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labarch · 11 months

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Threshold of Humanity: so about those demons huh?

Today, I conclude that the way Qifrey stands in doorways is the strongest proof we’ve had so far that Qifrey is, in fact, not human, but an artificial being born of forbidden magic. Or, as the witch society seems to name them, a “demon”.

Lots of images and spoilers up to chapter 69 under the cut!

On the outside looking in

Let’s start by saying that in this chapter, Qifrey is back to his old habit of looking as suspicious as humanely possible. The first page is the only one where we briefly see his eye, with a look I want to describe as sorrowful, bitter and knowing. For the rest of the scene his face will stay partially hidden, and he never looks full on at the castle guard he is speaking to. His demeanor is distant, in contrast to the guard’s confusion and panic. In fact, it is a little funny how dodgy he is acting, given that he does nothing but noble deeds this entire chapter – bringing an escaped criminal back into custody, taking his apprentice to safety, safeguarding the medical tower against further attacks with a layer of salt.

So far, this looks like Qifrey’s classic brand of guilt-ridden self-sabotage, but the framing of the scene provides extra context. The threshold to Ezrest’s castle acts as a physical barrier separating Qifrey from the other man. During those three pages, they are both often shown framed by that doorway: the guard safe within the walls, contrasting Qifrey the outsider. The first page has a gust of wind pushing his robes around him, like an invisible force keeping him back. And we do know, because Qifrey emphasises this again for us, that this castle does indeed possess a natural repulsive force that keeps out monsters.

We are told in chapter 47 that, not only drawing magic within Ezrest castle won’t function, but that the castle’s walls repels all magical artefacts. It is because of that property that, when Coco notices that the leeches have not approached the castles’ walls, Qifrey immediately concludes that their current monstrous form is the result of a magical experiment.

Of course, “demons” are not the only beings who would be unable to enter the castle: any active spell should be repelled, meaning that Olruggio, for instance, can’t enter with his beautifying mask. Coco, with the bracelet stuck around her wrist, technically shouldn’t be able to enter at all, and the same goes for the characters with active magic drawn directy on their skin, like Coustas, Dagda and Eunie. In fact, even if he were perfectly human, it would be only natural for Qifrey to not step inside, since he couldn’t go in without taking off his glasses, which contain spells both to hide his scar and to protect him from harsh light.

And yet. I can’t help but see a very pointed parallel between Qifrey’s confidence that the castle will repel monsters, and the way the castle’s entrance seems to subtly repel him. In particular because it adds on to a long series of scenes featuring Qifrey’s anxieties around unnatural, magically created beings. This is at least the third time Qifrey brings up the creation of monsters in the days before the pact, which he calls “terrifying” and “a disgusting form of magic”. If the illustrations for those scenes are a glimpse into his mind, then it’s a mind full of nightmares. During their fight, the rogue Sage Engendil also lampshades how curiously familiar Qifrey seems to be with demons. Qifrey furthermore muses that he knows demons haven’t gone extinct, and in fact are still being created by witches to this day.

The demon in human skin

In short, my opinion is that chapters 68 and 69 together strongly hint at us that Qifrey is, or perceives himself as a demon. Now the question is: what new information would this reveal give us about him, his quest, and the way he has behaved so far?

First, we need to try and actually define what does and doesn’t count as a demon in that universe. Qifrey’s first halting description is “a monster, created with magic and by the hands of a witch”. A distinction is also made between magically altered animals that have adapted to their ecosystems and are useful or at least harmless to humans, and ferocious, uncontrollable beasts. So a demon is a new lifeform, artificially created through magic, that is inherently dangerous. The petty criminal from chapter 49 that got turned into a mindless and violent mass of giant leeches ticks all those boxes. Going by that logic, Coustas and Eunie wouldn’t fall into that category despite not being able to enter the Ezrest castle: modifying some of your body parts, or being turned into an existing animal wouldn’t count. Even Sasaran from the second test doesn’t seem to count as a demon: despite being hybridized with an animal, his consciousness hasn’t been affected and so he can’t be described as an “uncontrollable beast”, just a very heavily modified human.

One other interesting tidbit: “demon” is actually name dropped in chapter 59, a while before Qifrey’s fight with Engendil, when Beldaruit muses that a king who could use magic to gain power over life and death would become a “demon king”, someone capable of creating new lifeforms at will. This ties in the concept of demons to the other themes of the recent volumes, the dilemna of healing magic and resurection magic. What this could imply is that bringing someone back from certain death through magic carries the risk of altering them to the point where they would basically become a new lifeform, which has worrying implications for Dagda.

Going back to Qifrey though, there are three things we know for sure about him: 1) he has been experimented on with a type of magic never attempted before; 2) he looks and acts perfectly human, and 3) despite this, he is convinced that this new magic is dangerous, and must not only be destroyed but also kept secret at all costs. Finally, we know that those experiments left no visible trace on his body, because the Knights Moralis would have inspected him when they rescued him from the Brimhats (and would have soundly kicked him out of the Great Hall had they found anything). Barring other special characteristics we might not know about, what makes him unique as a demon is that he is undistinguishable from a normal human.

And that’s already more than enough to explain why he is freaking out so much.

What I like about this demon framework is that it can apply to several of the existing theories around Qifrey’s origin: whether he is a rescucitated corpse from Slistas, a silvertree turned human (I am still firmly standing behind that one), or a homonculus created from nothing by the Brimhats. In all three cases, whatever weird symptoms or powers he might have as a result of his creation, the very fact that he cannot be told apart from a human is what makes him truly dangerous. Because it shakes the very foundation of magical society.

We remember the central law of the Pointed Hats: the integrity of the human body is sacred, and therefore magic cast on the human body is taboo. A demon with a human appearance is a mockery of that principle, and a walking dilemna for the Pointed Hats. Demons used to be killed by heroes, and forbidden magical artefacts must be destroyed, but what do you do when that magical artefact is a living, breathing person?

(Speaking of, I have been wondering for a while what the Knights Moralis even do with people who have had spells tattooed on them, and especially those whose bodies have been altered. They can’t let them wander around, even with their memories gone, their very appearance would give the secret away. Do they keep them hidden in some prison or on an island, like the brainwashed witches? Asking for Eunie and Coustas, I’m worried about these kids)

From that perspective, Qifrey’s secrecy makes complete sense. The existence of demons with human faces not only raises all kinds of existential questions, but in the short term it risks making witch society even more repressive than it currently is. The Knights Moralis are already merciless to anyone seen with a tattooed spell or other evidence of having been involved with forbidden magic. Can you imagine how paranoid they would become if they literally couldn’t tell apart a demon from a human? Anyone could be a demon, pretty much.

In particular, this scenario explains why Qifrey is keeping the truth from those who might be tempted to help or protect him. After all, where would it leave Olruggio if he sided with a demon against his own society? Where would it leave Qifrey, if the only solution to erase that dangerous new magic were to destroy himself, but Olruggio wouldn’t let him? It also gives context to his line in chapter 40 “You want me to stay as Professor Qifrey? I would also like that, if it were possible”, and his description of his life at the atelier as something almost like a dream. Professor Qifrey doesn’t exist, and he has no right to live that peaceful life.

Anger and hope

A final bit of character musing I want to add to this: this theory of Qifrey as a demon, and the way he wrestles with that knowledge, also sheds some light on his more erratic actions and mood swings so far. What makes his motivations difficult to follow is that he always seems tugged between two extremes: destructive anger and fervent hope. Both are actually coping strategies that he tries to use to protect himself against paralysing guilt.

His anger at the Brimhats allows him to redirect his self-disgust towards those who made him. The true demons are those who willingly create monsters, he tells Engendil during their fight. These moments where he faces the Brimhats bring out a very different side of him, one that is confident, indignant and spiteful. Then, rather than being blinded by anger into chasing senseless revenge, he is calling on that anger to steel his resolve. He is using that indignation as a motivator to right a wrong done against both himself and witch society as a whole, even if he has to destroy himself in order to do so.

On the other hand, he seems to hold onto some hope that he might, somehow, erase the magic that created him but still miraculously keep himself alive. That is the side of him that fervently believes in the miracles of magic and in the power of creativity, inspired in him by Beldaruit, and passed along to Coco. His stance seems to be that he needs to dive into the ugly core of those experiments, and that maybe, just maybe, a way to save himself will occur to him just in the nick of time. It’s an interesting coincidence, by the way, that he is staring down the maws of water-dwelling demons while having those thoughts.

And on that note, hold on to indignation and hope when the going gets tough (but don’t brainwash your friends), and thank you for reading!

#witch hat atelier #witch hat meta #witch hat spoilers #qifrey #treefrey #sort of: this is a more general theory #I do apologise about the quality of those images #might try to fix that later #go go little demon tree go

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