Varhoŋïð-Khalúš
Varhoŋïð-Khalúš, or Varonith-Callauz (literally Eastern Varonith in Illibrivroni), was a tribe primarily made up of members of the Ýlëntúk Family. For the majority of its existence, Varhoŋïð-Khalúš was a large strip of land squished between the tribes of Kairn to the east and Varonith to the west.
Varhoŋïð-Khalúš serves as the focal point for the Ýlëntukian Civil War, during which the tribe attempted to conquer the tribes of Kairn and Ïlýrhonid, due primarily to the Ïlýrhonidian government's isolationism, which was perceived as being motivated by some malicious cause. The majority of the population of Varhoŋïð-Khalúš was made of members of the Ýlëntuk Family, who had left the Elironid tribe in 25030 AYM by sailing up the Kairn River System. It was at the fork of the Kairn River System that the Kairnian and Khalúšian ideologies were formed, leading to the split of the Family and a failed first attempt to overthrow the Ïlýrhonid government through the Ambush of Ŋópïŋ-Arún-Khërn. From then, Varhoŋïð-Khalúš would flee westward out of the Volain Forest and establish its territory by occupying nearby cities, especially Güðün and Óm-hayïd, in an attempt to find alternate paths to the Ïlýrhonid Tribe. In response, Ïlýrhonid raised up the tribes of Lrhúuŋðarr and the Maðúšýï, which constrained the Khalúšians from the north and west, respectively.
Throughout its history Varhoŋïð-Khalúš was heavily involved with the wars going on in Varonith proper. Most notably, the tribe was separated into Lienorak and Viderent during the Varonian Civil War. During this war Lienorak was conquered by Ardunioz, while Viderent was conquered by Tiamthur. After the war, Tiamthur allowed for Varhoŋïð-Khalúš to become independent again in the original territory they had occupied (excluding those conquered by Ardunioz). In 22713 AYM, Kylentum, the leader of Varhoŋïð-Khalúš at the time, signed the Pact of Aumahid with Thuulois, the ruler of Tiamthur. From then until 19962 AYM the two groups were formally grouped under one government of both Kylentum and Thuulois.
Prelude (History of the United Ýlëntuk Family)
Ýmor-Šïwëðo
Main Article: Ýmor-Šïwëðo
The tribe of Varhoŋïð-Khalúš did not emerge as a distinct organization until after the Ýlëntuk Family's emigration from the Ïlýrhonid Tribe. However, the basis of the ideology that would dominate their way of life was very much emergent before this emigration.
Of all 12 families that made up the Ïlýrhonid Tribe, the Ýlëntuk Family was perhaps the most urgently in need of assistance. Occupying the slice of the territory closest to the Nuzowli Mountain Range, statistics and historical data indicate that only about 40% of their land was smooth enough to be usable as basis for houses and other public spaces, and 50-70% of that available land was deemed safe from any potential damage incurred from the rockslides.
During the Ýmor-Šïwëðo period, or the first half of the Arfarotï Period, the rampant increase in natural disasters, especially rockslides, earthquakes, and floods, effectively rendered the Family dependent on aid from the central government. This aid came in the form of building supplies, food, and manpower dedicated to the removal and redistribution of rockslide debris, boulders, water, and other intrusive objects caused by these disasters. The increase in rate of disasters meant that aid had to be supplied much more often, and by the start of the Ýmor-Šapariž, public sentiment had simply realized that this amount of resource dedication was not worth it given the frequency of the disasters. However, the Family still trusted in the government to a large extent, and created for themselves an ideology revolving around their role as a 'magnet' of misfortune that would suffer in return for an increase in tribal well-being as a whole.
Ýmor-Šapariž and the Žötó-Žimiara
Main Article: Ýmor-Šapariž, Žötó-Žimiara, Ýmïlýrhonid Movement
The Ýmor-Šapariž, the latter part of the Arfarotï Period, was dominated by the influence of the Žötó-Žimiara. These were prominent individuals from all twelve families whose technological and cultural innovations caused a tribe-wide shift from a dependence on the central government to a feeling of self-sufficiency in one's own familial brethren.
For the Ýlëntuk Family, the two members of the Žötó-Žimiara were Žaðolý (25155 - 25090 AYM) and Ašamóš (25128 - 25035 AYM). These two held great influence in tribal culture, even in comparison to other members of the Žötó-Žimiara.
Žaðolý was one of the earliest members, and certainly the first to begin work on what would be his major contribution, that is, the road-and-pit system. This consisted of a massive stretch of trenches, placed in all available spaces between extant houses, that led from areas frequently impacted by rockslides to massive pits near the southeastern edge of the tribal land. Thus, the system served to quickly dispose of boulders and other large rocks by collecting them in these pits, whereby they could be broken down and transported to other areas for use as food. This was constructed from 25103 to 25089 AYM; Žaðolý himself was killed in an accidental fall near its completion. However, the massive efficiency this afforded the Family, and the influx in resource distribution across the tribe, effectively stirred up similarly influential advancements across the other families.
Ašamóš, in contrast, emerged later, whose work flourished around 25070 to 25050 AYM. In this time, he used debris strewn across tribal lands, typically the result of demolished houses and structures, to construct conical sculptures whose main beauty lay in each component's reliance on the others for balance and stability. Thus, in such circumstances like earthquakes, the movements of the ground would disturb the sculptures as much as any other structure, but each component would typically not move, as they were restrained by each other and could not dislodge themselves or others. This style, or Ótaš-Ašamóš, would evolve to houses and even larger structures beyond that.
In this way, Ašamóš and Žaðolý effectively addressed the two most prevalent threats to the Ýlëntuk Family, those being earthquakes and rockslides, and in doing so, they cemented the Family's transition from relying on the central government to using the talents of one's own members to improve conditions. This was furthered by three main events: the death of Ržüýŋ (also known as Züýŋ) in 25052 AYM, the Nüvraŋ-Ýlëntuk, or the Compromise, of 25030 AYM, and a final battering of natural disasters that rendered even Ašamóš and Žaðolý's innovations problematic.
Ržüýŋ was by far the most radical of the Žötó-Žimiara. He championed a modified approach to the Kavamïŋ-Ïlýrhonid, that being the stretching of rituals, especially holidays, beyond mere tactics against the Zar-Isyer-Akwor and into spiritual definitions, incorporating heavy use of moral judgement, self-determination, and a general divergence from the simplistic ideals presented in the figures of Hyvam and Vëtam. His death, which was widely speculated on, and has been even today, was often attributed to thework of the Ïlýrhonid government and the religious leaders associated with it, but this has never been confirmed. Regardless, it sent a wave of fear throughout the tribe, mostly towards the government. Specifically, it split the tribe into two camps: those that adhered to the traditional teachings of the Kavamïŋ-Ïlýrhonid, and those that switched to those of Züýŋ, called the Kavamïŋ-Züýŋ. Regarding the Ýlëntuk Family in particular, his teachings regarding self-responsibility and tribal improvement appealed to them, and his death only convinced them further to emulate his teachings, further isolating them from not only the central government, but all other families.
It was around this time that a second, and much more powerful, wave of disasters swept the tribe, lasting from 25040 to 25015 AYM. This had massive effects, especially on the Ýlëntuk Family itself. The combinations of earthquakes, rockslides, and floods effectively clogged the road-and-pit system, rendering it sluggish and effectively frozen at times, and rocks detached from mountains at such amounts and velocities that all lands of the Family were affected. Once again, powerless against the torrent, the Kavamïŋ-Züýŋ popularity fell as reliance on the central government built up. It is in this state of panic that the Nüvraŋ-Ýlëntuk was issued.
The Nüvraŋ-Ýlëntuk, translated as the Compromise with the Ýlëntuk Family, was a major document in 25030 AYM. Written in the midst of the battering of natural disasters by Anirhož, the Hyvamto-Re-Elironid, or the Head of the Ïlýrhonid government, the document essentially admitted the inability of the government to address this increase in naural disasters. This came after numerous attempts by the government to aid the Family, and records do indicate that all possible measures, at least all measures possible at the time, were taken. However, for all the attempts they made, conditions would be worsened in the territories of other families. In effect, the Nüvraŋ-Ýlëntuk was a surrender flag to nature, and was perceived as being an unofficial comdemnation of the Family due solely to the geographical location. Consequentially, popularity of Kavamïŋ-Züýŋ skyrocketed throughout the tribe, but most severely in the Ýlëntuk Family.
The Yarpalïŋ-Ýmïlýrhonid
Main Articles: Heta-Ýmor-Vëtam, Yarpalïŋ-Ýmïlýrhonid
Societal conditions stayed at this level of tension from 25030 AYM onwards. This is actually after the beginning of the Heta-Ýmor-Vëtam, the First Dark Age, whose typical start is attributed to the start of the Hayïdic Expedition, the first of the Yarpalïŋ-Ýmïlýrhonid, in 25032 AYM. A culmination of the tribe-encompassing sentiment known as the Ýmïlýrhonid Movement, the Yarpalïŋ-Ýmïlýrhonid were groundbreaking in how they effectively disproved theories and religious assertions about the outside world.
The tribe as a whole had three main factors preventing emigration: an insistence by the tribal religion, the Kavamïŋ-Ïlýrhonid, in the existence of the Zar-Isyer-Akwor, a system of legal laws preventing emigration, and, crucially, extremely little factual information regarding the outside world. These three factors needed to be broken down before emigration could be considered feasible.
The Hayïdic Expedition was the first of the Yarpalïŋ-Ýmïlýrhonid, and lasted from 2 Heta-Eimarae to 11 Suta-Eimarae, 25032 AYM. Highly experimental, it was led and organized by Hayïd, who, taking advantage of the partial collapse of a section of the tribal walls, was able to coerce the government to allow him and his group to act as guards during the reconstruction. In addition, under the guise of assuring legal protection against Ïlýrhonidian law, Hayïd convinced the government to permit any ventures outside of tribal lands. This served as the first step against the legal barrier; this law allowed ventures only during the reconstruction process.
First Ýlëntukian War
Main Article: First Ýlëntukian War
Departure of the Family
The Ýlëntuk Family departed in mid-25020 AYM by traveling up the Kairn River System, at whose fork, or Ŋópïŋ-Arún-Khërn, they would settle. This area, as well as the majority of the river system, was embedded deep in the Volain Forest, from whose wood the Family would construct their houses. Judging from records at the time, specifically the Gaðërïŋ-Ýlëntuk, their way of life in the Forest was extremely peaceful, and they sustained themselves very well. This level of comfort, ironically, would become their principal source of conflict and the reason behind their split. More specifically, the comfort naturally drew comparisons to the destruction and hopeless they found in their last years in the Ïlýrhonid Tribe, and that grew into a degree of suspicion towards them. Almost all, if not all, of the Family members agreed that it was much better to live outside the Ïlýrhonid Tribe than inside it, and almost all agreed that it would be much more beneficial in the long run if they coerced the Tribe to let them out.
Split into Varhoŋïð-Khalúš and Kairn
The main difference that lead to the split was not whether the Family should help in letting the tribespeople out, but how. Some members were so resentful of their time in the Tribe, especially of incidents like the Nüvraŋ-Ýlëntuk and the treatment of the Kavamïŋ-Züýŋ, that they could not trust the Ïlýrhonidian central government to any degree. These people would call for the ousting of the government by any means necessary, which, in the months after the departure of the Family, would narrow down to the use of military/violent action. This population would constitute the tribe of Varhoŋïð-Khalúš, and this militant ideology, and its steeled targeting of the Ïlýrhonid Tribe, would dominate its existence and that of its successive tribes.
Kairn, on the other hand, was made of those that felt that military action was excessive/unnecessary. Instead, they wanted to coerce them through economic relations, particularly bartering, through which the inhabitants of the Tribe would see the gifts of the land. However, following the ideological establishment of Varhoŋïð-Khalúš, it would also come to include those that simply did not agree with the values of the Khalúšians.
Both movements were championed by a set of eloquet speakers, which together produced some of the most symbolic and persuasive literature of the era. Over 550 of these are combined into the Gaðërïŋ-Ýlëntuk, which constitutes part of the major literary and historical records of the time alongside the rest of the Gaðërïŋ-Heta-Alšëwharžar. The speakers of the Khalúšians included Ŋïdúlúŋ and Hŋýïŋïkki, who, from around 5 Ulta-Eimarae to 20 Wota-Eimarae, 25020 AYM, would coalesce the Khalúšian population and create a truly loyal group of followers.
However, both groups were not full-fledged tribes, as they had not formally split.
Ambush of Ŋópïŋ-Arún-Khërn
Main Article: Ambush of Ŋópïŋ-Arún-Khërn
The breaking point of the two groups occurred on 22 Wota-Eimarae, 25020 AYM, when, after a month-long preparation, the Khalúšians were setting off for a crucial raid into the Ïlýrhonid Tribe, whereupon they would most likely kill the governmental leaders and break down the tribal walls. However, this was intercepted by Kairnian forces, who ambushed and scattered the Khalúšians as they were getting ready. Ŋïdúlúŋ was killed alongside 40-45% of his followers, and the rest were chased out of the Forest and into either Güðün or Óm-hayïd, both of whom were taken over and its local population evicted by the Khalúšians.
History (as a separate tribe)
Reign of Hŋýïŋïkki
Main Article: Hŋýïŋïkki
Hŋýïŋïkki was the ruler, or Ðhýúŋðókk of the Khalúšians from 25020 to 24988 AYM. His reign was primarily concerned with the unity and internal stability of the tribe, all while weathering the simultaneous brunt of the tribes of Kairn, Maðúšýï, and Lrhúuŋðarr. Although the success of his efforts is mixed at best, he enjoyed a lifelong popularity with the tribe due to his steadfast resistance against the idea of surrender. Instead, he pursued a relentless, almost fanatical series of attempts to get at the Ïlýrhonid Tribe, all of whom were soundly defeated by the surrounding nations. By his death in 24988 AYM, the tribe of Varhoŋïð-Khalúš would cement its position and territory in the Amoŋot Desert, but at a great cost, both resource-wise and manpower-wise.
Territorial Formation
In the months following the Ambush, the Khalúšians would steadily explore along the edge of the Forest, attempting to find any way into the Ïlýrhonid Tribe. However, by this point, anti-Khalúšian sentiments had caused the Kairnians to swiftly erect a defense/communication system, populating the Forest with makeshift guard towns. Through this process of exploration, the Khalúšians who had fled to either city (Óm-Hayïd or Güðün) made contact, and established a line of settlements along the border with the Forest, such that by the mid-25019 AYM, the Khalúšians and Kairnians were staring into each other via their border towns. Under the influence of Hŋýïŋïkki, who became the first leader of the Khalúšians, over 20 of these such settlements were built, with some even extending westward to what was at the time uninhabitedd land.
A crucial mistake of the Khalúšians was their decision not to substantially explore or even guard the southern passage, originally taken by the Hayïdic Expedition in 25032 AYM. The passage, a straight east-west line connecting the Amoŋot Desert with the Ïlýrhonid Tribe, was most likely not considered due to the harsh weather conditions. Although these conditions are most characteristic of the Hýyó-Hayïd and the southern Desert regions, it is also present in the southern passage, which slopes downwards and relaxes in its climate as it nears the tribal walls. Nonetheless, the bad reputation of the Hayïdic Expedition, which had suffered a casualty count of over 800, combined with the harsh weather conditions, most likely scared the Khalúšians from doing so.
Establishment of the Maðúšýï
Main Article: Úrïsic Expedition, Maðúšýï
The decision not to explore the southern passage was crucial regarding the last of the Yarpalïŋ-Ýmïlýrhonid, the Úrïsic Expedition, which traversed the southern passage in late-25019 AYM to gather forces against the Khalúšians. Although ineffective in the Hýyo-Wýðúr due to their self-sustenance and isolation of the Öšdúu, the Expedition saw great success in the Hýyó-Hayïd. They were resentful and starved of resources when Óm-hayïd was taken, especially since that city was the only way to gather resources from the Volain Forest and the Nuzowli Mountain Range. Alongside giving the citizens the determination and anger to form the Maðúšýï, the Expedition would provide them with weapons, fighting skills, and the geography of the Khalúšians' territory, making them a profoundly threatening force.
The Maðúšýï would thusly enact a powerful vengeance upon the Khalúšians, especially the city of Óm-Hayïd, which became the target of at least three raids from 25019 to 25017 AYM, and a further undetermined amount from then until 25001 AYM. The Khalúšians responded by increasing their mining efforts in the northern cities and abandoning Óm-Hayïd city in favor of their border towns like Šahr-Óðlýn and Öðma-Amakoð, which thus became the new targets for the Maðúšýï, who nonetheless were forced to travel more northwards, and thus away from their own territory, to raid them. From 25016 to 25011 AYM, the Khalúšians would enact a fierce struggle with the Maðúšýï in these two towns, incurring heavy casualties on both sides. The latter would relent from 25011 to 25006 AYM, during which time the Khalúšians would tentatively resume operations in Óm-Hayïd, albeit using their more aged members only, as they were not as valuable and easily disposable, and covertly concealing their actions behind the ruins of the city. In 25006 AYM, however, the Maðúšýï resumed their raids again, decimating the population in Óm-Hayïd as well as Šahr-Óðlýn and Öðma-Amakoð.
Establishment of Lhrúuŋðarr and the Northern Campaigns of Varhoŋïð-Khalúš
Main Article: Lrhúuŋðarr
The Tribe of Lhrúuŋðarr was established around 25019 AYM by the inhabitants of the Ðýmóš Plains and the Interbiotic Range. They were greatly influenced by the Alëhadic Expedition of 25021-25019 AYM, which explored both regions and led the local population in their mission to develop a Valley-wide trading route from the Hýyo-Wýðúr to the Plains. In doing so, over 3,000 kilometers of roads, linked by various towns, would be created, finally reaching and founding the two cities of Waðë-Vïn and Dlaýe-Vïn about 500 kilometers from their planned destination of Güðün. In late 25019 AYM, however, the Expedition was coerced back into the Ïlýrhonid Tribe by the departure and split of the Ýlëntuk Family in late 25019 AYM. Furthermore, Güðün had been taken over by the Khalúšians, and their hostility towards the Ïlýrhonid Tribe resulted in the Lhrúuŋðians instead having to decide on another city to link up with.
Meanwhile, the Khalúšians were strained by the raids of the Maðúšýï to the southwest and unable to communicate with the socially-isolated Öšdúu in the northwest. Now, they opted to attempt to sneak north and eastwards, whereupon they planned to completely circle around the Volain Forest, cross the Nuzowli Mountain Range, and be able to approach the Ïlýrhonid Tribe from the east. Setting off in 25017 AYM, they would experience fierce resistance in the two cities of Waðë-Vïn and Dlaýe-Vïn. To avoid direct confrontation, the Khalúšians would swing northward, attempting to go around the two cities and potentially wreck havoc on the Lhrúuŋðians' trade roads. However, seeing their movements, the Lhrúuŋðians intercepted them at the Battle at Ŋëvra-Vïn, so named because of the defense site the Lhrúuŋðians established there after the battle. The Khalúšians were forced to retreat back to Güðün, and this time the Lhrúuŋðians, especially knowing that the they were otherwise hemmed in from the northwest southwest, and east, attempted to get around the Khalúšians at Güðün and cut them off. They would be defeated in the outskirts of the city.
From then until 25003 AYM, the two sides were engaged in a fierce contest of one-upping each other, that is, continuously moving north, establishing cities as one went along, with the purpose of trying to get up and around the other side if they became too sluggish. Both sides were evenly matched in this regard, but the long chains of cities made each side vulnerable to attacks on each one, requiring the spreading out of forces in each and every city established during this time. For the Lhrúuŋðians, they had plenty of citizens to comfortably protect their cities, but the Khalúšians, already strained by the raids on Maðúšýï, could just barely defend them, and their situation would be rendered worse for each new city them made.
As such, in 25003 AYM, about 2,000 kilometers north of where they began this contest, the Khalúšians' manpower had become so strained that, when the Lhrúuŋðians founded the final city of Ýhöýhašúk and began their attack on the Khalúšians' last city of Ïbhaažrrt, the latter was so lightly defended that it fell within hours, and with that loss, the whole chain of Khalúšian cities would be rolled up in the ensuing months. The Lhrúuŋðians would give chase before being stopped once again by a fierce resistance at Güðün.
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