Wednesday, August 12, 2026

(NOT RPGS) A Court of Thorns and Roses Review Post

I began reading A Court of Thorns and Roses, by Sarah J. Maas, with a semi-open heart and two goals in mind: Firstly, I wanted to read it to connect with a coworker, who was and is generally unpleasant to me. I considered that if I had something to talk about with her, we could become friends. Secondly, if the book was indeed as low quality as some have said, I wanted to be informed in my haterdom, not simply parroting the opinions of others. Perhaps the book was secretly good, and the critics were just philistines who hate to see a girlboss winning. It has been known to happen.

In my first goal, I must admit a resounding but, perhaps, Phyrric, failure. I simply cannot use this book to make a friend. To speak honestly on this book to my coworker would mean immediate and lasting hatred. However, I no longer want to be friends with that coworker, for two reasons: She is mean, and she likes A Court of Thorns and Roses.

My failure or success in the second goal is a more complicated situation. There is much to hate in A Fort of Worms and Woses, though it requires a subtle hand and a great deal of analysis to tease out actual reasons from a general dislike. The matter of its faults will be covered later though, in great detail. Yet, though I have many unassailable intellectual reasons for my haterdom, I cannot consider myself an informed hater.

Far more than it has enlightened me, this book has baffled me, for one reason: I cannot understand why so many people like it. I fear I never shall understand, until the Judgement Day. I have read glowing reviews; I have spoken with friends who like it (for it is possible to retain friendships with such people); I have pored over the blurbs on the back cover. They all seem to speak of a book entirely different than the book that I read. I might hold the position, as unscientific as it may seem, that there is in fact a secret version of a Moat of Ferns and Moses which is good, and I would feel it more rational than the reality.

Fans speak of its amazing worldbuilding, which consists entirely of the fact that there are 7 fairy courts themed after the seasons and times of day (overlaid on a copied map of the british isles), and an utter confusion of time-period blending senselessly the 10th century and the 17th century. Fans speak of the deep characters, whose dialogue at best matches the level of a marvel movie. Fans speak of the magical atmosphere, which lacks the whimsy and mythicism of a single Grimm's Fairytale.

Most utterly confusing is when fans speak of the sexiness. I understand that I am a man, reading a book meant for women. However, I will be transparent that I am attracted to men. The main love interest of the book (whom I shall derisively call "Elf-Darcy", so as not to shame his fairytale namesake, to which he bears no relation familial or narratival) is even what I might call my type, in any other story. I may honestly say that neither he, nor the sex scenes in which he appears, nor any other sex scenes in the story, aroused me in the slightest, no matter how many times the protagonist ogled his muscles while his tunic was slick with blood. In fact, I have several times used this book as an aid to maintaining my self-control, like the literary equivalent of Kellog's Corn Flakes.

I hope you, dear reader, may understand the level of confusion this book has cast me into. Those who laud the book are as the prophet Isaiah said: those who call evil "good", and call good "evil"; who call darkness "light, and light "darkness". I feel more alienated from such people than from any other creed or class of men on the earth. We seem to see the world with opposite eyes, to understand it with opposite minds.

That is why I cannot call myself an informed hater. The informed atheist may, at least, understand the allure of religion, and vice versa. The informed democrat may comprehend why a young man may be seduced by the alt-right. But I, try as I might, cannot understand why anyone likes A Boat of Corns and Toeses.

If any man, woman, or other being living on the earth can search out this profound mystery, I will give them a kiss straight on the lips. You have my word.*

An Account of All Awfulness, for the Morbidly Inclined.

This book begins with our protagonist, a depressed huntress who likes painting, killing a giant wolf out of fear for her life. The next night, a giant "fairy" monster tears down her house and demands her life in exchange for the wolf's, who was also a fairy. The monster, who as it turns out is actually Elf-Darcy, takes her to live with him on his vast enchanted estate (the main enchantment of which is being blandly pretty).

The whole first half of the book consists of Protagonist falling in love with Elf-Darcy as he and his friend berate her constantly for their friend's murder, for her petty humanity, for her hatred of fairies (who are of course holding her against her will and under duress). She does try to escape. In one of the few good scenes in the book, Elf-Darcy's Friend tells her of a fairy that can answer any question if you trap it (which takes the form of a gigantic, shrouded, skeletal maiden), and she does, only to find it tells her to just stay with Elf-Darcy.

But Elf-Darcy's charms, muscles, and secret heart of gold slowly win her over, as does his various gifts of painting supplies and fun picnics. But! All is not as it seems, for he sends her back to her family (which he has secretly provided for in absurd, and very 17th century, luxury) to protect her from a vague threat. In the other good scene of the book, for there are only two, it turns out her awful sister Nesta (who is a good enough character to merit a proper name) actually has depth and strength of character, saw through the fairy glamor over her memories, and tried to go into the deadly fairy lands to save her sister. I wish that the story followed that instead.

Protagonist makes up her mind to go back to her true love, Elf-Darcy, only to find that! Horror! The estate has been ransacked! Her maidservant, in a plot twist that takes up a whole chapter of pure exposition, tells her that the scheming Fairy Queen had cursed Elf-Darcy 50 years ago that if he didn't marry a human girl who killed a fairy within 50 years, he would be her slave or something. And also he couldn't talk about the curse so everyone had to lie the whole time. Protagonist is aghast! Anguished! How sad for Elf-Darcy! Also the maidservant berates her and calls her a stupid human for not figuring it out.

At this point, the astute reader may observe that this plot twist makes Elf-Darcy's coldness and derision in the earlier part of the book not only crueller and more meaningless, but actively suicidal, and that Protagonist's entire love-arc has been completely engineered and manipulated from the beginning. Also, the prophetic plot-device fairy she captured lied in almost every particular. Be assured! The narrative has no interest in acknowledging this, and, far from feeling betrayed, Protagonist only feels more tender towards Elf-Darcy for being forced into making his fairy sentinels raze towns in hopes that a girl would murder them so that he could then coerce her into marriage.

Protagonist has no choice but to go to confront the Fairy Queen in her dungeon. She is quickly captured, but makes a deal that if she beats three challenges to prove her devotion or solves a really garbage riddle, Elf-Darcy and all his court go free. You may think that this is a good opportunity to have some fairy whimsical cruelty, classic fairytale impossible tasks, and you do get them here: Theres a scene for sorting lentils from ash, and a scene for washing the floor with only a dirty bucket. But these are not the actual challenges.

No, the actual challenges are such mythopoeic masterpieces as "Try to kill a giant worm in a big maze" and "Solve a riddle by picking between three levers, or you and your friend get crushed by spikes!". Elf-Darcy, of course, cannot help her, and Elf-Darcy's Friend can only help a little. But, Darkelf-Darcy, who is even more brooding, hot, and morally grey, steps in to make a deal with Protagonist so that she doesn't die. Also he makes her dress up like Princess-Leia-in-Jabba's-Palace and give him drugged lapdances in front of the fairy queen every night. For some reason.

With the help of Darkelf-Darcy, she survives both the challenges and being confined in the oubliette between challenges, until the final test where she has to! Horror! Trolly-problem three innocent fairies! To be clear, the Fairy Queen is a usurper who tricked all the courts into giving her their power, and will probably try to enslave and torture humanity if she goes unchecked. Even one Elf-Lord (which Elf-Darcy is one) could overpower her, if they had their power. So if Protagonist does this the Fairy Queen is basically dead.

And she does, with much anguish and inner turmoil, until! Horror! The last innocent fairy is Elf-Darcy himself! But, she figures out that, since the Fairy Queen wants Elf-Darcy for herself, she's probably not going to put him in a situation where he actually dies, so she trolly-problems him. He does not die, but due to obvious and even lampshaded loophole, they are not freed until she solves the garbage riddle.

The Fairy Queen tortures her, slamming her against the ground like Saruman in the movies, until she realizes the answer to the riddle, which she croaks out with her final breath: "Love..."**. With that the spell is broken, and Elf-Darcy turns into a big monster and tears the Fairy Queen's throat out. But, oh no! Protagonist is dead! For the span of a single page, until all seven of the elf-lords give her their power out of gratitude.

Protagonist is resurrected, but what's this! Not as a human, but an elf! Shock! She has sex with Elf-Darcy to soothe the horrors she has undergone, including becoming an elf. Darkelf-Darcy still has his deal with her though, setting up the sequel. But Protagonist and Elf-Darcy go home, and live happily ever after.

(Except that, I read spoilers for the next book, which I shall never read even on pain of death, and Elf-Darcy turns evil and she has to go with Darkelf-Darcy, and the number of plot-twists and random events rivals Supernatural, and nothing means anything and the stakes go up and up and there are no themes at all.)

Let the reader note that, if this sounds fun, that is an inaccuracy on my part.

An Analysis of All Awfulness

Firstly, the prose of the work is bad. It can be read, sure. It is grammatically correct, sure. But every line is full of obviousness and cruft. I am a wordy author, but I know I am not being hypocritical when I say that it is full of useless adjectives. In a "pivotal" scene near the end of the book, Darkelf-Darcy asks "A quiet, curious question". Are questions not assumed to be curious by default? What is happening??

A skilled writer may describe the beauty of a bed of flowers without refering to their beauty once. But, in the writing of Saas Jaas Maas, no such paragraph is complete without talking about their incomparable fairy beauty, unlike anything that Protagonist had ever seen, that drove her soul to new heavenly heights of ecstatic, joyful happiness.

Often, in scenes of anguish, she will switch to a "punchy" style, describing almost exclusively Protagonist's feelings and sensations in fragments. The effect of this is primarily that my eyes glaze over, and secondarily that Sarah Jarah Marah uses the phrase "watery bowels" in around half the chapters.

Secondly, it never feels like fairies. There is no mythicism in this book. Folkloric elements are few and far between, used completely at random. The prophetic fairy that Protagonist captures is called a "Suriel", apparently after an enochian Watcher angel. Soon after she is attacked by "Naga", which are more like reptilian goblins. All the "High Fae", the proper fairies who are the ruling class, are essentially Dungeons and Dragons elves. Despite being immortal embodiments of magic, they essentially just act like rich human jerks.

I feel, though I do not know, that SJMAAS (pronounced "Suh-juh-mass") is drawing water from woefully shallow wells. The books would be infinitely improved if she read Grimm's fairytales, or Hans Christian Andersen, before she wrote her book about fairies. I do not think she knows what good writing looks like. I do not think she knows what myths or fairytales or even most fantasy books contain. I may be going to far here, but I believe these books sprung purely out of the mid-2010s tumblr-and-AO3 obsession with "You thought that fairies were little guys with wings, but actually they are the Spooky Fair Folk".

I also feel that this book is afraid of children, and of childishness. The protagonist is young (19 by the start of the book, in comparison with Elf-Darcy's 500+), but she can't act like a child in any way, or even like a teen, even when her grizzled fight for survival has a respite. The book desperately wants you to know that she is not a virgin at the start of the book, despite being barely legal by modern standards. I mean, if she were a virgin and acted childishly, you might realize that this romance is deeply wrong!

None of the fairies act childishly either. Every action they make is dour, or earnest, or straightforwardly cruel, and they are all hot adults. In the west, in our modern world, to seperate fairies from a kind of childishness essentially makes them not fairies. What would be the difference in this book if they were instead (mildly) capricious gods? What makes them fairies? When you become afraid of childishness, you become afraid of whimsy and arbitrariness, and you cannot write a good myth.

When your story about fairies would fracture under its own self-seriousness at the inexplicable appearance of Father Christmas, you have written a bad fairy story.

(It is immaterial to my criticism of the book, but it seems salient to me that this romance book seems to fear children. For the modern conception of romance, what are children but an occasional and unfortunate consequence to the sex? But I'll say no more, and let my gentle reader of modern temperment ignore this aside.)

Putting fairy matters aside, what are the the themes of this book? Are there themes of this book? Are there themes of this book? Can you tell me?

This book is ill-planned, if there was any planning at all. I have heard that Saaaaaaaaaas writes by the seat of her pants, and I believe it. As I tried to convey in the synopsis, every new plot-twist, so far from being foreshadowed, resolving mysteries, or adding new ones, instead almost purely contradicts what was laid out before, messing up her characterization and whatever malnourished themes she evokes. Everything lacks weight, with the exception of Nesta's character development and Protagonist getting turned into a elf (which, as my wife could attest, was such a bad development writing-wise that I recoiled as though punched, and could do nothing but writhe for around 30 seconds).

And, if the spoilers for the later books are true, the planning is so bad that the entire first book, and whatever themes it could be charitably said to have attempted, basically don't matter at all. Which brings me back to my original question, since I've heard people say that the second book is better, despite having no indication of that, and WHY is this series popular is the first book is so awful?? How did someone read this and think, "I must finish reading the next book. In fact, the whole series!" Who was that first person, that patient zero? What is happening???

Conclusion

A Mort of Loans and Noses is a readable book, as demonstrated by the fact that I have read it. I cannot find any reason that another person should read this book, but it is possible to read it. If you do read it, which I recommend strenuously against, we may be joined in that eternal mystery that shrouds the virtues which others find so plain in it. We will be brothers in our infinite unknowing. Join me Don't join me it sucks.

If you want a "Dark, lush, sexy fantasy" like the blurb on the back (which I assume was written by some prophet of the Tzeentch the Deceiver to mess with Slaanesh), you should read the Tales of the Otori (or the Tale of Shikanoko if you want something shorter and more fantastic). I turned to rereading those immediately after I finished the Other Book, and was relieved to discover that books can still be good, and that my entire epistemology of literary merit was not overturned.

God bless you, dear reader.



*Let this promise not be interpreted as an encouragement to read this book
**The riddle here is 1) Not a good riddle 2) Does not scan and 3) The answer, by all accounts, should be "Fortune". Love doesn't even make sense as the answer.

Sunday, August 2, 2026

High in the Air, the Tree its Boughs Display'd, And O'er the Dungeon Cast a Dreadful Shade (GLAUGUST, M&M)

GLAUGUST. Semiurge. 500 words. Go.

EURYALE'S TREE

The Gorgon stole the eye of Dew, planted it on the isle Erseopis. It grew to take the whole isle, shedding soft tear-rains and fruiting weirdly.

The Trunk: 100' in diameter, haunt of giant snails. Giant snails may produce sticky slime or slippery slime. Eldest snail, Apatros, intelligent and morose. Burrowed in, 40' up and 3 chambers deep (each chamber covered in slime of either type, with 2d6 spears scattered about). Desires humanity, and Alkmene. Possesses an Amulet of Merfolk + 15 SC.

The Roots: Labyrinthine. Each dungeon turn of wandering, roll 1d6 each for: Albino lion, Alkmene, Fountain of Healing. Encounter on a 1. All three sacred to Artemis. Alkmene: lost princess grown up. Wants adventure. Possesses Bow of Artemis + 1 lucky silver. Albino lion: Alkmene's overbearing protector. Killing it's a sin. Fountain: Heals 2d6 to folk sinless before Artemis. Otherwise, deadly.

The Branches: 200' up. Leaves like sails. Petrified birds. Strange glass fruit (1d6):
1. Extra head
2. Sleep 1d3 days
3. Turn into bird 1/day
4. Silver eyes, see no beauty or ugliness
5. Remove all sins (if you have a lot, lose a level)
6. Turn into Regular Human (negates mutations).

The Dew's eye can be found up here, unharmed among the boughs. She would grant a wish to the one who returns it (though, she's not easy to find herself). 1 in 6 chance to find the eye per dungeon turn of searching, if you know what to look for. Also 1 in 6 chance that Euryale shows up.

Nest of Euryale: Nest of branches and stone limbs. A Gorgon with wings, immortal but starving, can only eat what she can't petrify. Her shrieks warn of her coming (cannot surprise). Festooned with 100 GC of bangles and piercings. Also a Rod of Lightning, and Amulet of Protection. Looking on her ugliness petrifies.

The wood of the tree has an affinity for moonlight, and a resistance to burning. Boats made of it will not get wrecked while the moon looks on them, and can travel, on average, 1.5 times faster (sailing by night).

Saturday, August 1, 2026

To All the Phantom-Nations of the Dead (GLAUGUST, M&M)

In accordance with the festival of Glaugust, Purplecthulu has revealed a prompt: "Resurrection Magic". Which, tbh, I kinda covered in my last post, but whatever. I can afford to spill ink on the subject.

Death, the Realms of the Dead, and Leaving Them

Per the Mazes and Minotaurs rulebook:

Characters who are reduced to zero Hit or less must roll D20 and add their Physical Vigor modifier.

If the result is less than 10, the character is dead.

If the result is 10 or more, the character does not die but is immediately incapacitated and will die if he suffers 1 more Hit of damage (coup de grĂ¢ce).

If the result is 20 or more, the character will still die if he takes 1 more Hit… but until then, he can still continue to fight, showing heroic (or desperate) resistance as he hovers on the brink of Death! Once the fight is over, however, he will immediately fall unconscious and become incapacitated.

There are some ways to use Magic to bring characters back from the dead, provided they haven't been dead for very long: The Napeaea's Kiss of Life, and the Mithraic Priest's Divine Resurrection. The reason that these have a time limit is that they serve to snatch you from the hands of whatever psychopomp came to collect (typically, Thanatos or Hermes, or more rarely Hecate or some Fury). The further the psyschopomp gets, the more difficult it is to accomplish. However, if they aren't Fated to die, the psychopomp will never come for them at all, and there is no time limit.

Once the soul passes the river Styx (which takes about 10 minutes), it is in the possession of the tight-fisted and melancholy Hades. There are but few ways to call them back once this happens. Before this time, the intervention of an olympian god can free the soul and return them to their body. After this, even the gods can do nothing, since the dead are Hades' rightful inheritance.

A few exceptions here: Asclepias, god of healing, and his daughter Panacea, can snatch even the soul of a rotting corpse from Hades' domain (Don't ask him to do it more than once, it got him in real trouble before); Psychopomps like Hermes or Hecate can forestall collecting if you can convince them, or even retrieve the dead from Hades, but not for very long, a week at the most (Thanatos could, theoretically, also do this, but that guy likes his job too much); and Chronos can always do some shenanigans, that old coot. Especially notable persons (level 6, or luck 21, or did something super cool, or maybe was just hot) might also be just taken up by Zeus to be a god instead of dying (but that is basically character death anyways).

But, suppose you want to resurrect someone "on your own power", so to speak, who has been dead a long time. How might you do it?

Calling up Shades

Anyone can try to call up a shade. Sorcerers and Lyrists are especially good at it, due to their affinities with the mortal heart. All that is needed to do so is to know their name. Also, for ever dungeon level they descend, they get a +1 to their minor intervention roll, due to being closer to the cthonic land. Unfortunately, shades can't really do anything. Total irrelevance to mortal affairs is one of the rules of the underworld. They can't even speak, they just hang around looking mopey and translucent.

To act upon the world, shades need blood, fresh from a living creature. The total lifeblood of a chicken spilled on the ground is basically the minimum requirement. Medium beasts count as 2 chickens, large beasts count as 3. For each such "point" of sacrifice, the shade temporarily (about an hour) regains one of the following abilities, in order:

  1. The ability to speak. They can tell you, in tones of melancholic boredom, about their life or anything they know about, and can also warn you of your Fate.
  2. Their hungers. Any desire which runs strong enough to become a bodily need is included here: love for a lover or child, revenge on a hated foe, want for glory... If they have no such driving passions, then they want food, warmth, and more blood. In this state, they may curse and bless, plaguing someone with 1d6 days of sickness and nightmares (no benefit from sleep and rest, and they may die), or blessing someone with 1d6 days of health and pleasant dreams (double benefit from sleep and rest).
  3. Their emotions. Most of their personality returns with this, and they can restrain themselves from unleashing their hungers on whomever they come across.
    Unlike living mortals, shades who are once more in possession of their personality can grant aspects of themselves to others. The mortal they give themselves to can either temporarily replace their score in the shade's highest attribute with the shade's score, or receive a +1 to that attribute permanently; That mortal will also receive some of the shade's personality traits and quirks, either temporarily or permanently according to the effect, and others may recognize the mortal as being "just like" the shade (which may improve or ruin relations).
  4. Their reason. With this, the personality that the shade had in life is totally restored. They can act with their full faculties and restrain their desires (to the extent that they could in life). They also regain their reason for living, and can make plans for tha future and convince others to follow them. They can also use the magic they knew in life.

So, how can you use a person's shade to bring them back to life? No amount of blood will give them a body, but any amount of blood will make them fit to inhabit a body. For a shade to inhabit a body, that body needs 3 things: it must have a humanoid form (not too large or small), a system to contain and impel blood, and it cannot have been inhabited by another human soul.

The shade's own body could work, provided its in good condition. An Iron Warrior could work, with some modifications, or some magical artifice in clay, but these require ancient secrets to accomplish. Another human body could not work, since the body is too hostile to a foreign soul. With such a body, the duration of the effects of blood is extended to a full day. After each day, the shade loses one ability from the above in reverse order.

Human blood is terribly effective for shades: Half the hits of a human counts as 2 chickens. However, after its use, the shade will crave it unstoppably. Using your own blood for a shade will almost certainly cause them to haunt you forever, and a shade in a body with a taste for human blood is, for all purposes, an Empousa (or Empousos, I guess, if they're a guy). Also, while calling up a shade and giving them blood is perfectly kosher, purposefully putting them in a body is an act of hubris and the practitioner loses 1d6 Luck.

Calling on Hades

Hades does not answer interventions, major or minor. He's busy, you see, and showing up for every pitiful mortal who calls on him is an affront to his dignity. No, you don't call up Hades, you call on him. If you want anything, you'll have to make an in-person appointment. The most he'll do is send a Lampad or Thanatos to open the front door for you.

Getting into the underworld is not particularly difficult. Obviously its more difficult to get there alive, but Hades doesn't have any qualms with you being there. But retrieving a soul from the Underworld is a more audacious task. It cannot be done by stealth or trickery: It needs the consent of Hades.

Hades is, principally, bored. Titanically bored. He wants to be entertained. He has, however, seen and heard the petty dramas of the whole crawling mass of humanity. It's going to take something really moving to get him to consider your request. By the way, he's already heard the greatest song in the world, so you're going to have to try something else. I suggest puppets.

If Hades is convinced by your request, he'll set you one final task, a requirement to take them out of the underworld. This will generally be some flavor of impossible. More commonly, it won't be possible to you, for some reason of ideals or temperment. If you fail, the soul you went to rescue is lost forever. Nice try, though.

If you fail to convince Hades in general, he'll kick you out of the underworld, and you'll lose 1d6 luck points for wasting his time. Make sure you give him sufficient offerings for the rest of your life so you don't end up in Tartarus with all the other annoying people trying to cheat death.

If you succeed, however, the shade you rescued is brought entirely back to life. They get a new physical body, in their prime, with no strings attached. They're free to live out the rest of their mortal life, and maybe eventually ascend to godhood. Everyone involved will also gain 2000 Glory or Wisdom for the experience. Either way, they're sure to be famed forever.

All methods of true Resurrection (i.e. not the psychopomp-snatching of normal magic or the shade-calling of a minor intervention) come with this caveat: It only works once. Hades does not let anyone escape forever, and he tends to get angry with people who try.

Thursday, July 30, 2026

Learn What I Heard the Sea-born Seer Relate (GLAUGUST, M&M: Fates)

The lot has been cast, and my quest decided: the PRIMEUMATON spake that I must "Breathe New Life into an Old Post". So I shall, and This post seems apt for my Mazes and Minotaurs game.

Fate

The Fates sit before their hearth at the center of the world (which is everywhere), spinning, weaving, cutting, mending, all the twistings of the lives of men. They do this at the behest and consent of Zeus, king of the gods. Of course, he commands them only because he is fated to. Who can search out the workings of the gods?

All the gods (including rather minor ones) can reveal fated futures to men, and especially to their priests and special oracles (which can sometimes include horrible beasts like harpies or sphinxes). It is a bit of an effort. Way easier to just tell them things that were or are, rather than will be. Further, there is a difference between a thing prophesied and a thing fated. Prophesies can be conditional: You will surely die unless you eat that berry. Fates are absolute: You will kill your father and marry your mother.

The conditional nature of prophesy is not uncertainty in the future: the Fates know your future, inexorably. It's instead the choice of the god giving the prophecy to not give you the full story. They're still truthful, and probably more useful than a fate. But if you choose to eat the berry and not die, that was your Fate from the beginning. If you don't eat it and die, that was your Fate from the beginning too. But the god isn't telling you which one will happen.

When a character levels up, they roll to detemine if their Fate has been decided. Roll 1d10, minus the magnitude of their luck modifier, whether positive or negative. If this result is equal to or under their new level, their Fate is decided. A table of fates is given below, which can be rolled by the DM, modified by the character's Luck mod. Or the DM can simply choose which one they have. The gods have been known to play dice, but they aren't bound by them.

Example: Alexandros and Boops (it means "ox-eyed") level up to level 2, and have a luck mod (after ability enhancements) of +1 and -1 respectively. They both roll 3 on their d10 roll. The magnitude of both their luck scores is 1, so they both subtract 1 from 3 and get 2, which is equal to their level. Then, the DM rolls for their Fates. Alexandros gets a +1 to his result here, whereas Boops gets a -1 to his.

Fates (2d6)
≤2. You are going to (or have already) wronged the gods, and will die an ignominious death and have one of those special ironic punishments in hades.
3. You shall die by the sword. Which probably isn't news to you.
4. You shall die by your child.
5. You shall die in some circumstance (1d6):

1. Fire
2. Water
3. Under the earth
4. In the sky
5. On the horns of a bull
6. Due to Bees.

6. Roll again. If you roll this result again, treat it as 5. The result of the second roll is reworded to leave a multitude of interpretations.
7. Roll again. If you roll this result again, treat it as 8. The result of the second roll is complicated by the following factor (1d6):

1. You shall come within a hair's breadth of this fate, but it will not happen.
2. This fate will only come after you have wandered nearly the whole world
3. This fate will only come after you have lost what is dearest to you
4. This fate will only come if you devote yourself to one specific god.
5. This fate cannot come to pass until a certain person or monster is dead
6. This fate is surely impossible, and can be safely ignored! (until it comes down on your head)

8. You shall defeat the terrible [Monster/Evil wizard/What-have-you].
9. You shall learn a great secret.
10. You shall wage a war against [City-state] and win.
11. You shall found a great city.
12. You shall ascend to godhood.
(results 2-5 are "Fated Deaths" while results 8-12 are "Fated Quests")

While you possess a Fate, you cannot die until it is completed. You could be chopped into pieces, turned to stone, cast into the pits of Tartarus, wither until you become a grasshopper, etc. but you can't die. Mechanically, this means that while you could be incapacitated by damage, and "die", effects such as a Nymph's Kiss of Life or a Mithraic Priest's Divine Resurrection have no time limit to work on you, since you aren't technically dead (just mostly dead, and therefore slightly alive). You can also be raised by divine intervention, or even minor intervention (Thanatos will recognize there's been some sort of a mix-up, and bring you back).

However, if you would die, instead you lose something else. This starts at the edges of your life and works in. Maybe you lose your father first, then the rest of your family, then your good name, then that magic item you use all the time, then perhaps a level, then your sight or strength... This also happens if you ignore your fated quest for a year, or do something drastic to avoid a fated death (such as trying to kill your kid). At any time you may declare that you have "nothing left to lose". This stops the "clock" for your tragedies, but you'll roll twice and take the lower result for all rolls that don't work to fulfill your Fate, and you die as soon as possible after you fulfill your fate.

Just because you have a Fate doesn't mean the spindle of Clotho stops turning. You still roll to see if you have a new Fate each time you level up. However, while you have an unfulfilled Fate, your luck modifier doesn't affect the d10 roll (though it still affects the fate-table roll), and you roll an extra dice for each unfulfilled fate you have and take the highest result. Also, rolling a Fate from a level up doesn't tell you (the player or the character) what the fate is. You still need to find an oracle for that, and probably should do it quick before some oracular monster uses it to mess with your head.

Example: Boops levels up to level 3 while still having his fate unfulfilled. He rolls 2d10 to see if he has a new fate, and gets 3 and 8. His luck mod doesn't affect this at all, and he has to take the higher. 8 is higher than his new level, so he doesn't have any new fate.

Finally, none of the gods take kindly to being toyed with. If you use your outlandish Fated Death to do some dumb shenanigans, expect the sudden appearance of your paradoxically unborn child, or a mysterious swarm of angry bees.

Saturday, July 25, 2026

Mazes and Minotaurs: d30+ Gods to Show Up for a Minor Intervention

Sometimes a player might make a Minor Intervention without being very specific, or maybe the god they named is busy at the time. Here's a vague list of gods, mostly historical, that might show up instead. I've tried to make it so that the neighbors of each entry are related in some way. The GM may of course decide how the god reacts, but a default behavior is also listed.

  1. The Moirai, goddesses of Fate. Mostly just here to giggle, but might give prophecy.
  2. Dike, of Justice. Stern and totally impartial, will cut a liar's tongue out.
  3. Aedos, of Shame. A veiled woman with a diffident mien, but audacious in word, will reveal whatever people don't want revealed.
  4. Nemesis, punisher of hubris. Sympathetic to the unlucky, spiteful if you've prospered
  5. The Furies, punishers of sin. If you did kinslaying or breached xenia, will try to kill you. If not, sit around picking their noses.
  6. The Graces, givers of gifts. Will cure one curse (of yours or the enemy), or double your Personal Charisma temporarily.
  7. The Hours, of fruitfulness. Their mere presence speeds the growth of plants, but mostly they just dance about.
  8. Calliope, of Epic poetry. Beatifically bored, wants to see or hear something interesting.
  9. Clio, of History. Will tell you, at length, the details of local history and folklore. Mystic fortitude save to stay awake.
  10. Euterpe, Erato, Polyhymnia, of Song. The game is a musical now, no more talking only singing.
  11. Terpsichore, of Dance. Everyone present gets +3 to their Grace score temporarily.
  12. Thalia, of Comedy, and Melpomene, of Tragedy. In an extended and lively debate about how this should end.
  13. Urania, of Astronomy. Very agreeable, if sleepy, by daylight; Would like you to leave her alone at night.
  14. Iris, of the Rainbow. If she actually shows up, she has a message for you. It's very important.
  15. Hermes. Sometimes just shows up!
  16. Pan, of the countryside. Will likely scatter everyone about, like they all got drunk and woke up somewhere random. After this, will randomly bother the scattered party members.
  17. Eros, of sudden Love. Will select either the two most likely partners, or the two most unlikely partners, and target them with his arrows (which they might dodge).
  18. Morpheus, of sleep. Will send all present to sleep, and give them a collective dream, which might be pretty helpful for conflict resolution (50% gate of horn, 50% gate of ivory).
  19. Thanatos, of death. 50% he has come for a random person present. If he hasn't come for a specific person, might be persuaded to end someone early.
  20. Hebe, or Ganymede, of youth. They (whichever is present) bear the cup of youth, and offer a sip from the worthiest (highest level) mortal present (they can then offer this to an ally). Restores all health and reduces their age by 2d6, down to 16 at lowest.
  21. Heracles, of heroes. Gives 100 glory (mazes and minotaurs XP for fighters) to the hero with the highest glory.
  22. Asclepius, of health. His first concern is the sick, dying, and dead; Will cure the most dire present (including bringing the dead or undead back to life).
  23. Aristeaus, of bees. Believes the situation can be only improved with the addition of a considerable quantity of bees; They aren't angry but there sure are a lot.
  24. A Nymph, of whatever is most prominent in the vicinity. Much older and more powerful than player character nymphs. Character (1d4): 1. Amorous 2. Dread 3. Innocent 4. Wise.
  25. An Anemoi, of the Winds. Anemoi (1d4): 1. Bearded and grumpy Boreas 2. Youthful and refreshing Zephyrus 3. Warlike and Blustering Notos 4. Contemplative and sullen Eurus.
  26. A Nephele, or more likely quite a few, of the Clouds. Delightful encouragers of philosophy and fantasy and apparent enemies of common sense; Will speculate for hours.
  27. A Lampad, or more likely quite a few, of Torches. Silent, mischievous, beckon for you to follow (1d4): 1. into the underworld (maybe back out) 2. into a sacred grove 3. up to the starry heavens 4. to be hopelessly lost.
  28. Hecate, of magic. Gives 100 wisdom (mazes and minotaurs xp for wizards) to the hero with the highest wisdom, and changes one curse, enchantment, or fate into something stranger.
  29. Proteus, of the sea-change. All know his challenge: To the one who can hold him through 3 of his transformations, will tell the future or grant some (broadly beneficial, but possibly weird) change to their physical forms. If you can't, suffer mutation.
  30. Chronos, of time. Unlike most gods, who are flighty and fickle and prone to their own desires, he is very patient, and will slow down time or stop it to hear and consider the situation. Surprisingly, perfectly willing to send you back in time. Resolving paradoxes (or choosing not to resolve them) is his job, and he loves his job.

You can and should comment more gods to add to the list. Default behavior is optional.

Wednesday, July 22, 2026

Mazes and Minotaurs Houserule: Minor Interventions

Gonna be going on a vacation with my WIFE (new development!) and her family, and the people want Greek mythology, so I'm gonna be starting a Mazes and Minotaurs campaign (or maybe just doing a one shot). As a ruleset, it's worth giving a look: It's unserious, creative, seemingly very playable, and full of little editorial blurbs talking about the spurious history of the game and of gaming as a whole. Also it's free, and well laid out (even with its hilarious and/or cringeworthy clip-art illustrations). Since I'm going to run it, I wanted to write down a little houserule before I forget.

While it takes a priest to invoke the mighty Divine Intervention of one of the Olympian gods, the lesser gods of earth and sky, of virtue and happenstance, may be called forth by any character. To call a god, a character must perform an invocation lasting a full combat round and naming (if only vaguely) the god they desire to appear, and then must roll a d20, modified by their Luck, Level, and (in the case of Magicians) their class's Magical Talent (Orphic Voice, Elemental Mastery, etc.), against a target number of 20. An unmodified roll of 20 always succeeds.

On a success, the god named (or another appropriate god or spirit of the GM's choice) appears, "stepping out" onto the scene like an actor from the chorus or from some unseeable backstage. The character who invoked the god has, of course, no control over them whatsoever, and they are by default a neutral observer to the events before them (the GM might also make a reaction roll, if the god is fickle enough). They may be propitiated, however, to make them well-disposed to the invoker's requests (or, by contrast, offended, or propitiated by an enemy). The powers of the lesser gods are not to be taken lightly, though they tend to favor less spectacular displays of power than the Olympians. At least, they may replicate any effect of mortal magic (though tending towards their domain), and several more powerful and subtle effects, and cannot be killed by any mundane means.

On a failure, the god does not appear before mortal eyes (though the gods are always watching in matters of their concern). They cannot be invoked again for a nebulous and entirely arbitrary amount of time. Magicians of all types (who, of course, deal regularly with such spirits) may expend their Power points to reroll a failed invocation: 3 power points will allow a single reroll, while 6 power points (equivalent to a true Divine Intervention) ensures that the lesser god appears.

However, Magicians can only reroll invocations to lesser gods over which they have sway: Elementalists and Nymphs have sway over the elemental and natural gods of their domains, gods of rivers, winds, or flames; Lyrists and Sorcerers have sway over the gods of the human heart, personifications like Death, Justice, and Rage, as well as the shades of the dead; and Priests have sway over the gods who act as servants of their Patron god, such as the clouds of Zeus, the muses of Apollo, or the furies of Athena (as well as those gods who are the servants of all the gods, such as Iris or Hebe).

Lesser gods may also be propitiated through longer and more expensive invocations. These longer rites take 10 minutes, and include a sacrifice of some equivalent monetary value (whether through throwing gold in a lake, burning expensive incense, pouring expensive wine, or the slaughter of animals or people). This starts at 1 Gold Coin for a +1 bonus to the invocation roll (and to the reaction roll, if the GM makes one), and increases to +2 at 10 gold coins, +3 at 100 gold coins, etc.



This houserule I think takes care of a few big gaps in the original rules. Firstly, the lack of non-olympian god representation (common in Greek myth content from the nerds of the 80s). I feel that the common appearance of the gods of all sorts is an integral part of the feeling of a Greek myth or a Greek drama. It is a poor representation of Greek myth that does not allow the river Scamander to take offense to Achilles, or Right Logic and Wrong Logic to debate in the Academe of Socrates.

Secondly, the lack of non-combat spells for many of the magicians. An Elementalist of Air can call up winds to serve as a shield, but has no power to fill the sails of a trireme. A Sorcerer can command the living, but has no ability to perform that most basic form of hellenic magic which calls up the spirits of the dead. The Astute and GLOG-minded reader will notice parallels to the most prototypical and elegant GLOG magic ability. The ability to transform a physical task into a roleplay negotiation is probably one of the most fun magic rules ever written, in my opinion, and should probably be included in whatever setting has room for it (the prospect of persuading a Warp Drive occurs to me, and tantalizes). Fair credit to Loch as well, whose Magos was not far from my mind as I wrote this.

GLAUGUST TAX: SPELL(S) OF THE EVIL KING

I cannot, I think, elaborate all the spells of the evil king, but I can write one, with some wifely help.

Turquoise Doom
R: Touch T: Object, creature, or concept weighing less than 10^[dice] pounds D: Permanent
Encases the target in [sum] layers of beautiful and indestructible eggshell, blue like that of a robin (and also the size and weight of a robin's egg, no matter what is contained therin). Each layer may only be broken by genuine tears of sorrow for the thing contained therein. For each layer, a different person must weep. The tears don't need to fall onto the egg: it suffices that they fall on any earth worked by human hands. Laughter is nearly weightless, and your own death is around 1000 pounds. The EVIL KING's death is trapped this way, though none know it, and he considers it safe, since who on earth would cry over his death?

Saturday, May 30, 2026

Fifth Fantasy Revised Classes

I fiddled with these ones a while ago but they never got typed up. Not playtested but I like them better.

Fighter

Paladin Journeyman

A Link type

Skills: Investigation, Sleight of Hand

Knack: Once per day, you can use an item without expending its uses, e.g. a potion remains undrunken, an arrow remains unshot. +1 use per day at every even level.

Weak Point: Once per fight, you can use a noncombat item to attack (anyone can do this but its especially good for you). For example, use a warming blanket to wrap an ice ghost, or throw a lantern at a monster. If it makes some amount of sense, it stuns the enemy for a round, in addition to whatever damage it might do. This might destroy the item. If it makes no sense, this ability isn't expended.

Ranger Cook

A Senshi type

Skills: Nature, Survival

Hearty Meal: When the party takes a rest and eats a meal prepared by the cook with fresh ingredients, they gain HP equal to the cook's level. If they would regain HD, they regain 1 extra.

Cookery: If the cook uses an edible elemental material to prepare a dish, their food gives one of these effects
- +2 to 1 stat (Fire -> STR, Ice -> CON, Storm -> AGI, Light -> PRE, Dark -> LOR)
- Resistance to damage of the opposing type (Fire -> Ice -> Storm -> Fire, Light -> Dark -> Light)

Rogue

Adept Bard

Leave the wizarding up to the wizards

Skills: Performance, Persuasion, History

Fame: When you would gain favor from a quest, you may spend a downtime action telling tales to gain double.

Rumor Mill: When you gather rumors as an action, you may spend 1 favor to do one of the following
- Learn 1d4 more rumors
- Learn if a rumor is True
- Spread one of your own rumors

New Rule: Favor

Favor is a measure of your standing in a town. It functions as a secondary currency to Guilders. When you forgo payment for a quest, or give gifts of magic items, you gain Favor in that town equal to the Guilder value. You receive a bonus to reaction rolls from townsfolk equal to your favor, up to a maximum of 6. By default you can only spend favor to receive hospitality, at a rate of one favor to four days. If you accrue negative favor (through overstaying your welcome or evil acts), there is a [negative favor] in 6 chance per week that you get run out of town (this is also checked whenver you enter town). Favor (and negative favor) for each town is halved at the Moonday, except for the town you are staying at for moonday.

Universal Subclasses

These can be taken by any class, and have unique names for the main class you take them with, given as Subclass (Fighter name, Rogue name, Mage name).

Beastmaster (Ranger, Tamer, Summoner)

Skills: Animal Handling, Insight

Friend to All: for Living creatures, you may cause them to reroll reaction and tatke the better result. A roll of 12 means they are friendly to you.

Heart Bond: With Any creature friendly to you, you may bond to it. You may only have one bond. It gets a bonus to HP and to your highest stat equal to your level (e.g. if you are level 3 and have AGI as your highest stat, it gains +3 to HP and AGI). It may take on an element you are proficient in, or an element of a material you give it. It will, generally, obey you. If it was summoned, the duration of the summoning is permanent.

Princeling (Knight, Marquise, Magister)

Skills: Persuasion, History

Noblesse: Choose one town as your domain. In your domain, you get +1 favor per quest, and you may gain favor for public works as though it were a gift. Favor does not decay for you at the summer moonday (since you are expected to be out adventuring), but is quartered at the winter moonday (because you should be at home).

De Jure: You may spend favor to attract merchants to your domain, and recruit townsfolk from it for adventures.

Acrobat (Dragoon, Assassin, Adept)

Skills: Acrobatics, Stealth

Leap: You may leap [10 + twice Level] Feet, vertically and horizontally (and both)

Evasion: While in light armor, double your AGI bonus for the purposes of AC.