Abolishment of the Kavamïŋ-Ïlýrhonid

The Abolishment of the Kavamïŋ-Ïlýrhonid, or GaHý-70 according to the database, is a decree written in by Anirhož, who was the Hyvamto-Re-Elironid, or leader, of the Ïlýrhonid Tribe. Like all other laws enacted by the Ïlýrhonid Tribe, it was written on a stone tablet and is stored in the records as part of the Gaðërïŋ-Hýša. Its date is typically listed as being 2 Nota-EImarae, 25025 AYM, as that is the date carved into the tablet itself, but this does not necessarily agree with other sources, particularly the Žötó-Ïdhatón.

The Kavamïŋ-Ïlýrhonid was the state religion of the Ïlýrhonid Tribe, which relied on the existence of the Zar-Isyer-Akwor to deter its citizens from emigration. Its Abolishment was the result of efforts made by the first three Yarpalïŋ-Ýmïlýrhonid (that is, the Hayïdic, Wýðúric, and Khýnýšic Expeditions), who disproved the existence of the Zar-Isyer-Akwor.

As such, the Abolishment is often regarded as the most important governmental decree to be issued by the Ïlýrhonid Tribe throughout its history, as it labeled the Kavamïŋ-Ïlýrhonid and Kavamïŋ-Hnúyo-Krašl as being false religions. Through this action, it indirectly allowed emigration out of the Ïlýrhonid Tribe for the first time in around 3,500-4,000 years, and thus set the stage for the Heta-Ýmor-Vëtam and the establishment of the Heta-Alšewharžar.

Background

Kavamïŋ-Ïlýrhonid

Main Article: Kavamïŋ-Ïlýrhonid, Zar-Isyer-Akwor,

The Kavamïŋ-Ïlýrhonid was the religious system in place throughout the Ëlhiviï, Hýšaviï, and Arfarotï Periods. It was centered upon a semi-mythical retelling of the initial convergence of the twelve families involving two figures, Hyvam and Vëtam, each most likely a composite of many historical figures. The convergence was due to the threat of what were called Zar-Isyer-Akwor, monstrous beings that possessed powers of shapeshifting, paralyzation, and unending hunger, among others. It was said that through the efforts of Hyvam and Vëtam, including the building of the tribal walls, the creation of rituals, and the establishment of an organizational structure, the Ibrófeneð species was preserved from the Zar-Isyer-Akwor.

The Ïlýrhonid Tribe, at the time of written history, did not divulge much from the status quo initiated by Hyvam and Vëtam. In this sense, it was typically thought of as the same sanctuary as that originally built by Hyvam and Vëtam, and who still served as the only line of defense against the Zar-Isyer-Akwor. Moreover, it was believed that the government and people served as the main spiritual descendants of the two figures, as seen most poignantly in the keeping of relics, specifically the skullpieces of Hyvam and the legs and other extremities of Vëtam, in designated places. The rituals took on much the same purpose as they allegedly did in their creation, serving only indirectly and informally as celebrations of the Ibrófeneð, but most importantly as the main means by which the Zar-Isyer-Akwor would be repelled from the Tribal walls.

Arfarotï Period

Main Article: Arfarotï

The Arfarotï Period stretches from 25187 to 25032 AYM, and is marked by a gradual shift in tribal allegiances from the central government (Hyvamto-Re-Elironid and Aizu-Re-Garifiln) to the individual family units (Žötó-Ýsïb). This is mainly credited to two particularly harsh periods of natural disasters, one lasting from 25100 to 25080 AYM and another from 25045 to 25021 AYM, and the actions of a special group called the Žötó-Žimiara in response to those disasters. These individuals, numbering about 19 and hailing from all twelve families, are known for the changes they incited in the cultural and societal way of life.

The first period of natural disasters occurred right at the dawn of the Žötó-Žimiara, at the time of such individuals as the Ýlëntukian Žaðolý, who is often considered the first, and the Ürïstúdian Pehóžk. Their innovations were largely functional, serving to mitigate the damages of the natural disasters. Simultaneous to these innovations, the Ïlýrhonid government experienced immense difficulty addressing the disasters, and the difference in efficiency of these two forces sowed the initial seeds for the Ýmïlýrhonid Movement, which describes the populace's gradual preference towards emigration over tribal unity.

When the disasters simmered down around 25081-25080 AYM, the Žötó-Žimiara's innovations changed from function to culture, in which aspects of the tribe's artstyle, cultural norms, and even their religion were altered and even challenged. Initially welcomed by the government, it came to a head late around 25050-46 AYM, in which Ržüýŋ, the Farïnýð Family's only Žötó-Žimiara, became disillusioned with the Kavamïŋ-Ïlýrhonid. Instead, he began to question its legitimacy, asserting in his own counter-religion, the Kavamïŋ-Züýŋ, that the religion was mainly the tribe's means to contain the population within its walls. In addition to alienating the government from the public, this belief system pitted family against family as each one wrestled with its implications. Ržüýŋ would die in 25044 AYM under suspicious circumstances, which would prove a significant boost to the Ýmïlýrhonid Movement and further fracture the tribal unity.

The Ïlýrhonid Tribe's chances at reunion were rendered even worse in the second wave of natural disasters; the contributions of the Žötó-Žimiara rendered each family so different from each other, thus producing twelve different situations that the government had no chance to comprehend and much less to improve. As such, public sentiment towards emigration was at an all-time high; the tables were set for the initiation of the Yarpalïŋ-Ýmïlýrhonid and the beginning of the Heta-Ýmor-Vëtam.

Yarpalïŋ-Ýmïlýrhonid

Main Article: Yarpalïŋ-Ýmïlýrhonid

The Yarpalïŋ-Ýmïlýrhonid, often considered the culmination of sentiments in the Arfarotï Period, were five government-approved ventures into the outside world. They are chiefly responsible for the dissembly of the barriers preventing emigration, which came mainly in three forms:

• A legal barrier preventing all types of travel outside the Ïlýrhonid Tribe's walls
• A religious system (Kavamïŋ-Ïlýrhonid, and briefly the Kavamïŋ-Hnúyo-Krašl) that kept the citizens inside out of fear
• A societal lack of knowledge about the outside world in general

Hayïdic Expedition

Main Article: Hayïdic Expedition

Organized by Hayïd, the Hayïdic Expedition of 25032-31 AYM was the first recorded Expedition into the outside world. It arose due to a partial collapse in the southwestern portion of the tribal walls, which was exploited by Hayïd to convince the government to allow him and his group of volunteers to serve as guards against the Zar-Isyer-Akwor during the repair. Occurring at the height of the Ýmïlýrhonid Movement, it thus resulted in over 4,300 volunteers accompanying him. Divulging from the agreement, Hayïd and 1,600 of the group set out westward, past the walls and into the southern Amoŋot Desert, that is, the site of the Hýyó-Hayïd, where they founded the three cities of Óm-hayïd, Tý-hayïd, and Yuževhït. However, the secrecy of their plan rendered their food supply minimal, and the food of the region was extremely sparse. As such, 800-900 of the 1600 Expedition members died, mostly of starvation, and the 2700 who were left to guard the walls mysteriously disappeared. The high casualties led to the Movement subsequently tanking in popularity, as it seemed to corroborate the deadliness of the outside world asserted by the Kavamïŋ-Ïlýrhonid, much less the existence of the Zar-Isyer-Akwor itself.

Regarding the Abolishment of the Kavamïŋ-Ïlýrhonid, the Hayïdic Expedition's most important contribution was the initial agreement made between Hayïd and the Ïlýrhonidian government. To prevent the members from accidentally being charged with a crime, Hayïd had it such that a law was passed that allowed one to step foot outside the walls of the tribe while he wall was still being rebuilt. Due to Ïlýrhonid legal customs preventing the use of a law to target specific groups, this had to be applied to all citizens, and thus this law served as a tentative step in clearing the legal barrier to emigration.

Wýðúric Expedition

Main Article: Wýðúric Expedition

The Wýðúric Expedition occurred 5 years after the Hayïdic Expedition and was chiefly organized by Wýðúr and Ikheðep, the latter of whom had been a survivor of the Hayïdic Expedition. As such, this featured a much-reduced crew, copious amounts of supplies (conveniently drawing from the Ýlëntuk Family's overabundance of food caused by rockslides), and a different path northwards via the Kairn River System and its surrounding Volain Forest. Taking the left fork, they ended up in the northern Amoŋot Desert, that is, the site of the Hýyo-Wýðúr, whereupon they began to place long wooden poles known as Wëbëlup-Wýðúr on the ground. Decorated with various trinkets and amulets, these poles symbolically represented the progress of the Expedition and allowed for backtracking, something the Hayïdic Expedition was desperately devoid of. To their surprise, the ground here was extremely dense and easy to harvest, allowing them to feed off of the ground alone and thus deposit their extra supplies at the third Wëbëlup-Wýðúr. In total, the Expedition would trek some 3,000 kilometers between the furthest Wëbëlup-Wýðúr and the first. Upon returning to their supplies, they founded the city of Güðün on that spot. Only seven people died throughout the journey.

When the Ïlýrhonid tribe heard of their success, the response was polarizing. To many, especially those desperate to leave, it was proof enough of the safety of the outside world. To others, especially religious and governmental leaders, this conflicted heavily with the assertions of the Kavamïŋ-Ïlýrhonid; while others simply chose to disavow the Expedition's results as fake, some perceived the deadliness of the Hayïdic Expedition but the safety of the Wýðúric Expedition as proof that the Zar-Isyer-Akwor were concentrated at the southern Amoŋot Desert, thus making them perilously close to the tribe. This would lead to the Kavamïŋ-Hnúyo-Krašl, a new religion that multiplied the frequency of the rituals in a desperate attempt to ward off the Zar-Isyer-Akwor. Combined with further theories involving a purported infiltration of the Zar-Isyer-Akwor into the tribe via the Hayïdic Expedition, a wave of panic spread through certain areas of the tribe. Thus, subsequent to the emergence of the Kavamïŋ-Hnúyo-Krašl was a systematic killing of those involved with the Hayïdic Expedition.

Khýnýšic Expedition

Main Article: Khýnýšic Expedition