Living Jungle™Campaign

PlayerInformation Guide

by Steve Jay IV and RobertFarnsworth

Enjoyable role-playing does not occur ina vacuum. You need a rich atmosphereand background to provide a foundationfor your character’s personality. Thereshould also be a logic, however subjec-tive, to guide how the charatcer reacts.Finally there should be a story thatgives characters interesting goals tocomplete.

The LIVING JUNGLE™ has many ofthe elements necessary for great role-playing. More than any other Living set-ting, the geography and peoples of theLiving Jungle setting provide fertilematerial for players and authors alike toimmerse themselves ina world rich withmyth, culture, scenery, history, and won-der.

Deep in the most remote junglessouth of the Forgotten Realms orientalsetting of Kara-Tur is a vast plateaucalled Malatra. Malatra is isolated fromthe rest of Toril by sheer cliffs that raiseit thousands of feet from the junglefloor.... Also, the jungle below is filledwith a dense population of carnivorousdinosaurs that will rend any unwarytravelers that approach. Malatra is hid-den by powerful magics that obscure theplateau from the outside world and pre-vent anyone from approaching its bor-ders, inside or out.

Malatra is as mysterious as the“Dark Continent” was to Europeans inthe last century. Stories about vast ele-phant graveyards, lost cities filled withgold, ancient forbidden ruins, dark mag-ics, hidden passages, mighty mountainsand rivers, great white apes, and mur-derous natives... Malatra has room forall of these and more.

There are several places that evenMalatra natives are afraid to explore. Itsgreatest mysteries await the courageousexplorer. What causes the heavy mists

that stretch from the Sleepy Lake downthe Dreaming River to Kumo Swamp?Why do none who enter the swamp everreturn? What about the dread Valley ofSpirits, where alien screams of terror fillthe fog-shrouded depths? Or the YakuPlains where once a mighty junglethrived, but now is a gray, ash-filledplain of that only powerful shamans andwitch doctors dare visit?

One of the setting’s greateststrengths is its people and the variedraces that live there. Some role-playingsettings do not require characters to gobeyond ordinary fantasy stereotypes.The typical dwarf is a typical height,likes gold, doesn’t have a real life out-side of dungeon crawling, etc. The LivingJungle setting provides many opportu-nities to go beyond the typical.

For example, your character is aMonkey Katanga (shapeshifter) witchdoctor. A normal spellcaster would stayto the rear of the party, hiding behindfighters. Your witch doctor’s favoritespell is spook and whenever the partygoes into a fight, your character chargeshis opponents, screeching at the top ofhis lungs.

Mystery surrounds your character asshe travels through the jungle. Are thoseharmelss animals following you or thedreaded Leopard Katanga? Is the tower-ing shape ahead the ruins of a long-lostcivilization, or a Tyrannosaurus Rexready to tear you and your companionslimb from limb?

Ordinary tasks of eating and sleep-ing take on a new meaning when you nolonger go to the nearest inn and pay agold piece for a feast and a bed. Thethrill of finding a treasure chest isreplaced by the thrill of bringing homean animal carcass that came close toeating the party. Now it will feed the vil-lage for a week.

The economy is not based on some

lifeless metal. The few precious metalsare only used for ornamentation.

A system of barter encourages a typeof role-playing that a setting withmoney almost never sees. It requires theplayer characters to negotiate for whatthey need. Negotiation requires its par-ticipants to learn what is valuable toanother party. This means interaction,discussion, and role-playing betweencharacters and NPCs is vital to thegame.

Beliefs and location play an impor-tant part in all of this. The six mainhuman tribes all see things differently(not to mention the nonhuman tribes)mostly because of where they live. Eachhas different values and may be lookingto fill different needs. A Nubari (human)living on a river may think that a fish hecan catch any day isn’t as appetizing asgazelle steak.

Possessions are limited to what oneperson can carry. There are no banks orvaults. A sense of community is fosteredby the fact that once a hero has all thathe can carry, the remainder usually ben-efits his tribe or the party he adventureswith. Success relies on what a charac-ter’s actions, cooperation, and clevernessrather than what he owns.

Living in Malatra means beingmore closely tied to the landthan in traditional fan-tasy settings. Thejungle is everywhere,the source ofevery-thing. It also meansthat a threat to thejungle is a threat toeveryone. Thoughisolated from Toril,the people of theLiving Jungle arenever isolatedfrom each other.

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WHY PLAYLIVING JUNGLE

Far beyond the Living City lies an undis-covered land of savage tribes, fabulouscreatures, and the mysterious ruins of aforgotten race. Soaring above the junglesof southern Kara-Tur, the MalatranPlateau has been invisible to the nativesof Abeir-Toril for thousands of years.Most sages consider the area nothing more than an uninterestingwilderness.

They couldn’t be more wrong.

The Living Jungle is the new tourna-ment setting for members of the RPGA®Network. Like its older sister, the Living City, this campaign is designedfor players who create their own charac-ters to play at conventions all over theworld. These PCs gain levels, treasure,and power with every adventure, just asin a campaign played at home.

The Living Jungle setting is very likethe Living City, but it is at once simplerand more exotic. You won’t need a suitcase full of books to play or judge inthe Living Jungle; all you need are thecore AD&D® Game rules and this book-let. All additions to the setting willappear right here in the Newszine, forall Network members to see. And just aswith the Living City, you can contributeyour own characters, adventures, andlocations by submitting articles to theNewszine, writing tournaments, andparticipating in club and Newszine con-tests.

HistoryThe current human inhabitants of theMalatran Plateau are descended of twoseparate human races: the indigenoushumans of southern Kara-Tur, and anancient spelljamming race from a distant crystal sphere.

Living in relative harmony with the

modern Nubari are the diminutive shu,the wild korobokuru, the elusive tam’hi,and the shape-changing katanga. Noneof the modern people of the Living Jungle remember their ancient origins,and archeological clues are rare. Here,then, is a brief sketch of the history thatcontemporary characters do not know.

Thousands of years ago, the ancientNubari were a very tall and lithe race ofhumans, dark brown of skin and goldenyellow of eye. While still essentiallyhuman, the Ancients had slightly largerheads, tapering to an elongated crown,and but three fingers and a thumb oneach hand (missing the “normal” humanpinky). They were a people of art andmagic, science and philosophy.

Nubari technology was quiteadvanced in some ways, but mostly itwas simply alien to, not superior to, thecurrent technology of Toril’s moreadvanced nations. For instance, thoughthey used metal for ornamentation, theNubari had developed a fantasticallyhard form of ceramic which they usedfor tools such as knives. Traditionalweapons were unknown to them, as theylived a sort of Utopian existence, usingtheir magical technology to live with—rather than against—nature.

The Ancients were a celestial race,traveling among several home worldsshared by other spelljamming peoples.Each of these worlds was a veritableparadise, so while the Nubari knew ofAbeir-Toril for millennia, they deemedthe planet unworthy of interest when somany more beautiful worlds were theirsfor the visiting.

In all crystal spheres, there are godsof strife and misfortune. Ultimately,then, the paradisiacal existence of theNubari came to an end, as war came tothe Nubari and their neighbors. As in

every war, the worst aspects of the peo-ple came to the fore, and even the other-wise peaceful Nubari found themselvesembroiled in conflict.

One faction of the Nubari, however,refused to give in to conflict. They choseto flee the war, making no claim to anyof the worlds disputed by the others.Rather, they came to Abeir-Toril.

Arriving in great spelljammers, theAncients barely escaped the powerfulinvasion fleet which conquered the lastworld they had inhabited. Resolving notto duplicate the mistakes of their ownancestors, the Ancients swore to form asociety without war. In this, they werelargely successful. They chose the central jungle of Malatra as their home,reasoning that it would not seem a desirable location to the indigenousraces of the planet. To dissuade visitorsfurther, they devised a great magic toraise the land they had chosen far abovethe rest of the jungle floor, creating avast, insurmountable plateau.

It was an ideal place for them to live,since—once carefully removed from theinhabited regions—the surroundingdinosaur population could not easilyclimb the high cliffs surrounding theplateau, and neither would the Ancientsdisrupt the natural course of indigenouslife on the planet. This was their newparadise. They practiced their philoso-phy of non-violence very strictly, neverkilling the natural predators whichremained in their lands, but learning tolive in harmony with the animals andthe land.

The Ancients began to create theirvision of a Utopian world. Unknown tothem, they were not as alone as they hadhoped. River and bamboo spirits hadlived in the area for centuries. At thearrival of the Ancients, they hid. Seeingthat the newcomers seemed peaceful

Malatra The Living JungleA Brave New World for Network Members

enough, the spirits did not trouble them,nor did they approach to greet them.Each lived in harmony with the other,the Ancients never knowing of theirneighbors.

The newcomer culture throve andgrew, ever mindful of keeping itselfsecret. But Tymora and Beshaba foreverquarrel over Utopias, and Lady Luckcannot forever hold out against BlackBess. So eventually, disaster struck.

The nature of the disaster is a mystery. It may have been a natural disaster, an incredibly fast plague, oreven a magical experiment gone awry.Whatever it was, it left the survivingNubari without their former civilization,reducing them to a primitive existence.The disaster also destroyed most of theNubari culture, buildings, and knowl-edge. For whatever reason, the survivingNubari fled the fragments of theirhomes and took to life in the jungles andplains.

Years later, during a long buttemporary decrease in the car-

nivore population sur-rounding the

p l a t e a u ,

some of the natives of Toril—katanga,humans, and korobokuru—explored farenough to reach and even ascend theplateau. How these peoples won past thecliffs and magical barriers is a mystery,though korobokuru legend speaks of agreat and long exodus from a distanthomeland, including a journey thoughsunless and moonless paths.

These wanderers stayed with theNubari of the plateau, either becausethey chose to remain or because theycould not return. The ancient humansand Nubari gradually inter-bred, even-tually becoming the new race of Nubariwhich inhabit the Living Jungle today.The korobokuru throve in this land, andthe katanga took to the land as naturally as if they’d always been there.

How the shu came to the plateau isanother mystery, and the saru seem tohave evolved from the existing gorillapopulation—though their acceleratedevolution remains undiscovered. Forreasons unknown to the Nubari, thedinosaur population rose once more,effectively isolating the plateau from thesurrounding world.

GeographyThe Living Jungle is situated high upona magically-created plateau near thecenter of the southern jungles of Malatra. None of the civilized culturessurrounding the plateau, however, areaware of its existence or of its inhabi-tants. There are three main barriersbetween the inhabitants of the LivingJungle and the rest of Malatra and theForgotten Realms.

First, the Malatran jungle itself is aformidable barrier, especially consider-ing the carnivorous dinosaurs whichmake their home around the plateau.The few bands of humans, korobokuru,or other oriental races which havedelved deeply enough into the jun-gle to find the dinosaurs have notsurvived long enough to findthe plateau.

Second, the plateau risesthousands of feetabove the floor ofthe Malatrajungle. Evenshould somee x p l o r e r s

win past the dinosaurs, they would needextraordinary mountain climbing skillsor potent magic to reach the plateauitself. Both of the first two obstacleswould certainly be overcome by now, ifnot for the third. In forming the plateaufor their own needs, the Ancients built along chain of magical domes around theterritory in which they settled. In addi-tion to a vast and permanent hallucina-tory terrain spell, the Ancients incorpo-rated powerful and permanent antipa-thy spells into the battery of domes.

None can detect the Malatra junglefrom above, and any who approach thesurrounding cliffs from below mustmake a saving throw vs. spells with a –6penalty or feel compelled to leave theplace and not return.

Except from the hints of legendwhich suggest that their ancestors camefrom “beyond the edge of the world,” theinhabitants of the Living Jungle areunaware of their borders, since they tooare subject to the effects of the antipa-thy spells. None of the Nubari or otherintelligent races of the plateau havebeen to the giant cliffs and seen the lim-its of their own land. On the plateauitself, Fire Mountain is the most con-spicuous feature. The southern-mostpeak in the small central range, FireMountain is an active volcano aroundwhich several of the tribes have devel-oped part of their religions. From thecentral mountains spring three rivers:the Dreaming River to the southwest,the River of Laughing Idols to the south-east, and Hebika River to the north.

The Dreaming River is so calledbecause of the perpetual mist whichrises from Sleepy Lake and its southernbranch. Even past the lake the fog growsmore dense as the river opens intoKumo Swamp near the base of theMiranuma Mountains. This whole areais taboo to the Nubari and other intelli-gent peoples. The few who have dis-obeyed the taboo have never returned toexplain what lies within the obscuringshrouds of those lands.

Little is known of the Hebika River,also known as the Serpent River, exceptthat it feeds the Dokuba Swamp. Therelive the savage lizard races, with whomthe Nubari, korobokuru, and shu havean ancient enmity which has—for someinexplicable reason—not been tested inthe last several decades. Grandmothers

speak of the lizard raids as if they werenearly constant in their youth, but nonehas seen one of the scaly raiders inmany years.

The most familiar of the plateau’srivers is the River of Laughing Idols, sonamed for the curious statues which liealong its length, planted at the edge ofor even in the river itself. Those whichstill function “laugh” as the currentflows into them, burbling with humorand music as the water courses throughtheir cunning chambers, only to rush outof mouths, nostrils, eyes, or ears. No twoof these idols are alike, and some areconsidered taboo while others havebecome centerpieces of the more distantriver villages. The River of LaughingIdols ends, as far as the Nubari know, atthe edge of the Valley of Spirits—undoubtedly the most dread of the tabooregions on the plateau. Where the riverspills over the sheer cliff edge, colossalwaterfalls explode into white mist whichseems to expand to fill the entire area.The valley itself is a severe canyon hidden in mist, just like the region to thesouthwest. Blood-chilling screams ofalien throats rise from the obscured valley, and its edges are ringed withtaboo totems warning away any so fool-ish as to approach the place for a view ofits spectacular falls—though romanticlegends of some Nubari tribes do impelyoung men and women to defy the taboo.Some of them even return to their peo-ple, but they never speak of what theysaw, and they never go back to the falls.

The Screaming River flees theHowling Mountains to languish in theKoro Lake before crashing into theValley of Spirits. The Nubari know littleabout either of these places, as both arestrictly avoided, though few tribes haveformal taboos about them. Both themountain and the river are named forthe terrible sounds which those whohave braved them report. It is said thatonly the korobokuru approach theseareas with impunity, though some addthat the saru may also visit.

The Living Jungle is home to twogreat plains: the Rayana Savannah andthe Yaku Plains, also known as thePlains of Ash. The Rayana is home to allof the known plains tribes, as well as tosuch beasts as the elephants, thegazelles, the zebras, and the mightysimba, or lion prides. It is a rolling plain,

full of good grasses, regular water holes,and what few tilled fields as the Nubaricreate.

The Yaku Plains are yet anotherinformally taboo place. Here the once-verdant hills are grey with ash andhusks of trees. At its edges, the junglesends tentative fingers of greenery intothe bleak expanse, but nowhere has itgained a hold. None of the tribes seemsquite sure how this place was burned,and no one remembers the fire whichturned this area into a blackened ruin.Either that, or no one will speak of itwhen the youngsters ask. No jungletam’hi will willingly approach this area,and the older tam’hi grow very quietwhen asked about it. Similar questionsto Nubari shamans and elders are metwith enigmatic answers, but those whoaspire to become shamans or witch doctors are often brought here by theirteachers to be told a vague lesson aboutthe foolishness of all humans.

Ruins of the AncientsDuring the course of play, Living Jungleheroes will certainly discover some remnants of the culture of the Ancients.The most common and most enigmaticof these remnants are certainly thedomes which ring the edges of theplateau. Because of the magic investedin these structures, no contemporaryperson has seen them. But fragments ofhouses, streets, tombs, temples, andeven more unusual artifacts are spreadthroughout the jungle. Some of these aresimple art objects, colossal statues, orovergrown segments of carved walls,which the Nubari use as landmarks, butlittle else.

Others are far more interesting, theiroriginal functions forgotten over thecenturies. Could they be ancient obser-vatories? Tombs filled with lost magicand science? Magical foci which needonly a little repair before they evokesome amazing result?

You decide.

Remember: The LIVING settings aremeant to grow and change, so what yousee in this issue is just a beginning.Read the other articles for more ideas onhow your contributions can become animportant part of the Living Jungle!

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The tribes of the Malatran Plateau aredescended of both the indigenousspecies of Abeir-Toril and the ancientspelljamming race which immigrated tothis world millennia ago.

Humans, korobokuru, shu, saru,katanga, and tam’hi are the characterraces available to players. Other playercharacter (hero) races could becomeavailable as the campaign develops.

Saru, katanga, and tam’hi have theirown simple social structures described intheir MONSTROUS COMPENDIUM® sheets,but they do not form tribes. Sometimes aband of saru will settle near a human vil-lage and mimic the Nubari’s habits, butthey do not create tribes of their own.Here, then, are the tribes of the humans,korobokuru, and shu.

Some of the tribe descriptions aremore whimsical than others, but playersand writers should always feel free tocreate serious characters for the morehumorous tribes, and vice versa. Don’tfeel constrained by the tone of a particu-lar tribe; turn each one to your tastes, while still trying to cap-ture the spirit of the original descrip-tion. Variety is the spice of life . . . and ofgaming!

The NubariThe humans of the Malatran junglerefer to themselves as the Nubari, actu-ally one of the few ancient words toremain in modern usage without drasticchange. Nubari is also the name of theancient spelljamming people who firstcolonized this plateau.

The ancient Nubari (known only as“the Ancients” to the few shamans andwitch doctors who tell stories of them)were exceptionally tall (6-7 feet) andlithe, with dark brown skin and beauti-ful golden eyes. They generally resem-

bled the humans of Abeir-Toril, but theirheads were slightly larger (longer, taper-ing slightly toward the elongated crown)and they had but three fingers and athumb on each hand.

Since the destruction of their civilization on the Malatran plateau, theAncients exist only in their descendantsand in a few remaining artifacts andruins. Modern Nubari are the result ofthousands of years of interbreedingbetween the Ancients and the savagenatives of Malatra. These natives arecousins to the people who became themodern inhabitants of Shou Lung andTu Lung, to the north. Thus, modernNubari are a well-blended mix ofAncients’ and Shou features, though themodern people have four fingers and athumb as a rule. They range in heightfrom 5’ to over 6’ tall, with rare individ-uals nearing the elegant height andbuild of the ancient Nubari.

Their skin ranges from a deep bronzeto dark brown, almost mahogany. Theirhair is typically black, brown, or (rarely)auburn, sometimes straight but moreoften very curly; and their eyes are com-monly black or brown.

Rare individuals are born with gold-en eyes, three-fingered hands, or bothmarks of the Ancients. Depending on thetribe, these children are met with greatreverence and awe—or terrible fear andhatred. Because the modern Nubari aregenerally a good people who value theiroffspring as much as they obey theirtaboos, the former reaction is more com-mon.

The concept of “people” is importantto the Nubari. To most of them, allhumans and demi-humans, includingthe saru, are people. The other creaturesof the land are animals and thus can behunted and eaten. Certain tribes have

narrower or broader ranges of what constitutes a “person.” In some cases,Nubari tribes consider only humans tobe persons, or perhaps exclude the ape-like saru. Others include certainsacred animals as persons (the Simbaraconsider lions to be people—their wiseancestors, in fact).

The most common demi-humantribes considered not to be “people” arethe diminutive shu and the ape-likesaru (who themselves are interesting intheir belief that all animals are people).None of the PC tribes that follow treatthe shu or saru as non-people, but manyNPC tribes will.

The Nubari tribes are broad groupsof villages tied by blood relation, thoughsometimes several generations removed.Individual villages sometimes war onother villages of their same tribe, butinter-tribal warfare is still far less com-mon than intra-tribal dispute. Themarked exception to this rule was theformerly male-dominated Huroola tribe.

All human heroes must belong to oneof the tribes detailed on the followingthree pages.

Tribe of Big ChiefBagoombaThis is the biggest tribe in the LivingJungle, and—if you ask Big ChiefBagoomba—the biggest in the entireworld. The tribe consists of 500 men,women, and children who live a day’swalk from Fire Mountain, the centralpeak of the Living Jungle. The tribe ispredominantly human; however, thereare also some korobokuru, katanga, anda few shu living on the edges of the settlement. Members of other races(saru and tam’hi) often visit, but are notconsidered a part of the tribe. In thisrespect, the Tribe of Big Chief

Tribes Of TheNubari

And Other Peoples of the Living Jungle

Bagoomba is the most unusual of all theNubari tribes; each of the other tribes isfar more homogenous.

The original name of the tribe wasSaiyama (meaning “near mountain”),but the name was changed after BigChief Bagoomba became the leader following the death of the last chief.Chief Toloka and his family were killedby evil caiman katanga 20 years ago,and a new chief had to be chosen fromamong the warriors of the tribe.

Bengoukee, exalted witch doctor ofChief Toloka, proclaimed that thehunter who killed the largest predatorbefore the next full moon would be thenew chief. During the competition, ayoung, inexperienced warrior namedBagoomba was returning from a hunt-ing expedition when he came across twomonstrous creatures battling near theriver. In the end, both creatures per-ished, one of them falling into the river.

Seeing an opportunity to becomechief, Bagoomba returned to the villageand told Bengoukee the animal he killedwas too large to carry, and that he andthe elders needed to see the creaturewhere he slew it. By the time Bengoukeeand the elders arrived, the slain beast

had been set upon by scavengers so noone could tell whether Bagoomba hadslain the creature himself. Finally,Bengoukee declared Bagoomba chief—though many protested. In fact,Bengoukee knew Bagoomba to be a liar,but seized the opportunity to control thelargest tribe of the jungle through anoafish buffoon. Bagoomba’s first officialaction was to rename the tribe, much tothe chagrin of Bengoukee.

Unlike smaller tribes, the tribe ofChief Bagoomba has several crafts totrade, including weapons, pottery,jewelry, and food. This latter export hashelped establish the tribe’s power in theregion, since it is so important to small-er tribes during seasons of drought orexcessive rain. Since the Tribe of BigChief Bagoomba is a melting pot of Living Jungle races, specific dress, strictrituals, and long-time traditions varybetween elders and families throughoutthe tribe.

This tribe boasts the largest contin-gent of warriors (200–250) and has notbeen attacked in the lifetime of the oldest tribeswoman. The chosen weaponof this tribe is the spear. All heroes ofthis tribe attack at +1 to hit when using

the spear.Once every year the Tribe of Big

Chief Bagoomba hosts a War Council, agathering of tribal representatives whomeet for one moon to trade, negotiatepeace treaties, have celebrations(Bagoomba’s favorite part), and evendeclare war on blood enemies.

Note: Big Chief Bagoomba is littlemore than a ridiculous figurehead, oftencontrolled by the clever Bengoukee.

HuroolaThe Huroola are a xenophobic people,keeping themselves apart from theother Nubari tribes because of the les-sons of their own tragic history.

Many generations ago, the Huroolawere a great, warlike people. Their menwere brave and fearless warriors, andtheir women were wise “speakers for thedead,” priests who are said to speak withthe words of their ancestors. Their vil-lages spread from either side of theRiver of Laughing Idols to the savanna,and they flourished despite the manyinstances of internal strife. Often theirmen made war on other tribes, but theyfought among each other just as often,stopping only when one of the villages inconflict was destroyed or negotiated apeace through the speakers, who werethe administers of healing and reconcil-iation. Finally, the cycle of revenge esca-lated beyond the means of any speakerto negotiate a peace or even a victory,and the Huroola very nearly destroyedthemselves.

From the ruins of the Huroola triberose a new leadership of speakers.Consulting the ancestors and the spiritsof the land, the Huroola speakersdeclared that spears and all otherweapons of war or hunting were taboofor all men. From that day forth, onlywomen of the Huroola tribes could makewar, doing so only when the speakerscommanded. The roles of both womenand men changed drastically, as most(but not all) women learned to defendthe tribes against predators andinvaders. Most men learned to keep thehomes, protect the fires, forage and settraps for food—but none could bear aspear, knife, or bow. Those few who dis-obeyed the taboo were punished to deathby the speakers and the women warriorswho obeyed them.

In the last few generations, some of

the men of the Huroola have learned tospeak with ancestors and the spirits ofthe land, and some of the first malespeakers of the Huroola now guide thevillages with their female elders.

It is unusual—but not unheard of—to find a Huroola man far from his village bearing weapons of war—but heknows that he may never return to hishome, lest he be killed.

Huroola of either gender are rarelyencountered away from their villages,which usually consist of 10-30 hutsmade of bamboo and reeds supported bydried mud. The villages are defended byfemale warriors, though about half ofthe female population is gone during theday, hunting or exploring. The menremain behind, tending to the childrenand the homes, preparing meals, orcrafting simple baskets, pots, and othertools—with the important exception ofweapons.

Within a given village, 3-6 womenand (rarely) one or two men act as thespeakers of the village (the term “speak-er” is used for both genders). Thesespeakers keep the stories of the tribealive in their nightly recitations of thedozens of tales of their ancestors, addinga new one whenever a woman of the vil-lage performs a particularly daring act of hunting or combat.

Both male and female members ofthe tribe dress in scant hide clothingand wear ornaments of brightly stainedwooden and clay beads on leatherthongs. When defending againstinvaders or leaving on a war party,Huroola warriors daub their faces withblue-stained mud, their hands withwhite chalk.

The Huroola women hunt boar, giantsnake, and other jungle mammals andreptiles, while the men who hunt settraps for small game and (in those villages near a river) trap fish in nets.For a short time, women would jointhem and spear-fish, but in their wisdom, the speakers decided that usingweapons so close to the men who werefishing with nets would remind them toomuch of the power they used to wieldunwisely, and so spear-fishing is anothertaboo of the tribe. All female heroes ofthe Huroola tribe automatically gain thehunting proficiency at no cost; all maleheroes automatically gain the fishing orset snares proficiency.

Huroola women attack male huntingparties from other tribes on sight; theirtaboo against men bearing spearsextends to anyone, regardless of tribe. Inthose rare instances in which a Huroolawoman travels far from her home, sheusually suffers men of other tribes tobear arms, though she will never permita Huroola man to do so: each Huroolawarrior is charged with immediatelypunishing those Huroola men who breakthe taboo, and there is but one punish-ment: death.

The KoshivaThe Koshiva or “Boat People” derivemost of their food by fishing, thougholder women and men also forage to sup-plement their diet. Rare hunting partieswill bring back a boar or some other jun-gle beast for special occasions.

Fishing and boat-making are thetrademarks of the Koshiva, but theirtree villages are the most spectacularfeature of their villages. Woven bridges,cunningly-fitted tree-houses, and openplatforms sprawl across their territory,sometimes even crossing over a narrower portion of the river. All heroesof the Koshiva tribe automatically gainthe rope use or weaving proficiency at no cost.

The Koshiva are not warlike, thoughtheir hunters (both men and women)make good defenders on the rare occasions when they are raided by thekorobokuru (very rarely, since the jungledwarves are terrified of water and rarelyapproach Koshiva villages), lizard men,or evil caiman katanga. They are anindustrious people, especially cleverwith crafted items. Their pottery, carv-ing, and jewelry-making are among thefinest of the Nubari.

Koshiva women wear elaborate headornaments contrived to raise their hairin tall coifs. The higher the hair, thegreater the relative social position of thewoman. Woe to she who presumes toohigh a station, for the other women willcatch her and cut her hair short. “Shewears her hair too high” is the phraseused to describe haughty or arrogantKoshiva women. Koshiva men, on theother hand, shave their heads almostcompletely, leaving simple ornamentalshapes of hair. Men never let womenshave their heads; only their closestmale friends are given this privilege. It

is considered bad luck to let a womanshave a Koshiva man’s head.

Other tribes, including the shu andkorobokuru, are especially friendly withthe Koshiva. But the river tam’hi,though rarely seen, are well-disposed tomost of the Koshiva villages; on the rare occasions that the Koshiva harm or showdisrespect to the river, relations betweenthe tam’hi and the Koshiva turn drasti-cally worse. The usual Koshiva reactionto these times is to make amends as soonas possible, usually in the form of repair-ing damage, seeking advice of the tam’hi,and offering restitution in the form ofgifts.

RudraNestled against a crook in the river isthe proud tribe of Rudra, the river peo-ple. Fishers and hunters, they derivetheir livelihood from the river and zealously protect their territory. Theirhomes are built on stilts to accommo-date the swelling river banks, and thereare two towers in which warriors sit towatch for trespassers and other threats.

They are an aggressive and suspi-cious people, quick to strike out if othershunt in their territory. For this reason,many other tribes give them a wideberth. And when others opt to visit theRudra, they bring numerous gifts, whichmake them more welcome.The only peo-ple the Rudra seem openly to accept arethe saru, who are mobile and seem topose little threat to their way of life.

All Rudra youths are taught to usethe spear and bow. Even the few spell-casters in the village are proficient withthose weapons. All heroes of this tribeautomatically gain proficiency in eitherthe spear or bow at no cost.

Rudra villagers are among the tribesto weave rough linen and coarser fabrics. All of the adults and most of thechildren wear at least some fabric cloth-ing. The more prestigious villagers wearlong, white togas, while most others dyetheir clothing red or brown.

The village is ruled by a chief and histwo hand-picked assistants. The chief isselected through a rigorous contest, inwhich the most able and clever warrior rises to power. The contest oftenproves fatal to lesser challengers. Thechief reigns for three years, when anoth-er contest is called. The current chief,M’t’lak has held his position of authori-

ty for 12 years and shows no sign ofweakening. He is a bull of a man, withgreat shoulders and impressive muscles.

SimbaraThe Simbara, or People of the Lion, astheir name suggests, revere the greatcats of the plains. They believe firmlythat the greatest of their warriors andshamans are reborn as lions. It is alsosaid that the greatest of Nubari warriors can wrestle a lion into submis-sion, stealing away some of its strengthand wisdom in the victory. In actualpractice, though some of the Simbaraboast of wrestling a lion, none reallyhave done so. The few who have tried inrecent memory died in the attempt.Clever warriors will sometimes attemptto shame their rivals into “dancing withthe lion,” hoping the great cat will dispose of their nemeses. All Simbaraheroes gain a +1 bonus to hit whenwrestling and may adjust their wrestlingresults up or down one point on thewrestling chart.

One curious legend among the Simbara is that other tribes speak of ananimal called tiger, the antithesis of thenoble lion. Should lion and tiger evermeet, a terrible apocalypse will occur.Most Simbara simply refuse to believe inthis thing called tiger, but others fear itterribly. No Simbara has yet seen a tigerand acknowledged it for what it is, say-ing, “That? It is only a striped leopard.”

Simbara culture is based largely onstatus and achievement, so pride oftengives way to arrogance among the moreadept warriors. Threats and boastingare not uncommon, though the Simbarahave devised contests of strength,dexterity, and endurance to keep theiryoung warriors from killing each otherwhile competing for attention andpraise. This same pride often leads theSimbara on raids against their neigh-bors, the object of which is to prove theirprowess by stealing cattle or weaponswithout bloodshed—though almostinevitably a fight ensues when theraiders are discovered. The Simbara winfar more often than they lose, thoughthey are feared and distrusted by thetribes who have suffered most from theirraids.

Aside from war and raiding, the Simbara are a hunting-based tribe,although they also practice limited

agriculture, raising potatoes and othertubers, as well as some grains whichthey use for a sort of porridge. Whenhunting, they most often prey on deer-like game (antelope, gazelles, sable, andother herd animals), but they also relishboar, water buffalo, and tapirs. MostSimbara tribes also raise cattle andpigs. However, to call a warrior a “pigherder” is a dire insult.

Constructing straw huts in smallclusters, the Simbara rarely relocate,though flash fires and other natural disasters displace villages occasionally.They seek out homes near water holes,or not far from the jungle’s edge. Wateris never so scarce that they suffer, butdry periods make water very precious.

The Simbara are a tall, thin people.They wear minimal clothing during theday, favoring coarsely woven robes andsimple cloaks on cool evenings. Theyvalue bone and fiber ornaments andarmor. Basket weaving and bone carvingare the predominant crafts, though thequality cannot rival that of other tribes’products.

Their warriors carry tall, oval shieldsand prefer the spear. When they go towar with villages of their own tribe or(more often) with other tribes—usuallyover water or hunting rights—theSimbara are fierce and brave. Using firein war, however, is considered evil anddishonorable, though some of the vil-lages will stoop to burning the huts oftheir enemies. Any village accused ofusing fire in such a manner is almostalways attacked immediately andrelentlessly, until destroyed by the otherlocal Simbara tribes. Individualsaccused of such a crime are dealt with inmuch crueler fashion; there is no greatertaboo among the Simbara than usingfire in combat.

The Wise OnesThis human tribe of the savanna pridethemselves on their intellect and theirability to treat all beings equally. Theyrevere shamans and witch doctors, andit is the oldest of these people who makeup the tribe’s council. The council serveas advisors to the chief and act as jurorswhen anyone is charged with commit-ting a crime against the village. The current chief is Arkari, the highest-levelshaman in the village. She is 70 yearsold, and for the past year she has been

scrutinizing the council; she will pickher successor when she feels it is time tostep down.

The Wise Ones are peaceful, thoughthe council makes sure one-half of thevillage’s youths are trained in the arts ofcombat. They realize other tribes in thearea are not so peaceful, being especial-ly wary of the Simbara. The most agileand healthy of the youngsters are select-ed for the training. The others areencouraged to study arts of the mind,and to pursue shaman or witch doctortraining. Because of this, the tribe mem-bers look like thin, scholarly people andmuscular, active ones. There is little inbetween.

The Wise Ones are gatherers andfishers, and their trade is woven baskets. It takes years to perfect theskill of basket-weaving, and the basketsthe Wise Ones make range from smallcontainers the size of a man’s fist tolarge ones as big as a hut. The latter areused for feasts to honor the elephant. Itis the Wise Ones’ skill at weaving thatmake their huts remarkably water-proof. So tight is the thatch woven, thatnary a drop finds its way inside, evenduring the hardest showers of the rainyseason. The most skillful weavers oftencontinue to embellish their homes,making some into true works of art.Some few warriors wear cunninglywoven thatch armor (AC 8), and mosttribe members have at least one piece ofclothing made of straw or thatch,usually a skirt or sun cape. All Wise Oneheroes automatically gain the weavingproficiency at no cost.

The Wise Ones’ totem animal is theelephant, which they consider the wisestof the jungle animals. Elephants areoften found near the village, as theshamans speak daily with the greatbeasts to learn what is transpiring inthe area. Injured elephants somehowfind their way to the village, whereshamans heal their wounds. Sometimesthe thankful beasts stay on for years. Infact, there will always be 2d4 elephantsliving on the edge of the village.

A shaman is considered blessed bythe gods if an elephant selects him orher for a companion. Such a shamansoon finds a place on the council.

Zantiraby Sherrie Miller and John Richardson

Malatra’s better known Nubari tribeshave settled near Fire Mountain, at theedge of the Rayana Savanna and espe-cially along the River of Laughing Idols.Much of the land near the mysteriousborders of Malatra is considered danger-ous, taboo, or both. One area of suchtrepidation is the land engulfed by themists of Sleepy Lake and DreamingRiver. The area shrouded by the mistsare taboo to all Nubari and most otherinhabitants of Malatra. Even theZantira, who live upon the waters ofSleepy Lake, fear the mists.

Members of the Zantira tribe live onSleepy Lake far down river from thexenophobic Huroola tribe. The Zantira,or “raft dwellers”, fashion their floatinghomes from bamboo, reeds, grass, fishbones, sticks and other readily availablematerials. There are approximately 250Zantira, divided into 12 separate family-group villages. These villages are tiedapproximately 100-200 feet off theshores of Sleepy Lake and are thatchedtogether by intricate floating bridges.Zantirans travel to and from shore onsmall rafts made from the same materi-al as their homes.

The Zantira are small people, rarelyexceeding 5’6” in height or 150 poundsin weight. Since they make their homesupon the water, families tend to be smallin number. Zantirans will rarely havemore than two children. It is considereda great insult to be called “the thirdone”, because the phrase implies thechild was unwanted and most likely amistake. In the event a son is not born,the second daughter often is sent to livewith other relatives or with a familywhose children are grown. This is espe-cially the case with more prestigiousfamilies.

The Zantira have very dark skin, forthere is no shade from the blazingMalatran sun upon the lake. Due to theextreme heat and lack of shade, Zantiravillagers wear scant, woven clothing. Themen of the tribe wear necklaces made ofcrocodile teeth, representing successfulhunting expeditions. Zantira womenoften weave tiny fish bones in their hairas a form of decoration. Both males andfemales use a green dye extracted from alocal plant to color their skin during trib-al water ceremonies.

Water ceremonies are an intricate

part of the Zantiran lifestyle. Beforeeach sunset the families will gather onthe center raft and give thanks to thewater spirits for providing food and pro-tection. The Zantira believe that as longas they live on the water, they will beprotected by these water spirits. TheZantira maintain that each night thewater spirits guard the rafts and wardoff both the evil black leopard katanga,who hunt the shores and shallows ofSleepy Lake, and the swimming garudawho occasionally approach the water vil-lages. In ancient times, the Zantira livedon the land near Sleepy Lake, but thevillages were constantly ravaged by themerciless black leopard katanga. AsZantira witch doctors have recounted forgenerations, on the night of the mostsavage attack of the black leopards, agreat watery form rose from SleepyLake and engulfed the evil katanga. Thewater spirit spoke to the Zantira andoffered them protection from their ene-mies. The water spirit, known asJung’r’na, told the people to fashionfloating homes, and they would be safeupon the water. To this day, Zantira canonly rest peacefully upon the water.

The Zantira believe that the waterspirits protect their floating homes fromdrifting into the dangerous mists.Though they live near the perpetualmists of Sleepy Lake and DreamingRiver, no Zantira has ever ventured intothe unknown fog and returned to tellabout it. In addition, even though SleepyLake has a large crocodile population,the Zantira are not menaced by the crea-tures. The crocodiles will not come ontothe rafts. Most Zantiran villagersbelieve the water spirits keep the croco-diles at bay. Some of the more “progres-sive” Zantirans believe the friendlycaiman katanga that live in Sleepy Lakekeep the crocodiles from disturbing thevillages. Of course, this belief is neverpronounced publicly for fear of upsettingthe water spirits. Other compromise andbelieve that the water spirits haveinstructed to caiman katanga to controlthe crocodiles.

Despite the protection offered by thewater spirits, the Zantira still traintheir strongest for battle. In the event ofwar, the Zantira will travel to shore toprevent the enemy from invading theirhomes. Because they choose to fight onsoil, their training rituals take place on

solid ground, so the warriors can becomeaccustomed to their “land-legs”. Theirweapon of choice is the javelin.Zantirans prefer the range advantagesof the javelin, in the event they mustattack from their rafts. Additionally,Zantiran women often train with thebow in the event a raiding party tries tocross the water to their homes. MaleZantiran adventurers gain the javelinproficiency at no cost, and femaleZantiran adventurers gain the shortbow proficiency at no cost.

The Zantira are hunter-gatherers.The women and children of the tribeforage for the numerous plants thatgrow either on the edge of the lake orunder the water, while the men huntcrocodiles, turtles, and frogs. The root ofone of the plants they gather, theShameo Water Lily, is ground to extractthe juice, which is then fermented toprovide Shameo, a colorless, bitter, alco-holic beverage. Zantiran men hunt theplentiful crocodiles using lassos andjavelins. They are careful not to confusethe crocodiles they hunt with the smallpopulation of caiman katange theinhabit Sleepy Lake. The most skillfulhunters take pride in their use ofknives, rather than javelins, to kill thecrocodiles. The best crocodile skins aremade into armor (hide armor, AC 6,weight 30) and along with Shameo,comprise the tribe’s main trade items.

Zantiran spearfishers prowl SleepyLake for the dangerous S’repic fish.These flesh-eating fish are sought fortheir tasty meat and their large, shiny,silver scales, which the Zantira use toornament their bodies and clothing.S’repic are long, slender fish, often reach-ing lengths of four feet. They sometimesdwell under the Zantira rafts, hoping tocatch morsels of fallen food or, as legendhas it, unfortunate children. Woe to thebad Zantiran child who must endure sto-ries of the monster under the raft.

Zantira are so accustomed to life uponthe lake, they are unable to sleep unlesswater is beneath them. In rare instances,some Zantira will wake during their fif-teenth year of life to discover that theycan no longer find rest upon the water.These Zantira, called Goval or “travel-ers,” are destined to walk the land ofMalatra for no less than ten years insearch of rest. Despite their reluctance toleave the comfort and safety of the vil-

lage, the Zantira Goval learn many use-ful skills while traveling, often becomingwitch doctors, wizards, or warriors ofgreat power. If they survive, some timeafter their twenty-fifth year a time ofsleeplessness will again occur, and theGoval must return to the lake to findrest. Upon returning, they are referred toas Goval’Ma, or “true travelers” and arehailed as leaders.

The current chief is Manyuk V’Domo,a Goval’Ma witch doctor of great powerand vision. V’Domo returned from histravels sixteen years ago, at the ageforty. During his travels he learnedmuch about the other tribes of Malatraand forged a friendship with The WiseOnes of the savanna. V’Domo broughtthe peaceful ways of The Wise Ones backto the Zantira raft villages. Through hisguidance, the Zantira have become aunified tribe. V’Domo has decreed thatduring the vernal equinox, all Zantiramust come together in the middle ofSleepy Lake to trade, perform sacredwater rituals, arrange marriages, andsettle any disputes between families.Most inter-tribal conflict has ceased as aresult of this yearly gathering.

Because the Zantira live such a greatdistance from the other tribes, manyNubari do not understand their love ofand reliance upon the waters of SleepyLake. This does not prevent the Zantirafrom trading their wares or adventuringto other villages. The Zantira hold no illwill toward any of the other Nubaritribes, and they will freely associatewith them.

Non-Human TribesThe korobokuru and shu are consideredpeople by almost all the Nubari tribes.Like the Nubari, these races form tribes.On rare occasions, outcast or orphanedkorobokuru or shu will join a Nubaritribe. The larger Nubari tribes evenadopt tam’hi, katanga, or saru.Relations among the Nubari and othertribes are generally good. Unlike humanheroes, korobokuru and shu charactersneed not belong to a tribe.

Katimaya, aKorobokuru TribeA loose translation of “Katimaya” is“borrowers,” and the korobokuru of thistribe do have a great fondness for thingsbelonging to others. This is not a typical

trait of all korobokuru.The Katimaya do not practice

agriculture, except foraging for thosefruits and vegetables which require lit-tle effort to collect. Hunting is consid-ered hard but necessary work, and itcarries some status. Those Katimayawith a more honest nature make goodhunters and defenders. But it is in trad-ing, raiding, and scavenging that theKatimaya prosper.

The Katimaya take great pride in asuccessful raid. A warrior is not consid-ered a true adult until he has stolen hisfirst weapon. Thus, any group of Katimaya encountered will have a variety of weapons, ranging from roughclubs to decorated mahogany spears.

These korobokuru live near but noton the River of Laughing Idols, down-stream from the Koshiva, whose excel-lent pottery is often the target ofKatimaya raids.

Katimaya raids are carefully calcu-lated affairs, planned weeks in advance.During the raid itself, the korobokurucreep into a sleeping village, gatheringup as many goods as possible. Inevitably,one of the raiders loses his nerve andlets loose a terrific ululating scream, atwhich point all the raiders run shriekingback into the night. The Katimayathemselves claim that these are notshrieks of fear, but screams meant towake and terrify their victims.

Some victims decline to exactrevenge for these comical raids, thoughothers pursue the thieves with avengeance. The Koshiva are among theformer. The one productive skill of the Katimaya is the secret of brewing a fermented drink they call ru’uka.Perhaps it is because they are generousin trading this drink with the Koshivathat the latter have never exacted apunishment for the many pottery raids.

Evenings in the Katimaya villagesare always celebrations. Boasting contests are common, with the winnerdecided by the consensus of the tribe.Boasters who include physical proofwith their tales, such as a claw with atale of escaping a leopard, tend to winsuch contests.

The chief of the Katimaya is Yrbom,a canny warrior and thief who has beenoutboasted only once in his life. Yrbomhas been chief for nearly 20 years andhas scavenged from almost every tribe

known. He is a grand boaster, said to beable to talk his way out of a leopard’sjaws.

Jengi, a Shu TribeThe Jengi are typical of shu tribes,living just close enough to the Nubari tobe considered neighbors. They do notencourage visitors, but they receiveguests pleasantly, if not eagerly. No visitor is allowed to sleep within the circle of leafy huts of a Jengi village,though one may sleep just outside ifthere is no other place to go. That sleep-er, however, will be watched by a groupof six or more Jengi guards all night.The shu are very cautious when it comesto strangers.

The Jengi live by hunting, and by for-aging to a small extent. Jengi huntingparties usually consist of most of thetribe, and they are a formidable forceindeed, organized and deadly.Employing a combination of teamworkand carefully-laid traps, the hunters canbring down even the most dangerouspredators of the jungle.

Unlike most of the Nubari andkorobokuru tribes, the Jengi shu haveno concept of individual challenges.Should a boastful korobokuru lose histemper and challenge a shu warrior in aJengi village, he will be surprised to findhimself suddenly set upon by all the shuin sight. There is no such thing as individual honor among the Jengi; theyshare it among themselves, just as theyshare the dangers of survival.

Enemies of the PeoplesCommon non-human enemies of theNubari and other tribes of non-humanpeople are the bullywugs, lizard men,mold men, sahuagin (an unusual freshwater breed), tabaxi, tasloi, wemics, andyuan-ti. While these creatures arearguably “people” by Nubari standards,they are wicked, alien, warlike, or justdifficult to get along with. They raid theNubari and other peoples with such frequency that the disparate tribes findit easier to get along, since—at leastrecently—they are too busy fighting offthese enemies to fight each other.

As the heroes of the tribes exploretheir world further, more and moreunusual enemies will certainly appear tothreaten the Nubari and their neighbors.

❑

by Tom Prusa

Since the introduction of the LivingJungle™ campaign over a year ago,player character heroes have exploredthe far reaches of the Malatran plateau,encountering strange and wondrouscreatures along the way. Dangerous andnasty ones, too.

One of the chief discoveries ofMalatra has been that there are manymore things not human than there arehuman; humanoid races pop upthroughout the jungle like overgrownbrush. Now, we are expanding the cam-paign by making some of thosehumanoids available as player characteroptions. Within this issue you will findthe updated character guidelines andMonstrous Compendium® sheets onyour new possibilities. We have alsofound representatives of these new raceswho wish to introduce themselves.

LizardmenKusssaki is my name. I have known ofthe Nubari for some years, many of youlive just outside our sswamp. I am of thelizard people, but I am different. I amconsidered to have come from a flawedegg, but I am not alone. In recent yearssotherss have hatched like me, ssmarter,eager to learn the world outside of thesswamp, not like the old people. We have

learned to usse tools, weapons, armor,ssome of uss can even master fire. Nolonger am I ssatissfied with the hunt asa reason to exist. There musst be more.

To learn more about our world, I havecome to join with you for a time. Mysskills as a fighter are formidable, and Iam alsso granted the power to heal bythe sspiritss of the jungle. We have nosskill at your magic, only in the prayerssto the sspirits does what you might callmagic appear.

My tribe inhabits the deepesstsswampss, in an area that you calltaboo. Well it iss for you, for many of mypeople do not trusst the Nubari. Theyssee you only as prey. It will be manyyearss before we can exisst besside theNubari. Too many huntss lie in thepasst, on both ssides. For a while, all youwill ssee is an occassional individuallike me, who quests for knowledge, andwho realizess that the worth of a beingis not meassured in the length of hissclawss, or the texture of her hide. Eventhosse without tailss can have value andssucceed in the world—although thatidea took ssome getting used to.

Lizardman heroes may be fighters,rangers, priests, thieves, fighter/priests,or fighter/thieves. They come from theswamps in the jungle, and can be foundalmost everywhere. Lizardmen may alsoappear as NPC villains, because thereare two types: savage and advanced.Hero lizardmen are of the advancedvariety.

ButuI am Brave Fighter, of the tribe ofCourage of the race of the butu. We arethe quickest to fight, the fastest to flee,the longest to survive. Our witch-doctorsare the wisest, our rogues the sneakiest,our fighters are the most deadly.

Long ago the butu served the ancientones, but we stopped. Powerful magicwas tried, the butu advised against it,

but the ancient ones were proud andwould not listen. Then the Cataclysmcame, and the ancient ones were lost.Well, most of them, for you must surelybe their descendents. We have knownsince then that we were right, the touchof magic can be beneficial, but usedunwisely it can destroy everything andeveryone.

My tribe lives high up on FireMountain. We are not many, and ourenemies are legion. Many hunt us forfood, but we hunt them back. The flyinggaruda in particular love to snack onbutu, so we learned to look above and torun fast. No one but a butu can outrun aflying garuda, and even then the race isuncertain.

We had thought all Nubari gone,until the recent Boom at the mountaintop. Some butu were crushed by thefalling rock, and only narrowly did weescape the burning rock. But survive wedid, as always. The we saw Nubari andothers who could have descended fromthe ancients scaling our mountain, bear-ing a gift for the fire. We knew you mustbe descended from the ancient ones, youbore a staff made of the ancient ceramic.A few treasured items among us havebeen passed down from chief to chief, werecognize the material.

So we have come down to see whathappens in the jungle. Many of you arevery large, but few can run as fast as the

The Living Jungle just got livelier

butu. We will survive. We will find oth-ers of our kind, for we surely inhabitevery mountain in Malatra.

Butu heroes may be fighters, wiz-ards, thieves, fighter/wizards,fighter/thieves, or wizard/thieves. Butubuild their villages on the mountainslopes, but many now travel the jungles.You might find them anywhere, but theyprefer the drier terrain of the jungle,savannah, and mountain to the swampsand bogs.

PlantmenMi Kwan is my name. Of the plant-men,I am. Already attained I fourth sprout-ing, so as tall I am as one of your Nubariwarriors. I range through the forest,observing and learning.

Silly Nubari, the plant-men to thinkof as a new race. Uncounted rings uponrings have the plant-men been here,under your very noses, often. Legendstell of when you came. Landed upon theplateau from the ships of the sky, youdid. The cataclysm came, and still theplant-men were. Many Nubari were not,but the plant-men were.

We remain in small plantings, thebetter the rooting. Is also hard forNubari to find plant-men, fire is yourfriend. But a few of your kind haveknown of us, Bengoukee, Taronee, pow-erful witch-doctors who earned ourtrust. At their urging, we have come tovisit for a time, the life of an oak, awhile.

Understand must you, if travel withyou I do, I may not want to watch youeat. Fire is ever our bane, loath am I toeven watch the devourer of the forest atwork. And you eat of the plants of thejungle, our brothers, which is painful for

us. We eat the flesh of the animals, yourbrothers, so I make no judgements. Eachsurvives in the forest as he can, butwatch I don't have to.

Said I before, we have always beenhere. For much longer than the Nubarihave been, have we been at one with thespirit of the jungle. No fire songs areever uttered or answered, but the songsto control plants are naturally ours tocommand. Now come we to see if you areone with us, or not.

Plantmen heroes may be fighters,rangers, wizards, priests, fighter/wiz-ards, or fighter/priests. Plantment comefrom the deepest parts of the jungle, themost primeval areas, many of which aretaboo for Nubari and other races. Theplantment do not understand why areasare taboo; this is the first time since theancients came that the plantmen havecome out of their isolation to observeand interact with the other tribes.

AarakocraI am Shrillcaw of the Sky-Masters. Mytribe lives far off in the mountains. Weare the aarakocra, which means “onewho has the freedom of the skies.” Noone lives as fully as we when we soarabove the plateau.

Many flights ago our peoples knewyours. But then came the scourge of theYaku Savannah, now the Ash Plains. Wethought you had perished in the holo-caust. Only recently did a band of heroesjourney to our land, and we met oncemore. So I have come to observe, to seeyou the Nubari, korobokuru, shu, andothers. Long have we known the tam’hi,but the rest are new.

I have already noticed that many ofyour heroes worship the spirit of thejungle. The jungle spirits even grantthem powers of healing magic which wecan barely match. This is both yourblessing and your bane. When we fly, weare one with the spirits of the jungle,and we do not ask for more. Our powerlies in magic of the air, which you callwizardry or witch-doctoring.

As many as 30 to 50 of our peoplemay occupy a single huge nest, and thelife there is good. The hunting is goodand the chicks grow strong. We are gladthat you survived the destruction of theYaku Savannah, and are only sorry thatyou are denied the ultimate freedom ofthe skies.

Aarakocra heroes may be fighters,wizards, priests, thieves, fighter/wiz-ards, fighter/priests, fighter/thieves, orwizard/thieves. They prefer the terrainswhere they can fly openly, the moun-tains and the savannah, but they areadapting, some have been seen in thejungle. All aarakocra villages are in themountains or deep in the RayanaSavannah.

Ostrich KatangaI am Kosiga, and I shift shape. My otherform is that of the ostrich, large, power-ful, and swift as the wind. When I firstmet a Nubari, I could not figure outwhat shape she could take. When shetold me she could not shift shape, I feltsad. Long have I dwelt on the far side ofthe savannah, and many others whotake many strange shapes have I met.But the Nubari are the first I have metthat are shape-dead. I and my tribe havetravelled here near the Fire Mountain toseek out new grounds to roam, newplaces to run. We are here, and we sharein the jungle with you.

There are many more katanga in thejungle than the types allowed as playercharacter heroes so far. The hyenakatanga was introduced as a NPC/mon-ster in the adventure The Golden Child,and now the ostrich katanga is open forplayer characters. Ostriches live prima-rily on the savannah, but some may befound in other parts of the jungle.

We hope you find these new optionsinteresting, and that the campaigntakes on a unique flavor. Special thanksto member Wellson Clark for helping usdevelop this material, and giving us theidea in the first place.

❏

Hero Points are a game device forrewarding good-aligned characters forparticularly selfless or heroic actions.They affect the outcome of die rolls, butpromote role-playing rather than justnumber crunching.

All good-aligned PCs can earn HeroPoints. A hero, of any race, may have onehero point per level

Earning Hero PointsPCs earn Hero Points by acting bravely,selflessly, daringly, and dramatically.Normally, a tournament author willpoint out several instances in which thePCs can earn Hero Points during theadventure. But sometimes, PCs may actheroically in unanticipated circum-stances. In these cases, the judge deter-mines whether a PC has earned a HeroPoint; since defining these qualities isdifficult, here are some general guide-lines about what do not and what doconstitute heroic actions:

✺ Heroic actions are not hesitant or calculated. A warrior whose companionsmust persuade him to fight a localchampion to save an NPC from death isnot heroic. A wizard who pauses to con-sider whether his spells will be moreeffective than weapons against thechampion before agreeing to fight him isclever and perhaps even brave, but he isnot heroic. Heroism is impulsive, notscheming.

✺ Heroic actions are not performed forpersonal gain. If two PCs “elbow eachother out of the way” to be the one toearn a Hero Point, then neither receiveone: “I will fight the champion.” “No, thehonor will be mine!” Further, when a PCperforms an act which has an obviousreward (fighting the champion to gainhis magical spear) no Hero Point isawarded. If the PC expects a reward forhis action, then it is not heroic. Heroismis selfless, not selfish.

✺ Heroic actions are not safe and easy. APC must face and realize she faces aserious threat for an action to be heroic.Thus, a warrior who leaps into a pit ofvipers to save a fallen comrade is acting

heroically—unless she thinks she isimmune to the poison or that the vipersare no threat. A rogue who rushes acrossa vine bridge to save a young boy froman imminent landslide is heroic only ifhe has a real chance to fall or be caughtin the landslide—and knows it. Heroicactions are dangerous and difficult.

✺ Heroic actions are not mechanical andbland. If a player simply declares, “Oh, Iguess Kalida will face the champion,”then the judge shouldn’t award a HeroPoint. On the other hand, a player whoaccepts a challenge with real panache isacting heroically: “I, Kalida, son ofHarusa the Wise Woman, accept yourboastful challenge in defense of all theNubari tribes!” Heroism is grand anddramatic.

When a judge deems a PC’s action worthy of a Hero Point, he or she fillsout one of the six Hero Point certificatesprovided with each tournament andhands it to the player. The PC can usethe Hero Point immediately.

Except in special circumstances(noted in tournaments), a PC can earn aonly one Hero Point per adventure,which is why only six Hero Point certifi-cates are provided for each tournament.Once they are all awarded, no more areavailable during the session.

Human PCs can never have moreHero Points than levels of experience.For example, any heroic actions per-formed by a 3rd level character whoalready has three Hero Points are stillheroic, but they do not earn Hero Points.Non-human PCs may never have morethan one Hero Point at a time; thus, aSaru PC who has earned one Hero Pointmust spend that Hero Point before beingeligible to acquire another. (Note: Somespecial items and situations may allow aPC to exceed these limits.)Spending Hero PointsHero Points affect rolls which determinethe results of a PC’s actions, including“passive” actions like resisting a spelleffect. Hero Points do not affect an oppo-nent’s rolls. So a PC can spend a HeroPoint to raise his own chance to hit anopponent, but the PC can’t spend a point

to lower the opponent’s saving throw orAbility check. A player may use HeroPoints in one of three ways: to modify adie before it is thrown, to modify a dieafter it is thrown, or to re-roll a faileddie roll.

✺ Before a die is thrown, a PC may“spend” a Hero Point to gain a +2/d20 (or+10%/d100) bonus for combat rolls, sav-ing throws, Ability checks, system shock,resurrection survival, or virtually anyother d20 or d100 roll during the game.A Nubari PC may spend up to two HeroPoints at a time in this manner, gaininga maximum bonus of +4/d20 (+20%/d100) on a roll before the die is thrown.

✺ After a die is thrown, a PC may spenda Hero Point to gain a +1/d20 (or+5%/d100) bonus on those same sorts ofrolls. Again, a PC may spend up to twoHero Points in this manner, gaining amaximum bonus of +2/d20 (+10%/d100)on a roll after the die is thrown.

✺ A PC may spend two Hero Points tore-roll any failed d20 or d100 die roll.

Whenever a PC spends a Hero Point, thejudge must collect the player’s HeroPoint certificate and tear it in half.

PCs may use Hero Points to benefitthe rolls of other good-aligned charac-ters. Using a Hero Point in this manneris generous, but it is not in itself a hero-ic action (so the PC doesn’t earn anotherHero Point for using his own HeroPoints to benefit another character).

Hero Points and JudgeRollsOccasionally, judges may—and should—roll dice secretly to determine the resultof an action. For instance, an NPC wiz-ard casts a charm person spell upon aPC, but the DM makes the saving throwsecretly so that the player’s aren’t sureof the spell’s effects. Any time the judgemakes a secret roll based on a PC’saction, the PC may elect to spend a HeroPoint to affect that roll, but the judgestill rolls the dice secretly.

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Hero PointsGood Guys Finish First

by Kevin MelkaWhen the Living Jungle campaign wascreated a year ago, the proficienciesavailable to heroes were limited to thosefound in the Player’s Handbook. Afterreviewing existing proficiencies in thePlayer’s Handbook and other skills pre-sented in The Complete Handbooks, HQhas come up with a list of new andrevised skills for Living Jungle heroes.

ClarificationsAt present, no Living Jungle hero maybegin play with the following proficien-cies (this list is expanded from the orig-inal list): agriculture, ancient history,armorer, blacksmithing, carpentry, char-ioteering, cobbling, engineering, forgery,gem cutting, heraldry, mining, naviga-tion, reading/writing, riding (airborne &land-based), seamanship, stonemasonry,and weaponsmithing.

The following skills found in thePlayer’s Handbook have special clarifi-cations (see below) for the Living Junglecampaign: bowyer/fletcher, languages

(modern), local history, religion, spell-craft, and survival.

Bowyer/Fletcher: Heroes with thisskill can fashion only short bows. Inaddition, only one arrow can be con-structed in a day instead of 1d6. This isbecause arrow heads in Malatra arecarved from stone. Heroes can still fash-ion 1d6 arrow shafts per day.

Languages (Modern): This skillshould be considered tribal or racialinstead of modern. Heroes wanting tolearn a new language must still followany racial restrictions or modifiers (ie.saru must spend two slots to learn a spo-ken language).

Local History: This skill should be con-sidered tribal history, detailing tradi-tions and geographical customs of atribe or area. Heroes without a tribecannot have this proficiency.Religion: Since there are no deities inMalatra, this skill is used to identify

good, neutral, or evil rites and customs.Use of this skill will also identify thealignment of a priest whenever a spell iscast or belief is practiced.

Spellcraft: Use of this skill will identi-fy an unknown spell fetish or help repaira damaged one. The skill will also allowa hero to identify an unknown spell orspell-like ability. This skill does notallow a hero to create a spell fetish.

Survival: This skill gives a hero thebasic knowledge needed to survive in acertain area of the Malatran plateau.The four types of survival available toheroes are: jungle, savanna, water, andmountain. Water survival applies to anyarea near a river or lake. Territoriessuch as the Black Plains and theswamps of Malatra are unknown to thetribes of the land.

New SkillsAlertness: A hero with this proficiencyhas an instinctive knack for noticing dis-turbances and discrepancies in theimmediate vicinity. A successful use ofthis skill reduces the hero’s chance ofbeing surprised by 1.

Animal Rending: Heroes with thisskill are experts in skinning andbutchering animal carcasses. Thisallows the hero to derive the maximumamount of food from a carcass and har-vest valuable products from it withoutdamaging it. Such products typicallyinclude furs, horns, teeth, and hides.

No proficiency checks are necessaryto butcher most animals, but the DMmay require checks in unusual situa-tions. For example, a check may berequired to butcher an animal the herohas never seen before, or to successfullyharvest a delicate body part (say an eyeor a tooth).

This skill does not allow the hero toobtain special and unique items, such asthings that would require an official

Jungle LoreNew Proficiencies for Living Jungle Heroes

New Living Jungle Proficiencies

Proficiency Slots Ability Modifier Avail. ClassAlertness 1 Wis +1 AllAnimal Rending 1 Dex +2 AllBartering 2 Int -1 Wizard, PriestBoasting 1 Wis -2 Warrior, RogueBoating 1 Wis +1 AllDanger Sense 2 Wis -1 AllForaging 1 Int -2 AllHiding 2 Int -2 AllIntimidation 1 Str/Cha 0 AllLight Sleeping 1 Con -1 Warrior, RogueLore 3 Wis -2 Wizard, PriestSignaling 1 Int -1 AllSign Language 1 Dex 0 AllSomatic Concealment 1 Dex -1 Wizard, PriestSound Imitation 2 Wis -2 AllTaunting 1 Wis -1 RogueTrail Marking 1 Wis 0 Warrior, RogueVine Swinging 1 Dex -2 AllWeapon Improvisation 1 Wis -2 Warrior, Rogue, PriestWeapon Prowess 1 Dex -1 Warrior

treasure certificate. Harvested items aretypically returned to the tribe wherecraftsmen prepare them for the tribe’sbenefit. However, heroes bringing suchitems back to their tribe may earn spe-cial favors or other rewards—such asitems from the character creation equip-ment list.

Bartering: This skill allows a hero toappraise the worth of an item in relationto other objects presented for trade. Thisproficiency does not work in conjunctionwith magical items or artifacts unknownto the hero.

The DM makes this proficiency checkin secret. If the check fails, the herogains no special information to help himwith a trade. Successful use of this skillallows a hero to gain the upper hand inany trading situation. If both sides of atrade possess bartering, the charactermaking the check by the most gains theupper hand in the trade. This skill onlyworks with NPCs and not with otherplayer characters.

Boating: This skill allows a hero to pilotsmall boats, canoes, rafts, or other watercraft. A successful proficiency check isnecessary to pilot craft at maximumspeed or to execute difficult maneuvers.Heroes may not take this proficiencyunless there is a river or lake within 10miles of their native tribe.

Danger Sense: This skill provides thehero with a sixth sense that warns himof impending danger. When the hero isone round away from triggering athreat, the DM makes a secret proficien-cy check. If the check fails, the herosenses nothing. If the check is success-ful, the hero feels a tingling in the backof his neck and senses the general direc-tion of the threat. Heroes who havedetected an impending ambush are notsurprised and gain automatic initiativeon the first round of combat.

Foraging: Use of this skill allows thehero to locate a desired substance in acertain area—such as a medicinal herb,a bird’s egg, or a source of water. Thehero must search for 2d4 hours in anarea where the material is theoreticallyavailable (the material must be able tobe found in that area). The DM is thefinal judge as to whether an item can be

found in a certain area, and doesn’treveal this information until after thehero completes their search.

Hiding: This proficiency allows a heroto use natural surroundings to concealhimself. Like the survival proficiency,there are four types of hiding: jungle,savanna, water, and mountains. A suc-cessful check mean the hero has disap-peared from view. The hidden hero mustremain motionless and completely silentto prevent discovery.

The hero stays hidden unless a crea-ture or NPC searching for them makes asuccessful Intelligence check. This skillhas no effect on creatures who candetect prey with senses other than sight.

Intimidation: This ability allows a heroto bend another to his will through feartactics. Potential victims of intimidationmust make a saving throw versus fearor they will likely do as they’re told.They are also likely to harbor greatresentment against the hero, keepingtheir dislike hidden until the first oppor-tunity to avenge their pride arises.

Intimidation can be attempted witheither Strength or Charisma. Strengthindicates a threat of immediate bodilyinjury, while Charisma uses more subtlethreats which need not be physical.Player characters are never required tosubmit to intimidation.

Light Sleeping: This proficiency lets a

hero receive the benefits of a full night’ssleep from a one-hour nap. The heromust make a proficiency check beforegoing to sleep. If the check succeeds, thehero wakes in an hour fully refreshed—recovering the same amount of hitpoints as if he had rested a full night. Ifthe check fails, the hero remains asleep,awakening as usual. The hero may usethis skill once per week, regardless ofwhether it fails or succeeds.

This proficiency is not effective forpurposes of spell memorization.

Lore: Possessors of this skill are versedin the ancient legends and myths thatpermeate Malatra. This proficiency doesnot extend to the time of the Ancients,only the period since they disappearedfrom the plateau. This skill can be usedto identify a notable item, strangebehavior in animals, a historical periodin time, or a dilemma which has befall-en the Living Jungle before. A secondcheck is required if the hero wishes tolearn how to correct the dilemma.

Lore is a skill which must be chosenduring the creation of a Living Junglecharacter (or during the period of grand-fathering associated with this article),as it takes years of study under a lore-master or witch doctor to amass thisknowledge.

Signaling: Heroes with this skill cansend and receive messages at long dis-tances. A specific method of signalingmust be designated, such as drums,smoke signals, or whistling. Additionalslots may be spent to learn additionalmethods. Both sender and receiver mustknow the same method, and both checksmust be successful for the message to beunderstood. If either side fails theircheck, the message is either sent orinterpreted incorrectly. Messages can besent and received at the rate of 10 wordsper round.

Sign Language: A hero with this skillcan communicate through the use ofhand gestures instead of speech. Thereare many different types of sign lan-guage across the Malatran plateau, eachindigenous to a different tribe. This skilldeveloped when hunters stalking preyneeded to communicate silently, so asnot to alert prey to their presence.

For two heroes to communicate with

sign language, both must know the samestyle of sign being used. Sign languageis different enough from tribe to tribe tomake mixing of two styles impossible.

A hero with this skill may also try toconvey simple messages to another herowithout the skill. The message must bebasic, such as “Don’t move,” “Follow me,”or “Get down.” Complicated phrases orthose containing pronouns are unaccept-able, such as “My name is Took,” or “Thisis Fire Mountain.” If the DM deems thephrase unacceptable, the sign languagecannot be attempted—no proficiencycheck is necessary. If the DM allows thephrase, the hero makes a check.

Somatic Concealment: Since users ofmagic tend to be feared in Malatra, theart of casting spells without othersnoticing the action has developed. Ahero must announce to the DM theintention of using this skill at the begin-ning of the round. When the spell is cast,the DM makes the roll in secret. A suc-cessful check indicates the casting of thespell has gone unnoticed—not recogniz-ing the gestures as being magical innature. A failed check means that allthose viewing the wizard see theirmovements for what they really are.

Sound Imitation: Heroes with thisskill can mimic the sounds of variouscreatures of the land—bird calls, mon-key screams, and other natural animalsounds. A successful check indicates theimitation is good enough to fool otheranimals.

Taunting: This proficiency enables ahero to taunt, goad, or annoy an enemy.If the check is successful, the opponentis allowed a saving throw versus para-lyzation, or he will become enraged andconcentrate his anger on the hero. Anenraged foe receives a -2 attack penalty,+1 to damage, and a -1 penalty to theirarmor class.

Taunted opponents are often soblinded by rage they fail to notice smalldetails (such as trip wires or coveredpits). NPCs or creatures with a Wisdomof 14 or more are immune to this effect,as are enemies who are five or more lev-els higher than the hero. Player charac-ters are immune to the effects of taunt-ing.

Trail Marking: By notching trees, scat-tering pebbles, piling stones, and clip-ping weeds, a hero can mark a trailthrough any wilderness area. Heroesattempting this skill must move at 2/3their normal movement rate, markingthe trail as they move along.

Successful use of this proficiencyallows a hero to backtrack their trail fora number of miles equal to their level.For example, a 3rd level warrior marks atrail for 12 miles. The first successfulcheck enables him to follow the trailback three miles, and three more suc-cessful checks are needed to follow thetrail back to the beginning. If any of thechecks fail, the trail is lost.

Vine Swinging: Heroes with this skillcan swing from vines that grow through-out the jungle, never touching theground. A hero can swing from one vineto the next per level of experience beforehaving to make another check to contin-ue. DM may apply penalties to the rollsdepending on the conditions (such asrecent rain or lack of numerous trees).

This skill cannot be used where thereis not a thick growth of trees, such assavannas or mountains. Saru and mon-key katanga gain a bonus of +2 to allvine swinging proficiency checks.

Weapon Improvisation: With this pro-ficiency a hero can improvise a weaponfrom natural materials. An area must besearched for 1d6 rounds, then the profi-ciency check is made. If the check fails,the hero finds nothing and must tryagain in a different area. If the checksucceeds, the hero finds an object thatcan be wielded as a club—such as abranch or a bone.

The improvised weapon inflicts 1d6points of damage to man-sized or small-er creatures, and 1d3 points to largecreatures—plus any Strength or otherbonuses. If maximum damage is donewith this weapon, it must make a savingthrow versus crushing blow or shatterafter delivering its damage. Improvisedweapons last only to the end of theadventure in which they were found,and are not considered permanentequipment.

Weapon Prowess: Heroes with thisskill can put on an impressive display ofweapon prowess without fighting. A

hero must use a weapon in which theyare proficient, and weapon specializa-tion has no additional effect. The “show”takes at least one round to display, andthose who are impressed (see below)must make a morale check.

Not everyone will be swayed byweapon prowess. This skill may be use-ful against a single NPC opponent, butwould do nothing against a mob of angryvillagers. Viewers of this display mustbe intelligent and be of an equal or lowerexperience level to be affected.

Opponents who fail their moralecheck are awed by the display, and willact in a manner suited to the circum-stances at hand. If the viewer was aboutto engage in combat with the hero, theymay suddenly back down or flee. If theopponents are forced to attack, the DMmay give them a -1 penalty to all rolls. Ifthe situation is non-violent, NPCs whofail their check will regard the hero as iftheir Charisma has been increased by1d6 points (not to exceed 18).

The hero must state he is using thisskill during a non-combat round. TheDM then makes the roll in secret,explaining the results based on successor failure. Success may bring results asexplained above, while failure could pro-voke an enemy (proving to them thehero cannot wield his weapon properly)or cause NPCs to regard the hero lessseriously.

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Priest spellsGrassdartby Susan Threadgill(Alteration)Spell Level: 2Sphere: PlantRange: 0Duration: 1 turnArea of Effect: 1d6+1 blades of grasswithin 10 ft.Components: V, S, MCasting Time: 2Saving Throw: None

This spell causes 1d6+1 blades ofgrass to become stiff and sharp. Tallervarieties of grass, such as that found onsavannah, may be hurled as javelins for1d6 points of damage. Smaller grasses,such as those found in the forest, may bethrown as darts for 1d3 points of dam-age. The grassdarts may not be fired asarrows unless fletchings are added. If theblades are not plucked before the spellexpires, then they do damage accordingto their size to any creatures which fallon them. The grassdarts remain stiff forone turn. The spell requires suitableblades of grass.

Water Windowby Susan Threadgill(Elemental Water)Spell Level: 3Sphere: DivinationRange: 10 feetDuration: 1 hourArea of Effect: 5 x 5 ft. squareComponents: V, S, MCasting Time: 1 roundSaving Throw: None

This spell allows the caster to gaininformation from a quantity of water.Once the spell is cast, the water begins toshow the images of objects and creatureswhich have been reflected in its surfaceover the past 24 hours. The cast maymake specific requests such as, “show methe last man who passed by here,” andthe water will show the appropriate

reflection. Should the request be impos-sible to fulfill, the water becomes opaquegray until another request is made or thespell expires.

Should the caster use the spell onflowing water, such as a river, the castermust keep up with the water in order toview the reflection. Otherwise, the flow-ing water shows images of what hap-pened upstream (where the actual waterwas when the objects were reflected init). If there was no light to produce areflection, the water shows only dark-ness under the effect of this spell. Thespell requires a suitable body of water.

Lizard Limbsby James W. Cameron(Alteration/Necromancy)Spell Level: 4Sphere: AnimalRange: 0Duration: SpecialArea of Effect: The casterComponents: VCasting Time: 1 roundSaving Throw: None

Under the influence of this spell, thecaster may shed one or two limbs at will,without suffering damage. Thus the cast-er may escape the grasp of a fallen treeor large creature by shedding an arm orleg to allow escape. The caster suffersany ill effects that accompany losing alimb, according to the chart below. Notethat the head and torso are not consid-ered limbs for the purposes of this spell.

Limb Lost EffectOne leg Walking movement rate

cut in halfTwo legs Walking movement rate 0One arm Lack of coordination; -2 on

Dexterity checksTwo arms No use of armsTail Lack of balance; -2 to hit

and to all proficiencychecks which can beaffected by balance

Wings Loss of flight

Limbs begin to regrow one hour afterthey were lost, and take 24 hours to com-pletely regrow; they are not usable dur-ing this period. If a lost limb is recoveredwithin two rounds, it may be reattachedin one round.

Wizard SpellsQuick Vineby Dave Blum(Conjuration)Spell Level: 1Range: 0Duration: 5 rds./levelArea of Effect: SpecialComponents: V, MCasting Time: 1Saving Throw: None

This spell causes a vine to quicklygrow from the spell fetish. The vine is 1inch thick, grows at a rate of 1 foot perlevel of the caster per second to a maxi-mum length of 10 feet plus 10 feet perlevel of the caster, and can attach itself toany sturdy non-moving surface such as astone wall, a tree, a sturdy hut, or a cliffface. It will support up to 100 lbs. perlevel of the caster and takes six points ofslashing damage to sever. It grows in astraight line, and the caster can declarea length shorter than the maximum atthe time of casting, but the caster has nocontrol over the rate or direction ofgrowth. The vine cannot be used toentangle a living being.

The material components are a 3-inchlength of vine, which is consumed in thecasting, and the spell fetish, which is notconsumed.

Ancestral Spiritby David W. Baker(Invocation)Spell Level: 3Range: 0Duration: SpecialArea of Effect: SpecialComponents: V, S, MCasting Time: 1 turnSaving Throw: Special

New Spells forthe Living Jungle

This spell allows Malatran wizards tocall upon the spirits of their ancestors forassistance. In order for the spell to work,the caster must tell stories of the ances-tor’s deeds to an audience of at leastthree other beings of the same race asthe caster. The exact nature of the cast-ing varies from tribe to tribe; some haveanimated presentations around a smokycampfire while others tell impassionedorations by a pool of water. The success ofthe spell depends on how well the casterevokes emotions appropriate to theancerstor’s deeds in the audience.

Once the caster has finished speak-ing, the listeners must make a savingthrow vs spell; if more than one listenerfails then the spirit has been impressedand responds. This check can be modifiedby –/+ 4, depending on the caster’s story-telling ability. If the storyteller has arelated non-weapon proficiency, a suc-cessful check allows a bonus to the sav-ing throw, a failure means a penalty. Themagnitude of the bonus or penalty isrelated to the degree of success or failurein the proficiency check. Only one profi-ciency check may be made to affect thesaving throws of listeners.

If the spell is successful, a smallnative animal (no larger than a rabbit)approaches and follows the spell caster.It follows for up to one week withoutinvolving itself in the wizard’s tribula-tions. While the animal accompanies thecaster, a number of Hero Points are dou-bled in effect when used by the caster oran ally. One Hero Point may be affectedfor every three levels of the caster. Whenthe maximum number of hero pointshave been affected, the ancestral spiritleaves.

The caster may also ask the ancestralspirit for guidance. This effect is similarto the 2nd level priest spell augury,except that the answers are not limitedto “yes” or “no.” The DM is the finalarbiter of how helpful the spirit can be ina given situation, but advice should bebrief, cryptic, or general but applicable.For example, the spirit could give a hintto solve a puzzle, but should not give themethod of solution.

The material component is an itemsignificant to the ancestor’s legacy.Depending on the tribe, the item could bea piece of clothing, jewelry, part of acarved object, or even a piece of pre-served bone. The item serves as the spell

fetish, and may be used to cast the spellup to five times before it is consumed.

Hippo Walkby Dave Blum(Alteration)Spell Level: 3Range: TouchDuration: SpecialArea of Effect: One creatureComponents: V, S, MCasting Time: 3Saving Throw: None

This spell allows an individual totravel underwater by walking along thebottom in the manner of hippos. Theunderwater movement rate is the sameas land movement rate, and the recipientgains enough additional (temporary)weight to counter his own bouyancy andremain on the bottom. The limit of depthis 20 feet per level of the caster. If maxi-mum depth is exceeded, the spell ends.The duration of the spell is equal to oneround per point of Constution of therecipient, the period for which the recip-ient normally can hold his breath. Thespell does not grant any ability tobreathe underwater. The material com-ponent is a hippo’s tooth.

Vampiric Plantsby Bill Sheffield(Necromancy)Spell level: 4Range: 10 yds./levelDuration: 1 rd./levelArea of Effect: 10 ft. rad. x 10 ft. columnComponents: V, SCasting Time: 4Saving Throw: 1/2

This spell, known only to a few witchdoctors in Malatra, causes the plantswithin the area of effect to drain hitpoints from any living beings whichenter the area, including the spell caster.The energy drained causes rapid growthof the plant life in the area of effect; theamount of growth is proportional to theoriginal size of the plants and theamount of energy drained. Generally, theplants double in size each time theyabsorb hit points equal to the caster’snormal maximum hit points.

Damage sustained varies by terraintype and the level of the caster, accordingto the chart below. This damage is sus-tained each round that the victims arewithin the area of effect; each round of

damage allows a saving throw to reducedamage by half.

Terrain Type DamageOpen grassland 1 hit point per

caster levelOvergrowth 1d3 hit points peror forest caster levelThick forest 1d4 hit points peror jungle caster level

The spell duration begins once a liv-ing being crosses into the area of effect,and so can be used as a trap or ward.Once the spell effect begins, it continuesfor the duration even if there are nobeings within the area of effect.

This spell carries a terrible cost forthe caster. For each caster level, the cast-er loses 1 hit point in casting the spell.This loss is doubled in overgrowth or for-est, and quadrupled in thick forest orjungle. The loss is not permanent; the hitpoints are recovered once the spell dura-tion expires.

Quicksandby Glenn SmithSpell level: 5Range: 10 yardsDuration: SpecialArea of Effect: 5 ft. cube per levelComponents: V, S, MCasting Time: 5Saving Throw: Special

This spell, a variation of the spelltransmute rock to mud, turns a section ofnormal or rocky ground into deadlyquicksand. It does not affect swampy orsandy areas. The spell can affect a 5 footcube per level of the caster, and the 5-ft.cubes may be arranged as the casterdesires provided they connect. For exam-ple, a 9th level wizard can create ninecubes, and they could be arranged so thatthere is a solid cube in the center for thewizard to stand upon. If this spell is caston the ground beneath an opponent, thatopponent receives a saving throw vsspells to avoid the quicksand area. Theground remains quicksand until a dispelmagic removes the effect or a transmutemud to rock spell is cast upon the area.The material component is a small pouchof dried sand from a quicksand pit.

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By Stephen H.Jay

The Living Jungle set-ting is unique inRPGA® tournaments,in that only the mostprimitive of technolo-gies are allowed. Yetthat very term, “primi-tive technologies,” hasbeen open to player andauthor interpretation.To define this termmore clearly, we have tried to use realworld history and sociology to helpdetermine availability of various mate-rials and fabrication techniques.

However, Malatra has no exact coun-terpart in the real world. Presumably,an abundance of food and inter-tribalcompetition has resulted in spiritualand ritualistic peoples with a relativelyprimitive technology but an advancedknowledge of magic (advanced because,unlike our world, their magic works). Inorder to add depth, background, andcolor to the culture of the Living Jungle,authors and players can use the follow-ing list as a guide for what is availablein Malatra.

AgricultureAgricultural items are limited to

those items naturally occurring in tropi-cal environments. Although irrigationhas existed for centuries in some primi-tive jungle cultures, it is not a technolo-gy known in Malatra. None of theseitems require certificates, but Heroescan only acquire them by bartering withthe listed indigenous tribes.

ArtArt materials are limited to those

easily attainable in tropical settings.Creating art requires a proficiency inthat art form. Amber, obsidian, ironpyrite, inks and paints are relatively

easy to acquire and do not require certs,though Heroes can only acquire them bybartering with the listed indigenoustribes. Gold, silver, jade, and turquoiseare the rarest and require certificates.Art and jewelry made from these mate-rials typically depict important spiritualor life events. All art created byMalatrans has strong personal or tribalsignificance.

OtherHide armor and ceramics do not

require certificates, but Heroes can onlyacquire them by bartering with the list-ed indigenous tribes. Copper, brass, andadvanced ceramics used as weapons

require certifi-cates.

The impor-tant thing forplayers andauthors to remem-ber is that theLiving Jungle isless about materi-al possessions andmore about thestories and signifi-cance behind thepossessions. Onlyitems that fit ajungle setting andadd richness andvariety toMalatran cultureshould be used inthe Living Jungle.

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Invention andSociety

Living Jungle™ Cultural GuidelinesItem: Description: Indigenous To:Cotton, Hemp Used for woven cloth. Found wild, but can be raised in small Wild Plants - Any

quantities. Cotton cloth used as a sign of rank or for important Cultivated Plants - Rudra,ceremonies. Wise Ones, Lacerials

Cocoa, Coffee, All grown wild. Used for ritual and ceremony. AnyTobacco Note: cocoa plant used for bitter chocolate drink.

Sugar Cane Generally available in all areas except swamps. AnyTropical Fruits Large patches or groves tend to attract animals eager to feed

and predators eager to hunt them.

Rubber Derived from rubber trees. Only used to make rubber balls Anyfor games/children’s toys.

Vanilla Vanilla is just one example of a natural scent used for perfume. Any NubariRitual use. Can be confusing to Lacerials

Item: Description: Indigenous To:Hide Armor Introduced by Lacerials Lacerials, Any Nubari

Copper Certain shamans practice the smelting of copper for symbols of Lacerials, Oscrayrank or office, or for ceremony. Lacerials know how to forge Tribe of Big Chief Bagoombatools. High grade ore is very rare. Huroola

Brass Fashioned from the rare copper and rarer zinc. Lacerials, Oscray

Iron None.

Ceramics Not the quality of that used by the ancients, primitive Korobokuru, Wise Ones,ceramics are still available for upper scale household use. Koshiva, Tribe of Bagoomba

Advanced Ceramics Pieces found in Ancients ruins can be fashioned into durable Tribe of Big Chief Bagoombaweapons, such as knives, spearheads, and axeheads.

Amber Used exclusively for jewelry and carvings by everyone except Tribe of Big Chief Bagoomba,Jade the Tribe of Chief Bagoomba. Members of this tribe can make Huroola, Wise Ones, Koshiva,Obsidian knives and axeheads from obsidian. Kobokuru, ShuTurquoise

Inks From plants and animals. Used in tattooing for rituals and Nubari, Shu, LacerialPaints ceremony. Temporary and semi-permanent varieties.

Gold No known ore deposits. Any found in ruins, etc. Lacerials, OscraySilver could be worked like copper or brass.

Iron Pyrite Ground or whole, used as decoration. Any Nubari

CLIMATE/TERRAIN: Tropical/Mountains and plainsFREQUENCY: Very rareORGANIZATION: TribalACTIVITY CYCLE: DayDIET: CarnivoreINTELLIGENCE: Average (8-10)TREASURE: DALIGNMENT: Neutral good

NO. APPEARING: 1-10ARMOR CLASS: 7MOVEMENT: 6, Fl 36 (C)HIT DICE: 1+2THAC0: 19NO. OF ATTACKS: 2DAMAGE/ATTACK: 1-3/1-3 (beak) or 2-8 (weapon)SPECIAL ATTACKS: Dive +2SPECIAL DEFENSES: NilMAGIC RESISTANCE: NilSIZE: M (20’ wing span)MORALE: Steady (11)XP VALUE: 65

The aarakocra are a race of intelligent bird-men. They standabout five feet tall and have a wing span of 20 feet. Abouthalfway along the edge of each wing is a hand with threehuman-sized fingers and an opposable thumb. An elongatedfourth finger extends the length of the wing and locks in placefor flying. Though the wing-hands cannot grasp or cast spellsduring flight, they are nearly as useful as human hands whenan aarakocra is on the ground with wings folded back. Thewing muscles anchor in a bony chest plate that provides extraprotection. Powerful legs end in four sharp talons that foldback to reveal another pair of functional hands, with threehuman-sized fingers and an opposable thumb. The hand bones,like the rest of an aarakocra’s skeleton, are hollow and fragile.

Aarakocra faces resemble a cross between parrots andeagles. They have gray-black beaks, and front-set black eyesthat provide keen binocular vision. Plumage color variesamong tribes, but generally males are red, orange, and yellow,while females are brown and gray.

Aarakocra speak their own language, and on occasion, acommon Nubari tongue (10% chance).

Combat: Aarakocra fight with either talons or a heavyfletched javelin clutched in their lower hands. An aarakocratypically carries a half dozen javelins strapped to his chest inindividual sheaths. He throws or stabs with them for 2d4points of damage. Owing to the aarakocra’s skill at throwingjavelins in the air, he incurs no attack penalties for aerial mis-sile fire. Aarakocra always save their last javelin for melee. Afavorite attack is to dive at a victim (from at least 200 feet)with a javelin in each hand, pull out of the dive just as hereaches his target, and strike with a blood-curdling shriek.This attack gains a +2 bonus to hit and causes double damage.

An aarakocra avoids grappling or ground combat, since itsfragile bones are easily broken. They prefer speed and maneu-verability over armor.

Flying in Malatra: Aarakocra have two means for becomingairborne. The preferred method is to launch from at least 20feet off the ground. They may also take flight with a runningstart of at least 30 feet in open terrain.

Jungle take-offs, flight, and landing are difficult. Eachattempt requires a Dexterity check, including each round offlight in medium or dense jungle ( –4 and –6 modifiers respec-tively). Failing a check while flying in the jungle indicates col-lision. A second Dexterity check avoids falling damage.Landing failure indicates a “controlled crash” of 1d2 points ofdamage.

Habitat/Society: Aarakocra live in high mountains in tribesof about 11-30 (1d20+10) members. Each tribe has a huntingterritory of about 10,000 square miles with banners markingthe boundaries. Due to overcrowding, Malatran aarakocra havebegun to move into the savanna where they nest in singularlarge trees found scattered throughout the plains.. Aarakocraare affected by the antipathy magic of the domes, so they can-not spread to the edge of the plateau.

Each tribe lives in a communal nest made of woven vineswith a soft lining of dried grass. The eldest male serves asleader. In tribes of more than 20 members, the second oldestmale serves as shaman. Males spend most of their time hunt-ing for food and shiny treasure. Females spend eight months ofthe year incubating eggs, passing the time by making javelinsand tools from wood and stone. Resting on their backs,aarakocra females can use all four hands to weave boundarypennants, javelins sheaths, and other objects from vines andfeathers. Aarakocra breed slowly and therefore make greatefforts to preserve and protect their race.

Aarakocra are claustrophobic and will not willingly enter acave, building, or other enclosed area. Hero aarakocra suffer a–1 to all initiative, to hit, and damage rolls in such settings.

Ecology: Aarakocra have had little contact with other races,and most remain aloof. The mountain aarakocra are more soli-tary than plains dwellers. Aarakocra hero characters are gen-erally concerned with protecting their tribe’s hunting grounds,and seeking knowledge or honor among other tribes. Theywant others to realize that the aarakocra are people of honorand not “large bird things” to be shot for sport.

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Aarakocra, Malatran© 1996 TSR, Inc. All Rights Reserved

CLIMATE/TERRAIN: Hilly/Mountainous terrainFREQUENCY: RareORGANIZATION: ClanACTIVITY CYCLE: NightDIET: OmnivoreINTELLIGENCE: Low to Average (6-8)TREASURE: M, N, O, QALIGNMENT: Chaotic neutral

NO. APPEARING: 6-60 (6d10)ARMOR CLASS: 7MOVEMENT: 6 (jungles/plains), 15 (mountains)HIT DICE: 1-1THAC0: 20NO. OF ATTACKS: 1DAMAGE/ATTACK: 1-4 or 1-6 (by weapon)SPECIAL ATTACKS: head-buttSPECIAL DEFENSES: quivering huddleMAGIC RESISTANCE: NilSIZE: S (3’ 6” tall)MORALE: Average (9-10)XP VALUE: 15

Leaders/guards 30

Legend has it that the Butu arrived in Malatra as the pets ofthe Ancients, though in fact they came from an original kobold-like servant race of the Ancients. These kobolds mated with theresident bakemono to produce the modern butu. Long thoughtto be extinct, butu have been recently spotted among severalremote rocky crags.

Butu physically resemble a cross between the Kara-Turanbakemono and the Faerûnian kobold. Their lower body is likethat of a bakemono, with hairy legs with hoofed feet similar tothat of mountain goats. Their upper body strongly resembles akobold, though with two medium sized goat-like horns atoptheir heads. Their unique ability to run along the face of rockycliffs like mountain sheep most likely accounts for their abilityto survive the many Malatran predators.

Butu have their own language and communicate in shrill,yapping barks. Some can learn other languages, such as thecommon tongue of the Nubari (50% chance).

Combat: While they tend to avoid combat, if trapped Butu willfight to defend the clan and create a pathway to safety. Thebutu approach to combat centers around ambush, maneuver,sneakiness, and overwhelming numbers. In planning an attackthey will use the terrain to the best advantage for rangedweapons and concealment. Like kobolds, they often hurl crudejavelins and spears, not closing to melee until they see thattheir enemies have been weakened. Once melee starts, howev-er, they can become impulsive (caught up in the heat of themoment); in this state they forgo any attempt at cunning ororganized tactics.

When they do close for melee with their enemies, they rushto the attack with weapons swinging. A preferred means ofattack is to charge in mass, head-butting their opponents andthen engaging with hand-held weapons. A swarm of butu canoften knock down even the largest opponents. Opponents onrocky slopes and cliff faces find it difficult to maintain balanceafter receiving a head-butt charge. A failed Dexterity check bysuch a recipient indicates a loss of balance, and possibly a falldown a rocky slope. Butu use horns, clubs, short bows, andstone knives. They greatly prize obsidian for this purpose.

Their AC stems from the hodgepodge collection of armor, skins,and rags randomly strapped to their bodies.

The butu have limited infravision capability of 30’, but donot incur any attack penalties when fighting in bright light. Aspecial defense of the butu is to huddle down into a small quiv-ering form and hide. Enemies who fail an Intelligence checkbypass that particular butu, thinking it harmless, and attackthe nearest standing butu or other foe. Unfortunately, this spe-cial defense causes all “hungry” enemies to immediately attackthe small, helpless-looking morsel.

Habitat/Society: The butu live a nomadic lifestyle among therocky crags of Malatra. Their movements and habits remindone of mountain goat herds. They like the safety of rocky ledgesand slopes that predators find hard to scale.

A typical clan consists of 4-24 (4d6) males, an equal numberof females, and a number of young equal to the total number ofadults. There is no size difference among adults. For every 10adult males there will be a leader or guard of larger size (HD2, AC 5/6, THAC0 19, Dmg 1-8). The leaders/guards generallyhave larger weapons and pieces of tougher armor.

Clan possessions are those things only able to be carried bythe butu. A butu clan will rarely have non-butu companions, asthey move around the rocky cliffs very quickly and most oftennon-butu eventually slip and fall to their deaths.

Butu live along the rocky cliffs of mountains, co-existingpeacefully with bighorn sheep and mountain goats. The height-ened sense of the sheep and goats provide the butu with earlywarning of approaching strangers. The butu constantly roamthe mountainside looking for areas that provide both safetyand plentiful small game.

Ecology: Butu eat nuts, roots, small game, and anything elsethey can acquire without getting killed in the process. Theystay in rocky areas primarily for safety. Their slow speed onflatlands makes them easy prey for most predators.

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Butu© 1996 TSR, Inc. All Rights Reserved

by Welling Clark

CLIMATE/TERRAIN: Tropical/MountainsFREQUENCY: CommonORGANIZATION: TribalACTIVITY CYCLE: AnyDIET: OmnivorousINTELLIGENCE: Semi- to HighlyTREASURE: IndividualALIGNMENT: Any (Chaotic Good)

NO. APPEARING: 1-50ARMOR CLASS: 10/VariesMOVEMENT: 6”HIT DICE: 1+1/VariesTHAC0: 20 baseNO. OF ATTACKS: 1/by classDAMAGE/ATTACK: By WeaponSPECIAL ATTACKS: See BelowSPECIAL DEFENSES: See BelowMAGIC RESISTANCE: See BelowSIZE: S (4’ tall)MORALE: Elite (13)XP VALUE: 75 per hit die

Korobokuru are a race of dwarves who thrive throughout theLiving Jungle. A somewhat xenophobic people, their villagestend to be in remote areas of the jungle, and earning their trustis often difficult. Korobokuru are 3–4 feet tall, with hairy armsand legs slightly longer in proportion to their bodies. Males have sparse beards, and both genders have awild and unkempt appearance and are known to bathe onlyonce a year. Korobokuru have big, bright eyes—either blue,green, or brown. Their ears are small and somewhat pointed,and they have full lips. Korobokuru avoid gaudy jewelry, but sometimes wear precious stones on leather straps around theirnecks.

Combat: Korobokuru have a natural resistance to magic, andgain a +1 saving throw bonus for every 3 points of Constitutionwhen saving against magical rods, staves, wands, and spells.They also receive the same bonus for all saves vs. poison.Korobokuru have infravision with a range of 120 feet. Theyalso have a 4/6 chance to recognize and identify any normalplant or animal. They receive a bonus of +1 to hit when fighting bakemono, goblins, goblin rats, and hobgoblins (rarecreatures in the Living Jungle). Giants, oni, ogres, ogre magi,and other humanoid creatures over 10 feet in height suffer a -4 penalty when trying to hit korobokuru. Because of theirsmall size, these dwarves cannot use size Large weapons.

Habit/Society: Culturally, korobokuru are less advanced thanmost of their Nubari neighbors. They hunt for their food, farmsmall portions of land, and create simple pieces art and craft.Each tribe of dwarves will specialize in one type of craft (weapons, pottery, etc.) which is their primary source of trade.It takes a Korobokuru at least 50 years of study before he isconsidered a master craftsman.

Korobokuru organize themselves into families, clans, andtribes, each having 1-3 families related by blood or marriage.Korobokuru may allow some humans and katanga into theirtribes, but never spirit folk or shu. Saru are considered bloodenemies, and a korobokuru will fight first and ask questionslater when encountering the ape-men.

Hero Korobokuru need not attack saru heroes, but should

remain suspicious of them. Korobokuru legend states the sarukill children for food and sport, though the saru protest com-plete innocence. Missing children and unexplained deaths areoften blamed on this race.

Other tribes, mostly Nubari, tend to view korobokuru asrude, belligerent, and even comical. Korobokuru are extremelyboastful and outspoken, telling tall tales of their exploits andconquests. No korobokuru can turn down a boasting contest,which they often use as an alternative to combat. Though theirboastful nature has given them a reputation as liars, koroboku-ru are strictly honest about admitting defeat in a boasting con-test. Korobokuru are such practiced boasters that they gain a+2 Charisma bonus for boasting or lying.

Korobokuru are deathly afraid of drowning and will refuseto enter the water or travel in boats. Hero korobokuru mayignore this fear for the purposes of traveling in a boat, but theymust make a successful saving throw vs. paralyzation to enterthe water willingly.

Once a season, all elder korobokuru (50+ years) journey tothe top of Fire Mountain in hopes of catching a glimpse ofWar’dango, the powerful god of the mountain and leader of thekorobokuru people. Those blessed with a vision (and there isalways one elder so blessed) will be the “Voice of War’dango” forthe korobokuru folk for the coming year.

Known as the war’dang, this elder will make all decisionsfor the people as a whole (ie. racial wars, uniting the tribes, etc)until another is chosen. Seldom are more than one war’dang chosen in one year.

Ecology: Korobokuru produce few goods, but those that theydo create tend to be items of excellent quality. Crafts includethings such clothing, primitive arts and crafts, and weaponslike spears and clubs. Tribes of more than 50 members willhave large parties of hunters which comb their territory forfood, while smaller tribes tend to do less hunting and more for aging

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Korobokuru, MalatranBy Permission of TSR, Inc., this page may be reproduced for personal use only. © 1994 TSR, Inc. All Rights Reserved

Katanga are a race of intelligent shape-changing animals.Their ability to shapeshift is natural to the katanga and is nota form of lycanthropy. Katanga appear as normal animals tospellcasters who detect for illusions or use true seeing.

Katanga can shapeshift between three different forms:animal, biped, and human. Each form has its own advantagesand disadvantages.

In human form, katanga retain one or more distinctive feature of the animal form. For instance, the caiman katanga’sskin has a leathery texture when the creature is in humanform. In all other respects, they have the same abilities as anormal human and may employ weapons, non-weapon profi-ciencies, and class-based skills.

In biped form, a katanga looks like a humanoid animal thatcan stand on its hind legs. The front appendages change intohands capable of gripping and using weapons, though they canstill use a limited form of their natural attacks.

The rest of the body retains the animal’s general appear-ance, including fur, tail, or any other characteristic features. Inthis form, katanga can converse both with people and with animals of their same type. Some katanga are actually moreformidable with their natural claw and bite attacks in thisbiped form.

In animal form, katanga are indistinguishable from normalanimals of their type. They can use their natural attacks to thefullest, employ special attacks and movement, and may haveother special animal abilities.

Katanga in animal form cannot, however, cast spells, useweapons, wear armor, or use non-weapon proficiencies whichrequire a human form (rope use, for instance). Also in thisform, katanga can communicate only with other katanga oranimals of their type, though they can still understand anylanguages they have learned.

Regardless of their current form, katanga always cast a

shadow in the shape of their animal forms.Hero Katanga may be of any good or neutral alignment,

except tiger Katanga heroes must be lawful good, and monkeysmust be chaotic.

Combat: Katanga can be warriors, wizards, priests, or thieves.They may also be multi-classed warrior/wizards,warrior/thieves, warrior/priests, or wizard/thieves.

Each day a katanga can shapechange a number of timesequal to its level. For instance, a 1st level katanga can changefrom human to biped (or animal) once per day, measured by therising of the sun. It must then remain in that form until afterthe following dawn. Changing form requires one completeround of concentration, during which the katanga can take noother action. Armor and other equipment does not change, butsimply falls to the ground.

All values divided by a slash indicate biped/animal forms.In human form, all katanga have human Size, Armor Class,and Movement rates, and they inflict damage by weapon type.Note that some katanga are more formidable in biped formthan in animal, and vice versa. Strength bonuses never applyto these natural attacks, only to weapon attacks in human orbiped form.

Total hit points do not vary between forms. In biped form,katanga also gains 120-foot infravision.

Habitat/Society: In general, the katanga live as the animalsthey truly are, their habits ranging as widely as their forms.Most katanga have little desire to live in large tribes,preferring wild lands. Instead of tribes, individual katangasometimes appoint themselves protectors of small communi-ties of humanoids or animals, ancient ruins, or sacred andtaboo lands. Katanga have little use for material possession,never accumulating more equipment than they can carry, and

KatangaBy Permission of TSR, Inc., this page may be reproduced for personal use only. © 1994 TSR, Inc. All Rights Reserved

Caiman Monkey Pangolin Snake TigerCLIMATE/TERRAIN: Tropical River Tropical Jungle Jungle Jungle Tropical JungleFREQUENCY: Uncommon Uncommon Uncommon Uncommon UncommonORGANIZATION: Solitary Pack Solitary Solitary SolitaryACTIVITY CYCLE: Day Day Day Any NightDIET: Carnivore Omnivore Herbivore Carnivore CarnivoreINTELLIGENCE: Low to Genius Low to Genius Low to Genius Low to Genius Low to GeniusTREASURE: Individual Individual Individual Individual IndividualALIGNMENT: Neutral Chaotic Good Neutral Neutral Lawful Good

NO. APPEARING: 1-10 1-50 1-6 1-2 1-4ARMOR CLASS: 7/5 8/6 6/4 9/8 8/6MOVEMENT: 9/6, swim 6 12/12, climb 15 12/12, climb 15 9/9, climb 6 12/12HIT DICE: Varies Varies Varies Varies VariesTHAC0: Varies Varies Varies Varies VariesNO. OF ATTACKS: 2 1 1 2 3DAMAGE/ATTACK: 1d4/1d8 (biped) 1d3 (biped) 1d6 (biped) 1d2/1d4 (biped) 1d3/1d3/1d6 (biped)

or 1d8/1d12 or 1d2 or 1d4 or 1/1d3 or 1d4+1/1d4+1/1d10SPECIAL ATTACKS: See Below See Below See Below See Below See BelowSPECIAL DEFENSES: See Below See Below See Below See Below See BelowMAGIC RESISTANCE: Nil Nil Nil Nil NilSIZE: M S S M MMORALE: Elite (13) Unsteady (5-7) Average (8) Average (8-10) Average (8-10)XP VALUE: 150/hit die 150/hit die 150/hit die 150/hit die 150/hit die

trading precious items for practical ones, like weapons, tools, orfood.

The leopard katanga is an evil breed of shapechanger(never a player hero, always an NPC) that preys on other racesof the jungle. Lone leopard katanga will frequently attack single travelers or small bands of people.

Ecology: A katanga’s diet depends on its animal form.

CaimanCaiman katanga live by their instincts and oppose the ways ofhumans, preferring their natural animal state to any con-trivance of civilization. Solitary and territorial creatures,caiman come together only twice a year (spring and fall) tomate and lay eggs, before returning to their isolated homes.The caiman have an uneasy relationship with the river tam’hi,as wicked caiman sometimes devour tam'hi young. A fewcaiman katanga crave adventure and join Nubari river tribes,serving as hunters or warriors. In human form the skin of thiskatanga is thick and leathery, and the stub of the creature’stail can be seen on its lower back.

Monkey Monkey katanga are a wild, chaotic group of creatures thrivingon mischief and pranks. None of these acts are violent or terribly destructive, but serve the monkeys’ need for enter-tainment. Monkey katanga seldom stay in one place forextended periods unless affected by harsh weather, fierce pred-ators, or held captive by victims of their pranks. Groups ofmonkeys come together several times each season to relate sto-ries or to breed, then soon wander back into the jungle. Monkeykatanga’s diet consists of roots, fruit, fish, and sometimes rawmeat. In human form the monkey katanga has thick hair ofvarying colors, and unusually long arms. Since tam’hi are dif-ficult to find and possess little humor, they are often the focusof this katanga’s antics when the two cross paths. Monkeykatanga are excellent climbers. Their percentage chance toclimb is 80%.

Pangolin The pangolin is a small tropical mammal whose body is cov-ered in plate-like armor. The pangolin katanga can roll itselfinto an armored ball for protection, gaining an AC of 2, butlimiting its own movement to an awkward rolling 3”.

Only creatures with large jaws (great cats and garuda) havea chance to unroll them. Pangolin katanga are common to thesavannahs and jungle, but rarely travel into mountain regions.The pangolin has a prehensile tail which it uses to hang fromtrees, while on the ground this katanga is incredibly fast. Thepangolin katanga also have long claws used for digging bur-rows (burrow rate of 3”), and can climb trees at a base per-centage chance of 80% at half their movement rate. Pangolineat insects and larvae, though in human form will consumelimited amounts of vegetables and meat. Pangolin katanga liveon the edges of the jungle, sometimes venturing out into thesavannah where they form burrows for families of 4-8 crea-tures. They forage on the ground, taking to the trees to rest orescape from predators. Pangolin katanga are rarely found inhuman or demi-human savannah or jungle tribes.

SnakeTrue to the stereotype, snake katanga are subtle and schem-ing—but not all are evil. In fact, few snakes are evil or good;most are neutral. The most prominent features of a snakekatanga in its Nubari form are its sibilant voice, faintly scalyskin, and its long, thin, forked tongue. In animal form, snakekatanga are constrictor snakes like the boa or anaconda. Intheir powerful coils, they squeeze their prey to death beforeswallowing them whole. Snakes are generally solitary crea-tures, seeking out others of their kind only to mate. On the fewoccasions that they join human tribes, they remain aloof andeven haughty, though individuals can overcome this naturalimpulse to gain another’s confidence; snake katanga are subtleand manipulative, though most are forewarned by the crea-tures’ reputation for scheming. When in Nubari company,snakes often seek out the leader and attempt to maneuverthemselves into an advisory position, from which they canwield power subtly. Snake katanga are carnivorous.

TigerTiger katanga are solitary hunters, though a few individualsenjoy the company of a human tribe, where they often rise topositions of respect or leadership. Older, more experiencedtiger katanga often appoint themselves guardians of the jungle. In human form, tiger katanga appear with faint orangeor off-white striping on much of their bodies. In animal form,tiger katanga are always small tigers. They enjoy the protec-tion of a common jungle tribe taboo against killing any tiger.The myth of a terrible animal called Lion does not worry thetiger; none has seen Lion, or if one ever did, it refused toacknowledge it as Lion. Legend has it that if Lion ever appearsin the jungle, no more tigers will be born. Tiger katanga arecarnivorous.

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Table 6: Katanga Hero Ability Score Ranges

Ability Caiman Tiger Pangolin Monkey SnakeStrength 6/18 6/18 3/17 3/18 3/18Dexterity 3/18 6/18 6/18 12/19 6/18Constitution 12/19 3/18 3/18 3/18 3/18Intelligence 3/18 3/18 12/19 6/18 6/18Wisdom 6/18 3/18 6/18 3/16 6/18Charisma 3/17 6/18 3/18 6/18 3/18

CLIMATE/TERRAIN: Tropical/JungleFREQUENCY: UncommonORGANIZATION: SolitaryACTIVITY CYCLE: DayDIET: OmnivoreINTELLIGENCE: Low to GeniusTREASURE: IndividualALIGNMENT: Neutral

NO. APPEARING: 1-2ARMOR CLASS: 8/6MOVEMENT: 6/6, burrow 3HIT DICE: VariesTHAC0: VariesNO. OF ATTACKS: 1DAMAGE/ATTACK: 1d4 (biped) or NilSPECIAL ATTACKS: NoneSPECIAL DEFENSES: Quills (biped)MAGIC RESISTANCE: NilSIZE: SMORALE: Average (8-10)XP VALUE: 150/hit die

Katanga are a race of intelligent shape-changing animals.Their ability to shapeshift is natural and is not a form of lycan-thropy. Katanga appear as normal animals to spellcasters whodetect for illusions or use true seeing. Katanga can shapeshiftbetween three different forms: animal, biped, and human. Eachform has its own advantages and disadvantages.

The hedgehog is a small tropical mammal native to the jun-gle with sharp, harmless quills covering its entire body, savethe face and underbelly. The three forms of this katangainclude the natural hedgehog, a bipedal form resembling anupright hedgehog with usable hands, and a human form. Inhuman form, a hedgehog katanga looks like a shu with a fullhead of dark, spiky hair, small dark eyes, and a pointed nose.The katanga’s claws enable it to burrow through soft earth orsand at a 3” rate.

No matter what form the hedgehog katanga takes, it alwayscasts a shadow in the shape of a hedgehog.

Hedgehog katanga receive the foraging and hiding (jungle)bonus nonweapon proficiencies due to their familiarity withthe jungle, natural camouflage, and their small size.

Ability Score RangesStr 6/18Dex 3/18Con 6/18Int 6/18Wis 7/19Cha 3/17

All values divided by a slash indicate biped/animal forms. Inhuman form, all katanga have human Size, Armor Class, andMovement rates, and inflict damage by weapon type. Strengthbonuses never apply to natural attacks.

Total hit points do not vary between forms. In biped form,

katanga also gain 120-foot infravision.

Combat: In biped form the hedgehog katanga’s nails resembleclaws which can inflict 1d4 points of damage. Anyone strikingthe bipedal hedgehog katanga from behind will sustain 1d4points of damage from the mane of enlarged quills that coversits back. Hedgehog katanga can be warriors, priests, or thieves,as well as warrior/priests or warrior/thieves. Hedgehog katan-ga thieves receive a +15% chance to hide in shadows due totheir small size and natural camouflage.

Habitat/Society: Hedgehog katanga generally travel singly,although rarely a mated pair is encountered. Close to nature,they do not adorn themselves much or carry unnecessary gear.Often hedgehog katanga maintain caches of food and equip-ment about the jungle and draw their needs from them ratherthan pack it around. The ‘thorny ones’ (as the shu call them)are on neutral to friendly terms with most races of Malatra,but feel uncomfortable around the loud, obnoxious korobokuru.

Normally level headed, hedgehog katanga get nervousaround water as they tend to be poor swimmers. Heroes mayignore this fear for purposes of boat travel, but must make asuccessful saving throw vs. paralyzation to enter water will-ingly.

Ecology: Hedgehog katanga subsist on a diet of roots, fruit,nuts, small insects, and grubs. They produce little in the way offinished goods, but forage among the jungle for what they need.They trade medicinal plants, berries for dyes, and other mate-rials for necessary objects.

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Katanga, Hedgehog© 1996 TSR, Inc. All Rights Reserved

by Gary S. Watkins

CLIMATE/TERRAIN: Tropical/PlainsFREQUENCY: UncommonORGANIZATION: Solitary or HerdACTIVITY CYCLE: DayDIET: HerbivorousINTELLIGENCE: Low to GeniusTREASURE: IndividualALIGNMENT: Neutral Good

NO. APPEARING: 1 or 3 - 300ARMOR CLASS: 10/7MOVEMENT: 12/24HIT DICE: VariableTHAC0: VariableNO. OF ATTACKS: 1DAMAGE/ATTACK: 1-2/1-4SPECIAL ATTACKS: NilSPECIAL DEFENSES: Nil/Scatter (See below)MAGIC RESISTANCE: NilSIZE: M (5-6' tall) /S (3' high at shoulder)MORALE: Unreliable (3)XP VALUE: 150/Hit Die

Katanga are a race of intelligent shape-changing animals.Their ability to shapeshift is natural and is not a form of lycan-thropy. Katanga appear as normal animals to spellcasters whodetect for illusions or use true seeing. Katanga can shapeshiftbetween three different forms: animal, biped, and human. Eachform has its own advantages and disadvantages.

Like the small antelopes they resemble, impala katanga areflighty and skittish. They have a reputation among those whoknow them as irresponsible and unreliable. As the Wise Onessay, “The impala katanga is the servant of his whim.”

In human form, large hooves in place of human feet betrayan impala katanga’s true form. Though they often possess aslighter build and shorter stature than most humans, nothingelse truly sets them apart from humans.

The biped form of an impala katanga resembles a satyr.Standing upright on two slender antelope legs, an impalakatanga in this form has human torso and arms. The head (andantlers, for males) resembles that of an impala. In this form, animpala katanga can wield weapons and attack with its horns,though not in the same round. It can also wear armor andemploy other human skills. Impala katanga can speak withboth people and antelopes while in this form.

In animal form, an impala katanga is identical to an ante-lope. It stands three feet high at the shoulder, and is lightlybuilt and colored. Distinctive lyre-shaped horns adorn males;both sexes bear a black stripe on each haunch. No weapons orhuman skills, including speech, can be used in this form.

No matter what form the impala katanga takes, it alwayscasts a shadow in the shape of an antelope.

Each day a katanga can shapechange a number of timesequal to its level. For instance, a 1st level katanga can changefrom human to biped (or animal) once per day, measured by therising of the sun. It must stay in that form until after the fol-lowing dawn. Changing requires one complete round of con-

centration, during which the katanga can take no other action.Armor and equipment does not change, but simply falls to theground.

Ability Score RangesStr 6/18Dex 7/19Con 3/17Int 6/18Wis 6/18Cha 6/18

All values divided by a slash indicate biped/animal forms. Inhuman form, all katanga have human Size, Armor Class, andMovement rates, and inflict damage by weapon type. Strengthbonuses never apply to natural attacks.

Total hit points do not vary between forms. In biped form,katanga also gain 120-foot infravision.

Impala katanga excel at jumping. In antelope form, theycan leap up to thirty feet and reach heights of nearly ten feet.All impala katanga receive the Jumping non-weapon profi-ciency at no cost, useable in both human and biped forms. Inaddition, any impala katanga taking the Running proficiencyreceives a +3 bonus to all checks against it, due to naturalswiftness.

Impala katanga can be player characters.

Combat: Impala katanga, like most antelope, prefer flight tofight. Impalas and impala katanga, however, have a specialadvantage when in herds of over twenty: they scatter in a fren-zy of leaps and bounds, inducing confusion. Any creature ofsemi-intelligence or less witnessing such a display must savevs. spells or be confused, as per the spell. Impala katanga usu-ally take advantage of this situation to flee.

If they must, impala katanga can wield weapons in humanor biped form; they can attack with horns in biped or animalform.

Habitat/Society: Male impala katanga often adopt a herd ofcommon impalas to live with and protect. Females often createsmall herds of their own, supplemented by common impalas.Some males remain solitary and claim their own territory.

These creatures spend much of their time at the edges ofgroves and jungles within reach of water, evading the hottestrays of the sun. They often roam on the open savannas as well.

Impala katanga have befriended both the Wise Ones andthe tribe of Chief Bagoomba; they despise the Simbara tribe,for those people hunt them and prize their unique horns. Theyhave had little or no contact with other tribes of the plateau.

Ecology: Feeding on grasses and shrubs, impala katanga eata herbivorous diet, even in human form (though they can eat“human” vegetables in human form).

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Katanga, Impala© 1998 TSR, Inc. All Rights Reserved

by David “Pasha” Morrow

CLIMATE/TERRAIN: Tropical/PlainsFREQUENCY: UncomonORGANIZATION: SolitaryACTIVITY CYCLE: DayDIET: HerbivoreINTELLIGENCE: Low to GeniusTREASURE: IndividualALIGNMENT: Neutral good

NO. APPEARING: 1-10ARMOR CLASS: 9/7MOVEMENT: 12/18HIT DICE: VariesTHAC0: VariesNO. OF ATTACKS: 1DAMAGE/ATTACK: 1–8 (kick)SPECIAL ATTACKS: noneSPECIAL DEFENSES: noneMAGIC RESISTANCE: NilSIZE: MMORALE: Unsteady (5-7)XP VALUE: 150/hit die

Katanga are a race of intelligent shape-changing animals.Their ability to shapeshift is natural—not a form of lycan-thropy. Katanga appear as normal animals to spellcasters whodetect for illusions or use true seeing.

Katanga can shapeshift between three different forms:animal, biped, and human. Each form has its own advantagesand disadvantages.

In human form, the ostrich katanga retain a slightly elon-gated neck, beaky nose, and bald head. In all other respectsthey have the same abilities as a normal human and mayemploy weapons, nonweapon proficiencies, and class-basedskills.

In biped form, ostrich katanga have an ostrich body andlegs with a human head and prehensile hands (picturedabove). They may still use a limited form of their naturalattacks. In this form they can converse both with people andanimals of their same type.

In animal form, ostrich katanga are indistinguishable fromnormal ostriches. They can use full natural attacks and employtheir animal movement. They cannot cast spells, use weapons,wear armor, or use nonweapon proficiencies which require ahuman form. They can communicate only with other katangaor animals of their type, though they understand any languagethey know.

Each day a katanga can shapechange a number of timesequal to its level (including changing back) measured by therising of the sun. For instance, a 1st level katanga can changefrom human to biped. It must then remain in that form untilafter the following dawn. Changing form requires one completeroundof concentration, during which the katanga can take noother action. Armor and other equipment does not change, butsimply falls to the ground.

Only physical shape and capacity change when a katangachanges form. Total hit points and intelligence do not varybetween forms. Regardless of form, ostrich katanga always casta shadow in the shape of an ostrich.

Combat: All values divided by a slash indicate biped/animalforms. In human form, katanga have human Size, Armor Class,and Movement rates, and inflict damage by weapon type.Strength bonuses do not apply to natural attacks, only toweapon attacks made in human or biped form.

In ostrich form, ostrich katanga can kick with their power-ful legs for 1-8 points of damage. If a fight is going badly, theycan also flee quickly.

In biped form, katanga gain 120-foot infravision.

Habitat/Society: Ostrich katanga generally live solitary lives,gathering in small flocks only to trade or mate; such gatheringstake place at the beginning of spring and fall. They have littleuse for material possession, never accumulating more equip-ment than they can carry, trading precious items for practicalones like weapons, tools, or food.

They are generally on good terms with the Nubari andother savanna humanoids, with no . Ostrich katanga see them-selves as the dominant birdlife on the savanna, and they pro-tect their homelands fiercely. However, they feel uncomfortablein the jungle; the enclosed space makes them claustrophobicand hinders their running ability which they rely on heavily.

Ecology: A katanga’s diet depends on its animal form. Anostrich katanga eats mostly plants, althoughthey will also eatlizards and turtles if they can find them. In addition, they eatsand and gravel to aid digestion. Ostrich katanga can go forlong periods without water as long as they eat plenty of leafygreen plants.

Mating is polygamous, with a hen laying as many as 10 eggsappoximately once a year. Males sit on the eggs at night, whileboth males and females take care of the eggs duringthe day.

Ostrich katanga can live up to 80 years, and their hidemakes an excellent leather. Most ostrich katanga will attackanyone wearing ostrich hide on sight.

❏

Katanga, Ostrich© 1996 TSR, Inc. All Rights Reserved

Lacerials are intelligent, bipedal lizards descended from crea-tures similiar to dinosaurs. Lacerials are not native to Malatra,but claim to come from some other realm or world. MostMalatran residents don’t understand the concept of otherworlds, and it is widely known that the lacerials fled somecatastrophe in the Valley Of Spirits. They are now settled asone tribe along the River Of Laughing Idols, 100 miles east ofthe tribe of Rudra.

The lacerials are a solitary people. While not hostile to out-siders, they avoid prolonged contact with non-lacerials. Theyseem to be suffering spiritually from what they call an “abduc-tion” from their home and “abandonment” by their “gods.”Many native Malatrans are quite willing to avoid them, par-ticularly the Rudrans. The Rudrans were viciously attacked bya small group of misguided lacerials just before they moved toMalatra. The rudrans have an insultive nick-name for theirunwanted neighbors: Garuda-People.

Four types of lacerials currently live in Malatra: Finheads,Bladebacks, Flyers, and Hornheads. These are Malatrannames; the native language of the Lacerials is a combination ofsmells and ultra-sonic whistles. All four races have brightly-colored scales, sharp claws, and tails, but their bodies vary con-siderably. A finhead is nearly human in shape, though slightlysmaller. A bladeback is taller and stockier with a series oflarge, sharp scales which extend from the top of its head, downits spine, to the tip of its tale. A flyer has a delicate frame withsmall legs, a short tail, and a flap of scale-covered fleshbeneath each arm which serve as wings. A hornhead is a giantbeast with a tail as long as its own body, sharp horns protudingfrom its head, and a great bony plate protecting its neck. Allfour races have scales of some shade of green. Their back scalesvary in color and pattern with each individual, with colors

ranging through green, yellow, orange, and brown.Tattoos are a common adornment among lacerials, especial-

ly mages. Approxiamately half of the lacerials that came fromthe Valley of Spirits wear tattoos of a white heart and the otherhalf wear one of a black flame. The disaster that brought themto Malatra was centered on a conflict between these twogroups. The nature of this conflict is known to only a fewMalatrans, as the lacerials do not speak of it openly. It is asource of great shame, for it was one of the few times in histo-ry that lacerials killed each other. Though the fighting is over,each side continues to wear the tattoos in silent acknowledge-ment of their past shame.

All lacerials have infravision. They can detect heat withtheir eyes, but cannot see a cold object in the dark. Althoughnot cold-blooded, lacerials have difficulty keeping their bodytempature warm in cold conditions.

For daily activities lacerials generally do not wear morethan loinclothes and simple, loose cloaks. Lacerials do not weararmor. They do, however, wear ornate robes or hides for cere-monial occasions. Decorating the robes or hides is a deeply per-sonal and private matter, as the colors and patterns chosenalways hold some kind of significance to the owner, frequentlyshowing some important connection to the tribe or family(their homes may be similiarly decorated). Once the robe orhide is complete, however, it is a source of great pride and willbe eagerly worn at any important social occasion. On thoserare occasions when a lacerial has been expelled from his com-munity, his robes are ceremoniously stripped from his body andtorn apart.

Lacerials do not speak common. Indeed, to most nubari,they do not seem to speak at all since their voices are pitchedtoo high to hear without magic. The emotions accompanying

Lacerial© 1998 TSR, Inc. All Rights Reserved

LIVING JUNGLE™ version by Tom Prusa & Steve Jay

Finhead Bladebacks Flyers HornheadsCLIMATE/TERRAIN: Jungle Jungle Jungle/Mountain JungleFREQUENCY: Rare Rare Rare RareORGANIZATION: Tribal Tribal Tribal TribalACTIVITY CYCLE: Day Day Day DayDIET: Omnivore Herbivore Carnivore HerbivoreINTELLIGENCE: Very to Exceptional Average to Very Average to Very Very to GeniusTREASURE: Individual Individual Individual IndividualALIGNMENT: Any (Lawful Good) Any Any (Chaotic Good) Any

NO. APPEARING: 1-4 1-6 1-4 1-2ARMOR CLASS: 5 4 6 4MOVEMENT: 12 12 FL 24(C),10 9HIT DICE: 2/varies 2/varies 2/varies 4/variesTHAC0: varies varies varies variesNO. OF ATTACKS: 1 or 2 1 or 2 1 or 3 1 or 3DAMAGE/ATTACK: by weapon/ by weapon/ by weapon/ by weapon/

1d3/1d3/1d2 1d4/1d4/1d6 1d2/1d2/1d2 1d4/2d4/2d6SPECIAL ATTACKS: See Below See Below See Below See BelowSPECIAL DEFENSES: See Below See Below See Below See BelowMAGIC RESISTANCE: Nil Nil Nil NilSIZE: M(5' tall) L(7' tall) S (3' tall) L (10' tall)MORALE: Steady (12) Steady (12) Average (10) Elite (14)XP VALUE: 35 35 65 120

their words are emitted as scents that nubari can often detect.Lacerials can hear nubari speech, but so far none have learnedthe language. Apparently they have had prior contact withother races as yet unknown to Malatra, for the lacerials havedeveloped a sign language with which to communicate withother species. The lacerial form of writing is to carve lines onsticks, which is used as spell fetishes or to record importantdocuments.

Combat: Lacerials fight with a variety of weapons, and aremainly determined by character class. For example, spellcast-ers use magic, fighters use blades and missle weapons, andclerics favor bluntweapons and magic.L a c e r i a l - c r a f t e dweapons generally haveshorter grips and favorbarb-like edges. Nubariwho try to use a lacerialweapon without beingtrained in its use suffera -1 to hit. Lacerialslikewise suffer a -1when trying to use anubari weapon thatthey are unfamiliarwith.

Some lacerials haveknowledge of weaponrydifferent thanMalatrans. Already theyhave introduced blade-back flails, one of theirmost used weapons.Lacerials often speak ofcreating other newweapons out of foreignmaterials, but so farhave not done so.

If unarmed, lacerials resort to ancient modes of attack.Finheads claw with both hands (1d3) or use their tail as a whip(1d2). Bladebacks use both claws (1d4) or swing at theirattacker with their razored tail (1d6). Flyers claw and bite(1d2/1d2/1d2). Hornheads either claw (1d4), swing their tail(2d4), or gore with their horns (2d6).

Lacerials’ Armor Class is as listed for each race and is aresult of their own thick hide. Lacerials do not wear armor, butoccasionally use shields. Because of the nature of their senses,lacerials gain a +2 save bonus against sound-based attackssuch as charm or shout. They are more susceptible to gas-basedattacks, and have a -2 penalty on all such saving throws.

Finheads, Bladebacks, and Hornheads can be any characterclass except rogues. Flyers cannot be PCs. No lacerial can be atrue paladin, though some still claim to be. Lacerials cannot bemulti-classed.

Habitat and Society: The adult lacerials of Malatra number60 and consider themselves one tribe. Leading this tribe is theyoung hornhead, Trueblood. Trueblood is a 7th level wizard.

Although it remains to be seen if Trueblood is up to the task ofleadership, he was Whiteheart’s only apprentice. (Whiteheartwas the former lacerial leader who died in a battle withBlackflame just before the tribe came to Malatra.) AidingTrueblood is the 5th level bladeback shaman Starr, the 9thlevel Flyer rogue Quickwing, and the 8th level finhead fighterStrongarm. Most of the lacerials are not adventurers, but cir-cumstance has forced many to learn skills associated withcharacter classes.

Lacerials communicate with other tribes in one of two ways.First, through sign language that the lacerials developed andtaught to a select few in other tribes. Second, through a magi-

cal shell-like device thatattaches to the ear. Thisdevice translates anyform of language into aform understandable bythe wearer. It is believedthat only Whiteheart wasable to make thesedevices. Only two areknown to exist, and theyare kept in the lacerialtribe.

Lacerials are gen-erally polite and tolerantof other species andpoints of view, but theyrecognize evil and do nothesitate to stamp it out.They can be very friendlyand tremendously loyal tothose who have proventhemselves to be friends.Lacerials generally main-tain the highest code ofethics, but are very res-olute about their wish tobe left alone. While they

will engage in trade, aid their neighbors, and assist travelars,few outsiders are offered lodging for the night or allowed towitness their ceremonies. Lacerials usually adventure only togather information and maintain ties with other tribes.

The lacerials suffer spiritually from their current situation.They were kidnapped form their home and forced to work asslaves, dumped into the Valley of Spirits, succumbed to inter-tribal bloodshed, and forced to flee to Malatra. Their greatestleaders, Whiteheart and Blackflame, killed each other in bat-tle. The lacerial gods, another concept foreign to Malatra, seemto have abandoned them. The result of all this is that lacerialshave become culturally introverted and lacking in hope. Theirpriests no longer pray to their old gods, but have becomeshamans instead and follw the nature spirits. Paladins havelost their powers and act as fighters, though a few still hold tothe old paladin code of honor. It remains to be seen if lacerialswill begin to pick up the habits and beliefs of their Malatranneighbors, rediscover their gods, create totally new beliefs, orjust slowly die out.

Ecology: Lacerials mate for life and can produce 1 to 4 eggs ayear. Both male and female share the duties of raising theyoung equally. A lacerial appears full-grown at 5 years, butmental maturity takes about 16 years. Under favorable condi-tions, lacerials can live to be 200. It is rumored that with thelacerial emotional state in its current malaise, reproductionamong lacerial adults has slowed considerably.

Finheads are generally alert, bright, active, curious, andemotional. They have good manual ability and are as dextrousand flexible as any nubari. Exceptional finheads are usuallyfighter types. They tend to believe in ultimate concepts of goodand evil and see things in absolute terms of black and white.In players terms, they are the most heroic, willing to takeincredible risks for the common good. While finheads can begreat thinkers, they are more likely to be impulsive in theiractions.

Bladebacks are social creatures. They enjoy the company offriends and fellow lacerials and always find time to socialize.Being straight-forward and honest, non-lacerials sometimesthink they are naive. In fact, bladebacks understand otherraces better than any other lacerials, and understand the mostdeceitful of creatures. Bladebacks have phenomenal memories,often able to recall the most trivial of details. As a result, theyare slow to forgive an insult. Luckily, they are slow to anger aswell. Bladebacks often act as mediators, judges, and livingrecord keepers.

Flyers are nervous, hyperactive lacerials, both irritable andirritating. They are noisy and talkative, listening to everyoneand telling almost everything they know. Gossip seems to be asource of great pleasure to them, although only the most indis-creet of flyers will tell non-lacerials the shameful secrets of thelacerial tribe. They have the benefit of flight, so often fleeinstead of fight. They are not cowards, however, and will glad-ly tell the stories—over and over again—of heroic flyers whosaved their larger brethren. Flyers are often messengers, andhelp maintain contact with the other tribes of Malatra. Assuch, they are the least happy about their tribe’s insular atti-tude toward the rest of the Living Jungle.

Hornheads are large and powerful, and tend toward careful,rational planning and thought. They are slow of speech but notslow of mind. They can take a long time to come to an impor-tant decision because they tend to methodically consider allsides of an argument. Hornheads tend to be wizards.

Lacerial ProficienciesSign Language 1 slot Dex -1Rune Carving 1 slot Int

Class Restrictions Maximum LevelClass (bb/fh/hh)Fighter 9/10/ 9Ranger --/10/--Mage 7/ 5 /10Cleric 10/ 7/ 7Thief --/--/--

Lacerials have no multi-class options.

Ability Score RangeMinimum Maximum

Ability (bb/fh/hh) (bb/fh/hh)Strength 10/ 7/12 18/18/18Dexterity 3/ 5/ 2 14/18/12Constitution 5/ 3/ 8 18/18/18Intelligence 3/ 3/ 7 18/18/19Wisdom 7/ 3/ 3 18/18/18Charisma 5/ 3/ 3 18/18/18

Living Jungle AppealWe want to know who the heroes of the jungle are. If your char-acter has reached the status of a true hero, you have a story totell. Heroes who have reached 7th level are invited to sharetheir stories. They may be published in POLYHEDRON, as thebasis for an adventure, or you may find your character used asan NPC to send a group of low-level adventurers on a mission,for a change. Players with characters of this stature are invit-ed to e-mail their vital statistics (at least name, race, class,level and tribe), to Tom Prusa (Prusatom@aol.com), or StephenJay (SJAYKAHN@aol.com). We’d like to know.

❏

Height In Inches Weight In Pounds Starting AgeBase Modifier Base Modifier Base Modifier

Finheads 48 1d10 90 3d10 15 1d4Bladebacks 72 4d6 200 6d10 16 1d4Flyers 36 1d4 60 2d4 15 1d2Hornheads 108 4d6 360 6d10 16 1d6

Middle Age Old Age Venerable Maximum AgeFinheads 45 60 90 120Bladebacks 50 75 100 140Flyers 30 45 60 80Hornheads 90 140 160 200

Lizard Man Lizard KingCLIMATE/TERRAIN: Tropical/Swamp, Tropical/Swamp,

forest forestFREQUENCY: Rare Very rareORGANIZATION: Tribal TribalACTIVITY CYCLE: Any AnyDIET: Special SpecialINTELLIGENCE: Low (5-7) Average (8-10)

to Average (8-10)TREASURE: D EALIGNMENT: Neutral Chaotic neutral

NO. APPEARING: 8-15 (1d8+7) 1ARMOR CLASS: 5 3MOVEMENT: 6, Sw 12 9, Sw 15HIT DICE: 2+1 8THAC0: 19 13NO. OF ATTACKS: 3 or 1 1DAMAGE/ATTACK: 1-2/1-2/1-6 5-20 (3d6+2)

or by weaponSPECIAL ATTACKS: Nil NilSPECIAL DEFENSES: Nil NilMAGIC RESISTANCE: Nil NilSIZE: M (7’ tall) L (8’ tall)MORALE: 14 16XP VALUE: 65 975

Lizard men are semi-aquatic, reptilian humanoids that livethrough scavenging, raiding, fishing, and gathering.

Adult lizard men stand 6 to 7 feet tall, weighing 200 to 250pounds. Skin tones range from dark green to gray to brown,and their scales give them a flecked appearance. Their tailsaverage 3 to 4 feet long and are not prehensile. Males are near-ly impossible to distinguish from females without close inspec-tion. Lizard man garb is limited to strings of bones and otherornamentation, and occasionally loincloths among the moreadvanced lizard men. Lizard men speak their own language;lizard man heroes must use proficiency slots to learn the com-mon tongue of the Nubari or other lanugaues.

Combat: In combat, normal lizard men fight as unorganizedindividuals. If they have equality or an advantage over theiropponents, they tend toward frontal assaults and massedrushes. When outnumbered, overmatched, or on their homeground, however, they become wily and ferocious opponents.Snares, ambushes, and spoiling raids are favored tactics then.While individually savage in melee, these lizard men can bedistracted by food or simple treasures. They occasionally takeprisoners as slaves or to sacrifice in obscure tribal rites.

Advanced lizard men, those evolved to a higher state, hurlbarbed darts (30 yard range, 1-4 points damage) or javelins (1-6 points damage) before closing with the enemy. These lizardmen use clubs (treat as morning stars, 2-8 points damage), andthe leaders may use captured swords or other weaponry.

For every 10 lizard men encountered, there will be onepatrol leader with maximum hit points (17 hp) and a 50%chance for a shaman with 3 Hit Dice and the abilities of a 3rd-level priest. If one or more tribes are encountered, each tribewill also have a war leader of 6 Hit Dice, two subleaders with4 Hit Dice, and a shaman of either 4 or 5 Hit Dice (50% chanceof each). Any group of two or more tribes has a 50% chance foran additional shaman of 7 Hit Dice. Furthermore, each suchgroup has a cumulative 10% chance per tribe to be led by a

lizard king. A lizard king is a lizard man of above averageheight and intelligence, leading one or more loosely organizedtribes of lizard men. If a lizard king is present, a shaman of 7Hit Dice will always be present, and all patrol leaders fromeach tribe (i.e., 10% of the male warriors) will be combined intoa single fanatical bodyguard for the lizard king.

Habitat/Society: Lizard men are typically found in swamps,marshes, and similar places, sometimes dwelling totally under-water in air-filled caves. In Malatra, tribes can also be found inthe jungle near swampy regions; these tend to be the moreadvanced lizard men. A tribe rarely numbers more than 150individuals, including females and hatchlings. It is not uncom-mon for several tribes in an area to forge an informal allianceagainst outsiders, including other lizard man tribes.

About one tribe in 10 has evolved to a higher state. Alllizard man heroes are among these advanced lizard men. Theydwell in huts and have more advanced aspects to their culture;in many ways they imitate the Nubari tribes around them.

Lizard men are omnivorous, but prefer flesh to other foods.

Ecology: Lizard men have few natural enemies. They prey onhuman, demihuman, or humanoid settlements if these arenearby. Lizard man eggs are bitter and inedible, as is theirflesh, but their skin is sometimes worked as scale armor(Armor Class 6). If a lizard man sees a human or humanoidwearing armor made of lizard man hide, he becomes enragedand seeks to slay the wearer at the first good opportunity.

As amphibians, lizard men cannot breathe underwater;they can however, hold their breath for a number of roundsequal to 2/3 of their Consitution score before making a checkfor drowning. Lizard men can suffer from dehydration whenadventuring outside of very moist/swampy areas. They mustwet themselves twice a day or lose two Constitution points permissed bath. Lost Constitution points are regained at the rateof two points per bath. A waterskin provides enough water fora single wetting.

❏

Lizardman, Malatran © 1996 TSR, Inc. All Rights Reserved

CLIMATE/TERRAIN: Any (prefer plains)FREQUENCY: Very RareORGANIZATION: TribalACTIVITY CYCLE: DayDIET: OmnivoreINTELLIGENCE: Highly (13-14)TREASURE: DALIGNMENT: N

NO. APPEARING: 2-12ARMOR CLASS: 6 (brass chain mail)MOVEMENT: 9 (12)HIT DICE: 3THAC0: 18NO. OF ATTACKS: 1DAMAGE/ATTACK: by weapon typeSPECIAL ATTACKS: NilSPECIAL DEFENSES: NilMAGIC RESISTANCE: NilSIZE: M (5-8' tall)MORALE: Elite (15)XP VALUE: 150

The oscray are a race of demi-humans originally descendedfrom orcs. They somewhat resemble orcs, but are larger andhave grayer skin than true orcs. They have the characteristicpiglike snout of the orcs, but stand proud and erect, as opposedto the stooped posture of their orcish cousins. Oscray havelarge canine teeth which they sharpen to a fine point.

The oscray came from across the skies, fleeing a far off warwith a horrid race called The Elves. They came in ships thatflew in the sky, although those ships no longer have that power.The oscray have found a home here on the plains of Malatra.

The oscray speak a variant of the orcish tongue, unknownon the plains of Malatra. They can learn any Malatran lan-guage.

Combat: Oscray are highly disciplined fighters, using strate-gical and tactical cunning. They are as yet unfamiliar with thejungle, but that will be remedied as soon as they accustomthemselves to their new surroundings.

Oscray use a variety of weapons in combat: spears, daggers,short bows, hand axes, long spears and long knives. In anemergency, an oscray can bite with its teeth for 1-3 points ofdamage.

Oscray make a point of insulting foes in combat; it is con-sidered a fine talent to possess. Oscray combat abilities are notaffected by daylight.

Habitat/Society: Oscray have but one village, located on theRavanna Savanah, well to the north of the Wise Ones territo-ry. They exist by hunting and some agriculture. Their chieftainis Bentfang, who led them here.

Ecology: The oscray have banded together in this new world.An oscray will look first to protecting his tribe, especially theyoung. An oscray can live to be 80 years old.

Player Character Oscray:Player Characters who are oscray may be fighters, thieves,

mages (maximum of 9th level), priests (maximum of 5th level),or multi-classed fighter/thieves or fighter/priests.

Ability Minimum MaximumStrength 6 19Dexterity 3 18Constitution 5 18Intelligence 3 18Wisdom 3 18Charisma 3 16

Any oscray character may chose to begin with either brasschain mail (AC 6), a brass dagger, or 20 brass-tipped arrows.These count against their starting items.

Oscray© 1998 TSR, Inc. All Rights Reserved

by Tom Prusa

CLIMATE/TERRAIN: Tropical/Swamps, moist jungleFREQUENCY: Very rareORGANIZATION: TribeACTIVITY CYCLE: AnyDIET: CarnivoreINTELLIGENCE: Average (8-10)TREASURE: O, PALIGNMENT: Neutral

NO. APPEARING: 6-24 or 30-300ARMOR CLASS: 4MOVEMENT: 12HIT DICE: 1 to 12THAC0: By HDNO. OF ATTACKS: 1DAMAGE/ATTACK: 1-4 + 1/level or by weaponSPECIAL ATTACKS: See belowSPECIAL DEFENSES: See belowMAGIC RESISTANCE: NilSIZE: Medium/Large (4’ - 9’)MORALE: Average (8-10)XP VALUE: Variable

Malatran plantmen are medium to large sized, bipedal funguscreatures. They have sharp, thorn-like claws, and leaf-like ten-drils form a fringe on their shoulders, abdomens, and limbs. Atopknot of these tendrils sits at the apex of the plantman’shead.

Malatran plantmen have brown skin and green tendrils.They are 4 feet tall, plus 1/2-foot per Hit Die. Although they donot have a spoken language, they communicate by sign lan-guage and vocalized cries, and can learn to understand Nubariand other languages (by lip reading) at the cost of a proficien-cy slot. Other hero characters can learn to understand (but notspeak) the “Plantman language” at the cost of a proficiencyslot.

Combat: Parties of plantmen hunt near their lairs. In the for-est, plantmen blend in to their surroundings giving them thesame ability to move silently and hide in shadows as rangersof their level. Plantmen will attack any form of animal life forfood. Malatran plantmen will use their natural camouflagecapabilities to ambush opponents.

Half of the plantmen in a group have 1 or 2 HD, while 25%have 3 or 4 HD. The rest are 5 or 6 HD (equal chances). Forevery 50 plantmen, there is a subchief with 7 or 8 HD and1d4+1 bodyguards of 5 HD each. Each tribe of plantmen is ledby a chief with 10 HD and 2d4 bodyguards with 6 HD each.Half of the plantmen encountered carry spears, while the oth-ers use clubs or go without weapons (equal chances).

Chiefs can also attack with spores; victims must make asaving throw vs. poison or be paralyzed, dying in 5d4 minutesunless treated by a cure disease spell. Victims who die in thismanner are reborn 1d4+20 hours later as plantmen with 6 HD.These individuals become the chief ’s bodyguards.

Plantmen larger than 7’ tall suffer damage as large crea-tures but also gain the benefit of wielding two-handed weaponswith one hand. They are immune to charm and electricalattacks, except for charm plants, and take half damage fromwater-based attacks. Fire-based attacks cause double damageand require plantmen to make a saving throw vs. paralyzationor flee for 1d6 rounds before another save can be attempted.

Player character plantmen can be fighters, rangers, wiz-ards, priests, fighter/priests, or fighter/wizards. All plantmenheroes can move silently and hide in shadows as rangers whenin forest terrain. Preserving the forest and natural habitat ofplantmen is the primary reason that some plantmen adven-ture and become Malatran heroes. Spell-casting plantmen areunable to use fire- or cold-based spells. Further, their healingspells are ineffective on animal-based life forms.

Habitat/Society: Plantmen form primitive, settled tribes.Their lairs are usually found in the undrebrush of warmforests and jungles, though some tribes have lairs in under-ground places as well. Tribes are very territorial.

Plantmen co-exist well with plant and fungus life. Theyoften use shriekers to guard their lairs, and plantmen native tothe lair can pass by those shriekers unnoticed. Russet plant isusually found in the vicinity of a plantman lair as well.

New Malatran plantmen are created by russet mold, bytheir leaders’ spore attacks, or by budding from their leaders.Leaders are 10+ HD (and therefore non-adventuring) plant-men and can only bud if food is plentiful. Plantmen heroes aretoo young to bud new plantmen.

Plantmen have been known to associate with myconids,which view them as rustic cousins.

Ecology: Plantmen live by scavenging and hunting. They willeat meat in any condition, from fresh to carrion. In times ofgreat need, they have been known to eat other plantmen,though they seldom attack members of their own or an alliedtribe.

Plantmen can suffer from dehydration when adventuringoutside of very moist, swampy areas. They must wet them-selves twice a day or lose two Constitution points per missedbath. Lost Constitution points are regained at the rate of twopoints per bath. A waterskin provides enough water for a sin-gle wetting.

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Plantman (Malatran mold man)© 1996 TSR, Inc. All Rights Reserved

by Welling Clark

CLIMATE/TERRAIN: Tropical JungleFREQUENCY: RareORGANIZATION: ClansACTIVITY CYCLE: DayDIET: OmnivorousINTELLIGENCE: VeryTREASURE: IndividualALIGNMENT: Lawful Good

NO. APPEARING: 5-15ARMOR CLASS: 8/VariesMOVEMENT: 9, 15 in treesHIT DICE: 2+1/VariesTHAC0: 20 baseNO. OF ATTACKS: 1 or 2DAMAGE/ATTACK: By Weapon or FistSPECIAL ATTACKS: See BelowSPECIAL DEFENSES: See BelowMAGIC RESISTANCE: NilSIZE: M (5’-6’ tall)MORALE: Elite (13)XP VALUE: 175 per hit die

Saru are gorilla-like apes native to the Malatran Plateau. Saruhave heavy upper-body strength, short legs, feet with limitedgrasping ability, and black or copper-red fur covering theirbody except on their faces, palms, and soles of their feet. Mostsaru are five to six feet tall (with females being slightly small-er) and have arm spans up to nine feet wide.

The language of the saru consists of hand gestures, facialexpressions, grunts, hoots and screams. Saru PCs must spendtwo proficiency slots to learn any spoken language.

Since their first contact with human and shu tribes only a century ago, saru have begun to wear loincloths, crude belts (tohold weapons), and primitive jewelry.

Combat: Only recently have the saru begun to use weapons incombat, mimicking human and shu tribes they’ve come in contact with. Weapons that saru create or find themselves arelimited to clubs and pointed sticks (treat as spears); however,other weapons are often trades from friendly tribes they’vecome to know. Saru can also strike with two fists per round ina violent pummeling motion. Each successful attack inflicts1d2 plus Strength bonus, and gains a +/- 2 on the punching andwrestling chart (Dungeon Master® Guide page 59).

Saru fear magic and will flee displays of visual enchant-ments (PC saru may save vs. paralyzation to resist this fear,fleeing for 1d6 rounds if failing). Player character saru can bewarriors, thieves, or warrior/thieves. Rare PC saru can bepriests (only through special auctions and contests).

Habitat/Society: Saru are an extremely family-oriented.Clans of saru are typically all related by blood or mates (mar-riage is a concept unfamiliar to saru culture), though clansmay take in stray or orphaned saru. Clans generally consist of3-4 adult males (ages 16+), 4-6 adult females, and 1d4 children.Females of a clan traditionally handle the care of the young,while the males hunt and protect the clan. It is not uncommon

for young saru male to venture off into the world in search ofexcitement and adventure. Several clans of saru have beenknown to gather together for protection during times of conflictor severe weather, while some groups of four or more clanshave been known to stay together permanently.

Saru are neutral or friendly to most races of the Living Jungle including korobokuru, who hate the saru for someunknown reason. Saru also hate leopard katanga, who oftenfeed on their young. Every living animal, however, is consid-ered a “person” by the Saru. They try to speak with other ani-mals, delighted when they are answered by those that under-stand them (apes, monkeys, and many human and demihu-mans). Even though they don’t answer, hippos, lions, sloths,and other creatures are still approached—and sometimesimmediately fled—by saru interested in conversation. In anyevent, saru can approach a normal animal with the effects of afriends spell once per day.

Saru priests are extremely rare, and only a handful exist atany one time—and only females can become priests. The saruvenerate a greater being called Chee’ah, a demigod who walksthe plateau of the Living Jungle. Saru females who have the“calling” leave their clan to seek out Chee’ah, and those whofind their god return to the clan with great priestly powers.

All saru can climb trees. Other surfaces, like rock forma-tions, are also climbable, but with penalties—a base chance of80%. Saru have no permanent settlements and move from onepart of the jungle to the next. Saru cannot swim nor can theylearn.

Ecology: Saru eat almost any sort of vegetables, nuts, roots,insects, and small game animals. They consider eating any sortof flesh to be tantamount to cannibalism, making them ratherpoor dinner guests for most tribes.

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SaruBy Permission of TSR, Inc., this page may be reproduced for personal use only. © 1994 TSR, Inc. All Rights Reserved

CLIMATE/TERRAIN: Tropical—Jungle/SavannaFREQUENCY: CommonORGANIZATION: TribalACTIVITY CYCLE: AnyDIET: CarnivorousINTELLIGENCE: Average to VeryTREASURE: IndividualALIGNMENT: Neutral (Good)

NO. APPEARING: 3-30ARMOR CLASS: 10/VariesMOVEMENT: 6HIT DICE: 1+1/VariesTHAC0: 20 baseNO. OF ATTACKS: 1/by classDAMAGE/ATTACK: By WeaponSPECIAL ATTACKS: See BelowSPECIAL DEFENSES: See BelowMAGIC RESISTANCE: See BelowSIZE: S (3’-4’ tall)MORALE: Elite (13)XP VALUE: 75 per hit die

The shu are similar to the halflings found in other parts of theForgotten Realms. However, they differ in their universallyslender builds and complete lack of body hair. Shu compensatefor the lack of hair by covering their bodies extensively withwar paint, gaudy jewelry, and body piercing (ears, nose, andlips). Shu gather together in small tribes consisting of three tofour families, and their numbers tend to be smaller thanhumans and korobokuru.

Combat: Shu are extremely skilled in the use of the blowgunand short bow, gaining a +3 to hit with these weapons. Shuweapons are often tipped with a fast-acting sleep poison. Thissleep poison is a rare and guarded secret, dispensed only bywitch doctors of the shu. Player characters never begin withaccess to this poison.

Shu are highly resistant to magic and poisons and save atfour levels above their actual level. In addition, shu are exceed-ingly clever and quiet when moving through terrain. In theirnatural terrain, shu are considered invisible when purposelyhiding, and impose a -5 penalty to opponents’ surprise rolls.Shu can be warriors, thieves, priests, or warrior/thieves.

Habitat/Society: Families of shu gather together in smalltribes to increase their numbers to help repel predators andinvaders. Chiefs, or shunin, are chosen by members of the tribeto help survive difficult times—such as war or famine. Onlytribes with five or more families typically include a witch doctor (priest).

The shu have developed a warrior-based culture after centuries of being preyed upon by animals of the jungle andother humanoids who encroach on their territory. Shu hate tobe alone in the jungle—or anywhere for that matter. Nothingterrifies a shu more than being utterly alone. No shu will trav-el alone willingly. Hero shu may purposefully leave the safetyof a group only with a successful save vs. paralyzation.

Additional saves must be made each turn the shu remainsalone; failure indicates that the shu flees back to his nearestcompanions.

The shu, as a whole, tend to isolate themselves from theother tribes of Malatra. Many younger shu see the need fortheir race to trade and interact with others of the jungle, butthis view is not widely accepted by shu elders. Shu tribes arecommonly found in the fringes of the jungle, where they mayeasily camouflage their homes.

Shu are zealous foes of black leopard katanga, who oftenprey on lone shu travelers. The shu are impartial to all otherraces, and they will not attack others unless they are assailedfirst. Shu see themselves as only part of a more important enti-ty—the tribe, traveling company, or family. They always con-sider the group as a whole before themselves as individuals.

Though separated by individual tribes, the shu nation as awhole is linked through different representatives. According totheir oral history, no shu has taken the life of another shu.Despite any differences, shu will walk away from confronta-tions with others of their race before resorting to violence. Thispact has not been broken throughout the culture of the shu,perhaps because legend states that if a shu ever kills anothershu, a terrible apocalypse will occur, and that at the least, theoffender will be instantly struck dead.

Ecology: Over the years the shu have become exceptionalhunters, and their diet consists of mostly meat and poultry. Thebirth of a shu child is a time for celebration, since only a hand-ful of children are born each year. Elder shu are revered in thetribe for their knowledge and wisdom. The death of a shu elderover the age of 70 summers is a somber event, attracting shumourners from across the jungle for an elaborate death ritual.

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ShuBy Permission of TSR, Inc., this page may be reproduced for personal use only. © 1994 TSR, Inc. All Rights Reserved

CLIMATE/TERRAIN: Tropical—Jungle/RiverFREQUENCY: UncommonORGANIZATION: Clans ACTIVITY CYCLE: AnyDIET: OmnivorousINTELLIGENCE: Very to ExceptionalTREASURE: IndividualALIGNMENT: Any Good

NO. APPEARING: 1-10ARMOR CLASS: 10/VariesMOVEMENT: 12, Sw 12 for River Tam’hiHIT DICE: 1/VariesTHAC0: 20 baseNO. OF ATTACKS: 1/by classDAMAGE/ATTACK: By WeaponSPECIAL ATTACKS: See BelowSPECIAL DEFENSES: See BelowMAGIC RESISTANCE: See BelowSIZE: M (5’-6’ tall)MORALE: Elite (13)XP VALUE: 175 per hit die

According to legend, tam’hi are the descendants of humans andvarious nature spirits. All have strong ties to both the natural world and the tribes of the jungle. There are two typesof tam’hi—jungle and river. Both hold excellent relations witheach other, and there has been no war between the two duringthe lifetime of the oldest living tam’hi.

Tam’hi have thin, supple bodies with pale (river) or bronze(jungle) skin, both with a tint of gold. Jungle tam’hi are some-times mistaken for black leopard katanga, and the two have agreat hatred for one another. Their narrow eyes are almond(river) or black (jungle) with extremely thin eyebrows. Alltam’hi hair is either light brown, black, or blond, and neithermales nor females can grow facial hair. Tam’hi with blond hairare considered rare and sacred.

All tam’hi prefer simple dress and carry only what theyneed to survive away from their clan. Tam’hi are an off-shoot ofthe spirit folk of Kara Tur. All tam’hi have 120 foot infravision.

Combat: Tam’hi can be priests, thieves, or warriors, and a fewcan be wizards. The majority are warriors, and those who wishto learn magic must travel to another tribe to find a teacher.Tam’hi may be multi-classed warrior/wizards, warrior/thieves,warrior/priests, or wizard/thieves.

The tam’hi are highly attuned to nature and their surroundings, and they draw on special powers from theirspiritual ancestry. Once a day, jungle Tam’hi can speak withplants or animals (as the priest spell). They travel through thejungle without leaving a trail, as the spell pass without trace,and a -20% penalty is applied to attempts to follow a grouplead by a jungle tam’hi. While in their environment, jungletam’hi have a 75% chance to hide in shadows. They gain +1 tosaving throws vs. wood- or earth-based attacks, but suffer –1 tosave vs. fire-based attacks.

River tam’hi automatically receive the swimming

proficiency, and they can breath underwater. Once per day,river tam’hi can immerse themselves in any fresh water riveror stream (not a pool or lake) and receive the benefits of a cureserious wounds spell. They gain +1 to saving throws vs. the ele-ment of water, but suffer a -1 on all saves vs. fire-based attacks.

Both sorts of tam’hi are terrified of fire. Normally, tam’hiwill flee if presented with fire. A player character tam’hi maymake a saving throw vs. paralyzation each round to overcomethis fear. The first failed saving throw indicates that the tam’himust flee the fire for 1d6 rounds before attempting anothersave.

Habitat/Society: Because of their human history, tam’hi havea strong sense of family. Clans of tam’hi are all members of thesame family, while clans are a collection of families related byseveral marriages between them. Seldom will tam’hi belong tonon-tam’hi tribes, for this would put distance between themand their natural lifeforce. Tam’hi are fierce defenders of theirhome and often form alliances with human, who find themmystical and attractive, to defend the source of their lifeforce.

Ecology: Tam’hi tend to be vegetarians. They have no taste forfermented berries or other strong drink, which make themseverely ill.

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Tam’hiBy Permission of TSR, Inc., this page may be reproduced for personal use only. © 1994 TSR, Inc. All Rights Reserved

Bengoukee stepped into the firelight and looked at the childrengathered there, his gaze settling briefly on a few of them.“Hmmph,” he snorted. “It is time that you began to learn moreof the world beyond your village,” he began. “There are manymysteries, many taboos, and many beliefs that you must knowwhen dealing with the peoples of other tribes and races.Tonight, we will begin with two tales: one of the saru and one ofthe shu. Listen well, young ones, and learn.”

The World Rests on the Back of a ToadThe saru believe that the world rests on the back of a gianttoad, which they call Pakweesa, “the Ancient One.” Accordingto them, Pakweesa has been sitting for eons, trying to catch thesun, and sometimes after a rain-shower, its many-coloredtongue may be seen, reaching out across the sky.

Some also maintain that the moon is in reality one ofPakweesa’s eyes, opening and closing at regular intervals. Wisemen say that Pakweesa is wont to stir from time to time, caus-ing the ground to lurch and shake. His other eye is alwaysturned toward the sun, which he watches hungrily. If he eversucceeds in swallowing it, this would mean eternal darknessand, by and by, the end of our world. So the saru offer him giftsto appease his hunger.

Pakweesa’s existence is also the reason why no saru wouldever harm a toad - they fear the Ancient One’s wrath.

Why The Shu Must Not Kill Each OtherOne day when the world was young, three shu brothers werehunting in the jungle.

After some time they chanced upon a little clearing wherethey found a strange shu, peacefully asleep in the shadow of atree. Their glance fell upon the jewel-encrusted short bow thatwas slung over the other shu’s shoulder and envy filled theirminds. The three brothers looked at each other and nodded;they understood each other without words. They would simplykill the stranger and take the splendid weapon.

So the first hunter set his blowgun to his lips. His aim wastrue and the tiny arrow buried itself in the sleeper’s heart.Little did he know, however, that this was none other than themighty Chuk’aa, the hero to whom the sprits themselves hadgranted invulnerability as a reward for his countless deeds ofvalor. Chuk’aa just grunted sleepily and brushed the arrow offwith his hand as if it had been of no more consequence than amosquito’s sting. At that the three brothers grew frightened,but their greed was still stronger than their fear. The secondbrother tried to kill the stranger, and then the third - all to noavail. Mere mortal weapons could not harm Chuk’aa, belovedof the spirits.

It was only then the Chuk’aa awoke, and it did not take himlong to understand why was going on. Chuk’aa grew very, veryangry. “Miserable thieves!” he thundered. “Did you really thinkto catch the great Chuk’aa unawares? Well, I shall teach you tomurder peaceful travellers in their sleep!” With those words headvanced upon the three brothers, and when he was done, notone of them remained standing.

Arms akimbo, Chuk’aa surveyed the groaning would-bemurderers. “Let that be a lesson to you”, he said, “and tell yourpeople that if I ever hear of another shu laying hands on one ofhis brother-shu, be it for greed or for any other reason, he willsuffer a much worse punishment than the three of you. Nowgo!”

The three brothers dragged themselves back to their villageand reported to the elders what had happened to them. Wordof it soon reached the other shu tribes and, within a few days,spread throughout all of Malatra. And ever since that time, noshu has dared harm another shu, for they are afraid thatChuk’aa might still be watching.

“Not all shu or saru believe these legends, but most do. Now goto your mats and dream.” The aged koroborkuru witch doctorturns and walks into the darkness, the thump of his walkingstick echoing back to the fire.

◆ ◆ ◆ ◆ ◆ ◆

Big Chief Bagoomba had been tellingstories for most of the evening. Asthe fire grew dim, warriorsclashed in great battles in theminds of his listeners, the chil-dren of his tribe. Garuda fellunder the spears of strong Nubariwarriors, and strange creaturesevoked cries of glee or amazement.The chief's final story ended, andthe aged witch-doctor, Bengoukee,took the center of the firelight.

"Our great chief has told youof many wonders, but I will tellyou of the strangest wonder inall Malatra. Gather roundyoung warriors and listen to atale out of the mists of thepast."

Tales of Myth and Legend for the Living Jungle Campaign

The Blue Heron and Those Who FlyWhen I was young, I travelled much. Yes, even I, Bengoukee,was young once. I was but a little korobokuru, full of the knowl-edge I thought I had. Full of foolishness, in fact. On my travelsto the west, I encountered the plains of ash, which some of youmay have heard called the Yaku plains. No one knows whatcaused this plain to be covered with ash, but little or nothinggrows there to this day.

Now the Yaku plains have long been taboo, but I felt noqualms about crossing them. Would that I had. I have neverbeen so thirsty before or since. I nearly died, while several ofmy companions caught the coughing death and did perish.Finally I had to turn back, but not before I saw a sight whichamazed me. I saw men flying, and with wings! They soared anddanced in the air. No, not flying garuda, and not just big birds.What bird do you know that can sling a javelin, for that is whatI saw them do. I would have put it down as a hallucination, butwhen I later told my grandfather, he said I did not dream them.It was then he told me of the legend of Blue Heron.

Thousands of moons ago, there lived a magic-worker of theAncient Ones. He could do almost anything with his magic, buthe was not content. His first love, his passion, was the birds. Hecould speak to them, he could even take their shape. Butalways he knew that he was Nubari, and not a bird. Always thebirds spoke to him of the thrill of flight, of the freedom of theskies. More than anything else, he wanted to experience thefreedom that the birds knew.

So he set out on his greatest quest, his final quest.Gathering his magic, he searched for a way to become one withthe birds. He searched through countless places of theAncients, and found many strange artifacts. He broke manytaboos, saw strange and frightening sights, but he did not findwhat he sought. He spoke to wise Nubari, aged korobokuru,and even to the elephants. He learned the language of the old-est of Malatra, the trees. It was one of them who finally gavehim the clue he sought. The old oak was amused by his quest,but told him that his answer was already with him. One of theartifacts he had found was a small ceramic Blue Heron.Beautifully made, but it had only the faintest touch of magicabout it, as of a magic long faded.

Overjoyed, he returned to his home, prepared to finallyexperience the true freedom of the air. But he did not have thesecret, just the beginning of it. Many more years passed as helabored to bring the magic back into the Blue Heron. Finally,as a last hope, he returned to the old oak. The oak could onlysay that for those who truly want to fly, the Blue Heron findsa way.

Finally, he gave in to despair. His quest had kept him alivefor many more years than most of his tribe lived. His children'schildren had already grown old, his friends long passed on. Hewent to the highest peak of the Forbidden Mountains andresolved to throw himself off. For he would fly at least oncebefore he died. His grandchildren accompanied him, for theyloved him dearly, and many too had caught his love of the free-dom of the air. As he stood on the peak, he renounced hismagic, and said he would fly only through the Blue Heron, orhe would die. It was then that the Blue Heron spoke to him, inthe language of the mind. He felt the secret words come to himas he leaped. Repeating them, he was shocked to find his arms

had become wings, and his skin sprouted feathers. He hadbecome a bird man, for he retained his hands and his mind, butit was changed in a way both wondrous and frightening.Higher and higher he soared, free and alive. But his aged heartgave out and he crashed to the earth.

As he lay dying, his grandchildren gathered about him.“Weep not for me, for I have lived more in the past fewmoments than in my whole life before. Never have I been soalive.” With a smile, he died.

Inspired by this, many of his tribe took up the Blue Heronand made the fateful leap. They too changed. Truly did theylive, free in the air, masters of the skies. For their name theytook that of their grandfather, Aarakocra, and that is how theyare known as to this day to the few who know them. In themany moons since that day, a very few brave Nubari havefound this artifact of the Ancients, and they too have found thefreedom of the skies.

Thus were born the aarakocra of the Forbidden Mountains,which I have seen, though so long ago. It is whispered amongthe trees that they live there to this day, but we may neverknow since the mountains are taboo as well. Taboo places arebest left alone, because they are dangerous to us, as my ownexperience on the plains of ash should show you young ones.

◆ ◆ ◆ ◆ ◆ ◆

The Simbara Legend Of The Ancient EnemyThe grizzled old shaman, Syanya looked over the savanna, andscowled. Dark, angry clouds blotted the horizon. It would rainagain, soon. Many more days of monsoon would come. Andthere were other omens. Already the earthquakes had started,soon the dark servants would come. Syanya shivered, for thedark servants would not be the worst.

“Elder,” said a young male voice. Syanya turned and saw theyoung Zuru standing before him with the warriors of theSimbara. Though barely 21 summers, Zuru was already arespected warrior. He would make a fine chief... if he lived longenough.

“Elder,” Zuru repeated. “For manyhours you have stared at thedarkened sky and scowled like asaru who has eaten a sour fruit.The rains fall day after day; theearth shakes. The simbara askyou why these things happen, andstill you scowl at the sky,”

Syanya turned back andwatched the dark clouds. “Tell meZuru,” Syanya said. “What do theSimbara fear?”

“We fear nothing,” he boasted.“We are the People Of TheLion, greatest of the Nubari.Our enemies run from us, ourfriends respect us.” Zurupaused, then looked thought-fully at Syayna. “You knowthese things, wise one. Why doyou ask?”

“Yes,” Syanya said quietly,

barely heard over the blowing wind. “You fear nothing youunderstand. But those things you do not understand... do youfear that which you do not know?”

Zuru puzzled a moment over what the shaman had asked,then replied, "How can I answer truthfully, wise one, when I donot understand the question?"

Syanya smiled in spite of himself. “You are wiser than most,Zuru.” He turned back to the warriors. “I speak of the Legendof the Tiger! It is said that when Lion meets Tiger, the end ofthe world has come and all will be lost. Come!” he cried.“Gather your warriors and scouts, and listen to a tale too longkept secret by our foolish elders!”

Syanya strode purposefully to the center of the village. “Allof the Simbara, come out of your huts and listen to my tales!”

Men, women, and children left their huts, not understand-ing, but eager for relief from cleaning mud from their posses-sions. The elders emerged from their lodge, demanding, “Whatis this? Syanya, what are you doing?”

“What you in your foolish pride have kept me from doing. Iwill now speak. Many ancestors ago, the ancients came toMalatra. They came from beyond the edges of the sky, for theyhad fought a great battle and lost. They fled their enemies andhid here in the jungles of our land. Here they rebuilt theirtribe.”

"The ancients looked similar to us, they too had great mag-ics and commanded powerful spirits. They built a huge villageusing strange and wondrous stones and metals in the place wecall the Jungle Of Lost Tribes. But they feared their ancientenemy might return, so they placed a guardian to watch.”

“For many seasons their tribe flourished. But one day, inspite of their guardian and powerful magics, the enemies foundthem and destroyed them. In a single night, the Ancients’ vil-lage was destroyed, the people scattered. No more were theyknown as a great tribe, their time was over. The few remainingancients came to live with the Nubari tribes. Though they mar-ried many Nubari, their people died out and are no more."

“Of all the Nubari only we, the Simbara, remember theirlegends. We are the People Of The Lion, an animal the ancientsunderstood and respected. We inherited their prophecies, andall Simbara shamans since that day remember and tell themost important prophecy: the day the enemy shall return. Anenemy they called the Tamara. the People Of The Tiger.”

Syanya paused. All was silent except for the blowing wind.“It is said that some day the Tamara, the People Of The

Tiger, shall return and destroy all that was once touched by theancients. The Tamara hated the Ancients, for the ancients wor-shipped the great Lion spirit, and Lion and Tiger have alwaysfought. Where one lives, the other cannot. It was prophesiedthat we would see monsoons and earthquakes in the daysbefore the Tamara return. Evil spirits will come, great treeswill rise up and walk and slay, new creatures will be seen inthe land. All evil will rally to their side, and the jungle shall beas ash. Finally, the Tamara themselves will return and kill allthat lives. When Lion meets Tiger, the Lion shall be destroyed.”

“The ancients knew that there was one chance of defeatingthe Tamara,” Syanya continued. “When the Tamara return, sowill the most powerful spirit of our people. A spirit calledVizerathu. Both the Vizerathu and the Tamara will come toMalatra, but while the Tamara will be strong, the Vizerathu

will at first be weak. It will be born into a helpless form andneed time to grow strong.”

“Now is the time, tribesmen,” Syanya shouted above thestorm. “The signs are here! Monsoons, earthquakes, and newpeoples have come. The forest spirits are troubled. The Tigercomes! We alone have been given this knowledge. Search thejungles, cross the savanna, look in the mountains. Seek theVizerathu, the spirit of the lion! Spread the word among all thegood peoples of Malatra: The Tiger comes!"

◆ ◆ ◆ ◆ ◆ ◆

Bengoukee was in a storytelling mood that night, the childrencould tell. Whenever he had that second cup of ale, and got thatmoody look, he was up for a story. And right they were, for soonBengoukee launched into his ‘good story’ voice. The childrengathered around eagerly.

The Outcast Who Became Chief“This my children is the story of the outcast who became chief,”narrated the old shaman. “Many moons ago, there lived a shunamed Booda. He had a very hard childhood, for chance andthe terrors of the jungle had left him an orphan, indeed, with-out a tribe.

“But the young shu survived. Survived and prospered hedid, for he came to travel with a wise forest tam’hi who taughthim to commune with the spirits of the jungle. He was on hisway to becoming a formidable shaman when tragedy struck.He foolishly angered a garuda, and his mentor died allowinghim to escape.

“Now he was truly at a loss for a place to live. His reputa-tion had begun to grow, but it was not a good one. Some spokeof him as a bringer of bad luck, others thought that perhaps hewas under a curse. None would have him. Finally he was forcedto seek shelter with the only tribe that would have him, thatden of mongrels and cowards, the tribe of the BooToos.

“Now the BooToos are not to be confused with the race ofthe butu, a fact that the butu insist on. TheBooToos are the dregs of the jungle,but Booda had no place else to go.So he became their shaman, afact that they all apreciated. Forwhile the BooToos had manymages—of the cast your spell andrun away mentality—they had noshaman. So for a while, Booda feltthat he almost belonged.

“But Booda was not like theother Bootoos. For a start, he hada brave heart. This terrified theother Bootoo, who exist only bygiving no offense to anyone. Soone day, returning home froman adventure in which he sin-glehandedly defeated somevile creatures who refused tostay dead, Booda found a dis-turbing thing at home. It wasgone. Yes, the entire villagehad moved to avoid having

him in their tribe.“This was his lowest hour. Rejected by a tribe that would

reject no one. It was only luck that he heard of the passing ofthe chief of the Simbuki. The chief had died childless, andSimbuki law stated that there would be a challenge. Havingnothing to lose, Booda journeyed to the village of the Simbuki.

“The challenge was rigorous, but not out of reach to some-one who had faced the gods of Fire Mountain. He had to selecta companion, for the shu judge their chiefs by their ability toinspire their followers. Booda’s choice of a companion wasstrange to many. For while the other contestants chose bravefighters and wily mages, Booda’s choice was Urg, a saru of mod-est fighting ability. The challenges included a riddle, whichBooda answered himself, combat, in which Urg proved to be asgood as his race would imply, and at the end, a difficult chal-lenge to retrieve a egg from the top of a great tree. It was herethat Booda’s choice proved most wise, for while the fighters andmages struggled and completed the task slowly, if at all, Urgscampered up the tree and back down with the egg in a matterof moments.

“Having passed the challenges, only the final one remained.The Great Tree which is at the center of the Simbuki villagehad to accept Booda. The Great Tree had many spikes whichonly a chieftain may pull. He strode forward, timidly, and laidhis hand on the spikes. The tree hummed. Deep inside him,Booda felt a feeling he had never felt before. As the spike cameloose in his hand, he was surrounded by the cheers of his tribe-men. Booda realized that at last, he had a home.”

Booda, the shu chieftain of the Simbuki, is played by ChrisWilcox of Kansas City, Missouri. He earned this honor in theadventure If the Shu Fits at Gen Con® Game Fair ‘97. Severalothers qualified, but only Booda would grasp the spike (andthus retire his character). Chris is allowed to start a new shucharacter who can list “the brother of a chieftain” as one of hisbackground characteristics, with the usual privileges you couldfinangle out of a big brother who is a chief.

◆ ◆ ◆ ◆ ◆ ◆

Servant of Fire MountainMany children gathered around the campfire where Big ChiefBagoomba waited for them. The chief was well known through-out the jungle for his ability to tell tales, and the children of histribe loved hearing his stories of bravery and adventure.

“Come closer, young ones. Tonight I have a special tale foryou. This is the story of how a hero sacrificed himself to savethe whole jungle from the gods of Fire Mountain. Many moonsago the great peak of Fire Mountain erupted, raining fire anddeath upon the Council of Tribes held in our village. A flamingspirit appeared and said that the tribute had not been sentaccording to the gods’ demands, and restitution must be made.Naturally I was shocked, as the time of the tribute had not yetcome. To save my people I looked about for brave heroes tocarry the tribute to the mountain. The tribe of Bu, a minor clanof saru known for dealing with threats by appeasing invaders,offered their services. I would not normally have chosen them,preferring braver warriors, but in my wisdom I saw that theirspecial talents would be of use in this case. Entrusting themwith a Staff of the Ancients, I set them on their way.

“Reaching the mountain, the heroes had little trouble climb-ing to the plateau of the gods. There, they waited with greathope as well as a nervousness bordering on fear. How couldthey face a God of Fire Mountain and live?

“When the great spirit descended from the sky, it filled themall with terror. Taller than a tree, and formed of living flame, itappeared as a bringer of doom. All of the heroes immediatelyknelt and pressed foreheads to the ground in a show of respect.All but one, that is. Boo Two, a saru of little courage, could notwithstand the sight of the great god. His eyes rolled and helanded flat on his back, his will unable to hold up under thegaze of the divine spirit.

“‘Is this how the great chieftain intends to show hisrespect?’” thundered the god. The remaining heroes knew theymust act quickly, or the land surely faced destruction by theangry god. The leader of the heroes, Boo Dos, found the courageto speak. ‘No lack of respect is intended, Great One,’ Boo Dosstammered. ‘My tribesman was overcome by your presence,’ hesaid while two other tribesmen, Boo Tue and Boo Deux,propped the terror-stricken Boo Two up to a sitting position.Meanwhile, the tribe’s shu shaman, Boo Da, held his head in arespectful position.

“‘I am not amused by this!’ thundered the fiery god.Realizing that an offering of even more than the sacred staffwas required, Boo Dos did the only thing he could. ‘He is unableto speak, great one, as his fondest wish, his heart’s desire, hislife’s quest, is to serve you for the next thousand moons. He haslived his whole life for this moment, and now that it is here, heis overwhelmed. Show mercy on him, and accept his service asa small token of the respect of those present and of the tribe ofBig Chief Bagoomba.’

“‘Is this so?’ roared the great spirit. Boo Two nodded rapid-ly, helped by the small Boo Da who was standing behind him.‘So be it,’ he said, and gathered the sacred Staff of the Ancientsin one fiery hand. Draping the still terror-stricken saru over ashoulder, the god flew off into the smoke and fire of the greatmountain. No one in the land has ever seenBoo Two since.

“Thus was born the legend ofthe saru who serves the gods ofFire Mountain. As anytribesman of the tribe of Bu willtell you, Boo Two serves the godto this day.”

❏

by Ed Gibson

S’yth Kyanna was worried: leopardkatanga raids and the sleeping deathhad claimed the lives of many villagers -would the tribe’s offerings be sufficientto satisfy the spirit? If the god wasunhappy, he might punish both Latanyavillage and the entire Huroola tribe. Thefate of the village was in her hands, as ithad been ever since the day that shebecame elder speaker.

S’yth led the villagers along theDreaming River to the sacred place highupon the weathered flank of FireMountain. The men climbed slowly,straining under baskets piled high withpots, wooden carvings, food, and otherofferings. Their sweat streaked the redmud that covered theirfaces and hands. Theface and hands of everyvillager were coveredwith the same red mudfor this ceremony,including the infantsthat several of thewomen warriors cradledin their left arms, evenwhile wielding a spearwith their right hands.Under different circum-stances, the view of thelush green plains andwinding blue riverwould have been spec-tacular, but today thewomen watched onlythe surrounding jungle,alert for any threat,while the men concen-trated on the rough ter-rain beneath their feet.

Latanya village hadthe duty of presentingan offering on behalf of

the entire Huroola tribe when the akay-dis berries ripened. Likewise, each of theother Huroola villages presented offer-ings to the spirit in response to a tradi-tion which was developed generationsago, back in the dark times when menwere allowed to bear spears.

Many generations ago, a villagefailed to make the offering. The spiritwas angered and sent rivers of fire todestroy the offending village. The othervillages sent their bravest men andwomen to make the offering, hoping tosave the Huroola tribe. Although dozensdied while crossing the rivers of fire, theoffering was made, and the spirit wasappeased. The negligent village wasrazed, and the survivors were drivenfrom the Huroola lands.

Finally, the procession of villagersreached the clearing where the hungryspirit waited for their offering. As thevillagers stepped into the clearing, thespirit’s eyes opened; they shone sobrightly that the villagers were forced toshield their eyes. The body of the spiritwas buried within the mountain, but hishead was as tall as four warriors, and aswide as three leaps of a tiger. His mouthwas as big as a small hut, but he had noteeth. The bottom of the clearing wascovered with stones which had beenplaced so carefully that no grass grew inthe clearing. The men stepped aside asthe elder speaker approached the spir-it’s mouth.

S’yth Kyanna spoke “Hungry one, ourvillage has come to feed you. Please

The Hungry Spiritof Fire Mountain

A Ruin of the Ancients

accept our offering on behalf of allHuroola and do not unleash your riversof fire upon our land. I, S’yth Kyanna,elder speaker of Latanya village beseechyou to hear my prayers, as you did formy mother before me”. She gestured andthe men began to lower the baskets intothe spirit’s gaping maw. According toHuroola legend, if the spirit was verypleased with the offering, he would givea gift to the tribe. These gifts were largeblocks made of a strange material. Twostrong men were required to carry eachblock, which become altar stones thatthe Huroola use to venerate the spiritsof their ancestors.

The hungry spirit does not toleratethieves and two-hands worth of greedypeople were known to have been swal-lowed whole, while other more fortunateindividuals merely lost limbs to the spir-it’s enormous mouth.

S’yth watched the men empty theirloads into the pit, waiting for the bellowthat signified the spirit’s acceptance ofthe offering. It had not come by the timethe last villager dropped his offeringinto the hole. “So this is how the endcomes”, thought S’yth Kyanna as shestepped forward to the waiting mouth.She knew her duty; to sacxrifice herselfto avert the great spirit’s wrath, and shewas prepared to do so. Before shejumped, however, the great bellowsounded, echoing off Fire Mountain andcausing shivers in the twilight. TheHungry Spirit closed his mouth, swal-lowed, and opened again in preparationfor a new offering. The villagers silentlymade their way down the mountain,their thoughts already turning to thecoming year’s tribute.

The tales surrounding the HungrySpirit of Fire Mountain are some of theoldest legends in Malatra. Many strangestories are told of this large pit, themany offerings placed inside over hun-dreds of years, and the black altarstones the spirit provides for a success-ful sacrifice.

The Huroola tribe, which inhabitsthe western slope of Fire Mountain, haslong been the keeper of the site.Watching the mountain with care forsigns of its unhappiness, the people ofeach Huroola village keep the spiritappeased by offering sacrifices of themost precieous, the most beautiful, and

the most needed of the tribe’s goods.The approach to the mouth of the

spirit is hazardous. The Dreaming River,treacherous and swift as it pours downthe side of the mountain, is but one ofthe dangers each villager must face.Several short, steep climbs weary thebody, and fatigue the spirit as well.Tribal elders say that the journey mustbe made one step at a time and withpure heart, for the spirits easily see thecharcoal shadow of the insincere giver.

Huroola warriors tell stories of howthe mouth of the spirit emits an ear-splitting scream to announce his pleas-ure at the gift, as his great lips closearound the offering, and his great gulletgulps it down, a belch of steamingbreath emitted from within signifyingthe gift’s acceptance.

One story often told by tribal elderstells of the dream of one of the Huroolachieftains, a dream which came to theman each night. He dreamed that hehad been swallowed by the hungry one,where he encountered the spirit’s manyteeth, and was chewed into bits no larg-er than biseechee leaves. In his dream,however, his spirit remained intact; hewatched as the hungry spirit digestedhis body.

He felt his body cooked in the belly ofthe spirit, cooked as over the hottestcentral fire, warmed to render the juicesof his mortal flesh into the air. Abruptlythe chief felt his body rotating, twisting,spinning, and whirling. He felt pressedagainst the side of the great belly, feltsqueezed and wrung, like the garmentsthe washer presses against the rocks todrain them of moisture.

Finally, he felt his flesh merge intothe flesh of the belly, becoming one withthe hungry spirit, to see the world nomore. But in the chieftain’s dream, hisspirit remained alive inside the greatbody of the spirit, the body that was FireMountain.

He could see the two secret ways intothe spirit’s mouth, ways covered byyears of rockslides and lava flows. Hecould see the many tunnels that werethe spirit’s veins and arteries. He couldsee the lungs and the three great pipesof the mountain, lungs that could puffthe smelly smoke, pipes which belch thenoxious fumes which sometimes over-come the worshippers of the hungryspirit. And he could see the belly where

he had been roasted by its fires, wrungby the twisting bowels of the mountain.

The chieftain’s dream ends there, butwhat happened after is legend itself.Maddened by the dream, the dream thatcame again and again into his sleep, thedream which left him sweating andexhausted each morning as he woke tothe day’s break, the chief made a deci-sion to find out the truth about the hun-gry spirit, the truth of his dream.

When his village fed the hungry one,he waited. When the mouth of the spiritrumbled and closed, the enraged chieflept into the pit himself, determined toknow the truth. The spirit’s satisfiedscream blended with a new cry, the cryof terror from the insane chieftain.

Stories say that the chieftain foundhis truth in death; some say that thehungry one taunted the chieftain tobecome part of the mountain.

Many stories are told about themouth of the hungry spirit, about thosewho’ve served him, and those who’vebeen served. But it is said that when themountain is satisfied, and the offeringhas been pleasing, the hungry spiritleaves a gift, a stone for the village touse for an altar. Most often, the stone isblack and shiny-smooth. Rarely, thestone is a glossy white.

The legend of the chieftain ends withsuch a gift, a black, glossy stone with awhite design on the top of its surface.Some say the design resembles a bat, abird, or a giant moth. To most, however,the design is a reminder of the chieftainand his dream: a pair of outstretched,bony hands that seem to reach out of themirrorlike surface of the stone.

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This campaign-style tournament settingallows RPGA members to bring theirown characters to the tournament table.Thus, Living Jungle authors needn’t sup-ply characters for their tournaments.But writing for a Living setting has itsown challenges, like balancing encoun-ters, determining experience awards,and establishing a consistent andcon-vincing atmosphere for a setting withmany authors.

Almost as important as writing agood event is meeting your deadlines.Network tournaments written for firstrun at a particular convention must besubmitted in complete form no less thansix months before the con. If you missthis deadline, chances are very good thatyour tournament will not appear at theconvention for which you wrote it. Ofcourse, you can submit tournamentswithout a particular convention in mind,and then you needn’t worry about dead-lines. In any event, meeting a deadlinedoesn’t guarantee that your event will besanctioned—it still has to be a good, fun,complete adventure.

The Submission ProcessOnce you’ve decided to write a LivingJungle adventure, the first thing to do iscompose an outline. Some authors canbegin writing an adventure without anoutline, but most of us do a much betterjob if we have a blueprint before webegin pouring concrete.

To make sure that your foundation issound before you begin piling on thebeams and walls, start with an outline.Send your outline to the staff at theRPGA Network office (mail or e-mail willboth do nicely), and they’ll give you feed-back on your proposed adventure, warn-ing you whether it is too similar to otheradventures in the works, or whether it

may conflict with future plans for theLiving Jungle setting.

Decide whether you wish to write astand-alone adventure or one which islinked to other jungle adventures (eitheras a multi-round tournament, or severalstand-alones which share some back-ground events, subplots, or locations). Werecommend the latter course, since itprovides a sense of continuity in the set-ting. Also, if you’re a first-time author,working with a veteran is a great way toavoid common mistakes and to write astronger adventure.

If your tournament is intended forfirst run at a convention, be especiallysure that you can meet the deadlineswith room to spare. Your tournamentmay require some editing, and if you’dlike to have a strong hand in that edit-ing, you must allow even more lead time.

Once your adventure is complete,send it to HQ with a completed StandardDisclosure Form and a cover letter.

AtmosphereThe Living Jungle setting and its inhab-itants are inspired in large part byAfrican and Asian cultures, inhabitants,legends, geography, and animals. Butyou’ll also find elements of other junglecultures in the tournaments, and ofcourse there are some parts of the LivingJungle which are almost pure fantasy.

For inspiration, read books on earlyAfrican and Asian cultures, visit a muse-um, watch films, or even just browse afew encyclopedia entries. Any realisticelement you add to an adventure is sureto heighten the excitement surroundingmagic or monsters when those elementsof an adventure appear. But remember—the Living Jungle is not historicallyaccurate, nor is it meant to be a strictlyactual depiction of real-world cultures.

Read all the Living Jungle materialyou can, and play in as many of the tour-naments as will fit in your conventionschedules.

Feel free to include elements of anyreal-world culture as well as your ownimaginary additions to the setting whenwriting your tournament. African, Asian,South American, and Polynesian culture,myths, legends, geography, flora, andfauna would all provide excellent inspi-ration for your adventure. When indoubt, keep Africa and Asia foremost inmind, and try to blend two or more cul-tures when creating a new part of thesetting.

ToneThough they are often confused, tone andatmosphere are not the same. The atmos-phere of an adventure is its setting andbackground, its landscape, characters,animals, and all the things which sur-round the heroes. The tone of an adven-ture, on the other hand, is attitude.

All Living Jungle events shouldinclude some element of heroism (seePlayer Goals, below). Beyond that oneelement, scenarios can be horrific,humorous, mysterious, action-oriented,or any other sort of adventure that suitsyour taste. Deciding on a single tone or aclear blend of different tones, however, iscrucial. An adventure designed to evoketerror can benefit from a little comicrelief before an especially shockingmoment (the heroes tense before a mov-ing bush for a mighty tiger’s attack, onlyto see a tiny cub pad out and yawn—butas soon as they relax, the cub’s hugemother crashes down on a party mem-ber). However, to include a nomadic bandof seven shu with names like “Dopey”and “Sneezy” in an otherwise frighteningscenario could well frustrate and annoy

Architects ofAdventure

Writing Guidelines for the Living Jungle

players. Some things just don’t go togeth-er well (think: bacon and ice cream). Justbe sure to have a tone in mind whenstarting your adventure, then keep itconsistent and use moments of othertones to complement your main tone, notconflict with it.

Player GoalsPlayer Characters (heroes) in the LivingJungle must all be of good or neutralalignment; the campaign is meant to beheroic, not gritty and dark. Inspire theplayers to perform heroic deeds by givingthem heroic goals: rescue, defense, explo-ration, diplomacy, or similar activities.Don’t lure the heroes only with the prom-ise of tangible rewards; give them thechance to accomplish something altruis-tic or selfless. This does not mean heroeswon’t ever go on a hunt, search for losttreasure, or compete for territory. Butthe main goal of each scenario shouldgive the heroes a chance to show thatthey are heroes, not just treasure-hunters.

StructurePart of adventure structure is gaugingthe time heroes will need to complete theadventure. Living Jungle tournaments,like most RPGA Network events, mustbe finished in three hours (four- hourslots, less 30 minutes start-up and 30minutes scoring time). Be sure that mostcompetent groups of players can com-plete the entire scenario within thattime. It’s frustrating to fall short of thefinal goal in an otherwise engagingadventure.

Successful tournaments may take oneof several forms:

✺ Linear✺ Decision-Tree✺ Location-Based Matrix✺ Event-Based Matrix

The linear adventure is perhaps themost common structure for Networktournaments. In them, heroes moveinevitably from the first encounter to thesecond, then to the third, the fourth, andso on to the end. There is never a choicebetween two “next encounters.”

The virtues of linear adventures aresimplicity and coherency. The writerneeds not include several fully-developedencounters which the heroes may neverexperience. They are coherent in that the

judge should have little trouble antici-pating the players’ next move, and theplot of the adventure will remain clearand consistent.

The most often cited drawback of thelinear adventure is that the players mayfeel “funneled” into actions rather thanhaving the freedom to choose them. Themost important thing to consider whenwriting a linear adventure is to give theheroes the illusion of free will. Make thechoices required to move from oneencounter to the next inevitable and log-ical.

Anticipate any player objections toeach segue between encounters, and pro-vide the judge with suggestions andoptions for getting the players back ontrack if they depart from the plot.

The decision-tree structure is similarto the linear adventure in that it is plot-based, but the players’ decisions deter-mine which of several encounters theywill experience.

So after the heroes finish the firstencounter, they may have a choicebetween two or more “next encounters”:the choices of their characters deter-mines which encounter happens next.

Ultimately, however, the decision-treeleads to the same conclusion (or pair ofconclusions—one for success, one for fail-ure). A simple example of a decision-treebranch is whether the heroes choose topursue a villain on foot or by boat. Theymight encounter bandits on the road, buta dangerous series of water rapids on theriver. Either way, they move toward cap-turing the villain.

A matrix-based adventure is muchmore versatile from the player’s perspec-tive, giving them abundant choices andgreat power to determine the course ofthe plot. But matrix adventures demandmore of a judge and sometimes lack astrong, coherent plot. Matrix adventurescan be location-based or event-based.The former allow the heroes to movefrom one physical location to another,triggering different events in differentplaces.

An adventure in which the heroesmust travel to six different tribes togather the totems for a ceremony is alocation-based matrix adventure, as longas the heroes can visit those locations inany order they choose.

Event-based matrix adventures areeven more difficult to write; they consist

of events which may be triggered by heroactions. For instance, if the heroes beginthe adventure by witnessing a brawlduring a celebration, their “nextencounter” could be: 1) participating inthe brawl), 2) going to summon help, 3)following the suspicious-looking charac-ter who left just before the fighting start-ed, or 4) leaving the area to avoid all thetrouble.

As you can see, event-based matrixadventures almost always have location-based elements as well. In fact, mostgood matrix adventures will have ele-ments of both location and event trig-gers.

If you are a beginning author, youmay find the linear adventure easiest towrite. Location-based adventures arealso relatively easy to write (dungeoncrawls, after all, are location-based). Asyou become more confident and capableas a tournament author, you will likelyexplore combinations of these and possi-bly other tournament structures, eventu-ally settling on the combinations thatbest suit your own style.

Regardless of the structure of youradventure, you will probably want toinclude one or two role-playing encoun-ters in which the heroes can overcome anobstacle simply by role-playing and deci-sion-making, one or two intellectualobstacles (like traps or riddles), and twocombat or action encounters in which theheroes must make die rolls to overcomean obstacle. There’s no secret recipe forconstructing a great adventure, butthese general guidelines reflect thetastes of most gamers.

For more information and excellentcommentary about adventure structure,see The Complete Book of Villains, byKirk Botula, or (though it is out of print)The Dungeon Master® Design Kit byHarold Johnson and Aaron Allston.There are plenty of other good sources ofadvice and inspiration available fromTSR as well, including but not limited toCreative Campaigning and theCampaign Sourcebook and CatacombGuide.

Hero LevelsAll tournaments for the jungle settingmust be written with a single level rangein mind. There are three level ranges:

✺ Low Level 1st-3rd✺ Mid-Level 4th-6th✺ High Level 7th-10th

Characters of levels 1-3 can participatein a low-level tournament, but charac-ters of 4th level and above cannot.Characters of 4th-6th level may playmid-level adventures, but characters of7th level and above cannot. PCs of lowerlevel than the range indicated on thetournament can still play, but they runthe risk of encountering obstacles toopowerful to overcome with a lower levelcharacter. Judges should advise anyoneplanning to bring a 2nd level characterinto a mid-level tournament that it’s arisk. But ultimately, being a hero is adangerous profession, and the threat ofcharacter death must remain a real oneif adventuring is to remain exciting.

As the campaign progresses, a levelrange above 10th may be created toaccommodate very high level heroes.

Since Living Jungle scenarios arewritten for a range of character levels,encounters need not (and should not) betiered for different groups of characters.Thus, a group of all 1st level characterswill face the same threat in a tourna-ment as would a group of all 3rd levelcharacters. To anticipate this disparityand allow the lower level characters afighting chance when facing dangerousfoes, authors should include “trou-bleshooting” advice for a DM who facesthe imminent demise of all his heroeswhen they have played well and are sim-ply outclassed by the opposition. Suchadvice can include the suggestion tolower the number of enemies the partyfaces. This option is best used in encoun-ters which include many combative ene-mies, say, 20 giant rats. Lowering the hitpoints of an opponent, reducing the dam-age die from a trap (converting a 3d6damage trap to a 3d4 damage trap), andsimilar tactics.

There’s no concrete set of guidelinesfor producing such advice, but as thewriter you should be sure to make yourinstructions simple and clear to thejudge.

Experience AwardsExperience awards will be constantregardless of the total experience levelsof the hero party. However, to keepthings easy for the judge, who must doall the arithmetic under the pressure ofgetting players their experience, fillingout scoring form, answering player ques-tions, collecting the player’s score forms,and so forth, don’t bother with exact oreven correct experience awards from theAD&D® game rules.

Give the party no more than 15 dif-ferent experience awards, and keep all ofthem in units of 50 points. Thus, if youhave an encounter in which the heroesmust defeat a creature which is normal-ly worth only 35 experience points, makethe experience award 50 points.

No single experience award shouldconsist of more than 25% of the totalexperience available for the adventure.Furthermore, a good adventure is struc-tured so that an average party will earnsomewhere between 50% and 75% of thetotal experience available. Only verygood adventuring groups should earn allpossible experience awards.

Experience awards should be distrib-uted so that a party can earn most of theavailable experience even if it does notfinish the scenario.

Placing most of the experience in thelast encounter discourages role-playingand forces players who are concernedwith earning experience points to rushand perhaps not have as much fun aspossible.

Never put more than 25% of the totalpossible experience awards in the lastone or two encounters. Give the heroes achance to earn experience throughoutthe adventure. No total experienceaward should exceed the high end of thefollowing xp ranges:

Note that the upper range of thischart is purposefully depressed (relativeto experience needed to advance a level)than the lower range. This is an inten-tional device to prolong the adventuringcareers of higher level adventurers whilestill allowing low level characters toadvance relatively quickly into the mid-dle range. Authors should never feel asthough they must use the upper range ofexperience point awards simply to pleasethe players; players will be best pleasedwith good, enjoyable scenarios.

Hero PointsWriters should be especially careful togive the judge hints and advice on whento award Hero Points for specificmoments in the adventure. For instance,if the heroes are given the opportunity towrestle a lion in order to win a magicspear from a Simbara tribe, then youshould point out to the judge that a HeroPoints award is not appropriate, sincethe heroes see an obvious reward forwrestling the lion and are likely to do sofor glory as much as for bravery.However, if those same heroes see mem-bers of the tribe attacked by a rogue lion,and one chooses to wrestle the lion tosubmission rather than kill it, then youmay suggest a Hero Point award may beappropriate.

It is still the judge’s place to deter-mine when a Hero Token is appropriate,but you should anticipate moments inyour adventure in which the heroes arelikely to have heroic opportunities.

Special StuffMagical items are very, very, very rare inthe Living Jungle. But that’s not to saythe heroes can’t find special treasures inevery scenario. In fact, the plateau ofMalatra is rife with ancient ruins andhalf-buried artifacts.

Don’t include more than one perma-nent magical item in any tournament,and include only non-magical treasuresin low level adventures. Substitute thosemagical items with treasures like these:✺ An elegant gold mask decorated

with gems and fine filigree✺ An excellent ebony spear with a

razor-sharp tip of a strange, light,stone-like material (+1 to hit, non-magical)

✺ The gratitude of a village shaman,good for one long-term bless (1 day)spell cast at the beginning of thenext adventure

✺ A korobokuru chief ’s secret recipe—never before shared outside thetribe—for brewing a celebrated maltbeverage

Let your imagination run free whendesigning similar treasures, but keep inmind that treasures lose much of theirmystique when they become too commonor too numbers-oriented. Let every objecttell a story, or at least hint at one.

❏

Level XP AwardLow 1,000-2,000Mid 3,000-5,000High 6,000-9,000

Errata❉ Katanga heroes do not gain aDexterity bonus when in biped or ani-mal form. The armor class of this formalready takes into account the creature’shide and agility when in these forms.However, they do receive a Dexteritybonus when in human form. Saru char-acters, on the other hand, do receive anAC bonus for Dexterity.

❉ All races of the LIVING JUNGLE share alanguage in the common tongue of theNubari. However, the ape-like origins ofthe saru force them to spend two non-weapon proficiency slots to learnCommon. Tribes created by Networkmembers can have their own Nubaridialect, but a proficiency slot must beallocated to this new language.

❉ Tribes outlined in the tribes sectionhave special weapon bonuses for theirmembers. However, these weaponbonuses must still follow class restric-tions. For example: a cleric or magemay not fight with a spear even thoughthey receive the proficiency for free.This rule contradicts benefits for theRudra tribe, staying within the corerule restrictions.

❉ Katanga characters can be any sizewhich fits into their size category, asnoted on the MONSTROUS COMPENDIUM

sheets. They can vary in size within thatlimitation (different species of monkeyfor example), but gain no special gameabilities.

Frequently Asked QuestionsWhy can’t you specialize in rock throw-ing? No character can specialize in“rock.” The shape and weight of a rockvaries from stone to stone, making eachprojectile a different size and shape.Specialization in a weapon is based on ahero’s experience and knowledge of aweapon’s balance and form. Rocks comein a variety of different shapes, sizes,and weights.

Why can’t wilderness races like the jun-gle tam’hi and the tiger katanga berangers? Since several non-human raceshave special abilities and powers, cer-tain restrictions need to apply to heroclasses. If the tiger katanga had manymore advantages than other races, therewould be fewer benefits to being Nubarior other races.

Can a judge make up a certificate foritems found in an adventure? Unusual

treasure found in LIVING JUNGLE events,be it magical or mundane, must have anofficial certificate. Heroes cannot simplyuse their skills to find items of value inevents unless individually specified.Judges are not empowered to createtheir own treasure certificates.

What are some of the other things that donot exist in Malatra? The followingitems are some of the things which donot exist in the LIVING JUNGLE: lycan-thropy, potion miscibility, a standard ofcurrency, true gods, and contact withraces outside the Malatran plateau.

Are katanga affected by a hold personspell? Although they are described as anintelligent race of shape-changing ani-mals, katanga are susceptible to theeffects of spells such as charm and holdperson. Katanga are considered demi-humans for the purposes of all spelleffects. Consequently, they are immuneto the effects of spells such as charmmammal or hold animal.

What are the height, weight, and age fac-tors of Living Jungle races? This infor-mation is presented here for some races.

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Living Jungle Q&AErrata for Malatran Heroes

Height & WeightHeight in Inches Weight in Pounds

Race Base Modifier Base ModifierKorobokuru 50/48 1d10 110/100 3d12Katanga 60/58 2d6 115/95 3d12Tam’hi 55/50 1d12 90/70 3d10Nubari 60/59 2d10 140/100 6d10Shu 32/30 2d8 52/48 5d4Saru 50/50 2d10 260/220 6d10

AgeRace Starting Age Maximum Age Middle Age Old Age VenerableKorobokuru 20 + 1d10 100 + (3d10) 45 yrs 80yrs 125 yrsKatanga 19 + 1d8 70 + (2d10) 40 yrs 60 yrs 95 yrsTam’hi 35 + 1d10 200 + (3d10) 60 yrs 170 yrs 230 yrsNubari 15 + 1d4 90 + (2d20) 45 yrs 60 yrs 95 yrsShu 17 + 1d6 75 + (2d10) 30 yrs 55 yrs 80 yrs Saru 15 + 1d3 90 + (2d20) 45 yrs 60 yrs 95 yrs

The following are guidelines for creatingyour own LIVING JUNGLE hero and modifyingthat hero after playing in official Networktournaments.

You can use the LIVING JUNGLE HeroSheet or make one of your own, as long as itis complete and easy for a judge to read. Youare responsible for keeping a copy of yourhero and a list of all the items, wealth, andexperience points he earns during tourna-ment play. You must be able to provide aTreasure Certificate to prove that your herohas earned any special items listed on yourHero Sheet, and you must have a Hero PointCertificate to show that you’ve earned aHero Point.

All LIVING JUNGLE heroes must fit theAD&D® 2nd Edition Game rules and thePlayer Character race descriptions in theMONSTROUS COMPENDIUM® sheets in eitherPOLYHEDRON® issue 102 or 121. Follow thesesteps to create your own LIVING JUNGLE hero:

1) Select a Race & ClassRaces Available: Aarakocra, butu, katanga,korobokuru, lizardmen, Nubari (humans),plantmen, saru, shu, and tam’hi.

Aarakocra are bird-like humanoids whocan fly, butu are kobold-like beings, katangaare shapechanging animals, korobokuru aredwarfish savages, Nubari are humans, plant-men are vegetable-based humanoids, saruare smart apes, shu are hairless halflings, andtam’hi are nature spirits. All of these racesare explained in detail in the MC sheetsfound in the LIVING JUNGLE Packet.

Classes Available: fighter, ranger, cleric,thief, and wizard. Bards, specialty priests,

druids, and specialtywizards are not avail-able at this time.

Multi-Class heroesare permitted (see theMONSTROUS

COMPENDIUM descrip-tions). Keep in mindthat it takes longer forthese demi-humans toadvance, as they mustdivide experience theyearn. Dual-Class heroes are not permitted inthe LIVING JUNGLE at this time.

Warriors: LIVING JUNGLE warriors are virtu-ally unchanged from the generic version,though the lack of powerful armor changesthe nature of combat significantly. LIVING

JUNGLE rangers are identical to the standardversion, except for style and trappings.

Wizards: Wizards begin play with any fourspells from the following list: affect normalfires, armor, audible glamer, burning hands,chill touch, comprehend languages (spokenonly), enlarge, feather fall, friends, jump,light, magic missile, mending, protection fromevil, shocking grasp, sleep, spider climb, spook,taunt, ventriloquism, wall of fog. Spellbooksare unknown in Malatra (see below). Herowizards will gain spells at the end of most(but not all) adventures as part of the sce-nario’s rewards.

LIVING JUNGLE wizards do not use spellbooks or material components; instead, theymemorize their spells by meditating uponthe various fetishes each wizard carries. Eachfetish represents a single spell that the herowizard can memorize. First level wizardsbegin the game with four fetishes.

Clerics: The shamans, witch doctors, andpriests of Malatra are all treated as clerics,except that they have major access to allpriest spheres. Because LIVING JUNGLE priestsdo not worship gods, but the spirits of thejungle, their holy symbols are of all varieties,even within a tribe: rattles, small drums,preserved snakes, bones, and virtually anytotem or fetish imaginable.

Rogues: Thieves are essentially the same astheir basic versions, but they cannot use theread languages ability until after written oriconic languages are discovered during thecourse of the campaign. Consult the tableabove and to the right for racial thievingmodifiers.

2) Assign 75 PointsYou have 75 points to divide among your

hero’s Strength, Intelligence, Wisdom,Dexterity, Constitution, and Charismascores. Scores of 19 can be reached only byspending 10 points beyond the initial 18. ADexterity of 19, then, requires 28 points. Theexception to this rule is in Strength scores.Raising Strength above 18 costs one pointfor each 10% up to 18/00. Strength scores of19 cost 29 points.

Except for katanga, all non-humanheroes’ Ability Scores must range from 6 to18, with the following exception:See the MONSTROUS COMPENDIUM sheets inPOLYHEDRON 102 and 121 for katanga AbilityScore ranges. Human heroes’ scores mustrange from 6 to 18.

Heroes begin at first level and must meetthe minimum statistic scores for their class-es. LIVING JUNGLE heroes have maximum hitpoints at first level.

3) Choose an AlignmentAll LIVING JUNGLE heroes must be ofneutral or good alignment, but only goodly-aligned heroes may earn or benefit fromHero Points.

4) Select ProficienciesMost proficiencies in the Player’s Handbookare also available to LIVING JUNGLE heroes.Other proficiencies available are listed in thearticle “Jungle Lore” in POLYHEDRON 108.More could become available as the cam-paign progresses.

LIVING JUNGLE™ CampaignCharacter Creation Guidelines

Character Class Limits Ftr Rng Wiz Pri Thi

Aarakocra 10 – 7 5 9

Butu 10 – 5 – 10

Katanga 10 – 7 5 7

Korobokuru 10 – 5 7 9

Lacerial, blade 9 – 7 10 –

Lacerial, fin 10 10 5 7 –

Lacerial, horn 9 – 10 7 –

Lizardmen 10 7 – 7 9

Nubari U U U U U

Oscray 9 – 9 5 9

Plantmen 10 7 5 5 –

Saru 10 – – 9* 7

Shu 10 – – 5 7

Tam’hi 10 – 9 – 7

* Except under special circumstances (Network contests),player character saru priests are not available.

Skill Koro Kat. Tam. Shu Saru Aara Butu Lizrd

PP — — +5% +5% +5% –– +5% -5%

OL +10% — -5% +5% -10% -10% –– -5%

F/RT +10% — — +5% — –– –– ––

MS — +5% +5% +10% — -5% +5% +5%

HS — +5% +10% +15% — –– +10% +5%

DN — +10% +5% +5% +10% +15% –– +5%

CW -10% +5% — -10% +15% –– -5% -5%

RL -5% — — -5% 20% -5% -10% -5%

Aarakocra: S 3/16 D 3/15Butu: C 4/15 Ch 3/14Korobokuru: C 12/19 I 3/17Lacerial, blade S 10/18 D 3/14

C 5/18 W 7/18Ch 5/18

Lacerial, fin S 7/18 D 5/18Lacerial, horn S 12/18 D 2/12

C 8/18 I 7/19Lizardmen: I 3/17 Ch 3/16Oscray S 6/19 C 5/18

Ch 3/16Saru: S 12/19 I 3/17Shu: S 3/17 D 12/19Tam’hi: C 3/17 Ch 12/19

® and ™ indicatre trademarks of TSR, Inc. © 1996 TSR, Inc. All Rights Reserved.

At present, no LIVING JUNGLE hero maybegin play with the following proficiencies:ancient history, armorer, blacksmithing, char-ioteering, engineering, forgery, gem-cutting,heraldry, languages (ancient), mining, read-ing/writing, riding (airborne), riding (land-based), seamanship, stonemasonry.

5) Select EquipmentLIVING JUNGLE heroes begin with no money.The people of Malatra use a bartering sys-tem instead of money. Magic items areacquired only during tournament play andat convention activities, such as the GreatConvocation of Fire Mountain. Tradingmagical items among heroes is welcome, butplayers must exchange Treasure Certificatesto prove the trade.

A player character begins play with oneitem for each point of Charisma he or shehas. These starting items represent gifts thecharacter has received in the past. For exam-ple, a hero with a Charisma score of 10 canselect 10 items total. Choose all of youritems from the following lists of clothing,food, equipment, weapons and armor.

Clothing: robe, belt, loincloth, halter, vest,sandals, shoes (reed), snakeskin cap, toga,tunic, rain cape, woven hemp sash, strawhat, lizardskin leggings

Food: beer, bread, cheese, eggs, fruit, grain,berry juice, wine, meat, milk, nuts, water,coconut shell full of honey, roots (oneweek’s supply of food and drink counts astwo items)

Equipment: arrows (6), barbed darts (6),basket (large or small) berry dye (ink), bonetube, charcoal stick, clay pot, clay jug, cloth,fish net, bone fishhooks (6), pouch (large orsmall), sack (large or small), torch, watergourd, waterskin, wicker backpack, strawsleeping mat, wooden bracelet, bone ear-rings, walking stick, wooden bowl, reed flute,bone comb, small drum, leather cup, orna-mental necklace, witch doctor foot salve,coconut filled with insect wax, 20 feet of

hemp rope, 30 feet of vine rope, sharp cut-ting stone, fire-starting stick, bone needlewith thin hemp thread

Weapons in the LIVING JUNGLE setting areusually made of stone, wood, or bone. Metaltechnology has not yet appeared on theMalatran plateau, and metal weapons arerare. For the sake of simplicity, however,these inflict the same damage listed in thePlayer’s Handbook for steel versions of thesame weapons.

During campaign play, heroes could findmore exotic weapons, but beginning heroesmust choose from this list:

Weapons: Battle axe, blowgun (for barbeddarts or thorns*), short bow, club, hand axe,javelin, knife, quarterstaff, sling (stone only),spear

* Poison thorns are never available toheroes, though nonplayer character shutribes are notorious for their use. Sleep poi-son could become available during anadventure, but only for the duration of thatadventure.

Armor is rare in the Living Jungle, but thesekinds are available: hide armor (AC 6,weight 30), bone armor [Wise Ones heroescan also wear thatch] (AC 8, weight 15,weight 5 for thatch), and reed armor (AC 9,weight 5) body shields, and medium shields.

Other weapons and equipment will be madeavailable during the campaign. Heroes maynot begin the campaign with items that arenot on this list.

6) Describe Your HeroHeroes should never be just collections ofnumbers and abilities; they should have per-sonality, appearance, and history. So beforeyour LIVING JUNGLe character is done, youshould be sure to fill in the PhysicalDescription, Personality Description, andTribe Information on your Hero Sheet. Ifyou want more room, simply attach anotherpage to your sheet and write as long adescription and background as you like!These can be as sparse or as elaborate as youlike, and here are some suggestions:

� Characters who have both strengths andweaknesses are much more interesting thancharacters who have nothing but strongpoints. Consider giving your character someflaws, like a fear of spiders, an inability to seemore than one side of an issue, or even aphysical injury, like a missing finger ortooth.

� Heroes come from humble beginnings asoften as from grand. Consider a character who isn’t especially prominent inher tribe, or perhaps one who everyonethought wouldn’t go far in life (before theadventuring begins, that is).

� Even when playing a non-human charac-ter, remember to include human-like per-

sonality traits, especially some that you donot possess. If you consider yourself quietand reserved, you may like trying to play anactive and out-spoken character.

� Heroes should have interesting back-grounds, but be sure not to tell all of yourhero’s story before she begins adventuring.Let the tournaments be a large part of yourhero’s story, and update your Hero Sheet toinclude important or interesting events fromthose tournaments in your character's back-ground.

Advancing in LevelWhen your LIVING JUNGLE character earnssufficient experience to advance a level, besure to modify your Hero Sheet to reflect thenew level.

� Add the appropriate number of addition-al Hit Points. LIVING JUNGLE heroes gain hitpoints based on their hit die type: Hit pointsfor high Constitution scores are added. Forexample, a ranger hero (warrior class) with a

16 Constitution gains 10 hps per levelbeyond first. Consult the following table forthe additional hit points gained.� Note that a Nubari hero can earn andsave more Hero Points at higher levels. Forexample, second level Nubari heroes canhave up to two Hero Points at a time.

� Check the Player’s Handbook for addi-tional or improved abilities, such as thiefskills.

� LIVING JUNGLE heroes gain a new profi-ciency slot with every level they attainbeyond the first. These slots can be eitherweapon or nonweapon proficiencies. This isa change from the core AD&D® game andreplaces the usual weapon and nonweaponproficiency advancement. Thus, a fighterhero in the LIVING JUNGLE campaign cangain a proficiency (weapon or nonweapon)at second level, and another at third.

PC HD HPS/Class Type LevelWarrior 10 8Priest d8 6Rogue d6 4Wizard d4 3

The RPGA has a substantial library of Living Jungle scenarios, which you can play at conventionsor game days near you. And we can always use more high-quality scenarios, so if you have run outof adventures in which to play, you can help expand the fun for others.

Scenario AuthorAllies or Enemies by Leonard S DessertAlong River Of Laughing Idol by Thomas PrusaCurse Of Fire Mountain by John C IrelandDeath From The Mists by Stephen H Jay IVDark Shadow Over Kuamu by David BakerDeath From Above by Leonard S DessertDreaming Lake by Daniel VittiFor Chief And Tribe by Bill BullockFrom The Gods Of Fire Mountain by Kevin William MelkaGolden Child by Kevin William MelkaGreat Hunt by Dan DonnellyHuroola Prophet by Thomas PrusaIf The Shu Fits by Leonard S DessertInto The Valley Of Spirits by David J GrossLair Of The Headshrinker by Kevin William MelkaLion! by Doug SmithLost Tribe Of Fire Mountain by Dan DonnellyMantu’s Sacrifice by Susan ThreadgillMasks of Dohi-ri by Jean RabeMonkey City by Robert WieseNecromancer’s Stone by Thomas PrusaOn the Lookout by Linda BaldwinOnce Broken by Allan Fawcett and Jean RabePlague by Jean RabeQuest for the Snake Mother by Thomas PrusaRevenge Of Exile by Thomas PrusaSearch For Blue Heron by Thomas PrusaSearching For A Flower by Robert and Susan FarnsworthSharp Teeth, Mostly Tasty by Steve NullShips From The Sky by Thomas PrusaSickness (The) by David N KrolnikSoulless Shu by Leonard S DessertSound of Silence by Thomas PrusaSpirit of Ash by Gregory DreherSpirits Of The Lake by Sherrie MasdonStitch In Time by David BakerTerror from Below by Leonard S DessertTo Catch a Feathered Shu by Dan DonnellyTo Fight For A Tiger’s Honor by Doug SmithThunder Lizard by Thomas PrusaTrembling Village by Thomas PrusaUntil The End Of The World by David J GrossVenom by Jean Rabe

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Living Jungle ScenariosEvents in which to play

your Living Jungle Character