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Expanding Magicka: A Revised Edition

by Esling Serrenan, Breton

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erein resides the amalgam of a life of research, the results of which sprawl before you in this volume. Up until this point, very little has been definitively known about the properties and rules by which the various - for various they are - magicks are governed. Through my years of research and experimentation, I have determined at least a few of the ways magic and its properties may be utilized in everyday life. Furthermore, I have hypothesized a number of alternative and perhaps even greater uses for magic, and I have written them here for further investigation by my successors.

Editor's Note: While the author of this work seems arrogant, and despite the fact that a number of his hypotheses have proven incorrect, this text still merits study by any fledgling wizard for its worthy lessons in how manipulation of the magicks fell into common practice over the years. This book, regardless of its shortcomings, became the basis for a great deal of work regarding the understanding of magic and its handling. Remember to read both this work and my notes with an examining - not merely an accepting - eye, and discover the truth for yourself as you delve deeper into the understanding of the natural world.

Section One: An Examination of Magic Crystals and Their Properties

In the past, I have hypothesized that the rare, glowing crystals found deep inside a select few ancient, subterranean complexes might be the source of magical powers, and that by manipulating them, we might uncover some of this world's greatest mysteries. After an incredibly long and grueling series of experiments, I have determined that the very essence of Tamriel's arcane powers flow through these conduits. Much like the sun and stars, these crystals are sources of magicka.

I have discovered that these crystals exude a deep, primal power. As a would-be conjurer or wizard moves closer to these crystals, he begins to feel robust boost to his skills and abilities to cast a number of spells, suggesting that the crystals in some way bring the caster closer to magicka itself. It is as though the wizard's soul is bound more closely to the natural world. I believe that through the utilization of these crystals, new and more powerful spells might be possible.

It will be of great interest to the reader to learn that these crystals are portable, in that their positive properties seem to last for a surprisingly long time. One characteristic, the crystal's ability to bind to a soul, has an indefinite half-life. I have been unable to determine whether or not this property dissipates over time.

Editor's Note: While the author is not entirely on the mark in his belief that these crystals are actual sources of magicka, he was correct to note that they enhance existing magical powers. Our sun, Magnus, and the night-sky's stars are rifts into Oblivion, allowing magicka to pour through. However, these gems seem to absorb magicka; thus, any passerby might feel "invigorated" when nearing a crystal. It is believed that these gems gather power regardless of location, and they are unhindered by physical blockades; indeed, some of the most powerful sources of magicka can be found deep underground, whereas surface crystals may have little stored magicka.

As most of my readers understand by now, the manipulation of the energies produced by these gems serves as the backbone of modern magic and its applications. Furthermore, the author noted that these stones have a strong attraction to the soul. Basing their work largely on the author's information, conjurers have learned to use this property to shackle the souls of Daedra inside of these crystals and their more refined derivatives. Indeed, these fittingly named soulstones, produced by tuning the energy waves emitted by the gems, have become a staple to contemporary conjurers and enchanters alike.

It is also important to note that prolonged exposure to the unrefined crystals can have some unfortunate negative side-effects. Those who work too long with these gems can suffer irrevocable damage to their reasoning schemas. It is hypothesized that partially unrefined or poorly refined soulstones are the reason so many young conjurers turn to necromancy, relying increasingly upon their summoned minions and secluding themselves from society. Similar isolating tendencies have been observed in enchanters, the other crystal-dependents.

Section Two: A Deconstruction of Necromancy and Conjuration

While some might argue that there is a basic difference between "vile necromancy" and "pious conjuration" (or whatever you wish to call it), these two disciplines work through the same principles: leashing and controlling a spirit. In both cases, unfavorable results may arise; most commonly in these situations, the caster of the spell merely loses control of his creation and is maimed or killed by what he has conjured. However, it has been reported that sometimes a caster can accidentally use his own soul instead of one summoned from the twisting nether. When this happens, the caster's soul usually tears itself apart as it tries to inhabit two bodies; human souls have also appeared to fuse with those of lesser Daedra. In both cases, the result is a very painful death for the conjurer.

First, I will discuss direct conjuration, as it is the easier and socially more acceptable form of these arts. Essentially, conjuration works through a complex manipulation of magicka by which a portal into Oblivion opens and (hopefully) the desired creature is pulled through; in most cases, this process also involves binding the will of the summoned to that of the summoner. I believe that this "portal" is actually a slit momentarily created between our realm and Oblivion, one quite similar to those in the skies. Fortunately, this slit seems to be small enough that it can mend itself, unlike those that exist far above. Were it not for this self-repairing property, our world would have long since fallen to the violent hordes of Oblivion. However, in some cases a summoner may create too large a slit in the dimensional fabric, allowing more Daedra into our world than desired. An excessively large tear can result from either weak dimensional fabric or from the over-exuberance of the spell-caster.

Necromancy is somewhat more difficult because it requires that the summoner maintain a sphere of control over the spirit he has summoned; spirits tend to take a "real" form upon their entrance into our world (in the form of a scamp, a Dremora, etc), but necromancer's must prevent this by essentially shielding them from the world long enough to carry their spirits into inhabitable bodies. The spirits seem to prefer these available bodies to creating their own. The allure of necromancy comes in that these bodies may be placed under the control of caster (with many safeguards) long before the spirit inhabits them, creating an exceptionally strong bond of loyalty in the summoned to the summoner. Furthermore, these bonds do not require maintenance on the part of the caster, as is necessary for a conjurer; the bond between a necromantic creation and its master does not seem to have any chronological limitations.

Editor's Note: Here, the author presents the first of two contemporary views as to what conjuration actually is. The first, as he says, holds that Daedra and spirits are called forth by creating a miniature rift between our world and Oblivion. However, there is another theory that holds that the Daedra exist in our world already, that magicka itself is in fact separated particles of Daedra. Proponents of this idea claim that conjuration is merely the amalgamation of particles into the desired creation (some go as far as to claim that this is how all magicka actually works). The attraction of this idea spawns in that it better explains how one summons bound weapons and armor, a subject left untouched by this author. The idea that there are random pieces of equipment simply floating around in Oblivion - as the author indirectly implies through his theories - is indeed a strange one.

Part Three: Destruction, Restoration, Alteration

I have put all three of these schools of magicka together because fundamentally they are the same; they all work off of the same basic principles. Essentially, restoration is alteration that heals its target, and destruction is alteration that damages its target. Alteration itself is a relatively neutral form of the altering magicks.

I will first discuss those magicks falling under the school of destruction, these being the simplest -- and thus most deadly, as this allows for great power -- magicks to perform. The creation of a destructive spell functions by transforming magicka directly into a deadly physical form, such as fire or ice. The magicka almost always takes the form of some naturally occurring phenomenon in nature, following the desires of the caster. The exceptions to this are spells affecting the mental or physical faculties of their targets without actually causing physical harm, such as those which drain the willpower or intellect. Unfortunately, I have been unable to break down exactly how these spells work.

The second school of magicka falling under this section is restoration. All of these spells basically work as the antithesis of their destructive brethren. Restorative spells change magicka such that it repairs and purges damaged or diseased flesh, transforming into anti-venoms or even into new skin, muscles, or bones. I have heard rumors of powerful mages who can even resurrect entirely dead creatures, bringing their subjects fully back to life; they return not as undead, instead coming back as they were before their deaths. These rumors, however, are unsubstantiated.

The last - and most difficult - branch of magicka falling under this section is the school of alteration. I call it the most difficult because the spells themselves are both varied and abstract in nature. Let us examine, for example, the "burden" spells. I have seen the same spell performed numerous ways: some mages deaden the legs, some place mind-weights upon their enemies, and some slow the hearts and blood of their foes. Certainly, this tends to vary from mage to mage; an illusionist might opt to use a mind-weight whereas a battlemage would tend to use a leg-deadening spell. Regardless, you can see that each can be performed many different ways, and some could hardly be classified even as typical alteration spells. I will not go into any greater detail in this volume.

Editor's Note: The applications of these spells are nearly limitless, so I will emphasize the importance of what the author is saying. Most sorcerers and wizards agree that alteration is the field of magic most open to differing methods of execution; these differences, while being partially dependant on the specialization of its caster, also vary somewhat from region to region. Most of the races developed a different method for using and casting alteration spells. For example, tribal Khajiiti have used alteration spells to thicken or thin their fur depending on the season, whereas some reclusive Nords have been known to change ice to fire to keep warm during the nights. The point I am making is that these spells are by far the most applicable to everyday life and that they are indeed quite indispensable.

Regarding what the author says about how these spells are actually performed, it is difficult to refute or affirm his claims. Most mages perform their spells through rote memorization, hardly thinking about what they are actually doing, and so they hardly notice their own tendencies; magical prowess feels inborn, not learned. Despite the assertions made by the author, few have devoted any real time to testing his theories, myself included. I would like to note, however, that most of these spells have applications primarily in living things, save for a few pure alteration spells (such as lock-breakers and the like), giving some credence to the author's ideas.

Volume two of this series contains information regarding the schools of illusion, mysticism, and some advice regarding the practice of magicka.