Class Chronicles - The White Mage

[T.G. Oskar]

Class Chronicles
The White Mage – voices of the divine

Welcome to Class Chronicles, your source to the different professions around the worlds of Final Fantasy!!

In this edition, we shall delve into the magical professions for the first time. It’s of no surprise that magic surrounds the whole of the Worlds, and that only a select few are blessed, or talented with the ability to unleash said power upon the world they live upon. Magic isn’t inherently passive or active, it is not inherently protective or destructive. From the various schools of magic, two have always stood predominant, often considered the father schools of magic: White Magic and Black Magic. Opposing schools, with widely opposing ideologies, these schools have existed and developed since the dawn of civilization.

On this edition of Class Chronicles, we shall make reference to the most widely known school of the magical arts. Of course, we shall refer upon the White Mage. If for some reason you find it strange that we refer to the practitioners of White Magic as the envoys of the divine, read on.

History of the White Mages

The history of the White Mages, and of White Magic in particular, is long and diverse. Many creation myths hold a sliver of information about the magical arts, and certainly most of these foundations of magic place the White Arts, in conjunction with the Black Arts, as the very foundations of the magical arts we all know and admire…or fear. White Magic is commonly known as the “magical art of Creation”, and the wide and varied effects of White Magic certainly prove the point. The earliest document regarding the magical arts, a mystical tome known only as the Companion Tome to the Grand Grimoire, explains that the arts of White Magic emerge from the creator deities, powerful beings tasked with the creation of the Universe, and some claim that held a hand in creating the Twelve Worlds. However, amongst scholars of magic, the most reliable source of information about the White Arts is the Scrolls of Ming-Wu, reputedly penned by the first of the White Mages, Ming-Wu (we must care to explain that Ming-Wu is NOT the reputed and deceased Court Mage of Fynn, Minwu, although it is said that the late mage was a descendant of the former). The Scrolls, of which we could only read a few lines, state that the arts of White Magic are an evolution of the first religious movements, devoted to such deities as the God-King Bahamut. These movements’ prayers, which often plead for the healing and protection of their followers, became codified conduits by which the power of the divine could manifest. This theory holds true with theories such as the initiation rites of the White Mages (which are highly ritualistic in origin), the arming of Paladins, and the tie between the White Arts and the other kind of magical arts supposedly derived from religion, the Summoning or Conjuration Arts.

According to the renowned scholar of magic Rumajido, of the Orastery of Windurst, the arts of White Magic result from “[…] the combination of faith and devotion with the lingering power of the divine, a natural link as devotion breeds and flows from faith, and faith draws upon the divine power. The prayers and the raw devotion of the followers unlocked the very principles of magic; magic is unleashed from the will of the user, as well as a founding principle by which the raw power of the world is gathered and unleashed. The earliest White Mages, undoubtedly priests of old faiths or prolonged faiths such as the worshipping of Altena, discovered through intense devotion the path towards White Magic by praying with unyielding faith for a miracle. White Magic is the result of changing the outcome of a ‘miracle’ into a codified, proven result.” Herrik Bordamson, renowned scholar and student of the professions, sheds some light as to the nature of the profession: “White Mages result from a combination of factors. The first, and much to the disgrace of some religions the most important reason, was the refusal of the priesthood to reveal the secret of White Magic. Renegade priests, feeling that withholding the knowledge to only a select few was wrong, that knowledge of White Magic by secular people would usher in a better world. These priests, with their magical knowledge and their faith unshaken, became the first true White Mages. Those we find as practitioners of White Magic nowadays tend to forget the religious importance of White Magic, remaining in the oaths of the White Mage. Scholars, seeking to understand the importance of White Magic, learned how to manifest these same arts and proved to the world that there was no need of faith to learn AND use the White Arts; sadly, only the legendary Sages found that faith indeed is needed if said practitioner seeks to learn the higher arts.”

The first mention of the White Mages appears in the library of Corneria, holding several points of information. The most important of these bits of information lies upon the chronicles of the Warriors of Light, in which an apprentice White Mage accompanied the Warriors in their task to protect the First World from the forces of Darkness. However, White Mages have a history in the First World. The Order of White Mages was a magical order that emerged very early in the history of the First World, some say around two hundred years before the age of the Warriors of Light, and well during the reign of the Four Fiends. The Order of White Mages was an order tied to the Church (of which deity we cannot assure, as temples to Bahamut and Cosmos have emerged since then, as well as the rare temple devoted to the slain Chaos), devoted to providing hope and healing to the suffering. The Order of White Mages held many scrolls of spells that now are recognized as belonging to other schools of magic such as the Green Magic school, but nonetheless this early form of White Magic, along the spells of higher order only taught to the devout White Wizards of the Order, ended the threat of the Four Fiends and also claimed to have ended the threat of Chaos. The Second World has the development of White Magic on the city of Mysidia, homeland of the famous Court Mage of Fynn, the late sir Minwu. It is this land that held the seal to the fabled “Ultimate Magic”, by which the Heroes of the Wild Rose Rebellion defeated the dark Emperor of Paramekia. Ironically, compared history upon the Twelve Worlds has led various scholars to tie the Second and Fourth Worlds only through the shared history of Mysidia and the figure of Minwu; the conservative section of scholars quickly point out that similarities between the worlds are largely irrelevant, given that Minwu is a pretty popular name in the Twelve Worlds along such namesakes as Cid, Biggs, Wedge, and to some extent, Dorga and Unnei.

The Third World holds the development of Magic through the Ancients, precursors to the human civilization on the Age of Light. In this world, the arts of White Magic were preserved from the teachings of the legendary Great Magus, Noah. Upon the students of the legendary Magus, it was reputed that both Doga and Unei knew potent White Magic, and some books place Unei as the most powerful of the White Mages. Proof of the tie between the divine and White Magic emerges in the mention of the Devouts, the equivalent professions to both priesthood and the White Wizards of the First World and capable of using the most powerful spells of the White Magic school, equaled only by the legendary Sages. The Fourth World has a rich history upon the White College of Mysidia, from which legendary figures such as her Royal Majesty Rosa von Harvey, as well as the Great Elder of Mysidia, Lady Porom, undertook their studies. A further tie upon both schools lies upon the ancestral link between the White College of Mysidia and the priesthood of the Country of Troia, where masters of White Magic equally divide between the White Robed and the High Priests. White Magic is prominent in the Fourth World as White Mages comprise roughly the 1.5% of the entire population, with at least 62.75% of the entire White Mage population nearly equally divided between the countries of Mysidia and Troia, and around 13.68% of the entire population living on the kingdom of Baron. Famous locales for White Mages include the Training Tower and the Mount Ordeals, home of the Trial of Ordeals (also known as the Trial of Atonement)

Planet R, in contrast, has a very low population of White Mages. Most of the practitioners of the magic arts are local healers, which use the weakest of the arts. While a few shops selling magical grimoires lay upon the world, all grimoires are sold by mages wearing the Black Mage robes. It is said that the village of Mirage, a time-displaced town, still holds a few of the old practitioners of White Magic although the claim is wildly debated. The World of Balance, on the other part, holds no White Mages; instead, the Mage Knights and Mage Scholars of old times practiced both White and Black Magic with equal ease. The World of Balance holds no magical power nowadays after the Cataclysm of Ruin, although some claim that the inhabitants of Thamasa and the reconstructed Mobliz still can use magic. Some chronicles at the library of Figaro from the era of the Returners and the battle against the Empire speak of a southerner, a wise man called Banon that held “the ability to pray to the heavens for soothing wounds”, which lends claim to the theory of White Mages and the divine, and may serve as examples of the existence of divine magicians in the World of Balance.

The Planet, because of its focus on the use of Materia stones, equally holds no known order or mention of White Mages. Studies about the development of magic point us to the ancient Cetra civilization, wiped out during the age where the “calamity from the skies” is first recorded. It is widely believed that the Cetra civilization discovered within the Planet the arts of White and Black Magic, and their death allowed the knowledge of magic to survive within the very Lifestream, the “river of souls” claimed by Planet scholars. Members of a radical cult, the “Loveless Followers of Minerva”, claim that the ancient Cetra civilization gained knowledge of the “arts of healing” (the White Magic arts) through communion with the goddess Minerva, as interpreted in the literary collection LOVELESS. Records of the claimed “last living true Cetra”, the late Aeris Gainsborough (known to the followers as the High Priestess of Minerva and, to the radicals, the very embodiment of Minerva herself), speak of legendary magical arts attributed to her, such as the “Great Gospel”, which hold true with the tenets of White Magic although heightened to impossible degrees. The Eighth World claims The Great Hyne as the god of magic, and thus all magic is drawn from him; most say that Sorceresses (being the only true users of magic) are a form of White Mage. In fact, from the studies drawn by scholars such as Dr. Odine, some Sorceresses were inclined towards the use of White Magic, or at least magical arts inclined towards such school of magic. As Dr. Odine claims, “[…] ze natur of Zorcerezzez iz du zpecializing on zpecifik formes of magickal artz, duz izt iz nein inkomprehenzibl zu tink of zuch az praktitionerz of Vhit Magik artz” (sic) (“it is the nature of Sorceresses to [focus, or] specialize in specific forms [spells] of magical arts, thus [hencefore] it isn’t [rare or] incomprehensible [sic] to think of them as practitioners of [the arts of] White Magic […]”).

The World of Gaia has a strange peculiarity. While White Magic is the domain of only a few nobles, it holds a very strong tie with the lost tribe of Summoners. Examples of this lie within the last two survivors of the Summoner tribe of Madain Sari, Lady Garnet til Alexandros the XVII and Lady Eiko Carol, who are master practitioners of White Magic. White Mages are rare to find in this world, since they barely use their traditional and ceremonial robe, but the arts of White Magic are well known and widespread in nations such as Alexandria and Lindblum. The bulk of Spiran White Mages once belonged to the faith of Yevon, and many priests studied White Magic as part of their theological studies; all Summoners were obliged to practice and know of White Magic before their Pilgrimage even though some Summoners rarely were shown using the arts. Amongst the most famous Summoners that used White Magic extensively, the High Summoners Lord Braska and Lady Yuna were known for their mastery of White Magic, as well as for their successes in bringing the tenth Calm and the Eternal Calm, respectively.

On the world of Ivalice, the theory of White Magic emerging from religion holds the greatest credibility. White Mages throughout history have shown some devotion to a principle, and White Magic has been tied in some way to the worship of deities; for example, Viera White Mages were known priestesses of animistic deities and Espers, while Bangaa Bishops followed a monastic faith and often emerged from those ranks. Esper-based worshipping was relegated to Hume and Nu Mou White Mages, although some of these were explicit non-believers and used their arts in a very limited way. During the Lion War, the grand share of the White Mages were devoted to the faith of Glabados, and some of the most powerful were ascended in the faith as Celebrants; nonetheless, a small group held true to the ancient gods or became followers of foreign faiths. The nature of Faith and Atheism influencing the power and effect of Magic is a definite case of study in this world, particularly during the Ages of the Hundred-Year War and the Lion War, as well as some time afterwards. The world of Vana’diel holds a great number of schools and temples where prospective White Mages can emerge, with the bulk of most mages being regulated through the Orastery of Windurst or the Church of Altena. The official division of magic upon Vana’diel (through documents of study provided by the Orastery) hold the specialization of White Mages to be “the use of arts of the Healing and Divine schools of magic, with a minor study of the arts of Enhancing and Enfeebling magic for the benefit of fellow adventurers”.

Qualities of White Mages

The first thing to understand about White Mages is the measure of their oaths. Since the first White Mages, and if the theory of White Mages as surrogate priests and descendants of priesthood orders are true, the oaths consist of a series of pledges done to the higher echelons of the faith or to divine entities in order to regulate the use of White Magic. The oaths are, as follows: the use of White Magic to soothe the wounds, to protect the weak from the ravages of the strong, to restore life to the fallen whose time has not yet come, to banish and destroy the foul creatures of darkness, to embrace the path of righteousness, and to prevent at all costs the shedding of blood by their own hands. Each oath has to be considered with great care, as each sheds great light in the understanding of the path of White Magic.

The first oath, “the use of White Magic to soothe the wounds”, was originally a greatly debated oath. This oath, if we are to consider the leading theory of White Magic, emerges from the time where only the priesthood was allowed the use of White Magic. Priests of Light, or at least the priests of good deities placed upon oath that the purpose of White Magic was to heal and protect, qualities bound upon creation. Some religions, specifically the most benevolent ones, gave a spiritual importance to healing; healing represented the abandonment of sin, and the compromise of such abandonment, thus, it is a symbol of repentance and atonement. Healing, through the dogma of these priests, represented cleaning the body of “the physical wounds” (cuts, bruises, nicks, and even hemorrhages) and of “the spiritual wounds” (the act of sin and evil). Deities of justice, however, limited this oath to “only the righteous ones”, for “healing the wounds of the wicked was granting them permission to act their wicked arts upon the hapless innocents”, an act they felt it was their duty to prevent. The current oath requires a White Mage to carefully consider their philosophy of life, and to measure carefully the act of healing.

The second oath, “protecting the weak from the ravages of the strong”, refers to their specialization in the arts of abjurations. White Mages, as well as healing, hold potent spells of protection such as the fabled spells of Protect and Shell, which provide protection against attacks of physical and magical nature respectively. The oath of a White Mage does not forbid the use of said spells upon specific people, but it does urge them to consider carefully to whom they shall provide with their abjurations, and highly recommends placing these upon the bodies of those who cannot defend themselves.

The third oath, “restoring life to the untimely fallen”, deals mostly with the greatest of the spells of a White Mage, the spells of Life and Raise. Although most White Mages never have the chance to practice the spells of life, those who do feel as an obligation to consider whether the use of such magic upon the dead is required. A leading theory states that spells of resurrection weaken the soul of the individual, and only those of heroic will can survive the ravage of parting from and returning to the world of the living. Spells of such magnitude are very powerful, but their multiple uses may cause weakened souls to disperse upon the abyss between the worlds, and may cause reckless White Mages to suffer the sin of “unintended obliteration”. Most White Mages consider the use of resurrection spells as highly risky, and will politely refuse to if the body of the individual is too old or worn to house the soul again. As well, those who die a natural death or those souls who refuse returning to the world of the living by many means cannot experiment the benefit of a resurrection spell.

The fourth oath, “banishing and destroying the wicked creatures of the Dark”, refers to the solemn duty of White Mages to oppose the foul Undead and the machinations of Fiends. Undead are typically considered an aberration upon the world, an unnatural alteration and a mockery of life, and thus it is the duty of White Mages as agents of Creation to restore balance. Fiends, as the maximum agents of Darkness, stand opposed to the forces of Light, and henceforth also count. In reality, this reference between “Light” and “Darkness”, according to some theories, truly refers to the notions of “Creation” as the force of Light and “Destruction” as the force of Darkness; following this theory, White Mages actually seek to banish and unmake the forces of Destruction (Darkness) as the agents of Creation (Light), although it is of great importance to specify about the nature of Shadow as a protective aspect of Darkness and of Retribution as a destructive aspect of Light. Thus, this oath is best considered as part of the oaths White Mages do as aspects of Creation and as their agents.

The fifth oath, “embracing the path of Righteousness”, implies more than following Good. To a White Mage, this involves embracing the aspects of an innocent, and understanding their importance. Most White Mages are forbidden from wielding heavy armor, since they must feel identified with the weakness of the innocent; nonetheless, this is actually because of the limitation on training given the focus of mages on magical studies. As well, and as an important aspect, White Mages are recommended (if not forced) to follow the path of those who follow righteousness, and are forbid to make alliances with the wicked. A White Mage is not punished by following wicked masters without their knowledge (as it happened with the priesthood of Yevon), but they must not embrace Evil willingly. Some find this oath to be particularly devoid of reason, and some claim that this oath is only a remnant of the first priests, such claim advocated by the scholarly.

The final oath, “prevent the hand from dealing harm”, refers to their specialty with blunt weapons. Most White Mages specialize in the use of staves and even some maces and hammers, as a form of defense and as a weapon against the wicked. Most White Mages shun the use of “weapons of eased bloodletting”, such as swords or polearms, because these produce great wounds with little effort; while they do realize the wounding capacity of staves and hammers, and the danger of some maces, they claim these weapons to be less dangerous than the former given their blunted shape. This oath also serves as advice to most White Mages, which are physically frail and less skilled in combat than warriors such as Fighters and Thieves, even though they are physically stronger than Black Mages or some of the other mage types.

Some orders of White Magic hold abilities beyond spellcasting. For example, White Mages of the Fourth World practice the ability of Prayer, by which they pray to the divine forces to provide healing to a wide audience. White Mages of Vana’diel are gifted with the power of “Benediction”, by which they can suffuse themselves and their allies with divine power that revitalizes and reenergizes them completely, as well as legendary arts such as “Devotion” and “Martyrdom” by which they can sacrifice their lifeforce to restore their allies. White Mages are known for their ability to protect from magical attacks through sheer force of will and a hefty dose of faith, although they aren’t as powerful in magic as other magical classes. As well, White Mages’ weaponry and heavy clothing grant them a good ability with physical combat, as they can attack AND defend better than most principal magic classes.

White Magic, in principle, focuses on the arts of healing and protection. Their signature spell is “Cure”, by which they can restore physical health to allies. The exact nature of “Cure” is of a magical energy which disinfects wounds and provides an alternative to an individual’s natural healing rate, magically sealing wounds of great magnitude in a short amount of time and also serving as an anesthetic, reducing the effect of pain. Other spells that follow the same philosophy include the “-Na” spells, which are spells specifically tailored to restore individuals from a specific condition, the useful “Regen” spell and the potent “Raise” family of spells, which can restore a dead person to life as well as even preventing their death. Protective spells include the family of “Protect” and “Shell” spells, the more powerful “Reflect” and “Shield” spells, and even the element-specific “Bar-“ or “Nul-“ spells. However, these are not the only spells a White Mage can use; in their quest to banish the wicked, they are gifted with spells that cause damage to wicked creatures such as the “Dia” and “Banish” spells. Some of the most powerful White Magic spells are considered Legendary Magic, because of the limited scrolls available and also because of the great amount of devotion needed upon the White Magic cause to unleash their power; these include the spells of Fullcure, Holy, and to a certain extent Reraise and Shield. Spells of the extended White Magic family are the bulk of the spells of Green Magic, as well as a limited amount of spells from the school of Time Magic; these include and are not limited to Haste, Slow, Confuse, Mini, Blink, Might and Dispel.

Interview

In this occasion, we are proud to present an interview dealt with a brave heroine. Her devotion to her cause granted the world of Spira their Eternal Calm, and thus she is well recognized as a legend in her land. Although no longer a Yevonite Summoner, her knowledge of White Magic has provided her with enough work in the restoration of Spira after the ravages of Sin. We at Chocobo Digest are proud to present the High Summoner of the Eternal Calm, lady Yuna.

Chocobo Digest: What made you consider becoming a White Mage?

Yuna: I have always wanted to help people; it was my father’s passion as well. Growing up, I relied on my faith in Yevon and all of it teachings. Taking pride in natural ability, my father taught me the power of prayer and its healing benefits which later led to me to the path of the White Mage, as you call it. I was about 7 when my father left on his pilgrimage, all I had left, until I met Wakka and Lulu, was my faith and my will to help people so I pursued it.

CD: What are your thoughts on religion? What are your thoughts on Black Mages, who usually represent the antithesis of your talent?

Yuna: Before my pilgrimage, my life was my religion, I worshiped Yevon and all of the teachings. I spent years studying not only to perfect my white magic lore but to also to gain the trust of the faith and to become what I thought was my destiny; to become a summoner and follow in my father’s footsteps.

Certain events in my life have really altered my opinion on religion though; as I said, I worshiped Yevon, but after seeing the deceit and lies they spread across the world I realized it’s not about religions or gods. It is about following your heart and making your own destiny.

My thoughts on black mages…, (hums) well, seeing that someone very close to me is actually a black mage I would have to say that I really enjoy their company. Honestly I think that you cannot have one without the other, so in turn they are a necessity for things to come full circle.

CD: What do you consider is the most important thing a White Mage must have?

Yuna: Well actually I have two answers to this question, patience and perseverance. Both are needed to become a successful mage of any type.

CD: Had you the chance, what other profession you would have considered?

Yuna: Well, I have always been a little fond of ancient machinery and the past; guess that’s the Al Bhed coming out in me, but I am not as mechanically inclined as my cousins Rikku or Brother are. I think that I would eventually like to try my hand at treasure hunting.

CD: What do you think of other famous White Mages?

Yuna: Well, it really depends. I have found since the fall of Yevon that a lot of my mentors have denounced White Magic altogether. This saddens me because they were great at what they did. Many people depend on White Mages for not only healing but for insight and inspiration. I think one of my favorite White Mages was my father; it is not too often that you see a male White Mage, but his ability to inspire people was truly amazing.

Outside of my father I personally do not know any other famous White Mages, but I have seen another. Recently Rikku paid me a visit and she brought a movie sphere; it was odd, almost outworldlish. In this video, I saw another White Mage that had the ability to summon creatures. The audio on this sphere was not working correctly but there was one word that was understandable: “Ekio” (sic). I was amazed at this girl; she couldn’t have been more than 6 years old but her ability to summon and her spell casting abilities were truly amazing. I found myself envious of her abilities; most Mages on Spira can’t harness their true abilities until puberty but this girl seemed to master all of her elements at such a young age. I am just hoping this video was not a hoax, the ruin of a town she was in was not from Spira and her clothing wasn’t something you would see on this world either. But I must say I admire her and one day I would love to meet her.

CD: Any particular anecdote from your days as a White Mage?

Yuna: Well there was the time that I was suppose to marry Seymour Guado, the events leading up to the wedding where not so funny but the second I jumped off of that balcony I could help but laugh to myself until Valefor caught me. I guess my sense of humor is kind of bland but I found the look on his face to be priceless.

CD: As a curious statistic, many famous users of White Magic tend to have a deep relationship with otherworldly beings, what you'd know as Espers, Eidolons, Guardian Forces, Aeons, or simply Summoned Monsters. Why do you believe this statistic is so alarmingly high?

Yuna: Well, most White Mages are fond of everything that pertains to life, so a natural fondness to such creatures is inevitable. I found it very hard to sacrifice my summons when fighting Yu Yevon, they were a part of me and I still feel a connection to them to this day. When I think of them it starts to sadden me knowing that they are gone, they faded away just like him…. Can we please change the subject.

CD: Certainly. Finally, for all of those prospective White Mages: tell us why you should consider being a White Mage and not, say, a Black Mage or Thief?

Yuna: Thanks, well as I said previously it gives you the chance to motivate people while also helping them through their time of need. Plus, who would want to spend their life stealing things? Sorry Rikku, no offence. (laughs)

Curiosities about White Mages

-Did you know that White Mages in the Fourth World are also adept bow users? For example, Lady Rosa and Lady Porom are known to use bows and arrows to fight from afar; furthermore, it is a known fact that Lady Rosa is an expert marksman, with her “Aim” ability.
-Did you know that the robes wielded by White Mages aren’t exactly ceremonial? The “White Robe”, a long robe spun from white silk along some hemp and adorned with a hood and red triangles, is enchanted with magical wards to protect their wielders from the powers of Black Magic.
-Did you know that some White Mages’ hoods holds some protuberances that appear like cat ears? While it is unknown to how these protuberances came to be, these are rumored to be because of Devouts, who adorned the old robes of the White Mage with ears of cats for good luck.
-Did you know that the White Mage is one of the so called “legendary professions”? This is because each of these professions has been found in virtually all worlds, in one way or another. White Magic is a staple of the Universe, thus it isn’t rare to find it even on Materia, or as one of the few Para-Magic spells.
-Did you know that the profession of a White Mage is tied to the Crystal of Wind? Official historical documents from Sasune Castle in the Third World and Tycoon Castle on the Fifth World state that the first White Mages sealed their knowledge upon the Wind Crystal, as local legends state that “when the Crystals are endangered, the Wind Crystal will be the first to react.” These documents were discovered while researching the stories of the legendary heroes.
-Did you know that the White Mage is also known as one of the “four instrumental classes”? Lore regained from different points in the Multiverse state that the White Mage, along the Fighter, the Thief and the Black Mage form part of virtually all worlds. This is drawn from the growing theory about the “Instrumental Classes”, which states the function of the White Mage as a “healer”, or the profession that deals with healing the heroes’ wounds and rescuing them from the depths of death, as well as being the “buffer” or the individual that enhances the fighting capability of its allies. With their abilities spread throughout a series of worlds, it is understandable where this stereotype comes from.
-Did you know that, in a recent poll from the famous magazine, the Bonga Bugle, the ability of White Magic ranks amongst the top ten preferred abilities amongst adventurers? The other nine, in comparison, are: Steal, Black Magic, Dual Wield, Barrage (also known as Rapid Shot), Summoning Magic, Throw, Blue Magic, Red Magic and Doublecast.
-Did you know that the majority of the famous White Mages in the Twelve Worlds is of female gender? It is a mystery why this happens, but most full-time practitioners of White Magic are female. The two prominent exceptions are the Glabados Celebrants Zalmo Lucianada and Bremondt Freitberg, as well as probably the High Confessor of the faith.

We expect that our lengthy article has dispelled any doubts regarding the mysteries of the White Mage. In our next article, we shall delve further into the realms of the magical arts, by examining the opposite school of magic. In a world that deems Black Magic as a devastating art, how do the mysterious Black Mages turn into heroes? How do the powers of Destruction wielded by such individuals have help save the world from the very forces of Destruction itself? How do these mages face Destruction with their own weapon?

For the answers, please await our next installment. Until next time!