NationStates Jolt Archive

For my own personal gratification/reference/development, and for things that deserve a little extra roleplay where my Newswire doesn't quite go into enough detail.

Some of the biographies/place details are copied directly from my composition noebook... I'm a huge nerd, yes. But a history major that can't write good historical fiction isn't a historian at all. :D

For a businessman, the main objective was and always would be profit. Money. Prosperity. No matter which word or phrase or lowery language used to change or obscure it the fact remained that a man whose job was to make money was focused on exactly that- everythinf else was contingent on his success.

Most tended to ignore it or push it aside, telling themselves they were doing it for family, or for the good of the country, or their faith. But there were those who told themselves no lies and admitted fully that they were in the business of getting rich. The Kømyë Corporation attracted such uncompromising individuals, who exploited those various reasons people tell themselves to hide the fact that they want more. The scientists and researchers laboring in Kømyë's labs and centers were always under the watchful eye of their corporate supervisors, looking for any important development that would mean an eventual profit for the company.

Tås Kuüm was one of those taskmasters. He was Head Supervisor for the Obom Research and Development station, and had personally overseen the development of the new skyhook technology that the corporation was now using to build Snefaldia's space elevator. A tall man with dark hair and traditionally fair Snefaldian features, he had stood, unnoticed, behind the company spokesman when the announcement of the start of Snefaldia's space program happened. He sat now in a conference room looking over the top of his reading glasses at several other gentlemen, papers spread out in front of him.

"Gentlemen, the announcement of the past week was, of course, the prelude to even greater things." he said softly and with great determination. "In concert with our... partners, we have in the works even greater projects. Our ten-year plan for the construction of the skyhook will encompass a great many of these plans. If you will look in your dossier..."

Pictures, snapshots, diagrams, abstracts... mathematical theorems filling pages and pages. The stamps of several... in fact, dozens... of top-level Aatem Nal specialists in physics and math.

"The abstracts speak for themselves. Doctors Kellerman and Tâŋa are coming very close to their goal, and the team under ArsaÞæ Pâhhunta will have a workable prototype in a year's time. The future, gentlemen. With the support of our... partners, we will singlehandedly advance the technological level of the nation by one hundred years."

With the reformation of the Centralized Mountain States into the Federated States, a new government system has been introduced. The states have been reorganized into voting districts of States and Territories. for the purpose of national elections. The first elections will take place on March 22, 2008, with the first term of the new government beginning on April 23, 2008.

States
Dayan
Allasha
Neer Dal
Bae
Sring Issa
Voting Territories
Sotahr Islands
Shahd Autonomous Territory
Kawaiian Autonomous Territory

Legislature/Executive
Bicameral legislature
Upper House- Chamber of Regents (100)
Lower House- Chamber of Deputies (400)

Regents of the upper house are elected on a non-partisan individual basis from one of the five states and voting territories after winning a plurality of votes for a specific seat in the Chamber, with the candidate recieving the most votes winning. Deputies are elected proportionally by means of an open list of the national political parties.

The post of Lord Chancellor has been retained as the head of the government and chosen from the Chamber of Regents, while the majority party of the Cahmber of Deputies assembles a triumvirate council to lead the Chamber. The Chancellor is responsible for appointing the Ministers.

Regents serve a term of four years, while deputies serve a term of two. Candidates for a Regency run in their own State or Territory, the number of available seats in which are determined by population percentage to the whole of the Chamber, rounded down and recalculated every term. The breakdown of Regency seats according to State and Territory is as follows:

Dayan: 30
Bae: 20
Sring Issa: 15
Neer Dal: 13
Allasha: 12
Sotahr Islands: 5
Kawaiian A.T.: 3
Shahd A.T.: 2

note: the Kawaiian enclave is given representatives as per the Enclave Treaty of 2007, which assigned the Kawaiians representatives in the Tuhran Bel. With the reform, they have been given seats in the Chamber of Regents, and if they so wish they may register and vote for Deputies in the national election.

Judicial
The judicial system of the Centralized Mountain States, where a national network of judges and courts was spread throughought the country according to population, is maintained. However, the highest court of appeals is the Chamber of Regents, which will hear a case and listen to the expert opinion of the judiciary before rendering judgement.

Political Parties
Within a week of the announcement of a new political system, several political parties formed in anticipation of the election in April. Some encompass old members of the Bel not retained by that assembly after its return to Serasarda. News networks are required to give fair time to all political parties, and private donations are limited in their scope. Religious groups are not prohibited from forming parties and putting up candidates.

National Party of Snefaldia- centre/right
Liberal Democratic Party - centre/left
Progressive Party of Snefaldia -left
Imperial Party- far right
Aatem Nal - centrist
Snefaldian Agricultural Alliance - centre/left
Fair Trade Coalition- leftist
Communist Party of Snefaldia - far left
Bajeong Liberation Party- centrist
haHazit haDemokratit leSHalom veleShivyon (Jewish Democratic Front for Peace, or 'Hadash')- centre-right

The political parties of Snefaldia require a bit of explanation, therefore we shall have explanation!

National Party of Snefaldia
The National Party of Snefaldia (NPS), or Hoptögĕn Päkmåpłln (HPM), is one of the larger and more popular of the new political parties of Snefaldia. Tending to be more right of center than their largest competitor, the LDP, the National Party is largely run by former members of the Tuhran Bel who left office when the Bel ceased to be the head of government.

Headed by a National Party Council of four random councillors and one Party Chairman elected every two years, party members determine their electoral slate by holding internal elections to determine which candidates have priority for recieving seats in the Chamber of Deputies. The current Chairman of the NPS is Mr. Wálløm Toömœð, from Yâigö municipality in Sring Issa.

The NPC favors strong diplomatic and economic relations with the international community, moderate deregulation of the economy, and standardization of Snefaldian law. Supports current Fair Trade laws, would also expand Snefaldian space program and assist in the construction of the Kømyë Skyhook.

Liberal Democratic Party
The counterpart to the NPS is the Liberal Democratic Party (LDP), or Þogmŭb Dâmotämåpłln (TDP), the second largest party formed in the wake of the democratic reforms, and is decidedly more leftist than their main competitors. The party leadership is largely comprised of civil servants and city-dwellers, and the majority of the constituent members are former officials, educators, and political scientists.

The LDP is run in a similar fashion to the NPS, with a Steering Committee of size members and one Chairman, and choose their candidates in an identical fashion to the NPS.

The LDP is opposed to deregulation of the economy, but does favor stronger alliances and trade agreements with nations adhering to Fair Trade requirements. They also support greater involvement in the United Nations, seeking to put more proposals before the assembly. They favor a space program, but would cut military funding to support such advances. The current Chairman of the LDP is Ms. Kuweená Ÿll, from Wåsøt municipality in Dayan.

Progressive Party of Snefaldia
The Progessive Party of Snefaldia (PPS), or Tás Lathónë Maváudron (TLM), is the third largest party in Snefaldia after the NPS and LDP. 75% of the party members and candidates are Beladányá and Melimenta from Neer Dal, making it a largely Neeri party. Their platforms include environmentalism, reduced trade and increased self-reliance, strong diplomatic ties with humanitarian and free nations, and less regulation of the economy. Military spending would be reassigned to agriculture under a PPS government.

The party Chairman is Mr. Astár Sárdavär, from Kuwá in Neer Dal.

Imperial Party
During the Bel period, the Imperialist Faction was a far-right group of officials who supported tripling the military budget, expanding colonial holdings, de-regulating the economy, and enforcing Aatem Nal as the only national religion. The Imperial Party, or Päkånaätyë, is composed of most of the same members of the old Imperialist Faction, and supports largely the same policies.

Honored Arsaþæ Cheshaþan Manakharð, who serves as the Chairman of the Party, is a former Bel member who was removed from the Bel after the group was downsized last month. A rabid supporter of internal security and a fervent devotee of Aatem Nal, he is trypical of the wealthy, religious, and largely rightist base of the party.

Aatem Nal
As religious groups are allowed to form parties in Snefaldia, Aatem Nal registered a party. While more hardline Arsaþæs joined the Imperial Party, the Aatem Nal group attracted centrist, moderate, and leftist Arsaþæs. They would continue current government policies.

Snefaldian Agricultural Alliance
One of the farther left-wing parties in Snefaldia, the Agricultural Alliance (SAA) or Tawðaënom Hoptögĕn Wiŗsö (TWH) is a party dedicated to environmentalist causes and progressive agricultural practices. With a power base in the Dayan basin, Snefaldia's breadbasket, and support in the rural areas of Neer Dal and Sring Issa, the SAA is polling well for those that support strong environmental regulation and conservation. Foreign policy would be changed under the "Aggies" to support only those nations that protect the environment and refuse to trade with those that do not; they would also withdraw Snefaldia from the United Nations in order to protect the nation from foreign influence and protect the nation from predatory businesses.

The head of the party is Tö Kimå Lał, from Chaymë, Dayan. A libertarian bordering on anarchist, Mrs. Lał served as First Minister of Agriculture in William Kellerman's Chancellery, but was replaced by Chancellor Mugałlu because of her refusal to support his policies on trade and deregulation.

Fair Trade Coalition
Akin to the Aggies are the members of the Fair Trade Coalition (FTC) or Wiŗsĕþœmaßbhâ (Wirthâ). Differing with the SAA on only a few counts, the FTC, or "Thabbas" in colloquial speech (a contraction of the word "þœmaßbhâ" meaning Fair Trade), are focused primarily on ensuring that Snefaldia trades only with regimes that follow accepted standards of human rights and economic fairness in their economy; opposing Free Trade (in all forms, including UN-sanctioned), and would strongly regulate businesses and the environment to ensure human rights and fair practices were followed. The only Thabba base is in the Melimentan Neeri city of Udawien, and it's party chairman is the left-wing Arsaþæ Werg Paan, representing Udawien.

Communist Party of Snefaldia
The Communist Party of Snefaldia (CP), or Hoptögĕn Päkøřeģmen (PŘ) is technically the oldest political party in Snefaldia, originally incorporate in 1895 during in the Snefaldian Republic, and actually fielding representatives in the Republican Parliament in 1905, 1923, 1945, and 1960. After the end of the Republic and the return of the Tuhran Bel to governance, the other political parties disbanded under the terms of the new Basic Law, but the Communist Party continued to operate as civic organization devoted to the promotion of socialist ideals. When the new political reform was announced, the Communist leadership was the first to register their ogranization as a political party for the general election.

Despite their age and storied history, the Communists suffer from a lack of support. Though they had a power base in the cities of turn-of-the-century Snefaldia, when industrialization was in it's infancy, the failure of communist MPs in 1960 to prevent the agricultural crisis cost them great support, with thousands leaving the party and it's subsequent organization, which hemhorraged members until at least 1980, when Bel policies were weakening the economy and communism gained appeal. With numbers finally stabilised, the group continued political and civil activism, putting few members into the civil administration. A resurgence of the economy, the opening of the nation to the outside world, and the strength of the Bel under Master Reijihan Herad provided another blow to the Communists through the 1990s, a blow which they have not quite recovered from in the new millenium.

The Communist Party is more progessive than they were 100 years ago, adhering to more modern views of Neo-Communism than their international counterparts. They favor strong regulation of the economy and environment, with the nationalization of all businesses and community ownership of natural resources. The Communists advocate a return to traditional Snefaldian communities with an eventual eye of total communal living. To that end, they would shut out all nations not adhering to strict communist philosophies, and restricting trade heavily. They would return the country to a fixed monetary standard, and restrict banking practices.

The party is divided, however, on the issue of space travel, and have reacted to the Kømyë Skyhook with disapproval and mild support, believing that the project should be nationalized on completion. They are ambivalent toward Aatem Nal, but are generally hostile to theistic religions, as well as the native faith of Endiri. The current Chairman of the Central Committee of the Party is Ashur-uballit, from Ugar in Allasha.

Bajeong Liberation Party
The Bajeong Liberation Party (BLP), or Bajeong Hwa Pho (BHP) is a radical group of patriots and extremists from the province of Bae, and who advocate the immediate dissolution of the Federated States, the return of ancient lands from Sring Issa, Dayan, and Neer Dal to Bae, and the establishment of Bae as the supreme power in the mountain states, as well as the expuslion of all Aatem Nal institutions and personnel from Bae to "rectify the wrongs done to us by that faith for the past 800 years." They would also remove the semi-autonomous status of Zhong Bae, and subjugate it fully.

The party has nonexistent support outside of Bae itself, and even in the home province it only claims support from ultra-conservative and traditionalist priests and patriarchs. If they win any seats at all it will be a surprise. The chairman of the party is Lue Phan, from Pholimjung, who appeared on Sangita News to tout his party, but ended up rambling on for almost an hour about the historical injustices Bae has faced, the evilness of the current government, and the right of the Bajeong people to reign supreme.

haHazit haDemokratit leSHalom veleShivyon (Jewish Democratic Front for Peace, or 'Hadash')
Hadash is an alliance party of mostly Jews and Israeli immigrants advocating unrestricted religious freedom and extremely liberal policies. Formed by cosmopolitan Jews and their supporters in response to a rise in the number of radical Muslim preachers coming to Snefaldia, the party has opened itself to the country as a champion of democracy and civil freedom. The current Chairman is Moshe Mabovitch, from Taxilha.

The Snefaldian Security Agency ( Åmt Hoptögĕn Ylła, AHY) has put out a bulletin for anyone with information regarding one Sondoël Quèstayán, of Mavâtèisnáya, Neer Dal. Mr. Quèstayán fled the country three years ago when faced with two counts of rape in the Port City. AHY records traced him to the Federal Republic of Omigodtheykilledkenny, from whence he fled to Aerion and subsequently to Altanar before AHY agents lost track of him. Mr. Quèstayán has a sizeable fortune at his disposal and it suspected to have the domestic support of his family.

This bulletin is being dispatched to all allies and nations which have travel/trade agreements with the Federated States. Any information on the whereabouts of Mr. Quèstayán should be directed to local consulates, legations, or embassies of the Federated States of Snefaldia, attention of the Snefaldian Security Agency. A 500,000œ (123,207 USD) reward is offered to anyone who aids materially in the capture of this delinquent criminal, so he can be returned to Snefaldia to stand trial for his crimes.

Partial transcript of confidential meeting of R&D board, Kømyë corporation

Present: Director Ïstát Goúgeón, Dr. Mån Kourt, Councillor ArsaÞæ Est'n Nawaf, Obom Chief Tås Kuüm, Dr. Niwø Kellerman

Transcript begins.

Goúgeón: Very well, let's move on to the other business. Our forecasts for the skyhook are improving. With the new assistance and support we are now projecting completion in only three years. Needless to say, this is excellent. However, we must step up our other projects to meet the timeline. Dr. Kellerman?

Kellerman: We've had breakthroughs, but if Pâhhunta continues to obstruct us we won't meet out timetable.

Kuüm: Obstructions? He's complained you are requesting everything and sharing nothing. We're trying to work together here, and it's not being made easy. I want Dr. Kourt to oversee both projects to make sure we make our goal.

Kourt: It's no problem for me. The Skyhook hasn't had any issues, so I'm not needed as much. Since the projects are connected there won't be any problem. In fact, I've been working on the timetables and protocols for the completion of the elevator.

Goúgeón: Then there's no problem. Councillor Nawaf, you had something on the subject?

Nawaf: Yes, yes. Aatem Nal has agreed to release the technological relics in our possession to you for research and development. The Imperial refugees have given us all they know on the subject and much more; but now that they're documented they're of better use to you here. Librarian Holbrook will also send the Imperials down once we've recorded their knowledge as well.

Goúgeón: Excellent. Tås, anything with the naming scheme? Silly, I know, but the government and the board will be expecting something.

Kuüm: Already ahead of you. I did some special diving a few months ago to prepare, and came up with a book of early Draghadatha myths, something that would catch the Bel's attention. But, now the government and all... bottom line is that the names are still quite nice. Apparently they're all engraved on the wall in a room called the "Vault of Demons" in Serasarda. Real monster-type names: Stoneburner, Spearthrower, etc.

Goúgeón: Of course. We'll turn it over to the appropriate forces. Well, gentlemen, you've got your assignments. Thank you.

Point of Interest:

Mount Nuzi, north Sring Issa

Mount Nuzi is unremarkable from a geologic standpoint, as it is just like the multitude of other mountains in north Sring Issa. There are no villages for almost a mile and the trees grow thick and dense, but the hill is quite imposing and sheer, the summit being accessible only by a winding footpath that is both dangerous and in disrepair.

Still called "Jealous Nuzi" by some, the mountain got it's name sometime in antiquity, possibly around the early 7th century, when it became associated with a folk-tale about a spurned lover (whose name was Nuzi) who trekked to the top of the hill to beseech the nameless spirits to grant him revenge on the woman who spurned him for another. As he descended a wind blew him from the top of the hill, dashing him on the rocks. After that the site became associated with the man, who became the spirit of the mountain, and legend said that because he died praying for revenge, any unmarried lovers on the mountain would be punished.

In the early 10th century, however, the mountain became the site of a religious cult worshipping the vengeful spirit of Nuzi (Nyzai in the local dialect). They built a shrine and fortress on the summit, spending their days living peacefully and gathering food, and in the nights venturing out to fulfill vendettas or commit assasinations. The fortress existed until 1392, when the Duke of Ishuwa, a deputy of the King of Isaardlang and a recent convert to Aatem Nal, sought to annex the area (then on the borders of Snefaldia), declared the sect a "menace" and laid siege to the mountain, capturing and killing all the adherents. His victory was short-lived, however, as in 1393 the Duke was killed in a fashion typical of the cultists, a parting note from the group, of which nothing more was heard.

Indeed, the mountain became the site of a revival of the faction in 1665 when a dragha by the name of Ammuna recieved visions from Nuzi after sleeping on the mountain, and rebuilt the shrine to attract new followers, becoming the leader of the revived cult, which gained the appellation "Servants of Nuzii," or Nuziids. They killed with a new style, employing the venom of the stonefish and poisoning their victims while they slept.

http://i11.photobucket.com/albums/a188/kuroutesshin/fortress.jpg
The ruins of Ammuna Castle on Mount Nuzi, seen from helicopter

The group continued to operate through 1767, when Grand Librarian Ratës Våtum pushed the Segovan to mount a military expedition and chastise them. The Nuziids scattered, leaving token resistance at their fortress on the mount, which was catalogued, recorded, and razed by the forces of the Grand Librarian, who issued a proscription from worship on the mountain and "cleansed" the area with a special ritual.

In 1895 the land became the property of the Republic, with the Duchy being disenfranchised and the land nationalized. The Vätum Proscription was declared void as Endiri was entered as one of the "Three Native Faiths" and protected by law, and researchers visited the mountain to excavate the ruins of the fortress, dubbed "Ammuna Castle" after the revivalist leader.

The memory of the Nuziids resurfaced in 1975 when former Bae Governor Thun She, responsible for horrendous human rights abuses in 1962 against the Zhong for which he was exiled, returned to Snefaldia and attempted to regain citizenship in a high-profile trial. When the courts agreed that his exile under the old Republic was anulled with the fall of that state in 1975, he was found dead the next week in his hotel room. The autopsy revealed he had been drugged with choloform while he slept and injected with Stonefish poison, killing him. The cult of the Nuziids was brought back to the fore, the high-profile death leading many to suspect the cult was not really gone.

However, searches of the Mount Nuzi area and the ruins of Ammuna Castle showed no activity since the researchers left it in the 20s, the site is still pristine and easily missed. Locals refuse to take tourists to the mountain, fearing reprisals from the mountain-god. However, Aatem Nal periodically takes groups to excavate the area, which are often open to foreigners. In 2001, an Allashan man was blown off the narrow road as he ascended, an eerie reminder of the myth of the spurned lover and his punishment for jealousy.

Point of Interest:

Tahurwaili Castle, Tuganna Province, Sring Issa

The rolling mountains and alpine landscape of Sring Issa lended much aid to the development of the small independent states and cities of the ancient world, and the lush and productive natural resources has supported life for thousands of years. Indeed, many sites in Sring Issa have been inhabited since the time of myth, like the city of Isaärdlang and the villages of the hills.

Indeed, the hilly landscape in the central and north provinces made excellent places for fortress-towns and hill castles. Since the unification of Aatem Nal and the advent of modern warfare these strongpoints have become largely obsolete, but many have remained inhabited and retain the memories of their ancient past. One such spot is Tahurwaili Castle, located in the central Tuganna province.

A prime example of Sringi hill forts, archaeological research indicates bluff it sits on has been in use since 200 CE. The fort was established sometime in 300 CE as a forward strong point and trade haven by the new rulers of Isa-adala (modern Isaärdlang), who refer to the "Hill of Tahura" as a bastion against the raids of the "Hill People," undoubtedly the ancient mallash. The name Tahurawaili first appears in records of 700 CE in a communique from the High King of Millawanda to the "Tahurwaili's Sanctuary." inscribed on a wooden tablet and recovered with hundreds of others from a clay pit, the tablet was a copy of a stone tablet sent to the hill-fort to show the respect of the King to the ruler of the fortress, who was apparently called Tahurwaili.

The name itself is a conjunction of the words Tahura, a proper name meaning "Righteous" and waila, superior. The common translation is "Lord Tahura," and it was always assumed that this was the name of the line of lords that ruled the hill-top. However, it is more likely that Tahura was the spirit-protector of the mountain and became the patron of the fort when it was built in the early millenium. It was common practice to honor local spirits in ancient Sring Issa by building shrines and houses and dedicating them to the spirit. The appellation waila is also one used commonly to refer to spirits.

The fortress played an important role after the mallash were pushed back into the high mountains, and it became a demarcation line between the boundry fiefs of the north and the more concrete states of the east and west. In 1000 CE Dayan Prince Edram Ta'us conquered Serasarda and initiated the Dayaniram, starting the Tausite period in Sringi history. Tahurawaili castle was refortified and updated as the Tausite rulers of the east attempted to subjugate the fiefs of the north and struggled with Isaardlang. It changed hands until 1213, when it was sacked and razed by the Duke of Akkai, Wasashatta.

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Tahurwaili Castle seen from the ascent

In 1301, the year Kshayavang came out of the mountains to preach Aatem Nal, the hilltop was reoccupied by an upstart peasant who wanted to improve the lot of his people, and he called himself the "King of the Mountain." Both Alshatirush, Kshayavang's companion, and his close disciple ebt Awmen came to the fortress in 1313 and converted the Mountain King, who sent emissaries to the King of Isaardlang, Wagasanali III, who had also converted.

As Aatem Nal expanded the veneration of the spirit of the mountain decreased as the ruinous fortress was rebuilt with an Archive of Aatem Nal dedicated to the visit of the two great teachers, covering up the older foundations and memories. As Sringi power centralized and Aatem Nal drained influence and temporal control from the hereditary nobles and leaders, the relative lawlessness of the frontier disappeared as the exterior fiefs fell in line with Aatem Nal and centralization. Tahurwaili castle was less and less important, until it became a retreat in 1452 and was abandoned in 1504.

In 1754, however, the Chief Librarian of Millawanda noticed in the records of the city that the ancient kings had contact with the "Hill of Tahura" and was curious, sending an expedition to research the area. Further intrigued when he found it abandoned, first catagloguing and researching the area before having it restored as a Repository and retreat of Aatem Nal in 1767.

For almost 100 years it remained in Aatem Nal's hands, when in 1895 the Republic seized much of the land owned by the faith, including Tahurwaili Castle. The area was opened to tourism, and the site has doubled as a hotel and research site for the past 80 years. In 2008, much of the area was renovated and the castle now serves as the diplomatic headquarters (http://www.nswiki.net/index.php?title=Antarctic_Oasis#Government) of the Antarctic Oasis (http://www.nationstates.net/65702/page=display_region/region=antarctic_oasis).

Person of Interest: Historical Biography

Nagas of Kānd (785-845 CE)

In the history of Allasha, the foundations of modern society and religion can be found in the personage of Nagas, King of Kānd, called by his contemporaries "Nagas the Great." Born in 785 in the city of Kānd and orphaned very young, he was taken in by the priests of the temple of El'lat, the city-god of Kānd, and was raised in the fashion of the philosopher-king set down in the traditions of the city.

Kānd was, from it's inception, a place of holiness and worship. The city-god El'lat was regarded by all in the region as a father-spirit of their people, setting them apart from the other cities and peoples to the west and south, especially in Korsahad, which was a long-time rival of the city. Korsahad was seen as the political centre of Allasha, while Kānd as the religious nexus of the ancient land. Nagas was raised in this enviroment, and upon the death of the King in 809 without an heir, the young priest orchestrated a religious conquest of the city, rising to the head of the priesthood and proclaiming himself priest-king of the city.

From the start, Nagas was ambitious as well as intelligent. A devout worshipper of the spirits, he believed the only way to create a holy and sacred land was to turn Kānd into a great spiritual centre. As Priest-King he embarked on a tour of conquest, seizing control of nearby cities to strengthen Kand's power. In 810 his armies conquered the trade cities of Fahd, Shewda, and Mashaan, enriching his coffers and burgeoning his armies.

Nagas' policies centered on a radical new religious belief, one of "centralization." Prior to his rule, the cities of the land had their own gods, spirits, and priesthoods, but once conquered by Nagas his forces sacked the temples, carried back the icons of the city-god to Kānd and set them up in the great Temple of El'lat, claiming in his hymns that the "Gods came to Kānd to sanctify it with their presence." To ancient and many modern devotees, the spirit-god was physically present in their icon/statue, and carrying them to a new city meant the god was now in the house of El'lat.

Nagas eventually sought to conquer Korsahad and the central areas of Allasha, and slowly enroached on the powerful Korsahad hegemony. In 815 he conquered the metropolitan city of Gushabend and physically threatened the actual lands of the Kings of Korsahad by raiding the tributary cities of Suwanda and Qufyna. The Korsahadis engaged him in a series of battles throughout 825 but were unable to dislodge him from the region, but Nagas gained little.

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A stele of Nagas dating from 815, presiding over a ceremony in Kānd

In 830 Zubat, Prince of Korsahad, took a dangerous route with his army to circle around and attack closer to Kānd, chastising Nagas' army and physically threatening Mashaan, a core city of the Kāndian hegemony. He sieged the city, but an unlucky arrow killed him and his generals retreated. Nagas himself, conducting rituals in Gushabend, had hurried with his army once news of Zubat's penetration caught him, but arrived too late to catch the remnants of the Korsahadi forces.

With the bulk of his force away from the front, he feared an imminent attack by his enemies and dispatched an emissary to sue for peace. King Adān of Korsahad was afraid of a ruse if he refused, and agreed to a ten-year peace. Nagas realized he needed to consolidate, and it is unlikely either man expected the peace to be kept for long. After seven years, thought, with no move on either side, the Korsahadis relaxed and Nagas felt secure enough to make a new move.

In 837 he led an army and sieged the northern city of Shaffaya and conquered it, bringing the famed cavalry units of that area into his army and using them to quickly conquer the rolling fields of the northern Wabd area. The conquest of the abundant north allowed him to supply his cities while turning their own production into support for his armies. Seeking to weaken Korsahad, he fostered discontent between Quffyna and Suwanda, and used the pretext to attack Suwanda in 'support' of the rulers of Quffyna, who joined him and helped conquer Suwanda in 840.

http://i11.photobucket.com/albums/a188/kuroutesshin/165842Victory-Stele-of-Naram-Sin-Ki.jpg
Stele picturing Nagas climbing stairs formed from defeated soldiers, probably referencing his conquest of Suwanda in 840.

War broke out again until 1843, when a Kāndian army was defeated at the Mahhabiyna Oasis while Nagas was not present, as he was officiating ceremonies in Kānd. The army was protecting city-gods of recently conquered cities, as well as the War-God of Kānd, and the Korsahadis captured them all. Nagas orchestrated a ransom, and agreed to marry his daughter to the new Crown Prince of Korsahad in exchange for the city-gods.

Realizing his opportuniy for conquest was over, he orchestrated several marriage alliances with the cities in his hegemony and outside Korsahadi control, finally dieing in 845. His son, Rim-sin, became Priest-King, ruling until 890.

Although he failed to conquer Korsahad, he achieved something revolutionary- religious and ethnic unification in northern Allasha. He constructed the largest hegemonic state since the fall of Taaru civilization in 500 BCE, and embarked on building programs in all of his cities that standardized the metropoli of his Empire. His religious policies revolutionised faith in Allasha, centralizing the worship of the gods in Kānd and providing one of the seeds of pan-Snefaldian Endiri worship. In 1502 Nagas was elevated as a spirit-god in the House of El'lat alongside the gods he captured, and is still worshipped as the Spirit-Priest of El'lat, and Steward of the City-Gods.

Persons of Interest:

Noble Families of the Sendaren

The region of Neer Dal has been divided in twain for over 1500 years, with the Beldänyá in the west and the Sendaren in the east. Speaking mutually unintelligible, but related languages, the two groups interacted in ancient times, and during the Teisnáyan period much of the east lands of Sendarien fell under the control of the Great King.

The rural chiefly families of the Sendaren solidified into western-style aristocrats, developing into the modern families and dynasties that wield enormous wealth even in the modern day. The most powerful and famous hailed from specific areas or cities, having streets or buildings named in their honor or contributing to local interests.

Scubello

Hailing from the major city of Alondarien, the Scubello rose to prominence in the wake of the conquests of Nál Dá Têisnáyán by supporting the western forces in their conquest of the chief city of the Sendaren. A large clan that came from humble origins, their name derives from an archaic word meaning "axemaker." Teshore Scubello, the patriarch of that time, became a Lord of the Imperial Forest and ruled Alondarien for many years. In the modern day their members are still quite rich and own tracts of land.

Vinsallen

Another powerful family from Alondarien, the Vinsallen recieved their riches from another Têisnáyán, the Raes Dá, the last Great King, when they marshalled many of their woodsmen to help quell a rebellion of the Sankre. Oriel Vinsallen was elevated to the rank of Lord, and recieved a grant to supply the royal court with wine- as the name Vinsallen means "winemakers" and much of the family's wealth derived from their orchards.

The Vinsallens were also quick to convert to Aatem Nal when Illionás Questayán led the Atáleinyán forces into the east, something that secure their power for many years to come.

Thingwello

A family hailing from the far, far east city of Orbolen, the Thingwellons gained much notoriety for resisting foreign occupation, either from the westerners of the Bajeong in the north. They controlled the mines of the hills, making them rich and affording them many weapons. The name Thingwello means "Great Ones" and was probably bestowed upon them by grateful peasants.

Hanafas

Contrasting with the far eastern inhabitants of Orbolen, the Hanfas family haield from central Neer Dal, closer to their aristocratic western brethren. From the city of Lâden Tarn, their family were wealthy traders who grew quite Beladänyá-like, and joined the Great King's march to Alondarien.

Kustoel

Even more western than the nobles of Lâden Tarn were the Kustoels of Lipsand Tarn, a city that was by some accounts west and some accounts eat. They recieved all their benefits from the court of the Great King and subsequently the Aatem Nal rulers, and many of the Librarians of Lipsand held the name Kustoel.

Kipsaybegullo

Aundelwen is a city that mixes the rusticity of the Sendaren with the mystery of the Sankre, the people of the far south. The rumours always abounded that the Kipsaybegullo had the blood of both peoples in their veins, what with the mysterious atmosphere of the city they ruled. Indeed, in the modern day attempts were made to make DNA connections between the family and the Sankre, but a lack of Sankre remains (and owing to the fact their people disappeared from Snefaldia in the 1500s) proved this fruitless.

The Kipsaybegullons were great opponents of the Great King, but welcomed Aatem Nal. In later years, they opposed the insurrections of the Saveteisnayans, and many of their members took western names and entered politics. In 1820, one Oriel Kipsaybegullo (also known as Oriel Burgndö in Beladányä) became Grand Librarian of Serasarde, a post he held until his death in 1838.

Ondarjabello

From Kubamshexa in the far southeast came the Ondarjabellons in 1665, leading an army of immigrants and impoverished peasents who flooded Alondarien and seized control of the city, and Viska Ondarjabello on the throne of The City. With a name like "city-smashers" they ruled with a strong hand, surprising everyone by bringing the city up to the standards of Mahavisjaya.

Place of Interest:

Ulikummeš Bahtân, the Vault of Demons

The Grand Library Complex in Serasarda is a massive place, extending deep below ground in the cave systems of the city as well as sprawling throughout the urban enviroment. In the early days of the city the caves were a fixture of worship, where spirits and ghosts resided, until the arrival of Aatem Nal and the "purification" of the caves. They were then formed, cut out, and used as rooms, archives, and catacombs by the new faith.

However, one room is of particular interest to the public in the mass of off-limits areas and secret archives. The Vault of Demons, as it is known in English, is a masterfully carved room dating from the 8th century CE and a time capsule into ancient Serasarda.

In the early days of Endiri worship within Sring Issa, a common was was the corporeal existence of demons and malevolent spirits. Around 700 CE, the religious leaders of Serasarda began to associate problems with the city (hunger, poverty, homelessness) with a number of demons inhabiting the caves below the city. Prayers to the spirits and ancestors proved effortless, and the priests finally turned to a dragha ascetic who lived in caves close to the surface, asking him for his mystical expertise.

The man, whose name is lost to history, informed the leaders that he would solve the problems of the city, but that they must first prepare. On his instructions they chose a cave deep in the labyrinth and smoothed and cut the walls into a room. The holy man sealed himself into the space for three weeks, and when he emerged he described 216 demonic beings he confronted while in a trance.

On the man's instructions the priests ordered images of the demons carved in the smooth walls of the cave-room, using the dragha's descriptions, then performed a ceremony to symbolically "lock" the demons into the images carved on the walls. The legends fail to say whether the ritual alleviated the city's problems, but in 785 the city was sacked by the King of Tarhuntassa and the room forgotten.

Mention of the room disappeared from the record. The legend always existed, and many died trying to find it, but in 1405 when Aatem Nal was excavating the caves for the Grand Library, they discovered a sealed wax and clay door dating from the 700s, and opened it to discovere the stone carvings. It was incorporated into the rituals of the early faith and the Library, and after many years it was opened to the public in 1984. It was dubbed the "Vault of Demons" for the ritual used to inter the malevolent spirits, the modern name being Ulikummeš Bahtân, a form of the ancient Sringi "Alikkakam Bahattan."

The carvings are perfectly preserved and an excellent example of late Trimnaid architecture, with some obvious Bajeong influences coming from the conquests of Trimna III in 525 CE. The names of the demons also appear in a medragha of the 9th century, called "Warnings of the Seer," which was held to be a gift from the dragha who performed the ritual. However, it is likely a copy of earlier texts made by the priesthood in the 850s.

Infobox: Nobility in Snefaldia

Court Nobility of Aatem Nal and the Segovan, 1665-1895

The aristocratic tradition in Snefaldia dates back thousands of year, but the widespread system of peerage and nobility extant in the country arose in the 15th century, after the solidification of Aatem Nal's power and the establishment of the Segovan government.

Where traditionally in Sring Issa, parts of Dayan, and Neer Dal a lords and nobles ruled over certain tracts of land, only in Sring Issa did a system of fuedalism exist with any sort of regulation. Beginning with the conquests of Edram Ta'us in the 9th century and the beginning of the domination of Dayan nobles from the west and north, the new rulers of the land instituted a political system that focused power and land ownership in the hands of loyal servants of the crown.

Where there existed native Sringi nobles, they were coöpted by the Tausites or replaced with locals who supported the regime, with land divided into manorial fiefs (Tausite "Bahhom") and cities controlled by powerful nobles who supported the King in Serasarda. This system, independent of the Teisnáyán nobility in the south, mixed with the traditional Sringi styles and entrenched itself.

In 1223 the Tausite Dynasty in Serasarda encountered a succession crisis, as according to the law only the direct male heir could inherit the throne, of which their was none. The Sringi nobles of the rest of the state, who never viewed the Tausites as wholly Sringi, took the opportunity to rebel and seize control of their local areas. Lord Tahhana in Isaärdlang declared himself Wagasanali I, King, and other nobles followed suit.

The system continued to operate with little evolution until the arrival of Khsayavang and the advent of Aatem Nal. As the new religion spread and gained adherents a new power structure, one theocratic, arose, and the fiefdoms were ceded to the faith and nobles became ArsaÞæs. With the solidification of the Council and the suppression of the Dayan aristocrats in the 1300s and 1400s, aristocrats were largely relegated to ceremonial and toothless positions as Aatem Nal subsumed their power.

The Tuhran Bel, however, had to take a different approach to nobility with the degeneration of central control. Beginning in 1665 the Bel systematically reorganized the structure of the state, removing the Institutions from central control and establishing secular offices and ministries. They "legitimized" the existing loyal nobles, notably the Wagasanali Kings in Isaärdlang and other lords in Dayan and their newer holdings. As a means of appeasing the disenfranchised nobility they began to assign meaningless titles to the lords and give them favors in Serasarda.

This led directly to the establishment of the Segovan in 1701, a secular group to rule to state. It was an attempt at popular, secular government, but the Segovaners were usually made up of prominent nobles from their respective areas. The assembly created its own aristocratic structure in 1710, but the titles carried no power, only symbolism.

TBC

Conclave at Tejaara

In 1395 the adherents of Aatem Nal were widespread and usually unorganized. Khsayavang and Alshatirush had departed almost thirty years earlier, leaving the group without a realy group of leaders- Master Awa'a Batu'um died in 1376, Nash Vodałla in 1363, and ebt Awmen in 1377. The leadership of the varied Libraries was seperated and in peril.

The main problems facing Aatem Nal in the decades after Khsayavang's departure were the independence of the Arsaþæs. Many did not wish to associate with a Library or Archive founded by the early members, and either went off alone to study the Medrahov and record their thoughts, or tried to establish their own institutions. For the most part, it wasn't the solitary thinkers that caused the problem, but rather the "seperatists" who didn't wish to subjugate themselves to the teachings of the organization set up by Alshatirush.

Loremaster Ta'us Rata'a, the successor of ebt Awmen and Librarian of Serasarda, believed the only way to ensure the survival of Aatem Nal was to unify the believers. He sent messages to all the institutions and believers, calling a great conclave of Arsaþæs to be held at Tejaara, a centrally-located city with a large Tausite-era amphitheatre. On April 30th, 1395, four thousand Arsaþæs gathered in Tejaara to decide the future of Aatem Nal.

The conclave lasted 12 days and covered a wide range of issues- the importance of organizing the institutions into a unified network, ensuring debate and fairness of views, and the establishment of one single system of rank and grade, as well as the implementation of regional conclaves to debate ideas and manage the faith. Loremaster Ta'us secured for Serasarda the position of "seat of Aatem Nal" and the declaration that the Serasarda library would be the "Grand Library of Aatem Nal," with himself as its Grand Librarian. The Conclave also prohibited Arsaþæs from establishing their own insitutions without the permission of their superior councils, and generally proscribed them from becoming "dragha-like" and studying the Medrahov in secret without revealing their learning to others.

Called the Conclave of Tejaara, the meeting was historical as it established precedent for the regional conclaves of Aatem Nal, as well as the foundation for the modern Tuhran Bel that administers the faith. The importance was placed not on the primacy of a single person over all the faithful, but on the election of many different Arsaþæs to the councils to ensure the faith was kept.

Loremaster Ta'us recieved almost everything he asked for, and was sure Aatem Nal would be safe. Thousands were converting every day, and by the time of his death in 1407 Aatem Nal was the primary organized religion in Sring Issa and Dayan, and was spreading to Neer Dal and Bae. However, his accomplishments would be dulled somewhat by the leadership of Loremaster Sannyakt Jobash, who formed a "Central Council" of high-ranking Arsaþæs and centralized power in his hands. Despite his weakening of the Conclave's message, he is still included among the Nine High Loremasters.

The Conclave was the largest mass-meeting of Arsaþæs in history until 1666, when the Bel summoned the faithful to a "Grand Conclave of Aatem Nal" at Serasarda to debate the merits of the work of Ta'us Ala'a, which consisted of 8000 Arsaþæs of varying rank and notoriety.

Meladil Fayn adjusted his patterned chaperon, patting his head and fixing it so the tassels laid just perfectly above his ears and eyes. This was an important day for a desert shakaj

Stepping out of the cool recesses of his tent into the harsh sun of northeastern Allasha, Fayn cut an impressive figure in his ornate chieftain's robes, tassels and cords, a scimitar at his side and a long cane in his hands. Fayn was a Fedu shakaj, the chieftain of his tribe of nomadic Allashans. Today was the day he dispensed justice and verdicts among his people, and he was wearing his full regalia.

His fellow tribesmen covered their foreheads and bowed to him as he strode out onto the crimson carpets leading to his raised dais of pillows and wood. He proceeded with due circumstance, his copy of the Medrahov under his arm, guided by two young boys. Sitting down on the low cedar seat, he crossed his legs and leaned on a pillow.

Clearing his throat, he spoke. "The Medrahov calls on us to be just and fair in our lives and behavior. Let us then, be just and fair in all that we do. I am Meladil, son of Yasod, shakaj of the people of Fayn. Come forth for judgement."

the traditional opening went well. Old men came forward with petitions for abritration, old women asking for repairs to the family tents, young people with blessings for marriage, an Arsaþæ from Kuwand asking for information.

The final judgement of the day was the one that was most important. A man named Tahay Jash, originally from Korsahad, had been caught stealing water from the tribe's barrels, and then attempting to steal a camel to escape. Under the laws of the Fayn, such a charge carried death as the penalty, but it was Meladil's judgement as shakaj what became of him. Under the laws of the CMS the Fedu were given measures of autonomy, similar to the other minority groups, to maintain their way of life. Death sentences could be imposed and carried out according to ancient law, all with the sanction of the state.

Medalil heard the arguements of the witnesses, and he also heard Tahay Jash's impassioned pleas. He sat back and thought for a moment, placing his hand on the Medrahov at his side.

After a while, he leaned back forward, closing his eyes. He then opened them and looked at Tahay Jash.

"You are from the great city of the west, born and raised there before your fortunes compelled you to come to the east, to the land of the Fedu where we speak the tongue of Nagas the Great and follow the Motions and the gods of the city and desert. You know the laws. You know the traditions. If you came to us as a suppliant, as our people believe, we would have given you what you sought without fear. But you attempted to steal the lifeblood of our people, our water. And that is unforgiveable."

He leaned back, closing his eyes, and raising his hands in the opening of the First Motion laid down in the Medrahov.

"Let the Motions know that I have been fair in my judgements. My judgement is the judgment of my fathers and mothers. The judgement is death."

Tahay Jash fell back, wailing, and the other Fedu in attendance also raised their hands in the First Motion, accepting the judgement of their shakaj, calling on the Motions to witness the fairness of the decision. In accordance with the ways of his people, Medalil Fayn rose from the seat and stepped down onto the sand, and two strong men took hold of Tahay Jash and bore him down, laying him out.

The chieftain drew his sword, showing it to his people and then to the sky. "He looked at Tahay Jash, speaking softly and calmly. "Say the prayers and accept the truth of our judgement. I do not strike for myself nor for you, but for my people and for the Motions. We offer you to the sands."

He raised his sword as the other men stretched out Tahay, who was shaking and silent. With a pause, he closed his eyes, and with a prayer opened them and brought the shining blade down the neck of the criminal, cutting clean and quickly, his head dropping to the ground. With the practice of their ancestors the two attendants took hold and pushed the open neck into the sand, letting the blood pour into the coarse sand of Allasha.

"Judgement, by the Motions." he cleaned the blade, covered his head, and bowed to the setting sun. He turned and walked slowly to his tent, the blade sheathed and the Medrahov under his arm, to pray.

The following is an excerpt from the Haam Mhë Vån Chaa a treatise on the nature of the Motions, by Viðstë Ƿohyä, Dèjächman Arsaþ of the T'chömm Conclave

Thus, we arrived at a new era in the evolution of our community. There has been no other organization, no force in our collective history, that has so unified and harmonized the society as much as the Order of Aatem Nal. The very name of our order comes from the words of Khsayavang- "All-Learning." He was not a prophet. He was not a saint. Khsayavang merely brought forth the means to bring peace and happiness through the Motions.

I have heard contentions that our belief in the all-encompassing Motions that lie behind the workings of existence, the inscrutable fountainhead of all knowledge, is fundamentally flawed because it supposes such a thing exists when it cannot be proven. They forget that our mission is not the worship of the all-binding force, but of the application of its learning. All things flow out from it, and the learning that Khsayavang passed on tells that all knowledge springs from, like water from a fountain, the Motions, and like water we may take it in our hands and use it, drink from it, grow our plants and beautify our world with it.

Master Tås wrote that when we open our mind to the myriad truths, we nourish ourselves as when we take a sip of the cool water of the stream, which replenishes and fortifies us. What did the Medrahov say- "be wary of drinking foul water, it pollutes the body and brings a slow death." Just as still water is fouled, so to is the raging turbulence the dangerous to the mind caught in it. The Alshatirush said to ebt Awmen that the man lost at sea loves the breeze, but fears the gale, and despairs when no wind will blow.

Is this not the same principle upon which we must work? Our knowledge is imperfect, our corporeal forms are limited. Excess is dangerous in the Motions- the chaotic spinning of the Wild Motions, and the deadly stillness of the Great Nothing are our enemies.

Never lose yourself in anything. The great reach of the Motions is truly awesome- no one can see it's beginning or it's end. Why should we? The infinite beauty and complexity of the Motions is greater and deeper than the most beautiful thing or deepest pool, it will never be plumbed. The great learning- the Aatem Nal- is gained neither by excess or by inaction, but by careful mindfullness and study.

The first line of the Medrahov says it all- "Be aware!"

I spent a great deal of time, in my youth, learning the traditional ways of thecountry people; the mode of life that persisted for thousands of years was raised up and idealised by the scholars as the greatest means of life. I suppose now I do miss it in a way, the safety of the day and guarantee of perpetuity that wrapped around my community; a blanket of unassuming ignorance and simplicity.

As I grew up and spent time learning with the scholars in the Library as was our way, and the way of everyone else in the country (though at the time I didn't know it) my eyes seemed to gain greater range and scope on existence. The farmer saw only soil and leaf, the herder saw only flesh and hide. Everyone admires their teachers at first, before they teach us enough to realise how limited they are themselves; it was the same with the scholars.

A young friend of mine, one of the few, would come sometimes with news from up the river, or from the Port, or some rumours and tidbits of the Wood or the hills. In those days we lived for that enigmatic, immaterial treasure of the rest of the world; legends and fairy tales are poor imitators of the high theatre of the civilized world. I think that's when I became most disillusioned with the fawning bookherders of my home; failing to see past the shelves they had tended since they were my age and mumbling on about the "Master's teaching" or the "truth of all knowledge."

I never understood the mantras as they repeated them, exhorting us to learn as much as possible, that the great book told us this or told us that about learning, that "complete understanding is attainable." Why were they stuck here, then; faithful scholars whiling away their lives in the little library of a town trapped by the tortuous cycle of the past. Humans fear what's over the horizon, but they desire to know what it is; a paradoxical condition that distinguishes the small minds and the large; I don't claim to belong to either group- if I could, I am most likely dead.

The only thing I remember about the day was the story I was reading. An old tale of the surrounding plains- "The Masters." Six masters of the ancient world met one day on the plains, greeting each other in their own fashion and surprised to find another in that exact place. Each one had great knowledge of a certain aspect of life, and had a dream their knowledge would be fulfilled if they rode out over the hills to find what was beyond the crest of the plains; they dutifully saddled and rode away in the desire of finding the reason for their study.

They talked briefly, and finding the other masters knew nothing of each other's work, rode their seperate ways. The tale finished by saying simply each one died, searching the empty plains.

It perplexed me for a moment, until I thought I grasped the meaning. I then resolved to leave home and never return. I wonder if I was missed; the sun rises independent of our actions and the wind blows regardless of where we roam. The famer still had soil to till and the herder sheep to corral. I wonder if I was missed.

From the Mas Aw, or "The Journey," an untitled work in the Grand Library.

The question of forming the national ethos is not one that can be answered quickly or carefully. We must ask why, and then we must ask for what purpose? The two are different questions when viewed in the deeper sense.

In the past, the only unifier of the many people has been the Faith; belief in the Motions and Infinite Knowledge is what bound the people together whether they were Dayan, Sringi, or Allashan. The Faith, though, did not form in the people any sense of togetherness outside of the common bounds of religious practice, which though strong lack the adhesion that many other peoples may hold. Unlike the Christians or Muslims, the followers of Aatem Nal have no promised afterlife or great deity to guide and unify use in our belief.

Why must we be as one, then? Dain-da-Hol chose to rise up because of the injustice perpetrated against the Dayan people. He chose to rebel against his faith because he knew that injustice against some is injustice against all, and thus sought to reduce the evils of inequity and unfairness. A nation is formed to protect the people in it from injustice and unfairness, and to ensure their freedom and liberty. This is the greatest case for unity in our land, because where all are equal under one banner all are truly free. Differing banners and differing peoples are discontent and unhappy, and oppress others, but it is the people who are unified in mind and spirit that are harmonious and liberal.

For what purpose must we create a unified Snefaldian ethos, then? It is not enough to say that we desire a free and equal system, for all people desire such things. It is the benefit of the people who inhabit the Five Regions that we seek. A unified people and nation understands its origins and its future, and can act in concert to form a state that best achieves the goals of liberty and harmony. The Republic took the Five Regions into one flag and made them equal before the Republic, but not before each other. The Allashans believe they are superior to the Sringi, as do the Bajeong believe such about the Neeri. So it goes down, between the northern and southern Dayan, fighting for power in the system of the Republic. Certainly there is unity in the colors of the Flag of Five Regions, but there is not unity in the state of the nation!

We must then take a path of unity, and bring the people together further with a mind to liberty and freedom. We cannot, though, forget the great culture of the past or the lessons the ancestors left behind, because without a past we have no future. Rather, we must act upon two principles: Achieve the New, Revere the Old. In the search for unity and liberty we must be progressive and not be hampered by the superstitions or prejudices of the past, but rather embrace innovation and new ideas so that they may strengthen us as a nation.

However, we cannot abandon our past and thus must respect the traditions of our people, and love the culture which unifies us. If we abandon the past, there is no substance to the unity, as the people know nothing and feel empty. All symbols have meaning, and we must select for our new world symbols of the old world and give them new meaning for our purposes- unity, national unity, is our aim, and our goal is liberty, freedom, and communal harmony.

From the Aahë Vån Mhë Vån Hoptŏgën, or "Twin Principles of Snefaldia", a philosophical treatise by famous philosopher-scholar Istanda Ta'ormin (http://www.nswiki.net/index.php?title=Twin_Principles). Ta'ormin's writings formed the philosophical basis of the modern Snefaldian nation.

Historical Biography: Tahjilmur, the "Marble Empress"

Bajeong history is dotted with strong female figures, and few are as strong and infamous as Tahjilmur, the so-called "Marble Empress" and founder of the Namubae Dynasty, the last independent dynasty of Bae. The daughter of the powerful King of Pholimjung, and a member of the respected Niuhuru clan, she was born in 1780, the third daughter of the King, who never had a son. While her mother attempted to raise her in traditional female style, her father trained her in the military arts and schooled her in politics.

In 1798 she was married to the Duke Pehm, a rather affluent and weak noble from the Tunggiya clan who ruled the resource-rich Pehmbuok district near Pholimjung. Tahjilmur quickly came to dominate the Duke's household, managing his estate and increasing the size. Her sisters died of plague in 1802, leaving her son in line to inherit the Kingdom. Seeking to expand her domains, she secretly developed the armies of the Duke, using the resources of Pehmbuok to strengthen the Kingdom. Her father died in 1804, leaving her son the King of Pholimjung and herself as his regent.

In 1807 she launched attacks against the Marquisates of Toulan and Kimunggo, conquering the cities and executing the Marquis and his families. Installing her son as King of Pholimjung, she strengthened her position by consolidating military force and forging alliances with the Zhong to the north. In 1813 Tahjilmur embarked on further military conquests to the east and south, bringing lesser nobles and independent fiefs into line. Her movements attracted the attention of Serasarda, which was attempting to root Aatem Nal in western Bae, and dispatched a delegation to ascertain her position on the faith.

http://i11.photobucket.com/albums/a188/kuroutesshin/marbleempress.jpg
Official court portrait of Tahjilmur, Grand Empress Dowager of Namubae

Her son, now a young man, was installed as Junminggoye Niuhuru, Emperor of Namubae, firmly under the control of his mother, who assumed the title of Empress Dowager. She aligned herself with Serasarda in exchange for military support, and formally established the Pholimjung Libary and embarked on an ambitious building program in the capital, building palaces and civil works. For this reason she was called the "Marble Empress," referring to the shining white marble she used in the palaces. She used the power of her office to organize the Bajeong clans and nobles around Pholimjung, arranging marriages between hostile clans and her allies to ensure their allegiance in the future, and bestowing titles on those who could give some benefit to her rule.

Tahjilmur, though she was Niuhuru, sometimes claimed to be descended from the line of the Bajeong Guea, the great ancient Bajeong civilization, extinguished by the rulers of Serasarda in the 5th century. Though this was suspect, it was largely accepted by her subjects because they desired to see a revival of the great empires of the past, and were content to place the Niuhuru on the same line as the near-deified rulers of the ancient state. She continued to dominate the Namubae Empire after her son's death in 1830, and then the early reign of her grandson, the Yeunmiyangge Niuhuru Emperor. She died in 1850 at the age of 70, after nearly 40 years of management of her Empire, having orchestrated the conquest of nearly all of Bae and the installation of Aatem Nal in the region.

Her legacy was cut short, however, as in 1905 the armies of the Snefaldian Republic entered Bae armed with modern weaponry and, hardened after years of conflict with the Serasarda regime, defeated the armies of the Emperor of Pholimjung and brought Bae into the fold of Snefaldia. Her descendants did secure the safety of their position, however, by supporting the Republicans in the early years of the government, which allowed them and their allies to keep the noble titles and power they formally wielded in the new regional government.

Tahjilmur was deified in 1932 by former royal family members, becoming the "Heavenly Empress of the Great Dynasty" and was revered as a political forerunner of the modern Bajeong state. She is viewed favorably in Bae as a forerunner of women's rights, but is little-known in greater Snefaldia because of old prejudices. She was honored in 1995 by the Tuhran Bel as a "precursor of the Snefaldian nation," an attempt to bridge old wounds in Snefaldian ethnic groups.

Briefer: Great Imperial Clan Niuhuru

When the pre-modern Bajeong state was established by Empress Tahjilmur, she elevated the six clans that had supported her to noble status, enshrining her own clan of Niuhuru as the predominant Imperial line. Within a few short years of rule, she had reorganized Bajeong society into an interlocked system of lesser clans and independent families, reconstructing the patchwork political system of pre-Imperial Bae and forging a powerful Imperial hierarchy.

Prior to the reforms of Tahjilmur, identity in Bae was based solely on clan, which grew to enormous sizes. Branches would be often misidentified, as people were only known by clan name and personal name, and leaders of houses would often fight over inheritance and clan wealth. Tahjilmur herself was forced to have several of her cousins murdered before her reign began to protect her claim to her father's Kingdom of Pholimjung. The new system organized Bajeong identity along clan, then family, and then personal lines- one was known primarily from a clan, but within the Six Great Clans individual families and houses were established to both break power and weakend internal strife.

The Niuhuru benefitted most from this. The clan was divided into five houses- Ninggiyat, Sikegira, Uciyarkan, Ciyahiri, and the central Imperial family of Ambalinggū. Tahjilmur decreed that before all others, the heirs to the throne must come from the Ambalinggū line of Niuhuru, and only after the line could produce no suitable heirs would the other families ascend to the Imperial throne. They were, however, assured near-supreme power with their noble titles and incredible influence- the Sikegira clan, considered the inferior family by the other lineages, wielded immense power in Bae because they belonged to the Imperial Niuhuru clan.

In 1907 after the annexation of Bae by the Snefaldian Republic, the Niuhuru lost their temporal power and entered private life. Still clinging in pretense to their titles and wielding immense wealth, the the Ambalinggū family still inhabits the Palace of the Golden Peacock in Pholimjung, and is headed by the Grand Patriarch, the last Imperial Prince Ambalinggū Sibeoci, nearing 85 years old.

Annexation of Bae, 1905-1907

When the Republic formed their government in 1895, control of the five regions was not immediate, and in some places not assured until 1920. Dayan and Sring Issa were the first two regions to become part of the Republic, with Allasha and western Neer Dal close behind. Bae, under the control of the Namubae Empire, resisted the longest.

In 1890 the Gehanggyan Emperor, formerly Ambalinggū Nangyi, the Prince Ming, ascended the throne and the court at Pholimjung took a decidely conservative turn. The Empire was viewed as the pinnacle of culture and military might, despite the loss of the northern city of Thiestilm to Aatem Nal in 1861, and Gehanggyan ignored calls from moderate ministers to beware the disintegration of Aatem Nal's power in the east. He instead embarked on building programmes and enacted sumptuary laws intended to enforce moral righteousness on the people, which were both incredibly unpopular and drained the treasury.

When Serasarda fell to the armies of the Republic in 1895, the court at Pholimjung was shocked, but Gehanggyan ignored further please to complete modernization of the army and deal with the threat early. The conservatives, under the leadership of Yehenara, Prince Baliqisa Hongan, convinced the Emperor that the growing currents of Zhong discontent in the north and infiltration of Republican ideals on the eastern border were due to a failure to uphold moral guidance, and for the next five years edicts were issued at a constant rate, modifying sumptuary laws and enforcing harsh punishments for deviation from the court direction.

In 1903 Gehanggyan died, and the Dowager Empress Yingsen became the regent for the underage Yanminhan Emperor. Quite liberal and more forward-thinking than Prince Hongan's clique, she reacted to the overtures of the Republican government to join the national movement favorably, which infuriated and terrified the conservative ministers. Prince Hongan orchestrated the Empresses' removal in January of 1905, and embarked on a series of hawkish military raids into eastern Neer Dal and southern Dayan as a show of force. The western-friendly ministers were removed from their position, and Aatem Nal hardliners expelled by the Sargedain government were given haven.

An attack by Imperial soldiers on a Dayan village that supported Sargedain provided the impetus to bring an end to the Bajeong Question, and in April 1905 the Republic dispatched armies to annex the state. Despite the modernity and battle-tested nature of the government troops, most of which had fought in the many wars of the previous century, initial progress fared poorly. Bajeong troops were numerous and familiar with the landscape, and assisted by Serasarda-loyal officers who had fought against the Republicans in the 1890's.

The north of Bae, largely inhabited by ethnic Zhong minorities opposed to Pholimjung, gave over to Sargedain military secrets and defense patterns in early 1906, which resulted in a crushing defeat for Imperial forces at Pehmbuok. Hundreds of thousands of soldiers were killed or captured, along with many of the best generals. Pholimjung itself was captured in October of 1906, the Imperial Court having fled the approaching western army to the fortress town of Chomnal in the south. Prince Hongan was killed in an ambush by peasants believing him to be the cause of all the troubles, believing the Emperor to be under his power. With Hongan's death, the court factions fell apart and the Emperor, now of age, dispatched emissaries to sue for peace.

By the end of 1907, the Republic had annexed Bae and brought it under the aegis of the national government of Sargedain. With Bae, the last of the five great regions had been unified under one national government.

From Thoughts on the Nation-State, excerpt from a collection of the journals of Reijihan Herad

There are no people who are more fearful for the future of this country than the people that manage it, despite the rhetoric that emanates from the halls where the Bel meets to orchestrate a grand scheme for our nation; a nation that barely holds itself together. It's quite a miracle that the grand experiment in unity started by those revolutionaries almost a century ago has lasted even this long.

The Faith imparts us with a specific view of history, despite what our holy text tells us to do, and that view is often miscalculated and biased. It is our human nature to do such things, but this view provided the basis for the formation of our modern nation and the government in which I labor. The thought of "Snefaldia" as a single, unified state was certainly always the goal of the sundry polities that emerged throughout history, and the dominion of Aatem Nal over the rest was always a goal, but there was never concerted effort to create a single nation for all.

I often wonder what the goal of our work is. People will starve whether the Bel debates or doesn't. People will continue to work and survive whether we continue to pass laws or don't. The Motions, if you accept them, will continue to move whether the ministers meet in Sargedain or Taxilha. I am of the opinion that our immediate affect is nothing but pain and misfortune, that the direction of our state right now is the end of mankind. This is not a purely Snefaldian fear, though - I believe the same of all state, and nations, and names and place and identities.

The greatest lie is the belief that we are entitle to identify ourselves by a title, to label ourselves. Labels and organizations are a means to an end, and that end is domination and supremacy. The greatest gift the Republicans gave us was the unwitting destruction of the independence of those myriad labels. They are like mules- exist for a purpose, but impotent. After their death they will exist no more. This is true of the nobility and regionality and factionalism.

The alternative to this factionalism is national unity, the ideal of the Republicans in the past and the Bel today. In the formation of a single state, we have moved one step farther away from the ignorant, violent past- now, we are a part of an international community, of international labels, and international factions. The logical step beyond this is pan-nationalism.

What then, is the step beyond that? We consolidate and we drive forward, eliminating the old and unhelpful. We think of ourselves as Snefaldians, and our grandparents perhaps only thought of themselves as Sring Issans or Dayan, and before that as Isaardlangi or Kandians, and before that as their family line. Tribal warfare never disappeared; the new tribes are the states of the international community.

It's late, and I am rambling. My colleagues are afraid of tomorrow, I am afraid of the millenium.

From the Record of the High Priest, a history by 8th century Kandian writer Siddu-Kar

The spirits above smiled down upon the High Priest as he conquered, and he brought all the gods of the land into Kand and made obeisance before El'lat. When Great Nagas emerged from the temple the people had assembled and the sun shone from the heavens. The High Priest spoke to the people, giving the word of the gods out:

"You faithful servants of the heavens, be blessed knowing the gods now dwell in the house of El'lat, who watches over the city and its people. The rulers of the west wail and gnash their teeth, for having the gods flee them brings fear and hatred of our virtuous ways. It is with the blessings of heaven we conquered the cities of the west and carried their gods with due reverence to Kand, to be housed in the great temple of El'lat."

So spoke the High Priest, Great Nagas, to the people of Kand. They cheered and praised the gods for their blessings, and made obeisance before the sacred steps of El'lat's house, asking for continued victory over the cities of the west and the eventual return of life-giving waters to the land. Siddu-Kar records it.

"Consider it a return to the nobility your family deserves."

Anzapahhadu Mugallu tugged at his collar and frowned. "Dearest, if the House of Wagasanali deserved anything it was what it got from the Republicans."

His wife Cebrine tutted and adjusted her husband's medal of the Knights of Aerion. "You shouldn't talk like that. You're part of a royal house, and you're about to be bestowed with a title of nobility by the Chamber of Regents, in recognition of your political service. Your family is being raised up. You're being honored."

"It's an honor I don't deserve."

The elderly politician took a sip of tea and stared at a muffin on the table. He really didn't deserve to be given a noble title- "Count of Pitassa"- but it was a tradition to give former Chancellors such recognition. William Kellerman was the Marquis of Ghend, and Uciyarkan Šigiyanu before him was made Viscount Daehyo. But neither of them had presided over the near-disintegration of the Snefaldian state, and resigned less than a few months into their tenures.

"Tell me I did the right thing, darling."

"You did the best you could. No one blames you personally for the crisis, you navigated it as skillfully as Will could have. Herad himself would have been put to the test."

Ah, Reijihan Herad. The ultimate Snefaldian politician of the 20th century.

"Being compared to Herad is something I can't believe." he chuckled. "But I suppose I should stop all this talk. "Count Mugallu" has a nice ring to it."

"It'll be 'His Excellency the ninth Lord Chancellor the Count of Pitassa Anzapahhadu Mugallu, Loremaster of Aatem Nal in the 9th Grade, Royal Knight of Aerion,' a very impressive pedigree. Add to that you're a member of the royal house of Wagasanali, from which the kings of Isaardlang came, and you'd have the farmers bow before you if you were born a millenium earlier."

"I don't feel any different, just a man."

His wife smiled, putting her hand on his cheek.

"Then you're just Ano, my husband."

He returned the smile, kissing her palm. "That's better than any noble title."

From the personal journal of Andrew Holbrook, Grand Librarian of Aatem Nal

I wonder often if this path we have set ourselves on is the right one. The doubt in my mind is the result of the contradictions of morality that I encounter, I think, in lying to people and telling them to exercise these rights of freedom and democracy. I feel the great hypocrite.

Do the ends justify the means? I will be long dead, and likely my children, before the road Kshayakan set us on leads to it's conclusion. What lies at the end of the Long Path? When all of us are dead, what is there?

Is it even a road we should be traveling? The doubt gives me great guilt for my complicity in my role as steersman. Herad always told me that people would not understand the mysteries, that they had to be let in slowly, or their world would come crashing down. I don't know if I truly believed him. September proved that to me. Alone, humans are strong, but in the mass they will destroy everything to keep themselves secure. We don't like to be controlled, pushed along, driven- even if it is for the best.

Perhaps that's why I feel so conflicted. I'm the driver, but I'm part of the pack. Am I driving myself? Or are they driving me?

It has been suspected since the early 20th century by academics and researchers in Snefaldia that there was, at some point in history, contact and cross-breeding between the human populations of the area and so-called "elven" peoples. Until the later decades of the century, however, there was no way of proving such contact. Knowledge of the elves and their existence only came to Snefaldia after the foundation of the Republic and a great diplomatic push; historians and artists immediately linked the culture of the various elven peoples to the societies and people of Neer Dal.

The hypothesis that the Neeri cultures had been influenced in the past by non-human peoples was supported somewhat by extant legends and myths that inferred such contact. The "Record of the Grand Historian," a 5th-century text from Minayá state, records that "great sages, luminous and beautiful, immortal, came over the mountains and dwelt among the people of the trees. They taught the people much and their years were many, until they grew weary of the world and after many years departed over southern mountains." The "Record," an official text chronicling the early history of Minayá as well as origin myths and local legends, goes on to say that "their blood mixed with our own, and our years became longer; the Sankrè hold their memory close and call them "Progenitors."

The average life expectancy in Neer Dal is 105, while in the rest of the Snefaldia it is only 76- with the exception of the mallash, who also live an average of 105 years. Accessibility to medicine and treatment is the same throughout the country. Legends report that the Neeri have always been long-lived, and if ancient records are to be believed the average age at death has decreased over time- Radhré-ná-Mâl, the first King of Minayá, is said to have lived until the age of 150, dying in battle. Extant records of Telepë, a small state in what is now western Neer Dal, indicate that the state founders claimed descent directly from the "Progenitor"-race and lived on average 250 years!

If such records are to be believed, it not only necessitates a massive re-dating of Neeri history but also a critical reevaluation of the influences on early culture and society. DNA testing has confirmed a link between modern elven populations and modern Neeri people, but the link is so tenuous it is impossible to be sure which group, if any, were the "Progenitors" of the Sankrè and the "luminous beings" of the rest of the early Neeri civilization.

The ability to trace bloodlines, which are compiled almost compulsively in Belädányä households, is extremely helpful in analyzing the elven effect as many of family trees are well-documented and extend back incredible amounts of time- almost three thousand years in some cases. The language of the Neeri peoples, whether Belädányä or Sendaren, is another clue to the origin of influence.

What must be stressed, though, is the fact that the culture and history of Neer Dal is entirely the product of the people that lived and continue to live in the southern lands; regardless of the original influence. Whatever was recieved, and whether from "luminous beings" or merely immigrants from another area, the people of Neer Dal took and molded their world to form a unique culture and sophisticated civilization.

The winter begins in early October in the high mountains around Tawsanggai, pouring heavy snow and ice into the headwaters of the Saard and spurring the autumnal floods that sweep through the Dayan Basin. By December, the settlements of the Tawsini, transhumance herders and horticulturalists, had finished their slow process of osmosis with the central city of Tawsanggai- the home of their culture and people.

Thick clumps of snow caught in the black fur hat of Ksyatra Astadhyayi as he climbed a set of frozen stairs. Swathed in heavy winter furs to protect him from the cold, he grasped a dull bronze vessel in his hands.

Tawsanggai was affectionately referred to as the "home in the cliffs" by the Tawsini who made their winter homes there; nestled in the sharp cliffs of the northern mountains it was a collection of wood and stone buildings built with special mind to the landscape and climate- the tall spires and craggy bluffs held rotundas and houses that looked ready to topple over in the harsh winds.

It was to one of these tall spire-buildings that Astadhyayi climbed. He reached the top of the steps, and shook the snow from his eyes before looking out over the rest of the trek- a long bridge crossed a chasm, and beyond that, in the darkness of the wind and snow, a light glowed, raised above the ground, the faint outline of a building peeking through.

Paskimottari's Bridge. he thought to himself. The single most dangerous place in the city in the winter.

http://i11.photobucket.com/albums/a188/kuroutesshin/tawsanggai.jpg

He started over the bridge, thankfully not coated in ice as it usually was- a common report in the news was of the falling death of several people from the bridge; which had no railing and wasn't maintained well in the winter. The wind blew, shaking his confidence, but he made it across and began the climb to the glowing light above him, the faint outlines clarifying themselves to a tall rotunda, glittering slightly, with smaller buildings clustered around the spire. The great oaken door opened slightly to recieve him, and he was bathed in warmth.

"Astadhyayi! You've come." came the welcome of a tall robed man, beaming. "Paskimottari didn't give you any trouble."

He frowned as he shook the white from his hat and stripped of his heavy furs. "I should not have even tempted him in this weather, Madhyadesi. But Kausitaki asked me to bring a new censer, and I couldn't refuse."

Beneath his winter garb Astadhyayi emerged as a man in his mid-twenties, with strong, handsome features, dark hair and deep brown eyes. Madhyadesi, who was perhaps a decade or so older than the traveller, stepped forward and picked up the bronze vessel.

"Yes, when the Madhasya calls we all answer. And you made it."

The younger man warmed himself on a burning brazier, rubbing the color back into his cheeks. He threw a glance and the other man.

"Yes, yes I did. I should bring it to him."

Madhyadesi frowned momentarily, then handed the censer over to him. "He did ask from Astadhyayi, not Madhyadesi... he's in the antechamber."

The young man nodded and walked a to a small door, ducking to avoid the abnormally low lintel. This was the Shrine of the Sky King, one of the gods of the Tawsini pantheon, and Adstadhyayi was one of the servants of the religious class that managed the sacred places, a Ksyatra. Kausitaki, the man who had requested a new censer, was the Madhasya, the attendant priest, of this particular shrine- each shrine has its own. Why he had needed a new censer was a mystery.

As he entered the antechamber, which was really just an room that led to the altar- a balcony that opened out over the river valley, and twice as dangerous as the bridge- he was grabbed by a hidden hand and nearly dropped the bronzeware.

"Shh!" Kausitaki held up his other hand, his ancient face a picture of fright. "Quiet. Put down the vessel." He let go and turned to a wooden chest built into the wall, pulling a brocade robe and throwing it over his shoulders.

"Madhyasa, what's the matter?"

"An omen. I lit the censer for the afternoon offerings, and the wind extinguished it."

"In this wind, Madhyasa, I would expect it."

"Four times I lit, and four times it was extinguished. I replaced the sacred oils, and four times again it failed. When I approached again, the bronze chains snapped and cast the censer into the valley below!"

The face of the priest was contorted with fright. "It's an omen. Help me attach the new censer so we can light the fires."

Astadhyayi nodded, and put on a robe similar to the priest's. Entry to the altar meant entry into sacred space- what was believed to be the doorstep of the Sky King's heavenly abode. A small door opened up to the outside, casting snow and wind into the antechamber, and the two men carefully exited.

The old priest pointed, noiselessly, to the hanging chains that once carried the the sacred censer, and they moved slowly over the precipice with the replacement vessel. Carefully, they attached the new implement, and Kausitaki began to utter the requisite prayers, fetching a torch from the antechamber to consecrate the sacred oil that Astadhyayi put in the censer.

The priest moved the torch, whipping in the wind, close to the censer- and was answered by a burst of lightning and clap of thunder. Undaunted, he lit the fire- and the wind extinguished it. He lit it once more, uttering further prayers, and once more it was extinguished. As he approached for a third time, there was a great crack, and the chains supporting the censer snapped, throwing the bronze and oil into the air, cathing fire as the torch passed through them, a fireburst descending into the dark valley.

They reentered the antechamber, the priest breathing heavily and clearly shaken. Astadhyayi wasn't sure what he had just seen, and put his hand out to the shoulder of his superior.

Kausitaki started. "Oh! Oh, this is bad, an omen, this isn't what we need at all... not now. My Ksyatra, this is very bad, the Sky King has refused his offerings, he has refused to open his house to us. This is very bad..."

He breathed heavily for a moment, before removing the robe.

"My boy, my boy... I need you to do two things. First, go down the west slope and let Sampradana know that he is wanted at the Shrine of the Sky King. Next, you must go to the Hall of the Mountain King and ask Madhyasa Sargadapi that the Sky King has refused his offerings."

The younger man paused, and the priest raised his hands. "Go!"

In the main hall, Madhyadesi looked confused as Astadhyayi put his furs back on.

"What do you mean?"

"I don't know myself."

He exited the warmth of the shrine back into the blizzard, to complete the requests of the old priest.

Excerpt from the Dialogues of the Prince and the General, a late Dayaniram-era philosophical treatise. The dialogue is between the Prince Edram Ta'us, conqueror of Serasarda, and Haemyn Ata'a, his finest general and minister.

Ta'us: Tell me, Haemyn, is it best for the ruler of a state to cultivate the land, or to cultivate the arts?

Ata'a: Neither.

Ta'us: Why such an answer?

Ata'a: The ruler must cultivate his own personal virtue and administer all things equally. The farmers will attend to their farms and the artisans to the arts, as it is their profession to do so. The ruler should rule, and never dally in affairs outside his purview.

Ta'us: Should not the ruler concern himself with the affairs of the people? My father was a great lover of painting and song, and thus the songwriters and painters were greatly appreciated in the realm.

Ata'a: My lord's illustrious father did not fixate upon his favorite subjects; he surveyed the troops in the morning, listened to the ministers of the farms and livestock at midday, attended to the magistrates and judges in the afternoon, and heard the creations of the great poets and playwrights in the evening. The virtuous ruler is in balance with his duties, never giving over his whole being to fancy.

Ta'us: What then, may be said of the military ruler? Great rulers, said Trimna Kelangat, are those that lead their warriors to victory and honor, and return to the realm to enrich the people.

Ata'a: The Third King Trimna said that great kings are those who are victorious in battle; but it should be said that great generals are those who are victorious in battle. Truly great rulers are those who, by cultivating their virtue and higher qualities, appoint strong generals and wise strategists to lead their armies to victory. In this way, the ruler does not give himself over to the military matters, which distracts his attention from the myriad business of the state, and hardens him to the plight of the people suffering from war.

Ta'us: How is the great general to become the great ruler?

Ata'a: My lord thinks of himself, which is a portent of his developing virtue. The general who is victorious in battle and wise in strategy becomes a great ruler when he looks beyond the clash of swords and whistle of arrows. Golden Muwatalli, when the Umman-Manda conquered Sanna, declared "I will free the city and settle the captured to work upon the land, and then they will be secure." The great Muwatalli in saying this looked beyond the environs of battle to the future, and thus was a great ruler. So to did he promise to honor the ancestors with offerings yearly, thus observing the appropriate rituals. When the general observes the rituals, plans for the future, and serves with strong minds, he will be a virtuous ruler.

Ta'us: I pray that I may become such a king!

"Now! Turn to page sixteen, and we'll begin our discussion of the decline of late Teisnayan society and the rise of the Ataleinyan period of Neeri history."

Inquisitor 15th Grade Gilarka Sapiyamma grasped the bookmark and opened his book, waiting for his group of students to do the same. Sapiyamma was the instructor for these young Arsath initiates- only seven or so, 15 to 17 in age. Sapiyamma was one of thousands of instructors in the Grand Library of Serasarda, the seat of Aatem Nal and one of the largest educational centers in the world.

"Sir, shouldn't we begin by-"

"How should we ever begin, Surwassa?" he cut off the young student. "We begin where we are used to beginning, and in our case it is the decline of late Teisnayan society, which is exactly after the zenith of Teisnayan society. We discussed it yesterday, Surwassa, and if you had payed attention you would remember that." A cardinal virtue in this class was asking questions at the appropriate time, Sapiyamma saw to it.

"Forgive me, Inquisitor, but I mean to ask if we shouldn't start with a review of the other lesson, to reaffirm the factors at work in the reign of Raes Da Teisnayan. It will ensure that our analysis of his reign's collapse will be more wholesome."

The other students hid their grins.

"Oh, Surwassa, a very good idea. Perhaps you can tell me, then, what his greatest flaw was?"

Silence.

"Hubris. Despite the counsel of his ministers and confidants, he gave command of his forces and government to those who didn't deserve it. He didn't heed the advice of Illionas Questayan, nor did he listen to Sondoel Gondrogotha for military assistance. He thought himself the smartest ruler, and his armies invincible by their virtue."

Surwassa was silent.

"Do my students have anything to add to my description of the penultimate Great King?"

A young girl name Bai Ying-ai spoke up. "He outlawed Aatem Nal on the wishes of his sister, further ostracizing the good Ministers."

"I believe so, yes. Now, Surwassa, where do you think we should begin? Nothing more to say? Good. Remember, 'speak not until the Oracle asks."

"What does that mean?" another student piped up. Sapiyamma shook his head.

"We will never be on-task. It is a phrase that suggests not to speak until a person asks you to speak. The Oracle questions the suppliants, and they give answers."

"Who was the Oracle?" asked another.

"Is. Who is the Oracle." he corrected. "I'm not entirely sure myself. She is , from what I know, a very well-guarded woman who resides somewhere in this Complex, and is a prophetess. She is one in a long lineage of seers, who channels some unknown power to see into the future. Make no doubt about it, she exists- the Procession from the Door that happens every month is for her benefit. The Night Hawks carry her, in a wooden sedan, from the catacombs to the Great Chamber to perform rituals. You've seen the Night Hawks, I know."

The students were silent in awe.

"Now!" Sapiyamma said. "Open your books, and let's read."

Tybaul, Sotahr Island

"Sakaakibasen, so nice of you to come by! There is some soup in the making, I will have the steward bring it out." the smiling face of Governor-General Kilik Dygasjy was lit by the tropical sun as he greeted his neighbor in Haairu.

"Digasaisen, your generosity is always great. I'm just bringing about a few papers and some news." responded Toshiilu Sakaakiba, Sotahr's administrative Prefect, with a bow.

"News from the mainland! Good news, I hope. Come in, come in."

The Sotahr Islands were a small group of three dots of land in Malibu under the dominion of Snefaldia for several years. The Antarctic Oasis had regained control of the Malibu Islands from invaders and promptly reasserted control over the tropical paradises; the Snefaldian government saw an opportunity to establish outliers and jumped on it. The Islands were far away from the hustle and bustle of the huge Snefaldian nation, so life tended to be slower. Kilik Dygasjy had lived in the islands studying Haairu language before the Snefaldian navy had shown up, and because of his prior experience in government he was chosen to serve as Governor-General.

Admittedly it was a rather pointless post; the Commandant of the Sotahr Naval Anchorage was the only important government official on the island that had any real contact with Sargedain. Life on the islands tended to move along just as it did before- the local government did their business twice a week and the tiny population lived life as normal.

On a porch overlooking a picturesque beach strewn with smooth, weathered rocks and swaying palms, Dygasjy adjusted a pillow and kneeled before a low table; Sakaakiba did the same. A steward appeared and poured steaming fish soup into two porcelain bowls.

Lifting the soup and taking a sip, Sakaakiba smiled. "Excellent soup. Always the best."

"Now then, what's this news from the mainland? It seems like forever since they called me back."

"Well, some Deputies went and suggested a bill to give Aatem Nal independence in Serasarda... and the trade bills failed. Ah! And the Chancellery dispatched a fleet to Lavinium to help the Altani in the war."

The Governor-General nodded. "that is news indeed. I'll have to ask the Commandant about it when I see him next. I believe I saw him taking lunch at Ayaamisen's restaurant the other day."

"I have heard the same. Interesting man, the commandant. He enjoys fishing, I will have to invite him out with the other Haairu. Is it unusual? He's Sringi, isn't he?"

"Dayan, actually, from Wollmaeno."

"That makes sense."

After some more small talk and sipping the soup, the two men broke off to enjoy the rest of the lazy day in the Sotahr Islands.

from "The Rites of the Later Bae," by Loremaster ebt Bawam, 1850

The ritual and ceremony of the great court of the Emperors of Bae, so recently consolidated over all of the eastern territories of the Four Mountains, is indispensable to the administration and legitimacy of the rule established nearly a half-century ago. I am fortunate, in a morbid sense, to be present in the court of the Emperor on the occasion of the death of his grandmother, the so-called "Marble Empress" who induced her husband to make war and founded the dynasty over which her progeny now rule.

The court revived and revitalized the ancient rituals of the hegemonic kings of Bae recorded in the great histories; but with a sense of grandeur and embellishment that would draw approving remarks from the most serious of Arsaths. The daily rituals of the opening of court, and the decorum of presentation before the Emperor and his ministers are wondrous to behold in their practiced perfection; but it is on the occasion of such an important funeral that the true hold of the rituals and their devotion is beheld. Thus I record my own experiences in this matter.

In the early morning after her death, the physicians of the Empress appeared before the Emperor (who is called the Son of Heaven, after the Zhongren rulers of old) in their finest robes to present the news of her passing, though he is already informed the rituals must be obeyed. The primary physician (there are always three, as I am told) bows five times and in a loud voice declares "This humble physician prostrates himself before the lord of all-under-Heaven to inform His Highness of the peaceful and harmonious passing of His Illustrious and Serene relative the Grand Empress Dowager from the earthly sphere to the highest heavens."

In accordance, the many Ministers kneel down upon the ground and knock their heads and wail (perhaps an act, but perhaps not) "may she live one thousand years!" The Emperor himself, though he shows no emotion, raises his hands and casts off his exquisite hat and embroidered robe, and orders for his Chamberlain to make up the funeral feast for his grandmother.

On the most auspicious day, as determined by the learned scholars and priests of the Emperor's Court, the Empress is brought in state to the massive stone plaza before the temple of the ancestors, in midst of which a great paper pavilion has been constructed of many colors. It is truly an exquisite sight to behold; I have been told it is constructed without any form of nail or rod; held together with resin and folded sheaves. A great movable dais, with the Empress swathed in a great mass of embroidered silks of all colors of the rainbow placed in the center; a great black pearl placed in her mouth.

Now, the Emperor himself proceeds from the great temple of Heaven with the many priests and mystics who specialize in the religion of the state and make offerings to the many ancestors and to Heaven- offerings of wine and burnt meat, scorched in large bronze vessels; great clouds of incense and sweet perfume waft from huge censers.

I must note that the Arsaths and adepts of Aatem Nal present in Bae do not take part in such ceremonies; the rituals of the court have no place for the Motions. The Imperial family, those of the Ambalinggu line, gather about and make a great show of bowing and wailing in time with the monks and priests, and as the Emperor descends the temple dais cry "ten thousand, ten thousand, ten ten thousand years!"

After a week of mourning and greats cries, the Empress is taken from her resting place to the ancestral tombs of the family, in which her son and husband are interred, and with a great number of belongings and precious goods in placed in the deep catacombs. Incense is burnt in even greater numbers; I exaggerate not when I say that the entire city of Pholimjung smelled of Allashan sandalwood and Teisnaya cedar, for the Emperor had decreed all citizens should make offerings to the spirit of the departed Empress Dowager.

I must daresay the funeral exceeded in size and ceremony even that of the Emperor's father, the Junminggoye Emperor. Certainly such honors for the great woman who founded the dynasty are not unwarranted.