When groups of Knights gather under the patronage of the Church, sworn to holy orders as stringent as those of any monk, as well as oaths of fealty and service, the Knight is known for the purposes of the game as a Sacred Knight, or by the common name for his order (as illustrated below). By this sponsorship, the Church glorifies the war hero, makes of him a blessed champion, a veritable saint when martyred in battle, his place in heaven assured if he should die while serving the Church on the field of honor.
These orders in which the Sacred Knights are organized share many traits in common, notably all the same social restrictions and expectations to which secular knights are subject, but the style and form of the religious obligations to which they are subject vary from one order to the next, as in the example of the Knights of the Hospital of St. John (The Hospitallers), Poor Soldiers of Christ of the Temple of Solomon (Knights Templar), Teutonic Knights of the Hospital of St. Mary of Jerusalem (Teutonic Knights), Knights of St. Lazarus, Livonian Brothers of the Sword (The Livonian Order), and so on. Indeed, these differences may bring the orders to stand at odds on occasion, as the Franciscan and Dominican monks were in the High Middle Ages, but under the auspices of the Church they are sworn never to cross swords with any of the faithful.
While all Sacred Knight orders historically required all applicants to already possess the state of knighthood, the orders take in common warriors under the same vows who are referred to as Sergeants.
The GM also has the option of stipulating for his game world that the orders may knight those applying if they find their skills sufficient to the honor and glory of the order and the needs of the Church.
The Sergeants wear the same colors as their brothers, the knights, and have much the same duties and responsibilities, but usually a greater share of the domestic duties of the house, as well as eating in a separate hall and being housed in a separate dormitory by the order, in deference to the Knights’ greater status. The Sergeants serving alongside the Sacred Knights have the same opportunities to earn their gilded spurs on the field of battle of any other common Warrior, as well.
The name of knight describing this trade for the purposes of the game is literal, not merely figurative. There is a grand mystique surrounding knighthood and it is primarily one of glory, born of the virtue of ardimen (bravery and courage in battle). Service in battle, to defend the land and its people from invaders, is the purpose and place of all knights, the source of their political power, wealth and influence, but even more, of their honor.
The furs called “the vair and the grey” are exclusive to knights and may be worn by no other class. These are the mottled white, gray and brown belly furs and the gray back furs, respectively, of the northern squirrel. No matter high, great or powerful the lord, be he prince, earl or duke, if he has not been knighted he may not wear those furs.
Knighthood and the orders of Chivalry, the right to wear the golden spurs, are exclusive even among the ranks of nobles, in a similar manner that lordship is exclusive. Not all knights are lords, and not all lords are knights.
While proof of descent from the blood of Lords is sufficient for training and receipt of knighthood, only the first-born son of the noble knight who lacks a lordship is eligible to be trained and knighted by blood right after his father. Any younger sons of that knight may train and serve as Squires, but they must earn knighthood through service, especially by distinguishing themselves on the battlefield, if indeed they aspire to it. The first-born sons of those Squires bear the same right to be trained and take knighthood as their eldest uncle, so it is possible for the rank of knight to skip a generation in a given branch of the family.
If any branch of a knightly family fails to train for and earn the gilded spurs of knighthood for three generations in succession, that branch loses that right thenceforth. They simply become “gentlemen”. This does not mean that they have no privileges, they still have access through their family to positions in great lordly houses as clerks or officers, and their children may be taken in as pages and grow into positions of their own in the household, perhaps eventually recovering knighthood through service, too.
Those Squires who train for but never achieve the gilded spurs of knighthood have the title “Squire” added before their names, or “Esquire” tacked on after.
The fortunes of the branches of the family that do not take knighthood generally fall as they grow apart from the origins of their knightly heritage, and the estate of knighthood is expensive to take up and maintain. These restrictive practices are a major contributing factor to c. 25% of all noble bloodlines failing in the direct line of descent every 100 years or so. If the GM follows the historic model used here, Sacred Knights contribute to the rate of demise of noble bloodlines by the standard vow of chastity imposed on all monks, including warrior-monks such as they.
According to ecclesiastical historian Orderic Vitalis, the Knight is most often reluctant to kill his fellow knights out of fear of the Light and due to a common fellowship of arms, as described for Squires. He should pity his prisoners and allow them to go free on parole when they have provided sureties for their ransom. The good Knight gives largesse and alms to the poor and indigent, and stands as a protector of monks and priests, the weak, and pilgrims. The renowned medieval author Chrètien de Troyes had this to say of largesse in his 12th century romance “Cligés”:
“‘Dear son,’ he said, ‘believe me when I tell you that largesse is the queen and lady who brightens all Virtues, and this is not difficult to prove. Where could one find a man who, no matter how powerful or rich, would not be reproached if he were miserly? What man has so many other good qualities–excepting only God’s grace–that largesse would not increase his fame? Largesse alone makes one a worthy man, not high birth, courtesy, wisdom, gentility, riches, strength, chivalry, boldness, power, beauty, or any other gift. But just as the rose, when it buds fresh and new, is more beautiful than any other flower, so largesse, whenever it appears, surpasses all other Virtues and causes the good qualities it finds in a worthy man who comports himself well to be increased five-hundred fold. There is so much to be said of largesse that I could not tell you the half.”
Service is part of the Knightly ethos, one of the major sources of a knight’s status. The Knight’s place in society often goes hand in hand with the skills of the Courtier, as described in his training as a Squire, for the Knight’s career outside of battle is one of service, especially to his feudal superiors. If the Knight is successful enough to earn the traditional Knight’s Fee (a manor of at least 480 acres, or fief) of his own, the nature of the service expands, as he becomes a “law-worthy knight” and is drawn into the network of Knights in the same district who help with the tasks of local government and justice.
A definite line is drawn in society between Knights who fight for their bread caring for horse, weapons and arms and the Courtier-Knights, however. On the background tables the latter are denoted as Knights of the Bath, also known in the period of the game as “Holy Mary’s Knights”. Even the law acknowledges the difference between these. The insolvent fighting Knight can not be deprived of his war-harness or steed(s) by legal distraint of his moveable property, where the Knight who earns his bread by (political) service at court rather than arms, a Knight of the Bath, would be allowed to retain only his horse under the same circumstances. Battle-seasoned fighting Knights commonly hold their gentler counterparts who may have either no battle skills or no battle experience in a certain amount of contempt. Those who merely profess to fight are generally considered to be men of little or no honor by those who risk their lives exercising their ancient right and privilege, the source of their power and authority. It is an expression of the conflict between their martial roots and trends towards gentility and the rise of politics in medieval society, as mentioned in the Troubadour trade description.
The rise of the knight in his trade, before ever he takes his sacred vows as a monk, is a long and arduous odyssey. Having gone through it as the natural and necessary process to becoming a Sacred Knight, however, it is very important that the player be familiar with it as the being part and parcel of his character’s background. If the character came to the status of knight from low birth and/or relatively late in age, he still must have “caught-up” with his peers in achieving this state, and the player should know what that process entails.
On Becoming a Knight
The process of attaining knighthood usually starts about the age of seven to eight, or as young as age five, with the child being sent to be educated in the hall of an ally or liege-lord, as a Page. The position of page has been ennobled by the passage of time. It was originally used to designate a servant of low position, even a cook’s assistant or a lowly messenger boy, as late as the early 1400’s.
William Marshal, son of John Marshal the provisioner of King Henry I (1100-1135) will be used as a point of reference and example in discussing knightly training and the knight’s career. John was in wealth a very minor lord, holding only c. seven knight’s fees, and hereditary Marshal of the king’s household. Like many other aspiring knights, William looked forward to getting no inheritance, being John marshal’s youngest son. Young William started his training in noble society at about the age of eight. As customary in the houses of the nobility, William was fostered in the hall of one of his father’s kinsmen, the great lord William of Tancarville, a cousin. Not all knightly families have the opportunity to foster their children elsewhere, especially in such a prestigious house, and so have to train their own sons. Young William worked as a servant in Lord Tancarville’s hall, serving at the high table and required to help with the chores of the household that were in keeping with his dignity as the son of a titled man,
The Page must learn to be gentle and polite, to enter a room with grace and good manner, to greet all with a modest “God speed you”, an d not to stare at folk or look too boldly so as to challenge or give offense. They must learn to stand straight and tall, and do so quietly, not to slouch or lean against the wall, post, or jamb, and not to handle or fidget with things. Before their lords they must descend to one knee with grace. They must speak only when spoken to, unless they ask first for permission, by which very act they may make themselves seem to be too forward and so must take care to be humble. When responding to their lords they must first make obeisance to them for the honor of recognition by them. These good graces are learned indoors, primarily from the ladies of the household, the master’s wife and her ladies-in-waiting.
In short, all Knights are encouraged in their training to cultivate the social graces of the Courtier, as well. The two Trades go hand in hand.
All Pages must also learn to sit a horse and are provided one to care for and learn to ride. Many are also provided a hawk to care for and learn to fly, as falconry is another art of the knight, a mark of noble blood and breeding. Pages are sometimes used to carry messages, a happy occasion when the news is good, for it is a chance to get out from under the harsh eye of the master and be well-rewarded, for it is customary for both sender and received to offer a gift or coin in gratuity. Lack of physical strength usually keeps the Pages from entering into the service of a knight as a Squire until they reach the age of 12.
William Marshal was admitted to the ranks of Squires when he reached his teens, sometime between the ages of 12 and 14 years, according to custom. The position and distinction of the office of Squire were developed at the turn of the 1100’s, as they gradually gained the honor of serving only knights. Originally squires were the lowest servants of the armies, nothing more than villeins and serfs charged with the lowest duties.
Young gentlemen of devolved knightly blood are also eligible to be raised as pages. By age 12-14, when he has achieved sufficient size and strength, the Page is inducted as a Squire, apprenticed to a knight who will train him in the arts of combat, strategy, and tactics.
The Squire is known by his silver spurs.
When the Page becomes a Squire, donning the silver spurs, his household chores take a lesser role to his responsibility for keeping the arms and weapons of the Knight who is his master clean and rust free and for currying and sometimes exercising his war steed(s), as well as his training in the use of the lance, (long-) sword, shield, the wearing of mail, and perfecting his Horseman skills.
Pages and Squires are clothed and armed by their masters until they can sit a horse securely and carry both lance and sword (c. age 11-12). The Squire is charged with learning the arts of falconry and of the hunt, although NOT the skills of the hunter and of the officers whose place it is to facilitate the hunt, embodied in the Huntsmen trade.
They are schooled in the strategies of chess, and in the finer courts even to learn an instrument and to chant or sing the ballads and deeds of the heroes of Chivalry in good voice. In short, again, the Knight is encouraged to become skilled in the social arts and graces that make of him good company, able to make the lords and his fellow knights “good cheer”, alongside his skills of war. The finding of a place in the household of a wealthy lord and making of good cheer for him and his fellows is a rung on the ladder of the Knight’s career that embodies the apex for many. And for those who achieve that, even a lordship is not too high to aim.
Squires must learn from the stable master to curry the master’s horse(s) and also their own, see that they are kept in good shoes, and work with his master’s beastmaster to break in any new young horses the master may acquire by purchase or conquest, hence the availability of the Husbandman-Beastmaster trade – or Husbandman alone if the full scope of Beastmastery doesn’t interest the player. Once he dons the golden spurs, the Knight need not maintain these skills, and many do allow them to fail, relying on the men in their retinues to attend to those duties. Either way, once Knighthood is achieved, some means for providing the care of his horse(s) must be secured in play.
The Squire is never far from his master unless sent away to attend to or accomplish some matter of his business. He greets his Knight on rising, preparing and attending to his bath, waiting on him at table, and seeing him to bed every night, sleeping on a straw tick or pallet close by his master’s bed, or in the antechamber to his master’s chamber. He must receive his master’s guests, relieve them of their arms and attend to their comforts and entertain them as if they were themselves his masters.
In battle, the Squire is forbidden to touch the master’s sword, which often is also a reliquary containing a small relic of some saint, perhaps a memento of a personal or ancestral pilgrimage. Squires are forbidden to wear a helm of coat of mail or to carry a lance in battle.
At the tourneys, no more than three armed Squires are allowed to accompany each knightly combatant. These are required to wear their lord’s sign or coat of arms and only limited armor. Most commonly, a Squire wears a padded or studded leather garment called a gambeson or aketon. He is limited in his involvement in the melée, bearing broadsword only and fighting only with a javelin or quarterstaff. However, in service to their knights, they are considered non-combatants on the battlefield. Regardless, their responsibilities on the battlefield are very real. The Squire must provide replacements for lost or broken weapons from his master’s pavilion, help with repairs to his mount’s bridle, saddle, and harness, bring in fresh horses, or even to protect his master from capture if he should be knocked down and stunned or injured.
Only those Squires close and regular enough in attendance to be accustomed to carve a lord’s meat (Squires of the Body, senior-most) are allowed at the tournament festivities in the evenings. When or out riding on the hunt and especially in the melee at the many tournaments his master may attend, his duties are much the same.
In case of conflict with his master or any other Knight, the Squire has NO rights to offer battle. He cannot demand duel with him, and is forbidden to even engage any Knight in battle. He is beneath their dignity.
The Squire’s term of service as described lasts five to seven years, occasionally longer, but most commonly seven, ending only when the Squire reaches the age of majority, commonly acknowledged to be 21. Occasionally it is shorter, but it may depend on the customs of the country, and the Squire’s rank by birth and political situation.
The sons of lords are generally knighted at a given age, whatever the legal majority is in that society, as low as 12 among the Salians, but generally 15 among the Germans, and 20 or 21 in accordance with old Roman law in France and England.
Due to the laws of primogeniture, under which only the first born male child can inherit, the heir to a lordship is generally knighted at 17 or 18 so he may assume his responsibilities and continue being trained to assume his father’s position. The younger sons and heirs of lesser lordships generally wait to 20 or 21, however. Younger sons of lords are portionless, without inheritance, and have to have some means of earning their livelihood. Knighthood is the solution for many of them, as war is the province of their class, but a Church education for many others is common, leading to a number of different opportunities.
Philip the Fair was knighted at age 16, but his political position required it. He had succeeded to the throne of the Kingdom of Navarre, in the mountains between Spain and France, and it “was not meet” or considered proper that a reigning monarch should be excluded from the ranks of Chivalry. When the candidate attains no such high office at a young age, the general fashion of knighting at 20 or 21 obtained, as it did with Philip the Fair’s own sons.
The Squire’s apprenticeship is long and hard, and over the years the Squire generally becomes very close to his master, developing a relationship as strong as any true family bond. No Knight who has even a single shred of honor dares raise his hand against the man under whom he served as Squire, a prohibition that can endure for years, if not for life, after leaving his household. In addition, there is a sense of fraternity between those who have risen to the estate of Knight. Out of respect for the hardships and training they all have suffered and the rank attained, they are loath to slay their peers. This does not stop them from confiscating all arms and weapons, horses, and the equipment in victory over their peers, and ransoming them afterwards. When sureties are provided, it is common for the hostage to be paroled on his own recognizance, however.
Due to the means necessary to maintain the lifestyle, many Squires remain at that social rank for some years before taking on the mantle of Knighthood. This is so prevalent, in fact, that it is common practice for the Crown not only to offer mass knightings on special occasions such as the knighting of royal princes and the eves before embarking on important royal campaigns or battles, but also for the Crown to pay for the various accoutrements required for the ceremony, easily as rich as the lifestyle expected of a Knight in itself.
The Making of a Knight
This text is provided so each player of a Knight character knows and understands what his character has been through to get where he stands at the start of play, and also as a guide or template if any character should be lucky enough to earn the prestigious rank of knight once play has commenced.
Knighting ceremonies are generally held on holy fête days, when the churches draw their greatest crowds. Easter and Whitsunday are the most popular fêtes for dubbing knights. The occasions of weddings and royal baptisms are commonly expanded to include the dubbing of knights. Most choose to be knighted on the anniversary of their own father’s dubbing, however, especially among lesser Lords and the gentry – simple Knights.
Knights of less distinguished families are often created at the dubbing of the sons of other knights, while the dubbing of royalty and distinguished nobility is commonly accompanied by the dubbing 20, 50, or even as many as 100 other new knights as an honor guard. The dubbing of a large honor guard is an expensive and extravagant luxury, as the expenses for the war-harness and costly garments of silk and brocade for the ceremony are paid for by the family of the chief-most lord whose son is to be dubbed.
Trained Squires awaiting knighthood are often knighted on the eve of a great battle, as fighting men are always in demand, especially on the eve of a great royal campaign. Knighting on the field of battle after a heroic showing is often preferred, however, and can often include men of common or even base (landbound) birth. William Marshal finally earned his knighthood at the age of 21, on the eve of a battle when William’s uncle, Lord William of Tancarville, in whose court young William trained, needed to gather men. Before the French defeat at Agincourt, nearly 500 new knights were made. In contrast, the great majority of knights are created in times of peace. The dubbing of a knight is a great occasion for reuniting families which may have been scattered throughout the government, the Church, and the noble families of the realm.
The postulant or novice Knight elects to have either a military knighting or a liturgical ceremony. the military ritual is performed either on the meadows surrounding a castle or on the top of the steps leading to the keep. In the case of a liturgical ceremony, the church of the closest monastery or whatever local religious foundation the family commonly supports is usually patronized.
While every knight theoretically has the power to create another knight, in practice, all candidates by blood look to either their fathers, uncles, or the noble in whose court they took their training for knighthood to perform that ritual for them. Sometimes the liege-lord of the candidate’s father is chosen over a family member, to further cement the tie of the family to it’s lord. The king himself ((or emperor in regards to Germany) might be sought out to deliver that honor, but the previously described old custom (the father elevating his own son) prevailed more often, particularly for younger sons and lesser lords who were trained in the arts of Chivalry at home. In England in particular, the king was eventually able to enforce his right as the ultimate liege-lord of every nobleman of the realm, to become the sole source of knighthood in practice.
The knighting ceremony is called the Ceremony of Investiture. It is a very expensive event usually only enjoyed by the eldest son, unless his family has great wealth, for they must foot the cost for it. This is especially true when the Knight is to be dubbed by the king, for the parents must pay not only for the ceremony itself, but for the attendance of and even greater pomp required in entertaining the king.
There are several parallels between the ceremony of investiture for dubbing a Knight and the marriage ceremony. As the trousseau of the bride is laid out before the wedding, the clothing, spurs, and robes of the aspiring knight are laid out a day beforehand. Gifts are opened and admired and any particularly nice ones sent to the young man are displayed in the hall. At the spread of the news of the knighting, troubadors or minstrels, jongleurs, players, animal leaders and entertainers of all types begin to gather. Those who are rewarded may attach themselves to the knight’s company as long as his gifts and goodwill are forthcoming, even permanently. The presence of such a person in his retinue enhances his social presence and reputation. It can be a lucrative living for them. The poor make a point of visiting the hall of the soon-to-be Knight in search of alms knowing that this special event is a ripe one for the distribution of the largesse of the house.
On the evening two days prior to the investiture, the aspirant’s hair is cut, a symbol of dedication. For the military ritual a single lock may be considered sufficient, but for the ecclesiastical ceremony the aspirant’s head is shaved in a priest’s tonsure (from the crown in a circle, leaving only a fringe). Afterwards the aspirant undergoes a luxurious bath sprinkled with perfumes and rose petals, followed with a massage of expensive scented oils. The bath for the military ceremony may not be quite so rich, unless the family can afford it, but it is a happy affair nonetheless. In the ecclesiastical investiture, the bath is analogous to the anointing undergone when first entering the ranks of the religious, the washing away of the Knight’s sins (baptism). Laughter is prohibited in bath for the ecclesiastical investiture, as is idle chatter, and the massage is forgone as being too worldly a pleasure. An air of gravity prevails, but underneath is a strong current of excitement and happy anticipation. Stepping from the bath, the aspirant may retire to bed, symbol of the ease and comfort he will enjoy if he serves Chivalry, Honor, and the Church well. On rising in the morning, he dresses in the robes for the ceremony.
The candidate preparing for the military ceremony begins preparations the morning of the day before the investiture, proceeding directly from the bath to the ceremonial robes.
For the ceremony, the aspirant is dressed first in a long, white linen tunic with long sleeves, a symbol of his honor and the beginning of a new life free from any sins of the past. For the military ceremony, the tunic may be any color, but generally purple for those of royalty (an association left over from the Roman past) and the “small clothes” underneath this likely of silk. Over this he dons a red hooded robe, signifying the blood he must be prepared to shed and lose himself in the service of the Light, the needs of honor, of King, of country. For the military ceremony this robe may be rich, indeed, lined or trimmed in the grey and the vair, in miniver, or the royal ermine, and need not be red, but may even be of cloth-of-gold if his family can afford it. Last he is wrapped in a black coat representing the death which will one day claim him.
The day before the ceremony, a 24-hour fast is begun. In the evening of the day before the investiture, a younger brother or other young relative carries the Knight’s sword to the nearest religious house and lays it upon the alter, where it will remain for the night. Later, in company with any who may be dubbed alongside him, the aspirant says a little farewell to his family and rides to the church where his sword rests to undergo the Vigil of Arms. It is a wearisome task, 10 hours of steady prayer, meditation, and devotions centering on the honor to be received, the glory to be achieved, the very nature of Chivalry and the Virtues it requires of them, all contained in the Creed of their faith. The entire 10 hours is spent either standing or kneeling on the chill stone floor, never sitting. Neither is the aspirant allowed to speak through the whole vigil, and his fast must endure until after he returns home in the morning – a titanic task for a young man full of anticipation!
All aspirants regardless of the type of ceremony of investiture they will undergo must endure the Vigil of Arms. For the Knight entering a sacred order, it will be the second such investiture he will have undergone, for (historically) all orders of Sacred Knights require the Knight first to have achieved knighthood before he is allowed to enter. The GM is, of course, able to change this detail, allowing the Church to make Knights of its own – this puts Throne and Altar at odds, however. The Crown jealously guards it’s feudal prerogatives, and the right to create a Knight is the embodiment of a military feudal right.
The major difference between the Sacred Knight and the secular Knight is that the secular Knight follows the dictates of the Creed of the Light provide him with guidelines of behavior he adheres to in accordance with his own conscience, for good or ill, and which as a class the Knights largely apply only in their dealings with their peers and the greater nobles. The Sacred Knight, on the other hand, is bound by Vows of a religious order in the same manner as a monk.
On the morning of the day of the investiture, the aspiring Knight and any companions to also be dubbed make their confession to the chaplain or priest (as applicable to the religion of the GM’s gameworld). Afterwards a high mass or grand religious service is celebrated, and the candidate(s) take the Sacrament (or it’s analogue in the GM’s gameworld). He boisterously returns to the hall afterwards, the gravity of the event only partially subduing him. In the hall the fast is broken with a light meal – good white bread and perhaps some venison.
The candidate then appears before the crowd gathered for the occasion and enjoys their welcoming cheers and cries of well-wishes. The trumpets sound, the minstrels play, and then he descends to the carpet or patch of straw laid in the courtyard or in the field before the castle, and all fall silent. His sponsor questions his motives in seeking knighthood, that it not be for vain glory or the pursuit of riches. It is the sponsors responsibility to guard against persons of low character seeking the noble offices of knighthood (regardless of right by noble blood). In the ceremony of investiture, the postulant to knighthood may have as many as five sponsors – usually reserved for the honor of princes, dukes, counts, and earls), one to fasten each spur onto the candidate, one to gird him with his sword, one to deliver the paumée or colée (clout or blow with a fist), and the last to present his steed. Those of lesser birth might have only two persons to perform these offices. Of course, the higher the rank of the candidate, the higher the rank of the sponsors who attend him at his investiture.
The Sacred Knight’s investiture takes place in a church, and a priest delivers a short sermon on the duties and the life of the Knight before the sponsor questions him, perhaps the same priest who will be or has been the Knights teacher in religion. An official of the Church becomes the sponsor of the young Knight – Bishop, Arch-Bishop, Prelate, according to the candidate’s social rank.
The gold or gilded spurs are fastened first in the investiture. If ever he be proven dishonored, the Knight’s spurs are hacked off at the heels – a terrible fate. The hauberk is donned next, and then the helm (usually nasal helm or great helm), studded on the top or at the jointures with semi-precious stones, according to the purse of the candidate’s family. The girding of the sword is the focus of attention and a moment of high emotion for the new Knight, who until that moment has until then been forbidden to even touch it.
The candidate then bends his head for the colée, or blow, after which the sponsor brings forth the steed. The colée, or paumée as it is also called, is a rough clout upon the neck delivered by whomever the aspirant has chosen as sponsor to dub him. This not a gentle blow, but is intended to stagger the young Knight, sometimes bringing him to his knees or even knocking him to the ground. With the clout comes some simple phrase such as “Be thou a good Knight!” or the pious “Love God!”, but a lengthy evocation of the Knight’s responsibilities is also occasionally used, “Be thou brave and upright; remember that you sprang from a race which should never be false. Honor all Knights; be liberal to the poor; love God; and may [the Light] protect you from all your enemies. Go forth!”
The Church, which blesses all oaths of knighthood, commands all knights, sacred and secular, to defend it (the Church) and to turn his sword ceaselessly without mercy against its foes. In return he is promised the certainty of a heavenly reward, borne thence by the angels themselves. The knights are exhorted to avoid all Vice and base actions, to love Truth above all else, to defend the righteous and avenge injustice, to be humble and courteous in all things. One such oath:
“By [the Light], before whom these relics are holy, I will be loyal to (lord’s name and title), and love all he loves, and hate all that he hates, in accordance with [the Light’s] rights and secular obligations; and never, willingly and intentionally, in word or deed, do anything that is hateful to him; on condition that he keep me as I shall deserve, and carry out all that was our agreement, when I subjected myself to him and chose his favor.”
“[The Light] commanded that a lord should be loved as oneself …” and “All we ever do, through just loyalty to our lord, we do to our own great advantage, for truly [the Light] will be gracious to him who is duly faithful to his lord.”
According to the noted clergyman John of Salisbury, the prime qualities of the Knight were first Obedience, then Physical Strength, Endurance, Courage, then Sobriety, and finally Frugality of Life, or Temperance. In the oath of the Romance Knights, they swore to protect damsels, widows, and orphans, and all those seeking aid in just quarrels. The player of the sacred Knight character in RoM must pay strict attention to the 7 Virtues set forth previously, avoiding the 7 deadly Vices.
Failing to achieve these standards is common among secular knights, their vanity, greed and lust were commonly held up to ridicule by the chroniclers of the Church, historically. Among the Sacred Knights, such short-comings carry very real punitive consequences, which in some cases might hinder any mystical powers the Sacred Knight would otherwise be able to exercise freely, and ultimately including expulsion from the order.
In the author’s game, the phrase “May this be the only blow you ever fail to answer in kind. Be thou a good Knight!” was used. In England, this ceremony was commonly performed without the clout, or sans paumée. Over time, especially in regards the ecclesiastical ceremony, the clout became a light touch or tap.
Towards the end of the ceremony, the new Knight vaults into the saddle with a flourish. It is a matter of pride that the new Knight leap into the saddle without touching a stirrup, or sans étreir. When the Knight is astride his mount, the shield, painted with his family arms, is awarded him, along with a fine lance. He then gallops around the field to display his prowess for the crowd – and he must gallop! It is one of the elements of the ritual most ardently insisted upon. The new Knight then addresses the lists to tilt at the quintain, the final exhibition of his skill. Sometimes two quintains are set up, one behind the other, to increase the difficulty of the test, but as many as four or five quintains (extremely rare) may be used to prove the strength of the doughty. If successful, the Squire then is finally acknowledged as a Knight. Threats of being disinherited are not uncommon to ensure the success of the pass at the quintain in the end.
If there are several Knights created at the ceremony, they put on a mock combat for the crowd, fencing from horseback, the host of the ceremony brings it to a halt before any are seriously wounded.
After the ceremony, the guests are treated to as many as seven days of feasting, entertainments, and other merry-making, including the distribution of such gifts as the new Knight and his family can afford to all the guests to celebrate the grand event.
The Blessings of a Sacred Knight
All knights, including Knights in sacred Orders, are fully trained in the skills of battle in the same manner described for Trade Warriors.
While every effort has been made to ensure that each and every character has an opportunity to learn to swing a weapon of some sort, or fire a bow or hurl a sling or other such weapons, and also to provide the opportunities to cultivate Brawling and wrestling skills so that all have the means for self-protection, to at least stand their ground in a pitched battle, it is VERY important to understand that there is a great deal more to being a member of one of the Warrior trades than simply swinging a weapon.
Characters opting to follow one of these trades are the product of either some type of school or the tutelage of a particular master. Both sorts of training were widely available across England in the period of the game despite the legislation actually enacted against them in the period. The people were expected to participate in the Fyrd or Militia, and thus at least rudimentary training was made available to them. The Warrior trades are quoted a standard length of apprenticeship in character creation like the rest of the trades, BUT any such training was always at will and subject to the student’s ability to pay the tuition, like any other school, while the apprenticeship to a fighting master is considered equally informal but rather more serious in terms of commitment. This trade represents the efforts of those who pursued this path in favor of any other, and the benefits that accrue.
The real difference between the Warrior by Trade and those that merely swing a weapon for self defense is one of interest and commitment. Those outside the trade are dilettantes with a passing interest. Those within the trade are in it for life, to keep them alive on the battlefield, where they expect their fortune to be found or made. To parallel that commitment is their interest in the martial training, in not only weapons and their various regional variations and differing forms by nationality, but the styles in which they are used and also the men who created and teach (or taught) those styles and made them famous. Some of the greatest styles are described in detail with illustrations in costly books to be handed down – some of them considered useful and instructive standards widely known and observed even a couple hundred years after the original master’s death.
The specific skills for the different types of attacks (Slash, Thrust, Lunge, Aimed Strike, Disarm, Feint, Hearty Blow, and Charge) are provided to allow the character to hone his weapon skills in detail (as applicable, where those optional rules are in play,) as an expression of his own personal style, as a Wizard does with his Five Arts, his cantrips, spells, and rituals, and all his various charms.
A character with the formal training of this trade is allowed a bonus to ALL his attack AV’s and defense DV’s based on the SL of his Game Face skill, as it gradually stills any habitual movements he might make that might give his intended next move or strike away to his opponent. His Savvy skill provides the measure of how well he can read an opponent, especially his body language, and also provides a bonus to ALL attack AV’s and defense DV’s based on that SL. Those of other trades may learn these techniques from those among this trade willing to teach, but the Warrior, Huntsman, and Assassin trades are the only ones allowed to use those skills for such bonuses from the start of play.
The Combinations skills on the skills roster provide a means of using tactics that illustrate a knowledge of fighting styles only available to those who have shown a commitment to pursuing a trade in the arts of war. The Warrior and Assassin trades are the only ones with access to those skills at the start of play.
|Weapons † 10) *|
|Hearty Blow *|
|Literatus & Scrivener *(P)|
|OR Secretary (P)|
|OR Grammar School (P)|
|OR Finishing School (P)|
|Game Face (HRT)|
The (Common Strike) entry is in parenthesis because it is not a separate skill in the same manner that Disarming, Feint, Aimed, etc. attacks are, but is subsumed in the basic Weapon skill. Being able to attack is part of that skill, already filling an AWA-slot. The (Entangle) attack skill is intrinsic to taking a dueling cape, net (after the gladiator’s fashion), etc. skill in the same fashion. Generally speaking, entangling weapons can only be used for Entangling attacks, unless the player can come up with some use by means of the Brawling skill to do otherwise. For those weapons designated as being solely Thrusting weapons (estoc, for example), the Thrust/Lunge skill is substituted for the Common Strike in the same manner, because that is the primary use of the weapon.
The balance of the attack skills listed are subject to AWA-slot limitations, normally.
Violence is an accepted and unavoidable part of the true Warrior’s life, and for those who live by it, a simple fact of life whose religious and spiritual ramifications offer little, if any, deterrent. Indeed, a Squire or other Warrior is expected to be hit hard enough to knock him to the ground no less than 20 times during his trials and training before he is ever considered ready to face battle.
Thus, a Warrior’s will to survive is tempered to a steely edge. He becomes inured to pain and privation over the course of his career, and is no stranger to the ivory grin of death. Warriors learn to endure and even dismiss discomforts that would wear others down, and even the pain of injuries or wounds.
The Warrior’s training provides him with a bonus of (TR) to his P-RES score for the purposes of resisting numbing bodily shocks when struck and maintaining consciousness in the face of the pain of his wounds and in resisting extreme fatigue (if the optional END rules are in play) and the effects of exposure to the elements (heat, cold).
Another benefit of the Warrior’s Trade training comes in the form of a bonus of (1 per 4 TR’s) to the character’s wound allowance for each level of wounding, in turn (OR to his BP’s, if those optional rules are in play).
A (TR) bonus is added to his END score, where that optional rule is in use, and his TR is also added to his CND for the purposes of determining how quickly he recovers his END points (but ONLY for that purpose).
With their trade training providing such benefits, it is small wonder that Warriors are rather commonly noted for their callous lack of sympathy in regards to the complaints uttered by others when suffering physical hardships.
During the Warrior’s Trade training he learns to compensate for and work with his armor, to develop his fighting style that allows him to maximize it’s strengths, but mostly he becomes conditioned to the oppressive heat that can accumulate under it in the midst of a fight, rather more so than those who lack the same intensive training in arms that this trade represents. No strangers are these characters to having to be ready for action on a moment’s notice, or to taking their shifts on Sentry duty, and so inured to discomfort and physical hardship do they become, over time.
The Warrior is allowed to recover his END points normally, provided that optional rule is in play, if he should have a chance to cat-nap or even fall truly asleep while still wearing his armor, unlike those of other Trades.
The Sacred Knight is commonly perceived as and referred to as a “Warrior-monk”, part of a group separate from their secular brother knights. This was especially true in the case of the historic Templars. But beyond simple religion, the order and the faith, there is a touch of the truly divine that clings to the Sacred Knight. He follows a calling closely akin to that followed by a Mystic, and lays upon him like a mantle of Light. There is so strong a tradition and dedication to their spiritual life and duties that Sacred Knights are actually endowed with and develop certain Mystic-like benefits for the purposes of the game. At the apex of his career he may even become blessed with the same abilities as a true Mystic. This sets him apart even from his brother Sacred Knights, who may strive to walk in his footsteps, with but few ever succeeding. The Sacred Knight as defined for the purposes of the game is as rare as the true Mystic, and cannot help but stand out from among his fellows, as the ordained priest who is also a Mystic must stand out. The Sacred Knight as defined here may even be referred to by the fellow knights of his own order as being a mystic by nature (note the lowercase “m”), following the same ways and Path, despite that fact that for the bulk of his career as a knight he must go through a transformation that only in the end culminates with achieving true Mystic status (note the uppercase “M”).
The mantle of the Light laying upon the Sacred Knight has a direct effect on the spirit and morale of those alongside whom they make a stand in battle and can have palpable effects on those to whom they extend moral support in making difficult decisions. The passion and spiritual fervor and dedication to the service of Deity and Mother Church helps protect the Sacred Knights from the temptations of the Vices, the tools of the world of Shadow and Darkness by which good folk are seduced, making of them true beacons of spiritual fire that those darkling enemies cannot abide,
In practice, whenever his prowess, honor or Virtue as a knight is challenged, especially in his role as a representative of the Light, the Sacred Knight becomes surrounded by a subtly sparkling nimbus, a Hero’s Aura.
This is visible to any and all on-lookers. There is always a gleam in the Sacred Knight’s eye, an errant lance of sunlight to limn him and pick him out of the crowd, surrounding him with a shining corona that brings him to the immediate attention of his comrades when he isleading the charge into battle. The wind will always sweep his cloak back and make it billow majestically. It is all part of the Sacred Knight mystique.The visible marks of his status as a holy warrior blessed by the Light is undeniable.
This Aura provides the Sacred Knight with a [(CHM att. mod.) + (TR)] bonus to the AV for morale checks of all compatriots who cannot help but be inspired by him.
In the same vein, the same [(CHM att. mod.) + (TR)] bonus is added to the DV for any morale checks required for the Sacred Knight’s enemies to stand against him, or break and retreat in a rout.
Sacred Knights receive a (TR) bonus to his M-RES when subjected to the magickal powers of spirits and creatures of Shadow and Darkness, and also those of any mortal being attacking him by magickal means who walk in the Shadow of Vice or are committed to the Darkness.
In the same vein, all Sacred Knights receive a (TR) bonus to be applied in making HRT checks to resist the temptations of the world any time he is faced with Vice.
The most common application of the divine Power that lays upon a Sacred Knight is for the Laying on of Hands upon one of the faithful, whether it be family member, trusted compatriot or a complete but worthy stranger, and taking a moment (no less than a whole CS, during which time no other action may be taken) to share a prayer with him, invoking and bestowing his blessing.
This can provide a bonus to any of the subject’s AV’s for whatsoever task he may assay, this starts at one (1) at the end of the first CS and builds by one (1) at the end of every CS he continues to pray with the faithful, to a limit of (SPT att. mod.) or (TR), whichever is greater.
How long this Blessing lasts depends on the nature of the segment of the story in which it is employed (GM’s discretion).
It may last until the next single task attempted is accomplished, if it was invoked to get some truly pivotal task accomplished, or for the duration of a single battle (to be joined soon after), especially when the Mystic and his cohorts are about to face the Unrighteous in some manner.
The Sacred Knight’s touch and blessing in the Laying on of Hands may also be used instead to comfort and calm beasts and beings in an agitated state, removing terror, hysteria, soothing grief or anxiety, alleviating loneliness or sadness (Accidia) especially if of a degree that the sufferer intends himself harm or becomes careless of his own safety.
IF the heightened emotional state is of a magickal cause, the Laying on of Hands can actually act as a Dispelling, with an AV equal to the Mystic’s [(HRT att. mod.) + (SPT att. mod.) + (trade SL)], requiring a d100 check vs. the afflicting magick.
A Sacred Knight is also granted an [(AWA att. mod.) + (SPT att. mod.) + (trade SL)] check on d100 vs. the CHM of those speaking in order to hear the clear ringing of Virtue in the Truth when it is spoken in his presence, or the chuckling twist of the Darkness’ delight in Vice when any falsehood is uttered, so that he may recognize truth and lies when encountered.
IF the Sacred Knight has cultivated the Savvy skill, that SL is also added to his AV.
IF the Mystic reaches out and physically touches a subject, no d100 check is needed, in the same manner as a Wizard touching a magick, he simply KNOWs the truth or falseness of the subject’s words.
The touch of the Sacred Knight can also reveal to him those who lean towards Virtue or Vice (Shadow) and those who stand in Shadow or Darkness. In so doing, the Sacred Knight’s own mystical Light is automatically revealed to any sworn faithful to the Darkness. His touch does NOT reveal what the subjects’ Virtues and Vices of choice are, and he MUST actually lay hands on the subject.
Life in a Commandery of Sacred Knights
The life of a Sacred Knight as a Warrior-monk is a completely different world from that of a secular knight. The passage headed “The Career of a Knight” within the (secular) Knight Trade description simply does not apply to a Sacred Knight. The Church must sanction all conflicts to which the Orders send their Sacred Knights. The spoils won in battle are commonly left for others, or merely a token taken to bring to his brothers, to share with them, or otherwise disposed in some charitable fashion. They are sworn to poverty in the world of Flesh. Their riches await in Spirit to be collected. No more so does the passage “Civilian Duties of Landed Knights” apply to Sacred Knights. Sacred Knights do not hold land in their own name, and so cannot stand as “law-worthy” knights, nor be elected as “knights of the shire”. If a Sacred Knight is rewarded with the gift of an estate or other piece of property, it goes to his Order and is administered by them for the benefit of all.
To provide a better idea of the kind of life a Sacred Knight leads when at home in the commandery of his brothers we use as a model the order noted for being the most diligently religious – the Knights Templar. The Templars were bound in a spiritual quest, “gentler than lambs, but fiercer than lions”. Unlike the other orders, the Templars were monks first Warriors second, though easily as dedicated and dangerous as any of the others in battle.
The Templars’ day starts at 3am when they rise for Matins to recite 13 Pater nosters (Lord’s Prayer) and to attend to the other business of the order, especially the horses of the Order. On occasion there is time for a brief nap before Prime.
At 6am the bells of Prime ring and the Templar must attend mass.
Sext is rung at 12:00 noon, and before the Templars take their first meal they must recited 60 Pater nosters, 30 for the sins and transgressions of the living and 30 for the benefit of the deceased to aid in delivering them from Purgatory to Paradise.
Dinner is served in two sittings, the first for the brothers who are full Knights, the second for the commoner Sergeants. All eat in silence, while the clerk (priest) attendant on the order blesses the meal and reads from the holy book [of the Light]. The Templars grew out of the Cistercian order of monks but, while the monks were vegetarians, it was mandatory that the Templars eat meat at least three days a week. Following dinner the Knights retire to the chapel to give thanks for the bounty received.
Nones is rung at 3:00pm and Vespers at 6pm, both accompanied by the appropriate round of prayers.
Vespers is followed by supper, again eaten in silence and accompanied by the reading from the holy book of the faith.
Compline is rung at 9pm, the last service of the day, after which the brothers see to the horses’ needs again and gather for a little moderate communal drinking.
After the gathering of Compline the brothers are discharged until rising for Matins again, and enjoined again to total silence.
When not at war or prayer, the Templars labor on the behalf of the Order. Such things as mending and maintaining armor and weapons or a fraying bridle a knight assays at his Squire’s side, because NO task was too menial or demeaning. Each knight has tasks to perform on his brothers’ behalf, even to tending to pigs, goats, and chickens, or toiling in the fields like a commoner – something that among secular knights would get him stripped of his honor and social rank.
When silence is ordered, the only exception allowed is a legitimate emergency, for which a superior had to addressed in a discrete whisper for permission.
Templar Rule, clause 31:
“When the brothers come out of Compline they have no permission to speak openly except in emergency. But let each go to his bed quietly and in silence, and if he needs to speak to his Squire, he should say what he has to say softly and quietly. But if by chance, as they come out of Compline, the knighthood or the house has a serious problem, which must be solved before morning, we intend that the Master or a party of elder brothers, who govern the Order under the Master, may speak appropriately. And for this reason we command that it should be done in such a manner.”
“For it is written: In multiloquio non effugies peccatum. That is to say: to talk too much is not without sin. And elsewhere: Mors et vita in manibus lingue. That is to say: Life and death are within the power of the tongue. And during that conversation we altogether prohibit idle words and wicked bursts of laughter. And if anything is said during that conversation that should not be said, when you go to bed we command you to say the paternoster prayer in all humility and pure devotion.”
As secretive as any guild of craftsmen, the Templars were concerned that even the junior members of the Order not be exposed to the secrets and inner workings of the Order.
The horses of the Knights were of great importance to the Knights. The rule of the order allowed each Knight up to three horses, despite the seal of the Order depicting two Knights riding one horse in reference to the Poverty to which the Order’s members were sworn. The Master of the Order was allowed up to four horses. All horses of the Order were to be maintained battle-ready, and all to thus to be treated with equal care. Indeed, so important was their care that a disturbance among the horses was one of the few exceptions allowing a brother to depart the refectory table during a meal.
The Pious Life of a Sacred Knight
There is a subtle but distinct difference between those in the Shadow of Vice and those who Walk in Darkness. The Shadow can be flirted with throughout one’s lifetime, and many do. The practice is generally subconscious, though some make it a conscious game. The Shadow can be shed at anytime by confession and/or acts of penance and Virtue, but true intent is everything, and what mortal can judge the state of his own soul? Last Rites are thus a necessity for most folks on their deathbeds.
Walking in Darkness is another matter entirely. It is a conscious submission and dedication to the Darkness, a declaration of war on the Light. Where the Light merely shines and IS and brings comfort and warmth to all It touches with It’s glory, the Darkness can only be where the Light shines not, and so must seek to occlude and eclipse the Light, in the end to destroy it. For, as long as even a spark of Light remains, the rest is really only Shadow, no matter how deep.
To be redeemed from the Darkness and return to the Light requires the same conscious act of will it took to turn away in the first place. It cannot be commanded or coerced. Even under the influence of such magick as may twist the spirit and mind to bend to the Light, the stain of Darkness remains within the heart.
During the course of play it is very likely the Sacred Knight must face foes in battle on behalf of those who cannot do so themselves. In these instances the pious will likely devote their prayers to his protection and support. When the Sacred Knight faces any foe or assays any task, such as entering into battle, with a group of the faithful behind him lending their fervent prayers for his success, be they common folk bent in prayer or monks or priests or other ecclesiastics in some monastery chapel or cathedral he is protecting, the loving thoughts and prayers they are sending on his behalf will have the effect of strengthening the benefits of his Trade.
In effect, the Sacred Knight is granted a bonus of (1 per 4) of the faithful praying on his behalf. This bonus is added to all Trade benefits, abilities, or skills, for so long as the faithful remain at prayer on his behalf.
IF the prayers are led by a true Mystic of the faith, the bonus is equal to his TR, instead, PLUS 1 for each of the faithful also praying on his behalf. In the case of multiple Mystics so lending their devotions, their TR’s are all combined to determine the benefit.
IF the Sacred Knight does not have the benefit of a Mystic to lead prayers on his behalf and the Knight has sufficient time to prepare for the event or task at hand, he will have the option of undergoing a Fast and/or Vigil or even a full Spiritual Retreat (as follow) for the purposes of purification & rededication to temporarily enhance his focus and heighten his abilities and skills.
Fasting is merely an example of purification through abstinence. In the same vein, abstinence from any contact with a substance associated with a Vice (in the case of fasting, Gluttony) will provide the same benefit – a temporary vow of poverty, forsaking any contact with coin or other forms of wealth including the comforts of rich clothing and furs, for example, would do the same. Like a Mystic, the Sacred Knight might mix ashes with his food to show Temperance, taking no joy in the pleasures of feeding the animal needs of the body, or in a similar vein, test chastity by sleeping beside a woman. As a child, St. Nicholas refused his mother’s milk on holy feast days.
This privation provides the Sacred Knight at the end of every full 24 hours completed, up to a maximum of (SPT att. mod. or TR, whichever is greater) with a bonus of 1 point to all Trade benefits, abilities, or skills. This remains with him for as long as (HRT ÷ 4) days afterwards.
Once this duration passes, the bonus declines at the same rate it accrued.
IF Fasting, the Sacred Knight must take care as his trade depends on his physical resources. He is only allowed up to (CND ÷ 4) days before penalties begin to be assessed, regardless of whether the full benefit has been realized or not. Fasting may be undergone no more often than once per month for the purposes of reaping the advantage described.
A Vigil includes similar privation but in many ways at once, both fasting and forsaking physical comfort combined with prayerful contemplation in solitude, in a chapel or other holy place IF one is available. Usually pursued from dusk til dawn, or from dawn to dawn.
At the end of every full hour completed, the Sacred Knight gains a bonus of 1 point, up to a maximum of (SPT att. mod. or TR, whichever is greater) to all Trade benefits, abilities, or skills. This remains with him until the next dawn following.
At the next dawn following, the bonus begins to decline at the same rate it accrued.
A Spiritual Retreat provides the character with the opportunity to engage in devotions and contemplation in a secluded setting, where abstinence and privation may be practiced either periodically as described above, or in moderation continuously at a level that can be sustained for a longer period.
This process reduces the character’s Vice scores and allow the character to improve the scores for his Virtues, but also provides the same benefits as purification by abstinence (Fasting, etc.).
For every full week spent in retreat, to a maximum of one full season, or three months (three full lunar cycles), any and all Vice scores are reduced by 1 point across the board. The benefits of purification by abstinence undergone during the retreat begin to accrue normally at a rate of 1 point per full 24 hours after the first full day the retreat commences, and the benefits endure so long as the retreat continues, fading normally (HRT ÷ 4) days after the retreat has ended.
One full calendar year must be allowed to elapse between each retreat in order to achieve the benefits as described.
Upon reaching TR10, the Sacred Knight’s sensitivity to the vibrations of Spirit is considered honed to the point where he is able to discern the approximate degree by which any person he touches leans towards Virtue or Vice (Shadow), and the subjects’ Virtues and Vices of choice.
The touch also provides the Sacred Knight with an AWA check to determine the same of any who come within [(AWA ÷ 4) + (TR)] feet of him, whether they stand in the Light, merely lean towards Virtue or Vice or actually walk in the Shadow of Vice, or truly Walk in Darkness. The particulars of degree and specific propensities in Virtue or Vice still require a touch to perceive, however.
In addition, the Sacred Knight begins to break forth in a Holy Aura similar to that exhibited by a Mystic whenever any Un-dead and/or other spirits or supernatural creatures or beings of Darkness or tainted by Shadow approach within [(AWA) + (SPT att. mod.) + (TR)] yards, revealing their presence.
This wreath of luminous, silvery-blue spiritfire prevents the approach of these unclean spirits or creatures closer than [(HRT) + (TR)] feet. This distance is reduced by one (1) foot for every point by which the creature or being’s Potence is greater than the Sacred Knight’s [(HRT) + (TR)].
Upon reaching TR20, the Sacred Knight’s passion and spiritual fervor are honed to such a state that coming into contact with his Holy Aura causes any Un-dead and/or other spirits or supernatural creatures or beings of Darkness or tainted by Shadow of Potence less than the Sacred Knight’s [(SPT att. mod.) + (CHM att. mod.) + (HRT att. mod.) + (TR)] to flee at its highest movement rate by the simplest and most direct route available for [(CHM att. mod.) + (HRT att. mod.) + (TR)] minutes, after which the creature or being in question is allowed to make a morale check in order to stop and choose a new course of action.
Upon reaching TR40, contact with the Sacred Knight’s Holy Aura causes any Un-dead and/or other spirits of Darkness or tainted by Shadow to halt and holds them helpless and immobile, giving the Sacred Knight the opportunity to destroy their physical manifestations, to Banish or dispel their spirit essence utterly. This requires a [(SPT att. mod.) + (HRT att. mod.) + (TR)] check vs. the creature’s [(HRT att. mod.) + (Potence)] on D100.
This returns any spirits to the realm of Spirit, and provide a DV increase for them to enter the mortal world again equal to the sacred Knight’s TR. Un-dead with physical bodies thus destroyed are not banished to the realm of Spirit but are dispersed sufficiently to be unable to manifest as earth-bound spirits until the waxing of the next full moon following the passage of [(HRT) + (TR)] days.
Upon reaching TR50, the Sacred Knight has accumulated sufficient spiritual maturity and background as well as Trade experience in order to go forth and seek the communion and Grace of the true illumination of the Light in the same manner as any true Mystic. This must be pursued by calling, following omens and portents and even perhaps visitations of divine spirits, and is likely to lead the knight through dangerous wilderness to some unspoiled place that might be counted holy. The process may take up to the entire cycle of the moon (GM’s discretion). When he has finished his pilgrimage into the wilderness and achieved communion with the Divine, having the same ability to Ascend and walk in Grace to dispense miracles as any TR1 Mystic. Those saintly powers that are duplicated between the trades, regardless of their being enhanced by becoming a true Mystic, are measured in power based on the character’s TR as a Sacred Knight. He suffers no loss of power, only an upgrade in the quality of some of the benefits of bearing the mantle of the Light.