Earwa > General Earwa
Shimeh and the High Round
What Came Before:
--- Quote from: Wilshire ---Cants are just offensive magic. Your examples (compulsion and communication) are cherry picking. Wards are directed inwards, cants outwards.
Stain yes, but fundamentally different than a mark. Or at least I think so. Not as simple as the mark left behind from red wine after its been partially cleaned.
how about this:
Id say that the cish arent not damned due to their absence of their mark. More likely the mark is something entirely different than being damned. It just so happens that schoolmen use their magic to kill people, thus damned. If only the judging eye had seen more! Oh well.
Anyway, I think that that mark could still reflect some kind of communion with gods/god. Could be that the correlation of being blind and having a mark has to do with being able to see that third sight. Whatever the hell that is. I guess it could be some kind sight through gods eyes. The cish are immersed in this vision and can thus wield the psuke through gods own eyes, therefore no mark. Titirga here only got a glimpse, but he can remember gods vision in some way or another, making his mark less deep. Close to some 'proper' vision, but tainted by the world.
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What Came Before:
--- Quote from: Curethan ---Well, not intentional cherry picking - they were just the ones that came to mind.
I had forgotten about Cants of Concussion etc.
My feeling that the Psukhe leaves a Mark that is simply invisible comes from the following (I have bolded the important part and include the rest for context);
--- Quote ---Personally, I've always worried that the Chorae may come across as too ad hoc, as mere narrative conveniences that allow a happy (but not very credible) balance between the sorcerous and the non-sorcerous. But in point of fact, that role came after - the Chorae developed independently. From the outset, I've looked at each of the sorcerous branches in linguistic terms, as practices where language commands, rather than conforms to, reality. So the Anagogis turns on the semantic power of figurative analogies, the Gnosis turns on the semantic power of formal generalizations, the Psukhe turns on speaker intention, and so on. And much as language undoes itself in paradoxes, sorcery can likewise undo itself. The Aporos is this 'sorcery of paradox,' where the meanings that make sorcery possible are turned in on themselves to generate what might be called 'contradiction fields.'
Yes, the depth of the Mark is proportional to the amount of sorcery cast, and the severity of the Chorae is proportional the depth of the Mark.
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What Came Before:
--- Quote from: Wilshire ---What good is an invisible mark :P ?
I suppose the mark is just some kind of outward sign of using magic so I dunno if I can say I agree with you. Yes the puskhe has some kind of permanent consequence, or else the chorae wouldnt work, but I have trouble calling it a mark.
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What Came Before:
--- Quote from: Curethan ---Heh, what good is a visible Mark?
You are right though, with the term Mark the ready meaning no longer really fits. Perhaps we could use the analogy of the Mark as a bruise - and with the Psukhe it is internal heamoraghing ;)
The difference with Titirga's Mark demonstrates that the lasting effect of sorcery on the sorcerer can manifest in different ways, and the deliberate reference to a period of blindness hints that Titirga's differences and strength may come from similar insights to Fane's. (Minus the religious revelation, clearly)
If the source of his unmatched power was similar to Kellhus' escalation of the Gnosis, I suspect we would have have references to startling intellect etc.
It makes me wonder though, how Seswatha would have measured up.
He was at least Shae's match in cunning, a true trickster on the Benjuka plate; clever enough to take down Skafra and who knows how many other dragons, despite the Wracu immunity to sorcery.
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What Came Before:
--- Quote from: Wilshire ---haha ok if the mark is a bruise ill give you internal hemorrhaging
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