Writ of the Wilds

The Essential Guide to Wilderness Survival

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Robson F M Belloli (Order #36326249)
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 Table of Contents

4 INTRODUCTION 79 CHAPTER 2:
The Duty of Survival
6 Welcome to the Wilds
6 What’s In This Book? 80 The Dragonfly Clan
86 New Schools
7 CHAPTER 1: 86 A Revised Game of Twenty Questions
The secret empire 102 New Advantages
104 New Disadvantages
8 Wilds of Rokugan Introduction 107 New Samurai Heritages
12 Yōkai and Spirits 108 New Techniques
13 The Elemental Imbalances
18 Shinomen Mori 96 CHAPTER 3:
22 Tattered Ear Nezumi Finding Balance in Disorder
23 Shinomen Naga 122 The Elemental Imbalance in Games
32 Isawa Mori 129 Portraying Monastic Orders
35 Northern Border 135 Stories of the Strange
36 Yobanjin 138 New Terrain Qualities
44 Tengu 140 New Conditions
48 The Dragon Clan 142 New Titles
68 Temples 144 Tenets of Bushidō: Sincerity

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 Yakeishi Province, 1123
The family-endorsed partnership between Agasha Etsu
and Kitsuki Moriko did not start well. The investigator’s
questioning brought the mystic’s taciturn attitude to a
boiling point. The mystic’s quiet refusal to appreciate
details rankled the investigator’s way of thinking. The
resultant argument sent their host onto such a frantic
quest for tea and food to calm them down that the
house resembled a festival banquet, save for the loud
and expressive rift between the two women. The vil-
lagers of Shadow’s Welcome almost preferred the omi-
nous earthquakes.
The women compromised with silence as they
entered a cave in the hills overlooking the village. In
the lack of direct sunlight, Moriko tripped in a sudden
dip in the cave floor. “We are quite literally, Etsu-san,
stumbling in the dark.”
The joke grated on Etsu, and with an exasperated
“feh,” she removed a vial from her wooden inrō and
tapped it with a fingernail. The fluid material inside
glowed with a pale, orange light. Moriko reflexively
reached out and Etsu slapped her hand away, receiving
a frown in return.
“Curiosity is not a childish trait, Etsu-san.” Moriko
rubbed her hand. “How else are we to learn from
each other?”
“From each other? I was told this was a teaching
expedition for you to--” The ground rumbled, as if the
mountain shared Etsu’s annoyance.
Moriko, however, stared off into the distance,
unaware Etsu had replied. The older woman took a
deep breath and sighed.
“So you smell it too?”
“Smell what?!” Etsu hissed.
“Spoiled eggs. Sulphur. Faint. Only occurs when
you heat certain rocks. Perhaps an accidental effect
from mining. The strike of a pick, shovel against earth,
drills grinding against stone.”
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“Feh.” Yet Etsu did smell a faint but pungent odor.
She handed the shining vial to Moriko, who took it
with glee. Etsu then took out two wooden boxes and
poured the sandy substances within together onto the
cave floor. With a flourish of her hand, the sands mixed
and spun, erupting in a flash of fire into a faint, yellow
smoke. “Oh… it is sulfur…”
“Etsu-san!” Moriko tugged at her companion’s
sleeve as the smoke swirled and stretched out. Etsu
noted it almost formed the outline of a skeletal hand,
fingers reaching deeper into the cave. She gestured
Moriko to follow, but her younger companion had
already taken the lead.
Moriko held the shining vial high above her head,
giving illumination all around them, save the flickering
and shifting of their shadows. To Etsu, the shadows
urged them forward, clustering together and then fly-
ing apart, muttering to themselves…
“Moriko-san,” Etsu whispered. Thankfully, the
younger woman stopped and lowered herself closer to
the ground. “I hear voices.”
“Kami?” Moriko’s wide eyes expressed astonish-
ment, and perhaps fear.
Etsu turned her head and let her mind still. She then
caught Moriko’s gaze. “No. Human.”
Moriko had determined that the miners were looking
for easy gold. (Even Etsu could recognize rotten wood-
en supports and tunnels dug haphazardly.) “Those
fools are not even prepared if they strike a gas pocket.
See where the gas could pool, suffocating them?”
Etsu almost smiled in relief, preferring this indig-
nant, more focused Moriko.
“Etsu-san. We are in a bad spot for a gas break.”
As if fate had a sense of humor, they heard a pan-
icked voice deeper in the mine shout, “Gas!”
Moriko leapt to her feet but then slumped against
the wall, faint and unsteady. Etsu had already grabbed
another bottle from her inrō, but seeing her vision
turn hazy, threw it at their feet. The glass shattered,
releasing a gust of wind, carrying the heavier gas away.
She grabbed Moriko roughly by the arm and pulled
her upward.
They rounded a bend, running into a group of min-
ers still hacking away at the rock in a large chamber,
despite the previous warning. All manner of impro-
vised devices surrounded them: broken bamboo pipes
to pump air in, cracked and leaky wooden channels to
carry water out, and rotten support beams.
 INTR O DU CTIO N

The miners, startled at the sudden appearance of “Moriko!”

the two women, grabbed picks and shovels as weapons. “Yes! That is everyone!”
“We are not bandits!” Etsu shouted, breathing Etsu stepped away from the splintering support
heavily. “Shadow’s Welcome sent us.” beam, and they ran up into the light and fresh air.
“Etsu-san,” Moriko said, “they are not from Shad-
ow’s Welcome. They are from Sun’s Greeting.”
The miners’ shoulders slumped in defeat, caught in
Some of the miners wept in relief or hugged each other
the act. This sparked Etsu’s memory of their initial argu-
in joy for surviving, all of them covered in dirt. Moriko
ment. “Didn’t Sun’s Greeting and Shadow’s Welcome
and Etsu sat off to one side, dusting themselves off.
agree to divide the mountain in half, for mining and
“My alchemy failed,” Etsu said. “The adhesive
for hunting?”
turned to dust as if the beam refused the help. It has
“The gold’s right here!” one of the miners said. “Those
never done that before.”
fools in Shadow’s Welcome haven’t even started.”
“Did you see the earth crush from below?” Moriko
“That’s because they have planned carefully.”
Moriko’s fingers danced, touching fingertip to finger- replied. “A mine wouldn’t collapse like that.”
tip, measuring. “You have dug more than halfway into “Something else is happening,” they said in unison.
the mountain.” “The mining did cause the earthquakes,” Etsu said.
Etsu replied, “What is wrong with all of you? Have “But not the severity,” Moriko finished, with a twin-
you not felt the tremors?” kle in her eye. “This is a larger mystery.”
As if in response, the ground shook. It was as if the earthquake had settled something
“But we respected the kami and the Fortunes!” the between them. Etsu lay on her back, stretching out
miners all mumbled. “We left offerings at the entrance!” her muscles. “Yes, Moriko-san, a good mystery, but
“You dug too deep!” Moriko said, gasping for breath let’s take a little time to appreciate the fresh air and
in the stale air. “The kami cannot protect stupidity.” warm sun.”
The ground jerked underneath and everyone fell. “I think we will be good partners, after all, Etsu-san.”
“Go! Run!” Etsu shouted. Moriko tugged on her
sleeve and pointed up at a splintering support beam
over the exit tunnel. The older woman clambered to
her feet and had already palmed something—this time
a paper-wrapped bundle—in her hand. With a flick of
her wrist, the package smashed against the beam, cov-
ering it in some foul-smelling goo.
Moriko shoved the nearest miner toward the exit,
who stumbled, dizzy from the shaking earth and dying
air. The rest followed drunkenly, starving of breath.
Etsu’s expression changed from fear to fury, and she
lifted her arms up to brace the beam with her broad
shoulders, muscles straining. Moriko grabbed a bam-
boo pipe and jammed it against the splintered beam,
urging the miners to hurry.
“Is that everyone?” Etsu asked through gritted teeth.
Moriko counted in her head, eyes darting back and
forth. The ground in the chamber buckled and folded,
as if an earthen hand had come up to crush the mining
equipment.

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 I N T R O DUC T I O N
Welcome to the Wilds
The Emerald Empire is built within and around a robust
natural world. The very soul of Rokugan is guided by
nature spirits, the kami, that imbue the land with their
power. From the blessed forests of the Isawa to the
dangerous and awe-inspiring behemoth that is the Shi-
nomen Mori, those that travel across the Empire know
that learning the ways of the land is just as paramount
to survival as learning the nuances of the court or the
tactics of the battlefield.
What’s in this Book?
Writ of the Wilds is a guide to the wilderness and
wild creatures that exist throughout Rokugan and the
esoteric members of the Dragon Clan, who quietly
observe the Empire from their mountain homes. The
Dragon are a clan that, above all else, encourages
each member to seek out their own individual path to
Enlightenment and personal meaning.
Writ of the Wilds is divided into three chapters:
Chapter 1
The Secret Empire focuses on the wilds of Rokugan
and the various species and creatures that live within
it, including the tengu, the mysterious Shinomen Mori
Naga, and the Tattered Ear, a tribe of nezumi living
deep within the Shinomen. Beyond the Empire’s bor-
ders, this chapter introduces the diverse set of peoples
known to most Rokugani as the Yobanjin, who dwell far
to the north and even within Rokugan itself. Finally, the
families of the Dragon Clan are discussed, as well as
the role of temples in the Empire.
Chapter 2
The Duty of Survival introduces the keepers of the pri-
mary pass to Dragon lands, the Dragonfly Clan, and
includes rules for creating player characters for this
dignified and well-respected, if not well-liked, minor
clan. This chapter also offers new and exciting play-
er options, including schools, items, techniques, new
samurai heritages, and advantages and disadvantages.
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Adventure Seeds
Throughout this book, you will find sidebars
like this one presenting adventure seeds for
GMs. If you are a player, you might want to
avoid reading these, as doing so could spoil
things should your GM adopt any of the
ideas! If you are a GM, you can expand on
these seeds to create full-fledged adventures,
take bits and pieces, or simply use them for
inspiration.
一 Hook The hook provides the context for
starting the adventure and introduces the
important NPCs. We also provide a suggest-
ed way to involve the PCs in events, which
you can tailor to fit your campaign.
二 Rising Action In the next part of an
adventure seed, we briefly describe the
most likely way for events to escalate, further
embroiling the PCs and raising the stakes.
三 Climax Finally, we offer a likely climax
for the adventure, whether it is a decisive
encounter with an NPC or a difficult choice
the PCs must make. By this point, the events
of the adventure are likely to have taken
unexpected turns based on the PCs’ actions,
and you should feel free to modify the climax
or resolve matters in whatever way fits the
ongoing campaign.
Chapter 3
Finding Balance in Disorder offers game masters
advice on how to incorporate the elemental imbalance
into games, how to create authentic and culturally
sensitive monastic orders, and how to tell stories with
groups of players that differ in species. Lastly, new ter-
rain, disease conditions, and new titles are available to
add more diversity into adventures in Rokugan.
 1
CHAPTER Sofu wrapped his arms around his body and
shivered, pantomiming the chill his audience should
feel. “And then we crawled into the opening in the
hill, the winds screaming, the rain stabbing our skin.”
Some gasped. Others got closer to the fire. His
nemesis and fellow fisher, Teppei, scoffed, blowing
air through his teeth. Sofu shot him a glare that
wouldn’t have scared a kitten.
“Chilled to the bone, we ventured deeper to
get away from the rain. The cavern, perfectly round,
curved to the left, as if carved through by a giant

The
worm… or a serpent.”
Sofu moved his arms in a wavy, serpentine pattern.
“We huddled together at the bottom, strangely
dry and warm, as if the recent lair of a great beast.
We would have been grateful except the wind blew

Secret
so strangely through the cave; we couldn’t sleep.”
Sofu leapt to his feet and howled,
“Oooooooooooooooo!”
He did his best not to smirk when

Empire
Teppei jerked in his seat, startled. His
triumph was cut short, however, as
the wind replied to his call.

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 C H APT E R 1 : T H E S E C R E T E MPIR E
THE GOLDEN
SUN PLAINS Wilds of Rokugan
The Golden Sun Plains,
which rest adjacent to
the border of southern
Introduction
Crane provinces and the The nobility of the Emerald Empire would like to see
lands of the Hare and
Rokugan as the pinnacle of civilization, a place of
Sparrow clans, are among
the most fertile and lush sprawling domains stretched from the Great Wall of
in the entire Empire. the North mountain range all the way to the Carpenter
Yet tilling or settling Wall in the south, every last inch of territory claimed and
this land, or taking maintained by the families of the Great Clans, the stew-
anything from its bounty,
is forbidden by Imperial ards of the Minor Clans, or other bastions of society. It
decree; it is sacred to the certainly looks good on the map when painted that way.
Emperor and of great But this is not an accurate depiction of the Emerald
religious importance. It Empire. Clan territories are surrounded by vast unex-
remains one of the largest
tracts of unsettled land
plored wilds, whether they are lush, thick forests, dank
as a consequence, in spite swamps and mires, jagged peaks and mountain rang-
of its gentle climate and es, or vast coastlines and offshore islands just beyond
the incredible wealth it reach. Great Clan families often claim these territories
promises to whomever
as their own, but in practice much remains unmapped
dares to claim it.
and unknown. An hour’s travel in any direction is likely
to place one right in the thick of wilderness.
The wilds are a vastly different place than the bas-
tions of civilization. There are hidden dangers and
natural challenges awaiting the unprepared. Yet clan
samurai often have business in these unexplored cor-
ners of the world, and new discoveries are made each
day. Forgotten secrets lie buried deep, waiting to be
uncovered. The influence of the enchanted country,
the mystical realm known as Senkyō, watches humanity
with a curious eye, its denizens either seeking to guide
mortals to their true nature, or to lead them to what
they believe are well-deserved punishments. Recluses
and ascetic shugenja seek the power of nature for their
own purposes, cultivating themselves through hard-
ship and self-denial. These are the places that have
captured the minds of those who long for adventure.
The rising mountains, the glittering seas, the quiet for-
ests that block out the sun… all unfurling just beyond
the lights of the cities, ever-present and dormant on
the horizon.
East to West
Rokugan boasts an incredible amount of biodiver-
sity, owing to its many varied climates. Scholars and
shugenja alike, especially those familiar with the lands
beyond Rokugan, often note how unusual their coun-
try’s geography is, as if invisible hands intervened in
shaping the landscape and biomes.
To the north, the land is rocky and elevated, dom-
inated by coniferous forests, snowy mountains, and
vastly rolling hilly plains. The northern coastline is
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Not Native
Enjoying a range of climates and the blessings
of the kami, Rokugan is a fertile place teem-
ing with life. Many plant and animal species
are not technically native to Rokugan, having
been carried there by explorers and travelers
from across the world, but which nonetheless
thrive within the Emerald Empire. While out-
siders are generally forbidden, this not true of
the unique foods, animals, and other intrigu-
ing curiosities from beyond the border.
Many of these crops arrive due to trade
with northern Yobanjin tribes or the Ivory
Kingdoms. Lone explorers often bring tokens
of their travels, sometimes unintentionally.
Sailors of the Mantis and Tortoise clans often
bring goods from faraway lands, including
seeds, transplanted roots, and unusual crea-
tures. When the Unicorn returned from their
world explorations, they brought a great
wealth of new crops for their lands and to
trade, and since the establishment of the
western trade routes into the Burning Sands,
new species continue to find their way into
the greater Empire.
Widespread fascination with these exot-
ic beasts has varied throughout the ages.
More conservative families, and especially
those concerned with the balance of nature,
generally frown upon non-native, invasive
species disrupting the natural harmony
of the land.
mostly elevated in sheer cliffs suspended high above
the waters, offering few docking places for ships and
traders. The winters present the harshest weather con-
ditions, thick snows and terrible storms eroding most
of the rural roads and trade passes. Flash floods are a
common sign of the changing seasons, owing to the
rapid melting snows in spring, or near the coastline,
the near-constant rainfall of autumn. As a result, the
northern lands are among the most isolated in the
Empire. Vast tracts remain uncharted, and the north-
ern border is indistinct and vaguely defined. This is
especially true in the lands of the Dragon, which are
dominated by harsh mountains and taxing cold, and
the Phoenix, which are surrounded by natural barriers.
The isolation makes these lands popular with monks
and other ascetics, and temples are a common sight
on mountains and hillsides.
 CHAPTER 1: T HE SECR ET EMPIR E

As one travels south, the lands flatten and grow Survival THOSE WHO WANDER
more temperate, and the weather more consistent.
Away from the agricultural heartlands, the southern The wilderness of Rokugan is no place for the unpre- At any time, samurai may
woods are scattered and sparse, consisting of bamboo pared. The farther one travels from centers of civiliza- stumble upon any number
tion, the greater the dangers. Wild animals, difficult of different wanderers
groves and deciduous forests. The southernmost lands
finding their way in the
are almost tropical, eventually yielding to marshes and terrain, environmental dangers, supernatural perils,
wilds. These may include:
swamps as rivers empty into the Earthquake Fish Bay. and weather hazards are just a few of things that can
threaten travelers who venture too far from the roads. Imperial Cartographers,
The Empire’s longest mountain range, the Spine of
drawn from many clans
the World, bisects Rokugan, cutting off east from west The uncaring wilderness demands respect, and those
and empowered by the
except by a few precious passes. The wilds here are who disregard it often pay dearly. Miya family to map terri-
hidden in plain sight, vast fields whose grasses some- Samurai rarely spend extended periods so far from tory and report findings
times conceal subterranean ruins or forgotten tombs. civilization. They have little reason to; their place is to tax collectors. They are
in cities and palaces, or protecting villages and farm- ordered to keep lands pris-
Eastern Rokugan is dominated by winding coast-
tine, untouched, and to
line, varied from pristine white beaches to intermittent lands. But there are some who actually seek out the
never to exploit what they
wetlands. Numerous islands cluster just within sight of dangers of the wilds, either to test their own abilities, find (which is sometimes
the shore, some just large enough for a lighthouse or or in search of solitude. Many feel a sense of peace easier said than done).
shrine. The waters are rich with all manner of fish and and belonging far from the bustle and noise of cities.
Lone warriors, such as
kelp forests. Far off the southeast coast, the Isles of Indeed, there are few things that can remind a person rōnin or warrior pilgrims,
Silk and Spice boast tropical forests and warm climates of who they truly are than to behold the majesty of who are seeking to hone
nature in all its untamed glory. their skills against the
year-round. Volcanic activity is frequent offshore, lead-
dangers of raw nature.
ing to massive waves called tsunami.
Grasslands, pristine lakes, and mild weather marks Ascetic shugenja, seeking
communion with nature,
the western lands of the Emerald Empire. Considered
training new acolytes,
the least tame of the Empire’s territories, the north- or attempting to unlock
west is mostly open plains and empty wilds, as suits their potential by staying
the equestrian-centric culture of the Unicorn Clan. far away from the distrac-
The south fades into the charred and volcanic soil of tions of civilization.
Crab territory, eventually yielding to badlands that
are often not included in the Empire’s maps. The
Twilight Mountains, while not the most impressive
mountain range, offer some of the densest terrain
to the southwest. Between these two ranges, the
massive Shinomen Mori—the largest stretch of
forest in the Empire—stands as a lone primor-
dial sentinel, virtually untouched by humankind.

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 C H APT E R 1 : T H E S E C R E T E MPIR E
Preparation
Extended wilderness stays require adequate equip-
ment and supplies. These should be chosen to suit the
environment in which one intends to stay; mountain-
eering requires different preparation than forest camp-
ing, and different weather conditions similarly present
distinct challenges and hazards. The most important
needs are shelter, food, and protection. A camper must
be able to light a fire for cooking and warmth, have a
means of catching or gathering food sources, possess
adequate protection from the elements, and be able
to treat themselves in case of emergency. The ability
to boil water, or to collect it from rain, is essential for
wilderness stays of any duration.
It is common to carry preserved foods as travel
rations, but for longer treks, lighter foods that become
more filling when cooked are a good idea. Dried beans
and vegetables transform into warm, morale-boost-
ing meals without taking up a lot of weight or travel
space. While excessive spices are sometimes offensive
to the Rokugani palate, they can also repel insects and
rodents, keeping food stores pristine in spite of forest
surroundings.
Wise travelers plan their routes ahead of time. It is a
wise idea to plot one’s path so that it crosses as many
waystations, post towns, and rural inns as possible,
since these are far preferred resting places than the hard
ground. Some of the more traveled wilds have small
shelters erected along blazed trails, and one may even
find a secluded stone shelter in the middle of the wil-
derness. One should be skeptical of such convenienc-
es, however, as bandits or tricksters use such appealing
places to take advantage of unwary travelers.
Samurai rarely journey without attendants. A major
reason for bringing attendants into the wilds is not only
for security, but also to maintain the dignity expected
of a samurai’s station. The realities of wilderness surviv-
al can impede one’s adherence to social mores and the
Code of Bushidō; it may become necessary to touch
dead flesh, to go days without a bath, to skin game in
order to make one’s own clothing or leather, and so on.
The ability to delegate these “unclean” tasks means a
samurai does not need to choose between survival and
the demands of their station.
The most highly valued resource for trailblazing
samurai is a seasoned guide. It is best to draw such
guides from the locals of the area one intends to travel
in. There are plenty of foresters willing to lead samurai
parties along hidden trails for a handful of coin. Such
guides can act as interpreters for isolated communities,
point out where it is safe to fish or sleep, and advise
against places that should be avoided.
10
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Ruins
The wilderness of Rokugan conceals ruins of
many shapes; from crumbling temples and
ancient tombs, to sometimes entire cities
of unknown origin. They can be a welcome,
if ominous, sight for those who are lost or
seeking shelter. While they make tempting
camp sites or temporary residences, they are
not free from danger. Besides disintegrating
structures and natural denizens, ruins are
often home to supernatural threats, remnants
of forces long forgotten. Still, unexplored
ruins attract treasure-seekers, bandits, and
others who wish to unearth their secrets.
Traveling Lightly
An important aspect of traveling in the wilderness is
to avoid drawing undue attention. Food attracts ani-
mals, which attracts their predators; improperly stored
rations can draw bears, wolves, and other beasts.
While most animals give travelers a wide berth, deni-
zens of isolated wilds may not have the instincts to fear
people, and apex predators see little reason to avoid
samurai encampments.
This is where planning one’s route ahead of time
can pay off. Plotting one’s path to coincide with exist-
ing shelters, such as ruins or commandeered temples,
saves on supplies and may provide a better night’s
sleep. This is the preferred method of most samurai
nobles. Isolated temples are often a preferred rest
stop for tired samurai, and pacifist monks may even
set aside specific quarters for these weary travelers for
this purpose.
Of similar importance is not to disturb the ire of the
wilderness’ more esoteric and supernatural denizens.
Certain places may be sacred to local spirits, and an
unwary traveler may accidentally offend the kami by
trespassing where they should not be. Samurai should
keep an eye out for unusual features that might sug-
gest a spiritual presence, and shugenja should com-
mune often to ensure nothing is awry. Some samurai
may even bring offerings specifically for forest spirits,
or wards in the case of places where its reputation
warrants it.
Stories abound of supernatural creatures deceiv-
ing unknowing travelers. A shapeshifting trickster
may call out from the woods in human voice, hoping
to draw campers away from safety. They lead these
hapless victims into the woods and then abandon
 CHAPTER 1: T HE SECR ET EMPIR E

them, where they become lost. Other stories speak

of more malicious denizens. In the mountain caves, Hitsu
ōmukade are said to dwell in significant numbers;
gigantic human-eating centipedes with iron hides that The influence of the spirit realms, especially
prey upon human beings. If one stumbles upon such where they blend into the Realm of Mortals,
a terrifying opponent, remember that their greatest is well known to affect human behavior. One
weakness is human saliva. A blade coated in one’s spit such example is known as “hitsu,” a rare
can carve through their armored plates as easily as phenomenon that inflicts mortals with com-
brittle paper. pulsions they struggle to resist. Symptoms
Just as dangerous as malicious yōkai are human are sudden and without any rational cause,
beings. One does not wish to be caught by bandits, or and while hitsu is well-documented, it is not
to be confronted by other samurai. Where one’s duties understood. The afflicted may abandon their
require covert travel in the forests, discovery by the compatriots for the deep woods, run them-
local protectors is especially dangerous, as they may selves off cliffs, or revert to an animal-like
not think twice about dispatching an “invader.” Yet state of pure instinct. Many disappearanc-
some samurai may equate stealthy wilderness travel es and strange behaviors in the wilds are
to cowardice or other disgraceful behavior. Samurai do blamed on hitsu, and while the condition
not hide from their foes, after all. is only temporary, it is often fatal due to its
unpredictability.
Wartime
It is rare for mobilized armies to march into the wilds. More often, units sleep in the open, as close to a fire
Troops can become separated in the woods (inviting
as possible.
ambushes or other calamities), orders are more difficult
Where terrain allows, an army encamping en masse
to communicate, and the odds of encountering haz-
might also make use of a jinmaku, or “camp curtain.”
ards greatly increases. Difficult or uneven terrain can
This is a continuous vertical curtain surrounding the
slow an army’s advance to a crawl and make defense
encampment, often displaying the army heraldry or
as a unit more challenging. Larger armies are gener-
the personal emblems of the general. These offer
ally also accompanied by supply lines, which can be
additional protection from the elements, but also hides
disrupted if the woods are thick enough. For these rea-
the numbers and composition of the army forces from
sons, most generals prefer to stick to the roads or open
scouts, while also frustrating infiltration attempts.
terrain. Smaller coordinated units are better for travers-
ing forests or rocky ground, while large deployments
are better suited for plains and fields.
But there are occasions when leading a larger force
through the wilds is unavoidable. For instance, to
confront a bandit fortress hidden in the mountains, a
samurai general may find themselves leading an army
through cumbersome and dangerous terrain, perhaps
for days at a time. In these cases, it is important for all
of their troops to be as self-sufficient as possible.
Under these conditions, samurai units are respon-
sible for their own food, sleeping arrangements, and
protection from the elements. They must prepare for
an extended stay in the wilderness ahead of time, or
be able to scrounge for what they need, without
the aid or direction of a command unit. Officers
are expected to organize their own camps while
keeping pace with the general army body. Tents
are a rare commodity, saved specifically for com-
manding due to the bulk and weight. Instead,
lengths of canvas are draped over trees or oth-
er features to provide shelter for individuals.

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 C H APT E R 1 : T H E S E C R E T E MPIR E
Off the Beaten Path
While less of a concern for samurai exploring
the wilderness of their own clan territories,
most traveling papers restrict the bearer to
specific roads and pathways. The Great Clans
don’t much care for outsiders wandering
through their lands. This is because knowl-
edge of the terrain is an important defensive
tool, and some families may have guarded
secrets far from wandering eyes. Mapping
another clan’s land is an act of espionage;
only Imperial cartographers, who enjoy
the explicit permission of the Emperor, are
allowed to do this.
Furthermore, traveling in one’s armor is
automatically regarded as an act of war. Such
parties are not likely to be heard out when
stumbled upon. After all, why would one be
wearing armor if one wasn’t intending to start
a fight? Those who wish to cross clan terri-
tories while armed and armored, such as to
access specific objectives beyond, require
special permission from the clan’s leaders.
The Emperor’s Road, one of the bus-
iest roads in the Empire, is an exception to
these rules. Connecting Kyūden Kakita to
the Imperial Capital and granting access to
the lower two-thirds of the Empire, this wide
and well-maintained road is accessible at all
times. Inns cling to the roadside, and statues
of past rulers oversee hundreds of travelers at
all times of day.
Roads on the outskirts of clan territories
are generally not well-kept. Easy access to
one’s lands is, after all, a defensive liability
that makes one’s territory easier to invade. To
frustrate these attempts and funnel invading
armies into natural barriers and terrain, the
outer roads of clan territories tend to be nar-
row and in poor repair, just barely meeting the
standards of Imperial command to maintain
routes across the Empire. On the other hand,
roadways within clan territories are wide,
well-maintained, and frequently patrolled.
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Yōkai and Spirits
Distant travelers are frequently warned to be wary of
intelligent shapeshifting beings commonly known as
yōkai. This term refers to beings that may seem ordi-
nary at first glance, but that actually possess super-
natural and often otherworldly qualities. While yōkai
can also be found within densely populated cities
and even human dwellings, folklore associates them
with places far from civilization. Confirmed wild yōkai
encounters are rare, but because they tend to conceal
their true nature, it is possible they are more common
than thought.
Rokugani scholars have attempted to classify wild
yōkai throughout the years, but as befitting such
unpredictable beings, they tend to defy classification.
What even qualifies as a “yōkai” is a matter of debate
among folklorists, philosophers, and scholars. One
school of thought favored by the Phoenix Clan’s Shi-
ba family divides yōkai by their origins, sorting them
between “Transformed Beings,” “Nature Beings,”
and “Tricksters” hailing from the Realm of Animals.
Another classification, endorsed by the Agasha fam-
ily of the Dragon Clan, categorize yōkai by their spe-
cific habitat or the element most strongly associated
with them. The yōkai themselves rarely bother with
such distinctions; the need to endlessly compartmen-
talize and classify is a human trait, and not one they
tend to share.
Yōkai encountered far from civilization tend to
take the form of sentient animals with paranormal
abilities. It is commonly believed that when animals
reach a certain age, or encounter a certain natural
phenomena, they will transform into a more powerful,
more intelligent version of themselves. In contrast,
shugenja and other scholars attest that animal yōkai
originate from Senkyō, the “enchanted country” of
nature spirits and tricksters. Such beings are, from a
human point of view, just as likely to be friendly or
malicious. Animals such as foxes (kitsune), badgers
(mujina), river otters (kawauso), and raccoon dogs
(tanuki) are known to bewitch and play tricks on
unwitting travelers, but also to come to the aid of
the lost or desperate. Some may actively try to hin-
der those they perceive as invaders, while others
may simply be curious and wish to observe human
behavior. Rumors abound through rural communi-
ties of animals who disguised themselves as human
in order to infiltrate caravans, logging companies,
or even bandit gangs for unknown reasons.
 CHAPTER 1: T HE SECR ET EMPIR E

Other wild yōkai are even more mysterious. While

it is common for the elemental kami to inhabit natu- A World Out of Balance WHAT IS REAL AND
WHAT IS BELIEVED
ral spaces, especially wonderous places like beautiful It was the Phoenix Clan that first noticed something
streams or grandiose mountains, it is also possible for awry in the natural order. Their lands, normally cold and Yōkai have long
captivated storytellers
such places to gain sentience of their own. These man- rainy, experienced a sudden drought with no explana- and folklorists, to the
ifested beings can communicate with travelers, either tion. When the dry season stretched into years, inves- extent that many famous
to warn them of dangers or to repel them from coming tigating shugenja discovered an overabundance of fire Rokugani authors have
closer. Others have inscrutable motives, requiring the kami suddenly localized on the clan’s farming villages invented yōkai whole
interpretation of a priest. Other yōkai are mischievous cloth for original tales.
and spreading throughout the region. Worse, even the
While resulting in a
or malicious, such as the turtle-like kappa, who try to simplest of fire invocations resulted in extreme effects, rich tapestry of fanciful
trick and drown passers-by. Others, such as the gigan- small sparks erupting into roaring infernos without so tales that have delighted
tic daidarabotchi, or “living mountain,” are seemingly much as an offering or request. Believing this to be generations, this practice
benign, or may not exist at all. purely centered on their own lands, the Elemental has also muddied the
waters for scholars, who
Perhaps the most frightening of the wild yōkai are Master of Water attempted to correct the imbalance sometimes find it difficult
those who were once human. These poor souls, cut off through days of ritual offerings to the water kami to tell which yōkai are
from civilization and alienated from their own human throughout the region. This seemed to have no effect, mere human fabrications,
nature, are claimed by the wilds, transforming into until a massive wave decimated the docks of the Crane and which ones are real.
something supernatural. Some become hags, bound coastline. While some scholars speculate that the erup-
to a specific feature — the bog hags of the Shinomen tion of a large volcano off the coast was the cause of
are an example of such beings, as are the kobukaiba, the wave, the Phoenix became suddenly aware that
whip-haired forest hags of the northern Dragon clan the imbalance of the elements was far larger than they
mountains. Others transform into animals, becoming had imagined.
something of a combination, human and beast togeth-
er. Elders use these examples as warnings for those
who would completely sever themselves from civiliza-
tion; as nature claims what man abandons, so too will
the wilds devour any who forget themselves.

The Elemental Imbalances

All things that exist in the world come from the dance
of the elements: Earth, Fire, Water, Air, and the eternal
Void. They are understood through the complex prism
of many different philosophies and beliefs, shaded by
different understandings and interpretations, defined
through revelations in Shinsei’s Tao, and contemplat-
ed in all manner of esoteric texts. But the existence of
the elements, and their role in nature, was known to
humankind long before the Fall of the Kami. Shugendō,
the religious tapestry of shugenja, is concerned not
only with the worship of nature spirits, but also with
the balance of these elemental forces. And when these
forces are out of balance, the world changes drastically.
Unusual natural phenomena, such as powerful
storms, tsunami, earthquakes, volcanic eruptions,
abrupt environmental changes, and apparently super-
natural occurrences, may very well be caused by the
disharmony of the elements. This is why shugenja take
great care in their invocations; displacing the elemen-
tal kami and disrupting the natural forces of the world
can have devastating consequences.
And even more so if one cannot discern the cause…

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 C H APT E R 1 : T H E S E C R E T E MPIR E
The Great Clans and the Supernatural
For most people in the Emerald Empire, encountering the
supernatural is rare and often unsettling or even terrifying.
While shugenja and priests make offerings to the elemental
kami, which are considered to be an intrinsic part of the natu-
ral world, other spirits and creatures like yōkai are a different
matter. While specific communities and other groups may have
relationships with various spirits and yōkai, like a village wor-
shipping a local kodama who resides in an ancient yew tree,
this is not a widespread practice. For most people in Rokugan,
stories of yōkai, spirits, and other beings are tales of warning
and caution.
But those who spend enough time traveling the Empire and
studying the spiritual arts know that such creatures and entities
are much more than fables. While knowledge of these matters
might not reach every samurai, the following are general opin-
ions and thoughts that pervade each of the Great Clans.
$ Crab Clan: The stalwart members of the Crab Clan are
no strangers to supernatural creatures. The borders of
their land pressed up against the corrupting influence
of the Shadowlands, so Crab samurai and peasants are
likely to encounter wicked manifestations and warped
natural beings at least once in their lives. But creatures
not contaminated by the spiritual taint of the lands
beyond the Kaiu Wall are as alien to most Crab as taint-
ed creatures are to the rest of the Great Clans. When
a Crab Clan member encounters a supernatural entity,
they are likely to do one of two things; interrogate it or
attempt to smash it with a tetsubō.
$ Crane Clan: The refined members of the Crane Clan are
calculating and eager to press any advantage, particu-
larly those that are based on the secrets of others. The
samurai and peasants of the Crane are no more likely to
encounter a supernatural creature than most other clans,
but they are much more likely to keep such information
to themselves until such a time as they can utilize that
information to the greatest effect. A Crane is more likely
to try to cut a deal with a spirit or yōkai if the advantage
outweighs the possible consequences.
$ Dragon Clan: Those among the Dragon Clan are used
to encountering the bizarre and strange in their seclud-
ed mountain homes. Yōkai are not uncommon in the
wilds of the north, and the peasants and samurai of the
esoteric clan may be cautious around the supernatural,
14
Robson F M Belloli (Order #36326249)
but they also tend to understand that all creatures have
some desire, whether it is sustenance, shelter, compan-
ionship, or something more niche. If one can determine
what an entity desires, they can move towards under-
standing and harmony.
$ Lion Clan: The Lion Clan’s armies have marched across
the Empire many times since its founding, and in that
time their historians have recorded strange encoun-
ters with unfamiliar entities. While some among the
Lion’s ranks might slash first and ask questions later,
the discerning samurai may see beyond the fear of the
unknown and seek out ways to bolster their positions
before resorting to their blades.
$ Phoenix Clan: It goes without saying that the Phoenix
and their shugenja are some of the most spiritually
adept in the Emerald Empire. Nearly every Phoenix
samurai knows that the world is filled with all manner
of supernatural entities, from one of a kind yōkai to
yet-unrecorded spirits. A Phoenix’s first thought is usu-
ally to study and learn about something they do not
understand rather than approach it with blind force
(thought the Shiba lean more towards the latter line
of thinking).
$ Scorpion Clan: Not unlike the Crane, those in the Scor-
pion Clan are more likely to seek an advantage first
before limiting their options by attacking or angering
the supernatural. The Scorpion also have the benefit (or
detriment) of being based near the Shinomen Mori, a
venerable hub of spiritual activity. Some Scorpion may
even be good friends with amicable yōkai, particularly if
they are capable of appearing human, in order to further
their goals.
$ Unicorn Clan: The Unicorn Clan typically sees spirits
and the supernatural as entities not unlike humans.
Like humans, nonhuman creatures have wants, desires,
motivations, and can be good or evil or somewhere in
between. In their time outside of the Empire, Shinjo and
her followers met all manner of entities that they fought
with, fought against, traded and bargained with, and
more. The people of the Unicorn are keenly aware of
what it feels like to be an outsider and tend to view sen-
tient entities with an amount of compassion that other
clans might not.

This was confirmed in the discovery of a subtle
climate change in the lands of the Lion. Although
the Lion Clan did not seem to notice, their harvests
yielded slightly less than one would historically expect,
coupled with a notable decrease in the summer rains
over the last several years. Meanwhile, the winters in
Dragon lands have proven to be the harshest in recent
history, with deep snows and avalanches making travel
all but impossible. In the Scorpion territories, a long
dormant volcano inexplicably erupted, and although
few keeps were damaged, many villages were covered
under ash and soot, effectively lost for generations.
From afar, these events seem unrelated. But the
Phoenix, with their grasp of the elements, see a bigger
pattern emerging. Something is causing these disas-
ters, warping the elemental balance, and threatening
to toss them into complete disarray.
For now, the Phoenix have chosen not to reveal this
to the other clans. Political reasons sway their thinking;
if their ambitious rivals in the other clans suspected
their shugenja could not defend their lands, then they
would find themselves embroiled in conflicts where their
only option would be to surrender. Others do not wish
to bring the matter to the Emperor until a solution is
found, lest another clan propose something that makes
things worse. It is not hubris that the Phoenix feel best
equipped to deal with such matters. It is simply the truth.
And so, the Phoenix gather as much information as
they can, deploying the newly-arisen Kaito family to
discover the cause of the imbalances and restore them
wherever they can. To do this, the Kaito have scattered
across the Empire, even into the remote lands of the
other clans. They have found that many shrines have
been neglected and even possibly corrupted, but so
far the root cause of all of this has yet to be revealed.
Prevailing Theories
Each elemental imbalance has proven to have a dif-
ferent localized cause, often relating to the spirits of
that place. Restoring the balance means appeasing the
spirits, something in which the Kaito have excelled. But
this has done little to stop the many imbalances alto-
gether, nor to illuminate a singular event that caused
these different imbalances in the first place.
One prevailing theory is the displacement of ele-
mental spirits. Kami who are enshrined in one place,
but then dislocated and moved to another, bring their
elemental phenomenon with them. This has explained
imbalances that manifested as natural disasters or
unusual weather. For instance, a fire kami taken from
their shrine and released elsewhere results in higher
temperatures and more fires.
Robson F M Belloli (Order #36326249)
CHAPTER 1: T HE SECR ET EMPIR E
THE WICKED KAMI
There are some within
the Phoenix that believe
that the true origin
and driving force of the
elemental imbalances is
the machinations of the
wicked Kami Fu Leng.
Though Fu Leng’s influ-
ences could explain many
of the imbalances and
effects the clan is record-
ing, this theory is largely
disregarded because of
Kami might be displaced for several reasons. If a a lack of evidence. Many
shrine falls into disrepair, of if the kami are offended would also rather believe
that Fu Leng has been de-
by improper offerings or behavior, they might leave
feated, or at least greatly
to seek a new home. Encroaching spirits might also hindered, and could not
displace the kami. At least once on-record, a foreign possibly be the source of
spirit known as a djinn was discovered to have taken the growing elemental
residence in a small shrine, and the enshrined kami was problems.
trying to drive it away. Alternatively, it is possible the
cause of the disruptions are in part due to the invasion
of corrupted spirits known as kansen. Their presence
often disturbs kami, enough so that the nature spirits
fight or flee, leaving their homes behind and taking
their elemental forces with them.
Some within the Phoenix suggest that the unique
practices of the Unicorn Clan, known as meishōdō, are
responsible for the majority of these displacements. This
art originates from foreign nations where spirits are often
seen to be in opposition to humankind, places where
ghosts are commonly hostile beings. It follows that the
sorcerers of such nations developed arts for imprisoning
spirits within talismans as a means of defeating them;
meishōdō, being derived from these practices, involves
drawing a spirit into a charm by invoking its true name.
If done recklessly, it is possible that such talismans can
carry and displace elemental kami far from their point of
origin. But while most Phoenix oppose this practice and
view it as heretical, they have yet to tilt their hand and
prove that the Unicorn are behind this. Others within the
clan are not so hasty to blame the Unicorn Clan, observ-
ing that other imbalances seem to have no such cause at
all. Perhaps the displacement of kami is merely an effect
of something far greater. At present, the Elemental Mas-
ters are willing to entertain almost any theory.
Any theory, that is, other than that of the Asako
family. The Asako's leading philosophers and shugenja
hypothesize that human beings are the ultimate cause
of the elemental chaos. They postulate that the way
humans, often thoughtlessly, interact and utilize the
elements and resources of the natural world is causing
disharmony and has been slowly warping and wearing
away at the balance over generations.
15
 C H APT E R 1 : T H E S E C R E T E MPIR E

If this line of thinking proved true, or enough peo-

Adventure Seed:
EXAMPLE ELEMENTAL
IMBALANCES ple believed it were, it would dramatically disrupt

The Crab Clan: After

Rokugan's entire way of life - something the Elemental
Masters are not keen to do.
Winter Without End
a massive earthquake,
Many traditionalists disregard this theory on its very
dozens of beached oarfish
foundation. The Phoenix have long believed that their 一 Hook During late summer or early
appear on the shores of
the Earthquake Fish Bay. role in the Empire is to balance the elements, and the autumn, PCs are recruited to aid a Bayushi
This is traditionally an Shiba teach their children that justice is a natural force lord who has come to the end of his wits
omen of ill tidings and at work in the universe. To entertain the theory that regarding an “unusual occurrence” within his
greater quakes, and this lands. He is unwilling to provide details but
everyone’s way of life is causing natural calamities, that
is the highest number
it disrupts the very machinery of nature itself, would be requests the aid of a shugenja. Approach-
of beached oarfish in
recalled history. to admit that generations of clan shugenja have failed, ing his keep in the territories of the Scorpion
that humanity is no ally of nature, and that there is no Clan, PCs soon realize what has him so taken
The Crane Clan: In the af-
self-balancing force at work in Ningen-dō. Proponents aback: the forests surrounding his estate are
termath of a massive tidal
wave that destroyed many of the Asako’s theory are quick to highlight the folly blanketed in perpetual gentle snowfall, which
Crane coastal villages in believing one’s actions have no consequences. For by now has built up to cover the road and
and fisheries, a constant hinder all travel to and from the palace. This
them, it is simple karma: the state of the world is the
rain that has not stopped
cumulative result of everyone’s actions within it. It is a is not only unseasonal but seems localized
for over a week threatens
to wash out bridges and theory that grows silently throughout the clan, and as entirely to this specific forest.
flood entire rivers. pressure intensifies, eventually it will need to be seri- 二 Rising Action The lord has done nothing
The Dragon Clan: After ously considered. to offend any of the spirits nearby. The local
the regularly erupting shrine, while covered in snow, is completely
Wrath of the Kami volcano Unexplained Reports intact. Now and again, while in the woods,
is inexplicably silent, a
sudden avalanche cuts off PCs can hear otherworldly laughter, or spot
Throughout all of the Great Clans’ territories, reports of
the pass into the Dragon children chasing one-another in the snow and
strange and extreme natural phenomena are growing in
mountains, isolating the having snowball fights, only for them to vanish
Kitsuki family from the frequency. They have multiplied within the last several
around corners, leaving no footprints behind.
other great houses and years, filtering up from rural villages to the courts of the
Yet communion with the spirits reveals no
effectively preventing Great Clans, and in some occurrences have created an
travel. This is followed by ghostly presences, and no curses or angry
immediate crisis. Yet with the exception of the Phoenix,
a massive blizzard that kami. The only one who seems not to mind
the clans have not yet pieced together a greater pat-
shows no sign of stopping. this situation is the lord’s teenage daughter,
tern. These incidents seem isolated, with causes easily
The Lion Clan: Seasons Himari; the snows remind her of better days,
explained, and seem to have nothing to do with one-an-
without rain take her youth spent with her mother’s family in
other. Others are dismissed as fickle nature. They are
their toll on the Lion the Isawa Mori.
farmlands, causing them left for the local shrines and the occasional wandering
to eye their neighbors shugenja to handle. The clans are too busy focusing on 三 Climax The true cause of the constant
for weaknesses in their other matters to consider things they believe cannot snows is Himari, or more accurately, her
defenses. Then an inex-
be helped. dreams. Her most pleasant memories were
plicable drought in the
Drowned Merchant River But a scattered few are paying attention. Gen- playing in the snowy forests with her child-
disrupts all riverboats, erational priest families and shrine attendants can hood friends. To escape her dissatisfaction
but creates a new front tell when the enshrined kami are acting oddly. Some and loneliness in the bleak Scorpion lands,
from which to launch shugenja, especially those who prefer the untamed each night she dreams of those days again.
attacks. The Lion don’t
wilds to civilization, suspect something is amiss. Astrol- Her desire is so strong that her fantasies have
seem particularly eager to
correct this… ogists and diviners, trained to notice the signs, take attracted the Realm of Dreams, which now
note of an unusually high incidence of omens that are encroaches on the forest and makes them
contradictory or not easily interpreted. And then there a reality. PCs can discover this after learn-
are the growing stacks of reports, noticed only by the ing that Himari enjoys the endless snows,
bureaucracy, that paint a picture of something much and after recognizing one of the phantom
bigger than the sum of each disaster. children as a replica of her as a child. Alter-
Some of these phenomena are linked together. natively, they can encounter dream-eating
Some may not be and are due to local events. Some baku that the dreamscape attracted. To
may have no connection to the elemental imbalances restore the balance, they will need to some-
at all. The only thing that is absolutely certain is that if how end the girl’s dreams… but is there a
the imbalances are a still secret, they won’t be so for way to do that without upending the lives of
much longer. all involved?

16

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 CHAPTER 1: T HE SECR ET EMPIR E

Adventure Seed: The Shrine Torn in Two

MORE ON THE
IMBALANCES

For more guidance on

一 Hook PCs find themselves attending a local festival in Unicorn lands to honor the local kami of the how to include aspects
White Shore Lake. The shrine to this kami is newly erected, having been rebuilt after a natural disaster of the elemental imbal-
destroyed at least half of the inner grounds. During the festival, a sudden windstorm picks up, and the ances into your games,
GMs can see The
shrine’s blessed shimenawa ropes and paper charms are torn away and tossed into the river. No sooner
Elemental Imbalance
does a sudden torrential downpour completely disrupt the proceedings, leading the Iuchi priests horrified in Games beginning on
to realize that the kami of the lake has been offended. page 122 of this book.

二 Rising Action Although implored by the local lords to help appease the kami, the Iuchi priests are
completely uncooperative with the PCs. Unicorn PCs may know that they are trying to keep their inability
to commune with the local spirits without using meishōdō a secret from outsiders. The priests may even-
tually confide in a Unicorn character (or anyone who earns their trust) that they depended on an Agasha
shugenja to help them reconstruct the shrine and make offerings to the lake kami. Communing with the
spirits fills the shugenja’s head with flashes of anger and what they interpret as heated arguing. Close
observation of the shrine reveals that the wood used for the reconstruction is much older than the rest and
does not match, while records confirm that the lumber did not originate from nearby.
三 Climax The shrine of the lake kami was actually rebuilt using pieces from another shrine in Dragon
Lands. The Agasha who oversaw the reconstruction secretly despised the local Unicorn lords for personal
reasons and wishes to teach them a lesson. They had a shrine dedicated to an air kami deconstructed
and transported to replace the missing timbers of the lake kami shrine, and as they intended, the air kami
came with them. Now two kami are enshrined in the same place, and both are battling for supremacy
within. If nothing is done, the storms will continue, disrupting the entire region and flooding the flats and
farmlands. PCs must find a way to appease both kami; neither are willing to leave, and it will take a great
feat to convince them to get along.

Robson F M Belloli (Order #36326249)


Forest Killers
Among the most infamous and largest ban-
dit gangs in the Empire, the Forest-Killers have
popped up many times in the Empire’s history,
always to plague the caravans and trade routes
of the Great Clans. They are named for not only
their weapon of choice, forestry axes, but also as
an ironic joke: although they have pillaged, killed,
sold illegal substances, and disrupted travel routes
throughout the western Empire, the only charge for
which they were wanted by the Imperial Families
was the crime of poaching in the Emperor’s forests.
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Robson F M Belloli (Order #36326249)
Shinomen Mori
A sprawling sea of trees that stretches across the bor-
ders of five clans, the Shinomen is the largest and most
ancient forest in Rokugan. It spans many ecosystems
and is home to countless mysterious denizens, includ-
ing numerous animal and plant species that human
eyes have never beheld. It boasts some of the oldest
trees in the Empire and perhaps the world, while the
deepest copses are said to be the domain of Senkyō
itself. Indeed, some say that anything which can be
found in nature, one can find within the Shinomen.
But only fools willingly enter. Tales of a haunted
malicious wood that consumes anyone who enters
are as ancient and well-known as the forest itself. Its
tangled foggy depths have claimed so many explor-
ers and surveyors that the Miya family cartographers
long declared any attempts to map the expanse a lost
cause. Loggers talk of trickster spirits and haunted
ruins. At night, the wood is lit by eerie orbs of light, the
flickering lost souls known as hitodama. Even shugen-
ja, advocates for the harmonious balance of nature and
humankind, leave the Shinomen well alone, except to
mark the most ancient trees with blessed shimenawa
ropes, so that they will be left alone. The forest defies
all attempts to conquer it; it witnessed the rise and fall
of ancient civilizations, and it will be here long after
Rokugan has crumbled to dust.
From their hidden stronghold in the Shinomen,
the Forest-Killers train relentlessly in all manner of
ambush tactics, believing that enduring the Shi-
nomen hardships makes them stronger. Far more
organized than typical bandits, the Forest-Killers
have been defeated numerous times, only to
reappear a generation or so later with new lead-
ers. Their perseverance leads some magistrates
to speculate that they are being secretly funded
by a noble family, but there exists no proof of
such a claim.

Yet history suggests that the Shinomen was once
far larger. Oral traditions dating before the founding of
the Empire describes the primordial forest as stretch-
ing further south, well into what is now the territory of
the Crab Clan, as well as the southern marshes of the
Crane. Early maps depict a vast teeming woodland
connecting it to the Kitsune Mori, suggesting the two
were once a part of the same forest. Deforestation may
account for the change, as well as the celestial event
that created the Shadowlands to the south. Whatever
the cause, the forest has not retracted any further in
recent history.
The Foreboding Wood
The Shinomen defies the laws that seem to govern
other forests. Trees grow larger than typical of their
species. Hewn vegetation seems to regrow overnight,
especially to recover blazed trails. Poplar and yew grow
so thick that the canopy blocks out the sun. Those who
ventured far within say there are parts so teeming with
life, that the sounds of birds and insects are deafening
to the ears, yet most places are quiet as the grave, not
even the whistle of the wind to break the silence.
There are seemingly natural pathways winding
through the forest, although folklore warns never to
trust them. Travelers have found themselves far deeper
in the woods than they ever intended to go, as if spir-
ited from the forest’s edge to its center. More depend-
able are the deer trails and the winding bank of the
River of the Sky, although even these may lead hikers
in circles.
Indeed, the animal denizens of the Shinomen seem
far more intelligent than their counterparts elsewhere
and display more biological variety. For instance, Shi-
nomen deer antlers grow in unusual shapes, and their
coats display odd colors and patterns. Many of the
animal denizens may actually be shapeshifting yōkai or
other spirits. Locals regard hunting Shinomen game to
be the surest way to invite calamity.
Because the forest geography varies throughout,
experienced travelers orient themselves by their sur-
roundings. The southern Shinomen is more sparse than
the northern stretches, noted for its scattered mead-
ows and massive camphor trees. Southern border vil-
lages thrive on harvesting camphor from the younger
trees along the border, while altogether ignoring the
many fruit groves of wild apple, cherry, persimmon,
and plum. This is due to the local belief that these
trees are home to kodama nature spirits, and while the
camphor is safe to harvest, any mortal who consumes
the fruits of a kodama's tree becomes cursed to forever
remain within the Shinomen. Against this border, the
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CHAPTER 1: T HE SECR ET EMPIR E
River of the Sky empties into the pristine Lake of Cherry
Blossom Snow.
The ground grows softer as one travels west, yield-
ing to flood plains and stillwater ponds, culminating
in swampy marsh. Tangled mangroves, ferns, and
light-choking willows dominate the landscape, with
lilies and pink lotus blossoms breaking through the
monotonous gray. Here frogs and cranes are a com-
mon sight. North of the marshes, on higher elevation
and drier ground, the forest is dominated by red leafed
maples, lending the forest a bloody hue.
As one moves north across the hilly ground, the
terrain shifts into an evergreen broadleaf forest. The
rocky terrain lends itself to hardier trees, including var-
ious species of pine and oak. A multitude of streams
and pools wind through the woods, resulting in crash-
ing cascades and rapids. In other places, the ground
is cleft, leaving vast ravines carpeted with stout pines,
fir, and spruce. Occasionally these streams and ravines
will feature an ancient bridge, the architecture of which
is vaguely familiar, but ultimately impossible to place.
To the east, where the forest nears the Spine of the
World Mountains, the ground is cracked and volcanic.
Black stone is a foundation for hemlocks and birch.
Vast patches of kudzu ivy carpet the ground, making
travel especially difficult if one is unprepared. The
thickness of the vegetation here lends an eternal night
to the woods, and layers of decaying leaves and nee-
dles encourage the growth of enormous mushrooms
and ankle-tall moss. At night, one might see glow-
ing hitodama orbs rising from the forest floor, all that
remains of the souls who were lost in the wood and
could not find their way out, even after death.
Those who live close enough to witness these
things show the forest little fear. This is because they
know the truth. The forest is not malicious. It is indiffer-
ent. It is forever beyond humankind’s influence. There
is nothing mortals can do to it that would be of any real
consequence.
Locations Within
the Shinomen
Although some of these locations appear on maps,
many of these places would be difficult for travelers to
find. The deepest parts of the tangled wood are still
uncharted. This forest has a way of playing tricks on the
senses; one may find and mark a path to a sacred grove,
only to return days later along the same path and find
it gone. In some places, one must have the blessing of
the forest in order to find, and no amount of searching
will ever reveal the entrance. Tongues wag and rumors
spread in whispers, but the forest keeps its secrets.
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The Lake of Cherry
Blossom Snow
The southernmost lake of the Shinomen is named
for the sakura trees that thrive along its shores. It is
a natural basin for rocky cascades and waterfalls; its
many streams and ponds are the source of the western
marshes. Villages cluster around its banks, not daring
to expand any farther north than the edge of the lake.
The Gates of Persistence
Carved from a single boulder and laboriously dragged
to the southern border of the forest, the Gates of Per-
sistence are a lone torii archway standing above a
short path eagerly gobbled up by the woods. Legend
speaks of its origin: the son of Kaiu Sudaro had been
lost in the Shinomen for weeks and believed dead,
until he reappeared unharmed, as though protected
by the spirits within. Sudaro spent the rest of his life
completing and erecting the archway to honor the for-
est that had spared his son, earning him ascension as
the Fortune of Persistence. When Crab samurai must
enter the Shinomen, they do so through this archway,
lest they disrespect the memory of Sudaro and risk the
ire of the woods.
The Shadowlands Marshes
A tucked away blight in the marshes of the Shinomen,
these corrupted marshes are thought to be the site of
an old battle. Remains of a twisted army, one whose
origins can be traced to the Shadowlands beyond the
Kaiu wall, lay partially sunken in the muck. The spirits
of those tainted beings still writhe in the mud, and orbs
of red fire often rise from the mangroves and decaying
cypress. It is even said that the trees here will bleed
human blood if chopped.
River of the Sky
Winding north to south in a cascade throughout the
Shinomen, the River of the Sky is perhaps the only reli-
able path through the forest. Portions of the river dip
underground and through caves, cleaving deep ravines
through the north and waterfalls to the south, eventu-
ally emptying into the Lake of Cherry Blossom Snow.
Folklore says that the river is fed by Tengoku itself,
and that at the mouth of the river one may find a path
directly into the heavenly realms.
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Robson F M Belloli (Order #36326249)
Shinomen Rumors
$ There is a foggy glen in the woods that
only appears during a full moon. If you
go there, you can peer into your lover’s
dreams, which unfold in the fog before
your very eyes.
$ Never trust an inn encountered in the
forest. You may think you are close to
the border, but these are the secret lairs
of bog hags, who wish to steal your
skin to wear among humankind.
$ If you encounter a fox or deer, leave
them some food and pay your respects
from a distance. If you are lost, you
can follow bats to someplace safe. But
never trust an animal that you would
find among humans, like a cat or a dog.
Always avoid these, no matter how
friendly they seem, and never follow
where they lead.
Along the river shore, and even beneath, drifters
may find ancient ruins, tiered towers of a forgotten civ-
ilization. The kudzu and hemlock have not fully claimed
these structures, but their purpose has long been for-
gotten, not even recalled by folklore.
Natural Denizens
In spite of how well settling techniques have advanced
over the ages, humankind has never achieved a true
foothold in the Shinomen, not even in the time before
the fall of the Kami. But that doesn’t mean there aren’t
villages within the wood, or other denizens of the pri-
mordial forest. Wayfinders of the Unicorn frequently
stumble upon ruins that predate the Empire, sophisti-
cated bridges across ravines and rivers, and shrines of
inscrutable origin. Sightings of sentient serpent-peo-
ple, while sparse and obtuse, date back throughout the
forest’s history. The existence of nezumi warrens, of an
entire tribe, is well-known to those who dwell near the
woods, if virtually unheard of beyond it.
Which is to say nothing of the yōkai. Whether soli-
tary or congregating in villages, from foxes to badgers
to bats, from the avian tengu and the turtle-featured
kappa, and all manner in between, shapeshifting ani-
mal tricksters populate the Shinomen throughout.

Kawauso: Shapeshifting Otters
On occasion, when approaching a stream or pond, an
exceptionally attractive rafter may offer to ford a trav-
eler across the waters. Upon reaching the maximum
depth, both raft and ferryperson inevitably vanish,
leaving one soaked, and left with only the sound of tin-
ny laughter echoing off the trees. This is but one of the
tricks the kawauso are said to play; shapeshifting otters
that are fascinated by human beings, and seemingly
live to test the limits of their patience.
Unlike the kawauso colonies populating Rokugan’s
docks and bays, shapeshifting river otters are more
likely to imitate a peasant rather than a merchant or
samurai. Some have been known to integrate in the
villages surrounding the Lake of Cherry Blossom Snow,
crafting entirely new identities. It doesn’t take long for
keen villagers to deduce who the otters are, but their
presence is considered beneficial. Charming and help-
ful, they tend to make good friends among the popu-
lace, and the occasional mischief is worth a supernat-
ural guardian against the forest. And after all, nothing
unifies a village like a shared secret.
Kōmori: Bat Spirits
The shapeshifting bat yōkai known as kōmori are more
common in the Twilight Mountains of western Rokugan,
as well as on the Islands of Silk and Spice. But kōmori
also exist in significant numbers within the Shinomen
Mori, if local folklore is to be believed. Stories say that
if you are lost in the forest and come upon a bat, you
can trust that bat to lead you to safety.
While they come from the domain of Senkyō like
other animal spirits, they are associated with Yume-
dō, the Realm of Dreams, and it is thought they have
the power to traverse that ever-shifting realm. Bats are
likely to cluster in places where Yume-dō’s influence is
strongest, perhaps to prey upon the denizens of that
realm. Kōmori rarely adopt human form, but when they
do, it is often to warn trespassers of danger.
Kodama: Spirits of the Trees
Travelers along the perimeter of the Shinomen will
notice that the most ancient trees are marked with
lengths of rope around their trunk, or paper stream-
ers and bells hung from their boughs. A few may even
feature a stone tablet, entangled by ancient roots and
ivy, which declares the tree to be the home of a nature
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CHAPTER 1: T HE SECR ET EMPIR E
spirit, known as kodama. These spirits are thought
to be the living will of the tree, having achieved
self-awareness upon reaching a certain age. But some
folklore attests that instead, they are elemental kami
that have dwelled within the tree for so long, that they
became one with it, transforming both kami and tree
into something else entirely.
It is the duty of shugenja to identify and mark such
trees throughout the Empire. This is because it is bad
luck to cut down a kodama’s home, and anyone who
does will suffer misfortune. Knowledge of which trees
are kodama are passed down from teacher to stu-
dent and preserved through generations. But this is
an impossible task within a forest as old and vast as
the Shinomen; it is simply better to assume every tree
houses a spirit.
Normally invisible, kodama may manifest subtly.
A gentle breeze, or an echo through the trees, may
be a sign that a kodama is nearby. Other times they
may manifest as glowing orbs or wisps, or even as
human beings.
Onikuma: Demon Bears
Perhaps the largest predator of the Shinomen is the
onikuma, or the "demon bear." Several times larger
than a typical bear, the onikuma walk on their hind
legs and are able to carry off cattle, horses, and even
boulders one-handed. Although they are called demon
bears, these creatures have no relation to the Shad-
owlands and are not demons at all. But due to their
massive size and incredible strength, with thick fur like
iron wool and claws the size of short swords, they are
every bit as dangerous.
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 C H APT E R 1 : T H E S E C R E T E MPIR E
Tattered Ear Nezumi
THE NEZUMI
More on the Nezumi,
including their physi- While the Shinomen defies all attempts to tame it,
ology, magic, and ad-
there are some civilizations that have found a way of
ditional tribes, can be
found in Shadowlands: life within its boundaries. One of the few tribes dwell-
The Essential Guide to ing on the safer side of the Kaiu wall, the Tattered Ear
the Dominion of Fu Leng. tribe is a group of nezumi who live in the midst of the
Shinomen at the base of a tree they call the Great
Home. These resourceful peoples have adapted to the
ever-shifting nature of their surroundings, and watch
the distant human world with a curious eye.
This does not mean the forest has accepted them,
however. The dangers of the haunted wood are just as
real for nezumi as they are for outsiders. In many ways,
the Tattered Ear live in just as much danger as their
cousins beyond the wall, and like their cousins, they
have adapted to live alongside those dangers.
Yesterday
The tribe’s Rememberers vaguely recall that the Tat-
tered Ear were once much larger, or perhaps merely
a part of another tribe, until they were separated and
driven into the Shinomen. They speak of this event
with inherited fear, but whatever they fled, whatever
drove them into the forest’s dark embrace, not even
the eldest Rememberer and the oldest memory sticks
can recall.
Lost in unfamiliar land, the Tattered Ear wandered
the marshes of the Shinomen for some time, chased by
the horror that drove them, until at last they came to
a great kaki tree. Pausing to rest beneath its boughs,
feasting on its dropped fruits, their lone Dreamer
encountered three beings who seemed as curious of
the nezumi and of the danger that had followed them
here. They identified themselves as the tree under
which the nezumi now rested. Through their roots,
they had followed the nezumi’s coming, and how they
had drawn a terrible force into the woods. The Dream-
er, who perhaps mistook the ethereal strangers for
Transcendents, begged the tree for aid, and perhaps
they took pity on the poor creatures, for when their
Robson F M Belloli (Order #36326249)
mysterious predator finally arrived and attempted to
cross into the clearing, a terrible storm crashed through
the canopy and tore it to shreds. So, the story is told
by tribe Rememberers and recalled by its Dreamers.
Today this massive kaki tree is known to the Tat-
tered Ear as the “Great Home.” Beneath its roots,
the Tattered Ear make their warrens and gather their
scavenged treasures into a great pile. Into its bark,
Rememberers through time have gnawed not only the
memory of the tribe’s founding and rescue, but every
other significant event in their history, the coiled pat-
terns stretching far up and down the kaki tree’s trunk,
into the very foundation of their people. The Tattered
Ear do have many burrows and villages within the Shi-
nomen, but the Great Home is the largest and is sacred
to their people.
Culture
Because trusting three strangers, albeit supernatural
ones, is the reason the tribe survived, the Tattered Ear
tend to be more open and outgoing than other nezu-
mi tribes. They are more likely to trust outsiders and
seek help from beyond their warrens. To aid in this, the
Tattered Ear maintain small subterranean libraries to
store cultural artifacts and study Rokugani languages,
so that they can better communicate with them. They
are not naive however, as they are acutely aware of the
Shinomen’s dangers. They take care to watch a group
of travelers before approaching, and they know well to
avoid any humans who carry or wear axes.
It is because of these dangers that the tribe are
especially reliant on their Rememberers. It is their task
to recall the safe passages between glens, which water
sources are safe to drink, where food can be safe-
ly gathered without supernatural retribution, and
how to avoid the forest's hazards. Much of this

knowledge was gathered through trial and error; hast-
ily gnawed and dropped memory sticks become the
quiet grave markers of pioneering Rememberers until
they are picked up, their knowledge recalled, and their
Transcendent spirits quietly thanked.
Like many other tribes, the Tattered Ear are accom-
plished scavengers. Each warren burrow boasts many
trophies taken from fools who thought themselves
greater than the Shinomen's perils, and any Tattered
Ear nezumi is likely to have access to Rokugani weap-
onry, tools, and clothing. These things are repurposed
for the tribe’s needs or kept as lucky trinkets.
One reason for this is the Shinomen’s tendency
to punish anyone who takes from its bounty. While
the Rememberers keep track of safe food and water
sources, the Tattered Ear prefer to scavenge resources
from outside the woods. Sympathetic villages along
the Lake of Cherry Blossom Snow sometimes leave
offerings to these nezumi, which are scooped up with
grateful hands.
Memory Sticks
One method Rememberers use to aid in
remembering is the creation of memory
sticks. These are lengths of wood, ranging
from small sticks to larger branches used
as walking aids, which are gnawed upon in
specific patterns by the Rememberer. Trac-
ing these patterns helps the Rememberer to
recall the memory; the more detailed the pat-
tern, the more vividly one remembers.
A Rememberer is likely to have more than
one memory stick in their possession at any
given time. Furious gnawing at nearby scrap
wood may not be a stress-relief response
as some Kuni postulated, but a desperate
attempt to enshrine a memory to be left
behind and discovered. Some memory sticks
may be so potent as to temporarily bestow
the skills and abilities of the one who crafted
it, although these are unlikely to be under-
stood by any but another Rememberer.
It is possible, even likely, that one tribe’s
Rememberer picks up the memory sticks from
another tribe’s Rememberer, resulting in the
cross-pollination of tribal culture. Nezumi
consider any such recovered ways to be the
ways of their own tribe; the origin is not so
important as keeping the history itself alive.
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CHAPTER 1: T HE SECR ET EMPIR E
The Listener WHAT IS LEFT BEHIND
The elder of the Tattered Ear is a Dreamer who lives in Nezumi tribes of the
the boughs of the Great Home. This special Dreamer Shadowlands know of
the Tattered Ear only
is the inheritor of the memories kept by the one who through rumor and
first communed with the spirits of the tree, the three whispered tales. To them,
kodama who banished the thing that chased them the Shinomen is a utopia,
into the wood. Over time, generations of Tattered Ear a place where nezumi
can thrive without fear
Dreamers learned to listen to the voices of these koda-
of Shadowlands terrors.
ma, hearing their words in the rustle of the trees, the A few speak of the Great
cracking of its branches, and even the fall of its leaves. Home as a huge city that
These Dreamers are known as Listeners, and their duty stretches through the for-
is to interpret the desires of the Great Home for the est branches, where food
is plentiful, and everyone
tribe to understand. is born a Rememberer.
Rarely does the tribe elder appear to the leaders,
spending most of their time in the boughs of the tree. Few Crab can bring
themselves to contradict
There they sleep and dream, wandering the Shinomen’s such rumors. In the Shad-
hidden paths through pockets of Yume-dō, sharing the owlands wastes, hope is a
memories of the kodama and heeding their wisdom. rare thing.
Some Rememberers also believe that the tribe Lis-
tener attends the court of the Lord of Animals some-
where deep in the Shinomen, representing the Tat-
tered Ear before all of the myriad animals of Senkyō.
If true, this representation has done little to soften the
dangers of the forest, which still seemingly regards the
nezumi with the same indifference it shows to any other
outsiders.
Shinomen Naga
Deep in the heart of the Shinomen forest, the rem-
nants of an ancient civilization are gently stirring. Hid-
den from the sun, hugged by vines and ivy, stone ruins
shudder after a thousand years of dreaming slumber.
The forest’s secret guardians, hidden from the eyes
of mankind, finally awaken. Although they do not yet
know why, they collectively feel the pull of a great des-
tiny that awaits them beyond the woods. The dream
is broken, and at last, the Naga prepare to rejoin the
world outside.
Few Rokugani know that the Naga exist at all. Most
regard them as mythological creatures, appearing
human from the torso up, but with a massive serpent’s
tail instead of a lower torso and legs. Tales of these
half-serpent beings filter into Rokugan from the Ivory
Kingdoms, where it is said that they thrive throughout
those lands. But few are aware that there are also Naga
within the Shinomen. Rumors of massive snakes have
long spread throughout the communities surrounding
the woods, and intelligent beings are sometimes fea-
tured in the occasional report by a Falcon Clan or Uni-
corn Clan samurai throughout the years. But such are
23
 C H APT E R 1 : T H E S E C R E T E MPIR E
Adventure Seed:
Beneath Their Axes
一 Hook While seeking something within
the Shinomen, the PCs continuously encoun-
ter a series of ever-more elaborate traps.
These were clearly made by skilled hands, not
some freak phenomenon of the forest.
二 Rising Action Eventually they are con-
fronted by a group of ragged Tattered Ear
warriors, who brandish their weapons and
hiss threateningly. If the PCs can stall or avoid
a fight, they are finally approached by a
Rememberer who speaks Rokugani. They are
accused of raids against the tribe and wanting
to chop down the Great Home. No sooner is
this accusation levied that panicked shouts
announce a new arrival. Forest-Killer bandits,
the ones that the now-disarmed traps were
intended for, launch an attack against the
Tattered Ear.
三 Climax The Forest-Killers are after the
scavenged treasures within the Great Home.
They used the PCs as cover to clear the way
and sow confusion. If the PCs choose to
defend the tribe, they can help evacuate the
Great Home and plan a counter-attack, or
they could try to fight the superior numbers
of the bandits. They may also choose to with-
draw and bide their time, or even follow the
bandits back to their lair for payback. Either
way, if they help the Tattered Ear, they earn
allies that can help them navigate the dan-
gerous woods.
24
Robson F M Belloli (Order #36326249)
the rumors of a forest that defies the human mind; no
one has conceived of an entire city living within a wood
so hostile to civilization, much less a people associated
with the mythology of a far-away land. Cut off from the
outside world, stuck in a hazy torpor for generations,
the Shinomen Naga have only just begun to stir again,
awakening to a world that has vastly changed from the
one they distantly remember.
Physiology
For all appearances half-human and half-serpent, the
Naga share many aspects with snakes and serpents.
They are human-looking from the waist up, albeit cov-
ered in thin snakeskin and plated scutes. They move
by slithering on their massive cobra tails. The typical
Naga is roughly fifteen feet from head to tail, rising to
about eight when balancing themselves upright. But
some can grow as long as twenty feet, towering over
even the tallest human being.
It should come as no surprise that the Naga share
many characteristics with their serpent kin. Among
these is a far higher sense of smell than human beings,
and the ability to “taste” the air with their forked
tongues. It is so well-developed, that smelling phero-
mones plays an important part of their language. Their
eyes can perceive the glow of a living being’s natural
heat in the dark, and they can sense the vibrations
caused by movement on the ground or in the water.
Their massive tails are extremely strong, able to break
thick logs with a lash, or squeeze the breath from an
adult deer. Like snakes, they can unhinge their jaws and
unfurl long fangs; although they are not venomous,
unfurling one’s fangs in polite company is considered
rude in Naga culture.
Naga reproduce by laying eggs, which are cared
for in large caches. Like snakes, as they age, Naga molt
their skins; the first molting is an important event in a
Naga’s life, and the shed skin is often cured and kept
as a memento from one’s youth. The ninth molting is
equally important, because it marks the beginning of
adulthood and one’s path through life. It is relative-
ly common for Naga to change their physical sex,
sometimes multiple times, which is also accompanied
by the shedding of one’s skin and the embrace of a
new name. The Naga describe males as naga (lower-
case) and females as nagi, which naturally switches (or
doesn't) as the Naga change physical characteristics.
The Shinomen Naga build their cities partially under
water, which is also where they lay their eggs. Born in the
water as semi-aquatic beings, it may not surprise that
the Naga are natural swimmers and, if the water is clean,
can breathe through their skin while submerged for

several hours. Deep waters, where the “climate” rarely
changes, help to regulate their own body temperature,
which is important since they are cold-blooded beings.
In cold weather, Naga huddle together to conserve
warmth, sleeping in clumps and traveling in groups,
tails entwined to keep everyone together. Extreme cold
makes Naga sleepy and sluggish, and they may spend
entire seasons under water for that reason.
The Shinomen Naga rarely adorn themselves with
clothing in the human sense, preferring instead to
wear trinkets, jewels, and intricate segmented cover-
ings made from seashells, coral, and worked metal.
When in need of additional coverings, a long sash of
sea silk, made from the beards of a unique species of
freshwater clam, serves this purpose. Such clothing is
always light and minimal, so as not to hinder move-
ment or skin contact with the water. In recent times, the
Rokugani manner of dress and armor has become a bit
of a fashion interest since the Naga have realized they
are not alone in the world.
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CHAPTER 1: T HE SECR ET EMPIR E
The Unity
In addition to their heightened senses, the Naga pos-
sess a sixth sense, the unity, that is poorly understood
by outsiders. It is often misinterpreted as some kind of
communal mind space or a collective well of experi-
ences. The truth is not so complicated; the Naga pos-
sess the innate ability to speak to one-another through
their own thoughts, even across long distances. This
ability is normally very weak, but it can be trained over
time, built up like a muscle. Masters of this sixth sense
are able to communicate over vast distances, project
a sort of etheric image of themselves, or even directly
transfer constructed memories.
This practice requires a great deal of concentration
and mental preparation. Even a short message can be
physically taxing. The Naga must take the time to clear
their mind and “fall inward,” so that they are not dis-
tracted by the world around them. To help with this, a
Naga will sometimes construct a sort of guide or some
other thing to focus on. Once entranced, they enter
a sort of liminal mind state, halfway between sleep
 C H APT E R 1 : T H E S E C R E T E MPIR E
and wakefulness. Although this state leaves them slug-
gish and physically prone, it allows them to extend
their senses via the unity and project their thoughts to
other Naga.
However, one can only receive these thoughts
clearly if one is also trained in the unity. Otherwise, the
message is vague, distorted, or felt instead of heard. In
the Ivory Kingdoms, development of this ability is an
important part of a Naga child’s upbringing. Lessons
are imparted completely through the unity, often via a
mentally constructed guide.
Masters can spend hours in the trance state, com-
muning with one-another in a spiritual union of their
minds. Their thoughts can sometimes become tangled
when this occurs, a state they refer to as the Council.
This is perceived as a separate entity, possessing the
collective perspectives of all participants, speaking on
behalf of everyone. But in truth, this is merely a per-
sonification, a projection of the self, not a separate or
shared consciousness. Humans may mistake when the
Naga refer to the Council as some manner of inde-
pendent being, but in truth they are just referring to
everyone in the conference, or more accurately, the
conference itself.
Because this ability is unique to the Naga people,
it is not thought possible for human beings to learn it.
But there are Shinomen Naga who, hoping to reach
out to Rokugan and make new allies, are attempting
to develop a means of projecting the unity through the
spirit realms regularly frequented by human beings:
Yume-dō, the Realm of Dreams. So far results are hope-
ful, but the training is strenuous and experimental. This
is new ground for the Shinomen Naga Seers; it may
be some time before they can perfect the technique,
and they dare not risk contact before they know exactly
what they are doing.
Naga in Human Guise
Those who believe historical Naga sightings and rec-
ognize them from tales of the Ivory Kingdoms are also
likely to believe that Rokugani Naga have never ven-
tured beyond the Shinomen. But in fact, Naga have
ventured into human settlements several times in
their brief wakings, stirred by human activity or more
mysterious causes. They simply were not noticed
as such; Naga possess an innate ability to disguise
themselves.
The Naga disguise is effectively a projected image,
constructed from a combination of pheromones and
yumeji, bending light and befuddling the senses to
appear as an ordinary human being. Naga refer to this
as charming, something only those trained in the uni-
ty can achieve with reliability. The illusion can be as
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complex as the Naga desires, though each individual
disguise takes extensive practice; most Naga only ever
learn to create and maintain one or two false illusory
identities. They could appear as two or more samurai
acting in tandem, or a samurai followed by a dog, or a
merchant in a rickshaw, or other such apparitions. Any
flaws in the disguise are simply overlooked, internally
rationalized, or outright forgotten, as if seen through
the filter of a vivid dream.
The disguise does not always work. Those with
exceptional insight can deduce the projected image for
what it is: a trick of the light, a hallucination. A Shinseist
temple in Unicorn lands speaks of a monk who took
a young man as an apprentice, only the young man
was a great snake in disguise. After learning passages
of the Tao and the wisdom of Shinsei, over time the
snake felt guilty for the deception, asking the monk for
forgiveness. But the monk had always known that the
snake was not as he seemed, and so there was nothing
to forgive. “Shinsei’s wisdom is for all living creatures,”
the monk said, and as the story goes, the snake was
enlightened. While treated as a parable, some scholars
believe the tale refers not to a snake, but to one of the
serpent-beings of the Ivory Kingdoms. Perhaps they
would insist the snake was one of the Shinomen Naga,
if they were better known.
War Against the Foul
Twists of fate have robbed the Shinomen Naga of
much of their histories, leaving them with only vague
recollections of stories passed through oral tradition
and crystalized in the vivid shared dreams of their
scholars. The result is a collection of isolated inherited
memories, engrained from the moment of birth, and
constructed from dreams so vivid as to be mistaken for
literal experience. Due to this, the Naga have no chron-
icle, and there are massive gaps in their history.
But what they do recall is that the Shinomen was
once far larger than it is now, spread across what is
now desert and badlands to the west and south. It was
connected to the vast jungles and swamps in what
has become the Ivory Kingdoms, and a civilization of
Naga spread throughout this territory. So, it was until
a comet fell from the sky, blighting the southern lands
and spreading a corruptive force that shifted the cli-
mate and split the vast Naga civilization in two. Iso-
lated from the jungles, the forest shrinking, the Shi-
nomen Naga found themselves assaulted by twisted
creatures and invisible enemies, minions of the blight
itself. They called this enemy “The Foul.” As the vari-
ous tribes of the shrinking forest joined to fight against
this invading force, so too did the fledgling human
tribes beyond the forest, which had just begun to rise

beneath the guidance of fallen gods. Separately, and
sometimes together, the two fought against the Foul,
until one day the blight mysteriously stopped, and the
Naga realized their enemy had been defeated, at least
for a time.
Withdrawing into the forest, the Naga began
rebuilding. They recovered what remained of their
fallen cities and returned to life as they once knew it.
Efforts were made to regain contact with the Naga
beyond the Shinomen, embassies dispatched to cross
the ruined lands. There was even talk of approaching
the rising human nation, which grew stronger with
each passing year. But this was not to be. Gradually,
embraced by the forest and their glittering cities, the
Naga fell asleep.
The Long Slumber
No one can recall how or why this happened. The best
that the Naga can piece together is that, either grad-
ually or all at once, they all curled up and slipped into
a still torpor, their skin hardening as if turned to stone.
Like moss-covered, forgotten statues they littered
the riverbed and their city streets. Their cities, finally
restored, once more fell to ruin.
Decades passed. Centuries. Humans would stum-
ble upon these ruins now and again, wandering the
vine-claimed stone streets and bridges and tiered roof-
tops. Passing the strangely life-like snake-person stat-
ues, they never suspected that these ancient crumbling
works of art were actually living beings trapped in a
powerful dream.
Now and again a few Naga would awaken, but only
a few, and only once in a great while. From what they
left behind, these individuals describe a groggy dream
state, half-minded wandering in search of something
missing, broken only by occasional moments of clar-
ity-of-purpose. There were still remnants of the Foul,
and whenever such creatures entered the forest, that
seemed to be why they had awakened. They would
dispatch the creature, often with aid, and then, as if
compelled by some force, they would return to the city
and resume their stony slumber.
The Naga are finally truly awakening. More and
more everyday some spontaneously spring to life.
Their eggs, hidden as simple stones on the riverbed,
are hatching. After centuries, the long slumber has
finally ended. Yet their scholars cannot say why this is,
nor why they fell asleep in the first place. The Naga
recall vague dreams from when they slept, flashes of
events and collective memories, as if they were all liv-
ing the same lives and seeing the world through the
same eyes as they slept. Interspersed are hazy dreams,
flashes of suspended moments that may or may not
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have happened. These dreams are dominated by the
vision of a great featureless serpent rising from an end-
less sea, something whose hunger knows no end. Yet
if these are but omens and dreams, or truly visions of
things that happened, or are yet to come, none can
conclusively say.
But they do feel, overwhelmingly and to the core
of their bones, that their sleep was for some yet-un-
known purpose. A destiny awaits the Shinomen Naga,
and whatever it is, their long slumber has given them
whatever they needed to seek it out and rise to meet it.
And they know this because, although they are once
more awake and aware, they are also still dreaming.
“Shinomen’s Blanket”
Whatever caused the Shinomen Naga’s long slumber,
it also changed them. Perhaps this is what happens
to any being that spends centuries in the Shinomen
or lingering on the doorstep of Senkyō or Yume-dō.
But whatever the reason, Shinomen Naga have been
claimed by the primordial forest. They are bound to
it in ways they cannot quiet understand. And when
they sleep, they do not dream their own dreams; they
dream the dreams of others.
Most often, it is the dream of some animal within the
Shinomen. It appears so vivid to the dreamer, that they
forget their waking life; it is as if they were always a deer
crashing through the glens, or a river otter tangled with
its kin on the waters. But sometimes it is dream of those
close to the Shinomen. This is how the Naga learned
of the Falcon Clan, whose territory is adjacent to the
Shinomen Forest. Through the daydreams and replayed
memories of its denizens, they learned of the villages
along the Lake of Cherry Blossom Snow. They learned
of the Forest-Killers and their axes, of the samurai whose
symbol is that of a hare, and of warrens of nezumi dwell-
ing near an ancient kaki tree. No matter where they are,
it is always the dream of one near or within the forest.
Slowly they have realized that the world is not as they
left it. They are hesitant to leave until their dreams reveal
more; the Shinomen Naga word for “knowledge” is
their same word for “dream.”
Another phenomenon is more troubling; they can
now longer seem to extend the unity beyond the
boundaries of the Shinomen. This only seems true
while they dwell within it; scouts who braved the fields
beyond were able to make brief contact with Naga of
the Ivory Kingdoms, although even this exchange was
weak and strained, lasting only a few moments and
completely exhausting the Seer who attempted it. It
may be many years before the Shinomen Naga can ful-
ly comprehend the lingering effects that the forest has
imprinted upon them.
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Culture
Separation from their parent culture, combined with
such a long hibernation period and the unique nature
of the Shinomen, has resulted in a culture that is quite
different from the Naga peoples of the Ivory King-
dom. While similarities remain, they have also become
different.
One similarity is the embrace of moral virtues such
as Self-Control, Truth, and Community. Most laws and
social expectations revolve around such virtues. Naga
philosophers contemplate and argue different inter-
pretations of the virtues, or alternative moral systems
altogether, in public spaces dedicated for this pur-
pose. Witnessing students are expected to draw their
own conclusions, and leaders often attend for outside
perspectives, or to ask philosophers for advice on dif-
ficult matters.
Another similarity is their connection to water. The
Shinomen Naga dwell along the River of the Sky and
carve their homes out of naturally occurring stone
outcroppings. Small, tiered structures jut out from the
ground, but the majority of the Naga’s cities are under-
ground, in subterranean river caverns or beneath the
waters. These structures spread all to the way to the
egg clutches and pearl beds at the bottom of the river.
The communal nature of these cities is such that
Shinomen Naga have virtually no concept of privacy,
nor any particular drive for solitude. They are born
in large egg clutches and remain strongly bonded to
their den-mates throughout their lives. They are almost
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Robson F M Belloli (Order #36326249)
never alone; they hunt together, eat together, spend
time together, and even sleep in large clumps to pre-
serve body heat. Their word for cold and alone are the
same; a Naga who craves solitude is considered eccen-
tric or strange, and a child who desires to be alone is a
cause for concern.
Naga gather their eggs together in clutches that are
carefully guarded along the riverbed. Once hatched,
Naga children are raised communally by Seers who
are dedicated to this purpose. Because of this, Naga
can rarely identify their parents, and parents rarely
know who their offspring are. It should be no surprise
that Naga society places little emphasis on lineage or
blood relation. In the Shinomen, leadership positions
are merit-based, resources are publicly owned, and
families are not inherited, but chosen. Indeed, family
units still exist among the Naga, but the concept of
family is considered a practice rather than an inherit-
ed construct. Anyone who cares for, raises, and pro-
tects you is a parent, anyone who depends on you and
learns from you is your “child,” and anyone with whom
you share the bonds of the clutch are your siblings,
regardless of blood relation. These families have just
as much love and devotion as those of human beings.
A Naga child is guarded and raised among oth-
ers by their designated guardian until they shed their
skin for the first time. This momentous occasion marks
the beginning of their adolescence; they are tested
for aptitudes and provided with whatever lessons the
community judges appropriate for them, balanced by
their own desires, but also the needs of the community.
Once they molt for the ninth time, the Naga choos-
es their lifepath, the thing to which they will dedicate
themselves. In a communal ceremony witnessed by
those closest to them, the newly adult Naga burns their
shed skin, symbolizing the casting aside of childhood
and the embrace of their new life as an adult. Symbol-
ically, the Naga is now an adult, with all the responsi-
bilities and rights that implies. In practice, they will still
be mentored by trusted elders and peers, continuously
guided along their path through life.

While the Shinomen Naga have a ruling class, its
members are appointed by the community chosen
by merit instead of inheritance. Members of the rul-
ing class generally fall into three categories: they are
either scholarly Seers, warriors who have earned their
position through martial prowess and feats, or priests
who have found ways to commune with the Shinomen’s
many spirits. The Shinomen Naga have no one unique
leader, but instead defer to whomever appears to
have the most expertise and support. Naga might
rally behind a specific seasoned warrior in defense of
the city, but then defer to a Seer when matters turn
to diplomacy. Leadership is consequently an informal
matter, decided on-the-spot by the collective, having
earned the instinctual respect of those gathered. A
Naga might spontaneously find themselves elected
and entrusted with the fates of their peers. Where trust
is divided, cooperation is expected. After all, this is a
manifestation of their core virtues.
Shinomen Naga material culture is shaped by the
forest in which they live. For example, while they do
know how to work metal into tools and weapons, there
are few if any veins in the forest; most gathered met-
al and ore is melted down and reworked. Additional-
ly, their technology might be considered rudimentary
by the Naga of the Ivory Kingdoms, who continued to
grow and develop over centuries while the Shinomen
Naga slumbered.
However, the Shinomen Naga have advanced engi-
neering and architectural knowledge. They are expert
bridge-builders and aqueduct-creators. Building
underwater palaces and estates presents unique engi-
neering challenges which the Naga have overcome.
Above ground, their modest homes pale in compari-
son to their impressive temples and suspended mar-
ket squares.
Although they populate cities along the river, the
Naga are partially nomadic. Hunting parties, foragers,
and other patrols regularly depart the city for weeks
at a time, returning with resources and reports from
throughout the forest. The Naga seem uniquely adapt-
ed to the labyrinthian Shinomen, and for the most part,
they leave it alone. This accounts for the lack of farms
and agriculture compared to the Ivory Kingdoms Naga.
While indifferent to hunting parties, the Shinomen
does not look kindly on attempts to tame its groves.
Beneath the river is another matter entirely. Aqua-
culture farms spread throughout the riverbed, cultivat-
ing sea grass, fish, river-clam, eel, and oyster. Addition-
ally, agar derived from river algae is a component of
Shinomen Naga cuisine, used to make gelatin desserts
and to compound savory leftovers and scraps so that
no food is wasted.
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CHAPTER 1: T HE SECR ET EMPIR E
Self-Defense
While the Naga strive for a peaceful existence, the real-
ity of life in the Shinomen and their never-ending vigil
against The Foul demands strong martial traditions.
Throughout the Ivory Kingdoms, Naga enjoy a repu-
tation as warriors with few equals, fearless and daring,
disciplined and methodical. They fight in well-orga-
nized teams, coordinating wordlessly and without flaw,
as if sharing the same mind, the same directives, the
same perception. But although it may appear this way
to humans, Naga warriors actually achieve this level of
coordination through pheromone communication and
extensive practice. Dedication to martial practice is
considered a civic duty, and all members of a village
or city are expected to contribute however they can.
The absolute scouring of The Foul is the equal task of
all Naga, regardless of rank, station, or circumstance.
It is the same for the Shinomen Naga. Younglings
are trained from their first shedding in martial arts and
teamwork. They are expected to continue this training
on their own throughout their lives, finding their way to
whatever best suits their capabilities. More is expected
of those who are entrusted with hunter or warrior roles;
those who exemplify the martial arts are expected to
share their knowledge with anyone who is able and
interested.
Naga martial arts are considerably different than
those of the Great Clans, leveraging their unique
physiology and gifts to great effect. Coiling their mas-
sive durable tails, they tower over human opponents,
raining vertical blows on enemies that are difficult to
block. Very few humans understand Naga anatomy
well enough to identify their weaknesses in battle;
their organs are not in the same places, and a blow
that might be lethal for a human, a Naga warrior might
shrug off.
Naga martial traditions tend to focus on fight-
ing with polearms, archery, and teamwork. Even so,
they are known to use many different weapons, some
uniquely suited for them. Equal consideration is given
to underwater combat, the Naga having developed an
entire martial art devoted to fighting in the river. The
drag of the water dulls the impact of swords and clubs,
and underwater archery is virtually impossible, so the
Naga aquatic fighting style uses piercing weaponry,
raking close-combat weapons, nets, ropes, and their
own natural defenses. Underwater fighters must also
contend with opponents from all directions, a fact that
the Naga aquatic fighting style exploits to great effect.
Some extremely skilled Naga can use the unity to
augment their battle tactics. The liminal trance makes
the warrior immune to pain, while projecting images
29
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and illusions can befuddle opponents into creating an
exploitable opening. To reach this level takes a lifetime
of practice, and while few ever master the unity in this
way, those who do become truly formidable.
Worship
Shinomen Naga religious practices depart consider-
ably from those of the Ivory Kingdoms. Worship has
shifted to reverence to the spirits of the Shinomen,
though the Naga recognize the gods that governed
them in the Ivory Kingdoms are still powerful and
awe-inspiring. Their shift to nature spirits of the Shi-
nomen allows them to live harmoniously and learn
from these new gods.
Shinomen Naga worship local kodama and nature
spirits. Their priests act as ambassadors to the courts
of Senkyō. Their religion is primarily concerned with
maintaining the balance of the woods; and in doing so,
balance in their lives.
There are aspects of their original religion that min-
gle with the new. The Naga worship the sun and moon,
although they perceive these gods differently than the
Rokugani do. Shinomen Naga also usually believe
that a person possesses many immortal souls, not just
one. Upon death, these souls are released; some lin-
ger in Ningen-dō and become natural guardians and
spirits. A few may create physical bodies, effective-
ly being reborn in new forms. The rest find their way
to the Naga homelands, where they are rejoined with
Lady Sun and Lord Moon, along with their lost friends
and family.
The great enemy of their existence is The Foul,
which is a polluting invader that came from without.
Actions that result in harm strengthen The Foul and
its myriad minions, while actions that are spiritually
good rob it of power. The primary moral concern is
therefore determining which actions have the great-
est utility for good. Naga priests and philosophers
debate this, and the resulting texts are ever-evolving,
even to this day.
The Outside World
While the Naga slumbered, the world changed. When
they awoke, they did not recognize it anymore. The
Emerald Empire has grown vast and powerful. The
Foul has taken root to the south, but the humans seem
to oppose it… mostly. There are new denizens of the
woods with motives that the Naga do not yet under-
stand. In spite of their long existence, they have found
themselves as children in an unfamiliar world.
30
Robson F M Belloli (Order #36326249)
Pearl Magic
Along the riverbed of the River of the Sky
lives a unique species of oyster, one found
nowhere else. These oysters are blessed by
the spirit of the river, filtering potential pollut-
ants and keeping its waters pristine. Although
rare, the pearls produced by these oysters
have unusual properties, often carrying the
touch of Chikushō-dō.
There is a secret tradition among the
Shinomen Naga that involves these oysters.
After molting, a Naga may dry and grind their
shed skin into a fine grit and then cast this
into the oyster bed. A pearl may form as a
result; the Naga will realize this in a dream
and be drawn to the oyster to claim the pearl.
This pearl is an especially potent focus for
the Naga who created it. It heightens their
ability with the unity, increasing the power
and believability of their projections, or even
granting some physical properties to their
illusions, making them effectively real. But this
increased power, granted through the focus
of the pearl, does not come with increased
control. Used without care, the results can be
calamitous. Even so, there are always at least
a handful of Naga at any time waiting for their
pearls to form, confident that they can handle
whatever fortune lays before them.
Naga leaders debate whether or not to reveal them-
selves to the outside. Many look at the Empire and see
deforestation and the destruction of their lands. They
see these human beings, clashing with one-another,
as too warlike, too eager to fight. They are unlike the
humans the Naga remember from before their slum-
ber, the ones who fought beside them against the forc-
es of the Foul. These humans do not even seem to
remember that this ever happened. Others are hesitant
to make contact while their numbers are so few, think-
ing it better to wait until more have awoken so they can
approach from a position of strength.
But others are curious about the Rokugani. They
believe alliances could be forged, a mutual respect
achieved, if one could get past the difficulties of initial
encounters. After all, was this not so for the peoples of
the Ivory Kingdoms? Did those humans not embrace
them, regard them as their own? The Rokugani may do
this as well, if only given the chance.

What the Shinomen Naga do not realize is that
they are not completely unknown to Rokugan. At least
one manuscript by Unicorn Clan historian Ide Takauji
speculates the Naga’s history, based on expeditions
to the Shinomen ruins and what he uncovered there.
The nearby Falcon Clan suspect there is substance to
the rumors of intelligent serpents in the woods. And a
few among the villages at the Lake of Cherry Blossom
Snow, having seen through the projected illusions con-
cealing Naga scouts, have chosen to say nothing, lest
others think them delusional. It is quite possible that
members of the Great Clans have secretly spied on the
Naga in the past and are simply waiting for the Naga
to make the initial move. If this is not so, the secret
will certainly get out sooner or later. It is only a mat-
ter of time.
There are numerous obstacles between Rokugani
and Naga relations. Beyond the simple cultural differ-
ences, the language of the Naga is virtually impossible
for human beings to comprehend, based as it is on
challenging vocabulary, serpent body language, and
pheromones. Naga are learning the many tongues of
the Rokugani people through their dreams, but
the reverse is not even close to true. There
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CHAPTER 1: T HE SECR ET EMPIR E
are virtually no Naga experts in the Empire. Any knowl-
edge related to them is regarded as esoteric, foreign
(and therefore restricted), or impossible to confirm.
Yet both cultures would have much to gain from
amiable relations. The Crab are always seeking allies
against the Shadowlands, who are certainly regarded
by the Naga as The Foul. The artifacts of the Emer-
ald Empire, and its wealth of goods, could improve
the Naga’s lives a great deal. Conversely, many of the
Naga’s cultural artifacts would be of great interest to
Rokugani merchants. Bolts of their unique sea silk,
woven skillfully from clam beards and dyed in vibrant
colors, could fetch a healthy price for its rarity, quality,
and unusual lightness. The exchange of philosophic
ideas could enrich both peoples, possibly even uniting
them as it did in the Ivory Kingdoms. Whether or not
this outcome is realistic, or merely the dreams of hope-
less optimists, has yet to be written.
 C H APT E R 1 : T H E S E C R E T E MPIR E
Isawa Mori
A shugenja is born with an affinity for spirits, but with
little control over their gift. Because the kami often
communicate through emotions and react to offerings
in different ways, a shugenja must be trained to hone
their abilities, lest they become a danger to others.
Because of this, a shugenja’s training requires three
things above all else: a skilled teacher, a secluded
place, and access to many (preferably forgiving) spirits.
In regard to these last two points, the Isawa family of
the Phoenix enjoy the good fortune of access to one
of the most spiritually-active forests in the Empire, the
Isawa Woodlands.
Although not especially famous, the Isawa Wood-
lands are the second-largest continuous forest in the
Empire, and also one of its most biologically varied.
It is also unique in that human beings are partially
responsible for its perpetuation; the Isawa family take
it upon themselves to replant and maintain the forest,
conserving its unique flora and fauna, and even going
so far as to transplant species from elsewhere in the
Empire. This effort is to maintain not only its value
as a source of lumber, food, and as a natural barrier
against invasion, but especially its spiritual harmony.
Villages and shrines are scattered throughout the for-
est, integrating as seamlessly as possible with nature.
The secluded glades and ancient copses thrive with all
manner of spirits, providing ample places for shugenja
to study the hidden world.
But although it does not have the reputation of
the Shinomen, it is not a place to be traveled lightly
or unprepared. The forest is indifferent to human life,
and the seemingly harmless woods can hide unpredict-
able dangers.
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The Blessed Forest
As one of the most important cultural touchstones of
the Isawa, access to the woodlands is rarely granted
to those outside the Phoenix Clan, and due to its rep-
utation as a haunted wood, passage is rarely request-
ed. In truth there is little here of interest to the other
clans. The Phoenix are known allies of spirits and the
supernatural, so few are willing to test their luck against
the unseen forces that govern the woods. Ghost tales
and stories of malicious yōkai filter out from the villages
nearby. One ancient legend speaks of an old tree that
is favored by one of the elemental dragons, and to so
much as trip over its roots is to find oneself face-to-
face with a primordial force beyond comprehension.
Another speaks of a lake in which the elemental Water
Dragon slumbers, forming a sort of gateway that tran-
sitions the world into the Realm of Dreams. The Isawa
are content to allow such rumors to spread, as they
discourage unwanted visitors from a place they would
rather keep to themselves.
The hilly northern woods stretch into the moun-
tains, dominated by pines and thick snowdrifts. The
wintry landscape is said to be very close to the realm
of dreams, a vast, snowy place, where one can easi-
ly be turned around in the cold monotony. The pines
give way to deciduous trees and temperate climates
as the forest rolls south, primarily maple, beech, and
oak. Red and purple maples lend the woods a crimson
autumn tint, concealing naturally occurring orchards of
pear, peach, and persimmon. To the east and west, the
forest gives way to wetlands fed by streams cascading
from the northern hills.
Throughout the woods, one can stumble upon
one of many shrines to local kami and guardian spirits.
Some are little more than tiny stone lanterns or min-
iature shrines hidden among the fallen leaves. Others
dominate the meadows cleared for their structure or
integrated into rocky hillsides overlooking the vessel
of the enshrined kami. Still others appear to predate
even the Tribe of Isawa, as though plucked out of time
elsewhere and simply dropped into the terrain.
Often villages can be found nearby, their inhabi-
tants devoted to the upkeep of the shrine, or devoted
to cottage industries diligently working beneath the
forest boughs. A network of pathways between villag-
es winds throughout the forest, but most are hidden by
clever kami in exchange for daily offerings. Most trav-
elers stick to the lone roads connecting Kyūden Isawa
to Kyūden Asako to the south and Pale Oak Castle to
the north.

Many important plants grow in abundance within the
Isawa Mori. Agarwood, an aromatic resin that forms in
the heartwood of certain trees, is an important compo-
nent in incense and spiritual offerings, occurring naturally
in many of the Isawa Mori’s species. Acorns shed by the
forest’s silver oaks are valued for their tannins, which are
used for leather-making. Ginkgo trees, whose seeds are
used in food and medicine, thrive in the thickest glens as
they have for thousands of years. The forest also boasts
many species of cypress, which are important for the
construction and maintenance of shrines, which must be
rebuilt after a certain period of time. Beneath the forest
boughs throughout, hemp fields historically provided
the textile fibers necessary for shimenawa ropes, priestly
robes, and other ceremonial uses.
Yet the Isawa do not harvest anything from the
woodlands unless absolutely necessary, due to the for-
est’s reputation. It would be easy to offend the spirits
of the woods by taking from its bounty without giving
anything in return. When they do take from the forest,
the Isawa conduct extensive rituals to ensure the kami
are appeased, and only use the materials for presti-
gious purposes.
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CHAPTER 1: T HE SECR ET EMPIR E
The Isawa’s Domain
The Isawa woodlands dominate their provinces, con-
tributing to the family’s relative isolation. It prevents
the Isawa from developing their lands as the other
great families have done; many note the lack of farms
and roads, the outdated layouts of their village, and
the size-restricting limits on their architecture — polite
visitors would simply call them traditional and leave it
at that. But this is as the Isawa prefer things. The seclu-
sion provides safety and access to plentiful spirit inhab-
itants. Indeed, the Isawa’s family culture formed around
the Woodlands, playing an important role in nearly all
of the family’s traditions.
One such example is the Isawa family’s coming of
age ceremony, in which the child must spend a night
alone meditating in the forest. One who survives an
uneventful night is considered to have been accepted
by the forest spirits, while one who experiences and
survives hardship is considered to have been tested
and found worthy. An Isawa who has not done this is
not regarded as a true adult in Isawa culture, regardless
of training or upbringing.
In times predating the Empire, when the Isawa fam-
ily were known as the Tribe of Isawa, the woodlands
were an important source of wood. Wood slats carved
from sacred cypress and agarwood trees were an early
form of currency for the Tribe of Isawa. Thin wooden
slips, bound together by twine, predated paper scrolls
and were used to record Isawa history. Some of the
earliest paper samples could be traced back to the
mulberry plants of the Isawa Woodlands. It is believed
that the sacred nature of the Isawa Woodland trees
makes them especially potent for scrolls and shrines,
and any lumber from this forest is reserved specifically
for those uses.
But perhaps the most important aspect of the
woods is it role as a place for study. The woodlands are
colloquially regarded as the “Isawa Schoolgrounds,”
and at any time the woods may be populated with
dozens of teachers and three times as many students.
Unauthorized travelers are likely to stumble upon an
impromptu lesson, a prospect far more hazardous than
it at first seems.
33
 C H APT E R 1 : T H E S E C R E T E MPIR E
The Isawa Foresters
Trained and maintained by a small vassal
family of the Isawa, the Isawa Foresters are
shugenja who are specifically trained to main-
tain the Isawa Woodlands. From a school
located within a Shrine to Inari, the foresters
undertake many efforts to sustain and protect
the woodlands, such as controlled burning
to remove excess dead foliage, supervising
game hunting, and patrolling the forests to
ensure spirits are appeased. Although some
clans criticize this practice as an interference
with nature, or outright deny the necessi-
ty of these practices, the Isawa understand
that humankind does not exist separate from
nature, and that balance must be preserved
by all participants, lest what is precious be
forever lost.
The Kuroi Mori
There is a place within the Isawa woodlands that is
avoided even by the most experienced shugenja.
Known as the Dark Wood, this copse of black-bark
trees and lightless canopy radiates from a dilapidated
manor of forgotten ancestry. Protective talismans and
ofuda mark the trees surrounding its otherwise invisi-
ble boundaries. Those who step within may be assailed
by terrible, maddening visions. Others may not realize
they have fallen prey to tricks of the light which lead
them over ravines, into deep waters, or into the dens
of dangerous creatures.
These illusions are caused by traumatized kami who
have grown to hate humanity for some unknown rea-
son. Scholars believe some event in the past left them
confused and embittered. All attempts to soothe these
kami have failed, and the Isawa have long since aban-
doned this place. It remains as a reminder of the great
responsibility shouldered by the Phoenix to treat all
spirits with respect and dignity.
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Natural Denizens
The supernatural nature of the Isawa Woodlands is per-
haps more subtle than that of the massive and looming
Shinomen, or the teeming-with-life Kitsune Mori. But
it is true that the animals of the Isawa Woodlands are
exceptionally bold, and that many seem to grow a little
bit larger than typical of their species. The woods thrive
with deer, pheasants, geese, foxes, and a species of
pika known as “crying rabbits.” Larger animals include
two species of brown bear, and packs of wild dogs,
known as “silver dogs” for their unusual white coats,
are friendly but willful, resistant to training.
There are also denizens few wish to talk about. The
reputation of the woodlands as a haunted forest is not
entirely without merit. At night, one can hear the calls
of dream-eating baku echo through the trees, and it’s
said that lost souls can fade in from Meido… or less
friendly places.
Snow Maidens
The rising elevations of the northern Isawa Wood-
lands results in year-round icy conditions, and in win-
ter, prone to blizzards that blanket the forest in snow.
Travelers this time of year may spot from a distance a
lone woman in a pale kimono, untouched by the cold,
voice raised in sad song, seemingly lost or wandering.
It is advised to leave this woman alone; although rarely
malicious, it is unwise to consort with the wintry spirits
known as “snow maidens.”
While common fixtures in Phoenix plays, poetry,
and folk tradition, little is known about snow maidens.
Some believe they are the ghosts of human beings
who died in the snowdrifts of the Isawa Mori. Others
believe they are a kind of weather yōkai who choose to
adopt the appearance of pale maidens. Shugenja pos-
tulate that they are a type of kami, acquiring an identity
and form over time and proximity to a vessel. The truth
of their origins may never be discovered.
Although snow maidens are rarely malicious, they
are dangerous nonetheless, for they are always sur-
rounded by frigid cold and snowy conditions. When
angered, these gentle snowfalls grow into blizzards
that can sap the warmth of anyone caught within them.
Yet stories of friendly snow maidens who came to the
aid of lost travelers abound. It is believed that entire
communities may exist within the Isawa Woodlands,
and sightings grow frequent each winter as the snow-
banks spread throughout Phoenix lands. So common
are they, that it is custom for unmarried women to pur-
posefully sit as close to the hearth as possible, so as to
prove they are not snow maidens in disguise.
 CHAPTER 1: T HE SECR ET EMPIR E

Northern Border
making them suspicious of any outsiders. A natural
pass through the mountains leads to the northern
reaches beyond Rokugan, to the Yobanjin territories
No one can honestly say where the northern border of and, beyond that, the Land of Four Rivers.
Rokugan begins. Some maps lay it at the feet of the Shrines, ruins, and even small villages hide in nes-
northern mountain range, while others vaguely refer tled valleys beyond these territories, and there are
to the mountains themselves as the border or omit it even some larger communities formed around iron and
entirely. However, the majority of Imperial cartogra- gold mines. But whether or not they are actually part
phers define the border as the Great Wall of the North, of the Empire is a matter of debate. Many of these iso-
a sprawling range of icy peaks and hilly alpine tundra lated communities may not even realize they are a part
that forms an imposing barrier to travelers. of Rokugan at all, as even the shrewdest tax collectors
Travel through the frosty mountains is hazardous hesitate to risk the journey through the mountains. For
and slow, even for those who know of its precious few them, Rokugani or not, life remains much the same.
passes. The mountains are rife with treacherous terrain,
extreme weather, and dangerous predators. Among Sorrows Path
these include mountain cougars and black bears, and
while it is not common knowledge, the largest species Reserved only for the most odious traitors of the samu-
of mountain goats have been known to attack travelers rai caste, journeying through Sorrow's Pass to be ban-
unprovoked. In addition to these dangers, many of the ished from the Empire is one of the worst punishments
insurmountable peaks are active volcanoes, the cause one can endure. Those who suffer this fate are escorted
of landslides and avalanches. Some are even regularly to the north-western mountain pass and through the
prone to eruption. northern border through the pass. As the most heav-
While dangerous, there exist a few relatively safe ily guarded northern passage, at any time it may be
passes through the mountains. Cascading rapids wind patrolled by Badger, Unicorn, or even Imperial samurai.
their way into the lands of the Phoenix Clan, providing
a challenging path into Rokugan for those willing to Furthest Fortress
brave the waterfalls and whirlpools. While the north-
Carved into the side of the second-largest mountain
ernmost Phoenix outposts technically exist to guard
in Rokugan, the Furthest Fortress is among the most
this border, in practice it is far more relaxed, and often
remote outposts of the Dragon. Its existence is virtu-
Yobanjin enter and leave Rokugan here without ever
ally unknown, as is its purpose; spiraling deep into the
being noticed.
heart of the mountain, a staircase leads to an ancient
The most populated expanse of north belongs
vault that is sealed with a massive puzzle-box lock, said
handily to the Dragon Clan, whose territory stretches
to be designed by Togashi himself. The answer to this
into the northernmost reaches. It includes the sec-
puzzle, known as The Last Riddle, is the only way to
ond-largest mountain in the Empire, Furthest Fortress
open the vault. No one knows what the vault contains,
Mountain, which is believed to house a primordial
no one except perhaps the Dragon Champion himself.
kami. The thick lowland forests yield to sheer rocky
cliffs as the elevation rises, sufficient for only the hardi-
est plant life. These ranges boast numerous monaster-
ies and mountaintop villages, and even several palaces
maintained by the Dragon’s samurai families. Yet even
these communities are isolated and sparse, separated
by weeks of treacherous mountain travel. Life is tax-
ing in these frosty peaks, demanding self-sufficiency
and patience.
To the west, the northern border flattens some-
what, yielding to elevated flats and shrubland. The
border here is patiently guarded by the Badger Clan,
who colloquially refer to the mountains beyond as the
“Mountains of Exile. The Badger’s ancestral duty is to
patrol this stretch of the northern border from invasion,

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 C H APT E R 1 : T H E S E C R E T E MPIR E
THE ORIGIN OF
YOBANJIN
Sachihoko Tower
Most samurai within the Dragon Clan consider the
The term Yobanjin was massive Sachihoko Tower to be the northernmost point
originally used to refer
of Dragon Clan territory. Capping the top of a massive
to the peoples who would
not bow to the whims of snowy mountain, the tower is equal parts watchtow-
the fledgling Empire, who er and monastery, one of the most remote locations
were thought to number for monks to contemplate the lessons of Shinsei’s Tao.
near 40,000 across all
Officially, it was erected at the Seppun family’s behest,
of the tribes and groups.
“Yoban” means 40,000, to alert the Dragon of a northern invasion, a fact that
and “Jin” means people. amuses the monks to no end and has become a sort
of in-joke for members of the Dragon. So inhospita-
ble is the northern terrain, that in a thousand years, its
ancient mirror has never reflected a single beacon fire,
and its warning smoke signals have never been lit.
The tower is named for the statue adorning its
pointed rooftop, depicting a massive bronze carp with
the head of a tiger. This creature, known as a sachi-
hoko, was said to have visited the tower when it was
erected, summoning a thunderstorm that tested the
temple’s very foundations. Interpreted as a blessing,
the abbot commissioned the ornament as a means of
thanking the creature. The tower’s few visitors can spot
the statue’s deep green patina for miles around.
The Wrath of the Kami
One of the Dragon Mountains’ most active volcanoes,
the Wrath of the Kami is considered the beginning of
the northernmost territories, even though it rises at the
center of the Kinenkan province. It is responsible for
frequent tremors that can be felt as far south as the
Bay of Amaterasu in the lands of the Centipede. Each
winter, the volcano erupts, staining the snows with ash.
So dependable is this event, that the Agasha consider
it a troubling omen if the volcano does not erupt.
Yobanjin Mura
In the foothills of the northern mountains, just within
the border of Isawa territory, Yobanjin Mura is a difficult
village to accidentally stumble upon. While few outsid-
ers are even aware of its existence, it is a unique trade
village frequented by passing Yobanjin tribes who seek
to trade with Rokugani. Technically, such contact is a
violation of Imperial decree, but this fact is overlooked
in the case of Yobanjin Mura. The importance of this
trade village makes it one of the safest locations on
the northern border, and the starting point for many
eastern excursions beyond the Empire.
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Yobanjin
Rokugan was once a land filled with hundreds of dif-
ferent tribes and cultures. Then came the Fall of the
Kami, and gods walked among humankind. Many
tribes flocked to the Kami, idolizing them and swearing
themselves into service. Others were approached and
scooped up into service. A few, like the Tribe of Isawa,
were in positions to barter with the Kami, or subject to
unusual arrangements. But over time, the lands trans-
formed and united beneath the Kami, and ultimately,
the Hantei Emperor.
But not everyone submitted to the Emperor’s rule.
Many tribes looked upon the Kami as conquerors. They
saw their traditions and ways of life, some of which
were irreconcilable, as directly threatened by the ris-
ing Empire. These tribes refused to swear fealty. They
fought back, resisting the steady push of the Empire.
Some forged agreements with the fledgling clans.
Some were driven into conflict over their homes and
ancestral lands. Some held out to the bitter end.
Ultimately, it was Hantei II, the “Shining Prince”
Hantei Genji, who brought an end to the conflicts.
Concerned over the possibility of enemies from with-
in the Empire, which was still recovering from the
War Against Darkness, he decreed that all within the
recorded borders of his father’s Empire were now his
people. He decreed that any who did not submit to the
rule of the samurai class were banished from Rokugan
and forbidden to return.
The descendants of those who were pushed out
over this decree are known as Yobanjin, the people
who would not bow. Spread throughout the northern
mountains and hidden in isolated pockets throughout
the wilds, the Yobanjin tribes continue their way of life
as best they are able.
Defiant’s Path
According to Imperial records, Emperor Hantei Gen-
ji was benevolent yet firm to those who would not
pledge him their loyalty. When he issued his decree
banishing anyone who did not submit to the rule of
the Great Clans, he also pardoned those who were
willing to submit peacefully, granting them leave to go
north in search of new lands. This history claims that
“the people who would not bow,” now referred to as
Yobanjin, migrated north through the pass that came
to be known as Defiant’s Path.

Imperialist Themes
Imperialism is a common theme in the Leg-
end of the Five Rings universe; and rightly
so, as imperialism has shaped real-world his-
tory. The concept of imperialism is based on
the zero-sum concept of both rightness and
resources. To put it plainly, to become rich-
er, others must become poorer. Imperialism
includes social hierarchies designed by prox-
imity to the ruling class (both blood relation
and ethnic similarities).
Unfortunately, history is often written by
the victors and leads generations of people
to believe in and internalize a specific narra-
tive surrounding events because dissenting
voices are lost. The winners are also often the
instigators of conflict, but this type of import-
ant factor is often left out.
Many peoples today are still deeply
affected by the imperialist regimes of the past
and struggle greatly to survive in the face of
physical and spiritual colonization by their
oppressors.
With all of that being said, imperialism is
a large aspect of the Emerald Empire. Fortu-
nately, because L5R is a game it offers players
and game masters an opportunity to practice
decolonization by humanizing oppressed
peoples in the stories you tell. By both
humanizing the oppressed and giving them
voices, even in a fictional setting, participants
can recognize and explore those peoples are
more than just foils for the greatness of the
conquerors.
Robson F M Belloli (Order #36326249)
CHAPTER 1: T HE SECR ET EMPIR E
That is what the Imperial records say. The truth is far
messier. While the Emperor did grant a pardon to them,
there was no orderly surrender or quiet migration.
The tribes that refused to bow to the Great Clans were
instead driven out from their homelands or conquered.
They were pushed north by force or made to assimi-
late after unsuccessful resistances. Some were wiped
out entirely. Yobanjin ancestral tombs and monuments
lie beneath the foundation of Rokugani palaces and
alongside oblivious farming settlements. This unjust
treatment of the Yobanjin, the stripping of their lands
and the erasure of their ways, is glossed over by all
but the most esoteric and obscure records. To suggest
they were mistreated is to slander clan ancestors and
the Imperial family. But while victors write the histories,
the truth itself cannot be so easily obscured. Historians
read between the lines, and those sympathetic to the
unjust treatment of their fellow human beings acknowl-
edge their suffering in whatever ways they can.
Some of the most remote villages, farthest from
Imperial reach, simply ignored the call for fealty, nei-
ther declaring themselves citizens, nor resisting when
they were eventually addressed as Rokugani, nor when
tax collectors eventually arrived. After all, what did it
matter to them if, instead of giving taxes to their pre-
vious leaders, they now gave them to the Emperor?
So long as they could continue to live as they had for
centuries, so long as the rising samurai class left them
alone, they would be counted as citizens of whoever
claimed them.
 C H APT E R 1 : T H E S E C R E T E MPIR E
These villages, fortunate enough to have compat-
ible traditions and isolated locations, simply adopted
whatever orders they were given and then disregarded
them the moment their rulers were no longer nearby.
Now and again, samurai or tax collectors would come,
conduct their business, and then continue on. But these
villages, mostly in the nooks of wild Rokugan, never
really considered themselves a true part of the Empire.
Relations with Rokugan
While Yobanjin are usually considered to be outsiders
and are forbidden to enter the Empire by Imperial law,
many find their way into Rokugan anyway. The politi-
cal reality is that Rokugan cannot entirely shut itself off
from the world, no matter what the Child of Heaven
may wish or decree. Furthermore, it is useful for both
the Yobanjin tribes and the Rokugani to have some
controlled trade and cultural exchanges, so there are
some places that have become exceptions to the law.
Yobanjin Mura is one such place, and citizens of both
societies intermingle there, heedless of what the rest of
the Empire may think.
There are also some Yobanjin tribes that have
grown so large and influential as to demand political
consideration. These tribes actually have representa-
tives in Rokugan in the form of ambassadors and dip-
lomats. They are given special Imperial permission to
live within certain districts of Otosan Uchi or other
important cities, always placed beneath the “pro-
tection” of specific samurai families during their
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Robson F M Belloli (Order #36326249)
stay. Usually this is handled by the Tortoise or Badger
Clan, but may sometimes be entrusted to another,
especially one who sponsors the diplomat. The Uni-
corn and Dragon Clan both have been known to do
this, escorting the ambassadors of specific Yobanjin
tribes for mutually beneficial reasons.
While contact with outsiders is also forbidden by
decree, anyone stationed near Rokugan’s borders can
attest that this edict is routinely ignored, often with
only a vague concession (such as Khanbulak’s daylight
law) to demonstrate sincerity to the decree. The reality
is that the Great Clans maintain contact with multiple
Yobanjin tribes for trade and to learn of the outside
world. For one example, the Kaito family of the Phoe-
nix Clan, whose holdings occupy a portion of the ill-de-
fined northern border, regularly come into contact with
Yobanjin and even seek them out in Water Becomes
Clouds city. The Crane Clan maintains good relations
with several isolated tribes, including one nestled in
the Kintani Valley and another living among the Uebi
marches. The Unicorn Clan’s city Khanbulak, the far-
thest city to Rokugan’s western border, commonly
hosts several Yobanjin ambassadors and traders. The
benefits of these relationships far outweigh the risks,
and the Clans are always careful to maintain these con-
tacts while technically observing the law.

For their part, the Yobanjin tribes remember their
treatment at the brutal hands of the Rokugani’s ances-
tors. It is preserved in their oral traditions and written
down in their records. Many regard themselves as the
wardens of Rokugan’s true traditions, from before the
Kami changed their ways. Some consider the Rokugani
to be their ancestral enemies, but most simply do not
care what happens in the Empire at all. It doesn’t con-
cern them anymore; they are their own nations, their
own peoples, not defined by whatever the Emerald
Empire decides to do. They care not what the peo-
ple south of them think of their ways and traditions.
Why should the samurai of Rokugan have a say in
their affairs?
They also know that they would are marked for
death if they dare to enter. But many do anyway; to
even acknowledge the Rokugani borders and the
decrees of its Emperors would be its own manner of
bowing to the Empire, and they likely never will.
Those Who Will
Not Bow
While the blanket term Yobanjin refers to all peoples
whose ancestors would not bow to the Child of Heav-
en, in truth the Yobanjin are not one united people, but
dozens upon dozens of distinct and unique tribes, set-
tlements, and societies. They have varying belief sys-
tems, traditions, territories, and cultural artifacts. They
speak many varied tongues, most of which evolved
from the same root language as modern Rokugani.
Some have ways that date back before the Empire, with
traditions that overlap those of the Great Clans. Others
have branched off drastically, no longer resembling the
people that thrived before the Fall of the Kami.
Most Yobanjin populate the Great Wall of the North
and the lands beyond. Small villages, trade hubs, and
even entire cities lay across the windy steppes, some
united by the same tribes, while others are completely
independent from one-another. Rokugani experts on
the Yobanjin are careful to differentiate between the
tribes, but because contact with foreigners is normally
forbidden by Imperial decree, they rarely correct mis-
conceptions about them.
Robson F M Belloli (Order #36326249)
CHAPTER 1: T HE SECR ET EMPIR E
The Hyōketsu
Once one of the largest, strongest, and most indepen-
dent of the northern Yobanjin tribes, the Hyōketsu are
now just a memory. Their traditions live on in the Kaito
family of the Phoenix Clan, a great irony considering
how vehemently they opposed joining the Empire.
While their descendants in the Kaito still enjoy good
relations with most of the free tribes nearby, the fate
of the Hyōketsu is used to temper the ambitions of
would-be warlords among the tribes. The story is sum-
marized in a colloquial saying throughout the peoples
inhabiting the Wall of the North: “Start out a dragon,
end up a snake.”
History
The story of the Hyōketsu is not commonly known to
the Rokugani. It wasn’t even known to their descen-
dants, the Kaito family of the Phoenix Clan, until the
most recent Clan Champion Shiba Tsukune uncovered
it, deep in the hidden records beneath Cliffside Shrine.
The legend of the family’s founding tells the story of a
great demon that their ancestor slew, sacrificing herself
in the process. But this is just a fabrication, a dehu-
manizing retelling of the last days of the Hyōketsu. The
Yobanjin tribes of the Great Wall of the North remem-
ber, although they only speak of it to one-another, nev-
er to outsiders.
Before the Fall of the Kami, the Hyōketsu were the
ancestral enemies of the Tribe of Isawa. Their territories
overlapping, the two tribes clashed over resources and
theological differences. But the true source of their rival-
ry ran much deeper, owing to a slight that has long since
been forgotten. After the Day of Thunder, the Hyōketsu
were among those who would not bow to Hantei. They,
like Isawa, were proud of their heritage and traditions.
But unlike the children of Isawa, they saw no place for
themselves in the new Empire. They left north, finding a
pass through the mountains to new lands.
Life was hard in the mountains at first, but with time,
the Hyōketsu made connections to the gods of their
new territories. They expanded into windy steppes,
eventually stumbling into a warm pocket valley pro-
tected from the colder climate outside. They erected
a shrine to their guardian spirits and returned to their
way of life, determined to forget the Tribe of Isawa and
the world they left behind.
Fate would not allow it. In the 5th century, the
Hyōketsu fell into hard times. Drought and famine
pushed them into desperate raids against the lands to
the south. Once again, the Hyōketsu clashed with those
loyal to the Tribe of Isawa as they had centuries before,
now known as the Phoenix Clan. The Hyōketsu leaders
39

THE SWORD AND
THE SPIRITS
The story of the Hyōketsu
doesn’t end there. You can
discover their secrets and
the secrets of the Kaito in
the Legend of the Five
Rings novella The Sword
and the Spirits.
Robson F M Belloli (Order #36326249)
C H APT E R 1 : T H E S E C R E T E MPIR E
regarded the Phoenix as a dim shade of what the Isawa
had once been, greater in number and resources, but
now hollow and conquered. Raiding their northern vil-
lages virtually unopposed, the Hyōketsu were thankful
that they were still free.
They could not have known that they would soon
become far closer to the Isawa than they had ever
intended, for this is where priestess Kaito changed the
course of their history.
Kaito no Momotsukihime was the high priest-
ess of the Hyōketsu, daughter of the tribe elder, and
betrothed to the leader, a man known as Ateru. Kaito
had opposed the raids on their former lands, worried as
she was over the injustices of war, which were an affront
to the kami. Ateru, who led the raids, grew bolder with
each victory, until eventually desperate raids aimed at
survival became an extended campaign to steal the
Isawa’s wealth and territories. Kaito knew the Phoenix
would eventually retaliate, but weeks passed, and with-
out any meaningful resistance, Ateru and the Hyōketsu
grew more drunk on their victories. As she watched
their sacred archery traditions turned to mere blood-
shed, lush grain fields burn to spite the Isawa, and her
people pillage ancient shrines in stark desecration, Kai-
to began to worry for her people’s survival and spiritual
health. Daily she prayed for guidance, wishing that she
had used her position to oppose the entire plan, that
she could take it all back. Starving in the cold steppes
would have been better than full bellies bought with
their own damnation.
When retaliation finally came on the cusp of win-
ter, the overwhelming power of an Elemental Legion
trapped the Hyōketsu in a collapsed mountain pass.
Ateru refused to admit defeat, and while he commit-
ted his people to certain destruction, Kaito secretly
approached the Isawa and offered a bargain: grant
her and her followers fealty within the Phoenix Clan,
and she would deliver them Ateru without resistance.
The Elemental Masters accepted, and by the following
dawn, the Hyōketsu were no more.
This story, which is retold by various Yobanjin tribes
and settlements throughout the north, regards Kaito
no Momotsukihime as a tragic figure, forced to make
an impossible choice, but also ultimately as a betray-
er. Some stories paint her in the worst light, conniving
with the Isawa for power. It is well known that she was
rewarded for her deal, gaining a domain, and found-
ing a vassal family of the Isawa with herself as daimyō.
Eventually, her descendants became a great house
of the Phoenix, the newly established Kaito family.
Her descendants, now relatively safe as vassals of the
Isawa, continue their shrine-keeper traditions in their
isolated corner of the Phoenix lands. The tiny Kaito
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family are themselves a snapshot into the past, a living
reminder of two heritages: the Isawa and the Hyōketsu,
ancestral enemies, and after nearly a thousand years,
social equals in a Great Clan.
Traditions
While they were still active, the Hyōketsu were one of
the more influential tribes inhabiting the Great Wall
of the North. They considered the mountains and
lowlands of what was Garanto province to be their
territory, along with the northern steppes beyond the
Empire’s reach. Their lands included many settlements,
tiny shrines, and farmlands, along with vast hunting
territories they used for game. While they were rivals
of the Tribe of Isawa, their ways, social structure, and
belief systems were very similar.
But while both tribes worshipped the Fortunes and
kami, a tradition that continued even after the Hyōket-
su abandoned the Empire, those beliefs parted regard-
ing the nature of the kami themselves. While the Isawa
understood natural phenomena through the lens of the
five elements, the Hyōketsu adopted a less complex,
more holistic approach. To them, elemental distinc-
tions were impractical, arbitrary, and unimportant. They
worshipped the awe-inspiring aspects of nature itself,
unadorned with ornamentation and needless ceremo-
ny. The spirits, they believed, lived alongside and even
within them, and as such, massive temples and ornate
rituals were completely unnecessary, detracting from
the beauty of simplicity.
As such, their worship of the kami was expressed in
everyday life. Simple acts were akin to devotions. So it
was that archery, chief among their high arts, was ele-
vated to religious significance. Their priests used the
bow and arrow as tools to worship the kami, ward off
malicious spirits, defend sacred places from intruders,
and even for divination. The roles of the archer, the
hunter, and the priest were considered as one among
the Hyōketsu; only priests were permitted to hunt for
meat, the rituals for taking down, purifying, and offer-
ing game being passed down in priest bloodlines.
Not unlike the elemental council that ruled the
Tribe of Isawa, leadership of the Hyōketsu was divid-
ed between three positions: a high priest, a military
chieftain, and a tribe elder. Each leader maintained
their own ties and alliances, owing their position to the
spirits themselves. When a new leader was required,
a test of spiritual favor would be undertaken, such as
plunging one’s hands into boiling water and removing
them unscathed or sitting at the center of a bonfire
and emerging, unaffected, when the flames finally died
out. This way, tribe leaders proved that they carried the
favor of the tribe’s guardian spirits.

This was the key disagreement between the
Hyōketsu and the Tribe of Isawa, the point that divided
them for generations before the Fall of the Kami. While
the Isawa believed the kami could be invoked for favor
with offerings and prostrations, the Hyōketsu rejected
this practice as insulting to the kami they were wor-
shipping. True allies of spirits did not need to beg or
coerce or trick them for favors. Instead, the kami would
simply bestow favor without ever being asked. Perhaps
this is why, when the leaders of the Hyōketsu finally fell,
many survivors simply buried their settlements, and
dispersed, joining other tribes or simply wandering in
search of a new path. With the fall of Ateru, and the
loss of their very identity, some supposed that the kami
had withdrawn their favor, and rather than try to win
it again, they simply bowed their heads and accepted
that the world had moved on without them. Others,
though, refused to accept the possibility of their gods
forsaking them and persisted even after their leaders
were gone, fighting against the Tribe of Isawa until their
last breath, determined to preserve their traditions and
autonomy. Many Imperial texts leave that portion of
history out, preferring the narrative of the Hyōketsu
simply bowing and accepting their new ‘place’.
The Kogarashi and
The Woolen Hooves
North of the Dragon Clan’s provinces, the high moun-
tains eventually level into wide plateaus. Among the
windy grasses roam herds of wooly mountain ponies.
Their thick curly hair has adapted these ponies to the
elevated cold climate of the mountain flats. These are
the herds of the Woolen Hooves people, who take
their name from their unique steeds.
History
The ancestors of the Woolen Hooves were once known
by a different name: “Kogarashi,” a name that means
“leaf-wilting wind.” It refers to the first frosty winds
of autumn that herald the coming winter. They were
named after this frosty wind, for it was at this time that
they would descend from the mountains into the foot-
hills of what is now the border of the Dragon and Uni-
corn provinces. Other tribes soon associated them with
these early frosts. Legend has it that this was the tribe
of Utaku, the founder of the Unicorn Clan’s famous Bat-
tle Maidens, although historians cannot find evidence
pointing either way.
The Kogarashi thrived in the foothills and plains for
centuries, but as the Empire began to expand, they
found their hunting grounds turning into farmlands
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CHAPTER 1: T HE SECR ET EMPIR E
and villages. Whispers of a fallen goddess, who called
herself Shinjo, was gathering the tribes and leading a
transformation of the lands. The Kogarashi valued their
freedom above all else, and they refused to even con-
sider joining the forces of the goddess. But neither did
their leader desire to battle her followers, for they were
once allies of the Kogarashi, and they never turned
against friend. So, to avoid a conflict, their leader
sought out the goddess and issued her a challenge, a
duel of archery from horseback. The loser would sur-
render the ancestral hunting grounds and leave.
It is said that although Lady Shinjo won the duel,
she purposefully spared her opponent, realizing that
he had issued the challenge to avoid bloodshed on
both sides. This meant that he valued compassion,
and this they had in common. Willing to disregard the
results of their duel, she offered him fealty one final
time. But he turned her down, and true to his word, led
his tribe north peacefully. Some remained behind to
join the goddess, so impressed were they by her valor.
The rest followed their leader into the mountain tun-
dra. There they shed their old name, and after taming
the wild horses of the plateaus, they embraced their
new way of life and their new name.
Since then, the Woolen Hooves people have kept
mostly to their northern territories, having little con-
tact with the Empire. Now and again, a brave explorer
will venture south into Rokugan to see how far they
can get without being detected. When following
their food sources leads them into Rokugani territo-
ry, they have sometimes come to blows with Unicorn
or Badger samurai. In these cases, their horse archery
traditions have proven to frustrate the Rokugani samu-
rai, but such battles were never prolonged, and the
Woolen Hooves have no desire to test the mettle of
the Empire.
They do not consider the Rokugani enemies. They
have been known to trade with the Unicorn at Khan-
bulak, where they maintain a year-round presence of
diplomats to look after the interests of the tribe, or with
the remote denizens of the Dragon Clan, who have
proven rather accepting of them. But they are enemies
of Ujik raiders, with whom they clash frequently, and
although these conflicts grow fiercer every year, the
two have yet to erupt into all-out war. There are some
in the tribe who, observing Ujik clashing with the Bad-
ger Clan, believe that if war ever broke out, they could
find mutual allies in Rokugan.
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Traditions
The Woolen Hooves continue to carry the traditions of
their ancestors as nomadic horse archers. Their name-
sake, the special breed of wooly mountain ponies, are
specifically bred for the climate, and to carry their war-
riors on hunts, races, and in battle. Each family keeps
a small herd of these mountain ponies, which is both a
sign of station and proves their place within the tribe.
When tribe members marry, the families of the newly-
weds are each expected to gift half a breeding pair of
these ponies so they can begin their own herd. Lineages
of these breeding horses are traced and managed care-
fully, recorded just as accurately as they might their own.
The traditional garb of the Woolen Hooves incor-
porates arrows into their clothing. A typical warrior
may adorn themselves with arrows in their hair or
woven into their garb. Most of these are ornamental,
although more than one Ujik raider has been surprised
by a Woolen Hooves arrow miraculously drawn from an
inner garment. Their proudest tradition is their unique
style of horse archery, which is traced back to their
ancestors. To graduate to adulthood within the tribe,
one must demonstrate the ability to successfully fire
arrows at targets from the back of a galloping pony
without losing control of the steed.
Related to this, the Woolen Hooves are also known
for their pony racing festival, a spectacle that attracts
other Yobanjin tribes, either to watch or to participate
themselves. The origins of this tradition can be traced
to a bet between two of their legendary heroes, who
wished to determine which of their herds was the over-
all fastest. During the festival, families place bets on
each-other’s herds; losers must repay their debts via
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favors, often humiliating and difficult, but which must
be held to regardless of personal cost. A common
trope in their storytelling is of a hero whose journey
began due to a promise made at one of these festivals.
As a nomadic tribe, the Woolen Hooves enjoy a
large territory in which they roam. They follow differ-
ent game depending on the season, careful to avoid
overhunting, until the anticipation of the first snowfall
of the flats. When this occurs, the tribe returns to their
designated “winter lands,” a large plain adjacent to a
vast mountain lake. The waters of this lake are clear
year-round. Here they settle in pit dwellings and yurts
to wait out the winter. During this time, the Woolen
Hooves are known to make elaborate carvings out of
lake ice, sometimes even dragging massive blocks up
from the lake to carve into animals, people, or even
simply abstract sculptures.
A frequent danger of the Woolen Hooves territory
is a species of gigantic birds of prey known as the giant
teratorn. These birds, whose wingspans can measure
over twenty-two feet long, hunt the same game as the
Woolen Hooves, competing over the same food sourc-
es. Slaying such birds is a great feat, but the claws,
feathers, and iron scutes of the bird are highly prized
materials for weapons and armor.

The Seikitsu Yobanjin
Not all of the Yobanjin tribes joined the northern
migration at the Dawn of the Empire. Many simply
pulled into the regions where it was difficult to fol-
low, effectively vanishing from the Empire’s eyes. As
Rokugan spread and settled the lands, some tribes
either clashed with the Great Clans or assimilated into
the populace (sometimes willingly, but often because
they had no choice). But a few withdrew into the Spine
of the World Mountains, founding new settlements in
places the Rokugani believed no one could survive.
But the Yobanjin did survive, and they live there still.
Seikitsu Yobanjin tribes continue their way of life in
the remote mountain peaks of the Spine of the World,
far from the Empire’s reach. Their domain remains
unchallenged, for the mountains are so treacherous and
isolated, few samurai lords see the point in expanding
into them. These tribes are completely unknown to the
Rokugani altogether, having restricted their wandering
to the mountain range for centuries, or founding small
cities in nooks and valleys that exist on no map.
The Seikitsu and
Colonialism
Stories that involve yobanjin groups like the
Seikitsu are likely to include with themes of
colonialism, imperialism, oppression, erasure,
and tension between the majority power,
in this case Rokugan, and minority groups.
Oftentimes these stories include the major-
ity power dehumanizing and dominating the
minority group. While these things certainly
did (and continue to) happen, it is important
to be aware of these themes and narratives
and challenge them. The Laughing Mountain
tribe and other Seikitsu groups all possess rich,
unique cultures that are intrinsically valuable.
All of that is to say it is our ethical respon-
sibility to recognize that entire real-world cul-
tures have been erased, people harmed and
killed, in the pursuit of colonial and imperial
ideals. When these themes enter our games,
it is imperative that players and game masters
don’t slip into the imperialist apologist camp,
and rather work to challenge stereotypes and
detrimental—and, sometimes, deeply unset-
tling and dangerous—behaviors and mindsets.
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CHAPTER 1: T HE SECR ET EMPIR E
It is not that they are hiding from the world, but
instead that they are generally uninterested in the rest
of the world. The affairs of the Empire below do not
really matter to them. Now and again, a scout may ven-
ture into the Empire unnoticed, blending in among the
populace to learn what news they can, so that they can
report this to tribe elders. But for the most part, the
remote “free” territories of the Seikitsu are a complete-
ly different world from the Empire below.
Tengu’s Overlook and the
Laughing Mountain Tribe
Travelers who seek a pass through the Spine of the
World mountains sometimes report a phenomenon
called “yamabiko,” or “mountain echo.” It is described
as a voice or laughter cascading across the cliffs, seem-
ingly without origin, as if rising from the mountains
themselves. This is said to be the voice of nature or
trickster spirits playing jokes on the senses.
But the true origin of these echoes is far less super-
natural. On clear days, the sound of a hidden settle-
ment can travel for miles. So it is that the city of Tengu’s
Overlook has yet to be uncovered, despite the sounds
of its denizens carrying over the mountaintops. It is
also why the people of this city call themselves “the
Laughing Mountain.”
The Founding of Tengu’s Overlook
The Laughing Mountain people began not as one
group, but many. Seeking refuge from the fledg-
ling Lion Clan, they congregated at the foothills of
the Spine of the World, withdrawing into the forests
and away from the followers of Akodo. But soon they
became lost, and as the mountains reached higher,
the hazards grew worse and worse. But they could not
turn back, and so they continued upwards, praying that
they would not freeze or starve.
According to their legends, they were eventually
visited by a stranger who claimed that he knew a safe
place in the mountains. He was willing to lead them
there, but they all had to promise to give him some-
thing, something that he would not reveal until they
arrived. The leaders were hesitant to trust him, fearing
what he would ask, but in the end, they felt they had
no choice. The man led them for several days through
hidden paths in the mountain, until at last they came to
a warm semi-volcanic pocket valley hidden in the high-
est peaks. Overlooking the vast range, they realized
that the soil was fertile, and they could carve a living
for themselves here.
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Their guide then leapt from the mountain, reveal-
ing his true nature as one of the bird-like tengu. He
had heard of a delicacy from the lands below, a spe-
cific type of rice cake with a texture like gelatin. For
leading them to this secret place, he demanded that
they bring him a stack of this delicacy every month.
The people agreed; so great was their relief, that their
laughter cascaded down the mountainside, where it is
said it echoes still.
In the warm valley, they built the foundations of a
city. They named it Tengu’s Overlook, after the spirit
that had led them here. To this day, they leave pound-
ed mochi cakes as offerings to the highest point along
the mountains, which is home to a shrine dedicated to
the tengu that led them to safety.
Life among the Laughing Mountains
The Laughing Mountain people consider the entire
range of the southern Spine of the World to be their
domain, having long spread through the hidden chan-
nels within the deepest recesses of the hills. The discov-
ery of coal in the mountains provides them with easy
heating and cooking, and the heat of the semi-volcanic
mountain range provides a temperate climate that is
well-suited to farming. Their central city, Tengu's Over-
look, is surrounded by hidden tiered orchards and
farmlands, which are maintained by slash-and-burn
agriculture. Primary crops are foxtail millet, hemp, and
sorghum, although they also maintain a special breed
of rice for their monthly tengu offerings.
The descendants of the city founders are the de-fac-
to rulers of the Laughing Mountain people, but in prac-
tice the people tend to govern themselves communally.
This is because settlements are spread throughout the
mountain ranges; self-sufficiency is required to survive
in such isolated places. Those who live within the city
agree to follow the rules set forth by the city defenders,
who in turn serve the city elders and rulers. Yet to call
them “kings” or “chieftains” is not quite right. They
rule only because they are respected. Any who object
to the rules of the city are free to settle elsewhere in the
mountain range. Many choose to do so.
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Tengu
Shrouded in myth, the tengu are a race of winged,
bird-like humanoids who live on the distant peaks of
the Northern Mountains. Born in the bracing extremes
of the mountain climate, they are constantly in search
of a deeper understanding of the world and its inhab-
itants, and of the best way to co-exist peacefully with
the din and tumult of nature. Their asceticism has led
to strange myths and legends.
Few ever glimpse the tengu, and those who do may
not even know it. Given how exceedingly rare it is to
even see a tengu, their existence is obfuscated by old
tales and legends. A single fleeting sight of one flying
high in the sky might easily be mistaken for the tengu’s
smaller cousins, the birds. Moreover, it is said that ten-
gu are masters of many great arts, including the art of
illusion: there are tengu who live and die observing the
humans of Rokugan without ever being found seem-
ingly able to blend in as naturally socially as they do
physically.
Small groups of tengu migrate from mountain peak
to peak, building unobtrusive homes that blend effort-
lessly into their surroundings; at a distance, many tengu
buildings look virtually indistinguishable from natural
rock formations. Several monasteries in the Northern
Mountains are occupied by monks who stumbled upon
these well-built structures, with their large entryways
and open skyward windows, with no clue as to who
built and then abandoned them. The tengu follow the
currents of the wind, oftentimes alone, to contemplate
the mysteries of existence and to understand both the
Law and Order in
Tengu’s Overlook
Justice is considered a public duty by the
traditions of Tengu’s Overlook. Such an
arrangement was considered necessary in
order to unite all of the varied peoples who
suddenly found themselves sharing the same
peaks as their home. In Tengu’s Overlook, the
people are expected to bring grievances to
the warrior class, but while a trial is overseen
by the warriors, it is actually run by the com-
munity itself. Anyone may sit in on a crimi-
nal trial within the city and all who attend
decide innocence or guilt together — if no
one shows up for a trial, that is considered an
innocent verdict by default.
 natural and the spiritual world. The petty concerns of
court and war are as small to them as everything else.
However, it is their deep desire to understand that
draws tengu down from their isolate perches to live
amongst humans.
Physiology
All tengu are feathered, tall hominids with great
wings, taloned hands, and an avian head. As varied
and diverse as the uniquely plumed birds, tengu do
not share a unified appearance. Those who live in the
Northern Mountains tend to be large, with muted col-
ors, long bodies, and a wide wingspan. Most do not
favor heavy armor or large weapons, which hamper
their ability to fly; most tengu dress in light, modest
clothing devoid of markings or bright colors.
The tengu can live to be centuries old, but there
are few ancient tengu; those who grow sick or die do
not often protest, though. Death is accepted—even
welcomed—as part of the natural order of life. For the
tengu, the body is an outward expression of the inward
self: injury and sickness arise from internal imbalance.
Therefore, meditation and spiritual healing are the first
steps one must take toward restoration. Perhaps this
mindset of “spirit first” is why some tengu are blessed
with incredible regenerative abilities.
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The Mask of Air
Millennia of spiritual development have given tengu a
preternatural sense for the delicate balance of nature.
One cannot simply entreat the kami for a favor with-
out understanding the greater ramifications: bringing
rain to one peak may lead to devastating floods in a
valley; a single bolt of lightning can ignite a dry forest.
Requesting the favor of the kami often comes with an
unseen cost that must be understood before it can tru-
ly be paid. As such, the tengu are usually focused less
on fulfilling an individual’s needs, and more upon serv-
ing the greater good. One must understand the impact
their needs may have on the whole. As such, the tengu
are a people of great restraint.
The following are two particular abilities tengu are
known to possess:
$ Illusory glamours, often called Masks of Air,
allow tengu to walk amongst the people of
Rokugan unnoticed. In order to assume human
form, one must recite an ancient incantation
while donning a particular piece of human
clothing; the resultant illusion casts a veil over
the reciter that makes them appear and sound
human, for all intents and purposes. The illu-
sion fades when the specific piece of clothing
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is removed. While transformed, a tengu’s native
physical appearance transliterates to their
illusory human form: scars, features, and dis-
tinctive marks on a tengu body persist in their
human body. The harsh tengu voice softens to
accommodate human speech, and the glam-
oured tengu feels human to the touch.
It is thought that many tengu have used their
illusions over the course of human history to
impart their wisdom to the people of Rokugan,
or to help those in need. Legends abound of
mysterious pilgrims encountered on remote
trails who appear just in time to save a life or
teach a particular lesson, only to vanish once
their purpose is fulfilled.
$ Spiritual Projection allows tengu to travel far
and wide while in a deep state of meditation.
This method of travel allows them to see
distant happenings throughout Rokugan, all
from a birds-eye view. Perhaps this method of
travel affords them great insight into the affairs
of humans, or perhaps it feeds their curiosity
about human foibles, drawing more tengu to
take on the likeness of humans to learn their
internal workings better.
By slipping into a deep state of meditation, the
tengu spirit takes flight on otherworldly cur-
rents. During this deep meditation, the body
becomes still and the pulse slows, and the
projector appears by all accounts to be dead.
If the tengu spends too much time outside of
their body, they may not be able to return to it,
doomed to eternally wander. These wayward
tengu spirits are likely the cause of many dis-
turbing legends.
Legends of the Tengu
So little is known about the elusive tengu that any
encounters are obscured by myth. Many legends
describe them as benevolent or well-meaning rescu-
ers, or imparters of great truths, though their inten-
tions are largely unknown to the common people of
Rokugan. It is said that Yasurugi, who forged the great
Kakita blades with a hidden five-fold technique, was
instructed by a tengu. Other accounts say that he stole
the technique by tricking a tengu elder while wearing
a bird mask; still others discount the involvement of
tengu entirely and claim that Yasurugi learned the tech-
nique after descending to Jigoku. Perhaps the tengu
themselves created so many conflicting accounts, that
they might remain veiled in mystery.
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Tengu Life
In keeping with their intense focus upon enlight-
enment, daily life for the tengu has all the outward
appearance of monastic or ascetic life. Those tengu
who dwell alone pursue deeper understanding in sol-
itude on distant mountain peaks, set apart from the
outside world. Many tengu dwell in aeries carved into
the rock, impossible to reach by climbing. Even tengu
society is established with a strong sense of balance:
possessions and knowledge are shared, and even a
whole community (or aerie) of tengu do not stay rooted
to a single place for long. Tengu may preside in place
for decades and then migrate elsewhere at a moment’s
notice; a particular aerie may splinter off and join with
another or break into a combination of lone ascetics
and a completely new community.
Much as with birds, tengu society is comprised
of unique social strata. Young tengu are not raised
in nuclear families so much as they are co-raised by
singles, pairs, or groups of parents, who take turns
nurturing and teaching the young according to their
talents. An elder—often but not always the oldest ten-
gu in the aerie—presides over a congress of adults to
decide migration, building, and other consequential
decisions. In matters where an issue must be put to
vote, the elder speaks first and votes first, but must
still abide by the congress’ decision. When a significant
minority–or a large minority backed by the elder–dis-
agree, the aerie may split and go their separate ways.
Tengu are independent enough that lone ascetics have
splintered from an aerie in the past to continue alone
for some years, only to rejoin some select portion of
their former community later.
Tengu Culture and Beliefs
“All things die, but the sky is eternal.” –Tengu proverb
From birth to death, the tengu are governed by
deep conviction that their place is to understand
the workings of the world around them and to exist
in harmony with it. Every act, every creation, every
thought, should be in service to this greater order of
things. Concepts such as “possessions” or “territory”
have no meaning to the tengu, who desire to simply
be. Becoming something great is infinitely better than
possessing something remarkable.
As with everything, tengu customs are rarely pre-
scriptive; communities often subsist on both hunting
and gathering. Possessions are communally owned,
while skills and self-actualization are prized as signposts
toward one’s enlightenment. In the aerie, nobody is on
their own, though everyone is encouraged to follow

their own path. The tengu understand, more than
most, that one’s path may be ever changing, and are
therefore ready at any given moment to take flight and
follow the wind wherever it may lead next.
Although one’s role in society may be ever chang-
ing, a tengu aerie is run much like a monastery, with set
schedules, rituals, and meditation at the heart of daily
living. Tengu hatchlings are given tasks they are able
to fulfill but that might also teach them basic tenets of
spiritual living; older tengu are given tasks that utilize
their talents and expertise. Such tasks fulfill both the
needs of the aerie and the individual.
Though little is understood about what the ten-
gu truly believe (as even the Elders would admit they
possess just a sliver of the total knowledge of the
world), their focus seems to be more about how they
believe. Meditation and music are two of the foremost
expressions of a tengu’s pursuit of Enlightenment.
Whole days may be devoted to emptying one’s mind,
along with the preparation and recovery that might
accompany extreme fasts. Additionally, tengu devote
significant time and energy to meditative songs and
chants; a chorus of tengu is often accompanied by
singing bowls or bells of varying sizes and shapes.
These songs are a way of passing down remarkable
stories and teachings and are cross-pollinated and
revised between aeries.
Given how freeform tengu communities can be,
aeries often create their own unique rites of passage
and customs independent of each other. However,
rituals of birth and death are a constant for all tengu.
When a young tengu is born, the aerie comes togeth-
er to welcome the new life (or lives), to play games,
and celebrate their arrival with stories and music. The
aerie may all vote for a name, or the birthparents may
consult the kami or the stars for a worthwhile title. The
new arrival brings joy to the aerie, and all are invited
to partake.
So too, do the tengu mourn death even as they
welcome it. An unexpected death is a rare thing for
tengu; they do not wish to die alone. Those who sense
death’s approach while meditating in solitude return
to an aerie to prepare themselves in the company of
others. Once a tengu has passed, the aerie gathers
around and mourns their loss, then flies the body of
the deceased somewhere remote and empty, often on
a distant mountaintop. To prevent the spread of Shad-
owlands taint, whoever was closest to the deceased is
instructed to stay near their remains until the risk of
taint has passed.
Robson F M Belloli (Order #36326249)
CHAPTER 1: T HE SECR ET EMPIR E
“The Black Feather”
My uncle always tells us about the stranger
who saved him in the mountains. He was trav-
eling north on a high path that was wet with
melted snow when he slipped. Although he
was traveling with strangers, there was some-
one he suspected of being a marauder: a tall,
thin woman in a ragged black cloak. When
my uncle began to fall, this stranger ran, as
if on the wind, to catch him before he could
fall far, and brought him to safety. She did
not speak a word before she disappeared
and left a single jet-black feather in her wake.
To this day, my uncle never travels without
the black feather, which he claims gives him
good fortune.
— An excerpt from a folk tale of the
Northern Mountains
Playing a Tengu
Tengu are far removed from the concerns of Rokugan;
while they may not understand current affairs or polit-
ical grandstanding, they do possess a keen awareness
of the balance of nature, the kami, and the greater cos-
mic forces that move the natural world. As such, playing
a tengu offers a unique roleplaying opportunity. Some
tengu spend their entire lives hidden amongst humans;
others are fledgling outsiders with little understanding
of human culture or norms. Examining a tengu’s expo-
sure to human culture is often a good starting point
when formulating the culture.
Tengu are motivated by a desire to understand
the world around them in service of pursuing spiritual
and intellectual enlightenment. Whether this desire for
enlightenment is one’s ninjō, giri, or destiny may deter-
mine a number of unique roleplaying moments (see
page 137 for more on Destiny). Is the character drawn
by curiosity, or driven by their society’s need to under-
stand? The path to enlightenment may goad a tengu
on a pilgrimage to various monasteries, or to visit the
strongholds of the Great Clans, or to learn the subtle
movements of polity and discourse. Having grown up
with such a unique perspective, a tengu may enter
human society in an effort to impart their own wisdom
and become a leader of a religious or social movement.
No matter how diverting human affairs might seem,
however, every tengu must return to the mountaintops.
47
 C H APT E R 1 : T H E S E C R E T E MPIR E

The Dragon Clan

In the northern reaches of Rokugan sprawl the terri-
tories of the Dragon Clan, a harsh landscape encom-
passing the rugged, remote mountains known as The
Great Wall of the North. A forbidding region of frozen,
mist-shrouded mountain peaks and deep, shadowed
valleys, most of these lands have rarely, or even never
felt the tread of human feet. Access is difficult, and in
some cases nearly impossible—particularly in the long,
cold months of winter. Only the southernmost portion
of the lands of the Dragon Clan, where the looming
mountains give way to rolling foothills, can truly be
considered hospitable.
This does not mean, however, that the Dragon
have merely settled for these desolate lands, or been
granted them because of some sort of disfavor by the
Emperor. Indeed, the clan settled here by the choice of
their founder, the Kami Togashi, who saw the barren,
craggy lands as a place to which he could retire in iso-
lation, free from worldly concerns, and untroubled by
the complex politics and social niceties of the broader
Empire to the south. The bleak environment suited the
contemplative Kami, who drew upon the privation and
discomfort of the harsh lands as a means of focusing
his mental energies. His first adherents doggedly fol-
lowed him to these forsaken lands, and from them, the
Dragon Clan was born.
The Dragon Clan is unlike the other clans of Rokugan
in other ways, beyond their embracing such bleak, iso-
lated lands. In the case of the other Great Clans, their
founding Kami long ago departed the mortal realm,
leaving their descendants to carry on their bloodline,
and lead their clans into the present day. Not so Togas-
hi, however. The enigmatic Kami has remained in the
mortal realm. This is not, however, known even within
the Dragon Clan, save for a choice few samurai.

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Togashi and Shinsei
It is said that five years after the Kami fell from the
Heavens, Togashi traveled to the remote and desolate
northern mountains and sat in a high place, from which
he could look south, across the Empire. He sought,
in his solitude, to contemplate, and come to under-
stand the purpose and nature of mortal existence, as
expressed by the teachings of Shinsei. He refused to
eat, drink or sleep until he did. His two first, and most
devoted followers, Mirumoto and Agasha, desperate-
ly tried to persuade the Kami to eat and drink, as his
mortal form required sustenance. Togashi stubborn-
ly refused.
Finally, they turned to Shinsei himself for help. The
Little Teacher came to Togashi, sat beside him, and
asked the Kami his intent. Togashi, now near death,
said he would not eat or drink until he understood
mortal existence. Shinsei simply replied, “And neither
will I.” When Togashi realized that Shinsei was serious,
he came to understand that his particular path may be
his alone, but also that it affected others, and that the
Enlightenment he sought could not be gained in such
a way. It is from this event that the fundamental nature
of the Dragon Clan was derived—that each mortal
must find their own way to Enlightenment but must do
so with the understanding that they will affect the paths
of myriad others along the way.
In the ensuing centuries, the prophetic intuitions
of their founding Kami have deeply influenced the
Dragon Clan. From the perspective of the rest of the
Empire, the Dragon seem inconsistent in its approach
to Imperial affairs. Sometimes, they are quick to insert
themselves into such affairs, often in pivotal ways. In
other cases, however, the Dragon seem strangely
reluctant involve themselves, and will only do so in a
limited way, or will even remain altogether aloof and
entirely uninvolved.
Robson F M Belloli (Order #36326249)
CHAPTER 1: T HE SECR ET EMPIR E
Many in the Empire find this maddening, and some
even resent the Dragon for it. To them, it seems that
the clan moves in accordance with unpredictable
whims. They either immerse themselves in affairs to an
extent that those involved see as meddling or ignore
events which would seem of great importance. In
either case, the Dragon’s behavior seems to bear little
relation to a rational, deliberate approach to events in
Rokugan. Those who believe this do not realize how
wrong they are. Through his visions, Togashi discerns
those times when intervention would be beneficial, or
even necessary, and those times when it would not. In
this way, the Dragon Clan exercises a profound, if poor-
ly understood or appreciated influence on the Empire
as a whole, applying its efforts mainly to those histor-
ical “hinge points” where their involvement will have
the greatest impact.
Just as this relative detachment from the Empire
and its day-to-day affairs has given Rokugan a partic-
ular view of the Dragon Clan, it has, in turn, given the
Dragon a unique perspective on the Empire. In many
respects, the history of the Empire, as observed by the
Dragon—and particularly the Togashi family—is likely
the most objectively correct version available. The clan
invests great effort into watching over Rokugan, so that
they, guided by Togashi’s visions, can either engage in
events with the greatest effect, or else remain entirely
removed from them. However, the Dragon Clan has
not encapsulated its myriad social, cultural, and other
observations into a set of formal histories, like those
maintained in the archives of the Ikoma or the Sep-
pun. Instead, they are recorded in myriad documents,
scrolls, treatises, and essays, all held in different collec-
tions, or are preserved as oral histories and, in some
cases, even as memories of past lives lived through the
endless turn of the Karmic Wheel.
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 C H APT E R 1 : T H E S E C R E T E MPIR E

The Lands of the These lands are mainly given to the stewardship
of the Togashi and Agasha families, the former main-
Dragon Clan taining only a few, isolated holdings, mostly seclud-
ed shrines and temples. The lands of the Agasha are
The lands of the Dragon Clan sprawl across the north
somewhat better developed but are still wild and
of Rokugan, mostly encompassing the Great Wall of
primitive compared to most of the rest of the Empire.
the North mountains. These lands are, by far, the most
There is some food production in the fertile soil of river
wild and undeveloped occupied by any of the Great
valleys, but this region mostly produces ore of various
Clans. Only in their southern extremities, where they
types—gold, copper and iron being the most com-
border on the lands of the Tonbo, the Dragonfly Minor
mon—and stone.
Clan, and those of the Lion, are the Dragon lands
generally similar to those of the other clans—reason-
ably flat, easy to access, and fertile. Elsewhere, they The Tame South
embrace the rugged, largely inhospitable mountains, To call the southern lands of the Dragon tame is some-
and their foothills. thing of an overstatement. It is certainly true compared
to the lands of the Togashi and the Agasha, but by the
The Wild North standards of most Imperial lands, they are still largely
rugged and difficult to access or develop. These lands
The Great Wall of the North Mountains extend across
encompass the foothills of the Great Wall of the North
the entire northern edge of the Empire. Their rocky
Mountains, themselves a formidable range of steep
feet are washed by the ocean in the east; from there,
ridges and barren peaks; only in their southernmost
they extend westward, through the lands of the Drag-
extremities do they give way to the rolling hills and,
on, then across the northernmost lands of the Unicorn
eventually, the relatively flat plains of the Dragonfly
Clan, finally turning southward to merge with the Spine
and the Lion clans.
of the World Mountains that traverse central Rokugan.
Stewardship of these lands is given over to the Miru-
This vast range separates Rokugan from the dry, barren
moto and the Kitsuki families. The latter oversee the
sprawl of lands to the north, which can only be read-
flattest and most fertile lands, which represent the bulk
ily accessed through the Unicorn lands, through the
of the Dragon’s arable territory. The more rugged foot-
treacherous pass known as Defiant’s Path. Would-be
hill regions are controlled by the Kitsuki, under whom
travelers who do not wish to use this pass must brave
numerous mining and quarrying operations thrive. It is
the mountains themselves—an enormously difficult,
from this region that the Dragon Clan produces most
dangerous, and time-consuming journey even in good
of its gold, which allows it to buy and import the bulk
weather, and all but impossible in times of inclement
of food that their people require.
weather, especially the winter.
It is in these more hospitable lands that the Dragon
The Dragon Clan occupies these mountainous
conducts most of its commercial and political interac-
lands in the west, where the rugged foothills known as
tions with the rest of the Empire. The Tonbo, or Drag-
the Great Climb give way to the plains of the Unicorn
onfly Clan, acts as gatekeepers for the Dragon, a tradi-
Clan, to the Dragon Heart Plain the in the east, a bar-
tion that dates back to that Minor Clan’s formation by
ren flatland separating the Dragon lands from those of
samurai of the Dragon and Phoenix clans. Visitors who
the Phoenix Clan. Another expanse of craggy foothills
are approved by the Dragonfly—and by the Dragon
known as the Great Fall, that lays south of the Dragon
delegation permanently located at Kyūden Tonbo—are
Heart Plain, is also nominally under Dragon control,
then guided northward, normally to Shiro Kitsuki. Trav-
but frequent volcanic eruptions, earthquakes and land-
elers with more specific business, particularly involving
slides preclude any significant development.
military matters, are led, instead, to Shiro Mirumoto.
The vast majority of this region is virtually inacces-
It is rare for outsiders to travel further north, into the
sible. Some of the highest mountain peaks in Rokugan
lands of the Agasha or the Togashi, unless they have
soar skyward, their peaks shrouded in drifting clouds,
particularly good and compelling reasons for doing so.
snow glistening pristine white on their upper reaches
all through the year. Their sheer flanks plunge into
steep, shadowed valleys, many choked with ice and
snow even in the summer, nameless rivers rushing
through their depths. Spectacular scenery abounds,
but roads and trails are few and far between.

50

Robson F M Belloli (Order #36326249)

Robson F M Belloli (Order #36326249)
 C H APT E R 1 : T H E S E C R E T E MPIR E
Families of the
Dragon Clan
Three of the four families of the Dragon Clan—the Miru-
moto, the Agasha, and the Kitsuki—generally conform
to the basic nature of Great Clan families throughout
the Empire. The Mirumoto and Agasha were formed
by those namesake individuals, the Kami Togashi’s
first, and most loyal followers. The Kitsuki were a later
addition to the clan, derived from an especially notable
member of the Agasha family. In most ways, such ori-
gins for these families are broadly similar to the origins
of most of the families of the other Great clans.
The Dragon Clan’s fourth family, the Togashi, are
completely unique, however. Like other leading fami-
lies among the Great Clans, the Togashi were formed
by the clan’s founding Kami. It is there that the similari-
ty ends. The Togashi family is not, in fact, a true ‘family’
at all, but is more like a monastic order. Its members do
not share a common bloodline traced from their Kami,
but rather join the family in response to particular call-
ing, specific to that individual. Samurai throughout the
rest of the Empire are most likely to see the Dragon
Clan in the form of members of the Mirumoto, Kitsu-
ki, or less frequently, the Agasha families. When they
think of the Dragon Clan, however, they are probably
more likely to envision the enigmatic, tattooed monks
of the Togashi.
Togashi
As a Kami fallen from Heaven and into the Mor-
tal Realm, Togashi—like his siblings—incorporates
aspects of both mortality and divinity in a single being.
Unlike his siblings, however, who each left the Mortal
Realm, Togashi has remained. It may be that, having
accepted Fu Leng’s challenge—issued at the dawn of
the Empire—to battle for ultimate control of it, Togas-
hi is bound to remain in the Mortal Realm until that
challenge is resolved. No mortal knows this, however.
Togashi is, in fact, the blind Tattoo Master Togashi Gai-
jutsu. Infusing his tattoo inks with his own divine blood,
he is able to impart mystical abilities to the ise zumi,
the enigmatic monks comprising the part holy-order,
part family that is the Togashi.
Reputation and Values
True to their inscrutable nature, the tattooed monks
of the Togashi family are both well-known throughout,
and entirely misunderstood by the rest of Rokugan.
Their complex and vivid tattoos, tendency to eschew
all but those garments absolutely required to maintain
52
Robson F M Belloli (Order #36326249)
their modesty, proclivity for speaking in metaphors and
riddles, and propensity for strange behavior, all com-
bine to prompt the rest of the Empire to view them
with wary fascination.
Exacerbating this strangeness is the widespread
belief that the monks of the Togashi family do not trav-
el casually, but always with some mysterious, undoubt-
edly mystical purpose. It is true that they do not leave
the seclusion of their remote, rugged homeland with-
out good reason—often one related to the mystical
visions of Togashi himself, delivered through Togashi
Yokuni, head of the family and Clan Champion. When
they do, though, they can be quite gregarious, typical-
ly enjoying the opportunity to travel and spend time
among the people of the Empire.
What is truly important to the Togashi, however, is
their duty to destiny. The ise zumi recognize the role
they are each, and collectively, meant to play in resist-
ing the return of evil—in the form of the Dark Kami,
Fu Leng—to the mortal realm. It is a role they realize
they were born into at the dawn of the Empire, and
for which they have been preparing throughout their
many past lives. This shared destiny may seem to make
a lie of the Dragon Clan’s belief that each mortal’s path
is their own, but the Togashi see no contradiction. To
answer Fu Leng’s challenge to his siblings for control
of the Empire, the Kami Togashi chose Rokugan itself
as his weapon. The ise zumi know that they are the tip
of that weapon, fated to finally confront Fu Leng when
he inevitably returns. But they also know that their
ultimate fate lies somewhere beyond that cataclysmic
time, a final and inscrutable destination to which their
path is leading them, called Enlightenment.
Culture and Traditions
The culture of the Togashi family is an ascetic one.
Togashi monks endure—even embrace—hardship and
privation, putting aside worldly concerns and desires
in favor of contemplative pursuits, often alone and
often in remote and wild places. This allows them to
fully experience their interconnectedness with the nat-
ural environment, while emphasizing the sense of their
smallness against the vast backdrop of the world. With
their own self reduced to a miniscule point in space
and time, they are liberated to explore that self without
the stifling affectations of ego or ambition. Compared
to a mountain, a mortal is a mere mote; accepting this,
the inner journey becomes far easier, the self-seeing
what it truly is, not what it wishes to be.
Given this, the Togashi understand that each of
them constitutes but a single thread in a complex,
evolving tapestry of history. Each record that history, as

they uniquely experience and understand it in each of
their successive lives. Some may do so in written form,
while others may rely on an oral recounting of events,
crafting poems, songs, or even riddles. The collective
result is a strikingly objective and extremely detailed
and nuanced historical archive, albeit one that is quite
fragmented, and profoundly laborious to access.
Having lived many past lives on the Karmic Wheel—
and, unlike other Rokugani, remembering them—the
ise zumi have repeatedly experienced love and loss,
practiced virtue, indulged in sin, and known courage
and fear, desire, and sacrifice. This has led them to
understand that the concerns of that mortal world are
transient, that the fundamental nature of existence is
impermanence. Occasionally, though, a new soul, with
no previous lives lived as an ise zumi, will come to the
Togashi, beginning their own journey along the path
of life and rebirth in the family. It is not clear how this
comes about, or what, precisely, compels such new
inductees into the family to undertake this arduous
fate. It may be that the Kami Togashi is himself respon-
sible, but no one knows for certain.
Religious Perspectives
While the Togashi fundamentally accept that all mor-
tals must choose their own path, and therefore are
also accepting of many, diverse religious beliefs, they
themselves are generally devoted followers of Shinsei.
This is not to say they eschew Fortunism; indeed, the
Togashi do revere the Great and Lesser Fortunes in a
manner similar to most Rokugani. However, Shinsei’s
focus upon the individual resonates with them in a way
that other beliefs do not.
As a result, the Togashi embrace the concept
of oneness that Shinsei promoted, that all things—
the lives of mortals, the society in which they live,
Robson F M Belloli (Order #36326249)
CHAPTER 1: T HE SECR ET EMPIR E
the Heavens above and the other Spirit Realms, and
even the Elements themselves, are all part of a contin-
uum, a cycle that transcends human perception. Upon
this very Shinseist view of the world, the Togashi have
built their belief that while mortals as a whole will never
come to truly understand this unity of all things, indi-
vidual mortals may by following their particular paths
through life, becoming Enlightened in the process.
A corollary of this is that some ise zumi choose
paths so divergent from the essential beliefs and values
of the family that they become effective outcasts. Once
more, though, the Togashi family as a whole accepts
this, because such rebellion—even if it leads to actu-
al apostasy—is just another of the myriad ways along
which a soul may travel life’s journey.
Current Concerns
Having a demi-god living in their midst has profound
implications for the Dragon Clan. Togashi is able to
possess the mortal forms of those he has tattooed, but
does so only in times of great need. Mortal vessels are
not intended to host the power of a divine being, so
their being possessed can do great harm, and even
drive them into madness. The armor worn by Togas-
hi Yokuni is, in fact, a nemuranai, a powerful artifact
intended to allow his mortal vessel to safely contain the
Kami’s godly power—at least for a time.
 C H APT E R 1 : T H E S E C R E T E MPIR E
More egregiously—and perhaps not even realized
by Togashi himself—it may be that his presence among
the Dragon has caused the clan’s declining birth-rate.
The proximity of a Kami may inhibit the rebirth of souls
into the Mortal Realm. If this is the case, then Togas-
hi may eventually face a truly difficult choice—either
remain in the midst of the clan he has founded, and
see their birth-rate continue to dwindle, or depart the
Mortal Realm and, for the first time in over one thou-
sand years, leave his clan without the benefit of his pro-
phetic guidance.
Lands of the Togashi
Unlike other Great Clan families, the lands of the
Togashi are not subdivided into provinces but consti-
tute a single province. They sprawl across the desolate,
forbidding mountains of the Great Northern Climb,
largely inaccessible and almost wholly undeveloped.
The Togashi do maintain a number of holdings, but
even these are remote, isolated, and often difficult—
and, in the winter, often impossible—to access. There
are few roads, none of which are regularly maintained,
and virtually no arable land. The landscape is truly
bleak, essentially barren rock shaped by volcanic erup-
tions, rushing rivers and spectacular waterfalls, and the
patient chew of wind, water and ice.
The High House of Light
The High House of Light is the primary holding of
the Togashi family, an imposing structure perched on
a mountainside and reachable only by ascending an
obscure path of one thousand steps. It is probably the
most prominent temple in the Dragon lands, serving
not only as a holy place and a monastery for the Togas-
hi family, but also as a fortress, a dōjō, and, given that
this is the ancestral home of the Dragon Clan Champi-
on, a focal point for Dragon Clan politics. The Togashi
monks here pursue Enlightenment through meditation,
54
Robson F M Belloli (Order #36326249)
Missing Tattoos
一 Hook The PCs are traveling through
some part of the Empire—virtually any pop-
ulated area will suffice—when they arrive a
small farming community, Broken Bridge Vil-
lage. They find the village in an uproar; appar-
ently, a strange, tattooed figure appeared
here the previous night, gave a dire warning
to the villagers to not leave their settlement
for the following three days, or they would
face disaster. Without further explanation,
this enigmatic figure vanished again.
二 Rising Action Broken Bridge Village is
expecting clan magistrates to arrive some-
time in the next two to three days to collect
taxes owing on their rice production. They still
have crops to harvest, though. Without them,
they will be unable to fulfill their tax obliga-
tions, and risk facing the wrath of the mag-
istrates, who are notoriously strict regarding
their quotas. With no other samurai to turn to,
the villagers implore the PCs to find the tat-
tooed wanderer, or otherwise determine the
reason for their ominous warning. If they seek
the tattooed traveler, they will find an ise zumi
named Togashi Remmu, sitting cross-legged
upon a rock overlooking the road, perhaps a
ten-minute walk from the village.
三 Climax Remmu is evasive about the rea-
son for their sinister warning; they will only
say that something is approaching along this
road, something dangerous, and they are
determined to protect the village from it. If
they press Remmu for details, they will sim-
ply say that they do not know what is com-
ing, only that it is a terrible threat. The PCs
must decide if they believe Shinji, and will
assist them in protecting the village, or if the
strange Togashi has a hidden agenda, or is
simply wrong. It is up to the GM what, if any-
thing, is approaching the village. In any case,
the PCs must also decide if, or how, they
may intercede on the villagers’ behalf with
the magistrates—or if they will simply move
on, and leave Remmu, and the villagers, to
their fate.
 CHAPTER 1: T HE SECR ET EMPIR E

contemplation of the world, study of the Tao of Shinsei,

and pursuit of martial arts. No one knows who built
Togashi Remmu,
the High House of Light, nor does, or can, anyone
Sociable
TogashiWandererRemmu,
not of the Togashi understand the maze-like sprawl of ADVERSARY Sociable Wanderer
CONFLICT RANK:  4  4
mostly cold, empty rooms. The High House of Light
is described in more detail in the supplement Emer-
Togashi RemmuSociable Wanderer
is atypical for an ise zumi. While most
of their brethren rarely leave the desolate isolation of
ald Empire. their homeland, Remmu happily travels the Empire.
After spending a day and night in secluded discussion
Fukurokujin Seidō with Togashi Yokuni, they came to believe that they
were called to walk this path, finding answers not in
Built in the Sixth Century atop a high mountain peak
reclusive contemplation, but by immersing themselves
north and west of the High House of Light, the shrine
in the life of Rokugan and its people. Accordingly, they
to the Fortune of Wisdom is likely the least resplendent
wander throughout the Empire, counseling the power-
shrine to a Great Fortune in the Empire. It also the larg-
ful to compassion, offering succor to the distressed, giv-
est devoted to Fukurokujin. While the journey to this
ing wisdom to all who seek it, and otherwise observing
Shrine is strenuous, it is likely the most readily accessi-
and documenting all that transpires around them. Rem-
ble holding in the Togashi lands, being served by a rea-
mu does not travel according to random whim, how-
sonably traversable road. Visitors pass through a torii
ever. They sense that, at some point, in some place in
arch located near the base of the mountain, meaning
the Empire, they will be called upon to undertake some
that they must make a lengthy climb—emblematic of
great task, the completion of which—or lack thereof—
an arduous pilgrimage—to the shrine proper, a plain
will represent both a pivotal moment in history, and a
edifice of grey stone and black slate roofing tiles.
prominent milestone in their own journey through life.
Tradition dictates that those who come here to wor-
ship the Fortune leave an offering of something made SOCIETAL PERSONAL
with their own hands. These gifts to the Fortune range
60 HONOR ENDURANCE
12
from the simple and crude, to sublime masterpieces. 3 3
Ironically, this makes Fukurokujin Seidō a de facto 72 GLORY COMPOSURE
14
museum and art exhibit containing what is likely the 4 3
most complete cross-section of artistic achievement in 35 STATUS 4 FOCUS
6
the Empire.
+2, –2
DEMEANOR - OUTGOING
VIGILANCE
4
Refuge of the Three Sisters

ARTISAN 2 MARTIAL 3 SCHOLAR 3 SOCIAL 3 TRADE 1

Located in the mountains known as the Dragon’s Teeth,

the Refuge of the Three Sisters is rarity in Rokugan—a

ADVANTAGES DISADVANTAGES

shrine devoted to Onnatangu, Lord Moon. Visitors Higher Purpose: Conciliatory:

here must brave an extremely difficult and dangerous  Scholar; Mental  Social; Mental
ascent along a narrow, switch-back path known as the

Climb to the Moon. The shrine itself is different for

FAVORED WEAPONS & GEAR

each visitor, some describing, after passing through

weather-beaten torii arch, as a small stone hut, others
a cave, and still others a grove of ancient pine trees.
Regardless of its particular nature, those who enter
the shrine will find three women, the Sisters of the
Moon. One is an adolescent girl, one a middle-aged
Bo (staff): (Range 1-2, Damage 6, Deadliness 2, Mundane)
Gear (equipped): Traveling Clothes (Physical 2,
Durable, Mundane, Subtle), wicker satchel, journal of
personal poetry

ABILITIES
matron, and the third a wrinkled crone, variously

described as spinning thread, or practicing various BLOOD OF THE KAMI

arts, such as music or painting. Given their longevity—
the shrine is at least as old as the Empire itself and
may even predate it—the prevailing belief is that the
Sisters are spirits, their various ages representing the
waxing and waning phases of the Moon. The Sisters
will answer any question put to them but will do so in
riddles. The answer will nonetheless be true, but mis-
fortune befalls any who dare ask.
When Remmu successfully uses a kihō, they are consid-
ered to have three bonus successes for the purposes of
resolving the effects of that kihō.
DRAWING FROM WITHIN
Choose four kihō from those listed beginning on page
182 of the Core Rulebook, which Remmu can use. Each
of these kihō is linked to an appropriate tattoo, so ben-
efit from their Blood of the Kami ability.

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 C H APT E R 1 : T H E S E C R E T E MPIR E
Mirumoto
Unlike his siblings, the Kami Togashi had no desire for
mortal followers, and fully intended to remain alone
when he traveled into the remote mountains in north-
ern Rokugan to begin his contemplative solitude. Two
mortals nonetheless chose to follow the Kami into his
self-imposed exile—Agasha, a naturalist and priest of
the elements, and Mirumoto, a warrior.
Mirumoto proved an abrasive and irascible man,
often aggressive, and even rude. He was also a
supremely skilled swordsman, and one of the best
duelists the Empire has ever known. It was, in fact,
Mirumoto who developed the niten or “Two Heavens”
style of dueling, a fighting technique which employs
both swords of the daisho—the katana and the
wakizashi—simultaneously. Even to this day, niten still
vies with the draw-and-strike iaijutsu style, pioneered
by the Crane Clan, as the preeminent form of the duel-
ing art in the Empire.
The Mirumoto family follows in their founder’s
footsteps, a lineage of skilled, pragmatic warriors and
administrators, who are not afraid to innovate and use
unorthodox means to achieve their goals on behalf of
their clan.
Robson F M Belloli (Order #36326249)
Reputation and Values
In its early days, the Agasha family focused on their
studies of the elements and the natural world, while
the Togashi only rarely put aside their reclusive exis-
tence among the northern peaks. The Mirumoto,
therefore, came to represent the Dragon Clan to the
rest of the Empire, a role they eventually came to share
with the more gregarious Kitsuki.
Because the early Mirumoto generally adopted the
gruff, straightforward nature of their founder, many
who came to deal with members of the family found
it less than pleasant experience. This, combined with
the tendency of the Dragon to only involve themselves
in Imperial affairs when the prophetic visions of Togas-
hi called for them to do so, gave the clan in general,
and the Mirumoto in particular, a reputation for being
inconsistent, reclusive, and generally difficult to deal
with. As a result, the Mirumoto often found themselves
marginalized in the affairs of the Empire, viewed with
suspicion, and even contempt, by other Rokugani.
Over time, however, the Mirumoto became progres-
sively more savvy in the ways of politics and social nice-
ties. With the rise of the Kitsuki family, who assumed
many of the social and political duties of the Dragon,
the Mirumoto are now seen as the military arm of the
Dragon Clan, a powerful and accomplished family of
skilled warriors. They are particularly renowned—and
feared—as duelists, often wielding their weapons in
the two-bladed niten style developed by their founder.

Culture and Traditions
The culture of the Mirumoto is best summed up as a
pragmatically martial one. Mirumoto himself was, first
and foremost, a warrior, and he imparted a war-like
culture to the family he founded. In its early days, the
Dragon not only clashed with other clans—particularly
the Lion and the Phoenix—but also with the Yoban-
jin, the fiercely independent peoples who called the
northern mountains home. In all of their clashes with
these various opponents, the Mirumoto stood at the
forefront of the Dragon armies, comprising not just the
bulk of their rank-and-file troops, but also filling most
of the command positions.
However, the Dragon Clan’s army is not large;
moreover, the clan does not have the depth of a sub-
stantial population to draw upon. Even then, the other
families of the Dragon Clan distinctly do not have par-
ticularly martial characters or traditions, meaning that
the Mirumoto carry most of the burden of the clan’s
military endeavors.
This has prompted the family to focus a great deal
of effort on becoming the best, most accomplished
warriors possible; a significant part of this is the use of
niten both in battles, and in duels. This often renders
them difficult opponents for Rokugani more used to
the traditional fighting styles used more widely in the
rest of the Empire.
The other main responsibility of the Mirumoto
is administration. Examine the Dragon Clan’s day-
to-day operations, encompassing everything from
trade, to taxation, to infrastructure maintenance, and
one is likely to find the Mirumoto involved, usually in
leading roles.
Religious Perspectives
Ever pragmatic, the Mirumoto apply the general Drag-
on belief that each mortal’s path through life is their
own to walk to religious observance—their own, and
that of others. The Mirumoto revere both Shinsei and
the Fortunes in a manner similar to other Rokugani, but
their tolerance extends even further. As long as they
are not blasphemous or heretical, the Mirumoto will
generally accept the beliefs of others as they stand,
even if they would be, in other parts of the Empire,
considered unusual, or even outlandish.
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CHAPTER 1: T HE SECR ET EMPIR E
That said, the Mirumoto do place a particular
emphasis on Shinseism, albeit, as in most other things,
in a very practical, almost prosaic way. Since the Tao
of Shinsei believed applicable to all aspects of mor-
tal life in the Empire, the Mirumoto readily take this to
include military endeavors. This puts the Mirumoto in
the unique position of giving the Tao much the same
weight as a martial treatise as they would more con-
vention texts on the subject, such as Akodo’s Leader-
ship, or Kakita’s The Blade.
The Mirumoto embrace of Shinseism is exemplified
by their dōjō, all of which have the same three words
prominently emblazoned in their training halls—“Nei-
ther Will I”. These are the words spoken to Togashi by
Shinsei, when the former teetered on the brink of dying
from thirst or hunger. They taught Togashi an important
lesson—that nothing and no one truly stands alone. All
things are interconnected, which means what happens
to one thing will affect another. Before graduating from
a Mirumoto dōjō, a student must spend three days in
a remote and wild place—high on a mountainside, or
close to a thundering waterfall—in contemplation of
these three words, then encapsulate their meaning, as
each understands it, in a poem that captures their own
connectedness with the world.
Current Concerns
Like the Togashi, the Mirumoto are increasingly con-
cerned with the rise of the Perfect Land Sect. The rise
of a subversive ideology among the Dragon could
end up attracting unwanted attention from outside
the clan. Exacerbating this is the fact that the Dragon
Clan has always struggled with how to maintain collec-
tive authority in a clan devoted to individualism. This
delicate balancing act could be fatally undermined by
the belief that pursuit of one’s ultimate freedom from
the Karmic Wheel grants access to a paradise that isn’t
even recognized by conventional Rokugani cosmology.
The declining birth rate of the Dragon also raises
grave concerns among the Mirumoto. Fewer members
of the clan mean fewer soldiers, artisans, and farmers.
This, in turn, means more difficulty maintaining an
already relatively small army, and even greater reliance
on imported goods and food. A growing negative bal-
ance of trade with respect to the rest of the Empire
would force the Dragon to produce more exports, such
as gold and iron. But that requires labor, which is in
increasingly short supply—and so the problem grows.
57
 C H APT E R 1 : T H E S E C R E T E MPIR E
Lands of the Mirumoto
In stark contrast to the rugged, desolate lands of the
Togashi, those of the Mirumoto are far more hospi-
table, having much in common with the territories of
the more southerly clans. Consisting of four provinces
collectively known as the Lowlands, they extend south
from the Great Wall of the North Mountains, in rolling,
hilly terrain only slightly more rugged than that of the
Lion Clan to the south. The bulk of the clan’s samurai
and commoners live here, in villages and towns similar
to those that would be found in most other parts of
Rokugan. Most of the Dragon Army is also stationed
here. Because few outsiders are allowed to proceed
beyond these lands, and into the mountainous regions
further north, it is in these Lowlands that the Dragon
conduct most of their trade, commerce, and political
interaction with the rest of the Empire. The High House
of Light may be the spiritual center of the Dragon Clan,
but its commercial and political heart is Shiro Mirumo-
to, located in the northern portion of the Lowlands, in
the shadow of the mountains.
Shiro Mirumoto
Also known as Last Glance Castle, Shiro Mirumoto is
a stark and functional fortress built into the side of a
mountain overlooking a steep, winding road ascending
from the Lowlands below. The ancestral home of the
Mirumoto daimyō, the castle is predominantly a for-
tress, intended to function as the headquarters of the
Dragon army, as well as one of its main barracks. It is
nowhere near as resplendent as the homes of family
daimyō elsewhere in the Empire, which is why most
political delegations are hosted in more accommodat-
ing locations, such as the city of Heibesu to the north, or
Shiro Kitsuki to the west. Shiro Mirumoto is also home
to the Path of Hojatsu dōjō, named after Mirumoto’s
son and the training academy for those who would
become officers and leaders of the Dragon armies.
58
Robson F M Belloli (Order #36326249)
Heibesu
Located on the eastern margin of the Dragon lands,
on the edge of the Dragon Heart Plain, Heibesu is a
major commercial hub for the Dragon. The clan con-
ducts most of its trade with the eastern Empire—par-
ticularly the Phoenix and Crane—here. Because space
for the city is limited, it is unusual for Rokugani cities
in that most buildings are multi-story, some reaching
as high as four or even five floors. The Izaku Library,
named after a Dragon vassal family, is located here,
housing detailed lore related to agriculture and grow-
ing of crops. There are also several large temples here,
including a particularly imposing temple devoted to
Daikoku. Finally, the Mirumoto maintain a strong garri-
son here, since Heibesu is one of only a few approach-
es into Dragon lands from the east.
Iron Mountain Dōjō
Originally intended as the location of Shiro Mirumo-
to, Mirumoto Hojatsu relocated his father’s castle to
its more suitable, present location. This original foun-
dation was used, instead, for the construction of Iron
Mountain Dōjō. Since its construction, this Dōjō has
functioned as the training academy for most Dragon
bushi, and is also considered the center of excellence
for training, study, and refinement of the niten style of
dueling. As befits a Dragon martial school, the training
here is surprisingly unfocused by Rokugani standards,
with students being encouraged to focus on particular
areas that interest them, rather that conforming to a
rigid syllabus. There is also considerable time and effort
devoted to contemplation and studies of the kami and
the Fortunes, and to the works of Shinsei—particularly
as they apply to martial pursuits. The nearby namesake
Iron Mountain contains some of the richest deposits of
iron ore in the Empire and is a source of considerable
revenue for the Dragon.
Mirumoto Kichiru,
Thwarted Kichiru,
Mirumoto Duelist
ADVERSARY Thwarted CONFLICTDuelist
RANK:  5  3
Thwarted
Shortly before her graduationDuelist
from the Iron Mountain
Dōjō, one of her sensei remarked that Mirumoto Kichi-
ru could be the reincarnation of Mirumoto himself, so
skilled was she in the niten style of dueling. The com-
ment raised eyebrows, but no one could gainsay the
sentiment—Kichiru did, indeed, wield her twin blades
with supreme skill. Highly regarded as a yōjimbō, she
traveled the Empire as a retainer to various Dragon Clan
delegations, in the process sparring with duelists from
every other clan. She proceeded to win every match.
 CHAPTER 1: T HE SECR ET EMPIR E

An opponent has stubbornly eluded her, howev-

er—the most accomplished duelists of the Kakita. This A Forbidden Duel
is not for want of desire; rather, it seems that circum-
stances somehow appear to prevent it. She has begun
一 Hook The PCs are attending court on
to suspect this is more than just happenstance. Some
behalf of their clans at Kyūden Doji, in the
have suggested there is value in allowing the ongo-
Crane lands. During the proceedings, they
ing dispute regarding which is the better of the two
will notice that the head of the Dragon dele-
dueling styles, niten or iaijutsu, to continue simmer-
gation, a wizened, older samurai named Kit-
ing unresolved. Others have even hinted obliquely at
suki Hideharu, keeps by his side a Mirumoto
deliberate collusion between the two clans, to ensure
yōjimbō named Kichiru. They will note that
she never gets the chance she so desperately seeks to
Hideharu seems to maintain a much tighter
prove Mirumoto’s technique the superior one. Kichiru
rein on his yōjimbō than is usual; normally, a
has begun looking for opportunities to engineer such
bodyguard is allowed the latitude to move
a confrontation anyway, even if it means circumvent-
about in whatever way they feel best pro-
ing those in her own clan who seem determined to
tects their charge. Hideharu, however, seems
prevent it.
determined to not let Kichiru out of his sight.
SOCIETAL PERSONAL 二 Rising Action The PCs will eventually
45 HONOR ENDURANCE
18 notice that Hideharu seems to deliberately
4 3 avoid interacting with the Crane delega-
80 GLORY COMPOSURE
16 tion as much as possible. When he does, he
4 5 seems to only deal with individuals, taking
39 STATUS 2 FOCUS
8 them away from their delegation to address
them separately. Meanwhile, it is clear that
+2, –2
DEMEANOR - CALCULATING
VIGILANCE
4 Mirumoto Kichiru chafes under Hideharu’s
relentless scrutiny. If the PCs approach her,

ARTISAN 0 MARTIAL 4 SCHOLAR 2 SOCIAL 3 TRADE 0

they will initially be rebuffed; if any of them
ADVANTAGES DISADVANTAGES are Crane, Hideharu will insert himself into
the conversation and effectively end it.

Duelist’s Instincts: Arrogance:

 Martial; Mental  Social; Mental 三 Climax If the PCs are able to speak to

Kichiru and earn her trust, she will explain

FAVORED WEAPONS & GEAR that her clan, and the Crane, are conspiring
Katana: (Range 1, Damage 4, Deadliness 5/7, Cere- to prevent her from being able to enter into
monial, Razor-Edged) a non-fatal challenge with a renowned duelist
present in the court, a woman named Kaki-
Wakizashi: (Range 0-1, Damage 3, Deadliness 5/7, ta Chiyeko. She believes the two clans do
Ceremonial, Razor-Edged) not wish to risk either of their famed duelists
Gear (equipped): Lacquered Armor (Physical 4, Cere- losing such a match, as it would cause that
monial, Cumbersome, Wargear) clan great embarrassment. Kichiru would be
enormously grateful if the PCs could engi-
Gear (other): Fine kimono (Physical 1, Ceremonial, neer such a confrontation, but in a way that
Resplendent) does not bring dishonor to anyone involved.
Will the PCs consider earning such a favor

ABILITIES
from a renowned duelist worth the risk? Or
TWO HEAVENS STYLE
will they even try to turn the situation to their
Once per round, when performing an Attack action,
advantage?
Kichiru may spend  as follows:
: Perform a Strike Action with a readied weapon she
has not used for an Attack action this turn.

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 C H APT E R 1 : T H E S E C R E T E MPIR E
Agasha
Just as it is not clear just why Mirumoto so unequivo-
cally committed himself to Togashi, Agasha’s reasons
remain just as ambiguous. It may be that, given the
Kami’s willingness to embrace a life in the wild north-
lands, far from the comforts of more civilized regions to
the south, Agasha recognized a kindred spirit—some-
one who understood and appreciated the nuanced
and complex tranquility of the pristine wilderness, and
the vital role it could play in both the mundane and
spiritual lives and endeavors of mortals. For her devo-
tion, as well as the insight and advice regarding the
natural world that Agasha offered to Togashi, he gave
her leave to found a family, one of the first two of the
nascent Dragon Clan.
Modern scholars believe that Agasha was born
into the Isawa, but chose to leave them before they
became a family in the Phoenix Clan. Even so, her
childhood and youth among the Isawa instilled in her
a tendency to pacifism, and while the Agasha are not
truly pacifists, they do tend to approach matters in a
calmy methodical, introspective way. Priests, healers,
scholars, and artisans who remain particularly focused
on the natural world, the Agasha, together with the
Togashi, form the spiritual heart of the Dragon Clan.
The difference is that, while the Togashi tend to look
inward upon the mortal soul, the Agasha’s gaze is more
outward, on the world around them.
Robson F M Belloli (Order #36326249)
Reputation and Values
The Agasha are, more than any of the other Dragon
families, particularly attuned to the Elements, and the
spirits that imbue them. Virtually all Dragon shugenja
are Agasha. What sets them apart from similar families
in other Great Clans, such as the Isawa of the Phoenix,
or the Asahina of the Crane, is their particular devotion
to those kami who are apart from civilized Rokugan.
The Elemental spirits infused in the high mountains
and deep valleys of the north are wild, even primal,
which can make them difficult to entreat. However, the
Agasha believe that they are also far more represen-
tative the true character of the Elemental kami, more
fundamentally reflecting the way the world is, rather
than the way mortals have shaped it.
If there is an imbalance among the Elements, then,
the Agasha have a relatively straightforward explana-
tion—that the doings of mortals, as they attempt to
control and civilize the world, are causing the schism
rifting the spirits apart to gape ever wider. The more
primordial spirits of the wilderness are growing ever
further apart from those enmeshed in mortal activi-
ties. Dividing the spirits in such a manner cannot help
but to create imbalance, and to exacerbate it as that
divide widens.

The Agasha understand the need to cut timber,
dress stone and extract ore, but are determined to do
so in coherence with the natural world—harvesting its
bounty without exploiting it. This emphasis on con-
cordance with nature in their endeavors has led to the
Agasha having reputation in the rest of the Empire of
being ‘odd’—albeit not as ‘odd’ as the Togashi. This
does not concern the Agasha, though, who believe
that such concordance is the only way that the imbal-
ance can be resolved and that both worlds—that of
mortals, and that of nature—will ever truly be able
to coexist.
Culture and Traditions
Modern scholars believe that Agasha was born into the
Isawa before they joined the Phoenix Clan, and may
even have been a sibling of Isawa himself. Her roots are
evident in her passion for lore, her facility for healing,
and her tendency to pacifism. The Agasha family came
to include like-minded individuals who journeyed to
join the nascent clan—particularly those with an affinity
for the Elemental spirits.
This remains true today. Those who feel called
to join the Dragon—aside from those destined to
become ise zumi, of course—can petition to do so and,
if attuned to the kami, are brought into the Agasha; if
of a more martial bent, they join the Mirumoto. In both
cases, they technically do so by marriage. This remains
one of very few ways that a rōnin can join one of the
Great Clans. That is not to say it is easy, though, and
even given their desperate need for numbers, many
more prospective Dragon are turned away than are
welcomed into the clan.
Inspired by their founder, the family has come
to share the role of archivists and historians with the
Togashi; While the Togashi chronicle the Empire as
anecdotes and stories, though, often intended to
encapsulate lessons, the Agasha chronicle history in
a more conventional way. Their writings do, however,
emphasize the natural environment in a way that others
do not. The most striking example of this is The Mys-
teries of Leaf and Stone, a series of essay and symbols
originally developed by Agasha herself, as the basis of
alchemical formulae used by the family today. Guided
by the Mysteries, as well as their founder’s devotion to
healing, the Agasha excel in medicine and the healing
arts, making extensive use of plants, and the substanc-
es derived from them, in treating injuries and illness-
es. Likewise, the Agasha apply insights revealed in the
Mysteries to their artisanal work—metallurgy, weapon-
and armor-smithy, endeavors they hone in the forges
and furnaces of their holding, Water Hammer City.
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CHAPTER 1: T HE SECR ET EMPIR E
Religious Perspectives
Because of their close association with the Elemental
spirits, the Agasha have a notably Fortunist bent in
their worshipful practices, which would seem to set
them at odds with the other Dragon families, who are
generally more Shinseist. However, they simply accept
that giving much greater prominence to the Fortunes
and the kami in their reverent practices is the “correct”
path for the Agasha to follow.
By no means do the Agasha completely eschew
Shinseism, though. Rather, given the outward focus
of the family on the world—whether understanding
it through their alchemical investigations, interacting
with it through the Elemental kami, or recording and
archiving it—Fortunism is more compatible with their
worldview than the more inward-focused practices
of Shinseism. To the extent that they adhere to the
teachings of Shinsei, the Agasha are more interested
in gleaning them for the insights they may offer into
how the world works, rather than as a particular way of
guiding their own paths through life.
Current Concerns
The primary concern of the Agasha is the Elemental
imbalance, many of whom are impacted by it. Not only
does it affect the communion of shugenja with the Ele-
mental spirits, it has resulted in unpredictability creep-
ing into alchemical practices. Some reagents are, for
example, either more or less reactive than they should
be. The Agasha believe the cause is the growing dis-
harmony between the world of mortals and the natural
world, and that only by resolving that disharmony can
the balance be righted.
Interestingly, the Agasha are less concerned about
the burgeoning Perfect Land Sect than their cousins
in the other Dragon families. They acknowledge it as
a problem, but one that is of concern more because
of its practical impacts on the clan—an erosion in trust
by the rest of the Empire, and a negative impact on
the clan’s population, particular the commoners, as
they are drawn away by the Sect’s allure—than it is a
spiritual one. Again, the course of each is their own to
follow, even if it leads to false doctrines; if mortals are
truly fee to choose their own path, then they must be
able to choose bad ones, and answer for it in the next
life. To the Agasha, other issues, such as the declining
birth rate and elemental imbalance are far more press-
ing issues.
61
 C H APT E R 1 : T H E S E C R E T E MPIR E

Lands of the Agasha

The lands of the Agasha, known as The Twisting
Labyrinth, are a complex sprawl of mountain ranges
and peaks, and intervening valleys. Although not as
rugged, desolate, and inhospitable as the lands of
the Togashi to the north, the Agasha lands are still
daunting to traverse and unforgiving of those not pre-
pared for the arduous journey. Roads, while generally
well-maintained, are few. Holdings that are, as the crow
flies, only a short distance apart, may entail a journey of
many days along deep valleys carved by rushing rivers,
up steep ridges, and around jagged mountain peaks.
There is little arable land, aside from a few, relatively
fertile river valleys, so most food has is imported into
the Agasha lands.
remain unable to find a way in. In fact, the entrance
to the castle is a twisting maze of tunnels riddling the
Shiro Agasha
mountain beneath it. Shiro Agasha is home to the
The ancestral home of the Agasha, would-be visitors Sacred Library of the Agasha, a repository of lore that
must be led here from Shiro Kitsuki or Shiro Mirumo- few outsiders are allowed to visit. The Library contains
to, where designated Agasha guides reside for this the accumulated knowledge of the Agasha, mostly as
very purpose. However, a prospective visitor would it relates to the natural sciences and the study of the
have to have a good reason for visiting the Agasha physical world. Their most important alchemical lore—
Castle. Anyone not properly guided can certainly get including the archetypal copy of the Mysteries—is also
close to the castle, and see it looming on the peak of maintained here, any of which could be extremely dan-
a dormant volcano known as Fire Tooth Mountain, but gerous in the wrong hands.

Peculiar Herbalism
一 Hook While traveling through a wilderness part of Rokugan—either along a road, or cross-country—
the PCs will encounter an intense young man named Agasha Shinji. Shinji tells the PCs that he is seeking
particular plants—some of them quite rare, such as mugwort leaf, knotweed root, and fennel—in order
to craft a medicinal brew for the young son of a samurai lord whose estate is a two-hour walk away. Shinji
asks the PCs for their assistance, as the boy’s need is urgent. He particularly seeks their protection, while
he ventures into the wilds to seek the plants he needs.
二 Rising Action Shinji proves to be an irascible, trying companion, making frequent, caustic remarks
about the ways in which “mortal incursions” are evermore egregiously disrupting “the balance” and
harming the natural world. That said, he is also a font of knowledge about nature, including flora, fauna,
rocks, minerals, and even the weather and climate. It is during his search for the plants that he needs that
the PCs will notice that, based on a glimpse of a fortified watch-tower in the distance, that they are in the
process of straying into the territory of an adjoining clan.
三 Climax Shinji does not care; he flatly states that Imperial boundaries are “artificial constraints” that
do not respect the realities of nature. In the midst of the tirade, one of the PCs notices a patrol from the
clan upon whose lands they have intruded nearby; they are likely to soon detect Shinji and the PCs. Shinji
insists on proceeding anyway, believing that he likely to find the plants he seeks in river valley visible
ahead. If the PCs dissuade or prevent Shinji from proceeding, they are likely to be able to return across
the border without issue—but the Agasha will not be able to concoct his medicinal brews. If they stay
or proceed, however, they are probably going to be detected by the patrol, who are likely to be deeply
suspicious of a group of samurai traveling overland, through the wilderness!

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 CHAPTER 1: T HE SECR ET EMPIR E

The Cave of Crystal fully coexist with nature, putting aside the sprawl and
affluence of large towns and cities in favor of a simpler,
Located on the western edge of Agasha lands, the Cave
more sustainable lifestyle. Needless to say, this view is
of Crystal is just that—a stunning cave lined with thou-
not widely shared in the Empire, or even among the
sands upon thousands of clear and translucent crystals,
Dragon themselves. This has led to Shinji, and those
ranging from the size of a man’s finger to, in the most
few who have rallied around his unorthodox ideas, to
extreme cases, as long as “five horses standing nose
being viewed as something of a strange fringe, nothing
to tail.” The cave, which is located high on a mountain
more. However, Shinji’s fervent devotion to his views
that is almost perpetually wreathed in clouds, is con-
continues to bring more and more to his cause, leading
sidered sacred by the Agasha, and is believed home
to a growing concern that he may become the nucleus
to a powerful Earth spirit named Kesshō no Kami, the
of yet another dissident sect in the clan. Even worse,
“God in the Crystal”. The Cave is, in fact, considered
some fear that they may eventually join forces with the
a shrine, and is carefully guarded by the Agasha to
Perfect Land Sect. Shinji knows he is being watched;
prevent intrusion. It is said that Earth invocations and
for now, at least, he keeps his more extreme views
rituals performed in the Cave are greatly magnified in
to himself, discretely revealing them only to his most
their effects.
devoted adherents.

Serpent’s Tail Mine SOCIETAL PERSONAL

Located west of Water Hammer City, the Serpent’s Tail 25 HONOR ENDURANCE
16
Mine is a geological oddity—two, rich veins of ore,
4 4
50 GLORY COMPOSURE
12
one of gold and one of iron, twist and writhe through 3 4
the mountain, to the point where they are essentially 35 STATUS 3 FOCUS
7
braided together. It is believed that these are the tracks
left in the rock of two, powerful spirits, one of Fire (the +2, –2
DEMEANOR - FERVENT
VIGILANCE
4
gold) and one of Earth (the iron) which escaped from
the massive volcano known as Wrath of the Kami; bit-

ARTISAN 3 MARTIAL 2 SCHOLAR 4 SOCIAL 3 TRADE 2

ter rivals, they chased one another through the earth,

battling each other all the way, leaving these convolut- ADVANTAGES DISADVANTAGES

ed trails of metal in their wake. Commoners have long Scholar of Nature: Abrasive Nature:
believed that the two spirits fought one another to a  Scholar; Mental  Social; Mental
standstill, and now slumber deep beneath the earth.

However, if the mine is excavated too deep, it may

FAVORED WEAPONS & GEAR

rouse them to wrath once more. A shrine to the two
spirits has, therefore, been built at the entrance to the
mine, and those who work in the tunnels and pits are
careful to make offerings there before venturing below
ground, to appease the wrathful spirits and ensure they
remain asleep.
Yumi (bow): (Range 2-5, Damage 5, Deadliness 3)
Cudgel: (Range 0-1, Damage 5/6, Deadliness 2)
Gear (equipped): Sanctified Robes (Physical 1,
Supernatural 3, Ceremonial), scroll satchel, book of
pressed leaves

Agasha Shinji,
ABILITIES

Zealous
Agasha Naturalist
Shinji,
ADEPT OF NATURE
Choose 0-6 invocations and 0-3 rituals that Shinji can
ADVERSARY Zealous Naturalist
CONFLICT RANK:  3  5 perform. If Shinji uses an invocation or ritual in an area
Zealous
In many respects, AgashaNaturalist
Shinji is much like his Aga- that is pristine wilderness—assumed to be any location
sha brethren—a shugenja devoted to the study and more than an hour’s walk from any human construction
understanding of the natural world. Unlike most oth- or development—reduce the TN for performing that
er Agasha, however, Shinji has come to believe that, invocation or ritual by 1.
to the extent there is an imbalance in the Elements, it
is only a logical result of the partitioning of the world
into mortal and natural environments. The only way to
resolve this disharmony is for the two to not simply be
reconciled, but actually merged. Mortals must learn to

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 C H APT E R 1 : T H E S E C R E T E MPIR E
Kitsuki
In the early Ninth Century, a brilliant young Dragon
Clan magistrate, Agasha Kitsuki, uncovered hints of
a conspiracy to overthrow and murder the Mirumoto
daimyō by an ambitious rival. Unable to convince his
superiors of the plot, Kitsuki—only recently promoted
from yoriki, or magistrate’s deputy—doggedly pursued
an investigation of his own. He was eventually able to
build an overwhelmingly compelling case based most-
ly on apparently disconnected, but ultimately incontro-
vertible pieces of evidence. Finally spurred into action,
magistrates arrived to thwart the conspirators at the
last moment. In recognition of his achievement, Kit-
suki was granted the enormous honor of founding his
own family.
Since then, the Kitsuki have devoted themselves
to the preservation of law and order. Not only are the
bulk of the clan’s magistrates Kitsuki, but so, too, are
many Emerald Magistrates. Their approach to affairs—
one based on observations of behavior and reliance
on objective evidence, together with a keen sense of
intuition—has become known as the ‘Kitsuki Method’.
Thanks to the keen insights offered by use of the Meth-
od, the Kitsuki joined, and in some ways supplanted,
the Mirumoto as the clan’s diplomats and courtiers.
Reputation and Values
Along with the Mirumoto, the Kitsuki are the most
commonly seen members of the Dragon Clan in other
parts of the Empire. Virtually every Dragon delegation
to other clans, and to the Imperial Court, contains a
substantial contingent of Kitsuki. The fact that many
Rokugani find the Kitsuki somewhat off-putting has
only proven an advantage in the complex and unfor-
giving world of Imperial politics.
The reason for this is simple—most Rokugani find
the Kitsuki, and their focus on objective evidence and
observation, problematic. It is not that the Rokugani
reject such things; rather, they tend to place greater
weight on individual testimony, with its truthfulness
better defined by the tenets of Bushidō—particularly
Honor, Honesty and Sincerity—and the hierarchy of the
Celestial Order. Some even complain—at least, in pri-
vate—that the Kitsuki are effectively denigrating that
Order, a blasphemous concept. Even those not so dire
in their views are keenly aware that the Kitsuki not only
listen to their words, but also observe their behaviors
and mannerisms, assembling a disturbingly complete
picture of meanings and motives meant to be hidden.
The Kitsuki, however, are ultimately interested in
determining the truth—which is really just another
64
Robson F M Belloli (Order #36326249)
aspect of the clan’s overall devotion to the concept
of the individual and their path through the life. Each
person sees the world in their own way which, to the
Kitsuki, means that the testimony of each is colored
by their own biases and beliefs. Objective evidence,
on the other hand, simply is what it is. Moreover, in
another call-back to their origins among the Agasha,
the Kitsuki go on to observe that their Method simply
reflects the fact that there is truth all things, and not
simply in the words of mortals.
Culture and Traditions
Despite being a shugenja and quite intelligent, Agasha
Kitsuki was far more interested in making observations
about the world around him, than his studies; it was
through these meticulous observations that he saw
disparate elements which, when taken together, hinted
at a plot to kill the Mirumoto daimyō. In recognition,
Kitsuki was given leave to form his own family. There
is actually still a close association between the Kitsuki
and the Agasha, that takes the form of a friendly rivalry;
Agasha will often playfully refer to Kitsuki as their “little
brothers” or “little sisters”. On a more serious note,
the meticulous analysis and observations of the natural
world that typifies the Agasha has obvious overtones in
the dedication to evidence and objective observation
by the Kitsuki.
Unlike the reclusive Togashi, the studious Agasha
and the somewhat dour Mirumoto, the Kitsuki are gen-
erally quite outgoing and gregarious. As noted, this
makes them ideal courtiers and diplomats; the Drag-
on are almost always represented in courts across the
Empire by Kitsuki, or delegations led by Kitsuki. That
said, some Kitsuki take advantage of this generally
favorable reputation they tend to enjoy simply by vir-
tue of being Kitsuki, using it to their advantage while
they observe and note everyone, and everything going
on, around them.
Religious Perspectives
Given their origins among the Agasha, it should be
no surprise that the Kitsuki are generally adherents of
Fortunism, over Shinseism. Among members of the
family, Fukurokujin, Fortune of Wisdom and Mercy is
often particularly revered. Part of a Kitsuki’s gempukku
involves making a pilgrimage to Fukurokujin Seidō in
the Togashi lands and spending three days there in
contemplation. Many Kitsuki will subsequently return
to the Shrine to Fukurokujin, some of them many times
in their life, to seek the Fortune’s guidance in unravel-
ing complex matters of investigation.
 CHAPTER 1: T HE SECR ET EMPIR E

Those Kitsuki who become magistrates will also The Lands of the Kitsuki SHIRO KITSUKI
often attend shrines to Saibankan, the Fortune of Jus-
tice. A notable such shrine is located in Shiro Kitsu- The lands of the Kitsuki are generally rugged, mostly For more information
ki; many Kitsuki have small kamidana shrines in their comprising the foothills to the Great Wall of the North on Shiro Kitsuki, read-
mountains. Nonetheless, their lands are crossed by ers can look to Courts
homes devoted to Saibankan. This is not to say that
of Stone,
Stone the guide to
Kitsuki entirely eschew Shinsei and his teachings and, well-maintained roads and trails connecting numerous,
castles and courts.
indeed, some spend a great deal of time gleaning albeit generally isolated villages. Some of these set-
Shinsei’s Tao and other writings for insights into how tlements are devoted to farming, although the types
the world works. The Kitsuki recognize that Shinsei of crops are dictated by the rocky soil and short grow-
was a devoted observer of the mortal “condition” and ing season; more villages are actually focused on har-
strive to emulate his keen perception. vesting timber or mining for iron, copper, and gold.
And some, located at higher elevations, are involved
Current Concerns in the raising and husbandry of livestock, particularly
goats, which provide food and other products to the
The Kitsuki are, like others in the Dragon, concerned clan. Kitsuki Magistrates will be assigned here at the
with the rise of the Pure Land Sect, and the declining outset of their careers, so they can gain experience in
Dragon birth rate. However, layered onto these con- a relatively benign environment, before venturing into
cerns are a distinct awareness that portraying these the Empire at large. The Tonbo, or the Dragonfly Minor
things to the rest of the Empire—which is part of their Clan—which acts as gate-keepers for the Dragon—will
roles as diplomats for their clan—is a difficult, yet vital, normally see that visitors are conducted to Shiro Kit-
balancing act. It would not serve the clan’s purposes suki first. There, they will be greeted, treated hospita-
for the Dragon to be considered weak, incapable of bly—and watched carefully, in an effort to discern true
dealing with internal problems and dissent; on the motives, and possibly hidden agendas.
other hand, attempting to hide the realities facing the
clan completely risks having them get found out any-
way, and accused of covering up matters that may be
vital Empire-wide. So far, the Kitsuki have managed to
remain balanced, albeit precariously, on the tightrope
bridging “revealing too much” and “perpetrating a
cover up”. How long they are able to do this remains
to be seen.
That said, however, many Kitsuki see even these
issues as symptoms of a greater one, affecting the
Empire as a whole. They have noted ever-increasing
tensions among the Great Clans, which is seemingly
converging in the complex and worrisome jockeying
for position and power around the Throne in Otosan
Uchi. Not only has this rising friction afflicting the
Empire made it ever more difficult to deal with the
other clans, it has had a deleterious effect on the
Dragon’s natural tendency to broker at least neutral,
peaceful relations among them. In consultation with
their Agasha cousins, the Kitsuki are widely coming to
believe that increasing inequity in the world is being
expressed in many ways that go beyond well beyond
an imbalance in the elements—it is beginning to affect
the behavior of mortals was well.

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 C H APT E R 1 : T H E S E C R E T E MPIR E
Stolen Rice
一 Hook The PCs have arrived in Distant
Paddy Village as part of a joint trade delega-
tion representing all of their respective clans;
they are either delegates themselves or are
acting as retainers and bodyguards for them.
The rather mundane course of the trade dis-
cussions is interrupted by an alarm—a fire
has broken out in one of the largest granaries
in the town.
二 Rising Action The fire rages out of con-
trol. Despite the best efforts of the local
authorities, and others who help fight the
fire—which may include the PCs—the gra-
nary is completely destroyed. The PCs are
instructed by the heads of the delegation to
assist the local authorities, who are led by a
magistrate, Kitsuki Noriko, in investigating
the fire. During the course of this investiga-
tion, the PCs will uncover evidence that the
fire was deliberately set. There are a number
of possible suspects, most notably those mer-
chants whose inventories are housed in other
granaries and have greatly increased in value.
三 Climax As the PCs investigate, they will
find that Kitsuki Noriko seems to deflect
them from particular suspects. If the PCs
follow up on this, they will uncover the con-
spiracy to divert rice to Dragon commoners
facing potentially catastrophic shortages. The
PCs must decide if they will reveal the con-
spiracy, upholding the law, but implicating
Noriko in a cover-up, while condemning the
commoners to possible starvation; or if they’ll
participate in the cover-up (while being owed
a corresponding favor by Noriko!) and allow
it to continue. They may also uncover the
arsonist, a merchant and rival to the owner of
the burned granary, who did indeed seek to
inflate the value of his own product by caus-
ing an artificial shortage!
66
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Nanashi Mura
Nameless Village is located on the southern edge of
the Kitsuki lands. It is an unusual settlement, being
not only populated, but also largely administered by
rōnin. The current Dragon Clan Champion, Togashi
Yokuni, decreed that the village would be established
in its present, rather extraordinary form, in the year
before Hantei XXXVIII was born. Yokuni gave no rea-
son or explanation for his decree; it is widely assumed
that the village is somehow related to a vision had by
the prophetic Clan Champion, but if this is the case,
the nature of that vision is unclear. The village is over-
seen by rōnin leadership; however, the Magistrates
in attendance are Kitsuki. The family uses their post-
ings to Nameless Village as another opportunity to
test and educate new Magistrates, since the village is
inhabited by fractious rōnin, among whom lawbreak-
ing is not uncommon. In any case, the Kitsuki keep a
close watch on the village, which they view as a prime
location for illicit groups and philosophies, such as
Moon Cults, Bloodspeakers, or the Perfect Land Sect
to take hold.
Keen Eyes Strike Village
Keen Eyes Strike Village is a small, tidy settlement
located in the southern Kitsuki lands, west of Kyuden
Tonbo. It exists for one purpose—the training of Kitsu-
ki investigators. Those who live in the village fulfill typ-
ical roles, such as farmers, artisans, and merchants, but
they are also what amounts to actors. The village itself
consists of buildings that can be easily taken down
and reassembled, allowing the village to be entirely
reconfigured in as little as a single day. The village,
therefore, effectively functions as a dojo; it is even
overseen by a sensei who is a retired Kitsuki Magis-
trate. An Agasha apothecary skilled in the creation of
poisons, antidotes and other substances lends further
realism to the training conducted here. Crime scenes
of nearly any type can be fashioned, with the villagers
playing roles in scripted events, giving young Kitsuki
investigators an opportunity to hone and polish their
skills. The Kitsuki are quite happy to make the village
available for the training of other clans’ Magistrates—
for suitable recompense, of course.
 CHAPTER 1: T HE SECR ET EMPIR E

Distant Paddy Village

Located east of Kyūden Tonbo, Distant Paddy Village is
located at a major road junction—that of the Imperial
road that leads southward into the lands of the Lion and
to Toshi Ranbo, and an important east-west road that
traverses from Kyūden Tonbo to Nameless Village, and
then continues south of Dragon Heart Plain and into
the lands of the Phoenix Clan. The Village is the major
trade and commercial interface between the Dragon
and the rest of the Empire, particularly for bulk com-
modities, and particularly for rice and other foodstuffs.
Because the Dragon Clan is a net importer of food, it is
essential to have a centralized location where all food
purchased across the Empire can be delivered, prior to
being redistributed—under the watchful eyes of Miru-
moto bureaucrats and Kitsuki Magistrates—among the action, but continues to second-guess herself. Did she
Dragon families. The Dragon, in turn, draw upon their do the right thing? And if the conspiracy is discovered,
formidable reserves of gold and iron, as well as stone will she be implicated in it as an accessory, ending her
and timber, to pay for this trade. Distant Paddy Village career as a magistrate in shame?
is, therefore, dominated by series of large warehous-
es and granaries and, throughout the summer and SOCIETAL PERSONAL

autumn, is almost always bustling with raucous activ-

55 HONOR ENDURANCE
12
ity. All of the clans maintain a trade delegation here, 3 4
meaning that merchants probably make up a greater 62 GLORY COMPOSURE
16
proportion of the population here than in nearly any 5 3
other part of the Empire. Of course, with trade, and 47 STATUS 2 FOCUS
7
particularly the exchange of koku, comes crime and
corruption; Distant Paddy Village is, therefore, rife with
+2, –2
DEMEANOR - METHODICAL
VIGILANCE
5
schemes and plots that keep the Kitsuki Magistrates

here very busy. ARTISAN 0 MARTIAL 3 SCHOLAR 4 SOCIAL 4 TRADE 2

ADVANTAGES DISADVANTAGES
Kitsuki Noriko,

Student of Law: Conflicted:

Conflicted Magistrate
Kitsuki Noriko,  Scholar; Mental  Social; Mental
Conflicted
ADVERSARY Magistrate
CONFLICT RANK:  4  4

FAVORED WEAPONS & GEAR

Conflicted
Kitsuki Noriko believes that Magistrate
she was born to be a mag-

istrate, upholding the law, and seeing justice done in
the name of righteousness and honor. In this way, she
would be continuing a legacy of devotion to the legal
and judicial welfare of the Empire, one that included
both her mother and father, and three of her grand-
parents. It was for this reason that, when offered an
opportunity to assume a magistrate’s post in Distant
Paddy Village, she eagerly accepted. Not long after
Katana: (Range 1, Damage 4, Deadliness 5/7, Cere-
monial, Razor-Edged)
Wakizashi: (Range 0-1, Damage 3, Deadliness 5/7,
Ceremonial, Razor-Edged)
Gear (equipped): Lacquered Armor (Physical 4, Cere-
monial, Cumbersome, Wargear)

ABILITIES
taking her post, though, she uncovered a black-mar-

ket conspiracy—rice was being funneled from the offi-
cial stocks, to help feed commoners facing shortages
resulting from fields left fallow by the faltering Dragon
birth-rate. Noriko found herself on the horns of a dilem-
ma; she could enforce the law, ending the black-mar-
ket scheme and condemning the hungry commoners
to scarcity, or she could look the other way. She has
done the latter, believing it be the most ‘just’ course of
A KEEN EYE
Noriko always uses her Focus as her base initiative value.
UNCOVERING THE TRUTH
Once per scene, when performing a Skill check to
investigate (see The Art of Investigation on page 170
of the core rulebook), Noriko may spend  as follows:
+: Noriko may increase the number of successes on
her Skill check by one per  spent this way.

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 C H APT E R 1 : T H E S E C R E T E MPIR E
Temples
Temples and shrines are both fundamental aspects of
Rokugani religious beliefs and practices. Each, howev-
er, serves a distinct role. Shrines are places in which
spirits are literally enshrined, in a shintai of some sort, a
sacred object, and are normally tended and overseen
by shrine keepers, priests, and other clergy. Temples
are also places of worship, but they are generally larg-
er and more elaborate than shrines—indeed, a tem-
ple may contain one or more shrines—are tended and
overseen by monks of whatever order is associated
with that temple, and are frequently associated with
monasteries, where the monks live and practice their
own devotions. While shrines are normally devoted to
Fortunes and other spirits, temples in the Empire are
more likely Shinseist. Essentially, a shrine is more sim-
ilar to a “church”, while a temple is more like a “reli-
gious school”.
Temples and monastic orders are described in
detail in the Emerald Empire supplement. The fol-
lowing sections summarize temples and orders, then
explore the unique nature of temples in the Dragon
lands, including that rather remarkably conceptualized
as the World Temple.
Robson F M Belloli (Order #36326249)
There are certainly hundreds of shrines in the
Empire and, if one includes the small kamidana shrines
maintained in the homes of samurai across Rokugan,
likely thousands. Each of these is intended to house
a particular spirit, to whom obeisance and reverence
is offered, often in a relatively brief, personal ceremo-
ny. In contrast, there are only dozens of temples, some
of which are located in towns and cities, while others
occupy remote, even isolated locations. Both shrines
and temples are fundamental to religious observanc-
es and practices in the Empire but fulfill vastly dif-
ferent roles.
Temples in the Empire
In general, temples are tended by monastic orders.
The monks, and those who visit them, can worship in
them, or simply engage in quiet contemplation and
meditation. But while shrines are much more focused
on the specific practices of worship, temples fill a
greater diversity of roles in the Empire. For instance:
Temples are, of course, places of religious rever-
ence first and foremost, with observances normally
being centered on repositories of sacred relics related
to whatever holy figure or deity to which the temple is
devoted. They are, however, also contemplative plac-
es, where visitors may spend quiet time meditating
and seeking to commune with the holy figure, or fig-
ures, to which the temple is devoted. Many also come
to temples to receive blessings from the monks, as well
as advice that may assist them in their daily lives.
Temples also generally put great emphasis on
teaching the laity in their surrounding community about
their holy figure or figures; some even run schools for
this purpose. Temples are often also focal points for
important feasts and festivals.

Temples may be used as places of refuge in times
of war or natural disaster; indeed, some are imposing
fortifications in their own right, and may have consid-
erable strategic value. It is not uncommon for such
temples to host monastic orders that are quite militant;
such warrior-monks, or sōhei, can become prominent
players in local and regional military affairs. A few even
come to effectively act as companies of mercenaries,
although this is frowned-upon by most secular and reli-
gious authorities and can lead to various forms of cen-
sure being levied against the order in question.
Temples can play an important role in the political
life of the Empire, acting as neutral ground for the con-
duct of diplomacy, particularly between warring clans.
Unfortunately, though, even monks are not immune to
the allure of political power-mongering; some become
quite engaged in it, and can exert considerable local
or regional influence. This often leads to strained rela-
tions with samurai when the words and deeds of such
monks clash with their more secular interests.
Many temples contribute to the Empire’s econom-
ic well-being. Almost all grow crops for their own use,
to promote the temple’s self-sufficiency, but surpluses
are often donated—or, in the case of more pragmatic
monks, sold—into the local economy. Some temples
go further, making sake and similar value-added food
products, cultivating silk and producing linen, engag-
ing in a wide range of artisanal craftwork, and generally
producing goods and offering services of value to local
and regional markets.
Finally, some temples maintain libraries of lore—in
some cases, quite extensive ones—and can function as
places of scholarly research and learning. Some of these
materials are collected from elsewhere and archived,
while others are produced by the monks themselves.
The latter particularly includes copying and annotating
seminal works, such as the Tao of Shinsei. The extent
to which such libraries are made available to visitors
varies, with some temples doing so freely, while others
prohibit access to some, or even all of their collections,
maintaining them for their own use only.
Temples may contain shrines, which the monks gen-
erally tend; in some cases, though, specific shrines—
particularly Fortunist ones—housed within temples may
have their own shrine-keepers and be attended by mem-
bers of the Fortunist clergy. Most temples in Rokugan
are devoted to Shinsei, the Little Teacher, and devout
monks of the Brotherhood of Shinsei have some views
that diverge from a more Fortunistic view of the world.
For example, Shinseist temples, and their corre-
sponding monastic orders, are more readily involved
in matters related to death and funerals; Shinseists
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CHAPTER 1: T HE SECR ET EMPIR E
generally do not have the same taboos around dying
and death that are common throughout the Empire.
Temples are also generally more engaged in the daily
life and work of their surrounding communities. For-
tunists tend to be focused more on specific religious
practices and worship of the Fortunes, while Shinseists
are more broadly interested in mortals and their lives.
Shinseists similarly tend to be quite egalitarian,
since both Emperor and commoner must walk their
own paths through life and neither is more “valid”,
each being equally important to the individual them-
selves. For this reason, those who visit temples often
find social standing and status means much less to
those present. Instead, emphasis is placed upon the
spiritual needs of each individual, regardless of who
they are. Needless to say, some samurai find this quite
off-putting, and rail against the belief that someone of
lower social station deserves equal attention.
Temples of the
Dragon Clan
In many respects, temples of the Dragon Clan are simi-
lar to those located elsewhere in the Empire. There are,
however, some significant differences that distinguish
them from most other temples.
Most importantly, while most temples in the Empire
are under the care of monastic orders that, themselves,
are part of the Brotherhood of Shinsei, those in the
Dragon lands are generally not. The Togashi family,
in its role as a monastic order, occupies and oversees
most such temples. This is not to say that the Brother-
hood of Shinsei is not involved; there is actually a close
relationship between the Togashi, and their cousins in
the Brotherhood. It is common for monks of the Broth-
erhood to attend Dragon temples, usually as visiting
monks, but sometimes as permanent residents. Togas-
hi monks are similarly welcome in Brotherhood tem-
ples elsewhere in the Empire, unless there happens to
be a falling-out between them. Such schisms are rare,
and normally temporary, but they do happen.
The Togashi tend to bring a unique character to the
temples they oversee. Much more so than monks in
other parts of the Empire, for instance, Togashi monks
incorporate a number of worshipful and contemplative
practices in their observances that would be consid-
ered unusual elsewhere. For instance, Togashi monks
are fond of using kōans, riddles, parables, and other
such mental devices as guides to, and a focus for, their
meditation. While monks elsewhere in Rokugan do not
eschew such things, it simply does not feature as prom-
inently among them.
69
 C H APT E R 1 : T H E S E C R E T E MPIR E

Given their cycle of birth, life, death, and rebirth, the

Using the World Togashi see stone as representing the longevity of their

Temple great mission as an order—permanence, in contrast to

impermanence.
As a result of this, the temples of the Dragon in gen-
GMs who would like to mechanically reflect
eral, and those of the Togashi in particular, are impos-
the concept of the World Temple in their
ing constructs, as stoutly constructed and defensible
games can do so by allowing a PC to, once
as castles. Given the primal, untamed nature of their
per session, spend one hour in a wilderness
surroundings in the mountains, and the fact they are
area in quiet contemplation, then make a
among the most northerly settlements in the Empire,
TN 2 Meditation (Void) check. Again, a wil-
it is simply pragmatic for their temples to be able to
derness area is defined as being more than
function as self-sustaining fortresses, whether against
a one-hour walk from the nearest human
the elements, or an enemy bent on striking deeper into
development. A successful check allows the
the Empire.
PC to ask the GM any one question about
the surrounding wilderness area and receive
a truthful yes or no answer. The GM may wish The World Temple
to make alternate use of this e.g., to provide One of the most popular and enduring images of a
the PC with a piece of useful information or Togashi monk is that of a tattooed figure, clothed only
reduce the TN of a subsequent check made enough to maintain their modesty, standing perched
while in that—or even any—wilderness area. on one foot beneath the icy deluge of a mountain
There are many temples in the lands of the waterfall. This practice, known as misogi, is a form
Dragon Clan. The following sections describe of ritual purification used to prepare the body, mind,
representative example of each. The High and soul to enter the presence of, and commune with,
House of Light, probably the most promi- the divine. More generally, however, misogi reflects a
nent and best-known temple in the Dragon particularly unique aspect of Dragon, and particularly
lands, has been described previously, and is Togashi belief—that the world itself is a temple, every
detailed in the supplement Emerald Empire. mountain, valley, river, and tree an expression of the
harmonious convergence of the Elements into the
amazing thing called creation. It was for this reason, at
Because they are a relatively militant order, temples
least in part, that Togashi originally came to the north-
under the care of the Togashi also tend to have a rel-
ern mountains to reflect upon the nature of existence,
atively martial character. They are not actually sōhei,
as captured in the words of Shinsei.
however, instead emphasizing the use of their body as
This concept, known as the World Temple, is the
a weapon, particularly when supplemented by kihō—
reason that members of the Dragon Clan—mainly, but
mystical effects empowered by their internal energy,
by no means exclusively monks—take up places of vig-
or ki. For this reason, physical fitness is almost itself a
il and meditation where they believe the natural and
religion among the Togashi. Monks spend many hours
spiritual worlds draw most closely together. Because
climbing, jumping, crawling, exercising, and generally
all things are infused with the Elemental kami, all things
tempering and hardening themselves in mind, body,
likewise contain a spark of divinity, and should be
and spirit. Visiting monks from other orders are wel-
revered. Such reverence can take place overtly, in the
come to participate, but few are able to match the
form of actual worship, and can be implied, through
smooth, physical acumen of the Togashi.
communion with the spiritual and divine in a natural
Finally, temples in the Dragon lands are generally
setting. High mountain ledges and peaks, deep, dark,
different in construction, compared to those elsewhere
and isolated lakes, groves of ancient trees, and notable
in the Empire. Most temples in Rokugan are built main-
natural rock formations are all considered places where
ly of wood, using sturdy, flexible, post-and-lintel con-
the mundane and the divine draw especially close.
struction. Wood, the temple-builders believe, reflects
Such places in the World Temple are considered excel-
the reality of the impermanence of the physical world.
lent locations for contemplative exploration of the
Given the lack of timber resources in all but the south-
world around them, but also the world within the self.
ernmost lands of the Dragon, most temples here are
The extent to which individual Dragon Clan monks
built mainly of stone. However, there is a correspond-
and samurai adhere to the concept of the World
ing, similarly metaphorical meaning to the stone.

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Temple varies greatly. Some—particularly among the
Agasha and the Togashi—place great credence in it, as
the concept draws them even closer to understanding
the natural world. Others—notably, many of the Miru-
moto and Kitsuki—may recognize, and even accept the
idea of the World Temple, but consider it something
more abstract.
Wrath of the Kami
The Wrath of the Kami is an enormous volcano located
close to the center of the Dragon Clan lands; its vast
sprawl of riven rock mainly falls within the lands of the
Agasha family, but its northern portion lies in those of
the Togashi. It is an active volcano, with frequent erup-
tions flinging plumes of ash and rocky debris skyward,
depositing them across its barren flanks, slowly caus-
ing the mountain to grow. Fortunately, these eruptions
are generally small; that said, Agasha scholars discern
ominous features in the jagged rock that suggest there
have been far larger eruptions in the past.
Robson F M Belloli (Order #36326249)
CHAPTER 1: T HE SECR ET EMPIR E
Given the volcano’s prominence—towering above
the peaks and ridges around it, it can be seen from
great distances in virtually every direction—it is unsur-
prising that it has gained equal prominence in the
beliefs and culture of the Dragon Clan. Wrath of the
Kami is an excellent example of the sort of place adher-
ents to the World Temple concept consider a close
convergence between the mortal world, and that of the
spirits. The kami of Earth and Fire are considered to be
particularly attracted to the restless mountain, but it is
also seen as a place that greatly facilitates communion
with any divine beings associated with earth and fire.
For instance, those seeking to revere and entreat the
Dragon of Fire come here, to seek a closeness with this
powerful deity in the fiery emanations of the volcano.
That said, the name of the mountain hints at the
character of the spirits here. Some of those who come
here to seek communion with the kami do not survive,
killed by falling rocks, bursts of super-hot and toxic
gas, or falls from great heights. For this reason, no
mortal comes here lightly, given the harsh judgment
that seems to be rendered by the kami to those con-
sidered unworthy.
 C H APT E R 1 : T H E S E C R E T E MPIR E

Wrath of the Kami Temple

In an effort to better understand the mountain, as well
as to provide a safe place for those who sought to
entreat the spirits without risking their sometimes-fa-
tal wrath, the Agasha family have constructed a formal
temple on a plateau adjacent to the volcano. Con-
structed entirely of stone, the Wrath of the Kami Tem-
ple is a small, compact series of structures enclosed in
a low stone wall. Their stout construction and relatively
small size are intended to render the Temple relatively
safe from the frequent, small earthquakes that afflict
the area. Within its gate is a spectacular rock garden,
widely considered one of the finest in the Empire.
The Temple is difficult to access, requiring an ardu-
ous journey through a starkly barren region of volcanic
rock; the trip can be quite dangerous, as the frequent
tremors trigger rock-falls and landslides. This makes
the trip to the Temple a demanding pilgrimage, gener-
ally only undertaken by those truly determined to enter
into the presence of the mountain’s inherent divinity.
A small order of monks lives here and oversees the
temple; known as the Brothers of Wrath, they consider
enduring the intense heat near the lip of the volcanic
crater to be a holy experience. The high temperatures
that would drive off most pilgrims seem to only serve
as a meditative focus for these remarkable monks.
It is rumored that the Brothers of Wrath are actually
immune to the effects of heat and fire, but the truth
of this is unknown, as the Brothers are quite reclusive,
having taken a vow of silence.

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 CHAPTER 1: T HE SECR ET EMPIR E

Agasha Hayato, Stoic Guardian

Consigned to
the Flames ADVERSARY CONFLICT RANK:  4
Agasha Hayato has spent many years worshiping the
 4

spirits of Wrath of the Kami. Indeed, there are few who

一 Hook The PCs are approached by some-
one they trust—for example, a representative
of their respective lords, or someone with
whom they have dealt before—and asked to
assist a Crab samurai named Kaiu Masafumi
to deal with a “delicate matter”. When they
meet with Masafumi, he explains that his fam-
ily’s ancestral sword is cursed, having brought
ruin upon successive generations of his fami-
ly. He just inherited the sword from his older
brother, who recently died in a skirmish in the
Shadowlands, and wishes to rid himself—and
the world—of it permanently.
二 Rising Action The sword is a nemuranai
and cannot be destroyed by normal means.
Masafumi has researched the matter and has
determined that the volcano known as the
Wrath of the Kami is capable of destroying it.
He asks the PCs to accompany him on the long
journey north to the Dragon lands. During their
travels, the PCs witness the dark power of the
sword first-hand, as Masafumi has several close
calls with death from various mishaps, such as
accidents on the road, and an ambush by ban-
dits. When they finally arrive at the volcano and
speak to the monks, the PCs find that dispos-
ing of the cursed blade will not be easy. The
monks are reluctant to allow the volcano to be
know the mountain as well as he does, and certainly
none who know it better. He appears quite old, per-
haps in his sixties or seventies, but this is deceptive;
years of exposure to the harsh conditions and heat of
the volcano has tempered Hayato like steel. He long
ago devoted himself to watching over the mountain,
seeking to understand its moods and behavior; those
who come here as pilgrims will not find a better guide.
Notably, Hayato has proven to be able to discern
upheavals and eruptions from the mountain before
they occur; more than once, his warnings have saved
lives. Some have come to believe that Hayato, who is
often found holding vigil and meditating upon a spire
of rock near the crater, is actually an embodiment of
the spirit of the mountain, and that when he passes on
from the world, another will become the spirit’s ves-
sel. As a result, a small sect of adherents has formed
around him, each hoping to gain the favor of the
mountain and take Hayato’s place.
SOCIETAL PERSONAL
60 HONOR ENDURANCE
14
5 3
55 GLORY COMPOSURE
14
2 2
32 STATUS 5 FOCUS
5
+2, –2 VIGILANCE
3
DEMEANOR - STOIC

used for such a purpose, as they believe it is

ARTISAN 0 MARTIAL 2 SCHOLAR 5 SOCIAL 3 TRADE 1

sacred ground and consider such a pragmatic

use for it to border on profanity.

ADVANTAGES DISADVANTAGES

三 Climax If the PCs fail to persuade the Elemental Insight: Withdrawn:

monks to assist them, then they neither help nor  Scholar; Mental  Social; Mental
hinder them, believing the Wrath of the Kami

FAVORED WEAPONS & GEAR

will render its own judgement upon them. With-

out a monk to guide them, ascending the moun- Bō (staff): (Range 1-2, Damage 6, Deadliness 2,
tain itself is a difficult and dangerous journey; Mundane)
the mountain in its entirety is considered Dan-
Gear (equipped): Traveling Clothes (Physical 2, Dura-
gerous terrain. If they do manage to persuade
ble, Mundane, Subtle), wicker satchel, scroll of prayers
the monks to guide them, however, this terrain

quality does not apply. In any case, assuming

ABILITIES
Masafumi is able to reach the crater, braving the
THE FIRES WITHIN
intense heat to throw the sword into the seeth-
Choose three Fire kihō which Hayato can use.
ing magma, it indeed seems to be destroyed.
Whether this ends the curse on Masafumi’s COMMUNE WITH FLAME
bloodline remains to be seen. Moreover, the When subjected to any effect or attack that involves
PCs will soon find out if the monks were right, fire or heat, Hayato is considered to have Resistance
and the mountain remains accepting and quies- of Physical 4 and Supernatural 4.
cent—or if lives up to its name, venting its wrath
upon those would dare such blasphemy.
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Robson F M Belloli (Order #36326249)

 Dark Dreams
一 Hook Despite its remote location, High
Wall Village, in the northwestern Togashi lands,
attracts many dishonored samurai—particular-
ly those who have been made rōnin for their
transgressions. A Moth Clan shugenja, Kaiko-
ga Kumi, believes a confluence here between
the mortal realm and Yume-dō, the Realm of
Dreams, eases the inner turmoil of those who
have been shamed. The PCs have been tasked
to escort Kumi on the long journey northward
to investigate.
二 Rising Action Even in summer, the journey
northward is laborious. When they finally arrive
in High Wall Village, they are approached by
the village magistrate, Kitsuki Rumi, who is
concerned that the regular caravan taking
supplies to Furthest Fortress has not arrived in
over two weeks. The few rōnin she trusts refuse
to leave the village, so she appeals to the PCs
to make the short but arduous trip to the For-
tress, to find out what is going on. Intrigued,
the Kaikoga accompanies them.
三 Climax Assuming the PCs accept, and
make the laborious hike to Furthest Fortress,
they find it besieged by a small army of Yoban-
jin. They are taken to the Yobanjin leader, an
intense man named Suoh, who claims that
the monks have been launching raids against
his people. Togashi Koma, representing the
Abbot, denies this. If the PCs investigate,
they find the claims of both sides credible,
suggesting something more sinister is afoot.
Kumi finally discerns that a baku, a malevolent
dream-spirit, has slipped into the mortal realm
through its confluence with Yume-dō, exerting
its malign influence to cloud the perceptions
of all involved for its own dark purposes. As
the Yobanjin grow more restive and threaten to
assault the Fortress, can the PCs help Kumi to
track down and banish the baku before conflict
and bloodshed erupts?
74
Robson F M Belloli (Order #36326249)
Furthest Fortress
Home to a particularly militant sect of Togashi monks
known the Northern Watch, Furthest Fortress offers
insight into the nature of such cloistered militant
orders. They tend to adopt a military-like organization,
focus the vast majority of their training on martial arts
and the use of weapons, and generally show rever-
ence to their patron through developing and perfect-
ing martial acumen.
Furthest Fortress, which is believed to be the most
northerly permanent settlement in the Empire, stands
at the entrance to one of the very few passes in the
mountains. Officially, it was constructed by the Togashi
at the direction of the Dragon Clan Champion, as a
fortified place to guard the pass. However, it is widely
rumored that the temple actually houses the greatest
secret of the Dragon Clan, an enigma known only as
the Final Riddle.
An Imposing Fortification
Those who make the long, grueling journey to Furthest
Fortress—a journey that is only even possible during
the warmest months of the summer—find themselves
confronting a fortified structure that would not seem
out of place in the lands of the Crab Clan. Constructed
of dour, grey stone, Furthest Fortress looms over the
pass from atop a rocky ridge thrust out from the flank
of Second Mountain, which is reputed to be the pen-
ultimate peak in the Empire. A single trail, only wide
enough to allow two, at most, to walk abreast, switch-
es back and forth up the steep face of the ridge; the
Fortress is inaccessible from any other direction.
Despite its well-protected location, Furthest For-
tress is constructed using many of the features and
techniques as purpose-built fortifications in other parts
of the Empire. A curtain wall, tall and stout, surrounds
it; within, a keep-like structure towers high enough to
allow for surveillance of the entire surrounding region.
The remaining buildings cluster around it, each a for-
midable defensive structure in its own right.
The monks of the Northern Watch are among the
most skilled and accomplished warriors and martial
artists of the Togashi family. Their days consist largely
of honing their fighting skills, practicing by sparring
with one another, sometimes in bouts involving doz-
ens of their order. It is not unusual to see monks of the
Watch running through the surrounding hills and val-
ley, free-climbing high, sheer cliffs, or exercising atop
knife-edged ridges and lonely spires of rock.
To many, it may seem strange that such an impos-
ing fortress, occupied by such a formidable order of

militant monks, is located in such a remote and isolat-
ed place. After all, they say, the only likely incursions
into the Empire from the north would be launched by
the Yobanjin, the fiercely independent peoples of the
north. However, aside from occasional, small raids,
the Yobanjin have not attacked them Empire in the
past several hundred years. Indeed, relations with the
Yobanjin are generally good enough that they repre-
sent most of the visitors to Furthest Fortress, coming
her to trade with the monks and seek temporary shel-
ter during inclement weather. It is for this reason many
believe that Further Fortress actually exists for another,
far more secretive purpose altogether.
The Final Riddle
The holy figure most revered by the Northern Watch
is Shinsei. However, the order focuses on a specific
aspect of the Little Teacher—the so-called Final Riddle,
which Shinsei was said to have told to Togashi before
he left the Empire, and the answer to which would
define the meaning of existence. It is rumored that the
Final Riddle, whatever form it takes, is kept in a vault
deep beneath Furthest Fortress, and that the Watch
defends it with their lives.
According to the tales, at an appointed time, the
monks believe the Riddle will become known to all
mortals, and that those who can solve it will realize
Robson F M Belloli (Order #36326249)
CHAPTER 1: T HE SECR ET EMPIR E
their ultimate purpose and achieve Enlightenment.
Until then, however, the Riddle must not be known,
lest it bring ruin to the mortal world. The actual form
and nature of the Riddle is unknown, but it will have a
unique form for each individual.
In fact, many scholars believe that the Final Riddle
is apocryphal, and is simply a metaphor for the con-
templation and consideration that all mortals invest in
their lives as they seek their path through existence.
Others, of a more fatalistic bent, believe the vault is
actually empty, the Final Riddle having not yet been
found—and that emptiness is, itself, the great secret
the fortress was built to protect. The monks of the
Watch do not speak of any of this, however, and are
simply believed to watch over the Riddle, protecting
it until the time comes for its revelation to the Empire.
Whatever the reason for its seclusion, Furthest For-
tress is not particularly welcoming to outsiders—not
that this tends to be much of an issue, because few are
willing to make the long and laborious journey to come
here. Those who do come here are generally housed in
a separate outbuilding located just outside the temple
gate; only select individuals, who can
demonstrate a particular need, are
allowed within the confines of the
looming walls.
 C H APT E R 1 : T H E S E C R E T E MPIR E

Togashi Koma, Militant Adept

ABILITIES

BLOOD OF THE KAMI

ADVERSARY CONFLICT RANK:  6  4
When Hayato successfully uses a kihō, she is consid-
Togashi Koma, whose name means “spinning top”, has ered to have three bonus successes for the purposes
dedicated her life to the pursuit of martial excellence. of resolving the effects of that kihō.
She has trained long and hard to reach her current level
HARNESSING KI
of accomplishment, which places her among the most
Hayato knows the following kihō: Earthen Fist, Air Fist,
skilled of the warrior-monks who make up the Northern
Flame Fist, and Water Fist. Each of these kihō is linked
Watch. Now, she constantly seeks out new challeng-
to an appropriate tattoo, so benefit from her Blood of
es—a problematic undertaking, considering the for-
the Kami ability.
bidding remoteness of Furthest Fortress. It is common
for those who do make the laborious journey to find MARTIAL ACUMEN
Koma awaiting them on the path not far from the tem- When making a Strike action with her nunchaku, Haya-
ple’s gate, demanding that they earn passage past her to may also attack with a Kick or Punch.
by defeating her in combat to first blood—something
that more than a few skilled bushi have found far more Mountain Song Temple
easily said, than done. The nature of her opponent
In the Fourth Century, a monk seeking a wild, remote
does not matter; indeed, she eagerly embraces oppor-
place for contemplation in the Dragon lands happened
tunities to do battle with heavily armed and armored
upon a plateau near the boundary of the Agasha and
warriors, believing she needs to be prepared to con-
Mirumoto lands where the wind made a rising and fall-
front any type of foe. She is always careful, however, to
ing tone as it blew among the surrounding peaks—the
avoid inflicting serious harm on her opponents.
so-called Mountain Song. The plateau came to be con-
SOCIETAL PERSONAL nected with an obscure quote from the Tao of Shinsei,
a kōan—Enlightenment can be found in the song of
55 HONOR ENDURANCE
14
3 2 stone, if only one can learn to listen.
42 GLORY COMPOSURE
14 A temple and monastery were later built on the
4 4 plateau, and into a portion of the surrounding moun-
33 STATUS 3 FOCUS
6 tains, with great care being taken to avoid interfering
with the Mountain Song. This makes Mountain Song
+2, –2
DEMEANOR - IMPOSING
VIGILANCE
3 Temple an excellent example of a temple that seeks

to blend itself into, and incorporate, the natural envi-
ARTISAN 0 MARTIAL 4 SCHOLAR 2 SOCIAL 3 TRADE 0 ronment. It is also another aspect of the World Tem-
ple; many pilgrims come here to listen to the so-called

ADVANTAGES DISADVANTAGES

Mountain Song, seeking to discern meaning in its

Martial Excellence: Uncompromising: eerie, inconstant notes.
 Martial; Mental  Social; Mental The temple itself is similar to many in Rokugan,

constructed mainly of wood, containing expansive and

FAVORED WEAPONS & GEAR

well-tended gardens, and containing shrines to Kaze-

Punch: (Range 0, Damage 1, Deadliness 2, Snaring), no-kami, the Fortune of Wind, and Yama-no-kami, the
Fortune of Stone. Despite its relatively remote location,
Kick: (Range 1, Damage 2, Deadliness 1)
Mountain Song Temple is relatively easy to access by
Nunchaku: (Range 0-1, Damage 4, Deadliness 2, means of a well-maintained road that traverses north-
2-hand: Snaring) ward from Shiro Agasha, a two to three-day journey.
Gear (equipped): Traveling Clothes (Physical 2,
Durable, Mundane, Subtle), travel rations, a memory
bracelet made of twine.

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 CHAPTER 1: T HE SECR ET EMPIR E

The Song of Stone Mountain Song Temple, ostensibly to pursue commu-

Agasha scholars have studied the Mountain Song—
also known as the Voice of the Elements—for many
years and have concluded that a particular conflu-
ence of winds from the east, off of the distant sea, and
from the cold north, strike the peaks surrounding the
plateau such that they act like the breath blown into
a flute. The resulting tones range from high-pitched
chiming sounds, to low, bass rumbles. It is common
for many tones to sound in unison, albeit most times in
disharmony; however, occasionally, the various tones
briefly combine in complex harmony. Many who have
heard these consider them to be times of transcen-
dence, when the stone actually does sing to any who
would listen. Pilgrims here often hold vigil for many
days, anxious to listen to this “song of stone” and try to
unravel whatever meanings and insights that Shinsei’s
nion with and insight into the enigmatic song.
Kōta has an ulterior agenda, however. The current
Abbot of the Temple is old and ailing, and Kōta is deter-
mined to be his successor. To this end, they are draw-
ing upon the skills of their old life, building alliances,
subtly discrediting potential rivals, and even fomenting
arguments by aggravating tensions and disagreements
among the monks. Kōta genuinely believes that they
can bring the Temple to a position of new prominence
in the Empire, attracting more pilgrims and visitors
to spread appreciation for the Mountain Song and
engage more of them in its contemplation. This, they
believe, is key to ultimately understanding the Song
itself, and thereby discerning the meaning of Shinsei’s
mysterious kōan.
SOCIETAL PERSONAL

kōan seems to promise. 45 HONOR ENDURANCE

12
2 4
Many Orders 50 GLORY COMPOSURE
12
4 3
While it is officially a holding of the Brotherhood of 29 STATUS 3 FOCUS
5
Shinsei, Mountain Song Temple is unusual, in that it
is occupied by monks of many orders, some with +2, –2
DEMEANOR - SHREWD
VIGILANCE
8
very different beliefs and philosophies. All are united,

though, in the belief that listening to the Mountain ARTISAN 2 MARTIAL 2 SCHOLAR 3 SOCIAL 4 TRADE 1
Song eventually leads one to a deeper understanding

ADVANTAGES DISADVANTAGES
of the world and, ultimately, further one’s path towards

Enlightenment. By custom, any other differences, or Well-spoken: Mercurial:

conflicts between monks of different orders are meant  Scholar; Interpersonal  Social; Mental
to be put aside here.

FAVORED WEAPONS & GEAR

The office of Abbot of Mountain Song Temple is

an especially prestigious one. Traditionally, it has been Bō (staff) (Range 1-2, Damage 6, Deadliness 2,
occupied by monks of a moderate and diplomatic Mundane)
bent, who can oversee and maintain good relations
Gear (equipped): Fine robes (Physical 2, Ceremonial,
among a multitude of monks who may be quite frac-
Resplendent), calligraphy set
tious. It is common, therefore, for the Abbot to be a

retired courtier or diplomat, often of considerable

ABILITIES
renown. Moreover, Mountain Song Temple readily wel-
INSTIGATOR
comes pilgrims, inviting them to engage in their own
Once per scene, as a Support action, Kōta may make
contemplation of the Mountain Song.
a TN 2 Sentiment (Water) check targeting up to 3
characters. If they succeed, they are able to discern
Kōta, Ambitious Agitator potential sources of conflict among them; each target
Kōta, Ambitious
ADVERSARY Agitator
CONFLICT RANK:  3  5 gains 3 Strife and, if they Unmask as a result, they must
direct their Unmasking at another target or targets of
Kōta, who was originally a courtier of the Phoenix Clan,
Kōta’s choice.
had occasion to visit Mountain Song Temple as part of
a delegation seeking a cessation of border hostilities
with the Lion Clan; the Temple was selected as neu-
tral ground for both clans. They were immediately and
utterly captivated by the “song of stone” and resolved
to devote their retirement to seeking understanding
of it. Now, years later, Kōta has taken up residence at

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 C H APT E R 1 : T H E S E C R E T E MPIR E

The Allure of Stone and Song

一 Hook The PCs are attending delicate negotiations intended to end a blood-feud between families
of two of their clans, being held at the neutral sanctuary of Mountain Song Temple. During the course
of the talks, the son of one of the senior delegates, who is just short of his gempukku, disappears. This
throws the negotiations into disarray, threatening their collapse and a resumption of hostilities between
the two warring families. The PCs are asked to investigate and find the missing boy.
二 Rising Action The two delegations quickly begin blaming one another, one asserting that the boy
has been taken hostage for leverage, the other claiming that it is a set-up intended to discredit them.
Against this backdrop of rising tension, the PCs learn from one of the monks that she had seen the boy
the day before, outside the monastery, apparently entranced by the keening moan of the Mountain
Song. Further investigation suggests that the boy struck out across the plateau the previous night, head-
ing for a nearby mountain peak named The Spire. The PCs are able to track the boy across the rugged,
rolling terrain of the plateau and, indeed, find him perilously high upon the peak’s rocky flank.
三 Climax A powerful earth spirit inhabits the Spire, whose voice within the Mountain Song so reso-
nated with the boy that he was drawn here by its mystical charm. The PCs discern that a deep bond has
developed between the boy and the spirit; the boy wishes to remain here, in communion with the spirit,
which he believes is his life’s calling. The PCs must decide if they will try to persuade—or compel—the
boy to return with them, possibly risking the spirit’s ire. They could also try to sway the spirit to cease its
Song, or otherwise allow the boy to leave. Alternatively, they could accept that this is the boy’s destined
path through life and return to the Temple with news of what has happened. Of course, this will likely
provoke the wrath of the boy’s father, and threaten the ultimate success of the negotiations!

Robson F M Belloli (Order #36326249)

 2
CHAPTER
The Duty
of Survival
Tonbo Sadao moved lightly across the hall, idly
reading the latest missive from Dragon lands.
It was rare for them to change their minds, so
why now? As he pondered the new directive, he
heard the sound of his office door slide open.
He did not immediately look up, though, as he
was absorbed in reading. It was fortunate, then,
that he was quick enough to avoid the tea cup
thrown in his direction.
He glanced down at the remains of the deli-
cate piece, his gaze drifting to the woman occu-
pying his office as if it were conquered enemy
territory. The cup was of Dragonfly manufacture,
colorful dragonfly glass instead of the usual
Rokugani ceramic.
Robson F M Belloli (Order #36326249)
“Matsu Danuja-sama,” Sadao smiled beatif-
ically, “If you preferred ceramic over glass, all
you had to do was ask.”
Danuja nearly growled, “Do not mock me,
Sadao. Or do you mistake me for a fool? I have
been here for months watching you pick and
choose who may pass through the Dragonfly’s
gates and who must be left here, waiting. I am
tired of your excuses.” She raised her chin and
continued, “I am going up the mountain, today.”
The Dragonfly tilted his head, “Yes, I believe
you are right. Today is the day,” his eyes lin-
gered on Matsu’s stunned expression before
drifting down to the dried ink of her name on
the list, “Your fortunes, it seems, are changing.”
 C H APT E R 2 : T H E DUT Y O F S U RV IVAL
The Dragonfly Clan
As the official emissaries and messengers of the Drag-
on, any who wish to call upon the reclusive Great
Clan must first humble themselves to the Dragonfly.
Samurai already chagrined with having to entreat with
the minuscule clan often find their patience tested as
the Dragonfly blithely disregard some of the corner-
stones of Rokugani philosophy and society that oth-
ers depend on. Their commitment to nonviolence to
some is seen as cowardice. Their acceptance of change
becomes an insult to their ancestors and the history
that they lived through. In addition, their adherence to
the secret instructions of the Dragon is often seen as
picking favorites and playing petty games.
Dragonfly Lands
The lands of the Dragonfly sit at the base of The Great
Climb. There the mountains mellow slightly, becom-
ing rolling foothills before smoothing out into a small
valley cloaked in mist. It is here that the Castle of the
Dragonfly, also known as Shiro Tonbo, stands ready to
welcome weary travelers.
Dragonfly lands are notoriously infertile. While the
chalky mineral-rich soil is useful for pottery, glass-mak-
ing, and other medicinal and alchemic pursuits, these
same properties make it incredibly difficult to yield
crops. However, even when food does grow it is bone
white and often bitter in taste. Skilled farmers can min-
imize the effects of the soil to a certain degree, but
whatever meager harvest can be gathered is usual-
ly only barely enough to support the clan and their
guests. When this supply falters, the clan is forced
to seek other means of sustaining themselves. While
the Dragonfly would turn to the Dragon in most other
A Walk Without
a Guide
The misty hills of Dragonfly lands are notori-
ously difficult to navigate without a Dragon-
fly guide. Travelers tired of waiting for per-
mission from the Dragonfly to enter Dragon
lands will often leave with the intention of
making the journey on their own. However,
these visitors often get turned around in the
mist, walking for hours or even days, only to
arrive back at the gates of Shiro Tonbo.
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Robson F M Belloli (Order #36326249)
matters, the Great Clan hardly has enough food to sus-
tain their own. Instead, during these times the Dragon-
fly become almost entirely dependent on trade, selling
their specialty glass or the curious minerals mined on
their lands.
While the minerals in the soil are useful for many
non-farming purposes, it is believed that the odd soil
also holds supernatural properties. The effects of the
soil manifests in many ways, the most notable of which
being the moon echoes. When the moon rises over the
valley, images slowly appear in the moonlight, much
like a watercolor brush being tipped to the page.
These apparitions can appear as anything from pale
deer flitting through a milky white forest, transparent
samurai marching to war, or even peasant children
playing in the streets. However, these specters are not
true ghosts, instead they seem to be a kind of “echo”
depicting what has already transpired within the valley
or, some believe, what has yet to come.
The Rise to Minor Clan
Mirumoto Ashijin was a talented Dragon Clan bushi
serving as a revered and respected lieutenant under
his daimyō, Mirumoto Tomo. It is said that the two had
an unusual relationship, while Ashijin was trusted com-
pletely by his lord, Tomo would refuse even the most
reasonable of requests from Ashijin. However, this was
never malicious, instead it was Tomo’s way of testing
the promising youth. This unorthodox teaching forced
Ashijin to steel his convictions and become creative
with how he performed his duties. In return the bushi
flowered under Tomo’s odd guidance, often finding
unique solutions to common problems.
However, Ashijin suffered a terrible tragedy when
his beloved wife, Mirumoto Yuwa, died while giv-
ing birth to their first child. Ashijin, overcome with
grief at losing both his partner and his child, fell into
deep despair.
Feeling that his grief kept him from properly fulfill-
ing his duties, Ashijin asked to be released from his
lord’s service with the plan to travel Rokugan as a rōnin.
Tomo, knowing Ashijin’s grief, gently refused. Some-
time later, Ashijin once again asked to be released from
service, planning to search for enlightenment within a
monastery. However, Tomo refused once again. Finally,
Ashijin asked to travel as a dignitary, hoping that leav-
ing Dragon lands behind him would help to heal his
heart, but once again Tomo refused.
Tomo believed that Ashijin was destined to travel
another path, a path that could bring about a great
change within Rokugan. However, until that time, he
feared that Ashijin’s grief and pain could lead the
young man to stray from his purpose. And so, Tomo

kept him in his service, watching over him to ensure his
future. Ashijin did not see the great destiny his lord saw
for him. Instead, he was resigned to a simple life with-
out joy, mindlessly counting the days before he would
see his wife and child again. His fortunes would soon
change, though, when he met a young and promising
shugenja named Isawa Moroko.
Unrequited Love
Isawa Moroko of the Phoenix Clan and Akodo Yokut-
su, a skilled commander of the Lion Clan, had been
engaged to be wed as a political move to secure a large
amount of land. Though their marriage was arranged,
Yokutsu was truly enamored with Moroko. The young
bushi would often boast that his and Moroko’s engage-
ment was blessed by Benten, the Fortune of Love her-
self. This in turn embarrassed Moroko, as while she trea-
sured Yokutsu as a friend, she did not love him, though
she acquiesced to the match for her family’s sake.
With the date of their wedding fast approaching,
Moroko began to feel trapped by her engagement. As
such, she asked to join a diplomatic attaché on their
way to Dragon Lands as a means of reprieve. Once in
Dragon lands, she found herself taken by the scenery,
finding a peace among the mountains that she did not
know one could achieve. She took the opportunity to
learn from the Dragon, expanding her knowledge of
Robson F M Belloli (Order #36326249)
CHAPT ER 2: THE DU TY O F SU RV IVAL
shugendō by incorporating both Phoenix and Dragon
techniques. However, when the delegation returned
to Phoenix lands, Moroko obstinately stayed behind,
unwilling to leave her studies and new-found peace.
The Phoenix, embarrassed, quietly asked the Drag-
on to keep an eye on her. Thus, Mirumoto Ashijin was
assigned to her as an informal yōjimbō, the two of
them travelling Dragon Clan lands together. Moroko
and Ashijin soon fell in love, Moroko treasuring Ashi-
jin’s quiet and thoughtful nature, while Moroko’s cheer-
fulness and wit soothed Ashijin’s broken heart. Unwill-
ing to part, they planned to elope.
Moroko went first to her teacher, Isawa Ejuko, who
was the Master of Water at the time. While the older
woman could not do much for the young couple, she
performed a marriage ceremony for them in secret.
Afterwards, Ashijin went to speak with his lord and
asked again to be released from his service. Ashijin
expected to be refused and was surprised when the
older man willingly released him.
With blessings from Ashijin’s lord and Maroko’s
teacher, the young couple travelled to settle in a small
valley before the Great Climb. The valley was a part
of Maroko’s inheritance but had long been abandoned
due to the unease surrounding the moon echoes that
appeared there. Here the young couple began their
lives together, building what would soon become
Shiro Tonbo.
 C H APT E R 2 : T H E DUT Y O F S U RV IVAL
No Arranged
Marriages
Despite the difficulty of the Dragonfly in find-
ing suitable spouses, as well as their dwin-
dling numbers, the very few who do come
to them in an attempt to garner political
ties often find themselves rebuffed by the
Dragonfly’s total refusal of arranged marriag-
es. Being a clan founded by forbidden love
and almost undone by the jilted half of an
arranged match, they honor their founders by
refusing to engage in the practice. While it is
true that some marry for political purposes,
this is a matter between the individual and
their spouse, never the clan.
The Claws of Bitterness
Akodo Yokutsu soon learned of Moroko and Ashijin’s
elopement. Believing that his beloved was either kid-
napped or tricked into her marriage, Yokutsu cursed
Ashijin’s name, vowing prophetically that he would one
day see Ashijin dead and Moroko safe.
Without the union between Moroko and Yokut-
su, the arrangement between the Isawa and Akodo
soured. The Akodo took the brunt of the loss, losing
quite a bit of land and influence in the process. Yokutsu
called upon both the Dragon and the Phoenix for help
retrieving Moroko but both refused, unwilling to call
more attention to the issue.
Yokutsu then petitioned the Lion Champion for
leave to marshal an army and attack the Dragon for
“stealing” the territory he was rightfully owed. His
request was granted, but the size of Yokutsu’s army
was small to avoid being perceived as an act of war
unsanctioned by the Throne.
Yokutsu and his army soon arrived on the couple’s
land but was met by a combined force of both Dragon
Clan and Phoenix Clan armies, having been desperate-
ly requested by Moroko and Ashijin. Both Yokutsu and
his army were captured, he was then forced to sign an
agreement to forever leave the couple and their land
in peace. Yokutsu then returned to Lion Clan lands
in disgrace.
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This unprecedented show of unity between the
Dragon and the Phoenix eventually reached the ear of
the Emperor. The Emperor saw this as an opportuni-
ty to further unite the two clans, using the marriage
between Moroko and Ashijin as a symbol of this alli-
ance. He blessed their union and gave them their own
family name, Tonbo, as well as the status of a minor
clan. Inspired by a local parable, the couple chose the
Dragonfly as their mon, and so the Dragonfly Clan
was born. However, it would be many years before
the Dragonfly would find their true purpose with-
in Rokugan.
Duty of the Dragonfly
The Dragonfly Clan, despite their minuscule size and
lands, has become one of the most powerful minor
clans in Rokugan. This is in large part due to the Drag-
on, who entrusted the Dragonfly with the duty to serve
as the Great Clan’s connection to the rest of Rokugan.
As such, they act as the reclusive clan’s messengers,
gatekeepers, and emissaries.
All those who wish to entreat with the Dragon come
first to the Dragonfly, humbling themselves in hopes
of gaining an audience with the Great Clan. However,
these visitors are unaware that the Dragon have passed
down a specific set of qualifications one must meet in
order to pass the Dragonfly’s gates. Otherwise, Drag-
onfly messengers occasionally arrive from Dragon lands
with an exact list of names that may be admitted, these
lists often arriving only hours before those listed appear.
Should one not be listed on one of these scrolls, or
should one not meet the exacting qualifications set by
the Dragon, they are politely and indefinitely waylaid.
Those barred from Dragon lands are never told that
they may not enter outright, instead they are given a
set of unavoidable happenstances and polite excuses.
Perhaps an avalanche or a mudslide has blocked the
path, or their contact in Dragon lands has urgent busi-
ness to attend to, or the Dragonfly’s best guides have
fallen ill. This for the most part means that visiting dig-
nitaries and travelers either wait in perpetuity, or even-
tually leave in frustration. However, on rare occasions
the Dragonfly may see the name of one who has been
waiting suddenly appear on one of the lists of those to
be admitted. When this happens, these confused few
are then briskly admitted into Dragon lands.
To visitors this appears that some are admitted
seemingly at random, while others still languish in
waiting. This often leads dignitaries of other clans to
accuse the Dragonfly of playing favorites or abusing
their power. However, the Dragonfly will not stray from
their duty, letting those who are refused entry to think
what they will.

The Girl Who Wore the Dragonfly’s Wings
It is said that Dragonfly Glass was also once used to
make an item known as “The Dragonfly’s Wings”.
The story goes that a long time ago while Dragon-
fly lands were being occupied by an army on their
way to meet the Dragon, a brave Dragonfly mes-
senger was sent out with a desperate warning for
the Great Clan. Hails of arrows fell upon her as she
darted through the rocks, but as the daughter of
a glass craftsman she had a secret advantage. She
had lined her cloak with oblong panels of light-
weight glass. This glass was a special variety of
Dragonfly Glass, a secret recipe known only to her
father that once struck by a powerful blow would
crack but not shatter.
The Halls of Waiting
Many dignitaries and travelers languish restlessly in
Dragon lands not having met the Dragon’s require-
ments for entry. These snubbed samurai have sarcas-
tically dubbed Shiro Tonbo as “The Halls of Waiting”
often being compared to Meido, the colorless place
where all samurai wait for judgement after death.
This comparison to Meido is reflected in the gar-
dens surrounding Shiro Tonbo, the minerals in the
soil leech the color from fruit and flower alike, turn-
ing them an eerie bone white. In fact, these gardens
would be perfectly colorless if not for the generous
usage of Dragonfly Glass in their decoration. Colorful
mosaic pathways and benches depict dragonflies in
flight, while hanging glass baubles throw ever-shifting
colors onto the pale plants, giving them the illusion
of healthy bloom. It is said that the plants from this
garden, having absorbed so much of the odd soil of
Dragonfly Clan lands, can sometimes have odd effects.
Dried lilies from the garden may suddenly burst into
flame without warning, while putting a plum under
your pillow will make you hear the whispers of the dead
in your dreams.
Past the gardens, the castle itself is a sprawling
structure built with hospitality in mind rather than
defense, two wings branching out from a central court-
yard. Similar to the gardens, Shiro Tonbo is also dec-
orated with Dragonfly Glass, painting swaths of color
across every room, floor and corridor in intricate mosa-
ics and sculptures.
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CHAPT ER 2: THE DU TY O F SU RV IVAL
DRAGONFLY GLASS
Dignitaries waiting in
It was due to these panels that she was able to Dragon lands often find
that they have ample time
make it to Dragon territory to warn them before
to peruse the local wares,
succumbing to her wounds. The panels of glass the most notable of which
removed from her cloak were still intact, the cracks is Dragonfly Glass. The
shining in the light reminiscent of a dragonfly’s Dragonfly are master
wing, giving this odd cloak its name. glass craftsmen, making
colorful glass figurines,
Her father in his grief destroyed the recipe
teapots, cups, and bottles.
used for the glass, and the panels were buried The minerals found in
with her. From then on in recognition of her brav- their lands add striking
ery, she was known as the girl who wore the Drag- colors to these wares
which are often “carved”
onfly’s Wings.
so that layers of colored
glass show through
in striking geometric
designs.
However, Dragonfly Glass
is also used to create the
symbol of the Dragonfly,
To waiting dignitaries the castle, its many glass
embellishments can seem garishly overdone, with far
the glass sword. A glass
sword is sometimes
too many colors and little glittering pieces. To oth- commissioned in Drag-
ers, as ceramic is favored over glass in most parts of onfly lands to remind its
owners of their vow of
Rokugan, the use of glass in the castle’s design may
nonviolence, as a glass
seem alien and unfriendly. While Dragonfly Glass is sword can only cut once.
remarkably durable, most Rokugani glass is fragile and
easy to break. As such, to most samurai walking across
a sharp-edged mosaic, or hearing the wind rattle a
glass mobile above their heads, would be particularly
unsettling. Despite this, there are few who can deny the
beauty of the castle when the sun rises and it glitters
in the light like sun reflected from a dragonfly’s wing.
When War Comes to
Dragonfly Lands
The Dragonfly are so situated that they receive all vis-
itors to Dragon lands, including those who intend the
Dragon harm. Armies advancing on the Dragon know
to expect no resistance from the Dragonfly and are
instead attended to like any guest. While there is hard-
ly any other clan in Rokugan who holds love for the
Dragonfly, few risk marring their reputation by attack-
ing an opponent who refuses to fight back, especially
as the moon rises and the valley is inhabited by the
odd, silent, and perhaps even watchful, apparitions of
their ancestors.
83
 C H APT E R 2 : T H E DUT Y O F S U RV IVAL

Tonbo Shugenja School Allies of the Dragonfly

The Tonbo Shugenja school, founded by Isawa Moroko,
is comprised of five buildings to the east of Tonbo Cas-
tle. The tallest of these is a five-storied pagoda which
is often used for practicing air invocations. The bricks
used to make these buildings were derived from the
same strange white soil found in the valley. Because of
this, the school blends into the scenery and the build-
ings themselves have unusual supernatural properties.
The moon echoes that haunt the valley are especially
present within the school, former teachers and stu-
dents walking the halls each moonlit night. However,
students soon become acclimated to these odd class-
mates, and it is said that valuable information can be
learned by watching the echoes of students past.
There is little love for the Dragonfly Clan throughout
the Empire, their serene dismissals of requests to enter
Dragon lands viewed by some as inappropriate. As
such, the Dragonfly only have two real allies; the Drag-
on and the Phoenix.
The Dragon
The Dragonfly are special to the Dragon, both for obvi-
ous practical purposes and also as a bastion of unity.
The Phoenix
As the other parent clan to the Dragonfly, the Phoenix
feel kinship towards the minor clan. While the bushi

The Glass Sword

school of the Dragonfly has long been disbanded,
those among the Dragonfly who wish to learn have a
Philosophy longstanding invitation to study with the Phoenix. The
few Dragonfly bushi are therefore trained exclusively
The Dragonfly consider the love of bloodshed and ven-
by the Phoenix.
geance to be a disease of the spirit. The act of killing
is likened to grasping a hot coal in order to throw it at
another. The Dragonfly reason that while act of killing Tonbo Sadao,
may harm the body of the victim, it leaves the spirit Daimyō of the
Tonbo Dragonfly
Sadao,
intact. Meanwhile, this same act taints the soul of the Daimyō ofCONFLICT
ADVERSARY the Dragonfly
RANK:  2  5
killer, and the spirit long outlasts the body.
Tonbo Daimyō
Sadao is theof thedaimyō
current Dragonfly
of the Dragonfly
This desire to preserve the spirit has led to the prac-
Clan and is a calm, self-assured man of around forty
tice known as the “Glass Sword Philosophy” so named
years. An endlessly charming host, he has a gift of pla-
as a weapon as delicate as a glass sword must be used
cating those with the worst tempers and raising the
with great care, its user employing only so much vio-
spirits of the most subdued. He is also an avid scholar
lence as is strictly necessary. One must pursue every
of the Tao but has enough tact to not bring up the
avenue possible before resorting to violence, and then
odder theories circulating in Dragonfly lands with out-
use only so much violence as needed to stop the con-
siders. As such, he has recently become sought out for
flict, choosing to wound or stun if possible before kill-
his expertise among certain Rokugani circles.
ing outright.
Dragonfly families often commission and display SOCIETAL PERSONAL
glass swords as reminders of their belief in nonviolence
60 HONOR ENDURANCE
12
rather than for any practical reason. However, in times 3 4
of great need a glass sword is as sharp as any other, 70 GLORY COMPOSURE
16
though it will only endure for one hit. 5 3
75 STATUS 4 FOCUS
7
+2, –2
DEMEANOR - SHREWD
VIGILANCE
9
ARTISAN 5 MARTIAL 3 SCHOLAR 4 SOCIAL 4 TRADE 2

ADVANTAGES DISADVANTAGES

Tactful: Rigid:
 Social; Interpersonal,  Social; Interpersonal,
Mental Mental
Steadfast:
 Martial, Social;
Interpersonal, Mental

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 CHAPT ER 2: THE DU TY O F SU RV IVAL

What Does Your

FAVORED WEAPONS & GEAR

Nodachi: Range 1-2, Damage 5, Deadliness 6, Cere-

monial, Razor-Edged
Wakizashi: Range 0-1, Damage 3, Deadliness 5/7,
Ceremonial, Razor-Edged
Gear (equipped): Daimyō’s Robes (Physical 2, Super-
natural 3), list of names, small glass turtle
ABILITIES
WINGS OF CALM
Once per scene when making a Social check to calm
someone down or deescalate a situation, Sadao may
add 3 kept  set to  and 2 kept  set to .
MOROKO’S BLESSING
Activation: As a Support action, Sadao may make a
TN 3 Courtesy (Water) check targeting any number of
characters in the scene.
Effects: If he succeeds, each target removes up to
3 fatigue plus a number of fatigue equal to his bonus
successes. Additionally, every target gains the Thought-
ful Arbiter distinction until the end of the scene (see
page 102).
Dragonfly Clan
Character Know?
All Dragonfly characters have a greater
awareness of the following topics:
$ You have a strong awareness of the
multitude of political dealings that hap-
pen with the small lands of the Drag-
onfly, as well as a general awareness of
the happenings with the lands of the
Dragon and Phoenix.
$ You know the general state of the rela-
tionship between the Phoenix and the
Dragon, as well as the movements of
nearby Lion Clan armies.
$ You are comfortable navigating
The Great Climb and most moun-
tainous areas.
What Does Bushidō
Mean to Your Clan?
To the Dragonfly, the most important tenets

Player Characters: of Bushidō are Courtesy and Duty, which they

Characters from the Dragonfly Clan are often steadfast
and strong-willed. They perform their responsibilities
happily but must carefully walk the line between fulfill-
ing their duty to the Dragon as gatekeepers and being
courteous and sympathetic to their waylaid guests.
consider to be inexorably linked. It is their
duty to stay courteous in the face of disdain
and fiery tempers, as well as to serve the
Dragon and perform their duty as messengers
and gatekeepers to the best of their ability.

The Dragonfly Minor Clan

Ring Increase: +1 Earth
Skill Increase: +1 Sentiment
Status: 30
The Dragonfly seek knowledge and understanding.
During their time as gatekeepers for the Dragon, they
have met and mingled with a vast array of samurai and
peasants alike. These interactions have stoked the
clan’s desire to gather as much information as possi-
ble so that they can compare and contrast the differing
views of the Great Clans and others in the Empire.

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 C H APT E R 2 : T H E DUT Y O F S U RV IVAL
NEW TECHNIQUES
Techniques with bolded
The Tonbo Family
Ring Increase: +1 Air or +1 Water
names are new to this Skill Increase: +1 Courtesy, +1 Culture
book and can be found Glory: 35
starting on page 108.
Starting Wealth: 1 koku, 2 Dragonfly glass ornaments
The Tonbo family are the descendants of the clan’s
founders, Mirumoto Ashijin and Isawa Moroko, and
their first followers. Members of the Tonbo family are
close with one another, sharing thoughts, theories,
and ideas with one another with more openness and
vigor than most samurai would consider appropriate.
Tonbo members are taught that courtesy and duty are
paramount to the good of the clan and the health of
one’s spirit.
Gaijin Characters
For the purposes of character creation, all
yobanjin and nonhuman characters are treat-
ed as gaijin, or foreigners, even though many
of the cultures portrayed in this volume are
from within Rokugan (see Gaijin Status on
page 90). The gaijin moniker refers only to
the perceptions of Rokugani, rather than
something based in fact. If a character is pre-
tending to be Rokugani, their status can be
treated as 24 or higher when in disguise, at
the GM’s discretion.
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New Schools
The following are new schools that PCs can select as
part of character creation, as described beginning on
page 56 of the Legend of the Five Rings core rule-
book. This section also includes some modified rules
for The Game of 20 Questions for yobanjin and nonhu-
man characters, derived from Path of Waves. For more
expanded options, see Path of Waves.
A Revised Game of
Twenty Questions
In the Legend of the Five Rings Roleplaying Game core
rulebook, the Game of Twenty Questions is an integral
part of developing and getting to know a character.
This revised set of questions better tackles the differ-
ences and nuances of struggling, surviving, and suc-
ceeding in a society that often loathes those who do
not fit neatly into the Celestial Order—or those who
scandalously reject it.
The questions provided within this chapter are used
to breathe life into a character, giving them desires,
bonds, histories, and regrets. Mechanical attributes
and modifiers are assigned as players make these
choices. Throughout the process, players are instruct-
ed to write down skill and ring increases as well as oth-
er static values to be applied to each character. Players
will want to keep a running tally of ring values and skill
ranks as they are acquired. Players will need access to
the Legend of the Five Rings Roleplaying Game core
rulebook for various portions of the character creation
process. Only the modified sections of the 20 ques-
tions are presented below.
 CHAPT ER 2: THE DU TY O F SU RV IVAL

1. What Region Does Your What Does Your

GLORY

Character Come From? Character Know? When considering sa-

murai characters, glory
For a character who doesn’t fit into samurai society, the represents how well
lands they hail from are as important to their identity as All residents of rural farmland regions have a a character is acting
a clan is to a samurai. Even within Rokugan, the geog- greater awareness of the following topics: as a samurai and how
well-known they are for
raphy and character of the land can shift dramatically $ You have general knowledge of the representing the tenets
as soon as one passes over the next hill or crosses a political climate within your region. You of Bushidō.
hungry river. The place where a character has spent can name major families, prosperous
For non-samurai, glory
many years of their life imparts particular skills and may local farmers, and important govern- instead represents
impress upon them certain inclinations regarding how ment officials to whom your family or personal reputation
to approach the world, both within and outside the local community reports. and renown. Rōnin and
environment to which the character is accustomed. other characters who
$ You grew up hearing stories from exist outside of polite
your parents, grandparents, and samurai society view
Rural Farmland Region great-grandparents of major political glory as a measure of
how people generally
Ring Increase: +1 Earth upheavals or forces that moved through
view them, including
Skill Increase: +1 Fitness your region and can relate either their honesty, good
Glory: 34 detailed or exaggerated accounts of works, and history of
any notable events that may have taken paying their debts (both
Though many may think the city is the embodiment
their promises and
of civilization, rural farmland tends to better reflect the place in your family members’ lifetimes.
monetary obligations).
organizing power of people and governments. Wheth- $ You are aware of past and predict- Personal reputation
er tilling the fields of gentle plains or clearing forests ed harvest times, the timing of the is very important for
to make use of nutrient-rich soil, a flat, even field rep- rōnin, as it dictates
seasons, and any peculiar weather
others’ willingness to
resents the taming of the wilds. phenomena in your region. You are work with them, offer
Food is the core of any prosperous civilization, and also keenly aware of the impact of any them jobs, and give
without fertile land entire empires quickly crumble. events (political or otherwise) that inter- them information.
Food is a force that can both unify and stratify people; fere with your community’s livelihood:
all must eat, but the luxury of exotic spices, fruits, or the harvest.
vegetables sets the wealthy apart.
$ You have inherited a strong oral tradi-
Poets exalt the serenity of the quiet countryside,
tion and can sing or recite folk songs
the whisper of grass and grain in the wind, and the
or stories passed down from your
tranquility of hard work tilling the soil. Some gov­
ancestors.
ernmental officials move to rural areas for the peace
and quiet. Some even think themselves rustic despite $ You have a working knowledge of agri-
their servants and elegant mansions. This tranquility cultural practices and how to make a
is sometimes temporary, however: armies may march living in your region.
across fields and plains, destroying grass and crops, $ You are largely unaware of larger politi-
churning these symbols of civilization into broken sod. cal movements and concerns, and your
If a natural disaster tears through such isolated coun­ cultural awareness is mostly confined to
tryside, roads become impassable, crops fail, and the your local community
land becomes wild.
The farmers suffer the most when wars, disasters,
and governmental neglect destroy their livelihood.
Farmers tame the land and carry the weight of civili­
zation on their backs. They keenly understand the bal­
ance between nature and humanity.

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All residents of a forest region have a greater
awareness of the following topics:
Forest Region
Ring Increase: +1 Earth
Skill Increase: +1 Survival
Glory: 30
Forests are wildernesses, some with trees more ancient
than Rokugan itself. In some forests, reality blends and
shifts, and spirits whisper to one another in the murk.
If one enters a forest unprepared, it is only a matter
of time before such a person succumbs to either the
whims of the spirits or the will of the wilds.
Verdant and lush, forests resound with the mel­
ody of birdcalls, rustling leaves, and creaking wood as
ancient trees settle into the soil. A wise person learns to
live with the wild, perhaps even tame it a little, but they
always absorb a bit of that wildness into themselves.
In turn, the forests draw outcasts: bandits, hermits,
and whole villages that wish to be left out of battles
between warring nobles. These people develop their
own idiosyncratic cultural practices, esoteric rituals,
and even words, all influenced by the might of nature.
Travelers often claim that trolls, tengu, or strange
human-sized serpents still live in the forests. While
“civilized” city folk scoff at these stories, those who live
among the trees know better.
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What Does Your
Character Know?
$ You have a general awareness of the
politics and border disputes that affect
your region. You know the names of
major nobles, family heads, and other
leaders, and you are aware of their
respective positions and allegiances.
$ You are aware of any legends and
stories, of spirits or otherwise, that
are popular or seem dangerous in
your region.
$ Your experience navigating dense
foliage and shrouded terrain has given
you basic instincts that help you avoid
getting lost and to find your way again
in wilderness circumstances.
$ You are able to forage, and you possess
basic knowledge of hunting techniques,
which helps you survive in the forest.
You know how to prepare what you find
and hunt for consumption.
$ You value the power and terror of the
deep undergrowth and have a healthy
respect for the dangers of your region
due to either first- or secondhand
experience of these hazards.
$ You have working knowledge of animal
behaviors and are familiar with the local
wildlife of your region.

Mountain Region
Ring Increase: +1 Void
Skill Increase: +1 Meditation
Glory: 33
All mountain region residents have a greater
In the mountains, the peaks reach to the Heavens, and
awareness of the following topics:
the air is thin and cold. Artists have captured the puri-
ty of these lands with stark lines and minimalist detail,
illustrating their beauty and detachment from the rest
of the world. Though scholars see the mountains as a
boundary between the sky and earth or as a wall divid­
ing Rokugan, they often ignore the truth that they act
as both a barrier and a door.
This environment is perfect for monks and those
seeking Enlightenment. Supplicants travel the harsh
summit paths, casting off distractions such as love and
companionship, civilization and luxury, and money and
violence. The austere lands demand fierce indepen­
dence, exposing repressed weaknesses and revealing
surprising strengths. The responsibility for failures here
lies completely in the supplicant, and if death claims
them, at least they are closer to the gods.
Yet plenty of people have no time for such imprac­
tical, wasteful aims. Villagers and hunters, the hardiest
of people, can make a harsh but honest living even in
the mountains. Generations have lived here, passing
on the knowledge of how to survive and thrive. Lest
one pity their existence, one should remember that
these people enjoy a freedom from the Great Clans
and worldly cares unlike anyone else in Rokugan.
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CHAPT ER 2: THE DU TY O F SU RV IVAL
What Does Your
Character Know?
$ You have a general awareness of the
politics of your region. You can name
major nobles, family heads, and other
leaders, and you know their respective
positions and allegiances.
$ Having lived in the mountains in your
early life, you know major trails and
pilgrimage routes, either from traveling
them yourself or from hearing from
others who take them. You also possess
an understanding of the convictions
and tenets of nearby monasteries from
the pilgrims and adherents who travel
along these routes.
$ You have a unique understanding
of the demands of living in such an
extreme environment and have learned
how to survive and secure food and
water for yourself by foraging, hunting,
or both. You have experience traversing
your region and thus can handle similar
terrain. You are also familiar with how
to navigate steep slopes in extreme
weather conditions.
$ You are able to identify the names of
peaks and features of the mountains
and valleys of your region, and you can
recall associated myths, tales, or first-
hand accounts relating to them.
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Gaijin Status
Those that hail from a gaijin culture effectively
have two statuses. The first is the most import-
ant; every gaijin begins with a status of 0 in
Rokugan, though this value can be increased
during character creation and during play by
normal means. This value reflects that gaijin
are considered to be outside of the Celestial
Order, and therefore have no standing in the
Emerald Empire. With that being said, even
though gaijin are technically illegal within
Rokugani borders, they can gain status and
some level of renown among individuals
when traveling in the Empire.
The second status value reflects the gaijin’s
status in their own homeland. This value will
very rarely be used, as the Legend of the Five
Rings Roleplaying Game is designed to help
players and GMs tell stories that take place
in Rokugan. There are only a limited number
of circumstances in which a gaijin’s homeland
status might come into play. Perhaps, during
their adventure, the group must briefly travel
the Sand Road and encounter more Ujik, or
the group encounters a gaijin NPC while trav-
eling in Rokugan. In case such a circumstance
arises, the player and GM should discuss the
gaijin’s standing in their culture during char-
acter creation. When they agree on a value
(using the table on page 305 of the core rule-
book as a guideline), the player should note
this value on their character sheet. Unless a
gaijin is interacting with someone from their
culture, their cultural status value cannot
change unless the GM determines it should.
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1. What Was Your
Character’s Upbringing?
The following options are appropriate for charac-
ters built outside of the samurai society of Rokugan.
Because most regions include the opportunity for myr-
iad upbringings, these are not tied to specific areas.
Regardless of which region you choose for your charac­
ter, you should pick an upbringing you feel is appropri­
ate for them. If you have a very specific character idea
and none of the following options fit, feel free to dis­cuss
adjusting one of these upbringings with your GM.
Craftsperson Upbringing
Ring Increase: +1 Earth or +1 Void
Skill Increases: +1 Culture, +1 Design
Status Modification: –2 (minimum 0)
Starting Wealth: 1 koku
Craftspeople and artisans breathe life into the mun-
dane things that make work easier as well as into the
cultural things that make life worth living. The act of
creation can also be dao: a path, a way of living. The
patience, disci­pline, foresight, and skill to craft a good
or piece of art serve as examples to take hold of in
life. Such a work ben­efits the community, improving life
and improving the dao of the creator and of those who
interact with the work.
Anyone who creates something practices this kind
of dao, whether they are a carpenter constructing a
sturdy house, a weaver making protective clothes for
winter, or a brewer making sake. Those who know a
craft, such as papermakers, potters, stonemasons, and
smiths, can always find work somewhere.
Farmer Upbringing
Ring Increase: +1 Earth or +1 Water
Skill Increases: +1 Labor, +1 Fitness
Status Modification: +4
Starting Wealth: 2 bu
Farmers, the backbone and stomach of Rokugan, con-
tend with problematic weather, difficult soil, banditry,
and strain on personal health to ensure that the Emer-
ald Empire con­tinues to see a new sunrise. Yet, events
beyond their con­trol—overtaxation, years of poor har-
vest, war—threaten not only their livelihoods but their
very lives.
As a result, the popular image of farmers being
happy and content in their lot ignores the complexities
of their reality. While of course those who have suffered
no calamities may indeed be happy, many farmers see
no relief from endless struggle. A character playing a

farmer is often hard-working, pragmatic, and loyal to
their own. Such characters may also be skeptical of out­
siders, particularly if they have had bad experiences in
the past with others.
Hunter or Fisher Upbringing
Ring Increase: +1 Earth or +1 Water
Skill Increases: +1 Labor, and +1 Seafaring or
+1 Survival
Status Modification: +3
Starting Wealth: 4 bu
The land and the ocean give abundantly, provided a
person is patient and clever enough to take advantage
of that plenty. Traps and nets can increase a hunter’s
or fisher’s range, while understanding tracks and the
currents can bring them to the right place at the right
time. This knowledge gets passed down from gen­
eration to generation, preserving expertise through
apprenticeships, instruction, and inheritance.
Intrepid hunters and fishers must endure the vicis­
situdes of the weather, the perils of wilderness and
ocean, and the risk of predators. As the wind, earth,
and water temper these people, it’s no wonder they
associate themselves with those elements. Because of
this close relationship, hunters and fishers don’t think
of themselves as masters of the earth or water, but
rather as their children. To acquire expertise as a hunter
or fisher requires experience, specialized knowledge,
and a sense of adventure to find new hunting grounds
and fishing spots.
Temple Upbringing
Ring Increase: +1 Void or +1 Air
Skill Increases: +1 Theology, +1 Courtesy
Status Modification: +11
Starting Wealth: One day’s rations
Many temples are open to those who wish to find spir­
itual Enlightenment and who seek to better under­
stand their inner self, even at a young age. Other
youth might join a temple to flee a bad situation or an
abusive home life. Occasionally, unprepared parents
leave children at the threshold of a temple, hoping that
the monks within will provide what they either cannot
or will not.
Those who have spent formative years in a temple
may find themselves caught in a teetering balance
between being at peace with the will of the world and
seeing myriad examples of that peace being tarnished
when they venture outside the temple grounds. Not
everyone who is raised in a spiritual house is driven by
a desire for justice, but many are, wishing to bring har­
mony and Enlightenment to those around them.
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CHAPT ER 2: THE DU TY O F SU RV IVAL
2. What is Your FITTING YOUR
Character’s Past and How
ADVANTAGES AND
DISADVANTAGES TO
Does It Affect Them? YOUR PAST
In questions 9, 10, 11,
A past is a story, one that can deeply impact a person.
and 12 players will
Because rōnin have lost their place in samurai society choose advantages and
their stories tend to be tragic, ones of circumstances disadvantages. Pasts
that have kept them from fulfilling their promise or can be a great source
destiny. While Table 2–1: Sample Pasts provides a of inspiration for these
choices! If it makes
wide range of different pasts, players should feel free sense, players should
to develop their own rather than roll if they desire. The consider catering their
pasts presented here can be used as inspiration to selections to their
help tell unique, per­sonal stories that offer fun narra- pasts or using them
as a framework in
tive moments!
developing their own
A past should be a force that propels the character advantages and disad-
forward, similar to giri, or duty. A past is usually some vantages with their GM
sort of personal obligation, antagonizing entity, or (see pages 137–139 of
choice that the character or someone else made that the core rulebook).
haunts the character even now.
When selecting a past, it’s important to keep in
mind that this is not something that a character will be
able to avoid! Players should choose a past that has
the poten­tial to cause problems that the player finds
interesting, because the GM will be using these pasts
to present challenges, interesting narrative scenes,
and discord. When a character’s past comes up in a
session, it will likely make a character’s day unpleas-
ant, conflicting with their ninjō, getting them into
trouble, or even threaten­ing their life. There might
be hard decisions or tough fights ahead for the char-
acter when their past rears its head, and selecting a
past that strikes a chord with a player is important in
having fun! Characters will strug­gle, and that strug-
gle should remain fun for players as they watch their
character grow.
6. What Does Your
Character Long For,
and How Might Their
Past Impact Their Ninjō?
Outsiders have as many desires as there are stars in
the sky. The path of waves requires incredible forti-
tude, and no human can withstand that stress without
want­ing something. In general, players should have
the freedom to come up with their characters’ ninjō.
The Table 2–2: Sample Ninjō only represents a tiny
sam­ple of potential desires (and players may roll or
choose one from here, if they desire); players and
GMs can use them to galvanize their own imagina-
tions. To create a good personal desire for a charac-
ter, this desire needs to have the potential to conflict
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Table 2—1: Sample Pasts

ROLL PAST DESCRIPTION

Because you desecrated a shrine, ignored an oath, or crossed the

Fortunes (or other spirits) in some other way, these forces hound you
01-06 Spiritual Troubles at every turn. You face curses; misfortune; subtle distrust from those
around you, even if they do not know what you did; or direct attacks
by spirits.

Your family may or may not have been falsely accused, but some-
07-14 Bad Family History times the accusation is enough. Too many people know and judge
you for it.

Due to an actual or imagined wrongdoing, your name is a burden to

you. You, or a close relation associated with you, may have:
• Been accused of murder
• Authored an inappropriate work (a pillow book, a heretical tract, or
15-22 Bad Reputation
a satire about the Emperor)
• Had a messy affair and perhaps produced a child
• Engaged in thievery
• Voluntarily left your liege

You owe a vast sum of money to some individual or family, and you
23-30 Debts to Pay must pay back a percentage of it on a regular basis. If you fail to
make a payment, you may find yourself the target of a bounty.

Whether due to cowardice or for admirable reasons, you left your

31-38 Desertion post. Your commander, liege, or peers intend to bring you back to
answer for your crime.

You still adhere to an ideal, whether it comes from a clan, your

monastic vows, a governmental post, your family, or other outsiders.
39-46 Duty Without this ideal, you would fall apart. If you choose this past, you
may optionally use the rules for giri in the core rulebook, with your
GM’s approval (pages 88–90).

Your family once had a name, land, and title. You still have the name,
but nothing else. Your name, however, does not protect you from
47-54 Fallen Family Legacy
bitter heimin or ruthless bandits, and other samurai treat you worse
than dirt.

Your family needs money, medicine, care, attention, rescue from a

55-62 Family in Need rival clan or mysterious captors, or some other thing from you. With-
out it, they will perish.

Perhaps you still keep your head shaved, but you were expelled from
63-70 Forsaken Vows a monastery or left for personal reasons. You cannot return until you
resolve those issues.

After your gempukku, you set out to explore the world. You have not
71-78 Long Path of Waves
returned to your home, and your family seeks to take you back.

An individual or a family has competed against you for the same

79-86 Lifelong Enemy love, position, power, wealth, or fame all your life. They block you at
every turn.

You won a duel or contest against a master by accident or via nefar-

87-93 Unearned Heroism ious means. The master or their subordinate seeks you out, and the
pressures of your reputation follow you.

You know too much, having observed a crime, spied on some evil
magic, or seen nobility where they shouldn’t have been. You’ve
94-100 Witness
kept your mouth shut, but the spied-upon party wants you silent
permanently.

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with their past. On pages 90–91 of the core rulebook
there is more infor­mation on creating interesting and
impactful ninjō. For this book, that advice can be
applied to the conflict between ninjō and pasts, rath-
er than ninjō and giri.
7. What is Your
Character Known For?
No two people follow the same path as they journey
through life. While two or more rōnin and travelers far
from home may band together to increase their chanc-
es of survival, their values, abilities, and actions may
vary wildly, affecting how each is remembered by the
people they meet along the way.
Choose a talent, event, or other deed that your
character is known for. It can be positive or negative,
and it may or may not be connected to their past. A
rōnin might be known for abandoning their lord, for
having a way with animals, or for going out of their
way to help peasants. A gaijin might be known for their
skilled craftsmanship or their exemplary fighting style.
Or per­haps they are known for a being an embarrass-
ment, which has caused them to leave home and wan-
der Rokugan instead of staying with their own people.
If your character is known for an intentional deed,
skill, or pattern of behavior that has helped others,
even if they have been shunned or embarrassed about
it, they gain +5 glory to represent their social prestige.
If your character is known for deeds, actions, skills,
or even a single event that others have perceived as
wicked, harmful, or exceptionally selfish, or if your
character did something badly at odds their culture’s
or family’s values, then your character gains 1 rank in a
skill that they currently have 0 ranks in. This skill should
repre­sent the choices your character has made that
have upset the normal order of things in the eyes of
their family or society.
8. What Does Your
Character Think
of Bushidō?
Everyone who lives or travels within Rokugan must
decide how they feel about the core of its society:
Bushidō. The tenets and teachings of Bushidō encom­
pass all that samurai do—and it is difficult, if not impos-
sible, to do anything within the Emerald Empire with-
out being affected, at least tangentially, by the samurai
class. Though peasants are not expected to adhere to
Bushidō in most contexts, and rōnin are in a strange
position of being samurai with none of the inherent
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CHAPT ER 2: THE DU TY O F SU RV IVAL
benefits, each should understand what Bushidō is THE SEVEN TENETS
enough to have feelings about it. OF BUSHIDŌ
However, this may not be true for gaijin charac-
ters. Someone who has just arrived in Rokugan may The code of Bushidō,
or “the way of the
know very little about its culture, which puts them at
warrior” is comprised
a big dis­advantage. Still, it is more likely that a gai- of seven tenets that act
jin visitor would be somewhat versed in the ways of as a guide for samurai.
the Empire—at least enough to know how to avoid an
untimely death.
The tenets are Compas-
sion (Jin), Courage (Yū),
Courtesy (Rei), Duty and
Loyalty (Chūgi), Honor
All Who Walk in Rokugan (Meiyo), Righteousness
(Gi), and Sincerity
Whether you are playing a character from the Emerald (Makoto).
Empire or a gaijin from a faraway place, stories set in
More information on
Rokugan work best if you to decide how your character these tenets can be
feels about Bushidō and the other primary aspects of found on page 13 of
the Empire’s culture. the cor e rulebook,
If you are playing a foreign character, you might and more information
on how rōnin may feel
choose to think about Bushidō’s tenets as a guideline
about these tenets can
for thinking about core values of your character’s home be found beginning on
country. The tenets cover a wide range of values, and page 15.
though your character may not believe in Bushidō, they
do believe in something.
The Tenets of Bushidō
Like the Great Clans, individuals and cultures place
dif­
ferent levels of emphasis on various tenets and
values. To represent the individuality and nuances of
your char­acter’s personal beliefs, choose one tenet of
Bushidō as paramount and one tenet as less significant
(see The Clans’ Views of Bushidō, page 301 of the core
rule­book, for more information). Then, choose one of
the following options:
$ Your dedication to Bushidō affects all that you
do. If your character’s belief in living an ortho­
dox interpretation of Bushidō is very staunch,
gain +10 honor.
$ If your character’s values diverge from some
or all of the common values of Bushidō, gain
one item of rarity 5 or lower to represent a
time when that divergence both benefited your
character and pulled them further from the
true path.
$ You know little about Bushidō and its signifi­
cance to Rokugani culture. Your ignorance will
be short-lived, however, because you will either
learn quickly or meet your end at the hand of
an angered samurai. Gain 1 rank in one of the
following skills to represent your ignorance of
Bushidō: Commerce, Labor, Medicine, Seafar­
ing, Skulduggery, or Survival.
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Table 2—2: Sample Ninjō

ROLL NINJŌ DESCRIPTION

Whether at swordplay, art, calligraphy, poetry, or even butchery, you

01-04 Achieve Mastery seek to be the best through constant challenges. You may, however,
settle for merely being seen as the best.

You claim to be a bandit leader, crime lord, or head of a heretical

05-08 Amass Followers cult. You may actually be charismatic or have an elitist or populist
message, but you still need an audience to appreciate you.

While others deal with the corporeal, your concern lies with the spir-
09-13 Assist the Spirits itual. Plenty of spirits are lost, abused by humans, or unmoored from
where they belong, and they require compassion.

You did a great wrong and must make up for it. Your guilt drives you,
14-18 Atonement as does the belief that your death can’t correct the mistake: only
your actions can.

You are driven to construct a masterwork, whether a gate, sculpture,

Construct a painting, text, or shrine. You need the best materials, ideal loca-
19-23
Great Work tion, and perfect inspiration, however, to make your magnum opus
last the ages.

Discover a Your family has lost a claim to greatness. You must find it. It could be
24-28
Family Heritage a lineage scroll, an ancient relic, or a piece of art or architecture.

The Celestial Order has been disrupted. You intend to embody jus-
29-33 Enact Justice tice by exposing a vicious secret, revealing evidence of a crime, or
getting a criminal to confess.

You want to begin a grand lineage. Love in this case is secondary,

34-38 Establish a Family but your partner, or partners, must share your goal for this family to
be strong and united.

You wish to do what many rōnin long to for––find a lord, a house,

and a place where you belong. You wish to regain a status you once
39-43 Find a Lord to Serve
lost, improve your station, or integrate into a foreign society as fully
as you are able.

To study under the great masters is the path to becoming a great

master yourself, and a sensei’s recognition of your potential is the
44-48 Find a Sensei
greatest compliment. For those less scrupulous, this also means ben-
efiting from a sensei’s reputation.

Love may be a frivolous emotion, but it brings you happiness. The

49-53 Find True Love world scoffs at such trivialities, making true love rare, but rarity
makes it all the more valuable.

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Table 2—2: Sample Ninjō

ROLL NINJŌ DESCRIPTION

You want the power to change the world—reality itself—through

legitimate study or as a mahō-tsukai, a blood magic practitioner. You
54-58 Gain Mystical Power
might obtain this power through ancient knowledge, bargaining with
a spirit, or supernatural insight from kami or kansen.

Demons cause misery and weaken society. They may also have
caused harm to you or your loved ones. You must destroy these
59-63 Kill Monsters
spirits of corruption, both for your own sake and for the sake of
the world.

Perhaps you have traveled far from your homeland and have since
lost your way, or maybe your home was destroyed by a natural
64-68 Regain Your Home event, a supernatural creature, or an angry noble. Whatever it
was, your home is gone, and you desperately wish to return to or
rebuild it.

Be it a parcel of land, money to buy your way into a more secure liv-
69-73 Personal Security ing situation, or a financial stipend, you want some reliable material
resource to ensure that you and your family have a future.

History is a story, and stories carry power. A relic holds all three, con-
74-78 Recover a Relic necting you to the past. The relic you strive to recover—whether it has
cultural, monetary, or spiritual power—can grant you a future.

You want your reputation to spread throughout Rokugan, to samurai

79-83 Build a Reputation and heimin alike. Perhaps with a little inspiration, your deeds will be
written into history.

Terrifying creatures roam Rokugan. They harass farmers and hunters

84-88 Tame a Great Beast and disrupt the order of life. Only you can end this threat, by taming
it, but there is always another one in the next forest.

Whispers in the shadows and behind walls hint of a plot to over-

throw or murder those in power. Friends may be foes, and trust is a
89-93 Uncover a Conspiracy
rare commodity. You walk in those same shadows to bring the con-
spirators into the light.

A villain has wronged you or someone you care about. The wrong-
94-100 Wreak Vengeance doer may or may not know or remember you. You have pledged
something worse than death for them.

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Dragonfly Grace of the Spirits

School [Courtier, Shugenja] ADVANCE TYPE

The Dragonfly are known for their tact and seemingly Social Skills Skl. Grp.
endless capacity for patience and demurring. This is Culture Skill
true even for their shugenja, who call upon the kami, Government Skill

RANK 1
particularly the graceful and capricious kami of the air,
Theology Skill
to aid them in their political and social endeavors. Ton-
= Rank 1-2 Air and Water Shūji  Tech. Grp.
bo family shugenja also seek to refine and perfect the
practice of divination to better perform their duties and = Heart of the Water Dragon  Technique
to eventually reach enlightenment. By the Light of the Lord Moon  Technique
Rings: +1 Air, +1 Water  Technique
Social Skills Skl. Grp.
Starting Skills (choose five): +1 Command, +1 Courtesy,
+1 Culture, +1 Games, +1 Government, +1 Martial Government Skill
Arts [Melee], +1 Theology Sentiment Skill

RANK 2
Honor: 40
Theology Skill
Techniques Available: Invocations (), Rituals  (),
Shūji () Rank 1-2 Air and 
Tech. Grp.
Water Invocations
Starting Techniques:
= The Wind Blows Both Ways  Technique
$ Invocations: Dominion of Suijin, Reflections Tea Ceremony  Technique
of P’an Ku
Scholar Skills Skl. Grp.
$ Rituals (choose three): Cleansing Rite, Com-
Courtesy Skill
mune with the Spirits, Divination, Thresh-
old Barrier Performance Skill
RANK 3

Martial Arts [Melee] Skill

May the Spirits Show the Path (School Ability): Once
Rank 1-3 Air and 
per scene if you would fail a Social check, you may Tech. Grp.
Water Invocations
immediately make a TN 5 Theology check, with the TN = Rise, Water  Technique
being reduced by a number equal to your school rank
(to a minimum of 1). If you succeed, you may change Touchstone of Courage  Technique
any kept  on that Social check to  results instead. Social Skills Skl. Grp.
Starting Outfit: Traveling clothes, sanctified robes, Culture Skill
wakizashi (short sword), any one weapon of rarity 6
Martial Arts [Melee] Skill
RANK 4

or lower, scroll satchel, calligraphy set, list of observa-

tions, traveling pack. Theology Skill
Rank 1-4 Invocations  Tech. Grp.
= Bend with the Storm  Technique
Regal Bearing  Technique
Social Skills Skl. Grp.
Government Skills
Martial Arts [Melee] Skill
RANK 5

Theology Skill
Rank 1-5 Invocations  Tech. Grp.
Bouyant Arrival  Technique
Rouse the Soul  Technique

Whispers of the Kami: You may spend

RANK 6

1 Void point to use your school ability an

additional time this scene. You may do this
multiple times.

Robson F M Belloli (Order #36326249)

 ADVANCE TYPE

Social Skills Skl. Grp.

Composition Skill
Meditation Skill
RANK 1

Survival Skill
Rank 1 Shūji  Tech. Grp.
= Blistering Retribution  Technique
Breaking Blow  Technique
Scholar Skills Skl. Grp.
Courtesy Skill
Games Skill
RANK 2

Martial Arts [Unarmed] Skill

Rank 1-2 Kihō  Tech. Grp.
= Grace of Gentle Breeze  Technique
Feigned Opening  Technique
Social Skills Skl. Grp. Laughing Mountain WOOLLY PONY
Culture Skill Hearthstone Tradition [Courtier, Monk]
Martial Arts [Unarmed] Skill Woolly ponies are stout
RANK 3

The people of the Laughing Mountain tribe are nestled and enduring, bred for
Meditation Skill deep in the Spine of the World mountains in the heart cold weather and rough
conditions. A woolly
Rank 1-3 Shūji  Tech. Grp. of Rokugan. One of their most revered traditions is that
pony can be represent-
= Trace of Lives Past  Technique of the Hearthstone, those specially trained in the art ed with the following
of creating the perfect atmospheres for any occasion. modifications to the
Dance of Fire  Technique
These Hearthstones are dedicated hosts, entertainers, Rokugani Pony profile
Social Skills Skl. Grp. listeners, and mediators who are particularly adept at found on page 326 of
the core rulebook:
Composition Skill honing in on the emotions and needs of others.
Fitness Skill Rings: +1 Air, +1 Fire Remove the Skittish
RANK 4

disadvantage, and
Starting Skills (choose five): +1 Composition, +1 Cour-
Sentiment Skill then add either Exact
tesy, +1 Games, +1 Martial Arts [Melee], +1 Martial Memory (Earth)
Rank 1-4 Kihō  Tech. Grp. Arts [Unarmed], +1 Performance, +1 Sentiment [Scholar; Mental],
= Bend the Storm  Technique Honor: 28 Sharp Eyes (Water)
[Scholar; Physical], or
Bravado  Technique Techniques Available: Kata (), Rituals (), Shūji ()
Reliable (Earth) [Social;
Starting Techniques: Interpersonal, Mental].
Scholar Skills Skl. Grp.
$ Shūji (choose two): Sensational Distraction, It also gains Cold-
Courtesy Skills Weather Endurance
Stirring the Embers, Truth Burns Through Lies (Earth) [Martial;
Fitness Skill
RANK 5

Martial Arts [Unarmed]
Rank 1-5 Air and Fire Shūji 
Rank 1-5 Kihō 
Bouyant Arrival 
Smiling Mountain Tradition: You may train
RANK 6
Physical].
Skill Laughter Makes the Home (School Ability): The first
time you make a successful Social check against anoth- Increase its endurance
Tech. Grp. by +2, composure
er character in a scene, you may reduce the TN of all
by +5, and replace
Tech. Grp. subsequent Social checks against that character by 1 Hide (Physical 2) with
Technique (to a minimum of 1) for the remainder of the scene. Woolen Pelt (Physical 3).
This effect does not stack with itself, but can be used Increase its conflict rank
(conflict symbol glyph)

on multiple characters.
Social skills up to rank 6 (paying 12 XP per by +1 and its intrigue
Starting Outfit: Traveling clothes, bō (staff), one weap- rank (intrigue symbol
skill raised from rank 5 to rank 6 in this way).
on of rarity 6 or lower, traveling pack, woolly pony. glyph) by +2.

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 ADVANCE TYPE

Martial Skills Skl. Grp.

Courtesy Skill
Medicine Skill

RANK 1
Survival Skill
Rank 1 Kata  Tech. Grp.
= Serpent’s Twist Style  Technique
Honest Assessment  Technique
Scholar Skills Skl. Grp.
Fitness Skill
Shinomen Naga Seer Tradition
Martial Arts [Melee] Skill
[Courtier, Bushi]

RANK 2
Survival Skill
There are some members of the serpentine Shinomen
Rank 1-2 Earth and Water Shūji  Tech. Grp.
Mori Naga who possess the training and natural apti-
= Tail Sweep  Technique
tude to cloak themselves in illusory guises. These
individuals, who have earned the title of Seer through Razor Bite  Technique
intense practice, are adept at bending others’ percep- Social Skills Skl. Grp.
tions, and are occasionally sent out of their forest home
Martial Arts [Melee] Skill
to interact with and learn about human cultures. Shi-
nomen Naga Seers are usually perceptive, in tune with RANK 3 Survival Skill
other’s emotions, but can also be dangerous combat- Theology Skill
ants due to their physical size and massive tails.
Rank 1-3 Kata  Tech. Grp.
Rings: +1 Earth, +1 Water
= Tumbling Oak Style  Technique
Starting Skills (choose five): +1 Courtesy, +1 Fitness,
+1 Martial Arts [Melee], +1 Martial Arts [Ranged], Ebb and Flow  Technique
+1 Meditation, +1 Performance, +1 Survival Martial Skills Skl. Grp.
Honor: 55
Culture Skill
Techniques Available: Kata (), Rituals (), Shūji ()
Starting Techniques: Sentiment Skill
RANK 4

Theology Skill
$ Kata (choose one): = Crescent Moon Style,
Rank 1-4 Shūji  Tech. Grp.
Striking as Water
= The Immovable Hand
$ Shūji (choose one): Shallow Waters, Stonewall of Peace 
Technique
Tactics, Weight of Duty
Crashing Wave Style  Technique
Bend Perception (School Ability): When you choose Social Skills Skl. Grp.
this school, determine what illusion your character has Martial Arts [Melee] Skills
perfected with your GM. Your character can seemlessly
Medicine Skill
RANK 5

switch between their true form and this alternate form

within a matter of seconds. When using this school Theology Skill
ability, you can still use your true form’s features, such Rank 1-4 Kata  Tech. Grp.
as your tail. Any character witnessing you do so sees
Rank 1-5 Shūji  Tech. Grp.
something narratively appropriate based on your illu-
= Ever-Changing Waves  Technique
sion. A character must make a TN 6 Theology or Sur-
vival (Void 5) check to see beyond your illusion.
Scaled Hide: When you defend against dam-
RANK 6

Additionally, you increase the damage dealt by age, you may treat your physical resistance
your tail by your school rank. and supernatural resistance as equal to your
ranks in Fitness.
Starting Outfit: Naga armor (Physical  2, Supernatu-
ral 1), yumi, quiver, nagi-nata, traveling pack, personal
pearl (sacred).

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 CHAPT ER 2: THE DU TY O F SU RV IVAL

Nezumi Tattered Ear

ADVANCE TYPE Explorer Tradition [Bushi]
Martial Skills Skl. Grp.
The dexterous and adaptive nezumi of the Tattered
Sentiment Skill Ear tribe that dwell deep in the ominous cradle of the
Skulduggery Skill Shinomen mori are expert hunters, scavangers, and
RANK 1

survivalists. Though cautious and observant because of

Survival Skill
the hazardous nature of the mori, the peoples of the
Rank 1 Kata  Tech. Grp. Great Home are eager to learn more about Rokugan
= Swallow’s Dart Style  Technique and the other peoples that live within it. Every gener-
Honest Assessment  Technique ation, one or two scouts are given permission to leave
the Shinomen and do just that. Because the nezumi
Social Skills Skl. Grp.
must use everything they can to make up for their
Martial Arts [Ranged] Skill small size, many employ tactics that many Rokugani
Medicine Skill would balk at.
RANK 2

Rings: +1 Earth, +1 Fire

Survival Skill
Starting Skills (choose five): +1 Commerce, +1 Fit-
Rank 1-2 Kata  Tech. Grp.
ness, +1 Martial Arts [Melee], +1 Martial Arts [Ranged],
= Skittering Shift  Technique +1 Medicine, +1 Skulduggery, +1 Survival
Serpent’s Twist Style  Technique Honor: 18
Techniques Available: Kata (), Shūji ()
Martial Skills Skl. Grp.
Starting Techniques:
Commerce Skill
Courtesy Skill
$ Kata: = Razor Bite
RANK 3

Skulduggery Skill $ Ninjustu: = Skulk

Rank 1-3 Shūji  Tech. Grp. Keen Senses (School Ability): When you make a check
= Deadly Sting  Technique to perceive or investigate your surroundings, decrease
Tail Sweep  Technique the TN of that check by a number equal to your school
rank (to a minimum of 1).
Martial Skills Skl. Grp.
Starting Outfit: Traveling clothes, nezumi armor (Phys-
Courtesy Skill ical 2), two weapons of rarity 6 or lower, memory stick,
Games Skill small tent, traveling pack, two items of rarity 2 or lower
RANK 4

that the nezumi scavanged.

Survival Skill
Rank 1-4 Kata  Tech. Grp.
= Silencing Stroke  Technique
Bravado  Technique
Martial Skills Skl. Grp.
Games Skills
Medicine Skill
RANK 5

Survival Skill
Rank 1-5 Kata  Tech. Grp.
= Rank 1-5 Ninjustu  Tech. Grp.
Sear the Wound  Technique

Reflexive Strike: During a skirmish, if an

opponent within range 0-1 of you attempts
RANK 6

to move away from you, you may spend 1

Void point to immediately make two Strike
actions against that opponent. Each action is
resolved separately.

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 C H APT E R 2 : T H E DUT Y O F S U RV IVAL

Tengu Mask of Air Tradition

[Monk, Sage] ADVANCE TYPE

The tengu are a race of bird-like yōkai who can soar Scholar Skills Skl. Grp.
through the air and change their appearances to great Fitness Skill
effect. The tradition, called the Mask of Air, shrouds Martial Arts [Melee] Skill

RANK 1
the tengu in illusions that are so complete that they
Meditation Skill
feel real to the touch. Those that study this practice
often wander from their mountain homes to explore Rank 1 Kihō  Tech. Grp.
Rokugan to learn more about the peoples and crea- = Cutting Wind Talons  Technique
tures that they share the Emerald Empire with. = Flexible Grip  Technique
Rings: +1 Air, +1 Void
Martial Skills Skl. Grp.
Starting Skills (choose four): +1 Fitness, +1 Martial
Arts [Melee], +1 Medicine, +1 Meditation, +1 Survival, Medicine Skill
+1 Theology Survival Skill

RANK 2
Honor: 55
Theology Skill
Techniques Available: Invocations (), Kihō (),
Rituals () Rank 1-2 Invocations  Tech. Grp.
Starting Techniques: = Razor Bite  Technique
= Howling Gale Defense  Technique
$ Kata: = Flight
Scholar Skills Skl. Grp.
$ Kihō (choose two): Air Fist, Cloak of Night,
Yari of Air Fitness Skill
Meditation Skill
Rituals: Chikushō-dō’s Guile
RANK 3
$
Tactics Skill
Mind of Calm (School Ability): Once per scene you
Rank 1-3 Kihō  Tech. Grp.
may make a TN 6 Meditation check to study someone
else’s technique of a category and rank you have avail- Invocations Rank 1-3  Tech. Grp.
able to you. This check is reduced by your school rank, = Heron’s Grasp Style  Technique
to a minimum of 1. If you succeed, you can replicate Scholar Skills Skl. Grp.
that technique until the end of the scene.
Martial Arts [Melee] Skill
Starting Outfit: Traveling clothes, bō (staff), carving
knife, bundle of medicinal herbs, traveling pack, jour- Meditation Skill
RANK 4

nal of insights. Survival Skill

Rank 1-4 Kihō  Tech. Grp.
= Serow’s Leap Style  Technique
= Owl’s Swoop Style  Technique
Martial Skills Skl. Grp.
Tactics Skills
Theology Skill
RANK 5

Survival Skill
Rank 1-5 Kihō  Tech. Grp.
= Breath of Wind Style  Technique
Wrath of Kaze-no-Kami  Technique

A Master of Study: Choose one technique

RANK 6

category your school does not already have

available to it. That technique type is now
available to you.

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 ADVANCE TYPE

Trade Skills Skl. Grp.

Command Skill
Fitness Skill
RANK 1

Martial Arts [Ranged] Skill

Rank 1 Kata  Tech. Grp.
= Cunning Snares  Technique
Shallow Waters  Technique
Martial Skills Skl. Grp.
Sentiment Skill
Smithing Skill
RANK 2

Survival Skill
Rank 1-2 Kata  Tech. Grp.
= Hunter’s Expertise  Technique
Lightning Raid  Technique
Martial Skills Skl. Grp.
Labor Skill Woolen Hooves Trapper Tradition
Medicine Skill [Artisan, Bushi]
RANK 3

Survival Skill The Woolen Hooves are a clan of Yobanjin that reside
Rank 1-3 Shūji  Tech. Grp. in the mountains to the north of Dragon lands. They
= Iron in the Mountains Style  Technique
are thought by some to have come from the same tribe
as the Utaku Battle Maidens, as the Woolen Hooves
Tiger’s Lunge Style Technique
breed wooly ponies and are adept horseback riders.
Trade Skills Skl. Grp. Their survival and trapping skills have been honed to
Command Skill near perfection over generations, and some among
their people venture away from their mountain lives
Smithing Skill
RANK 4

to seek out greater prey and new innovations for

Survival Skill their tribe.
Rank 1-5 Rituals  Tech. Grp. Rings: +1 Earth, +1 Fire
= Pin the Fan  Technique Starting Skills (choose five): +1 Command, +1 Fit-
ness, +1 Labor, +1 Martial Arts [Ranged], +1 Martial
Disappearing World Style  Technique
Arts [Melee], +1 Medicine, +1 Survival
Martial Skills Skl. Grp. Honor: 28
Command Skills Techniques Available: Kata (), Rituals (), Shūji ()
Medicine Skill
Starting Techniques:
RANK 5

Survival Skill $ Kata (choose two): Bear’s Swipe Style, Hawk’s

Rank 1-5 Kata  Tech. Grp. Precision, Striking as Earth, Striking as Water
Pillar of Calm  Technique $ Rituals: Guard Against the Elements
Sear the Wound  Technique
Evolution of the Wilds (School Ability): When you
Born to Survive: Once per scene when you make a check to employ an unconvential solution (sub-
RANK 6

would suffer an amount of damage that
would cause you to exceed your endur-
ance threshold, you may instead suffer that
amount of strife instead.
ject to GM discretion) reduce the TN of that check by
your school rank.
Starting Outfit: Traveling clothes, yobanjin armor (Phys-
ical 2, subtle), horsebow, masakari, hammer, knife, bow-
yer’s kit, medicine kit, resources for two hunting traps.

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 C H APT E R 2 : T H E DUT Y O F S U RV IVAL
New Advantages
The premade advantages in this section provide addi-
tional options for players who are creating new charac-
ters. Characters can also gain advantages during play,
as described starting on page 99 of the Legend of the
Five Rings core rulebook.
New Distinctions
The new distinctions here follow the same format as
those in Chapter 2 of the core rulebook.
Knowledgeable Wilderness
Guide (Void)
“Children! Listen! Keep thinking. Keep watching. Keep
alert. Find dry shelter from the cold. Do not overex-
ert yourself; sweat or rain can chill you to death. Look
for life, trees and grass, to find food and resources.
Avoid risks.
If you see a path, remember an animal made it.
They know the easiest means to travel, but you are a
guest on their lands. Watch where you walk. A hidden
hole can sprain or break an ankle.
Remember, telling stories or singing may seem
like a waste of energy, but do not underestimate the
importance of keeping your spirits up. If you allow
your spirit to die, your body will soon follow.”
- Kitsuki Daigorō, to a class of children, general
Dragon training for their eventual gempukku
Type: Interpersonal, Spiritual
Effects: The following apply to a character with the
Knowledgeable Wilderness Guide distinction:
$ You are very comfortable in a particular wil-
derness environment. When you choose this
distinction, pick one of the following wilderness
types: Mountain, Forest, Plains, or Coastal.
When you are in your selected environment
you always know which way is north and you
can identify the signs of creatures that tend to
dwell in those areas.
$ When performing a check for which your expe-
rience as a wilderness guide in your selected
environment is a benefit (such as a Survival
[Void] check to determine whether a plant is
safe to eat or a Sentiment [Void] check to sense
the best way to fend off a hostile creature), you
may reroll up to two dice.
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Robson F M Belloli (Order #36326249)
Skilled Midwife (Fire)
Ryōshirō nodded and smiled but put up a hand to
ward the family off. “No, you don’t have to gift me
anything.”
They had offered him salted eggs, tea, a yukata
family heirloom, their whole daikon harvest, a goat
of all things. The brand-new father said, “For the safe
birth of my child, for the health of my wife, we owe
you everything.”
“No, it is my job. Nothing more.”
The grandmother finally lifted herself up, leaning
on a walking stick. Everyone patiently waited for her
to amble over, until she grabbed Ryōshirō’s wrist with
a grip that could crush mountains.
“Yes,” Ryōshirō said, smiling. “I am being rude. Let
us share a meal.”
Type: Interpersonal
Effects: The following apply to a character with the
Skilled Midwife distinction:
$ You are exceptionally skilled in most aspects of
pregnancy, childbirth, common illnesses chil-
dren are prone to, and child-rearing and others
are more likely to take your advice regarding
such matters.
$ When performing a check for which your mid-
wife skills are a benefit (such as a Culture [Fire]
check to theorize why a particular village is
experiencing a rash of illnesses in their youth or
a Fitness [Fire] check to act quickly enough to
save a child), you may reroll up to two dice.
Thoughtful Arbiter (Water)
It was such a pillow book’s tale. Two boys in love. The
bonge family accusing the other boy of a corrupting
influence. The merchant family accusing the first boy
of grabbing for their wealth. Despite the boys’ devo-
tion, Mirumoto Umeyo found the village in the midst
of a feud.
The two families had even congregated in the vil-
lage square for a fight. Umeyo decided to play her
own part and took on a fearsome visage, even scowl-
ing. Her own children would have laughed at her
faux seriousness, but these people parted as if grass
to a scythe.
“This pointless fight ends now,” she shouted. “I had
found a priest and these young ones are now married!”
She unfurled the scroll with a flourish, using it to
hide her smirk.
 CHAPT ER 2: THE DU TY O F SU RV IVAL

Type: Interpersonal Sakura plucked an ivory netsuke from her obi and
Effects: The following apply to a character with the pressed it into Shōichirō’s hands, while lifting him up.
Thoughtful Arbiter distinction: “Let’s find a merchant to pay a fair price for this. But
promise me one thing.”
$ Others are more likely to willingly tell you their “Y-y-yes. Anything.”
grievances and hear your thoughts regard- “Take what money you need, but whatever you
ing disputes. have left over, give to someone else in need.”
$ When performing a check to arbitrate between
two or more parties (such as a Government Type: Interpersonal, Mental
[Water] check to gather all of the nuances of Effects: The following apply to a character with the
the situation or a Commerce [Water] check to Charity passion:
organize a trade which will benefit all parties),
you may reroll up to two dice. $ Your charitable nature makes those who have
witnessed or heard of your generosity more
likely to accept your reasonable requests for
New Passions aid, even if giving you aid does not directly
benefit the other party.
The new passions here follow the same format as those
in Chapter 2 of the core rulebook.
$ After performing a check with which your
charitable history is a benefit (such as a Cour-
tesy [Water] check to convince a peasant that
Charity (Water) you’re on their side or a Labor [Water] check
“That’s a Crane samurai?!” Shōichirō said. “That one?! to determine the best way to benefit the most
Whose clothes are torn and stained?” amount of people with your physical efforts),
Hina nodded. “Kakita Sakura. Said to have met the you remove 3 strife.
spirits of those she killed and her heart turned away
from the blood and blade.”
“She still carries her katana, though.”
“Of course. She’s not stupid.” Hina shoved her
friend toward Sakura, and the samurai turned and
looked him straight in the eyes, her steely gaze nev-
er wavering.
“I-I-we-we.” Shōichirō fell to his knees, clutching at
Sakura’s frayed coat. “Kakita-sama. My farms. My vil-
lage. The soil is harsh and the weather poor. It’s as if
the kami themselves are angry.”

Robson F M Belloli (Order #36326249)

 Kintsugi (Earth)
Mirumoto Kinshichirō did not cry then. As a child, he
carelessly dropped this bowl, one that had been in his
family for generations, a gift supposedly blessed by
the actual Kami Togashi. His parents berated him, and
he carried the guilt all throughout his adolescence. He
even decided to study with the Agasha mystics, but his
parents cared so little, they let him leave.
They did not realize that hidden in his belong-
ings, a box contained the pieces of the bowl, carefully
wrapped in a cloth. This box remined by his side as he
studied, until Kinshichirō had to make his masterpiece.
The bowl had broken into seven pieces, exactly the
number of his siblings plus him, yet when he unfolded
the cloth, he noted he only had six. The despair he felt
only lasted for a little while.
When Kinshichirō returned home, he unveiled the
bowl. He had joined the cracks with gold, and the
missing space filled with a singular piece of jade with
the family mon. His siblings welcomed him back, so he
finally allowed the tears to flow.
Type: Mental, Physical
Effects: The following apply to a character with the
Kintsugi passion:
$ You have a particular fondness and skill for kint-
sugi, the art of mending broken pottery with
gold or other similar substances.
$ After performing a check to mend an object
with kintsugi or interact with a piece of kintsu-
gi-repaired pottery (such as a Culture [Earth]
check to recall the name of a particular prac-
titioner of kintsugi by their artist’s mark on a
piece of pottery or a Labor [Earth] check to pro-
duce a breathtaking piece), you remove 3 strife.
104
Robson F M Belloli (Order #36326249)
New Disadvantages
The premade disadvantages in this section provide
additional options for players who are creating new
characters. Characters can also gain disadvantages
during play, as described starting on page 99 of the
Legend of the Five Rings core rulebook.
Adversities
The new adversities here follow the same format as
those in Chapter 2 of the core rulebook.
Insomniac [Void]
Nighttime mind flutters
Cicadas cry to come home
Yet they never rest
Type: Mental
Effects: The following apply to a character with the
Insomniac adversity:
$ You have difficulty falling and staying asleep.
You recover only half the normal amount after
a night’s rest.
$ When you make a check that requires intense
focus (such as a Government [Void] check to
sense the best way to approach a politically
charged situation or a Smithing [Void] check to
attune to a weapon you are making), you must
choose and reroll two dice containing  or .
After resolving the check, if you failed, you gain
1 Void point.

Out of Shape (Earth)
“Initiates always ask why they have to do so-called
meaningless tasks: carrying water in buckets up the
hill, pulling carts for the farmers as if oxen, or carry-
ing stone by hand for construction. ‘We have animals,
engineers, machines for all that. I’m here to improve
my mind, my soul,’ they say.
Enlightenment is a hard path, testing the spirit at
every turn. You will stumble. You will fall. You will get
back up again and climb once more. If your body can-
not handle lifting a rock, if you cannot be like the oxen
who tills the soil for simple grass, how can you expect
to know the universe?”
- Togashi Kyogi, from their treatise, “To Fall is To Fly”
Type: Physical
Effects: The following apply to a character with the
Out of Shape adversity:
$ You have neglected your physical fitness,
whether by choice or due to a health issue.
Regardless, you become noticeably more wind-
ed than others during physical activities.
$ When you make a check that requires physical
exertion (such as a Martial Arts [Melee] [Earth]
check to outlast your opponent in a duel or a
Performance [Earth] check to recite a very long,
taxing poem), you must choose and reroll two
dice containing  or . After resolving the
check, if you failed, you gain 1 Void point.
Stalked by [Creature] (Earth)
The two bushi huddled together in the base of an
ancient tree for warmth in the haunted forest of Hito-
kage Tani. They had heard rumors of a monster and
wanted to test their mettle.
“If you say one word about a bath…” Etsuko mut-
tered with gritted teeth.
“Let’s just defeat the monster quickly so we can go
have a—” Agasha Rie clamped their mouth shut with
a clack of teeth.
Etsuko did not chide her friend, who ached from
the last tussle with the monster. No major injuries, but
the thing had been powerful, as if the earth itself had
come alive. Fighting bandits is one thing. The bushi
understood humans. This, however, made them prey.
With a roar, the creature burst out from under-
neath, knocking Rie into the dirt.
Robson F M Belloli (Order #36326249)
CHAPT ER 2: THE DU TY O F SU RV IVAL
Type: Interpersonal, Mental, Spiritual
Effects: The following apply to a character with the
Stalked by [Creature] adversity:
$ You believe a creature of some kind is stalking
you, whether or not that is true. The creature
may be mundane or supernatural, and its
obsession with hunting you makes being in the
wilderness dangerous.
$ When you make a check that requires patience
while in the wilderness (such as a Skulduggery
[Earth] check to build a trap to protect your
camp or a Fitness [Earth] check to stay calm
while fleeing from the beast), you must choose
and reroll two dice containing  or . After
resolving the check, if you failed, you gain
1 Void point.
Anxieties
The new anxieities here follow the same format as
those in Chapter 2 of the core rulebook.
Fear of [Common
Creature] (Earth)
Ikoma Eijiro howled. The cat joined in, staring up at the
man balancing on a bale of rice.
“What is wrong with you?” Junko said, after run-
ning around the corner. “Dummy-sama.”
“Junko! Help! I don’t want to hurt it, but…” Eiji-
ro pulled out his katana, gingerly poking at the cat.
“Please get it away from me!”
“Yaaaarrl!”
Junko snatched the orange and white animal into
her arms, and it immediately turned liquid, stretching
and purring. She turned the cat around, upside-down,
and tummy up. “It doesn’t look like a kami. Cats are
good luck. They catch mice. They guard farms.”
“My family thought so too. It sat on my head!
And bit me!”
Eijiro nervously rubbed his ear. Junko almost
laughed, but saw… genuine fear in Eijiro’s eyes, fear
he usually reserved for his family.
“Can you stop scaring Eijiro-sama?” she said to the
cat, who stared at her wide-eyed. “No? Then time for
you to go, little kitty.”
Eijiro knelt on the bale and placed his hands togeth-
er, head bowed, dropping his katana onto the ground.
“Thank you, Junko-san. I owe you one. Thank you!”
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Type: Mental
Effects: The following apply to a character with the
Fear of [Common Creature] anxiety:
$ You have an irrational fear of a creature that
is commonly found in Rokugan. When you
perceive such a creature, whether or not it is
actually there, you become unnerved and your
decision-making suffers.
$ After performing a check to make choices while
in the presence of your feared creature (such as
a Medicine [Earth] check to recall how to treat
a particular type of wound or a Courtesy [Earth]
check to act reasonably during a negotiation),
you receive 3 strife. If this is the first time this
has occurred this scene, gain 1 Void point.
Fear of Mediocrity (Fire)
“I have climbed the highest peaks in my quest: the
Wrath of the Kami, Tenkenniyoru Yama, the Iron
Mountain, the Northern Wall Mountains… Nothing!
Each tincture from a flower. Each tea from an herb.
Each poultice from bark. Nothing. The answer must be
out there.”
- letters from Agasha AriNaga
regarding an elixir of immortality
“Falling up a mountain like AriNaga, to be immor-
talized as a fool.”
- old Agasha saying
Type: Interpersonal, Mental
Effects: The following apply to a character with the
Fear of Mediocrity anxiety:
$ Your fear of amounting to nothing causes you
to seize up when faced with the need to inno-
vate on the fly.
$ After performing a check to adapt to an unex-
pected situation (such as a Survival [Fire] check
to find shelter when your tent is destroyed or
a Culture [Fire] check to unexpectedly interact
in an appropriate manner with someone of a
higher status), you receive 3 strife. If this is the
first time this has occurred this scene, gain 1
Void point.
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Robson F M Belloli (Order #36326249)
Fear of Poison (Air)
Yasuki Fusao could still smell the vile, stale bile when
his cousin vomited on him on purpose. They had
exchanged no words then and no words since. Her
disgusting message was clear: your poison failed to kill
me and now the stink lies on you.
A servant placed the afternoon tea on the table,
and Fusao grabbed his wrist. “Did you drink this?”
“Pardon, Lord Yasuki?” the servant said, perplexed.
“Drink.”
The servant sighed and poured the water into the
teapot. He looked on unperturbed, and Fusao fidget-
ed while the tea steeped. Finally, the servant poured
the tea into the cup and took a sip.
“All of it,” Fusao said.
“The tea in the cup or the teapot, Lord Yasuki?”
“Yes.”
The servant had drunk so much tea in the past year,
he swore he was made of it. And yet, still no sign of
poisonous retribution from Lord Yasuki’s assassination
attempt. Perhaps that was punishment enough.
Type: Mental
Effects: The following apply to a character with the
Fear of Poison anxiety:
$ You have a fear of being poisoned by others.
You would rather go hungry than accept food
or drink from anyone you do not trust com-
pletely, unless you witness that food being
consumed by someone else first. When you
are offered food or drink by others you do not
trust, you cannot help but wonder if they are
secretly plotting your demise.
$ After performing a check to interact with
someone you do not completely trust who has
offered you food or drink (such as a Sentiment
[Air] check to try to determine some else’s
intentions or a Games [Air] check to play a
game well against someone who has offered
you food), you receive 3 strife. If this is the
first time this has occurred this scene, gain 1
Void point.

New Samurai Heritages
A variety of unique heritages arise from having a
bloodline derived – at least in part – from the Dragon.
This is true even for non-Dragon characters, who may
bear Dragon blood because of marriage of members
of their clan into their family lineage.
Table 2–3: New Samurai Heritages
ROLL RESULT
At One with Nature: One of your
ancestors was known as a true pro-
1 tector of nature, and their preserva-
tion and reverence was appreciated
by humans and kami alike.
Ties to the Perfect Land Sect: One
of your ancestors was a suspected
member of the Perfect Land Sect, a
2–3
blasphemous cult set on dismantling
the Empire and bringing power to
those who are low.
Medical Innovator: Your ancestor
was renowned for using unconven-
tional and innovative means and
4–5 methods for treating illnesses in both
humans and animals. Your family has
retained this tradition and takes pride
in healing all who are in need.
Gaijin Consort: Your ancestor was
rumored to trade and work with
6–7 northern gaijin. Though the Dragon
Clan often looks the other way, oth-
er clans are not as understanding.
Revered Parent: Your ancestor was
blessed with many children, an odd-
ity in the Dragon Clan. More so, all
8–9
of those children grew to adulthood
and went on to bear many children
of their own.
Path to Enlightenment: One of
your ancestors was known for their
dedication to achieving true Enlight-
10
enment and serenity and offering
guidance to those who wished to
walk the same path.
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Table 2–3: New Samurai Heritages represents
these backgrounds when creating a new samurai PC
who has ancestral connections with the Dragon Clan.
This table can be used instead of Table 2–1: Samu-
rai Heritages on page 96 of the core rulebook, and is
used in the same manner.
MODIFIERS OTHER EFFECTS
Roll a ten-sided die to determine what
item has followed your lineage since
(1–3: Omamori Boon of Fukurokujin
Increase
[page 243 of the core rulebook]; 4–6:
your
Bowyer’s Kit [page 243 of the core rule-
glory by 5.
book]; 7–9: Tent (Small) [page 245 of
the core rulebook]; 10: Finger of Jade
[page 242 of the core rulebook]).
Roll a ten-sided die to determine what
Decrease skill related to helping those who are
your looked down upon was passed down
glory by 5. through your family (1–3: Labor, 4–6: Sen-
timent, 7–9: Medicine, 10: Performance).
Increase You gain the Knowledgeable Wil-
your derness Guide distinction found
honor by 5. on page 102.
You gain the Ally [Gaijin Group] dis-
Decrease
tinction found on page 101 of the core
your hon-
rulebook. Work with your GM to select
or by 2
an appropriate gaijin group, such as
and your
one of the Yobanjin factions found
glory by 3.
beginning on page 36 of this book.
You gain one distinction of the follow-
Increase ing of your choice: Kisshōten’s Blessing
your (page 108 of the core rulebook) or
status by 3. Famously Lucky (page 104 of the core
rulebook).
You gain the Enlightenment passion
Increase found on page 112 of the core rule-
your glo- book. Additionally, you remove 1
ry by 3 additional strife when activating this
and your passion. You may still select a different
honor by 3. passion as normal during charac-
ter creation.
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New Techniques
From monasteries in the high mountains of Rokugan to
hidden cities from ancient days forgotten by the world
at large, there are many traditions of knowledge that
few people encounter. The techniques in this section
reflect rare and esoteric abilities that are likely to catch
all but the most well-travelled warriors off-guard.
Kihō
The abilities manifested by those who channel their
inner energy, or ki, are wide-ranging and flexible, and
have existed since time immemorial. Such knowledge
is hardly limited to the people of Rokugan and pre-
dates the formation of the Emerald Empire. Indeed,
in the days before the Empire, it is said that the Kami
Togashi sought out experts in such arts, journeying far
to the north to train with masters of this tradition in
the Land of Four Rivers. Sages of the Ivory Kingdom
possess similar abilities as well, training their bodies to
exceed human limits through the manipulation of a vital
force they call lojas. And more distant lands still, similar
abilities have been noted by Unicorn traders and Man-
tis sailors. These abilities are not limited to humans,
either—in far-off lands, it is said that centuries-old trolls
study alongside human ascetics, passing down hard-
earned wisdom to their more short-lived compatriots.
Wherever there is life, kihō seems to flourish.
Earth Kihō
By aligning one's inner energy with the rocks, the
stone, the trees, and the dirt itself, a kihō practitioner
can become centered and grounded. Ki used this way
can let a warrior shield themself or others from harm,
draw life from the earth itself, or loom large over their
foes as attacks break upon their skin like a wave break-
ing on stone.
Robson F M Belloli (Order #36326249)
Mercy of the Stone Fortune Rank 2
Stone statues dedicated to various Fortunes and fig-
ures of renown dot Rokugan, from bustling cities to
small, rural shrines and temples. Folktales tell of stone
Fortunes taking on suffering for those who venerate
them—wounds from roadside attackers or farming
accidents mysteriously appearing on the stone body
instead of upon their worshipper. Whether or not
these stories are true, professionally trained individ-
uals can use their ki to absorb fatigue or injuries for
nearby allies, bringing harm onto themselves for the
sake of protecting their comrades while hardening
their own bodies against injury.
Activation: As a Support action, you may make a TN 1
Meditation (Earth) check.
Enhancement Effect: If you succeed, this kihō acti-
vates. While this kihō is active, when another friendly
character at range 0–1 defends against damage, you
may receive fatigue up to your Earth ring to reduce the
damage that character suffers by that amount.
While this kihō is active, when another friendly
character at range 0–1 suffers a critical strike, you may
spend 1 Void point. If you do, the character does not
suffer that critical strike, and you suffer it instead.
Burst Effect: If you have two or more bonus successes,
treat your ranks in Fitness as increased by 2 (to a max-
imum of 6) when making checks to resist critical strikes
and other conditions. This effect persists for rounds
equal to your bonus successes (even if the enhance-
ment effect ends).

Rejuvenating Breath Rank 3
Ki flows through all things, and a practitioner who has
learned to channel it can draw ki from the living world
around them into their body with a breath. This can
allow a combatant to find fresh strength even when
overwhelmed. For especially powerful kihō users, this
can even let them shrug off injuries, their flesh mending
back together around cuts and bruises fading rapidly.
Activation: As a Support action, you may make a TN
2 Fitness (Earth) check. Once per game session, you
may spend 1 Void point to perform this check even
while Incapacitated or Unconscious.
Enhancement Effect: If you succeed, this kihō acti-
vates. While this kihō is active, increase your endurance
by your Earth ring.
Burst Effect: If you have three or more bonus success-
es, you may remove the Heavily Wounded condition
and gain the Lightly Wounded condition for the same
ring, or you may remove the Unconscious condition.
Shadow of Ancient Peaks Rank 4
Before the works of nature, the achievements of any
one mortal are inevitably overshadowed. A kihō user
can align their energy with the wonders of the natural
world to make their presence as insurmountable as a
mountain, causing doubt to creep into the mind of any
who might challenge them as their blows only encour-
age this foe who seems to loom above them.
Activation: As a Scheme or Support action, you may
make a TN 3 Tactics (Earth) check.
Enhancement Effect: If you succeed, this kihō acti-
vates. While this kihō is active, after you succeed at a
check to resist an effect or a critical strike, the character
whose effect you resisted receives strife equal to your
bonus successes on the check.
Burst Effect: If you have two or more bonus successes,
the next time you suffer a critical strike, if you would
reduce it to severity 0 or lower with your Fitness check,
you remove fatigue equal to the severity of the critical
strike (before reductions). This effect persists until the
end of your next turn.
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Air Kihō
The wind has many aspects to its nature - it can blow
gently, or with the force to uproot trees and even carve
stone. Air kihō strive to emulate these aspects, allow-
ing the user to strike with unnatural precision, pass as
invisibly as a breeze, or dart aside like a leaf in a gale.
Cutting Wind Talons Rank 2
Given enough time, the wind can cut even stone,
though few humans perceive the world on the times-
cale required to notice. A ki practitioner emulate the
energy of the wind to by letting their ki to flow over
their target like a gale, seeking the smallest cracks in
their enemy’s protections that can be exploited. Once
a gap is found, the ki practitioner can sharpen their
energy to a whistling edge and deliver a blow that
draws blood or even brings their opponent down in
one fell swoop.
Activation: As a Scheme and Support action, you
may make a TN 1 Fitness (Air) check to enhance your
unarmed strikes. When you perform this action, you
may choose one character at range 0–3 as a target for
the Burst effect.
Enhancement Effect: If you succeed, the kihō acti-
vates. While this kihō is active, your unarmed attacks
have Razor-Sharp quality.
Burst Effect: If you have two or more bonus successes,
reduce the TN of your next Attack action check against
your target by your ranks in Skulduggery. This effect
persists until the end of the scene.
Grace of the Gentle Breeze Rank 3
Spies and assassins have often chosen to disguise
themselves as monks throughout Rokugani history, for
monks often pass in plain sight when other members
of society would attract notice—neither peasants nor
samurai, their status as outsiders within the system
grants them a degree of leeway most do not enjoy.
However, a skillful user of ki has no need for a disguise
and can instead walk in front of those who intend them
harm without concern by shrouding their presence in
an aura of harmlessness. While most people are not
trained to intentionally detect ki and its usage, this
does not mean that they do not react instinctively to
it, and a ki practitioner can use their inner energy in
this way to make themself unremarkable to humans,
animals, and even spirits.
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Activation: As a Support action, you may make a TN 2
Survival (Air) check to make your presence much more
subtle. When you perform this action, you may choose
any number of characters at range 0–3 as targets for
the Burst effect.
Enhancement Effect: If you succeed, this kihō acti-
vates. While this kihō is active, characters who are
unaware of your presence or location treat their vigi-
lance as 2 lower when you make checks to avoid their
notice, and those characters increase the TN of checks
to look for you by +2. Animals are not disturbed by
your presence.
Burst Effect: If you have one or more bonus successes,
each target with vigilance lower than or equal to your
bonus successes loses track of you, becoming unaware
of your location. While you are not invisible to these
characters, they are subject to the Enhancement Effect
when they attempt to find you (as long as you keep it
active), and count as being unaware of you for effects
that require it.
Step of the Storm Rank 4
Every action stirs a response, from the sweep of a
sword to the gentlest brush of a moth's wing. Before
a warrior throws nearly any strike, their weight must
shift and their stance change. Even skilled fighters can
only mask their movements so much, and no conceal-
ment is perfect. By making their ki as the wind itself,
a ki practitioner can feel the gentle tug of movement
with preternatural speed and react before others
would even register an oncoming blow. Once mov-
ing with such alacrity, however, it can be difficult to
stop suddenly.
Activation: As a Movement and Support action, you
may make a TN 3 Fitness (Air) check to suddenly leap
away from harm. Once per game session, you may
spend 1 Void point to perform this check immediately
after being declared the target of another character’s
Attack action check.
Enhancement Effect: If you succeed, this kihō acti-
vates. While this kihō is active, when you are targeted
by an Attack action check, you may gain 1 fatigue to
negate 1  from the attacker’s check.
While this kihō is active, at the end of your turn, you
must move 1 range band.
Burst Effect: If you have two or more bonus successes,
you may immediately move 2 range bands.
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Fire Kihō
Aligning one's energy to fire is an act of great pow-
er, but also one that carries with it some risks. Once
begun, some techniques continue to draw ever-greater
amounts of energy from the user, powering their bod-
ies to great heights but quickly depleting their stamina.
As a fire can burn or suffocate the one who lit it, fire
kihō must be wielded with care.
Blistering Retribution Rank 2
Whether they wield ki intentionally or instinctively
through the act of breathing, all living things displace
energy within their environment. When attacking,
one's energy flows into the target. By making their ki
volatile, a kihō user can create a burst of power when-
ever a foe's energy clashes with their own. The greater
the energy directed toward the kihō user, the greater
the force of their counterstrike.
Activation: As a Support action, you may make a TN
1 Meditation (Fire) check to empower your counter-
strikes with ki.
Enhancement Effect: If you succeed, this kihō acti-
vates. While this kihō is active, after you defend
against damage dealt by a character in the scene, you
decrease the TN of your next Attack or Scheme action
check targeting that character by half the amount of
fatigue you received from defending against damage
(rounded up). This cannot reduce the TN of your next
Attack or Scheme action below 1.
Burst Effect: If you have 3 or more bonus successes,
the next time you defend against damage dealt by a
character in the scene, each other character at range
0–2 of you suffers physical damage equal to your ranks
in Fitness. This effect persists until the end of the scene.
Dance of Fire Rank 3
By making one's ki burn like flames, a ki practitioner
can push their body beyond its normal limits, the
consuming power of flame coursing throughout their
body and empowering each of their movements and
strikes. However, while using ki this way, a practitioner
cannot limit themself as they normally might, and giv-
ing their all to each motion risks means they risk burn-
ing through their stamina much more quickly than they
normally might.

Activation: As a Movement and Support action,
you may make a TN 2 Performance (Fire) check to
empower your body with exceptional energy.
Enhancement Effect: If you succeed, this kihō acti-
vates. While this kihō is active, if you would fail a check,
you must receive 2 fatigue to roll 1 additional  and
keep it. If this would not cause you to succeed, repeat
this process until you succeed or become Incapacitat-
ed. After you become Incapacitated due to fatigue suf-
fered this way, you gain the Exhausted condition (see
page 272 of the core rulebook). If you already were
suffering the Exhausted condition, you gain the Dying
[3 rounds] condition instead.
Burst Effect: If you have 2 or more bonus successes,
treat your focus as increased by your Fire ring and
increase your initiative by the same amount. This effect
persists for 1 round. When this effect would end, you
may receive 2 fatigue; if you do, it persists for one addi-
tional round.
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Volcanic Fist Rank 4
Tectonic instability can create some of the most
awe-inspiring acts of destruction known to the natural
world, and a kihō user can employ the same principle
to deliver devastating blows. By directing energy to
their fist and allowing the pressure to build to a break-
ing point, the kihō user can strike with calamitous
force. However, such attacks inevitably take a toll on
the body, for human limbs were not built to withstand
such unchecked strength.
Activation: As a Support action, you may make a TN
3 Fitness (Fire) check to empower your strikes with
unstoppable force. Once per game session, you may
spend 1 Void point to perform this action immediate-
ly after succeeding on an Attack action check, before
resolving its results.
Enhancement Effect: While this kihō is active, increase
the TN of checks to resist critical strikes you inflict by
your unarmed attacks by your Fire ring plus your ranks
in Fitness.
Burst Effect: If you have one or more bonus successes,
your unarmed attacks treat their damage and dead-
liness as increased by your ranks in Fitness plus your
bonus successes. This effect persists for one round.
When this effect would end, you may receive 2 fatigue;
if you do, it persists for one additional round.

Water Kihō
Water flows between states naturally, shifting from a
gentle pull to a crashing swell in an instant. To align
one's energy to water is to feel the push and pull of
things, to yield without surrendering one moment,
then inexorably overwhelm the next. Thus, while water
kihō can heal, it can also be used to harm - spreading
poisons by a touch or even seeping into a foe's body
to manipulate their very actions.
Fist of Spreading Venom Rank 2
Ki can be used to remove poison from the body, push-
ing it out like a breath of foul air exhaled. But it can
also be used to deliver poison alongside strikes. By
taking small amounts of a poison into their own body,
a kihō user can spread an even amplify its effects,
making it spread like a contagion to any they touch.
While this power is seen as a grotesque misuse of ki
by some practitioners, others believe that it is as nat-
ural as a serpent's fangs - frightful, perhaps, but no
less a part of the living world than any other animal,
plant, or thing.
Activation: As a Support action, you may make a TN
1 Medicine (Water) check and expend one charge of
a poison to imbue your unarmed strikes with venom-
ous potency. You suffer no ill effects from consuming
a poison this way. When you activate this technique,
you may choose one other character at range 0–1 as a
target for the burst effect.
Enhancement Effect: If you succeed, this kihō activates.
While this kihō is active, your unarmed attacks count as
having the poison you consumed applied to them.
Burst Effect: If you have three or more bonus success-
es, your target counts as having ingested one dose of
the poison, and immediately suffers its effects.
112
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River’s Flowing Stride Rank 3
Water flows past most obstructions without hesitation,
splitting into rivulets to pass a grate only to reform into
a torrent seconds later. Kihō users of sufficient skill can
mimic water in this way to perform incredible feats
of contortion, loosening or tightening their muscles
or skin and even shifting their bones with ki to slide
through seemingly impossible spaces or pass safely
across deadly terrain.
Activation: As a Movement and Support action, you
may make a TN 2 Fitness (Water) check to make the ki
in your body fluid and malleable, allowing you to move
over dangerous or narrow terrain with ease.
Enhancement Effect: If you succeed, this kihō acti-
vates. While this kihō is active, you do not suffer dam-
age from terrain qualities while performing Move-
ment actions.
Additionally, while this kihō is active, when you are tar-
geted by an Attack action check, you may spend 1 Void
point. If you do and the attacker succeeds, reduce their
bonus successes by your Water ring, to a minimum of
success with 0 bonus successes.
Burst Effect: If you have 1 or more bonus success-
es, you may immediately move up to 2 range bands.
During this movement, you may pass through a small
gap that would normally prevent your movement so
long as it is large enough to accommodate your head.
Seeping Ki Rank 4
Manipulation of the energy within one's own body is
only one application of the techniques called kihō - by
aligning one's energy to that of another living being,
some kihō users can spread their ki to also manipulate
the energy within others' bodies. While this control
rarely exceeds the unexpected jerking of a few mus-
cles before the target's own ki reasserts itself, even a
moment of control over another living creature can be
devastating in a fight, forcing them to strike at an ally,
leap back to create an opening, or fall to the ground at
an opportune moment.

Activation: As an Attack and Support action, you may
make a TN 3 Meditation (Water) check to imbue your
touch with spreading ki.
Enhancement Effect: If you succeed, this kihō acti-
vates. While this kihō is active, after you succeed at an
Attack action check using an unarmed profile, one of
your targets receives strife equal to your ranks in Med-
icine. If this causes the character to become Compro-
mised, they must immediately resist with a TN 4 Medi-
tation (Fire 5, Earth 2) check. If they fail, on their next
turn, the character must unmask in one of the following
ways of your choice:
$ Move away from you
$ Perform a Strike action targeting one of
their allies
$ Drop an item they are holding
$ Another effect determined by you and the GM.
If their action requires a check, you choose which
dice the character keeps and which ones they drop.
If the character is a Minion NPC, they automatically
count as failing the Meditation check to resist.
Burst Effect: If you have two or more bonus successes,
the next time you succeed on an Attack action check
using an unarmed profile, your target suffers the Bleed-
ing condition. This effect persists until the end of your
next turn.
Void Kihō
The beginning and the end, the source and the separa-
tion: this is the Void. In it is past and future, all that could
have ever been and all that could ever be. Its energy is
formless, and kihō that align a practitioner's power to
the Void seek the limitless potential it represents. By
emulating this power, kihō users can touch the past,
still the present, and brush up against the future by
casting their inner energy across space and time.
Aura Awareness Rank 2
The world teems with strange beings that stand at
odd angles to the reality humans perceive, invisible
to most people save for the effects they have upon
the world around them. Tengu flock on mountaintops,
ghosts haunt the places they once tread in life, and
stranger beings still lurk in ancient places and wild
corners of the world. A kihō practitioner can dimin-
ish their mortal senses to instead see the energy that
flows in the world around them, making yōkai, spirits,
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CHAPT ER 2: THE DU TY O F SU RV IVAL
and other such creatures visible even when they would
normally pass unnoticed. By following the traces of ki
that all beings cast off can confront the truth that rests
beneath the cobwebs spun by the senses.
Activation: As a Support action, you may make a TN 2
Mediation (Void) check.
Enhancement Effect: If you succeed, this kihō acti-
vates. While this kihō is active, you can perceive beings
that are normally invisible to human sight, such as spir-
its and characters concealed by supernatural abilities.
Additionally, after a character or object at range 0–3
activates a supernatural ability (such as a technique
including kihō, invocations, mahō, inversions, and
sealed techniques, or an NPC ability that is supernatu-
ral in its effects), you become aware of the ability and
its effects.
While this kihō is active, your natural senses are dimin-
ished. Treat your Vigilance as 2 lower (to a minimum of
1) for any effect not generated by a supernatural being,
object, or ability, and increase the TN of all of your
checks to detect non-supernatural characters, objects,
and phenomena in your environment by 2.
Burst Effect: If you have two or more bonus success-
es, during your next Attack action check targeting an
Otherworldly being, treat its resistances as reduced by
your ranks in Theology. This effect persists until the end
of your next turn.
Essence of Stillness Rank 3
The world changes. This is an undeniable truth, but a
kihō user can force their ki to become unchanging for
a time, preserving their life force even in the face of
grievous harm. While techniques that forestall the con-
sequences of harm do not heal the kihō practitioner,
they can slow the march of time within the body,
keeping them alive and fighting a bit longer when a
few extra seconds are the difference between victory
and defeat.
Activation: As a Support action, you may make a TN 3
Fitness (Void) check.
Enhancement: If you succeed, this kihō activates.
While this kihō is active, you ignore the effects of the
Bleeding, Lightly Wounded, Heavily Wounded, and
Unconscious conditions.
Burst Effect: If you have 2 or more bonus successes,
you ignore the effects of the Dying condition until the
end of the scene. If the Dying condition is removed
from you before the end of the scene, you do not die,
even if the duration has expired.
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 C H APT E R 2 : T H E DUT Y O F S U RV IVAL
Eternal Mind’s Gate Rank 4
The Void is a realm without time, and by aligning
their energy to it, a kihō user recognize traces of their
own ki from past lives. This can allow them to identify
important people, places, and objects from previous
existences. By seizing upon these threads of ener-
gy from their past lives, a kihō practitioner can even
revert part of their mind to that past life briefly, tap-
ping into training and experiences they no longer pos-
sess. While these resurgent memories eventually fade
to a half-remembered dream, they can be extremely
potent in the moment, and can grant an important
edge in many situations.
Activation: As a Support action, you may make a TN 3
Meditation (Void) check.
Enhancement Effect: While this kihō is active, you
are able to identify locations related to your past life,
objects related to your past life, and individuals who
you interacted with in your past life (but not those
individuals’ reincarnations). You also become aware
of the general nature of your relationship with these
individuals, but do not have specific memories of your
interactions.
Burst Effect: If you have three or more bonus success-
es, choose two of your skills in the same group and
swap their values. You must explain some details about
the past life in which your character had firsthand
experience with the lower of the two skills, and your
GM is the final arbiter of what is an appropriate skill to
increase this way. This effect persists until the end of
the game session.
114
Robson F M Belloli (Order #36326249)
Kata
The following list of combat techniques is meant to
expand the options iconic not only to monks, but also
to the warriors of the Woolen Hooves and the Laugh-
ing Mountain peoples. It also includes options tailored
to the Naga, nezumi, and yōkai, as well as some tech-
niques that require their unique physiology (and thus
include this as a prerequisite to learn and use the tech-
nique). These techniques can be learned by any char-
acter who meets their prerequisites and has kata () of
the appropriate rank available on their curriculum.
General Kata
The following kata are not limited to a specific weapon
or combat style. These particular general kata are the
provenance of those who train their bodies for combat
extensively. This might be done for war, as part of a
pursuit of greater spiritual awareness by pushing the
body to its limits, or for both reasons, such as in the
case of warrior monks.
Bear’s Swipe Style Rank 1
[Bushi or Monk]
Warriors of many different traditions train to strike
for maximum impact, especially when the blow is not
meant to disable the foe all on its own, but instead to
disorient, distract, or create an opening for a finishing
attack. A strike to the temple, knee, or elbow might
not end the fight on its own, but if it leaves the oppo-
nent reeling and vulnerable, it can still be extremely
valuable. Training to make these blows count, then,
can be as important to practice as the strike that will
end the fight.
Activation: While you perform an Attack action check,
you may spend  as follows:
Earth  : Choose one of the following conditions:
Bleeding, Dazed, Disoriented, Prone. If this check
inflicts that condition on one or more targets, those
targets cannot remove that condition until the end of
your next turn.
Serpent’s Twist Style Rank 2
[Bushi or Monk]
Like a lithe snake, the warrior twists with the blow rath-
er than resisting it, pulling their foe off-balance and
forcing them to expend energy. Over a protracted
battle, this can exhaust even the hardiest foes, for the
harder they exert themselves to land their strikes, the
more tired they will become.

Activation: While you make a Fitness check to resist
a critical strike caused by another character’s Attack
action check, if that character is at range 0–2 of you,
you may spend  as follows:
Water : The character whose effect you are resisting
receives fatigue equal to the number of  results they
kept on their check. Then, if you succeed on your check
to resist the effect, you add that many bonus successes
to your check.
Swallow’s Dart Style Rank 2
[Bushi or Monk]
A truly great sword technique might be described
as being able to catch a swallow in flight. A warrior
who sidesteps as unexpectedly as a flitting bird is an
extremely difficult target, as well. However, against
multiple blows, this sort of focused evasion can be
overcome, and the more weight a fighter is carrying in
their armor, the more difficult it is to move this nimbly.
Activation: While you perform a Movement action
check, you may spend  as follows:
Air  : The next time you defend against damage,
reduce the damage you suffer by an amount equal to
your focus minus the physical resistance of your armor
instead of by your physical or supernatural resistance.
This effect persists until the start of your next turn.
Tiger’s Lunge Style Rank 3
[Bushi or Monk]
Sweeping forward with sinuous force, the warrior
makes their presence known to their foes, attempting
to create space through feinted strikes or a general
demeanor of aggression. While such tactics can be
risky in the face of disciplined foes, striving forward
with a confident expression and fire in one's eyes can
help to even the odds when facing multiple enemies
or taking the edge against a less seasoned opponent.
Robson F M Belloli (Order #36326249)
CHAPT ER 2: THE DU TY O F SU RV IVAL
Activation: While you perform a Movement action
check, you may spend  as follows:
Fire +: After you perform this check, choose a char-
acter at range 0–1 with focus lower than or equal to
your ranks in Fitness plus  spent this way. That char-
acter must move 1 range band away from you and suf-
fer the Dazed condition unless they choose to receive
strife equal to your Fire ring.
Close-Combat Kata
The following kata are for warriors who specialize in
polearms such as spears and staves.
Flexible Grip Rank 1
A polearm can be wielded in a few ways: as a reach
weapon with a pointed or cutting head, but also as
a blunt staff. Warriors who specialize in the polearm
know that a swift blow with the butt or a strike with
the center of the staff can disorient, create space, or
even fell unprepared foes, giving the polearm user a
chance to put the fight back on their own terms, at
their preferred range.
Activation: As a Movement and Support action, you
may shift your grip on a polearm to make close-in
strikes with the blunt end.
Effect: If you have a readied polearm, you may treat
that weapon as a staff with the following profile:
2-hand: Melee; Range 0–1, DMG 4, DLS 2. This weap-
on is treated as both a polearm and a blunt weapon.
You may end this effect at the end of any of your turns.
Otherwise, it persists until the end of the scene.
 Activation: While you perform an Attack action check
using a polearm, you may spend  as follows:
+: Choose one Cumbersome weapon that one target
with vigilance lower than or equal to  spent this way
is wielding. That character loses any persistent benefits
of that weapon and cannot use it for actions. This effect
persists until the end of your next turn.

Serow’s Leap Style Rank 3

Howling Gale Defense Rank 2
The serow is a swift, deerlike creature, capable of
Like a tree branch snapping in the wind, a staff can bounding jumps and piercing its foes with sharp horns.
become a blur of motion in the hands of a skilled Like this animal, a warrior with a spear can amplify
wielder, deflecting oncoming attacks and intercepting the piercing power of their weapon by using it while
blows that might otherwise prove telling. By incorpo- charging, whether on horseback or on foot. A spear
rating a staff into one's defense, a fighter becomes can even be thrown to deadly effect, ripping through
much better able to control the harm oncoming blows armor to deliver a killing blow against a foe at distance.
inflict, steel catching on swift-moving wood instead of
A STAFF BY ANY
hewing armor or biting vulnerable flesh. Activation: While you perform an Attack action check
OTHER  NAME
using a spear (such as a yari, trident, or ji) you may
Some polearms are Activation: While you make a check to resist a critical spend  as follows:
staves, but others are strike, if you have a readied staff (such as a bō), you +: Your spear ignores an amount of your target’s
not. Staves are gener- physical resistance equal to  spent this way, to a
may spend  as follows:
ally polearms with no
: If you reduce the critical strike’s severity to 0, you do maximum of the distance you moved this round or to
point or cutting edge,
such as the bō found not suffer the effects of the critical strike. a maximum of the distance the spear was thrown as
in the core rulebook,  : If you would suffer the Bleeding condition as a part of the attack if it was thrown (whichever is high-
the shakujō found in result of the critical strike, you do not suffer that con- er). Treat your spear’s deadliness as increased by the
Realms and
Celestial Realms,
dition, and your staff gains the Damaged item quali- same amount.
other, similar items. If
it is not listed here, the ty instead.
GM is the final arbiter Tumbling Oak Style Rank 4
of whether or not an Heron’s Grasp Style Rank 3
item is a staff. The warrior strikes with decisiveness, levering down
Heavy weapons and shields are fine battlefield options, their weapon in a mighty arc to generate the force
Note that the Flexible
Grip kata on page 115 and many can be used to reduce one's profile of vul- needed to end the fight. While such blows can be easy
allows you to treat nerability and intercept incoming attacks. Other heavy to avoid, they are much easier to land on a ground-
any polearm as a staff, weapons rely on pure power to overwhelm defenses ed target and are very difficult to resist with tough-
which does let it qualify
and end a fight decisively. However, polearms partic- ness alone.
for techniques requir-
ing a staff. ularly are well-adapted to fighting cumbersome arma-
ments, as they can be used to trap and pull aside these Activation: While you make an Attack action check
weapons, stripping the wielder of a defensive benefit using a staff (such as a bō) or a blunt weapon, you may
or pinning a heavy weapon in place by depriving the spend  as follows:
wielder of the leverage to lift it. Like a heron sweeping +: If this check causes one or more targets to make
in for a fish, a polearm wielder can tear a foe's weapon a check to resist a condition, critical strike, or oth-
aside, leaving them to be cut down by the next sol- er effect, increase the TN of that check by 2 per 
dier in line. spent this way.

116

Robson F M Belloli (Order #36326249)


Nonhuman Kata
Human fighting styles are built for human bodies, and
so it stands to reason that other creatures would fight
in ways that make use of their best characteristics and
capabilities. The following kata are meant for vari-
ous nonhuman creatures such as Naga, nezumi, and
yōkai. Thus, in addition to their prerequisites, these
techniques have an additional restriction field: Form
Requirement. To activate a technique (or opportunity
from a technique) with a form requirement, a character
must meet all form requirements in their current form.
If a character does not meet the form requirements
due to shapeshifting or other transfiguration, they can-
not activate it.
Via a curriculum (and marked with the = icon) or at
the GM’s discretion as a result of narrative activities, a
human character can learn a nonhuman kata. However,
they must still meet any form requirements to be able
to activate it.
Flight Rank 1 [Yōkai]
Some yōkai are capable not only of gliding on air cur-
rents, but even of true flight, impossible as it might
seem for a human-sized being to gain purchase on
the skies with its wings. Human scholars might debate
whether it is supernatural physiology or innate use of
some spiritual power makes it possible for these crea-
tures to achieve lift, but yōkai free to roam the skies
rarely trouble themselves with such earthly concerns.
Activation: As a Movement action, you may take flight.
Form Requirement: You must be in a form that
has wings.
Effects: While you are flying, when you move 1 or
more range bands, you may move that many range
bands plus 1 instead, and you may move those range
bands horizontally or vertically. After you move, for
each range band you moved upward horizontally (away
from the ground), you receive 1 fatigue. Additional-
ly, you may ignore the effects of terrain while moving
(see Terrain on page 267 of the core rulebook). While
flying, you do not fall, nor do you suffer the effects of
Falling (see page 269 of the core rulebook). This effect
persists until the end of the scene, or until you end it
as a Movement action (after which point you drop any
remaining distance to the ground and suffer the effects
of falling as normal).
Robson F M Belloli (Order #36326249)
CHAPT ER 2: THE DU TY O F SU RV IVAL
Razor Bite Rank 2 TYPES OF SPEARS
[Naga, Nezumi, or Yōkai]
Some polearms are
Humans can bite (and in fact, the human mouth can spears—generally
cause serious injuries, especially if the wound becomes those with a stabbing
infected), but most martial arts traditions in Rokugan tip, rather than a
bladed edge for cutting.
do not teach biting as a formal technique. While it
Spears include the yari,
might be widely recognized as an option of last resort, trident, and ji found in
it is of limited due to range constraints, risks of injury the core rulebook, as
on the part of the user by exposing their mouth, and well as the tsuno-yari
found in Courts of Stone,
Stone
inability to penetrate even modest armor. Nonhuman
the magayari found in
entities, however, may have much bigger teeth, dead- Victory and
Fields of Victory,
ly beaks, or even venomous fangs, and all of these other, similar items. If
are incorporated into the martial arts they practice. A it is not listed here, the
Naga's or nezumi's bite presents a much more credi- GM is the final arbiter
of whether an item is
ble threat to an armored opponent than a human's, as
a spear.
their fangs can pierce hardened materials to rend the
flesh within, and many yōkai are known for stories of
devouring their prey (messily or otherwise).
Activation: While you perform an Attack action check WHO’S A YŌKAI?
using your bite unarmed profile in your true form, you
The following types of
may spend  as follows: characters are yōkai:
Form Requirement: You must be in a form that has
• Kitsune Imperson-
large, predatory teeth or a sharp beak.
ators, found in Emerald
+: Treat the deadliness of this weapon as 2 higher Empire
per  spent this way.
• Tengu, found in this
Water  : Ignore a number of points of your target’s
volume
physical resistance up to your ranks in Survival. If you
succeed, your target suffers the Bleeding condition. • Any other character in
another supplement that
Earth  : If you succeed and you are a Naga or
is explicitly stated to be
another creature with a venomous bite, your target suf- a yōkai
fers the Exhausted condition.
Owl’s Swoop Style Rank 3 [Yōkai]
Flying animals have a great advantage in being able
to strike their prey from above, as anyone who has
watched an owl seize a mouse from the field knows.
Not only does it allow them to come from an unex-
pected angle, but a strike from above can more easily
strike at the head, or other vitals. Flying yōkai share in
this advantage, and like their winged animal counter-
parts, generally take full advantage of the benefits of
flight to disorient and stun their prey.
Activation: While you perform a Martial Arts [Melee]
or Unarmed check, if you are 1 or more range bands
above your target horizontally, you may spend 
as follows:
Form Requirement: You must be in a form that has
wings, or persistently hovering above the ground via
some other means such as the Riding the Clouds kihō.
Air +: Choose 1 of your targets per  spent this way,
they suffer the Disoriented condition.
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 C H APT E R 2 : T H E DUT Y O F S U RV IVAL
Skittering Shift Rank 3 [Nezumi]
The nezumi live in dangerous places, often surrounded
by predators against which the only defense is evasion.
Oni of the Shadowlands and ancient yōkai of the Shi-
nomen forest cannot be fought head-on and must thus
be evaded to be survived. Further, the dense terrain
of tunnels and forests make it difficult to bring down
large targets through ranged weapons and attrition,
as hunters in an open plain do. Thus, nezumi martial
arts emphasize constant readiness to scamper aside,
dropping onto all fours to bound out of the way of a
crushing blow or scuttling back into the shadows to
avoid being surrounded by pack hunters. Humans can
learn these techniques as well, though they must be
adapted somewhat to account for the particulars of
human physiology, and study with the nezumi them-
selves is a necessity.
Activation: Once per scene as a Movement and Sup-
port action, you may receive 2 fatigue to skitter with
preternatural speed, evading incoming attacks to gain
distance toward or away from your foe.
Form Requirement: You must be in a form capable of
moving naturally on all fours.
Effects: Increase the TN of Attack action checks tar-
geting you by 1. After an Attack action check target-
ing you fails, you may move 1 range band. After you
defend against damage, you may move 1 range band.
This effect persists until the end of your next turn.
Tail Sweep Rank 3
[Naga, Nezumi, or Yōkai]
A tail is an advantage humans generally lack (some-
thing members of other species are quick to point
out). Even a non-prehensile tail can be used to deliv-
er a quick blow from an unexpected angle, knocking
the target from their feet or setting up a grapple.
Naga, nezumi, and many yōkai practice martial arts
that take full advantage of this tool, and humans who
fight against them rarely forget it after their first unex-
pected tumble.
Activation: Once per scene as an Attack and Move-
ment action, if you are in your true form, you may make
a Martial Arts [Unarmed] check targeting one charac-
ter at range 0–2 to strike unexpectedly with your tail.
The TN of this check is equal to the target’s vigilance
minus 1 (to a minimum of 1).
Form Requirement: You must be in a form with a tail.
Effects: If you succeed, your target suffers physical
damage equal to your ranks in Fitness plus your bonus
successes with deadliness 1.
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Robson F M Belloli (Order #36326249)
New Opportunities
Earth : If you succeed, your target suffers the Prone
condition. If your target was already Prone, it suffers
the Immobilized condition instead.
Water  : If you fail, you may immediately move 1
range band.
Rituals
Every group has its own traditions, preserved through
cultural practices that create a sense of community and
continuity across the generations. Many of these rituals
also have utilitarian purposes, combining function with
form. This includes groups such as the Naga, the nezu-
mi, yōkai, and the the Laughing Mountain and Woolen
Hooves people.
Chikushō-dō’s Guile Rank 1 [Yōkai]
Yōkai who hail from the Realm of Animals are often
tricksters, and even those who do not find deception of
humans a pleasant pastime can still fool most mortals
into seeing them as they choose to appear. By under-
taking a ritual to temporarily shed their animal form,
such a yōkai can become human for a time. However,
the transformation is always imperfect, some aspects
of their human form mirroring that of their spiritual
form and breaking down under certain circumstances.
Still, for a yōkai who wishes to pass among humans -
for mischief or matters more benevolent - this ritual is
an invaluable tool.
The ritual generally requires acquiring an article of
human clothing and can only be performed out of the
sight of humans.
Activation: As a downtime activity, you may make
a TN 1 Survival (Air) check to tap into the power
of Chikushō-dō and Sakkaku, shrouding yourself in
human form.
Effects: If you succeed, you transform into a human
form that is derived from your true form. You are func-
tionally human (and are unable to use techniques that
require aspects of your true form). Observers with
vigilance lower than or equal to your ranks in Perfor-
mance do not detect any flaws in your façade. Howev-
er, certain key features of your body persist across all
of your forms, such as the color of your feathers or fur
becoming part of your hair or clothes, or identifying
scars remaining on your body. If you become Com-
promised, your disguise slips, subtly revealing your
true form in your feathers or fur, feet, or shadow. As
a Support action, you may transform back into your
true form.

New Opportunities
: You may choose a form of another creature of
silhouette 2.
 : You may choose a form of a creature of silhou-
ette 1 or 3.
Guard Against the Elements Rank 1
[Yobanjin Group]
The people of the Woolen Hooves tribe are natu-
ral born survivors and have honed their talents over
their lives to accommodate the harshness of their
environment.
Activation: As a downtime activity, you may make a
TN 3 Survival check using Air, Earth, Fire, or Water
and targeting a number of characters at range 0–3 up
to your ranks in Survival.
Effects: If you succeed, the targets are prepared to
deal with harsh weather and environments of a partic-
ular type. When making a check to resist these effects,
each target reduces the TN of that check by 1. The
first time a target would be affected by a terrain quality
that pertains to that type of weather or environment
each scene, the target ignores the effects of that terrain
quality. The particular type of weather and/or environ-
ment are based on the ring you chose, as follows:
$ Air: Pressure and noxious gasses
$ Earth: Altitude and lack of oxygen
$ Fire: Extreme cold
$ Water: Extreme heat
This effect persists until the end of the game session.
New Opportunities
+: Choose one additional target per  spent this way.
  : If you succeed, choose one additional type
of weather; your targets are also protected against the
effects of that weather.
Robson F M Belloli (Order #36326249)
CHAPT ER 2: THE DU TY O F SU RV IVAL
Cunning Snares Rank 2
[Shinobi or Yobanjin Group]
Those that live in the wilderness must learn to make
due with what they have, and trap-making is one such
strategy for both survivors and those participating in
clandestine activities, like shinobi.
Activation: As a downtime activity, you may make a TN
1 Survival (Air) check to create and set a number of
traps at range 0–5 of your current position.
Effects: If you succeed, you set one trap, plus one
additional trap for every 2 bonus successes. Each trap
occupies a position at range 0–5 of where you made
the check, and triggers after a character moves to
range 0 of it. After the trap triggers, the target must
make a check to resist its effects. Choose each trap
from the following list:
$ Deadfall Trap: A trap that drops stones, sharp
objects, or other dangerous debris onto the
target. The target must resist with a TN 5 Fit-
ness check (Water 3, Fire 6) or suffer physical
damage equal to two times their shortfall.
$ Pitfall Trap: A trap that causes the target to
fall into a pit, and can include sharpened wood
or bamboo spikes for extra harm. The target
must resist with a TN 4 Fitness check (Earth 2,
Water 5) or suffer 6 physical damage and the
Dazed and Disoriented conditions.
$ Rope Snare: A counterweighted trap that
snares the target, pulling them off their feet.
The target must resist with a TN 5 (Fire 3,
Earth 6) or suffer physical damage equal to
their shortfall that ignores their physical resis-
tance and the Immobilized condition.
New Opportunities
+: Increase the TN of the check to resist these traps
by 1, plus 1 for every additional   spent this way.
: If the trap inflicts damage, increase that damage by
your ranks in Skulduggery. If it inflicts a critical strike,
increase the severity of the critical strike by your ranks
in Skulduggery.
: If the trap inflicts damage, the target also suffers the
Bleeding condition.
 : Use a number of doses of poison up to the num-
ber of traps you made, and choose that many traps you
created to envenom. Each trap you envenom counts as
being treated with this poison for the purposes of any
damage it inflicts.
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 C H APT E R 2 : T H E DUT Y O F S U RV IVAL
THE DEADLINESS
Hunter’s Expertise Rank 3
OF TRAPS [Yobanjin Group]
If a trap deals damage, The skill of a hunter is cherished in the often harsh
treat its deadliness as 7. conditions that many yobanjin groups live in. To know
one’s quarry is paramount to ensuring a full belly and
another day in the mortal realm.
Activation: As a downtime activity, you may make a
TN 5 Survival check using Air, Earth, Fire, Water, or
Void and targeting one character you have previously
encountered. For each advantage or disadvantage of
the target that you know, reduce the TN by 1.
Effects: If you succeed and the target is the sort of
creature matching the ring you chose, you prepare
one weapon to be especially deadly to it. Increase
the weapons’ deadliness when used against the cho-
sen target by 3, plus 1 for every 2 bonus successes.
Each ring covers a number of types of creature, as
described below:
$ Air: Ethereal Otherworldly beings such as spir-
its and ghosts.
$ Earth: Living Tainted beings.
$ Fire: Undead beings with corporeal form.
$ Water: Wild animals.
$ Void: Non-Tainted sentient beings such
as humans.
New Opportunities
: If you succeed, choose a number of additional
weapons to prepare equal to your ranks in Smithing, to
a minimum of 1 additional weapon.
: If you succeed and the target is a minion NPC, the
weapons’ increased deadliness applies to all minion
NPCs with the same base profile.
 : If you succeed, instead of increasing the weap-
on’s deadliness, you may choose to have the weapons
ignore a number of points of the target’s physical resis-
tance equal to your ranks in Survival.
120
Robson F M Belloli (Order #36326249)
Trance of Lives Past Rank 4 [Monk]
Time and death are boundaries that appear imper-
meable to most. However, some spiritualists and kihō
practitioners can press up against these boundaries
and bend them, if not break them fully, drawing forth
knowledge and memories from lives past. The user can
follow the spiritual energy they imprinted upon a per-
son, place, or thing long ago, reconnecting to it and
reawakening lost memories of that past existence. This
may even cause the personality of the previous life to
briefly resurface - for better or for worse, as that entity
may have had its own goals and desires unrelated to
the present character's, or even opposed to them.
Activation: As a downtime activity, you may make a TN
4 Meditation (Void) check targeting a place, object, or
individual one of your past lives. Reduce the TN by 2 if
all three of the following are true:
$ You have one or more items (other than your
target) from your past life
$ You are in a place (other than your target)
important to your past life
$ You have interacted with an individual from
your past life (other than the target) within the
last 24 hours
Effects: If you succeed, your GM reveals a specific
memory you have related to your target. If your GM is
unsure what the significance should be, they might ask
you to help come up with the specifics of the memory,
and then offer modifications to your proposed recol-
lection based on the needs of the story.
New Opportunities
+: Reduce the TN of your next check related to the
target by 1.
   : If you fail, you become possessed by your
past self until the end of the scene. Use this character’s
profile instead of your own (an NPC profile determined
by your GM). You control your character’s actions while
possessed (though the past life may have different
goals and desires, as narratively appropriate), but your
character has no memory of the events that transpire
during this time.
 “The poor child sat swaddled in a red

3
CHAPTER blanket and feebly struggled when his
mother carefully shifted it to reveal the red,
angry boils and rash on his face, shoulders,
and chest. The healer dipped a stick into a
jar and shook the boiling, hot, clear liquid
onto the boy.
Outside, families left food and supplies,
as well as an offering at a hastily made shrine
to a water kami, similarly decorated with red
paint. My attendant explained that smallpox
strikes the villages once every ten to twenty

Finding
years or so. Every generation remembers this
suffering. I asked him why I had never heard
of this happening before and if we were in any
danger. He simply said that is why I had chosen
to wander for a year after my gempukku.

Balance in
And it is why I write this letter to you,
Father and Mother. If we are such stewards of
the Empire and this land under the Heavens,
then we should show mercy for the suffering of

Disorder
those under its sky, heimin and samurai alike.
As such, I have decided to stay and learn from
this healer. I have discovered my purpose.”
- Isawa Iori

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 C H APT E R 3 : F I N DI N G B AL ANCE IN DISO R DER
The Elemental
Imbalance in Games
There are great imbalances within the elements, ones
that trouble the foremost minds of the Phoenix Clan,
their source unknown and their effects devastating.
These can appear as floods, vast storms, volcanic erup-
tions, earthquakes, tornadoes, or other, more esoteric
occurrences. The seasons might begin at the wrong
times, or the plants might grow wildly, engulfing entire
villages. However, these imbalances are just the larg-
est and most destructive examples of a complex series
of interconnected phenomena that can manifest in
subtler ways.
The elemental imbalances presented here tend to
be smaller—those that might affect a village, a city, or
even an entire province. These tend to be problems
that can be faced, and potentially even addressed. Of
course, if a GM wishes to have their PCs grapple with
larger problems that threaten the entire Empire, there
is no reason they shouldn’t!
Themes
Elemental imbalances stem from some sort of discon-
nect: a change in the relationship between humanity
and nature, the addition of unnatural forces, or a clash
between two natural forces. They are not the same as
more mundane natural disasters, though they have
many of the same effects upon the world. Importantly,
from a narrative standpoint, they can be altered signifi-
cantly by the actions of a few people. The PCs’ inter-
vention may be able to end an elemental imbalance
before it leads to catastrophe (or greater catastrophe)
and restoring the balance between the natural forces at
play may even be able to undo some of the harm done
during the imbalance. Withered crops might grow back
much more quickly in the face of a blessed rain, or a
raging fire might be stopped by a timely storm.
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Societal Storytelling
Elemental imbalances lend themselves to societal
storytelling, which is to say stories that focus on the
impact of events on organizations, groups, and even
cultures over time in addition to showing their impact
on individuals. To evoke societal storytelling during
your campaign, remember that elemental imbalances
will not only cause problems for individual people (such
as farmers whose fields have been flooded, or traders
who can no longer find a familiar road in a sudden-
ly overgrown forest), but also be reflected in society
more widely. Additionally, if an elemental imbalance is
a cyclical problem that has occurred before, the way to
correct it may be recorded in folklore, myth, or cultural
practices that the PCs encounter in their investigation.
Introducing an elemental imbalance in a place gives
the PCs an excellent chance to explore the society
of that place, and to understand its relationship with
its environment and how that relationship may have
evolved over time. Figures from the place’s past may
be key to solving the elemental imbalance, whether to
set right old wrongs that have been ignored by society
or find new ways to use traditional knowledge.
Elemental imbalances can also be an excellent way
to explore the rifts that already exist in a community
and may be exacerbated by extreme conditions. Old
grudges between groups or individuals might resur-
face in times of strife, or people might find ways to
overcome previous prejudices as they struggle to over-
come a common problem.
Complex and
Layered Problems
Elemental imbalances tend to create complex webs of
problems, the most obvious of which may not relate to
the imbalance itself. For instance, if dangerous animals
begin to wander into town, the first problem the PCs
will encounter is the bear in town—but in fact, the bear
was driven from its cavernous home by earthquakes
and dealing with the bear will not actually solve the
underlying issue that is driving dangerous wildlife into
human dwellings. Many similar situations could occur;
shifts in weather, spiritual disturbances near an import-
ant location, or more unusual phenomena could deprive
people, animals, or spirits of a key resource like food
or water, creating conflicts in a previously harmonious
place or exacerbating existing conflicts. The most obvi-
ous problem stemming from an elemental imbalance
may not be especially relevant to solving the root prob-
lem but solving it should lead the PCs in that direction,
giving them a hint of where to begin their investigation.

Of course, this does not mean the resultant prob-
lems are unimportant, and in fact, this can be anoth-
er excellent reason to use an elemental imbalance in
a campaign. Because elemental imbalances provide
multiple problems to tackle, they can be an excellent
source of conflict in a story. One group or individual
might see one priority as the highest, while another
might have a difference of opinion based on their own
needs at the moment. In some cases, a selfish individu-
al might try to take advantage of the situation to serve
their own ends, but in many cases, good people may
simply differ over what is the highest good. This means
the GM has a chance to expose the PCs to multiple
viewpoints of the people of a particular place and let
them sort out how their characters feel about these pri-
orities, and why.
Creating an Elemental
Imbalance
When creating an Elemental Imbalance for use in your
campaign, consider the following questions in order:
What is the Origin of
the Imbalance?
Elemental imbalances can come from many sources.
They might be caused by human expansion into wild
lands, misuse of spiritual power (intentional or not),
conflicts between greater cosmological forces, or even
by disruption of the spiritual "ecosystem" by an out-
side force. First, determine what circumstances led to
the imbalance. A few examples include:
$ Burgeoning Population: Human towns and
cities can sometimes grow in uncontrolled
ways. A city with a booming population might
suddenly need to expand farmland or go fur-
ther afield for resources like lumber and stone.
However, this could lead to conflicts not only
with other groups of humans, but also with
spiritual beings. A tengu might be disturbed
by loggers visiting its mountaintop retreat in
search of wood, or an ancient and powerful
spiritual predator might rediscover a taste for
humans when they delve into its cavernous
abode in search of ore. In response, such
beings might create or exacerbate an elemen-
tal imbalance to gain what they desire. Even if
neither side intends harm, such conflicts might
escalate once started.
$ Hubris: Humans are driven and ingenious
beings, but this drive and ingenuity can
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become a double-edged sword when not tem-
pered with perspective. A human who believes
they can gain from exploiting a supernatural
power might choose to do so. Mahō-tsukai are
one obvious example of humans who seek to
wield a power that damages the balance of the
world around them, but even more innocuous
choices could be destructive. Pilgrims who
overburden a particular spirit with their pleas
might unwittingly take advantage of its good
nature, leading to its power diminishing and
elemental forces becoming uncontrolled in
the region.
$ Spiritual Conflict: Humans are not the only
cause of elemental imbalances. Powerful spirts
sometimes wage battles with one another total-
ly independent of humans, creating chaos in
the world around them as each attempt to van-
quish the other. Beings from the afterlife might
incur upon the realm of the living, disturbing
local spirits through their breaking of the nat-
ural order. And, of course, the creatures under
the sway of Fu Leng eternally seek to twist the
world around them into dreadful new forms. In
such battles, humans are usually not responsi-
ble, but nonetheless suffer the consequences,
and thus find themselves intervening if only to
protect themselves. Alternately, human action
might be at fault if one of the spirits involved
was pushed from its prior home by human
incursion, or even intentionally relocated via
some human intervention.
What are the Direct Effects
of the Imbalance?
Each elemental imbalance has some number of direct
effects. These are the impacts of the powers that have
been disturbed and should generally be disruptions in
the natural world that affect anyone who lives nearby.
Examples might include:
$ Drought
$ Inexplicable sicknesses
$ Tectonic instability
$ Destructive storms
$ Flooding
$ Isolation of an area by unnatural fog
$ Mysterious disappearances
$ Unseasonable weather events
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How does Society React to
these Direct Effects?
When faced with an especially acute set of problems,
a society will usually react in a number of ways. Some
responses might be rational or at least sympathetic,
while others might be rather callous. Generally, the
worse the elemental imbalance’s direct effects and the
longer they go on, the more extreme the reactions of
society will become. Examples might include:
$ Finding Someone to Blame: A ruler discon-
nected from their people might believe that
the imbalance’s direct effects are exaggerated,
or even falsified. Meanwhile, if mistreated by
those who rule over them, commoners might
well come to believe that the visible symptoms
of an elemental imbalance (drought, pestilence,
inclement weather) are the result of an unrigh-
teous lord. A religious authority might push the
idea that they are being brought on to punish
some group of people who reject their dogma.
Awareness
of Elemental
Imbalances
Elemental imbalances as a concept are not
well-understood in Rokugan. While spiritual-
ists such as shugenja are generally aware that
they can occur when spiritual powers become
disjointed in a particular place, this knowl-
edge is generally not shared widely. Addi-
tionally, the degree—and growing frequen-
cy—of elemental imbalances in Rokugan has
largely been kept a secret by those involved
in researching it.
When the PCs encounter an elemen-
tal imbalance, they should be able to learn
through Scholar skill checks and research
that it is the result of spiritual disturbances.
However, even if they conjecture that it might
be connected to similar events elsewhere,
proving it would take a significant amount of
effort, and could easily be the subject of an
entire campaign!
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$ Return to Old Ways: The problem did not
exist before, some people will say, and there-
fore the clear answer is to return to the way
things were and reject new knowledge and
ideas. Sometimes there is significant wisdom to
be rediscovered in tradition, but tradition not
tempered by perspective can be restrictive or
even dangerous. And while an answer might
lie in the past, looking only to the past might
rule out other options that will lead to different
outcomes in the long run.
$ Treat the Symptoms: Society might well rec-
ognize the problems and want to act upon
them but fail to identify their source. Or even
if people know that there is some underlying
problem, they might be unable to identify or
act upon it themselves. In these cases, rulers
and commoners alike might well appeal to
external authorities to find the larger solution
while they themselves focus on the day-to-day
issues that arise.
$ Seek Out Answers: If it is especially organized
in its response, members of society might be
able to begin a rigorous search for answers as
to the cause of the imbalance. However, if the
imbalance is to be something that the PCs help
solve, there is likely some impediment to NPCs
undertaking this successfully. Perhaps one
group wants answers but lacks the resources to
get them, or perhaps the PCs possess expertise
needed to address the imbalance. If the PCs
are members of the society affected by the
imbalance rather than outsiders of some sort,
they might need to be the ones to organize
this effort.
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How Do Individuals React
to Society's Response?
As society attempts to grapple with the direct effects,
its efforts will disturb the lives of individuals in various
ways. Some people might be on the receiving end of
society's scrutiny and react defensively. Others might
rebel against efforts by society to make a decision
they disagree with—which might help uncover the true
root of the problem or might further obscure it. Some
examples of reactions individuals might have to socie-
tal responses include:
$ Reject Society’s Answer: Some people may
decide that society has chosen the wrong
solution the problem. This might be a good
thing, and if those in power in society render
judgment upon a particular group that is not
responsible for the problem, these individuals
might see this as unjust and act to intervene.
On the other hand, some people might come
to the conclusion that it is up to them to per-
sonally implement a solution, even if nobody
else agrees with it—and their answer is unhelp-
ful, or worse.
$ Resist Efforts to Deal with the Direct Effects
or Root Problem: Whether the efforts are
well-intentioned or not, some people will sim-
ply resist any effort to interfere with their lives
(even if this interference is for the good of the
community, their personal wellbeing, or both).
$ Leave: If an area is sufficiently affected, individ-
uals might to decide to leave before things get
even worse. If large enough groups of people
start to flee the area, this might even become
the societal response.
$ Try to Exploit the Chaos: While most people
generally want their society to prosper, some
people will inevitably attempt to advance their
own agendas in times of hardship.
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Consider that how an NPC reacts can be an excel-
lent opportunity to reveal something about their per-
sonality to the PCs, but also that people can and often
do come to the wrong conclusion despite relatively
selfless or understandable intentions. The conflicts
that occur between individuals and society in the face
of disaster can be an excellent opportunity to create
meaningful and resonant conflicts between characters
who might usually agree in better times.
Presenting the Imbalance
to your PCs
Once you’ve fleshed out an imbalance, you should
present it to the PCs by first showing them the most
distant consequences it has. The PCs' first sign of the
imbalance should be individuals' reactions to society.
People complaining about new edicts, leaving town,
or dealing with the societal response has disrupted
their normal life. Give the PCs the chance to interact in
scenes of people making choices (good and bad) in the
face of difficult circumstances, and perhaps solve some
small problems along the way.
As the PCs become increasingly involved in the
unfolding situation, they will learn that society is react-
ing to the direct effects of the imbalance. This, in turn,
should draw them further into the situation. They might
be called upon by a ruler or influential group to help
address one of the direct effects of the imbalance, and
along the way become aware that the imbalance exists
and is the root of some or all of the issues they are
observing.
However, the actual cause of the imbalance should
require even further investigation to uncover, as the
people in the affected community are likely not entire-
ly aware of the source of their problems, instead see-
ing only the direct impacts (or, if they are aware, they
have been unable to solve it themselves—after all, they
wouldn’t need the PCs if they could). If the PCs move
to address the direct impacts, let them do so, and as
they do, slowly unveil to them that something is caus-
ing these problems. Seemingly unrelated problems
should converge, helping the PCs to come to the con-
clusion that the cause is some common factor.
Eventually, the PCs should be drawn to deal with
the imbalance itself, which requires identifying the root
cause of the imbalance and addressing it.
 CHAPTER 3: F INDING BAL ANCE IN DISO R DER

Table 3—1: Uncertainty and Scarcity

SEVERITY EXAMPLES UNCERTAINTY SCARCITY

Unseasonable weath-
Minor er, little or no rain,
ominous fog
+1 to the TN of checks
2 strife per NPC
to acquire goods

Repeated but mild

+2 to the TN of checks
Moderate earthquakes, frequent 3 strife per NPC
to acquire goods
lightning storms, hail

Flooding, long
+3 to the TN of checks
Major droughts, large 4 strife per NPC
to acquire goods
earthquakes

Tsunamis, volcanic
eruptions, massive
Catastrophic
earthquakes, repeat-
ed tornadoes
Goods are unlikely to
5 strife per NPC
be available at all

Mechanical Guidance
An elemental imbalance can be a purely narrative con-
sideration in a campaign, but this section offers some
firmer mechanical guidance on its effects and PCs can
go about identifying and solving it.
Effects of the Imbalance
An area affected by an elemental imbalance should
have the Imbalanced Terrain (One or More Elements)
(see page 267 of the core rulebook or page 138 of
this book for an alternate terrain option), as befits the
particular elements that are disturbed in that area.
However, these should not be the only signs of the ele-
mental imbalance the players encounter mechanically,
nor necessarily the most important ones. Because the
elemental imbalance is a societal problem, some of its
most prominent effects will be on the NPCs who live in
the area, and on the functioning of society there.
Uncertainty
At the start of each scene in an area with an elemen-
tal imbalance, all NPCs experience strife, depending
on the level of uncertainty that the elemental imbal-
ance has caused. This reflects the way in which the
direct effects and societal response to the elemental
imbalance are weighing on their minds. The more pro-
longed and serious the effects of the imbalance, the
more NPCs in the area will be on edge. See Table 3–1:
Uncertainty and Scarcity Modifiers for guidance on
this topic.
Scarcity
Elemental imbalances almost invariably make goods
harder to acquire, whether due to washed out roads,
merchants departing the area, or drought depriving
the people of basic resources. The more severe and
prolonged the imbalance, the more difficult it will be
to acquire items in the region. Additionally, as options
for survival become limited, people may become more
desperate and willing to take risks they otherwise
would not. See Table 3–1: Uncertainty and Scarcity
Modifiers for guidance on this topic.

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Identifying an Imbalance
When confronting an elemental imbalance, the PCs
should not necessarily know what it is at first. However,
as they make successful checks to address problems
that stem from the elemental imbalance, they should
accrue momentum points toward determining that
there is a root cause of the problems (see Momentum
Points on page 253 of the core rulebook).
Each successful check to either deal with a prob-
lem caused by the imbalance or investigate a connec-
tion between events should generate one momentum
point, plus one momentum point for every two bonus
successes.
Generally, it should take five to ten momentum
points to identify that there is some underlying cause
to all of the problems the PCs have been exposed to
(five for a relatively obvious problem, ten for one that
is subtler or that forces within society are actively act-
ing to conceal). Narrative discoveries can add momen-
tum point to the investigation directly, at the GM’s
discretion.
If the PCs do not know about the elemental imbal-
ance, these momentum points can be tracked secretly.
Solving the Imbalance
Solving an elemental imbalance has two components.
First, the PCs must undertake the narrative actions
required to set right whatever has been misaligned.
If humans have overstepped some spiritual bound-
ary, reparations must be made. If two elemental spir-
its have come into conflict, offerings must be made to
each of them. As much as possible, palliative efforts
must be made.
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Second, the PCs must undertake an intrigue (see
page 254 of the core rulebook) with the spirits involved.
These spirits can be represented with the spirit profiles
from pages 322–324 of the core rulebook, or other
profiles as determined by the GM. During the intrigue,
the PCs may pursue the following social objective for
each spirit that has been upset:
Calm a Spirit
Convincing a spirit to let go of its anger is a danger-
ous task—one generally left to shugenja. However,
such individuals are not always available, and other
mortals can attempt to bring harmony to the elements
even if they cannot directly communicate with spirits
themselves.
What Does It Take to Complete?
A character can convince a spirit to still its wrath by
accumulating a number of momentum points on suc-
cessful Social skill checks targeting the spirit. The diffi-
culty value is ten. The base TN for the Persuade action
(see page 257 of the core rulebook) for this social
objective is 4. If a character uses the Theology skill in
place of a Social skill, they treat the TN as 2 instead.
What is Achieved by Completing It?
At the end of any round in which a character accumu-
lates momentum points equal to or exceeding the dif-
ficulty value of the objective, the spirit becomes calm.
If all spirits involved in the imbalance are calmed, the
imbalance ceases.
However, if one or more spirits become Compro-
mised and decide to unmask during the scene, they
may attempt to escalate the conflict to a Skirmish.
Defeating the spirits in a skirmish temporarily suppress-
es the elemental imbalance, but the imbalance returns
after some time (as determined by the GM).
 CHAPTER 3: F INDING BAL ANCE IN DISO R DER

Portraying
$ “What assumptions do we bring to the table
around ____?”

Monastic Orders
$ “What real life or roleplaying experiences do
we have with ____?”
$ “What characters or stories do we admire or
Every roleplaying experience requires a shared agree- value that remind us of ____?”
ment from the participants to co-create another world
replete with characters, customs, cultures, and locales.
$ “How can we act sensitively if ____ comes up?”
The world of Rokugan in Legend of the Five Rings is
Depending on the needs of your group, you may
an original creation that nevertheless borrows heavily
want to establish safety signals, lines, or veils during
from real-world cultures of Japan, China, Mongolia,
play (see Courts of Stone page 122). Remember that
India, and others, along with their rich storied histo-
your players’ out-of-character comfort come first (and
ries. Thus, while the world you are creating every time
yours does, too). Likewise, after a session, check in with
you sit down to play L5R is, truly, your own group’s cre-
your players about the direction the game took. Some
ation, it is imperative to understand what the players
of the following questions may come in handy:
around the table are bringing to your particular game:
their assumptions, their beliefs, and their prejudices. $ “What moments in our play felt authentic or
Opening an active discussion in the session zero (or made you excited for our next session?”
whichever session you happen to be in) of your L5R
$ “Did any moments feel ‘off’ or unsafe to you?”
campaign can help your group to not play into carica-
tures or harmful stereotypes of whatever cultures they $ “Were there any character moments or descrip-
may be drawing inspiration from: it can help you and tions that felt insensitive?”
your players play truthfully, honestly, and sensitively.
Checking in with players can help you understand

Sensitivity what narrative moments are resonating, what plot

moments are landing, and can also help you steer away
When roleplaying characters, locations, and beliefs from caricature or insensitive appropriation.
in Rokugan’s Shinseist monasteries, check in with
players about their comfort with portraying religion Building a
in your game. If they are not comfortable, feel free
to move on and explore any of the other rich setting
Monastic Order
topics in Rokugan. If players are prepared to roleplay Establishing the defining details and appearance of
religion, consider taking some time to explore player a monastery are superficial touches. It is important to
assumptions and expectations around the subject. If consider the purposes of monasticism, and why real-
a direct discussion seems out of reach, you can initi- world monks and ascetics have pursued communal and
ate a free-association game. Seat the players around ascetic living over the course of history. Monasteries
the table and, starting with terms like “monastery,” are established with purpose: they are rooted in con-
“monk,” and “temple,” ask each player to volunteer a viction and a sincere desire to embody that conviction.
word or phrase that comes to mind when each word is Prayer, ritual, and social gatherings are all modeled to
said. This should introduce a common lexicon of imag- promote devotion to these convictions. In a monastery,
es and symbols players associate with each. even seemingly mundane tasks such as cleaning or
Once these terms have been introduced, it’s cooking may be elements of mindfulness. The practical
important to have a discussion around player bound- and the sacred are often one and the same.
aries and comfort with religion. Ask what themes and
elements, if any, might make players uncomfortable
or are off limits for play. Establish that everyone has
their own unconscious biases, and that in roleplaying,
we can create any world where those biases can be
challenged or set aside for the good of the players and
story. Insensitive stereotypes and assumptions about
those with different appearances or beliefs are prev-
alent in many cultures. Feel free to use the following
list of questions to begin a larger conversation around
racial and cultural sensitivity with your group:

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 C H APT E R 3 : F I N DI N G B AL ANCE IN DISO R DER
The monastery is first motivated by conviction,
which in turn dictates its purpose. Was the monas-
tery established to foster an intentional community?
Is a monastery built to protect sacred artifacts, or to
isolate potentially dangerous or tainted relics? Does it
exist to better its adherents, or to cultivate a particular
strain of prayer or practice? Is it a refuge, or a bastion?
Ultimately, who or what was the monastery built to
benefit? These are all essential questions to ask when
establishing a monastic order. You should find that the
remaining details about how a monastery looks, how
it operates, and what narrative purposes it serves pro-
ceed from these defining elements.
Many players in Western cultures may come in with
their own assumptions about monastic living. Those
with a Western cultural understanding may assume that
who live in a monastery have made lifelong commit-
ments that require vows of celibacy, lifelong devotion,
and particular political views, among other ideologies.
In certain cultures, however, monks may only commit
for a year (or even a week) to garner merit, and then
return to their regular lives. Donning monastic garb for
even a fortnight is honorable, as long as one does so
with sincerity.
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Monasteries need not hold to established chains
of command either. A monastic order might be struc-
turally flat, with no leaders, or it may be comprised of
many tiers of authority and experience, with the most
learned or pious at the top, and new initiates at the
bottom. There is no “right” way to build a monastery
and challenging your players’ preconceptions about
what is or is not a monastic order can become a key
point in building a fantasy world that feels organic and
authentic to your players. Understand that daily prac-
tices and rituals—and the mystery of not explaining
their purpose—can create true wonder for the uniniti-
ated. Show, don’t tell.
Most importantly, understand that the order you
are portraying is a unique and fictional portrayal of a
non-existent religious organization: rather than satirize
or poke fun, think of how you can portray a monastery
that operates on its own, populated by characters who
pursue their beliefs in their own ways and for their own
reasons. Honest storytelling will yield more satisfying
results than exotic set pieces or insensitive (or com-
pletely inappropriate) caricatures.

The Daily Lives of Monks
To sum up the daily life of a monk is difficult,
because different monastic orders that reside in
different types of temples go about their time in a
variety of ways. A common type of monastic order
is one that is part of a temple of reverence; that is,
a temple that is devoted to prayer and the upkeep
of spiritual matters. The type of monk that is a part
of such an order is likely to go about their days in a
similar manner as follows:
The monk rises early in the morning, often
before the sun casts shadows on the earth. From
here, the monk either gathers with other monks to
recite prayers and words of worship or the monk
does so by themselves. These prayers are per-
formed in the temple proper and is often thought
of as a greeting to the spirits and the Kami.
After morning prayers, the monk carefully
cleans their personal spaces (such as a small room
where they rest) and meticulously cleans the altar
room and any other spiritually important spaces on
the temple grounds, such as auxiliary shrines.
After the daily cleaning, the monks each pres-
ent each spirit being worshipped an appropriate
offering. This is sometimes done individually, but
in areas of scarcity the monks may present a com-
munal offering as well as words of appreciation and
reverence.
Once the spirits have been properly venerat-
ed, the monks eat breakfast, which is commonly
vegetarian, but this depends on the resources the
monks have available to them and their specific
beliefs. Many monks try to live in harmony with
their surroundings, being as delicate with their
environment as possible and attempting not to
disturb the natural order.
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After breakfast, the monks’ next actions
depend on the purpose of their order. If they live
near villages, some or all of the monks (except
one, who stays behind to maintain the temple)
will travel to the village to offer blessings, spir-
itual guidance, and to perform funeral rites or
other relevant matters. Monasteries that work
very closely with nearby villages may also perform
monthly prayers on the anniversaries of the villag-
ers’ loved ones’ deaths.
If no villagers are close enough for daily visits,
the monks may instead visit further villages once
per month, or sometimes longer, though longer
periods of time are typically avoided. Though they
are not required, it is common for villagers to thank
monks for their presence by offering food and oth-
er necessities that the monks may have in short
supply, such as ceremonial herbs or candles.
In the case of villages being far away, the monks
tend to spend their time in meditation. Spiritual
calm is important to most orders, as the balance of
ones’ emotions relates to discipline and is thought
by some to bring one closer to enlightenment.
As evening approaches, the monks prepare for
the evening worship. This set of prayers is usual-
ly longer than the morning greeting and can last
an hour or more. Afterwards, the monks clean the
altar room once more. Depending on the specific
monks and their beliefs, some monks fast for their
evening meal, though many monasteries hold spe-
cific days for such fasting.
Finally, the monks end their days with person-
al prayers and then rest, preparing themselves for
the next day.
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 Monasteries in Rokugan
The following are several brief descriptions of
monasteries that exist in the Emerald Empire.
Game Masters are encouraged to expand upon
these ideas while following the guidance provided
in this chapter for portraying monasteries.
$ The Order of the Open Shōji: An abstruse
and very small order of monks that have no
one temple. The monks of the Open Shōji
travel together to villages that are out of
reach of other monasteries and offer the
people there free spiritual guidance, per-
form ceremonies, and teach the villagers
how they might better venerate the local
spirits. While adept with the spirits, the
monks of this order are pacifists and are
likely to ask others to assist in matters that
require force (but only if there are no oth-
er options).
$ The Tree Temple Monks: Deep in the
northern mountain forests is an order of
monks that have made an abnormally large
yew tree their place of worship. Numerous
kodama are thought to reside within the
tree, and the monks live in harmony with
them. The tree is also known to attract
large numbers of harmless spirits, particu-
larly those who are lost. Some think this is
because the spirits of the tree are so healthy
and happy that their energy radiates from
the temple like a beacon to all those spirits
who are in need of guidance.
$ Temple of the Five Winds: Somewhere
in the furthest reaches of the Dragon ter-
ritory sits the indomitable Temple of the
132
Robson F M Belloli (Order #36326249)
Five Winds and its order of diligent monks.
The temple is actually a structure of five
smaller temples: one celebrating Tamon the
Fortune of the North Wind; one for Jikoju
the Fortune of the East Wind; another for
Komoku, the Fortune of the West Wind;
and one for Zocho the Fortune of the South
Winds. The fifth temple is slightly larger and
sits at the head of the compound and is
called the Temple of Unifying Breeze. Each
of the four smaller temples are built facing
their respective directions, and wind chimes
glitter and clatter endlessly throughout the
day. The monks here change their habits
throughout the day depending on which
wind is the strongest, but they always end
their daily rituals by gathering at the central
temple to pray for peace and balance.
When the north wind is the strongest the
monks are chipper and welcoming in order to off-
set Tamon’s dour temper. When the east wind is
strongest, the monks act as they normally would,
but this is the only time they are willing to trade
with others, as Jikoju is known for bearing the gifts
of the unknown. When the west wind blows stron-
gest, the monks close the temple grounds to out-
siders and focus on tending to landscaping mat-
ters, such as planting, gardening, clearing walks,
and basking in nature, as Komoku is known as the
herald of prosperity and the blessing of spring and
growth. Lastly, when the southerly winds of Zocho
are strongest, the monks take extra care to purify
the temple grounds to ward against wicked spirits,
and also spend a good amount of time meditating
in the shade.
 CHAPTER 3: F INDING BAL ANCE IN DISO R DER
Involving Players in
a Monastic Order
When introducing a monastic order into your game,
consider what purpose it may serve the story: what
new character developments may arise from spending
time in the company of those pursuing Enlightenment?
What truths may the PCs glean after self-reflection?
What hidden secrets lie in wait? Visiting or joining a
monastery might usher in some profound change.
PCs might come to a monastery as initiates or
adherents. A significant NPC may press them to spend
time in the company of other seekers of Enlightenment
to continue their own personal or spiritual journey. Or
perhaps, after a glimpse into the horrors of the Shad-
owlands, the PCs need to spend time to heal their
bodies and spirits. Some monasteries are sanctuaries
of healing and rest and may readily welcome outsiders
in need of their services. Hidden monasteries (espe-
cially those situated near the Kaiu Wall) offer refuge for
those irreparably marked by Shadowlands taint. Others
offer instruction or training in various skills or arts for
a modest donation to keep their operations running.
Still others exist in remarkable spaces, made sacred by
their significance in old stories or in the steps of conse-
quential figures. Shrines have been built on places of
historical significance.
The PCs do not need to be adherents or true
believers to have reason to visit a monastery. A way-
ward monastery may exploit its seemingly innocuous
facade to foster criminal enterprises or house a spy
network. Civil servants or well-meaning PCs may find
plenty of intrigue to investigate in such rare and devi-
ous places. Perhaps a monastery may offer refuge from
the elements, healing for dire wounds, or resources
for intellectual curiosity. The resources in a monastery
may allow the monks to preserve ancient texts or arti-
facts that might be of particular interest to scholars or
historians.
Robson F M Belloli (Order #36326249)
Creating a
THE NIGHT PARADE OF
100 DEMONS
Pilgrimage You can learn more about
what happens when mor-
Equal parts self-discovery, ritual, and hom- tals and yōkai collide in
age, pilgrimages are central tools of narrative the Legend of the Five
glue that can give both the GM and players Rings novel The Night
Parade of 100 Demons.
an opportunity to explore more of the world
and learn its history. Those who want to pur-
sue Enlightenment often find themselves,
willingly or unwillingly, drawn into variations
upon a pilgrimage. Only one PC need actu-
ally participate in a pilgrimage; it might give
the group reason to stop by an out-of-the-
way monastery or shrine in the midst of a lon-
ger journey.
Each pilgrimage is comprised of visits to
significant or holy sites. Any PC who wants
to retrace the steps of a fabled hero might
follow the sequence of their legendary jour-
ney, visiting shrines to the famed figure along
the way. Make note of how the legend of the
hero may complement the character growth
of the PC who follows in their footsteps. Like-
wise, a PC may take a pilgrimage to make
restitution for a past sins, to learn Shinseist
tenets, or gain the favor of the kami. Draw
attention to the significance of each shrine or
temple along the way, and understand that
first and foremost, the pilgrimage should be a
mechanism of profound personal change and
growth for those involved.
 C H APT E R 3 : F I N DI N G B AL ANCE IN DISO R DER

Gen’ichirō, Mahō Outcast

ABILITIES

ADVERSARY CONFLICT RANK:  5  2
Matsu Toshiro was once a respected samurai in the
Dragon Clan, but after dabbling in the forbidden prac-
tice of mahō in pursuit of serving his lord better, he was
discovered and was sentenced to death. But, being
a favorite of his lord, Toshiro was to be escorted to a
mountain peak of spiritual significance for his death as
a last boon. On the journey, however, Toshiro’s guard
procession was devastated by a flash flood. Escaping
into the Northern Mountains, half-dead and starving,
he collapsed. He was found some time later by a group
of monks and healed. The experience deeply affect-
ed Toshiro, who took on the new name Gen’ichirō and
decided to stay with the monastery and seek spiritual
healing and Enlightenment.
Despite his physical fitness and towering stature,
Gen’ichirō is quiet, calm, and chooses his words very
precisely. His shoulders, back, and chest depict robins
in flight, an adornment related to his time as a samurai.
Additionally, Gen’ichirō wears a long, ugly scar across
his left forearm from his experiences with blood magic.
SOCIETAL PERSONAL
25 HONOR ENDURANCE
14
5 4
21 GLORY COMPOSURE
14
2 2
4 二 Rising Action
23 STATUS FOCUS
6 ro in the mountains (or just passing through),
+1, +1, -2
DEMEANOR - DETACHED
VIGILANCE
3 a terrible storm hits, blocking passage back
FORBIDDEN OUTBURST
Activation: When Gen’ichirō’s strife exceeds his com-
posure, this ability activates. Every character at range
0-2 of Gen’ichirō (including himself) must make a TN 4
Theology (Earth 3, Void 3) check.
Effects: If a character succeeds, they receive 2 strife.
If a character fails, they receive 4 strife and 2 super-
natural damage. Additionally, a character who failed
this check becomes cursed until the end of the scene.
While cursed, the character increases the TN of all
Social and Scholar checks by 2.
Adventure Seed:
A True Conversion?
一 Hook While passing through a Dragon
stronghold, PCs are made aware of a standing
bounty for information on the whereabouts
of a former samurai and mahō user, Matsu
Toshiro. Special attention is drawn to Toshi-
ro’s distinct robin tattoos and long, jagged
forearm scar. He is said to have disappeared
in the Northern Mountains. They are warned,
however, that Toshiro is quite the combatant.
While searching for Toshi-
to safety. The PCs are rescued by monks
from a nearby monastery. The storm is set

ARTISAN 0 MARTIAL 3 SCHOLAR 3 SOCIAL 3 TRADE 4

to last several days, and the monastery is

ADVANTAGES DISADVANTAGES the only shelter within traveling distance in
such conditions. In the midst of their stay,
Observant: Mahō-Touched:
the PCs notice that one of the monks, called
 Social, Martial;  Scholar, Social;
Gen'ichirō, appears to have a forearm scar
Interpersonal, Mental Interpersonal, Mental
and robin tattoos.
Fugitive:
 Social; Interpersonal, 三 Climax As the identity of one of their care-
Mental takers becomes clear, the PCs must decide if

they should attempt to arrest Gen'ichirō or

FAVORED WEAPONS & GEAR
Bō (staff): Range 1-2, Damage 6, Deadliness
2, Mundane
Gear (equipped): Simple robes (Physical 1, Mundane),
religious texts, tattoo ink and needles.
let him live as a (possibly) changed man. The
monastery monks may support Gen'ichirō
in either a combat or intrigue encounter,
depending on how the PCs choose to pro-
ceed. In light of learning of Toshiro’s past sins,
the order may alternatively reject the initiate

as well, if the PCs choose to let him be.

134

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Stories of the Strange
This volume introduces a number of unusual charac-
ter archetypes into the game, from yōkai to fantastical
sentient beings like Naga and nezumi. It also includes
characters who, while just as human as most other
PCs, do not come from the predominant culture within
Rokugan. Such characters are not necessarily appropri-
ate for all Legend of the Five Rings campaigns a GM
might want to run, and as with all matters, it is the GM’s
prerogative to determine appropriateness of these
characters for a given story.
However, GMs should also consider the ways in
which these unusual characters can fit into their games,
and the setting, and how they even present many
exciting narrative opportunities without completely
altering the flavor of the world. While it might appear
that these sorts of characters, especially the nonhuman
ones, are less suited for a court drama or war story, it is
worth reflecting on the fact that many works of folklore
and myth from across the world include such characters
alongside even attested historical figures and other,
more grounded characters.
This section delves into how a GM can allay some
concerns about outsiders and nonhuman characters, as
well as a number of the unique narrative opportunities
that outsiders and nonhuman characters can present
within the context of a campaign.
Outsiders in a Campaign
Outsiders are in many ways easier to handle than
supernatural characters. While Rokugan technically
bans foreigners from its soil, the reality of the matter is
more nuanced. Furthermore, while the Woolen Hooves
tribe of the Kogarashi and the Laughing Mountain tribe
of the Seikitsu may be considered outsiders by many
Rokugani in the abstract, most commoners and samu-
rai will not be especially aware of how these peoples
dress, behave, or comport themselves. Even within
the Great Clans, significant variance exists - therefore,
to the average Rokugani, a member of the Woolen
Hooves or Laughing Mountain people is not likely to
raise significantly more suspicion than a samurai from a
distant clan, or a commoner from a far-off village. Their
customs may be unusual and different, but Rokugan is
a large country, and hardly uniform in most respects.
And while travel is not especially common for peas-
ants, it is not unheard of, either. From pilgrimages to
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CHAPTER 3: F INDING BAL ANCE IN DISO R DER
conscription to working as merchants, there are numer-
DELAYED DEPARTURES
ous valid reasons a commoner might have traveled to
a different part of the country. Most people will simply At the GM’s discretion,
assume they are from a distant part of Rokugan and a character who has
resolved their destiny
write off cultural differences as the result of unfamiliar-
might remain a PC
ity with the region. For any campaign where the PCs until a more convenient
are likely to travel from place to place frequently, out- point to retire them.
siders are unlikely to raise many eyebrows—or at least,
not more than PCs from geographically distant parts
of the Empire.
It is harder for outsiders to pass as samurai, but
also less necessary, even if the game is focused on the
intrigues of high court. A samurai is allowed to choose
their retainers as they see fit, and while rivals might use
the choice of a particular retainer to spread rumors or
otherwise undermine a samurai's reputation, such tac-
tics can easily be overcome through a retainer’s record
of results. So long as a character is effective, they will
find those who will vouch for them. What's more, those
from the Woolen Hooves and the Laughing Mountain
tribes are potentially very useful allies to powers with-
in Rokugan, even if formal law forbids entanglements
with them. There are many reasons that in a particu-
lar regional court, a member of the Woolen Hooves
or Laughing Mountain might serve without hiding their
identity. Because they exist outside the normal social
and political structure, they can also be asked to under-
take tasks that would be difficult for many samurai. For
instance, while most samurai have entangling alliances
with various different clans and families, most members
of the Kogarashi and Seikitsu are free of these obliga-
tions. This could make a member of either group an
excellent ally, able to act without political reservations
others might have.
Of course, outsiders will also have concerns that
Rokugani do not. For instance, they may be espe-
cially interested in securing alliances or agreements
for their community, or even more pressingly, keep-
ing Rokugani attention away from it. A member of
either group might well be tasked with slipping into
Rokugani society simply to keep an eye on the neigh-
boring empire, lest it be considering aggression. This
could provide a set of goals and story opportunities for
that PC, forcing them to balance short-term goals that
maintain their allegiances and their long-term needs to
provide information to their homeland. This could be
especially compelling in a war story, where the charac-
ter might be attempting to steer conflicts away from
their people even while serving another cause.
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 C H APT E R 3 : F I N DI N G B AL ANCE IN DISO R DER
Inspirations
to Explore
Many of the works that Legend of the Five
Rings draws from for inspiration include
characters who are not typical members of
their society, or even human! The Tale of the
Bamboo Cutter, a classic Japanese folk tale
from the tenth century, hinges on the celestial
identity of the mysterious Kaguya. Journey
to the West, a deeply influential work from
China, centers on the monk Xuanzang and his
strange companions (including the famous
Monkey King) as they journey to India, and
includes supernatural battles between pow-
erful immortals, gods, and demons along
the way. While these works are quite differ-
ent in tone and themes, both are interested
in the relationship between humans and the
other entities that might inhabit our world,
or worlds beyond, and both can serve as
excellent inspiration for how characters who
exceed human limits can factor into human
stories. From these narratives and others such
as the tales around Kuzunoha, the supposed
kitsune who was the mother of the historical
figure Abe no Seimei, a few common ques-
tions tend to crop up.
$ What are the obligations of humans to
supernatural creatures?
$ What are the obligations of supernatu-
ral creatures to humans?
$ How are actions rewarded and pun-
ished based on these obligations?
$ What creates conflict in the relation-
ships between the two?
$ How are these conflicts resolved, and
to what dramatic objective?
When crafting your own stories about
supernatural creatures in a campaign, consid-
er these questions and what the answers were
in the key source texts, as well as how you
might wish to build upon or differ from the
answers those works gave in the story you tell.
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Nonhumans in
a Campaign
Rokugan is a setting where the supernatural is unusu-
al and oftentimes perilous to encounter. That is an
important part of the nature of the setting - when
samurai or commoners alike encounter a spirit, yōkai,
or ghost, they are likely to be frightened, and may not
be well-equipped to deal with the problem.
This does not, however, mean that such exception-
al characters themselves are not valid choices for PCs
in most L5R campaigns. While a nonhuman character
can often provide more insight into certain phenom-
ena than a human PC, it is important to remember
that there are many spheres of supernatural power in
Rokugan, and few beings run in all of them. Even if sev-
eral PCs are yōkai, the PCs can (and should) encounter
monsters none of them have ever seen before—which
serves only to underscore the strangeness of the super-
natural. Not all supernatural beings are of a particu-
lar type; some are singular existences, strange to all
other beings, with powers ill-understood by everyone
or shrouded in myth. After all, what is more intimidat-
ing than something even another folkloric creature has
never heard of before? This can be a chance for the GM
to underscore the horror of some strange new threat.
For campaigns of court intrigue, supernatural
characters might also seem disruptive, but it is worth
considering the narrative opportunities they present
here, too. Most members of Rokugani society have not
had firsthand experience with yōkai and other strange
creatures like nezumi and Naga. If they even believe
them to exist, they do not assume they are ever like-
ly to meet one. Small slip-ups and signs will likely be
ignored for some time, written off as coincidence or
strange happenings.
What’s more, the risk of discovery serves as a com-
pelling dark secret—but is also not such a binary a risk
as one might think. Just as a human PC with a past
that others can exploit makes for an excellent PC in a
game of intrigue and cunning, so too can a PC whose
secret is that they are not human at all. While a few
samurai might chase a yōkai or other nonhuman entity
out of their court after discovering them, many others
would simply try to turn the situation to their advan-
tage. Blackmail, favors, bargains, and alliances—all
of these are valid options if a character is discovered,
and far more interesting than characters simply turning
on a PC who is discovered to be a supernatural entity.
Being discovered might turn into an opportunity for
both characters, as both parties attempt to gain from
the new dynamics the situation creates.
 CHAPTER 3: F INDING BAL ANCE IN DISO R DER
For their part, nonhuman beings have a number of
interesting reasons they might choose to walk among
humans. Curiosity about human culture, desire for
particular knowledge or experiences only access to
humans can provide, or love of a human can all drive
a such a character to disguise themself as a human.
On the other end of the spectrum, a yōkai or nonhu-
man being might bear some sort of grudge against
a particular human and wish to find them and air this
grievance. Going to war alongside humans might offer
a unique way to test their abilities that they could not
get in their more peaceful home. Or they might owe
a debt to a human and wish to see it repaid so that it
ceases to gnaw at their conscience.
Destiny
Some characters covered in this book do not fit as well
into the dynamic of duty to a lord and personal desire
as the more typical Legend of the Five Rings player
characters. For example, monks who remember their
past lives since time immemorial, tengu who live centu-
ries in human time, and nezumi who live a fleeting few
years all have considerations very different from those
of a typical Rokugani samurai. While these characters
can have a standard giri as described in the core rule-
book, this section presents a new option for these and
other characters that the player and GM feel could be
better served by it: destiny.
Selecting Destiny
Destiny represents a character’s place in the cosmos,
and their struggles to fulfill it. When a player selects a
destiny, they are selecting the reason why their char-
acter will struggle in the world. A character’s destiny
will be pitted against their ninjō, selected in the stan-
dard way, but will provide a slightly different foil to their
desire than giri. Instead of being placed upon the char-
acter by their lord, a destiny is discovered within. It is
not some mandate or predestination, but rather a cer-
tainty of what they must accomplish for the good of the
cosmos. A destiny remains whether a character would
prefer to have it or not, and while it can be ignored, it
can never be abandoned. If a character dies, their des-
tiny simply falls to their next life to accomplish. Gener-
ally, a destiny should be selfless and relate to changing
society or the world in some significant way—for good
or for ill.
For the purposes of the player, it might be a goal
that can be achieved within the span of a campaign,
or it might be one that that must be pursued across
multiple lifetimes. A destiny that is achievable in a
Robson F M Belloli (Order #36326249)
Should the
Others Know?
This is actually two questions: what should
the other players know, and what should the
other PCs know. It is worth approaching each
separately:
Should the Other Players Know?
This is a matter of group trust, and should
be considered carefully by both the player
of the supernatural PC and the GM. Some
groups like to have in- and out-of-character
knowledge shared on many matters—it can
lead to exciting suspense and unexpected
surprises during the campaign! However, it
can also be stressful for some players, who
may find it preferable to know the answers as
a player but play their PC as if they do not. In
fact, if the player knows but their character
does not, the player can lean into the dra-
matic irony for comedy or suspense, using
their PC’s ignorance as a way to make the sto-
ry more entertaining for everyone. As such,
both routes have upsides and downsides.
Should the Other PCs Know?
This depends on the drama the player
playing the nonhuman character wants to be
engaged in. If the player of the nonhuman PC
wants to have their character’s hidden identity
be a major part of the drama they engage in,
then leaving the other PCs in the dark is an
excellent way to make this an issue that the
group will likely confront sooner or later. By
contrast, a player might prefer not to have to
worry about their character’s identity status
with other players at all. In this case, the GM
should talk to the players during character
creation, and work with them to come up with
a reason that all players know this character’s
secret identity but trust them anyway. Per-
haps the characters have a history together
from before the campaign, or perhaps it can
be revealed early on to release the tension.
If the GM does not wish to give away that
a PC is a nonhuman character but wants to
discuss this topic with the group, they can
always phrase the topic to the group as
"Should dark secrets and other character
information be shared?".
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 C H APT E R 3 : F I N DI N G B AL ANCE IN DISO R DER
single campaign will likely drive many of a character’s
actions in the moment, whereas a destiny that cannot
be achieved in a single story likely will behave more as
a guiding philosophy or framework for behavior.
As with all matters, the GM is the final arbiter of what
is an appropriate destiny for their specific campaign.
Example Destinies
The following are some examples of possible destinies
a character could have. However, this list should not be
considered exhaustive, and the GM should work with
any player whose character has a destiny instead of a
giri to find a destiny that both fits the character and the
narrative needs of the campaign:
$ Permanently defeating a great evil such as a
particular oni, vengeful spirit, or powerful yōkai
$ Becoming mortal (or human)
$ Teaching a specific person of a vital lesson that
is of great importance to the cosmos
$ Curing a terrible disease
$ Returning to one’s home (or rightful) realm
$ Breaking a powerful curse
$ Mending a major elemental imbalance
Destiny and Ninjō
Destiny and desire should be made to clash within the
story, and both the player and GM should act as drivers
of this conflict. This can occur because of their different
needs (a destiny may imperil a character, while their
desire is to keep a loved one safe), or because of the
different timescales on which they operate (a destiny
may require a character to make sacrifices in this life to
achieve something in the next, but those sacrifices may
preclude pursuing their desire, which is only accessible
during this lifetime).
Ninjō and destiny can be used to generate compli-
cations in the same manner as giri and ninjō (see page
39 of the core rulebook).
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Reinterpreting Destiny
As they learn and change as a person, a PC might
come to reinterpret their destiny. If a player believes
their character would reinterpret their destiny, they
should work with the GM to alter how the character
understands their destiny. This, in turn, may change
its meaning in some ways. However, the new destiny
should still be related to the old one in some way. If,
for instance, a character thought their destiny was to
destroy a great evil, they might learn that it was in fact
to help someone else do so. Or if they believed their
destiny was to destroy an institution, they might realize
that it was actually to save it from destruction.
Reinterpreting destiny should usually require sig-
nificant growth and development on the part of the
character involved, rather than mere discomfort with
their destiny on the part of the character.
Resolving Destiny
After a character resolves their destiny by completing
the action they were destined to undertake, that char-
acter is retired from play. A character who has com-
pleted their destiny might die dramatically in the act,
depart to some other realm of existence, or become
an NPC who can help the party in the future. However,
their core character conflict (between their ninjō and
their destiny) has been resolved.
New Terrain Qualities
The following are new terrain qualities that can be
applied in the same manner as the terrain qualities
described on page 267 of the Legend of the Five Rings
core rulebook.
Elements out of Balance
The elemental imbalance that plagues Rokugan,
described beginning on page 122, can have very real
effects and consequences for player characters. The
following are alternate terrain qualities that reflect
areas that PCs may encounter that have a particular
element out of balance, which represent the worsening
elemental imbalance within the Emerald Empire.
 CHAPTER 3: F INDING BAL ANCE IN DISO R DER

Imbalanced (One or More $ Void: Something feels off about this area,
Elements) Variant something that pulls deep at the core of the
spirit. The Void seems unstable here; when a
This area is out of balance with one or more elements, character performs a check to cast an Inver-
causing environmental and spiritual hazards. This ter- sion, they must turn one kept blank die face
rain quality is an alternative version of the Imbalanced to a  symbol. Additionally, when a character
terrain quality found on page 267 of the core rulebook. performs a check using the Void ring, the TN is
Effects: Whenever a character performs a check while increased by 1. If they fail the check, they feel
within terrain that is Imbalanced, the following effects the absence of something fundamental to the
occur depending on the type of imbalance present: cosmic order and lose 1 Void point. If they have
no Void points, they receive 1 strife instead.
$ Air: The air in this place is thin and harsh,
Additionally, while in this terrain Void points
making physical activity and speaking at length
cannot be spent.
difficult. The Air kami seem to be absent, or
at least unresponsive and cannot be called $ Water: There is little water here, and any that
upon. Additionally, when a character performs is present is stagnant and unable to support
a check using the Air ring, the TN is increased life. Additionally, the Water kami seem to be
by 1. If they fail the check, they become dizzy absent, or at least unresponsive and cannot
from the lack of oxygen and receive 1 fatigue be called upon. When a character performs a
and are Silenced (see page 273 of the core check using the Water ring, the TN is increased
rulebook). by 1. If they fail the check, they become disori-
ented (see page 272 of the core rulebook).
$ Earth: The ground in this area is barren, lifeless,
and filled with cracks and fissures. The Earth
kami seem to be absent, or at least unrespon-
sive and cannot be called upon. Additionally,
when a character performs a check using the
Earth ring, the TN is increased by 1. If they fail
the check, they lose their stability and become
Prone (see page 273 of the core rulebook).
$ Fire: This area is unnaturally dark and is satu-
rated with wetness. The Fire kami seem to be
absent, or at least unresponsive and cannot
be called upon. Additionally, when a character
performs a check using the Fire ring, the TN
is increased by 1. If they fail the check, their
morale falters and they receive 1 strife. A
character cannot suffer the Burning condition
while in terrain that is imbalanced with the
Fire element.

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 C H APT E R 3 : F I N DI N G B AL ANCE IN DISO R DER

New Conditions Illness: Oozing

Sore Disease
The following are new conditions that may affect play-
Description: A disease has taken hold of the character,
ers during the course of their games in Rokugan. These
causing a fever and intense vomiting first, then painful,
conditions are used and applied in the same way as
oozing sores all across the body that eventually scab
those described beginning on page 271 of the Legend
and leave horrible scars. Those who suffer from this
of the Five Rings core rulebook.
illness experience extreme fatigue, muscle aches, and
have difficulty keeping food down. Symptoms typical-
ly occur many days after exposure. Children are much
more susceptible to contracting this illness.
Effects: A character with Oozing Sore Disease has their
maximum Endurance reduced by half until they recov-
er. Additionally, if a character with this illness touches
another person or something that person is wearing,
the person being touched must make a TN 4 Fitness
(Earth) check. If they fail, they also contract the dis-
ease and begin showing symptoms about 10 days after
infection occurs.
Removed When: Roll one ten-sided die. The disease
naturally runs its course after 10 days plus the die result
(from when the symptoms began to occur) if the char-
acter does their best to rest. Every time the character
makes a Martial check, add one day to the recovery
period. Once per day a character proficient in the Med-
icine skill may make a TN 4 Medicine or Theology
check (Earth 3, Fire 2) to reduce the number of days it
takes for the patient to recover by 1, to a minimum of
10 total days needed to recover from the point of
showing symptoms.

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Illness: Gut Sickness
Description: An illness characterized by pain of the
stomach, frequent need to defecate, and blood pres-
ent in the feces. Those afflicted also suffer from dehy-
dration and, as a result, tiredness. This illness can be
contracted by eating or drinking impure food.
Effects: When a character fails a check during a scene,
they must make a TN 3 Fitness check (Earth 2). If they
fail, they are overcome with abdominal pain for the rest
of the scene and the TNs of all subsequent Social and
Scholar checks are increased by 1.
Removed When: The illness naturally resolves after
one week. Once per day a character with the Medicine
skill may make a TN 3 Medicine or Theology check
(Water 2) to reduce the days needed to recover by the
number of bonus successes (to a minimum of one day).
Illness: Coughing
Illness
Description: An illness characterized by chest pain and
intense fits of bloody coughing.
Effects: A character who contracts the coughing illness
gains the Damaged Heart or Organ adversity for their
lungs (see page 119 of the core rulebook) until the ill-
ness is healed. This illness is contracted through con-
tact with the bodily fluids of infected individuals.
Removed When: Once per day a character may make
a TN 4 Medicine or Theology check (Water 3, Void 3)
on the afflicted character. If the check succeeds three
days in a row, the ill character recovers. If the check fails
three days in a row, the afflicted character loses the
Damaged Heart or Organ adversity and instead gains
the Incurable Illness adversity instead (see page 123 of
the core rulebook).
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CHAPTER 3: F INDING BAL ANCE IN DISO R DER
Illness: Unsteady Illness
Description: A character suffering from this illness
experiences unsteadiness, confusion, difficulties
speaking, pain, and muscle stiffness. Their vision is
sometimes blurry, and their reflexes are inhibited. This
illness occurs when a character is deficient in certain
nutrients, such as when they do not eat consistently or
only ever eat the same food.
Effects: At the start of each day until this illness is
cured, a character suffering from this illness must roll
one ten-sided die and increases the TN of all checks
associated with that skill category by 2 until they rest
for 6 or more hours (1–2: Social skills, 3–4: Martial Skills,
5–6: Scholar skills, 7–8: Artisan skills, 9: Trade skills). On
a 10, the character instead becomes disoriented at the
start of each scene until they rest for 6 or more hours
(see page 272 of the core rulebook).
Removed When: A character may make a TN 5 Med-
icine or Theology check. If they succeed, they realize
the afflicted character needs at least three days of rest
and good, varied meals. If the character rests and eats
well for three days, they remove this illness.
Illness: Fire Rash
Description: Those with this illness experience first a
fever, then coughing, a feeling of head fullness, and
redness of the eyes. Then they are taken by an angry,
red, intensely itchy rash that covers their whole body,
including the insides of their mouth and nose. The ill-
ness spreads quickly and easily, often overtaking whole
villages in a matter of weeks. It is contracted through
physical contact with infected individuals or materials.
Effects: When a character comes into contact with
someone suffering from this illness, they must make a
TN 4 Fitness check (Earth 3) or contract the illness
themselves, experiencing symptoms a few days after
their interaction. While afflicted by this illness, a char-
acter’s glory is temporarily decreased by 10 (to a mini-
mum of 10) due to their unsettling appearance. Addi-
tionally, the character gains the Discomfiting Counte-
nance disadvantage for the duration of the disease
(see page 120 of the core rulebook).
Removed When: The illness is naturally removed after
10 days, though recovery can be expediated with a
TN 4 Medicine or Theology check. On a success,
the sufferer recovers in 8 days instead.
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 C H APT E R 3 : F I N DI N G B AL ANCE IN DISO R DER

New Titles ADVANCE TYPE

The following are new titles available to characters who Social Skills Skl. Grp.
meet the narrative requirements to be awarded them. Scholar Skills Skl. Grp.
The full rules for titles can be found on page 305 of the
Culture Skill
core rulebook.
Meditation Skill

TITLE
Awakened Soul Survival Skill

Most Rokugani believe in reincarnation, the passage of Theology Skill

the soul into a new form after the death of the body. = Eternal Mind’s Gate  Technique
Shinseism in particular emphasizes the importance of = Trance of Past Lives  Technique
reincarnation and the role it plays within the cosmolo-
gy, but even among those who favor other religious tra-
ditions, few argue that existence ends at death. While
Forester
the specifics of how and why reincarnation occurs vary Though plenty of peasants in Rokugan chop and use
by doctrine, most religious accounts agree that mem- lumber, to be a recognized forester like that of the
ory is erased upon death, in the afterlife, or during the Isawa Foresters is considered a great honor. Foresters
process of the return to life.  must carefully observe the area in which they intend to
Yet some things can persist even across lifetimes. harvest trees and mark each tree that is not home to
Some people are capable of connecting with the lives a spirit. For each tree a sanctioned forester cuts, two
of past people, entities, and existences as an extension trees are planted to offset the imbalance. Foresters
of their own being - beings that by all account seem to carefully maintain the natural order of forests, some
be their past lives. The Togashi Tattooed Order is one even going so far as to become traveling foresters who
organization dedicated to those who again and again seek out villages, towns, and even palaces and teach
reincarnate and seek a particular destiny, but other the inhabitants how to carefully select trees based on
spiritualists claim to have memories of their past lives a variety of natural and spiritual factors often specific
as well, and the phenomenon can occur within individ- to the region.
uals unrelated to any religious group. Foresters are respected for their niche relationship
Memories of one's past lives generally begin murky, with nature and specialized cultivation skills.
but may become clearer in physical proximity to indi- Assigned By: A daimyō or another sanctioned forester.
viduals, artifacts, or places important to those beings. Status Award: +5 (to a minimum of 20)
These visions and senses can be terrifying and disori- XP to Completion: 24
enting at first, but when they occur, it is often of vital Blessing of the Trees (Title Ability): Once per scene
importance to both past and present self. Indeed, when interacting with positive intentions towards a
some work cannot be completed in a single lifetime. kami or other nature spirit, you may turn one kept die
Assigned By: The GM. Even more than usual, this to the  symbol.
title is only available if it is narratively appropriate to
the campaign.
Status Award: +0 ADVANCE TYPE
XP to Completion: 44 Social Skills Skl. Grp.
Wisdom of Countless Lifetimes (Title Ability): When
Scholar Skills Skl. Grp.
making a skill check, you may spend 1 Void point to
treat your skill rank as 1 higher, to a maximum of 6. If Courtesy Skill
you fail the check, gain 1 Void point. Sentiment Skill
TITLE

Survival Skill
Theology Skill
= Rank 1-2 Earth and Water
Tech. Grp.
Invocations 
= Rank 1-3 Shūji  Tech. Grp.

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 CHAPTER 3: F INDING BAL ANCE IN DISO R DER

Temple Abbot Status Award: +5

Those who preside over a monastery are sometimes
called abbots, though a fair number of monasteries
have no firm power structure to begin with. Those that
do revere these temple leaders as wise and deeply
committed to their faith and traditions. Some temple
abbots step down from their positions to avoid attach-
ment to power, while others leave temporarily to travel
and seek out new monks or to better seek out Enlight-
enment. Regardless of whether an abbot is actively
tending to a temple, any abbot, current or former, in
good standing is well respected in Rokugan.
Assigned By: A monastic order or by a abbot who is
passing down the responsibility.
Status Award: +10 (to a minimum of 30).
XP to Completion: 36
Soothing Cadence (Title Ability): When making a skill
check to communicate with a group of three or more
people, you may keep up to one extra die. Addition-
ally, if your check succeeds each other character in the
scene removes strife equal to your bonus successes.
XP to Completion: 36
Commune with the Changed (Title Ability): Once per
scene, you may make a TN 3 Sentiment or Survival
(Water 2) check to peer into the soul of a yōkai you
can perceive. If you succeed, you identify two of the
following of your choice:
$ The yōkai’s greatest current need
$ One of the yōkai’s weaknesses
$ The yōkai’s greatest strength
$ Whether the yōkai is alone or in a group
$ Whether the yōkai could be parlayed with
Additionally, the TN of your checks to interact with
yōkai socially are reduced by 1 (to a minimum of 1).
This effect does not work when using the first part of
this ability.
ADVANCE TYPE

Scholar Skills Skl. Grp.

ADVANCE TYPE Martial Skills Skl. Grp.

Social Skills Skl. Grp. Command Skill

Courtesy Skill
TITLE

Scholar Skills Skl. Grp.

Culture Skill Survival Skill
= Blistering Retribution  Tech. Grp.
Meditation Skill
TITLE

= Swallow’s Dart Style  Tech. Grp.

Theology Skill
= Cleansing Rite = Tiger’s Lunge Style  Tech. Grp.
 Tech. Grp.
= Rejuvenating Breath  Tech. Grp.
= Touchstone of Courage  Tech. Grp.

Yōkai Hunter
There are some monks who shed the tradition of pac-
ifism and seek out malevolent or hazardous yōkai and
other supernatural entities in order to eliminate or
free them. These monks are no stranger to the danger
of hunting the unknown, and there is little else more
unpredictable than a yōkai no human has ever encoun-
tered before. Such hunters travel the lands of Rokugan
in search of such beings in order to right what they
perceive as unnatural. Others among these hunters,
though, are driven by compassion rather than aggres-
sion, as some believe that to become a yōkai is to suffer
greatly spiritually. To save these entities from such suf-
fering with the correct rituals and cleansing may save
them from an endless stay in the Realm of Waiting.
Assigned By: By another Yōkai Hunter.

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 C H APT E R 3 : F I N DI N G B AL ANCE IN DISO R DER
Tenets of Bushidō:
Sincerity
Sincerity, or Makoto, is the act of aligning one’s intent
with their deeds and doing so with complete and total
conviction of mind, body, and spirit. Both when acting
or speaking on the behalf of one’s lord or on the behalf
one’s self, a samurai must behave in a convincing, gen-
uine, and earnest manner. Rokugan places higher val-
ue on one’s sincerity of affect rather than the definitive
truth of one’s words.
Defining Sincerity
The tenet of Sincerity in Rokugan is key to maintain-
ing one’s alignment with Bushidō. One must ensure
they channel the force of their spirit into all that they
do. Sincerity is intricately linked to Duty and Loyalty in
the Emerald Empire, as one must act with Sincerity in
all of their duties and in all of their interactions with and
for their lord. When one who is in tune with the tenet
of Sincerity finds themselves to be in error, they do not
recoil; they instead graciously accept their folly and seek
to correct their ignorance with the same conviction they
had when they made the mistake in the first place.
The Edge of Sincerity
It is important to remember that to follow Sincerity
is not the same as bull-headedly rushing into every
obstacle with eyes blazing with passion. One might
feel the power of their conviction but hold it tightly to
their chest and allow logic and reason to guide them
on their quest to behave sincerely. If one truly believes
in what they are doing, in what they are saying, and
what they are feeling, then how they approach a given
situation can change as often as a leaf changes direc-
tion in the capricious winds.
Robson F M Belloli (Order #36326249)
Trifling Breaches and
Small Sacrifices
In the Legend of the Five Rings core rulebook, there
are guidelines for gaining honor for virtuous deeds,
as well as guidelines for forfeiting honor in order to
act disgracefully. However, minor acts can affect one’s
honor as well. A samurai ideally adheres to Bushidō
in all aspects of their life, and many small positive or
negative demonstrations eventually add up.
What follows are optional additions to Table 7-1:
Honor and Glory Forfeits/Awards on page 300 of the
core rulebook and to the examples related to Sincerity
on page 303 of the core rulebook.
Trifling Breaches
When a character wishes to commit a breach of Sinceri-
ty that is judged to be less serious than a minor breach,
they must first forfeit 1 honor.
Examples of trifling breaches of Sincerity:
$ Propagating rumors you know to be false
$ Impersonating someone of lower status
$ Remaining silent while someone else makes a
false statement to a character of higher status
than yours
Trifling Sacrifices
When a character makes a sacrifice in the name of
Sincerity, but it is judged to be less significant than a
minor sacrifice, they are awarded 1 honor.
Examples of small sacrifices of Sincerity:
$ Getting someone of equal or higher status to
accept constructive criticism by suggesting
where they could improve rather than stating
their shortcomings
$ Correct a faulty statement of a character of
equal or higher status without impugning their
own sincerity (such as offering a good reason
they might have had incomplete information)
$ Claiming responsibility for the failing of a sub-
ordinate or character of lower status (requiring
a forfeit of 1 or more glory)
 WRIT OF THE WILDS
TREACHEROUS JOURNEYS IN
THE UNTAMED WILDS
The Emerald Empire is home to many
different ethnicities, cultures, species, and
ways of life—many more so than most
Rokugani would care to admit. From the
Laughing Mountain peoples of the Spine
of the World Mountains to the serpentine
Naga who dwell in the depths of the
Shinomen Forest, the Mortal Realm is rich
with many tapestries of life.
Writ of the Wilds, a 144-page addition to
the Legend of the Five Rings Role-Playing
Game, details several new cultural groups
and dives into the dangers of treading off
the beaten path. This book also taps into
the history of the esoteric Dragon Clan
and their mediators, the Dragonfly. Game
Masters and players alike will be able to
enjoy many new mechanical and lore
additions to the setting, including:
$ Several new schools, including traditions
allowing play as Shinomen Naga,
Shinomen nezumi, tengu, and Yobanjin.
$ Rules for the Dragonfly Minor Clan,
new titles, conditions, techniques, and
a variant terrain type.
$ Guidance on running campaigns
for groups of mixed species and
allegiances. Additionally, details on
various wilderness locales, temples,
and running monasteries authentically
can be found in this volume.

EDGE-STUDIO.NET
WRIT OF THE WILDS
SKU : ESL5R16EN
ISBN : 8435407637641

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