Original Roleplaying Concepts
Stephen Canner / December 17, 2020
This is a revision of a piece that was originally published at Mediated Signals.
A curious ad appeared in the August 1955 issue of Ray Palmer’s Mystic Magazine. It announced the release of an LP that would allow readers the opportunity to hear the voice of someone called Yada Di Shi’ite. It went on to say that the record contained “a true aural picture of a typical lecture given by the teachers of the Inner Circle through Mark Probert.” As puzzling as this may sound to us today, regular readers of Mystic would have been very familiar with both Yada and Probert. What is not obvious from the information given is that this might well be the earliest example of a commercially released vinyl record related to the UFO phenomenon. Unfortunately, no copies of the record are known to exist, and to my knowledge very few collectors are even aware of it. But how this record came to be made and its relationship to early UFO culture is something of a tale.
On October 14, 1946, The Los Angeles Daily News reported that a number of people in San Diego believed that “a space ship from another planet” had attempted to make contact with Earth during the previous week’s meteor shower, an event caused by the passing of the Giacobini-Zinner comet. Although local authorities received no reports of anything out of the ordinary, at least a dozen people told the paper that on October 9 they had witnessed a “large and weird object” in the sky over the city. One witness was quoted as saying, “It was shaped like a bullet and left this vapor trail behind it.” Another observed that it had “something that looked like wings.” The article curiously went on to say that local occult publisher Meade Layne was “putting a medium to work on the supposed sighting.” That medium was Mark Probert.
According to the brief autobiography published in the 1963 edition of his book The Magic Bag, Mark Probert was born in Bayonne, New Jersey, in 1907. As a teenager he joined the Merchant Marine. But after only two years at sea, he disembarked at San Diego and decided to stay. There he worked briefly as a jockey and a bellhop, before moving into vaudeville as a “song and dance man.” By the 1930s, vaudeville was dying, so in 1939 he took a job as a graphic artist with the Visual Education Department of the San Diego public school system. It was there he met his wife Irene.
Not long after they were married, Irene made a casual remark that would change the course of their lives. She told Mark that he often talked in his sleep. The odd thing was that when this happened, it sounded as if he were speaking a foreign language. Soon the couple met Meade Layne, a former university professor who had left academia to devote his life to the study of psychic phenomena. As Probert put it, “he had considerable interest and knowledge in the fields of metaphysical and occult laws.” It was Layne who convinced Probert that his nocturnal mumblings could be evidence that he was in fact a trance medium.
The idea that Probert was perhaps channeling entities from beyond was put to the test during an experimental séance. Recounting his experience years later, Probert recalled that after being instructed to relax, he soon found himself in a state of euphoria so intense that he lost all awareness of the world around him. When he regained consciousness, he was told that he had been in a trance for some 45 minutes and had spoken in a voice not his own. The voice introduced itself as Martin Latamore Lingford, a New York showman who had lived earlier in the century. Lingford explained that he and a group of other entities from the “inner planes” had spent years preparing Probert for his role as channel. Soon, the voice promised, these other “controls” would also come forward and make themselves known.
During a number of séances over the next three years, the other controls—collectively known as the Inner Circle—did indeed appear, and began to reveal their plan for Probert’s life. They explained that it was they who had chosen Irene to be not only his wife, but also “their personal guide and assistant in the work.” They emphasized that this work was to be “almost entirely of an educational nature” and not to “expect much in the way of personal matters.” On the surface this may seem a minor point. But this statement could be read as a conscious attempt by Probert to separate his work from earlier trance mediums of the spiritualist movement, who would often help the bereaved by contacting their “dear departed loved ones.” It seems that something more important was happening here.
In early 1945, Meade Layne began publishing a newsletter called The Round Robin. The first issue was sent out, somewhat experimentally, to some 15 to 20 people. Over time it grew, and after a name change to The Journal of Borderland Research, it endured into the current century. In the October 1946 issue, Layne explained that the mysterious object reported by the newspapers that month first came to his attention when he received a telephone call from Mark Probert, who told Layne that he had been watching the meteor shower from the top floor of a building when he sighted it. He described it as a luminous craft, “about the size of an extremely large plane,” with two reddish lights, moving very fast. He then added a surprising detail: “the flapping of its wings was plainly visible.”
The next day, Layne received a number of calls from other witnesses who agreed on some points of Probert’s description and disagreed on others. Why these witnesses would call Layne, and not the authorities, to report their sightings is not explained. In a footnote he adds that, “The record of such strange craft, objects, appearances in the sky has greatly increased since Charles Fort began his astonishing memo, and still grows.” This is an interesting comment given that it suggests that the era of the UFO dates to Charles Fort’s early work, the first volume of his “astonishing memo” being his Book of the Damned, published in 1919. What is more remarkable is that this statement was made a full eight months before public knowledge of UFOs was widespread, at least as any sort of organized concept. But early readers of Charles Fort were always a bit ahead of the curve in this respect.
Mark Probert soon went into a trance (he now seemed to be able to do this at will) so that his controls could be asked about the object. From them he learned that it was called “the Kareeta.” (Elsewhere its name is given as “Careeta” and even “Corrida.”) In somewhat poetic language, the controls chimed in with their opinions about the craft. One said it came from a planet “many thousands” of miles away and that it was made of “balsam wood [sic] coated with a thin layer of alloy.” Another claimed that it came from “west of the moon” and that its pilots “want you to get a group of scientists who will meet them at some isolated spot.” At this point there is no indication that what was being described was anything other than a concrete object being piloted by physical beings.
In late May 1949, responding to Walter Winchell’s claim that UFOs were actually “experimental guided missiles from Russia,” Layne told a newspaper reporter that the saucers in fact originated from a place called Etheria. This was not a place that was part of our own physical reality, but a “material world, with objects and people and a great civilization, and it lies all about us, though invisible and untouchable.” Based on what he learned from Probert’s controls, Layne had been developing this idea throughout 1947, in the pages of The Round Robin. This is a very early version of the Interdimensional Hypothesis, an idea that would become well known in UFO circles some two decades later. According to the hypothesis conceived by Layne, the saucers did not come from outer space as we know it. Neither did they come from “the astral plane,” but from what was effectively a parallel universe. He was to formalize this idea in 1950, with the publication of a mimeographed booklet called The Ether Ship Mystery and Its Solution.
In late 1953, Ray Palmer, already well known for his success with Amazing Stories and Fate, launched a new magazine called Mystic. In his chatty editorials, Palmer expressed a vision for the new publication that sounded almost as if he were attempting to create a new genre of literature, one that was somehow simultaneously both fact and fiction. This new enterprise served as something of a bridge between the fantastic fiction of Amazing Stories and the fantastic “fact” of Fate. In the third issue in March 1954, Palmer printed Roger Graham’s detailed account of how Probert, through his controls, successfully identified and diagnosed a number of Graham’s medical problems, diagnoses that were later confirmed by medical professionals. (This intersection of spiritualism and healing already had a long history by the early 1950s. In the US, Edgar Cayce was providing clairvoyant diagnoses as early as the turn of the century. Harry Edwards, Britain’s most famous spiritual healer, began his career in the 1930s.) This article signaled the beginning of what would become something of a fascination with Probert on Ray Palmer’s part. This may have been partly due to the number of letters the magazine received about Probert’s alleged abilities, both supportive and scoffing. Palmer was never one to let a good controversy go unexploited.
The cover of the August 1954 issue of Mystic featured paintings by Probert of three of his more talkative controls. These were Ramon Natalli, an astronomer who lived at the time of Galileo; Doctor Alfred Luntz, a 19th-century Anglo-German “clergyman for the High Episcopal Church of England”; and Yada Di Shi’ite, a 500,000 year old priest from a lost Himalayan city. Elsewhere Probert wrote that these controls, along with two others, appeared to him in visible form one night in 1947, insisting that he paint their portraits. He did not explain why disembodied entities from the inner planes who had lived in a number of different physical bodies over the millennia would want portraits of themselves, but some of these paintings were later used as illustrations in Probert’s book The Magic Bag.
Mark Probert, 1950s
The feature article in the August issue of Mystic was the transcription of a séance held by Probert, attended by Irene and a man identified only as “RGM.” The two were to present a set of questions to the controls that had been provided to them by Ray Palmer. The first of the Inner Circle to emerge was Dr. Luntz. The question posed to him concerned the extent of the U.S. government’s knowledge of the true nature of flying saucers. For a Victorian vicar, Luntz seemed to be quite knowledgeable on the subject. His answer was that the government did indeed know more about the phenomenon than was publicly admitted, but that there was no sinister motive behind it. The intent was simply to shield the public from the panic that would surely result from any revelation. He then went on to suggest, somewhat incongruously, that arch-debunker Donald Menzel’s recent book—Flying Saucers, published by Harvard University Press in 1953—was the result of an intentional conspiracy to suppress the reality of the saucers.
Renaissance astronomer Ramon Natalli then made a brief appearance, presenting his theory that all reality is driven by consciousness. With the opening acts out of the way, it was time for Probert’s star turn. Yada Di Shi’ite manifested, speaking his own impenetrable ancient language of Yuga: introducing Yada’s arrival with a barrage of gibberish would soon become something of a set piece for Probert. Undoubtedly this was a device intended to add drama to Yada’s arrival and to increase audience anticipation. Switching to English, Yada provided the basic outline of his autobiography. He said he had lived a half million years ago in the city of Kaoti, in a civilization called Yu. There he was a Ka-Ta, or priest. Once he completed the “33rd degree in the order called Shi’ite,” he was given the title Yada. Since that first life in the Himalayas, he had been reincarnated many times, the last being in China 500 years ago. In this description, Yada presented himself as something between a bodhisattva and a Scottish Rite Mason. He said that he had not experienced any “breaks in consciousness” since his original incarnation on Earth, and that anyone could achieve this. He then explained that reality is illusory but that mankind can rise out of this illusion by degrees. He closed with the revelation that no single path leads to enlightenment, but that “all of man’s experiences are to be classified as initiations into higher and to more complete states of awareness.”
Over the next year it was a rare copy of Mystic that did not feature Probert somewhere in its pages. An interesting letter from an anonymous correspondent who claimed to work in the mental health industry appeared in the August 1955 issue. He wrote that after seeing Probert in person he was “very disillusioned.” Among his complaints was that the messages the controls delivered were unoriginal, and seemed to have been gleaned from the library. Also unconvincing was the fact that the various voices that emerged from Probert—whether early modern Italian, Victorian English, or ancient Himalayan—always spoke in the same accent. “I think these trance states would not have become necessary had he not found himself a teacher with no students, a philosopher with no audience,” anonymous wrote, “consciously or unconsciously I believe that he is using the occult to put his own ideas across.”
The August 1955 issue also featured an advertisement for a long playing album, announcing that the public could now hear the voice of Yada Di Shi’ite at home. The ad copy was written in a tone that assumed the reader knew full well who both Probert and Yada were. It explained that the record had been made from an unedited, hour-long tape of a séance held before a live audience. Yada would begin the session by speaking in his ancient native tongue, before switching to English. The Himalayan priest would then give his opinions on such topics as reincarnation and the purpose of life, before taking questions from the audience. All this could be in the reader’s mailbox by sending only $4.98 to Inner Circle Records in Ojai, California.
As mentioned, to my knowledge, no copy of this record has ever turned up. Why? The first and most likely answer is that it was only ever pressed in an extremely limited quantity, never sold well, and any remaining stock was eventually disposed of. This has been the unfortunate fate of so many ephemeral recordings over the years. Another possibility is that it never existed. If that is the case, then the ad for the record was likely an attempt to secure orders before actually pressing and shipping the disc. This model was definitely in use at the time for self-published saucer and occult books, although in those cases buyers were usually told that they were placing an advance order.
The offices of Mystic were in Evanston, Illinois, and Mark Probert was based in San Diego. Why then is the address given in the ad in Ojai, California, a tiny town more than 200 miles away from Probert’s home? The obvious answer is that the company producing the record was located there—which would make sense, given’s Ojai’s historical connection to Theosophy and the esoteric tradition. It does not appear that Inner Circle Records actually existed outside of this release, however. In all likelihood, it is simply the label name Probert chose to use when arranging its manufacture with a custom pressing outfit. And in a town as small as Ojai, it would seem that the company should be fairly easy to identify.
At first sight, a tantalizing possibility is that the record may be a very early release by the legendary Two: Dot Records. This label was run by husband-and-wife team Dean and JoAnne Thompson from their home on the outskirts of town. They began doing run-of-the-mill custom work in the 1950s before tapping into the regional rock scene in the late 1960s. Examples of the label’s 1970s output by bands like Hendrickson Road House or The Mystic Zephyrs 4 sometimes sell for as high as four figures.
However, there was also another label operating out of Ojai in the 1950s. Educo Records was founded in 1953, releasing classical recordings to be used for music appreciation classes in schools and colleges. The company operated out of Ojai during its first few years of existence, and later relocated to nearby Ventura. Given that the PO Box address in the Mystic ad was that used by Educo while in Ojai, it is reasonable to conclude that this was the company contracted by Probert to manufacture the LP. So far, no other custom releases by Educo have been identified. But like other small labels of the era, it is likely that Educo accepted custom contracts to increase revenue, the finished product bearing no evidence of the manufacturer so as not to confuse private releases with the company’s main brand in the minds of consumers.
It is not known whether Probert’s LP contained any references to the flying saucer phenomenon. By 1956, however, Yada was giving audiences his opinion on the reality and nature of UFOs, still promoting the idea that they were not from other planets but from another dimension. In early 1957, Probert was a guest on Long John Nebel’s radio show in New York, a regular stop for saucer celebrities. In 1960, he appeared at the Giant Rock Spacecraft Convention—the most famous and one of the largest of the early UFO conventions—where he channeled Yada for an audience, with Irene acting as master of ceremonies. Here, as usual, Yada first emerged speaking Yuga before switching to English.
A cynical observer might point out that Probert, by his own admission, was an ex-vaudevillian, and that this standard performance—repeated ad infinitum—was beginning to have something of the feel of a tired old vaudeville turn. The couple continued touring the country performing séances throughout the 1960s, and after Irene’s death in 1966, Probert continued his work alone.
Probert’s last known major public appearance was at the Northern California Space Convention in October 1968. At this point he was telling audiences that he was not a medium, but a “telegnostic.” This term not only served to further distance him from the stereotype of the medium left over from the days of spiritualism, but implied something deeper. The term suggested that he was not just contacting spirits, but was somehow transmitting gnosis from some distant location. It also served to position him not simply as a fortune teller or mentalist, but as something much more serious: a gnostic. Mark Probert died a few months later, in early 1969.
It is easy in our rationalist era to cast Mark Probert as one in a long line of spiritualists who were either delusional or blatantly fraudulent. But this point of view ignores the content of his message. What is remarkable about the séance published in the August 1954 issue of Mystic, is that in a single, short session Probert—or, if you prefer, his controls—was able to seamlessly guide the conversation from possible conspiracies around the existence of UFOs, to ideas about reality being a by-product of consciousness, ending with hints of a grand Buddho-Masonic theory of release from the cycle of reincarnation, resulting in something resembling Buddhahood. In doing so, he provided a tantalizing suggestion that these things might somehow all be related. It is also striking that the questions raised by Natalli and Yada during the séance are still those that concern serious modern students of anomalous phenomena, mysticism, and even physics. In effect, Probert seemed to be telling audiences to move away from the obvious conclusions they were making not only about saucers, but about existence itself.
As far back as 1947, when most people were just hearing the term “flying saucers” for the first time, Mark Probert had already rejected myopic materialism, and was telling the world that perhaps the very fabric of reality was quite different than our model of it. And though wrapped in a presentation that borrowed heavily from theosophy, spiritualism, and the vaudeville stage, Probert’s ideas foreshadowed an important direction that one school of thought was to take in the future. This move away from the idea of UFOs as a nuts and bolts phenomenon, and towards a more blended view involving theories of consciousness, human cognition, and quantum theories of time and space is one that is fast gaining momentum today.
Many myths and legends center around something lost, an object or a bit of knowledge; its very absence imbues the missing thing with meaning, even importance. It is likely, however, that the idea of a lost recording of the voice of Yada Di Shi’ite is much more interesting than the actual reality, were a copy ever to surface. But puzzles like the one surrounding this album are what keep researchers moving forward, and in the process uncovering the next riddle to be solved. The UFO phenomenon itself is more koan than puzzle. It is also both an ontological and an epistemological mystery, so it should come as no surprise that a study of recordings related to it would begin with its own discographical mystery.
Stephen Canner is an archivist, musician (The Victor Mourning), and historian of artifacts that emerge from the margins of culture. He blogs at Mediated Signals.
I have been playing around with a Sea Witch Tradition. The Sea Witch is a powerful archetype and one that has featured in myths and legends since humankind looked out into the sea.
Witches brewing a storm in ScottlandAmong the media, mythological and literary examples are Circe from myth, Calypso from The Odyssey, Sycorax in Shakespeare's The Tempest, the Sea Hag from Popeye, Ursula from The Little Mermaid (and from the original Hans Christian Andersen), Tia Dalma in Pirates of the Caribbean, comics, and a story I recall reading as a kid that I have not been able to remember properly.
The Sea witch has power over wind, weather, waves, and various creatures of the sea and coast. This would include the obvious fish and marine mammals, but also birds associated with the sea.
Sea Witch TraditionWitches of the Sea Witch Tradition are members of a very ancient tradition related to the Classical tradition but also the Pagan traditions and Chthonic traditions. Witches of this tradition honor the sea in both it's capacity the cradle of life and in its capacity to destroy.
Role: Witches of this tradition often serve gods, goddesses, and other ancient powerful beings as their patrons. Many will often refer to the Sea as a Goddess in and of herself and other Gods of the seas are merely Her extensions and proxies.
Joining this Tradition: Sea witches join this tradition typically very early in life. They will claim they have sea-water in their veins and the sea in their soul. They feel drawn to the sea and will typically live near the sea if they are land-dwelling, or in it. They will often grow up in families where many of the members are sailors or fisherfolk. Some even are related by blood to creatures like selkies, mermaids, or even swanmays or nymphs.
Unlike most Hags that are part of the Faerie tradition, Sea Hags are part of this Sea Witch tradition.
Leaving this Tradition: Witches rarely if ever leave this tradition. Even when they are physically distant from the sea they still "feel the call of the sea."
Occult Powers
Minor, 1st Level: Familiar. The Seas witch gains a familiar related to the sea.
Lesser, 7th Level: Breathing. The sea witch gains the ability to breathe underwater if they normally breathe air, or the ability to breathe on land if they normally breathe water. This is a persistent power.
Medial, 13th Level: Shape Change. The Sean witch may shape change as per the Druid ability Wild Shape or Polymorph Self. This may be done once per day at the 13th level. The witch may only change shape to a natural sea animal that is within one size category of her normal size. So a Medium-sized witch may only change to a Small, Medium, or Large animal.
The number of times the witch may do this per day increases with every other level. So 2 times per day at 15th, 3 times per day at 17th, and 4 times per day at 19th. The witch may opt to sacrifice one of these times to go outside of her normal range of sizes. So a 17th level Amazon witch could shift to Huge or Tiny once and her normal sizes the other two (total of 4 shapeshifts per day).
Greater, 19th Level: Raise Storm. Considered by many to be the ultimate form of the Sea Witch's power, the Sea Witch can affect the weather as per the magic-user and druids spells Control Weather and Control Winds.
Major, 25th Level: Longevity. The witch stops aging. Her appearance will continue to age but her body and mind will stay the same age she was when she reached this level. She is also no longer affected by magical aging. She can still be killed by normal means.
Superior, 31st Level: Apotheosis. The witch becomes something else. This new form and powers are dependent on the Patron she serves. For sea witches, her form becomes that of a sea creature. She becomes something akin to a Triton, a Cecelia, or even odder combinations.
Special Benefits and Restrictions: The sea witch will honor a god or goddess of the sea. The vow never to willing move further and a mile away from any body of water. Most prefer to be much closer. Seas witches with a familiar can communicate with marine life and even other creatures that leave near the sea.
Equipment: The tool of this tradition is the cauldron. Like the sea, the cauldron holds all possibilities.
Preferred/Barred Covens: Sea Witches are typically solitaries, but they will often meet up every few years with others. Sea witches also tend to be very territorial, so only one will typically be found in any one natural locale, such as a bay, cove, or other inlets.
Relationship to the Goddess/Patron: The sea witch views the Goddess as the Sea itself. "Human" manifestations of Her are but limited projections into the human understanding of what the Sea and the Goddess actually is.
This relationship with the sea also makes the Sea Witch a unique figure among sailors. Many sailors are very superstitious and among those superstitions and fears are ones regarding having women on ships. Many feel it is bad luck, others feel that a woman on a ship will cause the crew to mutiny. The witch is exempt from these notions. She is both a welcome and feared member of a crew.
Male sea witches are a welcome addition to most crews even if they are just as feared and respected.
Source/Views of Magic: Like most witches, the Sea Witch views her magic as a manifestation of the Goddess who is the Sea. The source of her magic is the endless ocean, the unfathomable depths, the irresistible urge of the sea.
Archetypes: Most Faerie Witches see little use in the Good vs. Evil axis. The sea is both and neither, so why should they choose? Most tend towards neutral if a little chaotic.
Other: Sea Witches tend not to hoard much wealth, but they do appreciate treasure. Especially treasure found in the sea or on it, such as a pirate's chest of gold, or something rare and beautiful from a faraway land. Pearls are valued over other gems and gold more so than silver or platinum.
The Sea Witch Other Traditions
I am going over my options for the big New Year, New Character Challenge coming up next month. Seeing where I have some gaps and what other characters I need to do.
Surprisingly the one I don't have a lot of is D&D 3rd Edition. So I thought I might dust off my 3.5 books and see if I can still do this. Plus it is conspicuous by it's absence in my write-ups of Skylla.
A recap. Skylla is an NPC "magic-user" introduced to us in the LJN Advanced Dungeons & Dragons toy line and given more background in module XL1 Quest for the Heartstone and AC1 The Shady Dragon Inn. I have adapted her as a witch for various D&D-like game settings and systems.
She has become something of a reoccurring villainess in my games. I admit to borrowing heavily from Master's of the Universe Evil-Lyn for her characterization. I figure I can do worse than that.
For this version of Skylla for D&D 3.5 I am going to use the sample custom witch class from the Dungeon Master's Guide.
The DMG witch class is a bit anemic really, it is just a reskinned Sorcerer. But the goal for it was not to develop a full-blown witch class as I have done, but rather show how the classes can be altered for your own needs. Given how 3.x did the Sorcerer class this one should be fairly close to the BECMI roots of the character.
Skylla by ePic Character GeneratorSkyllaAbilities
Strength: 9 (-1)
Dexterity: 11 (0)
Constitution: 10 (0)
Intelligence: 11 (0)
Wisdom: 12 (+1)
Charisma: 15 (+2)
Saving Throws
Fortitude: +2
Reflex: +2
Will: +6
AC: 7
HP: 22
BAB: +3
Initiative: +0
Speed: 30
Skills
Bluff +2, Climb -1, Concentration +10, Diplomacy +2, Disguise +3, Gather Information +4, Heal +1, Intimidate +2, Jump -1, Listen +1, Search +!, Sense Motive +1, Speak Language +1 (Draconic), Spellcraft +10, Spot +1, Survival +1, Swim -1
Feats
Brew Potion, Chaotic Mind, Craft Wondrous Item, Simple Weapon Proficiency, Toughness
Special Abilities - Familiar
Familiar - Raven (level 1, 11 HP, 18 AC Attack +5)
+3 to Appraise Checks while Familiar is within 1 mile
Deliver Touch spells through familiar
Empathic Link (Su)
Speak with Animals (Ex)
Speak with Familiar (Ex)
Spells
Spell DC 12 + Spell level
Cantrips: Arcane Mark, Daze, Detect Magic, Light, Mage Hand, Mending, Read Magic
1st level: Charm Person, Floating Disk, Hold Portal, Identify, Magic Missle
2nd level: Alter Self, Detect Thoughts, Invisibility
3rd level: Hold Person, Magic Circle Against Good
Not a bad build really. She compares well to her base stats and to the Pathfinder 1st Edition version. I will have to try a Pathfinder 2nd Edition version sometime.
I also pleased with how her ePic Character came out.
Michael Grasso / December 15, 2020
The Circle of the Snake: Nostalgia and Utopia in the Age of Big TechI’m sure many members of Generation X have taken a moment to look around the pop culture landscape over the past decade and a half and had a sudden moment of realization: there are certainly a whole lot of people trying to sell me things using the media of my youth. Ultimately, this is nothing new. I remember when every pop culture moment, from sitcoms to TV commercials, seemed to be using the Baby Boomers’ favorite songs to sell them cars and sneakers. But in 2020, the dominance of these re-treaded properties is even more nakedly cynical, whether its the endless sequels of the Star Wars and Marvel cinematic universes, or the easy-to-consume, signifier-filled pastiches of the worlds of Stranger Things and Ready Player One. The cultural marketplace, as dominated by bloated media and tech empires, no longer sees any need to admit the novel, the fresh, the unusual.
Both the “why” and the “how” of this cultural and technological tendency are explored by author Grafton Tanner in his new book, The Circle of the Snake: Nostalgia and Utopia in the Age of Big Tech. (Disclosure: Tanner is an occasional contributor to We Are The Mutants.) Tanner explores not only the pop culture properties that utilize nostalgia in an effort to assuage the anxieties of contemporary life in the aftermath of the 2008 financial rupture; he also explains how tech companies use the feedback from algorithmic analysis to keep consumers locked into a never-ending cycle—an ouroboros—of digital satisfaction of their subconscious desires for an older, more secure time. This nostalgic digital utopia, in turn, keeps consumers constantly “on,” working through endless “quests” that approximate proactivity but in the end keep people locked into pointless and unproductive cycles of feedback, emotional satisfaction, and control. “Recommender systems and predictive analytics—the very tools that allow our contemporary media to function—zero in on quick reactions, such as a flash of anger or a swell of nostalgia,” says Tanner in his Introduction. “These reactions are noted by algorithms, which then make recommendations based on them… The result is a nostalgic feedback loop wherein old ideas travel round.”
Tanner examines how the Big Tech tendency towards technolibertarianism and monopoly over the past 20 years has created the material conditions for this self-reinforcing system of psychic feedback. With an increasing belief in culture as disposable and “just for fun,” the material and political implications of this system of control are obfuscated. The way that these cultural narratives award Big Tech further and deeper power over all of us is merely part of the game. And we are enlisted as active players, not merely passive viewers, as in the era of television’s height. The online world, Tanner notes, demands a keen eye for analysis and a deep capacity for paying attention. The technolibertarian and neoliberal alike view our tech-suffused world—everyone is plugged in, 24/7—as a kind of utopia-in-waiting, or indeed a permanent utopia, where the idealized past can be endlessly revisited and basked in, while the present never changes from its current state of cultural and political stasis. This virtual plaza of commerce, emotional satisfaction, the illusion of proactivity, and control and surveillance describe the boundaries of Big Tech’s dominance of both our material and psychic space at the beginning of the 2020s.
The interview below was conducted in November and December 2020 via email and has been lightly edited for clarity.
***GRASSO: Given the topic of your first book for Zero, Babbling Corpse: Vaporwave and the Commodification of Ghosts, the topic for The Circle of the Snake seems like a natural outgrowth. But from reading the book it also seems like there were a lot of specific events and observations about the world of Online and Big Tech over the past few years that led to the book’s development. What are the origins of The Circle of the Snake, and what kinds of specific cultural developments led you to propose and write the book?
TANNER: I can pinpoint the exact moment I knew I was going to write a book on Big Tech. I was living in a kind of exile in 2016, in this small town in Georgia, trying to piece my life back together after a series of false starts after college. I was sitting in a Barnes & Noble reading the 2016 Tech Issue of The Atlantic, and there was a story by Bianca Bosker about former Google employee Tristan Harris, who left the Valley and started an advocacy group called Time Well Spent because he thought Big Tech was eroding mental health. He was on a mission to fix Big Tech by making it work for us, not against us. But the piece didn’t make me feel better about tech. In fact, it was terrifying: here is an ex-Valley technocrat, mournful that he had invented habit-forming technology with severe public side effects, asking us to not only forgive him, but believe in him to create newer, better tech. I was incensed.
Shortly thereafter, we learned that Cambridge Analytica sharpened their psychographic modeling techniques by harvesting Facebook data from millions of users without their permission, all to aid in the election of Donald Trump. There was suddenly this huge backlash against Big Tech. I was supportive of it, but I also understood it came a little too late. Tech critics had been sounding the alarm for years and years. It took the election of a fascist for the left to wake up to the tech nightmare, only to realize the ones promising to end the nightmare were former technocrats themselves.
And yet, as many were loudly critiquing Big Tech for its role in throwing elections, spreading fascism, and worsening mental health, the culture industry was churning out politically retrograde nostalgia-bait. Was it really that the techlash had made everyone even more nostalgic for the pre-digital past? Or was there some kind of connection between nostalgia and Big Tech? These were the questions I had in mind when I started writing.
GRASSO: I think one of the things I like best about the book is your fusion of theory, philosophy, and epistemology with the material and economic realities of 21st century Big Tech and Big Media. Throughout the book you explore concepts such as surveillance, sublimity, nostalgia (of course), and virtuality with concrete examples from the online plaza. Essentially, if I’m not mistaken, you’re saying that the people who created the feedback loops that keep us hooked on technology and the internet and mine our data for still more ways to sell to us have themselves studied their philosophy, economic history, and techniques of mass psychology and persuasion with great attention?
TANNER: Persuasion techniques, yes, but I wouldn’t go so far as to say the technocrats have studied much else beyond their limited worldview, which is scientistic. Yes, technocrats like James Williams and Tristan Harris like to cite philosophers, but they usually do it to support their self-help solutions to the attention economy. Wake up with a little philosophy, they say, because reading Socrates is better for the mind than scrolling through Twitter. It’s a very neckbeard way of thinking about cultural consumption.
Make no mistake: these technocrats are uninterested in anything other than making a lot of money. If that means learning psychological techniques of persuasion with Stanford psychologist B.J. Fogg, then so be it. They weren’t and aren’t trying to make the world a better place or something. Like the banks before the Great Recession, the technocrats are out to make a quick buck by any means necessary, and they would have kept on doing what they were doing if the bubble hadn’t burst. People were disgruntled with Facebook for years before Cambridge Analytica, and tech critique was already a robust genre by 2016. But it took a kind of implosion, a Great Recession-style reckoning with Big Tech, to change the public opinion. Honestly, the technocrats would probably benefit from studying a little history and philosophy, instead of cloistering themselves in the ideological fortress of STEM.
GRASSO: I think one of the “oh shit” moments in the text for me was finding out that the Black Mirror special choose-your-own-adventure episode “Bandersnatch,” which I quite liked mostly for its material and inspirational signifiers (early ’80s computing, references to Philip K. Dick) was also used to mine viewers’ data in a delightfully dark real-life Dickean stroke. It’s not merely that nostalgia offers us a safe place from the dangerous present, but that those who create these nostalgic visions are working hand-in-hand with the very media empires that make us crave the past: another ouroboros.
TANNER: “Bandersnatch” not only exploits viewers’ nostalgia for its own gain, but it further normalizes the feeling of being controlled. Everyone today knows we’re being controlled from afar: by Twitter, Instagram, Amazon, insurance companies, think tanks, banks, and so forth. We are part of this giant social experiment called consumer capitalism. The purpose is to find out what we’ll buy. But we aren’t being controlled by future gamers or, as much as Elon Musk would like to believe, programmers in this computer simulation we call life. “Bandersnatch” is a work of fiction masquerading a horrible fact—that Netflix is the one controlling us, that we are not as in control as we think. The irony, of course, is that we relinquish our control via the technology we use every day, but we ultimately have very little choice in the matter. Students use devices at school, and jobs often require employees to have smartphones. We aren’t puppets, but we’re by no means totally free either.
Scene from “Bandersnatch,” in front of the No. 1 Croydon Building, South London.
GRASSO: So that leads me to asking you about your critique of specific media franchises: Stranger Things and the endless array of sequels and especially reboots we’ve seen since the end of the aughts. You very cannily explore Stranger Things‘ reliance on physical signifiers of commodities and objects that are no longer extant but remind us of the shackles of our technology-laden present (the old landline telephone, the shopping mall) as a key to its appeal to both Gen-Xers who were there and Zoomers who weren’t. Likewise the cinematic reboot is a way to cheaply create product and content that will connect with multiple generations. This element of “spot the Easter egg, aren’t you smart?” for older generations melds with the offer of a trip to a now-alien time for younger generations. These franchises seem to simultaneously reward passive immersion in nostalgia with an illusion of proactivity.
TANNER: Well, the spot-the-Easter-egg activities are very often nostalgic exercises themselves. Viewers are invited to find the nostalgic signifiers, even if they don’t know what they are. That’s the brilliance of Easter egg marketing for advertisers: you might not know what the hidden clue means, but you know it’s a clue and so you make note of it. Of course, the “real” fans will be able to cite all the references, but regular viewers can sometimes recognize a clue, like a corded phone or a VCR or a reference to an older movie, when they see it.
Easter egg marketing is the advertising tactic of choice in the prosumer age. It turns watching into a game. And it’s very heuristic. The films with the most Easter eggs inspire the most “count them all” YouTube videos or Buzzfeed listicles. The problem here isn’t that movies and series reference a bunch of older media; the problem is that Easter eggs reference certain things and leave others out, thus establishing these unnecessary pop culture canons. I don’t care that the Halloween franchise makes reference to itself. It’s an extended universe at this point—of course it’s going to do that. What I find questionable is its constant updating in an attempt to recapture the magic of the original film. I’m always signaling my love of Halloween III: Season of the Witch, but that film is too wacky to be included in the Halloween universe, because the franchise is desperately trying to give us the original again, as if it were the first time, without all the messy parts of the sequels. The Halloween filmmakers want to keep the bloodline of the first film pure, which means anything standing in the way must be excised.
GRASSO: You mark the period between 9/11 and the financial crisis of 2008 (and its aftermath) as the final foreclosure of any alternative to our current future and one of the dividing lines between an idealized past depicted in our nostalgic media and the forever Now. Unsurprisingly, so many of the elements of online life we now recognize as irredeemably toxic (social media, ranking and rating apps, tentpole cinematic universes full of identical sequels) began around the end of the Bush years as well.
TANNER: One of these days, I’m going to write a history-critique of the 2000s. I find the decade fascinating. It was probably the nadir of contemporary culture. Mark Fisher called it “the worst period for (popular) culture since the 1950s.”
It’s true: there was no breaking point at which contemporary nostalgia ramped up. It was a gradual shift between 9/11 and the Great Recession. Directly after 9/11, the U.S. was reeling from shock. Before nostalgia set in later in the decade, there was a feeling of futurelessness, as Robert Jay Lifton wrote—a feeling that there can be no future after 9/11, that the fear of another terrorist attack foreclosed the future altogether, that if people could fly planes into buildings on a regular weekday morning, then anything horrific is possible. During these years, we saw the birth of cinematic universes with the Star Wars prequels and the first megabudget superhero films. Of course, there were Batman, Superman, and Star Wars films before the twenty-first century, but it was after 9/11 that we saw the avalanche of these movies, several of which could not have been made without post-9/11 Pentagon support, with its bloated influence and near-endless supply of capital. You cannot downplay the reach these films have. They’re seen all over the world. And they aren’t just pro-military propaganda, they are engines of nostalgia.
After the Great Recession, nostalgia calcified. People were moving back in with their parents, revisiting old memories to soothe the anxiety of joblessness. Financial recessions are progressive only for the bankers, if they’re bailed out. For workers, they’re regressive. They set people back and invite the sufferers to hide away from it all. There is nothing wrong with this reaction. We cannot blame people who were hit by the Recession for their nostalgia. But we can blame the ones who caused it. And austerity measures only increase the desire to escape into nostalgic feelings. In short, financial meltdowns are crises that affect the future because they erase the plausibility of surviving the present.
GRASSO: You state that nostalgia is not only an emotion used to track us and to trigger specific emotional responses (which themselves are often assuaged by consumption), but also, possibly most importantly, to control us. And that control is not only physical/material but also social/aesthetic, limiting our options to wander away from the digital plaza. How do nostalgia and nostalgic media help this attempt by the market to quantify, objectify, and commodify us, the consumer?
TANNER: Content creators—a sickening term that reduces art and culture to commodities—understand the value of nostalgia. Consumer scientists have known for years that nostalgia sells. If anger draws your attention to the screen, then nostalgia triggers you to buy what will soothe the anger. That’s the cycle we’re dealing with in the present century.
And the worse things get, the more that nostalgia will naturally rise to the surface for many people. It’s not that media companies force-feed nostalgia to us. Many people are already feeling the emotion. It’s inescapable because nostalgia is a modern condition. Corporations merely go the extra mile by locking nostalgia into these feedback loops. The more you feed nostalgia into the cultural industry, the more of it you will consume because entire companies depend on you to want it. We live in a world of disruption, and every modern displacement is accompanied by nostalgia. Corporate capital knows this and depends on it.
GRASSO: Two of the specific technologies you talk about, Instagram and virtual reality, have undergone mutations in their appeals to our desire to escape the modern world. Instagram started off as a fairly disposable nostalgic evocation of the Polaroid camera aesthetic and has become a playground for big-money influencers and exhibitionists; virtual reality has evolved into just another facet of the internet’s control apparatus, despite its conceptual origins in early ’80s cyberpunk and its promised potential to give people the ability to create their own worlds. Why do these technologies seem to always mutate in the direction of greater commercialization and/or control, despite their initial apparent harmlessness or revolutionary promise?
TANNER: In the case of Instagram, its nostalgia factor was mainly due to the horrible photo quality of early smartphone cameras. With some Wi-Fi, a phone, and an app, you could take photos anywhere and upload them on the spot, which was enticing enough for many people to do just that, but you couldn’t deny the photo quality was very poor. So one way to deal with this poor quality was to saturate photos in a kind of analog haze, which could be done by applying one of several different stock filters. I can’t emphasize this enough: so much of our nostalgic appetite in the early 2010s was whetted by the inability to take and post a decent looking digital photo.
Whether it’s Instagram or virtual reality, digital technology is never totally harmless. It’s like when Tristan Harris and the Center for Humane Tech guys tell us we can have our digital cake and eat it too. You can’t have “humane tech” because tech is driven by the profit motive, which itself is often powered by another force: the military. Have you seen this new recruiting ad for the Marine Corps? It’s basically telling young people that joining the military will be an escape from the overwhelming anxieties of the digital age. The scariest thing about the ad is that it conceals the long relationship between tech and the military. Which is to say, the “tech” presented in the ad couldn’t exist without the military-industrial complex. At this point, any new, possibly revolutionary digital technology will either be bought out by a Big Tech monopoly or put to use on the battlefield.
GRASSO: As far as solutions and escapes from this predicament go, you talk a little bit about the ineffectual attempts of former technocrats to try to ameliorate our enslavement to the internet and social media with apps that limit time on websites or “safety labels,” and find them all wholly wanting. Likewise, you mention attempts to make nostalgia something constructive, playful, reflective (in the schema of Svetlana Boym). And yet the very structure of the internet and Big Media as it stands now denies all alternatives to the current control stasis. What does a constructivist nostalgia look like? Where could it exist in the cracks of the current marketplace? Is there a place for nostalgia as a political instrument of the left outside of the usual avenue of Left Melancholy?
TANNER: I’m currently writing a history of nostalgia, out fall 2021 with Repeater Books, called The Hours Have Lost Their Clock: A Recent History of Nostalgia. In it, I put forth a theory of radical nostalgia, drawing on the work of Alastair Bonnett and Svetlana Boym. Radical nostalgia is the third “R” beyond reflective and restorative nostalgia, which Boym coined. She was right about nostalgia, but over the first two decades of the present century, restorative nostalgia ballooned while the reflective strains were edged to the margins. But there needs to be this third form, radical nostalgia, because the melancholic disposition of reflective nostalgia just hasn’t been working for the left and the restorative tint has proven to be destructive.
Radical nostalgia is the act of looking back to those moments when collective action stood up to capital. It yearns for the social movements of the past. It aches for them. It isn’t interested in “getting back there,” in restoring what’s been lost, but in learning from those who came before: the struggle for indigenous rights, the staunch anti-capitalism of Martin Luther King Jr., Stonewall, the Battle of Seattle. When Richard Branson signals his support for LGBTQ+ communities, that isn’t radical nostalgia. There’s nothing radical about it; it’s mere nostalgia. Radical nostalgia looks to these and other movements to continue the fight for a more egalitarian future. It is inherently anti-fascist.
Radical nostalgia takes the action step of restorative and the aching heart of reflective nostalgia and fuses them together. It knows that the past isn’t perfect, which means what we yearn for shouldn’t be either. Restorative nostalgia is too clean, too high-definition. Reflective nostalgia kicks the can around, although reflectors might recognize the problems of the past long before the restorers do. But radical nostalgia knows that everything is imbued with horror, the past especially. Many revolutionary movements of the past suffered from machismo and intolerance, even in their own collectives. Radical nostalgia knows this and endeavors to leave it in the past. Some things must remain buried.
And radical nostalgia is one perspective we can take to resist the utopian thinking of tech. At this point, Big Tech is about the only entity that circulates visions of the future, but those visions are falling out of favor thanks to the techlash. Get ready, because they will absolutely be replaced with a different utopian vision: the humane tech movement. We’re going to be dealing with the technocrats for years. It’s going to seem like we should trust Tristan Harris and the Center for Humane Tech guys. They’re going to be pushing their vision of the future for years to come. But they are the new boss, same as the old. Only collective action, informed by the decolonial and anti-fascist movements of history, can resist what’s coming in the next decade and beyond.
I have been working on a set of game boards to depict Lolth's lair in the Abyss. They are not done yet and hope to show them off soon. I have been taking my family through the Classic Greyhawk Campaign starting with T1 (AND B1) and working all the way to Q1 Queen of the Demonweb Pits.
While running I have added other material to the campaign to flesh it out more. This includes such classics as Bone Hill, Ravenloft, and Castle Amber but other details like a Stone Giant fortress Cloud Giant castle in the sky (for G4 and G5 respectively) as well as more details for the Drow City of Erelhei-Cinlu and a revamp of Lolth's lair.
While it is too late in the game for me to use it, Joesph Bloch, the Greyhawk Grognard, has released his own D4 to expand the Drown of Erelhei-Cinlu. You can find it on his blog.
It looks fantastic really, and let's be honest, Bloch knows his Greyhawk. So I am certain that it would have been a nice addition to my campaign. Plus it ties the GDQ series a little closer to the Temple of Elemental Evil, which is the ultimate goal of my campaign as well. I understand he is doing a Q2 or something akin to that. I have also wanted a good Q2. Though I am adapting the Monte cook adventure "Queen of Lies" for it.
But until then, I have a few more "spiderweb" monsters I need to weed out the uninspired choices in Q1.
Here is one of them.
Ghost Spider
Huge Undead (Incorporeal)Ghost Spiders appear as semi-transparent, glowing ghosts of huge spiders. They are not spiders, nor are they exactly undead, but rather they are the demonic projections of fears powered by necromantic forces.
A ghost spider is found anywhere where the influence of demons is strong and where mortal creatures can interact. The fears of spiders are magnified till a ghost spider is created. As such it radiates a fear aura that mimics the spell Cause Fear. Anyone under 5 HD/Levels must make a saving throw vs Spells or fall under the influence of the spell-like effect. Creatures higher than 5HD/Levels gain a +2 to their save. Creatures 9HD/levels or higher are immune to these fear effects. Those affected will be frozen in fear and unable to move, run, or attack. The ghost spider will then attack with webs (as per a giant spider) to immobilize other potential victims. Then will then use their bite to kill others. Ghost Spiders are not living and therefore do not require to feed on victims. They instead feed on the fear they cause and the pain from deaths.
Ghost spiders are treated as undead and can be turned as a 5HD creature or as a Spectre. Like all undead they are immune to charm, hold and sleep spells. They can only be struck by magical weapons. Once destroyed the ghost spider will not reform, but other ghost spiders may be created in their place at a future date. The only way to destroy them forever is to remove the demonic forces that create them.
Between October 2003 and October 2013, Chaosium, Inc. published a series of books for Call of Cthulhu under the Miskatonic University Library Association brand. Whether a sourcebook, scenario, anthology, or campaign, each was a showcase for their authors—amateur rather than professional, but fans of Call of Cthulhu nonetheless—to put forward their ideas and share with others. The programme was notable for having launched the writing careers of several authors, but for every Cthulhu Invictus, The Pastores, Primal State, Ripples from Carcosa, and Halloween Horror, there was a Five Go Mad in Egypt, Return of the Ripper, Rise of the Dead, Rise of the Dead II: The Raid, and more...
The Miskatonic University Library Association brand is no more, alas, but what we have in its stead is the Miskatonic Repository, based on the same format as the DM’s Guild for Dungeons & Dragons. It is thus, “...a new way for creators to publish and distribute their own original Call of Cthulhu content including scenarios, settings, spells and more…” To support the endeavours of their creators, Chaosium has provided templates and art packs, both free to use, so that the resulting releases can look and feel as professional as possible. To support the efforts of these contributors, Miskatonic Monday is an occasional series of reviews which will in turn examine an item drawn from the depths of the Miskatonic Repository.
Name: The Last Valley Another Report, detailing the relative politcal relationships between the various Ornrian states.
Lyonesse is a lost land, a kingdom out of Celtic and Arthurian legend to the west of France and the British Isles said to have slipped under the waves late in the eleventh century in just a single night. Adherents of Christianity say that the drowning was divine wrath as punishment for the islanders’ unvirtuous living, but in truth, the inhabitants of the Elder Islands were always reluctant to accept the new faith’s spread from the lands to the East. None more so than the islands’ halflings—or fae—in their fairy shee (or grottoes) in the Great Forest of Tantravelles, their very power preventing Christianity from gaining a foothold, whilst the ordinary men and women of the Elder Isles embraced a great many other faiths. This was before the islands’ submergence, when its Ten Kingdoms and petty duchies and baronies feuded with each other, knights sought to embody the code of chivalry, wooing fair noble women, and competing in tournaments major and minor; wizards and witches explored the limits of their knowledge in the Elder Isles and otherworldly realms, whilst being bound by the Great Edict of Murgen—the most powerful of the surviving Elder Islands’ arch-mages—which forbade them from involving themselves in the petty politics of the Elder Isles, but not from meddling in the affairs of each other; and flimflammers and mountebanks slinked from village to village, enjoying the best that each has to offer for the least amount of effort—or the best scheme they can run. It is the events which took place in the Elder Isles during the Fifth Century that are perhaps the best known, when the ambitious King Casmir of Lyonesse sought to defeat and conquer the nine rival kingdoms, in particular, the island kingdom of Troicinet and its king, Aillas. These tales—and others—are chronicled in the fantasy novels, Lyonesse, The Green Pearl, and Madouc—better known as the Lyonesse Trilogy by author Jack Vance. They and their setting are also the subject of a roleplaying game from The Design Mechanism.Lyonesse: Fantasy Roleplaying Based on the Novels by Jack Vance is a hefty tome which enables the Storyteller and her players and their characters to explore the Elder Isles and get involved in the intrigues, plots, rivalries, and conniving between the kingdoms and their lords, between those of rival magic users, court lords and ladies, adventure on quests great and small, get caught up in the taunts and clutches of the faery, or simply go in search of a really good cup of tea and slice of cake—if not pickled brawn and mashed bean sprouts in a robust nigella sauce, followed by fried grayling fish with sautéed pollock drizzled with a white wine nettle sauce. In addition to being able to randomly determine the landlord of the inn or eatery where the Player Characters are dining, as well as what they are eating—feasts are an important feature of life in the Elder Isles, Lyonesse introduces the Elder Isles and gives a synopsis of the three novels, explores the Ten Kingdoms via a lengthy gazetteer, examines their society and religion, presents rules for the magic of the Elder Isles, and more. The book is over five hundred pages long and whilst somewhat unwieldy, is undeniably comprehensive.
The comprehensiveness begins with a history of the Elder Isles followed by a guide to the Ten Kingdoms of the Elder Isles—Blaloc, Caduz, Dahaut, Dascinet, Godelia, Lyonesse, North Ulfland, South Ulfland, Pomperol, and Troicinet, as well as two others, Scola and Skaghane, the latter a separate island whose forces recently invaded North Ulfland and South Ulfland, an event which prefigures the events of the trilogy. It details the location, climate, and geography of each, history and background, government and economy, culture and people, notable places, and lastly, each kingdom’s role in the Lyonesse Saga and situation during each part of the trilogy. Each is accompanied by a map of the kingdom taken from the larger map of the isles. As well as all of this information, this gazetteer offers extra details, such as the Royal Honours of Lyonesse, the strange and isolationist Isle of Tark where women are never seen—this is because all of them are vampires and reside underground where their superior enables them to mine for precious metals, a discussion of political campaigns—Lyonesse being a hotbed of political intrigue—along with a table of villainous plots! Not every kingdom is accorded this extra information, but this, of course, is a reflection of the source material. Throughout though, there is a wealth of details here, from the weird and the wonderful to the mundane and the ordinary, even down to highlighting the inconsistencies in the Lyonesse Trilogy itself. Those aside, there is plenty of information around which the Storyteller can build a story or scenario idea or a player could create his character.
The chapter on the society and religion of the Elder Isles makes clear that the inhabitants of the Ten Kingdoms are a melange, settled wave after wave of different peoples—Danaans, Galatians, Greeks, Lydians, Celts, and more. They were followed by Romans who only settled but did not conquer, Greek and Phoenician traders came, as did British and Irish settlers, the Celts having a strong influence in the Elder Isles. They are a welcoming people, with a strong sense of hospitality, their Roman blood making them cautious with money, their Greek blood granting them silver tongues and quick wits. As well as explaining everything from their social classes, morality, and law and justice to language, coinage, aesthetics, and education and science, the chapter details the numerous cults and religions to be found on the island, to be seen in the isles’ innumerable hidden temples, graven idols, standing stones carved with mysterious glyphs, and unknown tombs whose constructions methods have long been lost, plus songs, dances, place-names, and folk-tales that suggest a land of forgotten gods and dead priesthoods. The faiths include the Court of Dead Gods, Etruscan Rites, the Druid Faith, Zoroastrianism, Christianity, and Mithraism, all of which are described in detail and include a Faith bonus should any character—Player Character or NPC—be an adherent to one religion or another.
By default, all characters in Lyonesse are human—guidelines in the Bestiary provide the means to create Halfling Player Characters. The process of character generation begins by rolling dice to determine base attributes—Strength, Constitution, Size, Dexterity, Intelligence, Power, and Charisma. From these are derived several factors. These include the expected Damage and Experience Modifiers, Healing Rate, Height and Weight, Hit Points, Strike Rank, and so on, but to these are added Action Points, spent to act in combat, and Luck Points, used to give a character an edge, whether to reroll a dice roll, swap the tens and units of a percentile roll, to mitigate damage or unfavourable circumstances, or to gain a vital advantage in combat. Each character also receives the same set of standard skills, the base value for each one determined adding two attributes or doubling a single attribute.
Beyond the base character, a player takes his character through four steps. In the first, he rolls for or selects an Origin and a Culture—Celtic, Hybras, Ska, or Itinerant, which will provide one hundred skill points to assign to various standard skills, professional skills, and a Combat Style. The latter represents skill in fighting a number of weapons and an associated trait, for example, the Dagger, Sling, and Bow weapons and the Skirmishing Trait for the Hunter Combat Style. Next, the player rolls for a Background Event—this providing a story element or motivation for the Player Character, determines his community ties—mostly derived from his social class, and in the third, he selects an actual Profession as well as assigning another one hundred skill points to its related skills. Some professional skills come from a character’s Culture; the others come from his choice of Profession. A character’s choice of culture also sets the careers available to him. For example, Crafter, Fisher, and Hunter are available to all four Cultures; Courtesan and Alchemist to Hybras only; and Wise Man/Woman to Celt, Ska, and Itinerant. Although the base values for both types of skills are determined by a character’s attributes, the granting of the same number of skill points throughout the process serves to balance character generation. Lastly, he assigns a further one-hundred-and-fifty skill points as bonus skill points.
In addition, a character has several Passions—loyalties, beliefs, and feelings towards someone or something, that are again measured as percentiles and which work in a similar fashion to the Personal Traits of the King Arthur Pendragon RPG. They also do something more though in that they can serve as a resisting value or to give a bonus to an action if said action is dramatically appropriate to the Passion. For example, a character who is subject to a seduction attempt could use the love of his wife to resist the attempt, whilst later he might use the same Passion to grant a bonus to a bow shot to strike a villain who has his wife in grasp and is threatening to kill her.
Ublaf the Unbelievable is a street poet and performer who ran away to Twissamy rather than work on the family farm, something that neither of his siblings have forgiven him for. Although he always had a fascination with stories—especially ones involving fairies, his family always saw it as a distraction from work, he learnt much from the travelling troupe of entertainers he joined. Not just performing skills, proving a reasonable poet and orator, but also how to seduce others—of any gender, and so make life easier for himself. He has had a string of lovers and received and pawned various fine gifts, but thoroughly enjoys such encounters that he wants more and more! One day, he might even seduce a fairy king or queen!
Ublaf the Unbelievable
Age 24
Profession: Entertainer
STR 12 CON 11 SIZ 11 DEX 08 INT 11 POW 12 CHA 15
Action Points: 2 Damage Modifier: -1d2 Experience Modifier: +1 Healing Rate: 2
Hit Points
Head 3 Chest 5 Abdomen 4 L. Arm 2 R. Arm 2 L. Leg 3 R. Leg 3
Initiative Bonus: +10
Luck Points: 2
Magic Points: 12
Movement Rate: 6
Standard Skills:
Athletics 30%, Boating 23%, Brawn 33%, Common Tongue 26%, Conceal 30%, Customs 62%, Dance 33%, Deceit 56%, Drive 20%, Eloquence 75%, Endurance 22%, Evade 16%, First Aid 19%, Folklore 32%, Influence 45%, Insight 48%, Perception 23%, Ride 20%, Sing 37%, Stealth 19%, Swim 23%, Unarmed 20%, Willpower 34%
Professional Skills:
Acting 60%, Art (Poetry) 57%, Courtesy 56%, Literacy 45%, Lore (Fairy) 52%, Oratory 57%, Seduction 56%, Streetwise 42%
Combat Skills:
Citizen Militia (Mace, Shield, Trait: Cautious Fighter) 20%
Passions
Loyalty to Town/City (Blaloc) 47%
Love (Himself) 67%
Hate (His brother and sister) 57%
Background
Origin: Blaloc
Culture: Hybras
Social Class: Freeman
Family: Parents dead, outright enmity to both brother and sister, both grandfathers still alive, no aunts or uncles, four cousins.
Reputation: A good family reputation
Connections: One Mover & Shaker contact, one reasonably connected rival
Family is Reasonably Connected; one ally
Weakness: Nymphomania 57%
Background Event: For some time now you’ve suspected that a powerful being has been watching out for you, and have come to believe it is one of the local gods of popular legend. You cannot say why they might be interested in your fate, but you've had several strokes of remarkable fortune that cannot be attributed to luck alone.
Affluence Rating: 52%
Lyonesse: Fantasy Roleplaying Based on the Novels by Jack Vance uses the Mythras system for its mechanics, a tried and tested percentile system in which a player rolls equal to, or less, than a skill or passion to succeed. Any roll of five or less always success, whilst ninety-six or above is a failure. A Critical success is one fifth of a skill, a Fumble, either ninety-nine or one hundred. The rules cover difficulty factors, contested rolls, group rolls, and so on, as you would expect, but also allow for an optional ‘Success, but…’ with consequences rule. It is also possible to augment one skill with another, although if successful, this only adds a tenth of the augmenting skill to the intended skill roll. For example, Ublaf the Unbelievable would add 15% to his Seduction skill when augmenting with his Eloquence. However, this would not increase the chance of his player rolling a Critical result.
Passions work in a similar fashion to skill augments, again adding a fifth of their value to the skill roll. They have other uses though, often being used to either drive or determine the actions of Player Character or NPC, to oppose other Passions, as a measure of a character’s commitment to that Passion, and even resist being manipulated. Depending upon events, Passions can deepen or wane, reflecting the outcome of a Game Master’s plot as much as they can be used to drive a plot and interactions between the Player Characters and with the NPCs within it. All of the NPCs drawn from the Lyonesse Trilogy in the roleplaying game have Passions, useful, of course, for the Game Master when determining their motivations and actions.
Since Lyonesse uses Mythras, combat in the Elder Isles tends towards being short and brutal. It uses an Action Point economy to determine how many things a Player Character or NPC has per round, actions including attacking, bracing against incoming attacks, changing range, casting magic, countering spells, and even dithering(!), and Combat Styles that each cover a number of weapons and Traits. For example, the Noble Combat Style includes Spear, Sword, and Shield, plus the Mounted Combat or Trained Beast Trait. The Trait in particular, covers special training or situations, for example, the Mounted Combat Trait enables the rider to ignore the skill cap placed upon combat rolls by the Ride skill, whilst Trained Beast covers fighting in close formation with an animal, the user able to use his Action Points to defend against attacks against the animal. As well as inflicting damage, the primary aim in combat in Mythras is to inflict Special Effects or disadvantages upon an opponent, such as doing a Bash to knock him off balance, Bypass Armour to inflict more damage, Compel Surrender, Scar Foe, and so on. This requires a differentially better roll than that of an opponent, so a Critical success versus a standard success, a success versus a failure, and similar results. Typically a roll will generate just the one Special Effect, but a Critical success versus a Fumble will generate a maximum of three! This makes for a much more action-packed fight, one with more story, and thus potentially as memorable as it is nasty. The Elder Isles being a land of chivalry means that the combat rules also cover jousting.
Also intrinsic to the Elder Isles and thus Lyonesse: Fantasy Roleplaying Based on the Novels by Jack Vance is magic. Woven into the lives of fairies, halflings, and various wizards, witches, and the like, magic is potentially powerful and deadly. In the Elder Isles it comes in three primary forms—fairy magic, sandestin magic, and enchanted items. Fairies and halflings have their own magic, whilst human magic users are capable of mastering the incantations necessary to command sandestins, the strange creatures who will actually perform the magical effect for the caster, and some of whom have effects of their own beyond merely casting magic. However, many so-called wizards are simply charlatans who were lucky enough to have come upon an enchanted device, either that, or stole or swindled it from its former owner. For fairy magic, it is a matter of learning or finding someone who can teach a Player Character one or more Fairy Cantraps, such as Agriva’s Telescopic Fornication—something that Ublaf the Unbelievable would probably want to learn, Egumasko's Mellow Scarf—sends a scarf to wrap around the head of the intended target and forces him to abay his passions or tempers, or Impspring Tinkle-toe—makes the recipient involuntarily leap high into the air whilst simultaneously twirling their feet!
Sandestin magic requires much more effort, practitioners studying the skills of Sandestin Invocation and Sandestin Coercion. The former actually needs to be studied multiple times, each time for a different Axiom, such as Geomancy or Verdomancy, each Axiom related to a different type of sandestin and thus different spell effects. The exact effects can be altered through the caster’s Sandestin Coercion skill, the higher the skill, the more effects possible. However, this requires more Magic Points and it is possible for a magic user to run out and overextend himself, leading to an unfortunate result, such as the caster suffering from a random poison or souls of every living creature within 10 metres being ripped from their bodies, their becoming haunts, and only able return to life if they first kill the magician! As with fairy magic, a wide list of interesting spells are given for sandestin magic. For example, Expurgation removes written text, illustration, and art from books and scrolls, Gyration lifts a victim into the air spins them at a speed chosen by the caster, which can range from making them ill or actually ripping limbs off, and Obturation, which will close one of the target’s orifices of the caster’s choice. The spell selection is diverse, inventively named, and some of them are useful, but many of them in their own way are quite nasty. However, learning spells is hard work, represented by their high costs in potential experience point rolls which a player will have to save and pay in order to learn a new spell. Lastly, there are rules for creating and using enchanted items which a swindler or mountebank might use to fool others into thinking that he has great magic ability.
Lyonesse: Fantasy Roleplaying Based on the Novels by Jack Vance also includes a bestiary, ranging ordinary creatures and giant versions to supernatural beasts like Bearded Gryphs, various types of Fairies and Halflings—including rules for creating Halfling Player Characters, Sandestins, Screamers, and individual creatures such as Dungle the Giant who is bothered by a jealous Harpy or Arbogast the Ogre, flesh-eating of the Forest of Tantrevalles. They are joined by full write-ups and stats for the heroes and villains of the Lyonesse Trilogy, such as young Prince Aillas, heir to the throne of Troicinet, who is thus the target of the ambitious, driven, amoral King Casmir of Lyonesse. Their inclusion of course, enables the Game Master to involve the Player Characters in the machinations and plots of the various NPCs and so pull them into the setting.
In addition, Lyonesse: Fantasy Roleplaying Based on the Novels by Jack Vance introduces other worlds and suggests what might be found there as well as reasons to visit, tables for generating towns and taverns and what might be found there, and a set of extensive notes for the Game Master on running the roleplaying game. These cover the types of adventures to be had in the Elder Isles, the nature of its magic, its themes—travelogues, food, tricks and tricksters, and getting captured, as well as general advice on various aspects of Lyonesse: Fantasy Roleplaying Based on the Novels by Jack Vance and its setting. If the roleplaying game is lacking, it is that there is no scenario, or indeed no scenario hooks, which might have been useful for a setting that is as rich as this is, but the notes for the Game Master nevertheless useful and will help her create her first adventure, or two.
Physically, Lyonesse: Fantasy Roleplaying Based on the Novels by Jack Vance is very well laid out, well written, and illustrated with some very nice black and white artwork. The rules are thoroughly illustrated throughout with the tale of primarily one character, though they expend a little with magic, which adds a sense of continuity from start to finish. However, it does need an edit in places and whilst the maps are in colour, some full colour illustrations would have perked up the book a little.
Lyonesse: Fantasy Roleplaying Based on the Novels by Jack Vance is fantastic and thorough, almost compendium-like adaptation of a classic fantastical setting, one that is likely to feel almost familiar to many gamers, because even if they have not read the novels, they will have encountered its influence on Dungeons & Dragons. This provides an opportunity for roleplayers old and new, unaware of them or not, to visit the Elder Isles, the setting of that influence, and explore it in all of its glory and grit, its whimsy and wonder, its manners and machinations, its delights and its dangers, in this well designed, well researched roleplaying game.
Another currency type in Ornria is the People's Democratic Steppe
Republic's Knopka. Yep, it's a button minted of green casein plastic.
Much like the Miskatonic Repository for Call of Cthulhu, Seventh Edition, the Jonstown Compendium is a curated platform for user-made content, but for material set in Greg Stafford’s mythic universe of Glorantha. It enables creators to sell their own original content for RuneQuest: Roleplaying in Glorantha, 13th Age Glorantha, and HeroQuest Glorantha (Questworlds). This can include original scenarios, background material, cults, mythology, details of NPCs and monsters, and so on, but none of this content should be considered to be ‘canon’, but rather fall under ‘Your Glorantha Will Vary’. This means that there is still scope for the authors to create interesting and useful content that others can bring to their Glorantha-set campaigns.
—oOo—
What is it? The national currency of Oppressorbad is the
No. I am not talking about one of the most fantastic albums ever released (though I should probably spill some virtual ink on that someday). I am talking about the number of options afforded to us in streaming entertainment.
In this time of Covid-19 we are supposed to stay at home and avoid interaction with others. That is fine, but it means we are spending a lot more time at home. So I have been enjoying a lot of what streaming services like Netflix, Hulu, Disney+, Amazon, HBO, and CBS All Access are really trying to get our attention with more programming. Since I am also saving a small fortune by not having to drive into work anymore I am enjoying all of them.
Not a real show, but I wish.Since I have been spending my week categorizing over 350 different demons for my demon book I don't have much RPG content to share right now. So what's good on streaming?
CBS All Access
Or the all Star Trek all the Time Channel. Star Trek Discovery Season 3 has been fantastic this year. The crew jumped 900+ years into the future (3188 to be exact) to save a sentient AI from falling into the wrong hands. It doesn't quite have the emotional connection that Season 2 (the search for..well...Spock) did BUT for a Trek fan like me it has been great on the fan service and easter eggs. This is essentially Season 1 of the new 32nd Century Star Trek. This gives the creative team so much more freedom to do the special effects they obviously wanted to do anyway but also gives them some good storytelling freedom away from the established Trek canon. This is amusing because this season has had the most callbacks to previous versions of Trek outside of Season 2's TOS homages.
Additionally, we are getting new episodes of Picard, Lower Decks (maybe and second season is coming I have not heard), and new shows like Strange New Worlds (Pike's Enterprise) and Section 31, Starfleet's Gray Ops group. For a Trek fan this is fantastic!
Amazon Prime
My October Horror Movie Challenge would not have been possible without Prime. We have been watching a lot of Vikings lately. Don't confuse it for actual history (even though it was on the History Channel) it has been fun and has given me some ideas.
The Second Age Middle Earth series is underway. Casting has been announced, but I don't think filming has started yet.
Hulu
Have not taken as much advantage of this one as I should. But the really fun Helstrom was here (and not Disney+ for some reason) and it shows that when Marvel does Horror, it can do a great job of it.
In many ways, Helstrom and Satana (Ana in the series) was Marvel's answer to DC's Constantine even though Hellstrom (2 "L"s) premiered a decade before. Hellstrom, Satana, Doctor Strange, Blade and Dracula were all part of the Marvel Horror universe that I loved as a kid. The changes from the comic to series were needed and very welcome to me really. It is still full of Marvel AngstTM, but it is also a lot of fun.
HBO Max (or + or Go or whatever it is called now)
HBO has been around forever. It and Showtime were two of the very, very first "movie channels" out there. But today HBO is better known for its series. True Blood (which for some reason is getting a reboot) and Game of Thrones are two notable ones. This past year I have been watching Lovecraft Country (which is fantastic!) and His Dark Materials, which is getting better in Season 2. We also got the DC shows, Harley Quinn, Titans, Doom Patrol, and soon we will be able to see Wonder Woman 84 and the Synder Cut of Justice League.
I don't care. I am such a DC fanboy that I am excited about this.
Netflix
The Champion of the Streaming Channels, but it has had some serious competition from Disney+. Let's see what they have been offering me. Netflix will be forever fixed in Geek Heaven for Stranger Things. We will be getting the 4th season of that soon; filming is underway. Enola Holmes, based on the YA books was also a hit, even if it didn't exactly conform to the established Holmes canon. We also got The Witcher based on the video game and now R. Talsorian Games RPG of the same name.
Speaking of Season 4, we are getting the LAST installment of the Chilling Adventure of Sabrina near the end of the month. It looks like they are taking it where the comic also went, into dealing with Cthulhu and other Lovecraftian horrors. It looks like it should be great.
I was a little disappointed in ChAoS when they killed off Dorcas played by the lovely Abigail Cowen. while it may have been part of the plot, she was quickly scooped up it seems by another Netflix production, Fate. I saw the trailer for it today and thought it looked cool, THEN I saw what it was at the end.
Fate: A Winx Saga. Whaaat? Winx Club as a comic and then a kids Nickelodeon animated series. I thought it was a poor rip-off of Disney's W.I.T.C.H. so did Disney in fact. Turns out Winx Club was published and in production a full year before the W.I.T.C.H. comics came out. This is by the same people and is supposed to be darker and more adult. I happy to see Abby Cowen is something where she is the star, I thought she had great potential on ChAoS and this should be fun too.
Oh. If you have not seen The Queen's Gambit it is fantastic.
Disney+
What can you say about Disney+? I mean even before they acquired Lucasfilm and Marvel they had one of the deepest wells of titles and characters. Honestly just between the Disney, Pixar, and ABC material they own they could have been fine as a streaming service. But let's be honest, as great as Pixar is no one dropped the cash for Disney+ for that alone. Disney+ has been moving along famously in the last year or so thanks to The Baby Yoda Show The Mandalorian. It has been a fantastic show and Season 2 has been delivering an action-packed episode all season long AND with great storytelling AND with characters I never thought in 40 years I'd see on TV. While I am a Star Trek fan deep in my DNA, I do love Star Wars. The adventures of Not Boba Fett and Space Pikachu has been some of the best Star Wars I have seen. Disney+ could honestly do a victory lap now, but that was until yesterday when they made their 2021 announcements.
I have no idea how many new shows and movies are coming out for Marvel and Star Wars now. Lots. More than I ever thought one studio would try to do. Instead of trying to recap them all (lots of other sites are doing that) let me just focus on the ones that interest me.
WandaVison
I have a love/hate relationship with Scarlet Witch in Marvel. First, she was never really a witch so I often felt "lied" too, except the times she was a witch. And a mutant. She was a villain, she was a hero, she was depowered, she was overpowered. As a character, she was all over the place. And sometimes she was just that, all over the place. She suffered from bouts of insanity, deep depression, and loss.
I will give the movies credit on a couple of things. Divorced from her "mutant" background it gave her character more definition. Also for the first time, I bought into her's and Vision's love for each other.
The new series WandaVision looks like it takes the background of the comic's characters and really makes a good series out of it.
Seriously, this could be Wanda going mad and her powers acting out creating new realities or something else. Or both. Given the character, it is likely both. Elizabeth Olsen is also a great actress and she can pull this off. Frankly, the riffs on "Bewitched" are enough to get me to watch it.
Watching this new trailer really puts a different spin on the first trailer released.
There certainly something else going on here. I am looking forward to it.
Marvel: What If...?
One of my favorite Marvel Titles was "What If...?" The comic would break off into different sorts of stories all under the "What If" question. What if Spider-man joined the Fantastic Four? Was the first one. "What if Gwen Stacy had lived? was an interesting one as well. The best may have been the introduction of May "Mayday" Parker as "Spider-Girl" and the Gwen Stacy arc eventually planted the seeds to give us "Spider Gwen". If Barry Allen/The Flash is the center point of DC's multiverse, then certainly Spider-man is the center of Marvel's. It seems a little odd to me then that Spider-man doesn't feature at all in the trailer of Disney+'s "Marvel: What If...?" series.
I am sure it is more shenanigans with Sony. Though the rumor is now that Alfred Molina will return as Doctor Octopus in the third Spider-man movie. Additionally, we could get past Peter Parkers as well now that Disney owns what was 20th Century Fox and Into the Spider-verse was a huge success.
Here we are. Our geek cups run over and there is more to fill even more cups.
Never would I have suspected that we would have so much genre entertainment at our fingertips. Which is good since we really should not be going anywhere.
Ok Prof. Dolby, play us out.
Published in 1980, S3 Expedition to the Barrier Peaks has long been regarded as a classic adventure for Advanced Dungeons & Dragons, First Edition, even so far as being ranked at number five in Dungeon magazine’s ‘The 30 Greatest D&D Adventures of All Time’, published to mark the thirtieth anniversary of the publication of Dungeons & Dragons. Set in the World of Greyhawk, it did something that no other module did at that time, and that was to crash—quite literally—the Science Fiction genre into the Fantasy genre, when the Player Characters, hired by the Grand Duke of Geoff to investigate the origins of creatures spewing forth from a cave in the Barrier Peaks and attacking the surrounding regions, discover nothing no less and no more weird than a crashed space ship. Of course, the Player Characters are quite unlikely to view it as that, but their players will certainly realise it as their characters encounter strange creatures and artefacts that are beyond magic. Over the years, this memorable adventure has been reprinted more than once, first by TSR, Inc. in S1-4: Realm of Horrors in 1987 and then in S1-4: Dungeons of Dread in 2013 by Wizards of the Coast. More recently, in 2019, it has been reprinted and updated for Dungeons & Dragons, Fifth Edition by Goodman Games with Original Adventures Reincarnated #3: Expedition to the Barrier Peaks, part of the ‘Original Adventures Reprinted’ series which began with Original Adventures Reincarnated #1: Into the Borderlands.
Now, S3 Expedition to the Barrier Peaks has its own rock album. When it comes to roleplaying music has long been seen as something to add to the experience, to build the atmosphere, but rarely, the other way, the single by Sabbat, Blood For The Blood God, inspired by Warhammer Fantasy Roleplay, which appeared in White Dwarf #95, the Traveller concept album by the band, The Lord Weird Slough Feg, and the work of the band, Gygax, being clearly inspired by Dungeons & Dragons, all being the odd exceptions. Doubtless, there are others. The Barrier Peaks Songbook is a ten-track concept album from Loot the Body. It describes itself as a psychedelic rock album, though it feels more Prog Rock than psychedelic rock, but to be fair, just as The Barrier Peaks Songbook is an exception in being a rock album inspired by roleplaying, Reviews from R’lyeh reviewing a rock album—or indeed, any music, is also an exception.
The album opens with ‘Expedition to the Barrier Peaks’, a crash of drums and guitar rhythms, and a sense of hope and inspiration as fifteen elves, halflings, dwarves, and men, “…brimming with the confidence that we’d soon be home again” cry of their quest, before plunging beyond the strange door in the mountain and cave and confronting the genuinely fantastical and for the Player Characters, utterly weird. The second track, ‘The Labyrinth of Evermore’ promises “Sights and sounds I’ve never known before”, something that in combination, module S3 Expedition to the Barrier Peaks and album The Barrier Peaks Songbook, undoubtedly do. None more so with encounters with the weird Vegepygmies, a variation upon the Mushroom Men so beloved of the Old School Renaissance, the song writer neatly playing with their concept with the lines, “And we’re legion, Because we’re made from, The same mold” in ‘We’re the Vegepygmies’, and the infamously benign ‘Wolf-In-Sheep’s-Clothing’ encounter or ‘The Cute Little Bunnyoid on the Stump’ that turns into a nasty surprise for the Player Characters. Its accompanying track, ‘Bunny on a Stump’, highlights this almost idyllic addition to the encounters in the crash-landed spaceship, one very much at odds with the dangerous nature of exploring the metal dungeon. This culminates in the harder-edged and batrachian-themed ‘Froghemoth’, which ties into one of the most dangerous encounters in S3 Expedition to the Barrier Peaks. This adds a pleasing hint of cosmic horror and drowning despair to the encounter that was probably never envisioned by E. Gary Gygax when he wrote S3 Expedition to the Barrier Peaks, but which forty years on, Loot the Body reinterprets and emphasises from an adventurer’s perspective.Of course, S3 Expedition to the Barrier Peaks is renowned for its clash of Fantasy and Science Fiction, and if there is an issue with The Barrier Peaks Songbook, it is that it could have emphasised the contrast between fantasy and technology further. There is a sense of Future Shock, of being faced with too much change, far too soon or far too quickly, in tracks such as ‘The Doctor’, but there no sense of the adventurers in this songbook picking up items of technology, experimenting with them, suffering mishaps, and so on until they work out how to operate them and what they do. Perhaps this is taking the confluence between module and album too literally, but it is, and always was, a significant aspect of S3 Expedition to the Barrier Peaks. Perhaps the most direct confrontation between the two is in ‘Robot Police’, a more direct indication for the adventurers that they are interlopers in the spaceship. The song has contemporary resonances, the direct manner and horridly brutal methods of these law enforcement androids applying to the events of 2020 as much as it does a spaceship from another dimension in a roleplaying scenario from the past. The Barrier Peaks Songbook ends on a psychedelic, even psychic note, as the adventurers have one last weird encounter, although this one is of a benign, rather than malign nature, in ‘Shedu Liberation’.
The Barrier Peaks Songbook is not an album to be played whilst playing through S3 Expedition to the Barrier Peaks, or indeed, Original Adventures Reincarnated #3: Expedition to the Barrier Peaks. Instead, its songs could work as chapter breaks, played between significant encounters, most obviously ‘Bunny on a Stump’ and ‘Froghemoth’ after their respective encounters. It also works as inspiration for the Dungeon Master in preparing to run S3 Expedition to the Barrier Peaks and as nostalgia for anyone who has either played or run it. However it is listened to, The Barrier Peaks Songbook is a thoroughly enjoyable album, adding voice and sound to the weirdness and the contrast of genres at the heart of S3 Expedition to the Barrier Peaks. No doubt there are other Dungeons & Dragons campaigns or scenarios deserving of such concept albums, so perhaps we shall hear more of them from Loot the Body.
The Polyester Freestate's Currency is the Zloty. We mint them in Testorton and Pactraplant. They are backed by the Polyesterine State Bank. Admire it!
The Report has been finished, but the final page holds clear problems for the Freestate; our production of critical brown supplies is far below the need. Clearly, to support our military establishment, as is, let alone grow it to war time needs we MUST produce far more food, paper, fabrics, fibers, and other dry goods. Our force is also facing clear manpower shortages in the future. My only suggestion is to find a way to increase the military eligability. encourage military preparedness programs to increase the reserve, and push our citizens to procreate to build a population able to man the needed forces. Another option is to reduce the establishment to single battalion regiments, leaving only a training company in depot, which would allow us to form roughly 121 regiments, in 60 brigades, 30 corps, 15 divisions, which would allow us to form approximately 7 Army Corps. This means our forces could field some 3-5 full Armies for service. I'm worried. I need more intelligence of the adversarial nations army establishments.
