The bear and the nightingale pdf download

Starting in the midth century a new form of popular folk music evolved from traditional folk music. This process and period is called the second folk revival and reached a zenith in the s. This form of music is sometimes called contemporary folk music or folk revival music to distinguish it from earlier folk forms.

Smaller similar revivals have occurred elsewhere in the world at other times, but the term folk music has typically not been applied to the new music created during those revivals. This type of folk music also includes fusion genres such as folk rock, folk metal, electric folk, and others.

Crito: I think there certainly is, Socrates. And that is the body, is it not? Socrates: And is life worth living with a body that is corrupted and in bad condition?

Crito: In no way. Or do we think that part of us, whatever it is, that is concerned with justice and injustice, is inferior to the body? Crito: Not at all. Socrates: It is more valuable? Crito: Much more.

Socrates: We should not then think so much of what the majority will say about us, but what he will say who understands justice and injustice, the one, that is, and the truth itself.

Examine the following statement in turn as to whether it stays the same or not, that the most important thing is not life, but the good life. Crito: It stays the same. Socrates: And that the good life, the beautiful life, and the just life are the same; does that still hold, or not? Crito: It does hold. Socrates: As we have agreed so far, we must examine next whether it is just for me to try to get out of here when the Athenians have not acquitted me.

If it is seen to be just, we will try to do so; if it is not, we will abandon the idea. As for those questions you raise about money, reputation, the upbringing of children, Crito, those considerations in truth belong to those people who easily put men to death and would bring them to life again if they could, without thinking; I mean the majority of men.

For us, however, since our argument leads to this, the only valid consideration, as we were saying just now, is whether we should be acting rightly in giving money and gratitude to those who will lead me out of here, and ourselves helping with the escape, or whether in truth we shall do wrong in doing all this. If it appears that we shall be acting unjustly, then we have no need at all to take into account whether we shall have to die if we stay here and keep quiet, or suffer in another way, rather than do wrong.

Socrates: Let us examine the question together, my dear friend, and if you can make any objection while I am speaking, make it and I will listen to you, but if you have no objection to make, my dear Crito, then stop now from saying the same thing so often, that I must leave here against the will of the Athenians.

I think it important to persuade you before I act, and not to act against your wishes. See whether the start of our inquiry is adequately stated, and try to answer what I ask you in the way you think best. Crito: I shall try. Is to do wrong never good or admirable, as we have agreed in the past, or have all these former agreements been washed out during the last few days?

Have we at our age failed to notice for some time that in our serious discussions we were no different from children? Above all, is the truth such as we used to say it was, whether the majority agree or not, and whether we must still suffer worse things than we do now, or will be treated more gently, that, nonetheless, wrongdoing or injustice is in every way harmful and shameful to the wrongdoer?

Do we say so or not? Crito: We do. Socrates: So one must never do wrong. Crito: Certainly not. Socrates: Come now, should one do harm to anyone or not, Crito? Crito: One must never do so. Socrates: Well then, if one is oneself done harm, is it right, as the majority say, to do harm in return, or is it not?

Crito: It is never right. Socrates: Doing people harm is no different from wrongdoing. Crito: That is true. And Crito, see that you do not agree to this, contrary to your belief. So then consider very carefully whether we have this view in common, and whether you agree, and let this be the basis of our deliberation, that neither to do wrong nor to return a wrong is ever correct, nor is doing harm in return for harm done.

Or do you disagree and do not share this view as a basis for discussion? I have held it for a long time and still hold it now, but if you think otherwise, tell me now. If, however, you stick to our former opinion, then listen to the next point.

So say on. And are we sticking to a just agreement, or not? Crito: I cannot answer your question, Socrates. I do not know. Socrates: Look at it this way. Do you not by this action you are attempting intend to destroy us, the laws, and indeed the whole city, as far as you are concerned? For many things could be said, especially by an orator on behalf of this law we are destroying, which orders that the judgments of the courts shall be carried out.

Crito: Yes, by Zeus, Socrates, that is our answer. Come now, what accusation do you bring against us and the city, that you should try to destroy us? Were those assigned to that subject not right to instruct your father to educate you in the arts and in physical culture? If that is so, do you think that we are on an equal footing 50 b c d e 54 51 b c d e PLATO as regards the right, and that whatever we do to you it is right for you to do to us?

You were not on an equal footing with your father as regards the right, nor with your master if you had one, so as to retaliate for anything they did to you, to revile them if they reviled you, to beat them if they beat you, and so with many other things. Do you think you have this right to retaliation against your country and its laws? That if we undertake to destroy you and think it right to do so, you can undertake to destroy us, as far as you can, in return? And will you say that you are right to do so, you who truly care for virtue?

You must either persuade it or obey its orders, and endure in silence whatever it instructs you to endure, whether blows or bonds, and if it leads you into war to be wounded or killed, you must obey.

It is impious to bring violence to bear against your mother or father; it is much more so to use it against your country. Crito: I think they do. We have given you birth, nurtured you, educated you; we have given you and all other citizens a share of all the good things we could. Even so, by giving every Athenian the opportunity, once arrived at voting age and having observed the affairs of the city and us the laws, we proclaim that if we do not please him, he can take his possessions and go wherever he pleases.

We say, however, that whoever of you remains, when he sees how we conduct our trials and manage the city in other ways, has in fact come to an agreement with us to obey our instructions.

Yet we only propose things, we do not issue savage commands to do whatever we order; we give two alternatives, either to persuade us or to do what we say.

He does neither. We do say that you too, Socrates, are open to those charges if you do what you have in mind; you would be among, not the least, but the most guilty of the Athenians. You would not have dwelt here most consistently of all the Athenians if the city had not been exceedingly pleasing to you. Also, you have had children in this city, thus showing that it was congenial to you.

Then you prided yourself that you did not resent death, but you chose, as you said, death in preference to exile. Now, however, those words do not make you ashamed, and you pay no heed to us, the laws, as you plan to destroy us, and you act like the meanest type of slave by trying to run away, contrary to your commitments and your agreement to live as a citizen under us.

First then, answer us on this very point, whether we speak the truth when we say that you agreed, not only in words but by your deeds, to live in accordance with us. Must we not agree? Crito: We must, Socrates. You have had seventy years during which you could have gone away if you did not like us, and if you thought our agreements unjust.

You did not choose to go to Sparta or to Crete, which you are always saying are well governed, nor to any other city, Greek or foreign. You have been away from Athens less than the lame or the blind or other handicapped people.

It is clear that the city has been outstandingly more congenial to you than to other Athenians, and so have we, the laws, for what city 52 b c d e 53 56 b c d e 54 b PLATO can please without laws? Will you then not now stick to our agreements? You will, Socrates, if we can persuade you, and not make yourself a laughingstock by leaving the city.

It is pretty obvious that your friends will themselves be in danger of exile, disfranchisement, and loss of property. As for yourself, if you go to one of the nearby cities—Thebes or Megara, both are well governed—you will arrive as an enemy to their government; all who care for their city will look on you with suspicion, as a destroyer of the laws.

You will also strengthen the conviction of the jury that they passed the right sentence on you, for anyone who destroys the laws could easily be thought to corrupt the young and the ignorant. Or will you avoid cities that are well governed and men who are civilized? If you do this, will your life be worth living?

Will you have social intercourse with them and not be ashamed to talk to them? And what will you say? Do you not think that Socrates would appear to be an unseemly kind of person? One must think so. Will there be no one to say that you, likely to live but a short time more, were so greedy for life that you transgressed the most important laws?

Possibly, Socrates, if you do not annoy anyone, but if you do, many disgraceful things will be said about you. What will you do in Thessaly but feast, as if you had gone to a banquet in Thessaly? As for those conversations of yours about justice and the rest of virtue, where will they be? You say you want to live for the sake of your children, that you may bring them up and educate them.

How so? Will you bring them up and educate them by taking them to Thessaly and making strangers of them, that they may enjoy that too? Or not so, but they will be better brought up and educated here, while you are alive, though absent? Yes, your friends will look after them. Will they look after them if you go and live in Thessaly, but not if you go away to the underworld?

If those who profess themselves your friends are any good at all, one must assume that they will. Do not value either your children or your life or anything else more than goodness, in order that when you arrive in Hades you may have all this as your defense before the rulers there. If you do this deed, you will not think it better or more just or more pious here, nor will any one of your friends, nor will it be better for you when you arrive yonder.

As it is, you depart, if you depart, after being wronged not by us, the laws, but by men; but if you depart after shamefully returning wrong for wrong and mistreatment for mistreatment, after breaking your agreements and commitments with us, after mistreating those you should mistreat least—yourself, your friends, your country, and us—we shall be angry with you while you are still alive, and our brothers, the laws of the underworld, will not receive you kindly, knowing that you tried to destroy us as far as you could.

Do not let Crito persuade you, rather than us, to do what he says. As far as my present beliefs go, if you speak in opposition to them, you will speak in vain. However, if you think you can accomplish anything, speak. Crito: I have nothing to say, Socrates. Socrates: Let it be then, Crito, and let us act in this way, since this is the way the god is leading us. Here he is a young man, about to embark on an unscrupulous military and political career, leading to an early death at the hands of the Persian king.

What brings Meno to Athens we are not told. Having determined that Meno does not know what virtue is, and recognizing that he himself does not know either, Socrates has proposed to Meno that they inquire into this together. Socrates no longer asks Meno for his views and criticizes those. But he also considers weaknesses in his own argument, leading to the alternative possible hypothesis, that virtue is god-granted right opinion and so, not teachable.

Meno points forward to Phaedo, where the thesis that theoretical knowledge comes by recollection is discussed again, with a clear reference back to Meno, but now expanded by the addition of Platonic Forms as objects of recollection and knowledge.

Meno: Can you tell me, Socrates, can virtue be taught? Or is it not teachable but the result of practice, or is it neither of these, but men possess it by nature or in some other way? Socrates: Before now, Meno, Thessalians had a high reputation among the Greeks and were admired for their horsemanship and their wealth, but now, it seems to me, they are also admired for their wisdom, not least the fellow citizens of your friend Aristippus of Larissa.

The responsibility for this reputation of yours lies with Gorgias, for when he came to your city he found that the leading Aleuadae, your lover 70 b 60 c 71 b c PLATO Aristippus among them, loved him for his wisdom, and so did the other leading Thessalians. In particular, he accustomed you to give a bold and grand answer to any question you may be asked, as experts are likely to do.

Indeed, he himself was ready to answer any Greek who wished to question him, and every question was answered. But here in Athens, my dear Meno, the opposite is the case, as if there were a dearth of wisdom, and wisdom seems to have departed hence to go to you.

If I do not know what something is, how could I know what qualities it possesses? Or do you think that someone who does not know at all who Meno is could know whether he is good-looking or rich or well-born, or the opposite of these? Do you think that is possible? Meno: I do not; but, Socrates, do you really not know what virtue is?

Are we to report this to the folk back home about you? Socrates: Not only that, my friend, but also that, as I believe, I have never yet met anyone else who did know. Meno: How so? Did you not meet Gorgias when he was here?

Socrates: I did. Meno: Did you then not think that he knew? Perhaps he does know; you know what he used to say, so you remind me of what he said. You tell me yourself, if you are willing, for surely you share his views. Socrates: Let us leave Gorgias out of it, since he is not here. But Meno, by the gods, what do you yourself say that virtue is?

Speak and do not begrudge us, so that I may have spoken a most unfortunate untruth when I said that I had never met anyone who knew, if you and Gorgias are shown to know. Meno: It is not hard to tell you, Socrates. And there are very many other virtues, so that one is not at a loss to say what virtue is. There is virtue for every action and every age, for every task of ours and every one of us—and, Socrates, the same is true for wickedness.

Socrates: I seem to be in great luck, Meno; while I am looking for one virtue, I have found you to have a whole swarm of them. Or are they no different in that regard, but in some other respect, in their beauty, for example, or their size or in some other such way?

Meno: I would say that they do not differ from one another in being bees. Meno: I would. Socrates: The same is true in the case of the virtues. Even if they are many and various, all of them have one and the same form which makes them virtues, and it is right to look to this when one is asked to make clear what virtue is.

Or do you not understand what I mean? Meno: I think I understand, but I certainly do not grasp the meaning of the question as fully as I want to. Socrates: I am asking whether you think it is only in the case of virtue that there is one for man, another for woman, and so on, or is the same true in the case of health and size and strength?

Do you think that there is one health for man and another for woman? Or, if it is health, does it have the same form everywhere, whether in man or in anything else whatever? Meno: The health of a man seems to me the same as that of a woman. Socrates: And so with size and strength? Or do you think there is a difference? Meno: I do not think so. Socrates: And will there be any difference in the case of virtue, as far as being virtue is concerned, whether it be in a child or an old man, in a woman or in a man?

Meno: I think, Socrates, that somehow this is no longer like those other cases. Socrates: How so? Did you not say that the virtue of a man consists of managing the city well, and that of a woman of managing the household? Socrates: Is it possible to manage a city well, or a household, or anything else, while not managing it moderately and justly?

Socrates: Then if they manage justly and moderately, they must do so with justice and moderation? Socrates: So both the man and the woman, if they are to be good, need the same things, justice and moderation. Socrates: What about a child and an old man?

Can they possibly be good if they are intemperate and unjust? Socrates: But if they are moderate and just? Socrates: So all human beings are good in the same way, for they become good by acquiring the same qualities.

Socrates: And they would not be good in the same way if they did not have the same virtue. Socrates: Since then the virtue of all is the same, try to tell me and to remember what Gorgias, and you with him, said that that same thing is. Socrates: That is indeed what I am seeking, but, Meno, is virtue the same in the case of a child or a slave, namely, for them to be able to rule over a master, and do you think that he who rules is still a slave?

Socrates: It is not likely, my good man. Consider this further point: you say that virtue is to be able to rule. Shall we not add to this justly and not unjustly?

Meno: I think so, Socrates, for justice is virtue. Socrates: As with anything else. For example, if you wish, take roundness, about which I would say that it is a shape, but not simply that it is shape. I would not so speak of it because there are other shapes. Meno: You are quite right. So I too say that not only justice is a virtue but there are many other virtues. Socrates: What are they? Tell me, as I could mention other shapes to you if you bade me do so, so do you mention other virtues.

Socrates: That is likely, but I am eager, if I can, that we should make progress, for you understand that the same applies to everything. Socrates: That would be because there are other shapes? Socrates: And if he asked you further what they were, you would tell him?

Socrates: And if he bade you mention other colors, you would mention others that are no less colors than white is? Meno: Certainly not, Socrates. Socrates: Yet you say that the round is no more a shape than the straight is, nor the one more than the other.

Socrates: What then is this to which the name shape applies? Try to tell me. Meno: No, Socrates, but you tell me. Socrates: Do you want me to do you this favor? Meno: I certainly do. Socrates: And you will then be willing to tell me about virtue? Meno: I will. Socrates: We must certainly press on. The subject is worth it. Meno: It surely is. Socrates: Come then, let us try to tell you what shape is. See whether you will accept that it is this: Let us say that shape is that which alone of existing things always follows color.

Is that satisfactory to you, or do you look for it in some other way? Meno: But that is foolish, Socrates. Socrates: How do you mean? Meno: That shape, you say, always follows color. In general, buy either directly from Lulu. For Amazon, go to this page and look for Seller Information to be Amazon. How about an Operating Systems: Three Easy Pieces T-shirt or laptop sticker or bathmat or blanket or mug or check out the whole store? Donate: By popular demand, another way to support this site and its contents: donate!

Your donation helps keep this book going. Is it natural, a supernatural course of running your adventures. Is there a cause behind it? What crime is it committing, or how is it the disaster? Do they have a common people trying to ride out the disaster, or personal reason for this? Are they the evidence initially misleading? Are the characters threatened? This brand of horror contends states of mind, emotions, and perceptions.

These adventures revel in grisly details, ters think and how they behave. These around the corner. Adventures of this genre typically include one Fear of being judged by one's peers might manifest major antagonist that threatens a group.

This might as a jury of nothics, while fear of change could be be a particularly large or cunning beast, a murderer represented by a medusa that petrifies those who who terrorizes a neighborhood, a monster stalking threaten her community's status quo. When creating your own reality and fiction also shape psychological horror monster or slasher horror adventures, choose a stories. Also ence a deadly encounter only to wake up at the end, consider foes with details you're eager to explore in not having previously realized they were asleep.

Also, consider The "Fear and Stress" section of chapter 4 provides who the villain's targets are and why the villain has options for dealing with the stress of adventuring. Is it out of hunger or If some force is actively trying to cause stress for for revenge, or does the creature have a more deep characters, this might lead to its own psychological seated need to kill?

Work to avoid such of horror. How do they kill? Does a cleric fear their god is a lie? Where does it them is lying to them? Might this be paranoia, an hide from its pursuers? The Mists already be victims? At this eerie so that it eventually ends up back in the do- edge of the multiverse, the Dark Powers col- main it left. Others are limited This chapter provides information for the DM and in their ability to affect their borders.

Characters Nothing one might assume about any world on the intent on passing through the Mists travel for ld6 Material Plane is necessarily true in the Domains hours, then roll on the Wandering the Mists table to of Dread.

The following sections detail how the determine what happens. If you rol l an even n u m ber, a lost and terrified mains' borders to others on a whim. If a domain's commoner appears. After the encou nter, a nother l d 6 ing silhouettes, threatening sounds, or other activity hours pass, then rol l on this table again. This exhaustion can't the M aterial Plane.

After 1 d 6 hours, the M ists rise be removed while the creature is in the Mists. Roll again on this table. Do lowing the creature holding it to find a path through summoned creatures appear undead in one domain the Mists to that domain. By holding the talisman or violently mutated in another? Do divination spells and focusing on its domain of origin, a creature in rasp in the voices of otherworldly ancients?

Do the the Mists can reach that domain after 2d6 hours of effects of drinking a potion ofhealing feel like grubs travel. Magic looks ture with the Mist talisman also reach the same menacing in the Domains of Dread, but descriptive destination. A Mist talisman is no help to a creature embellishments shouldn't change the actual effects imprisoned within a domain's closed borders. If of spells or magic items. Even death doesn't afford an escape from the the Horror Trinkets table in chapter 1 might serve Dark Powers, which hoard every soul that falls into as Mist talismans.

Few who dwell in the Domains their clutches. In the Land of the Mists, death isn't of Dread know how to use Mist talismans or have an escape, but the beginning of a new terror.

Those who Soulless Shells. Many inhabitants of each venturers or could know where such an item is domain are creations of the Dark Powers, whose located. For all intents and purposes, and even under tures require. The Dark Powers fashion them as living talismans that can be used to reach them, but these puppets-individuals who live unremarkable lives aren't exhaustive lists.

Every mare realms. When a creature with a while in others, insular communities fear it as the soul dies among the Domains of Dread, its spirit province of monsters. If a creature who has been dead for yond the spellcasting of local healers or the power at least 24 hours returns to life by way of a spell or of the occasional family heirloom.

Rarity ofMagic. The state of souls in the Domains of Dread provides a dose of existential terror to those hoping to manipulate life and death to escape these realms. Beyond that, who does and doesn't have a soul among the domains rarely matters unless an adventure explores themes of life, death, and reincarnation.

No spell-not even wish-allows escape from the Domains of Dread. These restrictions apply to all other effects, including magic items and artifacts that transport or banish creatures to other planes. Magic that allows transit to the Border Ethereal, such as the etherealness spell and the Etherealness feature of ghosts, is the exception to this rule. A creature that enters the Border Ethereal from a domain is pulled back into the domain it left upon leaving the Ethereal.

For the purpose of spells whose effects change across or are blocked by planar boundaries such as sending , each domain is considered its own plane. Magic that summons creatures or objects from other planes functions normally, as does magic that involves an extradimensional space.

Spells cast within an extradimensional space such as that created by Mordenkainen 's magnificent mansion are subject to the same restrictions as magic cast within a domain. While in the Domains of Dread, characters who receive spells from deities or otherworldly patrons continue to do so. For them, the following topics are standard aspects of life in their home domain or in a broader collection of domains they call the Land of the Mists. Depicted as a vague, vaporous figure, to torment a Darklord.

As such, a domain might the god is known for her dark, bil lowing hair and for her ability to manipulate the M ists. Her holy symbol is exhibit traditions and technologies unheard of in a sprig of belladonna atop a si lver kite shield. Beyond other domains.

If you ently-and contradictorily. For some, Ezra is a goodly wish domains to feature cutting-edge weird science guardian, while others perceive her as a soul-stealing or inventions such as firearms see the Dungeon e mbodiment of the M ists. Ulti mately, though, her true Master's Guide , feel free to do so. Regardless of a nature is a mystery. Whether she's a man ifestation of domain's culture and innovations, the Mists prevent the Dark Powers, a n aspect of the Plane of S hadow's mysterious Raven Queen, or something else entirely is knowledge of them from spreading.

W hatever the case, Ezra's fol lowers, novation is taken from one domain to another, the trad itions, a lignment, and the domains she grants her suspicion of the new domain's inhabitants prevents clerics vary widely. Collaborate with players who want it from gaining acceptance. Ultimately, any deity from the Player's By impossible coincidence, all domains share a Handbook or any other setting might find followers language despite their profoundly different origins: among the Domains of Dread.

By the same token, Common, which functions as a shared tongue the Dark Powers breathe life into the beliefs of cruel throughout the Land of the Mists. Beyond this, all practices and the faiths of false zealots. The same language spoken in multiple ventures, you define what deities are worshiped in a domains might bear subtle differences or unique domain and whether those deities are actual gods, words. DM Option: Domain Languages. However, in most domains, locals measure time habitants of each domain speak their own unique by "moons" rather than months.

For example, the moon and lasts a full lunar cycle. A year consists language of Barovia could be Barovian or Balok. Those ulace of all domains inexplicably accept the current who wish to learn a domain's language can do so year as Although it takes days to gain are considered obsolete.

No such irregularities exist mastery of a language, consider allowing characters in Barovia, though, where year 1 corresponds with the founding of Barovia by the von Zarovich family.

This section provides an In some domains, the residents are aware that overview of the domain's most infamous locations.

The Darklords' on a map of the domain. Each map also notes obsessions distract them from concerns about the additional sites waiting to be detailed in your nature of their domains or what lies beyond the adventures. This preoccupation, along with the lack of Darklord. For most domains, this final section tailed at the end of this chapter. A group called the Keepers of the Monster Manual or chapter 5 that you can use the Feather detailed in the "Travelers in the Mists" or customize to suit your adventures.

These ravens deliver versatile villain from the characters. Individuals and ture in their domain, but their nature as a Darklord businesses friendly with the Keepers-such as a makes permanently defeating them challenging. These letters must include a destination at the core of the Darklord's torments to make where another Keeper can receive them, then either them vulnerable topics explored in "The Domain's hold or deliver the correspondence-with delivery Downfall" in chapter 2.

A climatic encounter with costs an additional 1 gp. Letters take at least one a Darklord should happen when and how it's right day to deliver. The Keepers of the Feather make no for your adventures.

Share notorious Domains of Dread. Each of these realms these sidebars freely with your players if they create is a setting unto itself and might host adventures of characters from these domains. Each domain has a brief overview with a domain's broader culture.

Details about the domain representing a domain. When players create characters from Barovia, ask them stronghold, tragic resurrection the fol lowi ng q uestions.

Were you the child family crest, Mark of the Raven talisman of a shepherd , vintner, or burgomaster? Was your life h u m ble, or were you spared scarcity of coin and food? In Barovia, the night is a curse. With the dying Did someone in you r life vanish, or did you suffe r of the light, wicked souls slip from the darkened some b r u s h with t h e c reatu res o ft h e night?

This is the realm of the vampire thing you do or say every morning or at night? Do Count Strahd von Zarovich, whose depravities have animals-particularly bats , ravens, or wolves-feature doomed him and countless generations to endlessly in you r superstitions? What superstitions do you h ave repeating cycles of obsession and despair.

Who were you in these echo through the dismal valleys and oppressive d reams? What do they tel l you about Barovia? Do you forests of Barovia. Does Count Strahd von perstitious villagers find the brightness in their Zarovich feature in any of these visions? All the domain's residents know to fear the Mists and the long Barovian nights, as through Barovia's people are slow to trust strangers, but they them the Devil Strahd watches and reaches to claim eagerly share tales of the past tragedies and grim whatever he desires.

Yet none realize their torments rumors that haunt every corner of their land. Lurking Undead, wolf-prowled forests and treacherous mountains. These communities are protecting his coffin, which lies hidden within the each led by a burgomaster who seeks to avoid castle's vast catacombs. Mementos of lost times and the ire of the land's aloof lord, Count Strahd fallen heroes lie scattered throughout the count's von Zarovich.

Strangers are widely viewed with home. Strahd keeps these relics close, but that suspicion. He dwells in Castle Ravenloft, a citadel from which few return. This protection self-sustaining village. Burgomaster Dmitri Krezkov stems from a past kindness the Vistani showed scours the land for wine and other small luxuries, the count and from his long association with the hoping to infuse some happiness into the villagers' fortune-teller Madam Eva. See "Travelers in the lives. Krezk's most prominent landmark, the Abbey Mists" at the end of this chapter for details on of Saint Markovia, looms high on a nearby cliff.

This the Vistani. It was here joy is an illusion. The burgomaster, Baron Vargas that Strahd made his pact with the Dark Powers Vallakovich, is convinced happiness holds the key to become a vampire, with the blessing of the lich to Vallaki's salvation, and so he convenes festival Exethanter.

While the lich remains, albeit as a mere after bizarre festival with titles such as the Festival shadow of its former self, the true evil within the of the Blazing Sun, the Promenade of Coffins, and Amber Temple lies within its collection of amber the Wolf's Head Jamboree. Additionally, numerous sarcophagi. Various evil forces set their intentions respectively, later in this chapter. The villagers rarely lar interest in this site. Their fears are largely justified, In life, Count Strahd von Zarovich was a ruthlessly as ghosts and vampire spawn haunt the town, and effective conqueror.

A rare exception tion. There, local tavern called the Blood of the Vine. In honor of his parents, King Barov and Queen. As part of this relationship, Strahd side Ulmed, the founder of the Ulmist Inquisition, knows when any creature enters or dies violently but as he reached his middle years he sought the within Barovia-and takes personal offense when comforts of family.

He invited his kin to live with his agents or the domain's wolves are slain. Strahd him at Castle Ravenloft, and was eventually joined can also manifest a variety of dramatic effects, such by his younger brother, Sergei. He can't use these effects to via, the younger von Zarovich and a local villager aid him in combat, but they can make his presence named Tatyana fell in love.

Strahd resented his known throughout the land. Strahd eagerly plays the parts experiencing her pure kindness. Obsessing over of nobleman and gracious host, but drops these her, Strahd sought to woo Tatyana but was soundly pretenses when they no longer serve him, revealing rebuffed. Unwilling to accept her wishes or Sergei his megalomania and monstrous nature. Strahd as his better, Strahd delved into the sinister secrets believes he has no peers and eagerly cultivates of his land and came to learn of the Amber Temple.

Vistani Sanctuary. Instead, horrified by Sergei's murder, Tatyana terious goals. As part of this arrangement, Strahd fled Strahd, ultimately leaping from the height of avoids harming Vistani who travel within his land. Castle Ravenloft to escape him and vanishing into Closing the Borders.

Strahd closes Barovia's the Mists. At the same time, traitors from among borders whenever something that interests him the castle's guards and wedding's guests rose up threatens to escape, surrounding the domain with to assassinate Strahd.

Despite suffering count- poisonous mist. Those who enter the Mists choke less wounds, Strahd did not die. The nature of and are affected as detailed in "The Mists" section his bargain with the Dark Powers was revealed, at the start of this chapter.

The following are just a soul survived within. But Strahd remained. This began a succession of torments nounces him once more. His desire for novelty, passion, and conquest matches his thirst for blood. His even as he resents them for the simple pleasures statistics are similar to those of a vampire and his of hope and companionship they possess.

However, if insulted, the and manipulative-a charming monster who wears Darklord can turn all of Barovia against his foes. All within this land are mine. None deserve respect and love more than me. The blood of the defiant tastes the sweetest.

The domain's innumerable evils all ultimately tie back to Strahd. Any corrupt individual, sinister cult, or rampaging monster might have been inspired by the Darklord, their evil ultimately furthering the count's plots and infamy.

Strahd's depravity takes physical form in the vampire's lair, Castle Ravenloft. The castle is itself a notorious legend intrinsic to the count's terror. The Mists often deposit strangers to Barovia within sight of the fortress, daring the unwary to approach.

Ultimately, only the bravest lay siege to the castle or accept the count's invitations to visit him there. But Castle Ravenloft needn't be challenged in a single assault, and defeating Strahd might not be the only goal of those who enter. Or Strahd might make good on an invitation to grant guests shelter and safety within the Castle Ravenloft-for a time. Ultimately, don't hesitate to employ the setting's most infamous castle even if you don't plan to run a lengthy siege.

The adventure Curse ofStrahd explores Barovia and Castle Ravenloft in detail, but you can also use the ideas on the Barovia Adventures table to create your own plots. It begs the characters to del iver the master Kolyan l ndirovich of the village of Barovia message to the Keepers of the Feather. If your version of Tatyana rejected ego. This incarnation-whether an unwitting on the Avoiding Strahd table. Once you're satisfied, consult 4 The incarnation was adopted by a group ofVistan i the following "Connection to Strahd" section to travelers a n d rarely visits Barovia.

When the M ists claim that individual, 5 The incarnation has located a relic that can weaken the character is drawn into Barovia as wel l. However, they need the heroes to recover 3 A character's own reincarnation al lows Tatyana's the item while they distract the count.

N ow she needs a l l ies. This alien domain etches itself not upon the waking mind, but rather upon the body as inexplicable scars and on the psyche through nightmares. Not all the Domains of Dread are drawn from worlds hospitable to life.

Bluetspur's scale and impossible geometry induce instinctual anxiety. Little can survive this wasteland, which is why Bluetspur's masters dwell underground. Within this sprawling installation, the illithids' numbers are few and their tentacles twitch with undisguised urgency.

They toil to prevent the unthinkable: their primordial leader, the God-Brain of Bluetspur, is dying. Through these end times, the mind flayers work desperately to reconcile their god's demented whims even as they struggle to delay its demise. Many abductees are returned with only psychic scars, while others are never seen again.

Due to the endless assault Brain's self-serving obsessions. The abandoned below the ground. The Mists encroach even here, residents largely succumbed to infighting and each filling shadowed chasms and abandoned corridors. Its contorted slopes on a cosmic scale. Many failed-at part of a colossal, illithid-designed device.

Locations are inaccessible to Powers plucked the dying elder brain and planted it creatures reliant upon basic terrestrial mobility or upon a tormented world. Ever since, the God-Brain without the ability to access psionically controlled of Bluetspur has dreamed and desperately indulged mechanisms. Entering Citadel Subterrene is simple, ever more demented schemes as it seeks to save its though, as fissures across Bluetspur, particularly own life and give action to a thought alien even to it.

The cathedral-like chamber vants are more direct threats than the inscrutable is roughly ovoid in shape, with walls of gleaming, Darklord itself. The massive God-Brain trembles in Overmind. Within Bluetspur, it is constantly The massive, alien brain's affliction is clear from telepathically linked with all its servants and the leaking holes pocking its deep-wrinkled lobes. The God-Brain Illithid attendants in eerie protective garb endlessly delegates broad goals to its most effective servants, attend to their dying overlord and indulge even its encouraging them to indulge all manner of radical most blasphemous schemes, such as the creation of experiments.

In effect, it a fl u id-fil led tube deep in Citadel Su bterrene. They provides a vision or dream of the domain that itself functions as a Mist talisman. Life Support. May I watch television now? You may come in. Yes, you may. You may go now. If it continues to rain, there may be a flood. It may rain. He realized he might catch the earlier train if he hurried.

I knew my teacher might find out. For example: Put your purse away or it might get stolen. You might slip, so hold on to the railing. Use do with the pronouns I, you, we and they, and with plural nouns. Use does with the pronouns he, she and it, and singular nouns. Did is the simple past tense of do and does.

Dad does Mom does the dishes. We always He does such interesting work. They do amazing tricks. Sally did her hair in front of the mirror.

They did the dusting and cleaning. Jane did all the laundry by herself. You did well in the test. Who did this drawing? Henry did. I did poorly on my exam.

Where did you find Do ducks like water? Yes, they do. Do you like ice cream? Yes, I do. Does it rain often here? Yes, it does. Does he enjoy music? Yes, he does. Did it snow last night? Who wants to come with me to the zoo? We all do! What do you want for lunch? Who broke this vase? Peter did! Does Ken often come home late? Why did he leave so suddenly? Does everyone have a dictionary? The baby does not look very happy.

Dad did not catch his train. Cats do not like water. Did you see the rainbow? Do not forget to switch off the air conditioner. Use would as the past tense of will. Peter said he would come. I knew you would enjoy Disneyland. The Prince said he would only marry a true princess. John and Sue said they would meet me at the airport. For example: Would you like a cup of coffee?

I am tired now. What color would you like? For example: Would you like a chocolate? Yes, please, I would love one. Use should to talk about necessary actions or things that people ought to do. Children should not You should always look play in traffic. If you are tired you should go to bed early. You should know how to spell your own name. We should all drink more water. You should do more exercise. If the subject is a singular noun, or the pronoun he, she or it, you need a singular verb.

She enjoys music. She shares her books with her friends. The zookeeper is feeding the animals. The children are playing on the swings. The earth moves round the sun. Dad always drives to work. The clerk is wrapping a package. It is snowing. Does everyone know the answer? Mom has bought a dress for Sara. The two girls always All birds lay eggs.

The children are playing on the swing. The stars shine brightly on a clear night. Mom and Dad love us a lot. Do you all know the words? We have finished our game of tennis. They have both worked very hard. If the group members are all acting together as one, use a singular verb.

If the members of the group are acting as individuals, use a plural verb. The audience are laughing. The band is playing. Singular That family has moved to Texas. The team is coached by Mr. Plural The family were giving their opinions. The team are sharing new ideas.

Our team has won. Always use a plural verb with these nouns. For example: People like to be praised. The cattle are in the field. The police have caught the thief. Use the correct form of the simple present tense of the verbs in parentheses.

It tells you about an action, or the way something is done. A lot of adverbs end in -ly. The baby is sleeping soundly. They laughed loudly. The dog is barking fiercely. Spelling File Alice skated beautifully. Adjective Adverb The Prince and the Princess beautiful beautifully lived happily ever after. They are called adverbs of manner. The driver braked suddenly. The parcel arrived safely. The dog jumped up playfully.

Please write legibly. Spelling File Please speak clearly. Adjective Adverb Look closely at these footprints. They are called adverbs of time. Can I do my work later? Paul has just arrived. No, do it now. He often swims in the evening. Lisa is always cheerful. Sometimes I ride my bike to school. Everyone arrived early. David arrived late.

The mother bird started to build her nest yesterday. She is continuing to build it today. She will finish it tomorrow. They fit him this year. They will be too small for him next year.

It rained last night. The weather is fine this morning. They are called adverbs of place. Mom and Dad are watching television upstairs. The children are playing downstairs. Rex, you can stay outside. Please put the books there. The workers are moving the rubbish away. The miners are working underground. They are going abroad to study. There are trees everywhere. Alice lived next door. Some prepositions tell you about position or place. Dad always keeps his wallet in the drawer.

There is a long mirror on the wall. The school is near the park. There is an old castle on the hill. The horse jumped over the hurdle. Many shops close on Sundays. We watched the World Cup game until A. The trees lose their leaves We always wash our during winter. We get up in the morning. We go to bed at night. The movie starts at two in the afternoon. Autumn begins in September.

They were married in Joe arrived after me. It has not rained at all for two weeks. Dad gets home about six in the evening. Kevin and Joe have been in the same class since first grade. Exercise 2 Fill in the blanks with the correct prepositions from the box. Conjunctions are used to connect words or sentences. Is this a The animal is sheep or a goat?

A horse, a zebra or a donkey? They tell when something happens, so they are called conjunctions of time. Maggie could play the piano I always brush my teeth before she was five. After he began exercising You have grown taller regularly, Jerry became healthier. Look both ways before you cross the street.

Joe listened to music while he was doing his homework.