A Minor Update

The ideal I’ve set for this blog is a minimum of one post a week. Unfortunately, reality seems to indicate lulls combined with bursts of posts rather than a regular and predictable publishing schedule. The past two weeks have been one of those lulls, so I thought I’d give you a glimpse of what I’m working on right now so that you know that I’m not just being lazy and I have goals set to keep me from being a lazy writer.

Here’s what I’ve been working on in the background:

Writing
(1) A short story (“The Cost of Doing Business”) and novella (Shadowgraphy). Both are finished first drafts but need extensive edits and rewriting before I’m ready to share them.
(2) Large-scale editing of the Avar Narn setting. I’m going back and making significant revisions to the world’s history and legendarium, conlangs and other aspects of setting. This, I hope, will put the setting where I want it to be for the long-term. I’ve posted some small things related to this process (my post on modern mythopoeia, for instance) and I imagine that there will be some additional posts on this front soon–mostly to vent my frustrations (constructed languages are difficult and its easy to get analysis paralysis and decide you’ve spent two hours on ultimately fruitless pursuits). I also intend some posts expounding on the Avar Narn setting, eventually to become a setting bible or wiki, I hope.
(3) I’m beginning to outline not one, but two novels:
(A) The first will be the first of a series (I’m currently going to call it the Coin War series)
(B) The second is a standalone novel–the Avarian version of the classic fantasy quest. Many of the characters from the “Siege of Uthcaire” are involved and I’m focused on a more “realistic” version of the lives of fantasy adventurers–less “embrace the wonder” and more “embrace the suck.”
(4) As I often do–particularly when setting building–I’ve been kicking around rules for an Avar Narn Roleplaying Game. I’ve made several attempts at this in the past (none resulting in much I’m happy with), but I’m looking at options for this, so there will likely be some posts as I hash out ideas.
(5) I’ve currently got two theology posts half-written. Will likely complete them soon.
(6) Returning to a rewrite of my first theological book (Children of God: Finding our Place in Creation) is on the horizon, but not yet underway.

Reading
I’m currently (slowly and sporadically) reading The Lies of Locke Lamora. I’ll review it when I’ve finished.

Research
(1) I’ve recently finished reading K.M. Weiland’s Structuring Your Novel and have started her Outlining Your Novel. I’ll review both together when I finish the latter.
(2) I’m halfway through a (30+ hour) Great Course called “Great Mythologies of the World.” I’ll have a review/some thoughts about this when I’ve finished.

I hope that this gives you something to look forward to in the near future. I’d like to say that I’m working as fast as I can, but that just doesn’t feel true. I’ll try to work faster.

The Siege of Uthcaire

(Read this story in PDF by clicking JM Flint – Avar Narn – Siege of Uthcaire)

Tirasi stared down at the miniature walled town on the table, hands resting as they often did on the sword and the warhammer suspended from her belt, face dour. I watched as she searched, not the maps or crude tokens marking units and positions, but the battlefield itself, her mind stretching over all that she had surveyed as the siege had begun. On the other side of the collection of intelligence, charts and equipment ledgers paced Lord Doraen, awaiting some answer from the woman.

The tent flap opened and in blew the screams of men and the deep bellow of intermittent cannon fire. Along with that gust of life and death entered a soldier; he doffed his sallet in respect and inclined his head to Doraen.

“M’lord; ma’am—“ the soldier began.

“Do not ‘ma’am’ me; I kill people for a living,” Tirasi spat back, her Altaenin accent slightly coloring the Ealthebad words. I could not see her eyes as she turned to face the man, but I knew her expression well: hard, but not aggressive, sure and unchangeable as mathematics and just as disheartening.

The soldier’s eyes widened briefly. He was a boy, perhaps eighteen, hastily thrown into armor when Lord Doraen mustered his troops. His sword hung loosely at his side, the scabbard’s metal chape scratched with the evidence of bouncing along the ground as he walked. His cuirass already showed signs of rust; the journey to Uthcaire had been mostly in the rain. Even now, a light drizzle could be heard during lulls in the shouting and shooting.

The boy continued to stand dumbfounded in the presence of a mercenary captain of the Seven Sisters. His eyes moved across Tirasi, from her blackened demi-plate to the stubble of close-shorn hair atop her head and the scars on her face. He might have thought of the Aenyr as he looked upon her, her visage at once beautiful and terrifying. I had thought that when I first saw her.

“Well, what is it?” Doraen asked, ceasing only momentarily from his pacing.

“M’lord, our scouts ‘ave returned. House Meradhvor’s coming to relieve Uthcaire. Lord Koradh leads them, sir, and they’re ‘bout a day’s ride out and as many as four thousand souls.”

Doraen slammed his gauntleted fist on the table, the model of Uthcaire bouncing and the unit markers toppling from their positions. He looked to Tirasi, anger in his brow but fear concealed within the corners of his eyes. “So, mercenary. I hired you to advise. Advise,” he said, waving his hand in dismissal of the soldier as he spoke.

“Abandon the siege and fall back to favorable terrain on which to meet Koradh’s forces. Meradhvor is an Artificer House; they will bring mechanica with their soldiers, perhaps even an airship.”

“We have mechanica.”

“You have two drudges, one clipper and one siegeman which had to be carried here in a wagon because you lack sufficient power for it. Do you know who does not lack power? Meradhvor. Abandon the siege.”

“I will not.”

“You’ll be outnumbered and beset on both sides. If you break Uthcaire, you’ll have to massacre its defenders to have any surety of position. Do you want that reputation?”

“That was already my intent, Tirasi. Uthcaire has violated its charter by building a standing army. A violation of the charter means the town is mine by right.”

Something welled up within me, and I had to fight to keep it down. Uthcaire’s “standing army” consisted of about two-hundred men raised only when an influx of bandits and predatory creatures had made the countryside too dangerous for travelers and merchants.

“Let us say that you do take Uthcaire and slaughter its defenders to a man,” Tirasi began, “Meradhvor is still set against you, and we have been unable to breach the Uthcaire wall these past days because the local guild of thaumaturgy has devoted itself to the town’s defense. These are not enemies it is wise to have. Even if you win this battle, can you win the war?”

“You think me a fool? I’ve a compact in place with the other lords. All of them want to see the Artificer Houses put in their place. If we take back the chartered towns and cities, the Houses will be forced to deal with us on better terms. We’ll control the venture companies and the Houses will have to go through us to get any recovered Artifice.”

Understanding washed over me, and I clenched my fists. This siege had never been about charters and feudal rights. I knew now that Doraen could not be convinced to abandon the siege. He saw his very livelihood at stake, and better to gamble it on one glorious endeavor than to watch it be consumed by the passage of time. I hoped that Tirasi had realized this, too.

She had. “Fine, but I am ending my contract after the siege is complete. I have no desire to remain in a conflict with the Houses. That you can do on your own.”

“You can’t walk away from your contract!” Doraen growled, again pounding his fist on the table, bouncing the figurines farther from where they had fallen.

“Nyssë,” Tirasi said, snapping me from my reverie.

I searched momentarily her purpose. When I thought I’d discovered it, I began, “Contract clause twenty-three: ‘If the scope of conflict changes unexpectedly or new parties are added to the conflict, Captain may give one day’s notice of withdrawal from the Contract and shall be entitled to compensation for all services performed thereunder. If an engagement is imminent or exigent circumstances exist, the notice period shall be abated and shall begin to run only at the cessation of an immediate threat.’”

Doraen glowered at me, and I tried to fade into the canvas of the tent wall. Still looking at me rather than my captain, he said, “We’ll talk about that after. In the meantime, advise on how to proceed.”

Tirasi unsheathed her dagger, its bare blade glinting in the flicker of the torchlight that illumined the table. With the dagger’s tip, she traced an irregular semi-circle around the siegeworks, adroitly navigating around the figurines that had fallen in the path of her line. “We build another line of defense here, facing outward. Motte-and-bailey style. We will shift the majority of your soldiers to the outer defense.”

“You really think that’ll work?”

“The tactic is described in military memoirs from the Ealthen Empire and has been used to great effect. It is the best option under the circumstances. You have two repeating ballistae—they are of little use against the town’s walls compared to the cannons, but they will prove helpful against troops advancing in the open. I will lead my company to break the siege, supported by a few units of your troops—”

“So that you get the best plunder.”

“Naturally. Nyssë.”

“Contract clause twenty-eight: ‘When—“

“Okay, okay,” Doraen muttered waving me off as he had the reporting soldier. “Continue,” he said, turning to Tirasi.

My captain moved her dagger along the map, crossing over intervening terrain and figurines without attention, until it arrived at a forested area outside of the defensive line she had earlier traced. “You will withdraw your bodyguard and cavalry to here. No fires, no signals, no unnecessary talking. If you are discovered you will be enveloped and overrun. However, from this position, you will have the opportunity to withdraw if things go poorly for us. Otherwise, once Meradhvor commits its forces to the attack of our defenses, your cavalry will attack them from the rear, specifically pushing toward Koradh and his thaumaturges—the last thing we need is a large-scale thaumaturgical attack. You have an elderly court thaumaturge and two journeymen newly minted from university. They will not stand against hardened House war-thaumaturges.”

“It will take some time to arrange our attack. What if thaumaturges attack before then?”

“Nyssë.” Tirasi stated, as if my name itself were answer enough.

I stepped forward, timidity in my stomach but confidence in my voice, for this was my area of expertise. “The town’s thaumaturges have been maintaining their protection against our cannons for days now. They’ll lack the resolve and focus for any significant attack. House thaumaturges are indeed another matter, my lord. They should be considered additional artillery: they will require time and preparation before they unleash their attack, but it will be devastating if completed.

“It is unlikely we shall see such a thing in the vanguard. Meradhvor battle doctrine advises sending in the mechanica first and resorting to thaumaturgy only once mechanica has failed. To use both at once risks too much flux, and that can be as disastrous for them as for us.”

Doraen turned back to Tirasi, his face expectant.

“Koradh is cautious, Doraen,” she said. “I do not think that he will break with standard doctrine.”

“And what happens after our charge? We’ll be stuck in and the horses will be no good.”

Tirasi looked back to the map, focusing upon it, seeing the men and women arrayed in battle colors moving across it in scale, visualizing the battle as she spoke. “In the chaos that follows an attack to the rearguard, our outer defenders will sally forth to meet the Meradhvor soldiers in the field. We will be an advancing anvil and you shall be the hammer.”

His face relaxing, Doraen turned away as he spoke, indicating the conclusion of the conference. “Very good, Tirasi. I will summon my commanders and give them their orders.”

With the slightest nod of the head, Tirasi excused herself. I quickly curtsied and followed. We pushed our way past the tent flap and into an unexpected calm. No screams of dying men, no thundering cannons, no clamor of battle; only the acrid, hellish perfume of gunpowder and the heavy artificial fog that accompanied it, clinging to the earth like a desperate lover. A lull had come in the siege while everyone attempted to catch his breath. And not choke on the fumes.

Doraen’s command tent lay outside the range of the town’s defenses. Tirasi knew the layout of the siegeworks intimately; she navigated them without the need for sight through the smoke of battle. Despite her armor, my captain stepped lightly on the muddy fields while the foul quagmire stuck to my boots until I had balls of wet avar for boots.

Before long, we came to the encampment of the company, distinguished by the black of the tents, the lack of Doraen’s livery, and the symbol of the red skull on the black banners. As usual, the men and women of the company had a relaxed air about them despite the conditions. Some threw tattered playing cards on an overturned barrel, laughing and jostling one another as money changed hands from round to round. Malten, a large Rukh and one of Tirasi’s sergeants, harassed the newest recruits as they cleaned harquebus locks, polished barrels, measured matchcord and filled powder horns. Despite my youth and inexperience in battle, my status as the company’s only thaumaturge spared me such abuse.

Only six months before, I had graduated from thaumaturgical studies at the University of Ilessa. The day after completing my studies I had signed on with the Company, fully cognizant that thaumaturges not subject to the Conclave and willing to serve in a mercenary outfit were few and far between and that Tirasi would not—could not—turn me away.

I had enjoyed participation in the privy meetings of the officers, as Tirasi had made me her adjutant in addition to my other duties. This gave me insight into the personalities of the Company leaders beyond the stern demeanors they wore for the newer soldiers, simultaneously an honest attempt to prepare them for the stress of war and Company hazing ritual.

For this reason, I knew that Malten had two selves. When at drill or—as we were now—at war, he was hard, his muscled physique accentuated by his laconic style of speech, readiness to dole out criticism to his charges, and reluctance to give praise that made those in his command so willing to strive for it. Away from the men, however, a different man came forward: a lover of poetry, a great jokester, a philosopher amused by his own cynicism but unwilling to let it go.
Malten’s appearance hid his second self well. He towered over the human men and women, at least a head taller, face angular, nose aquiline as if an arrow pointing to his pronounced canines—the lower of which protruded just slightly over his upper lip, ears pointed, long grey-white hair and beard a mane to frame and accentuate the leathery hue of his flesh. Together, he had the demeanor of perpetual snarler, the man who wished to speak often with deeds and rarely with words.

Just as Tirasi’s foot crossed the invisible barrier between the Company camp and the rest of the siegeworks, her soldiers jumped to attention, saluting with the combination of practiced discipline and graceful nonchalance earned only by hardened veterans. She waived them to ease.

“Shovels and shoulders, axes and asses. We’re building a trench and a wall. Malten, get Doraen’s officers to round up infantry to assist. Nyssë, gather the engineers and requisition the Lord’s mechanica for the heavy labor. Bring water and leave your armor; we’ve got a day and a night to build an outer defense. Make ready the harquebuses. We’ll work in shifts and those resting will stand watch.”

Months of drill outside of campaign season obviated the need for additional commands. The mercenaries collected the necessary gear and formed up around their corporals. Within minutes, they were on our way to the site of the would-be barricades, having stripped down to the bare necessities of clothing, wrapped their legs as additional—though futile—protection against the mud, and gathered weapons and tools. The digging of a ditch and the felling of nearby trees commenced in short order.

I was delayed by nearly an hour as I waded through the muddy sludge that had become our home in search of Doraen’s engineers, followed by twenty minutes of bartering that earned me only a single drudge.

The mechanicum and its handler followed me to where I found that Tirasi, too, had removed her armor and stripped down to her breeches and shirt to dig with the soldiers. She tossed me a loaded harquebus and an ammunition pouch, ordering me to keep watch while she worked. I took my position on the small ridge of packed avar that slowly grew on the inside border of the ditch, a quantifiable measure of progress. Up and down the line on either side of me stood those of my brethren awaiting their own turn to work.

As the drudge stepped into the shallow ditch alongside my captain, some of the men began to sing a bawdy marching song, timing the action of digging with the lyrical rhythm. The whirring and thud of the mechanicum’s digging nearly drowned out their voices; Tirasi and I soon gave up on trying to join in.
The drudge beside her was built for hard labor, not for war. The first of its kind had been employed in the loading and unloading of ships, speeding the process over the usage of muscle, ropes and pulleys. The machine stood over six feet high, broad and squat in proportions and covered with shaped metal plates crudely approximating the human body. Under this whirred the cables, winches, pulleys and other Artifice that made the thing move.

Occasionally, a small blast of warm air would jettison from the mechanicum’s arm servos, conveniently buffeting Tirasi about the face. She glared at the device’s sculpted visage, possibly searching for some intelligence within the glow from the faceplate’s eyeslits that might recognize her consternation. Whatever animated the mechanicum focused only on the movements of the shovel and stood oblivious to all else around it.

I tried on several occasions to take Tirasi’s place and work a while, but she would not allow it, telling me that she needed me fresh for as long as possible. So, I provided what conversation I could, which mostly meant telling Tirasi about my youth in the Seven Sisters—she remained reticent about her own. All the while I cradled Tirasi’s harquebus in my arms, shifting it nervously from side to side but trying to maintain an illusion of nonchalance. Thaumaturgical or not, illusion has never been my strong suit.

A few hours after the digging began, Doraen and his horsemen galloped by—or rather over and between—jumping the trench between diggers and throwing soft mud indiscriminately. The air displaced by a horse passing only inches from my side disheveled my hair and caused me to wince. The riders moved swiftly toward the forest, where other soldiers were cutting logs for the barricade. Closer to the town walls, the cannons resumed firing, the leaden projectiles still crashing themselves against thaumaturgical abjurations, unable to touch the ring of stone that defended the city.

“How long until their thaumaturges break?” Tirasi asked.

“Depends on how many there are and the shifts that they’re working. They’re generating Flux faster than they can dissipate it, so it’s only a matter of time before they make a mistake in the working or the Flux itself gets them. They’re desperate to be using so much thaumaturgy at once.”

As if on cue, a sound like ice breaking could be heard even over the din of the cannons. A surge of hoarfrost rushed from the town walls and covered the ground.  The dirt, which had softened under the recent rains, now took on a light but definitive crunch when the shovel hit. This lasted for only a moment before the ice melted, adding just enough moisture to the trench that puddles collected in its nadir. Tirasi could hear groans from her soldiers as they fought with the mud, suction now fighting against each pull of earth. The singing had stopped as the work dragged on. Tirasi looked up, expecting an answer from me.

“Flux.” I said, “They won’t be able to hold their thaumaturgical protections in place much longer. This is why Doraen should have brought more than an elderly crone of a court advisor and a couple of babes; he should have hired a dozen thaumaturges and he’d be able to do something about this defense.”

“He hired us. He couldn’t afford both and he made a decision. And it was not so long ago that you yourself were in your infancy, so to speak.” I blushed slightly at this, scanning the horizon watchfully to avoid meeting Tirasi’s gaze. I had joined during a long stint between contracts for the company and this siege would be my trial by fire. I remained as yet untested, possessed of a mercenary’s bravado but not having earned it.

I called the first alarm. “Captain,” I expelled suddenly, my body suddenly coming alive with the tingling of nerves. I raised my hand to point toward the horizon, where, just between the rain clouds and the tree tops, an airship gracefully floated, its blue and strangely-shaped sails being drawn up as it descended.

Meradhvor must have taken Doraen’s attack quite seriously to have sent an airship. We knew that the enemy would not risk the ship’s loss by bringing it within the range of cannons or gonnes. This meant only one thing: the delivery of troops for an early attack.

Tirasi pulled herself out of the ditch—by now waist deep—and climbed the mound and half-built barricade to join me where I stood. With a quick command, she summoned Malten and the other sergeants. She sent the officers to take those who had been working the ditch back to the camp to don armor and gather weapons while those who had been resting and watching now occupied what defensive positions there were.

The ditch remained shallower and thinner than it should be, and large gaps perforated the defensive structures. The repeating ballistae had been moved to makeshift redoubts in the line, but it would not be enough.

My captain waived for me to follow her and we made our way down the muddy line of the trench to where Doraen’s own soldiers had been working. There we encountered Craith, one of Doraen’s lieutenants, and Tirasi hailed her.

The dour woman approached slowly and deliberately, never taking her gaze off Tirasi as she did. A soldier in the stereotypical sense, Craith was purpose and determination, fire and fury without subtlety or finesse; she made no effort to conceal her displeasure at having to treat with mercenaries.

The fighting men and women around them continued to work in the ditch, hardly looking up. They had made greater progress than in Tirasi’s section of the line, but the men had been working in their kit and neared the point of collapse. They would be of little help in the fight to come.

Doraen’s lieutenant spoke first, as if in hopes of heading off a conversation altogether. “Captain. I have seen the airship and I’ve spoken with the other officers. We’ll be ready by the time they arrive.”

“With all respect, lieutenant, I need your men to stop working. Your men will need rest if they are to be of any use to us.”

Craith’s frown filled the entire opening of her barbute. “Very well, Captain.” She turned slightly, what light that pierced the clouds above glancing off her polished cuirass, and passed some signals to her sergeants down the line. Shouts and insults pulled the men out of the ditch; some only made it far enough to sit on the cusp of the trench before loosening armor straps and searching for waterskins. When the orders had died down, only the occasional percussion of artillery fire punctuated the silence of men exhausted.

Tirasi turned momentarily in the direction of the cannons before locking eyes once again with Craith. “I unfortunately do not share your optimism, Lieutenant. If Meradhvor has dedicated an airship to their campaign here, we must assume that they have spared no expense in the other aspects of Koradh’s force. We should expect that we will not have an easy time of it when his advance party arrives. I need you to have some of Doraen’s cannons repositioned so that we may use them against our attackers.”

“I cannot do that, Captain,” the lieutenant replied. Was there the hint of a curl at the edge of her mouth, a satisfaction at defying Tirasi’s request?

“Why not?”

“My lord’s orders, ma’am. We are not to delay or interfere with the bombardment of Uthcaire under any circumstances.”

“That airship has a limited cargo capacity. They could have dropped no more than a hundred men, and an infantry assault of that size could not hope to succeed against us.”

“You argue against your own request, Captain.”

Tirasi now felt a wave of anger wash over her. Anger at the foreseen result of this argument, anger at the shortsightedness of Doraen’s officer. “I do not,” she said slowly, deliberately. The words fell like hammer on anvil, and Craith struggled not to reveal her surprise at the aggressiveness of the tone.

Apparently, the lieutenant did not often have her pronouncements questioned.
She continued. “Koradh is a fine commander. He will not commit his troops to certain death except in the direst of circumstances, and not for the slight benefit a small infantry assault would buy him as the rest of his force advances. Therefore, it stands to reason that he has not sent his infantry. He has sent artillery. A few cannons battering us in the hours before his arrival will put him in far better stead than a handful of infantry. If we can answer in kind, we may be able to turn back his assault.”

“The cannons remain where they are,” Craith said bluntly.

“Then our best option is to send a force to meet them before they arrive and unlimber their artillery. May I borrow some of your soldiers?” The tone of Tirasi’s voice had changed; this had been a true request given in the manner of someone without the authority to simply command. I had never heard her speak in such a way before. It made no difference; the tactic had come too late.

“We have our orders,” the lieutenant stated to no one in particular. She had already turned away from Tirasi and toward her men. “My lord has given us his command and we will not disobey.” There would be no further discussion.

We made our way back to our camp hurriedly. “What’s that about?” I asked as we slogged through the mud.

“This is not the Sisters, Nyssë. Mercenaries are not held in high regard in the Tatters. The people here believe there is only honor in obeying the bonds of an oppressive nobility; they miss the importance of choosing to serve.” Clearly, my captain had seen this behavior before.

“But why did Doraen not tell his forces to heed your commands?”

“Because he thinks his blood makes him smarter than he is. Even he does not fully trust us because he pays us for our service. He struggles to hold on to a dying tradition of right and prowess by birth, even as it slips through his clutching fingers. Have you not seen that that is the reason that he sends his own men to die and condemns the people of Uthcaire?”

We walked the rest of the way in silence. Tirasi had no use for my commentary on the matter. For all my studies at the university, I could add nothing to Tirasi’s understanding she had not already gleaned from experience. A recitation of the schema of the brightest of scholars on recent changes in the societies and economies of the Avar had no place here in the mud and blood of battle, where the reality of such things actually mattered. Anyway, it was not long before we arrived back at the camp.

The soldiers left off their tasks and gathered before Tirasi, ready to receive their orders.

“House Meradhvor has sent four-thousand men against us, due to arrive tomorrow. Our defenses are half-built, and an airship arrives for a first assault. We are outnumbered and unready. But what is our motto?”

“The Dead do not fear!” came the response.

“In their wisdom, Doraen’s officers will not reposition the cannons to resist an outward attack. This means we must assault the newly-arrived ourselves. We will bring none of Doraen’s men with us, for those who love their lives will lose them. But as for us, brothers and sisters—”

“The Dead do not fear!”

The Company of the Valorous Dead was a small company by most standards, with about three-hundred souls. Upon taking command, Tirasi had cultivated her outfit as a band of well-trained, well-experienced and well-equipped soldiers best suited to special actions, raids, skirmishes and deployments of extreme tactical significance. She had served in large companies destined for the meat-grinder of large battle, where soldiers were disposable commodities and the whole affair a simple business transaction in which ledger spaces tracked lives against coin. She would have none of it.

Half of her soldiers stood arrayed before us, and my captain looked to her corporals. “Fisella, swords and shields. Emdir and Eldo: Halberds. Asham and Rellen: gonnes, sword and buckler. Gather your kit and form up. Nyssë, on me.”
I checked the short blade at my side, traded the harquebus for staff and wand and other sundry tools of my practice, and fell into step with my captain, as did the others. Tirasi left Malten in command of the half of the Company that remained behind the lines, needing no orders to guide him. She trusted him, and that was enough.

*          *          *

We passed over the defensive line, between the stakes that had been erected and through the half-dug ditch. Once we hit open ground between the barricades and the forest, we broke into a run rather than a march, entering the cover of the tress as quickly as possible.

Our soldiers swept through the forest deliberately in loosely-spaced squads, moving fast enough to make good time but carefully enough to keep as quiet as possible. The Company had trained well in maneuvers of this sort and even I found myself well prepared—armor burnished, oiled and muffled, my waterskin full, and anything that might bang or clatter wrapped in spare rags. Communication came through hand signals passed up and down the line.

In the early spring, stealth in a wooded area becomes far easier. The crunch of dead and dry leaves has faded away and only the hazards of twigs and branches blown down by the wind remain. Still, the precarious movement proved taxing as the we traversed miles of forest to close with the enemy.

House Meradhvor’s forces moved without concern for silence; they could not have managed stealth if they had intended to. Drudges pulled sakers, demi-culverin and gunpowder wagons, their clanking apprising the Company of mechanica in the field well before they could be seen. Two heavier Clippers and nearly one hundred soldiers accompanied the guns.

Tirasi signaled us to array ourselves for ambush. The gunners readied weapons, waiting until receiving the signal to light their matchcord, lest the tell-tale glow give them away.

One of the Meradhvor corporals had a keen eye, but not keen enough. He yelled “Ambush!” just before the first volley of harquebus fire slammed into their ranks. Many forces would have fallen into disarray at such an attack, but the Artificer Guilds trained their soldiers from youth. There were no further shouts, no sounds of panic, just the mechanical response of soldiers closing ranks and going about the tasks which had been long-drilled into them. They casually stepped aside the bodies of fallen brothers-in-arms without attention.
As the Company’s gunners reloaded for another salvo, we were struck by incoming fire. Not the loud and smoke-belching retort of more firearms but the quiet, fearsome twang of crossbow strings. This twang, however, came in too-rapid succession for the number of men wielding the weapons. Repeater crossbows, self-loading through the mysteries of Artifice. Their thin, sharp bolts could penetrate even plate at such a close range, and the volume of projectiles easily outmatched the barrage we had given.

Our gunners had taken some cover amongst the trees in preparation for the ambush, but their truest defense had been the artificial fog disbursed by angry gonnes, though even this proved of little use against the sheer mass of incoming fire. Early in the fight we had already taken severe casualties.
Outmatched though we might have been, we would not be routed by such a show of force; my brothers- and sisters-in-arms had encountered Guild forces before, knew the power of the repeater crossbow and had drilled their response.

After the first exchange of fire, the battlefield came alive with noise. Shouts of orders, the screams of the wounded, and the rumbling and hissing of the mechanica became a world unto itself, an easy place to lose oneself. Tirasi glanced regularly to me, keeping close watch as I wrestled with a fear for which I had not been—could not have been—adequately prepared.

My captain yelled a single word in the Company’s battle-tongue. Only the officers knew the secret language, so they in turn issued their squad commands in Altaenin.

Fisella ordered her soldiers to close ranks; they formed a shield wall and began a slow advance. Tirasi and I fell in close behind them. The soldiers parted just enough to pass around trees like a river moving gracefully around rocks. They had locked step, the squad becoming a single entity, now massive and dreadful.

By now the surviving gunners had unleashed their second volley, searching out where they could the men who had sent their brothers and sisters to an early—but not unexpected—grave. Between receiving this fire and exhausting the last of their quarrels before needing to reload themselves, the House infantry left an opening.

We exploited that opening immediately. The soldiers in front of me broke into a charge, barreling full force into the enemy line. I tried to remain at pace with them, colliding into Tirasi’s back as the lines impacted the enemy and stopped. She turned to me, her face as I had never seen it before, fierce and predatory, eyes glazed over with battle-fury, possessed of a violent spirit. “Stay behind me,” she said, her voice terse and gravelly. I did as I was told.

Guildsmen armed for the press of close combat stepped forward from the mass of crossbowman to meet the charge, and now the battle began in earnest.
I clutched my staff in one hand and drew my short sword, to no avail. Tirasi or Fisella had assigned several of the company soldiers to defend me in close formation; there was naught I could do but watch. I had seen Tirasi spar with others before, saw her practice with blade and other steel, but I had never seen her in true violence. She lost herself to her training and experience, ceasing for a time to be my captain and becoming a living weapon.

She directed her strikes, feinting high so that a swordsman raised his shield to cover his face and reversing to strike him in the now-exposed calf. Her dagger followed as the man dropped his guard, its hardened point missing his heart but puncturing the thin breastplate and sliding between the ribs into his right lung. With the recovery of the strike, the man’s breath became ragged; he dropped his armaments and collapsed.

She slid her right foot back and to the left, pivoting herself out of the line of attack of an assaulting spearman. By now, the first crush of the lines had devolved into a mass skirmish, with foes alternately having room for grand swings or being pressed too close for anything but daggerwork.

The spear’s initial thrust narrowly missed my captain, striking again with a serpent’s speed. Tirasi moved backwards, passing her front leg behind the other in each movement to alternate her forward hand, the rotation of her body adding power to her warding strikes. The spearman followed, coveting the boast of felling the enemy’s leader. He failed to measure his distance to the enemy as he closed with her.

After avoiding three more strikes, my captain reversed her motion, moving forward as she parried instead of backward. This put her too close to the spearman for him to recover his weapon and thrust again. He had time just enough to realize his mistake before he died, looking down to the sword in his neck and the dagger pushed against his spear.

My protectors had pushed me backwards and away from the fray. My hand twitched with the anticipating of swinging the blade I had spent so much time learning to use—not well, perhaps, but passably. Yet I remained thankful that my first experience of battle allowed me to do what I do best: to learn.

In an instant of respite, Tirasi surveyed the field as I surveyed her. The battle had become a large arrangement of individual melees, an ad-hoc tournament where the survivors of each duel sought one another out to fight the next round.

Something caught my eye and snapped me from my thoughts, the battlefield coming back into focus in a rush of sound and color. The hulking thing, too large to be a single soldier, reflected what light penetrated the green canopy above us, clanking and grunting as it moved, gaining momentum, shapes of the rebounding light changing more rapidly as it approached. A House clipper, the true Artifice of war in all its dread glory, charging straight for Tirasi.

There was a shout: “Captain!” The voice came from without, not within, but was nevertheless my own. Tirasi had time enough only to brace herself against the imminent blow.

The strike lifted her off her feet, throwing her into the air and against a nearby tree. She slumped to the ground, unmoving, and I feared her dead. I pushed against my protectors, raising my sword, but a strong and steady arm held me back with little effort. Then I remembered that I am a thaumaturge; my will is a weapon.

But thaumaturgy would not suffice in a situation such as this, when there is no time to carefully weave a working. I resigned myself to base sorcery, drawing power through myself and shaping the working in my mind’s eye. My choices were limited: I could not see the pulleys and wires animating the mechanicum to snap them and nothing too complex could be safely achieved with a sorcery.

I selected a working I had told myself I would never use. It seemed, well…trite. A spear of lightning shot from my fingers, forking into the mechanicum’s head and legs, branching from both in search of other nearby objects to which it could attach itself. If the experience were unpleasant for the clipper—and who knows what they experience—it was little better for me. I could feel the lightning coursing through my body before exiting my fingertips, doing no damage to me but leaving an upsetting tingling in my bones that lasted well beyond the working itself. Perhaps once was enough for that trick.

In an instant, the lightning disappeared again, its afterglow stinging the eyes of anyone who had been unfortunate enough to be looking anywhere between me and the clipper. The mechanicum stuttered momentarily, little bubbles of briefly-molten metal forming in the plates struck by the sorcerous attack, smoke wafting from its oversized frame. Enough to get its attention, perhaps enough to slow it some, but far too little to take it out of the fight. With a malicious glow from its eye sockets, the machine turned to face me and my defenders.

“Sorry! Sorry!” I yelled, fully expecting us to be thrown about like so many jacks at bowls. My companions closed ranks into a shield wall. But three of our brave halberdiers had partnered to corral the clipper, alternating their thrusts and positions to keep the mechanicum from being able to focus on any one of them.

Behind them, Tirasi began to stir. Her breastplate had been dented into concavity with the blow. She groped for a small knife in her boot, her eyes wild and unfocused as she loomed on the precipice of consciousness. Her fingers pulled the blade lightly from the sheath…and dropped it. Fumbling fingers foraged to find the blade before the clipper renewed its interest in her. Her breaths became ever more ragged, and I feared that she would suffocate while I watched helplessly. Finally, she tore the breastplate free, deep gasps allowing her to step back from the ledge.

My captain looked for her bastard sword, finding it broken from the fall. Her parrying dagger had disappeared. As she hobbled to her feet, she pulled the warhammer from its ring on her belt, reentering the fray at a meager lope, an awkward yawp passing from her lips where a war cry should have been.

The mechanicum had already crushed two of the halberdiers before Tirasi rejoined the fight. The last one standing, an Aen named Ithladen, cloaked and masked per the etiquette of his kind, had resorted to his sword after the clipper had casually snapped the haft of his polearm in two. Ithladen ducked and weaved, feinting and striking tentatively to create an opening for our captain.

Tirasi struck the mechanicum in its calf-plate as she moved past, bowing herself to avoid the backhand strike of the clipper’s attempted retaliation. Her blow had left only a slight dent in the clipper’s plate; though slow, the machine had been armored for thick fighting and—as it had done—could easily outmatch a number of fleshly soldiers.

The clipper awkwardly pivoted toward Tirasi, who struck a blow to the mechanicum’s knee as it repositioned itself. Now Ithladen seized the opening, gripping the blade of his sword with his off-hand, guiding its point between the clipper’s armored plates, just as he might with an armored knight. A gout of blue fire escaped from between the plates as Ithladen’s blade caught between gears and shattered. The mechanicum dragged its left foot as it turned.

Seizing the clipper’s hesitation, Tirasi attempted a blow to its head. She had to jump to reach it, flinching in pain at the exertion. The blow only worsened things; the hammer rang off the clipper’s head with a visible vibration in the weapon’s haft. Tirasi grimaced.

The mechanicum had recovered as she landed and fought to stay balanced. The clipper seized my captain with one hand, lifting her several feet off the ground. Ithladen frustratedly slashed against the clipper’s backplate with the broken remnant of his sword, all the while clutching his left hand to his side to staunch the bleeding where the splintering blade had scratched him.

My sorcery had proved too weak to be of much use, so I fumbled through my mind for some thaumaturgy that might turn the tide. Useless fragments of workings from my early studies bubbled to the surface: a working for the growth of plants, one for the levitation of small objects, one for the abjuration of rain. All the while a voice within me prodded, reminding that I had no time for a thaumaturgical working anyway. My captain would have the life crushed out of her long before I could run through the mental constructs necessary to bring a working into being. In my frustration and fear, I mindlessly seized upon the first full thaumaturgy I could remember and began shouting the incantations that brought structure to my thoughts as I drew and shaped the Power into a tangible thing.

Fortunately, Tirasi’s life was not in my hands; the incantation I’d been reciting belonged to working for the cleaning of kitchen pots. I’d failed the first true test of my battle-mettle, though my companions would be none the wiser for it.

Before I could stop myself from completing the working, there came a bark that overpowered my own voice. I blinked as the clipper’s left arm—thankfully the one not grasping my captain—tore itself from the rest of the machine and flew for a distance before coming to rest on the ground. Ithladen rolled aside with almost-preternatural reflexes.

The clipper dropped Tirasi to the ground as it turned slowly, searching out its assailant. A second cannonball smashed into the machine’s chestplate, driving it back a step before it collapsed, the glow from its eye sockets fading to darkness.

The sight had stopped my mouth when I couldn’t through my own volition. Another sign perhaps that I’d chosen the wrong profession. When I, too scanned for the cannoneers, a wave of relief washed over me. Eldo and some of his soldiers had seized the enemy’s artillery and turned it against them.

I rushed to Tirasi’s side. She moved cautiously, first opening and closing her fingers before trying her limbs. Satisfied she’d not broken her spine, though nursing a few broken ribs, she sat up with a pained exhalation. I extended my hand to her and Tirasi swung her arm in a haphazard arc; she groaned as I hauled her to her feet.

“What happened?” she asked in voice reduced to a ghost of its usual self.
Around us, the sounds of battle had quieted to the soft cries of the slowly dying and a few distant exchanges reaching their end. The men were checking casualties, both theirs and their enemies. Those enemies found alive they finished. They took more time with their own, examining their injuries to determine which could be helped and who had slipped beyond return. Those mortally wounded they comforted as best they could before giving them the dagger of mercy. From the dead of both sides they looted freely.

Fisella, Asham and Eldo approached, each of them battered and beaten. The corporals not among them lay dead or dying.

“Report,” Tirasi managed in her gravelly whisper.

The three looked at one another and Asham stepped forward. “Captain, the enemy is defeated, with about a dozen surrendering and the rest in the embrace of death. As far as we can tell, there were no thaumaturges among our foes.”

“Koradh would not have risked them here,” Tirasi interjected. “Continue.”

“We’ve sustained heavy losses, perhaps as many as one half of our contingent.”

“Any good news?”

“Yes, Captain. We’ve destroyed two clippers and captured the enemy’s cannons. Four of them. The Meradhvor drudges do not seem to differentiate between our men and theirs; they’re obeying our commands.”

In the distance, Doraen’s cannons again roared to life. Now, artillery from the city answered the barks of besieging gonnes with retorts of their own.

“The city’s thaumaturges have fallen,” I commented.

“Let us return to the siege, then,” Tirasi managed, holding a hand to her chest. “Kill those who surrendered; we do not have the resources to guard them. Do it mercifully, for they have fought bravely. Get our soldiers rallied up and ready to move.”

A few moments passed before the looters could be pulled away from their hunt and mustered. We lacked time to reorder our squads, so ragged bands of men and women, uneven in ranks, made their way back to the siegeworks. The drudges and cannons, loosely attended by those who had captured them, lagged slightly behind.

Despite our minor victory, morale was flagging. We’d lost many brothers- and sisters-in-arms in the past few hours, without time to properly attend to the rites of the dead, much less to honor them in true warrior fashion. How long would it take us to recover from these losses? How many campaign seasons? I knew not, and wondered how the defeat of Meradhvor’s advance forces would influence the future of the siege.

Beside me, Tirasi drew in a deep breath, grimacing, and burst forth in a marching song. The corporals joined in by the second line, and we had all lent our voices by the fourth. We sang:

Lift your swords and march to war,
Matters not if rich or poor,
Join your brethren in the field.

Meet your foe and meet your fear,
Come to where Death draweth near,
Seek to die before ye yield!

See the sunlight on helms dance,
Behold glittr’ing of the lance,
Steel without and steel within.

Hear the call of trumpets loud,
Earn the price of bearing proud,
Bleed with us, your newfound kin.

Trade your blood for gold and fame,
Lose your life but gain a Name.
Fight ye on through hurt and pain,
Fight ye on through sun or rain.
Bellow ye with the cannons’ roar;
This it is to go to war!

Gather’d up for stories grand,
Take this avar; make your stand,
Live forever in mighty tales!

Leave lover and home behind,
Embrace Death, mistress unkind,
Cross the Sea whereon she sails.

If dawn fails to break ‘pon thee,
You’ll lie under old ash tree,
With no marker for your grave.

But if you live glory follows,
Leave others to their sorrows,
And join the ranks of the brave!

Trade your blood for gold and fame,
Lose your life but gain a Name,
Fight ye on through hurt and pain,
Fight ye on through sun or rain.
Bellow ye with the cannons’ roar;
This it is to go to war!

Before the song could end, some of us added the spur of another verse formed in times forgotten, likely in the stupor of celebratory drinking:

See the foes a-gathered round,
Time to put them in the ground!

Tirasi’s singing voice did not charm even at the peak of health, but she growled on just the same. After the first song, Ithladen began another, an ancient and beautiful song of the Aenyr, sad and hopeful and moving all the while. It fit our mood perfectly, though few of us understood the words.
As we neared the siegeworks, the culverins and sakers swallowed up our songs. Joined by those who had stayed behind, we formed teams to pull the cannons, the ball and the powder into positions across the half-formed trench we’d had dug. The ground remained soft and muddy from the rain and much time and many expletives were expended before we could form the artillery pieces into a battery. Even then, the crews needed time to check the weapons, arrange the ammunition, make the first adjustments to aim and otherwise ready to fire.
Many of the men and women of the Company had been trained to crew artillery, but none could boast that she was a master artillerist. The teams proved capable but slow, and the purchase of time had grown costly with the town’s few demi-culverin unleashing a steady rain of grapeshotte in response to Doraen’s siege guns.

The shotte fell upon some of us, dropping those who were not killed immediately to their knees. I rushed forward, raising my staff high to expand my zone of influence, already drawing Power as I moved, my right hand forming spastic hand signs, mumbling spilling from my lips as I formed the progression of thoughts and mental structures to shape the sorcery. The Power for the working coursed through my mind and body, tugging at the fabric of my being, gently at first but more insistent as I continued to draw upon it. My muscles twitched; my mind pulsed. The very potentiality of the Power became tangible, its unpredictability reminding me that if I lost control over it, it could become anything.

A shimmering shield sprang to life in a sphere encompassing me and as many of the cannon crews as I could manage. An irony, perhaps; the thaumaturges defending the town had used the same sort of sorcery for so many days. We immediately became an even more splendid target for the enemy artillerists, and soon the heavy splatter of loose shotte against the shield became a heavy hail, a torrent, a deluge.

Some of the shotte began to penetrate the shield, slowed enough on its way through to patter harmlessly off the ground or the soldiers within. I leaned into the working, moving my foot forward into a fighting stance, my incantations became ever louder, drowning out the sound of the cannons and coming from somewhere outside me. My vision narrowed and darkened, reduced to a narrow tunnel through which I could only dimly view the battlefield before me.
As the iron rain continued, sweat gathered on my forehead, in my armpits and at the top of my buttocks, soon joined by a trickle of blood from my nose, staining the clothing under my armor and forming rivulets on my breastplate.

I heard a voice, tiny and distant, at the edge of my fading consciousness. Tirasi. She ordered the artillerists to move faster. The quickened pace proved costly: I could vaguely hear the shouted curses of the soldiers as they stopped to retrace their steps to ensure that they hadn’t missed a vital part of the loading and readying procedure.

The air became thick about me, heavy with the smell of ozone as some of the Power bled off from the working, manifesting Flux. Short bursts of lightning stretched from empty places in the air to the ground, the crack of accompanying thunder deafening. Clods of avar began to float above the ground, some of them even reaching eye level and passing into my limited field of vision, little gatherings of grass and mud that might have been picturesque in different circumstances.

Another distant voice, Malten’s, yelling to the crews, “Get back you fools! Powder is explosive!” As if they had not realized, the men suddenly backed away. My knees began to buckle under me and what little vision remained retreated to a pinpoint. I fell backward, caught by pairs of hands that dragged me to the relative safety of the nearby earthworks. As my vision slowly returned, I watched shotte fly through the area my shield had recently protected, felling several of the retreating soldiers. My heart sank for it, but the still-crackling miniature thunderstorm distracted me. How much Power had I drawn?

An arc of white-hot energy reached out from empty sky and danced along the cannon battery, delicately alighting on each. The pieces fired in quick succession, rolling back on their trunions and vomiting fire and death. They had not yet been aimed and sent the balls pell-mell against the town wall, gouging rough craters out of the stone but accomplishing little else.
I was left leaning against the side of the ditch where most of the Company had taken cover, Ithladen delicately setting me down after carrying me the last stretch of the way to safety. I remained in a daze, left only to observe my companion’s continued efforts.

Asham and his reassembled squad arose from the trench behind the cannons where most of the Company had taken cover. Those under his command leveled their harquebuses and fired a volley toward the top of the wall. As they ducked back down to reload, Fisella’s squad, now armed with gonnes, took their place and fired a second volley. In well-drilled time, Eldo’s squad took its place on the line and fired its own shotte at the town’s defenders.

One of the newer recruits, a young man still without a beard, crawled down the trench toward Tirasi and Malten. “We c-can’t t-take the city,” he blubbered, tears forming at the corners of his eyes and running down his dirty face. His sallet had come loose and drifted to the back of his head, more a bonnet than a helm.

Malten seized the recruit, driving his fingers under the top of the man’s breastplate and pulling him close by the straps. When they were nearly nose-to-nose and the soldier could see the crags and scars in his sergeant’s battle-worn face, Malten spoke to him. “Do you remember the words you spoke when you first joined?”

“Wh-what?” the recruit responded.

“The words, recruit, do you remember them?”

“Y-yes.”

“Say them.”

“I-I-I…” he began.

“Say them!”

“I, Ethem of Ansyr, do hereby pronounce myself dead to the world. Today I join the Company of the Valorous Dead; I acknowledge my life forfeit in service to those who hold our contract. Should I complete my term of service, I may one day return to the world of the living, but I know that that day may never come, and so I shall live as one already dead. Being dead, fear cannot touch me. Cowardice shall not hold me. Injury cannot delay me. Blood shall not trouble me. Being dead, I have already crossed the most fearful threshold in existence; I shall not be moved.”

“Good,” Malten said, his deep voice carrying something of both approval and taunt within it. “Now, does it matter whether we win?”

“N-no.”

“Good. Why?”

“B-Because soldiers fight…. The fighting is the important part…Nothing can take the fight from us.”

“Good. The fight is who we are. And because of that, we may lose the field, but we are never defeated.”

The boy nodded, the sallet sliding back and forth with movement of his head and the chinstrap tugging on his throat.

“Then get on that cannon and let’s bring down that wall!”

Still visibly trembling, Ethem pulled the helm upright on his head, and stood to join the artillery crews. As he stood, the sallet again fell into bonnet position.

Ethem reached up to his chinstrap, but before he could right the helm, the ball of an harquebus struck him in the face. A loud metallic ping sounded from where the projectile exited his skull and dented the inside of the sallet.

Malten laughed, a riotous laugh better suited to a night of heavy drinking than the battlefield. Nevertheless, Tirasi found herself smiling, too. There was nothing for it; they could laugh at the young man’s misfortune and move on or they could give into fear themselves.

“Bad Wyrgeas on that one,” Malten said as he looked to Tirasi, still chuckling. His face suddenly turned serious and he bellowed again to the troops. “This is not a one-sided argument! Get those cannons firing and we make our clever retort!”

With the fire of the Company’s harquebuses forcing the town’s defenders to take cover, the artillery crews returned to the cannons. Uthcaire continued to exchange fire with its besiegers for another bloody hour of attrition and contested will. Our soldiers continued to fall, but death had become an occasional visitor rather than constant companion. Between Doraen’s own cannons and the added punch of those seized from House Meradhvor, Uthcaire could only buy itself time; it could not resist indefinitely.

Thus, surprise took none in the Company when—buffeted by extended barrage—a section of the town’s stone wall began to collapse. The destruction was anti-climactic; rather than crumbling into dust, the stones began to roll off the wall, pouring dirt from the earthworks between stone encasements like a torn sack. Some time ago, the citizens of Uthcaire had fortified their walls against modern artillery by building a second stone wall behind the first and packing the center with dirt. This conflict had been a long time coming.

The erupting avalanche of sandy earth created an improvised ramp by which the besiegers could now reach the top of the wall. A final volley of fire burst from the walls before the gonnes of both sides fell silent.

Tirasi and Malten stood up simultaneously from their positions of cover, and the soldiers they led followed in kind. I watched Tirasi try to shake dizziness from her head as she stood, attempting to hide the affliction from her men. She looked to her sergeant. “Ready the men for assault, but do not charge in just yet; let us give Doraen’s men the glory of the forlorn hope.”

Malten called the squad to order while Tirasi made her way down the line. She half-sprinted, half-hobbled over the craters and debris of the ravaged siegeworks in the search of Doraen’s officers. I had recovered enough to stagger after her, the others in the Company too busy attending more immediate matters to stop me.

She found Craith, still huddled with her men behind pavises and makeshift fortifications. Wild-eyed, she removed her barbute and threw it at Doraen’s lieutenant, disturbing the silence that had fallen over the soldiers with the clang of metal on metal as one helm struck another.

Craith had been crouched on her haunches; the unexpected blow rolled her to her side. As she struggled to right herself and return to her feet, Tirasi grabbed her by her shoulder-straps and hauled her to standing. Without averting her gaze from the officer, Tirasi barked, “Stand up, all of you,” the gravelly harshness of her voice lending the command the smoldering heat of a coal just beginning to glow.

The lieutenant’s face turned hard; her hand slid to the rondel on her belt. Before she could pull it, my captain brought the muzzle of a wheelock pistol to Craith’s chin. If she looked down her nose, she could see into the barrel.
“No.” Tirasi said quietly. Craith’s hand moved away from the dagger’s hilt.
“What do you think you’re doing?” Craith asked, somewhere between fury and incredulity.

“What are you doing, lieutenant? The wall has fallen and you are cowering behind barrels and sacks like a game of seekers. My men have been bleeding and dying, fighting to bring down that wall, and you—“

“We’ve been doing the same thing. Look around, Captain.” The lieutenant pushed her words through clenched teeth.

They had been fighting and dying—the cannons still distorted the air with escaping heat and soldiers in Doraen’s colors littered the ground, some caught by shotte from the walls but more laid low by wooden shrapnel from the defensive works. Farther afield, Doraen’s soldiers had similarly hesitated, unsure of what to do now that the defenses had fallen. We could faintly hear the cries of sergeants berating their men to ready themselves for a fight.
“It is not enough,” she spoke softly. “I have lost far too many good men because you refused to aid me. I will not give you a chance to do the same again.” But as she spoke, she looked to Craith’s soldiers and let the pistol’s barrel fall to her side, still maintaining a hold on the lieutenant with her left hand.

My captain gathered herself and attempted to speak with grace and authority, but her voice came as the sharp rasp of a sword leaving the scabbard, the harsh clatter of armor on the march.

“You men have left your homes to fight for your lord, and many of your brothers now lie in the mud. War is not the heroic endeavor you thought it would be, and you are afraid that the worst is yet to come because you do not know what awaits inside those walls once you scale them.

“I understand that. That fear is not a bad thing—it will keep you alive. But do not let it be a roar that causes you to tremble and cling to the earth. Make of it a whisper that guides without ruling. Gather yourselves and take up your arms. Your foe is more afraid than you, and with good cause.

“They have less experience than you. Their weapons are the tools and implements they have at hand, not the fine steel your lord has given you. They are outnumbered two to one, those who know how to fight ten to one.

“Now is the time for pillage and plunder, the time for recompense for what you have suffered. The town is yours. Let us go and take it!”

Fewer than half the words were Tirasi’s own. Most were lines from plays we had seen during the winter while she courted employers. A monologue from a history performed by a traveling troupe whose lord’s name I had forgotten provided the fodder for her rallying speech.

Their artifice showing through, the words fell short. The soldiers stared at her blankly, as if they struggled to find the reason for the sound of her voice. They’d undoubtedly noticed her lack of a breastplate and thought her mad. Her appearance had likely only reinforced the idea of her they had by reputation anyway. Tirasi’s shoulders fell, exhausted and resigned.

Craith had placed a hand on Tirasi’s back. Not in resistance or anticipation of attack, but in support. Where Tirasi had gripped the lieutenant’s shoulder, she now found herself leaning against it.

The lieutenant pulled Tirasi close. “Our mercenary sister is correct. The treachery of Uthcaire’s citizens has called us from our homes to prove our vows to our lord. We have marched in rain and mud, fought in smoke and tumult, died in bands and droves to show our loyalty. And the One looks down upon us with favor in our righteousness; They smile upon us and grant us a path to victory. Look,” she said, pointing to the breach, “there lies our path. Follow me into it, and let us show these turncoats the wrathful vengeance of the virtuous!”
Tirasi threw a sidelong glance at Craith, an expression of respect passing across her face. The soldiers stood in response to their lieutenant’s words, raising their weapons and voices as a unit. Craith drew her own sword and pointed it to the broken wall, a war cry rising from deep within her.

As Craith began to move, Tirasi pushed her lightly on the shoulder, signaling to her to lead the attack on her own and to leave the mercenary captain behind. Without looking back, Craith took the message. The soldiers fell into rough ranks, neither sprinting nor walking as they navigated the rough craters to the breach.

We made our way back to our own troops as Craith’s assault began. The hale and uninjured had formed ranks; at their master’s arrival Malten signaled them to a determined march to the wall. Unlike the return from their forested skirmish, they raised no voices in song as they marched, nor even to speak. They worked together in silence, their ranks orderly and precise, their determination palpable in the quietude that surrounded them.

Again, we joined the rear of the formation. Despite her silent protestations, Malten succeeded in keeping Tirasi behind her men. Still lacking a cuirass, too beaten and exhausted to put up a real fight, her presence in the front rank would only prove a liability to herself and to her brothers-in-arms.
Tirasi silently observed the onslaught, giving occasional hand signals to be sent down the lines to the corporals. Even this lasted only a short time before the combatants became too scattered for any semblance of organized command. From then on, Tirasi could only observe.

The front ranks scaled the breach and crossed into the town’s interior, where the fighting remained desperate, spread throughout streets and passageways splayed outward from the wound in the settlement’s defenses. The defenders had prepared ambushes, holing up in homes and business buildings to launch sudden volleys of harquebus fire into their attackers at close range. Others had formed gangs armed with hammers, axes, sickles and any other tool that could be turned to war, rushing groups of the assaulting soldiers as they struggled to navigate a tangled web of unfamiliar alleys and sidestreets.

We watched as the men and women of the Company began the brutal task of kicking in doors, hacking and stabbing at any who resisted them and quietly warning any unresisting townsfolk to remain in their homes on penalty of death. As we slowly followed in the macabre wake of the forward soldiers, I could not help but take in sights and sensations that would never leave me, and I once again doubted that I was strong enough to live the life of adventure I had chosen for myself.

A woman, crazed with grief, turned an alleyway and charged headlong for us, the mad townswoman’s only weapon a stub of a knife useful only in the kitchen. Tirasi shot the woman down without emotion or sound other than the impassioned cry of her pistol. Not much farther, we crossed into an alley littered with dead soldiers liveried in Doraen’s colors. Bullet holes in the bodies and the walls of adjacent buildings told the entire story in a single image. Craith lay among them, her pale face now twisted in surprise and agony.

We left Doraen’s officers to round up the town’s survivors. Tirasi allowed the Company’s troops a short bout of looting while she and her officers selected a command center within the town’s walls.

We settled on the local thaumaturgical guildhouse, both for the spoils of war it would offer and its strategic value. Inside, the Company’s officers found themselves forced to pay homage to the dead; the bodies of the town’s thaumaturges lay in the midst of a large ritual space hastily prepared in the house’s great hall. Eight in all, they had each sustained their protective working over the town until all had died, sacrificing themselves for the hope of holding out until help arrived. Tirasi ordered that the bodies be shown the utmost respect and that, once time permitted, they be given their last rites with full honors.

But at present, time did not permit, and as soon as the space had been repurposed, Tirasi commanded her officers to gather the Company to prepare for Koradh’s impending assault. They formed teams, commandeered Doraen’s troops, and went about the arduous task of relocating their cannons and supplies to the interior of the town wall.

The important pieces of materiel recovered, the soldiers hastily broke down the defenses in the earthworks outside of the town and brought what handiwork they could salvage to construct a barricade over the collapsed portion of the wall. Then began the long vigil for the arrival of Koradh’s forces, when the erstwhile attackers would themselves become desperate defenders.

Gathered together on the town walls, clustered around artillery batteries and behind crenellations and stoneworks, our Company now numbered less than one hundred souls able to fight, with over half killed in the fighting and many others under the care of Company medics in the buildings near the guildhouse, too grievously hurt to continue fighting that day or perhaps any other.
The night passed roughly; we took shifts on the watch and struggled for some modicum of sleep amongst the rustling of those awake and several false alarms. Only when the morning broke and light again pierced the clouds did Koradh’s army array themselves at the edge of the forest, outside of cannon range.
Even at that distance, we could see the colorful House banners fluttering in the wind. That same wind carried distant voices to us from the far side of the field, audible but too indistinct to make out. We readied ourselves, lighting matchcord and loading the artillery pieces, but Tirasi raised both her hands in sign to cease. We set aside our tasks and watched the enemy.

A light flashed in the House battleline and Tirasi called for her spyglass. After a long look, she passed it to me. When I brought it to my eye, I could make out Koradh immediately, identifiable by the extravagance of his dress and armor. He stared back at me through his own device.

The House general’s armor could not but captivate. Bulkier and thicker than even tournament plate, it resembled a miniature clipper or siegeman as much as harness; it, too, was festooned with wires and cables as if a marionette. Runic inscriptions inlaid in gold accented the blackened armor, and I thought that I could make out a faint glow from the symbols. From beneath Koradh’s green silk cloak bulged a protrusion from the backplate that gave the general a hunchbacked appearance. Without seeing beneath the cloak, I knew what would be found there—the Artifice that powered the armor, that allowed Koradh to move faster than a normal man in armor heavier than any man should be able to move in, that gave him the strength of a mechanicum unburdened by its low intelligence.

Koradh’s army indeed appeared to number four-thousand, and I could identify heavy artillery, thaumaturges and other specialists within his ranks. Fortunately, most of our own force remained hidden by the wall itself; Koradh would be forced to rely upon any intelligence he had received to guess at numbers.

The general turned to speak with a fat balding man, arrayed not in the vestments of war but those of court. The man held a leather-bound book in one hand and a quill in the other; he leaned forward to show Koradh the pages of the tome. I tried to read the man’s lips as he spoke to the general, but he spoke in a tongue I could not understand.

Koradh only looked at the pages in the book and nodded, stoic and stonefaced. When the fat man had finished speaking, Koradh again held the spyglass to his left eye to survey the enemy. His mouth moved as he swept the eyepiece across the town wall, as if he were calculating or reading to himself. Beside him, his soldiers stood in perfect discipline.

Tirasi quietly gave the order for the cannon to be made ready. Her expression told me that she expected this to be the end of us. A lump came to my throat and my hands sweated. She was right, of course. Against the House Meradhvor army arrayed against us, the only questions would be how long the fighting would take and how many we could take with us. Even Doraen’s hidden cavalry would do little against such a well-arrayed and -equipped force.

My stomach turned, and I wondered why I had come here in the first place, why I’d been so foolhardy as to think that I could be a mercenary and adventurer. I’d only wanted to avoid a settled life. This was my reward: death at the hands of some cold blade or some arcane working, the ball of an harquebus or the unfeeling arms of some mechanicum. It took all that I had just to stand there on that wall; everything within me told me to run and my legs twitched with the impulse.

As those around me wearily readied their weapons, battered and bruised and exhausted from yesterday’s exertions and a sleepless night just as I was, I remained frozen, fighting with all that I had to remain still. It was a losing battle, and I could feel the fear washing over me in waves, warming me with its intensity, drowning out my thoughts until I was entirely submerged.

Just at the point when I could no longer keep myself still, a shout from the Meradhvor lines shook me from my reverie. As one, the House soldiers turned in place and began to march away. Nervous laughter spilled from my mouth as the waves of terror swept away.

Within minutes, the army had abandoned the field and left us standing on the walls with nothing to do but watch, dumbfounded. Malten busied himself keeping the soldiers alert and ready lest the withdrawal prove a ruse, but the time revealed no turnabout, no hidden plot or scheme, no clever tactic.

Finally, Doraen and his cavalry trotted triumphantly out of the forest in loose groupings, nonchalantly making their way to the Uthcaire gates, their voices in song traveling before them.

“Bastards,” Malten spat. “They have a picnic while we’re in the mud and blood and then they come out of their hiding place like they’ve won the battle by themselves.”

“So we’ve won, then?” I smiled. He frowned in response and I could feel the elation drain from my face. When he gave no answer, I looked expectantly to Tirasi. She pointed behind me. In a square not too far from the wall where we stood, our brethren lit fires, stacking the bodies of our fallen in neat rows, splashes rising from the blood-covered streets as the corpses hit the ground, the stench of death and despair reaching us even where we stood. Too far to make faces, the posture and movements of the living nevertheless betrayed their brokenness as they stripped equipment and baubles from the bodies, the stacks growing higher.

“No.” Tirasi said behind me, her voice a ghost only half heard. “Doraen has won. We have lost.”

Modern Mythopoeia

Tolkien’s legendarium is arguably the sine que non of the practice of modern worldbuilding (founded, of course on the ancient mythopoeias of Greece, Rome and especially the Germanic peoples of Northern Europe). The mythological histories that lurk behind the stories of Patrick Rothfuss, Susanna Clarke and G.R.R. Martin likewise inspire a wonder that deepens the metaphoric and thematic meanings of their respective works, reinforcing the actual narratives through foreshadowing, repetition of events and themes and the creation of seemingly-living systems of belief and culture that bring characters to life.

Mythopoeia is powerful because its focus is unabashedly meaning without the need for historicity and “hard” logic—it is the intuitive quality of dreams brought to bear upon the waking world. It is important on one hand because it makes for better fantastic worlds and tales; on the other it bears a power of its own that cannot be found in any other mode of storytelling.

Here’s the rub—the natural drive to develop mythologies and legends for our created worlds is to emulate the feeling of known mythopoeia, to capture the nostalgia of indulging in such modes of thought without sufficient critique of the cultures and ideologies that informed old ways of thinking—whether from the early 20th Century A.D. or the late 20th Century B.C.

Some of my first steps into Avar Narn involved journeys into the mythological and legendary foundations of the setting. I looked to the great writers before me in too imitative and awestruck a manner.

There were two mistakes here. First—this is my opinion based upon my own experience, so take it for what it is—one should not start at the beginning when crafted a world meant for storytelling. Quite the contrary, one should begin in forming the milieu in which the stories will take place—the worlds “modern day,” if you will—because this will more heavily influence the types of stories you tell with that setting. Start with the immediate, and work backwards—what kind of things might have historically occurred to result in the current state of political affairs, what legends and mythologies would have shaped the “modern” ideologies, perspectives and values that exist in that world?

Second, if we adhere too closely to historical mythologies and their fantastic descendants, we are not carefully crafting the values our world has.

By way of example—a world with a mythology of creation that draws heavily upon the Adam and Eve story is more likely to result in a misogynistic worldview—blame Eve for Adam’s sin as historic theologians tended to do. If that influence is there, it either has to be somehow present in the current time of the setting (even if its influence has waned such that people do not openly espouse such a view—but still think it to themselves) or something has to have occurred to change the initial perspective created by that mythology. This could be as simple as a change of the interpretive hermeneutic applied to a mythology or story of spiritual import. But it could represent a major change in theology or the mythology itself—perhaps one explanatory story was replaced by another. This could be a result of historical events: new propagandistic motives of rulers; the influence of foreign ideas upon domestic, whether by trade or conquering; events (natural or otherwise) that undercut or destroyed the explanatory power of the earlier story.

In other words, if we uncritically draw upon Tolkien’s legendarium to shape our own, we’ll get a mythology informed (subtly or not) but the dominant ideas of the early 20th century (and, perhaps, ancient Germanic mythologies as interpreted through the lens of that same time). Draw heavily upon Greek mythology for your world and—without an outside influence—the inhabitants of that world will have Greek values.

I’m tempted to say that sometimes this doesn’t matter, but any work on worldbuilding or crafting narrative that doesn’t influence some other aspect of the process is time wasted and meaning lost.

For me, the productive turn (which has occurred only recently as I return to the Avarian mythologies and legends to revise them as the setting moves toward its final state) happened when I realized that I needed to think about the social values I want to have (and, as important, have conflict over) in the setting.

The most important (and thus controversial) social matters—race, sexuality, religion, politics, immigration, environmental issues, bioethics, etc.—are treated with outdated and untenable views by much mythopoeic work, old and more recent. If you want to deal with these issues in ways that modern readers could relate to, ways that stimulate thought about the subject (particularly as an examination of all sides of an issue rather than solely a diatribe or invective current in your work), your world’s mythopoeia itself needs to challenge or wrestle with these ideas. What does it mean in your world if your mythology has divine beings engaged in homosexual relationships? It is not enough simply to have such stories—if questions of human sexuality are something you want to explore in your world, the context of those stories also matters heavily.

Maybe my point is simple—like Penn & Teller’s statement that “words mean shit!”, stories mean shit! No part of the crafting process of a setting or story should go without scrutiny or intentional design.

From this, the real crux of my argument is simple: do not imitate sample mythologies uncritically! Strive to capture the power and the feel of the mythopoeic, borrow from the tropes of the mythopoeic when helpful, but craft something that is uniquely yours and that tells readers something about the setting and your story! Take hold of the explanatory purpose of the mythopoeic and use it to your own ends! Your fantasy world’s mythologies should inform both you and your readers about the kinds of values and ideas that are taken for granted, as well as those that rebel against traditional beliefs and those that have come into question. Your mythologies are not so much about the conflict within those stories as the conflicts they set up for your “main” narratives.

Rant over.

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.

The World and the World

[What follows is a rough cut from a theology book I’ve been working on off and on with the expected title of Children of God: Finding our Place in Creation. This chapter is obviously incomplete (you’ll see that I’ve not yet added all of my citations) and will undoubtedly go through several iterations more before it ends in a state I’m satisfied with. Nevertheless, I thought I’d share this nascent version here for your thoughts and comments, which are very much appreciated.]

Throughout the Bible, Old Testament and New, humanity is closely tied with the world, with the physical space God has created. This relationship, however, is nuanced and complicated by the entry of sin into our existence. Interestingly, the very words chosen to describe the world in the Bible communicate subtle but important theological messages about the nature of our relationship with the world at large.

In the beginning, both of created existence and the Book of Genesis, the Hebrew word translated to mean “earth” or “the world” before the Fall is ץרא (erets, Strong’s 776). After Adam and Eve eat from the Tree of the Knowledge of Good and Evil and are expelled from the garden, the word used for the same idea becomes הםדא (adamah, Strong’s 0127), from the same Hebrew root as Adam. Once Adam and Eve have sinned, their sin immediately affects Creation, infecting it with their own fallenness.[1] Of course, we need not rely on subtle linguistic change to understand this; God says as much when He tells Adam, “‘Cursed is the ground because of you…”[2]

In spite of man’s sin, or perhaps moreso because of man’s contamination of the world with sin, humanity finds itself inextricably bound to the world. As we have been created from the dust of the world, we are fated to return to the dust of that world, eternally bound to the fallenness we have created. Or so we might read Adam’s story in isolation.

After Christ’s salvific act, that is not the whole story. While our bodies may return to dust, we are possessed of an immortal spirit that transcends the world. Christ promises us a new creation, free from the taint of sinfulness and redeemed as the kingdom of God. But the kingdom of God is both a future promise and a present reality. How, then, are we to relate to the world in which we currently find ourselves?

The New Testament has much to tell us about the relationship of the Christian with “the world.” We are told that Christ is and His followers are to be the “light of the world,” and that Christ was sent not to condemn the world but to save it.[3] Here, the world is something God desires to preserve and redeem.

God’s desire to redeem the world makes sense to us, for there is beauty in the world, pleasure in nature, joy in physical and fleshly existence. Even if we could not easily perceive this in the world around us (and there are surely situations that totally obscure such beauty and wonder), God is clear about the value of Creation as He creates it. Those things He created were good.[4]

At the same time, we are shown an image of the world as something to be turned away from and rejected. The gospels seem to agree that Christ said, “What good is it for someone to gain the whole world, and yet lose or forfeit their very self [or soul].”[5] In Christ’s teachings, a tension builds between the world and the Kingdom of God (or Kingdom of Heaven).

We are told not to store up earthly treasures, but heavenly ones, for our heart shall follow after our treasures, and we cannot serve both worldly gain and heavenly glory.[6] But the Gospel according to John makes the division between God and world painfully explicit. Christ tells us both that He is not of the world and that the world hates Him because He is not of it and He declares its evil.[7] The world cannot accept the Holy Spirit because it neither sees nor knows him.[8] Christ does not give as the world gives; only He has the gift of peace to offer.[9] There is a “prince of the world” who is coming to trouble Christians but who Christ will drive out.[10] Christ warns us that the world will hate His followers as it hates Him, because Christ and His followers do not belong to the world.[11]

What does it mean to belong to the world? And what is so wrong about the world that we should reject it? The answers to these questions is the same; that answer is sin. But if we are to renounce the world because it is sinful, what are we to do with the Creation that God deemed good? We are confronted with the appearance of two separate worlds, one to be rejected, one full of the splendor of God’s creative work. The world and the world.[12]

And, as we did with Hebrew in Genesis, we find a fascinating nuance of Koine Greek. Several words in the Greek New Testament are commonly translated as the English word “world.” These are: κόσμος (kosmos, “world, earth, world system…in other contexts (especially in John), the world is a system opposed to God,” Strong’s 2889), οίκουμένη (oikoumene, “the [inhabited] world, (Roman) world,” Strong’s 3625), γή (, “earth, world Strong’s 1093), κτίσις (ktisis, “creation,” Strong’s 2937), and αιών (aion, “eternity, age, universe, or current world system,” Strong’s 165).[13] Of these words, kosmos is far and away the most commonly-used, appearing 187 times in the New Testament, translated as “world” 185 of those times. Kosmos is the only world translated to “world” in the Gospel according to John. As Strong’s itself notes, in John the word kosmos often indicates a worldly system opposed to God. One should note that, despite the availability of other Koine words for “world,” John only uses kosmos.

According to the Holman Bible Dictionary, the word kosmos also carries with it the idea of something that is constructed or built, both in the sense of God’s creation of the universe and in the sense of man psychologically, mythopoeically, and philosophically constructing the world he mentally inhabits. Post-modern as it is, I meet any “system” of thought or human reality with skepticism, for any finite system created by man shall always pale in the infinite glory of the One who gave us the raw materials from which such systems are crafted. But that post-modern remark provides the crux of this chapter and the reason for the distinction that we see between the world and the world.

The first world is that of God’s Creation: the beauty and splendor of nature; the impressive wonder of the laws of physics, biology, and chemistry; the amazing diversity of animal life; the awesome expanse of galaxies and stars outside of our Milky Way. The Fall of Adam and Eve did not touch the essential nature of these things, any fallenness that taints these things is the result only of human influence upon and use of them. Here we have preserved for us the goodness that God declared for the created and natural world.

The second world is one of human creation, perhaps aided by demonic influence, perhaps not. Regardless, it is the system of manufactured “laws of nature” we pretend to have no dominance over. These laws are not natural, but social and ideological. The idea that success means wealth and power. That the products produced by a person say more about that person than what is within him. That wisdom is the ability to take advantage of others while avoiding being taken advantage of. That strength is the ability to force others to your will. That peace is merely a lack of conflict. That love is merely the use of manners. That hope is merely gallows humor. That faith is merely the repetition of dead words.

This world system, the second world, is the sum total of human error and sin. It is of necessity opposed to the Kingdom of God because it distorts Creation, relating Creation to itself in a way that perverts God’s intended purposes and essential meanings. When the word “world” is used in this way, it should not be confused with the concrete, physical world in which we reside, though the abstract “world” as the sinful system of ideas, the collective paradigm of humanity sometimes intersects with it.

This idea in many ways parallels certain schools of thought within metaphysical philosophy.

Study of these various philosophies is a worthwhile—though sometimes laborious and tedious—pursuit. I will try to remove semantic arguments from this discussion so that they cloud the issues as little as possible. While I may make some reference to philosophical ideas for sake of brevity, I will try to define the main ideas and thoughts independently of philosophical lingo for the sake of accessibility.

To a great extent, it might be wise to avoid the mental constructs of philosophy altogether and to start from a clean slate, but the foundational ideas we must address are well explored in extant philosophy and we have neither time nor space to reinvent the wheel. All the subsequent thoughts in this book stem from a certain concept of reality, and without explicitly illustrating that paradigm, much that follows would be confused and garbled.

Metaphysics and theology overlap at a minimum, and often occupy the same space, as they are both concerned with the truth that underlies perceived reality. For our purposes, we will oversimplify our metaphysics to three broad categories. The first of these says that only the material world as it can be perceived exists, that thought, cognition, and consciousness are only by-products of material processes or structures. This category would, obviously, include materialism, and also probably positivism. On the other end of the spectrum we have the idea that only the spirit exists, and that all perceived objects are either illusory or simply manifestations or perceptions of spirit. Into this category falls idealism, particularly the mystic idealism of George Berkeley, but also the ideas of Plato, Proclus, Plotinus, Meister Eckhart, Leibniz, Jakob Boehme, Jean-Jacques Rousseau, Kant, Hegel, Schopenhauer and Rudolf Steiner. Given the presence of men like George Berkeley, Kant, Hegel, and Meister Eckhart in that list, we can see that philosophical idealism has had a profound influence on Christianity, or at least certain forms of it. Somewhere between the two extremes lies that both mind or spirit and the material exist in some dualistic combination; this is often called “realism.”

That middle ground between idealism and materialism will be our starting place, though we will lean more heavily toward idealism than we do toward materialism. With the existence of God, materialism cannot stand; one simply cannot be both a materialist and a Christian. Matthew 6 stresses twice that God is “unseen.”[14] In 2 Corinthians, Paul reminds us that what we see is temporary, but what we cannot see is eternal.[15] Christ’s condescension to man has as part of its purpose to reveal God to man, for He is typically unseen. If we are to have faith in a God we cannot perceive with our five senses, we must have faith also that “there are more things in heaven and earth, Horatio, than are dreamt of in your philosophy.”[16]

While reference to established philosophical paradigms serves as a shortcut to discuss certain ideas in the context of two overlapping and competing worlds or modes of existence, we must be careful not to put our faith (even moreso our God) into a box. The desire to simplify and categorize is endemic to human nature, but let’s resist that urge for a more complex and beautiful understanding.

When we look to scripture, we find a view of the world that does not easily fit into a materialist, or idealist, or realist view. In fact, aside from the inadequacy of materialism to explain the universe as understood by the Christian, a Biblical understanding of reality could align with an idealist view (as a number of prominent Christian thinkers and philosophers have adopted) or with a realist view.

If we focus solely on Paul’s words that what is true is unseen, and what is seen is false, this might lead us to a purely idealist view—the everyday, mundane experience of life, especially the material particulars of life, are but illusions concealing the greater truth of existence as expressed to us (and perhaps only accessible by us, at least at first) through God’s revelation. This idea would find ready corollaries in Buddhism or Hinduism.

But Paul also tells us that “God was in Christ reconciling the world to Himself.”[17] The word for “world” used by Paul here is kosmos. If we are to follow the difference between the world (as good creation) and the world (as kosmos, man’s constructed paradigm of reality), this statement adds great depth to our inquiry. First, to continue the current line of thought, this statement tells us that there are good things in the physical world that God wants to redeem; this should cause us to approach a purely idealist paradigm with some caution, perhaps preferring a more complex and nuanced realist philosophy as part of our theology. This statement requires us to view the word kosmos as meaning the physical, created world rather than constructed experience of reality. There is no doubt that this meaning is also intended by the use of the word in certain passages of scripture, or perhaps that the double meaning purposefully exists like nesting dolls constructed around one another.

Second, when we read the word kosmos in Paul’s statement to mean man’s self-invented paradigm of existence, we are told that God’s desire is to reconcile our understanding of reality with His. This idea will prove to be integral to the chapters that follow. For now, we return briefly to the ideas of idealism and realism.

Ultimately, we are faced with two seeming opposites to resolve. First, the existence of a temporal, material world. Second, the existence of a transcendent world of spirit. Christianity has a unique approach to many questions of opposites. As G.K. Chesteron writes:

Here, again in short, Christianity got over the difficulty of combining furious opposites, by keeping them both, and keeping them furious.[18]

Perhaps the answer is not in the opposites themselves, but in their combination. There is a third way. If the material and the spiritual are situated on top of one another, so interwoven that they are simultaneously individual and yet a unity, we are presented with a “solution” that comports with the thematic underpinnings of the entire discussion of this book, and with Christianity as a whole. This “solution”, I think defies easy classification as idealist or realist. Quite possibly it dexterously sidesteps that conversation altogether.

This chapter began with a discussion of the two competing worlds within the New Testament, Creation and the Kosmos. For there to exist this opposition, the one must be independent from the other. That is to say, God’s intentions and original Creation must be separate from Himself for it to be susceptible to corruption and sin. This in itself only proves that man is separate from God, as we shall soon discuss, but if man is separate from God, why should the rest of Creation not be?

In his letters, Paul says:

For when we were in the realm of the flesh, the sinful passions aroused by the law were at work in us, so that we bore fruit for death. But now, by dying to what once bound us, we have been released from the law so that we serve in the new way of the Spirit, and not in the old way of the written code.[19]

The word used by Paul here is σάρζ (sarx, Strong’s 4561).[20] This word literally means “the soft tissue of a creature,” though Paul uses it to contrast that which is sinful with that which is holy, the Spirit.[21] Born in Tarsus, a Greek city known for its intellectual prowess, Paul’s childhood included instruction in Greek philosophy.[22] Scholars have clearly established Paul’s familiarity with Stoic philosophy.[23] During Paul’s time, the tradition of Platonism also included significant aspects of Stoic thought, making it difficult to determine exactly how familiar Paul would have been with the idealism of Middle Platonism.[24] However, given the culture of learning into which Paul was born and the similarity between Paul’s established opposition between flesh and spirit and Platonic opposition between matter and soul, the connection seems an easy one.[25]

Still, we should not be too ready to see in Paul’s writings more than a metaphorical (rather than metaphysical) divide between sarx and the spirit, although this statement, too, must be carefully defined. As N.T. Wright argues in his book, Paul: In Fresh Perspective, we would do well to—when we discuss the connections between Greek philosophy and Paul’s theology—remember also the ways in which Paul’s theology is utterly incompatible with systems of Greek thought, whether the pantheism of Stoicism or the “ontological gap between the divine and the world” that explains the existence of evil in Epicurean thought.[26]

We will conclude here that, without much greater examination (which I will leave to others). We cannot say that Paul held a readily dualistic view of the world of flesh and the world of spirit. Instead, these two worlds, which are arguably the same as the world of creation and the kosmos world, are intimately connected, just as God is intimately interested in and connected to mankind. As we continue this line of exploration, let us keep in mind that, while to some extent useful for framing a discussion or approach to theological investigation, it is rarely helpful to place theology in a philosophical box, to say that an orthodox understanding of our faith fits within this school of thought or that. Existence is too big, too minutely ordered, and too complex for such an easy distinction.

From sources other than Paul, the early church fathers—Clement of Alexandria, St. Augustine, and Origen—incorporated Platonic thought into Christian theology.[27] That any of these men, Paul included, held (or possibly held) Platonic ideas does not of itself make those ideas true. But Christ Himself makes a distinction that closely aligns with the arguments of both Paul and Platonism. Upon Christ’s appearance to Thomas after the Resurrection, Christ tells Thomas, “Because you have seen me, you have believed; blessed are those who have not seen and yet have believed.”[28] Christ’s repeated distinction between seen and unseen—by proxy worldly and spiritual—strongly suggests a realist approach that gives dominance to the ideal, to the matters of the mind and spirit while not going so far as to say that the material does not exist.

My own personal experience drives this home. For almost half of my life, I’ve had—I hesitate to say “suffered” because I’m doing just fine, thank you very much (but I have suffered at times)—from clinical depression. For me, this is simply an imbalance of the neurotransmitters in my brain, serotonin and probably also norepinephrine. When properly addressed with medication, I feel and think as myself, as the closest thing I know to my “essential” self. When those chemicals run rampant, however, my thoughts are not my own, and the chemicals in my brain cause me to think thoughts that, consciously, I know are not the thoughts I truly have about a given thing and to feel feelings that I consciously know not to be my true feelings. My mind or spirit and my body are out of joint and in conflict with one another, and though I know my identity is being oppressed and suppressed by malfunctioning neurotransmitters, that does not make it easy to cognitively recover myself. Though many scientists would disagree with my assessment, and I cannot concretely communicate the truth of it to anyone outside of myself, my experiences with depression have made it clear to me that my mind and my body are not the same. At the same time, though, it shows me that body and mind influence one another in profound and direct ways; while this dialectic influence does not rise to the level of determinism, it does show us that there is both a divide and a unity between the material and the spiritual, a divide and a unity that resonates in our relationship with God (individually or corporately), or participation in the Body of Christ, and the microcosmic example of marriage.

Again, we need not label or categorize this position within extant schools of philosophical thought; we will find it sufficient to say that we find support in the Bible, the world around us, the tradition of the church in the early church fathers, and the reason of philosophy for the premise that there are both a spiritual/unseen aspect and a material/perceptible aspect within existence and that they influence one another, though the spirit is ultimately the stronger. Along with this, we assert that the created has an existence apart from God, both in its material and spiritual aspects.

And this brings us to another philosophical school of thought that finds great purchase within this book: existentialism.

Popularly, we think of existentialism as a secular, humanist school of thought—the names Jean-Paul Sartre, Franz Kafka, Samuel Beckett, Albert Camus and Friedrich Nietzsche come to mind. And we’ll start with secularist existentialism, but that’s only the first half of the puzzle, because existentialism originated in Christian thought.

An existentialist would tell us that “existence precedes essence,” that is, that our philosophical discussion must begin from the premise that things are, not what things are. Our focus starts with the individual, not with what attributes make the individual who he is, but the simple fact that he is an individual in his existence. There’s a lot to be said for the artistic and philosophic value of existentialist thought, but existentialism takes us down a dark path if followed blindly into the forest of consequential ideas. Tread it with me a while and we’ll find that, because the existentialist concern begins with ourselves and our experience rather than the supposition of there being an essential, necessary nature to every thing, we come to believe that there is no meaning. From this argument, existentialists then become psychologists, focusing their philosophy on the psychic trauma we popularly call existential angst, the horror of our realization of a lack of meaning in the universe.

Again we are reminded of Chesterton’s “sacred paradox,” the combination of furious opposites that remain furiously opposed and yet bound together. Secular existentialism gives us half of the paradox if taken to its logical conclusion. For that conclusion, we turn not to the philosophers we discussed above but to a storyteller, and one of my favorites. If you’ve been plugged into to popular culture even in the most tenuous of senses, you’ve heard of Joss Whedon, he created the TV Series Buffy the Vampire Slayer, Firefly, and Dollhouse; most of his recent work has been in the comic book field, particularly with the recent Avengers movies. Whedon has referred to himself as “a very hard-lined, angry atheist,” and close examination of some of his works reveals a definite secular humanist existentialist tone, though arguably an agnostic tone over an atheistic one. For an example of this in The Avengers, search the internet for an article by Nathaniel Darnell of the Atlanta Art Cinema Examiner entitled, “Fun Movie but is Joss Whedon’s ‘The Avengers’ Theistic or Agnostic?”[29]

Why does our conversation take a sudden left turn into the territory of such an unlikely candidate? Because Joss Whedon is a smart man, and though secular existentialism gives us only half of the paradox, Whedon gives it its clearest expression. He is oft quoted as having said, “If nothing we do matters, the only thing that matters is what we do.”

Let that sink in for a moment. Whedon’s words are simply the existentialist’s phrasing of what we’ve been discussing in meaning and ambiguity—humans make meaning; the meaning that they make is powerful. If you believe that nothing has any inherent meaning, then of necessity the meaning we assign to it bears that thing’s power. Going back to Adam’s naming of the animals, we are told in Scripture both that there is an absolute essence to objects that is not preceded by existence but also that we are called to make meaning in the world. The meaning we make may be relational rather than essential, but it nevertheless carries great power. How we define the world determines how we interact with it.

To be clear, the half of the sacred paradox that existentialists get right is that humans make meaning and that the meaning we make carries power. The other half, though, is that God also makes meaning, absolute essential meaning. In Christian thought, these two “furious opposites” co-exist. Ambiguity is the space between, where God’s withdrawal from us of absolute knowledge of absolute meaning has given us the power to create our own meaning.

Christian existentialist thought provides us with the mechanism by which God creates ambiguity. As I said before, existentialism started with Christian thought—most would point to Søren Kierkegaard as the first (modern) existentialist thinker. He proposed that God, the hope and love that He provides, is the only remedy from the existential angst of a recognition of meaninglessness. I won’t address Kierkegaard’s arguments except to say that it seems clear to me that God has made a meaningful world that only sometimes seems meaningless, but that that seeming meaninglessness serves a high purpose in God’s plan for Creation.

From Kierkegaard, Christian existentialist thought passes down to Fyodor Dostoyevsky, to the German theologian Paul Tillich, and a number of other influential theologians we will not discuss here. Paul Tillich, though, is the one who provides us with a formulation of the mechanism God uses to create ambiguity. It is, of course, existential in nature. Tillich says, “…life is ambiguous because it unites essential and existential elements.”[30]

This is exactly what we’ve been discussing—that ambiguity results from the interplay between God’s absolute (essential) meaning and man’s relational (existential) meaning. For Tillich, this interplay can also be viewed as the tension between the infinite possibility of God and the finite reality of man. He says, “So my life oscillates between the possible and the real and requires the surrender of the one for the other—the sacrificial character of all life.”[31]

Tillich means that, upon choosing meaning, man necessarily rejects other possibilities of meaning, “sacrificing” them back to God. Here, we have another sacred paradox of Christianity because, in man, the finite of “reality” and the infinite of God’s possibility are united and synthesized.

In our everyday lives, we assign meaning to everything around us. Meaning is the “end, purpose, or significance of a thing.” If meaning itself is ambiguous—and that’s one of the things that makes this discussion so difficult—think of adjectives. When we decide that something is good or bad, right or wrong, better or worse, simple or complex, beneficial or detrimental, we’re giving some meaning to the thing, whether an object, a person, a place, or an idea. I have to make clear here that there is a distinction to be made between meaning and truth. Meaning is about the significance an object, idea or person has, which can only be understood relative to other objects, ideas, and people. Truth is about what an object, idea, or person is. They are not the same, though truth influences meaning. I’m not sure if we can say the same for the reverse. To borrow philosophical terms, we will call Truth, that absolute meaning of a created thing bestowed by God, essential meaning (that is, related to the essence of a thing) and the meaning created by man existential meaning (the meaning given to a thing by the way we position it in relation to all other things).

To understand how things accrue meaning, let us look to Hamlet. In Act II, Scene 2, lines 250-251, Hamlet says, “…for there is nothing either good or bad, but thinking makes it so.” The very nature of thought arranges ideas relative to one another; in the same way, by orienting things relative to one another, we give them meaning, even if we can only understand this meaning by referring to other objects.

How do we know that God intends for us to interject meaning into the world? We have only to look to Genesis 2:19:

Now the LORD God had formed out of the ground all the wild animals and all the birds in the sky. He brought them to the man to see what he would name them; and whatever the man called each living creature, that was its name.

To appreciate this, we need to think of what God has just done. He’s spoken the entirety of Creation, including Adam and Eve, into being, and now He shares His power with Adam. He willingly hands over the power to name the animals to His created man, accepting the meaning that Adam instills in the animals. To be clear, God and Adam both create meaning in the animals. The core, fundamental meaning God creates by giving the animals their various phenomena and essential aspects. Relational meaning is given to the animals by Adam—their names separate them from other animals but also provide a vehicle for thinking about each animal relative to the rest of Creation.

Let us not be led astray into the thought that this process is relativism of truth. What a thing is and what a thing means are different. The essential nature of a thing, what it is, is absolute and comes from God. What a thing means is relational, and is supplied by the thought of man. As finite and imperfect creatures, we are often unable to ascertain the truth of a thing’s essence. Along with this inability to accurately determine the absolute, our varied experience and identity causes us to relate objects and ideas to one another in almost infinite ways, creating a divergence of meanings.

This space is the divergence between essential meaning and existential meaning explored previously. Often, we call this divergence “ambiguity.” The literal definition of “ambiguity” is “doubtfulness or uncertainty of meaning or intention.”[32] As often as we are confronted with meaning, we are confronted with ambiguity. On a high level, this is clear when you try to answer questions like: What is freedom? Is it better to be happy or to know the truth? Is intelligence the same as wisdom?

Without ambiguity, without variance in meaning, the will is not free, because, as we’ll discuss, the primary mechanism by which the will is asserted is in the creation of meaning. To put this in Christian terms, ambiguity is a result of the difference of the finite and the infinite—without God’s withdrawal of His infinite self from us (perhaps better put as the separation of God’s infinite self from us, for we know that God is with us and the withdrawal only partial), we would dominated by the absolutism of the infinite, unable to be individual.

On the more practical level, we experience ambiguity every day when we attempt to understand what a co-worker meant by what she said, to understand the meaning of the loss of a loved one (though we should more likely be set upon understanding the meaning of the life lived), or the hidden motivations of our own actions. Because ambiguity causes tension and difficulty for us, we tend to think of it as a negative thing. If we (perhaps ironically) assign this sort of meaning to ambiguity, are we missing the point? I think so.

Nevertheless, our personal experiences with the difficulty of grappling with ambiguity reveals to us the finitude of ourselves, our limited understanding of self, God, Creation, and others. “For now, we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am known.”[33]

The Bible makes clear to us that ambiguity has a purpose. Though there are many examples that I could point to to prove this point, I’ll resign myself to two. First, look to Genesis 22. This is the telling of Abraham being told to sacrifice his son Isaac. As you read that scripture, I want you to ask yourself, “How old is Isaac?” Now, let’s look at Luke 18:18, the parable of the rich young ruler:

A certain ruler asked him, “Good teacher, what must I do to inherit eternal life?”

“Why do you call me good?” Jesus answered.

“No one is good—except God alone. You know the commandments: ‘You shall not commit adultery, you shall not murder, you shall not steal, you shall not give false testimony, honor your father and mother.’”

“All these I have kept since I was a boy,” he said.

When Jesus heard this, he said to him, “You still lack one thing. Sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.”

When he heard this, he became very sad, because he was very wealthy. Jesus looked at him and said, “How hard it is for the rich to enter the Kingdom of God.”

Having read this passage, what does the rich young ruler do at the end? We assume that he becomes sad because he’s unwilling to part with his wealth, but could it be that he is sad to part with his material wealth because he’s going to follow what Jesus asked of him? We don’t get a definite answer here.

Returning to Isaac, how old is he? If you’re truthful with yourself, your answer is, “I don’t know.” Now, there are plenty of traditions about Isaac’s age, like the medieval one that Isaac was thirty-three at the time of his almost-sacrifice (because medieval theologians also supposed Christ to have been thirty-three when he submitted to the crucifixion), but we don’t have a definite answer.[34]

But ambiguity in the Bible goes much deeper than that, it’s written into the very literary style of the scripture.

Back in the 1930’s before the start of World War II, a Jewish German philologist and scholar of comparative literature named Erich Auerbach had been exiled from his professorial position at the University of Marburg. He fled to Istanbul, where he worked—mostly from memory—on his best-known treatise of comparative literature, what would become the book called Mimesis: The Representation of Reality in the Western World.[35] In that work, Auerbach argues that there are two main literary styles that influenced the early Western world, the Biblical style and the Homeric style. The Homeric style, named of course for Homer, the author of the Iliad, focuses on evoking in the reader a sense of awe and wonder; it accomplishes this by lavishing us with sensory detail after sensory detail. We learn what the feast smelled and looked and tasted like, what the adornment’s of the hero’s horse felt and sounded like. Contrast this with the Biblical style, which gives us (to quote Dragnet) “just the facts, ma’am,” the narrative outline of the story without much detail to draw us away from unfolding events. Indeed, the example of Abraham and Isaac I have borrowed from Auerbach as an example of details we might consider important that nevertheless do not find their way into the Biblical text.

If we buy into Auerbach’s argument (and his book is worth the read), we must ask ourselves, “Why does the Bible, a religious text, choose its simple style, fraught with ambiguity, over the style that seeks to fill us with a sense of the awesome and wonderful?” Auerbach provides us with this answer as well—to him, the power of the Biblical style comes from its tendency to draw the reader in. As you read the Bible, you must fill in the details that it lacks; your mind’s eye pictures Isaac, perhaps as a toddler, perhaps as a teenager, perhaps as a thirty-three year-old man. The ambiguity of the narrative style causes you to engage the narrative of the text, to wrestle with it, and to participate with it. Homer wants his words to wash over you; God wants you to grapple with His. If this is true of the Biblical text, why not of the world? Ambiguity forces man to be an active participant in the world, to willfully and directly engage it rather than passively allowing it to work its will upon you. Later in this book, we’ll call this “co-creation.”

Our fear of ambiguity is a result of our sinfulness, for we could approach ambiguity with fear and trembling or with reverence and gladness at the opportunity to meaningfully participate in Creation. In American culture, we have established a meme that the Chinese character for “crisis” is a combination of the Chinese characters for “danger” and “opportunity.”[36] The fallacy of this etymology is irrelevant, for the concept itself, not its origin, is what concerns us. This aphorism concisely depicts our potential understandings of ambiguity. Because ambiguity necessarily implies uncertainty, we perceive danger in it, for we have seen many ambiguities in our world resolved in sinful and malicious ways. Simultaneously, ambiguity embodies potentiality, raw possibility not shaped into concrete meaning. Opportunity. Were the fullness of the Kingdom present on the Earth as we desire it to be, perhaps only the latter aspect of ambiguity would exist. But we occupy a fallen world, and both danger and opportunity co-exist in our connection to ambiguity.

Thus, like many gifts from God corrupted by our fallen nature, our approach to the resolution of ambiguity carries with it both a sense of wonder and a possibility of joy alongside a heavy responsibility. How we resolve ambiguity is how we create meaning. How we create meaning either brings us into a right relationship with our Triune God, with Creation, and with each other or abandons this connectedness for selfishness. The meanings we create for ourselves either pull us closer to God’s meaning, or reject it. So here we are, caught between the world and the world.

[1] Refs to Strong’s, translations, etc. Thanks to my friend DVH for pointing out to me this linguistic nuance.

[2] Genesis 3:17b.

[3] John 8:12, Matthew 5:14, John 3:17, 12:47.

[4] Genesis 1:4,10b, 12b, 18b, 21b, 25b, 31. It is worth noting that, once God has created man and woman, He deems Creation not just “good,” but “very good.”

[5] Matthew 16:26, Mark 8:36, Luke 9:25.

[6] Matthew 6:19-24.

[7] John 8:23, 7:7,

[8] John 14:17.

[9] John 14:27.

[10] John 14:30-31, 12:31, 16:8-11. This “prince of the world” is traditionally assumed to be Satan, which comports with Satan’s temptation of Christ with the offer of worldly power found within Matthew 4:1-11.

[11] John 15:18-25.

[12] I must, of course, acknowledge China Miéville’s The City and the City for the title of this chapter, and probably the hermeneutic that led to its writing. In that novel, two fictional European cities lie “grosstopically” (geographically) within one another, but nevertheless separated by belief that transcends physical reality. The analogy is too good to avoid.

[13] All information taken from the Greek Dictionary-Index in Strong, James, ed. John R. Kohlenberger and James A. Swanson, The Strongest Strong’s Exhaustive Concordance of the Bible (Zondervan: Grand Rapids, MI 2001).

[14] Matthew 6: 6, 18. This is further stressed in John 1:18, in which Christ says, “No one has ever seen God, but the one and only Son, who is himself God…”

[15] 2 Corinthians 4:18, and, of course, 2 Corinthians 5:7, “For we walk by faith, not by sight.”

[16] Hamlet, Act I, Scene 5, Lines 167-68.

[17] 2 Corinthians 5:19.

[18] Chesterton, Orthodoxy, pp. 141-42. Chesterton’s discussion of united opposites in Christianity is far more eloquent than I could devise, so I defer to him for a fuller discussion of this idea as it applies to Christianity as a whole. I note only that I am in complete agreement with him here.

[19] Romans 7:5.

[20] The Strongest Strong’s.

[21] Ibid.

[22] Citation.

[23] Citation.

[24] Citation.

[25] Citation.

[26] Wright, N.T., Paul: In Fresh Perspective, p. 87. To be fair, Wright is concerned more with the problem of evil than with ontological or existential metaphysics in this part of his book, so his discussion and ours do not align perfectly. The point stands, nevertheless, that Paul’s understanding of creation does not readily fit into modern philosophical categories.

[27] Citation.

[28] John 20:29.

[29] Citation to web address.

[30] Tillich, Systematic Theology, Vol. III, p. 29.

[31] Tillich, Systematic Theology, Vol. III. P. 42.

[32] Citation to dictionary.

[33] 1 Corinthians 13:12. Some translations say, “through a glass, darkly,” the inspiration for Phillip K. Dick’s Through a Scanner, Darkly. This passage has been frequently cited as evidence of the influence of Platonic thought upon Paul’s own understanding of Christ. If this is so, Paul writes with some formulation of the difference between the essential (represented by the Good or the perfect forms) and the existential (represented by those imitations of the Forms that we perceive as reality).

[34] Citations.

[35] Full reference here.

[36] References.

Worldbuilding Exercise, Part V: Development of a Community

For the previous post in this series, click here.

Having spent some time looking at high-level issues for the course of this sci-fi setting, I’m now going to shift gears in this post and “zoom in” to create one of the lower-tiered communities I’ve vaguely described before.

This community will be one that, because of its value systems, largely stands alone from the tiered system entirely, as those communities with extreme ideologies, experimental societies or strong adherence to values of self-sufficiency tend to do.

This community starts with a social movement that arose just as body augmentation began to become a regular part of society. While all augmentations—including cybernetics and bio-engineered prostheses—caused a deepening in the already-wide gulf between the haves and the have-nots, the pinnacle of this technologically-based fracturing occurred with high-level genetic manipulation.

Those who could afford to have themselves or their children genegineered, as the neologism went, created individuals who were smarter, more attractive, more physically capable, and less susceptible to disease and injury than “baseline” humans, perpetuating the regime of dominance they already enjoyed through social influence and wealth.

The community we’re concerned with developed as a backlash and form of social resistance to the so-called genobles. This began in traditional punk fashion: the incorporation of alternative political ideologies—anarchist, socialist and otherwise—with other value systems and a look that set them apart from “mainstream” society. The loose community of like-minded individuals challenged the “perfected human” ideal through their own forms of body modification and augmentation. Members of the community sought to outdo one another with extensive and grotesque physical forms that questioned the meaning of humanity and brought attention to their cause. They styled themselves Revoltists, both because of their revolt against mainstream values and because of their practice of adopting revolting physical forms.

As society evolved toward the tier system, so did the Revoltist movement. Anarchist ideology became dominant among members, and a system of meaning crept into the physical forms adopted by adherents. Eventually, the scientists involved with the Revoltist movement created genetic templates for different physiognomies, further standardizing the various “looks” of Revoltists. The technologies of body augmentation had become less expensive and more affordable as the decades passed, further enabling the consolidation of the movement.

During this time, the Revoltists co-opted parts of the Otherkin community (some of whom had used body augmentation to create bodies that matched the creatures they believed they really were; this nevertheless caused a schism in the Otherkin community) and decided that the use of faery mythology provided a symbolism readily-adaptable to their ideologies. Revoltists began to create themselves as elves, goblins, trolls, and all other manner of creature connected with the various faery mythologies of the world, with each different physiology representing certain sub-ideologies, arguments or schools of thought within the collective.

Following the faery paradigm, the Revoltists divided themselves into a Seelie Court and Unseelie Court, with the Seelie Court representing collectivist anarchists and the Unseelie Court representing individualist anarchists. Further subcategories—trouping faeries and solitary faeries, seasonal “courts” and other constructs borrowed from faery mythology—provided further categories for belief systems within the larger whole of Revoltist anarchy.

Eventually, the group began to refer to themselves as the Fae, dropping the Revoltist moniker altogether. As humanity established colonies on other worlds, the Fae participated by establishing their own communities, though the majority of the organization elected to make their home in a massive flotilla of ships, often referred to as the “Faery Fleet.”

The problem with genetic modification is that—without intervention—you pass to your children the traits you’ve chosen for yourself. The latest generation of the Fae have many members who are Fae in appearance only—they do not subscribe to the values and ideologies on which their community was founded, leading many of them to leave the Faery Fleet or other Faery colonies to find a place where they can feel that they belong. Some undergo the genetic modification to return to more human physiologies, but a great many take their look with them, a reminder of where they came from even if it is not a place they can remain. This new diaspora has resulted in a sort of “manufactured racism,” as members of the Fae who attempt to reincorporate into “mainstream” societies still represent the other, physically, socially and ideologically.

Worldbuilding Exercise, Part IV: Warfare

For the previous post in this series, click here.

To fully understand the politics of a setting, one must also understand warfare. For now, I’m not going to address space-based combat—though I’ll have to eventually. Here are some notes upon the general nature of modern warfare in this setting:

Large-scale battles are a rarity, but they do exist. Because of the privatization of military resources, warfare in the common sense of the term only occurs when there are broad-scale clashes between high-tier associations and/or powerful corporations that have not been resolved by diplomatic measures or arbitration. Most often, large-scale warfare occurs when one or more parties attempts to resist abiding by their contractual agreements and refuses to accept arbitration of differences.

Instead, asymmetric warfare is the order of the day. Mass communication networks and the prevalence of virtual reality interfaces mean that anyone with determination, time and access can learn combat skills individually—anyone can become a trained soldier or killer. Meanwhile, body augmentation allows for individuals to become capable of exceptional physical and mental feats without the dedication necessary for grueling athletic training.

Autonomous manufacturing resources allow the untraceable (or at least not-easily-traceable) production of weapons, armor and militarized devices. The tiered-system of communities makes the regulation of such items difficult at best. Even anti-proliferation of weapons of mass destruction seems almost a lost cause, with humans’ best solace the fact that the diaspora amongst the stars makes extinction of the entire human race through warfare or weaponry extremely unlikely.

This means that small, motivated groups have all the tools they need to become effective fighters on a small scale. This is true of regular citizens with above-board defensive interests, criminal organizations, terrorist groups, and communities built around militaristic principles.

Thus, skirmishes and small-scale actions between highly-trained and well equipped teams are far more common than wholesale warfare.

This style of combat lends itself to operations that would have fallen to “special operations soldiers” in the 20th and 21st centuries. The limited resources (all considered) of smaller teams of operators influence mission types, which are more often focused on strategic, infrastructure, economic or political targets over “take & hold” missions that require large groups of infantry and other personnel to maintain. Quick, surgical strikes and terrorist-style attacks are unfortunately common, as these allow even the smallest of communities to influence sociopolitics without having to secure the support of their higher-tier patrons.

Informatics and informational warfare are of course key. Ubiquitous connectivity incentivizes hacking attacks as much as more traditionally-combative ones—though it is increasingly the case that information warfare has become in inseparable part of tactical operations rather than an independent means of warfare.

As with all asymmetric warfare, identification of combatants and non-combatants is a constant issue. Despite the use of special tactics and technologies, innocent bystanders are common victims of the disputes—ideological, political, economic—between small and self-contained tactical teams composed of individuals armed-to-the-teeth.

Despite heightened awareness of the psychological maladies that stem from participation in combat and new treatment techniques, post-traumatic stress disorder and related conditions remain a constant personal and social issue. Psychologists attribute this in part to empathic atrophy caused by the overuse of technological communication over interpersonal, face-to-face encounters, but also by the fact that many who learn their combative skills do so through games and simulations that allow for training in the physical methodologies of combat without preparing participants for the psychic stress of walking the edge between life and death and the taking of human lives.

Even though most military encounters are fought by small groups of people—often between four and thirty to a side—combined arms tactics and strategies remain at the forefront of the most effective warfare techniques. The use of semi-autonomous robots, such as drones, computerized artillery, and adaptive vehicles gives tactical teams opportunities to use combined-arms resources even on small scales with requiring the dedication to a large number of people to control those aspects of the fight. A single operator assigned toward informatics and hacking needs and a second set to supervise and coordinate the operation of drones and other automata is often enough to allow the rest of the team to focus on taking the fight directly to the enemy.

For the next post in the series, click here.

Worldbuilding Exercise, Part III: Politics in Broad Strokes

For the previous post in this series, click here.

Having addressed some of the preliminary issues, and having decided that this setting will deal with political and ideological struggles, it’s time to let the rubber start to hit the road. I prefer to start with the big ideas first and then see how multiple big ideas influence one another to determine the details.

Today, then, we’re going to look at politics in the setting.

I’ve done a fair bit of research on the speculations of political scholars and futurists about what kind of government systems the future will hold. Here’re some brief conclusions from that research that will influence the choices that follow:

(1) Francis Fukuyama’s “End of the World” hypothesis is dead. In fact, I’m of the mind that it was DOA.

(2) A number of writers see an end to nationalism in the globalization of society because technology allows us to form bonds that transcend national boundaries through newfound communicative outlets. These writers see ideologies and interests as the boundaries on which future sociopolitical groups will define themselves.

At the same time, we’ve witnessed in the start of the 21st century a decided throwback to nationalist sentiment, largely as a response to mass emigrations of refugees from middle-eastern countries in conflict, but also as a response to a feeling that the East is reaching greater parity in influence with the West, ending centuries-old Euro-/Anglo-centrism. We can point to Trump’s election and the rise of extremist nationalist organizations (some of which ought to be classified as terrorist groups) as well as the growing anti-immigration, cultural-supremacy and nationalist sentiments expressed in Germany and France.

I am curious as to whether these phenomena represent the death throes of historic nationalism or refute the “end of nationalism” theories espoused above.

(3) If nationalism does—at least for the most part—die in our future, what do governmental systems look like?

Some of the writers above see a sort of neo-feudalism in our future, where patron-vassal relationships on various scales replace strict national boundaries.

Other scholars note growing dissatisfaction (justified or not) with the ability of governments to effectively provide the essential services demanded by their citizens. These thinkers see an increase in private organizations providing services formerly the purview of government agencies. There’s plenty of evidence to support this—Space-X and Blackwater come immediately to mind.

While this latter idea appeals to my inner cyberpunk, I have significant doubts about the extent to which corporations and other businesses would insert themselves into direct governance. Why? Because the goal of corporations is to make money; the bureaucracy of governance and the tasks associated with providing for the common good are good ways to sap the bottom line. If recent American politics is any indication, corporations seem to be better served wielding great influence over governance without the attached responsibility.

With those things in mind, here’s what I’ve decided on for this sci-fi setting:

Free Association and Tiered-Relationships: I’m going with the idea that enhanced communication, the interchange of cultural ideas and opportunities to colonize other worlds and/or find secluded places for experimental societies will indeed cause newer communities to form based on ideological constructs over nationalism. Of course, some of these ideological constructs will be based on religion; ethnicity and traditional language and culture and even, sometimes, nationality. But, on the whole, we would expect to see a greater number of smaller ideologically-organized communities rather than a smaller number of larger “nations.”

Economics would dictate that these smaller communities would find an advantage to organizing for the provision of traditional governmental services—infrastructure, defense, etc. Those communities closest to one another (provided that they can get along) will have a common interest in local matters and may have resources enough to direct provide some services to citizens either collectively or individually.

For larger scale needs—long range shipping and post, military defense and security, medical care and the like—the average small scale community cannot provide alone. By collectivizing—at least in terms of bargaining and paying for traditionally-governmental services—small communities may retain their individuality and autonomy while enjoying infrastructure and services benefits formerly only provided by larger-scale government organizations.

Not all services would be bargained for at the same level. A collection of a handful of communities—micro-city-states, if you will—might band into an association for the provision of waste removal services and local utility provision. For larger scale needs, though, they need a larger collective, so their association joins with other similarly-sized associations to form a bigger bargaining bloc—a higher tier of collectivization. This larger association may then negotiate for the provision of more expensive services—long-range communication or healthcare, for instance.

Three or four tiers of associations would be sufficient to provide for the majority of services and governmental functions needed by the average community, meaning that a community (in addition to being an autonomous “local government”) would belong to several tiers of organizations, each higher tier acting as a sort of patron to its lower-member tiers in what we might call a collective feudalism.

Privatized Service Providers

Some corporations have developed specifically to provide various governmental functions by contract with the tiered associations described above. One corporation might specialize in security and law-enforcement services, another in medical services and hospital maintenance, another in data-management and bureaucratic processes (licensing, maintenance of health and safety codes, etc.) and a fourth might maintain s standing army for the defense of its contracted communities.

Of course, the savviest corporate directors and executives will diversify their business interests, with a “mega-” or “hyper-” corporation having a plethora of subsidiaries involved in various fields. By forming subsidiaries to provide governmental services, these larger corporations enjoy a number of benefits. They gain influence over civilian governments while being paid by those same communities for the privilege of the services. This allows the corporations an influential role in many aspects of daily life without requiring a loss to the bottom line for purchasing such influence. Additionally, when a subsidiary provides government services to a community or association, that naturally creates a market for the goods and services of the corporation’s other subsidiary operations.

The New Transparency

The system of collective bargaining with privatized service providers does not provide corporations with a tyranny over civil life. Because they operate by contract, they have a responsibility to their customers to show that they are providing for the consumer’s best interests and performing their functions efficiently and effectively.

In theory, this is simply a formalization of the social contract philosophy espoused by Hobbes, Locke and Rousseau. Some scholars argue that, at least in the abstract, this system provides definite democratic advantages—the governed may sever the relationship with a governmental agency that seems inept or corrupt without the necessity of bloody revolution—renegotiated contracts and legal maneuvers now serve a function that formerly required musket or machinegun.

In practice, however, the system—like perhaps any human system of government—has its share of flaws and disadvantages as well. At their heart, corporations are driven by the profit motive rather than a desire to selflessly better the lives of others. While many corporate directors hope to accomplish both ends simultaneously, there is a natural conflict of interest here that requires strict scrutiny from the governed to keep in check. The less scrupulous see only the need to provide the appearance of a fair and equitable provision of government services, and the governing ideals of some communities and associations reject traditional democratic ideas anyway, allowing for as broad a range of abuses and exploitations as any found in the 21st century.

Subscription Citizenship

While the diversity of ideologies behind the myriad communities in existence across known space makes generalization a typically foolhardy task, it is nevertheless true that the majority of autonomous communities have resorted to subscription memberships for citizenship rather than traditional taxation. Beyond the general idea of “pay to belong,” are an ever-expanding list of variables in how citizenship subscriptions are handled, including: non-monetary contribution requirements, exclusivity of citizenship, the effect of criminal conviction, whether tiers of citizens are available, the method of calculating the cost of a citizenship subscription and the scope of governmental services provided for citizens.

Citizenship in a particular community naturally entails membership in the tiered associations to which the community belongs—allowing both associations and individual communities to deal with non-citizens based upon the legal and economic relationships between the various associations at each tier, much as certain countries once favored some foreign nations over others.

Additionally, a community’s attitude toward and treatment of those without any citizenship varies greatly, with some communities or associations requiring the provision of at least basic support and rights to those without citizenship and others treating them as non-persons.

Those who lack citizenship in any collective or combine—and there are plenty—are known by various names: scavs, scavvers, wastrels, wastelanders, outcasts and more. As one might surmise, most of these epithets originate from the fact that these individuals often live in the wasteland between communities, where they must forage and scavenge for their basic needs. Non-associated communities—those who belong to none of the tiered collectives of mainstream communities, must be self-sufficient or rely upon the benevolence of other communities for their continued survival. Without a powerful defense force, these communities may be forced away from valuable resources or “annexed” by those communities whose ideologies make a place for slaves or other subclasses of citizens.

The largest corporations have citizenships of their own, though not everyone involved in their company (or companies) has (or is even eligible for) corporate citizenship.

If both communities and tiered associations allow, one may change one’s citizenship as easily as redirecting the destination of one’s subscription payments (and the amount, as necessary). The extent to which this is possible varies greatly even within the same associations.

Quis custodiet ipsos custodes?

All of these contractual and negotiated relationships require some mechanism for their enforcement. To that end, several independent judiciary bodies have developed. Professional jurists and scholars of jurisprudence in the employ of these organizations have developed uniform codes of law and a privatized system of courts—based on the old concept of civil arbitration—to provide a framework for the relationships and contracts between communities, their associations, and service providers.

Each contract designates the specific organization whose law and arbiters will be used to resolve disputes and to control contract interpretation for that relationship. There are several such organizations, some specialized in particular types of law—interplanetary shipping, employment, healthcare, etc. The most powerful judiciary organizations are Curia Ultima, the Interplanetary Arbitration Syndicate (IAS) and Secured Transactions and Relationships (STR).

These organizations deal only in what we might call “civil” law—providing for money damages and the redistribution of property to compensate for contractual breaches or tort offenses—criminal punishment is not addressed by the arbitration organizations and is usually a matter of international diplomacy.

On the other hand, the arbitration organizations do have their own military forces and the ability to hire mercenary outfits to enforce their judgments. While small-scale skirmishes sometimes result when a losing party resists enforcement of a judgment, large-scale confrontations are rare as they are likely to bring the contracted militaries of the mega-corporations and community associations to bear for the sake of preserving this entire system, which operates based on consent.

The arbitration organizations are funded in several ways. First, those organizations wishing to use them must premiums—not unlike insurance payments—based on that organizations estimated use of the system. Second, the arbitration organizations are themselves the recipients of fines levied for bad behavior (as opposed to damages awarded to the other party as compensation for wrongdoing).

For the next post in this series, click here.

Poetics of Parting

The short short story below was submitted for the latest Writer’s Digest Short Short Story competition. It didn’t win anything (boo!) but that means I’m free to post it here for you (yay!).

(You can read this short short story in PDF here: JM Flint – Avar Narn- Poetics of Parting)

Shaping a working is an act of poetry—if poetry were also to use strict self-discipline and mathematic precision. Maybe you’d argue that it does; I’d reply by saying that you have no experience with the arcane and therefore cannot make a reasonable comparison.
I shook uncontrollably. Only moments before, I’d killed a man for the first time, the thin blade of my dueling sword sliding sickeningly into him, his eyes wide in shock and sudden fear, the crimson blossom of his spent lifesblood quickly dying his white shirt.
Where I come from, we don’t duel to the death, or even to first blood; we duel to maneuver our opponent into a position from which he cannot easily escape, demonstrating both prowess and restraint, bravery coupled with a recklessness that risks injury to self for the chance to outwit another. Here in Ealthe, life is cheap and only blood will settle a dispute of ever-ephemeral honor.
In my haughtiness, I’d thought that my skill at arms would allow me to embarrass Ridley without harm to either of us. Once blows were struck, only then did I understand my old tutor’s meaning when he told me to beware those with great anger and little skill. Ridley’s broad, clumsy swings might have been easy to counter if he hadn’t so overexerted himself in his rage. I wanted to wait for him to tire before moving to the offensive, but the shear fury of his attacks would have overwhelmed me before he relented, and I could do nothing but strike to kill if I was to survive. A fool I am, sometimes.
Nevertheless, I couldn’t blame him. He’d caught me red-handed with his red-headed paramour, loud as we were in an otherwise quiet and forgotten corner of the college grounds. How he had come upon that spot in the first place, I didn’t know. Not that it mattered.
I hadn’t cared that Ridley and Synne had been known lovers for some time. I hadn’t cared that she intended to use me only as revenge against Ridley for some perceived sleight; the untowardness of it all made it somehow the sweeter. I hadn’t cared that the university might expel me for dueling, or that Ealthen law forbade such violence. We’d had swords close at hand, and the heady rush so common to both sex and fighting makes it easy for one to lead to the other.
I did care once I’d killed him, though. He had been my friend at the university, a gifted scholar and sure to become a talented magus one day. My own recklessness had destroyed all of that.
At the time, though, I’d had no time for mourning or I’d soon have been mourning my own passing. Some of Ridley’s friends had been with him, you see, and when hot words became cold steel they had quickly decided the hero and the villain. The villain’s victory had upset their sensibilities; before Ridley had even fallen to the ground and died they had readied their own weapons or sorceries against me.
Had Synne not intervened—why she did, I’ll never know—I might have been responsible for even more death. Not by my own hand, of course, but had one of our fellow scholars killed by sorcery, death would have been the only penalty permissible under the law.
She had intervened, though, thrown up a barrier against which their initial assaults crashed without effect, sparks springing to life at random and rain beginning to fall from a clear blue sky in a small radius around us, manifesting Flux bleeding away from the Power summoned by those present.
Though the strain of such a sorcery on Synne must have been immense, I did not linger to see to her. Like a rabbit who knows the dogs have smelled him, I bolted. Immediately, my new attackers gave chase.
I am not a runner. I do not find pleasure in it as some, nor am I very good at it. But I am agile enough, and I weaved carefully ably through the afternoon crowds on Asterfaen’s streets, jinking and suddenly changing direction to prevent my pursuers from overtaking me by sheer speed. I’d spent many a night looking for trouble in the city proper, so I knew the streets well. My companions, better students than I, had not and did not.
Even so, the tension of pursuit and the fear of what might happen if caught shrink perception and thought into a narrow tunnel, one through which I could not adequately view the mental cartography of the city I had crafted over time. Thus it was that I took a wrong turn, moving left at a crossroads when I should’ve gone right, and soon found myself facing an old stone wall at the end of Boggart Close. I had gained enough distance from my pursuers that they had stopped at my last turn to determine where I had passed; their arguing voices carried down the street like a herald of their impending arrival.
I looked back down the alley to determine if I might be able to fight my way out—this thought was quickly discarded when I realized that, somewhere along the way, I’d dropped my sword. Empty handed, I turned back to the wall. I’m even less a climber than a runner, and the passage of time had worn the wall’s stones too smooth to find any purchase.
Only one option remained to me, it seemed. I closed my eyes and began to draw upon the Power. As I said, my hands were shaking uncontrollably as the shock of the past moments caught up to me, so I performed the gestures and hand-symbols only with great difficulty. Words spilled softly from my mouth, in a halting mumble at first as I fought to center myself and assemble the thoughts and mental images I would need to form the Power into a working.
As I prepared, the Power enveloped me, a comforting embrace at first that quickly became an oppressive force, as if I’d swum too deep into the sea. I focused my consciousness and intent on the stony barrier, stringing sentences of commanding words together.
The words and the gestures bear no power to shape a working in and of themselves; they are only aids to the practitioner, attempts to focus his mind. A working is shaped through sequences of thoughts and imaginative images formed in the mind’s eye—this is why it is poetry and not natural philosophy. A wrong mental impression inserted into the process could unravel the whole working. What we call “the Power” is the raw stuff of Creation, unadulterated possibility itself, and such a thing is dangerous to unleash into the Avar uncontrolled. Even the small amounts that bleed from well controlled workings as Flux can be dangerous if allowed to accumulate.
After a moment, the gestures and words took effect, all else fading away to leave me with the working. I struggled to shape the Power into my desired form. I formed first an image of a grand stone, a rocky outcropping, the clouds flying past at high speed until time and wind and water reduced the stone to dirt. Next, I imagined the stones of the wall being laid upon one another, mortar slapped haphazardly between them; this image I then reversed, the wall being taken apart and the mortar scraped away as each stone leapt away from the others. The thought of a breaking chain followed, the snapping links shattering into tiny shards propelled away by an invisible force.
Even as I formed the images, I could feel the Power struggling against me, writhing against the bonds I had placed on it, seeking its own freedom. Given the nature of my working, this proved especially distracting; I could feel other thoughts and ideas lurking at the edge of my consciousness, threatening to intrude and destroy the meanings I had so carefully developed in my mind. No longer did I speak softly; my words now were yelled as the Power swirled into shape. I could hear the footfalls of my pursuers quickening behind me.
Just as the proximity of my assailants’ steps shattered my concentration, the working took effect, the stone wall softening into a thick mud. I forced my way through without hesitation, unable to see as the muck clung to my face and body. As soon as I reckoned that I had passed entirely beyond the wall, I let the working collapse, mud become stone once again. The mud that clung to me dropped away as pebbles, and I could hear the clank of a sword against stone as heavy rock enveloped a weapon that had been swung at me as I fled.
A doorway opened and closed, both literally and metaphorically. That seemed fitting, as I knew that my footsteps must now carry me away from Asterfaen and the university, never to return.

A Worldbuilding Example – Part I: Introduction and Influences

As I’m procrastinating from some of my other projects, I thought it might be fun to go through the worldbuilding process instead of only writing about doing so. This will be the first post in a series to do just that.

Initial disclaimer and caveats

There are many different ways to go about the process of worldbuilding, approaches and philosophies of creative work, foci and areas of interest in fleshing out a world, etc. I make no claim to be doing things the “right” or “best” way. I’m going to do this in the way that I’ve discovered works for me. I hope it helps you, even if how it helps is in causing you to do things a different way. Failing that, I hope it entertains.

A Starting Place: Purpose

We have a few high-level choices to make before we really get into it. The first is what we’re building a setting for. As I’ve mentioned many times, Avar Narn is the world I’ve been building for a long time and the main setting for much of my writing. Here, I’m going to try to do something different. To a great extent, I foresee that there will be some similar themes and ideas in both settings simply based upon the things that interest me. However, I’m going to try to keep this from being a rehash of the exact same ideas.

Those sidebar comments…aside…I’ve decided that I want to build this setting for a combination of creating a space to write in, a setting to use for roleplaying games should I so choose, and also simply for the enjoyment of the process. You might note that this hits on the main three reasons for worldbuildng I’ve discussed in other posts. The attempt to equally address these concerns I hope will make this series more helpful for others seeking to glean ideas from it.

Knowing my purpose, I’m going to now pick a loose genre. The emphasis is on “loose” here because I really like mixing genre conceits, as is already somewhat and will become more evident in my Avar Narn writings. As Avar Narn is loosely fantasy, this setting will be loosely sci-fi.

A Guide: Genre

A sci-fi setting for writing, gaming and art for its own sake. So far so good. There’re a lot of subgenres in sci-fi that are important to audiences, so I’m going to make some additional choices here to help allay what could become future obstacles.

I like my stories to be closer to the personal, the “realistic” (whatever that is) and the gritty. I’m not a scientist and, while I like theoretical physics and the like, I do not want to have to do any more math than is absolutely necessary. Consequential decisions: I will lean toward “hard” sci-fi but not slavishly so. I’ll try to avoid anything that blatantly violates the laws of the universe as we understand them, but I won’t avoid occasional handwavium if it serves the setting as a whole.

I’ve also decided that I’m going to use the shortcut here—so that the majority of my creative focus remains on Avar Narn—of using a future version of our world (and worlds beyond) rather than creating a sci-fi universe whole-cloth.

A Mission Statement: Theme

The setting needs a good core theme or set of themes to tie it together, much like an organization’s mission statement or the thesis of a scholarly work. We could just create bits of the world and see what themes float to the surface, but I find it far more efficient to decide what you want your world to do and then fill in the details to align with that.

Fortunately, I have a few themes to address with the setting:

  1. If humans have the technology to recreate themselves, what does that look like? How far will humans go and what are the reasons they’ll have for doing so.
  2. How does ideology (philosophic, religious, political, moral) drive history and individuals? What about vice versa? What makes us choose (or leave) an ideology? Do we choose our ideologies for emotional reasons, or practical ones, or something more complex? How strongly are we committed to ideology—what ideologies will we kill and die for, and why?
  3. Control—over culture, technology, relationships, even self. Do we really have it at all? If so, how do we take (or relinquish) control? What is the morality of control?
  4. The macro versus the micro—should humans prioritize large-scale constructs (governments, societies, institutions) or individuals? What do different prioritizations look like?

Four is plenty of high level themes, I think. This will give us a lot to play with but still have enough coherence for the setting to avoid the “kitchen sink” approach.

Assembling Building Blocks: Influences

And now I plan a heist. I’ve already spent a lot of time casing my targets, so it’s just a matter of infiltrating, stealing what I want, and getting back out. Here are some of the sources I’ll steal ideas from:

Novels

Altered Carbon (Richard K. Morgan) – billed as “hardboiled cyberpunk”, this fast-paced sci-fi noir story hits a lot of my sweet spots and (as far as I know) inspired the Eclipse Phase game mentioned below. As we’ll parse out later, I have some serious conflict about the idea of digital-brain transfers, but there’s much in this novel that inspires.

Snow Crash and The Diamond Age (Neal Stephenson) – Both of these novels have influenced me—both as writer and a theological thinker, believe it or not—so I can’t imagine but that I’ll draw some inspiration from them, though I think my own preferences and approach vary significantly from Stephenson.

Do Androids Dream of Electric Sheep? – I’m a big fan of almost all of Phillip K. Dick’s work (strange as some of it is), but this one seems to fit some of the themes and ideas I’m interested in for this setting well.

Old Man’s War (John Scalzi), Ender’s Game (Orson Scott Card), Starship Troopers (Robert Heinlein) – I love military sci-fi and, based on the themes above, there’s a significant role for military conflict to play in this setting.

World War Z (Max Brooks) – no, I don’t intend to have zombies. What I want to draw from this book is how it starts from a fictitious situation (here, zombies) and builds rational and believable sociopolitical events and histories on top. Please, for the love of God, ignore the movie.

Embedded (Dan Abnett) – I like Abnett’s writing for the Warhammer 40K universe, and this military sci-fi novel does a lot really well and has a feel and setting with a lot I’d like to use.

Non-Fiction Books

Future of the Mind, Physics of the Future and Physics of the Impossible (Michio Kaku) — Kaku has for some time been a popularizer of scientific ideas, particularly through his TV appearances. These books contain speculations from the well-researched to the wild and almost certainly unfounded—perfect for sci-fi.

Out of Control: The New Biology of Machines, Social Systems & the Economic World (Kevin Kelly) – a Wired magazine editor’s part celebration, part warning about future technologies.

Movies and TV

Alien Series – I love the industrial look of spaceships in these films, where (if I’m to think about it perhaps overmuch) the ship reminds us of the horrors of a soulless industrial society that places profits above people just as we’re faced with an alien threat.

Blade Runner and Minority Report – As I said, I’m a big fan of PKD and while the films often miss some of his more poignant inquiries, they perhaps make up for that in inspirational visuals.

Inception – as we come closer and closer to virtual reality—and virtual reality difficult to distinguish from real reality being soon to follow—this film has plenty of ideas in it that makes sense in almost any sci-fi setting (especially when combined with the sort of nasty tortures and interrogations that virtual spaces are used for in Altered Carbon).

Firefly and Serenity – while I want to steer clear of the “Western in Space” idea (despite it working so well for these stories), there’re are many ways in which FTL travel would create some Old-West-like frontiers, and stories one might not think of—like Revenant (in SPAAAACCCEEE!) could also abound. In fact, why are there so few “classic” wilderness survival stories in sci-fi? Plenty of spacefaring hard-sci-fi survival stories, but not so many in the wilderness (unless I just don’t know them).

Battlestar Galactica – I have to say that, despite greatly enjoying this series, there’s a lot from it I wouldn’t use in my own sci-fi stories. Nevertheless, I’m sure there’s something to glean from the dross, I’m sure.

Tabletop Games

Infinity – if you haven’t seen the 28mm skirmish game (and upcoming RPG) Infinity, take a look. I typically have a hard time getting into anime, but despite the anime influence on this setting, it’s fascinating and I love the art style.

Shadowrun – this game was really my introduction to the cyberpunk genre and there’re some cool ideas here. As I mentioned above, though, I don’t intend this setting to be strictly cyberpunk, despite some of the influences mentioned.

Video Games

I take a lot of my writing inspiration from visual experiences, so the art style and consequential “feel” of film and games often helps my creative juices flow. When I think of doing a sci-fi setting, I think of Mass Effect (how could one not), Dead Space and Titanfall.

Futurist Reports

To a great extent, I think calling oneself a futurist or futurologist is a way to indulge in sci-fi imagination while still retaining some scientific credibility. Regardless, there are a number of futurologists whose reports provide ready fodder for thinking about human society and technology in the near future. I’ll be drawing on futurist reports, articles, speculative timelines, etc. for inspiration.

Art

As I said above, I’m very visual in my imagination, so I spend a lot of time creating collections of inspirational art and photos, most often pulling them from DeviantArt.com. For this setting, the two artists there that immediately come to mind are Shimmering-Sword and StTheo. Careful going down the DeviantArt rabbithole—you can lose hours wandering through the works of all of the talented artists there (or sorting through the crap that gets posted alongside them).

Other

TED Talks will also play some role I’m sure, as I tend to enjoy listening to them and they do relate to technology, after all. To some extent, I may find other podcasts or programs with something to contribute.

NEXT TIME: Some high-level choices about the particulars of the setting.

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