Recorded by Eryndel Vos, Adjunct Scholar of Languages to the High Sanctum,

  In the year 378, under the star of Zalthus.

  This document is entered into the High Archive as a contemporaneous account of observations made during the first year following the Rebirth. It is submitted at the request of the Lord Hierophant and pertains specifically to matters of language acquisition, communication capacity, and instructional conduct observed during my appointment to the person of the young lord Malkus, God of Magic Reborn. It does not address arcane aptitude except where such aptitude directly interferes with or accelerates linguistic development.

  Within the first year of his life, the young lord Malkus took to formal schooling with a fervor exceeding that of children many years his senior. Instruction was initiated not for reasons of curiosity or play, but out of necessity. As the God of Magic Reborn, it was determined that he must be capable of issuing doctrine, interpreting petition, and addressing the Church in intelligible form, even if his physical development remained application's limiting factor.

  It is here recorded, without exaggeration or embellishment, that the subject acquired functional comprehension of six distinct languages within that first year. These included High Sanctum Cant, Vendalic Common, Old Liturgical Script, Court Trade Tongue, Northern Merchant Argot, and the abbreviated glyph-language employed by archivists for rapid notation. Yes, this assessment is correct. The speed of acquisition was verified through repeated testing and independent review.

  It must be stated plainly that this learning was not achieved through ordinary vocal practice. The subject did not initially speak with his own physical voice. Instead, he constructed a magical proxy, a formed projection shaped by intent rather than breath, which articulated language on his behalf. This construct demonstrated perfect pronunciation, immediate syntactic correction, and adaptive vocabulary growth in real time. The construct was dismissed and reconstituted at will, sometimes mid-sentence, without loss of continuity.

  This alone would have been sufficient to confirm divine domain. However, it also rendered conventional pedagogy largely irrelevant. Instruction became a matter of exposure rather than practice. The subject required only to observe written or spoken language briefly before replicating it flawlessly. Repetition, correction, and reinforcement were unnecessary and, in several instances, actively resented.

  Magic, in all its forms, came naturally to him.

  Manners and contextual understanding did not.

  The young lord exhibited little patience for delay, refusal, or procedural constraint. Emotional agitation manifested frequently and with disproportionate consequence. Servants, scribes, and supplicants alike were subject to these episodes as the subject grew accustomed to inhabiting a body incapable of matching his intent. Objects were displaced, chambers altered, and on two recorded occasions, individuals were injured during what were classified at the time as expressions of frustration rather than directed hostility.

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  These incidents were met not with correction, but accommodation. Those in attendance were reassigned, reinforced, or replaced as necessary. No disciplinary measures were proposed. It was widely held that such behavior was an expected consequence of divine adjustment and that patience constituted both duty and privilege.

  I note, as relevant to my charge, that the subject displayed no interest in mitigating the effects of these outbursts once their immediate cause had passed. Apology, reconciliation, or explanation were absent. Attention returned swiftly to instruction or diversion, depending on inclination.

  Despite this, progress in communicative capacity was deemed exemplary. By the close of my formal appointment, the subject was capable of issuing complex directives, interpreting layered theological language, and engaging in debate through his constructed voice with clarity surpassing that of many ordained clerics.

  This aptitude was cited repeatedly by the Lord Hierophant as justification for the accelerated dissemination of doctrine and the early elevation of the subject’s spoken word to authoritative status within the Church.

  It is therefore recorded that, within his first year, the God of Magic Reborn possessed the means to speak to the world, and that the world, in turn, was prepared to listen.

  It is further appropriate to record certain instances of applied magic observed during this same interval, insofar as they were widely regarded as affirmations of benevolence rather than deviations of conduct. These accounts are included here only as they intersected with the subject’s instruction and daily care.

  During the second quarter of my appointment, the subject developed a marked preference for a particular nursemaid assigned to his care, one Lethia Arven, whose duties included supervision during rest periods and attendance during lessons requiring prolonged presence. When this nursemaid fell ill and was removed from service on medical advisement, the subject reacted with notable distress. He refused instruction, declined nourishment, and would not permit substitute attendants to approach him. These reactions escalated over the course of a single watch into a sustained agitation that disrupted routine operations within the sanctum.

  Repeated attempts were made to soothe the subject or redirect his attention. These efforts proved unsuccessful. At length, and against standard protocol, the infirm nursemaid was summoned from her quarters and brought before the subject, despite her visible weakness. This decision was made under the belief that her presence alone might resolve the disturbance.

  Upon seeing her condition, the subject ceased his agitation immediately. Without verbal invocation or preparatory gesture, he directed his attention toward the nursemaid and enacted a focused alteration of her internal state. The manifestation was brief. Symptoms abated within moments. Color returned to her complexion, her breathing steadied, and she was able to stand unaided.

  The nursemaid fell to her knees and wept openly, offering thanks and praise for what she understood to be an act of divine kindness. Those present received the event as a miracle, and it was spoken of as such thereafter. The subject appeared satisfied with the outcome and permitted her to resume her duties at once.

  No further comment was offered by the subject regarding the incident. No inquiry was made into the nature of the illness removed, nor into the advisability of reinstating an attendant so recently unwell. The prevailing assessment was that the matter had been resolved appropriately and in a manner befitting one of divine station.

  I record this event not as an anomaly, but as representative of a broader pattern observed during the period in question, wherein expressions of attachment or displeasure were answered with immediate magical intervention. Such acts were received with gratitude and reverence by those affected, and were understood as early indications of providence rather than cause for concern.