Realms of Power: The Infernal Chapter One: The Infernal Realm

This page is part of the Realms of Power: The Infernal Open Content.

This chapter delves into the origin and nature of evil. Discussed here are the ponderings of theologians of all faiths on the types of evil, and how evil came to exist in a universe created by a supremely good God. This chapter also explores the nature of the Infernal realm itself, and the manifestations of its corruption on earth in the form of auras, regiones, and Infernally tainted vis.

The Origin of Evil

But the Shaitan made an evil suggestion to him; he said: O Adam! Shall I guide you to the tree of immortality and a kingdom which decays not? — Qu’ran 20:120

Evil and the Infernal realm are synonymous terms; while the first may be considered a quality and the second a location, in reality they refer to exactly the same thing — the sum total of all the opposition to the desires and needs of individuals, and thus the source of all the sufferings of the world. All evil is negative rather than positive; it results not from the acquisition of something but rather the loss or privation of something. Evil implies a deficiency in perfection, hence it cannot exist in God who is by nature infinitely good; it is found only in finite beings, which, because of their origin from nothing, are subject to privation, and, through the opposition they encounter, are liable to an increase or decrease of whatever perfection they possess in the first place.

Theologians divide evil into three kinds: moral, physical, and metaphysical. Firstly, moral evil is the act of free will against the moral order prescribed by God, and the action that results from this deviation from good. Sins of omission — the deliberate failure to act when one can and ought to — are a variety of moral evil. Moral evil is an objective evil, preventing a being from realizing the potential of its nature. That is, moral evil is not evil because God forbids it; rather, God forbids it because it is evil.

Physical evil deprives the subject affected by it of some natural good, and includes all that causes harm to man, whether through direct injury to the body, through thwarting his desires, or by preventing his spiritual development due to social conditions. Thus sickness, accident, and death are physical evils, but so are poverty and oppression, which arise from an imperfect society (and thus often depend on moral evil). Mental suffering, such as anxiety, disappointment, and depression are also part of the physical evil arising from natural disposition and social circumstances.

Limitations or privations imposed by one’s own nature constitute metaphysical evil. Many would not consider metaphysical evil to be true evil, for it is the negation of a greater good, or the limitation of finite beings by other finite beings. Thus, the need for predatory animals to kill and the suffering caused by a desert climate both constitute metaphysical evil. The difference from physical evil is that this deprivation or limitation of a being is due to the being’s own nature. Drowning is not a physical evil, because humans (unlike fish) do not have a nature that allows them to breathe water, even though it would be useful. However, lacking the ability to breathe water causes privation to a drowning man, and is thus a metaphysical evil. This is an evil for which none but the Creator can be held accountable.

Magic and Metaphysical Evil Magic is often used to acquire capabilities that are not otherwise natural human capacities, such as spells that allow one to breathe water, to fly, to turn into an animal, and so forth. The goal of the magus is therefore to exceed the limitations of his own nature, that is, to overcome metaphysical evil. In Mythic Europe — where magic is known to exist — this apparently noble goal may help explain why the Church is so wary of magic. Only God is entirely free of metaphysical evil, so the use of magic in this manner is seen by some as an attempt to become like God, but without God’s assistance — a tragic mistake of hubris. Some Christian magi argue that privation of The Gift in mundanes constitutes metaphysical evil in its own right, but this too seems dangerously close to excessive self-importance. Evil and Sin Evil and sin are not the same thing. Only moral evil constitutes sinful behavior, acting in a manner that is not in accord with reason informed by the Divine law. Thus, experiencing suffering is not sinful, but it is physical evil. Causing suffering is a moral evil, and thus a sin. For more information, see Chapter 2: Sin and Redemption.

The Source of All Evil

God judged it better to bring good out of evil than to suffer no evil to exist. — St. Augustine, Enchiridion, XXVII

If the world can be considered a work of an all-benevolent, all-knowing and allpowerful God, why does He cause or permit suffering? What is the cause of moral, physical, and metaphysical evil? If evil is that which ought not exist, some scholars posit that the Infernal realm could be considered an abortion, a failed attempt at creation. However, this hypothesis denies the omnipotence and omniscience of God, and is considered blasphemous by most mainstream Divine religions. God certainly could not have been compelled to create evil, for he is omnipotent. Nor could he have created evil in ignorance, for he is omniscient. All Divine religions have had to tackle the thorny issue of how evil came to exist, and its relation to the Creator.

The notion that evil is inherent in matter, independent of God, and in some sense opposed to him can be found in many of the purely rational conceptions of Greek philosophy, such as in the teachings of Pythagoras, Empedocles, and Heraclitus. Aristotle accepts that evil is a necessary aspect of the constant changes of matter, and therefore does not have real existence — it is not a thing, but rather a philosophical construct. Those of a religious rather than a rational inclination posit instead two mutually opposed principles, one the force of good and the other the force of evil. The relationship between these two forces (and their relationship to man) varies according to religion; the oldest Divine religion, Zoroastrianism, contends that good and evil are equal in power, although good is fated to win against evil and drive it from the world. A development of this position is that the material world is an instrument of evil, which is why physical evil persists, and moral evil pervades, and that there is an equal universe of good, which we may enter upon death. Variations on this theme lead to the Gnostics, the early Gnostic Christians, and the Manichees (and their successors, such as the Bogomils and the Cathars).

However, the three major Divine religions uniformly attribute moral evil to the action of free will, and physical evil to the action of demons. (Metaphysical evil, where recognized, is a limit imposed by the Creator.) The moral evil of sin, though permitted by God, is in no sense due to him; its cause is the abuse of free will by angels and men. Man has himself brought about the evil from which he suffers by transgressing the law of God. Evil is the defect of goodness, and God permits it to exist not because of what it is, but because of what it does — the punishment of the wicked and the trial of the good.

The Infernal realm, then, as the embodiment of evil, is a distorted reflection of God’s Creation. It has no energy of its own and is parasitic on the divine light for its activity. The Infernal realm would be harmless were it not for mankind, whose sins provide it with sufficient power to bring catastrophe to the world. Although the Infernal realm is not an entity that is independent of God, it frustrates the spiritual development of God’s world. As the evil inclination, it leads man into sin and conceals holiness like a shell.

The Other Side In the writings of the Jewish Kabbalists it is said that when God created (or rather, emanated) the world, it was necessary for him to limit his power. Had God not done this, there would have been no world in which finite, mortal entities could exist, no differentiation between the infinite Godhead and his creation. However, by constraining his boundless mercy with divine justice in this way, God defined a point where Creation is, and where Creation is not — the other side (in Hebrew, sitra achra), or the Infernal realm. The Kabbalists claim that the Infernal realm lies on the left-hand side of God, in the hole of the great abyss, and is ruled over by the Princes of Evil. It is composed of ten unholy spheres (called qlippot, or “shells”), which are perversions of the ten holy spheres (the sefirot) that govern God’s creation.

The Place of Punishment

Begone from Me, accursed ones, to the eternal fire which has been prepared for the Devil and his angels. — Gospel of Matthew 25:41

The Infernal realm is not only the origin of mortal temptation and physical evil, it is also the place where those who have turned their backs on God are imprisoned and tormented for their sins. This is the aspect of the Infernal realm which is commonly known as Hell. It is populated by the souls of damned humans and by demons, who are as much inmates of the prisons of Hell as they are agents of punishment. Some disagree that demons can fulfill the roles of both tormentors and tormented, which is why they posit the Divine status of certain types of demons, such as the Avengers of Evil and the Accusers (see Chapter 4: The Infernal Legions). However, many theologians allow that demons may be in both roles, and that demons are permitted to walk the earth by God to test mankind, but even when they do, they do not escape the torment of their sins, but instead feel the burning of hell-fire in their souls wherever they are.

Holy Scripture uses two quite different terms for Hell. Gehenna (translated as Tartarus in Latin) is a place of hell-fire and brimstone, where weeping tears, creaking of teeth, and torment are eternal for those souls condemned to live there. This is the place most often described by Jesus and the Apostles when describing the damnation awaiting those who sin. However, Scripture also speaks of Sheol (translated as either Hades and Infernus in Latin); this term refers to a place of eternal darkness, where the dead are not punished physically but rather are deprived of Heaven, a torment of the soul rather than the body. This is equivalent to the limbo of Christian belief, which is the destination of the just who die in original sin but not mortal sin. Sheol is also used as a hypostasis for “the grave,” referring to death in general.

The Infernal Realm and Hell

Christian cosmology places Hell as remote as possible from God’s abode, for the damned are utterly estranged from God’s love. Although God is omnipresent, he is said to dwell in Heaven, so Hell, which is a state of separation from God, is hidden in the dark abysses of the earth, divorced from the Divine light. For Christians, Hell is the place of punishment after death, and thus combines both Gehenna and Sheol. When theologians use the term Hell they may be referring to one of four different places:

• Hell in the strict sense (Infernus), the place of punishment for both demons and the souls of damned men.
• The limbo of infants (limbus parvolorum), holding those who die in original sin alone, without personal mortal sin, and suffer for the sin of Adam.
• The limbo of the Fathers (limbus patrum), in which the souls of the just who died before Christ awaited their admission into Heaven, and while abiding there suffered for the original sin. The Harrowing of Hell is a common belief in Mythic Europe, saying that Jesus, during the three days prior to his resurrection, descended into Hell and liberated the inhabitants of the limbo of the Fathers, so that it now lies empty.
• Purgatory (purgatoria), where the souls of the just who died in venial sin are cleansed by suffering before their admission into Heaven. It also contains those souls who have been forgiven their sins but died before completing their penance.

The Eastern Church holds that this is all true, but also that Hell is the same place as Heaven, dwelling in the presence of God for eternity and directly experiencing His love. Whether this is experienced as pleasure or torment depends upon one’s disposition towards God.

Both Rabbinical Judaism and Islam place Hell in a corner of the Divine realm, or in the second of the seven heavens, although the popular opinion is that this is the imprisoning place of demons only; human souls go elsewhere.

In Islam, Hell has seven gates and seven houses, and the tormented souls are segregated by their beliefs. Gehennom, the first degree of torment, is reserved for Muslims; Ladha, for Christians; Hothama, for Jews; Saïr, for Sabians; Sacar, for Zoroastrians; Gehin, for idolaters and pagans; and Haoviath, the seventh and deepest part of the abyss, for hypocrites who pretend to a religion different to the one they hold in their hearts.

Judaism also holds that Hell has seven degrees of torment by cold, fire, and despair, and that a soul sentenced there passes through a diversity of punishments in each realm. Sheol is the depths of the earth where man is separated from God’s love, Abaddon is Perdition, Titahion is the Filthy Mire, Bar Shasketh is the Pit of Destruction, Tzelmoth is the Shadow of Death, Shaari Moth are the Gates of Death, and Gehinnom is Hell itself. No one is to remain in Hell forever; after twelve months they are rescued by an angel and taken to Paradise. Only three sins damn one to Hell until its torments consume the sinner forever: denying the existence of God, denying the authority of the Divine over mankind, and rejecting the resurrection of the dead.

One Way Trip? A common motif in legends is the possibility of escape from the torments of Hell. Stories involving a Hell-rescue are not suitable for all styles of saga, although some troupes may derive much enjoyment from planning and executing the release of a favored character. Stories such as these are really suitable for more high fantasy sagas, and should be the subject of a number of sessions of play. The first thing to consider is whether a soul can be saved. The disposition of souls after death is by Divine fiat, and is thus infallible. There is no possibility that a soul might be mistakenly sent to Hell, due to the omniscience of God. However, it may be possible that the agency of the Infernal might unjustly trap a soul in Hell. A demon might be able to drag a soul with it to the Pit, or the character may get caught in a devouring regio (see Infernal Regiones, below). In these cases, a rescue might be possible, although exceedingly difficult. First there is the matter of reaching the Gates of Hell, getting past any guardians set there by either God or the Devil, and then locating the specific soul amongst the millions of damned. The return trip is just as hard, with the rescuers likely as not pursued by the demons charged with the punishment and captivity of sinners. The Geography of Hell In the 13th century, a tract called Espurgatoire seint Patritz (The Purgatory of St. Patrick) was widely circulated in Europe. It was translated into the vernacular sometime in the late 12th century by Marie de France, and described a mystical vision of the torments of Hell. In the poem, a knight is dragged by demons through Hell, where he witnesses the suffering of sinners as a series of different torments. He only escapes joining each torment by remaining true to his faith. The punishments he sees are as follows: Sinners fixed to the earth by nails of fire through each hand and foot, trodden on by demons Sinners bound by fiery serpents while foul toads sting them through the heart Sinners pierced with so many needles that it would be hard to find an empty piece of skin Sinners hung on chains of fiery iron by hooks pierced through those members with which they had sinned — their eyes, throats, arms, or more tender body parts Sinners impaled in great numbers on hooks attached to immense wheels, turned by demons through a lake of fire Sinners immersed as far as the eyes, mouth or navel in cauldrons of boiling lead Sinners seated in a deep pool of icy water whilst a foul smell assails their nostrils Sinners flying up and down in a pit of burning foul smoke The knight eventually escapes by crossing a narrow bridge over a deep lake, and receives a brief glimpse of paradise before returning to Earth to complete his penance.

Infernal Auras

Infernal auras are regions of distilled evil that emanate from the Infernal realm like the tendrils of a tumor. They are places where the powers of Hell have managed to achieve a foothold, either through the actions of sin or the direct intervention of Infernal powers. In most places in the world, evil is forced to be insidious and subtle in its activities; in Infernal auras, however, those restraints are removed, and evil reigns unbridled.

At low aura strengths (1–2), Infernal auras may be difficult to recognize. Tempers may become short, and old arguments may resurface. Those who are more introverted in their behavior tend to become paranoid or acutely depressed. Storyguides should ask for Personality rolls more frequently, to rein in these unusual impulses. These effects are enhanced in moderately powerful Infernal auras (3–5), but such auras also have a physical effect on the environment. Natural plant growth is stunted, and poisonous vegetation and toadstools abound. Ill humors waft on the air, and objects are covered in a greasy coating. In auras that are more powerful still (6–8), the landscape might be twisted beyond all recognition, and hazardous to health. In wilderness regions, the sickly fruit of twisted trees may be poisonous to touch, and predatory animals are common, with no fear of mankind and filled with bloodlust. If the aura is underground, it is probably stiflingly hot, and the ground may spout flames. Demons abound in such auras (although they are rarely perceived) and they use their Envisioning Power (see Chapter 4: The Infernal Legions, Common Powers) to create delusions to haunt the visitor. The most powerful Infernal auras (9–10) are quite literally Hell on earth. Every moment that humans linger they are bombarded with hellish hallucinations and powerful Obsessions (see Chapter 4: The Infernal Legions, Common Powers). The risk of serious harm is ever-present, not just from the treacherous terrain, but also from the demonic inhabitants, usually dwelling in their grosser physical forms and indulging in all kinds of horrific activity.

Infernal Auras in Play

An Infernal aura usually has a focus, a center from which the evil radiates. This may be as simple as the physical location where an act of evil occurred, or as complex as an altar to false gods set up by a cult of demon-worshipers. The aura emanates from this focus in all directions, but tends to follow the rules of mundane geography. Thus, an Infernal aura may be stopped by a wall or a door close to the focus, even if it extends further from the focus when not impeded by a wall. Likewise, an Infernal aura in a house may extend down a corridor or up some stairs, although it may not affect neighboring rooms which are closer to the focus. Some Infernal auras may increase in strength closer to the focus, whereas others may be of equal strength wherever the aura extends. The former tend to have formed more recently, while those of the latter type have had longer to saturate the locality with corruption. The strength of an Infernal aura is irrelevant when determining the area over which it is spread; a powerful aura may occupy a tiny cellar, whereas a low aura might extend across an entire forest.

All Infernal auras increase by one at night. They also wax in strength on unholy nights, gaining additional points of strength. What constitutes an unholy day varies from region to region. For example, German-speaking countries hold April 30th as Walpurgisnacht, the night where witches gather to worship their master. In other lands, Allhallow’s Eve is a time that all manner of demons, witches, and ghosts roam the earth.

Infernal auras in Jewish communities decline by one point on the Shabbat (sunset on Friday to sunset on Saturday), so long as the whole community observes the rules of the Shabbat. If a single Jew breaks the Shabbat, then no Infernal aura contained by their community is affected. Jewish holy days do not affect Infernal auras unless they fall on a Shabbat.

All Infernal auras in Christian lands gain a point of strength on the Wednesday before Easter, when Judas formally conspired with the authorities against Christ. This enhancement persists throughout the Thursday and the day of Good Friday. At dusk on Good Friday, all Infernal auras are temporarily reduced to a strength of zero, and the Dominion often flows to fill the spiritual void. This situation lasts until Easter Monday, at which point, over the course of the following week, Infernal auras gradually regain strength at a constant rate, until they are back to their resting values.

In Islamic lands, on the Night of Destiny (Laylat al-Qadr, 27th day of Ramadan) the angels and the Spirit of Allah descend to earth in commemoration of the communication of the Qur’an to Mohammad. In consequence, all Infernal auras temporarily drop to zero until dawn, at which point they return to two points lower than their previous level until the end of Ramadan, when the month-long fast is broken by the celebration of ‘Id alFitr. Once Ramadan is over, Infernal auras return to their previous levels.

Infernal auras in regions affected by an Interdict (see Realms of Power: The Divine, Chapter 4: Mythic Christianity) are increased by 1.

Whatever the source of an increase in an Infernal aura, it can never increase to a value greater than 10.

Infernal auras can co-exist with stronger auras deriving from other realms. While the Infernal aura strength is equal or lower than the other aura it has no effect or influence, as if it does not exist. These pockets of evil reside within more powerful auras like rotten patches on otherwise wholesome fruit. The only rolls that these auras affect are those rolls that could result in an increase of the Infernal aura (see below).

When an Infernal aura resides within a stronger aura, it is usually temporary in nature. The dominant supernatural aura exerts its influence over the area and erodes the weaker Infernal aura unless it is maintained by an active presence of evil. An Infernal aura does not erode if it is equal in strength to the dominant aura, and at night, when all Infernal auras increase by one point in strength, the Infernal aura becomes the dominant aura, and assumes all the usual effects of an Infernal aura. For Infernal auras that are weaker than the dominant aura, it takes a number of years equal to the strength of the Infernal aura for it to lose one point of strength due to the effect of the stronger aura within which it resides. Thus, in a Dominion aura of 4 or above, an Infernal aura of 3 is eroded to an aura of strength 2 in three years. Two years later it will be an aura of strength 1, and a further year will see it gone entirely.

This diminishing of an Infernal aura only occurs if the aura remains dormant and neglected. Infernal auras within stronger auras do not fade if actively maintained by the presence of manifested evil, for example, the presence of a demon or a powerful Infernal enchantment. A successful corruption roll (see below) also prevents the degradation of a weak Infernal aura.

Infernal Aura Examples

Example	Aura
A den of iniquity	1
The site of a grisly murder	2
A crossroads where suicides are buried	3
A plague pit	4
An underground temple established by a diabolic cult	5
The sanctum of a powerful infernalist	6
A site where 1,000 innocents were murdered	7
Aceldama, where Judas committed suicide	8
The Gates of Hell	9

The Formation of an Infernal Aura

Infernal auras most commonly result from the unconscious efforts of mankind. It is rare that someone deliberately sets forth to create an unhallowed aura, but instead they tend to arise spontaneously from the sinful actions of evil people. Nevertheless, those learned in the ways of the Infernal know that evil acts attract evil, and can contribute to the formation or strengthening of an Infernal aura.

When a major sin is committed, one which imperils the soul of the sinner (see Chapter 2: Sin and Redemption), there is a chance that an Infernal aura will result, or that a current Infernal aura will increase. The storyguide should make a corruption roll, which is harder if the area has a pre-existing aura. The strength of the current strongest aura is added to the Ease Factor of the corruption roll, even if the strongest aura is of Infernal origin.

Corruption Roll

Stress Die + Temporary Infernal Aura Strength

Ease Factor (To Maintain Infernal Aura)

3 + Dominant Aura Strength

Ease Factor (To Increase Infernal Aura)

6 + Dominant Aura Strength

If the corruption roll exceeds the Ease Factor to maintain an Infernal aura, then any Infernal aura that resides within a stronger supernatural aura has its clock reset with regards to erosion of aura strength. If there is no Infernal aura currently present in this locality, or if the Infernal aura is the strongest aura present, then a corruption roll which achieves only the maintenance Ease Factor has no effect.

Example: Following a corruption roll that achieves only the maintenance Ease Factor, a temporary Infernal aura of 4 that reached that level three years ago will take another four years to erode to an aura of 3.

If the corruption roll exceeds the Ease Factor to increase the aura, then the area gains an Infernal aura of 1; or, if there already is an Infernal aura present, it increases by 1. If this makes the Infernal aura the highest aura in the locality, it becomes the dominant aura and replaces whatever aura was present previously. If there is still a stronger supernatural aura present, then the Infernal aura is subject to erosion, as detailed above. Once the Infernal aura has overcome whatever aura pre-existed in the area, it no longer acts as a bonus to corruption checks.

Infernalists do not always find it convenient to rely on discovering preexisting auras, or waiting for them to form unassisted. Diabolists with an Infernal Lore of 2 or more are aware that Infernal auras may be generated by attracting the attention of Hell, and may learn corruption rites. These rites vary from practitioner to practitioner, but invariably they involve candles, the chanting of profane names, the performance of obscene acts, and perhaps a sacrifice. Details of corruption rites may be learned from demons, discovered in foul books, or taught by other Infernalists. While discovering the existence and composition of corruption rites requires Infernal Lore, the actual performance of one does not. Success or failure in these rites has nothing to do with the trappings of the ritual — in fact, these are wholly unnecessary. Corruption rites do not make any difference to the success or failure of a corruption roll, they merely formalize the performance of a mortal sin, making a corruption roll possible. However, an Infernalist performing a corruption rite may add Confidence Points to influence the outcome, and a corruption rite that includes a sacrifice receives the bonus given in Chapter 9: Infernal Characters, Sacrifice. A corruption rite cannot be successfully performed more than once a season.

Example of Creating an Infernal Aura In a town house, a man in a fit of rage kills his entire family. Each of the six murders occasions a corruption roll, unmodified stress dice (because there is no temporary Infernal aura) that come up as 12, 4, 6, 9, 4 and 3. The Ease Factor to create a new Infernal aura in a Dominion aura of strength 3 is 9, which means that the scene of the bloody murders immediately acquires an Infernal aura of 2 (one for each of the successful corruption rolls). The house is shunned and left abandoned. A little over two years later, a diabolist discovers the aura, which after two years of neglect has decayed to strength 1. He decides to make the forsaken house into his new lair. He performs a corruption rite in it, committing a heinous sin, and must roll a stress die +1 (temporary Infernal aura) versus an Ease Factor of 6 (3 + Dominion 3) to prevent further decay of the Infernal aura, or 9 (6 + Dominion 3) to increase the current aura strength. After several attempts that fail to reach the higher Ease Factor, he sacrifices a black goat, giving him a +6 to the roll, causing the total to exceed 9; the aura therefore rises to 2. The next rite also succeeds without a sacrifice (made on a stress die + 2), and the aura rises again to 3. The Infernal aura is still not dominant during the day (and thus does not add to any uses of the Infernalist’s Powers); however, it exceeds the Dominion at night, and so it will no longer be eroded by the Dominion. Once the next corruption rite succeeds, the Infernal aura will be the strongest one in the locality. After that, attempts to increase the Infernal aura are made on an unmodified stress die, because there is no longer a temporary Infernal aura present, and this roll must exceed an Ease Factor of (6 + Infernal aura).

Effects of an Infernal Aura

Infernal auras are a blight to those who stray within their bounds. They are often the abode of demons, but even without such perils, the unwary can fall prey to their own dark passions. Only Infernal auras that have become the dominant auras in their locality have any supernatural effects on their residents. Furthermore, a temporary Infernal aura cannot be tarnished with sin or bear a corruption (see below).

All permanent Infernal auras have the following effects:

• All uses of Supernatural Powers are affected by the modifiers described in ArM5, page 183.
• Open wounds tend to become infected and begin to suppurate in areas of concentrated evil. Anyone entering an Infernal aura with unhealed wounds and remaining for at least a day, or anyone suffering a wound while within the aura, suffers a penalty to the recovery roll for those wounds equal to the aura strength. Similarly, diseases and injuries due to deprivation suffer the same penalty to recovery rolls; furthermore, diseases never improve if tended in an Infernal aura — treat all Improvement results on the Recovery Table as Stable results. Normal healing resumes upon departing the aura, but at least one Recovery roll is penalized by the Infernal aura.

Note that all humans — even those affiliated to the Infernal realm — suffer these effects.

Magical Reactions To the Infernal

Creatures who belong to the Magic realm (that is, have a Magic Might) usually recognize Infernal auras for what they are — the illusion of false promises — and tend to avoid these places. However, those affiliated to the Magic realm are perhaps most at risk from Infernal auras. Whereas Magical Powers are actually inhibited by an Infernal aura, the nature of Hell is to deceive, and a practitioner of magic within such an aura may well feel a false surge in power, and believe that her magic was more powerful than it actually was. A magus successfully casting a formulaic spell but incurring fatigue loss due to the aura penalty does not notice this loss immediately unless he makes a Perception + Magic Theory roll against an Ease Factor of (9 + aura strength). Instead, the fatigue becomes apparent at a later time when a physical action is attempted. Some demons who inhabit Infernal auras use their control over delusion to provide the appearance of additional power (see Chapter 6: Demons as Deceivers, Enervators). The overt expression of a strong Infernal aura can have a seductive effect on magi who do not recognize it for what it is, and resident demons may whisper to them the promise of greater power.

Divine Reactions To the Infernal

Beings who belong or are affiliated to the Divine realm most commonly feel disgust if they draw upon the source of their power while within an Infernal aura. Their senses are more attuned to the signs of corruption, and they may see objects spotted with blood, suffer a foul taste in their mouths, or hear the faint cries of tortured souls that indicate the filthy nature of the place into which they have strayed. Any character whose faith is strong and is affiliated to the Divine realm receives a +3 bonus to all Perception rolls that would reveal the corrupt nature of the aura. However, this insight may not always be a positive matter, as such characters are more likely to be affected by the horror of the sin about them.

While the unveiling of manifest evil may be a harrowing experience, those whose faith is firm can feel it forming a shield against the corruption of an Infernal aura. Those with True Faith are able to see through the falsehood around them and transcend such petty concerns, knowing that the power of God far surpasses the power about them. While still affected by the general effects of an Infernal aura listed above, characters with a Faith Score of at least 1 are immune to the additional effects imposed by different varieties of Infernal aura (see below).

Faerie Reactions To the Infernal

Of all the supernatural powers, Infernal auras are most harsh to those belonging or affiliated to the Faerie realm. The Infernal realm is perplexing to faeries. The fae are naturally amoral; they obey no moral code, so deviance from proper behavior is meaningless to them. When they act in a morally ambiguous manner, faeries do so out of malice and spite, not to serve some greater agenda. Demons, on the other hand, embody the very concept of immorality, that is, they deliberately pervert good and correct behavior in an effort to drive beings away from salvation. Since faeries derive their behavior from human imaginations, hopes, and fears, they are usually terrified by the unadulterated, inhuman evil that radiates from the Infernal realm; it is quite beyond their understanding.

Faeries are exceptionally unlikely to linger in Infernal auras; even the cruelest of the dark fae cannot match the malevolence of demons. The expression of Faerie-derived Supernatural Powers is often weak and ineffectual in Infernal auras.

Tarnished Auras

A tarnished aura has a resonance for a particular sinful behavior. Not all Infernal auras are tarnished, but many are; Infernal auras tend to come about through the practice of a specific heinous crime, and the tarnish is related to that specific misdeed. Furthermore, those who exert Infernal influence (see Chapter 2: Sin and Redemption) can tarnish an aura to suit their own proclivities. An Infernal aura can only have a single tarnish at a given time.

Tarnishes are represented by assigning a sinful Personality Trait to the aura, and everyone within the aura suffers a modifier to Personality Traits equal to the strength of the aura. Thus, in an Infernal aura of 3 tarnished with Gluttony, a character with Greedy +1 acts as if she had a trait of Greedy +4, and a character with Temperate +2 effectively has Temperate –1. These unnatural emotions and feelings are subtle, and there is no reason for the character to suspect the influence of the supernatural. However, the player should be informed of the changes to his character’s Personality Traits, so that he can adopt appropriate behavior for his character. Specifically, characters feel inclined to commit sins that they had previously not considered. Indulging in a sin that matches the tarnish of an aura is automatically a ritualized act of that sin, and thus inflicts a Warping Point and provides a Confidence Point (see Chapter 2: Sin and Redemption).

Example: A character enters Das Goldene Kalb (see insert), which is tarnished with Lust. He had not formerly been prone to this sin, but now feels the rise of passion within him. If he commits a sin of Lust that is commensurate with his new Lustful +3 trait (such as adultery) while influenced by this trait, he gains a Confidence Point at the cost of a Warping Point.

Example Tarnished Aura: Das Goldene Kalb In the town of Lübeck in northern Germany there is an upmarket tavern called Das Goldene Kalb. Somewhat less well-known is its secondary business — upstairs are a number of discreet and opulent chambers, where the lusts and perversions of certain select and wealthy clients are catered for by a number of courtesans. The tavern is owned by a member of House Jerbiton. Subtle magics greatly assist this enterprise and make it into a very profitable endeavor. For example, rich visitors who sample the wine often find their desires strangely heightened. The owner’s third and most delicate business is crime and extortion — he has gathered blackmail information on numerous well-respected citizens (and magi, for that matter). Naturally, local churchmen are well-bribed and Quaesitors kept away from this establishment. The upstairs rooms of Das Goldene Kalb have an Infernal aura of strength 3, tarnished with Lust.

Corrupted Auras

Some auras are so steeped in evil that they become places that embody the practice of certain sins. In encouraging those sins within their bounds, the corruption of the aura is reinforced further, continuing its own existence. Corrupted auras are permanently tarnished auras; their tarnish cannot be removed or altered by an Infernalist. These auras always have a strength of at least 3, and they have a corrupting effect beyond that supplied by their tarnish.

Broadly speaking, corrupted auras fall into three groups: Debauched auras encourage sins of self-indulgence and indolence, Malevolent auras encourage sins of perversion and excess, and Perfidious auras promote sins of malicious deception. Each corrupted aura should have one or more special features that encourage sin. Some examples of these features are given in the sections below, but storyguides are encouraged to develop their own.

Debauched Auras

A Debauched aura comes about through the exercise of extreme selfindulgence. These auras are perhaps the most dangerous to mundanes, for they are seductive. Instead of encouraging evil directly, they promote weakness of will, yielding to appetites, and failing to act. Debauched auras are tarnished with selfish Personality Traits such as Sloth, Lust, and Gluttony.

Debauched auras most commonly arise from repeated minor sins occurring in the same place, particularly selfish or indulgent sins. Dockside taverns, brothels, the trysting place of adulterous lovers, and gambling dens are all examples of places prone to the formation of Debauched auras.

Example features of Debauched auras:

• Confidence Points cannot be spent in this aura.
• If a character wishes to leave the seductive influence of the aura he must succeed in a Personality roll which opposes the aura’s tarnish, with an Ease Factor equal to (3 + aura strength).
• A character who has indulged in sin in the aura desires to return, and if given the opportunity, must make a Personality roll with an Ease Factor equal to (6 + aura strength) to overcome the desire.
• A character who has indulged in sin in the aura takes a permanent shift of 1 point to the Personality Trait that relates to the aura’s tarnish.
• Every Personality roll to resist the effects of the aura costs a Fatigue level, whether the roll succeeds or fails. (This effect is suitable for stronger auras.)

Malevolent Auras

Malevolent auras are places of almost sentient cruelty, being twisted mockeries of the mundane world. Everything within these auras is jagged to touch, or poisonous, or both. They may be spookily silent, devoid of birds and insect life, with the only sound being the low moan of a cold wind. Alternatively, they may be places of eerie noises: howls, random screams, or groans of pain. It is common to find deformed animals in these auras, twisted creatures whose warped minds are filled with hatred and a desire to inflict pain. Malevolent auras are tarnished with sins of violence and perverted appetite, encouraging wrath, destruction, cruelty, malice, heresy, and so forth.

Malevolent auras tend to be caused by particularly heinous sins or horrific events. A cruel, premeditated murder; the slaughter of innocents; the battlefield of a war fought over profit — all of these things can give rise to a Malevolent aura.

Example effects of a Malevolent aura:

• The aura strength is added to any Damage total.
• All physical activities within the aura suffer a number of additional botch dice equal to the aura strength. Any botch that results from physical activities is likely to cause a painful injury, with a single botch resulting in a Light Wound, a double botch in a Medium Wound, and so forth.
• Creatures who can stand living in the aura become corrupted by its very nature (see Infernal Legions: Corrupt Beasts). In strong auras, this may happen overnight.
• Old wounds caused by Infernal entities reopen. A character who has suffered an Incapacitating Wound from a demon, no matter how distant in the past, has it reoccur as a Medium Wound, and Heavy Wounds manifest as Light Wounds. Wounds that were less severe than a Heavy Wound reappear as scratches and cuts.

Perfidious Auras

Perfidious auras embody the sins that betray trust. They are formed in places where deceit has triumphed over truth, places where betrayal or evil counsel has lead to great evil. Insolence and pride are the keywords of these auras; they are formed in places where evil has triumphed over good, primarily through the direct intervention of Infernal powers. These auras are most commonly found inside the Dominion, having conquered territory from God. Perfidious auras are tarnished with sins such as larceny, treachery, blasphemy, deceit, or hypocrisy.

Perfidious auras can also be created when Infernal power is manifested directly on earth. The desecration of an altar, or the appearance of a major demon, results in a weak Infernal aura, which can then be increased by additional evil acts.

Example effects of a Perfidious aura:

• Lies become more believable in this aura; all attempts to spot a lie have the aura strength added to the Ease Factor.
• Beings belonging to or affiliated with the Infernal realm receive a temporary Confidence Point upon entering the aura, even if they are not normally able to have Confidence. This point vanishes should the being leave the aura without spending it.
• Any character who fails a roll modified by Confidence within the aura is struck by the mind-numbing contempt of Hell, immediately losing all remaining Confidence Points, and is stunned for one round per 2 points lost. While stunned, the character cannot take any action other than to use a Dodge defense against physical attacks. As Confidence Points are spent after the roll but before the final result of the roll is learned, this effect is rare but savage.

Example Corrupted Auras Liddesdale Liddesdale is a valley in the Scottish Borders that is destined to be the bloodiest place in Britain. With steep hills to the east and west, the flat floor of the valley is shrouded in shadow for much of the day. When within the valley, the sky always seems to be the iron gray of an impending storm. Liddeswater, the valley’s small river, runs sluggishly and sinuously through the center, and is lined with stunted alders, willows, and birches which never seem to have leaves. Locals fear to enter Liddesdale, but have little need to — their livestock refuse to stray into the valley — and while Liddesdale is a pass through the hills, there are others to the east and west, which are preferred by all. Part of the valley’s reputation comes from its sole inhabitant. Hermitage Castle squats menacingly in the middle of the valley, named after the monks whose bones lie within its foundations. It is the home of Lord David de Soulis, the hereditary seneschal of Scotland, who is rumored to ride forth on nights of the dark of the moon, accompanied by his familiar Robyn Redcap and a host of demon dogs, seeking innocent souls to sacrifice to his demonic master. Liddesdale is in a Malevolent Infernal aura of strength 3, tarnished with Fear. Even the slightest unexpected event can force Brave rolls from all involved (the Ease Factor depends upon on the situation), and a failure results in the character fleeing the valley until he drops from exhaustion. The Ossuary of St Helix This crypt beneath the church of St Helix was an ossuary, filled with the bones of long-dead churchmen. Since the new priest took over, most of the bones have been moved from the crypt and used to decorate the church, with herringbone patterns made of leg bones clothing the walls, columns made of skulls, and arches made of ribs. Father Theophagus says that it reminds his parishioners of their own mortality. Meanwhile, the erstwhile priest has turned the crypt into his workroom, where he summons demons in the service of his true master. The former Divine aura has been corrupted into a Perfidious Infernal aura of 4 (tarnished with hypocrisy), and at night this aura creeps from the crypt and covers the bounds of the church as well (which, during the day, retains a Dominion aura of 3). While he remains in the aura, Father Theophagus always has at least one Confidence Point, until he fails a roll modified with Confidence. He then temporarily acquires the Low SelfEsteem Flaw until he makes a sacrifice to the Infernal.

Infernal Regiones

Infernal regiones are those places that have been consigned to the supervision of the Infernal by God. Whereas Infernal auras are places of concentrated evil, Infernal regiones are the antechambers of Hell itself, and they serve a wholly different purpose of Hell’s rulers. Infernal regiones form when the Divine presence is withdrawn, and the Authorities — that angelic choir charged with regulating Creation (see Realms of Power: The Divine, Chapter 2: Heaven and Earth) — no longer visit the locality. Infernal regiones are places where hope and happiness are abandoned. It is impossible to maintain a cheerful demeanor in an Infernal regio, and it is impossible to receive any form of pleasure.

Due to the separation from God’s will, those characters who derive supernatural power from the Divine have those powers suspended. While the passive effects of such powers still remain (such as the Magic Resistance granted by True Faith), characters may not invoke God for aid, ask saints for Intercession, or exert Holy Influence (see Realms of Power: The Divine, Chapter 3: Blessed by God for details of these Divine capabilities). Holy Powers or Holy magic suffer a penalty to their rolls equal to the aura strength of the Infernal regio, despite the usual realm interaction (ArM5, page 183). It is not that God cannot respond to the calls of his faithful, it is just that for whatever reason, characters within Infernal regiones are denied such gifts. The only exceptions are miracles, which are a testament to God’s mercy and extend even into the Pit of Hell itself.

If a regio has as its lowest level an Infernal aura that is not the dominant aura of the locality, that Infernal aura is not be subject to the normal effects of erosion by the stronger aura (see Infernal Auras in Play, above).

As discussed in the section on the Origin of Evil, Hell has two aspects that are reflected in two types of Infernal regio. Tartaran regiones are those that reflect the torment of Hell, whereas Abyssal regiones represent privation from God. It is said that some Infernal regiones actually lead to Hell; if this is true, then the location of such regiones has never been recorded. Should Hell ever be reached though an Infernal regio, then the effects of both Tartaran and Abyssal regiones come into full force. There may be other varieties of Infernal regiones representing a different withdrawing of God’s power from the earth.

The Devouring Regio There are rumors that some Infernal regiones are not fixed in location, but instead roam randomly through the world. These regiones seem to be attracted to evil souls, and they are said to open up around a person, swallow him along with those in close proximity, and then vanish. Of all the stories of regiones reaching directly to the Gates of Hell, it seems most likely that these regiones are of that type, delivering their victims straight to their eternal punishment. Nevertheless, they need not all lead straight to Hell, but instead some might keep their victims for weeks or months and then disgorge them back to earth. It has been suggested that these Devouring regiones might be a manifestation of Vituperation (see Chapter 9: Infernal Characters), giving the Infernal wizard a foretaste of the torments which await him. Alternatively, these regiones may be a method of the Devil to ensure that a particularly evil soul comes to him, or they may instead be directed by God to rid the world of the corruption before it is spread even further. More terrifying still, these regiones may be truly random.

Tartaran Regiones

Tartaran regiones are places of hellfire. This fire requires no source of fuel, and in fact burns rocks, water, and other substances that are not normally combustible. This hell-fire forms into lakes of fire, and may coat any surface no matter what its orientation. The heat is insufferable, and all Fatigue levels suffered while within the regio are treated as long-term Fatigue, which cannot be regained until the regio is left. Metal items heat to such an extent that they burn unprotected skin, and the effects of the Creo Ignem spell Heat of the Searing Forge should be applied to any character carrying substantial amounts of metal. The flames, if touched directly, do anywhere from +5 to +35 fire damage, depending upon how much of the body is covered by the flames. Any fire or heat damage suffered in a Tartaran regio is increased by an amount equal to the sum of the sinful Personality Traits of the victim, counting negative scores in sinless traits as sinful. Thus, a character with Generous –3 and Wrathful +1 takes an extra 4 points of damage from the hellfire, whereas a character with Generous +3 and Wrathful –1 takes no extra damage as she has no sinful Personality Traits.

Abyssal Regiones

Abyssal regiones are places in which the very gifts of God to mankind are withdrawn. The breath of life, the spark of inspiration, the gifts of reason — all these things are diminished. Such Godforsaken places are bleak and uninteresting, bringing about a mind-numbing dulling of the senses that can drive a man mad. The mundane features of the landscape seem to fade into insignificance; those who stray into such dreadful regions stumble around in the shock of the withdrawal of their human faculties. There is a chill in the air, but not a physical chill (because the sensation of touch, like all senses, has been reduced), but instead the chill of the grave which saps the will and the strength. Every one of the eight Characteristics is reduced by a number of points equal to the strength of the aura in an Abyssal regio, and this effect lasts as long as the character remains within its boundaries. For every day spent in an Abyssal regio, a character must make an Intelligence roll against an Ease Factor equal to the aura strength. Failure indicates that madness sets in, and the character acquires one of the following Flaws: Compulsion, Delusion, Depressed, Fear, Obsessed, Prohibition, Simple-Minded, and Weak-Willed. The effects of these Flaws are not permanent unless the Intelligence roll was a botch; otherwise, they fade in a number of weeks equal to the aura strength.

Example Infernal Regio: The Vale of Hinnom The Vale of Hinnom is located immediately to the south and west of Jerusalem. The valley in pagan times was a place in which Molech (see Chapter 5: Demons as Corrupters, Adramelech) was worshiped with the sacrifice of children. The prophet Josiah rendered the valley ceremonially unclean by spreading over it human bones and other corruptions, putting an end to these dreadful religions. Hinnom became the site where the bodies of criminals and evildoers were burnt along with other rubbish in perpetual pyres. Due to the ritual defilement and the eternally-burning piles of rubbish, the name of the valley — in Hebrew, ge-hinnom — became used to describe the place of eternal fiery torment — Gehenna. In 13th century Jerusalem, the pyres have gone, but Hinnom has become the common cesspool of Jerusalem, into which its sewage enters to be carried off by the waters of the river Kidron, as well as a trap where all its solid filth is collected. In the heat of the sun, one might be forgiven for mistaking this place for Hell itself based on the smell alone. The whole valley has an Infernal aura of 3, which is corrupted with Malevolence. However, this is just the lowest level of one of the most powerful Tartaran regiones in Mythic Europe. There are two higher levels, with aura strengths of 5 and 8. On both of the higher levels of the regio, the fires of the valley burn still. On the middle level of strength 5, the floor of the valley is thick with the fat that has dripped from the burning corpses, and it has collected amongst the city’s effluent, the piles of ash, and charred bones. Piles of refuse reach several stories high, and many of these have fires burning within them, which may erupt from within at unpredictable moments. On the uppermost level the fires are all around, and the fat and sewage has been burnt off the bones to form a thick poisonous smoke that fills the regio layer, and which has effects identical to the Creo Auram spell Wreaths of Foul Smoke. The top layer of the regio contains temples to the Devil and to the most powerful demons, and Infernalists may make unholy pilgrimages to this place to proclaim their allegiances to Hell and learn from the many demons who make the Vale of Hinnom their home. Situated in the valley of Hinnom is Aceldama (“the field of blood”), the point where Judas Iscariot hanged himself. The field was later bought by the chief priests of Jerusalem with Judas’s discarded 30 pieces of silver. Aceldama is a portal directly to the highest level of the regio, for those willing to re-enact Judas’s suicide in a mock hanging.

Infernal Warping

Warping is the response of any being to interaction with a supernatural realm. Infernal Powers and auras can cause Warping just as contact with powerful mystical effects from the Magic, Faerie, or Divine realm can. However, Warping is also a result of sin, as sin puts a character under the sway of the Infernal realm. Warping Points from Infernal sources do not need to be tracked separately from points acquired from other realms. However, if a character’s Warping Points come primarily from Infernal sources (such as the practice of sinful behavior), then the character tends to acquire effects of Warping associated with their connection to the Infernal realm. Infernal Warping tends to result in Flaws that encourage sinful behavior and make it more difficult to resist immoral urges.

Warping Score of 1: The character acquires a Minor Personality Flaw that reflects his obsession with sinful behavior. Particularly suitable are the Major Flaws Avaricious, Envious, Greedy, Hatred, Lecherous, Proud, and Wrathful taken as Minor Flaws. Also appropriate are the Minor Personality Flaws Delusion, Obsessed, and Compulsion. A character prone to many minor venial sins might well acquire Weak Willed.

Warping Score of 3: If the character’s source of Warping is primarily through sin, particularly if those sins are venial, then he acquires Offensive to Animals at this level of Warping. If the Warping Points derive primarily from mortal sins or traffic with Infernal powers, then he acquires Tainted with Evil.

Warping Score of 5: At this level of Warping, the character acquires a Minor Supernatural Virtue granted by the Infernal powers to their most devoted servants. This is typically one from the following list: Enticer of Multitudes, Infernal Protection, Gender Shift, Aptitude for (Sin), and Infernal Blessings (Minor).

Warping Score of 6+: At this level of sin, Hell is keen on acquiring this evil soul for itself. Age Quickly is a common penalty, as is Enfeebled. Occasionally, a demon is sent to the character to ensure that he does not repent, resulting in Plagued by a Demon.

Causes of Infernal Warping

Infernal warping may result from the practice of sin or from exposure to powerful Infernal forces such as strong auras or Infernal sorcery. Of course, Warping Points can also result from magical, Faerie, and even Divine sources, but a character suffers the effects of Infernal Warping if the majority of Warping Points that contribute to this level of Warping have been through Infernal influence.

Sinning

As described elsewhere (Chapter 2: Sin and Redemption), every time a character ritualizes a sin to acquire Confidence Points, she gains a Warping Point.

Infernal Auras

Powerful Infernal auras and regiones grant Warping Points (ArM5, page 167), unless the character possesses Infernal Powers or Supernatural Abilities deriving from an Infernal source, in which case he is immune to Warping from Infernal auras, but not from other sources.

Infernal Powers

The Powers of Infernal beings may cause Warping; if the level of the Power is 30 or more, or if a demon spends 6 or more points of Might activating the power, then the target(s) acquire a Warping Point for the Powerful Mystical Effect (ArM5, page 168).

Botches

One Warping Point is gained for each zero on a botch dice when using an unholy Power or Infernal Supernatural Ability. Magical botches that occur in an Infernal aura can also be considered to induce Warping Points from an Infernal source.

Infernal Vis

Vis can be tainted by the power of Hell due to close proximity to areas of concentrated evil, or because it derives from the bodies of slain demons. Only wizards who are affiliated with the Infernal realm may use this vis with impunity; all others must beware of Hell’s corruption. Infernally tainted vis, examined using Hermetic magic, appears to be regular vis, and the taint cannot be detected. Like regular vis, it appears in multiple “flavors,” which correspond to the Hermetic Arts. However, when used to enhance nonInfernal magic, it incurs an added risk.

Infernal vis has three types recognized by students of the Infernal within the Order; each type offers successively greater risk in use. However, only cautious magi who have a score in Infernal Lore will be aware of these divisions, and most magi do not realize that vis can even be corrupted by the Infernal in this manner — at least not until they suffer the effects of its use.

All types of infernal vis may have an effect on a magus, should he be in too close a proximity to it for more than a season. Spending a season or more working with Infernal vis, or carrying it about in close personal contact, imposes a temporary Personality Trait on the magus. The specific trait depends on the source of the vis. If it was derived from the corpse of a demon it relates to the demon’s Obsession Power (see Chapter 4: The Infernal Legions, Common Powers). If instead the vis was sourced from within an Infernal aura, it bears a trait appropriate to that aura, if any. If neither of these apply, the storyguide should assign an appropriate Personality Trait. The imposed trait either starts at a score of +1, or increases the trait by 1 if the magus already possesses it. Should the magus act upon this Personality Trait by indulging in the sin (and gaining Confidence, see Chapter 2: Sin and Redemption), the change to the Personality Trait is permanent. Otherwise, the Personality Trait disappears once contact with the Infernal vis has ceased. Knowing that indulging that passion made the magus feel good (provided by the gain in Confidence), the magus is more likely to indulge again.

Vis Infesta

The least dangerous of the varieties of Infernal vis encountered by magi is of the sort called vis infesta (“unsafe vis”), and is a result of the tainting of vis by the power of the Infernal. If vis originating from outside an Infernal aura is brought into one and resides there for at least a year, it picks up the taint of the aura and become permanently transformed into vis infesta. Furthermore, vis originating from the corpses of minor demons (less than 10 Might) and Corrupted Beasts is most commonly vis infesta.

A Hermetic magus who uses vis infesta does not incur any additional peril above and beyond that of using raw vis; that is, one extra botch die per pawn of vis. However, should a magical operation botch while using vis infesta, the botch is more severe than one would otherwise expect. These botches often cause damage to the caster, or otherwise place him in peril. Studying from vis infesta incurs no additional peril other than the altered Personality Traits and the increased consequences of a botch.

When using vis infesta in an enchantment, this additional peril only manifests if the magus experiments with the enchantment (ArM5, p107). Roll for the result of experimentation as usual, but instead of rolling again for Disasters, Side Effects, and Modified Effects, the storyguide should choose the most dangerous or unpleasant result. The Power instilled is corrupted by the Infernal realm, and operates in an unpleasantly unexpected manner. A Discovery result applies experience points to Infernal Lore.

Infernally aligned spellcasters may use vis infesta without incurring any of these ill effects.

Vis Sordida

Vis sordida (“filthy vis”) is a weak distillation of evil itself, and is the most common Infernal vis encountered by Hermetic magi, for it spontaneously manifests in an Infernal aura, much like vis found in Magic or Faerie auras. Vis sordida can also be obtained from the corpses of moderately powerful demons (Might 10–25).

Due to the fact that it is more potent than regular vis, it is perhaps the most dangerous. Each pawn of vis sordida used to enhance a casting total adds five to the roll, rather than the +2 of standard vis. However, it is perilous stuff for those magicians not aligned to the Infernal realm, as botches are both more likely and more severe. Using vis sordida always incurs three extra botch dice per pawn used, and should the magus have a method for reducing the number of botch dice rolled — from a Virtue or spell mastery, for example — the player still rolls a minimum number of botch dice equal to the number of pawns used. When a botch occurs, it is always more serious, as described under vis infesta. A magus may study Hermetic Arts from vis sordida, and gain a +1 bonus to the Source Quality (ArM5, page 165) per pawn of vis sordida used. However, studying from vis sordida carries the same increased chance of a dangerous botch, and the same effect on Personality Traits, as vis infesta.

When using vis sordida to prepare an item for enchantment, the activity appears to go as planned, but ten levels of effects in the item are corrupted for every pawn of vis sordida used. Effects invested into the prepared item must use the Experimentation rules when enchanted, until the tainted levels of effects are used up. Tainted levels are always used first, and the results of the experimentation are adjudicated as described under vis infesta, above.

Vis sordida inflicts none of these ill effects on Supernatural Powers derived from the Infernal realm, but neither do they receive the benefits to Casting Totals and Source Quality; to Infernalists, vis sordida has the same effects as regular vis.

Vis Prava

The most vile and concentrated form of Infernal vis is called vis prava, or “wicked vis.” This type of vis can be found in strong Infernal auras (strength 5 and above). Vim vis may be extracted from an Infernal aura (of any strength) by a Hermetic magus as if it were a Magical aura (ArM5, page 94); however, such vis is automatically vis prava. Furthermore, vis derived from the corpse of a powerful demon (with a Might greater than 25) is also vis of this type. It is exceedingly dangerous to use for anyone not aligned to the Infernal realm; any roll using vis prava is automatically a zero, forcing an immediate check for a botch, rolling two extra botch dice for every pawn of vis prava used; there is a minimum number of botch dice equal to the number of pawns used, regardless of Virtues, spell mastery, and the like. Botches using vis prava are therefore more than ten times more likely than when using regular vis. As before, botches using infernally tainted vis are always both unpleasant and perilous to the caster. In addition to this effect, attempting to study from vis prava inflicts a Warping Point per pawn employed as well as influencing Personality Traits, as described above.

If used to prepare an item for enchantment, even a single pawn of vis prava taints the whole item, causing any effect instilled into it to be treated as if a botch had been rolled on the Experimentation table. The same is true for effects instilled using vis prava. Thus, the only result from using vis prava in the laboratory is Experimental Disaster.

Vis prava vaporizes in a Divine aura of strength 5 or more, or when blessed by a person endowed with the authority of God (a ordained priest, for example). In the hands of a wizard aligned to the Infernal realm, vis prava offers a +5 bonus to Casting Totals per pawn employed, and has none of the special disadvantages described earlier. Furthermore, the Source Quality of Vis Study receives a +1 bonus for every pawn of vis prava used.

Example: Enchanting with Vis Sordida Carolus of Tytalus unwittingly uses three pawns of Vim vis sordida and five pawns of regular Vim vis opening an item for enchantment. His first invested effect is 20th level, and thus uses up 20 of the tainted levels, forcing an experimentation roll. Should his player roll a zero on the Experimentation table, he must roll six extra botch dice (three for each of the two pawns). The second effect he invests is also 20th level, but as this uses up the last ten tainted levels in the item, another experimentation roll is made. A botch on this roll requires only three extra botch dice. Further enchantments do not use tainted slots, so enchantment proceeds as normal. Story Seeds Infernally tainted vis is not commonly known in the Order of Hermes, for its most common source is the corpses of demons, and those slain with Demon’s Eternal Oblivion do not leave behind a corpse. This gives the storyguide plenty of opportunity to pass Infernal vis off as regular vis. The characters receive a payment of vis from another magus, which turns out to be tainted vis. This would naturally lead to suspicion regarding the character of the supplier, but he can no longer be found. Alternatively, perhaps the characters themselves unknowingly hand over the vis to other magi, incurring an investigation of themselves instead. A magus has studied an Art extensively from Infernal vis, unaware of its nature. Can he truly trust the knowledge he has gained?

Editor's Note: The text includes errata.

Attribution

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.