Here is a sample from the appendices of my first novel, The Saga of Fidonhaal - Daughters of the East, which is now available in eBook and print-on-demand Paperback on Amazon!

If you like what you see, feel free to check out my other sample-chapters here on Weasyl, as well as maps and other artwork!
https://www.weasyl.com/~wulfevanderkross

You can also buy a copy of the novel by following this link:
https://www.amazon.com/Saga-Fidonhaal-Daughters-East-ebook/dp/B09RJQ24BD

This is not a part of the story itself, but is being offered on here to those who might be interested in reading up on a bit of world-building, especially if having a little more of an idea on the setting might intrigue them to get the book in full. This segment is about the setting's magic system, and describes how the people of the world can draw on the power of the elements, the varying aptitudes of magic practicioners, the setting's version of the "mana potion," and other things.
So, if you'd like to get a little geeky, read on!
Daughters of the East is set within the world of Fidonhaal, a wondrous world inhabited by creatures known as the Fidons. These beings, from our perspective, appear as anthropomorphic wolves, and the name of their race translates from their language as "Faithful One(s)." These people, and the world they live in, have endured ages of conflict and peace, triumph and tragedy, and good and evil, these times involving both the mortals and the supernatural, divine and unholy alike.
The events told within this novel are but one part of this world's saga.

The craft of magic is comprised of mental, spiritual, and physical exertions by a Fidon to manipulate an aspect of existence into producing a desired effect. In addition to the exertions of mind and soul, nearly all acts of magic necessitate a gesture or array of bodily motions to direct the focus of the spell.
Be it for good or evil, magic is most commonly practiced by Fidons who pursue the occupation known as mage. Mages constitute a relative minority of the population, but are greatly respected and valued for their craft. Priests and priestesses are the next most common practitioners of magic, but are second by a very wide margin when compared to mages, especially in regards to the typical clergy of the organized Temple. Other Fidons of spiritual occupation, such as those referred to as shamans and druids, vary in their usage of magic, with some being comparable to highly skilled mages, some not troubling with it at all, and others moderately practicing it.
It should be noted that the potential for magical abilities is present within all Fidons, though most who demonstrate it are those who have a greater, seemingly inborn aptitude. It is a matter of discipline, education, experience, and energy that largely determines the success and consistency of a magic-user’s abilities. Reports, albeit rare ones, tell of warriors with no prior training having a bolt of lightning fly from their blades, or having some similar experience. In addition, an injured or exhausted mage, regardless of knowledge and skill, will likely find it immensely difficult, though not impossible, to perform even simple magic.
For all that has been studied regarding magic, there remains a significant degree of mystery. Much of what is commonly practiced by mages is a matter well-known and understood by them, and even much of the common populace has a basic understanding of it, even if they themselves lack the aptitude to actually practice it. However, there are a few forms of magic that go beyond what most readily know or understand, such as magical healing, and resurrection and necromantic reanimation, along with clairvoyance and other matters of mysticism. There are also accounts of fabled, immensely rare objects that have had enchantments or curses placed upon them, as well as blessed and cursed sites that might have some form of power bound to them. Furthermore, there have been several instances in history where a great feat of magic surpassed what one would expect to be possible from even the greatest of mages. These instances are presumed by many to have been a magical act performed out of one’s own will and talent. However, many more contend that such occurrences have been the result of divine or demonic intervention, or at least of some sort of guidance from one such force or another. Others yet propose that both bear a measure of truth.
The following information details a few of the more specific matters of the craft, including knowns, unknowns, and matters that lie between.

The force and practice of magic entails a communion between a Fidon’s mental and spiritual faculties, and the aspect of existence from which the spell is drawn. The prime aspects of existence that are involved in magic are the four classical elements of earth, flame, water and wind. When it comes to magic that goes beyond physical, elemental manipulation, such as healing or necromancy, the spiritual essences of a Fidon and their connection to either Onu or Raakaru (depending on their allegiance) are the determining “elements” for the magical act. Such forms of magic are significantly more complex and demanding than typical elemental magic, a matter that most Fidons, even those among the most capable, find quite taxing for the mind, body, and soul.

At the time of the tale Daughters of the East, most mages are instructed by a local chapter of the Fidonhaal Mage Society. Affiliation with this organization is not legally required for magic practitioners, but is generally very beneficial for its members as it provides great support, education, and credentials. Mages are welcome assets in virtually any and every area of society, but accredited ones are especially so, enjoying places in royal and lesser official courts as well as religious and academic institutions.

It is said that Raakaru and his demonic host created the first of the undead during the age of the Hateful One’s domination of Fidonhaal simply as a means to further the carnage that had been inflicted upon the world. Having successfully led the Fidons astray from their ways through the nurture of hubris and doubt, Raakaru and his minions used foul powers to possess and reanimate some of the Fidons slain by the resulting escalations in violence. These corpses were then unleashed upon the world, driving Fidonhaal into a deeper state of terror and darkness.
In time, however, the Fidons who became warlords, aligning themselves to demons to gain further power, sought this magic to bolster their armies. These brutal tyrants brought greater destruction and woe upon Fidonhaal either by making additional pacts with Raakaru’s host themselves, or by gaining a wizard already aligned to such magic. Captives from enemy tribes were often sacrificed to the warlord’s demonic patrons, continuously adding to their reserve of mindless soldiers.
With these origins, necromancy and the act of reanimating the dead, as opposed to resurrection by an article from a Phoenix or divine intervention, still entails the possession of a corpse by a demon, which must be purposefully summoned by a Fidon. Such an act is universally condemned by Fidonity, as it entails the deliberate communion with demons to profane a Fidon who has been laid to rest for selfish purposes. Typically, these reasons have been documented as matters such as revenge or the desire for power, but even reasons considered more sympathetic, such as wanting to reanimate a loved one despite the process not resulting in true resurrection, are condemned for their involvement of demonic powers.
The exact nature of a given occurrence of undead can vary, with some accounts telling of armies of murderous corpses while other instances tell of a necromancer having only one or two at hand. The magnitude of a particular instant involving undead depends on access to corpses, as well as the intentions of the Fidon seeking to reanimate the dead and the pact formed between them and the summoned demon. Megalomaniacal necromancers gather many bodies, or conduct their rituals in cemeteries or battlefields where the dead still litter the earth, and call on as many demons as can be summoned to possess the corpses and follow biddings of conquest. A grieving Fidon who resorts to necromancy to reanimate a departed loved one, not wishing to harm anyone but still committed to turning to such an act, will try to summon a less powerful demon, and try to keep the corpse hidden and restrained. A handful of necromancers in an army serving a heinous power or cause can raise hundreds if not thousands of undead, and a necromancer who is also bound to a demon’s power themselves in the form of a warlock’s pact can achieve powers even more terrible.

Scholars, having analyzed numerous accounts of magical acts, have speculated that the potential magnitude of a Fidon’s magical power is theoretically limitless. In reality, however, due to the strenuous exertions that spellcasting requires, even the most knowledgeable and skilled of mages can typically go only so far. Some of the most powerful of mages, with enough strength and readiness, can conjure a fireball that can consume most of a squadron of foes or blow them off their feet with a mighty gust of wind. However, many of these mages will likely need to rest or consume a stimulant afterwards, especially if they are to continue performing comparable feats.
Instances such as bringing a city’s wall down with an explosion of fire, however, have almost always been attributed to either holy or unholy intervention, or else have been the acts of either an Ecclesian or warlock. These are mages who have become so strongly attuned to the spiritual aspect of magic that they can draw far greater power from themselves, and from the greater powers with which they are aligned, than most other magic-practitioners. Even for those capable of such feats, acts such as these have been done sparingly throughout history. Most Fidons, whatever their intentions, usually do not desire the level of attention to themselves that would inevitably arise from it unless they believed it was warranted.

Ecclesians and warlocks are mages who have become so deeply bound to either the holy essence of Onu and the angels, or the unholy power of a demon or even Raakaru himself that their magical capabilities can go well beyond that of most other mages, even some of the otherwise most skilled. Warlocks, being bound to the powers of Raakaru or one of his demonic servants, must willingly enter a pact with the entity. The origins of an Ecclesian, however, can vary. Some Ecclesians have been graced by this blessing from birth, while others gained this power by making an oath in great conviction. A few others have gained this power through reaching an immensely deep spiritual state via prayer and meditation.
Neither Ecclesian nor warlock can hope to conceal their endowment from the people unless they were to cover their eyes, for the eyes of both sorts of high-mages glow with holy or unholy light. The occurrence of either an Ecclesian or warlock is very rare, as becoming an Ecclesian is a blessing that eludes most of even the most good-hearted Fidons, and few of even the most malicious can conjure the willpower to forge such an overt bond with a being of Raakhaal.

A magic-practicing Fidon cannot cast spells indefinitely without some measure of replenishment from the intense mental and spiritual concentrations required, which translates into physical exertion and exhaustion. The extent and swiftness of such exhaustion varies from person to person, depending on factors such as the potency of the spell and the practitioner’s experience, as well as how well-rested they are, their nourishment, and general state of mind. The most healthy and ideal way for a mage to stay capable of performing magic is by pacing the frequency with which they exercise magic, along with taking adequate food, rest, and meditation.
However, in situations where such means are absent, such as a battle or grueling march, there is an herbal concoction made from the ground seeds of a plant known as Kamgenbew that can replenish a magic-user’s sense of energy in much the same way as a strongly caffeinated beverage. These potions can be conveniently carried in small flasks on one’s person in case of emergencies that may require extensive use of magic and, consequently, extended periods of exertion. It should be noted, however, that this potion does not truly restore a mage’s energy, as it is only a strong stimulant that provides the feeling of regained energy. Because of this, constant use provides diminishing returns, and long-term constant use is highly unadvised due to concerns of possible psychological dependency. A few mages outright refuse to keep any supply of the tonic, while others do their utmost to keep their store of it to a minimum, intending to mostly make do, when necessary, with less potent libations such as tea or coffee. Some Fidons make use of Kamgenbew in professions outside of magic, particularly ones requiring intensive manual labor, but most refrain from it, concerned about the potential risk of dependency.