Werewolf: Society

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For the strength of the Pack is the Wolf,
and the strength of the Wolf is the Pack.
- Rudyard Kipling -

No werewolf hunts alone. Father Luna blesses each of us with an auspice, a duty in the Siskur-Dah� our sacred hunt. Through the blessing of the Moon we find our place in the pack and in the world. Our dedication to Mother Wolf’s duty so impressed her many of her Firstborn children, and they bless our tribes, each dedicated to hunting a specific prey. Beyond those groups, we have the pack monsters and humans that hunt as one to kill even the most powerful prey.

We band together because we must. No werewolf can hunt alone. It goes against our nature, against our very being. We must be part of something beyond ourselves to succeed in the hunt. A pack can stalk from the shadows, run the prey to ground, then tear it limb from limb. A pack can share expertise, knowing the best way to hunt whether we stalk spirits or shartha. A pack can hold a hunting ground, giving us a territory where we have the advantage. A pack’s human members provide links to the human world, giving us ties to the communities we grew up in but that we can no longer be a part of.



The Packs

Pack Name

The Swamp Alpha Pack
TitleNameAuspiceTribe
AlphaNPC NameMoonTribe
BetaNPC NameMoonTribe
MemberNPC NameMoonTribe
MemberNPC NameMoonTribe
MemberNPC NameMoonTribe
MemberNPC NameMoonTribe
MemberNPC NameMoonTribe
MemberNPC NameMoonTribe

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Pack Name

The City Alpha Pack
TitleNameAuspiceTribe
AlphaNPC NameMoonTribe
BetaNPC NameMoonTribe
MemberNPC NameMoonTribe
MemberNPC NameMoonTribe
MemberNPC NameMoonTribe
MemberNPC NameMoonTribe
MemberNPC NameMoonTribe
MemberNPC NameMoonTribe

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Player Pack Table Template

TitleNameAuspiceTribe
AlphaNPC NameMoonTribe
BetaNPC NameMoonTribe
MemberNPC NameMoonTribe
MemberNPC NameMoonTribe
MemberNPC NameMoonTribe
MemberNPC NameMoonTribe
MemberNPC NameMoonTribe
MemberNPC NameMoonTribe

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The Courts

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The Turs

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Swamp Tur

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City Tur

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The Families

The Fairchild Family

David Fairchild (1869–1954) was born in Lansing, Michigan, and was raised in Manhattan, Kansas. Dr. Fairchild was known for traveling the world in search of useful plants, but he was also an educator and a renowned scientist. At the age of 22, he created the Section of Foreign Seed and Plant Introduction of the United States Department of Agriculture, and for the next 37 years, he traveled the world in search of plants of potential use to the American people. In 1898, David Fairchild establishes the USDA Plant Introduction Garden in Florida. He continued to travel and explore, what the history books leave out is that David Fairchild was a Ithaeur Bone Shadow. He and his pack traveled not only studying the real world but also the hisil. Dr. Fairchild retired to Miami in 1935 and joined a group of passionate plant collectors and horticulturists who also happened to be his packmates, including retired accountant Col. Robert H. Montgomery (1872–1953), environmentalist Marjory Stoneman Douglas, County Commissioner Charles Crandon and landscape architect William Lyman Phillips. This core group worked tirelessly to bring the idea of a one of a kind botanic garden to life, and in 1938, Fairchild Tropical Botanic Garden opened its 83 acres to the public for the first time.. Col. Montgomery, who founded the Garden, named it to honor his friend. Many plants still growing in the Garden were collected by Dr. Fairchild, including a giant African baobab tree by the Gate House. In 1940, Dr. Fairchild embarked on the Garden’s first official collecting expedition, sailing from the Philippines to the Indonesian archipelago on a special oceangoing Chinese junk called the Cheng Ho. The voyage provided many of the Garden’s early botanical specimens before the outbreak of World War II forced the explorers to return home.

Dr Fairchild married Marian Hubbard Bell, the pair of them had two children, A son Graham Fairchild, and daughter Nancy Fairchild. The Fairchild family has long roots in New England, United States. They descend from Thomas Fairchild who came from England in 1639 and settled in Stratford, Connecticut, a part of the fledgling New Haven Colony. Once Dr Fairchild retired, more of the Connecticut Fairchilds moved down to Florida. Joining them and helping to keep the Botanic Garden open. Many of them had ties to the Bone Shadow, though some favored Storm Lords as well.

The Family developed a safe place for themselves called Kampong. It’s located in the Coconut Grove Neighborhood. Marian’s Sister & her Husband Gilbert Grosvenor bought the property to the north that adjoined Kampong. After David and Marian passed away, Catherine Sweeney, a second cousin connected to the Fairchild’s bought the property. Others in the family helped to develop the Pacific Tropical Botanical Garden (now National Tropical Botanical Garden). They now own the property, though it is still used by all those connected to the Fairchilds.

Other family names: Sweeney, Grosvenor, Bell
Head of the Family

Aubrey Fairchild(nee Grosvenor)
Elodoth Tribe
Bio: Wife/Mate to Evan Fairchild. The couple together run the family, both well into their old age. Most of the family is amazed they have lived this long. A former Beauty Queen, and Miss Florida in her teen years. While she may seem fair and even tempered, when riled up she still has the power to put young upstarts in her place Evan Fairchild
Ithaeur Bone Shadow
Bio: Husband/Mate to Aubrey. He first started out helping around Kampong, with the plants. While also keeping his own private garden or more interesting uses. Evan is more of the strong silent type, preferring people underestimate him and allowing his charismatic wife to take more of the center stage. Evan is the son of Graham Fairchild.

Rest of the Family
  • Melissa Grovenor
    • Tribe & Moon
  • George Grovenor
    • Tribe & Moon
  • Thomas Bell
    • Tribe & Moon
  • Catherine Sweeney
    • Tribe & Moon
Property
Kampong

Today the Kampong’s living collections include tropical fruits including pomelo, 23 cultivars of avocado, and 65 varieties of mango, palms, flowering trees, ficus, aroids, and bamboo. This garden serves as the mainland campus for the NTBG. In addition to the diverse living collections which are the core of The Kampong, there are living quarters for researchers and scientists, as well as meeting facilities for larger groups. The site is also well configured for weddings and outdoor functions of all varieties.

The Fairchild-Sweeney House

Designed by architect Edward Clarence Dean, constructed in 1928, as a combination of Spanish and Southeast Asian influences. A later renovation to the home incorporated more modern features and added a second floor over a portion of the home, resulting in an unusual blend of styles. Visitors included Thomas Edison and Henry Ford. The Schokman Education Center – designed by architect Max Strang, completed in 2007, as an outdoor pavilion incorporating oolitic limestone and exposed concrete.

The Scarborough Dormitory

A specifically designed to house visiting researchers and students. It was built in 2006 to accommodate an increase in Botany studies from students from around the world. It is in use frequently, and the students have the ability to study Kampong plant species day and night. The dormitory has 12 beds available with study and patio space on the ground floor.

The Barbour Cottage

Built in 1926 to house visiting dignitaries and people of influence at Dr. Fairchild’s invitation, the Barbour Cottage is often used today by visiting researchers, teachers and scientists. The Sausage Tree Cottage Built in 1964 to house family and friends of the family, and is used today to house teachers and scientists who are in town for conferences or to do short term research projects both on site and elsewhere.

The Explorer’s Cottage

(formerly the home of Curator David Jones) Has been renovated and is well used by education groups, as well as multi-function space for students and business groups. While it is sometimes opened to the public, the Fairchild family normally only allows family to use it. Giving the appearance of everyone being teachers, or scientist rather then family gathering. Always kept hidden from the public is the library that Dr Fairchild started about all of his travel and different things he has seen.

The Waystation

(Currently ran by Gwendolyn “Hart” Bernhardt) The Fairchilds opened the Waystation and it has been passed down among the generations. It always goes into the hand of someone with ties to the Fairchilds, and only someone who is blooded. The building is 3 stories. The first being a typical local bar, the second floor is closed down to members only(Supernatural and those in the know), and the top floor apartment for whomever is running it.

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The Sewell Family

John Sewell was born in 1867 in Elbert County, Georgia, and moved with his parents to Florida when he was 19 years old. He was a Irraka belonging to the Iron Masters. Sewell, working for Henry Flagler, served as foreman and superintendent for the Florida East Coast Railway during the construction of the line from Jacksonville to Miami and later joined the hotel construction department. After helping to construct The Royal Poinciana Hotel and The Breakers Hotel at Palm Beach, Sewell moved to Miami in 1896 to work on the Royal Palm Hotel. While working on the hotel, Sewell stumbled upon the burial grounds of the Tequesta Native-Americans. Sewell gave away some of the skulls as souvenirs, and ordered African-American laborers to move the remaining bones and bury them in a hole, he did this to see if he could provoke some of the local Native American Spirits into showing themselves. . Sewell remained in the employ of the Florida East Coast Railway until 1899, when he left to concentrate his efforts on the mercantile establishment jointly owned with this brother. He was Mayor of the City of Miami from 1903 to 1907.

After serving in local politics, Sewell began the construction of his house in 1912. Built on the highest point in the city, the house was named Halissee Hall from the Seminole word meaning “New Moon.” He married a young Elodoth named Mary Jones. Between them having six children. Four made it to adulthood, two of whom first changed to follow in their parents footsteps.

Sewell wrote a self-published autobiography entitled John Sewell’s Memoirs and History of Miami, Florida. It included an appendix describing his witnessing the attempted assassination of president-elect Franklin D. Roosevelt in 1933. The book is valuable as a primary source of information on pioneer days in Miami.

He is buried in the Miami City Cemetery.

Everest George “E. G.” Sewell ( September 17, 1874 – April 2, 1940) was a former Mayor of Miami.

E. G. and his brother, John Sewell moved to Miami on March 3, 1896 and opened the first store north of the Miami River on March 26, 1896. In February 1916, he was elected as president of Miami Chamber of Commerce and was re-elected every year until 1925 (except for 1919). He was elected as Mayor of Miami in 1927 (until 1929), 1933 (until 1935), 1939 (in recall election for 2 months), and lastly 1939 (until his death in 1940). EG never changed, but he did use his power as mayor to cover up incidents from the shadow.

EG married a young woman named Lucinda Blackwell who worked in his first store, She was an Iron Master Elodoth. She was with him every step of the way on his political career, helping him and acting as the perfect Mayor’s wife. She gave him a total of seven children, but only three made it to adulthood. Only one of the children, a young man named George, changed under the full moon. Picking to join the Hunters in Darkness. He died two days after suffering a heart attack on April 2, 1940 at Jackson Memorial Hospital.

There is a city of Miami nature park named after him: E. G. Sewell Park located at 1801 NW South River Drive.

From the two brothers, we have the Sewell family. The Sewell family’s house was one of Miami’s most prominent homes. Halissee Hall was acquired by the University of Miami in 1932 and, over the years, the University of Miami School of Medicine and Jackson Memorial Hospital grew up around the former estate. In 1997, the Medical Faculty Association took the initiative to undertake a complete restoration of this National Historic Register structure. When completed, Halissee will be home to the School of Medicine’s Faculty Club and will host receptions, conferences and lectures – once again, entertaining men and women vital to the growth of Miami and South Florida. It is known among the family, that there is a series of tunnels under the University of Miami. That allow the family access to their home on campus. Some say that both brothers had a hand in building it, as a way to move around in emergencies. But still only the Sewell family knows all the ways in and out of the tunnel system safely.

Other family names: Jones, Halissee, Blackwell
Head of the Family

NPC
Moon Tribe
Bio: Info

Rest of the Family
  • NPC
    • Tribe & Moon
  • NPC
    • Tribe & Moon
  • NPC
    • Tribe & Moon
  • NPC
    • Tribe & Moon
Property

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Codina

In nearly every nation, many of the most notable entrepreneurs are immigrants. Immigration usually entails violation of ancestral ties and parental obligations. Dealing in their youths with convulsive change, thrown back on their own devices to create a productive existence, ripped untimely from the womb of a settled life, immigrants everywhere suffer the guilts of disconnection from their homes and families and ally easily with the forces of the future against the claims of the past. Shaped by a fractured or betrayed conservatism, however, the immigrant’s most revolutionary creations usually reverberate with remembered values. In forging a new world, he continually restores the old.

In the history of the United States, each new flood of immigrants has enacted this essential drama of abandonment and rebuilding. But in recent years, no group has played it out with the energy and resourcefulness of the Cubans who fled Castro’s Cuba in rage and fear and settled first in Miami, Florida.

The city did not seem ready for them. For the economy of central Miami, 1961 was a grim year. In the inner-city area around the Tamiami Trail, more than 1,000 homes, with Federal Housing Administration mortgages, had been vacated, and many were vandalized for their copper pipe and electrical fixtures. Local shops gasped for customers and went broke; 40-year-old Burdine’s, the chief downtown department store, was languishing helplessly as its clientele moved toward the suburbs. Even Miami Beach, the supreme American resort across the Bay of Biscayne, was slipping perceptibly past its prime, as wealthy northern tourists increasingly passed it by for mellower island shores to the south.

To many observers, the arrival of the Cubans seemed a deadly blow to the city’s hope for recovery. Some 200,000 had already fled Castro’s burgeoning dictatorship, and more arrived daily. Castro had proclaimed a new law of potestas patria under which he was abolishing Catholic schools, establishing centers for communist indoctrination, incarcerating dissidents, and commandeering lawyers and other white-collar people for labor in the sugar fields. Refugees flocked the Miami airport, in painful confusion; then clustered five or more to a room in Miami bungalows and apartments, looking for jobs, nonexistent in the struggling Dade County economy, and confidently awaiting deliverance—and vicarious vengeance—through a brutal charge of US Marines onto the beaches of Cuba, ordered by America’s macho new president, John F. Kennedy.

Some 13,000 of the immigrants came as unaccompanied children, landing in Miami without kin, without English, and many with only a vague connection in the United States. They had been packed off by desperate parents and left to be processed in refugee camps and then passed on to orphanages and foster homes. Many of the immigrants of all ages were channeled first to other communities, but most of them gravitated back to southern Florida, the area closest to their prior home and most acculturated with Cubans.

All statistical projections were dismal. Experts foresaw a prolonged siege of medical crises, economic stresses, and ethnic frictions; a teeming burden of “social disorders,” needs for housing, welfare, and simple hygiene—an impossible load for the already afflicted social services of the city. Here in one economically stagnant urban area, over a period of just two years, thronged some 200,000 penurious immigrants—more than the total of black unemployed youths in all of America’s urban areas at the time, concentrated in the hard core of one central city. It was an influx about one-fifth the size of the entire Dade County population in 1960, an inundation more rapid and overwhelming than any previous migration to one American city.

Few of the arrivals spoke English, and virtually none had arranged for jobs or housing. Many had been reasonably well educated and well employed in Cuba, but their experience and credentials were often irrelevant in the United States. Doctors, architects, and lawyers escaped the sugar fields only to work as busboys, bootblacks, and parking-lot attendants. Nearly 60 percent of the exiles had been common laborers even in Cuba, and all had lost most of what they had accumulated at home. From the press coverage and political comment of the day, it is difficult to find any observers who saw this human flood as anything but a tribulation for southern Florida or a problem to be solved by saviors at the Department of Health, Education and Welfare and the Immigration and Naturalization Service—or the US Marines.

The Cubans’ saviors, however, were already at hand: they would be saved by themselves—not chiefly by a trickle-down of grants from the government, but by the upsurge of their own productive efforts. They would be saved by people like José Palmero, penniless, having invested his last dollars in some second hand records to peddle door to door; by Armando Codina, then a frightened, gangly youth, with just two words of English, hamburger and Coke, assigned to a refugee camp.

Armando Cordina settled in among the others in what would soon be called Little Havana. Armando himself, fled for the same reason many of the others did. While most of them had what folks would consider proper jobs, back in Cuba, Armando’s skill set lay in the more “grey” area. He was however, very charismatic. He started collecting other cuban orphans. He still had connections back with his “family” back home. Armando set up himself and his new family, they started first with weed in small batches and some cocaine and cigars. Then expanded to narcotics as well. Armando pressed upon the family that they find legitimate cover jobs to explain where their money came from. Most of them being teenagers, and young adults did simple jobs, cleaning up local businesses, or running errands and packages. A few worked as day laborers, or looking over children.

Armando had already first changed back in cuba, having to leave his pack and family because there was no way for them to leave. All of the family he picked out which was a motley sort, had first changed as well or showed tells of being blooded. A local cigar owner, Roy Shapiro, took a chance on Armando. He hired the youth at his store Viva Cigar Lounge. Soon he noticed Armando’s abilities with rolling cigars by hand. He also made money off the counterfeit Cuban cigars that he and his friends rolled. After the embargo ban, cuban cigars became a thing of high demand.

Armando worked three jobs, running the family the cigar store and the side business that fueled everything else. He was able to save his cash, and rented an apartment building for everyone to have their own space. When Roy picked to “retired” to palm springs, he sold the store to Armando. It showed a great amount of trust on Roy’s part. Leaving the store to his young employee.

With the store now in the hands of the Cordina Family, they flourished. Under the table, they sold cubans. They had a steady supply that came in around the trade embargo, Armando taught his family how to take some of the actual Cubans, cutting them open and mixing them with real cigars and then rerolling and relabeling them to near perfection. Doubling their product to sell and tripling their profits. On the outside, the public face, Armando Cordina and his family seemed like a typical success story. They had come here from Cuba with nothing, and with the successful business plan, they opened two more Viva Cigar stores, both in prominent hotels in the area, both of them owned by the Sewell family. In the 80’s when another flood of Cubans came to Miami, their ranks swelled as many of those who’d come over in the 60’s asked their families to join them. Bringing in more and more connections. Armando helped send many of the children born in Miami to good schools and on to college. Using the grey money to fund it. In return he got well educated young uratha and blooded to help protect the family. Keeping it in house With their help he kept it up the drug running, and was able to bring in new shipment lines from Cuba down into Miami.

Other family names: Palmero, Oyarzun, Valls
Head of the Family

NPC
Moon Tribe
Bio: Info

Rest of the Family
  • NPC
    • Tribe & Moon
  • NPC
    • Tribe & Moon
  • NPC
    • Tribe & Moon
  • NPC
    • Tribe & Moon
Property

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The Oaths of the Moon

Werewolves are creatures of burning passions. Theirs is a lust for life few humans can understand. They hunt to survive. They feel the rush of blood in their veins and from the open wounds of their prey. Death intertwines with life, and fury with joy. Bound not by human authority or morality, they are monsters who hunt monsters. Without a guiding purpose, many would descend into atavistic madness. All Forsaken have a purpose, however: the Oath of the Moon, sworn to their moon-god/dess in the name of their dead Father.

The Oath binds Uratha to a code of savage harmony. It defines Siskur-Dah, the legacy of Urfarah. It helps Luna�s shapeshifting brood find its place in a world of animistic duality. Above all, the Oath is a weapon against degeneration into a mindless beast. By the Oath are Forsaken lifted above half-blind humans and mere wolves and spirits. Through it they gain strength, a creed, and an outlet through which to express their dedication. Even the Pure swear a version of the Oath, though each tribe has its own variations, and none of the Anshega would ever swear it to Luna. Other spirits, those that hate the Forsaken for their role in the death of Urfarah, judge each Pure based on the form of the Oath that he took. The Oath is a silver chain binding the monster. Yet it also drives those it binds to be better than they are. Mother Luna watches over her children still, and they know it through the presence of Lunes, the mad moon spirits. Lunes judge the Oath, exalting its champions and condemning its transgressors. Each of the Lunes is as bipolar as its mother, and while one might decry a werewolf for not upholding the Oath strongly enough, it might also barely react when she achieves a great success. No one said adhering to a creed of primeval hunters and capricious spirits would ever be easy.

Not all punishments come from the Lunes. Werewolves who reject the Oath become lost in the hunt without guidance or support from the Firstborn. Some reject the Oath out of wickedness, and so become little more than cunning beasts who sometimes wear human skin. Ignoring the Oath is a sure way to lose one�s grip on the things that make the Uratha who, rather than what, they are. Without balance, werewolves can become trapped in one form or even one world. In time, they forget even what they once were, becoming as single-minded and inflexible as spirits.

Several tenets comprise the Oath. Each tribe (indeed, each pack) places greater importance on some of the laws than it does the others. The added significance is in regard to tribe�s favored prey and its view of a proper world. Some werewolves pay only lip service to one tenet. The more devout take every law as sacred. In the end, not even her packmates can determine how a werewolf approaches the Oath; it is a decision she must make for herself.

Urum Da Takus

The Wolf Must Hunt

  • No werewolf can transgress against this tenet, for it is the beating heart of his existence. The People hunt. They revere Siskur-Dahas their most holy purpose. To them, it is not just a way of life; the hunt is life. It is Father Wolf�s greatest legacy. Only werewolves can hunt like Urfarahonce did. Every pack has its own rituals of the hunt, as does every Ghost Wolf. Like any religious law, this tenet is a point of contention among rivals and enemies. A pack�s solemn duty is to hunt, whether things of flesh or spirit or both. Failure to do so causes other packs to doubt the pack�s commitment, using it as an excuse (real or feigned) to move on its territory. Bloody clashes under the moon usually follow, threatening the sanctity of the Oath�s next most important clause.

Imru Nu Fir Imru

The People Do Not Murder The People

  • A subject of many tribal debates and heated blood feuds, this tenet says that murdering other Uratha is a grave sin. It is both specific and ambiguous, which of course only adds to the confusion. Most agree the law makes it taboo to kill anyone with the blood of the Wolf except at great need. Many Uratha think of Wolf-Blooded and human pack members as part of the People, and thus their lives are equally sacred. Nearly as many interpretations of this law exist as there are packs in the world. Open challenges of dominance resulting in accidental death might be considered acceptable to some, while murder of an unaware victim is a heinous crime. Lunes offer little help interpreting the law, their words every bit as contradictory as clashing Forsaken beliefs. Most werewolves assume that beating another werewolf is acceptable within the Oath. Slaying a defeated foe is murder. Killing when unnecessary � whether prey or fellow werewolf � is a sin, especially when the victim is one of your own kind. Elodoth argue with their packs and with one another about whether or not the law includes the Pure Tribes. Some Pure seem to believe that killing Forsaken is taboo, although torture doesn�t violate the law. Likewise, some Forsaken refuse to kill the Pure except when the Pure would murder them, and even then sing their lament to wolf and moon.

Sih Sehe Mak; Mak Ne Sih

The Low Honor The High; The High Respect The Low

  • Uratha are intimately familiar with dominance and submission. Many humans and spirits feign distaste at the idea, but they, too, abide by hierarchies. The world simply won�t allow equality for everyone, and the Forsaken know it. If the prey is stronger than the pack, the pack must bring it to its level. If one pack is stronger than another, the stronger will wins out. It is the law of the wild. Younger werewolves with heads full of pride rebuke the authority of the elders. They feel the elders enforce this law, or perhaps made it up entirely, simply to wield power. In turn, the elders bear their scars, sing of their bloody glories, and take what they feel is their due. Wise elders know that the second half of the clause demands they show respect for pups and young hunters, and afford their less experienced kin that respect. Even the old and strong can have their throats torn out by angry pups. Attitudes toward this law vary within protectorates. In some, elders are given proper deference both for their ability as hunters and their wisdom as Forsaken. Some grow cruel or brutal. They fall out of balance and meet their ends at the claws of the oppressed. Some keep young werewolves in line when even the Oath can�t always guide them. All respect the Firstborn and the ways that the Forsaken have followed since prehistory. If wise elders know that they should respect the young hunters, then wise pups know to respect the scarred veterans for their knowledge and prowess.

Ni Daha

Respect You Prey

  • Humans long ago abandoned this law and suffer for it. Werewolves fully know the dangers of imbalance. Their ability to hunt suffers. Their territories fall into decline. They grow weak, as did Urfarahin his final days, and soon meet their ends. Wisdom teaches that werewolves should respect their prey. Strong prey shapes strong predators, and vice versa. It is a precarious balance. A pack that kills callously gains enemies among spirits who see them as cruel barbarians. Indifference to the deaths of animals and spirits leads to losing respect for the hunt itself. A true predator kills out of necessity, not mere desire. Respect your prey, and it in turn respects your place as its predator. Spirits lash out at needlessly vicious werewolves, but those who properly respect the hunt earn the Shadow�s begrudging respect as a necessary part of the natural order. Even the most selfish spirits can recognize the honor and savage nobility of the Uratha. Some Uratha take this a step further. When one of these werewolves kills a deer, she understands that the animal has given its life that hers can continue. She respects the weight of the act. For most, killing is simply about necessity. Creatures like the Hosts and Claimed must be killed before they kill werewolves in turn. Respecting your prey means respecting the need for werewolves to hunt it. These creatures are deadly monsters in their own right. Even humans are not exempt from Uratha predation, something which younger werewolves often have difficulty grasping. Humans can be prey, and in many cases must be, though the Oath forbids consumption of human flesh. Older werewolves, and those who quickly take to their roles as the ultimate predators, feel no more remorse for killing humans than they do for any other creature. Merciful werewolves might warn humans off first through various terrifying means. Just as many kill them as readily as they would their next meal.

Nu Hu Uzuz Eren

Do Not Eat The Flesh Of Man Or Wolf

  • The act provides power and pleasure, a rush of Essence and a perverse satisfaction of basest urges. It is a surrender of honor and control, and no meat is sweeter upon the tongue of a hungry werewolf. The rush of power is too much, though. To a werewolf, eating her own kind, or her close kin, is a grave temptation that also drags her closer to the spirit than the flesh. Forsaken lorekeepers have long wondered at the truth of the matter. This clause is one of the oldest and certainly the clearest. Some Uratha then wonder if the temptation has always existed, deliberately left by the mad moon-goddess or born in Father Wolf�s death at the claws and teeth of his own progeny. Perhaps it is an eternal reminder of that grave act. Whatever its origin, it remains a temptation and a threat to a werewolf�s soul. In the throes of Kuruth, even the most disciplined Uratha might devour her kill and remember the taste through the mists of Rage. No werewolf is safe from this temptation, even those who have never tasted the power of the sweetest meats.

Nu Bath Githul

The Herd Must Not Know

  • Werewolves are mightier than any human, but not invincible. Angry, determined humans threaten even a pack.

Guns and bombs quickly even up the score, and those few hunters capable of standing against the Uratha know some of their weaknesses. Younger werewolves laugh at the thought, thinking themselves immortal. This law protects against that headstrong thinking; it was born of a need to protect werewolves, not humans. A large-scale war between humans and werewolves would end badly for the werewolves. Even if the Uratha won a protracted war against their human kin, the results would devastate the world. Cunning werewolves stick to the shadows, hunting at night or across the Gauntlet. While it�s easy to dismiss �Bigfoot sightings� and isolated animal attacks, danger follows increased scrutiny. Werewolves already face enough challenges on the hunt.

Uratha Safal Thil Lu’u

The Uratha Shall Cleave To The Human

  • Uratha mate among themselves and humans. They count humans among their packs, including the Wolf-Blooded. While they feel kinship with wolves, they crave socialization among humans. It grounds them, keeps them in touch with humanity, helps them maintain balance. Werewolves cannot forsake their human sides, lest they become remorseless monsters as selfish as spirits.

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Tribal Vows

The Firstborn stand apart from other spirits as the great totems of Uratha tribes. First among the children of Urfarah, the Firstborn exemplify different aspects of Siskur-Dah. They are older siblings and guides to the Forsaken. Their patronage provides knowledge, and tools to hunt specific prey. In turn the tribes honor their totems with vows sworn to the Oath of the Moon in their names.

Nu sum ghumur nu su ghid-Blood Talon

Offer No Surrender You Would Not Accept

  • The Blood Talons lead violent lives even for werewolves. They offer no quarter and seek none. Sworn on Fenris-Ur�s name is this oath: to offer no dishonorable surrender, and to accept none from their enemies. Blood Talons stand at the forefront of Uratha conflicts, where baring their throats means worse than death: It means weakness.

Su a sar-hith sa-Bone Shadow

Pay Each Spirit in Kind

  • Bone Shadows know that their path leads them through darkness, death, and terrible secrets. They stalk the Shadow, hunting the things that would hunt them. Sworn on Kamduis-Ur�s name is this oath: to pay each spirit with claw and gathra, respect and rage. The Bone Shadows know what horrors await them if the Uratha grow weak.

Nu mus halhala-Hunters in Darkness

Let No Sacred Place in Your Territory Be Violated

  • Hunters in Darkness hold their territories sacred in a way other tribes don�t understand. It is the land in which the Meninna are supreme, the apex predators. Theirs is an ancient legacy borne proudly in their savage hearts. Sworn in Hikaon-Ur�s name is this oath: to never let friend or foe violate the Hunter�s territory unchallenged. The Meninna shape their mus-rahin service to the hunt; a violation of that ground is a violation of the Hunter�s very devotion.

Kul kisura udmeda-Iron Master

Honor Your Territory in All Things

  • The Iron Masters know that change is the only constant. The world tomorrow might only resemble today�s world in passing. The Iron Masters know that they must adapt to the world. They ever search for ways to master their realm. Sworn in Sagrim-Ur�s name is this oath: to remember that which defines a werewolf even in the face of change.

Nu si gid namtar-Storm Lord

Allow No One to Witness or to Tend Your Weakness

  • Presence and power mean everything to the Storm Lords. They must stand as giants among their kin. To their enemies and to their rivals alike they show no weakness. To the Iminir themselves, they have no weakness. Storm Lords hold themselves to a higher standard, such that when anyone looks upon the face of the Uratha, they see a fearless wolf. Sworn in Skolis-Ur�s name is this oath: to remain unbreakable in service to the hunt.

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