Some of you may have noticed the minimalist titles for the art I’ve been posting for War Torn/Rale. It’s not accidental, and it’s not a deliberate attempt at edge, rather, it’s a philosophical premise that we’ve built into our pipeline, better appreciated with some backstory:
I’ve mentioned before that War Torn is a “dying” world, and I hope my fiction has made its bleakness clear, but I’ve also been pretty vague about what exactly that means. It “starts” (there is time before, but consider this the history’s inciting event) with a prophecy. The exact content of the prophecy varies with each retelling, and no one’s really sure who said it first, but the thrust is this: “The use of magic will destroy the world.” Understandably, this prompts some questions. How will it do this? When? And, most popular: Is it tru, tho? And, of course, the answers don’t come clear, concise, etched into stone–they come in cacophanies, as followers and dissidents argue with words and steel over what words mean and what is true.
That’s not quite true. At first, the prophecy garners little attention from anyone until it gets picked up by the tyrant of a city-state called Spar to cement the legitimacy of her rule during a political crisis, and from there, it becomes the basis for a system of extermination for all those gifted with impure magic. Long story short: A blood mage slips through the cracks of this system, murders the entire establishment, and declares himself the Blood God, beginning an era of free magic. Things proceed slowly but steadily downward from there.
The timeline goes on for several thousand years past that point, until the world is a desert, and the last vestiges of humanity are fighting to the bitter, pyrrhic end over the last known source of drinkable water. Even then, it’s not clear: Was the prophecy true? Was it causal? At a literal level, it’s not something we intend to answer, but Leland and I were set on a metaphor that should hang heavy–much like the prophecy itself on the world’s history–in both the mechanics of our system and the characterization of magic in the canon. Perhaps you’ve noticed in the allusions from stories like The Chimera: Magic is death.
Digression: I don’t think most realize the variability of what “magic” means in different fantasy worlds. Obviously, it is underpinned by different sources of power–the gods, nature, crystals (wtf, Square Enix), the strength of one’s body, etc.–but there are practical differences as well, and if you dig into the philosophy (or at least apparent philosophy–many times this isn’t textual), those differences are pretty profound.
Consider two of the largest archetypes: magic as a scholarship (as practiced by DnD’s wizards) and magic as religion, a means of channeling the power of some elevated entity (as practiced by DnD’s clerics and warlocks). There are others, but it’s defensible to say that almost all magical systems are a linear combination of these two ideas, and praxis, in all cases, is an argument. The difference is just whom you’re arguing with. For religion, that’s a duh, but for the hermetic, scholarly variety, the argument with Truth is a little harder to visualize. Still, I’m not coming up with this from nothing–this line of thought is extremely old, dating back to Pythagoras, and it formed the underpinnings of alchemy as it was understood in the Middle Ages as well as the epistemological tradition that enabled modern science (1).
As it concerns War Torn, magic in our world is decidedly of the “hermetic” tradition. There are no proper deities in our world, rather the “True Gods” were presumably human (or animal) at some point, as I describe here, and they don’t have much in the way of codified rites allowing one to channel their power. Rather, magic is fueled by mana, ambient environmental energy that a properly trained individual can sense and draw into himself.
I put quotes around “hermetic” because this is actually fairly paradigm-neutral. It’s just energy that you can harness (essentially) with yoga-style breathing exercises, but it only appears that way because no one really knows what it is. Throughout history, various schools of thought uncover ways that mana may be gathered more effectively. The fire mages of the Diarchian Goetia learn that mana can be harvested from burning flames, the beast mages of the Bloodwood gather it by devouring living prey, and the Walking Winters of the Dereliction leach it directly from their hypothermic victims. Behaviorally, there is a sort of argument with Truth happening here, and the method of argumentation seems to be: being a dick. Think about it. You’re burning down a forest, you’re eating someone, you’re sucking the life from their body. Magic can be used for good, but you can use so much more of it if you’re open to murder.
As I said before, I don’t intend to make the scholarship any clearer than that. Ostensibly, magic is not really death, but there’s a hell of a tragedy going on in the commons. Magic is power, the acquisition of power kills, but how else are we to fight death? This is roughly where the backstory collides with the prompt. Think back to the art titles: Hope, Embrace, Control, Names, a collection of vague ideals, certainly, but there’s a pattern: These are ways that humans fight death.
I mentioned in my intro for Flailing that the history of War Torn/Rale is not one of humanity at its worst, and I really do mean that. Humanity is obviously capable of a tremendous amount of good (and even more obviously, the opposite), but what’s profound isn’t the capability–it’s the need. Fighting death isn’t just a human behavior, it’s perhaps the most fundamental human behavior of them all, and if you don’t believe me, consider the way we relate to animals: It’s pretty easy to grok a spider’s (or any animal’s) fights and flights, struggles for survival that we experience in our own lives (however indirectly in the modern world), but how well do you relate to allowing your mate to devour you? You’ll note that adulations of the male spider’s noble sacrifice are vanishingly rare (2). Embracing death is unsettling, as a society it revolts us, though the fact that the individual has no such immunity is an important basis for the Dark Souls series.
My point muddles, I’ll clarify: In so many places, in so much literature, you’ll find indictments and benedictions of human nature. We are inherently good, bad, tabula rasa, but that’s wrong. We are all of the above, and we are only one or the other insofar as it serves a need, and that need is to be, if not in true life, then in memory, its simulacrum. Look back to The Dragon’s Thesis. The Dragon’s goal matches the setup perfectly, but look closer: so does Mefit’s. That is the nature of redemption by memory. Even if you die, you’re not dead to everyone else.
This (the essay you’re reading, but also the theme as it appears throughout the world of War Torn/Rale) is meant artistically, as an exploration and affirmation. It does not criticize, and it desires no particular change. Still, some may be tempted to view the singular drive of a fight against death as something selfish. It isn’t. To that end, I’ll leave you on the same note we began. See the opening image. What, do you think, is its title?
(1): For a good example of how this translates to fantasy, see Full Metal Alchemist, particularly the original. Its brand of magic tracks very well with the mathematical tradition of alchemy as it actually existed. By its title, you can probably tell that it wanted to be associated with alchemy, but recognize that the scholarly wizard angle in DnD et al is the same logical foundation.
(2): It can be justified with some mental gymnastics–we do, in fact, make sacrifices for those we love, but there’s a brief moment of revulsion when you think of it, right?
Top Image: Children, by Quinn Milton, commissioned for War Torn/Rale