作者 主题: 【BotD】翻译&搬运,仪式(Rituals)  (阅读 11072 次)

副标题: 搬运了死了的毛线大佬翻译的升魔仪式

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【BotD】翻译&搬运,仪式(Rituals)
« 于: 2022-06-24, 周五 08:17:16 »
仪式(Rituals)

在以下几页中所展示的仪式都是名副其实的渎神和骇俗仪式,并且全部都能在永罪之书(Book of the Damned)的书页中寻到。神秘仪式的规则最早出现在异能冒险(Pathfinder RPG Occult Adventures)的208页;可查询该书以了解这些魔法仪式在你的游戏中如何运作的说明。

在永罪之书(Book of the Damned)可被发现数种仪式,但是有一种特别的仪式位于首位:分离为四(the quartern disjunction)。


分离为四(Quartern Disjunction)
学派 变化系;等级 9
施放时间 90分钟
成分 语言(V),姿势(S),材料(M,9剂圣水),器材 (F,完整的永罪之书)
技能检定 工艺(书籍)DC 35,3次成功;知识(位面)DC 35,3次成功;法术辨识DC 35,3次成功;
距离 接触(touch)
目标 完整的永罪之书
持续时间 立即(instantaneous)
豁免
法术抗力
反冲 该施法者力竭(exhausted)。
失败 施法者被卷入永罪之书的半位面中(见永罪之书Book of the Damned 167-170页),并受弱智术(施法者等级20)(feeblemind)影响;该永罪之书会传送到随机物质位面的随机位置。
效果
毁灭永罪之书(Book of the Damned)的第一步是将该书拆分为四个章节——其每章节代表其邪魔(daemonic),恶魔(demonic),和炼狱(infernal)的部分,以及其外典(apocrypha)的一章。将这本书拆分成这四部分既困难又危险。该仪式需要用圣水(holy water)擦拭其书页,并且当阅读到文本中隐藏的关键短语时需要背诵强力的魔法咒文。在成功完成该仪式之后,永罪之书(Book of the Damned)会骤然分为四个部分,每部分都必须迅速与其他部分分开,一旦在它们分开后超过1分钟后,在任意时间点如果全部四章永罪之书(Book of the Damned)彼此间距离在30尺内的话,它们会立即合并为一本完整的永罪之书(Book of the Damned)如同从未执行过分离为四(quartern disjunction)一样。

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Re: 【BotD】翻译&搬运,仪式(Rituals)
« 回帖 #1 于: 2022-06-24, 周五 08:19:11 »
魔族召唤(CONJURING FIENDS)

对于魔族们来说,被召唤来执行凡人施法者的命令是一把双刃剑——他们厌恶奴役,然而被召唤到物质位面(Material Plane)给予了他们摆脱这种奴役的希望。即使在案例中某处的一名魔族因发狂而无法被其咒法的控制束缚,但是凡人不断供给的礼物或伴随而来的暴力,也足以满足该魔族遵照其咒法师的要求作为自己行动的一部分,但如果一切都只是暂时的,该魔族会走向了影响凡人国度之路。

每种类型的魔族都会给咒法师带来其独特的危险。一名被呼唤(conjure)而来的恶魔(demon)会为了逃脱控制而位移和斗争,并且如果它得到了自由,该咒法师经常会首当其冲地承受该魔族怒火。魔鬼们(Devils)甚至不需要以其邪恶手段来逃脱控制,它们会使用甜言蜜语和复杂的逻辑论证来诱使其咒法师进入它们的魔爪。邪魔们(Daemons),会诱使咒法师误以为它们很容易被召唤和对付,以欺骗咒法师们对保持安全所需的魔法估计不足,变成它们暴食中的灵魂。

虽然诸如召唤怪物(summon monster)等法术允许短期召唤,而其它诸如异界之门(gate)、异界盟友(planar ally)、和异界誓缚(planar binding)等法术在长期呼唤(callings)的作用良好,但是永罪之书(Book of the Damned)还是提供了一种使用咒法阵、魔族名字、和一名祭品的古老召唤魔族方法——一种无论是施法者还是其他的任何人都可能掌握的方法。

咒法阵(Conjuration Circle):在对魔族的呼唤(calling)中一个咒法阵是至为重要的;它不仅引诱并容纳魔族,而且还锚定它处于该位置直至它被该咒法师约束。

最好将咒法阵刻在地板上来避免其模糊或弄脏书写好的徽记(symbols),之后用凡人的鲜血(如果可能的话,是该施法者自己的血)勾勒其轮廓。据信,焚烧由婴儿脂肪制成的蜡烛可以便于其蜡池流入到被刻出的法阵渠道中,或者给法阵镶嵌银(silver)、寒铁(cold iron)或其他目标魔族所厌恶的材料,可以增强一个咒法阵的力量,但是事实上,最重要的却是该法阵它本身被成功完成的那种技巧。

每一种魔族都与一种不同类型的咒法阵相关联。魔鬼(Devils)召唤在传统上要在一个法阵上刻上一个简单的五芒星,而邪魔(daemon)召唤所用的法阵则要用复杂抽象的图案说明被呼唤(called)魔族的天性。那些召唤恶魔(demons)者会使用一种被称为深渊(Abyss)印记的环型符文,它那7个发光尖头每一个都代表着所谓的7种大罪之一。还有被用于另外魔族的其他的图案。比如,使用生物的组织和血液制造的法阵可被用于召唤链魔(kytons)。

一些咒法师相信,如果他们站在一个反邪恶法阵(magic circle against evil)内,他们会在一名桀骜不驯的魔族前处于安全。不幸的是,该法术只能阻止被召唤(summoned)生物的肢体接触,而非被呼唤(called)的生物。当然,该法阵的其他力量(抗力加值、豁免加值、防护占据)依旧起效,但是没有什么可以阻止一名被魔族召唤(fiendish conjuration)仪式呼唤(called)出的魔族从物理上将该施法者撕成碎片。

名字(Name):该施法者必须知晓一名魔族的常用名——即那个为它的同行和受教导的凡人所知晓的名字——这是为了用魔族召唤(fiendish conjuration)的仪式专门呼唤它出来;否则,就会出现一名满足所需种类的随机魔族。该名字必须被刻于法阵的外部,而且如果被召唤的魔族服务于更伟大的力量,比如一名魔族半神(demigod),那么这名魔族的常用名必须也被刻上。该仪式要起效不需要一名魔族的真名(true name),但如果使用真名(true name)则可以更容易的召唤特定魔族。如果使用真名(true name)的话,此仪式的施法者在执行仪式的技能检定上获得+5加值。

祭品(Offering):为被召唤的魔族提供的一名祭品必须放置于该法阵内。通常来说,该祭品是一名活物或被困住的灵魂,但是为了引诱魔族的如此非具体的祭品必须意义重大。该祭品必须是一名CR比被召唤魔族的CR至少大1。如果一名魔族特殊的喜好和感情被知晓,该咒法师可以替换成一种特殊祭品以引诱该魔族;通常,此类祭品应该是由GM决定的价格较低却难以获得的。关于这种天性的祭品的更多信息以及数种翻译请见极限魔法(Pathfinder RPG Ultimate Magic)的102-110页。


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Re: 【BotD】翻译&搬运,仪式(Rituals)
« 回帖 #2 于: 2022-06-24, 周五 08:21:44 »
魔族召唤(Fiendish Conjuration)
学派 咒法系(呼唤)[邪恶];等级 9
施放时间 90分钟
成分 语言(V),姿势(S),材料(M,价值1000GP的稀有熏香),器材(F,一个咒法阵和一名取悦魔族的祭品,比如一道献祭法术、或CR等同于该魔族CR+1的受困灵魂)
技能检定 唬骗、交涉、或威吓DC 34,4次成功;知识(奥秘)DC 34,1次成功;知识(位面)DC 34,1次成功;语言学DC 34,2次成功;法术辨识DC 35,1次成功;
距离 近距(close)
目标 一个邪恶异界生物
持续时间 1小时/施法者的角色等级
豁免 无(见下文)
法术抗力
反冲 该施法者力竭(exhausted)。
失败 被呼唤而出的魔族逃脱它的咒法阵。它的行动可以各种各样,但大多数逃脱了的魔族在用传送或其他方式进入该世界并开始其恐怖统治之前,它们会在至少数轮内急切的攻击其咒法师。
效果
魔族召唤(fiendish conjuration)仪式的前20分钟包括了准备咒法阵并在法阵周围刻上适当的名字。该阶段还包括了两次语言学检定的尝试;如果该咒法阵被永久铭刻且在过去任何时间点上曾成功的被用于该仪式的话,尝试这些语言学检定获得+5加值。该仪式接下来的30分钟是祈求该魔族,包括知识检定和法术辨识检定;如果该魔族的真名(true name)被使用的话,尝试这些检定获得+5加值。在最后40分钟的开始,烟雾弥漫、形状模糊的魔族在法阵内显现出来,此时施法者必须尝试最后四次唬骗、交涉、或威吓检定。一旦达到这一阶段,无论仪式成功与否,魔族都会在仪式结束时以肉身显现,但只有当仪式成功时,魔族才会被困在咒法阵内,无法伤害施法者。

如果仪式成功的话,该魔族会在物质位面(Material Plane)停留等同于「该施法者角色等级」的小时数,在此期间施法者向魔族献祭并请求其帮助。如果该施法者的阵营与此魔族的阵营相同,魔族会自动同意执行一项不超过仪式持续时间的服务。一名魔族如果在其服务中获得了一次额外的祭品,那么它会同意执行更长的任务。每种被给予祭品必须相对于该仪式实施时的那一次给予等同或更高的价值,并且与该魔族合作时间获得等同于「该施法者角色等级」额外小时数。由施法者决定,这些额外小时数的开始时间可以推迟到特定情况发生时,此时该魔族会立即重新出现在原先的咒法阵中,并可以立即离开以完成任务。如果该魔族的真名(true name)被用于仪式的话,所有这些通常以「小时」为单位的时间段(包括仪式的初始持续时间)会被替换成以「天」为单位。

如果在该魔族被差遣中的任何点中,其施法者被杀或是其原来的咒法阵被破坏的话,该魔族可以尝试一次意志检定以逃脱该仪式的束缚力量。如果成功的话,该魔族不再被束缚在它被命令执行的任务上,并且只要它希望的话就可以一直留在物质位面(Material Plane)。

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Re: 【BotD】翻译&搬运,仪式(Rituals)
« 回帖 #3 于: 2022-06-24, 周五 08:27:31 »
升魔仪式(FIENDISH APOTHEOSIS)

升魔仪式只能在最罕见的古籍中找到(比如《Book of the Damned》)。少数的魔族知道这些仪式,但他们严密地守护这些知识,只传授给他们认为值得的人。可以通过异界盟友或异界誓缚这类法术联系到拥有这些知识的魔族,支付给他们代价并交换仪式的知识——升魔仪式每一步的知识都需要利用这样的法术交换来。当然,并不是每个魔族都知道这些信息,你需要事前通过研究找出特定的魔族。一个角色可能通过梦境或幻象知道这些知识(通常是他们的魔族庇护人给他们的回报),不过这条路线最好是给完全在GM控制下的NPC使用。

施法者可以用不同的仪式变成任意他想成为的魔族,无论是恶魔,魔鬼,链魔,恶鬼,妖灵还是古魔。变成每种魔族的仪式是类似的,不过一旦在第一步中决定要变成哪种魔族,在接下来的仪式中就无法修改了。


第一仪式(First Apotheosis)
学派 变化系 [邪恶];等级 4
施放时间 4小时
成分 语言(V),姿势(S),材料(M,价值500金币的奇妙香料)
技能检定 威吓DC 18,2次成功;知识(宗教)或知识(位面)DC 18,2次成功;
距离 个人
目标 自身
持续时间 立即
豁免
法术抗力
反冲 该施法者承受4d6点伤害并且力竭(exhausted)。
失败 该施法者立即昏迷2d4小时,并且需要等待一年才能来再次释放第一仪式
效果
第一仪式十分简单,只会依照想变成的魔族类型把施法者变成对应的阵营。为了准备这个仪式,施法者必须在一年里进行邪恶和破坏性的行为。而且仪式一旦进行,即使没有完成后面的部分,施法者的灵魂也已经被卖给了下层界。施法者必须选择一个强大的魔族作为她的庇护人,采取的邪恶行为也可以是多种多样的,但必须代表对施法者选择的庇护人的尊崇,采取的行动也需要在庇护人感兴趣的范围里,就是说,这些行为只是为了吸引庇护人的注意力。就算施法者一开始就是邪恶的,她也需要为了选择庇护人而进行这一步。

在完成了一整年的邪恶行为之后,施法者可以以她庇护人的名义进行一次持续四小时的第一仪式,一旦完成了第一仪式,她就有资格进行第二仪式。


第二仪式(Second Apotheosis)
学派 变化系 [邪恶];等级 5
施放时间 5小时
成分 语言(V),姿势(S),材料(M,价值500金币的奇妙香料,焚烧一名亲族为祭品)
技能检定 威吓DC 23,3次成功;知识(宗教)或知识(位面)DC 23,2次成功;
距离 个人
目标 自身
持续时间 立即
豁免
法术抗力
反冲 该施法者承受4d6点伤害并且力竭(exhausted)。
失败 该施法者立即昏迷2d4小时
效果
第二仪式需要更多的堕落行为与卑鄙的阴谋,但在第二年之中,施法者必须找个时间联系他的庇护人,无论是用通神术还是异界探知或类似手段。一个值得信赖的盟友可以代表施法者来释放这种法术,比如请一个小魔鬼来帮忙施展通神术。一旦建立了这种联系,施法者必须告诉他的庇护人她想要成为什么种类的魔族,并且这次法术期间不能询问任何其他的问题。之后,在一年内的任何时间,施法者要向她的魔族庇护人献上祭品,祭品不论死活,但必须和施法者有血亲或家族关系(如配偶或领养)并且必须和施法者之间共享过爱和骄傲等积极的情感联系。

如果仪式失败,不过每次都要献祭不同的家人。一旦第二仪式成功,作为庇护人恩宠的证明,施法者身体的一部分会变成恶魔。具体的转化形式取决于GM,典型的结果包括爪子或漆黑的翅膀,一旦完成了第二仪式,施法者就有资格进行第三仪式。


第三仪式(Third Apotheosis)
学派 变化系 [邪恶];等级 6
施放时间 6小时
成分 语言(V),姿势(S),材料(M,价值2000金币的奇妙香料;提前完成一次特殊任务),次要施法者(SC,最多8人)
技能检定 威吓DC 28,3次成功;知识(宗教)或知识(位面)DC 28,3次成功;
距离 个人
目标 自身
持续时间 立即
豁免
法术抗力
反冲 主要施法者和次要施法者都承受4d6点伤害并且力竭(exhausted)。
失败 主要施法者和次要施法者都被减至-1点生命。
效果
主要施法者在接触他的魔族庇护人之后(通常这会发生在第二仪式的时候),庇护人向主要施法者下达一个任务,比如从物质位面监狱释放一个特定的邪恶异界生物或干掉一个善良宗教的强大牧师。这个任务对于魔族庇护人来说通常是有意义的,而且很多时候对主要施法者来说不再变强些就没希望达成。完成任务没有时间限制,但主要施法者必须用规律的礼拜或以魔族庇护人的名义实施暴行的方式每周向她的魔族庇护人献上祈祷。献上更多的祭品,滥杀无辜和背刺队友都是不错的选择。一旦达成了任务,第三仪式就完成了。和前两次仪式不同,第三仪式允许次要施法者,但失败的风险也更大。如果主要施法者成功,她将获得永久的半炼狱生物(Half-fiend)模板并有资格进行第四仪式。


第四仪式(Fourth Apotheosis)
学派 变化系 [邪恶];等级 9
施放时间 9小时
成分 语言(V),姿势(S),材料(M,拥有CR 9或以上的有重大意义的活祭),次要施法者(SC,最多20人)
技能检定 威吓DC 31,3次成功;知识(宗教)或知识(位面)DC 31,3次成功;
距离 个人
目标 自身
持续时间 立即
豁免
法术抗力
反冲 主要施法者和次要施法者都承受4d6点伤害并且力竭(exhausted)。
失败 主要施法者和次要施法者都被杀死(slain)。
效果
对于那些不仅仅想成为半炼狱生物(half-fiend)的人来说,还有第四仪式。施法者的魔族庇护人没有对该仪式的任何建议——主要施法者需要自食其力,想办法取悦和尊重她的庇护人。在每年第三仪式的纪念日时,主要施法者可以进行一个特殊的仪式来讲述过去一年里的成就,描述一次重大的献祭的高潮部分(通常你需要献祭敌对信仰的重要成员,或者一个守序或善良的异界生物,而且它需要CR大于9)如果仪式成功,主施法者转变成一个完整的魔族,她失去以前的种族和半炼狱生物(Half-fiend)模板的所有好处,但是可以把她的所有职业等级都转化在新的魔族种族上,比如一个10级人类战士可以立刻变成一个10级鹫魔战士。她转化的魔族的类型取决于她最开始的选择和GM的判断,但生命骰一般不超过她原本生命骰的两倍。通常主施法者只有一次机会进行第四仪式,因为失败了就会死,但如果她复活了,则可以再次尝试。
« 上次编辑: 2022-10-29, 周六 20:32:09 由 萌新也有滥强的心 »

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Re: 【BotD】翻译&搬运,仪式(Rituals)
« 回帖 #4 于: 2022-06-24, 周五 08:29:41 »
灵魂捕捉(SOUL TRAPPING)

捕获灵魂有许多不同的方法。最常被使用的方法是诸如缚魂术(soul bind)和锢魂术(trap the soul)等法术。某些生物,比如被称为囚魂魔(devourers)的不死生物,有其天生诱捕灵魂的方法,而夜鬼婆(night hags)能够使用缚魂术(soul bind)的一种版本即通过其心形石(heartstones)俘获它们所折磨者的灵魂,将它们束缚在黑暗宝石上并在位面市场上出售它们。

末日荒原(Abaddon)的魔族们使用着所有已知的收集和储存灵魂的方法,其中许多方法是它们自己独有的。狂躁邪魔(Cacodaemons)是最低阶层的邪魔(daemons),但其采集能力是不可或缺的——它们代表着将灵魂转化为贸易品最常见的手段。这些贪婪的魔族拥有着吞噬刚被杀死生物灵魂的独特能力。当它们以刚被杀死者的灵魂为食时,它们会将其转化为一个称为灵魂宝石的类宝石物体,然后再将宝石反刍而出来收集。灵魂宝石包含灵魂的基本本质,而邪魔们(daemons)则将其原始和精炼形态用于各种各样的目的上。当然,许多狂躁邪魔(cacodaemons)宁愿把灵魂全部吃掉,也不愿把灵魂转移出来,但它们很少有选择。更强大的邪魔们(daemons)胁迫狂躁邪魔(cacodaemons)放弃它们的财宝,雇佣(或奴役)它们成为贸易上的伙伴或是干脆将其整个作为宠物包圆儿了。创造灵魂宝石(create soul gem)法术(见184页)允许施法者复制这种获得灵魂的方法,尽管该法术所创造的灵魂宝石仅是临时造物。

尽管宇宙中的大多数人都认为捕获和利用被困灵魂作为资源或商品的做法是极其恶毒的,但这种不合理的灵魂贸易却蓬勃发展。大部分交易发生在末日荒原(Abaddon)那应受天谴的集市中,但是在深渊(Abyss)、轴心城(Axis)、地狱(Hell)甚至在物质位面(Material Plane)中都可以找到黑市和买家,因为邪恶的施法者和造物者可以在黑暗仪式中充分利用强大的灵魂。一个灵魂的原始价值取决于其被收获后的人格力量以及来自活着时的生命意志——简言之,挑战等级(CR)较高的生物拥有更强大且更有价值的灵魂。其他诸如阵营(alignment)、生物类型(creature type)、和宗教信仰(religion)等因素可以赋予一个灵魂不同的“特色(flavors,译注:可以译为滋味/味道/特色)”,但这些主要是美学——为邪魔们(daemons)估价取决于其口味,但对另外的个体用于其他用途来说,这通常不会使灵魂作为一种资源变得更有价值。更多细节见第191页的侧边栏。

除了因毁灭的纯粹乐趣而消耗灵魂外,邪魔们(daemons)还将它们用于奇特的试验中、建造其可憎的领域、增加自己的力量、以及更多的事,而凡人的施法者们现在依旧追寻着它们的领先地位。通过魂力魔法(Soul-Powered Magic)专长(见179页)灵魂可以被用于强化施法、赋予魔法物品或构装体生命与智力、作为名副其实的渎神仪式的成分(components)、作为便利的货币形式、或仅仅作为艺术收藏品亦或是作为零食。

灵魂在制造智能魔法物品时尤为有用。以这种方式使用灵魂几乎都是一种邪恶的行为,但在某些情况下存在例外,比如一名活物自愿奉献自己灵魂用来制造强力物品。当一个灵魂被用于赋予一个物品智力时,该灵魂的特色(flavor)会影响该物品的性格(personality)并且,由GM决定,赋予它额外的魔法特性(magical properties)。

学者们长期以来一直争论的是一个这样的物品中的智能是否是那个被使用的灵魂,或者是该灵魂被破坏而该智能是在其上形成的——这意味着为了解放制造中被使用的灵魂需要摧毁被回收的智能物品。几个世纪以来,这两种情况均有传闻,而该问题仍有讨论的余地,尽管很少有冒险者愿意因猜想而破坏他们的珍贵的武器。

永罪之书(Book of the Damned)内含一种捕捉灵魂的独特仪式,近乎是缚魂术(soul bind)或锢魂术(trap the soul)效果的镜像,但是该仪式的结果更类似于被一名狂躁邪魔(cacodaemons)所创造的一颗灵魂宝石(soul gem)。这种残忍而可怕的仪式的优点是不需要昂贵的宝石来充当灵魂的监狱,但它所需更长的时间及完全不可接受的邪恶,会给仪式的施法者们带来产生事与愿违的巨大风险。


灵魂捕捉(Soul Trap)
学派 死灵系[邪恶];等级 9
施放时间 90分钟
成分 语言(V),姿势(S),器材 (F,一个至少相当于该受困灵魂价值一半的水晶透镜),次要施法者 (SC,至多12人)
技能检定 知识(位面)DC 31,3次成功;知识(宗教)DC 31,3次成功;法术辨识DC 31,3次成功;
距离 近距(close)
目标 一个活物或一个近期死去的生物
持续时间 立即(instantaneous)
豁免 意志, 通过则无效
法术抗力
反冲 主要施法者和每位次要施法者都获得1个临时的负向等级。
失败 主要施法者和次要施法者恍惚(Staggered,又译蹒跚)10分钟。除非该仪式是在禁止空间旅行的地方举行,该反馈会引起一名总CR等同于这些施法者试图捕获灵魂生物的CR的一位招魂者(psychopomp)或多位招魂者(psychopomps)的注意,而这种魔法反馈允许招魂者们(psychopomps)出现在举行仪式的地点并惩罚这些干涉灵魂的施法者们。
效果
仪式期间,灵魂将被捕获生物的身体必须在该仪式距离(range)内。如果在仪式完成前,在此区域的身体被移走的话,该仪式会立即失败(触发上述失败结果)。如果目标生物还活着,则必须在仪式施法期间的某些时间电将其杀死;传统上,这发生在仪式结束时,因此如果受害者以一个成功的豁免骰抵抗其灵魂捕捉(soul trapped),施法者们可能会立即开始第二次仪式,试图再次捕获灵魂。如果目标生物已经死亡,则必须在灵魂捕捉(soul trap)仪式开始前1分钟内死亡,在这种情况下,该生物的灵魂仍然可以尝试一次意志豁免来抵抗效果,就好像它还活着一样。

如果该仪式成功,该生物的灵魂将会转化为闪闪发光的灵魂宝石(soul gem)。这颗宝石是一种易碎(fragile,又译脆弱)的超微型(Fine)物品并拥有2点硬度和1点生命值。在这种状态下,灵魂无法通过任何方式恢复生命;必须首先销毁灵魂宝石,此时恢复生物生命的方法才能正常发挥作用。

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Re: 【BotD】翻译&搬运,仪式(Rituals)
« 回帖 #5 于: 2022-06-24, 周五 08:30:41 »
侧边栏
灵魂的价值(The Value of Souls)
被囚禁的灵魂作为一种基础货币,遍及末日荒原(Abaddon)、深渊(the Abyss)、以及地狱(Hell)。在灵魂贸易中,影响灵魂价值的三种关键因素是:灵魂的生命力(这直接关联到被采集灵魂的生物的挑战等级CR)、灵魂的年龄(该灵魂通过转生而轮回了多久,这直接关联到被采集灵魂的生物的智慧)、以及该灵魂的特色(这是由多项因素决定的,包括被采集灵魂的生物的阵营alignment、人格personality[译注:personality可翻译为人格/气质/名人/风云人物,不知道选哪个]、以及宗教信仰religion)。当然,值得注意的是,虽然灵魂贸易被证明有利可图,但是这种做法是不可否认的邪恶,并且是对自然秩序的冒犯,因此,除非一个个体出于利他的目而贸易灵魂(比如为了释放被困在其中的灵魂而抢购牢笼),否则它会被认为是一种邪恶行为。

生命力(Life Force):一个灵魂的生命力决定其基于金币(GP)的价值。这等同于被采集灵魂的生物的CR × 1,000。因此,CR 1生物的灵魂的基础价值为1,000GP,而CR 20生物的灵魂的基础价值为20,000GP。

年龄(Age):一个在活着时拥有2点或更少的智力、感知、或魅力值(包括在这些类别之一没有数据,而不管其他数据有多高)生物的灵魂,是欠缺纯度并且年龄更轻的,并且像这样的灵魂,其价值是其基础价值的一半。因此,一个1点智力的CR 1动物的灵魂的价值为500GP,而一个没有智力值的CR 20虫类生物的灵魂的价值为10,000GP。

特色(Flavor):一般而言,灵魂的金币(GP)价值在充当材料成分或魔法物品原材料的目的上,灵魂的特色没有直接影响,但是在某些情况下可根据GM的判断,灵魂的特色可以减半或翻倍其最终价值。例如,一位发现秩序善良的灵魂特别美味的邪魔(daemon)眼中一位圣武士的灵魂可能翻倍于其普通价值,而当一位黛丝娜(Desna)的虔诚信徒的灵魂被用于制造一件被设计于对抗混乱善良生物特别致命的魔法物品时,其价值仅仅只有一半,因为这样的灵魂的天性抵制其被以这样的方式所使用。

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Re: 【BotD】翻译&搬运,仪式(Rituals)
« 回帖 #6 于: 2022-06-24, 周五 08:32:16 »
真名(TRUE NAMES)

作为天地万物的一部分,每个灵魂都有一个独特而秘密的真名:那是完美地抓住了灵魂的命运和真理的一种玄奥单字或短语。随着灵魂的改变,它的真名也会改变,比如从一个凡人的生命到死亡再到作为一名异界生物的来世,亦或是在一名异界生物力量升格(ascends)并从一种生物转化成另一种生物时。

对一名召唤魔族或与魔族交易者来说,一名魔族真名的知识是一种可获得的最强力的武器和防御,因为被知晓真名的魔族更容易被召唤和控制。但其困难不在于使用真名,而在于最开始的发现真名。此外,使用真名可以以更少的危险来成功完成魔族召唤(fiendish conjuration)仪式(见189页)。研究真名的规则以及它们在咒法效果的运用可以在极限魔法(Ultimate Magic)的第101-102页发现。

在永罪之书(Book of the Damned)书页间有许多真名,但并不以简单的方式作为罗列于某一页上的单字以展示它们。在某种程度上,只要读者知道去哪里看,永罪之书(Book of the Damned)的书页中可能包含所有魔族的真名。成功地使用永罪之书(Book of the Damned)以习得一名魔族的真名需要使用以下仪式。



名单显现(Manifest Manifestation)
学派 预言系;等级 9
施放时间 90分钟
成分 姿势(S),器材 (F,完整的永罪之书或魔鬼永罪之书diabolic Book of the Damned)
技能检定 知识(位面)DC 33,3次成功;语言学DC 33,4次成功;察觉DC 33,2次成功(如果作为仪式器材的是魔鬼永罪之书的话,该检定受到-4罚值);
距离 接触(touch)
持续时间 立即(instantaneous)
豁免
法术抗力
反冲 该施法者力竭(exhausted)。
失败 该施法者自己的真名出现在位于末日荒原(Abaddon)、深渊(Abyss)、或地狱(Hell)的某处图书馆的随机档案中。每年一次,在由GM所选择的某一时间(总是在该施法者不方便的时候),有等同于百分之「该施法者真名出现在这样一份文件次数」的几率(每次执行名单显现失败的尝试有1%)某些力量强大者会发现该施法者的真名并使用它。通常来说,这会导致该施法者被强力的魔法召唤到别处以执行服务——根据GM的判断,这可能会失去效果,亦或是该施法者可以在4d6小时后返回其原处并受到1d6点属性吸取(ability drain)、1d3个负向等级(negative levels)、一种强力的诅咒(curse)、或某些其他的苦难(affliction),但是并不记得这种苦难(affliction)是怎么来的。要在这些地方移除一个人的名字只有通过一次意义重大的任务才能完成。
效果
当施法者开始名单显现(manifest manifestation)仪式时,他必须记住一种特定类型的魔族才能习得该真名。如果他试图习得某一特定魔族或唯一魔族的真名,名单显现(manifest manifestation)的技能检定DC增加5,而如果他试图学习一名魔族半神(demigod)或准神(quasi deity)的真名,则名单显现(manifest manifestation)的全部技能检定DC增加10。(在后一种情况下,一旦施法者习得魔族半神或准神的真名则它会改变,所以此信息只能使用一次,而假若失败的话,这名半神或准神会取而代之的习得该施法者的真名。)一旦一名生物得真名被永罪之书(Book of the Damned)所列真名的名单泄露的话,施法者可以在他认为合适的情况下使用这些信息,但滥用这些信息可能会产生恶果。例如,一名因散布一个强大恶魔的真名而获得声誉的施法者可能会发现自己到处被各种各样的强大的魔族所猎杀,这些魔族全部都渴望看到该施法者被杀死。这种报复行为不是出于对这名困难魔族的任何任何族群形式的奉献,而是纯粹出于自卫,毕竟谁能说这样一个粗心大意的施法者接下来会公布哪名魔族的真名?

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Re: 【BotD】翻译&搬运,仪式(Rituals)
« 回帖 #7 于: 2022-06-24, 周五 08:32:48 »
侧边栏
真名进化范例(EXAMPLE TRUE NAME EVOLUTION)
在被被普遍认知以前,灰烬之年(ashes)的深渊炼魔(pit fiend)学者尼哈斯根特(Nhazaghente),在斯狄吉亚(Stygia,译注:九层地狱的第五层)深处的沼泽看到——苍白的劣魔们(lemures)的露池(leaking pit)中升格出了三名奥赛魔(osyluth,译注:即骨魔)助手。这些骨魔中,其中一个名叫伊哈扎兹(Ihazaaz)的将在未来的几个世纪里为其主人服务,通过为其深渊炼魔主人破坏对手的阴谋最终暴露出一场密谋策划。由于其披露被认同,该骨魔被数十年的埋在斯狄吉亚(Stygia)那腐朽的图书馆中,留给冥河(Styx)的漩涡去腐化和转变。当该魔鬼最终现身时,它已经成为可一名契约魔(contract devil),而它的晋升则被反映到那被添加的姓名上骇内希根特. 伊哈扎兹(Vhalnhazaghente Ihazaaz),在炼狱语中意为“伊哈扎兹,内希根特的堕落(Ihazaaz, the fall of Nhazaghente)”。几个世纪过去了,而这个魔鬼进行了数量和种类众多的亵渎之举,俘获了君王圣者伊霍姆(Yhaum)的灵魂,偷偷带走最年长的忘忧先知可怜虫,并作为总管服侍独眼巨人魔鬼大师(diabolist)王子索罗斯(Solos)。在把索罗斯(Solos)的灵魂进入斯狄吉亚(Stygia)备受折磨后,伊哈扎兹(Ihazaaz)被格殷永(Geryon,译注:八大魔鬼之一)本人所认可并进入到库西塔斯(Cocytus,译注:九层地狱的第七层)的寒冰中锻铸。五个世纪后,伊哈扎兹(Ihazaaz)成长为一个充满力量的无情奇鲁魔(gelugon,译注:即冰魔),随着它升为了一个高等魔鬼,它越来越复杂的真名中获得了独眼巨人语中的 “伊霍姆的骗徒(Deceiver of Yhaum)”头衔。此外,为了掩饰其过去,此魔鬼采用了那有知名的名字沙利萨克索伦(Shalixakthoryn)。因此,尽管被仆役和召唤者们称为沙利萨克索伦(Shalixakthoryn),这位可怕的奇鲁魔(gelugon)隐藏的那个暗示着一段可怕历史的真名为:骇内希根特. 乔沃塔因-伊霍姆. 伊哈扎兹(Vhalnhazaghente Chovotayn-Yhaum Ihazaaz)。

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Re: 【BotD】翻译&搬运,仪式(Rituals)
« 回帖 #8 于: 2022-06-24, 周五 08:33:51 »
本书仪式章节全部翻译完成,这里附上原文:
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RITUALS

The rituals presented on the following pages are blasphemous and horrific rites indeed, all of which can be found within the pages of the Book of the Damned. Rules for occult rituals first appeared on page 208 of Pathfinder RPG Occult Adventures; consult that book for explanations of how these magical rites function in your game.
Several rituals can be found in the Book of the Damned, but one ritual in particular should be addressed first: the quartern disjunction.

Quartern Disjunction
Source Book of the Damned pg. 187
School transmutation; Level 9
Casting Time 90 minutes
Components V, S, M (9 doses of holy water), F (the complete Book of the Damned
Skill Checks Craft (books) DC 35, 3 successes; Knowledge (planes) DC 35, 3 successes; Spellcraft DC 35, 3 successes
Range touch
Target the complete Book of the Damned
Duration instantaneous
Saving Throw none; SR no
Backlash The caster becomes exhausted.
Failure The caster is drawn into the Book of the Damned’s demiplane (see the Book of the Damned pages 167–170) and affected by feeblemind (CL 20th); the Book of the Damned is transported to a random location on a random Material Plane world.
Effect
The first step in destroying the Book of the Damned is to divide the book into four sections—one each for its daemonic, demonic, and infernal portions, and one for its apocrypha. Separating the book into these four parts is both difficult and dangerous. The ritual requires scrubbing the pages with holy water and reciting potent magical words while reading key phrases hidden throughout the text. Upon the successful completion of the ritual, the Book of the Damned tumbles apart into its four components, each of which must be swiftly separated from the others, for should all four components of the Book of the Damned be within 30 feet of each other at any point in time once 1 minute has passed following their separation, they immediately reform into the complete Book of the Damned as if the quartern disjunction had never been performed.

CONJURING FIENDS

To fiends, being conjured to do the bidding of a mortal spellcaster represents a double-edged sword—they loathe servitude, yet being conjured to the Material Plane affords them the hope of escape from such thralldom. Even in cases where a fiend is unable to slip from its conjurer’s control to run amok, the gifts the mortal plies it with or the incidental mayhem the fiend can wreak as a part of its actions taken at its conjurer’s demand can be enough to sate, if only temporarily, the fiend’s drive to influence the mortal realm.

Each type of fiend brings with it unique dangers and perils to the conjurer. A conjured demon constantly pushes and battles for escape from control, and if it gets free, the conjurer often bears the brunt of the fiend’s wrath. Devils might not even need to escape control to work their evils, using honeyed words and intricate arguments of logic to tempt conjurers into their clutches. Daemons, in their gluttony for souls, lure conjurers into the false impression that they are easy to call up and deal with, tricking conjurers into underestimating the magic required to remain safe.

While spells such as summon monster allow for short-term summonings, and other spells such as gate, planar ally, and planar binding function well for longer-term callings, the Book of the Damned presents an age-old method for conjuring fiends that uses a conjuration circle, the fiend’s name, and an offering—a method that anyone, spellcaster or otherwise, can potentially master.

Conjuration Circle: A conjuration circle is paramount in fiend calling; it not only lures and contains the fiend but also anchors it in place until it is bound by the conjurer.

It is best to carve the conjuration circle into the floor so as to avoid smudging or smearing written symbols, and then outline it in fresh mortal blood (the caster’s own, if possible). It’s believed that burning candles crafted from rendered infant fat so that their wax pools into the channels of the engraved circle, or inlaying the circle with silver, cold iron, or other material anathematic to the targeted fiend, can further enhance a conjuration circle’s power, but in fact what is most important is the skill with which the circle itself was executed.

Each type of fiend is associated with a different type of conjuration circle. Devils are traditionally conjured into a simple pentagram inscribed in a circle, while daemon conjurers use circles illustrated with complex abstract patterns relating to the nature of the fiend being called. Those who conjure demons use a circular rune known as the mark of the Abyss, its seven radiant spikes each representing one of the seven so-called deadly sins. Other patterns are used for other fiends. For example, circles made of organic tissue and blood can be used to conjure kytons.

Some conjurers believe that if they stand within a magic circle against evil, they are safe from a rebellious fiend. Unfortunately, that spell prevents bodily contact only from summoned creatures, not called creatures. Of course, the circle’s other powers (the resistance bonus, saving throw bonus, and protection from possession) still function, but there is nothing to stop a fiend called upon by fiendish conjuration from physically tearing the caster into pieces.

Name: The caster must know a fiend’s common name— the name by which it is known to its peers and educated mortals—in order to call out to it specifically with the ritual of fiendish conjuration; otherwise, a random fiend of the desired kind will answer. The name must be inscribed on the circle’s exterior, and if the fiend to be conjured serves a greater power, such as a fiendish demigod, that fiend’s common name must be inscribed as well. A fiend’s true name isn’t required for this ritual to function, but when used, a true name makes conjuring the specific fiend easier. If a true name is used, the caster of this ritual gains a +5 bonus on skill checks to perform the ritual.

Offering: An offering to the conjured fiend must be placed within the circle. Typically, this offering is a living creature or a trapped soul, but such a nonspecific offering must be significant in order to tempt the fiend. The offering must be of a CR at least 1 higher than the CR of the fiend being conjured. If a fiend’s particular likes and passions are known, the conjurer can substitute a specific offering to lure the fiend; typically, such offerings are less expensive but are difficult to come by and should be determined by the GM. See pages 102–110 of Pathfinder RPG Ultimate Magic for more information about offerings of this nature and several examples.


Fiendish Conjuration
Source Book of the Damned pg. 189
School conjuration (calling) [evil]; Level 9
Casting Time 90 minutes
Components V, S, M (rare incense worth 1,000 gp), F (a conjuration circle and an offering pleasing to the fiend, such as a sacrifice or trapped soul of CR equal to the fiend’s CR + 1)
Skill Checks Bluff, Diplomacy, or Intimidate DC 34, 4 successes; Knowledge (arcana) DC 34, 1 success; Knowledge (planes) DC 34, 1 success; Linguistics DC 34, 2 successes; Spellcraft DC 34, 1 success
Range close
Target one evil outsider
Duration 1 hour/character level of the caster
Saving Throw none (see text); SR no
Backlash The caster becomes exhausted.
Failure The conjured fiend escapes from its conjuration circle. Its actions can vary, but most escaped fiends eagerly attack their conjurers for at least a few rounds before teleporting or otherwise fleeing into the world to begin a reign of terror.
Effect
The first 20 minutes of the ritual of fiendish conjuration involve preparing the conjuration circle and inscribing the appropriate names around the circle. This step involves attempting both Linguistics checks; if the conjuration circle is permanently inscribed and has been successfully used for this ritual at any point in the past, these Linguistics checks are attempted with a +5 bonus. The next 30 minutes of the ritual invokes the fiend, involving the Knowledge and Spellcraft checks; if the fiend’s true name is used, these checks are attempted with a +5 bonus. At the start of the final 40 minutes, the smoky, indistinct shape of the fiend manifests within the circle, at which point the caster must attempt the final four Bluff, Diplomacy, or Intimidate checks. Once this stage is reached, the fiend manifests in the flesh at the end of the ritual regardless of the ritual’s success or failure, but only if the ritual is successful is the fiend trapped within the conjuration circle and unable to visit harm upon the caster.

If the ritual is successful, the fiend remains on the Material Plane for a number of hours equal to the caster’s character level, during which the caster makes an offering to the fiend and asks for its aid. If the caster’s alignment is the same as the fiend’s, the fiend automatically agrees to perform a service that takes no more time to perform than the ritual’s duration. A fiend will agree to perform a longer task if it is given an additional offering for its services. Each offering given must be of equal or greater value to the one given during the ritual’s casting and secures the fiend’s cooperation for an additional number of hours equal to the caster’s character level. At the caster’s discretion, the start time for these additional hours can be delayed until a certain circumstance arises, at which point the fiend immediately reappears in its original conjuration circle and can immediately depart to complete its task. If the fiend’s true name was used during the ritual, all of these periods of time normally measured in hours (including the ritual’s initial duration) are instead measured in days.

If at any point during the fiend’s servitude the caster is slain or the original conjuration circle is damaged, the fiend can attempt a Will save to escape the ritual’s binding power. If successful, the fiend is no longer bound to perform the task it has been ordered to do and can remain on the Material Plane for as long as it wishes.


FIENDISH APOTHEOSIS

The rituals of fiendish transformation can be found only in the rarest of tomes (such as the Book of the Damned). A few fiends know these rituals and can teach them as well, but they guard this knowledge closely, offering it only to those they deem deserving of the lore. One way to learn such a ritual from a demon is to use planar ally or planar binding to conjure the fiend in question and offer it a payment in return for the secrets of the transformation ritual—this could be a fourstep process requiring a new conjuration for each step of the ritual. Not every fiend knows this information, of course, so researching the name of a specific fiend that does can add an additional level of research required before the process can begin. A character might even receive the methods by which to transform into a fiend via a series of dreams or visions (typically granted to him from a fiendish patron in reward for service), although this route is best left for NPCs that are strictly under the GM’s control.

The nature of the fiend into which the caster wishes to transform determines which specific ritual is to be performed—different rituals exist for all forms of fiends, from demons to devils, kytons to oni, and divs to qlippoth. The mechanics for each ritual are similar, but once a character begins the transformation into a specific type of fiend, the next three steps must all build upon that fiendish race.


First Apotheosis
Source Book of the Damned pg. 190
School transmutation [evil]; Level 4
Casting Time 4 hours
Components V, S, M (exotic incense worth 500 gp)
Skill Checks Intimidate DC 18, 2 successes; Knowledge (planes or religion) DC 18, 2 successes
Range personal
Target caster
Duration instantaneous
Saving Throw none; SR no
Backlash The caster takes 4d6 points of damage and is exhausted.
Failure The caster is rendered unconscious for 2d4 hours and must wait 1 year before attempting the first apotheosis again.
Effect
The first ritual is the simplest and requires nothing more than for the caster’s alignment to become lawful evil, neutral evil, or chaotic evil (depending on the type of fiend the user wishes to transform into). To prepare for this ritual, the caster must undertake acts of a vile and destructive nature over the course of a year. The caster consigns her soul to Abaddon, the Abyss, or Hell even if she never finishes the subsequent rituals. The caster must select a powerful fiend at this point to serve as a demonic patron. The acts the caster must undertake can vary, but they should be of a nature that represents and honors the areas of interest of her chosen demonic patron—these acts are intended to attract the patron’s attention, after all. Even casters who begin the transformation ritual with an evil alignment must undergo this stage of the ritual, if only to select a fiendish patron.

On the day precisely 1 year after she began these evil acts, she must perform the 4-hour first apotheosis ritual to properly devote her previous year in the name of her chosen patron. Once she successfully completes the first apotheosis, she becomes eligible to undertake the second apotheosis.


Second Apotheosis
Source Book of the Damned pg. 190
School transmutation [evil]; Level 5
Casting Time 5 hours
Components V, S, M (exotic incense worth 500 gp, burned offering of a family member)
Skill Checks Intimidate DC 23, 3 successes; Knowledge (planes or religion) DC 23, 2 successes
Range personal
Target caster
Duration instantaneous
Saving Throw none; SR no
Backlash The caster takes 4d6 points of damage and is exhausted.
Failure The caster is rendered unconscious for 2d4 hours.
Effect
Preparation for the second apotheosis requires many more months of debased acts and vile plots, but at some point during this second year, the caster must contact her chosen fiendish patron, via either commune or contact other plane. A trusted minion or ally can cast this spell on the caster’s behalf; it’s common for a spellcaster to gain a cacodaemon, im, or quasit familiar so that it can use its commune spell-like ability for this purpose. Once contact is made, the patron must be told of the caster’s desire to become a fiend; during this time, the commune or contact other plane spell cannot be used to ask any other questions. At any point thereafter but before a year has passed, the caster must offer a significant sacrifice to her fiendish patron as a burned offering in a temple consecrated to the fiend. This offering can be either living or dead, but the burned offering must be of someone who is related to the caster by blood or family (such as a spouse or an adopted parent or child) and the caster and the offering must once have shared a positive emotional connection such as love or pride. If this ritual fails, the caster can try again, although the number of attempts she can make is limited in that each new attempt requires a burned offering of a different relative. Once the second apotheosis is successful, part of the caster’s body transforms into something fiendish as proof of her patron’s favor. Use the various fleshcraft grafts to model these partial transformations; the specific transformation granted is up to the GM, but typical results include claw gauntlet or wings of darkness. Once the caster successfully completes the second apotheosis, she becomes eligible to undertake the third apotheosis.


Third Apotheosis
Source Book of the Damned pg. 190
School transmutation [evil]; Level 6
Casting Time 6 hours
Components V, S, M (exotic incense worth 2,000 gp; prior completion of special quest); SC (up to 8)
Skill Checks Intimidate DC 28, 3 successes; Knowledge (planes or religion) DC 28, 3 successes
Range personal
Target caster
Duration instantaneous
Saving Throw none; SR no
Backlash The primary and secondary casters take 4d6 points of damage and become exhausted.
Failure The primary and secondary casters are reduced to –1 hp.
Effect
At some point after the primary caster contacts her fiendish patron (typically after she succeeds at the second ritual, but sometimes before), the fiend sends the primary caster a vision of a task she must complete (such as freeing a bound evil outsider from a Material Plane prison or assassinating a powerful cleric of a good-aligned religion). This task is typically one of significance to the fiend, and in many cases it is one that the primary caster has no hope of completing until she grows more powerful. There is no time limit for how long the primary caster has to complete this task, but she must perform weekly devotions to her fiendish patron in the intervening time in the form of regular worship and continued atrocities in the fiend’s name. Additional burned offerings to the demon, assaults on innocents, and betrayals of allies are popular choices. Once the assigned task is completed, the primary caster can perform the third apotheosis. Unlike the first and second rituals, the third apotheosis allows for the use of secondary casters, yet it carries a much greater risk for failure. If the primary caster succeeds, she permanently gains the half-fiend template and becomes eligible to undertake the fourth apotheosis.


Fourth Apotheosis
Source Book of the Damned pg. 191
School transmutation [evil]; Level 9
Casting Time 9 hours
Components V, S, M (significant living sacrifice of CR 9 or higher); SC (up to 20)
Skill Checks Intimidate DC 31, 3 successes; Knowledge (planes) DC 31, 3 successes; Knowledge (religion) DC 31, 3 successes
Range personal
Target caster
Duration instantaneous
Saving Throw none; SR no
Backlash The primary and secondary casters take 4d6 points of damage and become exhausted.
Failure The primary and secondary casters are slain.
Effect
For those who wish to go further than merely becoming a half-fiend, a fourth ritual exists. The primary caster’s fiendish lord grants no vision or advice to begin this ritual—the primary caster must take it upon herself to honor her patron in a manner appropriate to that fiend’s interests and areas of concern. Once every year, on the anniversary of the day the primary caster completed the third apotheosis, she can perform a special ceremony that recounts her accomplishments over the past year and culminates in a significant sacrifice (usually consisting of the sacrifice of an important member of an enemy faith,or of a lawful or good outsider; in either case, the sacrifice must be at least CR 9). If this ritual is a success, the primary caster transforms into a full-fledged fiend: she loses all benefits of her previous race and the half-fiend template but can immediately apply all of her class levels to her new fiendish race (for example, a human fighter 10 could become a vrock fighter 10). The type of fiend that she transforms into depends on both the nature of her chosen fiendish patron and the GM’s discretion, but it should generally not have a total number of Hit Dice more than twice her original Hit Dice. The primary caster generally gets only one chance at the fourth apotheosis, for failure results in her death; however, should she be restored to life, she can attempt the fourth apotheosis again.



SOUL TRAPPING

There are many different ways to capture souls. The most commonly used methods are spells such as soul bind and trap the soul. Some creatures, such as the undead called devourers, have their own innate methods of trapping souls, while night hags are capable of using a version of soul bind through their heartstones to capture the souls of those they torment, binding them in dark gems and selling them in planar markets.

Abaddon’s fiends use all known methods of collecting and storing souls, many of which are unique to themselves. Cacodaemons, the lowest caste of daemons, prove vital to this harvest in that they represent the most common means of turning souls into trade goods. These ravenous fiends have the unique ability to devour the souls of freshly killed creatures. When they feed on the recently slain’s soul, they transform it into a small jewellike object called a soul gem before spitting the gem back up for collection. Soul gems contain the basic essence of souls, and daemons use them in both raw and refined forms for various purposes. Of course, many cacodaemons would prefer to consume the souls in their entireties rather than passing the spirits on, but they are rarely given the option. More powerful daemons bully cacodaemons into giving up their treasures, employing (or enslaving) them as partners in the trade or even maintaining whole packs as pets. The spell create soul gem (see page 184) allows spellcasters to duplicate this method of harvesting a soul, although soul gems created by this spell are only temporary creations.

Despite most of the universe considering the practice of harvesting and using trapped souls as a resource or commodity to be heinous, the unconscionable soul trade thrives. Most of it takes place in reprehensible marketplaces on Abaddon, though black markets and buyers can also be found in the Abyss, Axis, Hell, and even the worlds of the Material Plane, as evil spellcasters and item crafters can make great use of powerful souls in dark rites. The raw value of a soul depends on the strength of personality and will to live within the life from which it was harvested—in short, creatures with a higher CR have stronger and more valuable souls. Other factors, such as alignment, creature type, and religion can give a soul different “flavors,” but these are largely aesthetic—valued by daemons for their taste but not generally making souls more valuable as a resource for any one use over another. See the sidebar on page 191 for more details.

In addition to consuming souls for the sheer joy of destruction, daemons use them to conduct strange experiments, construct their hideous domains, empower themselves, and more, and mortal spellcasters have followed their lead. Souls can be used to power spellcasting via the Soul-Powered Magic feat (see page 179), to impart life or intelligence to magic items or constructs, as components for certain blasphemous rituals, as convenient forms of currency, or merely as collectable works of art or as snacks.

Souls are especially useful in crafting intelligent magic items. Using souls in this manner is almost always an evil act, but exceptions exist in certain cases, such as a living creature that has volunteered its soul for use in the crafting of a potent item. When a soul is used to grant an item intelligence, the soul’s flavor can influence the item’s personality and, at the GM’s discretion, grant it additional magical properties.

Scholars have long debated whether the intelligence in such an item is that of the soul used, or if the soul is destroyed and the intelligence is only patterned on it—the implication being that recovered intelligent objects should be destroyed in order to liberate the souls used in their construction. As instances of both have been reported over the centuries, the question remains open, though few adventurers are willing to destroy their prized weapons based on conjecture.

The Book of the Damned contains a specific ritual for capturing a soul that closely mirrors the effects of soul bind or trap the soul, but the ritual’s result is more akin to a soul gem created by a cacodaemon. This cruel and horrific ritual has the advantage of not requiring an expensive gemstone to serve as the soul’s prison, but it takes longer, is fundamentally vile, and runs a great risk of backfiring on the ritual’s casters.


Soul Trap
Source Book of the Damned pg. 192
School necromancy [evil]; Level 9
Casting Time 90 minutes
Components V, S, F (a crystal lens worth at least half the value of the soul to be trapped), SC (up to 12)
Skill Checks Knowledge (planes) DC 31, 3 successes; Knowledge (religion) DC 31, 3 successes; Spellcraft DC 31, 3 successes
Range close
Target one living or recently dead creature
Duration instantaneous
Saving Throw Will negates; SR no
Backlash The primary and secondary casters each gain 1 temporary negative level.
Failure The primary and secondary casters become staggered for 10 minutes. Unless the ritual was performed in an area that bars dimensional travel, this feedback draws the attention of a psychopomp or psychopomps of a total CR equal to the CR of the creature whose soul the casters were attempting to trap, and the magical feedback allows the psychopomps to manifest at the location of the ritual to punish the casters for meddling with souls.
Effect
The body of the creature whose soul is to be trapped must be within the ritual’s range for the duration. If the body is removed from this area before the ritual is completed, the ritual immediately fails (triggering the failure result detailed above). If the target creature is alive, it must be killed at some point during the ritual’s casting time; traditionally this occurs at the end of the ritual, so that if the victim resists having its soul trapped with a successful saving throw, the casters could potentially try to capture the soul a second time by immediately starting a second ritual. If the target creature was already dead, it must have been dead no longer than 1 minute before the soul trap ritual begins, and in this case, the creature’s soul can still attempt a Will save to resist the effects as if it were still alive.

If the ritual is a success, the creature’s soul is transformed into a glittering soul gem. This gem is a fragile Fine object that has hardness 2 and 1 hit point. In this state, the soul cannot be returned to life by any means; the soul gem must first be destroyed, at which point methods of restoring life to the creature function normally.


The Value of Souls
Trapped souls are one of the fundamental currencies throughout Abaddon, the Abyss, and Hell. Three key factors influence a soul's value in the soul trade: the strength of the soul's life force (which relates directly to the CR of the creature from which the soul was harvested), the soul's age (how long the soul has been cycled through reincarnation, which directly relates to the sapience of the creature from which the soul was harvested), and the soul's flavor (which is determined by factors that include the alignment, personality, and religion of the creature from which the soul was harvested). Of course, it's worth noting that while trading in souls may prove lucrative, the practice is undeniably evil and an affront to the natural order, and thus it is considered to be an evil act unless one is trading souls for an altruistic purpose (such as to smash purchased prisons and release the souls trapped within).

Life Force: A soul's life force sets its base gp value. This is equal to the CR of the creature from which the soul was harvested × 1,000. Thus, the base value of a CR 1 creature's soul is 1,000 gp, while the base value of a CR 20 creature's soul is 20,000 gp.

Age: A soul from a creature who in life had an Intelligence, Wisdom, or Charisma score of 2 or less (including the lack of a score at all in one of those categories, and regardless of how high the other ability scores were) is less refined and younger in age, and as such is worth half its base value. Thus, the soul of a CR 1 animal with an Intelligence of 1 is worth 500 gp, while the soul of a CR 20 vermin with no intelligence score at all would be worth 10,000 gp.

Flavor: As a general rule, a soul's flavor has no direct impact on its gp value for the purposes of functioning as a material component or raw materials for magic item creation, but in certain circumstances subject to the GM's discretion, the soul's flavor can halve or double its final value. For example, a paladin's soul might have double its normal value to a daemon who finds lawful good souls to be particularly delicious, while the soul of a devout worshiper of Desna might be worth only half as much when used to create a magic item designed to be particularly deadly when used against chaotic good creatures, since such a soul would inherently resist being used in such a way.



TRUE NAMES

As part of creation, each soul receives a unique and secret true name: an esoteric word or phrase that perfectly captures that soul’s destiny and truths. As a soul changes, so too does
its true name, such as throughout the journey from life as a mortal to death to afterlife as an outsider, or even as an outsider ascends in power and transforms from one creature into another.

For one who would conjure or traffic with fiends, knowledge of a fiend’s true name is one of the greatest weapons and defenses available, as a whose true name is known is easier to conjure and control. The difficulty comes not in using the true name, but in discovering it to begin with. In addition, using a true name makes successful completion of the fiendish conjuration ritual (see page 189) less dangerous. Rules for researching true names and their uses in conjuration effects can be found on pages 101–102 of Ultimate Magic.

The Book of the Damned contains many true names within its pages, yet not in as simple a way as to merely present them as words on a page. In a way, the Book of the Damned potentially contains within its pages the true names of all fiends, as long as the reader knows where to look. Successfully using the Book of the Damned to learn a fiend’s true name requires the use of the following ritual.


Manifest Manifestation
Source Book of the Damned pg. 193
School divination; Level 9
Casting Time 90 minutes
Components S, F (the complete Book of the Damned or the diabolic Book of the Damned)
Skill Checks Knowledge (planes) DC 33, 3 successes; Linguistics DC 33, 4 successes; Perception DC 33, 2 successes (these checks take a –4 penalty if the diabolic Book of the Damned is used as the ritual’s focus)
Range touch
Duration instantaneous
Saving Throw none; SR no
Backlash The caster becomes exhausted.
Failure The caster’s own true name appears somewhere in a random document in a library located somewhere on Abaddon, in the Abyss, or in Hell. Once per year, at a time chosen by the GM (invariably at a time that is inconvenient to the caster), there is a percent chance equal to the number of times the caster’s true name has appeared in such a document (1% per failed attempt to perform the manifest manifestation) that some other force discovers the caster’s true name and uses it. Typically, this results in the caster being conjured elsewhere via powerful magic to perform services—at the GM’s discretion, this could be played out, or the caster could simply return to his point of origin 4d6 hours later with 1d6 points of ability drain, 1d3 negative levels, a strange curse, or some other affliction but with no memories of how this affliction came to be. Removing one’s name from these locations can be accomplished only via a significant quest.
Effect
When the caster begins the manifest manifestation ritual, he must have in mind a specific type of fiend to learn the true name of. If he seeks to learn the true name of a specific individual fiend or unique fiend, the DC of the skill checks for manifest manifestation increase by 5, and if he seeks to learn the true name of a fiendish demigod or quasi deity, all skill checks for manifest manifestation increase by 10. (In the latter case, the fiendish demigod or quasi deity’s true name changes once the caster learns it, so this information is useful only once, and in the event of a failure, the demigod or quasi deity learns the caster’s true name instead.) Once a creature’s true name is divulged by the manifestation of the Book of the Damned’s list of true names, the caster can use that information how he sees fit, but abuse of the information will likely have repercussions. For example, a caster who gains a reputation for spreading a powerful fiend’s true name far and wide could find himself hunted by a wide range of powerful fiends, all eager to see the caster destroyed. Such reprisals rise not out of any sort of familial devotion to the inconvenienced fiend but purely from self-defense, for who is to say which fiend’s true name might next be publicized by such a careless caster?



侧边栏:
EXAMPLE TRUE NAME EVOLUTION
In a time before reckoning, Nhazaghente, the pit fiend scholar of ashes, raised three osyluth assistants from a leaking pit of pallid lemures, deep within the swamps of Stygia. One among these bone devils was called Ihazaaz and would serve its master for centuries to come, eventually revealing a conspiracy by its pit fiend master to undermine the machinations of a rival. Acknowledged for its revelation, the bone devil was buried amid the moldering libraries of Stygia for dozens of years, left for the eddies of the Styx to corrupt and transform. When finally the devil emerged, it did so as a contract devil, and its advancement was reflected with the added moniker Vhalnhazaghente Ihazaaz, meaning “Ihazaaz, the fall of Nhazaghente” in Infernal. Centuries more passed, and the devil worked numerous and varied blasphemies, capturing the soul of the dynast hierophant Yhaum, spiriting away the eldest of the nepenthean seer worms, and serving as seneschal to the cyclops diabolist prince Solos. Upon adding Solos’s soul to the tormented of Stygia, Ihazaaz was recognized by Geryon himself and cast into the ice of Cocytus. Five centuries later, Ihazaaz developed the full might of a heartless gelugon, and with its exaltation to a greater devil, its ever more complex true name gained the title “Deceiver of Yhaum” in the Cyclops language. In addition, seeking to disguise its past, the devil adopted the prestigious name Shalixakthoryn. Thus, though called Shalixakthoryn by minions and summoners, the feared gelugon hides a true name suggestive of a terrible history: Vhalnhazaghente Chovotayn-Yhaum Ihazaaz.

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Re: 【BotD】翻译&搬运,仪式(Rituals)
« 回帖 #9 于: 2022-06-24, 周五 08:35:10 »
译者的话:
1、魔族召唤(Fiendish Conjuration)中被召唤而来的魔族是呼唤(calling)而来。【速查】:呼唤(calling):此类法术可以将其他位面的生物传送到你所在的位面。法术给予该生物一次性的返回原属位面的能力,不过法术可以限定何种条件下才可使用该能力。被呼唤来的生物若被杀就会真正死亡,而不是消失并重生,这与召唤子学派不同 (见下文)。呼唤类法术的持续时间为“立即”,即是说被呼唤而来的生物不会被‘解除魔法’所驱散。
2、魔族召唤(Fiendish Conjuration)中反邪恶法阵(magic circle against evil)相关描述真不是吃书吗?不是说好反邪恶法阵(magic circle against evil)可以作用异界誓缚(Planar Binding)的吗?异界誓缚(Planar Binding)可是正儿八经的的呼唤(calling)法术,难道反邪恶法阵(magic circle against evil)无效?
3、升魔仪式1234已被死了的毛线大佬翻译,译文在其专区。感谢大佬的劳动成果。
4、第三仪式(Third Apotheosis)的半炼狱生物(Half-fiend)模板,见solariusyang大佬在http://45.79.87.129/bbs/index.php?topic=66163.0翻译的【Bestiary 1】半炼狱生物(Half-fiend)。
5、名单显现(Manifest Manifestation)仪式:Manifest是(船或飞机的)货单,旅客名单。而Manifestation是显现;   表现;   显化;   表征。结合描述,该仪式的功能是习得一名魔族的真名,所以暂译为名单显现。该仪式的器材成分diabolic Book of the Damned,即Book of the Damned(diabolic),是出于本书后文部分中的神器,目前暂无翻译。
6、真名进化范例(EXAMPLE TRUE NAME EVOLUTION)翻译的太痛苦了,花了萌新最多的时间来翻译。

不知道是不是错觉,虽然仪式翻译的较少,但是感觉仪式的潜力远远没有挖掘出来,而且是对全职业都能加强的资源。大佬对仪式的推荐也比较少。