By Evan Franke (erf98@uclink4.berkeley.edu)
Introduction
Mummies. The very word conjures visions of ancient Egypt, of pharaohs and priests lying in their ancient tombs, and some few, guided by the ancient gods, who walk the earth today on their secret missions in the never ending war against Apophis, demon serpent of the underworld. There are other truths to the word, mummy, however, and paths more hidden from our consciousness and the games of Jyhad and Masquerade. There are mummies more ancient than those of Egypt.
On the western coast of South America a fisherfolk without pottery or metals began to develop elaborate funerary customs, including the mummification of their dead at around 5000 B.C. We now know them as the Chinchoros people, but their true name is lost to memory as no written records appear in South America until the Spanish Conquest. As with most small groups, they probably called themselves "the people." These first Chinchoros mummies, those who have not become part of the eternal cycle of rebirth to the earthly realm, are now found from the port city of Ilo in southern Peru south to the area around San Pedro de Atacama in the North of Chile. These folk, for their most elaborate mummies, disarticulated the bodies, cleaned the bones of much of the soft tissue and built frames of cane and coverings of painted clay to preserve the body intact. The crucial parts saved were the bones and the hair, integrated now in the mummy. This differs from the concerns of the Egyptians, and points to a divergent tradition of magic.
The concern for the people of the Andes was not the body as the repository for the soul, a shell that must be maintained, but rather, that certain parts of the body, the bones, the hair, especially the skull, were crucial markers, beacons for the return of the spirit. Magic may clothe the bones with flesh again, but without something to lead the spirit back, the connection between "the people" and the ancestors is lost. The concern for maintaining concrete ties between the living and the dead clearly emerged at this juncture, not only with the Chinchoros, but also farther to the north with the people of La Paloma by 4000 B.C. (near modern day Lima, Peru) who salted their dead to preserve them. These beginnings heralded an ongoing tradition of physical links between the living and dea;, forever afterwards there was always somewhere in the Andes, if not everywhere at all times, where the people preserved their dead, and spoke to them in times of need, and in some few communities, they expected their dead to come back to them, to lead them again through crisis.
The principles which structure their universe can be summed up (in highly simplified form) as 2, 3 and 4. These numeric principles have terms attached to them, terms usually used to defined people and space. Though there were many languages throughout the Andes, and there are still quite a few native tongues alive, the terms best known are those used by the Inka, the last great power in the Andes. Their language, Quechua, was the imperial standard (like Latin for the Roman Empire) and Quechua terms will be standard in the following text (because it is what I know). The first term deals with basic duality, male/female, up/down, right/left. Hanan embodied the principles of upper, right, and maleness, while Hurin was lower, left, and femaleness. For defining the principle of three for population and spatial divisions on earth, the upper term was Collana, the middle term Payan, and the lower term was Collao. However for us, the importance of three is in reference to the three realms of the universe, the upper world (and celestial realm) of Hanan Pacha, the middle world (and our earthly realm) Kay Pacha, and the underworld Hurin Pacha. The principle of four divided both people and the entire world, for the land of the Inkas was the Land of Four Quarters, Tawantinsuyu, which was composed of Chinchaysuyu (North?), Cuntisuyu (West?), Antisuyu (East?), and Collasuyu (South?). The numbers game, two transformed to three, within a vision of four gets very complex and few people can fully comprehend it let alone explain its operation in Andean life. This should be enough to get you started (or utterly confused).
Time for the Andean peoples is cyclic. There are eternal cycles of Chaos and Cosmos. Now is a time of Chaos for them, for the Cosmos was shattered when the Spanish destroyed the Inka Empire. Mummies have their own cycle, where each one creates and recreates for herself. Chaos is the time of searching and traveling through the realms as a spirit, and the Cosmos is restored when they again incarnate on Kay Pacha, to attempt to shield their people from Chaos, or to help them maintain the Cosmos. Some mummies have lost their people, however, and must find them, or another, or find a new purpose to justify their eternal cycle.
South America settled by hunter-gatherers traveling from North America through Central America. Andean Coast and Sierra occupied by small traveling groups. Simple egalitarian social organization.
8,000-3,000 B.C.
Many groups become sedentary, particularly coastal groups who base their subsistence on marine resources and some basic agriculture (though mostly of industrial plants like cotton, bottle gourds, etc.) (Chinchoros, La Paloma). Most groups sedentary by the end of this period and agriculture for food becoming increasingly important.
3,000-1,800 B.C.
Preceramic cultures elaborate social organization and build large adobe structures, platforms, and pyramids along the coast of Peru and in some parts of the Sierra. Agriculture still of minor importance on the coast and marine resources are the major staple support for the specialists required to devote large amounts of time for public work projects and ritual specialization. Elaborate textiles appear. Several traditions epitomize this era: Kotosh (Northern Peruvian Sierra), Aspero (Northern Peruvian Coast), Paraiso (Central Peruvian Coast).
1,800-800 B.C.
Initial Period: The North Coast and North and Central Sierra are dominated by ceramic using agricultural groups who build huge monuments of earth and stone, usually U-shaped temple/pyramids with elaborate stone carving or mud friezes. On the South coast the Paracas culture develops, elaborating textiles to their utmost and wrapping hundreds of mummified dead in mummy bundles to be buried on the Paracas peninsula. In the Southern Sierra the Yaya-mama tradition begins at Chiripa and this religious ideology spreads throughout the Titicaca Basin.
800 B.C.-1 A.D.
Early Horizon: Certain artistic and religious ideas spread throughout the Andes. One of the main centers which synthesizes these concepts is Chavin de Huantar. Cupisnique traditions develop in response on the North Coast and Paracas adapts many of the traditions into their religious artwork. In the South the site of Pukara gains preeminence in the Northern Titicaca basin, adapting ideas from both the Yaya-mama and Chavin traditions spreading them through the Pukara "kingdom."
1-500 A.D.
Early Intermediate Period: Regional Developments dominate the period, and many strong independent "states" form. On the North coast form the Moche kingdoms, with amazing elaborations in art and architecture. The central Coast boasts the Lima culture with elaborate adobe pyramids and the development of the important oracle complex at Pachacamac. On the South coast the Nazca culture dominates with beautiful and strange pottery, giant lines and figures on the desert, and massive hydrological works. In the Sierra from north to south there are smaller developments at Cajamarca, Marca Huamachuco, Recuay, and Huarpa. In the South Sierra the site of Tiwanaku begins to control the Titicaca Basin.
500-1000 A.D.
Middle Horizon: Two Empires dominate with great advancements in arts, architecture and social and political organization: Wari, based in the central Highlands to the North, and Tiwanaku base in the Titicaca Basin to the South. By 800, however, Wari collapsed under unknown influence, and a massive decades long drought destroyed the Tiwanaku Empire by 1000 A.D.
1000-1476 A.D.
Late Intermediate Period: On the North Coast, out of the ruins of the Moche and Wari Cultures a new exotic Kingdom, Chimor, arose. The Chimu would later become the Inkas' greatest rivals. In the Highlands the Wanka Chiefdoms arose, but spent their time warring on one another. South along the coast arose the Chancay building on roots left by the Lima culture. The Chincha fold developed a hearty maritime economy further south and had links to the Ica who occupied the lands once under Nazca rule. To the far south the Chiribaya people, free from the domination of Tiwanaku elaborated their culture. Out of the remains of the Tiwanaku Imperial heartland rose the Aymara kingdoms (Pacajes, Lupaqa, Colla, Mallku). And in the center of it all, at the Navel of the world, Cuzco, a nobody people, the Inka, were getting ready to be somebody.
1476-1532 A.D.
Late Horizon: During the Period the Inka came out of their valley and conquered everything in sight. By 1476 they had, taking the Wanka and Ica lands, conflicted with the Aymara Kingdoms, and met the Chimu in battle. After a decade long war the Inka disarticulated the Kingdom of Chimor, plundered its wealth and vacated its capital. To the south they pushed through the Aymara Kingdoms and on to the "settled barbarians" of Northern Chile and Northwestern Argentina, monopolizing the mineral wealth there. With Chimor's fall, the Inka continued to Ecuador and even made incursions into Colombia. At its height the Inka Empire was the largest the new World had ever seen with massive engineering projects for agriculture and transportation. The Empire ran without the use of writing, draft animals, or metallurgic technology beyond the bronze age. The end came with the civil war between Atawalpa and Wascar, two sons of Wayna Qhapaq, the last successful emperor (who seems to have died of smallpox, arriving even before the European conquerors). Atawalpa prevailed over his brother and had him executed. It was, however, too late. Francisco Pizarro and his 200 odd adventurers had arrived and Atawalpa understood them as a real threat only too late. They took him in a surprise attack as he came to speak under a truce. He was ransomed, but the Spanish fearing the consequence of a free "living god" executed him, finalizing their conquest of the Empire only years later after strife and civil war among the Spanish forces. Atawalpa's death, however signaled the end to independent Andean traditions and native self-rule.
Choose Career Path: Were you a ruler, a specialist, or a shaman?
Choose Nature and Demeanor
Choose Career Path Disciplines: (5)
Choose Background Traits: May be limited by Chronicle Concept (6)
Choose Virtues: All virtues start at zero, not at one (ergo an Andean Mummy may start out with a zero in one virtue) Distribute 10 among Conscience, Self-Control, and Courage.
Record base Humanity = Conscience + Self Control
Record Base Llapa = total in Hanan Pacha+Kay Pacha+Hurin Pacha
Spend 30 Freebie points
Next, there could be some Mummies still tied to traditional communities, still serving their people. These Mummies would have few incentives to leave their secluded surroundings, but perhaps to serve the needs of the pueblo, or for the greater good of the universe, the Mummy must venture out and use her powers in the World of Darkness.
Finally, there are the Naqaq, black sorcerers and headhunters, who, if they ever served a community now only serve darker powers and their own evil interests. These Mummies usually have little Humanity and glorify in their attachment to the darker side of the Underworld. They have lost their balance in the universe.
So, perhaps you may encounter a Mummy in a remote Andean pueblo, or perhaps find one working to save the Amazon Rainforest along side Nature Conservancy people; you might even find one at the head of a powerful drug cartel. The possibilities are limited only by imagination.
The Path of Rulership
The rulers of Andean peoples were chiefs (Kuraka, Mallku), kings, emperors (e.g. Sapa Inka), generals, and war leaders (Sinchi). Their function was to organize the natural and supernatural universe in order to allow their people to prosper, grow strong and live in peace, internally and externally. In return for their leadership, rulers received goods and services, as well as worship and devotion (ideally) from their subjects.
There are three disciplines in this path:
| War: | This allows the mummy to supernaturally enhance her Physical Attributes. |
| Command: | This allows the mummy to supernaturally enhance her Social Attributes. |
| Leadership: | This allows the mummy to supernaturally enhance her Mental Attributes. |
The Path of Specialization
There were two chief kinds of specialists in Andean society: state ritual specialists (or priests) and craftsmen. There are many similarities and links between these functions, and indeed some craftsmen appear to have had religious affiliations or functions, and priests have shown dominion over certain crafts. The crafts practiced in particular in the Andes included copper and bronze work, pottery making, weaving, masonry, stone carving, mural painting, and lapidary work (with shell, lapis lazuli, etc.).
There are three Disciplines for this Path:
| Craftsmanship: | The ability to make unbreakable and enchanted objects. |
| Judgment: | The ability to discern truth and pass judgment on individuals. |
| Oracle: | The power to examine the threads of possible futures being woven into the tapestry of life. |
The Path of Shamanism
The Shaman was the first person of importance in Andean society. The Shaman first interceded with spirits and learned to care for "the people." Only later, after people began to elaborate societies, to differentiate one group from another were the paths of Rulership and Specialization discovered. The Shaman was first, and the Shaman has been the last, for their are still some living Shamans in the Andes, while the other Paths are lost, in the possession of the ever returning Mummies.
There are three Disciplines for this Path:
| Fertility: | This Discipline allows a Shaman to determine and improve or degrade the fertility of a person, animal or agricultural field. |
| Healing/Curing: | The ability to heal wounds and cure diseases. |
| Shapechanging: | The ability to take on the forms of special animals. |
| Hanan Pacha: | Powers dealing with the Celestial Realm and Celestial Powers. |
| Kay Pacha: | Powers dealing with the Terrestrial Realm, and the spirits of the Earth. |
| Hurin Pacha: | Powers dealing with the Underworld, the Realm of the Ancestors, of primal seas and dangerous and vengeful spirits. because the Mummy has been able to return from this Realm after death she already has 5 in this Power. |
Spirit Objects
This is a background particular to Andean Mummies. During creation the Mummy must decide how many spirit objects she is bound to. The greater the number to which the Mummy is bound and has present the easier it is to reincarnate. Spirit Objects measure the number of spirit objects tied to the Mummy which she controls. If no levels of Spirit Objects are bought, then the Mummy either has no idea where her objects are, or her objects have been destroyed and she needs to get some more.
| * | You know where your objects are but do not control them (they are in museums, private collections, buried and hopefully no one will find them, etc.) |
| ** | You control one of your objects. |
| *** | You control two of your objects. |
| **** | You control three of your objects. |
| ***** | You control all (four is the maximum) of your objects. |
People who think they have got off easily by choosing to just have one object and buy two levels of Spirit Objects will soon regret that smugness when their object is stolen or destroyed....
Objects may be any sort of craft product from the Andes, ceramic vessels, gold masks, shell fishhooks, bronze war club heads, textiles, etc.
| Realm Powers: | 10 |
| Career Path Disciplines: | 7 (including Paths outside your Career) |
| Attributes: | 5 |
| Abilities: | 2 |
| Secondary Abilities: | 1 |
| Virtues: | 2 |
| Llapa: | 2 |
| Backgrounds: | 1 |
| Willpower: | 1 |
| New Ability: | 3 |
| Llapa: | Current Rating |
| Willpower: | Current Rating |
| Virtue: | Current Rating |
| Ability: | Current Rating x2 |
| Attribute: | Current Rating x4 |
| Career Path Discipline: | Current Rating x4 |
| New Career Path Discipline: | 7 |
| Career Path Discipline from other path: | Current Rating x6 |
| Realm Power: | Current Rating x7 |
| New Realm Power: | 10 |
(Mummies have may have a maximum of 5 in Attributes)
Llapa fuels the Career Path Disciplines in the following manner. When a Discipline is used the Mummy designates the level at which she wishes to use the power (maximum is her maximum level of course). Then the Mummy rolls the dice in her Discipline (1-5) against a 6. Each success costs one Llapa. If enough success to reach the desired level are rolled, the Mummy only pays for the needed successes. If there is a shortfall, however, the Mummy must either pay for the successes and let the power fail, or pay 3 Llapa to buy the additional "successes" to make up the difference. If a Botch is rolled, twice the designated number of successes in Llapa are lost. The power once invoked has a maximum duration of one scene.
Llapa returns at a rate of 50% per day. If under extreme stress (unable to take normal meals, sleep, in constant danger, etc.) only 25% will come back. Successfully achieving complete rest through meditation and/or retreat to a safe haven may increase the return of Llapa at the Storyteller's discretion.
Ruleship
A Mummy with this Career Path has been a leader of her people in her first incarnation and has served in similar roles throughout her cyclic reincarnation.
| War: | This discipline allows the Mummy to enhance her Strength, Dexterity or Stamina by the number of successes attained (i.e. 1-5). The maximum increase is to 10. The exact effects of high attributes may be found in WOD: Mummy or may be invented by the Storyteller. |
| Command: | This Discipline allows the Mummy to enhance her Social Attributes as above. |
| Leadership: | With this Discipline the Mummy may enhance her Mental Attributes as above. |
Specialization
Mummies with this career path has been a craft and or religious specialist (i.e. priest) throughout their cycle.
| Craftsmanship | Level 1: The Mummy may create objects of art and function which withstand the passage of time and even rough treatment. Such objects are suitable grave goods for one who may return from death, led by someone versed in the mysteries of hurin Pacha. Level 2: The Mummy may create objects which contain Llapa channeled into it from a Mummy, who can then regenerate her personal score normally and may use the stored power for her Disciplines. This power costs one Permanent Point of Llapa per point the object is to contain. The sacrifice may be made by the Craftsman or by the recipient of the object (or some combination thereof). The Craftsman may also create items to hold one use "charges" of Career Path disciplines. Thus a Ruler could be granted a war club which could hold up to four levels of strength which she could cast into it ahead of time, and then use while she uses her War Discipline to increase her Stamina. The cost in permanent Llapa is the maximum level that the object can hold and the object is then set to hold only that Discipline. If the Discipline has more than one aspect (e.g. War, Leadership, etc.) only one aspect may be fixed into an object. Level 3: The Mummy can bind spirits from one of the three Realms into an appropriate object given that she may command those spirits with the appropriate Realm Power. A stone spirit must be kept in a stone object, a dead spirit in its own skull or a fetish with its hair and some other parts of its body (skin, finger bones, etc.), a celestial elemental must be bound into a object of precious metal. The cost is 5 Llapa per "major" power possessed by the spirit (skill add, offensive or defensive powers, fertility, elemental influence, etc.). The exact powers must be worked out in consultation with the Storyteller. Level 4: The Mummy may create new spirit objects for a Mummy whose objects have been lost or destroyed. The Mummy must sacrifice Llapa on the following scale in order to consecrate the new objects:
Four is the maximum useful number of objects. The reason for the increasing cost is the vulnerability and risk of fewer objects. As long as the mummy has one object which his spirit can reach, even if it is not in association with her body, she has a chance to reform. With multiple objects there is a greater chance to make it back. At this level the Mummy may also put powers, not of Andean origin, into objects (Garou Gifts, Vampiric Disciplines, etc.) for one use (though the object stays a receptacle as with Level 3). This enchanting costs 2 Llapa per level of the power. Compelled sharing of powers should definitely be role played (Don't worry friend Garou, I just want to borrow something). Level 5: The Mummy may create amulets and other objects which produce permanent powers (such as permanent Strength add) etc.) as long as the amulet is worn. This costs 5 Llapa per level invested and wearing the amulet prevents the normal use of the power (or aspect of the power) duplicated. The recipient or other participant of the creation of the object may contribute the llapa for the objects creation. An object so created must be attuned to a specific individual, and reattunement is only possible with the permission of the original owner and an expenditure of one permanent Llapa per level contained by the object (non-Andean Mummies must expend permanent Willpower (1 per 2 Llapa) or Gnosis (1 per 3 Llapa)). These objects obviously are highly prized and their original owners will return again and again for them. Botches with the Craftsmanship power result in the destruction of the items being enchanted, or may result in a cursed item, or a loss in skill level. The expended Llapa is lost permanently to no or twisted effect. This is up to the Storyteller's discretion. | ||||||||
| Judgment | With this power the Mummy is able to discern truth and to enforce her will of justice (or injustice). Level 1: The Mummy can tell who is telling the truth and who is lying. Level 2: The Mummy's opinion on a certain issue will seem reasonable and non self-destructive orders will be carried out by the targets of this Judgment, though they may roll their Wits in an opposed roll against the Mummy's Judgment. Target Number is 6. Level 3: The Mummy can radiate an aura of power and respect and only those able to roll a number of successes equal to the Mummy's Judgment score using Willpower rolled against a 6, will be able to directly confront and oppose the Mummy verbally. Those confronting the Mummy physically must make a like roll and any difference between the number of successes on the Willpower roll and the Mummy's Judgment are counted as dice penalties the character suffers for the rest of the scene. Level 4: The Mummy can determine the Nature and exact motivations and background of the target character. Level 5: The Mummy can lay a kind of Geas on the target, forcing him to spend a Willpower point each day he is not trying to actively pursue the goal that has been laid upon him (this would be bad for a Kindred, say, told not to drink Blood). The Judge may lift this punishment after a time, or may never lift it. | ||||||||
| Oracle | This is used to foretell one possible future and can be used to see alternate paths from the "most likely." Foretelling frequently employs the use of coca leaves tossed on the ground and "read", or patterns in smoke or in the way that liquids (water, corn beer, blood) flow down a surface to fully "see" the future. Hallucinogenic drugs or deprivation of food or sleep may also be required. Level 1: Can see what may happen to a person or in a place in the next week. Level 2: Can see alternate possibilities to dire consequences in the immediate future (i.e. the next week). Level 3: Can look into a person or place's life and see one possible future. Level 4: Can look into many possible futures of a person or place and pick out critical events. Level 5: Can see design in the cosmic scheme and foresee the pattern of individuals and events through a shifting web of possibilities. Can suggest the outcome of any event and speak in mysterious ways of how to prevent unwanted futures and cause desirable events. The actual capacity to guide events are left in the hands of the Troupe and the Storyteller, but when things look bleak or a Utopia is sought, the Oracle can guide the way. |
Shamanism
This is the earliest Career Path. Those with it have been spiritual leaders and healers throughout their cycle. In modern terms they are known as Curanderos (curers) or Brujos (witches, who can be "good" or "evil"). There may still be living people who practice this path in the Andes without so much connection to Hurin Pacha.
| Fertility | An important role of a Shaman is to oversee the fertility of individual humans and animals, and specific plots of land and crops. Though the powers of the Realm of Hurin Pacha maintain general community fertility (for crops, community members and their animals), sometimes specific magic is needed to remedy or to curse a certain problem individual. Level 1: Upon examination using typical Andean shamanic tools (a guinea pig used as a "sensing" device, coca leaves, patterns of liquid flow along objects with channels (wooden sticks or boards, a pottery bowl, carved stone, etc.) the Shaman may determine the fertility and viability of offspring (or a crop) of an individual (person, animal, plot of land, or seed for a plot of land). Level 2: The Shaman may, through a brief ceremony, cure or inflict minor fertility and sexual problems. For example she may cause or cure psychological impotence (a tendency there towards, but not "permanent"), weak sperm or egg production, minor disinterest in sex, etc. The Shaman must be in "short range" (e.g. in the same room with the person/animal/plant) in order to effect this power. Level 3: The Shaman may cause permanent alterations in the fertility and sexuality of an individual through a brief ceremony, once again at "short range." These include permanent impotence or frigidity, and their cures and causing a normally infertile individual (human, animal, plot of land, seed for a plot of land) to become fertile and vice versa. Level 4: The Shaman may work levels 1-3 at a distance as long as she has part of the individual (nail clippings, hair, a single seed from a bushel, earth from a plot of land). The Shaman may also use items associated but removed from the individual (clothing, saddles, etc.) but this raises the difficulty by two. Level 5: The Shaman may allow fertility in a normally infertile supernatural being like a Kindred or a Metis Garou, or allow a Spirit or Ghost to impregnate or become impregnated (but prepare for a weird childhood). |
| Healing/Curing | This is a simple power. The number of successes garnered is the level of damage removed or the "level of disease" removed (diseases must be given a rating which must be matched or exceeded; e.g. common cold 1, AIDS 5). The damage cured may be aggravated, but this raises the difficulty by 2. This is one of the most fundamental powers of Shamans. They are first and foremost both physical and psychological healers in their communities. Psychological healing comes through the use of their social attributes and abilities, but those with true mystic powers are able to effect physical cures through magic as per this Discipline. |
| Shapechanging | The tradition of shapechanging is one long held in the Andean Tradition. Sometimes it denotes evil such as the Karkacha, a person transformed into a human headed llama at night because he has committed incest. Very often, however, it is used to travel, explore, and defend. Initially the forms known to the Shaman were only native to the Andean region, but after close to 500 years many imported animals have lent their forms to the Shaman as well. Level 1: The Shaman may take on the form of small inoffensive animals common to the Andean region: mice, guinea pigs, sparrows, gulls, small snakes (all native); chickens (imported). Level 2: The Shaman may take on the form of large (mostly) inoffensive animals: alpacas, llamas, dogs (native); pigs, sheep, goats (imported). Level 3: The Shaman can take the form of small predators: owls, falcons, wildcats. Level 4: The Shaman can take on the forms of larger predators and other dangerous animals: sea lions, condors, Harpy eagles (an Amazonian bird) (native); bulls (imported). Level 5: The Shaman can take of the form of the most dangerous predators known to the Andean mind: jaguars, pumas, killer whales, Andean spectacled bears, anaconda boa constrictors, cayman (large amazonian crocodilian). Forms should be governed by the Shaman's background, and specific stories may be needed to gain additional forms. Animal forms not mentioned above may be possible depending on Troupe research and Storyteller discretion. |
Hurin Pacha
Hurin Pacha is the Andean Underworld. It is the place of waters, and touches the Earthly realm at the site of deep waters (all the oceans lead to Hurin Pacha). In Hurin Pacha dwell the cthonic powers, from which comes the fertility of the earth, plagues and their cures, earthquakes, freshwater springs, and the release of water into the air for the rains and snows which keep Andean Agriculture going. Here also dwell the ancestors, those who can intercede for good, if treated with respect, or ill, if disrespected, with the powers of the underworld. Hurin Pacha is a realm of great good and great evil, intimately tied to the cycle of life and death on earth.
Level 1: Speak With Dead
This allows communication with a dead person, if and only if the spirit is known and can be located. This means adventuring on the spirit plane to find the spirit or, being at the location of the person's grave or tomb, or having some part of that person, a bone, a scrap of skin or hair. Skulls, skin, and hair are particularly useful in compelling the spirit to talk (lower the difficulty of any kind of social interaction) because of their intimate contact with the seat of personal Andean power in the body (the head and hair are Hanan and the kin binds the person together). For supernatural entities tied to spirit objects (such as Andean Mummies) those objects may be substituted for a body part.
Level 2: Travel in Spirit to the Underworld
This allows the Mummy to have adventures in certain parts of the "Umbra" and spirit world. Mostly those involved in death and darkness, but also those of fecundity and waters. Further, this can be used to gain contact with spirits for which the Mummy has no part or object, in order to use Hurin Pacha Level 1 or 3 on said spirit. This travel could include trips into Apophis, but the Andean underworld makes up only a small part of Apophis, and Apophis makes up only a small part of Hurin Pacha.
Level 3: Compelling Service from Dead Spirits
Any spirit of the dead (including currently "dead" Mummies) can be compelled to service provided they have been or can be contacted with level 1 above. The spirit may use Willpower to resist commands, matching its against that of the compelling Mummy. Such spirits of the dead frequently have control over water, fertility of large tracts of land, small earthquakes, and minor illnesses (infliction and cure over a community).
Level 4: Power and Terror of the Underworld
This power must be invoked in the Underworld, thus one must travel to a spot designated by the Storyteller and perform the proper feats to gain the boon or power. These boons include plagues and their cures, major earthquakes, tidal waves, torrential rains, armies of the dead, etc.
Level 5: Return From Death
This is used by the Mummy to return in her eternal cycle, and to bring back a spirit to form a new Mummy, binding the spirit to its body and spirit objects.
Kay Pacha
The terrestrial realm is the one in which we live, one where spirits, however, also inhabit everything, and can be consulted and entreated, and occasionally commanded for aid. This power works mostly on the natural environment, and its products (cut stone is okay, concrete is difficult and plastic beyond the scope of the power, for example).
Level 1: Calling the Spirits
The Mummy may speak with the spirits of the landscape and learn what they know and have witnessed. (Excuse me tree, which way did the man in black go?)
Level 2: Compelling the Spirits
Spirit are capricious and might not tell the truth to a novice. This power forces the spirits to tell the truth as they know it to the Mummy.
Level 3: Entreating Aid from the Landscape
The Mummy may use an appropriate communication attribute plus ability roll to get the landscape to perform some action: mislead pursuers, attack enemies, hinder opposition. The Landscape may demand Willpower in return.
Level 4: Power from the Land
The Mummy may summon energy from the Landscape and convert it into Willpower or Nawpa Llapa. Roll Charisma against a 7. Each success may be converted to 1 Willpower or 2 Llapa. However, Each area only has so much to give (determined by the Storyteller) and if that is exceeded then the area is blighted and wasted. If a botch is rolled for this, the area is automatically blighted and the Mummy must make a Humanity Roll or get a temporary derangement. A Botched Humanity Roll nets a permanent derangement for this rape of the Landscape.
Level 5: Command the Spirit of the Land
Causes vegetation, earth and stone to obey your commands in defense of you or your "community." Vegetation wraps itself around opponents, stone boulders become warriors, carved statures come to life.
Hanan Pacha
The Celestial Realm, like Hurin Pacha, is also a place of great good and great evil for the Andeans. From it comes light, and wisdom, but also destruction and terror. Lightning and thunder can enlighten, and put someone on the shamanic path, but they can also kill. Hail and freezing rain destroys crops, wind and fire can be foes as well as friends.
Level 1: Predict Weather
The Mummy may predict the weather for the next season.
Level 2: Tales from the Sky
The Mummy may foresee what weather will occur during the whole of the next year. The Mummy may read the stars to determine the best time for cyclic actions such as planting, marriages, and other ceremonies.
Level 3: Protection from the Celestial Elements
This can be used to protect the person of the Mummy or her community from the Celestial Elements of fire, hail, winds, thunder, and lightning. The Mummy can ignore her level in Hanan Pacha of damage from these elements.
Level 4: Control of the Celestial Elements
The mummy may control the above mentioned Celestial Elements as with Weather Thaumaturgy.
Level 5: Travel to the Celestial Realms
The Mummy may travel in spirit form to the upper realms of light and may even enter where Egyptian Mummies and Vampires are forbidden. What is there?
Hurin Pacha Rituals
The rituals of the Underworld involve both sacrifice and torture of living creatures. These rituals normally take place at the time when the sun passes through its Nadir or Xenith. Blood sacrifice was very important to the Andeans and in extreme cases human sacrifice and torture of war captives and criminals was practiced. Because Mummies are so tied to the Underworld they are tempted to risk their Humanity in these rituals more frequently and with greater benefit. Such are the dangers of Hurin Pacha. All Mummies participate in some sacrifice, but only those who have lost much of their Humanity revel in the torture and sacrifice of innocents.
Gain is according to the following formula:
| Small Animal sacrifice (typically guinea pigs): | 1 (number of successes does not affect the amount). |
| Large Animal Sacrifice: | 1 per success |
| Human Sacrifice (enemy, criminal): | 2 per success |
| Torture of human victim before sacrifice: | +1 per success |
| Human Sacrifice (innocent; usually voluntary in the past, and traditionally not involving torture. Death by strangulation or suffocation after drugging was common): | 3 per success. |
Evil Mummies, those who have turned from the civilized community of the Andes will kill unwilling innocents, and use torture. Other Mummies may torture and kill their enemies; it is an old and established practice. They have mostly stopped sacrificing innocents, for the ideology is no longer in place for volunteers. Beyond Nawpa Llapa gain, an innocent sacrifice also becomes a special intercessionary for a community to the Underworld. A Mummy might also seek one out later and bring it back to be a Mummy in its own right.
Kay Pacha Rituals
These rituals have to do with fertility and sexuality. They typically take place after the time of the Hanan Pacha rituals (after the period of abstinence, see below). The rituals before the season of planting are reenactments of how a culture hero or god planted his seed in mother earth, or in another goddess or female culture hero to begin the agricultural cycle or bind communities in a compact and cycle of fertility. In order to benefit from this ritual, the Mummy must impersonate one of the characters in the myth and her partner must also masquerade as the other character willingly, and with at least some knowledge of what is happening. A male and female Mummy may perform the ritual together and both will gain benefit. The gain is one Nawpa Llapa per success rolled against the normal difficulty with the Mummy's Kay Pacha dice. The difficulty is lowered to 5 if the participants are married and the difficulty is 4 if this act of lovemaking consummates their relationship.
The ritual which occurs during the growing season is one that expresses an inversion of order, and which expresses, rather than "planting," a sustaining of energy, expressed as sexuality. In this case, then, the sex is not that which leads to impregnation and children, but rather is any variety or form of non-reproductive sex (not counting contraceptives). This includes oral, anal, and manual sex with a partner of the opposite sex, or the same sex, without the mythical masquerade. The participants must be willing. For heterosexual sex (only partial inversion) the roll and difficulty are normal. For homosexual sex (maximum inversion) the difficulty is lowered to 5. In general, the coastal peoples of the Andes were said to engage more in homosexuality while the highlanders denied any such practices to the Spanish. This dichotomy was probably not absolute.
Both of these rituals may be performed only at their appointed times once per year.
Hanan Pacha Rituals
The celestial realm requires personal sacrifice in the form of self-deprivation and purification. These rituals usually take place around the time of the equinoxes, though use of the second level of hanan Pacha might reveal an auspicious time outside of the equinoxes as well (at Storyteller's discretion this may apply to other rituals as well). The deprivations that must be suffered include abstinence from spices (particularly hot peppers), salt, and from sexual intercourse. Of further importance is purifying one's surroundings with fire (passing fire around and over, but not burning down) at the end of the ritual period. Also it improves results if one is away from other supernatural agents (ghouls, Kindred, Garou, Magi) and from diseased, sick, or deformed people. Their presence (according to Andean cosmology) disrupt the pure energy needed for these rituals. This class of rituals is the most time consuming, taking a minimum of one week to perform. Any interruption destroys the ritual. Nawpa Llapa gains are as follows:
| Per Week (maximum 4) spent in ritual observance: | 2 per success |
| Each contact with 'impure' individual: | -1 |
| Surrounding is person's home: | Normal condition |
| Surrounding is in the wilderness or away from civilization: | Ritual is worth only half as much Nawpa Llapa. |
| Purification even takes place in an entire community (village, city neighborhood, etc.): | Nawpa Llapa gain is doubled. |
As one can see, this ritual is oriented towards purifying one's cultural surroundings and not for getting in touch with nature or escaping the "impurity" of civilization. For the Andeans, settlements were very important and the wilderness was the dangerous and "chaotic" area, as opposed to their own cultural "cosmos."
Initial "immortality" is gained under the following circumstances: when an individual dies if he or she is interred with the proper burial rites, and the proper burial furniture, some that has been prepared consciously or unconsciously, with the equivalent of Craftsmanship Level 1, and if the body is in some way preserved, through natural or purposeful mummification, then the soul may return. As the body and the place of resting are venerated, and food and object offerings are left, a bond is maintained between the Hurin Pacha and Kay Pacha. Eventually, either soon after death, or perhaps long afterwards, a Shaman, Mummy or other individuals with an Hurin Pacha score of 5 can visit the soul and lead it back from the Underworld. The Mummy now has Hurin Pacha at 5 and may try to reinhabit the body normally.
In order to reinhabit the body, the Mummy must focus using the appropriate objects buried with her and her body. There can be one to four objects bound to the body (each number having its own significance in the cosmic order of the Andes) and the more objects, the easier it is to focus energy into rebuilding the body. In order to rebuild and reinhabit the body the Mummy expends Llapa from her personal Llapa score However, this Llapa is lost permanently and the score must be rebuilt. Llapa may be gained on the spiritual plane just as Ba is for Egyptians, through quests, adventures and services performed for various spiritual beings.
The "formula" for rebirth is as follows: the Mummy must expend 1 Llapa for every level of damage the body suffered to die, or the level of damage or deterioration the corpse has suffered while the soul has been wandering. Thus a body that suffered two wounds beyond Incapacitated would require 9 Llapa to heal. however, the total expenditure, even to recreate an absent or burned body can never be more than 12 Llapa (5 over maximum wound levels, as per Egyptians). The Mummy must roll her Hurin Pacha dice (always 5) against the following difficulty formula:
| Body and all Objects Present: 6 (base difficulty) |
| Each Object over 2 tied to the Mummy: -1 |
| Each Spirit Object not present: +1 |
| Body not present (ashes scattered to the wind, etc.): +3 |
Therefore, a Mummy with two spirit objects, whose body was burned and scattered to the winds, and whose soul can only find one of her spirit objects (Diff 6+1+3) must roll a 10 to be reborn. (Perhaps in a display case next to her object) as well as expending 12 Llapa permanently. Llapa may be expended over time to heal or recreate a body, but if a recreation is taking place next to an object out of context, it may draw attention ("Where did that dried up corpse come from?") If the Mummy rolls a botch in trying to reincarnate then the Llapa which was to be used is lost permanently to no effect.
Andeans also suffer from amnesia as do Egyptian Mummies. Normal rebirth requires that for each Ability over the Mummy's Intelligence, the Mummy must make an Intelligence roll against a Difficulty of 6 or the Ability will be reduced by 1. Each success, however, on the Hurin Pacha roll to reincarnate, over one allows the Mummy to designate an Ability immune to the check.
Good Books
Gods and Men of Huarochiri - Francisco de Avila
Mountain of the Condor - Joseph W. Bastien
The Incas - Pedro de Cieza de Leon (Trans. Harriet de Onis)
Moche Art and Iconography - Christopher Donnan
Andean Cosmologies Through Time: Persistence and Emergence - R. Dover (ed)
The Inka Road System - John Hyslop
Chan Chan: Andean Desert City - Michael Moseley
The Incas and their Ancestors - Michael E. Moseley
The Northern Dynasties: Kingship and Statecraft in Chimor - Edited by Michael Moseley and Alana Cordy-Collins
The Handbook of South American Indians, Vol 2: The Andean Civilizations - (edited by Julian H. Steward)
At the Crossroads of Earth and Sky: An Andean Cosmology - Gary Urton
Names
Where known I have included the translation and the origin Quechua (Q), Muchic (the language of Chimor) (M) or Aymara (A), of the word.
Ayar Cachi (q)
Ayar Manco (q)
Ayar Auqui (q)
Acocuyuch (m)
aqlla (q) chosen
Atawalpa (q)
amaru (q) serpent
Cajasimsim (m)
cari (a)
coya (q) queen
chasqui (q) messenger
Chumun-caur (m)
Fonga (m)
hatun (q) chief, high
inti (q) sun
kalasaya (a)
kimsa (a) three
kusi (a)
Llapchiluli (m)
lupaqa (a)
machu (q) old
mallku (a) condor, lord
mallqui (q) Mummy
mama (q) mama
Mama Ocllo (q)
Mama Wako (q)
Manco Qhapaq (q)
masca (viha) (q) curer
Mayki Yupanki (q)
Minchansaman (m)
nusta (q) princess
Naymlap (m)
Ninacola (m)
Ninagintue (m)
Nyancen-pinco (m)
Occhocalo (m)
Ollopcopoc
pacajes (a)
pacha (q) world, realm
Pachakuti (q) changes the world
paya (q) noblewoman
Pituzofi (m)
pukara (q) fortress
puma (q) puma
qhapaq (q) powerful, chief, rich
Qhapaq Yupanki (q)
Quisquis (q)
runa (q) person
sapa (q) great
sinchi (q) great warrior
soyac (q) priest, seer who sees the future in corn grains
Taycanamo (m)
thupa (q)
Thupa Inka Yupanqui
taqui (q) song, dance
topa (q) true
vila (a) blood
Warcri-caur (m)
waka (q) shrine, sacred object
waman (q) falcon
Waman-chumo (m?)
wanka (q) stone double of a person
Wascar (q)
wasi (q) place, house
wayna (q) young
Wayna Qhapaq (q)
Xam-muchec (m)
yana (q) black, vassal
yupanqui (q)
Virtues: Virtues start at Zero, basically because I felt the need to disconnect these Mummies from the main stream. They have been around, probably for at least five hundred years and sometimes thousands of years. Their connection with Hurin Pacha can sap the VIrtue out of them if they are not careful and I thought it was intriguing to offer a character who may have gone to the Darker side of their natures. Certainly a Naqaq will have lost all her Conscience or Self Control. This set up could be seen as more conducive for making "bad guy" NPC's and if that's the way a Storyteller sees it she should use the normal Virtue Distribution from V:tM for her Troupe.
Vampires and the fall of Andean Civilizations: I personally do not have in my chronicles any European Vampires making it to South America before the 15th Century. Still, it would be intriguing to devise a scenario where refugees from Europe, Camarilla or Sabbat, or Vampires from before those organzations we formed, showing up to wreak havok on the inhabitants of the New World.
Shaman Path: In some sense, all Andean mummies have traditionally Shamanic kinds of spirit powers, but that is in the nature of how powerful people where thought to be connected to the spirit Realms in the Andes. The Career Path powers for Shamans reflect their community functions of maintaining health and fertility, and their reputed powers of shape-changing, which is a common theme in myths and folk tales.
Spirit objects: Glad you like the system. Does anyone have a problem with it?
Career path powers and llapa use: To clarify, when you roll insufficient successes with your career path dice pool (say you want three and you roll one) then to make up the difference and get the power to succeed you can spend 3 Llapa per success to make up the difference (in the above example, you would "buy" two extra successes for a cost of 6 Llapa). Remember each success you apply, costs 1 Llapa (the above roll would cost 1 to fail, or 7 to succeed).
Andean Mummy life functions: these people have all normal human life functions (eat, sleep, defecate, procreate, etc.)
Llapa cost for Craftsmanship Levels 3-5: All Llapa costs are in permanent Llapa. Remember more than one person can contribute to the creation. It is, however, expensive by any measure to create enchanted items.
Fertility level 4: Yes, many story possibilities. This is drawn from the stories of spirits and supernatural creatures, as well as animals occasionally, producing offspring with members of communities to form pacts, aliances, etc.
Using Realm Powers: Most of the effects described under the reaml powers work automatically. However, I have found that certain situations may warrant rolls such as Attribute+Realm Power against target number, for example, to use a Fetish created by Craftsmanship, or to use a Garou fetish, I might have the Mummy roll Wits+Hanan Pacha to activate an item with a fire elemental in it. Realm Powers do not cost Llapa to use.
Level 4 Hurin Pacha: The potential destruction or benefits using this power are indeed great, but getting to use it is an adventure in itself. The Mummy must travel to Hurin Pacha, and talk with the spirits he wishes to employ. The Level gives one the knowledge of where to go and how to ask properly, but does not give one the power to compel the effect. The earth spirits must be propitiated properly to get the big earthquake, the guardians at the gate of death must be dealt with properly to get them to release an army of zombies to you etc. This is entirely under the Storyteller's control. This makes it vague, as many of the realm powers are, but I don't think it can be approached formulaicly.
Kay Pacha 4: the Llapa gained is added to the Nawpa Llapa (i.e. one use) score. The llapa is only gained until used. It cannot be spent on powers that call for permanent Llapa expenditure.
Hanan Pacha 5: Travel to the Celestial realm. Admittedly the vaguest of the vague in the Realm Powers. It is not illogical, as all of the Hanan Pacha powers allow one to touch this realm in some way. Also, since Hanan Pacha touches Hurin Pacha were the Sky meets the Waters it is merely another doorway that opens to the spirit journey. The progression from reading the stars to traveling to a higher plane is not entirely intuitive but no less logical that the continuum from Auspex 1 to Auspex 5. As to what's there, I think that may demand another post of its own.
Aging rate: Well, Andean Mummies needed to be different, and the cycle of things in the Andes is always dynamic, a progression, not just a matter of being alive with your Ba and dead without it. I picked the one third aging rate because of the importance of 3 as a number to organize things in the Andes.
Nawpa Llapa: this is one use and available for activationg Career Path disciplines only, not for expenditure in enchantment.