Monastery of the Yellow Rose:
“To be suffering with another is to be the other; losing oneself, and the distinction that any
suffering is not our own, is our truth.” –Etched on wall next to the gates to the monastery.
The Monks of the Yellow Rose, also known as the Disciples of Saint Sollars dwell in their
solitary monastery high atop the Earthspur Mountains. They are known for their loyalty to their
allies and destruction to its enemies. Greatly respected on matters of truth and diplomacy, the
monks’ work hard to survive in their remote sanctuary. The monks often travel with Ilmataran
paladins, particularly from the Order of the Golden Cup. It is considered a high honor to be
chosen to join the ranks of the Yellow Rose. Kane, its leader, personally chooses each disciple
within its walls.
Location:
The monastery is on the southeastern edge of the Glacier of the White Worm, high in the peaks of
the Earthspur Mountains. Few visit this place casually, for the trails are not easily found or
followed. The last half-mile of the trail is paved in worked stones, each bearing the name of a
monk of the Yellow Rose that has passed on.
Architecture:
Built on the stony side of a jagged mountain peak, the enormous fortress monastery overlooks the
Glacier of the White Worm and houses as many as 750 monks. Each generation of monks add
new structures and digs out deeper chambers. About half of the rooms look out into daylight, the
other half are underground chambers dug right into the mountain. The interior is a spectacular
museum, with every room exhibiting artwork and architecture reflecting the supreme discipline of
the order. It is a monument to the ages, an ever-growing tribute to the painstaking stubbornness
that has allowed mankind to rise to dominance in Faerun.
Extensive catacombs twist through the mountain under the monastery, threefold in purpose. Some
sections serve as burial vaults for deceased monks. In another wing, a vast cellar holds vats of
wine that the monks make from blueberries they collect. Finally the catacombs house the most
complete archives of the Bloodstone lands found anywhere.
History:
Nearly 600 years ago, Saint Dionysus was given a vision by Ilmater, he told his followers a
monastery should be built in the Bloodstone lands and be dedicated to Saint Sollars. The
monastery should be a place of learning, politically isolated, that would keep the true histories of
men's lives uncorrupted by outside influences. Now also known as the Citadel of the White
Worm, the Monastery of the Yellow Rose was founded in the Year of the Yellow Rose (1236
DR) by followers of Dionysus.
Hierarchy:
Abbot: Kane, Revered Father of the House of Saint Sollars. This enigmatic hero of the
Bloodstone Wars runs the monastery with a quiet dignity and grace that inspires
all that know him.
Prior/Prioress: Revered Sister Amela. This ancient woman is filled with cheer and a burning
inner strength that never seems to run out. She travels on important diplomatic
missions for the abbot and runs the monastery in the absence of the Revered
Father.
Cellerar: Revered Brother Velos is in charge of food, storage, and preparation in the
monastery.
The other members of the monastery are divided into three different circles:
Circle of the
Ascetics: This group devotes themselves to spiritual hardship and aggressively seeking
those in need to help them with no regards to themselves. Of all the circles, this
group has the most casters, though it does have a fair number of restrictions on its
members. This circle is led by Revered Brother Sanno.
Circle of the
Chronicle: These are the scholars, historians and genealogist of the monastery. This circle has
the least restrictions on its members in order to allow them to conduct their studies
completely. This circle is led by Revered Brother Uther.
Circle of the
Vow: These are the holy warriors of Ilmater, fiercely defending the suffering. This circle
tends to have the most restrictions and hardships on its members. Revered Brother
Yung Wei Tsola, whom traveled many years ago from Kara-Tur to join the order,
leads this circle.
Membership:
Membership to the Monastery of the Yellow Rose is by invitation only. The monastery may only
have 761 living members at any one time, one for each of the Demalous Martyrs. If a monk of the
Yellow Rose has passed on, a slot becomes available in the monastery for a new initiate.
Training:
When an initiate is accepted to the monastery, he is stripped of all worldly possessions and given
nothing but a loincloth. He is then interviewed rigorously, given no food, drink or a place to
sleep. The Initiate Courtyard will have to suffice for resting. In the morning, the student is visited
by the Abbot, who shares a few words of wisdom, drink and a bit of food. The student is then
directed to his first teacher inside the Gate of Charity, also known as the First Gate.
Within the Gate of Charity the initiate still has to sleep in the open, though the courtyard has a
brackish well at its center and stale bread is left in the morning for the student. The next five
through fifteen days are spent in meditation and prayer studies with the Master of the Charity, or
in various cleaning duties. The First Gate is based around the discipline of the spirit and at the
end of this training the student is given a bowl. This unique bowl, as with all items given during
training, belonged to the deceased monk that the initiate is replacing. The student may then pass
to the Gate of Humility.
Once within the Second Gate, the initiate is assigned an empty stone cell for rest, prayer and
meditation. He is given no food or water, these must be begged for from the Master of Humility
or anyone in the courtyard. The next ten through twenty days are spent in intensive study of
morality and ethics. The Gate of Humility is based around the core principals of helping and
defending any who are hurt, perseverance in taking on the suffering of others, challenging
injustice, and allowing the spirit to overcome the body, knowing that Ilmater will guide you
through all your trials. At the end of this training the student is given a drab gray robe. The
initiate may then pass to the Gate of Piety.
At the Third Gate the initiate is given a new stone cell and must now diligently work for his
sustenance. The next fifteen through thirty days are spent in intense study of politics, geography,
history, genealogy, calligraphy, poetry, literature, and art taught by the Master of Piety. When not
in study the initiate must spend his time assisting librarians, scribing, and other tedious duties.
The goal of the Gate of Piety is to teach that being true to the integrity of an academic subject is
necessary to be able to benefit themselves and society intelligently. When the initiate’s tenure in
the Third Gate is over, he is given a small blank book with worn wooden covers. This is to be the
initiate’s prayer book, which he has only one day to copy from the master prayer book. Once that
is complete the student may pass to the Gate of Suffering.
At the Fourth Gate the student is assigned to tiny stone cell facing the courtyard where he’ll
spend a torturous twenty through forty days. The Master of Suffering only rarely gives food and
water to the pleading initiate who must begin his training with a series of punishing tests. These
are conducted to show that the spirit is able to overcome the flesh. Once the initiate has begun
shedding the limitations of his corporeal body he is taught how to use it as a weapon to fiercely
champion those that cannot defend themselves and to right injustice wherever it is found. This
arduous training will extend to all matters martial. The core principal of the Gate of Suffering is
that the depth of darkness to which you can descend and still live is an exact measure of the
height to which you can aspire to reach. Life begins on the other side of despair; personality is
born of it. It is the fire hidden within the flint. When the initiate has completed training at the
Gate of Suffering his hands are bound with red cords behind his back and he is brought through
the Gate of Compassion.
Still bound, the initiate enters the Fifth Gate where he is cleansed, fed, sheltered, and his wounds
tended to by the Master of Compassion. Five through ten days are spent still bound in the red
cords, but in quiet contemplation as the Master of Compassion teaches Ilmatari religious rites and
how to use the newfound disciplines of the mind and spirit. The Gate of Compassion’s primary
purpose is to forge the spirit of the initiate anew and demonstrate how compassion can change the
very soul of our world. Compassion is the truest essence of good, an all-giving essence that brings
hope and love. At the end of this training the initiate is released from his bonds and must make
the Vow of the Passing. This is a vow that the Passing ritual will be performed upon his death.
This ritual is celebrated at the first dusk after the death of a devout Ilmatari follower. It is a
solemn chanting service that commends the passage of the departed soul to Ilmater’s embrace. No
Ilmatari cleric who receives this rite can be brought back to life on Faerun, unless Ilmater himself
sends him back. If the vow is made the initiate is given a silk veil, usually white. This veil is used
upon the death of the monk, placed over his face.
Once the Vow of the Passing is taken, the Masters gather and perform the Ritual of Renewal,
where they charge the initiate with:
“Persevere in the face of pain. Heal the sick, the wounded, and the diseased. Comfort the
dying, the grief stricken, and the heartsick. Take on the burdens and the pain of others.
Champion the causes of the oppressed and the unjustly treated, and give shelter and kind
counsel to the lonely, the lost, and the ruined. Pursue the service of Ilmater, and he will
provide… leave gross riches and the acquisition of all but medicines to others. Take up
the task no others dare.”
With that, the initiate is given the rank of Adorned Brother and may begin his duties and
continued training in the monastery. As the Adorned rises in ranking there will come a time when
he’ll have to endure one of the toughest tests of skill and courage in Faerun, riding the remorhaz.
Yet no monk at the monastery who had earned enough experience has ever refused to attempt the
challenge. Most monks will try their skills at least once, even if they are much less experienced.
Many younger masters ride the remorhaz on a regular basis, sometimes as often as once a week!
For the monks, this is more then a test. To them, the white worm symbolizes the courage and
determination that marks their order. Conquering the beast, riding inches away from death or
serious injury, is a statement of their devotion to Saint Sollars the Twice Martyred.
Duties:
The Monks of the Yellow Rose specialize in genealogical studies. Each year, mid ranking monks
lead expeditions down the mountain to gather data in the cities of Damara, Impiltur, and even
Vaasa and Narfell. They concern themselves with news of local births ands deaths, travelers
passing through and newcomers settling in the region. It is no wonder that Gareth Dragonsbane
asked the Monastery of the Yellow Rose to verify the lineage of Helmont the 15th, Duke of
Carmathan.
Daily Life:
The monks of the Yellow Rose are ascetic and simple, but they are determined to create beauty in
hardship. Their toils are matched by their stamina, and both seem boundless. No monk works less
than a total of sixteen hours every day, though they are allowed respite every four hours for
prayer and meditation. The lower initiates are responsible for the bare necessities of survival.
They labor in the meager gardens, haul ice melted for water, or forage on the bleak
mountainsides. Their efforts enable their more skilled superiors time to concentrate on creating
sculptures and tapestries.
Commodities:
The monks Sculptures, tapestries, and blueberry wine.
Influential Saints:
Saint Sollars and Saint Dionysus are the two most important saints to the monks of the Yellow
Rose. Saint Dinoysus is most influential, though the monastery itself is named in honor of Saint
Sollars as was requested by Saint Dinoysus himself.
Saint Sollars the Twice Martyred:
Saint Sollars first appeared in Shoon Imperium, a historical text dating after the fall of Netheril. It
was mentioned in the Codex Spirita that Sollars was a worshipper of Ilmater and that he had
wandered through Faerun before arriving in the southwest. It is written he was not a native of
Faerun and his bald and pale appearance suggested this.
Sollars claimed to have come from another distant world, where he was a noble who forewent his
station after receiving a vision which guided him to help the poor and suffering of the land. In this
kingdom such aid was punishable by death on the rack. When he was brought before the king for
his sentence, he begged to be put to death in some other manner since he was unworthy of dying
on his god's symbol of faith. The king gleefully fulfilled his wish by torturing him on the rack,
but not killing him, then hanging him until he was half-dead and at last drawing and quartering
him. Sollars claimed that Ilmater had restored him to life without anyone else's supplication and
had given him a vision of Faerun.
After traveling many parts of Faerun, Sollars ran afoul of Bhaelros (an alias for Talos), who
viewed Ilmater as a deific intruder in his rightful domain. Bhaelros wanted to hurt Ilmater by
crushing his favored servant. He sent his three most powerful minions to capture and break
Sollars. Sollars not only survived the physical punishment but the mental anguish as well. He
finally died a second martyr's death on the rack in the Temple of Divine Truth in Calimport,
however, the date of his death is uncertain. The confusion is due in part to the fact that the
Ilmatari did not keep accurate records then, and that the ensuing riot over the manifestation of
Ilmater's avatar wreaked much havoc on the city.
It is also believed by Candlekeep scholars that this event occurred simultaneously and
coincidentally with another major catastrophe that rocked Calimport. After this setback, Bhaelros
decided to ignore the Ilmatari and focus his efforts elsewhere.
Saint Sollars' symbol is the yellow rose. All church manuscripts of his faction include an
illuminated yellow rose next to his name. All church sites dedicated to him use the yellow rose in
their motifs. Also, yellow rose bushes are commonly planted at all Ilmatari sites.
Saint Dionysus:
Saint Dionysus was born a peasant near the city-state of Lyrabar in the first kingdom of Impiltur
over 600 years ago. As he grew to adulthood Dionysus joined the militia, serving for nearly a
decade. His military experiences made him respect the power of nobility and learning.
While searching for an escaped slaver, he entered an overgrown shrine in the foothills of the
Earthspur Mountains. He was given visions of Ilmater's glory and immediately was consecrated
by the Broken God as one of his clerics. Dionysus found a poorly handwritten account of
Ilmater's dogma that he kept ever after. This ancient text is called Dionysus' Chapbook, although
Dionysus did not actually pen it himself.
After resigning his commission, he proselytized to the peoples of the Impilturian city-states and
beyond into the Unapproachable East. Quickly, he rose to prominence and developed a devout
following that he organized into walled and defended cloisters, unlike the other faithful of
Ilmater. While still caring for the downtrodden and sick, his followers also could defend
themselves against those who wished to harm their charges and themselves. It was one thing to
die a martyr's death; it was another to be slain for herb lore and coppers or by wild beasts.
Dionysus also stressed reading and writing among his flock, preaching that the passing on of
dogma or lore orally, was not adequate to give the faith its necessary pillars. He formed a loose
alliance with the clerics of Deneir in Impiltur and was often permitted to visit the secret Masters
Library beneath Iron Dragon Mountain in the Earthfasts. At the Council of Keltar in the Year of
the Alarmed Merchants (828 DR), Dionysus brought forth his ideas of defense and literacy to the
Faerunian church. Since this time, the Ilmatari have kept accurate records and learned medicinal
lore. They teach reading, writing, and weapons training as a rule now rather than as an exception.
Dionysus was still a soldier at heart. He stressed that the Ilmatari owed fealty to their rightful
lords as long as the nobles fulfilled their obligations to their folk. He argued that the Ilmatari
should be spiritual aids and advisors, helping rulers to make the right decisions. The Ilmatari
paladin Lords of Imphras II govern Impiltur to this date, as does the Ilmatari paladin King Gareth
of Damara.
After defeating powerful servants of Auril who had stolen a globe from Ulutiu's Necklace,
Dionysus was given a sign by Ilmater. As a result of the vision, Dionysus told his followers a
monastery one day should be built in the Bloodstone lands and be dedicated to Saint Sollars.
Here, Dionysus said, the monks should specialize in genealogical studies. Dionysus thought that
such a place of learning, politically isolated, would keep the true histories of men's lives
uncorrupted by outside influences. This was due in part to his fascination with nobility and in part
to his wish to maintain stable ruling structures by taking the conflict out of succession processes.
In the Year of the Wondrous Sea (863 DR), a small island was discovered in the middle of
Easting Reach. The first explorers who went to the island never returned, but nothing else of note
occurred for a season. When a tower appeared overnight on the island, Impiltur began to worry.
Still, nothing happened. A group of Thayan Red Wizards, with hired Impilturian servants, landed
on the island. The servants were sent to explore the mysterious island. Only two returned; they
said all the others had perished in magical traps or at the hands of extraplanar and undead horrors,
though they had secreted a bloodstone-encrusted crown that was sitting on a waterlogged seat
cushion. The two Impilturian survivors fled when a bloated monstrosity hurling black bolts of
lightning attacked the Red Wizards.
Within days, lacedons, zombies, and skeletons began to attack Impilturian coastal settlements and
water elementals destroyed ships on the Easting Reach. The rulers of all the cities received a
message on tattooed human skin that simply read: “Return What is Mine”. It was signed Sevanoq,
Master of the Tower Aquiarum, Archmage of the Circle of Narfell.
Searches were conducted for the two survivors of the island expedition and the bloodstone crown
they had stolen. The men’s bodies were found in an alley in Sarshel, but there was no trace of the
bloodstone crown. When creatures began to attack, the rulers called upon Dionysus to aid them.
He mustered a formidable force of warriors and clerics to deal with the menaces. They landed on
the island and fought through waves of undead and charmed pirates to the base of the tower itself.
Sevanoq and another lich appeared to do battle with Dionysus. For an hour, Dionysus sustained
grievous wounds as he dealt punishment to the physical forms of the liches. Dionysus knew he
was dying. He called upon Ilmater to protect the people he had failed. At the same moment, the
other lich brought its magic to bear as Dionysus’ last blow hit Sevanoq.
Those coming to the aid of the dying patriarch heard Sevanoq gasp part of a word, “Zen!” before
Sevanoq dissolved into a foul puddle. The other lich vanished leaving the survivors to collect
their dead and dying. Dionysus told his men to leave him where he lay; explaining that he had
more tasks only he could perform. As his followers sailed westward, a localized earthquake
rocked the island, causing Sevanoq's tower to collapse. The island itself then began to sink below
the waves.
The departing ships saw a flock of white doves appear and circle the site, as a stream of white
light struck the water. On that spot a celestial that wept yellow roses was seen floating over the
waves, before it left skyward. Those witnessing the events felt their weariness vanish and their
wounds to be less painful. Since that day, many have searched for the remains of the Tower
Aquiarum to no avail and Impilturian parents still use the tale of the water demon to bring unruly
children in line.
Dionysus’ death technically was not a martyr’s death, but he did sacrifice himself to ensure the
destruction of a great evil. His work in life and his valiant death sowed the seeds of light and
good in this region. Followers of Dionysus founded the Monastery of the Yellow Rose high in the
Earthspur Mountains in the Year of the Yellow Rose (1236 DR), fulfilling one of the saint's own
long unrealized goals. After the fall of Impiltur's first kingdom, Dionysus’ example served as the
catalyst for the proclamation of Impiltur’s second kingdom as a stable regime in a chaotic and
dangerous area of Faerun. Damara too has been freed from the yoke of Zhengyi the Witch King
and again is under the sway of Ilmater and his faithful.
Saint Dionysus was very fond of the poppies that grew in the fields of the Great Dale and
Impiltur, and after his death the red poppy became the flower associated with him. Since poppy
juice can be used as a pain reliever, this is a good choice for an Ilmatari saint.
Relics of Ilmater:
There are a number of religious relics housed within the monastery; among them is the Chapbook
of Saint Dionysus. This relic is a small prayer book that has become more powerful over the
centuries since Saint Dionysus found it. The chapbook originally was a poorly hand-written
account of an unknown Painbearer. Saint Dionysus imbued it with many protective magics, and
his faith turned it into an item of some power. It is immune to fire, water damage, and insects that
eat paper. It radiates good, healing, and abjuration magic. It allows its possessor, if good aligned,
to cast all healing magics at maximum efficacy. Evil clerics cannot benefit from this item. It can
also be used to cast Bless, Endure Elements*, Aid or Sanctuary up to three times/day at 12th
level. Any attempt to destroy this item immediately summons a celestial to take it.
Relationship to the Church of Ilmater:
This is the only order of monks that exists in the Bloodstone lands. The monks have a close bond
with the Order of the Golden Cup, which is dedicated to healing and protecting the sick, innocent,
and weak, rather than seeking out evil to destroy.
Within the church as a whole the Monks of the Yellow Rose, along with most Illmatari in the
Bloodstone lands are Traditionalists. Although they acknowledge the importance of saints, they
tend to focus their worship on Ilmater with only a nod to his saints. They believe that one should
strive to live as those that have been beatified, but not be worshipped instead of Ilmater. The only
saints' days they worship are All Saints, Saint Sollars, and Saint Dionysus. This rule is not hard
and fast because they believe that rules should guide, not bind. They are annoyed by the attempts
of the Orthodox Ilmatari, but harbor no lasting resentment (which infuriates the Orthodox even
more). To the Traditionalist, this is another thing to persevere over to attain communion with
Ilmater.
Visiting Pilgrims:
A source of revenue for the monastery during the summer is pilgrims. Those that arrive at the
monastery may buy the insignia of Saint Sollars, lodging, and other commodities. If the pilgrim is
in need he will always be taken in and cared for without cost.
Neighbors:
Generally, the monks of the Yellow Rose do not try to force their beliefs on anyone and receive
the greatest respect wherever they travel, even among the Nars in Narfell.