First Ýlëntukian War
The First Ýlëntukian War, also known as the Khalúšian War, was a subperiod of the Ýlëntukian Civil War that lasted from 25020 to 25003 AYM. It took place primarily in the Volain Forest and the eastern Amoŋot Desert, corresponding roughly to the borders of the tribe of Varhoŋïð-Khalúš.
As the first subperiod of the Ýlëntukian Civil War, the First Ýlëntukian War saw the breakup of the Ýlëntukian Family into the tribes of Varhoŋïð-Khalúš and Kairn, the former of whom held resentments against the Ïlýrhonid Tribe. Through the actions of Kairn and Ïlýrhonid, as well as the subsequent creation and military actions of Lrhúuŋðarr in the north and Maðúšýï in the west, the Khalúšians were contained within their initial territory and isolated economically from all other tribes around them. This containment started in the First Ýlëntukian War would be sustained through the Ýmor-Maðúšýï.
Aside from completing the primary goal of disarming the Varhoŋïð-Khalúš Tribe, each participant had other major objectives that were fulfilled via the First Ýlëntukian War. The Maðúšýï Tribe developed the raiding patterns and strategies that would dominate its way of life via military engagements in southern cities like Óm-hayïd, and the Lhrúuŋðarr Tribe was able to form an uninterrupted network of trading routes, the Palïŋ-Lhrúuŋðarr, connecting the Amoŋot Desert in the west to the Ðýmóš Plains in the east, by defeating the Khalúšians in the Battle of Ïbhaažrrt-Ýhöýhašúk.
Background
The emigration of the Ýlëntuk Family in 25020 AYM was the result of multiple factors within the Ïlýrhonid Tribe, most of which emerged during the Ýmor-Šapariž, the latter subperiod of the Arfarotï period in Ïlýrhonidian history. This period saw a dramatic shift in public opinion from the central government (the Hyvamto-Re-Elironid and the Alaghúl-Garhifiŋ) and towards each citizen's respective family (Žötó-Ýsïb). This was fueled by a series of natural disasters that rocked the Ïlýrhonid Tribe at the time, including floods, earthquakes, and rockslides, and the central government's inability to respond to these threats. Instead, the Žötó-Žimiara, a collection of individuals from all 12 families, arose to produce advancements in both cultural well-being and physical safety, such that, by the time the Ýmor-Šapariž ended, the populace's trust had been almost entirely directed towards them instead of the Hyvamto-Rhïlýrhonid, with many feeling animosity towards the government for a perceived sense of neglect.
Of all the families in the tribe, the Ýlëntukian Family was the nearest to the Nuzowli Mountain Range. Even though the tribe was symmetrical divided, the Family's territory was situated at one of the widest extents of the Mountain Range. By the time of the Arfarotï Period, about 40% of their territory was mountainous, and an additional 30% would be heavily damaged in the ensuing rockslides present in this period. This led to the Family being most dependent on the Hyvamto-Rhïlýrhonid, arguably more so than any of its counterparts, for safety, leadership, and stability. This was at least partially successful; records in the Gaðërïŋ-Hýša indicate a trading system present in which the boulders and other such rocks were carried to other parts of the tribe to act as food and building material.
In addition, the Žötó-Žimiara of the Ýlëntuk Family, Ašamóš and Žaðolý, introduced societal reforms that are considered legendary in the history of the Family. The former was responsible for a new artstyle that built on the structural and architectural arts via the combination of objects, especially rubble and scrap materials, in such a way that each could support one another. In a time of great geological upheaval, such structures proved surprisingly resilient towards earthquakes, and were the basis of most buildings constructed in the Ýlëntuk Family during this period. The latter concerned his work with the rockslides, which ravaged the territory so frequently that marked grooves began to form where rocks often impacted the ground and rolled. Taking advantage of such paths, Žaðolý carved these paths to a much deeper extent, about 5-7 meters below ground, such that the rocks would be damage existing structures above ground. At the ends of such paths, deeper wells were dug, such that the rocks could be collected there and then harvested. This road-and-pit system, as it was called, became a hallmark of Ýlëntukian ways of life, and additional channels were dug to designated areas in other territories to make the transport of these rocks easier.
However, the Ýmor-Šapariž saw a dramatic escalation in the rate of rockslides and earthquakes, to the point where even the systems in place could not keep up. Again, the Family looked up to Anirhož, the Hyvamto-Rhïlýrhonid, but with the trading system blocked up, and a series of compounding natural disasters including floods, fires, and windstorms keeping his hands full, he found that any attempt he made towards helping the Ýlëntuk Family only led to worsening conditions elsewhere. Thus, in 25030 AYM, he sent the Family a message, the Nüvraŋ-Ýlëntuk, or the 'Compromise' of the Ýlëntukian Family, in which he explained that the well-being of the Family had to be sacrificed to ensure that of the other 11. This did more than any other such action to shatter the Family's trust in the central government, and in 25020 AYM, after another brutal period of yet more natural disasters, the Family made up their mind to leave. This departure is usually considered the starting point of the First Ýlëntukian War, and the Ýlëntukian Civil War in general.
Conflict
Departure of the Ýlëntukian Family
Although sources are inconsistent regarding the exact date of departure, most such texts, including the Gaðërïŋ-Hýša and Žötó-Ïdhatón, assert that the date was anywhere between 1 Anta-Eimarae and 20 Suta-Eimarae, 25020 AYM. From then until 2 Wota-Eimarae of that year is a historical blind spot due to the Gaðërïŋ-Ýlëntuk, the recordings of Ðýbŋüšýl and Ïýylŋhýyl, not being started yet, and the literary and cultural disownment that occurred between the Ïlýrhonid Tribe and the Ýlëntukian Family. Between those dates, the Family settled at the fork of the Kairn River System, about 120 kilometers from the Ïlýrhonid Tribe.
From then until 22 Wota-Eimarae, 25020 AYM, the Family fended for themselves by collecting boulders and large stones and building temporary wood shelters around the fork. For most of the populace, who were still used to the dangers of rockslides and earthquakes that their land at the Ïlýrhonid Tribe posed, the comparative peace at the fork of the Kairn River was noticeable. This sheer difference brought about a multitude of differing opinions. Most felt a degree of suspicion and even animosity towards the Ïlýrhonid Tribe and their religion (Kavamïŋ-Ïlýrhonid), which had preached a doctrine of isolationism against the outside world for fear of deadly beings called Zar-Isyer-Akwor. Although this religion had been thoroughly disproven by the Wýðúric and Khýnýšic Expeditions, this falsehood in that religion, the now-irrational fear this had instilled in them for generations, and the sheer bliss and beauty of that outside world combined to foster a potent stew of distrust and resentment towards the Ïlýrhonid government.
However, the emotions of the tribe were largely a spectrum. Many were fervently in support of an action against the Ïlýrhonid Tribe, both to 'bring the government to justice' and to release the other families from their jurisdiction. Others were so put off by the change in lifestyle that they focused primarily on the well-being of the tribe in the current situation and, even if they did not subscribe to the Kavamïŋ-Ïlýrhonid, they were still apprehensive about what lay beyond them.
These such differing opinions are recorded as a part of the Gaðërïŋ-Ýlëntuk, a compilation of some 570 speeches, debates, and other conversational matters regarding the state of the Family and its relationship with the Ïlýrhonid Tribe. Although its reliably has been questioned, it does still serve as the primary source regarding the Ýlëntuk Family during the First Ýlëntukian War, and preserves most of the writings of the leaders on both sides, namely Hŋýïŋïkki, Löðkúlhöð, Ŋïdúlúŋ and Múýhörhat, who were primarily responsible for the galvanization and coalescing of the populace into the tribes of Rýyba (later Varhoŋïð-Khalúš) and Kairn. Through their various discussions, the Khalúšians, led by Hŋýïŋïkki and Ŋïdúlúŋ, were made primarily of those who felt it necessary to conduct a military action against the Ïlýrhonid Tribe to oust the Hyvamto-Re-Elironid and/or free the rest of the Families. Conversely, the Kairnians, led by Löðkúlhöð and Múyhörhat, consisted of those who did not agree with the stance taken by the Khalúšians to some major degree, like the military nature or the necessity of a coup, and those who simply had more pressing issues unrelated to the Ïlýrhonid Tribe, like the safety of the outside world. Of course, there were some who joined a side simply due to their indignation towards the opinions of those in the other camp.
Generally, the Kairnians had a much larger variety of opinions, and this required a much larger amount of persuasion by the leaders of the tribe. In 10 Wota-Eimarae, 25020 AYM, Löðkúlhöð and Múyhörhat devised what is called the Ëvoðo-Súroy, or the Three-Brain Philosophy, one of the most important documents from this time period, which called a plan of action based on nonviolence and self-determination but still achieving all the goals of the various groups within the Tribe. In particular, it called for the allotment of a quarter of the resources they had to be sent back to the Ïlýrhonid Tribe and its Families, a simultaneous ramping up of resource collection paired with a reconnaissance mission into unexplored areas of the Volain Forest, and a sworn promise to carefully monitor the actions of the Khalúšians and react as necessary to prevent damage to any Kairnians, Ïlýrhonids, and their geographical territories. Thus, such a plan would fulfill the vast majority of, if not all, the concerns of the Tribesmen of Kairn. Nonetheless, it based itself on three tenets, each of them controversial at best: that the Ïlýrhonid government genuinely cared for the people and would change its mind on certain decisions if so fit, that the individual member, and, by extension, each of the Families, had free reign to leave the Ïlýrhonid Tribe at any time, and that the Ïlýrhonid Tribe as a whole could be a benefit towards the Kairnians in the long run, as a partner militarily, economically, politically, etc.
On the other side, the Khalúšians felt that they could not trust the government, given the history of so many facets of what were once cornerstones of Ïlýrhonidian culture, most prominently the Kavamïŋ-Ïlýrhonid and its Abolishment just 5 years before. They felt that the majority of their actions during the Arfarotï period were spurious at best, and combined with the influences of non-governmental figures like the Žötó-Žimiara, this period essentially proved that the Family unit could survive without the help of the Ïlýrhonid Tribe, and now, the comparison between their lifestyles inside and outside the tribe further heightened their suspicions. This distrust would spread to include Kairn, who in the Khalúšians' eyes were seemingly under their influence, and as such, the tribe of Varhoŋïð-Khalúš became much more reclusive during the months of Geta and Wota-Eimarae, 25020 AYM.
By 10 Wota-Eimarae, 25020 AYM, the two tribes of Kairn and Varhoŋïð-Khalúš, and their respective ideals, had just about fully formed, and members began coalescing in specific geographical locations. The Khalúšians were situated on the western banks of the river system, and the Kairnians were likewise on the eastern side.
Ambush of Ŋópïŋ-Arún-Kairn
Main Article: Ambush of Ŋópïŋ-Arún-Kairn
The Ŋópïŋ-Arún-Kairn refers to the Fork of the Kairn River System, around which the two tribes of the Ýlëntuk Family, Varhoŋïð-Khalúš and Kairn, were situated. During the month of Wota-Eimarae, 25020 AYM, the leaders of Varhoŋïð-Khalúš began preparing a military expedition into the Ïlýrhonid Tribe with the explicit goal of toppling the Ïlýrhonid government and leading the various other Families throughout the wilderness. Due to the distrust towards the Kairnians, the leaders instead sought to spread the plan through a series of controlled circles, in which the most trusted would hear first in one day, who would then pass it to a second layer of members, then to a third, to a fourth, and so on, until the entire population knew about it. Crucially, however, it did not include a date, instead saying to look out for a cryptic signal.
One particular member, Üšrdarhšda, most likely of a low rank, lost his nerve upon hearing the news, and, on 18 Wota-Eimarae, 25020 AYM, in treacherous currents and total darkness, he attempted to cross the Kairn River to inform the Kairnians. Before being swept away, he managed to partly blurt out 'Odrünizïó' (They kill), most likely an incomplete version of 'Odrünizïó Aržúb' (They will kill). This set the Kairnians on high alert. The Ïlýrhonids reported seeing a skull and bones float down the river several days layer, causing a short period of confusion and panic.
In 21 Wota-Eimarae, the cryptic signal was announced: several members paraded through the streets with wooden drums. Shielded from the Kairnians by a particularly wiolent current that day, the Khalúšians directed everyone to a secluded place, far from their settlements. There the people were armed, and Ŋïdúlúŋ gave a speech, one of the most renowned in the Gaðërïŋ-Ýlëntuk, in which he called for 'Ðilavïŋ ve Wogažann ve Wýožikut' (Compassion [for the Families] and Vengeance and Steadfastness [against the Ïlýrhonid government]).
Meanwhile, the Kairnians, still on high alert, were concerned by the lack of inhabitants in the riverbank across from them. Deciding to investigate, Múýhörhat and a small company of men used various skulls of dead Ibrófeneðs as stepping stones to cross the river, during which about 7 other people were washed away. Hearing the commotion of the gathering, and realizing the severity of their plans, they immediately began preparations for an ambush. This occurred about half an hour later, as the Khalúšians were getting into order. As many were wearing eye coverings, the Khalúšians were largely unable to respond, and records indicate that as much as 60% of the population died that day, including Ŋïdúlúŋ himself, and that an additional 2-3% were killed in the ensuing chase. Most of the survivors fled on foot and on boat to Güðün via the northwest river of the Kairn River System, while a small number fled southwest and attempted to launch assaults on the Ïlýrhonid Tribe from the west, only to retreat to Óm-hayïd.
Formation of the Territories of Varhoŋïð-Khalúš and Kairn
This dramatic turn of events led Múýhörhat to sign the Pact of Kairn with the Ïlýrhonid Tribe,
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