Heta-Alšewharžar
The Heta-Alšewharžar is term that refers to the 7 tribes that spanned the Blýfónic Valley from 25032 to 22925 AYM. These 7 are Varhoŋïð, Lrhúuŋðarr, Ökghaaŋðarr, Kairn, Mórr-Harýš, Aeginias, and Ðýïlïŋú. As with their successors, the Nota-Alšewharžar, these two terms refer not to a time period but rather to the individual countries within; Ardunioz and Týmðúr, the two most well-known countries of the Nota-Alšewharžar, emerged in 24533 AYM, from the ashes of Varhoŋïð, even though members of the Heta-Alšewharžar still existed at that time.
Geopolitical Overview
Much like the geographical divisions of the region, the geopolitical conflicts in this time period can also be split into three regions. In the West, Varhoŋïð struggled with the lackluster organization between its cities, leading to the First and Second Varonian Wars, the rise of the Maðúšýï and its rival group the Ðú-Üdarr before finally dissolving in the Varonian Civil War. Its decline sparked the birth of tribes like Rottol, Sangus, and others, before coalescing into the tribes of Ardunioz, Týmðúr, and Nekara. Although made of many different tribes, the name Varhoŋïð is often used when referring to all collective tribes within it.
In the Center, a historically important region due to the presence of the Ïlýrhonid tribe, the Ýlëntukian Civil War reigned, during which Kairn and Ïlýrhonid (by then the Yitdish Ruins) were conquered by Varhoŋïð-Khalúš. The northern stretches of this center region were dominated by the largest of the seven, Lrhúuŋðarr, which boasted a powerful trading system (Palïŋ-Lhrúuŋðarr).
Finally, the East saw a relatively peaceful era prior to the Ylaeintughian Civil War, whose close proximity to Uganidor prompted the latter to undergo a period of military reform. These reforms were used to conquer the neighboring tribes of Ðýïlïŋú and Mórr-Harýš, creating the Nota-Alšewharžarian tribe of Vindiguz.
History
The history of the Heta-Alšewharžar is extensive in scope and duration. Being, by definition, the first major ventures out of the Ïlýrhonid Tribe since at least the Arfarotï Period, it was highly influential in shaping the notion of a tribe beyond that of a city-state, and created the geopolitical and cultural situation that would persist past the lifespans of the Heta-Alšewharžar themselves.
Arfarotï Period
Main Article: Arfarotï
The Arfarotï Period, lasting from 25187 to 25032 AYM, was what was considered to be the 'golden age' of Ïlýrhonidian history. In this time, all known populations of the Ibrófeneð species were concentrated within the walls of this tribal city, and held there by three factors: a severe lack of knowledge about the outside world, a highly developed religious system (Kavamïŋ-Ïlýrhonid) that emphasized the dangers of the outside world, and a legal deterrent against venturing into the outside world. All three were dependent on the government's good reputation towards the people, however, and the Arfarotï Period saw the great unraveling of this reputation in favor of a growing dependency towards one's own family group, or Žötó-Ýsïb.
This shift was caused by two major sources: a drastic increase in natural disasters and the central government's inability to adequately deal with them, and the comparative success of the family-specific Žötó-Žimiara in addressing these disasters, specifically in regards to tailoring each improvement and innovation to the specific problems faced by each family. This led to a great reduction in government participation, a simultaneous increase in self-sufficiency and self-dependency, and a near-complete disappearance of the people's trust in the central government. The general sentiment is typically summed up as the Ýmïlýrhonid Movement, or the movement or sentiment thereof towards emigration out of the Ïlýrhonid Tribe, due mostly to an assurance that one could fend for themselves outside of the tribal walls.
Heta-Ýmor-Vëtam
Main Article: Heta-Ýmor-Vëtam
The Heta-Ýmor-Vëtam, or the First Dark Age, lasted from 25032 to 24980 AYM. It is so-called due to the chaos, fear, and fracturing loyalties that occurred within the Ïlýrhonid Tribe. The term is very comfortably Ïlýrhonidian in nature, and reflects the tribe's self-centeredness and its struggle to adapt to a society that revolves less and less around them. Indeed, the subperiods of this include the Ýmor-Maðúšýï and Ýmor-Lhrúuŋðarr, which represent the peak of the respective tribes' power, culture, and influence, and specific groups like the Öšdúu experienced cultural blossoming even through the tumult of this period.
In terms of the Heta-Alšewharžar has a whole, the Heta-Ýmor-Vëtam saw the creation of 5 of the 7 tribes; all but Ðýïlïŋú and Mórr-Harýš are born in this period.
Yarpalïŋ-Ýmïlýrhonid
Main Article: Yarpalïŋ-Ýmïlýrhonid
The Yarpalïŋ-Ýmïlýrhonid were a series of five government-sponsored expeditions out of the Ïlýrhonid Tribe, and the great culmination of the Ýmïlýrhonid Movement. They were most responsible for being the main factor behind the dispelling of the Kavamïŋ-Ïlýrhonid and the subsequent wave of emigrations that flooded out of the Ïlýrhonid Tribe. However, in the context of the Heta-Alšewharžar, they were most influential in directing most of the public's attention towards the Amoŋot Desert, as the vast majority of Expeditions occurred there rather than in the Ðýmóš Plains. Moreover, the areas explored, especially by the Hayïdic and Wýðúric Expeditions, served as the basis for the locations of cities and other important early sites, constituting not the Ibrófeneð species' first major permanent settlements outside the Ïlýrhonid Tribe, but also the establishment of the major geopolitics of the area, like the near-constant cultural separation between the Hýyó-Hayïd of the south and the Hýyo-Wýðúr of the north.
Before the establishment of these two main settlements, the initial barrier against emigration had to be overcome. This barrier existed in three different forms, that being the religious assertion of the existence of Zar-Isyer-Akwor, a system of legal barriers and laws preventing emigration, and, crucially, the simple fact that no one had ever ventured outside the walls of the tribe.
Hayïdic Expedition
Main Article: Hayïdic Expedition
The Hayïdic Expedition, lasting from 2 Heta-Eimarae to 11 Suta-Eimarae, 25032 AYM, was the first of the five and thus highly experimental in nature. Arising from a partial collapse of the Ïlýrhonid Tribe's walls, the Expedition took advantage of this situation to serve as guards during the reconstruction process. Securing legal protection from the government, they took advantage of this by venturing through the gap and traveling along the strip of land between the Nuzowli Mountain Range and the Ëriðorn Ocean with 1600 of its 4300 members. In this capacity, the expedition was a fatal disaster; 800-900 of its members died by starvation, and the 2700 left behind mysteriously disappeared, possibly from government interference. However, it was groundbreaking in its status as the first major venture; it also served as the catalyst for the first major settlements in the form of Óm-hayïd, Tý-hayïd, and Yuževhït, which served as the original cities for the Hýyó-Hayïd, and also for the general format of the Yarpalïŋ-Ýmïlýrhonid, notably in the use of a portion of its members as 'return messengers', who would summarize the findings of the expedition to the Ïlýrhonidian government while the rest would reside in one of the cities they had built. Regardless, this had little-to-no effect on the Ïlýrhonidian society, due primarily to the dismal results and the government's reassertion of the Kavamïŋ-Ïlýrhonid.
Wýðúric Expedition
Main Article: Wýðúric Expedition
The Wýðúric Expedition, lasting from 25 Anta-Eimarae, 25027 AYM, to 6 Yota-Eimarae, 25026 AYM, was the second of the Yarpalïŋ-Ýmïlýrhonid. Organized primarily by Wýðúr and Ikheðep, the latter being a survivor of the Hayïdic Expedition, it was delayed to nearly five years after the Hayïdic Expedition due to the extreme negative reception of the latter. Taking from their experiences, the Wýðúric Expedition featured a grand reduction in members, from 4300 down to 650, and they carried with them a large supply of rocks for an extra supply of food. Instead of going by the hole in the wall, which had by then been repaired, the Wýðúric Expedition instead took the northern exit, traveling through the Volain Forest along the left fork of the Kairn River System and emerging at its source in the eastern edge of the Amoŋot Desert. Through their time in the Volain Forest, they would harvest various types of wood, eventually using them as Wëbëlup-Wýðúr, or long poles stuck into the ground as retracing markers.
Finding the ground in the eastern reaches of the Desert to be extremely favorable for food, they put down their food storage at a place roughly 5 kilometers from the source of the Kairn River, the site of the city of Güðün. From there on, they would travel about 2500 kilometers, placing these Wëbëlup-Wýðúr at regular intervals along their journey. Upon returning back, they would found the city of Güðün where their supplies had been, and the placements of the Wëbëlup-Wýðúr would become the basis of future cities founded by the wave of emigrations erupting after the return messengers returned with the favorable report.
The Expedition was indeed very favorable; it only sustained 7 deaths, mainly from physical injury, and it forced the religious and governmental leaders into two directions, either to disavow the messengers as being deceivers and/or under the Zar-Isyer-Akwor's influence, or to accept the results but explain the differences in results, and the ramifications to the Kavamïŋ-Ïlýrhonid, given how powerful the Zar-Isyer-Akwor were said to become. This led to the emergence of the Kavamïŋ-Hnúyo-Krašl, an assertion by those taking the latter route, that stated that since the Hayïdic Expedition suffered such large casualties while the Wýðúric Expedition did not, the Zar-Isyer-Akwor were likely concentrated in the southern reaches of the Desert, and given the return messengers having come back, were likely knowledgeable of the Ïlýrhonid Tribe's location, and thereby extremely likely to launch assaults on it. The new religion effectively boosted the frequency of the holidays, with each occurring twice or thrice in a single calendar year, in an attempt to further deter the approaching Zar-Isyer-Akwor. Particularly fervent believers would even go as far to assert that the messengers and survivors of the Hayïdic Expedition were actually the shapeshifting Zar-Isyer-Akwor, that is, infiltrators and dangerous threats, and as a result, about 50-60 of the return messengers from the Hayïdic Expedition were murdered in the brief months between the Wýðúric Expedition and the Khýnýšic Expedition. Ikheðep himself would be severely injured by an attack in 15 Anta-Eimarae, prompting the preparations for this third Expedition.
Khýnýšic Expedition
Main Article: Khýnýšic Expedition
Lasting from 3 Suta-Eimarae, 25026 AYM to 10 Heta-Eimarae, 25025 AYM, the Khýnýšic was by far the shortest of the five expeditions, and this is reflected in its name, which translates to 'prove'. This Expedition of Proof was meant as a final rebuttal to both the Kavamïŋ-Ïlýrhonid and the Kavamïŋ-Hnúyo-Krašl by successfully bringing back members of the past two expeditions. In this regard, the Expedition was a rousing success; the abolishment of both religions was exacted in 2 Nota-Eimarae of that same year. More crucially, however, the success of the Expedition ushered in a wave of emigrations, much more than that resulting from the Wýðúric Expedition. Given that both of the most successful Expeditions concerned the northern Amoŋot Desert (that is, the Hýyo-Wýðúr), the vast majority of the emigrations were directed to that area, such that by the time of the Šókhekic Expedition, the population had grown to 11,000, while the population of the southern Amoŋot Desert (that is, the Hýyó-Hayïd) stayed steady at around 1,500.
Šókhekic/Alëhadic Expedition
Main Article: Šókhekic, Alëhadic Expeditions
The Šókhekic and Alëhadic Expeditions, lasting from 5 Nota-Eimarae, 25021 AYM to 8-12 Suta-Eimarae, 25019 AYM, jointly constitute the fourth Expedition. It is the longest Expedition, and the only such to last more than two years.
Initially planned as one, the orignal mission was to document the Amoŋot Desert's geopolitical circumstances, as the Ïlýrhonid government had sufficiently shifted its worldview to now pursue alliances and trade relations with the outside tribes. Like the earlier two Expeditions, this would be done by sailing up the Kairn River and taking the western fork. However, at the fork of the Kairn River System, that is, the Ŋópïŋ-Arún-Khërn, a portion of the Expedition accidentally took the eastern fork, ending up at the Ðýmóš Plains. This portion became the Alëhadic Expedtion, with those that did take the western fork becoming the Šókhekic Expedition.
The Šókhekic Expedition nonetheless carried out its mission as planned, compiling a large amount of information on both the Hýyó-Hayïd and Hýyo-Wýðúr. This constituted the Gaðërïŋ-Šókhekka, which is the definitive source on subjects like the Heta-Ótaš-Hayïd and the Öšdúu system. In addition, the Expedition created a system of roads connecting the various cities of the Hýyó-Hayïd and Hýyó-Wýðúr. These roads would be extensively used by those in the Hýyó-Hayïd to facilitate a much tighter-knit community between the Hayïdic cities, while those in the Hýyó-Wýðúr would neglect the use of these roads, as their conditions as is allowed them to sustain themselves without contact from other cities. As such, the only such effects these roads had on the circumstances was a greater step towards a tribal unity in the Hýyó-Hayïd, later precipitating the creation of the Maðúšýï through a further effort in the Úrïsic Expedition.
The Alëhadic Expedition, although it ended up not where originally planned, nonetheless adapted its plan to document the populations living in the Ðýmóš Plains, which were concentrated in the cities of Býnhafý and Ðóš-Avï to the northeast of the Volain Forest. Realizing the differences in resources of the Plains, especially compared to the Desert, the Expedition members opted to form a grand trade network stretching from the Plains to the Desert. To do so, they galvanized the local populace and harvested wood and soil (and desert rock at later points) from the surroundings to create a system of lined roads. This style of building using multiple composite materials would be the basis of the Ótaš-Lhrúuŋðarr.
At routine points along these roads, towns were created, both to transport and store materials. These roads stretched from Býnhafý and Ðóš-Avï to the northeast and across the northern edge of the Volain Forest. This length of around 1,500 kilometers took the Expedition over two years to make, resulted in over 10 transitional towns, including the cities of Waðë-Vïn and Dlaýe-Vïn, which brought them within 500 kilometers of their target city, Güðün, when the Ýlëntuk Family left the Ïlýrhonid Tribe. Several months later, the Family would split into Kairn and Varhoŋïð-Khalúš, the latter of whom would forcibly occupy Güðün and thus halt the Expedition's plans. Given the looming danger Varhoŋïð-Khalúš posed to the Ïlýrhonid Tribe, the Aléhadic Expedition would leave the local population and return to Ïlýrhonid.
Púlö-Ïlýrhonid and the Öšdúu
Main Article: Púlö-Ïlýrhonid, Öšdúu
In the early years of the Hýyó-Wýðúr, each individual was an emigrant from the Ïlýrhonid Tribe, and as such, the overarching question was how one was to conduct oneself in all aspects of living, whether culturally, socially, politically, etc. More specifically, were they to follow the tropes of the Ïlýrhonid Tribe they had just left, or were they to deviate from that and form their own style of living? This is known as the Púlö-Ïlýrhonid, or the Ïlýrhonid Question, and it dominated the thought processes of nearly all emigrants, but none more so than those in the Hýyó-Wýðúr. This was due to the haphazard way in which it was populated; other groups like the Hýyó-Hayïd and Lhrúuŋðarr were knit together by common experiences or by common ideals, but the Hýyó-Wýðúr was simply populated through the mere attraction towards a life outside the Ïlýrhonid Tribe.
This resulted in an internal shifting throughout the Hýyó-Wýðúr in 25025-25020 AYM. Those who preferred not to adhere to Ïlýrhonid values and cultural norms migrated as far away from the tribe, founding and settling in cities like Óvarhën and Ývó-Ŋúž. Those that did prefer to adhere migrated closer to the tribe, ending up in cities like Güðün and Lómóhüd.
It was around 25022-25020 AYM that the first instances of the Öšdúu were created. This is a type of government that features a monarchy presiding chiefly over a single city or similarly-sized area. It was extremely prevalent in the Hýyo-Wýðúr, especially during the Ýmor-Maðúšýï and Ýmor-Yarmurïŋ periods, and resulted from the ability of each city to sustain itself without the help of others. Thus, not only was each Öšdúu culturally isolated from the surrounding cities, the strict nationalism present in each one froze the societal views of the population. That is, the gradual migration resulting from the Púlö-Ïlýrhonid effectively halted with the establishment of the Öšdúu.
First Ýlëntukian War
Main Article: First Ýlëntukian War
The First Ýlëntukian War (25020-25003 AYM) is a subconflict of the larger Ýlëntukian Civil War (25020-22699 AYM) and a defining conflict for the creation of many members of the Heta-Alšewharzar, in particular the tribes of Maðúšýï, Varhoŋïð-Khalúš, Lrhúuŋðarr, and Ökghaaŋðarr. It arose due to the departure and subsequent schism of the Ýlëntuk Family, and would then spread its influence to other regions like the Hýyó-Hayïd, Hýyo-Wýðúr, and Ðýmóš Plains.
Departure and Split of the Ýlëntuk Family
Main Articles: Ýlëntuk Family, Ambush of Ŋópïŋ-Arún-Khërn, Varhoŋïð-Khalúš, Kairn
The Ýlëntuk Family officially left the Ïlýrhonid Tribe around Anta- to Suta-Eimarae, 25020 AYM (the exact date is not known) by sailing en masse up the Kairn River. Their departure, an event never seen before, was due to two factors: a series of natural disasters, compounded by their proximity to the Nuzowli Mountain Range, that decimated their tribal lands, and the government's inability to assist them in this plight. Thus, after the Šókhekic Expedition, they collectively opted to sail up the Kairn River.
On reaching the fork, that is, the Ŋópïŋ-Arún-Khërn, the Family settled on the land at and around the fork. Given the ease of living experienced in their present location, especially compared to that of living inside the Ïlýrhonid Tribe, the overarching sentiment was that the Tribe was wrongfully keeping the populace inside its walls. The difference, and the reason for the Family's split, was primarily in how they were to convince the Tribe to let them out. One side, populated by those most negatively affected during their time inside the Tribe, could not trust the Ïlýrhonid government and opted for a military raid-style attack, forcibly deposing the government and letting the populace out. The other side, especially those who were more sentimental of their time in the Tribe, opted to convince the populace via trade and diplomacy, enticing the people to come out through the exotic materials they would introduce. Respectively, these differing opinions would be the basis behind the tribes of Varhoŋïð-Khalúš and Kairn, and this conflict between the Khalúšians' more militant strategy and the Kairnians' more diplomatic strategy would be the central conflict behind the entire Ýlëntukian Civil War. Due to these differing opinions, the Family's population would gradually separate; the Khalúšians would occupy lands to the west of the fork, while the Kairnians would occupy lands to the north and east of the fork.
This conflict came to a head in 21 Wota-Eimarae, 25020 AYM at the Ambush of Ŋópïŋ-Arún-Khërn, in which a planned Khalúšian raid on the Ïlýrhonid Tribe was thwarted by members of the Kairn tribe; much of the Khalúšians, including their leader Ŋïdúlúŋ, were massacred, and others fled westward out of the Forest, either to Güðün or Óm-hayïd. In the days following, both cities would be so populated by fleeing Khalúšians that they would forcibly evict the local population and government and form the tribal lands of Varhoŋïð-Khalúš as the thin strip of land connecting the two cities. This would therefore render the left fork of the Kairn River uncomfortably close to the Khalúšians, blocking off the Hýyó-Wýðúr from any direct contact with the Ïlýrhonid or Kairn tribes. Múýhörhat, the leader of Kairn, would sign the Pact of Kairn with the newly-coronated Hyvamto-Re-Elironid, Zümiža, thus alerting him of the threat Varhoŋïð-Khalúš posed. A system of guard towns would be established all across the Volain Forest, providing a strong barrier against encroachments by Varhoŋïð-Khalúš.
Úrïsic Expedition and the Creation of the Maðúšýï
Main Articles: Maðúšýï, Úrïsic Expedition
In response to the news, Zümiža established the last of the Yarpalïŋ-Ýmïlýrhonid in the form of the Úrïsic Expedition, so named because of the high amount of members of the Ürïstúd Family present. The express purpose of this Expedition was to find allies in the war against Varhoŋïð-Khalúš. This was done not through the Kairn River, which the Ïlýrhonid Tribe knew could lead right into Khalúšian territory, but via the western path between the Nuzowli Mountain Range and the Ëriðorn Ocean, which was the same path used by the Hayïdic Expedition. From 10 Suta-Eimarae, 25019 AYM, to 3 Heta-Eimarae, 25017 AYM, the Expedition would traverse the Hýyó-Hayïd and Hýyo-Wýðúr in an attempt to garner support against Varhoŋïð-Khalúš. Both of these collections of cities had seen one of their own forcibly taken from them; the Hýyó-Wýðúr lost Güðün, and the Hýyó-Hayïd lost Óm-Hayïd. For the former, not much reaction was observed; the self-sustenance each city experienced was such that they did not see the point in helping one another. However, the latter, whose harsh weather conditions forced them to depend on each other, was deeply affected by the loss of Óm-Hayïd, particularly because that city was the only source of material for the Nuzowi Mountain Range and Volain Forest.
Thus, the Expedition chiefly saw the emergence of a raiding group, the Maðúšýï, centered in the Hýyó-Hayïd and fueled by a need to retake Óm-Hayïd. In addition to spurring the group on emotionally, the Expedition also gave them a supply of weapons and other gear, and the means to make more. Beyond that, however, the Expedition largely stepped back and allowed the Maðúšýï to develop their own organizational structure, governmental style, and tactics. By the time they returned back to the Ïlýrhonid Tribe in 25017 AYM, the Expedition had witnessed the installation of Gýbakk as leader and the execution of over 5 separate raids, in which over 150 kilograms of material were taken.
Creation of Lhrúuŋðarr, Ökghaaŋðarr, and the Palïŋ-Lhrúuŋðarr
Main Articles: Lrhúuŋðarr, Ökghaaŋðarr, Palïŋ-Lhrúuŋðarr
Throughout the events detailing in other tribes, the situation of the Alëhadic Expedition's unfinished trading route was left dormant. Although the population there still possessed the ambition for the project, reflected in the name Lhrúuŋðarr meaning Patterned or Decorated Path, they could do nothing but guard the cities, as they were unsure what they should do in the face of the now-occupied city of Güðün. Note that the name Lhrúuŋðarr was only established in 25003 AYM, but the name is used here due to the lack of any other identifier. Around mid-25019 AYM, relations would be established between the tribe of Kairn and Lhrúuŋðarr, in which documents like the Gaðërïŋ-Ýlëntuk and Gaðërïŋ-Šókhekka would shared. From these, Lhrúuŋðarr would identify the cities of Ürhökk and Óvarhën as being the main target cities for a potential linkage with the Desert cities.
Later that same year, and at around the same time that the Maðúšýï was in its infancy, the Khalúšians began their advances eastward, from Güðün across the northern edge of the Volain Forest, in an effort to find alternate routes into the Ïlýrhonid Tribe. They would come to a head against Lhrúuŋðarr around the cities of Waðë-Vïn and Dlaýe-Vïn; in repeated attempts to outflank the other side, both forces would build a combined total of 1600 kilometers of roads and towns. This in turn attracted huge swaths of both side's populations to these towns in order to protect each of them from attack. This came to a head in 25003 AYM, where, at the cities of Ýhöýhašúk and Ïbhaažrrt, the thinly-stretched and debilitated Khalúšian forces were defeated by Lhrúuŋðarr at the Battle of Ïbhaažrrt-Ýhöýhašúk. The Khalúšians were thus chased back to Güðün, and all Khalúšian towns created during this struggle would be possessed by Lhrúuŋðarr, but the Lhrúuŋðians would be halted just outside Güðün by a staunch Khalúšian resistance. This Battle is typically regarded as the end of the First Ýlëntukian War, commencing the Ýmor-Maðúšýï in the Amoŋot Desert and the Ýmor-Lhrúuŋðarr in the east.
More importantly, however, the victory afforded the Lhrúuŋðians access to the cities of Ürhökk and Óvarhën, and as such, the trading route, called the Palïŋ-Lhrúuŋðarr, would be created. In addition, the tribe would coronate Nmëbýbyvmn, a celebrated veteran of the Battle of Ïbhaažrrt-Ýhöýhašúk, as the first Hyvamto-Rhelhrúuŋðarr, reflecting the populace's adherence to Ïlýrhonid tradition.
Nonetheless, the continued attention diverted to the struggle against Varhoŋïð-Khalúš would similarly result in the neglect of the cities in the Plains, especially Býnhafý and Ðóš-Avï, and when the dust had settled, those in the Plains approached the Lhrúuŋðians about possible self-governance. Nmëbýbyvmn himself would grant them this self-governance, but required that both tribes would jointly be responsible for the Palïŋ-Lhrúuŋðarr. This would be the Pact of the Palïŋ-Lhrúuŋðarr, and resulted in the creation of Ökghaaŋðarr in the eastern Plains region.
Ýmor-Maðúšýï
Main Article: Ýmor-Maðúšýï
The Ýmor-Maðúšýï was a period within the Heta-Ýmor-Vëtam that lasted from 25019 to 24910 AYM. It was the golden age of the Maðúšýï tribe in that their raiding power was at its peak. More specifically, their influence rendered the geopolitical situation nearly frozen for that 100+ years. This was caused most potently by organizational structure of the Maðúšýï; under the leadership of Gýbakk (25018-25001 AYM), Úvremk (25001-24976 AYM) and Ökkúš (24976-24944 AYM).
The Maðúšýï's power came from two aspects: the uneven division of the Hýyó-Hayïd in which it was based, and the total dedication to raiding above all else. These were implemented by Gýbakk and Úvremk, respectively.
The Maðúšýï was famously separated into two regions. Those to the west, and thus farthest away from the Khalúšians, were designated as collector towns, whose primary purpose was the mining of silicon, carbon, and other minerals from the Arbin Watershed, and their transportation throughout the Hýyó-Hayïd. These would be used as an extra storage of food and the basis behind weaponmaking and constrution. During the Ýmor-Maðúšýï, the percentage of Hýyó-Hayïd dedicated towards this rose from 60% to 95%, resulting in an extremely efficient system that could almost rival the gains produced from raiding.
Regarding the raiding portion of the tribe, the raiders possessed a relentless and near-fanatical devotion to the concept of raiding, to the point where other aspects of Maðúšian life, especially cultural aspects like architecture and religion, were thrown by the wayside. This resulted in a societal view that seemed to value deterioration and neglect, both of their own and of their targets, in these cultural aspects; it is well-known that the neglect of one's own property or living quarters was a mark that you were seriously dedicated to the prospect of raiding, and by extension, the good of the tribe as a whole. In a similar vein, the destruction of their target cities was also seen as beneficial, and ultimately representative of the efficacy of the tribe. As such, raiding cities like Hayïd-Entëž were crumbling by the midde of the period.
Throughout the Ýmor-Maðúšýï, the raiding style of the Maðúšýï came to revolve around multiple periodic attacks. Given the emphasis on stability, self-governance, and self-pride common in this time, it was theorized that the victims would be too proud and too used to their present circumstances that they would instinctively rebuild right on the ruins of their just-attacked city. Thus, the main tactic was to minimize structural damage and maximize resource looting, as it would be much easier for the population to return if the city was only lightly damaged than if it were entirely leveled. In practice, this appeared as highly coordinated, highly intimidating attacks that prioritized speed, coercion, and efficient looting more than anything. Once given enough time to rebuild, with would take around 5 months to 1 year, another raid would occur, and this would be repeated again and again.
The only such hurdle came in the form of the city of Ožërhýŋ and the resultant First Varhoŋïan War of 24976 AYM, which saw the overextension of Maðúšian ambitions. More specifically, the tribe envied the growing economic influence of Ožërhýŋ, especially since its mining operations were facilitating the beginnings of trade in the Hýyo-Wýðúr, and it was theorized that trade might cause the coalescing of the city-states into full-fledged tribes which could then become much more resistant to raids from the Maðúšýï. It did not help that Ožërhýŋ was mining from the same Arbin Mountains as the Maðúšýï were.
In the short-lived First Varhoŋïan War, the Maðúšýï were soundly defeated by a Varonian Trade Coalition consisting of Kal-Haðü, Vërðïm, Lómóhüd, and Güðün. Although greatly weakening Maðúšïan influence in the Hýyó-Wýðúr, and killing the Maðúšïan ruler Úvremk, the Coalition was also short-lived, as further disussions towards a united tribe broke down as the rulers of the Öšdúu disagreed over who would have power. This rift was further widened by innovations made by Úvremk's successor Ökkúš, who channelled the shame of the defeat into a much more aggressive raiding style, involving the destruction of property, sabotage, and even an inclination towards murder. However, it was found that this strategy resulted in much longer durations of recovery, and in 24969 AYM Ökkúš hesitantly readopted the earlier and tamer, Úvremkian strategy.
Ýmor-Lhrúuŋðarr
Main Article: Ýmor-Lhrúuŋðarr
The Ýmor-Lhrúuŋðarr was a major period of expansion by the Lrhúuŋðarr and, to a lesser extent, the Ökghaaŋðarr tribes. It lasted from 25000 to 24974 AYM, and saw the Lhrúuŋðarr tribe reach the northeastern coast of the Blýfónic Valley. It
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