Scraps of Worldbuilding

Hanectores of Knosios was born into a very poor family as Hanectores Nwa-Ezeudinos Ndunesokosos. His father was a military disgrace and his mother died during the birth of his third brother, Obiedorian. Hanectores essentially became the man of his household as his father slipped into a deep alcohol-fueled depression. Hanectores made his amends with the people his father had made a poor relationship with and despite his father's status began to rise as a local noble of Knosios himself. However, another trial would come his way after he was exiled from Knosios in 1092 for bringing harm to his second wife, Estenanya, during the "Week of Peace" of Knosios. The town he was exiled to was the small fishing town of Iosilia, where his uncle and his uncle's family lived. From there he built himself up with Iosilia too, and despite his exile from Knosios ending in 1097, he stayed in Iosilia because of the reputation he had built and his status in the small town. In fact, he had become a general of the Iosilian king, Anoziemnon- and to him he proposed an invasion of the city-state of Knosios. Though it was for revenge he convinced him it was a strategic town and he'd gain a lot of power from taking it. It was not, but Hanectores was known to have a silver tongue.

Bust of Hanectores Nwa-Ezeudinos Ndunesokosos

Through his military genius, including the innovative use of heavy cavalry and horse-mounted archers, he was able to easily take Knosios, his birthplace and hometown. From there, he began to take Epyrea by storm, city-state by city-state. After some time, by around 1106 most historians assume, Hanectores was growing very annoyed with Anoziemnon. They had a falling out years prior over the distribution of loot among the men, with Hanectores demanding Anoziemnon distribute it equally among the soldiers of Iosilia. This did not happen, and from that point forward Hanectores views Anoziemnon as a bastard. The rift only grew when Anoziemnon had Hanectores' uncle, Ifeyrus, executed- Historians are unsure exactly as to why Ifeyrus was executed, but most speculate he had been a long-time political rival of Anoziemnon and had threatened to take the throne at some point. Regardless of the reasoning, Hanectores turned the army of Iosilia on Anoziemnon, and this was done pretty simply considering the army was far more loyal to Hanectores then to Anoziemnon or the city state-now-kingdom of Iosilia.

After this point historians consider the era known as "Hanectores Reign" to begin, and the Iosilian Empire as it was known to the denizens of Iteria began to form as Hanectores conquered Epyrea and the Bari with ease. From there he moved into the neighboring Iraelian territory, and simultaneously made the first moves towards the Sinnitic Takashimans in the east. After the mountainous Takashiman region was taken, he looked south to the supposedly impenetrable Skanda, and swept in through the Akitus unlike any other general or king had ever done. Though he did not conquer all of Skanda proper in his reign, he consolidated the majority of the western areas of Skanda. He looked north, to Astragon, and east, to Alnaria and Zhen, and the rest is history.

Marousian vase dated to about 1254 AD, depicting Hanectores of Knosios slaying Absalom Maccabeus in combat. You may notice they're depicted in ancient armor, this is on purpose and was done to make them comparable to ancient legends.

NOTE: THIS POST IS NO LONGER CANON! I have since reworked the region he originates from among other things, and unfortunately this is no longer canon as a result.

A mural to promote the Norsian-Prydanian Space Agency. The text reads "Our Dream!" in both Ceretian Nors and Prydanian Makari.

The church depicted above is the Basilica of the Archangel Michael, the largest church in Callise. It is located Lanester, Baseau, and is the national center of the Lakhic Faith. During the Iterian War, Lakhic worshippers, many of whom were Shaivan, fled to Callise as refugees of the conflict. They dispersed throughout the nation, but coalesced behind one national Communion. The first ever conference for religious officials of the Lakhic faith met in Lanester in 1981, and formed the Lakhic Communion in Callise. They then began construction on the above basilica, named for the Archangel Michael who guarded them and granted safe passage in the exodus to Callise. Construction concluded in 1989.

More Norsian-Prydanian Space Agency propaganda.


"Forward, to the stars!"


"Our dreams out boundless"

History of the Modern Relationship between the Empire and Sasten

In 1726 the Empire seized the Channel Islands from the local kingdom there. It started to exert influence on Sasten, with the Razen Confederacy being the most open to trading with them. During the 2nd NI War, the war caused Azarten and Varaten to formally oppose Razen expansion. The Empire at first supported Razen, but once the writing on the wall became clear for both it and Razen, it stabbed Razen in the back, supporting Azarten and Varaten.

Of the two, Azarten was much more welcoming of this development, as Varaten, being close to the Channel Islands, was much more practically tense with the Empire than Azarten was. This opened a crack between Azarten and Varaten, with Azarten becoming closer allies with the Empire while Varaten remained cold; but this crack was a small one and not really meaningful at first.

In 1918, as part of the Meterra Acts, the Empire gave the Channel Islands to Azarten in order to prevent Varaten from gaining access to the channel's trade routes and instead put them in the hands of an ally, a development that kickstarted the rise of the anti-foreigner, anti-Azarten elements in Varaten. Eventually, these elements blew over the edge and fascism took over in Varaten.

Azarten and the Empire cooperated closely during the FW, with the end result being the formal annexation of Varaten by Azarten in 1947, who subsequently occupied Varaten until 1950. Said occupation was assisted by Imperial troops. After the surrender of Varaten, the Empire and Sasten signed a formal treaty of military and political friendship.

In the 1980s, another treaty was signed between the two, extending this friendship to economic realms, which caused a trade boom between the two, as well as cross-cultural pollination. This state still exists, and the Empire and Sasten, both powerful economies in their respective regions, maintain a close friendship.

Tanpusqo, the capital of Suqtantinsuyu, is located in the lower-portions of where the Chumpas range splits from the greater Pukaranras range making it one of the highest capitals in Paca (Eras) at 2850m. It has a population of 8,160,000, accommodating 23% of the nation’s wider population.

The modern city-centre of Tanpusqo is based around the concept of breaking typical conventions of Suqtan city design. It does this most notably with large plaza-parks filled with flora from across the country, existing mainly to separate the large Neo-Pukara skyscrapers from one another. The Neo-Pukara style combines three things: traditional animal motifs, modern art deco, and bright colours from across the empire and together these create a style of architecture completely unique to Suqtantinsuyu. The skyscrapers also integrate other features that the style traditionally doesn’t feature, large art deco animal heads that sit atop the towers being the most notable.

Due to a mixture of mountain-derived lack of space and green policy, the city is almost entirely pedestrian in nature with only emergency service vehicles, scooter-bikes, trams, and other outside-connecting public transport existing within the city.

This has enabled the continuation of historical city planning techniques, such as the utilization of kancha blocks. Kanchas are enclosures of three or more buildings placed around a central servicing courtyard and form the basis of much of the city’s basic housing, temples, and commercial structures. These compounds tend to be built in the Middle-Pukara style which builds on the traditional adobe and ashlar-masonry designs of historical Old-Pukara with modern building conventions and regulations, there is also a notable omission of gold adornment on this style. The holy Qoriqancha and the Palace of the Inka are also modified kancha designs in part.

Kancha blocks are often broken up with large kallanka buildings that act as communal spaces for each of the city’s many districts. They exist as individual buildings of the same Middle-Pukara style, surrounded by small green spaces and an usnu platform, and fill many purposes from housing wedding receptions to hosting polling stations.

Korovan Flag Evolution

-SUPERSEDED-

Mythology of the Icení, Excerpt of the Tuatha:
The Tuatha Dé Icení are the mythological ancestors of the modern day Icení people and from whom the High Virtues and Low Virtues of the Elenathistic faith derive. They are an immortal race of Fae who inhabit the realm of Lómëa, a world parallel to but separate from Eras. With power over both primordial nature due to their direct descendance from the Goddess and the God and the ability to walk between worlds, the Tuatha soon found themselves on what they came to call the continent of Icení. At first they avoided direct contact and intervention with the native humans that were scattered throughout the region but soon the humans came to view them as divine beings sent by the mother goddess and over time, the Tuatha came to be the teachers, healers, and advisors to various tribes with the majority of their power centered around Icení Bay, the location where they first stepped into the world. Over the next few decades, there was peace and prosperity but soon human greed took root and some humans sought the knowledge of the Tuatha for themselves without having to rely on the divine teachers.

Civil Troubles (1924-1941)

After the end of the bloody Ukrgite Civil war that saw the northern Syndicalists against the southern Democrats, it became apparent to the newly-reformed democratic government that the war that ended, was not officially over. Despite forcing the provisional syndicalist government to sign the treaty that would officially end the conflict, violence still persisted. The era was marked by bombings of Ukrgite infrastructure and buildings.

Over the first four years of the era, over three hundred and fifty Ukrgites were killed as a result of Ukrgite Liberation Army 'ULA' violence, being both police casualties as well as civilians; along with members of the ULA. After receiving permission from the Ukrgo Assembly of Peers, President Elliot Thomas sent in more numbers of Ukrgite Military Police into the northern regions. After which, there was a surge in ULA activity, with many paramilitary members joining from low-class areas where the Military Police had been sent to.

Over the next years from 1930 to 1935, saw 1.002 people die as a direct result to the Civil Troubles and a total of 8436 casualties. The cause of the spike in violence is often linked back to Elliott Moss's strongman stance on the situation and response by sending more and more numbers of servicemen to affected areas, which saw 51 men die for every year. In 1934 debuted the first official Police Armored Car deployment.

From 1936 to 1940 saw a relative decline in ULA activity among the northern reaches after 'Laurence Raid' that saw the capture of over a twenty high ranking ULA officials in the March of 36'. Ukrgite Liberation Army Activity focused more on infrastructure attacks then on Ukrgite Police and MPs. But as the years went on and the lack of change strategy for the ULA continued, the attacks were less and less effective. 1940 saw the start of backroom negotiations between the ULA and the Ukrgite Government.

In 1941, the Civil Troubles came to an official end when the ULA signed the Goodnight Agreement which saw greater rights for the Northern Provinces and Provinces as a whole, along with Benjamin Gallagher calling for all ULA members to halt, as they had been given a pardon by Lachlan Carter's new cabinet.

Goyanes' courts function on the premise that all Constituent Kingdoms and all local governments derive their power from the Grand Emperor, therefore only one court system for each type of legal jurisdiction is necessary. Violations of local, constituent, and imperial law of a criminal fashion are all heard in either the Assize Court or the Magistrate Court (for summary offenses). If a magistrate accepts a plea for a full trial, a case can move from the Magistrate Court to the Assize Court. Cases also can begin their journey in the Assize court if they aren't summary offenses. A typical hearing in the Magistrates Court is presided by 3 judges; a presiding judge and two hearing judges, who convene at the end of the hearing with the presiding judge to determine the verdict. A typical trial however involves 8 to 12 jurors selected by the court using standard procedures, and the case is presided by a judge. The right to trial by jury is held sacrosanct in Goyanes and has existed for centuries and is upheld by the Supreme Law.


Civil cases are heard usually beginning in Peasant's Court. Most civil cases begin and end in Peasants' Court, but all appeals in the civil side are heard in the Chancery Court. Regarding special jurisdictions, military-related crimes are heard at the Military Tribunal, maritime-related crimes and civil cases are held at the Admiralty Court, and tax disputes regarding all levels of government and citizens can be held at the tax court. The special case with the tax court is that you do not have to actually pay the tax in full before filing a dispute with them. The other, more common way to settle a tax dispute is by paying the tax in full, and then going to the Chancery/Peasants' Court and filing a suit for reimbursement. All three special jurisdiction courts can refer cases to the Assize Court.

The appeals court for all three special jurisdictions, the Assize Court, and the Chancery Court is the Councillors' Court. The Councillors' Court hears all appeals that have made it to that level, as well as cases between government bodies, such as Landkreis vs Constituent or Constituent vs Constituent. The final court of appeal is the Grand Emperor's Court. Decisions by the Grand Emperor's court are final, and because Goyanes uses a common law system, many of its rulings are considered de facto law in Goyanes.


Regarding the etymology, the Grand Emperor's Court takes its name because it originally was the actual imperial court of the Grand Emperor. However, over the years the Grand Emperor grew lazy, so Grand Emperor Reidar VI established the Councillor's Court, where historically the GE's councillors heard cases at an appellate level. Over time, the Councillors' Courts grew bloated with cases that simply did not involve the Grand Emperor or the Empire-at-large, so the government established the Chancery and Peasants' Courts to deal with civil cases. They were so named because they originally involved cases having to do with the Chancellors of Constituent Kingdoms and "peasant-to-peasant" business, respectively, but as laws were amended and responsibilities changed they drifted from their original assignments somewhat. The other courts have fairly self-explanatory names.

The quantity and location of courts also varies. There is at least one Peasants', Magistrate, and Assize Court by law in every Landkreis, the smallest territorial jurisdiction for courts. Chancery courts are located in the capitals of each of the 15 constituent kingdoms, as well as in certain larger municipalities such as Gojannesstad and Mukakstad. The Councillors' Court and the GE's Court are both located in Gojannesstad, but the Councillors' Court is a large body with many judges due to the nature of its responsibility.

There is a military tribunal for each of the 4 branches, reservists committing military crimes are tried by their branch tribunal. There are four admiralty courts, one in Gojannesstad, one in Hosen Sæg, one in Kadsbyhavn and one in Jægerstrom; the case is filed in the court that is geographically closest to where the incident occurred. Last but not least is the Tax Court, which is also located in Gojannesstad.

document:

Konungsríki Prydansk Utanríkisráðuneytið
2 Samrunisæti
PR-1448 Býkonsviði
Konungsríki Prydansk
​

INTERNAL USE ONLY
Democratic People's Republic of Skanda- Analysis of Potential Trade-based Relations Given Current Political Climates in Craviter and Iteria

Tosh N. Bang
​

The potential of trade-based relations between the Kingdom of Prydania (the Realm) and the Democratic People's Republic of Skanda (Skanda) is a complex topic that relies on a number of factors.
The immediate estimation among most politicians and the general public is that such a relationship is unlikely to be possible or- if it is- not open to much potential. It is true that the Realm and Skanda are unlikely to view each other's political systems without suspicion. The Realm's ties to UKAG, as well as ethnic and cultural ties to Andrenne, will also complicate matters. These limitations, however, do not fully cover the topic and do not account for all variables and opinions on either side of the Realm/Skanda question.

It is important to note that regimes in Skanda one would comfortably call communist or socialist never overlapped with the Syndicalist regime in the Realm. Therefore the DPRS regime does not have the baggage associated with recognizing the Syndicalist regime (see Ugria). While political orientation remains a stumbling block this fact allows both officials in Skanda and the Realm to start from a position not tainted by the Syndicalist regime or the Civil War.
Leaders in the current Skandan regime voiced support- mostly tacit- for the Syndicalist regime in so far as it suited their interests back at home prior to the establishment of the DPRS regime. Skandan silence and neutrality re: the Syndicalist insurgence post-Civil War that was crushed can be seen as the Skandan regime's personnel no longer willing to be seen as pro-Syndicalist. The Skandan government's unwillingness to offer even a symbolic condemnation of Jannik Lieftur's execution is telling and indicative that Skanda views the Syndicalist regime and movement as a past event that they no longer feel obligated to support moving forward.

Ideological differences also fail to account for the mutual economic benefits that can be gained by economic cooperation. Both Skanda and the Realm are highly agricultural, and each can find new markets for their agrofood exports in each other. Skandan rice and fruit is still a rare sight in the Realm, and the Realm's wheat, potato, and meat-based goods would find new markets in Skanda. Skanda receives some of these products from Demescia, but the Skandan government- like all concerned economic actors- is weary of relying too much on one place for a single product. Dairy specifically represents both a major export of the Realm and a foodstuff that is almost absent from Skanda.
This offers the Realm a chance to fill this particular need, and likely will be enough to overcome philosophical ideological divides. Both Skanda and the Realm could gain new market opportunities by trading with each other.

The DPRS regime is also fundamentally cautious of the legacy of Jirou Yoshiʻhiwe. Cautious in so much as they are desperate to avoid their system developing into a copy of Jiroism. Jirou Yoshiʻhiwe represents a conundrum of the regime- he is seen as an ideological forefather, yet it is universally recognized throughout the DPRS leadership in Skanda that his hardliner approach to communist governance would not be viable for Skanda either internally or externally. The SEZs are a repudiation of hardline Jiroism, and represent the regime's willingness to do business if beneficial to the regime and their economic needs. The election of a moderate to left leaning government in the State of Iraelia willing to commit to a thawing of realtions with Skanda could also usher in a new era of international cooperation on Skanda's part.

There is much to be gained from an economic perspective by the opening of trade relations between Skanda and the Realm. Yet these economic benefits do not overwrite the lingering feels of ideological distrust that would exist between the two. Feelings towards left-leaning governments in the Realm have only somewhat been tempered by the thawing of relations with the First People's Empire of Cogoria. And while Skanda has no overt history with the Prydanian monarchy- beyond familial ties between Kjellner and Loðbrók dynasties- their distaste of the institution itself would cause tension with the Realm if raised.

Skanda represents a new opportunity for the Realm to expand its economic markets, while also representing the same for Skanda. Ideological divides, however, could potentially undermine any potential agreement if not handled delicately.

Recommend approaching with hesitant caution.

forward- M. Toft

addendum
cc- ÖSU- athz- M. Hveiti

Click to expand...

OOC: Translation
Konungsríki Prydansk Utanríkisráðuneytið
2 Samrunisæti
PR-1448 Býkonsviði
Konungsríki Prydansk

Kingdom of Prydania Ministry of Foreign Affairs
2 Union Square
PR-1448 Býkonsviði
Kingdom of Prydania

No mention of the Worker's Movement in Callise can be made without stating the contributions of Remy Picard. A revolutionary during the War of Malorian Aggression after the execution of the Callisean royal family, Remy Picard was one of the first anti-capitalist thinkers in Eras. He was educated at the University of Beaune from 1796 to 1800. At Beaune, he was educated by Frédéric Alard, the famous Callisean Idealist Philosopher. It was through Alard's lectures that he met fellow young radicals, getting involved in Revolutionary Politics. In 1797, he joined the League of Young Radicals, a student organization affiliated with the Gauchistes. He would be an active supporter of the 1801 arrest of the Droitistes, and the installation of the Council of Internal Affairs (commonly referred to as the Provisional Council). Although initially a strong proponent of the revolutionary dictatorship of the Gauche, led by Aurélien Baume, Picard would find himself critical of the Gauchistes after their attempts to make overtures to the bourgeoisie and institute market reforms after the initial period of Menerism from 1801 to 1803.

In 1804, he would be crucial in the founding of the Society of Friends of the Poor. Composed mainly of Left Gauchistes, forced underground by the revolutionary dictatorship In 1805, he published their manifesto anonymously, identifying the principal divisions of society to be class based, and advancing a revolutionary dictatorship of the craftsmen. While popular among some of the Avec-Pantalon (worker's militias in support of the Gauchistes), The Society of Friends of the Poor would be severely restrained by constant purges led by Baume. However, while often the target of public anti-dissident campaigns, their support among the Avec-Pantalon afforded them a great deal of ability in avoiding capture and execution.

The ability of the Society of Friends of the Poor to remain a successful clandestine group was paralyzed in 1807. In this year, Chevalier, victorious in war with Maloria, and having spent a year witnessing the brutality of the revolutionary dictatorship firsthand, conspired with the Society for the Restoration of Public Order and ousted Baume. Led primarily by clandestine Droitistes, this group would disable the Avec-Pantalon militias and institute a stratocratic republic under Chevalier. It was this period, from 1807 to the execution of Chevalier and his sympathizers in 1818, which would mark the harshest period of persecution for the Society of Friends of the Poor.

After the beginning of the persecution of the left wing of the Revolution, Picard fled to St. Beaudoin. There, he stayed in the attic of Gilles Dumont, a wealthy patron sympathetic to the Gauchistes. Dumont would go on to be a longtime supporter, enabling Picard to devote himself fully to his studies. From 1807 to 1818, he wrote under a pseudonym (The Friend of the Revolution) against the dictatorship of Chevalier. During this period, he got into a heated public exchange with his former mentor, Alard, who was a public supporter of Chevalier's political project. This exchange, compiled and published as Dialogue with Alard, became a key text among the later Picardie Scholars. In 1817, Picard received news of the UKAG counteroffensive and the coming siege of Fontaine. In disguise, he snuck into the city. In 1818, he was present for the execution of Chevalier by the Bourgeois Republican elements in the General Court.

Following the establishment of the Directorate in 1819, Picard resumed his residence in Beaune. There he founded the newspaper Le Nouvel Ordre, which would become his primary literary outlet for the remainder of his life. In 1822, he was offered a job at the University of Beaune as an Associate Professor, but the offer was rescinded after he refused to swear an oath of allegiance to the Second Republic. From 1822 to 1830, he underwent a gradual transition away from his proto-socialist, egalitarian worldview, towards what we would later call Classical Picardism.

In 1831, he wrote Studies in Class History, outlining a theory of history predicated on class conflict. He theorizes that social orders are born primarily out of the tensions between different social classes, and that society serves to mediate class relations and enforce the dominance of the empowered class. This text would form the basis of his later ideas and lead to an explosion in radical Socialist studies in history, economics, and politics. As a follow-up, he published Studies in Class Politics in 1835. In this work, he elaborated on his conception of the State as an organ of class dominance, and politics as the conflict between classes.

From 1835 to 1841, he focused his attention on his masterpiece, A Critique of the General Economy, Vol. 1. He published numerous notebooks and rough sketches of his critique of bourgeois economics. In 1841, he published Volume 1 of what would be known as "Le Critique", entitled "The Process of Generalized Commodity Production." In this volume, he outlined commodity production as the central tenet of the Capitalist economic system. He also tracked the historical economic development of Capitalism as it emerges out of Feudalism. It was in this work that he formalized what would be known as the Law of Values of Exchange, which tied natural price to the combination of Organic (raw materials, land, machines, etc.) and Inorganic (labor) capital, and then priced commodities from that natural price at supply and demand. The book was not widely read outside of academic circles, but was considered a work of genius among Heterodox economist and Socialist intellectuals at the time.

After publishing Vol. 1 of Le Critique, Picard established connections with other Socialist activists and intellectuals, who read and supported his critique of Capitalism. In 1843, they founded "The First Association of Workers," an organization for both Socialist intellectuals and Labor organizers. In 1844, they published the Program of the International Workers Movement, a political pamphlet calling for the Proletariat to overthrow the Dictatorship of the Bourgeoisie in favor of a Dictatorship of the Proletariat, led by democratically organized Workers Councils. The ultimate goal of this state being the abolition of class society, and the state (and class dictatorship) altogether. The pamphlet spread like wildfire, causing chapters of the Association of Workers to pop up all across Callise, even spreading to other countries in Craviter. These chapters, mostly led by Socialist intellectuals, agitated for workers. They organized radical unions attached to the Workers Association, building the first organized labor movement in Callisean history. By 1852, the organization had 10 million total members amongst their clubs, unions, and associated workers organizations.

In 1849, Picard published Volume 2 of the Critique of the General Economy, entitled The Process of Circulation and Profit Realization. Building off of Volume 1, this installment focused on the how profit is realized through the circulation of commodities and outlined the general tendency of Capitalism towards crisis. It is through this treatise that Picard proposed that the general rate of profit falls as technology displaces labor and reduces the amount of profit which can be made on a given commodity. This work was widely circulated amongst the Workers Association, forming the basis of what would become Orthodox Picardism.

Prior to his death in 1854, Picard planned a third volume of Le Critique. In this volume he intended to explore the various theories of natural price and surplus value that dominated bourgeois and heterodox economics, explaining their shortcomings, and why the Law of Values of Exchange ought supplant them in a systematic understanding of economics. However, he died before he could complete it. It would eventually be published by his successors in the Workers Association in 1857 under the title "The History of Value Theory".

While Picard would die before the serious revolutionary movements of the 20th century, his theories would go on to influence a variety of political movements and serve as a rough guide for Academics seeking to understand the intersection of history, politics, and economics.

Capitals of Sasten

Sasten's capital history is a bit messy given how many entities have controlled the land (and outright called themselves "Sasten"). Two of the kingdoms of the zeroth-era (the poorly-recorded time before the Edzana Empire, with civilization dated to ~2500 BCE) had their administrative capitals and royal residences near the current city of Kratvesakt, and a now-abandoned city on the Vara river between Varasa and Dtezar. Archeological evidence indicates that there were more kingdoms and possibly empires in that era, but writing was sparse in Sasten until 1500 BCE and the Edzana destroyed or overtook most of the existing cities when they arrived, leaving precious little evidence about preceding civilizations. The Edzana themselves set up their capital in what is now Razena, and ruled from there until they were overthrown, with some of the human tribes settling amongst the ruins as others built new towns.

By the 800s BCE, small kingdoms had been set up around the largest cities, notably Azarai, Razena, Varasa and Varz, dueling for influence among each other, until finally in the 400s BCE the Azar kingdom conquered the northern kingdoms and city states to found the Sastennic Empire, with its capital in Azar's first city of Azarai. A century later they marched on Varasa, and conquered the channel islands soon after. To help administer the Empire, most of it laying far to the sounteast of Azarai, the administrative capital was moved back to Razena after nearly a thousand years since it fell, though the Emperor's seat and official residence remained in the nominal capital of Azarai. When the Empire colonized and conquered Verzeten, far to the west, some administration was moved back to Azarai. Even this was strained to its limits in the weakening empire, and the rulership crisis of CE 752 forced the empire to split its administration into six legally equal capitals - Azarai, Razena, Varasa, Kratvesakt, and the relatively young cities of Erevsodt and Adzerein, with the five other capitals reporting to the imperial seat in Azarai. This splitting set the stage to come, and when the Empire fragmented in 1020, each of the capitals and nearly every town declared themselves to be their own kingdom.

The capitals of those successor states didn't change much after that, when they were conquered by a larger power or joined a confederation, they were simply replaced in importance. The big powers of Azarten, Varaten, and the Razene confederacy never once moved their capitals, and the cities all held on to their importance until they were finally conquered in the 20th century. As Azarten defeated Varaten at the end of the Fascist war, Azarai was declared the capital of Sasten. As a gesture of reconcilliation, Razena and Varasa became legal seats of the king, and are technically called capitals in Sastennic law, but in reality all administrative and political affairs are handled in Azarai.

Verzeten's story is a bit more torturous. Adzerein remained the capital for over 900 years, but the catastrophic loss of much of their territory and population to Azarten in 1938 brought about ferocious anger and hatred towards the crumbling government in the city from every sector of society. From 1943-onward, Verzeten was controlled by a succession of weak and oppressive dictatorships that set up their capital in whatever city wouldn't drive them out at gunpoint, with phases that could last as little as three weeks. When the current regime took power in the 1990's, they moved their capital to the revolutionary city of Kadzera; Azderein for its part was burned to the ground, the rubble dynamited, and the roads bulldozed, leaving no trace of the once great city.

Provinces of Angshire Overview:

Norfolk Island - The northernmost of the three Anglian Isles, it also has the smallest population of all the provinces.
Anglia Island - The center of the Anglian Isles, home to the city of Anglia, capital & largest city in Angshire.
Suffolk Island - The southernmost of the three Anglian Isles, it serves as the chief connection between the Isles and the Mainland.
East Mainland - Located along the northern coast of Central Auroria, serves as a hub to the region boasting moderately large cities.
West Mainland - Located on a large peninsula, it is by far the largest of the 5 main provinces of Angshire, and home to numerous port cities.

(EXTREME WORK IN PROGRESS, SUBJECT TO CHANGE)

Some facts about Korova:

Who are the Knights of White Merya?
To begin, White Merya refers to the Principality of Merya, part of G.P. Zhurovka, which dominates most of the Ingala Valley (national breadbasket) surrounding its capital Brasovo. Merya is simply the most important inland area of Zhurovka and modern Korova. White Merya refers to the region of Merya during a snowy period, this is because the word snow did not exist in Korovan until the modern era and was substituted with the word White. Regions experiencing snowfall were called White X. During the white Merya of 1610, lawlessness in the region rose an extreme amount for an array of reasons and so a small army was formed to combat this. The Knights of White Merya.

The effectiveness of the Knights became a local spectacle but a large enough one to catch the eye of the Grand Prince of Zhurovka themselves, Vasily IV, who chose to enlist a small retinue of the army's best. The original Knights soon disbanded as the winter ended but the retinue enlisted by Vasily IV retained the name and served as royal bodyguards through the unification and until 2008, when they were dissolved by the Syndicalist takeover. Arthur is in the process of reviving them, using Korovans who have gone through Norsic training.


What is the Tatarov Krug
The Krug (Circle) is a secret society functioning at the highest levels of Korova's monarchy whose members consist of the original Cult under Faekhal that originally found and recruited Arthur. For the most part, these people are some of the Interim Government's leading politicians and governors. The Krug exists because of the Ad' Cane magic that Arthur wields, to both support Arthur's management of his abilities and to ensure the silence of all people who know of this secret. It convenes each New Moon* in the Royal Chapel on palace grounds, the day AK magic as a whole is at its weakest, to discuss things of mystical nature.

*The New Moon is the time when typically the least sunlight can reach AK magic users, sunlight being the fuel for all AK magic. In AK myth it is seen as a night of dread.


Family of Arthur Tatarov
Father: Iakov Tatarov - Human - 1975-2009 (Killed by Syndicalist Regime)
Mother: Cora Gabris - Norsic AK - 1968 -2000 (Died by Childbirth)
Them: Arthur Tatarov - Human-AK - 2000-present
Partner: Adrian Zima - Human - 1998-present
Child: Anya Tatarov - AK - 2019-present

Notes: Anya and Iakov share a birthday

Hightonian Currency

The Block is one of the oldest currencies still in use; it dates back in some form to the 1200s. The Pobfénix Empire was the first nation to create a standardized currency throughout the Highton Valley. The currency was unique in that rather than using coins, it used kupfernickel, copper, silver, and gold cubes. The currency became known as the Blöck (Block). The cubes were used until the early 1400s, when the Empire reverted to minting coins, but the name stuck and the block name was still used by the Highton Principality and the Aleman Kingdom, the two main successors to the Empire. The block continued after the unification in 1831, although the name "krona" was considered following unification. In 1951, Highton nearly switched again, this time to the "Mark" or "Alemark" but opted to stick with the long-used name. Today, the currency is only used in Highton, as well as Peuportîle to an extent. It was formerly used in nations where Highton had colonies; Oclusia, Demescia, and Astragon. The currency used in St Eliana is the "Iterian Block", an independent currency used only by the residents of the island.

Figures on Hightonian Bills

One Block: Thomas Bolton. Bolton was the first President of Highton after the constitution was signed in 1951.
Five Block: Prince Thomas VI. Thomas VI was the first Prince after the unification and had an influential role in uniting Highton and Aleman.
Ten Block: Saint Eliana. Eliana's story is often considered Highton's national story and she is one of the most famous Hightonians of all time.
Twenty Block: Mario Matthäus. Matthäus is a Hightonian sports legend who holds the record for longest time between World Cup wins (1979 and 2003)
Fifth Block: Princess Gabrielle. Gabrielle led Highton through the Fascist Wars and when it became a constitutional monarchy.
One Hundred Block: Eleanor of Mannheim. Eleanor was an influential Aleman queen who was the first to unify Highton and Aleman for a brief time in the 1500s.
Five Hundred Block: Coco the Monkey. The first Hightonian in space, who also returned safely, Coco's popularity prompted it to become the national animal in 1960.

The largest sport in the Empire (and a significant sport in the Commonwealth countries) is Tairaka, Syrixian-style competitive swimming. Shevakas, our honorific term for swimmers, are held in high prestige. Traditionally, prospective shevakas start out at the college level, and are then picked up by teams.

Tairaka is organized similarly to American Football. There are named teams with mascots and privately-owned franchises, and the Empire has three leagues under the umbrella of the Imperial League of Tairaka (ILT): the Home Islands Conference, the Peninsular Conference (Janapadha, Truongla, and Kalety), and the Durbanese Conference.

Each team has 12 shevakas. When the meet starts, each shevaka will swim from one side of the pool to the other and back, and then tag into the next one. The fastest team wins. The champions of each conference then go head to head in the Imperial Meet, which is traditionally held on or near Samrati Jayanti. During the Imperial Meet, all three conference champion teams compete at the same time.

Religion in Sasten

Modern Sastennic religion is currently in the process of morphing into another religion altogether as archeological evidence, new knowledge, and a growing rejection of divinity building since the 12th century are leading people in general to question whether the gods were even gods at all or just mythologized heroes of the Human-Edzana wars, which is literally what they were, Sastennic paganism is based on a distorted and mythologized retelling of sagas of the generals, kings, chieftains, warriors and other persons of repute from that event. Every single god in the Sastennic pantheon is based on a person who actually existed and accomplished the things they were said to have done, albeit in a less fanciful manner. For example, Evarnais, God of Craftsmen, was an Edzana blacksmith who sided with the tribal kings of Azar. He forged weapons of exquisite quality, some might say enchanted, to help the kings' warriors kill and destroy magic-protected soldiers, engines, and general abominations produced by the Edzana empire. In Sastennic mythology he presented his finest divine sword to the King of Kaizun, who used it to slay a powerful monster threatening his town.

In general, Sasten has two main human religions. The pagan religion known as Desarism worships a pantheon of gods, each god representing a different aspect, similar to the Greco-Roman religion; this religion is predominant east of the great dividing range as well as in the western city of Erevsodt. The other, known as Tazen, posits that there are no gods at all and that divinity must be found through observation of nature, the earth and oneself, although they maintain numerous temple, shrine, monastery and forum complexes to further these studies; this religion is generally found west of and within the mountain range itself. Desarism is by far the majority religion, with Tazen as a large minority; there are talks ongoing to actually merge the two as Desarism is in the process of dissolving, though I'll get to that later. The Edzana for their part follow shamanistic variations of their ancient religion, with a particular emphasis on ancestor worship and death and funeral rites.

Desarism's roots are estimated to derive from the religion of a Sastennic monument-building culture that formed great kingdoms from around 3500 to 2000 BCE. Enormous monuments, ruins, temples, and tombs of this civilization have been found within Sasten, often times covered in writing, but while the modern Sastennic language is estimated to be fairly close to what they wrote, the script is an extremely complex hieroglyphic system whose knowledge was totally destroyed by the Edzana invaders in the 2nd millennium BCE, leaving very little contemporary understanding of them.

The Edzana when they invaded allowed the native humans to continue their rites but set themselves up as the gods of the religion and replaced their native script. When the humans (and a huge number of disillusioned Edzana themselves) rose up and wiped out the empire, the tribes forswore recognition of the Edzana as gods, and set some new principles in the wake of the regime, among them religious prohibitions on slavery and human sacrifice, recognition of all men and women being equal before the divine, as well as the Warrior Code. As time wore on, the stories of the leaders of that uprising morphed into heroic myths, then legends, until finally the people of the Azar river started worshipping them as gods themselves, the stories becoming the mythology of the religion now formally known as Desarism.

The religion grew over time as the tribes of the river were conquered and united to form the Kingdom of the Azar. When Azar conquered the Kingdom of Vara and became the Sastennic Empire, Desarism became the imperial religion, spreading throughout the imperial territory and displacing most native religions. With its doctrine set and writings popularized, Desarism remained fairly similar for the next thousand years, with local priests managing the worship and some local cults venerating a particular god springing up and dying out, but largely disjointed as a whole and relying on the Imperial authority for most guidance.

By the 600s CE Imperial power was starting to wane however, and the various temples and shrines began to organize amongst themselves as they tried to wrest more and more power from the emperor in Azarai, a tug-of-war now acknowledged as being one of the primary drivers of the collapse of the empire. As the ecclesiarchy swelled in power and influence, they began setting their own doctrine and edicts, beginning a long descent into decadence and corruption. By the early 11th century, their political influence was such that when Azaras the Third crushed the army of the clergy's preferred imperial candidate in Varasa, most of the Empire refused to recognize her authority as Emperor and the whole state effectively dissolved.

Many among the upper classes secretly resented that outcome however; the breakup of the Empire was an outcome no side truly wanted, and themselves obviously without a hint of fault, they started to blame the ever more corrupt ecclesiarchs even as the lower classes followed the words of their priests. By the 14th century, Desarian priests began claiming the existence of demigods, where notable people (generally anyone the temple especially liked) were said to have lineage from the gods. While some believed this, others saw it as one of the highest forms of heresy, directly contradicting teachings dating back to the religion's founding.

By 1471, the issue came to a head, as the highest priests bathed in fantastical wealth and terrific corruption while the less faithful laboured under extortionate tithes, as heresies and political interference abounded. A group of kings, chief among them the Kings of Azarten and (somewhat ironically) Varaten, decided they'd had enough. The proceeded to launch the Barbaric War (named for the flagrant disregard for the Warrior Code from both sides of the conflict), the bloodiest and most destructive warfare in Sastennic history. Dozens of cities were burned and over half the Sastennic population at the time was killed over twenty five years of war, which finally ended with the total destruction of the ecclesiarchy. For a time the religion essentially reverted to how it was nine hundred years before, though the memory of the war and the heresies that brought it about were ingrained in the minds of every Sastennite practicing the renewed religion. They began to be influenced by a different religion altogether - Tazen.

The origins of Tazen are not as well known. The leading theory is that it was developed from eastern Sastennic animist and earth worship sometime around 100 BCE, though another theory suggests that it essentially is the old monument-builders' religion after its surviving practitioners were driven across the mountain range and settled in the east, far from the Edzana brutality. In either case it was first truly codified by a group of individuals known as the Three Great Sages, an event most historians agree to be based on some measure of historical fact. The religion has largely remained fairly similar for its entire history, having only a limited number of practitioners for the first three quarters of its existence, confined as it was to rural areas as anyone moving to imperial settlement towns generally adopted the Desarian religion.

The end of the Barbaric War coincided with the journeys of a handful of Tazen sages, who began to spread the ideas of their own faith among the Sastennic upper classes. by 1600 it had been decreed that no person could be born into divinity, that the gods were the divine and that the earth was an aspect of that. The minor influences continued to trickle in until modern times, while Tazen itself grew in popularity, replacing Desarianism in most of the eastern cities.

However, in 1956, Desarianism received the greatest doctrinal shakeup since the end of the Barbaric War. Archaeological excavations in some Edzana ruins turned up the name of the town, coinciding letter-for-letter with the site of a mythological battle. At first Desarians rejoiced, but further excavations shocked the religion to its core. In the ruins were found written descriptions of the battle describing it as a contemporary event, not a myth, and found in an old building was a huge cache of weapons, all of which were dated to the time of the Edzana conflict but made using techniques and materials available only to the Edzana of the time. Among those were three elegant swords, names etched into them, matching exactly with mythological descriptions of weapons forged by the god Evarnais. When the grips were removed, they found etched onto the tang in the old Edzana language:


The Gods were real, and not just real, they were people. Were the gods present on Eras? Were they Edzana? Gods doing godly things was clearly impossible from an archeological perspective, but the find, and the extreme publicity it generated, forced the Desarian religion to totally rethink every aspect of their beliefs. A long period of soul-searching began, and is still in progress, but the likely end result should religion not be replaced by atheism is that Desarianism will essentially merge with Tazen. As worshipping some random people as gods is both heretical and rather silly in the modern era, Desarianism is set to rewrite its entire doctrine: there are no gods, there never were, but great heroes of times past will be worthy of veneration for their deeds, not their birth. Divinity is found by proving oneself, and only when one has achieved greatness will they join the pantheon. Observer the universe around you, and find solace in it.

As contemporary Edzana themselves venerate the heroes in Desarianism for their deeds as their atonement for the horrors of the Edzana Empire, there are undercurrents that would see their religion also merge with the human religions. The three religions seem set to exist under a single overarching banner in the future, although whether they'll do it in time to be relevant before the general decline in faith is another matter.

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About Messianism, Sastennic culture even dating back to ancient times has many aspects that might seem very liberal even by today's standards, so the Messianism preached by missionaries was often seen as being a step backwards, particularly by Sastennic women. The rejection by parts of society along with the knowledge of what Messianist hierarchies were set up elsewhere eventually led to the kingdoms and other governments of the era deeming Messianism to be a threat, and effectively expelled all the missionaries and tried to stamp out the religion.

Messianism was flat-out illegal until the 19th century, and proselytizing in public remains a criminal offence (albeit applying to all religions equally after the 1930's). However in 1846, the remaining Messianists and the few new converts founded the Sastennic Church with doctrine much more in line with Sastennic culture. It is generally regarded as a Protestant (or whatever Eras's equivalent is) church and recognizes no authority from any higher source, although they were never a part of the reformation.

The Lakhic Church, officially the Holy Apostolic Orthodox Church of Mar Mashiah, is a denomination of Messianism which was popular among the Shaivan people of Iteria, and spread throughout the continent between 33-600 CE. The church is a strong minority faith in the nations of Iraelia, Ascalon, Skanda, Astragon, Rafhazan, and Alnaria. The religion is organized around seven autocephalous churches, led by an Asaiawa (Direct Translation: Holy Father) with the Asaiawa Addai (High Holy Father) in Sarazed presiding over the faith as a whole and serving as first among equals. The liturgical language varies between different autocephalous churches, but the standard liturgical language in cross-communion celebrations is Esdari, the language of the Shaivans.

Messianism dates back to 33 CE, with the death of Mar Mashiah at the hands of the temple authorities in Adonai-Jireh. When Mar Mashia lived, he went on mission to Sarazed and preached there, telling his disciple En Patrus, at a rocky outcrop on the edge of ancient Sarazed, that here he must build the church which would spread the Lord's holy message. After the death of Mar Mashiah, the disciples fled to Sarazed where they claimed to have seen him risen from the dead. This claim was bolstered by rumors that his tomb in Adonai-Jireh was empty. According to church tradition, the risen Mar Mashiah blessed his disciples with God's Spirit, ordaining them to make disciples out of all nations, before ascending into heaven.

The Messianist Church split up early on, with En Patrus (commonly referred to as Peter in the West, and one of two disciples baring this name) going north to preach the word of Mar Mashiah. The congregations he founded, in Craviter and Collandris, would go on to form the basis of the Courantist and Orthodox Churches. Those who stayed with the other Peter, who would become the first bishop of Sarazed, preached the word of Mar Mashiah to all of Iteria. From 33-211 CE, it spread along trade routes and was a persecuted faith (especially in Iraelia, where it was still seen as a heresy of Shaddaism). This changed in 211 CE, when it was made the state church of Shaiva. This gave the faith the necessary stability to finally begin defining itself in more certain terms. In 227 CE, the Patriarch of Sarazed, Lakh, recognized that the church needed guidance and recognition. He called a Council in Sarazed, asking for delegations from every Messianist communion in the known world. Seven communions (including Shaiva) sent representatives, and they worked together to create the church. They laid down canons for the church, formalized the liturgy, ordained the seven autocephalous churches of the communion, and affirmed the Lakhic Creed. This provided the foundation for this new church, which would be called the Lakhic Church by outsiders for the chief theologian of this first council.

The Lakhic Church is organized under 7 autocephalous churches, with various confessions and communes existing between the central Iterian Lakhic Church and Lakhic diasporas abroad. The leadership of the church is the seven Asaiawa, or Holy Fathers. They represent the seven communities of Lakhic Christians throughout Iteria and run the church as co-equals. Among these seven Asaiawa, the Asaiawa of Sarazed serves as Asaiawa Addai, High Holy Father, first among equals of the patriarchs and the de jure head of the church. Below the office of the Asaiawa are the Patriarchs, the fathers of the various eparchies of the church that are not autocephalous. These individuals may appoint subordinate deacons and priests to serve communities within their eparchy, and any offices below such a rank. Within each Eparchy, there are typically 10 parishes each led by a Parish Priest. Leaders of the many diasporic communions and confessions hold the title of Asaiawa Aksuria, Father-in-Absence, which holds equal weight to the various Patriarchs, but has more autonomy over their native diaspora.

The doctrine of the Lakhic Church differs starkly from the other Messianist Churches. The Lakhic Church holds to the doctrine of miaphysitism, the idea that Mar Mashiah was of one nature, fully divine and fully nature. Typically, the Lakhic Church is an incredibly syncretic and mystic faith, as it's Messianist iconography and doctrine is often intermixed with the Ainshari mythology and culture which dominated Shaiva prior to the advent of Messianism. The Lakhic Church accords special reverence for the Virgin Mary, as the Gobearer and greater than the Cherubim and Seraphim. It also does not permit the utterance of Mar Mashiah's birth name, or any depiction of him that does not properly emphasize his divinity. It is likewise forbidden to depict God Abbas. Yet despite having a shared and defined doctrine and communion, there are varying degrees of cultural variance between the different autocephalous churches (including different iconographic styles, different liturgical languages, and different cults of saints-although other Lakhic Messianists tend to venerate each other's saints).

The main holy sites of the religion are the seven houses of the Asaiawa. The series of roads which connect them are known as the Pilgrim's Road, and is traveled by many faithful year round who wish to become more in touch with their faith. These seven churches are the Basilica of Asaiawa Lakh I in Sarazed, the Chapel of St. Simon in Adonai-Jireh, the Church of the Archangel Ananiel, the Presider in Zara, the Cathedral of Zedkiel, the Merciful in Bayyah Na Ghoshabis, the Basilica of the Archangel Gabriel, the Illuminator in Danzhou, the Church of St. Alcemena in Ardurelos, and the Chapel of St. Aishaq in Al-Kadyis Maryam. However, more important than the churches of the Asaiawa, are the various places of pilgrimage in Iraelia and Shaiva that mark stations in the journey of Mar Mashiah. The holiest location in the Lakhic Messianist tradition, and the greater Messianist tradition, is the Chapel of the Holy Ascension of Mar Mashiah, which is held in the custody of the Lakhic Church.

Most followers of the Lakhic faith worship in churches within their community, but some devoted followers opt instead to join one of the many monasteries throughout Iteria. Over the millenia, these way-stations along the Pilgrim's Road served as pillars of faith and welcoming homes to the faithful. The first of these monasteries was established by St. Simon of Adonai-Jireh. He is known as the Father of the Monasteries in Lakhic texts and the founder of the Desert Tradition. The Desert Tradition refers to an orthodox subset of monks and nuns who shun life in the monasteries along the Pilgrim's Road to live in those settled among the Deserts of Shaiva and Iraelia. These individuals spend their days praying in cool caves, go on long fasts, and providing services around the monastery and in their communities. They are seen as the pinnacle of faithful life and devotion to Mar Mashiah.

In the modern day, Lakhic Messianists are a minority in most Iterian nations and abroad, with the one region where they have a majority being the Shaivan dominant areas of Iraelia, with them making up 73% of the native Shaivan population (with 19% being Ainshari, 5% being Rakanists, 2% being Mehrabiists, and 1% being other), but the deep cultural ties they have with the region make them an important focal point in Iterian culture, religion, and politics.

These are the documents (and this is the passport) of Sachin Ambedkar, the President of Alef Goyanes. An Imperial citizen by birth, he moved to Goyanes in his late 20s for work and eventually became a Goyanean citizen.

(Thanks to @Goyanes for making these awesome documents!)

The Dubal-Në were originally a religious sect of Aed Kaenë known as the Aed Dubaenë. They broke from their people's traditional sun worship during the era of the old empire, and eschewed the sun, instead worshipping the moon. This sect was originally founded by a survivor of Prim. They lived in underground complexes made from caves and were generally peaceful and withdrawn from the rest of AK society. At first, due to the influence of their founder, their moon rituals were dark and somewhat Lovecraftian. As a consequence, mainstream AK society feared and shunned them, which only further contributed to their withdrawal.

Eventually, they experienced three major developments. First, they developed their own technology - nothing that much more advanced than the rest of the AK, though. Second, they developed their own language; one related to the AK language which spawned from a dialect. Finally, as the influence of their founder waned, their rituals became less dark and they worshipped the moon in a more pure form. Their rituals gradually changed to boot.

When the ancient AK civilization collapsed and many AK migrated out of the Stan Yera around 3000 BC, the Aed Dubaenë left and sailed west on their great boats, rounding Craviter, entering the Phoenix Sea and landing on Meru Island, founding their first city, Harsag-Zalazalag, and went on to found many more across the island. As time went on they diverged even further from the AK, becoming a cousin species to them rather than simply being fully AK. They also honed their technology and building techniques, building vast underground cities with greatly advanced technology compared to today's.

The Aed Dubaenë, eventually coming to call themselves Dubal-Në, eventually became atheists as well, philosophizing on the nature of reality and of reason and rejecting the divinity of the moon which they once worshipped. They would later settle the southwestern coast of the primary Home Island; and from there two types of Dubal-Në civilization developed: the Old Cities, the ancient city-states of Meru Island, and the Qatiya, the larger states of the larger Home Island's southwestern coast, containing multiple underground cities, though less large, and connected via overland paths. Over time human encroachment killed off much of the Qatiya Dubal-Në, though a fraction remained until the end.

The Dubal-Në had four main social classes. At the bottom were the Proles; the everyday Dubal-Në. They had a variety of occupations. Dubal-Në society was generally free and social mobility was high as their society was heavily technocratic and meritocratic. In turn, however, it was not always democratic. Above the Proles were the Arms, the soldiers who fought in wars between the city-states. Above the Arms were the Keepers, the class of Dubal-Në whose job it was to keep the technology of a city running through magical means. Above the Keepers were the rulers of cities. Some cities were kingdoms. Others were primitive republics. Harsag-Zalazalag, however, was unique. The city was ruled by the Council of Sciencemasters, a council made up of retired Keepers, eminent thinkers, and prominent scientists, with its members chosen in a vote by the other members. The Council was made up of 13 Dubal-Në in total.

The Dubal-Në were never united; they only came close once - from 2208 BC to 2132 BC - when the Old Cities were brought under the rule of Asu-Shu-Namir the Great, who was originally a general in the army of the city of Kibrati-Labiruti before becoming its king and going on to conquer most of the island. His confederacy splintered after his death. They did, however, have something of a rudimentary "UN". We don't know its name, or if it even had a name, but each city would send a representative to the Hall of Myriad Autonomies in the Elder City, Harsag-Zalazalag. These ambassadors would be their primary link of communication to other cities.

Harsag-Zalazalag was traditionally neutral and non-participant in all wars; it was seen as sacred ground to the cultural and historical vitality of their race. The ruling Council of Sciencemasters would traditionally arbitrate peace accords when wars ended. When Asu-Shu-Namir united the rest of the Old Cities, he requested that the Council of Sciencemasters 'come onto the water of Asu-Shu-Namir', which means that they should submit to him. They agreed, on the condition that his confederacy stayed united; and that if it were to ever break, the Elder City would 'return to its own water' immediately. Asu-Shu-Namir, from what we can tell, made no demands of the Qatiya, which was at its strongest during this time, and traded heavily with it.

Most other Dubal-Në cities were usually ruled by kings, usually elected by the prominent citizens of the city, though some cities had more inclusive processes of selection as alluded to previously. Harsag-Zalazalag was the exception; the Council of Sciencemasters ruled it oligarchically. The Council directed all operations of governance through a rudimentary bureaucracy, as well as all scientific and scholarly operations. Harsag-Zalazalag, in turn, was by far the center of scholarship in the Dubal-Në world as a whole, in both the Old Cities and the Qatiya.

As was also alluded to previously, the Dubal-Në had advanced technology. They possessed rudimentary subway systems in their underground cities, they had public transport systems which would go throughout each city, though none connected cities to other cities, atleast not amongst the Old Cities. They were built out of metal and technology but said technology was powered by magical cores which were able to harness magic but were technologically engineered. Their magic was originally based upon the moon, as opposed to mainstream AK magic which is solar-based. Eventually they learned how to 'gather' moonlight and other forms of lunar magical energy and amassed reserves.

Eventually, through evaluating their roots and using their magical technology, the Dubal-Në found out about Prim in some way and tried to study it. This, however, would be their undoing. Around that time - the turn of the 10th century BC - Mt. Meru was due to erupt. Mt. Meru, in elder days, was much larger than it is now, with its current state being a shadow of its former self. In 994 BC, the Council of Sciencemasters purportedly discovered the true nature of Prim. The sheer magical power of the realization caused a chain reaction that blew up a sizable chunk of the city, killing the entire Council of Sciencemasters. This chain reaction also led the mountain to erupt.

The eruption's effects led to the 200-year Bhagli War, the deadliest period in Syrixian history. The region was devastated, and the Home Islands were the worst impacted. Kingdoms barely hung on at times and fought frequent resource wars, and the last of the Qatiya were killed by desperate humans in such wars. As for the Old Cities, not even their advanced magic and technology could hold off the awesome power of Mother Nature forever, and the catastrophic eruption caved in their cities and killed them all. After the Bhagli War ended around 800 BC, whilst Syrixian civilization recuperated, the Dubal-Në race was extinct. Most of their cities remained and remain abandoned, and are now archaeological sites, save one: Harsag-Zalazalag. After the war, the state of Kanva, which had begun to build up its navy, founded a colony in the fertile area just southeast of the ancient city, which would become Merunagar.

As time went on, the various pre-Imperial kingdoms collaborated to bring Rakani relics and artifacts to the ruins of Harsag-Zalazalag, which became the Great Temple, the holiest site in Rakanism. The Empire continued this effort during its early period, and gradually the old Dubal-Në architecture was recarved with Rakani iconography and reliefs. Today not all of the old city is used as the Temple, but a significant chunk is; the rest is an archaeological site.

देखेंपूर्व ("Dekhapurva"), or in Mercanti, "Look East" is an Imperial foreign policy initiative dating to 2015. First announced by newly-appointed Secretary of State Rahul Khanna, the policy was initiated when the Empire sent military advisors to McMasterdonia, following the rise to power of Queen Mother Amira, to assist her against the self-proclaimed Patriarchate of Cape El. The policy's goal is to grow Imperial relations with nations in the eastern parts of the world, particularly Iteria and Auroria, and make them more comprehensive. It generally consists of actions undertaken to achieve these goals, such as the Empire's intelligence support and subsequent business deal with Exalt Empress Sabhrain and her government in Astragon, the historic thawing of relations with Skanda and any other similar engagements, and the aforementioned military advisors.

It's customary in Sil Dorsett that marriages don't change the surnames of partners except in specific circumstances, marrying in and out of the princely family being one of those.

This is why Madeline Ellison, the Prime Minster of Sil Dorsett, retained the Ellison surname despite being married to William Bowers.

It's also why Marianne Covington (née Dorsett) took her first husband's surname (Covington) when marrying out of the Dorsett family (since she was not reasonably in line to the throne), but not her second husband's surname (Severyn).

Liliane Peltier, the mother of the sister princesses Claidie and Alice Dorsett, took the Dorsett name for the duration of her marriage to Stéphane, since he was reasonably in line for the throne, but reverted to Peltier following her divorce. After remarrying, she retained the Peltier name, and her subsequent children took the surname of their father.

Children always take the surname of their father. This is why Rachel Bowers, daughter of Madeline Ellison and William Bowers, has the Bowers surname. The fact that her mother carries the Ellison surname makes no difference.

A Collection of Thaunic Myths and Scraps

Artist’s depiction of one of Alvårdal’s mythic and fearsome Vasnyyldryddare, or Herald Knight- otherwise just known as the Heralds of Alvårdal. These terrifying knights were the most dedicated warriors in Alvårdal’s service, sent to deal with the most important tasks and under the command of his best lieutenants and himself. It is said that they appear to have wings of mist or ice fog on occasion, likely as a connection to being under the servitude of Alvårdal who is the Grand Thane of the domain of Kaldan, a domain dominated by the cold and ice, said to be a splinter of the older primordial domain of Nimurykja.

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In the mists and smog of Saarvakon hangs a sinister past. The dark clouds that choke the denizens of this realm tell the story of a once horrid beast that fed on the very souls of those who once called this place home. The blackened bones of it's victims litter the long, silver grass that has grown since the death of the Soulfeeder, Arzan. Those that lived through Arzan's rampage have adapted to the horrid fumes, building high into the grey skies and constructing great bridges to avoid moving to the ground-- those that do, of course, wear eerie masks in both remembrance of their loved ones and for their own protection. If they took them off, they would surely end up just as their ancestors had... For even with the death of Arzan and the smoldering of his corpse, he haunts this land.

The ruins within Saarvakon tell a tale as sad as the remains of it's former denizens. Long overtaken by twisted white roots, abandoned, just as the gods had abandoned Saarvakon. Some even contain the husks of Soul Harvesters or the rusting armor of the Paladins of Yylnir, loyal servants of the Vaaneskana that doomed this realm to it's fate, Yylnir himself.

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Though many are familiar with the Thaunic hunting deity, Jägdar, most are not as familiar with the far more terrifying Dviin, the Fallen Hunter. Dviin is not a Rädiga, he is not a Stårse, and he is not a Vaaneskana, he is something entirely of his own. Dviin was said to be one of the members of Zaviir's Wild Hunt; an extremely accurate hunter and an extremely dedicated one at that but after the death of Zaviir at the hands of Alvårdal during Rägnarok; the Wild Hunt was no more (until later revived of course). Dviin fell to Erdjor and slowly but surely lost his mind protecting what he presumed was the only remnant of Zaviir; the stump of a hollow oak tree, sprouting life despite the World Eater's efforts. He has defended it with his life since, he shows no moral obligations and cares not for alignments. Dviin has mentally digressed to the point of being completely mad and attacks all he sees on site with his great bow and sickle-shaped swords; reliving his days in the Wild Hunt.

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A quote from the Thaunic tome, the Saga of Syth the Accursed "Anger not the gentle man, for they shall arm themselves with a lance worthy of gods and grant their enemies only damnation, slashing a swathe of death and destruction through their armies that would make even demons quiver."

The First Gots in Shirakonia

mean this in 1528 (june 20) three trading ships from an unknown land entered the port of Qinghau. About 50 people disembarkt Once they were all disembarked they asked in Mercanti where should we be to trade with you. The dock worker could talk a little bit in Mercanti and said you have to be with the shogan of the castle. And he pointed to the castle to make it clear. The harbor employee accompanied the 5 most important people who had come off the ship to the castle. When he arrived at the castle he introduced the group to the shogan. After negotiating for a few hours, the Shogan of Qinghau and the people who apparently came from a country called Goyanes had made a trade deal. The shogan received a map with a route to Goyanes. The shogan had a ship with crew sailed to oyanes together with the Goyaneans so that he could learn more about Goyanes and gave the Goyaneans one of his ships as a gift. The Goyaneans return to their ship and stayed a few more days, the Goyaneans refilled the supplies of the ships and returnd back to Goyanes. But one of the people had stayed with the shogan and stayed in qinghau. he was appointed to samurai by the shogan and taught shirakonians at a rapid pace. Meanwhile, he had also made a dictionary of Mercanti and Gojan to Shirakonians. When the Goyaneans returned for a 2nd time in June 4, 1530, the person left behind was used as an translator He also gave a copy of his dictionary to the Goyanes. Now more Goyanes remained and they built a trading post for Goyanes on the outskirts of Qinghau. They also brought their faith Messianist into the country.

The hall that would be Prince Koenghuset’s residence in Yalkan was constructed in 1510 a mere short two years after making landfall. It was built as a traditional mead hall and served as the permanent homestead of the now ruling prince. It’s construction has been altered many times over years. In 1513 the hall was extended to make more room for the Prince’s retainers. The extension used more elaborate and intricate mason work typically not used on a mead hall. The entire house was reconstructed using this method to match the extension a mere four years later in 1517.

The largest size of the estate was when battlements were constructed to surround the entire house and grounds in 1524. This allowed for a proper staging area within the grounds and provided more privacy. A second housing hall was built behind the original, this was to be the new home for servants and a barracks for any permanent guard. The original extension on Koenghuset’s House itself was repurposed for guests and a larger kitchen to supplement the original.

Sometime in 1529 plans were set out for most port towns to have a fort overlooking the bay. Fortunately Koenhuset’s House was already on elevated ground compared to the bay and had much of the room necessary for such a fortification. Construction for these new forts began in 1530 with the deconstruction of the old battlements. The stones from these old walls were used as foundation for the new wide bastions being set down. Some more were broken down and used to pave many walkways within the estate.

Despite its namesake Prince Koenghuset did not live to see the fortress completed in 1556. The estate and residence would go on to house a garrison and see many upgrades over the years to its battlements and to the actual residence until 1915 when it was decommissioned as an actual military fortification, merely remaining as the residence of the royal family. Only the most minimal forms security and defense remained to protect the family. There have been two massive renovation projects to the estate, one in 1966 to modernize the water moat surrounding the residence with proper pumps to prevent water stagnation and connect it to proper waterways, and one in 1998 to repair degrading outer walls from erosion and reapplication of mortar.

The Empire and the Argent Imperium were the preeminent powers in their region in antiquity. Argent traders - originally mostly ethnic Celtivrus - were the ones to make first contact, landing on the Home Islands during the reign of Emperor Rishabhanatha (r. 56 - 102) after taking notice of his reforms. (Emperor Adinatha had previously been suspicious of the Argents.) At first they traded peacefully and fruitfully, and said trade was not given much notice, until the Home Islands' riches became more and more attractive and the presence of traders from not just what would become Celtivrushil but all across the expansive Argent Imperium became larger. Trade cliques formed due to the influx of new traders, which were usually dominated by the Celtivrus merchants. As such, when the Argents were subjected to strict restrictions during the reign of Emperor Sumatinatha (r. 279 - 302), a particularly sour taste was left in the mouths of Celtivrus aristocrats and merchants.

These restrictions would be in place until around the late 300s-early 400s, when the Argent Imperium lost its territories on the Phoenix Sea, and trade became more limited. However, while the restrictions were lifted for most regions of the Argent Imperium, they remained in place on the Celtivrus region and its associated trading cliques. Whilst the Argent government was able to keep the Celtivrus aristocrats and merchants in line, eager to maintain any and all trade links with the wealthy Home Islands ever since the loss of its western territories, in the early 500s the Argent Imperium lost Celtivrushil. In response to this development, knowing the potential for a newly independent Celtivrushil to be hostile towards the Empire, Emperor Vimalanatha (r. 503 - 559) made comprehensive military reforms. Celtivrushil, in turn, saw this as a provocation. This is generally seen as the beginning of the medieval period for the Empire, as tensions began to rise between the Empire and Celtivrushil and most of the rest of the period would be characterized by proxy wars, trade wars, actual wars, etc. between them, whilst the remnants of the Argent Imperium, now powerless to hold back the growing tensions, further declined and faded into obscurity.

Over time, however, Imperial-Celtivrus relations began to neutralize as hostility became less frequent. Trade between the two powers had largely ceased at first, but very gradually picked back up, and tensions between the Empire and Celtivrushil became less centered on real problems and moreso a customary practice. Eventually, it was deemed that trade and business could be done, but always did the suspicion endure. The serious phase of the Imperial-Celtivrus rivalry is generally seen as having ended, however, during the reign of Emperor Chandranatha (836 - 871), when the Empire switched its primary attention to fighting off viking raids during the Viking Wars. Imperial-Celtivrus relations had by this point metamorphosed to a less aggressive form of tension, and the relationship between the two came to be known as the “Shatruta” in the Empire; which roughly translates to “Enmity”. It was simply a fact of life, as factual as the sky being blue, that the Empire and Celtivrushil were “foes” in some way, shape, or form. However, of course, by this point the nature of it all had become more nebulous.

What was clear, though, was that the Empire and Celtivrushil believed themselves to be inherently superior to the other. No concept of “cosmic equality” existed between them as would later be seen between the Empire and Alnaria. As time trudged on, however, Celtivrushil retreated into itself and stubbornly kept to its ancient systems and conceptions of the world, whereas the Empire adapted and changed as time went by. Relations between the Empire and Celtivrushil between the Viking Wars and the start of the Celtivrus Civil War in modern times can more or less be characterized as "grumpy neutral”, and not much changed at all. Contact existed, but was seldom and full of old custom and old tension. The Celtivrus Civil War, however, broke new ground for the two. The Empire, led by Rajesh III, an emperor who did not particularly care about traditions he deemed outmoded, impractical, and obstructionist, drew up plans to initiate a more cordial relationship between itself and Celtivrushil, coupled with a positive multifaceted relationship ranging from business to military aid.

In 2020, in a declaration perhaps long overdue but still momentous, the Shatruta was proclaimed to be over.

(NOTE: Celtivrushil is currently known as the Epiphanes. @St George is in the process of overhauling it.)

For those that need help with making Mehrabiist flags

I plan on adding more symbols, but I just made this now.

Kasu's page from the 2016 edition of the Eras World Atlas.

Entry for the THE CONSTITUTIONAL MONARCHY OF NORDVAND, as found in the World Factbook:

GOVERNMENT
Chief of State: King MATTHEW I
Head of Government: Prime Minister Sofía RODRIGUEZ
Government Type: parliamentary democracy (Federal Parliament) under a constitutional monarchy
Capital: Victoria
Legislature: unicameral Federal Parliament consists of House of Delegates (92 seats)
Judiciary: High Court of Nordvand (consists of 7 justices, including the chief justice)

GEOGRAPHY
Area
Total: 1,550,093 sq km
Land: 1,508,816 sq km
Water: 41,542 sq km
Climate:
Continent: marine west coast climate west of the mountain ranges; east of mountain range is semi-arid
Island: marine west coast climate
Natural Resources: hydroelectric power, coal, natural gas, petroleum, timber, copper, gold, zinc, red raspberries, hops, apples, sweet cherries, pears, lentils, potatoes, apricots, grapes, asparagus, barley, wheat, salmon, trout

ECONOMY
Economic Overview
GDP (Purchasing Power Parity):$1.005 trillion (NRD)
GDP per capita (Purchasing Power Parity): $57,410 (NRD)
Exports: $137.5 billion (NRD)
Imports: $140 billion (NRD)

POPULATION
Population: 17.5 million
Population Growth: 3.08%

DAILY SCHEDULE OF HM KING MATTHEW 1 (DRAFT)
Sunday, May 17
Prepared by Ashley Barnes, Private Secretary to His Majesty
Italicized text denote comments made by His Majesty

Sunday, 17 May
- 6:00 AM (1 hour): Coffee and Breakfast (Personal Office)
- 7:00 AM (1 hour): Weight-lifting (Exercise Room)
- 8:00 AM (1.5 hour): Morning Routine (HM Personal Quarters)
- 9:30 AM (1.5 hour): Monthly Sunday brunch with Parliamentary leaders (Dining Room): Lets do terrace instead and keep dining room as back-up in case weather turns sour

• Honourable Daljeet Singh, SPEAKER
• Right Honourable Sofia Rodriguez, PRIME MINISTER (Progressive)
• Right Honourable Michael Ahearn, LEADER (Democratic)
• Honourable Joshua Sanders, LEADER OF HM LOYAL OPPOSITION (Conservative)
• Honourable Mandy Reichert, LEADER (Libertarian)
• Honourable Kimberly Chu, LEADER (Green)

- 11:00 AM (1 hour): Citizen Correspondence Review (Royal Office)
- 12:00 PM (half hour): Diplomatic Correspondence Review (Royal Office) If there is none I'd prefer to cancel and add an extra half hour to citizen correspondence
- 12:30 PM (1.5 hour): Private Lunch (HM Personal Dining Room)
- 2:00 PM (1 hour): Newspaper Review (Royal Office)
- 3:00 PM (20 minute): Hair and Wardrobe Refresh (HM Personal Styling Room)
- 3:20 PM - 5:40 PM: Diplomatic Visits with Ambassadors (Royal Office)

• 3:20 PM (20 minute): Visit with His Excellency, Mr. Dieter Mauer
• 3:40 PM (20 minute): Visit with His Excellency, Mr. Maurice Robertson
• 4:00 PM (20 minute): Visit with Her Excellency, Ms. Aynoor Abbasi
• 4:20 PM (20 minute): Visit with His Excellency, Mr. Borte Tömörbaatar
• 4:40 PM (20 minute): Personal Refresh
• 5:00 PM (20 minute): Visit with Her Excellency, Ms. Katrin Gunnarsdottir
• 5:20 PM (20 minute): Visit with His Excellency, Mr. Pomasa Songoro

- 5:40 PM (20 minute): Hair and Wardrobe Refresh (HM Personal Quarters)
- 6:00 PM (2 hours): Family Dinner with Right Honourable Lauren Barrett, CHIEF JUSTICE and family (Royal Dining Room)
- 8:00 PM - 9:00 PM (1 hour): Green Box (Royal Office)
- 9:00 PM: Retire to HM Personal Quarters