Expeditions in the Western Wilderness

The first of the two novels I’m currently working on—and the one I think I’ll write first, as it is in its nature the narratively simpler of the two (though I wouldn’t call it narratively simple)—is about an expedition into the Wilderness of the West in Avar Narn (I’m going to ask you in advance to forgive the seeming randomness of some of my capitalization—I blame this on too much time studying texts written before orthography, punctuation and capitalization were standardized). I thought I’d share some information about the background of the novel to see if anyone would like to offer feedback.

These notes are tentative and potentially subject to change.

The Background

Long ago, the Aenyr people came to the known world from the West (legend says from an island). The Aenyr were powerful thaumaturges and magi; this power made their dominance over the peoples of the Avar all but assured. They founded great cities of wondrous artifice and thaumaturgical genius, but their ascendency was built on the backs of enslaved humans. The Aenyr Empire expanded as far as the Altaenin island in the Central Sea before internal conflict and abuse of their sorcerous powers caused civil war, rebellion and eventually collapse. The Aenyr retreated from the Avar for over a thousand years. Though they have returned in small numbers more recently, they are no longer the masters of thaumaturgy they once were, no longer interested in dominating the Avar (at least most of them are not), and they have forgotten most if not all of the secret knowledges they had once discovered.

When the Aenyr abandoned the Avar (a story for another time), they left their magnificent cities to rot and crumble. Farther east, many of the current great cities (each of the Seven Sisters, like Ilessa, for instance) are built upon the ruins and remains of those ancient dwellings. In the West, though, these cities—some of the greatest built by the Aenyr—were abandoned fully by civilized folk.

But there is much coin to be made in the realm of thaumaturgical advancements and Artificial devices (those powered by arcane energies). While some research to innovate on their own, the Artificer Houses, the universities, and those looking to make a name for themselves (or just put coin in their pouches) look to these forgotten places to rediscover secrets of the past—to monetize them.

Elderyn

From the town of Elderyn, venture companies form to search the Wilderness of the West for ancient ruins to be looted for their knowledge (and gold).

The town started small but has grown to great proportions to harbor the trade that spawned it. Once merely a last stop before the Wild, now Elderyn caters to the every need of venturers and expeditions. Tradesmen and craftsman make the weapons and tools for surviving the Wild; brothels and taverns provide respite from the weariness of travel and adventure for those who return successful.

At the edge of the Western Wild, Elderyn is beyond the reach of the lordlings who rule elsewhere. A Governor rules Elderyn, one elected by a combination of the town’s landowners, “registered” members of venture companies and expedition patrons. The Governor’s primary role is providing some rule of law for the business of expeditions bound for Aenyr ruins—a buffer against the might of the Artificer Houses, cheats and swindlers. Of course, the Governor himself is amenable to the occasional bribe, and skullduggery remains the status quo except for the vilest of offenses. Petty crimes—minor thievery, murder and the like—are handled by popular justice.

Venture Companies

The men and women of venture companies are no shining heroes—they are a desperate lot who find themselves unfit—by history or by inclination—for life in civilization. They are cutthroats, murderers and oddballs willing or forced by circumstance to risk their lives for gold and glory. Mercenaries, thugs, thieves and assassins, many came to Elderyn to avoid their deserved justice.

And these are just the type of people that sponsors of expeditions west want in their employ—rough men and women who have few qualms about doing what it takes to return from the Wild with something to show for themselves.

The typical arrangement between an expedition patron and a venture company is a contractual one—the Governor’s foremost role is to enforce these contracts once written. The customary arrangement is that the patron is entitled to all discoveries of written goods and Artifice, for which the company will be compensated at a rate determined by a neutral appraiser. Valuable objects that are not significant vehicles of lost knowledge are loot kept by the company—after they are studied and logged by the group’s scholars.

Venture companies are no small affair. A company needs wilderness scouts and trackers; barber-surgeons to tend to the inevitable injury and disease; scholars and scribes to understand and document any finds; cartographers to preserve the way for the company’s future expeditions; thaumaturges to protect the company and assist in finding valuable ruins; handlers for the expedition’s pack animals, etc.

To somewhat reduce the number of people required for an expedition (and thus increase each company member’s share), there is an “everyone works, everyone fights” mentality. No one in the company is dedicated to only one task, no one is exempt from the heavy labor required in the field, and no one may refuse to fight when necessary.

Some expected occupations among the company are lacking. No company brings a member on to be a cook, though a venturer who can prepare tasty meals rarely lacks for employment. Unlike mercenary companies, which venture companies superficially resemble, no camp followers are brought on expedition. Company members are expected to satisfy such needs “catch as catch can,” though such issues are not infrequently the causes of jealousies and fights between company members.

The average size of the venture company is sixty souls.

A venture company is perhaps one of the most egalitarian organizations in the Avar. Members are judged on merit, not on gender or appearance—remember that they’re all outcasts together. Women are as valuable as men if they pull their own weight. As important, venture companies are democratic—they elect their captain and vote on major decisions. Only when the company is in crisis or under direct threat is the rule of the captain absolute and infallible.

Despite the possibility of new elections at any time the company is not threatened, most captains maintain their positions solidly, resting on the reputation of past successes and trust built in the crucible of conflict.

The Great Game

Thaumaturgical know-how and the secrets of Artifice are perhaps the most valuable commodities in the Avar at present, so it should be no surprise that those involved in expeditions to discover lost secrets in Aenyr ruins are willing to resort to unsavory ends to increase their profit margins.

In the Wild, the only rule of law is the steel you bring with you; armed and violent conflicts between rival venture companies are not uncommon when one has made a discovery. Some companies—under patronage or not—attempt to make their fortune by following other companies and poaching their finds by force. If discovered, such companies face harsh retribution from the Governor and the security forces of Elderyn (undoubtedly supplemented by angry fellow venturers). Few, though, leave witnesses to their crimes.

Espionage also is a constant threat. A company’s maps and experience are its prized possessions in securing patronage for ventures West, and rare is the company wealthy (or foresighted) enough to be able to fund its own expedition. Both the theft of company secrets and espionage are punished in almost unthinkable ways. Yet, the lure of gold still outweighs such deterrents for some.

As might be suspected, the Artificer Houses are the most to be feared when it comes to poaching and espionage. Though they can fund the best equipped and supplied venture companies, they are always looking for ways to maximize profits while minimizing costs, and any opportunity to limit knowledge of Artifice to their own makers has a value of its own. Their airships allow them to send men into the Wild to steal another company’s find with alacrity, though the ancient wards of Aenyr cities make them impossible to spot from the air and the limitations of such craft make them unfit to deliver whole expeditions into the great wilderness, they are useful for suddenly overtaking an unwary venture company that’s made a find—the House men delivered by airship may then appropriate the slain company’s equipment to bring back their treasures to Elderyn.

What does it all mean? 

The idea for a novel based in this commerce is manifold. Some of these ideas arose out of the worldbuilding for Avar Narn itself—the commerce in Artifice is fundamental to many of the setting’s inherent conflicts.

But I’ve also always wanted to write a more modern take on the classic fantasy quest. Here, hard and desperate men and women are cogs in a machine of commerce—not valiant heroes saving the world. Though there is much wonder in the Wild, the life of an adventurer is more commonly one of suffering, labor and boredom punctuated by moments of terror. At its heart, I just love fantasy fiction that is gritty and “realistic.”

Don’t mistake my stated goals here for pure cynicism. Classic fantasy quests are morally instructive tales—look to the Grail Quest, The Hobbit, The Lord of the Rings. But I believe that both moral instruction and fantasy that are more mature are able to provide morality and ethics in a more complicated world—one of pragmatism and expedience, ambiguity in righteousness, competing needs. A world in some ways more like our own. I think that the novel (still without a working title) based on these ideas has a chance of doing just that. We shall see.

The Aenyr Language

What follows is some of the work I’ve done (plus notes) on the language of the Aenyr people.

As a preparatory note, I’ll be using the International Phonetic Alphabet (IPA) for description of phonemes but will later shift to other symbols (with a guide) to depict how I intend to write the language within stories in Avar Narn. The language will have its own alphabet, but currently does not.

I’ve been using a combination of Mark Rosenfelder’s The Language Construction Kit and my own linguistic research to inform the choices made below. I highly recommend the book. I have a few similar ones on my shelf, but his is the one I usually start and end with.

A little bit of introduction–the language of the Aenyr is an ancient one, seldom used in the Avar except in remaining place names and its influence on subsequent languages (such as the Altaenin tongue). As I post more about the history of the Avar and of the Aenyr people, you’ll see this fleshed out.

To begin, I needed to decide on the sound of the language. I found the following quotation on the Wikipedia page for “cellar-door”: “it at once brings to mind a word from one of those warm-blooded languages English speakers invest with musical beauty, spare in clusters and full of liquids, nasals and open syllables with vowel nuclei–the languages of the Mediterranean or Polynesia, or the sentimentalized Celtic that Lewis and Tolkien turned into a staple of fantasy fiction.”

I used the quotation as something of a guide in selecting phonemes for the Aenyr language. Following Tolkien, I first looked at Welsh and Finnish, but I also looked to Sanskrit, Serbo-Croatian and a few other Earth languages in the process.

First, I satisfied the guidepost of the above-written quote by adding the liquids: /r/, /l/, /ɹ/, /ʎ/ and the nasals: /m/, /n/, /ɲ/, /ɳ/ (the latter two being influenced by Sanskrit). I added in the other consonants mostly based on some of the words that I already had that I’d decided came from the Aenyr language. The same with the vowels.

Aenyri Phonography

Here’s where, for me at least, things got interesting. I had made a decision (mostly for ease of vocabulary building) to use the agglutinative aspect of Finnish (suffixes may be added to a noun core by standardized rules to create a number of other nouns). I had also decided long ago the meaning of “Avar Narn,” Aenyr words approximating the “the world reborn.”

So, it was time to engage in a little reverse engineering–I needed to make those words mean what I wanted them to mean, and this provided the start of the language.

Before I get too far into this, a note on (current) pronunciation. Here is a little chart of my current pronunciation notes for vowels:

Aenyr Vowel Sounds

Our starting place, with some pronunciation guidance: Ävär Närn.

I took “är” as the core word and made “Äv-“, “n-” and “-n” prefixes and suffixes in agglutinative style.

To get where I needed to go, I decided that “är” means “to be born, to come into being.”

“Äv-“, then, became a prefix to create a noun from a verb, specifically a noun meaning “the place where [verb] happens.” This gives us “Ävär” = “birthplace.”

“n-” then became a prefix for a verb equivalent to English “re-“, while “-n” became a suffix to form a past participle/adjective, making “Närn” = “reborn, resurrected.”

Breaking down the prefixes and suffixes, and adding some more, yielded the following list:

n-           “to do again”, “re-”                                                                   När = “to be reborn”
-n            to create past participle/adjective from infinitive           Ärn = “born”
-tälё       “an agent, one who does [verb]”                                          Ärtälё = lit. “birther,
mother”
Närtälё = “necromancer”,
“resurrectionist”
-ёnyn     creates adjective from verb                                                  Ärёnyn = “fertile, arable,                                                                                                                      productive”
-vё         creates noun meaning a master of the verb                       Ärvё = “midwife” or
“matron”
-tön        “without, lacking”                                                                    Ärtön = “unborn,
inanimate”
Ärtälёtön = “motherless”,
“orphan”
-ys         an instrument or tool used with the verb                          Ärys = “birthing chair”
-yr         a (general) collection or group                                              Aenyr = “the Aen people”
Äryr = “the born, the
living”
Ärtälyr = “mothers
(general/abstract)”
-ёn        to pluralize a noun                                                                  Ärtälёn = “(the) mothers”

That’s a lot of mileage from two original words! There’s a lot to be continued here (declension of nouns, verb conjugation, grammar, regular/irregular words, etc.) and I’m sure I’ve made some mistakes that will have to be corrected, but I feel like it’s a good start.

Here’s one particular issue I’m trying to wrap my head around: I’ve already used some words with vowel clusters in them (“Aenyr”, for one) where the vowels elide together (that should have a long “a” sound at the beginning) and others (“Ellembaё”) where the vowels are pronounced separately. Not sure what I’m going to do here, but there are a few possibilities: it may be that the orthography of the language solves the problem (when written in its own script the “Ae” is a single letter corresponding to the “(aɪ)” phoneme) or it may be that I have to go back and start respelling that word to fit in with a coherent pronunciation scheme for readers.

I don’t intend to go so far as to create complete working languages–I have neither time nor skill for that. Instead, the languages of Avar Narn will be used to create names for places, people and things with consistency and immersion.

Avar Narn: An Introduction to Magic

In this post, I want to talk about the place of magic in fiction in general and in my own fantasy setting, Avar Narn, in particular.

First, the general. What does magic represent in fiction? Many things are possible: a convenient plot device or deus ex machina; the power of words (ref. Earthsea and Dresden Files for examples); a dualistic or non-material worldview; the power of the mind and/or will; and, quite simply, the fantastic.

When I studied medieval and renaissance literature at the University of Texas for my master’s degree, one of my areas of interest was in cultural ideas and constructs about magic and the occult. While the age of serious witch-hunting was later than the period on which I focused, there were nevertheless plenty of opportunities for the study of both folk beliefs and scholarly beliefs in the efficacy of magic. One of my favorite books on the subject is Keith Thomas’s Religion and the Decline of Magic. Thomas convincingly argues that people increasingly turned to folk magic as the Reformation deprived them of Catholic apotropaic rituals and  miraculous healings that had formed a key part of their worldview served fundamental psychological needs.

In my own studies, what occurred to me in the study of real-world attitudes toward magic in the medieval and early modern periods was that magic represented a threat to traditional forms of power. Qabbalistic and Hermetic systems of magic represented the belief that “knowledge is power” stripped down to its barest form, challenging ideas of power through land ownership, military might and birthright. This aspect of beliefs in supernatural powers fascinated me and has undoubtedly informed in part my own approach to magic in Avar Narn.

I do not intend to spend much time talking about how to build a magic “system” for fictional settings–there are plenty of well-written articles, blog posts and other resources on this subject. Instead, I want to examine why a setting might have magic at all.

As you know, good magic systems have a cost associated with them–think of the blood magic of A Song of Ice and Fire or the sanity-sapping occult knowledge of the Cthulhu mythos. Thus, integral to a magic system is dramatic conflict of a type recognizable to any reader–what price are we willing to pay to get what we want? There are few conflicts more visceral or primal than that. In fact, we might consider that conflict to be a core part of any conflict whatsoever.

If willingness to pay the cost of magic is an archetypal dramatic conflict, the ability to pay the cost is also a prime ground for the kinds of conflict that drives stories–think of the destruction of the One Ring or the quest for the Grail. When certain conditions or materials are required for the successful use of magic, this itself can be a primary plot around which to build a story. This, I think is more commonly used in role-playing games than novels, but has a place in both.

In addition to providing ready conflicts to write about, magic tells us something (often much) about the nature of the setting. Magic with a high cost usually results in dark fantasy (think the Warhammer Fantasy universe, for instance), while magic with a low cost might become what we’d call “epic” or “high fantasy” but (in my opinion) more often looks more like a superhero story. In at least most cases, a magic system alone is insufficient to readily categorize the genre of a story (to the extent that such categories are really helpful anyway), but it is nevertheless a great contributor to the atmosphere of a setting. Where magic is rare a reader will take note when it occurs; when plentiful it will have far-reaching effects on economics, politics and the like. If your magic system doesn’t influence the way your world works in some way, it will feel “stuck-on” or compartmentalized and that does not contribute to the willing suspension of disbelief.

What is more interesting to me about what magic tells us about a setting is that the definition of magic is, essentially, a cosmological task. The why, what, how, when and where of magic tells you something about how the very fabric–the “reality”–of a setting works. Magic as a latent force to be manipulated and studied scientifically is quite different from a mysterious magic that cannot be fully understood and is used only tenuously.

With these thoughts in mind, let me tell you about “magic” in Avar Narn.

First, I try to avoid using the word “magic” within the setting. For semiotic ease, I don’t mind talking about that aspect of the system as “magic,” but the characters in the world don’t think of it with that word–it’s got too much fantasy baggage. Instead, the force of magic in Avar Narn is usually referred to metaphorically as “the Power” and its use as “the Gift” or “the Art.” Likewise, Avar Narn stories do not talk about “spells,” they speak instead of “workings.”

Is this a cheap trick? Is an elf by any other name still really an elf? More important, do readers balk when your story has stereotypical elves but you call them something else? I don’t know the answer for sure, but I definitely see this risk here. So, does playing games with the nomenclature of magic hurt or help in the long-run? I’ve made my choice and I’ll live with the consequences.

With all of that in mind, here’s some description of magic in Avar Narn:

Meaning: All of the details of the arcane in Avar Narn flow from the meaning I’ve set for this aspect of the setting. Magic, in this world, is about the power of the will writ large–the ways in which we use our freedom of will for good or for evil (or, as is more often the case in Avar Narn, some gray area quite in-between). Not just the details about how the arcane works, but the very history of its use show how mortals typically twist the good gifts they’ve been give to selfish and self-destructive purposes.

Source: The Power, the source of arcane workings of any sort in Avar Narn, is the stuff of Creation itself, raw possibility that The One (or whichever divine power a person happens to believe in) has made available to some.

Availability: Not everyone has access to the Power, and even among those who do the ability to shape the Power into an actual working is limited for most. Why this is the case is a mystery to scholars–to a certain extent, differences in the effectiveness of practitioners can be explained by the thoroughness of their studies and discipline. Nevertheless, the question of why some have the Gift at all and others do not remains open. Some say that those who wield the Gift have returned to this world in a higher state of being after gaining some modicum of enlightenment in past lives, but the tendency of so many practitioners to fall to corruption through their use of the Power undercuts this idea. Regardless, I’m not willing to explicitly explain this–nor do I need to, as having multiple theories and no concrete answer feels more realistic.

Difficulty: Magic in Avar Narn is difficult to perform properly, even under the most favorable of conditions. Scholars of the arcane believe that this is because the natural state of Creation resists mortal attempts to reshape it through the Power of raw possibility–the more radically a desired effect differs from expectations of natural law and causation, the more difficult it is to achieve.

This means that magic is more often subtle than flashy, more often a component of a larger undertaking rather than a replacement for mundane action. Yes, truly fantastic effects are possible, but often they are simply achievable through other means. Magi with the right training and preparation may make for devastating battlefield artillery, but cannon are cheaper and easier to replace. It is the flexibility of arcane workings that makes magi a force to be reckoned with more than the Art’s raw force.

The Cost: Like any good magic system, the use of the Power is fraught with costs–some minor, some significant. At perhaps the most minor level, the use of the Power is fatiguing on mind and body–sometimes to the point of lasting physical injury. As important, controlling the Power to form a working is difficult at best, and uncontrolled raw possibility bleeding into the world is anything but safe. Not only do practitioners have to worry about losing control of their intended working, but even successful workings may have unintended side effects. Even without immediate side effects, small amounts of the Power bleed into the world from even the most tightly-controlled workings. This is called Flux. If Flux accumulates before it naturally dissipates, it can cause random and unlikely events to occur. From this comes the stories of a magus’s presence spoiling milk or turning candles blue; this reality has done much to generate fear and persecution of practitioners over time.

Additionally, there is what I’m currently calling “the Practitioner’s Dialectic.” The Dialectic is the observation that the emotional and mental state of a practitioner when performing a working will affect the nature of the working, and the types of workings wrought will subtly influence the mind and emotions of the practitioner. One who uses the Power for malicious ends may find himself corrupted into a “natural” state of maliciousness, even if the first steps down such a path were intended to ultimately be for good. In other words, practitioners who use the Power under the idea that the end justifies the means often find that the means become the end. Remember, the use of the Art is symbolic of the use of free will writ large, and the use of free will is recursive–every choice we make sets us on a new path and changes or affirms (if ever so slightly) who we are.

These costs are known in the Avar as the “Fourfold Curse” of the Art–the risk of physical injury, the difficulty of controlling workings and their side effects, Flux and the Practitioner’s Dialectic. In Avar Narn, magic is capable of truly wondrous and miraculous things (although its use is not so wanton or commonplace as, say, a Dungeons & Dragons setting), but the narrative conflict of magic is whether it is worth the cost.

The Practices: There are five Practices of magic in Avar Narn–at least according to the widely used Ealthen system of categorization. These are:

Sorceries: Sorceries are brute force workings, the quick summoning of the Power combined with a raw exertion of the will. They do not create long-lasting effects, are relatively weak compared to other Practices and are messy in application. On the other hand, they are the fastest possible applications of the Power and some individuals (known as “Sorcerers” and “Sorceresses”) are able to wield sorceries without formal training. Other Practitioners view Sorcerers as especially dangerous given their unpredictability and the heightened influence of the Practitioner’s Dialectic on sorceries.

Thaumaturgies: Thaumaturgies are what most people think of when they think of “spells.” A thaumaturgy is the careful formation of the Power into an intended effect. This requires time, focus and skill–thaumaturgies typically employ incantations, hand gestures and at least a whole minute to complete. Rather than simply directing the Power with the will as in a sorcery, a thaumaturgy involves creating mental structures and sequences of thoughts to deliberately and cautiously create a desired effect. These effects are typically relatively short-lived; while noticeably more powerful than sorceries, the wonders created by thaumaturgies often pale in comparison to the power of ritual workings.

Ritual: The most powerful and lasting “immediate” effects are achieved through rituals. Rituals make use of arcane diagrams and occult sympathies to create the structure for a working (rather than requiring the practitioner to form everything in her mind). It takes time to set up a ritual–a magic circle is necessary and the items and ingredients for such an undertaking are usually not readily available. Further, the Flux of a ritual working adheres to the place of the working rather than the worker–this has its own advantages and disadvantages.

Perhaps the most important aspect of ritual workings is that their effects may be created so as to be longer-lasting, persisting for days, weeks or months. Powering such persistence can be quite costly, however, and any effect meant to be permanent–such a Fleshcrafting–requires permanent sacrifice of some sort or another.

Alchemy: Alchemy is the use of occult sympathies, proto-science and the Art to store effects in consumable items. This allows the practitioner to pay the cost of a working in advance and to delay the use of the working until situationally appropriate. Alchemical effects are typically on par in power with sorceries or thaumaturgies but not rituals.

Artifice: Artifice is the set of closely-guarded secrets that involve using the Power as a source of energy for driving mechanical creations. The practice requires magical skill, engineering talent, competency in alchemy and many other esoteric knowledges to perform. Artifice plays an important historical, social and economic role in the Avar, as you’ll see in upcoming stories.

This really only scratches the surface of the details of arcane power in Avar Narn–I’ve found working on magic within the setting deeply fascinating and rewarding so it has developed what I hope is dramatic nuance and complexity that properly limits the effectiveness of magic while making it capable of wondrous things in ways that will be narratively exciting. More to come, on the subject, I’m sure.

Avar Narn

Avar Narn Hand-drawn B&W Complete.png

As most aspiring fantasy writers do, I think, I have had for over a decade a fantasy world being built inside my head. For more than a decade, I’ve called that world Avar Narn.

There have been major changes and reworkings to the world over time, and it is currently under what I hope is its last set of major revisions before I’m content enough (emphasis on enough–I’ve discovered, if only recently, that if I wait for it to be perfect it will never go anywhere) to start writing seriously within the setting for publication. In fact, I hope to soon finish editing on a few short stories set within the Avar that will be posted to the blog.

Avar Narn is an eclectic place, influenced as it is by a wide range of authors. It’s neither Tolkien nor Martin, but the influence of both are undeniable. There’s definitely a streak of Miéville (one of my favorites for so many reasons) and, I think, some tone if not theme borrowed (stolen, really) from Mark Smylie’s Artesia graphic novels and setting. Undoubtedly, my long experience with various roleplaying game settings has formed some of my opinions about what makes a good fantasy setting. I could go on, but it’s perhaps best to let it stand on its own rather than to list a bunch of people whose works I can strive for but about whom I make no pretentious affectation of emulating.

Like Tolkien and Lewis, my faith is an important factor in the design of the world. Unlike those fine gentlemen, I prefer my theological assertions to be a bit less heavy-handed. I do not want to use the Biblical narratives as the core of my plots, nor do I want my works to come across as a form of thinly-veiled apologetics. My hope is that the ways my faith influences my worldview will come out in the types of stories I tell and the style in which I tell them–speaking to the human condition as I understand it without making the story an argument of faith.

I have lofty goals, as fantasy writers should; it will be for readers to judge how well I achieve those goals. Foremost must be the telling of great stories that delight and inspire the reader to think about life and existence. Along with this is the desire to participate in that ephemeral but satisfying practice of mythopoeia.

I am not an artist by any means, although my latest pursuits in world-building have given me the desire to become one. I’ve acquired a small Wacom tablet, some decent drawing pencils, an artist’s sketchbook, a subscription to an online drawing class and several instructional books. As my first significant effort, I’ve created the above hand-drawn map of the area of Avar Narn where most of my stories for the foreseeable future will take place. It’s not bad as a first attempt, though it could be much better and I learned a lot while doing it.

I’ll likely be posting more about Avar Narn soon, along with the promised short stories. For now though, I hope this map takes you back to your childhood, looking at the maps in the Hobbit and the Lord of the Rings, or those of other fantasy stories, in wonder and excitement. It does me.