Cthulhu Ireland: 1920s Horror Roleplaying on the Isle of the Fey is special because it is a full-blown sourcebook for a region that is relatively little visited by any era or version of Call of Cthulhu and because it is one of the very few handful of titles originally released a part of Chaosium, Inc.’s Miskatonic University Library Association series of monographs. Originally published as Mysteries of Ireland – Horror Roleplaying in 1920s Ireland in 2012, it has been updated for use with Call of Cthulhu, Seventh Edition. It includes a complete guide to the Irish Republic of the period as well as Northern Ireland, its four major cities, its society, culture, and history, its folklore, and much more. That more includes an examination of the Mythos and its presence in and around Ireland, drawing parallels between myth and the Mythos, and five scenarios that will in turn will see the Investigators trapped in an Irish pub on a dark and stormy night by a fearsome creature out of faerie folklore, have a run in with batrachian horrors off the Irish coast after a smuggling operation goes wrong, fight a demon trapped beneath a village church, uncover the dark machinations of spiritualists, and discover the fecund and ghostly secrets on an island on Beltane Eve!
Cthulhu Ireland: 1920s Horror Roleplaying on the Isle of the Fey opens with H.P. Lovecraft’s short story, ‘The Moon Bog’, a classic tale of rural horror in which the main characters ignore the warnings of the local villagers, decrying them as peasant superstition. Despite the existence of this story in the Lovecraft canon,Call of Cthulhu is notable in its lack of scenarios set on the Emerald Isle, certainly in comparison to the number set in the United Kingdom just over the water. ‘Other Irish Call Of Cthulhu Resources And Scenarios’ at the end of the supplement does a very good and well researched job of actually pointing out that there are more than you think. Nevertheless, this lack may be due to a combination of the differences between the cultures between England and Ireland and the political unrest and its consequences during the early part of the classic period for Call of Cthulhu making the writing of scenarios a challenge. As the supplement makes clear though, the Irish War Of Independence and the Irish Civil War that followed were over by 1923 and that whilst both sectarianism and occasional acts of violence occurred throughout the period, there were very few major incidents. Much like other historical aspects of the Roaring Twenties, a Keeper and her players need not engage with this element of the setting.
The geography and history of Ireland gives a firm foundation for what follows in Cthulhu Ireland, coming up to date with the end of the Irish Civil War and followed by a chronology of events at home and abroad that affect first the Irish Free State and then the Republic of Ireland. The overview in turn covers religion, justice and the police, currency and banks, fashion, the Irish language, and technology. The latter highlights the slow spread of technology throughout the country, whether that is the telephone, radio, electricity, and so on. In terms of transport, the horse and cart or the bicycle are more commonly used than the motorcar, but the island has an extensive railway network. Aviation is very limited, as is medical care, especially when it comes to mental illness. Players being players, will, of course, ask about firearms and for those that do, they will be delighted to discover that they are not strictly controlled. Particular attention is paid to public houses and drinking, an integral part of Irish culture, whilst cinema, theatre, and all manner of sports are discussed. Throughout, there are a lot of little details that will add flavour and verisimilitude to any excursion to Ireland by the Investigators. These include names of Irish coins and notes, the establishment of the Committee on Evil Literature to ban materials considered obscene or liable to corrupt public morals, and a discussion of Poitín—or Irish Moonshine. What comes across clearly is that Ireland is primarily a rural society and much of the excitement and the modernity of the period in terms of the racy culture of the Jazz Age that spread from the United States of America in the post war period was simply limited to the wealthier and more urbane classes of the cities.
The supplement begins its turn to the strange with an examination of festivals, such as St. Patrick’s Day, the Battle of the Boyne, Bealtaine, and more. Perhaps the most mundane, yet still odd, are the descriptions of the folkloric activities of the Mummers, Wrenboys, and Strawboys, all masked, but performing plays, protecting against a sorcerous seductress, and blessing weddings, respectively. It categorises various archaeological sites, including treasure hoards and bog bodies, before looking at the preponderance of haunted castles across the island. There is quick mention of various lines of traditional research in Ireland—newspapers, museums, and universities, before various occult and numerous occult societies are examined in more detail. This includes the miracles of St. Patrick as well as witches and warlocks, and more up to date, the notable psychics of the day. Not one but two different Hellfire Clubs are described as having been founded amongst the aristocracy of Dublin, whilst more recently, the Hermetic Society, the Dublin branch of the Theosophical Society is very popular amongst the leading figures of Irish literature of the day.
The supplement draws links between the origin myths of Ireland and the Mythos, most notably cultists of Chaugnar Faugn, believing that Fintan, husband of Noah’s granddaughter, believing that he is an acolyte of the Horror from the Hills, and will bear him from the Plateau of Leng to the new land; that the enemy that plagued the waves settlers who came to the west of Ireland, the Fomorians, are in fact giant Deep Ones and their misshapen shoggoth slaves; and that Mórrígan, the tripartite goddess of fertility, war and fate, who was worshipped by and aided the Tuatha Dé Danann in their defeat of the Fir Bolg, is in fact, Shub-Niggaurath. Lugh of the Long is worshiped still by the Tuatha Dé Danann in the Otherworld and some also in the mortal world, though few know him to be one of the many masks of Nyarlathotep.
In terms of new Mythos species and other entities, the most notable are the Merrow. They are actually Deep Ones, descended from the twisted monsters and giants who fought the Tuatha Dé Danann, who hold sway on and below Tory Island off the coast of County Donegal, whilst their bloodlines trickle down the families up and down the nearby coast. Most species and creatures are more obviously drawn from Irish folklore, such as the Tuatha Dé Danann or Faerie Folk, the Banshee—friendly and hateful, the Leprechaun, the Púca, and both the Witch and the Witch’s Familiar. If there is anything lacking, it is a broader discussion of the presence of the Mythos in Ireland, so no mention of Cthulhu or Yog-Sothoth or Ghouls or the Mi-Go, for example. Now the Mi-Go do appear in two of the scenarios, but there is no broader overview of the Mythos in Ireland during this period in terms of inhuman and human activity. Yet what is detailed is pleasingly woven into the background and the history of Ireland, as well as its myths and legends, the latter often quite familiar and obfuscating the truth. As with the earlier list of haunted castles, there is a map marking the various Mythos sites across the Irish landscape. Further, these entries and many of the entries throughout Cthulhu Ireland are accompanied by boxes marked ‘Fairie Contact’, ‘Spiritual Threat’, or ‘Mythos Threat’, which suggest links to the Mythos and ideas that the Keeper could develop further. Such as, for example, the possibility that some Mummer groups might know and want to perform the play, The King in Yellow; that the head of antiquities at National Museum of Ireland is the Austrian, Adolf Mahr, who believes in the esoteric teachings of the Austrian occultist and proto-Nazi Jörg Lanz von Liebenfels, and wants to disseminate them in Irish occult circles; and that if the stone idol known as the Naomhóg of Inishkea was recovered and rededicated to Manannán mac Lir, leader of the Tuatha Dé Danann, King of the Otherworld and master of the sea, it would grant great powers over the weather and the sea. The hooks, both Mythos and magical in nature, continue throughout the descriptions of the four cities detailed in Cthulhu Ireland. They are, in turn, Dublin, Belfast, Cork, and Galway, and each is given a solid writeup.
Of course, most, if not all of the Occupations from the Investigator’s Handbook for Call of Cthulhu, Seventh Edition, are appropriate to Cthulhu Ireland. Four new Occupations—the Tinker or Irish Traveller, the Great War Veteran, the Fairie Doctor, and the Seanchaí—are given along with some minor modifications. For Irish Investigators, it is suggested that they know the Irish language as English, that they have an increased minimum Ride skill, and that the Occult skill be replaced by Folklore. Three out of the four new Occupations all start play with a higher Folklore skill than other Investigators and even a minimum of Cthulhu Mythos knowledge. The Tinker is similar to the Romany Gypsies, but are not related, and mostly get by apart from the political upheavals of the day. The Great War Veteran not only fought in the 1914-1918 war, but likely the Irish War Of Independence and the Irish Civil War that followed and is inured to acts of violence. This is only Occupation not to have a higher Folklore skill or start play with the Cthulhu Mythos skill. The Fairie Doctor was actually abducted by the Fairie for seven years. This requires a high Appearance as they only take beautiful people and once returned, the Fairie Doctor has knowledge of how herbs can be used for good or ill depending on the time of day, can see past some Fairie disguises, create Fairie artefacts like Witch Bottles and Hag Stones, and knows some spells. The Keeper may want to consult The Grand Grimoire of Cthulhu Mythos Magic for further folk magic spells. The fourth and last Occupation is the Seanchaí are wandering keepers of ancient lore and storytellers who may also have been taken by the Fairie and may thus also be Fairie blessed.
To support its five scenarios, Cthulhu Ireland includes ten pre-generated Investigators, four of which employ the supplement’s new Occupations. Sadly though, none of the ten come with a backstory. All five scenarios are graded according to the challenge they offer, with two being suitable for beginning Investigators and the other three being of an intermediate challenge suitable for Investigators with some knowledge of the Mythos. The first three scenarios—‘Fear The Púca’, ‘Poitín For Father Moloch’, and ‘The Demon In St Niclaus’s Church’—are more physical in nature, whilst ‘The Secret Of The Goligher Circle’ is the only scenario that is like a classic Mythos investigation, whereas ‘Fear The Púca’, ‘Poitín For Father Moloch’, ‘The Demon In St Niclaus’s Church’, and ‘Blood Fruit’ have ties—of varying strength—to Irish folklore. ‘The Secret Of The Goligher Circle’ is also the only scenario to take place in a city, the others all being set in rural environments.
Attending the wedding of a friend and out drinking before the wedding, the Investigators find themselves first trapped in the village pub and then the village itself in ‘Fear The Púca’. The Fairie creature has gone on the rampage and abducted the groom’s brother after he took wood from a fairie fort just outside the village. To find the brother and free the village from the Púca, the Investigators must negotiate with both the family and the crotchety old wise woman before descending into a nearby cave system, all whilst being harried by the Púca. It gets across the superstitious and well-founded fears of the villagers and the dangers of meddling when you should (and probably do) know better.
‘Poitín For Father Moloch’ has a similar theme. The Investigators have been asked or hired to collect a delivery of Poitín, or Irish moonshine, from smugglers on an island just off the coast. The arranged meeting goes awry when agreed signal changes to an SOS and gunshots are fired. Rushing to help the Investigators discover a bloodbath and signs that the smugglers have been attacked by an odd mix of creatures. Here the antagonists are the Merrow, the supplement’s version of the Deep Ones, who like the Púca in ‘Fear The Púca’, harass the Investigators all the way to the solution, though in a more murderous fashion. The scenario has a nice pace to it all the way to the finish.
An explosion opens ‘The Demon In St Niclaus’s Church’. It is set in 1922, at the height of the Irish Civil War, it is set entirely within the confines of an abandoned church which hides a secret. For centuries, it has been the prison of a terrible creature, which has now been freed following the detonation of dynamite that the IRA had been storing and did not want to fall into the hands of the authorities. All the clues are contained within the ruins of the church and the scenario is essentially a horrifyingly creepy locked room puzzle.
‘The Secret Of The Goligher Circle’ is set in Belfast and involves two real-life figures. One is the Irish spiritualist medium, Kathleen Goligher, and the other is William Jackson Crawford, a local engineer and academic who investigated and endorsed him before his suicide in 1920. In the scenario, his sister asks the Investigators to look into his death, which she does not believe to have been a suicide. Crawford’s interest in the occult and the local branch of the Theosophic Society, as well as his fascination with spiritualism, quickly becomes apparent. The scenario’s set piece is a séance with Kathleen Goligher, which will need careful handling upon the part of the Keeper, but which has the potential to be most unsettling. Further investigation leads to a strange house on the outskirts of the city below Cave Hill. The investigation is meatier than the previous three scenarios, being more of a traditional Call of Cthulhu scenario. That investigation could have been slightly better organised, but will reveal that the solution is very much grounded in the Mythos rather than spiritualism and ghosts.
Lastly, ‘Blood Fruit’ obviously and self-admittedly takes its inspiration from the 1973 film, The Wicker Man. It will climax on the night of Beltane, but opens in delicious fashion: At breakfast, an Investigator’s blood orange literally bleeds the words, ‘help us’. Where did the blood orange come from and how did the message get inside? It turns out that the tropical fruit is grown on an island off the Irish coast and this is not the first time that messages have appeared in fruit from the island. This is the island of Ortansey, which lies just off the coast of County Cork. The Investigators will be able to discover some background about its owner, Lord Connor O’Brian, before they go there, that his family were killed in a boating accident and he disappeared for several years in the 1890s. It is only since his return that the island has become renowned for its tropical fruit. The Investigators will need to be inventive in producing a reason for visiting the island as the owner is very careful about who has access. The island is surprisingly warm, infested with snakes (unlike the rest of Ireland), and the islanders are very open in both their paganism despite claiming to be good Christians and their sexuality. Both will be very shocking to the attitudes of the day. The upcoming Beltane festival will speed events along to a climax that does involve sacrifice, but not necessarily the Investigators and not in a giant wicker man. The investigation will be quite challenging as the Investigators need to maintain convincing covers for their reason to be there and allay suspicions as they make their enquiries. The challenge for the players is roleplaying through an obvious, but still different pastiche. The latter, combined with the semi-tropical paradise that is the island, gives ‘Blood Fruit’ an air of unreality, intentionally at odds with the rest of Ireland and out of place in the book. Nevertheless, ‘Blood Fruit’ is a good scenario, an antidote perhaps to the often darkly, fey nature of the other scenarios.
Physically, Cthulhu Ireland: 1920s Horror Roleplaying on the Isle of the Fey is very well presented. The artwork is decent and the maps are good. Although it needs an edit in places, it is well written and engaging. Sadly, for a book of its size, there is no index.
Cthulhu Ireland: 1920s Horror Roleplaying on the Isle of the Fey is the definitive guide to Ireland in the 1920s for Call of Cthulhu, Seventh Edition, since there is no official guide from Chaosium, Inc. Thankfully, as the unofficial guide to Ireland for Call of Cthulhu, Seventh Edition, the supplement is almost as good as if Chaosium, Inc. had published it. It is informative and it is interesting and it deals with the difficult history during the early part of this period with care and sensitivity. Although it does not provide an overview of the Mythos in Ireland during twenties, what it does add to the Mythos is engagingly woven into Irish folklore and legend, ensuring that both have an even darker edge to them rather than being treated in a quaint or twee fashion. Further, given its closeness to the United Kingdom, Cthulhu Ireland: 1920s Horror Roleplaying on the Isle of the Fey is also a good companion to any campaign set on the British Isles and would complement Cthulhu by Gaslight as well. Overall, Cthulhu Ireland: 1920s Horror Roleplaying on the Isle of the Fey is an impressive addition to the Miskatonic Repository and a great addition to Call of Cthulhu.