Far more common than barriers of language are the cultural edifices built from religion, regional customs, local political systems and simple differences in manners and appearance, for the Dark Medieval is not known for its tolerance of diversity. From kings to bishops to the common peasantry, it is common for people from all levels of society to believe their way of life is the only option, and that those who differ too greatly from that norm are heretics, rabble-rousers or criminals. Cultural differences prompt a wary and cautious eye at the very least, though hatred and violence are also common reactions.
For example, a Christian knight of the Holy Roman Empire traveling in Saracen lands is likely met with open
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hile local languages may be suffi cient to live and work in a given region, they are all but useless to those who wish to read classical works and theological texts. To study the ancient philosophy and drama of Athens, the holy scrolls and tomes of Jerusalem or the theses and treaties of mortal and Cainite theoreticians, one must have linguistic knowledge beyond the com- mon tongues of the peasantry. Truly advanced study may call for the understanding of Syrian Aramaic, ancient Hebrew or Norse runes; even translations of popular works require the ability to read Latin and Greek.Characters wishing to excel in specific Knowledges should bear in mind that such research by its nature requires considerable linguistic ability. In order to speak and under- stand Latin, a character must possess at least one dot in Linguistics, but this is hardly suf- ficient for superior knowledge in any given subject. Renowned philosophers are undoubt- edly versed in Greek, while skilled biblical scholars often understand a host of ancient languages, both active and defunct, from the Outremer. Remember, in order to advance beyond the first dot in Academics, a charac- ter must have at least one dot of Linguistics, and depending upon the level of specializa- tion in a field, she may require a Linguistics score of two or three. At the Storyteller’s discretion, this may be applied to Knowledges other than Academics, such as Law, Medi- cine, Occult, Politics, Theology or even the higher levels of Seneschal.
Also, the average person living in the Dark Medieval is not literate, as books are both costly and rare. A wealthy noble may own only a handful of texts, while extensive libraries are mostly exclusive to universities, monasteries and those among the highest economic echelon. Therefore, it is assumed that a starting character cannot read or write unless she takes a dot in Academics. Without taking the time to study letters and grammar, even the most fluent speaker of a language would have no way of deciphering it when written on a page. As mentioned earlier, members of the High Clans are rarely illiter- ate, and their Academics scores should represent this.
hostility. Even if he makes every attempt to conceal his religion and martial nature, other differences set him apart enough to cause suspicion, from his style of dress to his (lack of) observance of local customs regarding interaction with women, warriors or the priestly caste. Spending time studying his new culture and language may limit these outward appearances, but his skin, hair and eye color, his accented speech or his ignorance of local slang and idiom will still betray him. Only those perceptive few who are particularly skilled in etiquette and performance can flawlessly blend into a foreign culture, and the High Clans are not especially known for their ability to fade into the background.
Characters who do stand out from the crowd may experience difficulties in social interactions and in their attempts to pass unseen, as they conjure feelings of mistrust and anxiety among locals. This alienation should be emphasized during game play, and players should take the time to determine how their characters react to such obstacles and adversity. Though not repre- sented by dots on a page, cultural attitudes and biases can create more depth and breath for a character, offering a more fulfilling game experience. Outsiders can be fun to play and offer numerous story hooks, often enriching the Dark Medieval environment and setting it apart from a campaign set in the modern era.
As mentioned in the sidebar earlier in this chapter, however, players should be careful not to allow the outcast nature of their characters to drift too far to the extreme, as that detracts from the experience of others. A single Christian Cainite may easily find herself ostra- cized by a coterie of Muslims or Jews, and, while intolerance does exist in 13th-century society, players should take pains to overcome these rifts through game play — lest in-character tensions become more serious out-of-character clashes. It makes sense that the Chris- tian character would experience mistrust and even hatred from others in her group — perhaps even escalating to intracoterie violence — but extended interaction dur- ing a story or campaign should go a long way toward building a sense of acceptance or, at the least, tolerance. The Tzimisce and Ventrue often express the most prejudice against those they consider outcasts or foreign- ers, and the Iberian Lasombra have divided their very clan along religious and cultural lines. Contrarily, some Cainites become intensely curious of others, rather than xenophobic. Scholars and philosophers are most prone to this reaction, and certain Cappadocians or Brujah may be more tolerant of the cultures and views of others. These open-minded individuals, however, are the ex- ception rather than the norm among the High Clans, and mortals with such broadmindedness often draw the attention of the aforementioned clans, as they generally have above-average intellectual ability and adapt more easily to new ideas.