[ Source of Magic | Hoinari | Lumite | Orienite | Sanguere | Vesperan ]
Where Does Magic Come From?
In essence, all magical power is the same. The power of faith and the belief systems of the different religions (and the learnings of those that have fallen from their faith) enforce the differences between how magic is accessed and what can be done with it. In theory, anyone should be able to perform the magic of any school of training. In practice, it is almost impossible for one person to manage more than one type of magic above, the prophet Lumah being the only documented case thus far.
The power of magic comes from the atomic interactions between iron atoms in the blood and iron in the world around, but not just any iron. Those that have the potential to become a mage metabolize and store a particular form of iron (known as 'Ferium') preferentially in their bone marrow and blood. Because of this, in a mage natural iron is no longer normally metabolized and begins to deposit in the tissues of the body. The Ferium form of iron has a resonance with all other atoms of the same sort near it, as well as a lesser, attractive resonance with natural iron. By creating a resonance between their personal store of Ferium, and the iron in the world around them, mages can cause supernatural effects. It is the manner in which this resonance is created that defines a mage.
A Holy Battery
A Holy Battery is, in short, a concentration of Ferium in the environment. The Vesperan faith uses their affinity to them in order to generate the power needed to perform greater feats of magic. Holy Batteries tend to be sites where great spiritual events occurred. The most powerful of these is the site on the island of the Holy City where it is believed that the God and Goddess took the stuff of the earth and imbued it with their power to create man and woman.
The second most powerful is the crater where Lumah spent his last moments, soon either to ascend or to be punished in accordance to the beliefs of the variant religions of the world. Whether Orienite, Vesperan, Lumite or Hoinari, all agree that a great bolt fell from the Heavens to mark a great event. Most speak of it as the last moment of Lumah's life, the bolt marking the grace of his passing, or the final crushing blow for his insolence.
Lesser sites are scattered throughout the lands where great saints and martyrs performed their acts of benevolence and sacrifice. They contain little energy, but enough to be drawn to assist in the workings of magic, if you stand within the circle of their influence, or touch the artifact blessed by the presence of the holy person.
In theory, anything can be accomplished as long as one can imagine a way to use "energy" to do it. Lightning bolts can be thrown (electrical energy), the dead brought back to life (replenishing of life energy), flight (stored up energy converted to kinetic energy, launching the mage into the air), and so on.
In practice, few if any mages can harness enough power to manage something such as resurrection, simply because there are belief-based limitations on what can be accomplished. The Venae (Vesperan Church) mages believe that they have to be near a Holy Battery (more on this below) in order to draw in enough power to perform extraordinary tasks such as this. The Hoinari believe that drawing so much power is improper, stealing the life force from the Web, as well as impossible, having to reach out so far to so many things that one person is incapable of such things.
Hoinari Magic
The naturalistic faith that accesses magic through the "Web of Life" concept, believing all living things to be connected through mystical forces and further believing that those with the proper talents can weave this Web of Life to perform magical feats.
How Magic is Accessed
For a Hoinari mage, the danger is lessened somewhat. Because they are able to draw on power from the entire environment at once rather than a particular source, the attractive effect of the Ferium resonance largely cancels out. The rate of deposition of iron in a Hoinari mage is greatly reduced and often unmeasurable. Likewise, because of the manner of their usage of the resonance, or because of their faith, the effects of Hoinari magic are usually slow to be seen and are carefully balanced with the natural world, enhancing normal processes rather than entirely circumventing the laws of nature.
Feelings toward Magic
The Hoinari are the most tolerant of the faiths toward mages, not only of their own faith but also that of other faiths, though they lean toward pity of the Vesperans for making a senseless sacrifice of their ability to create life in order to gain power (when, in their eyes, all you have to do is open yourself to the life all around). They view the Lumites as a little scarier, taking power from the nonliving, which is dangerous not only physically but spiritually as well.
Lumite Magic
Magic in the Lumite faith is a combination of chemistry and faith, for Lumites believe that true Alchemy cannot be achieved without an ample amount of religious dedication. For this reason, the knowledge of the most powerful potions known to the Lumite faith are kept strictly within the Asipu priesthood. To attempt to practice a higher level of Alchemy without the training of a priest is to invite disaster. Likewise, to practice this form of magic without the morals of the Sugid is considered unthinkable, an insult to Enzu and Lumah.
How Magic is Accessed
Lumah was originally a member of the Vesperan faith that failed his final test in order to become one of their mages. This resulted in a crisis of faith for him. He harbored lingering doubts about his ability and the validity of the ritual caused him to fail the test, but he still believed strongly in the power of the God and Goddess. While many that keep their faith remain to serve the Church, and many that lose their faith either take their own lives or become Sangueres, Lumah was different and went in search of truth and enlightenment. As a result, he was the first person that was able to access Sanguere-style magic as well as use the principles of Alchemy that were given to him by the God, combining both into the principles of the Asipu.
Asipu tread a thin line between their faith and the darkness of Sanguere mages. They cast magic by the same principles as a Sanguere, by the shedding of their own blood to cause resonant effects, or to enhance the potency of alchemical solutions. However, the primary difference between one of the Asipu and a Sanguere is in their method of shedding blood, and the replenishment of their personal stores of Ferium. Asipu shed only their own blood, or blood given freely by others. They replenish their power by consuming plants grown near a Holy Battery, thus high in Ferium.
What can be done with Magic
Only the most basic of mixtures can be created by the ordinary student, for they require only the study of the mixture. It is the more powerful concoctions that require the dedication and training of an Asipu.
The more potent potions are concocted from a variety of raw materials, but all include a certain amount of the Asipu's blood; blood that has been altered by a chemical process passed down from Lumah himself. In a process known only to the Kalif a potion is created that is drunk by Asipu when it has been determined that they are worthy of continuing their study into the more complicated aspects of Alchemy. What this potion does to the blood is uncertain, no Asipu would dare speak of it, especially not outside of the priesthood, but what is known is that without this alteration the potions would not work properly. Those foolish enough to attempt a complicated mixture without having taken this potion will find their finished product to be completely useless or dangerously unstable, likely killing them in an explosion.
In the Lumite's form of magic, Alchemy, there are no quick routes to obtaining god-like powers. There are no young priests who are found to be among the strongest mages, for it is not an inner gift, but rather an ability that comes with a lifetime of study and deep devotion to the Lumite faith. Many of the more powerful potions are not available to the public, or even to the general priesthood. Many are kept under heavy guard, seen only by the Kalif, the Eme, and sometimes the Usmi. Some potions are kept within certain orders of the priesthood. For example, the Ugnim, or warriors, have destructive potions that are not known to any other order and should an Ugnim ever reveal any of these restricted potions he would suffer the most grave of punishments.
Provided below are examples of the different kinds of potions that can be found at each level, but is by no means a definitive list. Asipu conjure new potions all the time, continually adding to their private library. The levels below correspond with the levels one can set on a character sheet. If you are not an Asipu priest but want your character to have some knowledge of alchemy please do not take a magic level higher than level one, for it will not be approved.
Level 1
This is the level of training the Zid receive, as well as those in the general public who attend the university and take classes taught by the Asipu. The knowledge and skill to created anything at a greater level than this requires initiation into the priesthood. These potions are relatively harmless and rather simple in their mixture, offering little opportunity for unfortunate mistakes. At the same time, they are not overly powerful, but they are helpful for the ordinary citizen. Potions that help heat or cool the body are popular, as are the low level healing potions and salves that can treat minor ailments such as cuts, scrapes, burns, stomachaches, nausea and headaches. Potions to aid in the growth of plants are common, especially in a culture that loves gardens. Potions to help combat exhaustion or bring on sleep are common at this level as well.
Because of the inclusion of one's blood into these mixtures, they cannot be concocted in large amounts. The body needs time to rejuvenate itself, though at this level it does not take too long. Those potions that provide a change, such as the heat and cool potions, only have temporary results and will wear off in a few hours after drinking.
Level 2
This level is reserved for the Asipu and is the level of most of the younger members of the priesthood. There is no set age at which an Asipu graduates to the third level, each En or Ensi moves at his or her own pace and there is no shame in an older priest remaining at this level. Indeed, those Asipu who do not center their life around alchemy would likely find themselves at this level for the rest of their lives.
Potions at this level are more complicated than those taught to students. They also require the Asipu's blood which has been altered during their initiation. Beginning illusionary potions can be created at this level, both for consumption and application. The illusions at this level are small changes, such as a change in hair or eye color, and are only temporary. Healing potions are also stronger at this level and can cure more serious ailments, including helping rid the body of poison.
Level 3
This is the highest level the majority of Asipu reach, but even so they can produce some powerful potions. Their concoctions of lower level recipes provide stronger and longer lasting potions. Many potions at this level are far more difficult and require longer periods of preparation before they are ready. This is especially the case in some of the more hazardous weapon potions, such as liquid fire, made by the Ugnim, which takes months to prepare. Most orders of the Asipu have their own private potions that they keep within their order, such as the example with the Ugnim.
Potions that provide the levitation of one's body are possible at this level, as are potions to shift part of one's form, though neither is permanent. There are also potions to increase the abilities of a person, such as night vision and a greater sense of sight and hearing. Illusions last longer and can take on larger areas, such as making a male appear to be a female, though the person's actual shape or gender does not change. Healing potions are also stronger, though their recipes are some of the most difficult in the Asipu's collection. Most are used alongside of ordinary surgery. Some poisons are possible at this level, though most Asipu are loathe to ever make them.
Level 4
Rarely does any Asipu reach this level of study, and even rarer still is it that this Asipu is not the Kalif. In fact, the ability to attain this level is one requirement for an Asipu to be made Kalif. Tens of years of study and pure devotion can produce an Asipu of this rank, and even then only a rare few attain this highest rank among ordinary mortals. The danger at this level is that some potions can be created that do not require the blood of the person given the potion. This is true for some of the truth serums used by the Dikud. Anything that can be done at the lower levels can be done at this level, with stronger reactions and longer periods of use. This is a suspicion that the Dikud possess a variety of mind and body altering potions, but they remain only rumor and speculation.
Level 5
No alchemist has reached this level since Lumah and the Asipu attribute this with the special gifts given to the prophet by the god. For another Asipu to reach this level would require a similar divine intervention. There is almost nothing that cannot be created at this level of intense study. Resurrection is certainly possible, as is pure creation. Potions that allow for the altercation of nature on disastrous levels is also assumed to be possible, though most of this is only speculation, taken from Lumah's own writings. Effects that last hours, days or weeks on lesser Asipu can last years or even become permanent with the abilities of an alchemist at this level. Even today the Asipu hope that a new prophet might be born to rival what Lumah had done generations ago.
Feelings toward Magic
The Lumites generally bear equal amounts of fear and respect for the Asipu, as their prophet Lumah was also their first mage. Depending on what "caste" of Lumite one is, mages of other faiths are alternately reviled, pitied, feared, and so on.
Orienite Magic
This group does not practice magic, and is actually strongly opposed to the practice at all, considering it heresy of the worst sort, and is dedicated to eradicating it where possible.
Feelings toward Magic
The Orienite faith views all mages as an abomination in the eyes of the God and therefore should be destroyed whenever possible. They jealously guard access to the Holy Battery on the island of the Holy City, requiring that all visitors prove they have not been indoctrinated into the group of Vesperan faith mages (this means visitors have to prove they're 'fully intact', so to speak).
Sanguere Magic
This is a very small group of individuals that failed their tests to become mages of the Vesperan Church. While the common perception is that all mages of this sort are evil, there are some that manage to practice Sanguere magic peacefully. Typically these are people that have lost their faith in the God and Goddess entirely and have turned to other methods of access to magic.
How Magic is Accessed
For the Sanguere mages, magic can be extremely dangerous. A Sanguere is unable contain the Ferium within his or her body as one trained and successful in the Vesperan faith. Thus, they are unable to draw upon the power of a Holy Battery. They do not risk the swift deposition of iron in their body as Vesparans do in close proximity to a Holy Battery, but rather spontaneous bleeding as the Ferium seeks to join that in the Holy Battery if they do not control their internal resonance. A Sanguere does not primarily effect the world through resonance, but rather by Alchemy, creating chemical effects intensely enhanced by the addition of their own blood (and thus Ferium) to the mix. Only when their blood is shed, they can achieve Vesperan-like effects. Even here there is increased danger. While wounding is necessary to cast external spells, the Ferium is always trying to return to the natural environment. Severe wounds can cause catastrophic effects much like the close approach to a Holy Battery, leading to fatal blood loss, or even the explosive destruction of the mage.
This method of casting magic, in and of itself, is not necessarily frowned upon and is in fact practiced by those that follow the path of the Lumite Asipu. It is the method of replenishing one's strength after the casting of magic that marks most Sanguere as followers of a dark path. Sanguere lose additional Ferium and iron, as well as that within the blood shed during the casting of magic. It takes some time for this to return to natural levels within the body. There are few that have the patience and the will to remain in their weakened state and wait for this to occur at a natural rate. Those that fall to the dark path realize over time that magic can be cast by mixing their blood with the blood of others acts to increase their ability much like the use of a Holy Battery can assist a Vesperan mage, and that to drink the blood of another person increases tenfold the return of their own strength. To be restricted to only the most minor castings of magic by the amount of Ferium in their own body is unacceptable to most Sanguere mages, and after a time they fall prey to the lure of the blood of others.
What can be done with Magic
Level 1
The aspiring Sanguere must learn his or her arts from an existing Sanguere. Therein lies one of the major reasons Sangueres are so rare; there are few to begin with, and they tend to be very secretive about their power so they're not hunted down. Once the aspiring Sanguere has learned a bit about this form of magic, their powers are still rather limited. Only through the shedding of their own blood can they achieve power, and at this level, they are still learning to control the Ferium within their blood to prevent sudden massive bleeding or worse. Though a Sanguere at this level of experience can achieve many of the same effects a Vesperan Acolyte can, performing even the simplest of tasks will leave the Sanguere exhausted. A beginning Sanguere is also prone to spontaneous bleeding, such as nosebleeds or similar maladies, as the Ferium within their body strives to escape.
Level 2
This level is reached once the Sanguere can control their will and their body enough to prevent spontaneous bleeding during the use of magic. As such, they may perform the basic tasks equivalent to a Vesperan Acolyte without suffering the extreme exhaustion. In addition, their powers begin to increase to the point where they are the equivalent of a Vesperan Initiate, though casting spells of this magnitude results in the now-familiar exhaustion. Once past the initial instruction, a Sanguere rarely needs additional instruction from another Sanguere. Increases in power from here are owed to additional control of mind and body, as well as other, more sinister acts, mentioned below. Like the beginning Sanguere, one of this level of power is also prone to spontaneous bleeding.
Level 3
To reach this level of power, one must make a choice. The amount of bloodshed necessary to cast spells of this degree of power would be lethal. In order to accomplish magic at this level, then, the Sanguere must take blood from another. If this is done, then the Sanguere is the equivalent of a full Vesperan Initiate, and can accomplish some of the tasks of the Ferrati. Only a small amount of another's blood is needed for this -- however, if only a small amount is taken, the exhaustion returns after using anything but the powers an Acolyte or Initiate is capable of. Using the powers of the Ferrati without becoming exhausted requires enough blood from another as to leave them near death. The Sanguere can, conceivably, heal their source, but each time blood is taken, the source is less and less able to provide the Sanguere with the necessary power. The consumption of another's blood, interestingly enough, ends the problem of spontaneous bleeding. However, because there is more Ferium within the body than it's used to dealing with, a new problem arises -- wounds heal far more slowly and are often more painful and more severe than for a normal person.
Level 4
It is exceptionally rare to find a Sanguere of this level of power. The amount of blood needed to perform any magic at this level of power is significant -- to the point where the source must be drained entirely of their blood. Those that hunt Sangueres are well-trained in investigating the mysterious disappearances that accompany a powerful Sanguere's magic, putting them additionally at risk. Finally, any wound, no matter how small, is potentially lethal, due to the sheer amount of Ferium stored within the body that demands release. Powerful Sangueres that so much as scratch themselves are at risk of massive blood loss or even spontaneous explosion. Still, if the Sanguere can manage to harness and control all this power, they are powerful indeed, to the point where they walk the line between Magus and Master level in the Vesperan faith and do not suffer the exhaustion common to less powerful Sangueres.
Level 5
As far as is known, there has never been a Sanguere of this level of power. The abilities such a person would possess are unknown, but given the power of a level 4 Sanguere, they are likely astounding. As dangerous as magic is for the level 4 Sanguere, it is most likely exponentially more dangerous for a Sanguere of this level, to the point where spontaneous destruction of the body can happen almost randomly.
Feelings toward Magic
All faiths view Sangueres as an abomination, though to varying degrees. The Lumites sympathize and pity the few that are able to hold true and not fall to the dark path, for they practice the true calling but without the illumination of the Lumite faith. However, they revile as the darkest of sinners those Sanguere that use the unwilling blood of others to augment their own.
Vesperan Magic
This group actively trains mages (the Venae), subjecting them to ritual castration as their final test at the end of their training. If, when the "surgery" is performed, the wounds heal of their own volition by the blood turning to metallic iron, then the test is successful and they become mages. If the test is unsuccessful, they are cast out of the mage order. Some continue to serve the church, some return to the world at large, some become Sangueres, and some end their lives in shame.
How Magic is Accessed
Vesperans train to contain Ferium in their own body and work with the ability to resonate with a Holy Battery. Successful training means when the final 'sealing' is done, the blood remains contained within the body, the wound self-cauterizing by the sudden deposition of iron at the site of the wound.. It also means that all further wounds self-cauterize in the same manner, making a Vesperan mage, when wounded, prone to peculiar iron scars. A free-bleeding Vesperan is a rare sight, and is likely to be accused of a loss of faith and possibly removed from the order.
It is uncertain whether their ability to contain Ferium stems from pure force of Will, or through an endowment from the God giving them particular strength through their faith. No doubt a devout Vesperan would answer no other way than it is the faith in their god that gives them this strength. The containing of the Ferium within his or her body allows the mage to set up a resonance between the internal Ferium and that of the Iron in the world at large, allowing for external effects (or in other words, magic). Additional power for workings can be drawn on by creating harmonic resonance between their own Ferium and that in a Holy Battery.
With a mage of the Vesperan Church, each use of power results in some of the Ferium being removed from the blood due to the affinity of the iron in the blood to the Holy Battery. This removal of iron can cause a number of side-effects: one being that it tires you out, as you cannot access as much oxygen without the iron in your blood to carry it. Another side-effect is the attraction of natural iron by resonating Ferium. The greater the resonance, the greater the attraction, causing deposition of pure iron in the blood-stream, soft tissues and in the skin. It takes a while for this deposition to progress far enough to be seen by others, probably at least a year or two of consistent use of magic for simple tasks. The more power used, the more quickly the attraction occurs. If too much power is drawn at once, sudden deposition of iron occurs and the arteries and veins become swiftly clogged with iron: an effect that can easily cause heart attack or seisure. This is the main danger for a Vesperan mage approaching a powerful Holy Battery too closely.
What can be done with Magic
Acolyte: A person of this skill level is only just beginning to sense the power of the holy battery. Without the sacrifice of the Testing, the power that they can call upon is extremely limited and thus so are the effects they can produce with it. An acolyte could, for example, create a light breeze to blow out a candle, or produce enough heat to light a candle. Small objects, up to about 1 percent of the mage's weight, such as coins or rocks can be moved about. The air can be manipulated to produce simple sounds such as a bird chirping or a finger snap, as well as producing small lights or flashes.
Initiate: Having learned to focus one's will and concentration, the Initiate can build upon the skills learned as an Acolyte. The intensity of power is greater, allowing for larger objects to be moved or even levitated, larger fires extinguished or created, and so on. In addition, the Initiate also begins to learn more complex skills such as the healing of minor wounds (scratches, bruises, and so on) and minor illusions (combining sight and sound, but for very limited durations).
Ferratus: The sacrifice given in the Testing allows for the first real use of magical power. Ferrati also begin to specialize in tasks that interest them, though this does not prevent the use of their power to do things outside their specialty. A full Ferrati can heal major wounds -- with enough experience, some diseases can be cured, fingers or toes can be regenerated. Illusions can be produced for a long enough period of time with enough realism that the Ferratus can mask the visual evidence of their magic use.
Magus: There is a fine balance a Magus must always acknowledge. Far greater feats of magic can be performed, but at the danger of the Magus' own life. The long use of magic can result in too great a deposition of Ferium in the body as metallic iron, leading to the closing off of blood vessels or permanent hardening of muscles and therefore death. Thus, a Magus does not often use his or her power, saving it instead for instances where only a great deal of power is necessary to perform a task, and that task must be of great importance. Entire limbs -- arms and legs -- can be regenerated. A person near death can be healed completely. The Magus can physically change shape for a short period of time, or produce illusions that can be maintained for months, even years, without further use of power, though the energy necessary to produce it is great. Heavy weights can be lifted, as much as ten or twenty times body weight. Weather can be affected, small local earthquakes produced, and so on.
Master: A Venae of Master level is so rare that their potential abilities are more mythical than anything. The last Master, a woman named Sedara, lived nearly two hundred years ago, and records indicate that only three have existed in the annals of the Vesperan church. If a Magus walks a fine line, that line is razor-fine for a Master. Feats attributed to Sedara include restoring the dead to life, the creation of massive tsunamis, and the creation -- not simple illusion -- of entire objects out of thin air. It is said that her death came about as she tried to reverse time itself. However, it seems unlikely that she could have managed all of these feats, as any one of them would probably have resulted in her death due to sudden, massive deposition of iron throughout her body. There is a lasting, though unsubstantiated, myth among the Venae that the body of a Master is almost pure Ferium and acts as a holy battery itself.
Feelings toward Magic
The Vesperans generally fear their own mages, not entirely understanding (nor wanting to) the rituals involved, and most likely a number of increasingly wild myths have arisen around what really does go on when someone becomes a mage. As a result, mages from other faiths are also feared and most likely are the object of hatred in a manner similar to how the Orienites view all mages.