Codex: Appendices D & E (2017)

(Last Codex post)

Appendix D—Witch Aspects

As with all things witch related, despite “improved relations”, Kemp’s information is rather minimal and not especially helpful.  The Apostates Sawyer and Webster, who have spent decades closely associating with witches, are much more helpful here.

The moon witches are those who associate their powers with, obviously, the moon.  Like the moon, they can change themselves in various ways, using spirit and evocation spells probably.  They are also the most skilled healers amongst witches.  Of all the aspects of witch society, moon witches are the closest to the Changers, usually having excellent relations with the beast-men.  They bring a certain adaptability to a coven.

The nature witches associate their powers with the energy of the natural world.  They are the ones most likely to invoke the spirits of animals and the gods of nature, such as Pan, Freyr, or Demeter.  They are also the most likely to master nature witchcraft, to control beasts and weatherworking.  It is said that they ground a coven and help bring it in line with the desires and power of the world.

Seers are often the leaders of witch society and covens.  They are the oracles, diviners, and lorekeepers of the witches.  Most seers appear to specialize in invocation and evocation to fuel their drive for knowledge, and the future.  Some, though, Webster says, devote themselves to charms to better get people to volunteer information and the lead by control.

Spirit witches balance nature witches in a coven, connecting the group to the realms beyond Earth.  They specialize in invocation ad spirit witchcraft.  Thus, they serve as mediums, contacting the beyond and tying a coven to the spirit realm.  Because of their control of spirits, these witches also appear to be excellent trackers and hunters.  They, Sawyer claims, often trace offenders and enemies of the witches, providing locations to the sun witches, who are then unleashed.

The sun witches are those who associate their powers with, obviously, the sun.  They are the guardians and warriors of the witches, much like many of the most ancient sun gods.  They train in mundane means of combat enhanced with charms and invocations, spirits bound to weapons and other such tools to improve their abilities and skills.  Sawyer mentions that some even say the sun witches allow powerful spirits to temporarily possess them, to enhance their physical attributes and skills.  Sun witches add a balance of protection and aggression to a coven.



Appendix E—Witchcraft Classes

Kemp is correct when he briefly defines the five classes of witchcraft.  However, as with all things beyond sorcery, his information is incomplete, through ignorance.  Thus, it is not entirely helpful.  Sawyer and Webster, Apostates, are more useful here.

As Kemp notes, charms affect the mind.  Witches use charms to sense and manipulate the emotions of others.  But, the spells can also be used to influence the mind of a subject, to suggest a course of action or even allow complete control of the subject.  Charms can result in a form of illusion, invisibility after a fashion, and even alter the memories of a subject.  In all, it is a much more powerful branch of magic than the Arcanum Council would like to admit to its rank and file.

Evocation is, indeed, the direct control of magical energy.  But, what does that mean?  For a witch, that means the ability to create wards and other protections.  It also means blessings and curses, healing, and limited harming.  It can involve fertility, and barrenness.  Most of its offensive capability, unlike sorcery, is indirect or requires touching the subject, thus limiting its combat potential significantly.

Conversely, invocations involve calling upon spirit entities to handle the magical energy.  These spells  involve the witch calling and negotiating with a spirit, or a god, to acquire the desired effect.  The spirit, thus, acts upon the witch’s behalf.  Most such spells appear to involve altering the luck of the subject, protecting or hiding the witch, tracking people, guarding places, or discovering information.  Rarely, if ever, do they have an appreciable direct physical effect, due to the difficulty of spirits manifesting or directly affecting our realm of existence.

The study of natural forces allows the witch to control and affect beasts of all sorts.  This appears to serve as a specialized sort of charm.  These witches can also alter and control plants.  They can enhance or retard growth, cause plants and trees to move and walk, even heal plants and speak with them to gain information and insights.  With sufficient skill, a witch can move through the densest forest without leaving a trace.  This class of witchcraft also allows the witch to alter the weather within a given radius from his or her position.

Spirit witchcraft is entirely focused on affecting and controlling spirits directly.  Its most basic elements involve being able to see and speak to spirits.  The art graduated to calling, summoning spirits, harming them and healing them, forcing their compliance, even allowing them to possess a living vessel.  Witches say they can even bind a spirit to an object or place for a set length of time or for eternity.  These last two appear to be done solely to contain powerful, evil, spirits.

Codex: Appendices A, B, & C (2017)

Appendix A—Ravager Origins

Despite the Arcanum’s claims, the available evidence shows that the Ravagers were indeed brought to Earth by sorcery.  Donne, Sawyer, Tierney, and Asbridge are a representative sample of the authorities and leading theories on the subject, outside the Arcanum’s control.  All four discuss, and show, archaeological and textual evidence, suppressed by the Arcanum Council, that indicates ancient sorcerers intentionally brought the early Ravagers to Earth from some other place.  To be fair, they probably did not mean to bring the Ravagers per se.  However, the evidence is clear that they were trying to bring something to Earth and the Ravagers were what came through, desired or not.

Since that initial foothold, Ravagers have bred like a plague all around the world, feeding on humans to fuel their reproduction.  We do not believe that any new Ravagers have come from off-world since at least the time of Alexander the Macedonian, but the ones already here bred enough to keep a thousand generations busy.

The Arcanum’s reasons for covering up sorcery’s responsibility seem clear.  They fear anything that would disparage or undermine the façade of a good name they’ve attempted to create, for themselves and sorcery.  The Council fears the reactions of the theurges, and, though they will never admit it, the witches should they officially acknowledge the culpability of the ancient sorcerers.



Appendix B—Apostate Groups

Contrary to what the Arcanum would like to claim and others to believe, the Apostates are neither a monolithic entity nor complete anarchists.  In fact, there are many organizations of Apostates in the world.  Because of space limitations, only six of the largest and most well known will be discussed here.

The Drifters are probably the closest to what most Arcanum sorcerers think of when they think of Apostates.  They are afflicted with wanderlust, or a drive to see the world, or a desire to aid people around the globe.  Regardless of the reasons, they travel constantly.  In the process, the Drifters are good for sharing news and delivering non-critical packages among Apostates.

The Eternal Circle is a group of idealists.  They seek to unite the sorcerers, theurgists, and witches in contravention of Arcanum law and rules.  Most Eternal Circlers believe in the existence of an ur-magic that eventually branched into others.  They often move fluidly between the three magical species, limiting their sorcerer contact to other Apostates and a rare handful of Arcanum members.

There is little to say about the Ghosts.  They are often hermits, so far as magical society is concerned.  They try to stay out of sight and off the proverbial grid.  Most Ghosts just want to be left alone, or hide, for a whole host of reasons.

Possibly the most infamous of Apostates are the Shadowmasters.  Despite their rather dramatic name, they have a reputation as excellent spies and assassins for hire.  They are entirely freelance and secretive, working for nearly anyone.  Rumors say they have even done off-the-record work for the Arcanum, but this is, obviously, difficult to impossible to confirm.  The few that I have met refuse to speak about current or past contracts, as they also have a reputation for the utmost discretion.

The Youxia are the group most demonized and feared by the Arcanum Council.  They consider themselves the spiritual descendants of the ancient Chinese folk heroes, or “wandering vigilantes”, of the same name.  They train continually to integrate their combat skills and sorcery, and vie with each other to test and improve their skills.  While the Youxia reject the Arcanum, they continue to hold to the war against the Ravagers, just not within the Arcanum hierarchy, bureaucracy, and reliance on the Guardians.

The sixth are important because they are the unsung heroes of sorcerers and Apostates.  They should probably not be discussed in public, but I will include them.  The Chameleons are an invisible Apostate organization.  They infiltrate the Arcanum, the Ravagers, and possibly other groups to acquire information and intelligence that they then pass on to the Youxia, some Shadowmasters, even the Arcanum through indirect channels.



Appendix C—Apostate Havens

After centuries of persecution at the hands of the Arcanum, many Apostates have set up safe havens for others of our kind.  These vary in size from tiny crash spaces to massive mansions, depending on the ability and finances of the host.  They exist all around the world and are open to all Apostates, regardless of affiliation.  They are more or less safe from the Arcanum and Arcanum agents are denied entry, or even finding the sites.  Some of the more famous havens of North America are discussed here.

The Amber Raven Hotel in Toronto is one of the oldest Apostate havens in North America.  It dates back to 1803, when the city was still called York.  The Amber Raven is a large, nineteenth century hotel that hasn’t changed much since it was built.  It has room for a couple score people at a time, for short of r long term residency.  The hotel is currently overseen by Katia Catalogna and a staff of ten Apostate sorcerers.  A few rumors have circulated that the hotel may have one or two Apostate Guardians in residence, but this seems somewhat farfetched and unlikely.

Located in San Diego, the Ashen Den began as a tiny crash space under the Spaniards.  Today, it is an unusual haven in that it is not located in one place.  Rather, the Ashen Den is a series of small to moderate crash spaces scattered throughout the city and maintained by San Diego’s Apostate population.  They are set up as places for visiting Apostates and those on the run from the Arcanum to reside in for a while, until they move on or are safe.  Locals take it in turns to clean, maintain, and stock the Den sites with necessities.  This has become a source of pride and a local tradition integral to San Diego Apostate culture.

The Hasty Clock is a bar in Boston founded around the time of the American Revolution.  It got its name, stories say, from the bar clock, which locals said ran fast because last call always came too soon.  The current proprietor, Drew Morrison, maintains his predecessors’ tradition of keeping the three floors of apartments above the bar open for any Apostate who needs a place to sleep or to lay low for a few days.  This offer is traditionally held regardless of affiliation or problems, though the last three proprietors have chosen to turn away Shadowmasters and confirmed violent criminals.

The aptly named Haven is a sort of camp-village situated in the mountains between Monterrey, Mexico and Cerro San Rafael.  It is perhaps the largest Apostate haven in North America.  The locals see to its maintenance and governance in their own ways.  The camp-village and its valley are concealed from normal humans and the Arcanum alike through a variety of sorceries.  Some who have visited also say that the locals have used earth sorcery to excavate into the valley floor and the mountains, creating both living and storage spaces that are even more secure from the Arcanum.

The Republic is a downtown Seattle nightclub and music venue, at least that is what humans see.  The club is currently operated by Jonas Yates, an Apostate sorcerer.  He has opened the club to all species, human and non-human, except Ravagers and the Arcanum.  The basement level of the club connects to the Seattle Underground, which the club proprietors have converted into both a façade of club storage and living space for Apostates who need a safe place to sleep.  That section is sorcerously cut off from the rest of the Underground, so human tours don’t stumble across it.

Codex: References (2017)

(Draft state, still haven’t put publication years on every fictitious source.)


Ankarloo, L. (xxxx).  Of Gods and Men.  Delhi.

Asbridge, T. (xxxx).  “On Ravagers.”  Hong Kong.

Asbridge.II.e. (n.d.)  The First Age of Ravagers.  n.c.

Ashe, T. (xxxx).  “On the Nature of Entropy.”  Denver, CO.

Aurelius, M. (xxxx).  The Practice of Witchcraft.  Rome.

Bayfield, R. (xxxx).  Witches: A History.  London.

Beal, J. (xxxx).  “Sylvan Soirees: A Societal Study of Fae Culture.”  Oxford.

Beal, J. & Mosseley, T. (xxxx).  “Psychology and the Non-Human Mind, Pt. 1: Fae.”  Dublin.

Berk, J. (xxxx).  A Practical Guide to the Ravagers.  Athens.

Beroul. (xxxx).  Theurgists.  London.

Black, R. (xxxx).  Magic Next Door: The Social and Cultural Aspect of Witches.  London.

Briggs, R. (xxxx).  Cosmology and Power: A Survey of Theurgist Philosophy.  Berlin.

Bynum, C. (xxxx).  Metamorphosis and Magic.  Atlanta.

Clareson, T.  (xxxx).  “On the Origins of Ravagers.”  Lodi, OH.

Dee, J. (xxxx).  “On Witches and Witchcraft.”  London.

DeVille, J. (xxxx).  “The Social Biology of Svartalfar.”  London.

Donne, J. (xxxx).  “The Ravagers, A Treatise.”  Cambridge, UK.

Dryer, B. (xxxx).  Society within Society: A Study of Guardian Social Behavior.  Johannesburg.

Eclesius. (n.d.).  The Ravagers.  n.c.

Farnan, K. (xxxx).  “Society and Politics Among the Guardians.”  Paris.

Ginzberg, C. (xxxx).  “On Divinity.”  Venice.

Hall, D. & Pollington, S. (xxxx).  Social Structures of the Ravagers.  Berlin.

Henning, O. (xxxx).  Order of Randomness: An Understanding of Theurgy.  Warsaw.

Henningson, E. (xxxx).  Hidden Neighbors: A History of Non-Humans.  Riga.

Howarth, J. (xxxx).  Creators of Order: Theurgy’s Relation with the Divine.  Edinburgh.

Howard, J. (xxxx).  “Family Links Among Ravagers.”  Miami.

Huff, T. (xxxx).  Hooves and Trees: Social-Biology of Nymphs and Satyrs.  Toronto.

Isaak, C. (xxxx).  Ravagers: A History.  Lagos.

Ker, D. (xxxx).  “On the Nature of Godhead.”  London.

Korvin, C. (xxxx).  Witchcraft: A Political and Technical Study.  New York.

Korvin, C. & Black, R. (xxxx).  “An Historical Study of Magic in the Shadow War.”  New York.

Kramer, J. (xxxx).  The Book of Witches.  Rheinfelden, Austria.

Langland, P. (xxxx).  “Artists of Light and Sound: Fae Nobility and Illusion.”  Cambridge, UK.

Lee, T. & Wharton, E. (xxxx).  “Changer Secrets: Seal-men on the Coasts.”  Dover, UK.

Lewis, C. (xxxx).  Earth Wards: A Biological Study of Nymphs.  Oxford.

Manchester, E. (xxxx).  Religion and Its Mages.  Boston.

Mancoff, B. & Baring, S. (xxxx).  “Not Alone: A Brief Survey of Non-Humans.”  Cambridge, UK.

Massey, J. (xxxx).  The Body of the Wolf: Changer Society and Politics.  New York.

McLeod, D. (xxxx).  “Shedding Skin: Selkies, Fact of Fiction?”  Edinburgh.

Michaels, D. (xxxx).  A Guide to Witches.  Boston.

Moritz, E. (xxxx).  Dwarves in Global Culture.  Aarhus.

Mosseley, T. (xxxx).  “Smoke and Mirrors: Fae Glamour.”  Dublin.

Njal.VII.a3. (1345). “Sorcery.”  Bristol.

Ovid. (1955).  Metamorphoses.  Trans. Rolfe Humphries.  Bloomington, IN.

Pinol, L. & Ficano, S. (xxxx).  War of the Gods.  Rome.

Ptahotep. (n.d.).  Book of the Destroyers. n.c.

Raffel, B. (xxxx).  Blood Ties: An Ethnographic Study of Ravager Society.  Rome.

Sawyer, T. (xxxx).  “A Treatise on the Legends of the Ravagers.”  Dallas, TX.

—. (xxxx).  “Aspects of the Witch.”  Dallas, TX.

Shao, C. & Chen, H. (xxxx).  “A Plethora of Witches: Roles in Society.”  Hong Kong.

Smith, C. & Henning, O. (xxxx).  Alternative Magics, Vol. 1: Theurgy.  Warsaw.

Smith, D. (xxxx).  “A Treatise of Divine Magic.”  New York.

Spinnett, T. (xxxx).  “Applying New Documents to Ravager History.”  Oxford, UK.

Stevens, A. (xxxx).  Wings of Fire: Dragons in Society and Biology.  Boston.

Summers, M. (xxxx).  The Changer in Legend and History.  Boston.

Tamisen. (xxxx). “Seeking Selkies: Investigating Myth and Legend.”  Rochester, NY.

Thomas, O. (xxxx).  A Bevy of Witches: Ten Years Living with a Coven.  London.

Thompson, E. & Donne, J. (xxxx).  When Two Planes Collide: Links Between Ravagers and Earth.  Cambridge, UK.

Thorndyke, I. (xxxx).  The Growth of Dragons.  London.

Tierny, B. (xxxx).  “Blood and Magic: A Study of Ravager Senses and Biology.”  Manila.

Tyerman, T. (xxxx).  The Book of Beings.  York, UK.

Webster, J. (xxxx).  “Witches and Society.”  London.

Wilcox, J. & Ashe, T. (xxxx).  “Born to Rune: Writing and Divine Power.”  Paris.

Codex: Other Beings (2017)

Other Beings

There are tales around the world of other species beyond the aforementioned five.  Despite coming from credible sources, these tales are still hearsay and have not been confirmed by recorded sightings or other solid information.  Therefore, we can speculate that other beings exist, or once did, but we cannot confirm their existence or provide significant information about them.

Perhaps the most common of these species is the merfolk.  Legends of mermaids, mermen, sirens, and related species go back for millennia.  This is true for both human and sorcerous sources and societies.  Evidence is sorely lacking, though, perhaps because of the difficulties inherent in collecting data and samples from beneath the seas.  Despite these issues, there are unconfirmed reports of sightings every year from the Everglades, the Mediterranean, Venice’s canals, Scandinavia, and the south Pacific.

Related to merfolk, in some ways, selkies are another that comes up regularly.  Originally coming out of the British Isles, some claim sightings of seals that become human in shape from San Francisco to South Africa, Argentina to Norway on an annual basis.  Researchers who rush to the sites have yet to find any actual evidence of real selkies.  A few sorcerers who have talked with Changers broached the topic and were met with silence or denials of such creatures existing (Lee and Wharton; Tamisen; McLeod).

Finally, in their extensive studies on nymphs, Huff and Lewis independently note references to satyrs, or fauns.  These part-goat men, they say, are discussed by many nymphs.  Supposedly, they are needed by nymphs for reproduction, and vice versa.  The nymphs supposedly are entirely female.  Huff theorizes a symbiotic relationship between the species, in an odd twist of evolution.  Lewis believes that the satyr and the nymph are really the same species with phenotypic differences tied to the X and Y chromosomes.

Codex: Nymphs (2017)


Nymphs are an unusual species directly and closely tied to the Earth.  They appear to be an entirely female species that relies on other species, particularly satyrs and humans, to reproduce (Huff).  Due to this oddity of reproduction, nymphs seem to be a dying species.  A low reproductive rate and dwindling supply of partners, particularly satyrs, are only part of the problem for nymphs.  They seem to be immortal, or effectively so, but are inextricably tied to a natural feature, be it a given tree, stream, mountain, or grove.  They cannot leave the feature, and possess control over it, but should their feature die or become polluted, so does the nymph (Lewis).  In addition to their control of their territory, Huff and Lewis confirm that nymphs have some fertility altering powers akin to those of wood sorcerers.

Dryads—trees and forests

Hamadryads—oak trees

Heleionomae—marshes and wetlands

Leimenides—pastures and fields


Meliae—honey and bees


Nereids—salt water



Between them, Huff and Lewis identified many classes of nymph (see insert). The full list presented by both is significantly longer and includes sub-classes.  For instance, potemeides seem to be a sub-set of naiads.  An exact census of nymphs is impossible, but anecdotal evidence passed between nymph groups indicates that their numbers are dwindling fast.

The Greensward sect of the Black Order is attempting to preserve and aid nymphs, but they are a relatively small sect and do not have full Council backing.  The Council has officially recognized the plight of nymphs, but has not taken action due to a resurgence of Ravager activity in the last year that is draining resources.

Codex: Fae (2017)


Called the Fair Folk, the Gentry, the Good Neighbors, alvar, elf, the fae yet remain a mystery to the Arcanum, and sorcerers in general.  The witches and theurgists seem to have no more information either.  Even the Changers, dragons, dwarves, and nymphs can shed no more light upon them, or choose not to do so.  There are a few things that we are certain of, regarding the fae.

They are definitely humanoid and human-like in appearance.  Reports of their size vary from waist high to a human all the way to a foot or more taller than humans.  All agree on a slender build, though, oval faces, almond eyes, and gently pointed ears.  The whole is said to combine into an appearance of unearthly beauty.  In personality, they are said to favor style over substance, but have an innate capriciousness and become easily bored (Beal and Mosseley).  According to some researchers, notably Beal and Langland, the fae may be immortal, or effectively so.  Obviously, this is difficult, if not impossible, to confirm.

Langland and Mosseley independently record the fae’s most effective power.  They appear to be innate masters of illusion, or glamour.  There is great debate in specialist circles as to whether this ability manipulates light and sound or whether it affects the mind directly, as a sort of enchantment or charm.  The power appears to be most commonly used to affect they fae themselves and their surroundings.  Nothing can be trusted in their presence.

The fae seem to be content to keep mostly to themselves in barrow halls, reliving past glories and decadent parties (Beal).  Even so, the Council strongly recommends avoiding the fae at all costs and has set up sorcerous markers near known and suspected fae courts.

Codex: Dwarves (2017)


Reclusive denizens of the dark, dwarves have been known throughout history for their craftsmanship and greed.  It is said that when the gods were strong enough to walk Earth, the dwarves made most of the magical and wondrous devices associated with them.  They have an inherent magic that they are capable of employing only through imbuing objects with powers (Moritz).  Most of these items are traded to mortals and gods, so history says, in return for riches that the craftsmen hoard or use to create more devices.  Or used to.  For the last three millennia, the dwarves have become increasingly reclusive.  Today, they rarely leave their mountain kingdoms.  Or so we assume, since the last researcher who was able to gain new information and directly speak to a dwarf was de Ville in 1803.

According to de Ville, dwarves are stout, powerfully built humanoids topping out at five feet, six inches.  She noted that they seemed perfectly able to see well in the darkest of tunnels, but did prefer light from various sources.  However, they did not care for direct sunlight, which de Ville theorized harmed their eyes.  Beards, de Ville says, were very common, but it was unclear whether they were cultural or fashionable versus unavoidable.  De Ville, unfortunately, was only given minimal access to an Icelandic settlement for a single day.

Since there has been no confirmed contact in over two centuries, and dwarven settlements appear to be impervious to common air and earth information sorceries, our information is significantly out of date.  Still, the Council does not believe the dwarves to be extinct.  There is, they say, some intelligence that suggests dwarves contact with both dragons and the fae, though to what extent and purpose is either unclear or classified.

Codex: Dragons (2017)


Despite many legends across virtually every culture, Thorndyke and Stevens, the two most reliable sources on the topic, identify only two types of dragons: the Elder and the Younger.

According to Stevens, the Elder dragons are the massive, semi-reptilian leviathans of legend.  They are virtually immortal, hundred or more yard long, practically indestructible creatures.  They are said to possess incredible senses, speak all known languages, and be highly resistant to all forms of magic.  Stevens notes that Elder dragons also exert significant control over fire and air.  Fortunately, they appear to be very few in number.  The dragons will not discuss the subject, so it is difficult to tell exactly, but Stevens estimates that there may be as many as twenty Elder dragons around the world, certainly no more.

Much more common are the Younger dragons, studied extensively by Thorndyke.  These dragons appear to be human, or are able to assume a human-like appearance.  But, Thorndyke notes, they can choose to manifest draconic traits such as claws, scales, fangs, even wings and tails.  They also appear to be resistant to magics and impervious to heat and fire.  Although not on par with their elders, Younger dragons possess exceptional strength, senses, and linguistic talent.

Younger dragons are relatively common around the world and regularly interact with both humans and magic wielders.  Usually these relations are on behalf of Elders, but some are on their own account.  Most dragons, Elder and Younger, seem to mostly work against each other.  Their complex interactions probably revolve around acquiring power and position within their society.  Thorndyke attempted to make sense of the relationships, but eventually concluded that dragons have a tangled, arcane hierarchy.

Codex: Changers (2017)


The Changers are, simply, humans who can transform into animals.  It is more complicated than that, though.  Massey identified three shapes that each Changer can assume: human, beast, and man-beast hybrid.  Massey further discovered, through time living amongst the Changers, that all of their beast forms are mammals and that each is limited to one animal, ex. wolf, bear, tiger, horse.  They are able to change form at will, with nothing that can force a change.  Also, they are unable to transmit their condition.  Bynum’s research added that silver, wolfsbane, all those legends are simply that.  Bynum claims that only magic and supernatural claws can prevent a Changer’s regenerative powers from working.  Beheading has also been found to be effective.

Fortunately, there has been little need to dispatch Changers in the past.  Even in the rare cases it was necessary, it was done in support of Changer groups that requested assistance.  For the most part, Arcanum-Changer relations have historically been good, due in large part to the efforts of the Greensward sect of the Black Robes, and related sects.  This closer relationship has provided Arcanum scholars with more knowledge of Changers than of any other species aside from the Guardians and Ravagers.

Changers tend to be communal oriented despite their beast species.  We would, for instance, expect wolves to be pack oriented and bears or panthers to be solitary.  But, this is not the case with Changers, according to Summers.  Summers also explains that, although they can be found in major metropolises, Changers tend to congregate in rural area, or places with easy access to rural territory.  Most Changer groups do, Massey says, tend to gather on a monthly basis, possibly a source of the full moon change myth.  During gatherings, Massey says that Changers settle grievances, make alliances and pacts, and run free in all forms. Summers also notes that Changers lack any nudity taboos.

Codex: Non-Human Species (2017)

Non-Human Species

Every magic wielding species, regardless of the variety of magic, appears to be engaged in a long standing, perhaps perpetual, conflict against forces of evil and destruction.  We sorcerers oppose the Ravagers who seek to feed on humanity.  The theurgists fight against chaos and seek to impose, or protect, order.  The witches engage in war with their own kind, their version of sorcerous apostates.  Some believe that there are also some denizens of Earth who are not involved.  Amongst these species are such recognizable names as changers, dragons, and nymphs.

Unlike the Ravagers and Guardians, these other beings appear to be natives of this world.  The histories and other sources that mention them go back to the earliest recorded days of sorcery.  Oral tales appear to stretch back even further.  The humans know of them, at least as legends, and they appear in human folklore and art traced back over 10,000 years, by human means of dating.  Our own methods seem to confirm these estimates.  According to some theories, these beings may have been born of the earth long before the earliest days of humanity (Tyerman; Mancoff and Baring; Henningson).

Sorcerers over the millennia have had significant contact with a few of these species.  In those cases, considerable information has been acquired from notes, journals, and other sources gathered around the globe.  However, despite their great age and our knowledge of their existence, some, such as the nymphs, have been very reclusive in nature, whether by nature or by need for protection.  In those cases, some of these beings remain an enigma even to the most modern of researchers.  There are rumors that some of these beings are extinct, or are rapidly becoming so, as it can be difficult to impossible to find any of them today.