Lords of Men Chapter Four: Interference

See Also

• The Ars Magica Reference Document
• The Lords of Men Open Content page.
• The Lords of Men product page on this wiki

Chapter Four: Interference

The Code of Hermes strictly forbids interference with mundanes, lest it bring ruin on the Order. This portion of the Code is the most flagrantly abused, with the possible exception of the prohibition against molesting faeries. Hundreds of years ago, when the Code was first sworn, covenants could dwell in allods far outside the concern of any nobleman, but that golden age of Hermetic seclusion is over now. Younger covenants, founded on less perfect sites, must interact with a burgeoning mundane population ruled by a warrior caste that demands the subservience of all other people.

Hermetic justice is democratic, and over time the Code has been stretched to expand how "interference" is defined and demonstrated. Magi in younger covenants are little troubled by the question of whether they should interfere, given that interference at some level is an inevitable consequence of most Hermetic activity. Most magi are more concerned that their actions be justifiable to a Tribunal. In the most pragmatic cases, magi seek ways to never get caught, or to perform crimes so advantageous that the punishments are worth the expense.

Methods of Interference

Interference, like many crimes, is lucrative for characters able to avoid detection and punishment. Mortal society is fragile, but simultaneously complex, so the actions that magi take may have unintended consequences. These make for interesting future stories. The story seeds that follow the forms of interference in this section give examples of the kinds of stories that mundane interference can generate. These usually relate to the idea that everyone in the Order agrees is wrong: bringing harm to your sodales because of your actions.

Alternatives to Conspiracy

In every Tribunal, magi are forbidden to ally with mundane lords, in the sense that they are not permitted to take sides in disputes. Importantly for magi, however, mortal society is fragile and relatively easy to disrupt. Mundane lords fight each other all the time, and so to destroy a rival, it's not actually necessary to ally openly with his enemies. That is, assisting the enemy of one's enemy isn't conspiracy if the assistance is given without the "ally's" knowledge.

A magus, for example, is feuding with a local noble, Lord Cuthbert. Cuthbert has an enemy, Sir Dudley, whom he is preparing to battle. It's not conspiracy to aid Sir Dudley so long as Sir Dudley doesn't know that it is happening. Conspiracy requires conspirators working consciously at common cause. If a magus were to poison the oxen pulling Cuthbert's supply train so he was pinned to a particular location, that would be fine. If Cuthbert's army had a lot of archers, and Dudley had mostly spearmen, causing it to rain so the bowstrings of Cuthbert's army were less effective would not be conspiracy.

Making Riches

Magi can simply produce money magically, but this has created trouble with the mundanes in previous centuries, so making valuable goods is forbidden in some Tribunals. In others it is permitted as long as the created items are used only in the covenant, or provided that they are not traceable to the Order. Members of House Mercere are willing to transport created trade goods to distant places, and sell them in small amounts, in exchange for a substantial cut.

A side effect of magical wealth creation is that magi with agricultural holdings can reduce the taxes their peasants pay to nothing: indeed they can go further, and pay wages. Although Chapter Six: Manorial Fiefs points out that lowering taxes makes peasants more restive, once a covenant offers the peasants more than the king does, they then use that restiveness to defend their unique position. That is, magi can't make peasants personally loyal, but they can make it so that the interests of the peasants align with those of the covenant.

Interference Varies by Tribunal

The democratic nature of the Order's Tribunal system has led to interference being more strictly defined in some Tribunals than others. The Alps has the strongest regulations. It's a simplification, but there is some truth to the perception that if you can't find an isolated mountain valley and hide the entrance before founding your covenant, then you are not trying hard enough. At the other end of the scale, covenants in Normandy are expected to retain a veneer of mundanity that shields other members of the Order from blame for any trouble they cause. In Normandy an action is interference if it demonstrably harms the interests of other magi, so actions which might be considered interference elsewhere — like magical mind control, bribery, and assassination — are perversely employed in Normandy as ways to prevent demonstrable interference.

Magic Items

Many members of the Order wish to trade magical items to nobles. The typical case involves the tame noble of a covenant being granted a longevity potion in exchange for his service, and this is easily accommodated by the Order. More difficult is the trade of magic items for land, money, or political support. Technically, no magus has been permitted to sell magic items to a nobleman since 1061, but an obvious loophole was designed that allows magi to sell magic items to mundane servants, who then may sell the items to outsiders. This means that the sale of magic items is easy, and that regulation occurs on the Tribunal level, rather than on an Order-wide basis.

Story Seeds: Items

A nobleman purchases a magic item that allows a single man to harvest a field in a day. This is such a popular idea that the next year, several more are purchased, and the noblemen begins hiring his magical harvesters to other nobles. This causes widespread poverty and prompts the formation of an angry peasant militia seeking to smash the items. Do the characters waylay the militia, or egg them on, knowing that if the devices are destroyed, the nobles will need to buy new ones? If it seems the militia are about to stray onto Hermetic lands, how do the magi divert them?

Some mundane nobles have used potent magic items against others of their class during war. This has led to interest in the Order's military potential, either because they are enduring a civil war, or because they are at peace allowing their rulers to contemplate crusading using magical weapons. Magi are threatened, and the characters are given the task of finding who is to blame. The items, when examined, are centuries old, so there is no magus to punish for their inappropriate use. The characters come to suspect that while the items are ancient, they were purchased recently. How can they find evidence to prove this?

A character seeks out the magi and purchases a single-use item that will strike a bloodline sterile. He does this in the hope of inheriting a portion of the family's land. He delivers the cursed item to a family banquet and it is activated. The player characters would prefer that the lands of the family do not become the battleground of rival claimants, as they have interests nearby. Knowing that they have decades before the heir is required and that the family is unlikely to understand the threat, how can the player characters position a tame nobleman now, to inherit it all? What do they do when the wife of one of their victims becomes pregnant after an affair? How do they deal with the original purchaser? If another covenant finds out, do they cut them in, or feud through proxies?

Story Seeds: Conspiracy's Consequences

The characters, or rival magi, have used magic to artificially boost the harvest of a nobleman who hates one of their enemies, and this nobleman they helped used this extra wealth to successfully defeat the hated foe. In this time, the population of the "friendly" nobleman's holding has tripled. If the magi withdraw their support it might lead to famine, and there will certainly be economic refugees. How can the magi reduce the population without causing widespread suffering and feeding Infernal auras?

The characters, or rival magi, have used weather magic or some other effect to help a nobleman win a series of battles. He takes this as a sign of divine favor and agitates for greater control of the surrounding lands. Driven on, perhaps by a demon of pride, he begins to convince others of his destiny. How can the players prevent needless warfare?

The characters, or rival magi, use illusions to replace a nobleman with a double shortly before a peace conference or other diplomatic event. Do they switch the characters back afterward? If they do, how do they hold the true nobleman to the promises made by his replacement? If they do not swap the characters back, how do they extract their minion? Do they imprison the noble, or kill him?

Story Seeds: Making Riches

Rich peasants naturally become politically active. In areas where they have traditional rights, they exercise them to defend their new privileges. Historically, this has often meant controls on immigration, regulation of off-manor marriage, or the creation of castes of "old families" (who get most of the benefits) and "new families" (who do not). How does the petty aristocracy form around the covenant? Is it divided by profession, or location in the village? How does it enforce its role in town affairs? If it decides, wisely, to do this by being useful to the magi, how does this express itself?

Noblemen can't ignore magi who "steal" their serfs by offering them better living conditions. The Order allows magi to defend their properties if they are attacked, but a wise noble, perhaps goaded on by the covenant's enemies, declares that unless the characters accede to his demands, he will attack an entirely different covenant. This would make what the characters are doing a high crime, because it brings ruin on other magi, but are the rest of the Tribunal's magi willing to allow this tactic to succeed, and for this idea to germinate in the minds of the nobility?

A nobleman has a pressing need for money for some worthy cause, like a crusade, and he prefers to take that money from people who are not good, like sorcerers. The covenant is fantastically rich, and so can afford to buy the noble off handsomely, but how far away does his crusade have to go to not bring ruin on the characters' sodales? Initially, the nobleman intends to crusade in Egypt. There are no members of the Order known to reside in that area, so that's probably fine. When magi learn he has changed his mind and will instead campaign in Iberia, can they use magical travel to steal back their resources? Can they find spells that will destroy the materials given to him from a distance? Can they get a message to Iberia and give resources of equal value to the other side, so that they aren't favoring a noble?

In most Tribunals there is some sort of limitation on how many magic items a magus may sell to mortal rulers. The commonest is that a magus may sell at most one magic item to a mortal per year, provided the system of mundane intermediaries is maintained. In some Tribunals the regulations are far looser.

This lack of regulation causes frequent problems for individual magi, and sometimes for the Order, and in the near future, such problems are likely to become worse. The current primus of Verditius has declared his intention to push for even freer access to mortal markets for magic items. Other Houses have declared that the current system of sale makes a mockery of the concept of non-interference, and have threatened to seek a Grand Tribunal ruling to restrict what they see as a hazardous practice.

Involvement

"Involvement" is the term magi use for contact with mundanes that does not breach the Code. The varying definitions of interference make what is considered involvement variable across Tribunals, but all Tribunals recognize the activities described in the sections that follow as permissible acts.

Note that to be acceptable, a magus's actions must usually be proportionate to the threat he faces. If a nobleman steals a keg of beer from a wagon belonging to the covenant, it is probably fair to steal something of equal value in retaliation, or soundly thrash his tax collectors, or burn the words "You owe me a keg of beer" through his door. It is not, according to a Tribunal ruling from Iberia, appropriate to burn down his castle and spell the same message with its smoking ashes.

Self-Defense

Members of the Order are permitted to defend themselves from harm. Harm is defined very broadly, but the finer level of detail varies by Tribunal. In the Rhine most covenants claim to be allodial and refuse to pay taxes. Trying to take them by force is considered harm to the magus's ability to fund his study, and can be met with force. Similarly, nobles who accidentally try to clear land which contains a vis source may be met with lethal magical force if required. In England, by comparison, there are no allods, and covenants pay a traditional fee, as if they were rented royal demenses, to officers of the king. Sheriffs trying to increase this fee may be met with force along the same general line of reasoning as in the Rhine.

Defense of Sodales

Members of the Order are permitted to do such things for a sodalis such that as any sensible sodalis would request that they do, in that sodalis's defense. If a magus is held prisoner, for example, it's not a Hermetic crime to break him out. If a Redcap is harmed, it is a duty to teach humility to his enemies. It is not a Hermetic crime to take children with The Gift, even though they are technically not sodales and are often the serfs of lords.

Story Seeds: Self-Defense?

An elderly magus has refused to attend a county court to give evidence in a boundary dispute between two noblemen. He claims that it would be a waste of potential laboratory time, and that the noble he gave evidence against would consider him to be choosing sides in a dispute. His covenant has been fined by mundane authorities, but they refuse to pay, on the grounds of self-defense. Can other magi see a way forward in this dispute?

A Tribunal has been asked to rule on whether baiting of noblemen is allowed. A group of magi set up a profitable business in a town and made sure that a rival noble knew of it, but not of their ownership. When war began, the noble's troops raided the town. As the noble broke into the business to steal its wares he was killed by a Waiting Spell triggered by his specific presence. Is this reasonable self-defense? Some magi believe that a magus has the right to leave a pile of gold in the middle of the road and incinerate anyone who tries to take some, while others believe that frank disclosure of ownership is required before magical self-defense becomes appropriate.

Defense of the Art

Members of the Order are permitted to treat as an enemy anyone who publicly declares his intent to purge wizards from an area. These declarations were relatively common during the Schism War. It is the opinion of the Order that when someone declares all magi his enemy, he may be taken at his word.

Story Seeds: Defense of Sodales

The characters, or NPC allies, steal a child with The Gift from a monastery. The child's father placed him there certain that the pope would release the child from his vows if his older brothers died on crusade, allowing him to become an heir to the father's lands once more. The child has been taken as an apprentice, but has only a smattering of Magic Theory. Should he be returned when his older brothers do, in fact, die, or is a Gifted child taken from a life of mere nobility being given a matchless opportunity, regardless of the wishes of his parents? In some Tribunals, a magus's children may inherit land, skipping over the magus as if he had entered the Church after fathering the child, or been struck down by a disabling malady. Could a rule such as this allow a compromise?

A Redcap has an affair with a married, female serf, who runs away with him and becomes his apprentice. When her lord comes to collect her, the Redcap stabs him, although not fatally, claiming that his apprentice has as much right to protection as any Gifted member of the Order. If the noble attacks the Redcap, what should the player characters do? If the woman demonstrates some magical talent, like Direction Sense or Dowsing, does this change the attitude of the characters? What if she has a personal vis source?

How Much Do Nobles Know?

Most nobles know of magi, although the information they have is usually a mixture of folktale, fabrication, and fact. This is due to a jumble of Hermetic reputation-making, deliberate lies, demonic deception, faerie games, and the exaggerations of troubadours. Educated nobles may have low Order of Hermes Lore scores, and those who have family members — either current or ancestral — associated with House Jerbiton may know far more. Many nobles who know little about the Order know someone they can ask for greater detail, either a scholarly relative, an advisor from the church, or a hedge wizard.

Story Seed: Defense of the Art

A group of hedge witches have angered a baron and he has declared they are to be purged from the area. Hermetic interests are likely to be disrupted in the short term, although once the wise women have been cleared away the magi may be able to collect vis from sites the witches once claimed. Do the magi simply wait out the purge, or do they want to nip the idea of crushing magicians as quickly as possible? Is this sufficient for the magi to convince a Tribunal that they acted to defend the Art?

A group of invaders believes the best way to pacify the land is to pay off or kill all of its magicians. Does this sort of offer — which may be paraphrased as "Take our gold and shut up, or die!" allow player character magi to defend the Art? How do the magi deal with more distant covenants who feel that this is a very reasonable way of behaving? Do the magi change their minds when the invading nobleman complains to the Tribunal that the magi are gathering an annual payment from him, but not his enemy? (The basis of his complaint is that the current situation allows his enemy to hire more mercenaries, and so the magi have effectively given preferential treatment to his enemy.) Do the magi give the invader his money back, or opt instead to destroy some of the rival's resources?

The factual information nobles have varies, but almost all of them know that magi…

• usually live in the wilderness
• are part of a larger group that forbids them from ruling lands distant from where they live
• are divided into families by the type of magic they do
• cannot teach their own children, or each other's children, but instead take misfits as apprentices from the rest of society
• are forbidden to take sides in wars, but may fight in self-defense
• are served by a caste of messengers who wear red caps.
• teach cruel lessons to those who harm their messengers
• humiliate and kill those who try to frame their enemies for harming their messengers
• have animal companions with human intelligence
• grow strange trees they harvest for power
• hunt magical animals and faeries
• leave places in response to complaints, and act on just pleas
• live longer than normal people
• sell magical items, including weapons and methods of extending one's lifespan
• had a terrible war that destroyed much of the countryside centuries ago, when some of their number turned to Satan

The Nature of the Plea

Most Tribunals have some way for noblemen to make known that they have a legal issue with the Order. The precise method varies from Tribunal to Tribunal, from a magic item that whisks glass bottles to a covenant's safehouse, to an inn where retired redcaps live, to a formalized schedule of audiences with local nobles. These facilities were almost always initially designed by some covenant but over time fell to the administration of the redcaps, House Guernicus, or House Jerbiton. The degree of investigation that actually occurs into the matters noblemen bring to the Order's attention varies among Tribunals.

Note that pleas entered to the Order by noblemen are not considered "real" by most nobles or churchmen, because the Order is not seen as a legitimate font of justice. The plea is, instead, treated rather like a complaint to a guildhall that a member has been using false weights. Sometimes it works, and it is worth a try, but there's no one to complain to if it doesn't work and there is no way to check whether the investigation was carried out properly.

Magic Resistance For Church Officers and Sovereigns

The religious and secular leaders listed below receive a Magic Resistance score as listed here, and a Soak bonus equal to Resistance / 5. Excommunication cancels these benefits (but only if the excommunication is God's will). Those listed here also have a Penetration 0 Aura of Rightful Authority extending to Voice Range.

Pope	25
Cardinal	20
Archbishop	10
King (once crowned)	10

• Wives gain Magic Resistance equal to their husbands.
• Magic Resistance from relics is added to the above, but does not affect Soak.

Demonstrating Harm

An important part of the process of a plea is the demonstration of harm. Many Jerbiton magi, and some covenants from House Mercere, deliberately intertwine their financial affairs with those of a major city. Damage to its economy, caused by other magi, is therefore a Hermetic crime. This role is not legally recognized by the Order, but is informally recognized by its members, particularly those interested in the enforcement of the Code.

Senior nobles of scholarly inclination know more:

• Powerful Christian magi belong to the Order of Hermes.
• There are twelve Houses, each with a different style of magic. The Thirteenth House was destroyed for paganism or Satanism.
• The names of prominent Houses in the local area are known to many nobles. (For example, a lot of Iberian nobles know that one of the Houses uses fire magic and is called Flambeau.)
• The name and approximate boundary of the local Tribunal in which the noble lives.
• The Order is democratic.
• The Order has laws that are enforced by its members.
• Magi usually live in places that feel strange and vivid.
• Kings and senior churchmen have some mystical protection from magical influence.
• Carrying relics provides some resistance to magical influence.

Many common misconceptions about members of the Order are spread by House Jerbiton. These include:

• All magi make people feel uncomfortable.
• All magi scare animals.
• A mage loses most of his power if you take his staff away.
• Silent magic is impossible.
• Magi wear robes with stars or mystical symbols upon them, often blue.
• Magi wear conical hats with brims, often blue.
• Magi were given their role by a prominent historical figure like King Arthur, Charlemagne, or Constantine.

Nobles who interact with magi, particularly those from Houses other than Jerbiton, are more likely to realize that these are misconceptions.

Why Don't Magi Break Mythic European Feudalism?

Mythic Europe's political and economic systems are fragile when they interact with magicians. Despite obvious ways for magi to revolutionize Europe, the Order is largely peripheral to Mythic European society, to the extent that Mythic Europe appears virtually identical to historical Europe. One of your tasks, as a player or storyguide in an Ars Magica saga, is to explain or ignore this feature of the setting. Troupes should discuss their approach to the impact of magi on society when designing their sagas, selecting an approach that suits the stories they wish to tell. Different options are discussed and explored in the sections that follow.

Ignore It

Ignoring the elements of the setting that don't seamlessly cohere between Mythic and historical Europe is the simplest solution, and the one suggested for most troupes. Suspension of disbelief is required for the enjoyment of virtually every other roleplaying game or piece of genre fiction. In most sagas, there are knights and castles and magi all thrown together because the players enjoy mixing them, and even if it doesn't make a lot of sense as a simulation of a functioning world, that's not what matters.

The Code Works as Intended

Players may not be clear why, exactly, but in some sagas the magi who wrote the Code simply understood Mythic Europe better than they do. The Code works. If this seems implausible, it's because players don't understand the underlying structure of the Mythic European world. The Code is a perfectly tailored instrument for the preservation of that underlying order.

Lucky Coincidence

In some sagas, the similarity of Mythic Europe to historical Europe is simply coincidence. These sagas assume that the course of history has been roughly as described by real historians up until 1220. During the saga, the player characters may accidentally or deliberately instigate a clash between the Order and one of the other estates. Alternatively, they may need to react when other characters engineer a confrontation.

A Conspiracy of Realms

In a campaign with hidden forces, the similarities between historical and Mythic Europe are superficial. Mythic Europe's economy and kingdoms have their structure because an underlying force, or series of contesting forces, have shaped them. These forces defend the status quo, either by coaxing events gently toward a perpetuation of current structures, or by making examples of those who transgress.

Story Seed: Judgment

Over the centuries, a few covenants have been destroyed by overt acts of God. The Quaesitores examine these sites, hoping to determine what provoked the Divine. Generally they conclude that the destroyed magi were diabolists. Many magi scoff at this conclusion, because God did not directly intervene during the Corruption of House Tytalus. They suggest that there must be some other connecting thread, some other forbidden secret that these magi dared to explore. If a covenant in the characters’ Tribunal is destroyed in a way that is clearly a Divine judgement, do they investigate? How does this affect the political factions of the Tribunal? Can a vast, destructive miracle be faked? Who would do such a thing? How many covenants have fallen, over the centuries, to such malefactors?

Each of the following sections details one of the forces that could have shaped Mythic Europe for these reasons, and troupes may mix these influences as suits the stories they wish to tell.

God Has A Plan

The will of God is difficult to successfully describe for Mythic Europeans. Some saints, supported by miracles, believe that the poor should be succored at the expense of the rich and that peace is desirable in all circumstances. These gentle souls may be contrasted with the many churchmen who suggest that good kings are instruments of the Divine will, and even wicked kings deserve their due by customary law, because they are the scourges of God.

Many Hermetic magi have personal beliefs concerning the will of God that oppose meddling in mundane affairs. It is clear to them, from simple observation, that God does not favor the casting of magic in large cities, or at the sites of certain holy events, because the Dominion suppresses magic in these places. Similarly, the relics of saints provide Magic Resistance. But at the same time, God does not regularly strike down magi with angelic visitations, overt miracles, or crowds of the Divinely inspired. These manifestations of Divine will are more frequently deployed against diabolists and the worshipers of the pagan gods.

Such magi note that the Divine seems to prefer the Order to do much as it does. But even so, the parameters of the Divine's plan for the Order are unclear. Thus, many magi are cautious when their affairs cross those of agents of the highest Realm, because they are unsure what God will allow.

Mythic Europe is Made for Sin

The current social structure of Mythic Europe tempts the powerful. Europe's military caste engages in indecisive wars, causing great suffering. Noblemen believe, falsely, that they can reduce this suffering by having larger armies so they can conduct shorter and more successful wars. This tempts them further, to levy unjust taxes and commit atrocities, to speed the conduct of the war. Powerful demons would oppose any character who tried to reform the social system of Europe, if in doing so these reformers alleviated the suffering of the poor, or removed the militant ruling caste.

Story Seed: Rival Demon Factions

Many magi think that an easy way to create wealth is to manipulate the harvests of the towns under their control. This strategy is simple and can be pursued inconspicuously if spells with long Ranges or broad Targets are used. In this story seed, a covenant that creates bountiful crops angers famine demons, who flock from across the country to assault the covenant's servants and supplies. The characters are aided by a mysterious figure, which they later discover to be a demon of avarice. He is hoping that the small town, made wealthy, will develop a strong merchant class where he can more easily claim souls that suit his personal preference.

Faeries Inadvertently Defend the Status Quo

Fairies force humans to play out stories, but lack the creativity to design new tales. This means that faeries are effectively reservoirs for conservative social roles. So, although it is unlikely that great faeries would rise up to combat magi who interfere with the course of European civilization, faeries nevertheless slow social change in Mythic Europe in thousands of little interactions every day, reinforcing social boundaries.

Some magi conjecture that in the depths of Arcadia, beyond even the deep realms that great magical voyagers have struggled to reach, there are powerful faeries that no longer need to manifest themselves. These ancient beings, and their narratives, are soothed and fed by the daily cycles of everyday life. Some magi caution that if the way people in Mythic Europe live is radically transformed, these creatures will be required to come to Earth, to redefine and replenish themselves.

Magi Helped Design Feudalism

Feudalism may exist in part because magi find it a convenient way to hobble the power of the nobility. Feudalism distributes power, diluting it into antagonistic blocs. This makes it easy for magi to inconspicuously favor one side in mundane affairs. For example, a series of bountiful harvests that allow a particular warlord to hire mercenaries and attack his rival may allow magi to assassinate one of their enemies without any crime, sin, or evidence. Perpetually impoverished and dedicated to petty feuds of honor, the nobility of Mythic Europe are easy prey and willing dupes for clever magi.

Story Seed: The Counterfeit Lordling

A powerful faerie is the ancestor spirit to the family of noblemen with rights over a nearby village. When the family dies out, it kidnaps a child and, dressing it in the clothes of an infant of the family killed by bandits, deposits in on the doorstep of the town's church. The characters may be able to prove the child is false. This would please the group of merchants hoping that the end of the line will allow the land to revert to the king, who can be paid for charter rights. This would make the village a proper town, with independence from local nobles, and the right to elect a council for a government. The young lord's interests will, however, be defended by the faerie lord and his servants, who take the shapes of ancestral ghosts.

---

Attribution Based on the material for Ars Magica, ©1993-2024, licensed by Trident, Inc. d/b/a Atlas Games®, under Creative Commons Attribution-ShareAlike 4.0 International license 4.0 ("CC-BY-SA 4.0"). Ars Magica Open License Logo ©2024 Trident, Inc. The Ars Magica Open License Logo, Ars Magica, and Mythic Europe are trademarks of Trident, Inc., and are used with permission. Order of Hermes, Tremere, Doissetep, and Grimgroth are trademarks of Paradox Interactive AB and are used with permission.

Open License Markdown version by applejuice1965 & OriginalMadman, https://github.com/OriginalMadman/Ars-Magica-Open-License