Return to Shanghai
Wherever the party chooses to congregate upon
returning to Shanghai, they will be greeted by a strange band of figures:
monks, of a seeming Buddhist persuasion, are gathered by the entrance of the
party’s refuge and rise as they approach, as if waiting for their arrival (If
the party has chosen to disband upon their return to the city, pick one of the
characters’ residences to place these monks, probably the one that causes most
inconvenience, for instance a hotel lobby).
Questioning these monks will reveal that they speak
very little Chinese of any description and what they do have is in the form of
the southern dialects (mainly Cantonese, Pinghua and Hakka, with a smattering
of Burmese). They do, however, have some proficiency with French so any
facility with this language that the party possesses will ease things along
greatly.
There are five of these monks, four younger men
with shaved heads dressed in dark red robes and an older man, similarly
dressed, who stands apart and does not speak: the other monks are very
solicitous of this figure, deferring to him in all decisions. A successful Psychology roll will reveal that the
younger men consider themselves as ranking below the older man and bear an
enormous respect for him; it will also reveal that the quintet is very much
unused to the big city environment in which they find themselves.
The outfits of the group conform largely with what
one would expect from Buddhist monks but there are subtle differences: a successful
Anthropology roll will note heavy
tattooing on the monks’ arms heads and legs; woven red twine belts with
intricate knotwork; and the presence of short daggers amongst their kit. A very
successful roll will reveal that these are representatives of a divergent sect
of Buddhism based in Annam which teaches an heretical theory of creation and
which posits the Buddha as the head of a heavenly army of demi-deities in
opposition to a congeries of negative powers.
The monks will insist that it is the character(s)
that they have come to see and will attempt to enter the players’ abode to
start a discussion of urgent matters. If the player(s) become adamant that they
have nothing which the monks could possibly want and wish them hence, the old
monk taps one of his subordinates on the shoulder and makes an abrupt gesture:
that younger monk will apologise to the character for their impulsive behaviour
and ask that, after they talk to Professor Hardcastle, perhaps they will deign
to reconvene with the Lama. The monks will then – unless prevented by the
character(s) – begin to depart (in this exchange, the Keeper should drop some
clues to reveal that the old man is telepathic and that he can read the
characters’, or party’s, thoughts and intentions).
At this point, the party can choose to speak with
the monks immediately, or discuss the matter with their friends and Professor
Hardcastle first: regardless, if they choose to re-convene with the monks at a
later point, the monks will appear at a place convenient to all parties – in
fact the very place that the party feels is most appropriate.
Monks of Mlandoth
Professor Hardcastle is aware of the Mlandoth Monks
and is very keen to meet with them, although he cannot fathom what would have
brought them so far north from their usual territories, nor is he aware of any
reason that they should know of him. If reminded of Erh-Chang’s death, he
appears momentarily torn up about it but will quickly resume his usual mien; he is often quick to show the
party his gratitude for attempting to save his protégé but only in an offhand way. If the party wishes to grant an
interview with the monks, Hardcastle is keen to be there.
As stated above, wherever the party chooses to meet
the monks, they will already be there, awaiting their interview with uncanny
patience. Throughout the following discussion the Keeper will have to drop
constant clues to the effect that the old monk is telepathic, until such time
as the group calls him on this fact and makes him or his confederates confess
to it.
The monks applaud the characters on their successes
at the train derailment but they insist that the incident is not yet over:
there was something on board the train they state, that the abominations wanted
and, not having obtained it, they will be seeking other ways of getting it. The
monks say that the destruction of an incarnation of Yidhra’s avatar is only a
temporary setback and that her cult will have already set in motion a means to
restore its goddess to power: the fact that they risked exposure by attacking
the train proves that there was something onboard that was of supreme
importance to them.
If the party hasn’t worked out that the parcel that
Erh-Chang sent ahead on the Mail Train contains the object in which everyone is
interested (or if, indeed, they haven’t worked out that a parcel was sent), the monks will spell it out
for them. The address to which Erh-Chang would have sent the parcel is one of
two which he has listed in his address book for Professor Hardcastle – his work
address at St. John’s University and his home address, in that order. The monks
will point out that, if Erh-Chang has been absorbed into Yidhra, the cultists
will know which address is correct; the party will have to make a decision as
to which address is the right one or divide their forces, as the cultists will
undoubtedly be waiting at the correct address in order to intercept the
parcel’s delivery.
The elder monk reveals that he has a powerful spell
that will disrupt the enemy’s capabilities for a short time but that he needs
to know where to strike, as the spell has a limited duration and range: he
reveals that he has an ancient scroll (this is a copy of the Black Sutras by U Pao); he will allow
any members of the party who express an interest to peruse this document.
The party will have to make a decision as to how
they will wish to proceed: they can A) choose one of the postal locations and
stake it out with all the resources they have to hand, or B) divide their force
amongst the two locations. Devices such as radios will allow the split party to
remain in contact and the two locations are not too far apart (both being in
the International Settlement).
The rest is up to the party: they know the kind of
forces that they will be up against from their previous battle on the train and
they should prepare accordingly; further, they have the knowledge of the monks
to assist them. The monks will tell them that the Yidhrans are telepathic and
that they may be poisonous: they can talk generally about the Sing-song Girls and their abilities, but
stress that what they know is just the tip of a potential iceberg.
Showdown!
NB: the
parcel which contains the Mask has
been sent to Professor Hardcastle’s home address. The Keeper is free to switch this to the
University address if they think that this might increase dramatic tension (or
if, by chance, the party has chosen correctly and looks good for an easy run).
The Keeper needs to make a firm decision about this and stick to it, factoring
in such elements as the size of the party, resources to hand and dramatic
interest. While not advocating extreme cruelty on the part of the Keeper, the
author recommends giving the players at least a semblance of control in the
final phase!
There are two daily deliveries of mail in Shanghai,
morning and afternoon, and the speediness of delivery cannot be guaranteed.
Mail comes in its own time, regardless of the point at which it was posted.
Thus, the party can anticipate that the delivery will be made any time up to
three days after its arrival in Shanghai on the Mail Train.
So: Where IS
the Parcel?
Professor Hardcastle’s house has a mailbox on the
back of the front door into which letters fall after being pushed through the
slot. This is emptied by the houseboy on a regular basis and the contents placed
upon a silver tray near the door in the Professor’s study. The party may well
decide to monitor the mailbox for deliveries during their vigil. In this
instance however, the parcel, being too large to fit through the slot, it is
delivered to the servants’ entrance at the back of the house and is taken from
the kitchen to the study and left, not with the other mail on the tray, but on
the Professor’s desk. In this way, the party may well miss the delivery of the
package entirely.
Significantly, at the University, the process is
much more fraught with difficulty. Deliveries are pre-sorted at the Post Office
and the mail is shipped over in large canvas bags. These are delivered to the
Administration Building and then taken to the Mail-Room to be sorted into a
rack of pigeon-holes. This sorted mail is then delivered by a series of
internal mail-runs on a twice-daily basis. The advantage of the University
delivery scenario, from the player’s point of view, is that the pre- and
post-sorting ensures a somewhat later arrival in the three-day window of
delivery and may allow them to feel an easing of the tension.
If the party has split up to cover both locations,
it would benefit them greatly if they had a means of communicating with each
other. Hardcastle has a telephone in the front hall of his house and there is a
‘phone at the Faculty Administration headquarters near his office;
alternatively, if the party chooses to splash out on some kind of radio
receiving device, they can come up with a different arrangement.
Given that the party has already encountered some
of Yidhra’s band, some contingencies might be catered for by the party: the Sing-song Girls fly, so this may well be
countered against; the new Child of Woe
might be somewhat less anticipated...
OK: So What’s IN
the Parcel?
The parcel contains a valuable cult object much
revered by followers of Yidhra – the Mask
of the Avatar.
This visage is made from an early type of porcelain
and is incredibly ancient. Wearing it allows a non-worshipper to tap into the
telepathic communications of the nearest avatar and its followers, connecting
them with the gestalt mind of that
being.
Whenever the Mask
is worn the thoughts of the avatar and its minions become readable by the
wearer: these thoughts will be random visions that reveal the intents and
activities of the cult entities. This makes the Mask a potent weapon against the avatar but it has rather
significant drawbacks:
Each time that the Mask of the Avatar is worn it drains 1 Magic Point from the wearer; initially, the telepathic contact has
no effect upon the wearer but soon the visions become hideous and revelatory,
inflicting 1d6 points of Sanity Loss
(upon a failed save) per wearing. Further, once worn, the Mask has a subtle connexion to the wearer, calling to them in
dreams with tantalising visions that lure the victim back to the Mask and tempting them to wear it once
more. These dreams soon become daydreams and visions, intruding upon their
daylight activities as well. The only way to stop this effect is to leave the Mask of the Avatar and travel well away
from its vicinity: after about six months the call of the Mask dwindles to nothing but a distant dread.
At this point in the story all of the above
benefits (such as they are) are of no consequence, because the Mask has one last ability and it is the
only one in play at the moment: if the current avatar of Yidhra closest to the Mask is destroyed (as Madam Yi has been due to the Warlord’s
guns), the next person to wear the artefact is immediately consumed by it and
their genetic material used to create a new incarnation of the Outer Goddess.
The wearer’s physical form is completely destroyed to be replaced with Yidhra’s
avatar in all of its gruesome glory.
St. John’s University, Shanghai
The University, not being private property, poses
some difficulties for the party if they decide to strike here. Firstly, the
University has its own security force, comprised of two dozen Chinese officers,
a handful of Sikhs and a senior staff of Euro-American leaders. While ready to
defend the locale, these agents are not prepared for an “all-or-nothing” strike
against the facilities; still they are wary and it will take them very little
time (say, 10 minutes at the outside) to respond to an attack. The party will
be able to gain access quickly to Hardcastle’s office through subtle means (or
with his presence); gaining access to the mailroom is another matter:
Much of the party’s movements will be determined by
the presence of Hardcastle. If he is with them, they have the ability to create
any sort of flim-flam to bypass observant members of staff; without him they
must rely on their own skills in Fast
Talk, Persuasion and associated blarney.
It may well become obvious to the staff at the
University that the party is up to something, either with or without
Hardcastle’s willing participation. Security forces will endeavour to contain
the adventurers and get them to explain themselves: this should slowly reveal
that the attack is not upon the University but rather upon Hardcastle’s home.
The group may well try to enlist the help of the
University security forces and get them to assist in rebuffing the Yidhran
assault; however, this will depend upon their Persuade skills and their ability to Fast Talk themselves out of trouble...
The Hardcastle Residence
Staking out the address concerned will reveal the
presence of shadowy loiterers as evening falls. The party may have various
contingencies planned to accommodate potential incursions – allow them to set
in place whatever strategies they feel are appropriate.
The Yidhrans have posted several look-outs,
low-class human cultists, to observe activity around the post box at the
Professor’s home address. The Sing-song
Girls of Madame Yi can ‘hear’ the thoughts of these drones so vocal or
visual signals are not required of them.
There are six human-seeming women in the street
outside the Professor’s home compound: three of them are pretending to be
beggars, wrapped in blankets and mewling to the passing masses; two are posing
as ‘wild pheasants’, green prostitutes hesitantly plying their trade from the
shadows; the sixth is posing as a noodle seller, complete with steaming
handcart, calling out her wares. All of these women have the rigid porcelain
doll-faces of Madame Yi’s acolytes
and are easily exposed if this feature is examined. The four (or fewer –
depending upon the outcome of the previous train engagement) Sing-song Girls are flying overhead,
finding access points in the roof of the Professor’s house to attack from
above: they will work their way down from the roof into the main part of the
building to cut any attempts to foil their aims. Finally, the Crocodilian Child of Woe is about to
emerge from a sewer outlet on the property and it is a more deadly concern for
our heroes.
Once the party is sure of the Yidhrans’ presence,
the Lama will begin casting his ‘Close
Minds’ spell from the appropriate location (the Professor’s home and place
of work are roughly one mile apart). The effect of this spell will be to sever
all telepathic contact in the vicinity (including that of the Lama) and will
throw the Yidhran cultists and the Sing-song
Girls into a spin. They will start to keen weirdly and shuffle in a groping
fashion, as if blind. It will take them 1d20-INT rounds to work out what’s
happened and to adjust to the change. Please note that the Child of Woe (as a ‘transmitter’ only and not a
‘receiver/transmitter’) is unaffected by this spell.
After this, it just remains for the party, along
with their boon-chums, the Mlandoth monks, to finish off the opposition. It is
entirely appropriate for the head Lama to sacrifice himself during the combat,
leaving the Black Sutras with
whichever party member would most benefit from them.
Statistics:
Lama of Mlandoth
The Lamas of the
Mlandoth Order are deeply committed to the wiping out – or at least the
minimisation - of instances of the appearance of the Outer God, Yidhra. At a
crucial point in their training, they take a vow to sacrifice everything in the
pursuit of this goal, and this fellow is nothing less than typical of his kind.
A
noteworthy feature of the Mlandoth Lamas is that they are telepathic. This is a
useful tool for the Keeper to play with and can be heaps of fun. However, it
should not be used in too heavy-handed a fashion. The Monks believe in the free
will of the individual and don’t interfere in other peoples’ choices and
decisions, although they may deplore them. Their telepathic powers are mainly
used to gauge others’ thoughts and reactions and to check if they are part of
the Yidhran gestalt-mind. The operational range of the power is line of
sight.
The
telepathy is of a passive, receiving kind; the lamas cannot “talk” to other
people using this ability but they are able to “read” what other people are
thinking, regardless of language. In combat, their opponents have a –50%
disadvantage on all attacks against them, due to the fact that the lama knows
what they are going to do before they do themselves. This makes them very handy
in battle, especially with their Martial Arts capabilities.
A
central part of this Lama’s plan will be to use his spell Close Minds.
The range is a circular area of a mile in radius and will cover the Professor’s
home and the University Buildings if cast in either of those locations
(depending upon which location the party opts for). Once the spell is cast, it
also disrupts the Lama’s telepathy, a fact that he won’t necessarily reveal to
the Investigators or even to his fellow Monks.
Bearer of the Black Sutras
|
char.
|
value
|
char.
|
value
|
char.
|
value
|
|
STR
|
10
|
POW
|
17
|
SAN
|
85
|
|
CON
|
10
|
DEX
|
13
|
Magic Points
|
17
|
|
SIZ
|
9
|
Move
|
9
|
|
|
|
INT
|
16
|
HP
|
10 (27)
|
|
|
Damage
Bonus: +/-0
Weapon: Grapple 55%; Head Butt 40%; Kick
75%; Knife 70%; Punch 80%; Staff 75%
Armour: Mlandoth Monks have tattoos which, when Enchanted, give them extra Hit Points
equal to their POW: these are eliminated first before their actual HPs start to
be counted.
Skills: Martial Arts
75%; Psychology 95%
Spells: Close Minds;
Enchant Tattoo; Undo Reversion
SAN Loss: It costs no points of Sanity to see the Lama of
Mlandoth
The Black Sutras
“Before death was born, She was born; and for untold ages
there was life without death, life without birth, life unchanging. But at last
death came; birth came; life became mortal and mutable, and thereafter fathers
died, sons were born, and never was the son exactly as the father; and the
slime became the worm and the worm the serpent, and the serpent became the yeti
of the mountain forests and the yeti became man. Of all living things only She
escaped death, escaped birth. But She could not escape change, for all living
things must change as the trees of the north must shed their leaves to live in
winter and put them on to live in the spring. And therefore She learned to
devour the mortal and mutable creatures, and from their seed to change Herself,
and to be as all mortal things as She willed, and to live forever without
birth, without death.”
-U Pao
Written by U Pao, one of
Burma’s greatest scholars, the ‘Sutras contain an extended discussion of
the creation of life on Earth and its subsequent development; this in no way
emulates Darwin’s Theory of Evolution but has a consistent internal
logic of its own, touching upon Mlandoth, Ngyr-Khorath, ‘Ymnar and Yidhra. It is
notable for being the only source concerning Yidhra which is unconnected to any
process of gestalt mind transference and unreferenced by any of the
other standard Yidhran texts. It is said to contain certain chants which are
potent against Yidhran avatars and its cult followers.
(Source: Walter C. DeBill, “Where Yidhra Walks”)
Burmese; U Pao; c.700 AD; 1d4/1d8 Sanity loss; Cthulhu
Mythos +5 percentiles; 18 weeks to study and comprehend
Spells: “Cutting the Web” (Close
Minds*); “Break the Touch of Evil” (Undo Reversion**)
*Close
Minds (Mlandoth Rite)
This spell requires the assistance of a second
person: the caster weaves a cat’s cradle around their fingers using a red
thread while chanting an invocation to Mlandoth and expending 5 Magic Points. Once the ‘cradle has been
completed, the assistant must cut the thread with a pair of scissors or a small
knife. The moment that the thread is cut, all telepathic communication between
Yidhra’s closest avatar and its followers, human or otherwise, will completely stop
for 60 minus 1d10 minutes; the effect covers a mile in radius.
Once completed, the caster then needs to make a Luck Roll: if they fail, all of Yidhra’s local followers as well
as its avatar, become telepathically aware of the location from where the spell
was cast, once the spell’s effect wears off. Sadly, the caster also knows that
they know, and suffers a 1d4 point loss of SAN...
**Undo
Reversion (Mlandoth Rite)
This spell requires the burning of several rare
forms of incense found only in Southern China, Indochina and Burma. The caster
makes a set of ritual gestures while performing a rigorous chant, making an
invocation to Mlandoth. When cast in the presence of an individual who has been
permanently affected by the Reversion
spell (q.v.), it will undo the effects of that magic. Note that this spell will
also remove the effects of lycanthropy and will purge a victim of the
“Innsmouth Look”.
Due to the loss of human sensibilities the victim
instinctively tries to resist the caster’s efforts and must be restrained. The
victim and caster match CON and expended Magic
Points respectively on the Resistance
Table and the spell has a base 5% chance of success. The process takes
several hours and the caster is left physically and mentally weakened, with a
decrease in STR, CON and DEX by 1d6 each and a reduction in all skills by 20%
for 1d4 days.
If the caster is successful, the victim must make a
Luck Roll: if successful, the change
back to their normal physiology is permanent and lasting; if unsuccessful, the
victim’s reinstatement is only partially effective and their APP is reduced by
3. Check the following list for other side effects:
Restoration
from Subhuman state: subtract
1d20% off all the character’s restored INT and EDU based skills; SIZ is
increased by 1. Amnesia: the character needs to make an Idea Roll to remember
facts and skills which pre-date their Reversion.
Restoration
from Animal state: Lycanthropy –
under circumstances which reflect the initial Reversion, the character undergoes infrequent temporary
transformations into a Werewolf; the character is more hirsute when in human
form and is uncomfortable in restrictive garb or overly enclosed spaces.
Restoration from a Reptilian state: Ophidiophobia; the character dislikes intense cold
and is quick to succumb to hypothermia, falling into a catatonic stupor in low
temperature environments (<16°C / 60°F); the character is also plagued by recurrent
chronic psoriasis.
Restoration
from an Amphibian state: The
character dislikes dry environments and becomes distinctly cold and clammy to
the touch; the character becomes plagued by nervous tics and strange
compulsions to do with water – obsessive cleaning, bathing, etc (-20% to Credit
Rating).
Restoration
from an Icthyoid state: The
character has developed the “Innsmouth Look” and will degenerate into a Deep
One over the course of their life from this point onwards.
Restoration
from an Arthropod state:
Entomophobia; the victim experiences constant tinnitus which can require
medication to control; such characters become withdrawn and isolated, sometimes
literally ‘cocooning’ themselves away; characters are plagued with recurring
aphasia, a random inability to produce or comprehend language while under
stress.
Monks of Mlandoth
The Monks follow a faith which espouses a kind of
“spiritual evolutionary process” not unlike that espoused by Helena Blavatsky
in her researches of the Book of Dzyan and her own later writings. The
difference between the two beliefs is that the Book of Dzyan’s revelation
are esoteric in nature, the teachings of Mlandoth are exoteric – much more
practical and down-to-earth in nature.
It is thought that the Order came about due to an
infestation by the entity Yidhra in the former French colony of Annam in what
is now Viet Nam. The Monks consider themselves sentinels against the
infestations of this excrescence and have developed many strategies and rites,
which they use to combat it and its manifestations.
In this scenario, the Keeper should dole out two of
these fellows for each Investigator, up to a maximum of 10. Like most ascetics,
the monks all seem friendly and unworldly, unconcerned with the distractions of
modern life. If asked about their positive attitude to their faith, they are
contentedly resigned to the demands placed on them, even eager to put their
learning into practise. At all times, they are completely devoted and
deferential to their lama.
Adherents of U-Pao
|
char.
|
value
|
char.
|
value
|
char.
|
value
|
|
STR
|
12
|
POW
|
12
|
SAN
|
60
|
|
CON
|
13
|
DEX
|
14
|
Magic Points
|
12
|
|
SIZ
|
12
|
Move
|
9
|
|
|
|
INT
|
11
|
HP
|
13 (25)
|
|
|
Damage
Bonus: +/-0
Weapon: Grapple 55%; Head Butt 30%; Kick
65%; Knife 70%; Punch 75%; Staff 60%
Armour: Mlandoth Monks have tattoos which, when Enchanted give them extra Hit Points
equal to their POW: these are eliminated first before their actual HPs start to
be counted.
Skills: Martial Arts
65%; Speak French 45%
Spells: Enchant
Tattoo
SAN Loss: It costs no points of Sanity to see a Monk of
Mlandoth
Municipality of Greater Shanghai Troops
These
functionaries are the governmental presence on the streets of Shanghai and its
environs. They fulfil a range of policing activities from military oversight to
crowd control to traffic monitoring. For the purposes if this adventure, the
following statistics will serve for Municipal Troops, Shanghai Policemen, or
Campus Security guards at St. John’s University. The faceless minions of
Justice all start to blur after awhile...
Shanghai Dogsbodies
|
char.
|
value
|
char.
|
value
|
char.
|
value
|
|
STR
|
11
|
POW
|
11
|
SAN
|
55
|
|
CON
|
11
|
DEX
|
11
|
Magic Points
|
11
|
|
SIZ
|
13
|
Move
|
7
|
|
|
|
INT
|
11
|
HP
|
12
|
|
|
Damage
Bonus: +/-0
Weapon: Rifle 60%
Armour: None
Skills: Bargain 45%; Intimidate 60%
Spells: None
SAN Loss: It costs no points of Sanity to see a Municipal
Trooper of Shanghai
Crocodilian Child of Woe
This massive, misbegotten behemoth is the party’s
worst nightmare. It is patterned after the Chinese Crocodile and is just as
armoured beneath as it is on top; it can lie in wait and attack from ambush or
rush headlong in as the Keeper sees fit. For Batman fans, think: “Killer Croc”.
It will try to grab one of the party and then drag them into its lair (the
sewer) in an attempt to dictate the battleground for the rest of the party:
chasing it into its lair is a better option for it than fighting on the party’s
chosen ground. Other Yidhrans know where it is by telepathy, but it is
basically a ‘transmitter’ of telepathic thought rather than a receiver and
won’t be adversely affected by the Mlandoth Monk’s spell.
Reptilian
Horror
|
char.
|
value
|
char.
|
value
|
char.
|
value
|
|
STR
|
28
|
POW
|
11
|
SAN
|
0
|
|
CON
|
17
|
DEX
|
7
|
Magic Points
|
11
|
|
SIZ
|
35
|
Move
|
9/11
Swimming
|
|
|
|
INT
|
11
|
HP
|
26
|
|
|
Damage
Bonus: +3D6
Weapon: Bite
60%: 1d10+db (20% chance of Poison POT 9)
Armour: The Child
has a toughened hide that resists 10 points of damage from every strike by a
normal weapon
Skills: Swim 95%; Hide
80%; Sneak 80%; Swim Stealthily 75%
Spells: None
SAN Loss: It costs 1d4/1d10 points of Sanity to see a Child of Woe
Afterword
Weeks later, the party has come to terms with the
events of that awful night. In Professor Hardcastle’s breakfast room, the party
pores over the Black Sutras while
dining on bloaters and bacon. The Professor reads the results of laboratory
dating processes on the Mask and
pronounces it of great age indeed. He chuckles over the problems it caused and
then, in a moment of caprice, puts it on...
Instantly, he is stricken by a great paroxysm; he
chokes and mutters, and then his dead body emits a great sigh. His corpse then
begins to unravel itself, spewing forth from his abdomen to rebuild itself as a
new entity - as Madame Yi in fact -
holding the Mask in her taloned hand
and tittering, before launching herself into the sky through the nearest
window...
Let the party make its Sanity rolls...
Rewards:
Correctly determining the whereabouts of the Mask: +1d20 SAN
Destroying a Sing-song
Girl of Madame Yi (each): +1d8 SAN
Destroying the Arthropod
Child of Woe: +1d10 SAN
Destroying the Crocodilian
Child of Woe: +1d10 SAN
For each of the Lama’s acolytes still alive at the
end of the scenario: +1d3 SAN
Obtaining the Black
Sutras: +1d4 SAN
Saving Pei Han-chen: +1d6 SAN
Saving the driver from the Coal Truck: +1d6 SAN
Saving Professor Hardcastle by destroying the Mask: +1d20 SAN
Surviving an encounter with the Warlord General:
+1d6 SAN
Unleashing a new Avatar of Yidhra: -2d20 SAN
