% Ars Arabica
% Arabic Supplement to the Ars Magica Roleplaying System,
% by Gene Alloway with Steve Castanien
% copyright 1993

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\begin{document}

\title{
Ars Arabica \\
\small{Arabic Supplement to the Ars Magica Roleplaying
System\footnote{Ars Magica and Ars Magica System copyright and trademark
of White Wolf Publishing}}}
\author{Gene Alloway\\Steve Castanien}
\date{\copyright 1993}
\maketitle

\chapter{Introduction}

\section{The Medieval Arabic World}

\subsection{Islam -- The One True Faith}

\subsubsection{Foundation of culture -- Arabic}

\paragraph{Saints and sects}

\paragraph{Devils and Monsters}

\paragraph{Other religions}

\subparagraph{People of the Book (Jews and}

\subsubsection{Arabic Society}

\paragraph{Leaders}

\paragraph{Aristocracy}

\paragraph{Peasant}

\paragraph{the Sexes}

\paragraph{Outsiders}

\section{What's New?}

\subsection{Lists all the new elements briefly}

\subsection{Arabic Glossary -- more to follow}

    baduw -- nomads; beduin;  call themselves al'arab \\
    beit shaar -- house of hair; goat hair \\
    bismillah -- in the name of allah \\
    Caliph -- successor to Mohammed \\
    diwa -- court of a ruler \\
    fellahin -- town dwellers/farmers \\
    ghazu raid -- plundering raid to gather renown and wealth; causes feuds \\
    jahiliyya -- time of ignorance before mohammed \\
    khan -- inn surrounding a large courtyard \\
    kohl -- powdered antimony; used for medicine and cosmetics \\
    kuttab -- islamic school \\
    lillah -- tithing \\
    masallah/'smallah -- as allah wills/may allah's name be upon him \\
    rabab -- one string instrument \\
    sabr -- endurance and patience \\
    shari'a -- Koranic law court \\
    Suq -- market place \\
    urf -- common law or custom \\
    wazir -- minister \\
    zakat -- almsgiving \\

\chapter{Arabic Characters}

\section{Grogs -- sailor, guard, holy warrior, mercenary, janissary}

\section{Companions -- scholar, merchant, saint, assassin, Jinn, imam, pilgrim}

\section{Sahir}

\subsection{History}

In the early years of the 7$^{\mbox{\tiny{th}}}$ century A.D., a pagan wizard or sahir of
the Arabian peninsula called Qays ibn Nushbah foretold the birth of a
great Prophet and a new religion which would change the world.  Soon
after, Mohammed was born and the scattered sahir and Djinn of the
peninsula followed his life with great interest. Some, like Ibn
Nushbah, aided the young Prophet's cause, while others sought to
hinder its growth. As Islam gained complete mastery of the land and
peoples of Arabia, the sahir and Djinn could sense a change of the old
ways. The desert life gave way to learning, conquest and exploration
of the world beyond the surrounding sands and seas.

The magic of Ibn Nushbah was born amid wandering tribes in the pagan
mountains and deserts of the Arabian peninsula, influenced heavily by
Djinn, Babylonian, Egyptian, Greek, Roman, and Jewish traditions.
These influences combined to produce a form of magic or sihr very
different from those practiced by the Order of Hermes, though equally
as powerful in its own right.  The tribes relied on the sky for
navigation, divination, and life-giving rain, and individuals arose
who had the gift of controlling the influence of the stars on the
earth's behavior and inhabitants.  These first kahana or diviners
gradually grew in understanding and skill of the magic known the far
trading Greeks as Astra, meaning `of the stars'. These magi were also
the first humans to deal with the Djinn, a supernatural race similar
to Faeries inhabiting Arabia and the Near East.

The Astral magic of the tribes matured as magi gained access to the
magic works and studies of the Greeks and Persians during the
conquests of Islam in the 7$^{\mbox{\tiny{th}}}$, 8$^{\mbox{\tiny{th}}}$ and 9$^{\mbox{\tiny{th}}}$ centuries. Perhaps the most
influential works on Astral magic translated by the sahir were
Ptolemy's Almagest which provides theories on predicting astral
phenomena, and its companion, the Tetrabiblos, which discusses the
mystical effect of these phenomena on the earth and that the European
Order of Hermes could pose to the Sahireen and set about to creating a
formal Arabic theory of magic, as Bonisagus did for the Order.  He
choose to utilize only the power of the two strongest of the seven
planets through the guidance of the stars. He was unable to unify the
Sahireen into a formal order, but his theory has become generally
accepted and helps to maintain a loose association between the
sahir. The power of Astral magic grows still, as the observatories in
Islamic lands scan the heavens and yet provide places of safety for
the sahir to gather and study their art.

\subsection{Society}

???

\chapter{Abilities}

\section{New Talents}

\subsection{Divination (exceptional)}

\subsection{Alchemy (Arabic)}

\section{New Skills}

\subsection{Horse archer Training}

\subsection{Horsebow}

\section{New Knowledges}

\subsection{Magic Theory -- Arabic specialty as opposed to Hermetic}

\subsection{Djinn Lore -- tribal specialities}

\subsection{Medicine -- acquired easier (as one level lower)}

\subsection{Hermetic knowledges -- more costly (as two levels higher)}

\subsection{Church Lore -- Islamic specialty}

\subsection{Arabic mystical knowledges -- as above, more costly to
                                   Hermetic magi as opposed to Arabi}

\subsection{Other specialties to be named later}

\chapter{Combat}

O people!  I charge you with ten rules; learn them well!  Do not
betray, or misappropriate any part of the booty; do not practice
treachery or mutilation.  Do not kill a young child, an old man, or a
woman.  Do not uproot or burn palms or cut down fruitful trees.  Do
not slaughter a sheep or a cow or a camel, except for food.  You will
meet people who have set themselves apart in hermitages; leave them to
accomplish the purpose for which they have done this.  You will come
upon people who will bring you dishes with various kinds of foods.  If
you partake of them, pronounce God's name over what you eat.  You will
meet people who have shaved the crown of their heads, leaving a band
of hair around it.  Strike them with the sword.  Go, in God's name,
and may God protect you from sword and pestilence.
{\it  -- Abu Bakr, first Caliph}

\section{Warfare in the Islamic World}

When you meet those who are infidels, strike their necks
until you have overwhelmed them, tighten their bonds, and then
release them, either freely or for ransom, when war lays down its
burdens.  Thus it is, and if God wished, he would crush them
Himself, but he tests you against one another.  Those who are
killed in the path of God, He does not let their good deeds go
for nothing.
{\it   -- The Qur'an}

The war against the infidel is as holy to the warriors of Islam as the
Crusades are for Christian knights.  Both fight in defense of their
religions and because of this, both fight with the sure knowledge that
by their actions they are assured of the salvation of their souls and
entry into Paradise.  Whatever they do, in the name of God, is just,
for they fight for the honor and glory of a just and merciful God.
The wars between Islam and Christianity are among the most bloody and
brutal ever recorded.

\section{Arms and Armor}

\subsection{Archery}

Learn to shoot, for what lies between the two marks is one of the
gardens of Paradise.

Unlike the European knights who look down upon bows of any sort as
common weapons unfit for their station, Arab warriors of all sorts
revere archery as a noble pursuit.  It is well known that the Prophet
was an expert bowman and for many, the pursuit of skill with bows is a
religious obligation.  The great number of archers in the armies of
Islam often provided them a decisive advantage in the early years of
the Crusades.

Shoot and ride!  Of the two, I would rather have you shoot than ride.
Anything in which a man passes his time is vain except for shooting
with his bow, training his horse, or dallying with his wife.  These
three things are right.  He who abandons archery after having learned
it is ungrateful to the one who taught him.

Arab generals employ their archers not only as infantry but also, to
the great dismay of the Crusaders, as cavalry.  Arab horse archers use
a specially manufactured composite bow which is short enough to be
easily wielded from the saddle.  These archers receive intensive
training from childhood which permits them to make fantastic shots in
any direction from the back of a galloping horse.

In combat, any bow may be used by a rider on a motionless mount with a
+2 penalty to the ease factor.

Only a horse bow, or similarly short bow, may be used by a rider on a
moving mount.  In this case, the normal ease factor is doubled unless
the archer has the virtue of Horse Archer Training.  In that case, the
ease factor penalty is halved.

{\bf Horse Bow  Expense:} stan  Rate: +4  AtkB: 0  WpnDam: +6  Str: 0
Load: 0  Range: 160

\paragraph{Exempli Gratia: Horse Archery}

Salim and Bryan are out riding, on an errand for Al Khalil, when they
see the [wolf] that has been terrorizing a nearby village.  They pull
to a halt and Bryan aims his bow at the creature.

The wolf is not moving, at a distance of about 30 paces.  This is an
easy shot, with an ease factor of 9+.  However, since he is on
horseback there is a +2 penalty, increasing the difficulty to 11+.  He
rolls a 10 and misses.

The wolf is startled and flees, Salim urges his horse into a gallop
and pursues.  The wolf is still within 50 paces, but it is now
dodging, so it is now a hard shot with an ease factor of 15+.

Because Salim is shooting from a moving mount, the difficulty should
increase by 15 to 30+.  However, Salim is a trained horse archer, to
his total ease factor is 15 + (15/2) = 22.  He gets lucky and rolls
two 1's and a 6, hitting the wolf.

\subsection{Swords}

Swords are the keys to Paradise.

He who draws his sword in the path of God has sworn allegiance to God.

The swords used by Arab warriors during the 12$^{\mbox{\tiny{th}}}$ and 13$^{\mbox{\tiny{th}}}$ centuries
are almost exclusively straight, double-edged weapons nearly identical
to their European counterparts.  It is not until near the end of the
13$^{\mbox{\tiny{th}}}$ century that curved, single-edged blades are generally introduced
and they only slowly become the common weapon of Arab warriors.
Highly curved swords such as the scimitar do not predominate Arab
armories until the 15$^{\mbox{\tiny{th}}}$ century and although it is possible to
encounter curved blades in earlier periods, it would be quite rare.

Curved blades receive a +1 addition to their attack and damage
bonuses, but a -1 to their speed and parry bonuses.  They also require
an additional 1' of space.

\subsection{Damascene Steel}

Arab swordsmiths, especially those of Damascus and Toledo, in Iberia,
are renowned for their skill and the quality of their blades.  This is
due both to the higher quality of steel which they use as well as a
process of watering the blades which strengthens them and leaves a
distinctive pattern in the metal.  These weapons, like all those made
by Arab artisans, are highly artistic, often being decorated with
valuable metals and gems.  For these reasons, swords of Arab
manufacture are highly prized in both the Islamic and Christian lands.

Damasked blades add an additional +1 to the damage bonus.  Because of
their high quality, they are also easier to enchant, having only 4
base points (as opposed to 5 for normal metals) for determining the
number of raw vis points necessary to prepare them for enchantment.

\subsection{Other Weapons}

Arab warriors have available to them, and use, the full range of melee
weapons known to Europeans.  Arab cavalry is the best equipped in the
world; riders would often carry lance, bow, sword, and mace into
battle.  Likewise, in addition to swords and bows, Arab infantry uses
a variety of weapons, including spears, axes, javelins, and pole arms,
in combat.

\subsection{Armor}

In part due to climate, Arab warriors are generally more lightly
armored than their European counterparts.  They prefer a cuirass or
hauberk to full armor.  They also use fewer and smaller shields.

Cavalry, because of their use of bows, do not usually carry any
shields and even infantry, when they carry shields, use only target or
round shields.

One type of armor unique to Arab lands is lamellar, which consists of
rectangular metal plates fixed onto leather or light chain.  This is
available as either a cuirass or hauberk and is equivalent to scale
mail.

\chapter{Arabic Magic}

The world and magic of the Arabic magi is very different from that of
the Hermetic magi. As mentioned in the Ars Magica rule book, these
non-Hermetic magi are more specialized than Hermetic magi and very
powerful. In the area of mechanics, Astral magic and its forms are
used in the same manner as hermetic magic, as you will see
below. Magic theory is very advanced in the Arabic world, but there is
no formal organization of magi such as the Order in Europe.  Only in
Spain, among the Moors, has a core group of Arabic sahireen begun to
organize themselves according to the writings of Abu Ma'shar.  Most of
the research and innovative study occurs at the great observatories in
a number of areas created by rulers and sahir to support the Astral
arts.

But as Hermetic magi know well, there are limitations to magic and its
use. Magic from the heavens remains restricted to those things below
the lunar sphere and is subject to the same limitations as the magic
practiced by the Hermetic magi.  There are also many wizards that hold
to no one theory.  Some have learned both traditions and use each as
needed for their own purposes. Indeed, some say that there are
covenants within the Order which secretly teach the works of the great
Arabic magi to further their quest for knowledge and power.  House
Jerbiton and recently a covenant under House Flambeau in Iberia have
been accused of allowing the `corrupting' influence of Arabic magic to
seep into their studies.

As with Hermetic magic, the sahir have strengths in each of the arts
which represent their ability to control and work with each particular
area.  Magic is as much a part of them as it is a Hermetic magus,
every day and every night -- as such, it is much more than mere skill
and learning.  It is a calling as sharp as hunger and as deep as love,
requiring much dedication, hard work, study, talent, and time.

Astral magic is another theory of magic and enables the Storyguide to
develop new areas of magic and research for the inquisitive mage,
whether Hermetic or Arabic.  The Storyguide will also have more
flexibility in the telling of a story, and perhaps find insight into
other fields of non-Hermetic magic to further increase the sense of
wonder and mystery in their Sagas.

\section{Astral Magic}

\subsection{Definition}

Unlike Hermetic magic, which was intentionally founded with a set of
formal arts and practices, Astral magic has evolved over hundreds of
years and in its origin it draws from a multitude of disparate
traditions.  Despite this, there has developed a basic theory which,
with some variations, has come to dominate the Arab lands. The basis
for the magical arts in Arabic and Islamic lands is that of Astra, the
magic `of the stars'.  It is necessary to know its theory in order to
learn the 2 forces and 12 different signs associated with astral
magic. The forces represent the power of Shams, the Sun, and Kamar,
the Moon.  The signs represent the 12 houses of the zodiac.  These are
learned by sahir in the same way magi learn their forms and
techniques.

While Hermetic magic is more broad and powerful in its own way, Astral
magic has its own areas of great strength.  In some ways it is greater
than related Hermetic arts, much the way Druidic arts are much
stronger in spontaneous magic and dealing with nature.  The strengths
of Astral magic are its greatest effect upon human affairs and the
forces of nature.  Objects and creatures seem more resistant to its
power, though they can still be significantly affected by it. The two
forces of Astral magic represent the two ways in which power of the
outer spheres can affect the lower world.  Astral power may either
overtly affect individuals, animals, or objects, which is the realm of
Shams, or subtly manipulate them through the power of Kamar.  When
partnered with a particular force, each of the signs has a variety of
attributes and areas of influence which determine the type of magic it
can be used to create.

When casting an Astra spell, you are able to enter a frame of being
which allows you to sense the connections between the spheres above
and those things below on earth. Just as the different stars affect
different things on earth, you will be able to alter the influence of
those connections upon earthly beings and natural forces, such as the
weather.  In practical use, Astral magic can be used at birth to
affect the nature of individual by increasing or lessening the effect
of the birth sign.  It is often used in divining what may happen, for
the knowledge of the future empowers an individual to change it,
though scholars argue this possibility with great passion.  The magic
of the stars also is used to improve or hinder the chances for an
endeavor. It can concentrate favorable influences on an individual or
group, by providing a boon of strength.  It may also enhance the
strength of unfavorable influences and cause disaster.  It can also be
used for illness or health, influencing parts of bodies within the
realm of a particular sign. Most importantly, it may be used to
influence an individual by subtly or overtly affecting the way he or
she behaves toward others and perceives the world. It may affect the
mental disposition of an individual, causing sloth and depression, or
energy and happiness.

Because the Arabic tradition evolved rather than being created it is
less exact in many ways than the Hermetic tradition.  In almost every
case in Hermetic magic, there is a unique set of technique and form
which will produce a given effect, but in Arabic magic there could be
several combinations of force and sign that cause similar results.
example: the Hermetic spell "Air's Ghostly Form" causes a fog to form
around the caster and is Creo Auram.  A similar Astral spell would
probably be Shams Al Tauaman, but might also be Shams Al Samakah or
Kamar Al Akras.

\subsection{The Signs and the Seasons}

As mentioned above, each sign is associated with a particular season.
All signs associated with the current season are enhanced, thereby
adding +1 to all magical activities using those signs.  Also, the
relationship between the individual sahir, the season and the magic of
his/her birth sign is a central one in the Astral arts of Arabia.  All
sahir gain greater power during the season of their birth, as that is
when they are closest to the power that gave them life.  The sahir
receive a +1 to all magical activity during the season of their birth.
In addition, all sahir have an affinity for the magic of their birth
sign.  During the season of the sign opposed to their birth sign,
sahir must take a penalty of -1 to all magical activities.  Sahir also
have a minor magical deficiency with the sign directly opposed to that
of their birth.

\begin{table}[hbtp]
\begin{center}
{\bf \caption{Summary of bonuses and penalties}}
\vspace{0.3cm}
\begin{tabular}{|c|c|}
\hline
1 & +1 to activities using the signs of current season \\
\hline
2 & +1 for all magical activity during birth season \\
\hline
3 & Affinity with birth sign \\
\hline
4 & -1 for all magical activity during season opposing that birth \\
\hline
5 & Minor Magical Deficiency with sign opposing birth sign \\
\hline
\end{tabular}
\end{center}
\end{table}

\section{Astral Forces and Signs}

The different techniques and forms of Astral Magic are below.  Each
provides the Arabic name of the heavenly body, it's English
equivalent, and abbreviation. A brief description of the art is also
provided.  The forms are also provided with their associated season,
the month they are associated with in English and Arabic, element,
part of the body, material, opposed sign, and attributes they
influence.

\subsection{Astral Forces}

\subsubsection{Shams (the sun, Sh)}

Shams is the external power which acts upon a target.  Spells of this
force typically have visibly unnatural effects, such as summoning a
snow storm in the middle of summer.

Shams is associated with life, knowledge, and authority.

\subsubsection{Kamar (the moon, Ka)}

Kamar is the power which acts from within a target.  Spells of this
force have either no visible effect or an effect which could be
mistaken for a natural occurrence, such as a storm which slowly
gathers on the horizon before hitting.

Kamar is associated with death, misdirection, and change.

\subsection{Astral Signs}

\subsubsection{Al Samakah (pisces, Sam)}

season: spring (March, Ramadan); \\
element: water; \\
body: ears \\
material: andalusite \\
opposed to Al Adhra \\
attributes: Belief;  submission, confusion

\subsubsection{Al Hamal (aries, Ha)}

season: spring (April, Shawwal) \\
element: fire \\
body: hands \\
material: ruby \\
opposed to Al Zubana \\
attributes: Destruction;  strength,  beginnings

\subsubsection{Al Nath (taurus, Na)}

season: spring (May, Dhu l-Qa'dah); \\
element: earth; \\
body: chest \\
materials: onyx and marble; \\
opposed to Al Akrab \\
attributes: Passions; jealousy, dullness

\subsubsection{Al Tauaman (gemini, Ta)}

season: summer (June, Dhu l-Hijjah); \\
element: air; \\
body: loins \\
materials: diamond and lapis lazuli; \\
opposed to Al Kaus \\
attributes: Creation; understanding, arrogance

\subsubsection{Al Saratan (cancer, Sar)}

season: summer (July, Muharram -- the beginning of the year); \\
element: water; \\
body: blood \\
materials: opal and pearl; \\
opposed to Al Jadi \\
attributes: Relationships; dreams, intuition

\subsubsection{Al Asad (leo, As)}

season: summer (August, Safar); \\
element: fire; \\
body: heart \\
material: sapphire; \\
opposed to Al Dalw \\
attributes: Conflict; courage, pride

\subsubsection{Al Adhra (virgo, Ad)}

season: autumn (September, Rabi Al-Awwal); \\
element: earth; \\
body: all \\
material: amethyst; \\
opposed to Al Samakah \\
attributes: Knowledge; rationality, excess

\subsubsection{Al Zubana (libra, Zu)}

season: autumn (October, Rabi ath-Thani); \\
element: air; \\
body: mouth \\
materials: jade and turquoise; \\
opposed to Al Hamal \\
attributes: Communication; explanation, indecision

\subsubsection{Al Akras (scorpio, Ak)}

season: autumn (November, Jumada l-'la); \\
element: water; \\
body: feet \\
material: obsidian; \\
opposed to El Nath \\
attributes: Travel; risks, fear

\subsubsection{Al Kaus (saggitarius, Kau)}

season: winter (December, Jumada th-Thaniyyah); \\
element: fire; \\
body: all \\
material: garnet; \\
opposed to Al Tau Aman \\
attributes: Change; departure, recollections

\subsubsection{Al Jadi (capricorn, Ja)}

season: winter (January, Rajab); \\
element: earth; \\
body: arms \\
materials: jasper, bone, and petrified wood; \\
opposed to Al Saratan \\
attributes: Protection; realism, sacrifice

\subsubsection{Al Dalw (aquarius, Da)}

season: winter (February, Sha'ban); \\
element: air; \\
body: eyes \\
material: emerald; \\
opposed to Al Asad \\
attributes: Discovery; insight, instability

\subsection{Casting Astral Spells}

Astral magic includes the standard three types of spells found in the
Hermetic art; formulaic, spontaneous and ritual.  Casting formulaic
spells is done in the same manner as hermetic magi: Ability in a force
(technique) plus ability in sign (form) plus a die roll, modified
according to rules, etc.  However, astral magic does not readily lend
itself to producing spontaneous effects. This fact, and a strong
Mercurial tradition, predispose the magic of the sahir to formulaic
and ritual spells.  The total roll for spontaneous Astral spells is
always divided by 5 to determine the effective level, and fatigue is
always lost.

\section{ Magic Resistance}

\subsection{Arabic magic vs, Arabic magic}

\subsection{Cross tradition resistance}

\section{Spell Casting Options}

\subsection{Mastering a spell}

\subsection{Multiple casting}

\subsection{Fast Cast spells}

\subsection{Recognizing spells}

\subsubsection{Arabic}

\subsubsection{Other traditions}

\subsection{Words and Gestures}

\subsection{Spell Foci}

\subsection{Using vis}

\subsection{Casting a spell while maintaining another}

\subsection{Casting from text}

\subsection{Counteracting Spells}

\subsection{Resolving disputes magically}

\chapter{Astral Spells}

\section{Format}

\section{Spells}

\subsection{Al Samakah: water, ears, belief, submission, confusion}

\subsubsection{  Shams}

\paragraph{  The Blinded Ear}

   near, sun/perm. \\
    The target becomes incapable of understanding spoken
    speech. Hearing is unimpaired, but speech sounds like gibberish.

\paragraph{  A Second's Thought}

    eye, inst. \\
    The target becomes temporarily confused and is incapable of
    initiating any action until he makes a Perception roll of
    6+. (Minimum effect of one round.)

\subsubsection{  Kamar}

\paragraph{  The Light of Probity}

    eye, conc./moon \\
    The target will believe whatever the sahir says unless faced with
    an obvious contradiction.

\subsection{Al Hamal: fire, hands, destruction, strength, beginnings}

\subsubsection{  Shams}

\paragraph{  The Strength of Shams}

    touch, sun \\
    Adds +1 to the target's strength score.  This can be increased to
    +2 by expending two pawns of Al Hamal vis, or +3 by expending five
    pawns.

\paragraph{  Heat of the Unyielding Sun}

    near, concentration, aimed +2 \\
    Caster causes a wave of heat to wash over an area 2 paces wide.
    Targets must roll a 6+ adding stamina or suffer 1 level of short
    term fatigue loss per round thereafter.  Note: only one resistance
    roll is allowed.

\subsubsection{  Kamar}

\paragraph{  The Hands of the Helper}

    self, concentration/special \\
    For the duration of the spell, the caster has another set of
    unseen "hands" to assist in an endeavor.  The sahir gains 1/2 of
    his appropriate knowledge score as a bonus for that activity.

    Using Kamar vis allows the spell to last until the end of the
    activity.  For this spell to be effective for extended activity
    such as lab work, normal rules for interruption of work apply.

\subsection{Al Nath: earth, chest, passions, jealousy, dullness}

\subsubsection{  Shams}

\paragraph{  Mind's Light Banked}

    near, inst. \\
    The target immediately falls unconscious.  Stm roll of 12+ each
    round to awaken, 6+ if shaken.

\subsubsection{  Kamar}

\paragraph{  Love's True Light}

    eye, moon/perm. \\
    Target falls unconscious for one round and falls in love with the
    first person he sees upon awakening.  This creates the personality
    trait +4, "Devoted to ...".

\subsection{Al Tauaman: air, loins, creation, understanding, arrogance}

\subsubsection{  Shams}

\paragraph{  The Misty World}

    sight, concentration(special) \\
    A fog rises around the caster in a 30 pace radius, obscuring
    vision within the area of effect.  When the caster ceases to
    concentrate, it will disperse at a rate appropriate for the
    existing conditions.  The radius may be doubled for each pawn of
    Al Samakah vis expended in the casting.

\paragraph{  The Sky's Wrath}

    sight, inst., aimed \\
    A bolt of lightning strikes from even a clear sky, doing +20
    damage.

\subsubsection{  Kamar}

\paragraph{  Pride of the Foolish Man}

    eye, concentration/moon \\
    Target becomes arrogant and overconfident concerning a particular
    skill or ability determined by the caster.  Person gains a trait
    of arrogant +2 and the equivalent of the overconfidence flaw when
    the skill or ability comes into play.

\subsection{Al Saratan: water, blood, relationships, dreams, intuition}

\subsubsection{  Shams}

\paragraph{  Light of Cleansing}

    touch, sun/inst. \\
    Caster cleanses any imbalance of humours causing disease in a
    target.  The effects of the disease are suppressed for the
    duration, or permanently removed if vis is used.

\paragraph{  Sting of the Scorpion}

    touch, inst. \\
    The caster strikes out at the target and injects a powerful
    poison, causing a small puncture wound.  The target must roll a 5+
    or die. A successful resistance roll causes 2 body levels of
    damage and fall to the ground in pain.

\subsubsection{  Kamar}

\paragraph{  Clearing Light}

    self, inst. \\
    The sahir gains a sudden intuitive insight into a problem he
    faces, details are at the storyteller's discretion.

\subsection{Al Asad: fire, heart, conflict, courage, pride}

\subsubsection{  Shams}

\subsubsection{  Kamar}

\paragraph{  The Heat of the Flame's Exertion}

    near, conc./moon  \\
    Any exertion on the part of the target causes him to overheat. The
    target must then make a +6 stamina roll each round or lose a point
    of fatigue.

\subsection{Al Adhra: earth, all, knowledge, rationality, excess}

\subsubsection{  Shams}

\subsubsection{  Kamar}

\subsection{Al Zubana: air, mouth, communication, explanation, indecision}

\subsubsection{  Shams}

\subsubsection{  Kamar}

\subsection{Al Akras: water, feet, travel, risks, fear}

\subsubsection{  Shams}

\subsubsection{  Kamar}

\paragraph{  Twilight's Steps}

    spec., conc. \\
    The caster, and one for every ten points of his casting roll, may
    travel through shadows.  To do this, they must begin walking
    toward their goal in a shadowy area.  As they progress, the
    shadows grow deeper and their surroundings grow indistinct.  They
    will arrive at a shadowy point near their goal in one tenth the
    time normally needed.  The travelers may ignore any non-magical
    obstacles in their path and any magical obstacles must completely
    surround either destination or travelers to be effective.  The
    travelers need not rest during their journey, but any accumulated
    fatigue takes effect once they arrive.  The caster must have
    visited the destination previously.

    A ritual version of this spell allows the establishment of a
    permanent shadow trail between two places.

\subsection{Al Kaus: fire, all, change, departure, recollections}

\subsubsection{  Shams}

\subsubsection{  Kamar}

\paragraph{  The Borrowed Gift}

    eye, inst.  \\
    This spell is only effective against another wizard.  The caster
    is able to pull a formulaic spell from the target's mind and cast
    it, in the next round only, using the target's scores in the
    relevant arts.  The caster knows immediately the name of the spell
    he has borrowed, and if he is trained in the appropriate theory,
    he knows all its effects.  If the spell is not used in the next
    round, it is lost to the caster, but in any case, the target may
    not cast the borrowed spell in the round that the caster has it.
    If the target was preparing to cast a spell, that is always the
    spell borrowed.  Otherwise, the caster may choose a spell known to
    him or take a spell randomly chosen from those the target knows.

\subsection{Al Jadi: earth, arms, protection, realism, sacrifice}

\subsubsection{  Shams}

\subsubsection{  Kamar}

\subsection{Al Dalw: air, eyes, discovery, insight, instability}

\subsubsection{  Shams}

\paragraph{  Disrupting the Darkness}

    near, inst. \\
    A bright light shoots from the caster unerringly striking at a
    demon for +10 damage.

\subsubsection{Kamar}

\paragraph{  The Brightening of Colors}

    body, sun./moon \\
    The caster gains +2 to all perception-related rolls during the
    duration.

\chapter{Laboratory}

\section{Basic Activities}

\subsection{Studying}

\subsection{Learning and Inventing Spells}

\subsection{Extracting Astral Vis}

\subsection{Cross-Studying in another tradition}

\section{Magical Creations}

\subsection{Items}

\subsection{Potions -- including Arabic Longevity potions}

\subsection{Astral Magic Foci}

\subsection{Investigation}

\section{Arabic Alchemy}

\subsection{Extraction of substances}

\subsection{Recombination and alteration}

\subsection{Uses}

\section{Apprentices}

\section{Familiars}

\section{Experimentation}

\chapter{The Order of Hermes and the Sahir of the South}

\section{Views of the Sahir}

\section{History of relations}

\chapter{Relationship between the Dominions and Auras}

\section{Islamic Dominion}

\section{Djinn,  Auras, and Regio}

\section{Astral Magic and Auras}

\chapter{Arabic Bestiary}

\section{Mundane Creatures}

\subsection{Bactrian Camel}

  For the purposes of ARS ARABICA, the Camel listed in the BESTIARY is
  an Arabian.

\begin{verbatim}
  Humble +2     Lustful +7
  Size +2

  STR +3        DEX 0           CUN -3
  STM +4        QIK 0           PER 0

  Bite: First: +3       ATK: +3         DAM: +7
          FAT: +3       DEF: 0          SOAK: +6

  Body Levels: OK, 0/0, -1/-1, -3, -5, Incapacitated

  Ferocity (taunted)    2
  Aware                 1
\end{verbatim}

  A Bactrian is considered the true beast of burden for long or
  especially important journeys.  It is the mark of a wealthy and wise
  man whose herd of camels includes Bactrians.  They are often given
  as gifts to worthy individuals by a generous sheikh.  They are also
  a little more easily controlled, except in breeding season.

\subsection{Scorpion}

\begin{verbatim}
  Vengeful +2
  Size: -5

  STR -5        DEX 0           CUN -1
  STM 0         QIK +1          PER 0

  Claw:  1st: +1        Atk: +2         Dam: -5
  Sting: 1st: +2        Atk: +2         Dam: -4*

  Body Levels: OK, Incapacitated

  Fat: 0                Def: +4 Soak: -5

  * If stung, the poison in the Scorpion's tail is deadly.  The stung
  person or creature must roll a stress die plus their STM.  On a roll
  of 5+ they do not die, but lose 3 body levels and are incapacitated.
  On a 10+ one body level is lost.  Anything less than 5 is immediate
  death.
\end{verbatim}

  The Scorpion is the scourge of the desert, both vengeful and deadly.
  It will sting anything that threatens it, and has been known to
  follow caravans and kill those who have destroyed its home or
  threatened it.  It will crawl into clothes, turbans, packs, or
  bedrolls, and there wait patiently.  It is often used by assassins,
  either by placing it where a victim will be stung, or by extracting
  its deadly poison for use in arrows and daggers.

\subsection{Seluki}

\begin{verbatim}
  Loyal +4
  Size: -1

  Str: 0        Dex: +1         Cun: +1
  Stm: +1       Qik: +1         Per: +4

  Bite: 1st +4          Atk +3          Dam +2
        Fat: +1         Def +2          Soak -1

  Body Levels: OK, -1, -5, incapacitated

  Ferocity (protecting master) +2
  Hunting +2
  Burst of Speed +2
\end{verbatim}

  A seluki is a thin hunting dog of the desert, like the greyhound.
  These animals are excellent guard and hunting dogs.  They often
  accompany warriors on the march, and have been known to protect a
  fallen master against knights, infernal beasts, or much larger
  mundane creatures.

\subsection{Arabian Horse}

\begin{verbatim}
  Loyal +2      Spirited +4

  Str: +3               Dex: +1         Cun: 0
  Stm: +5               Qik: +1         Per: +1

  Bite:   1st +2        Atk: +2         Dam: +2
  Hooves: 1st +4        Atk: +4         Dam: +7

  Fat: +5       Def: 0          Soak: +7

  Ferocity (in battle) +2
  Burst of Speed +2
\end{verbatim}

  The Arabian is a prize among all the Baduw and the Fellahin alike.
  It is often considered the best breed of horse in the world, known
  for its speed, intelligence, and loyalty. These magnificent animals
  may be found in the Arabian peninsula, but many are given as gifts,
  raised in stables, or taken as booty in all the areas where Muslims
  live.  To receive one as a gift is the highest honor, and to give
  one secures for the giver a reputation of generosity.  It is said
  that one should never have a warrior choose between his wife and his
  Arabian.

B. Earthly Monsters

\subsection{Dhabi}

\begin{verbatim}
  Infernal Might 20
  Size 0
  Vicious +2    Patient +2      Gluttonous +3

  Str: +2               Dex: -1         Cun: +2
  Stm +2                Qik: 0          Per: +1

  Bite:         1st +4          Atk: +5         Damage +4
                Fat: +2         Def +6          Soak +8

  Body Levels: OK, 0, -1,-3,-5, Incapacitated

  Abilities:    Ferocity (trapped) +2   Stealth +1
                Track +2

  Mesmerize: ReMe 20 or Shams Al Samakah 15, 5 Infernal Might points
  Rock Slide: ReTe 15 or Shams Al Dalw 10, 5 Infernal might points
  With a howl the beast can cause a rock to slide.
\end{verbatim}

  It is said this animal is the offspring between a devil and a hyena,
  and upon first appearance it looks exactly like a very large version
  of it's mundane parent.  However, when meeting it's eyes, the viewer
  will notice their deep, dark green color.  The Dhabi stalks it's
  prey in rocky or mountainous areas, and then Mesmerizes them,
  directing them to a cave or enclosed area to be killed and eaten.
  To resist the effects of the power of the Dhabi, the victim must
  roll a 12+ on a stress die.  Presence may be added to the roll in
  the victims favor.  When chased, the beast will make an unearthly
  howl, causing a rock slide and breaking up pursuit.  If cornered, it
  fights back viciously.

\section{Arabic `Faeries', the Djinn}

Some of us (Djinn) are righteous and some of us are otherwise; we
follow different ways. We know that we cannot frustrate Allah's design
in the earth, nor can we frustrate it by flight.  When we heard the
call to guidance, we believed in it.
{\it   -- The Qu'ran}

\subsection{Djinn Tribes and their History}

Like Europe, Arabia is not without beings of a magical nature that are
not human.  Djinn tribes, like Faeries in the Northern climes,
populate the mountains, deserts, and oasis' of Arabia, Outremer, and
other lands in the Near East.  Also like Faeries, the Djinn had no
souls, and were once complete spirits of nature, created from smoke
and fire.  Though fewer in number in the harsh climate of Arabia, the
Djinn are powerful forces with which to contend.  Many travelers and
caravans have been lost when the Djinn were not given their proper
respect.  Many mortals were taken as slaves, teachers, lovers, and
food.  The early Sahir learned much from the Djinn, who had watched
the sky from the time of the Pharaohs and knew the stars above as well
as the desert below.  By the time of Solomon, Djinn were more well
known and no less than seventy were bound to his service by a special
ring.

\subsubsection{The Council of Choice}

With the rise of Muhammed and the spread of Islamic Domination, the
lands of the Djinn were increasingly lost.  The Djinn tribes could not
hold back even the early incursions of the Prophet and his followers.
Fearing either destruction or the flight of all Djinn from the land of
the mortals, the tribes held a great meeting in the Sacred Mountains
of Asir, south of Makkah (Mecca).  Here Al-Yazid, a great Jinn sheikh,
set forth the great Choice.

He had had a vision in the desert, in which a great scythe in the
shape of a crescent moon had split a great Djinni in half.  In order
to survive, Al-Yazid told the Djinn tribes they must side with the
Prophet and God, or against them. Only then would the tribes avoid the
flight or destruction that they feared.

There was much debate over the vision, and the mountains were rocked
by skirmishes between groups of the Ifriti tribe and those of the Jinn
tribe under Al-Yazid.  Finally, the leaders of the tribes agreed to
decide, but only on a tribe by tribe basis.  The Jinn and their
allies, the Jann, sided with Muhammed and Islam.  The Shaitan and Ghul
tribes sided against the Prophet, for they had been corrupted by
demons hiding within the Ifriti, whose choice for evil was never in
doubt. The sheikh of the small Marid tribe allowed the Djinni of his
tribe to decide as individuals, for the Marid are very proud and the
strongest of the Djinni.

As the last choice was made, an angel appeared before the council. By
your words and your deeds, the angel said, you have entered into the
realm of good and evil, of God, and his enemy Satan.  With your choice
you will carry a new responsibility, the responsibility of a soul.
>From now on, all the Djinn alive now and yet to be must decide upon
their own salvation or damnation.S With a great rending of the sky,
the angel disappeared, and each Djinn felt as if a door opened, and
another had closed.  Soon after, Al-Yazid and his followers bowed
before the Prophet, while The Ifriti and the others made ready their
resistance.

\subsubsection{Djinn in the 13$^{\mbox{\tiny{th}}}$ Christian century}

As Islam spread, so did the tribes of the Djinn. In some instances,
other Djinn were found and told of the Choice, whereupon many fled
this world or made a decision themselves.  Along with the Jinn, Jann,
and loyal Marids, the corrupted Djinn tribes too came north, spreading
evil and corruption while battling the Faithful. Many Djinn fought in
battles, gaining renown or infamy.  By the 7$^{\mbox{\tiny{th}}}$ Islamic century (13$^{\mbox{\tiny{th}}}$
Christian), most Djinn are more reclusive, for the further they stray
from the sands and mountains of Arabia and the Holy Land, the weaker
they become.  Even in the presence of a great holy or unholy place,
the powers of the Djinn are suppressed, though they are not destroyed,
as they once were.  There are even many Djinn who have not made their
Choice, though, being bound by the angel's words, they indeed have
souls.

Djinn are still concentrated in the Arabian Peninsula and the Holy
Land, though some of the more powerful can be found throughout the
reach of Islam.  Yet every year, as the might of the Christians and
the followers of the Prophet grows, fewer Djinn can be found, and it
is said that many have given up nearly all their power in order to
remain in areas now strong in Dominion.

\subsubsection{The Nature of Djinn}

Djinn are related to European faeries, being originally creatures of
nature. They acted as nature, being neither good nor evil.  But the
Choice brought about a change in their essential nature.  In response
to their acceptance of a decision between the forces of good and evil,
God gave Djinn one thing that the European Faeries never had: a soul,
whose final disposition is dependent upon the choice made by each
Djinni. Thus Djinn can be Muslim or diabolical. There are a few who
have not made a choice, but have souls nonetheless and must on day
choose.

Some powers are more common in Djinn than others.  Most Djinn can also
change into the shape of an animal ally to their tribe (see below),
and even in their more human forms some physical evidence of that
animal remains with them, such as a tail, or small horns, or fur on
parts of the body. Many may fly if need be, while almost all can
create illusions, an ability learned originally being a part of from
the desert.

\subsubsection{Elder and Younger Djinn}

Djinn can live very long lives. In fact some of the Djinn alive at the
Council of Choice remain so.  As Djinn age, they become more powerful,
and, in addition to increasing their ability in Astral magic, many
gain or develop new natural magic abilities as well, such as
enchanting objects, prophesy, and greater control over the weather and
elements.  It is the mark of a great Sahir who can call an Elder
Djinni a friend, or a slave.  Younger Djinn are more common by far,
and many Djinn fear that the greatness of their kind is past, and that
with each century the Djinn lose more of their magical nature, and
will someday become as other mundanes.

\subsubsection{Djinn and Islam}

As mentioned above, Djinn have souls and can accept salvation or side
with evil.  Some Djinn are very devout Muslims, and are said to be
rulers of land under a human overlord.  Others seek to corrupt Sahir
with promises of knowledge, in the hopes that they will become more
powerful themselves.  In some instances, there is intense rivalry
between evil Djinn and demons. All Djinn lose their power in strong
Infernal areas or Dominion.  They remain in whatever form they have
while under the influence of those areas.  Djinn entering into areas
opposed to their Choice may suffer a body level every turn if they
have a magic might less than twice the level of the aura. This applies
to Christian and Jewish auras as well.

More strict forms of Islam hold the Djinn in suspicion, due to their
magical nature and secrecy.  The Almoravids in Morocco and Spain
actively kill any Djinn they find.  It is said that because of this,
there are Djinn who will aid those who seek the overthrow of the
Almoravids, be they Christian, Magus, Sahir, or Muslim.

\subsubsection{Djinn tribes and Christianity}

The Djinn are seen by most Christians as minions of the Devil or of
the Muslims, whom many Christians wrongly believe are allies of Satan
as well.  A number of Djinn have fallen in both Al-Andalusia and in
Outremer to Christian priests and warriors.  For the most part, the
Muslim Djinn will actively unite with their mundane co-religionists
against incursions by Christians, unless bad blood exists between the
Djinn lord and this or that emir.  Recent news from a Jerbiton
stronghold near Antioch suggests that at least one Djinn has adopted
Christianity(!), and has been a great aid in the defense of the
covenant.

In most cases, Djinn are treated as diabolic at worst and and
dangerous at best by Christian communities and individuals aware of
them. Evil Djinn often use this belief to create fear and
misconceptions against Djinn who have made the choice of Islam.

\subsubsection{Djinn and Mundanes}

Djinn are much more powerful than a normal human. Once they were
worshiped as gods or demigods, a role some wistfully remember to this
day. However, the Jinn and Jann will treat a human well if they are
treated well, though all will go out of their way to exact revenge if
treated badly. All Djinn observe the Arabic rules of hospitality to
the letter.  In return, they will expect the same.  Most Djinn are
very selective about which humans know their true nature, for they can
be bound to service through an object made by a human.  Only a trusted
person, an enemy, or one who may die shortly, would know of the true
nature of a Djinn. It is also possible for humans and Djinn to mate.
Such arrangements can occur several ways, though the most common is
either capture or legal marriage.  The offspring of this union have
traits similar to the virtue Faerie Blood (see below).

One of the greatest powers of a Older Djinn is to possess a human
being.  It is possible for an Older Djinn to tkae over the mind and
actions of a human if the Djinn can lock eyes with the target and make
a Prs roll of 15+.  This costs 5 Djinn might points per hour.

\subsubsection{Djinn and Faeries}

The Djinn of Arabia feel the Faeries of the North are coming to a
point where they must make their own Choice.  Emissaries from
different tribes have contacted the Faeries of the north, and their
reception has been mixed.  Some Faeries do not care, others would just
as soon leave the mundane world altogether, and others do not think it
will happen.  Others take the Djinn seriously, and will take a more
active interest in mundane affairs as well as spreading the message
further North.

\subsubsection{Djinn and Sahir}

As mentioned above, Sahir and Djinn have a long history.  Early Sahir
were called kahana (sing. kahin), and were the intermediaries between
the people and the Djinn.  In fact, it was the Djinn who first
introduced the magic of the Babylonians and Egyptians to the people of
the desert.  As friend and foe the two groups have followed each
others activities.  In many places throughout Islam, the sahir seek
out Djinn for many purposes.  Some seek to enslave the Djinn, while
others seek to gain knowledge. It is said some of the greatest Sahir
have some Djinn blood.  Sometimes, Djinn seek out persons of magical
nature, as slaves or entertainment, or food.  As mentioned before,
strict or fundamental Muslims distrust both Sahir and Djinn, and seek
their destruction in some places.

\subsubsection{Djinn and the Order}

The Order is not unaware of the Djinn tribes. Criamon, Merinita, and
Flambeau magi tend to have the greatest knowledge of them and their
powers. The Legend of Solomon and his Ring is also well known among
the magi of the Order. It is even rumored that a Flambeau has bound
one in a bottle to do his bidding.  An Islamic lore or Legend lore
(djinn) is required to roll of 12+ to see if a magus knows of the
Council of Choice and the events surrounding it.  Some Djinn are well
disposed towards magi, while others like the way they taste.  A Djinn
can never be a familiar, any more than a Faerie can.

\subsubsection{Binding A Djinn}

Djinn can be bound to a talisman, and the person who carries that
talisman may have the Djinn do his/her bidding for as long as they
have it. However, there is always one request that, if asked, will
release the Djinn from its service and allow it to kill the one who
has asked it.  Needless to say, Djinn do not share this information
willingly, though some who have discovered a Djinn's special request
have used it for their own ends to eliminate less knowledgeable
opponents.

To bind a Djinn, one must know their name, and have a part of their
person to be used in the making of the talisman.  Many legends exist
telling of games of riddles between Sahir and Djinn, with both trying
to guess the other's name.  Such games are often long and dangerous,
with the stakes being enslavement or death for either party.  The
proper material must be used, depending on the tribe of Djinn to which
the target belongs (see below). The Form and Effects table in the 3$^{\mbox{\tiny{rd}}}$
ed. rules also is applicable here, especially the container, staff,
and the proper gem that relates to a particular element (earth, air,
fire, water).

Once the talisman is completed, the sahir must find or summon the
particular Djinni, and best it in some form of competition.  The Djinn
must join in the match, but the type of competition must be agreed
upon by both parties.  The length of servitude depends on how well the
sahir or magus bested the Djinni, though this only provides the new
master with an approximate time in which the Djinni may be held in
servitude.  If barely defeated, the Djinni may serve for one task.  If
defeated by 3 or more, it will serve for perhaps a month. 6+ it may
serve a year.  9+ and the Djinni may serve the talisman for 5 years or
more.  Greater than this, the time is the Storyguide's discretion.
Djinn do not grant wishes greater than their own magic can provide,
but they will follow commands.  For example, if a Djinni was asked to
make someone rich, he could create the illusion of riches for the
duration of his servitude, or give actual gold he has acquired, either
from his own treasure or taken from another.

Once bound, the master now has two options, depending on the type of
talisman and service he/she needs.  The master may keep the Djinni
near, by providing it a place to stay inside the talisman.  This is
dangerous, for the Djinni is bound to the talisman, and not to the
Sahir.  The owner of the talisman controls the Djinni.
 The other option is to be able to summon the Djinni for a set
amount of time, or for a particular service.  Here, it is
possible  to use the talisman as a summoning device, for a
limited purpose or number of times, to do the bidding of the
wielder.

Once bound, any Djinni will try to regain control over it's own
destiny.  When possessing a talisman, the owner is mystically linked
to the Djinni as well.  The Djinni may try to end his servitude three
times, by engaging a master in the same contest that the Djinni lost
originally.  The master does not have to accept the challenge, but
must make a stress roll 9+ with his/her Presence vs the Presence of
the subdued Djinni to resist (stress + own Prs - Djinni's Prs = 9+).
If a Djinni bests his master in the contest, its power is broken.  It
may never be used to bind him again.

Djinn have long memories, and never forget a kindness or an injustice.
If the Djinni was treated fairly and graciously by the master, it is
possible that no hard feelings would result.  If a Djinni is freed
before it's service is done, it my even reward it's liberator well.
However, if mistreated or made to abuse it's power, the master should
be ready to face an angry Djinni when the service is completed.
Needless to say, Ifrit, Shaitan, and Ghul tribes take revenge much
more frequently.  Also, it is very bad manners to bind a Djinni who is
under your protection and hospitality.  Remember as a Storyguide to
take such treatment and behavior into consideration when determining
how long and how well a Djinni will serve a master.

\subsubsection{Creating a Djinn Talisman}

To create a talisman by which a Djinn can be controlled, The magi or
sahir must have a personal connection to the Djinn, by knowing it's
name, having a personal item, or something from their person, like a
strand of hair.  The item must also be tailored to the Djinn's tribe.

Each tribe has a particular form of vis and with which it is
associated, as well as specific type of material.  In addition to the
amount of vis as determined by the Materials and size table, at least
1 pawn per 5 levels of power of the targeted Djinn must also be added
to bind that particular Djinn(this amount is not affected by size or
material of the talisman).  The associated vis must be used for both
preparation and binding.  The power of the vis is not added to the lab
total unless it is greater than the power of the Djinn.  Any bonus
from vis above the amount needed for preparation and binding may be
added to the lab total.

Other factors are equally important.  The purest example of the
associated material should be used as well.  The form of the talisman
should match the nature of the particular Djinn.  More common
talismans include lamps, rings, bags, and scabbards.  The talisman
must be in a form that can contain something, however.  The use of the
containment effect is constant (+5), restricted to affecting a
specific being (+3), and the item must maintain concentration (+5).
The base level of the effect of the talisman is 5 higher than the
Djinn it will contain, plus the modification listed above.  Remember
the greater the power of the talisman in containing the Djinn, the
greater the ability one will have in controlling it.  For every 5
levels of power the talisman is compared to it's target, the
wielder/creator of the talisman gets +1 to besting the Djinn in the
contests of wills.

Remember the greater the power of the talisman in containing the
Djinn, the greater the ability one will have in controlling it.  For
every 5 levels of power the talisman is compared to it's target, the
wielder/creator of the talisman gets +1 to besting the Djinn in the
contests of wills.

\begin{table}[hbtp]
\begin{center}
{\bf \caption{Materials and their association with the Djinn, and effects in the lab}}
\vspace{0.3cm}
\begin{tabular}{|c|c|c|}
\hline
Cat's Eye & +6 & (Corporem) when binding Ghul \\
\hline
Agate     & +6 & (Auram) when binding Jinn \\
\hline
Jade      & +6 & (Aquam ) when binding the Marid \\
\hline
Emerald   & +8 & (serpents) when binding the Shaitan \\
\hline
Obsidian  & +4 & (Terram) when binding Jann \\
\hline
Ruby      & +6 & (Ignem) when binding Ifrit \\
\hline
Copper    & +3 & when binding/summoning Jinn, Jann, or Marid* \\
\hline
Iron      & +3 & when binding/summoning Ifrit, Shaitan, Ghul, or Marid* \\
\hline
\end{tabular}
\end{center}
\end{table}

\begin{table}[hbtp]
\begin{center}
{\bf \caption{Tribes and associated vis}}
\vspace{0.3cm}
\begin{tabular}{|c|c|}
\hline
Jinn          &  Auram \\
\hline
Jann          &  Terram \\
\hline
Marid         &  Aquam \\
\hline
Ifrit         &  Ignem \\
\hline
Shaitan       &  Auram \\
\hline
Ghul          &  Corporem \\
\hline
\end{tabular}
\end{center}
\end{table}

\subsubsection{Djinn Might and Powers}

The Djinn tribes, though greatly changed in nature and power from
Djinn of pagan times, are still formidable foes.  Only the great
Solomon (Suleyman) was ever able to bring them under control, by using
his copper and iron ring. In Ars Arabica, Djinn Might is used to
allocate power to a Djinni. Djinn Might itself is used in the same way
as other Might scores in Ars Magica.  It provides a measure of the
power of a creatures, a way to regulate mystic powers, determine
resistance and penetration, determine effectiveness of spells, and to
indicate a source of power.  The Djinn are in fact related to the Fay,
though today they are more separate and estranged than ever. All Elder
Djinn are very powerful, in that they can fly and can choose to become
completely invisible, as well as having a greater command of magical
arts. Younger Djinn are generally much weaker because of their
distance from Arabia, intermarriage with humans, and the consequences
of their Choice.

\section{Djinn Tribes}

\subsubsection{Jinn}

The most populous of the Djinn tribes who have sided with Islam, the
Jinn accepted the Prophet before any of the other tribes.  They have
also been the most active in associating with humans and sahir. It has
happened that they have also become the least magical, especially
outside the Arabian Peninsula and the Holy Land.  The Jinn have sought
to become faithful followers of the Koran, and may visit a mundane
mosque on very special holy days.  They also enjoy discussing the Law,
and the Koran and will often invite a learned religious scholar of any
faith to come and debate with them.  There are however famous
renegades, who have sided with the forces of evil and corrupting men
away from the Koran. It is said that many Jinn travel on carpets that
fly, and live in places where the wind never stops.  Some can change
their appearance to a smoke or mist, a huge eagle, or a strong man or
woman.

\paragraph{Elder Jinn}

\begin{verbatim}
  Djinn Might:  35
  Abilities:
    Shapechange to Animal (5)  Great Eagle
    Communicate with Animals
    Prophesy
    Flight
    Invisibility
    Elemental Control (8) - air
  Spells: Auram Lvl 40
  Vulnerability to Copper
\end{verbatim}

\paragraph{Younger Jinn}

\begin{verbatim}
  Magic Might:  25
  Abilities:
    Shapechange to Animal -- Lion
    Insubstantial Form
    Elemental Control (5)
  Spells: Auram Lvl 25
  Vulnerability to Copper
\end{verbatim}

\subsubsection{Jann}

The Jann tribe have been more conservative in their approach to
humankind, but have embraced Islam for the most part.  They are the
most individualistic of the Djinn, yet have almost exclusively sided
with the followers of the Prophet in times of danger.  The Jann were
among the first Djinn that humans came in contact with, for they
consider an oasis as perhaps the most beautiful place that
exists. Caravans suffered or prospered at their hands, for it is said
they could hide an oasis from those who had previously mistreated them
or shown disrespect.  Powerful Jann can still take the form of a
camel, generally white, and travel slowly between oasis under their
control.  They occasionally will disappear in a cyclone of sand.
Their greatest enemies are the Ghul, who lurk in the desert to strike
at unwary guest of the Jann, or at the Jann themselves on their
travels.  Jann will only rarely be found in cities, though many are
said to have palaces at their favorite oasis.  They often appear as a
whirlwind of sand, or as a soldier in order to conceal themselves.

\paragraph{Elder Jann}

\begin{verbatim}
  Magic Might:  30
  Abilities:
    Enchanting Music
    Shapechange Self to Animal  - Camel
    Elemental Control -  (7) earth
    Communication with animals
    Flight
    Invisibility
  Spells:  Terram Lvl  35
  Vulnerability to Copper
\end{verbatim}

\paragraph{Younger Jann}

\begin{verbatim}
  Djinn Might: 20
  Abilities:
    Insubstantial form
    Shapechange to Animal
    Elemental Control
  Spells: Terram Lvl 20
  Vulnerability to Copper
\end{verbatim}

\subsubsection{Marid}

The Marid are the fewest in number among the Djinn, and the strongest.
It is said that a Marid was the first Djinn, and his brothers began
the other tribes.  Marid are solitary beings, and often live near the
coast.  They are masters of the weather, and sailors are careful not
to anger these Djinn.  They can be seen to travel across water as a
waterspout and have been known to wreck ships with the wind and waves
they can cause.  Many Marid delay their Choice until late in life,
staying out of the struggle between Islam and diabolical powers.
Indeed, many Marid left the mundane world as a result of the Council,
choosing to leave rather than side with the two contesting powers.
Iblis, the ancient leader of the Ifrit, is said to have a great hatred
of the Marid.  Legend says that it was the Marid that prevented the
Ifrit and the Shaitan from destroying the Jinn in a great battle after
the Council of Choice.  A marid may appear as a wise old man or a
porpoise, or a horse, leading travelers to wise courses.

\paragraph{Elder Marid}

\begin{verbatim}
  Magic Might:  40
  Abilities:
    Glamour
    Communicate with Animals
    Elemental Control (8)  water
    Shapechange to animal -- porpoise, horse
    Flight
    Enchant objects

  Spells: Aquam 50
  Vulnerability to Copper/Iron *
\end{verbatim}

\paragraph{Younger Marid}

\begin{verbatim}
  Magic Might:  30
  Abilities:
    Elemental Control  (6)    water
    Shapechange to animal -- horse
    Insubstantial form
    Glamour

  Spells:  Aquam 25
  Vulnerability to Copper/Iron*
\end{verbatim}

\subsubsection{Ifrit}

The Ifrit were among the most numerous of the tribes, and the most
violently opposed to Islam. Their main homes are in abandoned or
desolate places.  They seek the violent death of their enemies, and it
is rumored that the Old Man in the Mountain is part Ifrit, or has them
as allies.  Iblis was their great leader who was corrupted by a demon,
and led his tribe away from Islam.  He nearly destroyed the Jann and
many of their human allies in a great battle in the mountains south of
Makkah.  Only with the massive intervention of the Marid were the
Ifrit with their Shaitan and demonic allies defeated.  The Ifrit lost
most of their host in the battle, though even today they are among the
most powerful of the Djinn, with allies both demonic and mundane.  The
may appear as a soldier, or a great dog.  The Ifrit often move across
land as a great tornado of dust, or on magical camels made of sand and
evil magic.  They may also strike as giant serpents or scorpions
spitting fire.

\paragraph{Elder Ifrit}

\begin{verbatim}
  Magic Might: 30
  Abilities:
    Shapechange to Animal -- serpent/ scorpion
    Communicate with animals
    Flight
    Change Size
    Curse
    Invisible
    Elemental Control  (7) -- Fire

  Spells:   Ignem (35)
  Vulnerability to Iron
\end{verbatim}

\paragraph{Younger Ifrit}

\begin{verbatim}
  Magic Might:  20
  Abilities:
    Insubstantial form
    Curse
    Shapechange Self to animal
    Elemental Control (4)  Fire

  Spells:  Ignem (20)
  Vulnerability to Iron
\end{verbatim}

\subsubsection{Shaitan}

The Shaitan are the oldest tribe after the Marid.  They are also the
longest lived of all the Djinn, with many of their number reaching
Elder age.  Their home is in the mountains where even the rock and
water are hot.  They are masters of deception, and can disappear in a
cloud of smoke, traveling on clouds of hot air from place to
place. They are well known for their pride, and many had human
worshipers and slaves in the times before the Prophet. The Shaitan are
also the most adept at manipulating the pride of man to turn him away
from Allah. Shaitan often seek out a human who is righteous in order
to achieve greater glory in turning him away from Islam, seeing that
to be a great feat.  These evil Djinn often appear as beautiful women,
but will retain some part of an animal's form on their body.  They
often appear as smoke or a jackal, and will use disease as a weapon in
many instances.  They are often seen as or riding black camels.

\paragraph{Elder Shaitan}

\begin{verbatim}
  Magic Might:  25
  Abilities:
    Invisibility
    Flight
    Curse
    Glamour
    Elemental Control (6) - air
    Shapechange to Animal - Jackal/black camel
    Enchant Object

  Spells:  Auram (30)
  Vulnerability to Iron
\end{verbatim}

\paragraph{Younger Shaitan}

\begin{verbatim}
  Magic Might:  15
  Abilities:
    Curse
    Insubstantial
    Shapechange to Animal - jackal
    Curse

  Spells: Auram (15)
  Vulnerability to Iron
\end{verbatim}

\subsubsection{Ghul}

The Ghul are the most base and depraved of the Djinn.  Wholly
corrupted by the Infernal powers, these Djinn are at times
uncontrollable, driven mad by desires and evil forces that are now
part of their nature. The Ghul stalk the trackless wastes of the
desert and prey upon the living and the dead.  they may only eat what
they have killed or what dead creature has not had the name of Allah
spoken over it.  They are very intelligent, but can behave as animals
when in a crazed lust for food.  They are very superstitious and
consider their hospitality to be inviolable.  If offered salt, they
will not attack the individual who offered the salt, or his household.
 Being creatures of the desert, they are bitter foes of the
Baduw, and will at times work with the Dhabi. However,  fights
often erupt between the creatures over the victim.  The Ghul
often appear as pilgrims and join caravans, then fall upon their
hosts if they are not treated with due hospitality.  They will
also openly attack individuals or small groups.  Many Ghul seek
out grave sites, and will devour the newly dead or retrieve them
for evil sahir or other diabolical masters.  The Elder Ghul can
actually change themselves to vultures, and follow their mundane
cousins to battle fields and dying travelers.

\paragraph{Elder Ghul}

\begin{verbatim}
  Magic Might:  25
  Abilities:
    Flight
    Curse
    Strength
    Control Person
    Shapechange to animal -- vulture
    Invisibility

  Spells: Rego (20), Corporem (25)
  Vulnerability to Iron
\end{verbatim}

\paragraph{Younger Ghul}

\begin{verbatim}
  Magic Might: 15
  Abilities:
    Charm
    Strength
    Curse

  Spells:  Rego (10), Corporem (10)
  Vulnerability to Iron
\end{verbatim}

\vspace{3cm}
\noindent
\small{\LaTeX\ file by J\'{e}r\^{o}me Darmont (1996)}

\end{document}
