-Batin and other Arabic magical groups, but it also gives them access to great learning. A good example is the renowned Kitab al Alacir discovered by Lorenzo Golo of Florence in 1188. Working with a Templar named Simon de Laurent, Golo forms the Natural Philosophers' Guild to advance the cause of learning among both Hermetics and Commoners. Other mages follow suit and become involved in the growing universities of Europe, where they seek out new apprentices and continue the quest for enlightenment.
The advances made in influencing European society were shattered when Tremere's crime was uncovered in 1199. Two years later, the Order of Hermes pronounced sentence on the renegade House, which mandated that all Hermetic mages work to bring down the undead traitors. Unfortunately, the Tremere learned of this pronouncement and acted quickly enough to evacuate their sanctums and disappear into hiding. Even so, battles between Hermetic mages and Tremere vampires occur with increasing regularity. This conflict becomes known as the Massasa War.
Almost as troubling is the destruction of the Hermetic sanctum at Mistridge in 1210. Mortals, led by a group calling themselves the Craft masons, precipitate this event. The Order believes the Craft masons to be catspaws of the Tremere, as it's implausible to imagine that Commoners could succeed in destroying a Hermetic stronghold so easily. The leaders of the Houses thus began to consider the possibility that the Massasa War might have long-term consequences for the future of the Order. Thus, they authorized the increased use of magical force to destroy the Tremere once and for all. Unfortunately, this decree had the unintended side effect of drawing the attention of Commoners, including inquisitors, who view Hermetics with the same disdain they do genuine servants of dark powers.
The result of these recent events is that the Order of Hermes is now on the defensive and beset by enemies on many fronts. Although magically potent and influential in the mundane world, it cannot use the full force of its powers lest it show its hand and incur the wrath of the very enemies it seeks to destroy. Thus, Hermetic mages engage in a shadow war and try desperately to avoid a fate far worse than the neglect that the founders sought to prevent when they created the Order of Hermes in the first place.
ORGANIZATION
The Order of Hermes is as rigidly organized as any Mystic Fellowship in the Dark Medieval age, maybe more so. Even the Messianic Voices do not possess the same degree of centuries-old tradition and etiquette regarding the proper ordering of their affairs. This level of organization — and devotion to a "right" way of doing things —- has served the Order well over the years and allowed it to survive changing circumstances and even to flourish in the midst of adversity. It has also held the Order back, preventing it from becoming as influential as it might otherwise have.
The Order has two levels of organization. On the one hand, there are the Houses, magical schools within the Order, each characterized by its own style of spellcraft, as well as its relations with the outside world. On the other hand, there are the levels of initiation, which all Houses share. The levels, in order from lowest to highest, are Apprentice, Disciple, Adept and Master. The Order has established very specific entry qualifications for each level of initiation, both to prevent unworthy candidates from acquiring knowledge beyond their capabilities and to strengthen the Order as a whole. Although renowned as fractious — which they are — Hermetic mages nevertheless possess a high degree of loyalty to their fellows, even those of other Houses.
Very few apprentices enter the Order of Hermes of their own accord. That is, they do not seek out membership, as the Order keeps a low profile, especially since the ascendancy of the Messianic Voices. Consequently, Hermetic mages seek out those whom they believe to possess the requisite intelligence and wherewithal to master the elements of the Art (as the Order calls magic). Because the Order has well-established contacts in universities and other places of learning, many new apprentices come from such backgrounds. Of course, that's far from a universal statement. Hermetic mages have occasionally drawn their apprentices from rural backgrounds, although the likelihood is much smaller.
An apprentice is placed under the care of the mage who inducted him. Called a pater or mater, this mage acts as the apprentice's teacher, advocate, and foster parent. The mentor is also the apprentice's harshest critic. Throughout the three levels of apprenticeship, the Order enjoins the mentor to be merciless in the trials through which he puts the would-be mage. The Order takes seriously its belief in the relationship be- tween the microcosm — humanity — and the macrocosm — the universe — which it sees as a key to the Art. By perfecting the self through trials, the Hermetic mage is also contributing to the perfection of the universe.
Apprentices who survive the trials (and "survive" is the right word — Hermetic apprenticeships sometimes end in death) are initiated as Disciples of the Order. They are now free to enter the mi'as, an Arabic term meaning quicksand, which is how Hermetic mages refer to the world of politics and infighting that characterises the Order. Disciples form the bulk of the Order and perform most of its routine endeavors. Those who excel in their duties accumulate sa, or "lifeblood," a term borrowed from Egyptian theology to denote favors. Through the accumulation of sufficient sa, a mage can become an Adept, which is the highest regular level of the Order.
Beyond the Adepts are the Masters, whose powers and influence are immense. Masters are recognized as such by a second initiation, which gives them access to even greater secrets and magical lore. Masters are expected to train apprentices and continue the work of the Order and the House with which they are affiliated. Rumors persist of third and fourth initiations that denote greater advancement in the Order, but, if they exist at all, they are unknown to all but a select number of ancient Hermetic Masters.
The Primi (literally, first ones) are the leaders of the Houses that make up the Order of Hermes. Each House bears the name of its founder, one of the twelve mages whose collective action established the Order. Houses serve two purposes. First, they provide a structure into which apprentices can be assimilated. They function as colleges that teach, in addition to magical theory, the rules and etiquette of the Order as a whole. They also provide a community for new mages, who may find their sudden change of circumstances quite unsettling. Second, Houses preserve and disseminate the interests, wisdom and style of their founders, each of whom differed from his fellows in some way. The Houses are thus living embodiments of their founders' ideals, whose diversity the Order recognizes as a source of dynamism and strength.
PHILOSOPHY
The philosophy of the Order of Hermes stems from its ancient heritage, being an amalgam of Egyptian and Greek ideas, with several other strains of magical thought (primarily Arabic) thrown in for good measure. It is this heritage that both defines and lends it vocabulary to the way the Order looks at the world and how it views magic. Hermetic philosophy is notable for several elements, but its comprehensive nature stands out most of all. True to its Greek ancestry, the Order has an answer for almost any question an Apprentice (or even Adept) might ask about the true nature of reality and humanity's relationship to it. A complex and all-encompassing metaphysics underpins Hermetic magic that puts all rivals — even that of the Messianic Voices — to shame.
Based broadly on a triad established by Plato and developed more fully by the Neoplatonists who came after him, Hermetic philosophy divides the universe into three realms: faith, reason, and noesis. The realm of faith (also called the realm of emotion) is the ordinary reality in which the vast majority of humanity exists. It's the realm of the senses, where men rarely consider questions beyond what they can see or touch or what authority figures tell them. Because both the senses and mundane authorities can be deceived — and often are — the rea1m of faith provides only an approximation of knowledge rather than the real thing.
The realm of reason is the rarefied domain of philosophers, scientists and other deep thinkers. It's here that men and women like the Hermetic mages do much of their work. Only by recognizing the patterns that lie beneath sensory apprehension can one enter the realm of reason, This realm concerns itself with the grand unities that lie both within and beyond everyday reality. Reason is also the foundation of progress, as it is through reason that men transcend what authority tells them and come to greater conclusions about the nature of reality. The Order places great stock in reason's ability to improve the human condition.
The realm of noesis exists beyond reason. It is the domain of the Above, according to Hermes Trismegistus. Here a mage can experience unadulterated truth and pure thought, freed from the confines of human weakness and frailty. It is the domain of the philosopher-king, where one who has undergone the proper initiation can view reality as it truly is—beyond even the capacity of thought to comprehend. Few Hermetic mages admit to under- standing the realm of noesis fully, but all ardently seek it as the final goal of their lifetime of study and hardship.
The Order of Hermes believes that humanity has the capacity to improve itself, to progress and reach a higher level of existence. At that level, humanity will see reality as it is and learn to manipulate it to its own benefit. Progress cannot be achieved through mere instruction, however. This is why only a select few can make the journey now. This elite — the Hermetic mages — must achieve the promise that is the inheritance of all mankind. Once there, they may learn to bring it to the masses, as Prometheus brought fire to mortals from the empyrean realm of the gods.
Hermetics thus see themselves as the vanguard of a new age that will eventually be available to all. Because only they possess the strength and dedication necessary to lay the foundation for that new age, they must cloak their knowledge in mystery and hide it from the masses. Until the Commoners are ready to receive this hidden wisdom, the Order serves as a repository for lore that will one day enlighten humanity and bring it to the knowledge of its true birthright — mastery of the cosmos.
FAILINGS
Although ancient and powerful, the Order of Hermes has two primary failings that prevent its attaining anything but a small fraction of its goals. The first is the oft-mentioned fractiousness of the Order. The very structure of the Order, with its compering Houses possessed of their own interpretation of the Great Art and its proper use, seems ready-made for disaster. The treacherous actions of House Tremere, for example, have thrown this structure into disarray and disrepute, with some prominent mages from several Houses advocating the unthinkable — the abolition of the House structure and its replacement with a more unified organization.
Naturally, there is great resistance to this suggestion. Many Hermetic mages hold that the House system is, in fact, a strength of their Order rather than a failing. They argue (and not without some cause) that it has made the interplay of ideas and the questioning of assumptions an essential element of the Order. There's also the fact that the tradition is sacrosanct among the Hermetics, many of whom resist change even when, as in this case, there is a solid argument in favor of doing so. Consequently, the 13th century is a time of tumult, as some Primi seek to downplay the power of the Houses and establish a new regime, even as other oppose such innovations.
The opponents argue forcefully that the Order of Hermes has made many remarkable advances in the development of magical theory and practice over the centuries, many of them attributable to the rivalries embedded in the House system. Their antagonists reply that other developments have been retarded or even prevented due to infighting and petty jealousies, as concern for honor and position became more important than the growth of the Art. Moreover, House secrecy makes it possible for mages to undertake dubious enterprises without the notice of their colleagues. Within recent memory, two Houses have fallen, one to vampirism, one to Infernalism — results that might have been prevented had the House system not existed. For now, critics of the system have the upper hand, with the Massasa War a pointed reminder of how the old ways sometimes serve the Order poorly.
Even more troubling is the overweening pride of the Order and its mages. With a few exceptions, most Hermetic mages look with disdain upon non-mages (whom they derisively term "Commoners"). Indeed, this disdain is so great that it has blinded the Order to the potential destruction that Commoners can wreak if given the opportunity. The fall of the Mistridge chantry in 1210, for example, is a perfect example of this attitude in action. Although led by renegades from the Order, Mistridge fell largely due to the efforts of ordinary peasants and mercenary soldiers, who used non-magical weapons and tools to destroy what had once been a proud Hermetic sanctum. Most Hermetics s t i l l have not recognized the significance of the attack, preferring to see it as another skirmish in the ongoing Massasa War rather than as a challenge to their hidebound devotion to the past.
The Order's disdain for Commoners has another unintended consequence: Commoner backlash against magic. As Hermetic mages fight against one another and the undead sorcerers of House Tremere, they draw undue attention to themselves. Peasants have become more acquainted with the actions of Hermetics and report these incidents to local authorities, some of whom are more skeptical about their verity than the Inquisition. Even so, it's only a matter of time before the unenlightened Commoners of the Dark Medieval age succeed in destroying another sanctum — and perhaps the Order of Hermes along with it.
THEORIES AND PRACTICE
The practice of magic in the Order follows closely from its philosophical view of the world. To begin with, Hermetic mages recognize three distinct types of magic, each one associated with one of the realms of reality. The lowest level, associated wirh the realm of faith, is called goetia. Goetia involves the use of incantations as well as foci of various sorts—chalices, bells, knives,etc. It's the type of magic the Commoners would recognize as such, at least to the extent that they can recognize magic at all. Goetia involves the manipulation of substances in the world, making it quite useful in relating to that world, but of limited value in the mage's ascent to a higher understanding.
The second level of magic, associated with the realm of reason, is theurgia. Unlike the Messianic Voices' theurgy, theurgia has much more in common with its Neoplatonic forebears, being rituals that compel spirits and gods to do the mage's bidding. The Order admits that there are spiritual beings in the cosmos, many of whom possess powers and abilities far beyond those of mortal men. Yet, Hermetic mages refuse to grovel at the proverbial feet of such entities and beg them insouciantly for their favors. Instead, theurgia teaches mages to enforce their own will upon these spirits and to exert their own desires upon the cosmos. Mastery of theurgia is thus an important step on the road toward awakening the divine spark that lies within each man.
The third and highest level of magic, associated with the realm of noesis, is magia or "true magic." Hermetics do not believe that anyone other than themselves practices true magic — another cause of t h e i r arrogance. Unlike goetia or even theurgia, magia largely dispenses with the need for foci and other material elements. Instead, it emphasizes mastery of Words, primordial connections to the cosmos that allow a mage to manipulate reality with a thought. By gaining a greater understanding of Words, a Hermetic mage may even transcend the need for language in his magic, working its wonders through the exertion of will alone. Such mastery is exceedingly rare in the Order, but it is sought with great fervor, as Hermetics believe it represents the final stages before a mortal may enter into his divine birthright.
Despite the Neoplatonic roots they share with the Messianic Voices, the Order of Hermes differs from the faithful in a significant way: they believe the world of matter is good and even worthy of attention. Like the Stoics and Epicureans from whom they derived this doctrine, Hermetics hold that matter is a source of both pleasure and power. It is only through matter, for example, that one can come to understand spirit as its opposite. Without that understanding, magic is impossible. Thus, matter is a necessary (though not sufficient) condition for the initiation that will one day lead to the mastery of the cosmos.
At the same time, the Order does not promote the elevation of matter above all other things. Matter is a component of the universal order; it is not the only component. Spending too much time and energy studying it is a perversity that speaks of one's immaturity and lack of spiritual development. Although pleasure, even bodily pleasure, is indeed a genuine good and one that naturally follows from man's bifurcated nature, it must not become an end in itself. True pleasure transcends both body and spirit, just as noesis transcends both faith and reason. Anything less is base stimulation, more worthy of animals than the potential gods that man- kind may become with effort and learning.
Learning is clearly a key element to Hermetic practice, as evidenced by their interest in and study of the natural world. The Order possesses some of the Dark Medieval age's most sagacious natural philosophers and physicians. These men and women study the world around them in order to accumulate additional insight into the connections that underpin reality.
The Order takes a similar attitude toward the spirit world, which it catalogs and commands in much the same manner. Hermetic mages take a great interest in the creatures that dwelt in supra-lunar spheres beyond earth — an interest that frequently brands them as Infernalists in the eyesof the faithful. The Order's secret language, Enochian, derives from its frequent congress with spirit creatures, who reputedly taught this esoteric tongue to certain Hermetic mages, including Hypatia, the last librarian of Alexandria. Now, the Order uses it for many other purposes, including rituals having little to do with spirits. It is yet another way these mages hide their lore from those unprepared to learn its mysteries.
AURA
Mages of the Order radiate Power. Their Auras crackle almost noticeably with the arcane energies they command. Hermetic mages add their Aura modifier to any rolls affected by this sense of raw power. This often manifests as a scent of brimstone or ozone, or a spark of electricity when the mage touches someone.
SUGGESTED TRAITS
Attributes: Stamina, Manipulation, Intelligence
Abilities: Academics, Awareness, Cosmology, Linguistics (Latin), Occult
Backgrounds: Chantry, Library, Mentor, Sanctum
STEREOTYPES
Ahl-i-Batin: There is much to be learned from the Subtle Ones — if only they would accept our offers of collaboration.
Messianic Voices: Superstitious fools. They do an injustice to their ancient heritage by sullying it with mumbled prayers and groveling before statues of the saints.
Old Faith: These pagans are even worse than the Messianic Voices, cavorting in oak groves and worshipping deities abandoned centuries ago.
Spirit-Talkers: Why waste time parleying with spirits when you can command them?
Valdaermen: It would be wise to avoid these barbarians and their strange ways, even if the powers they command are inriguing.
HEDGE MAGIC
Hedge magic is the Order of Hermes' derogatory catch-all term for any sorcery they deem to be of insufficient power. In practice, this means any magic not practiced through means of a Foundation and its Pillars. There are various folk throughout the world who can cast charms, enchantments and minor rites without ever learning the arduous will-working of a true mage. Their magic, however, has none of the mutability or broad range of the mystic traditions practiced by the Fellowships.
Examples of hedge magicians might be the boy who sells his soul to the devil (or some such spirit) for a love charm; he can cast that charm, but no other. Certain families (such as the Rosselinis of Italy in Chapter Five) may practice highly ritualized spells handed down to them over generations, while never understanding the basis of these spells or how they can be reworked for better effect.
The one advantage hedge magic seems to have over the true power wielded by mages is that it rarely — if ever — unleashes Backlash. Many such spells require no Quintessence expenditure. Some do, but these hedge magicians lack the ability to store and spend Quintessence; they must then rely on Tass, usually harvested from crays, to fuel these spells.
Once a mage begins studying what the Hemetics call true magic (i.e., learning at least one level in a Foundation), he can never go back — he cannot then cast successful hedge magic spells (if he even knows any). None knows why this is, but the Hermetics put forth the theory that the soul, once ascended to heights of power to any degree, is no longer in sympathy with the dross of lesser magics.
In Dark Ages: Mage, hedge magic is not practiced by mages, although it may be encountered in Storyteller characters.
MAGIC
Hermetic mysticism focuses on a rigid system of precision and control. The self is a microcosm of the Universe and the source of all potential earthly authority. Metaphor and symbolism are strong in Hermetic praxis, even in the Dark Medieval age, though considerably more of the Ars Arcane hinge upon physical tools and literalism in this age. Ancient writings, dating back to Rome, Greece, Egypt and even Sumer are prevalent, as well as the ubiquitous swords, wands, chalices and even more esoteric components, such as the tears or a Sidhe or dragon's blood. Astrology and alchemy are, likewise, common among Hermetic wizards, and rare indeed is the master's laboratory devoid of at least a star-chart or two and unguents and philters aplenty.
FOUNDATION: Modus (Formidable discipline)
Modus (Latin for method or technique) is the Foundation for all Hermetic magic. It represents the strict doctrine of study, willpower and discipline required to wield the Ars Hermetici. This ethic of perfection reflects itself in all the mage does, enabling him to transcend the boundaries set forth for cloddish and simple men and to wield powers that make the gods themselves tremble. Modus is both the means and the end, the Ouroboros, swallowing its own tail in an endless quest, using focus to beget greater understanding and, in turn, using understanding to further one's focus. While all masters of the arcane craft radiate an aura of other-worldliness that sets them apart, the Modus of the Hermetic Master impresses itself upon the Tapestry in displays of raw, unadulterated power.
● -- The mage is capable of exerting her will to extend a rudimentary degree of control over things outside of herself. At this point, the focus remains on expanding one's knowledge of self, though the promise of mystic might expresses itself in a growing aptitude for more blatant acts of will, spurring the initiate onward.
●● -- At this level of study, the mage comes to understand the truths behind many of the fundamentals of Hermeticism. Her will takes on a forceful edge and she begins to see that power is there only for those who demonstrate the courage to reach out and grasp it. Indecision and meekness (if such can truly he said to exist among any the Order chooses ) are burned away in a crucible of growing power.
●●● -- Now, the mage learns that it is his will that gives justification to the world and his place within it, not the other way around. While the point of view expressed at this level of comprehension cannot be said to be truly dynamic, it can be truthfully noted that the Hermetic wizard is finally ready to begin sloughing off the conception of the possibility of failure. His Art is honed, his power is considerable and he sees the promise of all things laid out before him, waiting for him to reach for it.
●●●● -- With nigh-flawless precision, the mage conducts her every breath, her every waking moment, as an exercise of will and ability. Her being is suffused with the Gift and she is filled with the nagging perception that an unknown, unquantifiable something lies just beyond her capabilities, the promise of limitless mystic might. She is at one with her magic and it flows through her as a natural extension of her spirit, like a movement of her arm or words from her mouth.
●●●●● -- At this, the final level of mastery, the Hermetic mage sees that his journey has just begun. His Modus is transformed, like the Philosopher's Stone itself, and he comes to know that the journey toward perfection and supremacy over the Art is a never-ending one. He moves out of the realm of mortal concerns and into the company of dragons, giants and slumbering gods. His magic makes itself known in all he says and does and none can mistake him for anything but what he is; Magus Rex. (The Hermetic Master may spend up to two points of Willpower per turn.)
Specialties: Control, Destruction, Elements, Transmutation
PILLARS - FORMA
Each Pillar of the Order of Hermes is a Forma. Each Forma embodies a fundamental aspect of Creation, a pillar that shores up the world itself. These four ancient Forma are: Anima (the "Breath of Life" that flows through every living being), Corona (the "Crown" which grants control over the working of the mind), Primus ( the raw power of magic itself) and Vires ("Forces", mastery over the energies of the Universe). Although the four Formas encompass a great many potential powers, in no case can current Hermetic theory violate certain precepts set forth by the Church (precepts which Bonisagus himself subscribed to and set forth in the founding doctrine of the Order): The resurrection of the dead, the creation of true life and travel beyond the Lunar Sphere. Further, though many scholars of the Order have truck with various spiritual entities, both benign and malefic, their control of those beings hinges mostly upon mastery of the energies that sustain those beings, rather than power over ephemeral matter (spirit).
Sample Foci: Conjunctions or other astrological phenomena, Enochian language (chants, recitation or text), numerology
- : Anima -- Command of Life
- : Corona -- Command of the Mind
- : Primus -- Command of Quintessence
- : Vires -- Command of Elemental Forces
HERMETIC ROTES
Aegis Magicus ( Primus ●●● )
Also called the Greater Magical Shield, this rote is a version of Bonisagus' magic that helped bring the Houses of the Order together in peace. It sheathes its wearer in an unseen cloak that warps or cancels the energies of spells directed at him.
System: This rote requires a normal, simple casting ( i t cannot be cast hurried or extended), and its duration lasts for half a day, regardless of number of successes rolled (if cast at sunrise, it lasts until sunset, and vice-versa). The number of successes on the casting automatically subtract (on a one-to-one basis) from the successes of any spell directed against the Aegis wearer, thus either reducing or canceling their potencies, one point of Quintessence must be spent to fuel each such defense, however (regardless of how many successes are drained from an incoming spell). This can be invested into the spell during casting (the caster spends up to three Quintessence to be later used up by the spell as needed) or spent as the Aegis blocks spells. Obviously, if this is cast upon a non-mage, that person cannot spend Quintessence to resist spells; the caster must invest such protective spells with his own Quintessence. If cast upon a mage, regardless of fellowship, that mage may spend his own Quintessence to fuel the armor.
A mage can choose to admit any incoming spell by not spending Quintessence. A non-mage cannot make this choice; the spell automatically blocks any magic (except for spells cast by the Aegis's caster), as long as it still has invested Quintessence points to spend.
Hermes' Brand (Anima ●●●, Primus ●●●, Vires ●●●)
A recent innovation in the Massasa War, Hermes' Brand is a defensive weapon, designed to dissuade the nocturnal demons from slaking their internal thirst on mages of the Order. By ensorceling one's own vital humors with a lingering enchantment, the blood itself becomes a deadly weapon when used as sustenance by a vampire, as the mystic sustenance derived by the parasite transforms into a raging inferno within the lifeless monster's gullet. As tire is bane to such creatures (a fact the Order learned early on in the war), this enchantment typically proves fatal to the offending vampire.
System: Each success scored on the roll to create Hermes' Brand is one blood point of blood (the caster's or that of another) that will react violently with the vampiric physiology a specified period of time after ingestion and transformation into the mystic substance that sustains the massasa. For each success scored (up to a maximum of the number of blood points the vampire ingests), the blood explodes into flames, inflicting two Health Levels of nonsoakable aggravated, damage, as fire erupts out of the creature's body and devours it from the inside out. Note that this enchantment lasts for the normal duration, given number of successes, even if the caster of this spell dies, so long as the blood retains the mystic energy consumed by the massasa, making it possible for a slain mage to have his final vengeance.
The Incorruptible Water (Anima ●●●●●, Corona ●●●●, Primus ●●●●)
More so than any other mystic society known to the civilized world, the Order of Hermes makes use of a variety of longevity elixirs designed to preserve not only flesh and bone, but also to protect the mind against the rigors of days beyond counting. The ultimate conquest, that of Death itself, is not, however, to be had easily or by the inexperienced and this enchantment requires considerable knowledge and power. Still, the potentially limitless life span offered by this spell, which almost invariably takes the form of a potion of some sort, is sufficient of itself to inspire many mages of the Order to pursue such knowledge and power. By means of this enchantment, a handful of Hermetic mages have dwelt among the living since the days when the Founders first gathered the keepers of Hermes' arts together to speak of unification.
System: For each success on this rote's roll, the mage staves off the ravages of aging for ten years. There are two considerable drawbacks to this process, however (as might be expected of a spell designed to hold the Reaper himself at bay). First, one point of Quintessence must go into the casting of this spell for each year (chronological, not biological) of the caster's life and this power must be garnered from sources conducive to longevity (such as dragon's blood or the tears of an angel) or physical health (a healing spring, for example). Also, every 1 rolled in the casting (provided the effect does not botch, in which case the wizard has other problems...) must be recorded, as these 1s stack over the course of the caster's life in regards to this spell. These 1s are always treated as though they had been rolled in the process of casting each use of The Incorruptible Water, for the purposes of figuring botches. To alleviate this latter effect, though, the mage may expend a point of permanent Willpower to reduce his running total of 1s by his previous permanent Willpower. In this fashion have a handful of mages eked out many centuries of life, though the sources of Quintessence suitable for this effect grow fewer and fewer as the years march on. Perhaps such eternal life will soon prove unsustainable.
Wrath of Apollo (Primus ●●●●●, Vires ●●●●●)
Easily the most spectacular of the Order's offensive sorceries, Wrath of Apollo summons an unrelenting curtain of solar flame with which to scourge the life from one's foes. As Hermetic elemental theory maintains that the sun is formed of pure Quintessence, this mystic energy is used to ignite the very air, projecting withering heat that renders steel to liquid sludge, stone to a bubbling mass and flesh and bone to a bare handful of cinders. Within this conflagration, virtually nothing without some manner of mystic shielding can survive, for no natural barrier or proof will endure.
System: This rote is virtually unsurvivable by any being not completely shielded against its power. Each success scored inflicts three Health Levels of aggravated damage on everything within fifty feet of the spell's center per success scored on the casting roll. The effect siphons most of the Quintessence out of nonliving matter in the area of the spell, so nearly all physical objects caught within the Wrath of Apollo are obliterated, even if they would normally be highly resistant to fire (naturally enchanted objects are considerably likelier to endure than ordinary ones). The caster may direct the center of this spell anywhere within one hundred yards per success (though he is apt to be harmed by the blast and by flaming debris if he cannot or does not center the enchantment more than two hundred yards distant). Note that the use of this spell also creates a rift in the Quintessential pattern of the area it affects that only slowly recovers a natural flow of mystic energy.
