The Inquisition

Hunters

And the angel spoke unto me, in a strong voice, crying, “Many are the children of the Dragon, the Serpent, the great Satan, and they are among you now. I tell you, Servants of Christ, that the Parousia is near, that the Second Coming cometh soon. Stronger still grow the children of the Dragon, and they multiply, and they are a wound unto the earth. And we are the balm for this wound, we must cleanse it with fire, and purify it, and then the earth shall be ready for the Parousia, and we shall be judged worthy.” — Leopold of Murnau, The Testament of Leopold

History

The Society of Leopold claims that their ideological roots lie in the Michaelites, a secret order founded by a converted Roman soldier that was dedicated on protecting the early Christians that hid in the Roman catacombs from the monsters that lurked within.

Their official formation, however, came with the advent of Leopold von Murnau, a German dominican who was granted special dispensation by Pope Gregory IX in 1231 to combat supernatural evil. Under Leopolds guidance, the society grew, encountering several strange supernatural creatures that abused and toyed with humanity for their own amusement. Although the Society was also pursuing "regular" heretics, like the Albigensians, they also attacked supernaturals of every faction. Among their victims, accusations and imputations flew around, as each group suspected their rivals to pull the strings behind the new threat, unaccustomed to the fact that humans had began to realize their presence in their midsts. When Innocenct VIII published the Summis Desiderantis Affectibu in 1484, the Society had reached its peak, raging across Europe in a merciless crusade against the powers in the shadows. However, as the methods of detecting supernaturals were far from rarified, countless innocents burned alongside mages and vampires. It was during these times that the Society were turned into a secret society within the Church, out of fear of infiltration. The Testament of Leopold became the canon for the society, who was granted the Monasterio di San Michele in Rome as headquarters.

In 1658, the Society faced its first schism. Raffaelle Renzi, a Florentine Franciscan, was charged with treason, as he had been found consorting with the enemy. Renzi tried to persuade his officials that some of the supernaturals were able to overcome their inherent evil nature by honest remorse and accused the Society of pride for judging who among the remorseful had the right to live. Renzi was sentenced to death and the Florentine Decree was commissioned to further define the orthodoxy of the Society.

Following the 18th century, the Society waned in both influence and power, as the Catholic Church had other problems to deal with. Some Inquisitors even considered breaking away from the Vatican, but realized that they depended to heavy on financial support from the Church. The Parisian Cenaculum even had to be disbanded due to troubles during the Revolution and the membership dropped to 50 active Inquisitors for all Church territories.

In the 19th century, the Society slightly recuperated. Pius X reorganized the Society in 1908 and officially released them from service to the catholic Church, allowing them to act more freely. Now unconcerned with doctrinal issues, the Society has dedicated it whole power to cleanse the world of what they believe to be the servants of the Adversary and prepare the world for the Parousia.

Organization

Like the Roman Church, the Society of Leopold is made up of a number of smaller divisions. The members of the Inquisition share a common goal — to deliver humanity from supernatural evil — but their interests and modus operandi vary and even clash.

Divisions

Like the Roman Church, the Society of Leopold is made up of a number of smaller divisions. The members of the Inquisition share a common goal — to deliver humanity from supernatural evil — but their interests and modus operandi vary (and even clash). The four official sub-orders within the Society are the Condotierri, Gladius Dei, the Office of the Censor, and the Order of Saint Joan. The remaining groups are merely viewed as sects.

The Condotierri

Founded in the 15th century, the Condotierri is a quasimilitary order more concerned with the safety of the Society than the actual completion of missions. A Condotierre- General (selected by the Inquisitor-General) commands the militaristic hierarchy. Condotierri do not have the autonomy of other Inquisitors, but are assigned to protect the larger and older Cenacula. Smaller Cenacula, which don’t always have the luxury of a permanent Condotierre, often request their presence for security or the completion of a particular mission.

Recently, Inquisitor-General Bauer initiated a more rigorous basic training regimen for the Condotierri Novitiate at the newly opened combat colleges in Nevada’s Black Rock Desert and in the Spanish Pyrenees. Training includes security measures and warfare techniques both ancient and cutting edge. The Condotierri are as wellarmed and technologically advanced as most national militaries, though lacking the larger ordnance.

Ranks within the Condotierri mirror those of the rest of the Society, but it retains its original, stricter hierarchy. When a Condotierre operates in conjunction with other Inquisitors, she generally cedes to the highest ranking Inquisitor, unless the Condotierre feels (and can justifiably prove) that the Society is put at unnecessary risk. Condotierri on duty in the Society’s headquarters in Rome, the Monasterio di San Michele, typically wear dark blue paramilitary uniforms, although on holy days and at formal gatherings, they frequently wear an elaborate Renaissance uniform similar to the clothing of the Swiss Guard. Condotierri on duty at other Cenacula dress as they feel most comfortable, typically in civilian garb.

In their earliest days, Condotierri worked in groups of three, called “lances.” A lance consisted of a mounted soldier, a squire, and a lancer. Although military tactics have changed, the Condotierri prefer to work in lances of three.

Gladius Dei

They are the corps d’élite, the “Sword of God,” the most distinguished order within the Society. Its membership is by invitation only, and is comparable to a knighthood. Its members are the ideal Inquisitors: loyal without fault, zealous, courageous, and capable. Members of Gladius Dei are hand selected by the Inquisitor-General herself and act under her direct authority. It is often an invitation to join the ranks of glorious martyrdom, for the Gladius Dei are called together for the most dangerous of missions.

Members of Gladius Dei may originally come from any sect or faction. In the past, new members were not required to end affiliations with their former groups, but Inquisitor-General Bauer has recently decreed that those in the Gladius Dei must dissolve all other factional ties. Loyalty is more systematically transferred to the Gladius Dei. This has caused some murmur of concern amongst the other factions, though not so loudly when the Censors are listening.

Gladius Dei’s members are cocky, even arrogant, but with good reason — no auto-da-fé (a call for judgment, usually destruction, against a supernatural) called by Gladius Dei has ever failed. Their critics once referred to the order as “God’s Little Army,” though more recently as “The Iron Maiden’s Little Army.” More cynical critics wonder if Gladius Dei is nothing more than an ecclesiastical bully, picking fights that it knows it will win. Some autos-da-fé that would seem to be perfect for Gladius Dei went ignored.

Members of Gladius Dei often wear a ceremonial badge: a gold sword lapel pin, worn blade down so that it resembles a simple cross from a distance.

Office of the Censor

They who judge the judges. The Inquisition within the Inquisition.

Membership in the Office of the Censor is offered by the Inquisitor-General. Typically, however, nominations for Censor candidates come from the Office itself. This Office, administrated by a Provincial, is considerably more organized than Gladius Dei.

Some within the Inquisition feared that the Censors were becoming too powerful, too independent, and that the Office was trying to enforce its own agenda. They were right. Ingrid Bauer was herself a Censor. After she arose to power as Inquisitor-General, it was the Censors who swept through the Society’s ranks, taking away the entrenched spies of the Kindred and the loudest of Bauer’s critics. When those screams finally died away, the accusations were much less public. There is no more ambiguity; the Office of the Censor now holds the most power within the Society.

When a Censor arrives to investigate an individual or a Cenaculum, those in question are considered in a state of certiorari: they are allowed to continue their standard practices and procedures, but a representative of the Office of the Censor must accompany them at all times. Furthermore, all records of the Cenaculum are open to investigation, its members open to interrogation. These days, random investigations happen with greater frequency.

Although the practice of Theurgy is not condemned by the Society, its use is still circumspect, so the Office of the Censor requires that all practitioners of Theurgy “register” with the Office “for future reference.” This is not the polite suggestion it once was.

Censors are not permitted to remain in any other faction, but they typically maintain the ideology of any previous faction.

They have two primary bases of Operations in the United States, New Orleans and St. Louis.

Order of Saint Joan

The Order of Saint Joan is not so much a “subdivision” of the Society as an autonomous Order that acts in concert with the Society of Leopold. The Order recognizes the authority of the Society and the Inquisitor-General, but maintains its own hierarchy. Members of the Order may work within standard Society Cenacula, but they rarely rise about the position of Councilor. None are ever promoted within the Society to the rank of Abbé or above. The Order maintains its own Cenacula, called Convents.

The Order of Saint Joan is led by the Abbess of Chartres, who defers to the Inquisitor-General in most matters of policy. The Order’s Convents do not welcome men, including Inquisitors, anywhere beyond specified guest areas. No one outside the Order has ever visited the Convent of Chartres. The Abbess either speaks through her assistants from offices outside the Convent proper, or leaves the Convent to call upon people.

None of the Order’s members who have worked within the Society’s ranks ever show evidence of Theurgic study, but there are some rumors that the Convent of Chartres has a number of powerful Theurgists in its midst. There are many rumors about the elusive Order, and none have yet to be proven.

Historically, the Office of the Censor has never trusted the Order of Saint Joan, which has repeatedly refused offers to fully merge with the Society. That strain has reached a breaking point with the rise of Inquisitor-General Bauer. The Office of the Censor submitted a list of members from the Order who were to report to Rome for questioning. The Order never complied, Convents have closed their doors, and all communication from Chartres has ceased.

The silence is chilled. The tension crackles. There are rumors that Inquisitor-General Bauer and the Abbess of Chartres have some sort of personal quarrel between them. Inquisitors the world over wearily wait to see what will happen next.

Sects

While some Inquisitors remain generalists, many find intellectual support and mutual ideology in a sect. Historically, the Society of Leopold has allowed, even encouraged, diversity within its ranks. That encouragement died with Monsignor Amelio Vittore. Now the sects clamor and maneuver for the favor of their new, frightening Inquisitor-General.

The Brethren of Albertus

Magic is evil, but one must learn it to best combat it, or so go the teachings of Albertus Magnus. The Albertines excel in the arts of Theurgy, and use it to great effect against the Supernatural. Although called “Brethren,” they were among the first sects to freely admit women into their ranks.

The Albertines are not always trusted. Most Inquisitors still believe that “good magic” is simply an illusion that opens the door to black magic. Strangely, though, no Inquisitor-General has ever expressly outlawed Theurgy. Some cynics believe that the Albertines maintain some control over the Inquisitor-General. Although the Albertines cooperate with their fellow Inquisitors, rumors exist that the Brethren have their own private Cenaculum where they study their arts.

The Children of Lazarus

“Our Lord Jesus Christ is the only one who could triumph over death, and it is only by His power that we are able to do the same.” For the Children of Lazarus, vampires are guilty of the greatest transgression by overcoming death itself.

The Children of Lazarus are a relatively new sect, forming in the late 18th century. However, their concerns and ideology stretch directly back to Leopold of Murnau himself; much of his Testament deals with his observations and beliefs concerning the undead. Furthermore, Leopold was killed while fighting one such creature. The Children of Lazarus are now the largest sect within the Society, but somewhat extreme. They ignore other supernaturals and focus only on missions that cleave the vampire scourge.

Fathers of the Good Death

This small group, which admits only ordained priests, believes that vampires are unclean spirits from before the Flood, immortal creatures possessing corpses. Their presence is ultimately responsible for the spiritual decay of humanity. It is the duty of the Fathers of the Good Death to track down and destroy these spirits, restoring the balance of nature. They do not hunt with the hatred for vampires that the Children of Lazarus evince, but do so with an eerily amiable efficiency.

Fathers of the Good Death

Depending with whom you speak, this group either does not exist or is a poison in the heart of the Inquisition. The Sanbenito are those Inquisitors who follow the beliefs of Rafaelle Renzi, the Florentine Heretic, and instead of trying to destroy supernaturals, attempt to aid them.

A Sanbenito can operate within the Society for only so long; eventually, the conflict in interests must give. At one time or another, many Inquisitors have secretly pondered the issues raised by Renzi.

Sisterhood of Saint Claire

Saint Claire’s sect is made up of those who take vows of extreme poverty in order to attract gifts of healing. They refuse all personal possessions and comfort, except for what the Society equips them with. Although many are trained in contemporary medical procedures as well as somewhat archaic chirurgery, they rely on prayer, devotion, and the laying on of hands.

Inquisitor-Generals come and go, and intrigue changes like the tide, but witch-hunters always need healing, and so the Sisterhood has never suffered from political enemies.

The Order of Saint Michael

This sect is the inheritor of the original Order’s ideals. They do not seek the presence of the Infernal “in other things” (vampires, werewolves, etc.), but hunt the direct presence of the diabolic on earth. Some Michaelites study Theurgy (particularly Via Geniorum), but not to the extent of the Albertines. They do it with less intellectual curiosity and more pragmatism.

The Sons of Tertullian

These Inquisitors are deeply concerned with ghosts and demonic spirits. The Sons are a throwback to the earlier days of the Inquisition; they believe that anyone who speaks against the Word of God must be possessed, so they have a more strident concern for orthodoxy. They have come to resort to the occasional use of torture when dealing with individuals that they believe are possessed. The Sons tend to be skilled exorcists.

The Sect of Saint James is an even more radical subgroup of the Sons of Tertullian. Amazingly, considering the Sons” concern for orthodoxy, the Sect follows the words of a Gnostic treatise which advocates suicide as a means for entering Heaven. Rumor has it that many crossed over in 2012 and continue to shamble in some monastery basement, while the living sect members wait patiently for their rotting fellows to regain the power of speech and speak of what they have seen.

• -- The Brothers Jesuit
• -- Children of Lazarus
• -- Fathers of the Good Death