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History of the Redemption's Brilliance Chantry

1466 The Utes had long lived in what is now central Colorado. Their animist culture had its own theology, strongly tied to the natural world. The most powerful Ute shamans were capable of mighty works of spirit crafting; today they would be considered Awakened Dreamspeakers. When Star of Eagles sent out his spirit summons to create the Dreamspeaker tradition, the always-sociable Utes responded quickly. They saw the benefits of sharing in the wisdom of the assembled shamans. This interaction between the Old World and the New thrilled the shamans of the tribes of the far west; they saw the racism of the European magi as an opportunity and they thought they were protected by vast distances form the negative consequences.

1531 The influx of new dreams invigorate the Ute shamans. However, one of their acolytes, whose name has now been stricken from the mundane tribe's memory, was filled with bitterness. He understood the ways they practiced, but this young man had never spoken to his inner spirit. The elder shamans tried to explain that he must be patient; these things happened when they were meant to happen and not before; he could still do his duty to his people even if he never spoke to his inner spirit. Yet the shaman refused to listen and began private journeys to places of power, hoping to force his own Awakening. Finally, he was approached one night in the graveyard of his people by an emissary of an evil spirit, known among the native Americans as Coyote's Son. It offered him a simple deal: the evil spirit would help him Awaken if the ambitious shaman would put the evil spirit's goals above all others. The shaman accepted the deal; through body-rending torture and soul-crushing manipulation, he did Awaken but as one of the first Fallen Dreamspeakers.

1533 When the other shamans, especially the elder Awakened shamans, discovered what he had done, they drove him out of the tribe and his people. Coyote's Son was known to them, and they knew that it was consumed with hatred for all that lives. If the young shaman were to put it above all others, as he was required, then the young shaman would be a danger to all people, not just the Ute. But still, it was taboo for the Ute to kill a shaman, which this young man definitely was among their number. Even though he was Awakened, he was untrained, and the elder shamans hoped that he would run into something that would kill him. Coyote's Son was smarter than they were and trained the young shaman to be powerful, while guiding him to people who would help the evil spirit cause more misery and death in the world.

1541 Coyote's Son led his servant to the army of Francisco Vasquez de Coronado, searching the Great Plains for the Seven Cities of Gold. Playing on the conquistadors' greed, the shaman convinced one of Coronado's lieutenants, Valasco de Barrionuevo to take a small force to the area that is now called Pokoh's Peak. The nameless shaman used powerful illusions to convince them that they would find what they desired--a City of Gold. However, two of the lieutenant's band resisted his lies -- an unawakened priest, Padre Juan de Padella, and a noble scion, Andres de Ocampo, who was a Void Seeker (precursor to the Void Engineers) though not a very powerful one. Padre Juan felt uneasy in the heathens shamans presence, and Andres de Ocampo sensed that he was Awakened.

December 1541 When they arrived at the area of the peak, the dark shaman had so twisted most of Barrionuevo's men that the band began an immediate and indiscriminate assault on both the nearby Utes and the other supernatural elements in the valley. Bravely, the priest and the Void Seeker decided that they could not allow this tragedy to happen. The priest tried to get the noncombatants out of harm's way, Awakening in the middle of the process, while the Void Seeker joined the elder shamans in the fight against the lieutenant's men and the dark shaman. Coyote's Son's gifts were too powerful, and when all seemed lost, the Void Seeker lured the Dark shaman into a cave, where the shaman elders imprisoned him at the cost of the Void Seeker's life. With the Dark Shaman gone, his spells over the lieutenant's men ended, and they quickly retreated. The priest remained to set up a mission and make up for the crimes of his colleagues, while the elder shamans buried those Spanish soldiers who had died around the cave of the dark one to serve as guardians. They knew the dark shaman was not dead, merely imprisoned, and that one day he would return. Padre de Padella tried his best to understand what had happened to him and the World of Darkness he had stumbled into. While he had proven his worth to the Ute, he could not reach the other creatures that populated the night to convince him of his benevolence.

1552 Drawn by the messages of the elder Dreamspeaker shamans, an Iroquois Chorister and a Catholic Chorister arrived at Pokoh's Peak. They trained Padre de Padella and established the mission as a refuge for those who were hunted, a meeting place where the different mystical cultures could interact, and a place where young shaman and priests could be trained. This place became known as the Mission of Our Lady of Redemption.

1598 Don Juan de Oñate Salazar establishes Colorado as part of the Santa Fe de Nuevo Mexico. With him came the members of the Order of Reason, some quite eager to find out what had happened to their earlier colleague. Some assumed that Cibola might be found as well. The leader of the Order realized however that they were far from his lines of supply, and that there many powerful Choristers and Dreamspeakers he would have to fight, as well as the possibility of angry Utes. Therefore, they decided to isolate the peak and keep an eye on it.

17th Century The Order of Reason and the Council of Nine circle each other within Colorado. The Order, populated mostly by High Financiers, eager for gold, and Void Seekersm eager for exploration, attempt to avoid any direct confrontation with the mission. The priests and shamans of the Traditions, foreseeing future conflict, watch over the cave of the dark shaman while preserving as much of the native American culture and people as they can. As long as they focus on these different goals, there is no outright violence between the two factions.

18th century There is conflict within Colorado's mage community. Among the mages of the Council of Nine Mystick Traditions, there is a struggle between the Choristers, who believe that the Utes and other Native Americans would be better served if they were made ready to defend themselves against the Europeans, and the elder shamans of the Dreamspeakers, who insist that the tribes must develop among their own paths. While this strains relations between the groups, both recognize that the other side is only interested in what is best for the people (magick can happen!)and thus the situation remains amicable but chilly. Similarly, the exchange of territories between French and Spanish representatives of the Order of the Reason bogs the order's members down in jurisdiction and nationalist disputes. It is a time of stasis.

19th century The exploration of the American West brings violence to Pokoh's Peak. Settlers, influenced by Order of Reason operatives, slowly drive the Utes into reservations and undermine the influence of the Mission. The Choristers and the Dreamspeakers appeal to the Council for assistance, and they open its doors to other Traditions. The purposes of the chantry remain: seal the lost one, preserve history and culture, and train new mages. The mission manages to retain its character but it becomes increasingly isolated.

20th century The Technocracy, keeping excellent records, decides to practice an isolation technique on this chantry. They place one operative to monitor it, but they do not want to risk a direct assault which may release the lost one. They attempt to keep tabs on the Traditionalists going in and out. The constant pressure on the mission forces itself to lose more of its original character. The Dreamspeakers and Choristers lose exclusive control of the High Cabal of the chantry. Finally, in 1968, the chantry renames itself as 'Redemption's Brilliance.'