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{{Main|History of Huawan (Pacifica)}} | {{Main|History of Huawan (Pacifica)}} | ||
=== Recent === | === Prehistory and antiquity (Approx. 800,000 BCE - 500 BCE) === | ||
The formidable Xiongwei mountain range, a result of the tectonic dance between the Avalon Plate and the Brutland Plate, played a pivotal role in shaping the early history of Huawan. This massive mountainous region, often dubbed the "Tall Sentinels of the South Pacific," created a natural barrier, effectively cleaving the Cordilian continent in half. This geographical marvel presented an imposing wall stretching from north to south, obstructing the warm tropical currents from the north to permeate Southern Cordilia. | |||
In the shadow of these majestic peaks, early humanoids may have roamed the steppes of what would later become Huawan. Fossils and remnants of primitive stone tools, discovered in the southern reaches of Huawan, indicate the presence of possible early human communities dating back as much as 800,000 years. These resilient beings adapted to the challenges posed by the rugged terrain and diverse ecosystems created by the Xiongwei mountains. | |||
The artifacts discovered tell tales of resilience and adaptation. These early humanoids, living in the shadows of the Xiongwei, honed their survival skills to endure the challenges posed by the rugged terrain and diverse ecosystems shaped by the mountain range. Stone tools, crafted with precision, were essential for hunting, resource extraction, and constructing rudimentary shelters. | |||
Archeological evidence points to the establishment of settlements in the southern reaches of Huawan. These early communities, likely influenced by the abundant resources flowing from the Xiongwei mountains, left traces of their daily lives in the form of pottery fragments, tools, and communal hearths. These remnants provide insights into their social structures, trade practices, and the symbiotic relationship they cultivated with the natural world. | |||
As the tectonic forces continued to shape the landscape, early humanoids in Huawan left indelible marks on the canvas of time. Prehistoric sites, including the enigmatic Paleolithic cave drawings of the Eastern Caves of Sapphire and the Topaz cave of Mianping, stand as testament to the creative instincts of these ancient inhabitants. | |||
The Eastern Caves of Sapphire unveil a mesmerizing array of Paleolithic art, depicting scenes of daily life, hunting expeditions, and mystical symbols. The Topaz cave of Mianping, another archaeological marvel, reveals intricate carvings and paintings, offering glimpses into the spiritual and cultural tapestry of these early communities. | |||
Among the intricate Paleolithic depictions, scenes of hunting expeditions emerge as a recurring motif. These ancient inhabitants, armed with rudimentary tools crafted from the resources provided by the Xiongwei mountains, showcased their prowess as hunters. The palpable energy of the hunt is palpable in the art, highlighting the symbiotic relationship between humans and the creatures they shared the rugged landscape with. | |||
Interwoven with depictions of daily life are mystical symbols that hint at the spiritual beliefs of Huawan's early humanoids. Glyphs representing celestial bodies, the Xiongwei mountains, and enigmatic cosmic patterns adorn the cave walls. These symbols, though cryptic to modern interpreters, are believed to have held profound meaning for the ancient artists, reflecting a spiritual connection to the mystical forces that governed their world. | |||
As the diverse tribes of Huawan adapted to their respective environments, the Xiongwei mountains, standing tall and formidable, transformed into a symbolic entity – a representation of both division and distinction. The mountainous barrier not only physically separated the tribes but also catalyzed the development of distinct languages, customs, and belief systems, creating a rich tapestry of cultural diversity. | |||
The nomadic populations, feeling the ebb and flow of the Xiongwei's influence, organized themselves around the five main rivers of Huawan – the Leng, the Zhong, the Gao, the Di, and the MuQin. Each river, descending from the mountain ranges that divided Cordilia, carved its own unique path through the landscape, creating distinct ecosystems that shaped the nomads' way of life. | |||
Early Huawanic nomads, deeply attuned to the rhythms of nature, held sacred beliefs centered around the Xiongwei mountains. They perceived these towering peaks as pillars that pierced the heavenly sky, a direct connection between the mortal realm and the divine. The waters that flowed from the Xiongwei were seen as the lifeblood of the earth, shaping the landscapes and feeding a lush forest that provided abundant resources for their nomadic way of life. | |||
The ancient religion was known now as Maaism, practiced by shamans and nomads, it details that goodness and energy had overloaded the heavens, causing Father Sky to cry in pain that rained the world with fire and ash. Mother Earth, hearing the cries of her spouse, pushed her hands to the heavens to relieve the pain. This caused the birth of the 5 main rivers of Huawan, and blessings from the heavens. | |||
A testament are ancient megaliths known as Hill Stones. These stones are carved with symbols that can be found all over central Cordilia but they are also found as far as the Frost Empire and Bailtem. The stones found in Huawan has a similar composition to the mineral content of the Xiongwei Mountains. These stones are associated with ancient graves, and are guardians of the dead. Some scholars theorized that these are mainly marks of graves of important people in nomadic circles, while others believe that they hold lessons and messages to the next generation on agriculture and hunting techniques. Though a prevailing theory in Maaism was that the spirits of the deceased will center on the sones, as these were from the Xiongwei mountains thought to be the connection between the earth and the sky, and the hand of mother earth itself. The spirits of the deceased will be reunited with the heavens, and preside over the security of the land. One of the largest stones, known as the Kurgan stone found in modern day city of Aweiqinna, was interpreted as the following: | |||
"Should there be a imbalance between the natural world and the heavens, the stones heavy of the grief of sea of souls, will dig itself down to the ground and split mother earth, the crack of her flaming bosoms sets the mortals to fire to cleanse their sins, before all the souls are sent upwards to the heavens." Over 700 stones have been unearthed and identified in The South Pacific. | |||
In this era of spiritual interconnectedness, nomads worshiped the celestial forces that governed the Xiongwei mountains. Rituals and ceremonies were conducted to honor the elements, seeking blessings for bountiful harvests, successful hunts, and protection from the challenges posed by the mountainous terrain. | |||
=== Early States === | |||
==== Xiong Confederacy (500 BCE - 48 AD) ==== | |||
The vast expanse of modern Huawan has witnessed the presence of nomadic groups since ancient times. The distinctive topography, defined by the Xiongwei Mountains to the west, the Kalkara Mountains to the north, the expansive arid desert of Alla-gy in the northwest, the Kringalian Strait to the east, and the gulf of good omen in the south, formed a natural alpine barrier. This geographical composition, akin to an encircling alpine fortress, presented a challenging environment, transforming the region into a freezing wasteland until the plains became suitable for nomadic-based living. This unique landscape not only restricted migrations for ancient Huawanese nomads but also acted as a formidable defense against external invaders. | |||
Ancient Huawanese nomadic clans, bound by commonalities in language, religion, and way of life, formed a robust foundation of cultural unity and identity. This cultural cohesion became a strategic advantage against the expansionist ambitions of neighboring empires like modern-day Karnetvor, Valkyria, and Rhayna. | |||
The consolidation of these nomadic clans resulted in the formation of the Xiong (雄) Nomadic Confederacy, a historical narrative meticulously documented in the Chronicles of Xiong. These chronicles, inscribed and preserved by Mudan war monks, uncovered in the mountains of Mudan, offered early insights into the formation and exploits of the Xiong. | |||
The Xiong was established in the 3rd Century BCE, the inaugural leader of the Xiong was Lliongman, succeeded by his son, Mandu, a formidable war monk. Mandu's violent ascent marked the beginning of a period of conquest and unification. Under his leadership, the Xiong evolved into a potent confederation, fostering larger armies and enhancing strategic coordination. | |||
The year 200 BCE witnessed the zenith of prosperity for the Xiong Confederacy, coupled with technological advancements, particularly in agricultural techniques such as the introduction of slavery for labor-intensive tasks. | |||
In 198 BCE, Mandu initiated a pivotal campaign against the ancient Valkyrian Jarldom. Descending with a formidable army of 320,000 from the Kalkara Mountains, the Xiong nearly eradicated the Jarldom, pressuring its Jarl to retreat to present-day Ravneby. Although the Jarldom managed to recover, intermittent threats from the Xiong persisted until a peace treaty was established two years later. | |||
At its peak, the Xiong Empire extended south to modern-day Techganet, fostering centuries of cultural similarities with Sino-culture, and north to the arid Alla-gy lands, giving rise to the people of modern-day Alla-gy. The Xiong Empire subjugated various nomadic communities, including the Joho in the white forest of modern-day Shan province. Legends abound of Mandu's son, Lubu, fashioning a skull cup from the remains of the Joho king. | |||
Mandu's leadership propelled the Xiong Empire to the brink of conquering all of southern Cordilia. However, by Mandu's demise in 174 BCE, the Xiong were acknowledged as the most prominent nomadic force in The South Pacific, triggering a massive emigration of easterners to modern-day Hai Men, eventually contributing to the formation of modern Izaakians. | |||
Between 130 - 121 BCE, bolstering defenses and military prowess, the Jarldom successfully repelled the Xiong across the Kalkara. This victory marked a turning point, leading to extensive conflicts in the east, resulting in the annexation of modern Eastern Huawan. | |||
During the next century, border warfare between the Xiong and the Valkyrians was almost incessant. The nomads forced their way back to modern Eastern Huawan and reconquered it in a conflict known as the "thunder of a million horses". By the turn of the 1st century AD, the Xiong had made a concerted effort to reassert dominance in central and Southern Cordilia. | |||
Nomadic culture, although practiced by a small ethnic group in the steppes of northern Huawan, has left lasting cultural similarities between the Xiong and modern Huawanese, such as the use of the composite bow, board games, and yurts. | |||
In 48 AD, internal divisions weakened the Xiong Empire, splintering it into smaller kingdoms. Notably, the northern Xiong established itself in the north, becoming part of modern-day Alla-gy, while other denominations emerged in northern Cordilia and Frastinia. The Tienvien, previously under Xiong dominion, rebelled in 93 AD, marking the end of Xiong influence in Huawanese lands and the dawn of the Tienvien Empire. | |||
Recent archaeological excavations in Zhan have unveiled bronze decorations featuring deities reminiscent of Frastinian, Finixian, and even Bailtemmic pantheons. These findings have sparked hypotheses about the Xiong's potential connections with the broader South Pacifican world over 2000 years ago. | |||
==== Tienvien Empire (93 AD - 330 AD) ==== | |||
The aftermath of the Xiong Empire's disintegration in 93 AD ushered in a new epoch dominated by the Tienvien, a force that redefined the historical narrative of Huawan. Emerging from the remnants of the Xiong's rule, the Tienvien wove a rich tapestry, blending the resilience of nomadic traditions with echoes of ancient Vietic influences, particularly those reminiscent of Eastern Huawan. | |||
In the early years of the Tienvien Empire, a delicate equilibrium unfolded as leaders navigated the challenges of consolidating power while fostering a synthesis of cultural identities. The overthrow of the perceived violent and brutish Xiong rule spurred Tienvien leaders to establish a cohesive identity that paid homage to the ancient traditions of the Huawanese, emphasizing the balance of heaven and earth. | |||
The Tienvien's ascendancy gained momentum in the 1st century AD and culminated in consolidation under the leadership of the Tien Lord, Lanh Quoc, in 70 AD. Expelling the Xiong from the south and subjugating them in the north, Lanh Quoc secured Tienvien dominance over the Huawanese. A joint invasion by the Rhaynans and Valkyrians in 167 AD was successfully repelled by the Xiong, solidifying their influence north of the Kalkara by 180 AD. | |||
Various hypotheses surround the language and ethnic links of the Tienvien, with the most accepted version suggesting ties to Huawanese nomads, specifically branches of southern Cordilian ethnicities in modern-day Techganet and Eastern Huawanese regions. | |||
Distinct from the Xiong's autocratic rule, the Tienvien embraced a more democratic approach, electing their ruler through a congress of nobility to act as a check against despotism. They also introduced Duoithu, woodcut tallies, as a form of non-verbal communication. Engaged in extensive livestock husbandry, the Tienvien diversified their economy with farming and handicrafts, ushering in a more commercial era. | |||
Despite their success, the Tienvien faced challenges in reconciling their nomadic roots with the need for agricultural permanence. The delicate dance between these two elements defined the early decades, as leaders navigated a gradual shift towards settled agriculture, adopting modern irrigation techniques and fostering economic diversification. | |||
The shift towards settled agriculture marked the early decades, accompanied by the incorporation of modern irrigation techniques. The capital city, Tienhong (now Wei Sheng), became a symbol of this synthesis, featuring temples and pagodas reminiscent of spiritual sanctuaries coexisting with yurts and open-air markets—a testament to the unique amalgamation of past and future. | |||
During the heyday of the Tienvien Empire, a remarkable cultural synthesis unfolded, echoing through the construction of temples that seamlessly blended nomadic spirit with architectural grandeur. These temples, scattered across the landscape, stood as testaments to the empire's commitment to harmonizing diverse influences into a unique architectural legacy. | |||
Tienvien temple constructions were characterized by a fusion of nomadic and Vietic architectural elements, representing a harmonious marriage of two distinct cultural streams. The design language seamlessly integrated the traditional yurt aesthetics of the nomadic heritage with the intricate detailing and symmetry reminiscent of ancient structures. The layout of Tienvien temples was a visual representation of the empire's cultural synthesis. Temples often featured open courtyards surrounded by covered walkways, mimicking the nomadic tradition of communal gathering spaces. The central prayer hall, adorned with intricate carvings and murals, served as the spiritual core, echoing the grandeur of ancient Maaist sanctuaries. | |||
One of the most striking features of Tienvien temples was the roof architecture, drawing inspiration from the iconic yurts of nomadic cultures. The roofs were often tiered, creating an aesthetically pleasing silhouette that mimicked the curvature of traditional yurt structures. This design not only provided a nod to the nomadic heritage but also allowed for efficient rainwater drainage. | |||
The legacy of Tienvien temple constructions extended beyond the physical structures. These architectural marvels served as cultural markers, embodying the empire's commitment to unity amidst diversity. The synthesis of nomadic and Vietic elements showcased the Tienvien Empire's ability to create a unique identity that bridged the gap between their nomadic roots and the cultural influences they embraced. | |||
In warfare, the Tienvien employed mounted archers and opted for temporary war leaders rather than hereditary chiefs. Their influence extended over parts of Central and Southern Cordilia until internal conflicts erupted in the opening years of 200 AC. Chaos ensued, with different tribes and groups engaging in succession wars. | |||
Amidst the turmoil, the Tunu, a faction aligned with the Mudan monks, seized control of the Xiongwei mountains. By the mid-4th century, the Tunu dominated central Huawan and Central Cordilia, declaring allegiance to Father Sky in the name of Maaism. Through a bloody war, the Tienvien, weakened by succession crises, succumbed to dissolution, paving the way for the Tunu's ascendancy. | |||
Though short-lived, the Tienvien Empire left an enduring legacy by instilling a new identity for the state, emphasizing agricultural permanence over nomadism. The Tienvien era marked a transformative chapter in Huawan's history, shaping the trajectory of subsequent civilizations in this ever-evolving land. | |||
==== The Tunu Theocracy (330 AD - 756AD) ==== | |||
The period following the dissolution of the Tienvien Empire in 330 AD saw the emergence of the Tunu Theocracy, an epoch defined by the ascendancy of war monks and the consolidation of Maaism, which began an age of theology and philosophical study. Maaism emerged as the cornerstone of this synthesis, embodying the teachings of enlightenment, moral conduct, and the interconnectedness of all things. | |||
In the late 5th century, the Tunu established a powerful nomadic empire spreading south and generally farther north of Alla-gy and took the ancient Aegeans as a vassal state which united against Hystaiga. Led by the Zhuchi-Khan (Lit. Abbot-Khan), who was not only the head in political matters between the tribes, but also a spiritual leader to be vouched by Father Sky and Mother Earth themselves. Their appointment was also by discussion not only with the tribes, but also the Maaist grandmasters. | |||
The Tunu challenged prevailing norms, notably by allowing women in political and spiritual offices and recognizing unmarried women as citizens (which was unheard of). This progressive stance laid the groundwork for societal changes that echoed through succeeding empires until present day Huawanic Peocracy. | |||
Agricultural reform was a notable aspect of the Tunu era, fostering increased commerce facilitated by far-reaching trade routes that extended as far as Frastinia. The nomads engaged in the cultivation and sale of unique spices, enhancing economic ties with distant regions. Additionally, the Tunu initiated jade mining, considering the bright green stone a blessing from Mother Earth. Jade gained prominence not only as a sought-after commodity for its monetary value but also for its perceived spiritual qualities, believed to bring luck and offer a cure for ailments. | |||
Despite these advancements, the Tunu society faced its share of challenges. Slavery was prevalent, with both slaves and serfs serving under the Maaist monasteries. Some Maaist grandmasters exploited the labor of believers, promising them a place in the Heavens in exchange for diligent work. While this practice was widespread and arguably tolerated, any monk found mistreating citizens faced imprisonment and flogging, signaling a system where ethical standards were upheld, albeit imperfectly. | |||
However, the Tunu empire ushered in an era of enlightenment where monasteries and temples evolved beyond mere places of worship to become hubs of research and education. Some monasteries even took the extraordinary step of educating peasants, imparting the skills of reading and writing. This commitment was rooted in the belief that the survival of Maaism depended on cultivating an intelligent and informed peasantry. | |||
This period gave rise to what scholars later termed "contemporary Maaism," a precursor to Tunnism. Under Tunu rule, Huawanese society thrived in ethical inquiry and moral philosophy. Monastic scholars engaged in rigorous debates, delving into the intricate intersection of spirituality and governance. Notable texts like the "Enlightened Edicts" and the "Harmony Sutras" emerged, serving as foundational documents that would guide ethical governance and spiritual enlightenment for generations. | |||
Maaist rituals became an integral part of daily life for Huawanese citizens during Tunu rule. Morning and evening ceremonies, meditation sessions, and communal gatherings fostered a sense of collective spiritual identity. The emphasis on balance and enlightenment permeated every facet of life, offering individuals a guiding path toward moral clarity and inner peace. | |||
The architectural marvels of Tunu temples epitomized a fusion of tradition and enlightenment. Towering structures, resembling the majestic peaks of Xiongwei, soared towards the heavens, symbolizing the profound connection between the mortal realm and the divine. The interiors boasted elaborate frescoes and carvings, narrating scenes of enlightenment, imparting ethical teachings, and illustrating the cyclical nature of existence. The adaptation of these profound philosophies to local customs and beliefs gave rise to a unique Huawanese interpretation, sparking a cultural renaissance that celebrated the synthesis of diverse spiritual traditions. | |||
At the core of the Tunu Theocracy stood the revered war monks. These ascetic warriors were unwaveringly committed to the pursuit of spiritual enlightenment and the safeguarding of Maaist principles. Clad in distinctive white head robes and adorned with green armor symbolizing the union of earth and sky, the war monks emerged as the custodians of Huawanese spirituality. | |||
The combination of disciplined cavalry troops mounted on rugged horseback, alongside the zealous beliefs of both nomadic warriors and war monks, rendered them a formidable force. This prowess enabled the Tunu empire to extend its influence to far-reaching territories beyond the borders of Huawan. | |||
Intriguing alliances were solidified with the Valkyrian Jarldoms, promising various tribes land and power. This collaboration spurred the expansion of the Jarldoms into Austurland, establishing an outpost that would later become modern-day Corinia. This period marked the maiden encounter of horseback war monks fighting alongside the axe-wielding Valkyrians, leading to the consolidation of power in the east and the fervent support of Viking expansionism. | |||
The united forces of the Jarldoms, Aegeans, and Tunu wreaked havoc through pillaging and chaos, extending their influence into modern-day Weisserstein and reaching as far as the Valorans and the ancient Ryccian kingdoms. The wielded power not only instilled respect but also flourished commerce in central Cordilia. | |||
A particularly noteworthy expansion for the Tunu was to the west of the Xiongwei. Initially believed to lead to an unending barrenness of rocky frost, an expedition was founded, resulting in the westward spread of Tunu territory. | |||
Despite past scholars attributing the fall of the Tunu to the emergence of Tunnism, a contemporary version of Maaist principles, the true cause was a crisis of faith. While Maaism emphasized naturalism and nomadism, Tunnism centered around education, agriculture, and philosophy. This crisis led to a profound rift within the theocracy, with neither side willing to accept the other in any capacity. The ensuing turmoil unfolded as a series of successionist intrigue and drama, famously known as the "Tales of The Blood Orchid." | |||
Modern scholars contend that the demise of the Tunu can be primarily attributed to a significant error in the appointment of offices within the Theocracy. With an increased emphasis on faith and the acquisition of offices through financial means, widespread corruption ensued, leading to extensive mismanagement within the Tunu at a large scale. The existence of the "Tales of The Blood Orchid" is often cited as evidence of this dysfunction. | |||
However, for a brief period during the 7th century, the Tunu experienced a renewed consolidation under the leadership of Zhuchi-Khan Tujue, posing a renewed threat to the neighboring regions of Huawan. Tujue even laid siege to the Valkyrian Confederate Jarldom. Despite initial successes, the Tunu forces were eventually turned back. Two years later, the Tunu once again fragmented, but their depredations persisted, occasionally threatening Valkyria, Karnetvor, and the Aegians. | |||
In the early 8th century, a formidable invading force of 450,000 Vikings descended upon Eastern Huawan. This threat was effectively repelled and chased back by Tuku-Khan, the ruler of the Shi Di ruling the East under the Tunu. | |||
The Tunu Empire ultimately succumbed in 756 AD, as a joint effort by Valkyrian, Aegian, Shi Di, and other nomadic forces led to its downfall. In the aftermath, the Shi Di established the Shi Dynasty, marking the establishment of XinXian, the capital of the Shi Dynasty, which stands as one of the oldest major cities in Huawanese history. | |||
==== The Shi Dynasty (720 AD - 1091AD) ==== | |||
Following the disintegration of the Tunu Theocracy, the Shi Di, pivotal in the Theocracy's downfall, seized control of the nomadic confederacies with an unyielding grip, formally establishing the Shi Dynasty. XinXian, strategically positioned in central Huawan, emerged as the nucleus of political, cultural, and economic endeavors. | |||
In the initial epoch, the Shi government prioritized the stabilization of the region, aiming to mend the wounds inflicted by the internal discord of the Tunu era. Early leaders spearheaded administrative reforms, instilling a system that esteemed meritocracy and pragmatism, steering away from blind adherence to faith. This strategic shift sought to address the longstanding issues that had plagued the land, which include the rivaling factions of warlords and dissent in between Maaist followers and Tunnist followers. It was chronicled that Supreme Emperor Chang Mao, the first emperor, devoted his entire reign to quelling unruly nomadic warlords and fending off repeated raids from marauding bandits. | |||
The Shi Dynasty swiftly coalesced, reaching its zenith as it extended its sway over regions encompassing modern-day Valkyria, Hystaiga, Corinia, Karnetvor, Techganet and Alla-gy. By the mid-9th century, Shi chieftains transitioned from a mere tribal confederation to a formidable Cordilian dynasty. This transformative phase witnessed the construction of cities and the establishment of dominion over agricultural domains, marking a shift toward consolidation. | |||
The empire's territory comprised three distinctive realms – one inhabited by nomadic herders in the north, another by fishermen and sailors in the east, and the third by croppers in the south. These regions actively engaged in trade, fostering a symbiotic relationship. | |||
Under the auspices of Shi rulers, a cultural renaissance blossomed, venerating the inherent connection between humanity and nature. Infused with Maaist principles, scholars and artists delved into the splendor of the natural world, creating masterpieces that immortalized landscapes, flora, and fauna. The imperial court emerged as a fervent patron of the arts, generously supporting poets, scholars, and artists in their endeavors. | |||
The Imperial Gardens of XinXian stood as a resplendent testament to the profound reverence for nature embraced by the Shi Dynasty. These gardens featured meticulously manicured landscapes, serene ponds, and picturesque vistas. Each element was carefully crafted to pay homage to Mother Earth, showcasing the pinnacle of her creations and earning the title of the "crown of the heavenly mother." In addition to the gardens, XinXian boasted other grand architectural projects that reflected a harmonious synthesis of traditional Huawanese styles infused with Aegian and Valkyrian influences. | |||
Central to the era's ethos was the philosophy of "Harmony with Nature," which permeated every facet of Huawanese life. Emperors spearheaded grand architectural endeavors that seamlessly integrated with the natural surroundings. Palaces and temples adorned with traditional Huawanese motifs, such as depictions of mountains and rivers, served as tangible expressions of the commitment to balance and the cyclical nature of existence, influenced by a fusion of Maaist and Tunnist ideals. | |||
The crowning achievement of this architectural splendor was the Jade Palace, an opulent complex adorned with intricate jade carvings that became a testament to Huawanese grandeur in contrast to the ancient nomads. This architectural marvel stood as a testament to the wealth and cultural vibrancy of the Shi Dynasty. The sprawling gardens and serene courtyards within the palace complex echoed the dynasty's unwavering commitment to balance and harmony, mirroring the enduring influence of Maaist principles that had shaped the region for centuries. | |||
Despite the overarching emphasis on harmony and balance, the Shi court was not immune to the intrigues of political maneuvering. The imperial court evolved into a complex stage where court factions engaged in subtle power plays, each vying for influence and control. Emperors deftly navigated this intricate tapestry of courtly politics, forming strategic alliances and consolidating power through strategic marriages with influential tribes. | |||
Within this era of nuanced power dynamics, imperial consorts played pivotal roles in shaping the empire's destiny. Known formally as the Imperial Harem, serving as a sophisticated network of influence, accommodated not only the emperor's wives but also women adept in diplomacy, espionage, and intellectual pursuits. The harem became a microcosm reflecting the complexity of the larger political landscape, where subtle shifts in power mirrored those occurring within the empire. | |||
While the majority of Shi tribes maintained nomadic traditions, the Shi's roots in Eastern Huawan spurred a unique emphasis on maritime exploration. This emphasis led to the establishment of trading ports along the Huawanese coast and marked the inception of a formal Imperial navy. Equipped with advanced shipbuilding techniques, this navy not only increased the wealth of the eastern region but also expanded Huawan's influence across the seas. This era laid the foundation for present-day Peonic naval expansionism and the enduring maritime influences that followed. Trade routes thrived in key locations such as Crabry, encompassing modern-day NAGB, Termina, and Kliegme. | |||
The Shi Dynasty maintained a relatively peaceful coexistence with the Jarldom of Valkyria, rooted in the belief that the vast seas provided ample space for both states to thrive. This amicable relationship facilitated the expansion of the Corin Protectorate, a region serving as a vassal state to both Valkyria and the Shi Dynasty. The influence of these two powers played a crucial role in shaping the distinct national identity of Corinia in the modern era. | |||
The pinnacle of cultural achievement during the Shi Dynasty unfolded during the reign of Emperor Wenshu. His patronage of the Imperial Academy in XinXian elevated it to a renowned center of intellectual brilliance. Scholars hailing from regions as diverse as Cordilia, Frastinia, and Crabry were invited to participate in profound debates, delving into the realms of philosophy, astronomy, and medicine. | |||
Emperor Wenshu's era also witnessed the establishment of the Library of XinXian, a colossal repository that emerged as one of the ancient world's largest and most significant libraries. This grand institution was part of a broader research complex known as the Taiyang, symbolizing dedication to the Sun in Maaism—an emblem of brightness, knowledge, and intelligence. The conception of a universal library in XinXian is believed to have been suggested by Consort (Later Empress) Ogul, a courtesan in the imperial harem to Emperor Wenshu. However, the actual construction of the Library likely occurred during the reign of his son, Emperor Wen Ling II. | |||
The Library of XinXian swiftly amassed a vast collection of scrolls covering diverse subjects such as agriculture, philosophy, history, and tradition. While the precise number of scrolls housed at any given time remains unknown, estimates range from 40,000 to 400,000 at its zenith. The compilation of the "Scrolls of Wisdom" during this period represented a monumental technological milestone for the ancient world, encapsulating the collective knowledge of Huawanese scholars and contributing significantly to the legacy of the Shi Dynasty. | |||
Amidst the splendor of the imperial court's grand festivities, which celebrated the arts, literature, and scientific achievements, the Shi Dynasty found itself at a crossroads. Lavish banquets, showcasing delicacies from every corner of the vast empire, symbolized the rich cultural diversity nurtured under Shi rule. | |||
However, as the tapestry of the Shi Dynasty unfolded, a complex interplay of internal strife and external challenges emerged, ultimately contributing to its gradual decline. Persistent challenges along the frontiers, characterized by nomadic incursions, mirrored the struggles faced by its predecessors. Border skirmishes with nomadic tribes and external warlords strained the military prowess of the Shi rulers, resulting in territorial losses and heightened vulnerability. | |||
Internal power struggles within the Shi court added another layer of complexity, creating an atmosphere of intrigue and political uncertainty reminiscent of the late years of the Tunu Theocracy. Different factions within the court vied for influence, and the delicate balance between political stability and noble ambitions became increasingly precarious. | |||
Historians underscored the Shi Dynasty's struggles in dealing with natural disasters, including famines and pestilences, which adversely impacted agricultural productivity. These challenges, coupled with economic strains, triggered social unrest as the populace grappled with hardships that tested the ruling authority's capacity to maintain order and stability. | |||
As the Shi Dynasty advanced through time, administrative inefficiencies began to erode its foundations. The infiltration of corruption into the bureaucratic machinery hindered effective governance, causing the central authority to struggle in maintaining control over its expansive territories. This struggle, in turn, fostered increased autonomy among regional governors. | |||
Confronted with a growing array of challenges, the Shi Dynasty witnessed a gradual process of fragmentation. Regional powers emerged, asserting greater independence and contributing to the decentralization of authority. This fragmentation paved the way for a period of disunity and regional rule. | |||
Amid these intricate challenges, the Shi Dynasty's decline unfolded, culminating in its demise around 1091 AD as a new millennium dawned. The last Shi emperor was deposed, marking the conclusion of the dynasty and ushering in an era of disunity famously known as the "Comedy of the Lotus." This period would come to define the subsequent chapters of Huawanese history, shaping the trajectory of the various regional powers vying for dominance. | |||
The legacy of the Shi Dynasty, despite its ultimate decline, endured as a transformative chapter in Huawanese history. Its commitment to intellectual pursuits, cultural patronage, and the harmonious blending of Maaist and Tunnist influences left an indelible mark on the cultural fabric of modern Huawan. The grand architectural achievements, philosophical advancements, and the establishment of institutions like the Library of XinXian reverberate through time, shaping the values and aspirations of contemporary Huawanese society. The Comedy of the Lotus, while marking the end of the Shi Dynasty, set the stage for the intricate tapestry of regional powers that would continue to shape the course of Huawan's historical narrative. | |||
==== The Comedy of the Lotus (1091 AD - 1183 AD) ==== | |||
In the aftermath of the Shi Dynasty's demise, Huawan plunged into the tumultuous era aptly titled "The Comedy of the Lotus." Commencing around 1091 AD, the once-unified realm fractured into a mosaic of rival states, marking the onset of a complex epoch defined by political intricacies, military conflicts, and fluid alliances. The designation "Comedy of the Lotus" finds its origins in the city of Lian, recognized as the epicenter of struggles for dominance for nearly a century. The term "comedy" was coined not due to lightheartedness but rather a historical irony – chroniclers had romanticized and dramatized the lives of feudal lords and their trainers. However, modern historians revealed that reality surpassed embellishment, rendering the truth closer and arguably even more unbelievable, thus earning the period its ironic moniker. | |||
In the waning years of the Shi Dynasty, treacherous eunuchs and villainous officials deceived the emperor and persecuted loyalists. Corruption permeated all levels of the government, contributing to the widespread decay of the Shi. Under Emperor Bhuta's rule, a peasant rebellion erupted, known as the "Fire Foxes," led by the charismatic Lin Jin. | |||
Despite imperial forces barely suppressing the rebellion, the assassination and death of Emperor Bhuta (with his subsequent body crushed by a circular wooden plank sat on by those he blindy trusted) ushered in a power struggle within the royal council. Young Emperor Shao was installed on the throne, but assassinations and internal strife further fueled chaos. The vacuum left by the Shi collapse invited ambitious warlords to compete for supremacy, transforming the political landscape of Huawan. Unlike previous government structures where nomad chieftains played a role within the government, this period saw powerful warlords establishing their own independent confederate states. These states were backed by respective nomadic chieftains, religious grand abbots, and wealthy officials, setting the stage for intense rivalries and a struggle for the imperial throne. | |||
The aftermath of the Shi Dynasty's collapse left Huawan fractured, with the landscape now dotted by independent states, each bolstered by its own set of loyal followers and tribal affiliations. The division was not only geographical but also deeply rooted in distinct tribal cultures. | |||
To the east, tribes donned in fish skins roamed the marshy lowlands of Kwai during the winter and sought refuge in the mountains bordering the Valkyrian Jarldom in the summer. Their language, reminiscent of ancient Läntinen, foreshadowed a linguistically intriguing fusion with the ancient Huayu script, laying the foundation for the modern dialects of Eastern Huawan. These tribes pledged allegiance to the State of Rong. | |||
In the southeast, tribes thrived in the fertile croplands of Fan, a region that continued to be an agricultural powerhouse in Huawan and Cordilia. The Fan State comprised impoverished fishermen and peasants, devout sea animism practitioners known as the "Tingismaa." Their belief in the expansion of water in the world and the return to its beginnings shaped their worldview. The Fan State held a unique position as the only state with access to a navy, operating independently for the protection of Huawanese lands through the free state of Corin. It also marked the origins of Violent Peonic Piracy. | |||
The Western and Central regions of Huawan were mired in conflict as multiple states and warlords vied for territories and power, plunging the realm into civil strife. A distinctive symbol emerged amidst the chaos—the imperial seal of the Lotus. Warlord Jungdu discovered this emblem in the ruins of the Zhan Imperial Palace. Recognizing its significance, he transported it to Lian, a city crucial for its association with the jade used to craft the imperial seal. The symbolism tied to the Lotus seal led to the establishment of Lian as the imperial capital, consolidating authority over the central and western territories. | |||
In the wake of Jungdu's monopoly of state power and coercing the young emperor Shao, Huawan plunged into a dark chapter marked by political intrigue, betrayals, and the rise of new warlords. Ogujin, one of Jungdu's rivals, attempted to end the tyrant's rule but was forced to flee after a failed assassination attempt that cost the lives of his family. Seeking revenge, Ogujin orchestrated a deception that questioned the authenticity of the Lotus seal. This ploy sparked a coalition of nomadic warlords, united in their effort to oust Jungdu. | |||
Despite initial victories, internal strife led to the dissolution of the coalition, allowing Jungdu to maintain control. However, his reign was fraught with betrayal, culminating in his murder orchestrated by his own foster son Zhangdu, with the involvement of eunuchs in a sinister plot. In the aftermath, power dynamics shifted as warlords like Mangsten Garam and Ogujin, once devoid of titles and land, rose to prominence. Ogujin's Jin State forcefully seized Lian, toppling Zhangdu's regime. | |||
By 1115, Ogujin asserted dominance over Central Huawan, controlling the heartland. However, his fate took a grim turn when he was captured by the Masako tribe while delivering his daughter as a peace offering. The Masakonese Nomadic Confederacy executed Ogujin, leading to his succession by Megujin. The latter sought vengeance for his father's death in a protracted conflict against the Masakonese. | |||
Megujin's demise ushered in a chaotic period marked by tribal conflicts and power struggles for control over Lian. By the mid-12th century, six nomadic confederacies emerged—Masako, Zhan, Fan, Jin, Shuang, and Rong. The imperial lotus seal, stolen during the Jin state's succession crisis, further fueled the turmoil. Emperor Shao, losing control and legitimate support, escaped into exile amid the chaos of the Fox Fire siege of the Lian Imperial Palace. | |||
The landscape was dominated by the Masako and Zhan, competing for central Huawan, while the Fan and Rong aimed to subjugate the Shuang and conquer the imperial provinces. The struggle for supremacy intensified, plunging Huawan into an era of uncertainty and conflict. | |||
Reflecting the administrative challenges reminiscent of the fall of the Tunu Theocracy and the Shi Dynasty, this period witnessed the resurgence of administrative inefficiencies and corruption. The pursuit of power unfolded as a multifaceted dance of political maneuvering, where alliances were forged and betrayed within the courts of aspiring rulers. The intricate web of intrigue grew more complex as each faction sought to outwit the others. | |||
Amidst internal strife, external threats persisted, reminiscent of challenges faced in the past. Nomadic incursions and border skirmishes with the Aegians, Valkyrians, Hystaigans, and Karnetvorians added another layer of complexity to the political landscape. The struggle for survival, dominance, and regional hegemony marked an era characterized by continuous military campaigns and shifting allegiances. | |||
What distinguished this period was the remarkable diversity of emerging states, each with its own unique characteristics, cultural influences, and governing ideologies. Some sought to revive traditional Xiong and Tienvien principles, while others embraced their complete erasure. This diversity added depth to the intricate political tapestry, fostering a rich exploration of culture and philosophy. | |||
The Comedy of the Lotus was not merely a tale of political chaos; it was a dynamic period that set the stage for the next chapter in Huawanese history. As rival states clashed, formed alliances, and engaged in diplomatic overtures, the seeds of future unification were sown. The echoes of this comedic yet tumultuous period would resonate through the ages, influencing the course of events that would shape the destiny of Huawan. | |||
Culminating in a series of inconceivable intrigues, Mangsten Garam, the warlord of the Shuang, seized control of the Masako Dynasty simultaneously with the fall of the former. The Masako took command of Lian, vanquished and subjugated rival confederations, and eradicated the Fox Fires. Holding the recently recovered Lotus imperial seal, the Masako Dynasty brought an end to the Comedy with complete authority over all Huawanese lands, ushering in an era of unity under one of the longest and most respected dynasties in Huawanese history. | |||
Although a footnote in Huawanese history that may seem insignificant compared to the dynasties that precede and succeed it, it does bear profound importance as a transitional period. The Comedy of the Lotus, with its intricate tales of political upheaval, diverse ideologies, and external threats, serves as a crucial link between the fragmented past and a future of unity. This tumultuous chapter laid the groundwork for the emergence of the Masako Dynasty, marking a turning point that, despite its seemingly fleeting nature, left an indelible imprint on the destiny and character of Huawan. | |||
=== Rex Paeonica to early 20th century === | |||
==== The Great Masako Dynasty (1091 AD - 1392 AD) ==== | |||
The Masako Dynasty, rising from the ashes of the tumultuous Comedy of the Lotus, embarked on a transformative journey that reshaped the Huawanese landscape. Founded by visionary Warlord Garam Mangsten, the dynasty symbolized more than just a shift from political turmoil; it marked the advent of a new era characterized by healing, enlightenment, and a collective pursuit of a brighter age. Garam Mangsten's proclamation during his ascension to the imperial throne envisioned a golden era for Huawan, emphasizing unity and a shared path toward progress. | |||
Garam Mangsten's vision extended beyond immediate challenges, foreseeing the Masako Dynasty as a unifying force for the Huawanese peninsula. In the early years, the imperial court diligently worked towards pacifying regions and reconciling differences that had once fueled rivalries. This commitment to unification created a sense of collective purpose, and its echoes continue to resonate in the annals of Huawanese history, shaping the cultural and societal identity of the region. | |||
Under the Mangsten imperial line, the Masako Dynasty stood out for its cultural contributions, particularly in religious philosophy and the arts. Notably, the establishment of the Khuu, a united religious order, represented a harmonious fusion of Maaism and Tunnism, emphasizing compatibility and coexistence. The Khuu's core tenets centered on the worship of Father Sky and Mother Earth, aligning with the cosmic order and promoting interconnectedness with the natural world. Rituals, ceremonies, and meditation aimed at attuning individuals to the spiritual realm formed integral practices within the Khuu, fostering a nature-centric approach that embraced harmony and sustainability. | |||
The establishment of the Khuu Order during the Masako Dynasty marked a pivotal moment in Huawanese spiritual life. Originating from the compilation of "The Sanshizang Masakosa," a canon encompassing 1,400 Maaist and Tunnist texts, the Khuu Order sought to reconcile disparate teachings, providing a unified path for practitioners. The collection, organized into three divisions—meditation (clay), spirit transcendence (rain), and harmony (cosmos)—reflected the Khuu's primary focuses and served as a guide for initiates. | |||
Technological advancements defined the Masako Dynasty, with innovations such as movable-type printing and paper currency transforming the economic landscape. Taxation reforms stimulated commerce, benefiting both the empire and its peasantry. Bureaucratic reforms, executed under Mangsten Khan, curtailed corruption through severe punitive measures known as the "five punishments." Graphic in nature, these penalties aimed to deter corruption within the imperial bureaucracy. | |||
The rise of imperial warriors, known as the Avashi, emerged as a prominent feature of the Masako Dynasty's military structure. Bestowed with the title of Baturu, these warrior leaders played a crucial role in provincial governance and served the great Khan in exchange for land and protection. The Avashi Code outlined principles of loyalty, honor, and duty, shaping the ethical conduct of these warrior lords. Their contribution became instrumental in both safeguarding the Masako Dynasty from external threats and fostering subsequent expansionism, establishing the foundation of Rex Paeonica. | |||
In the 13th century, the Masako Dynasty, led by Teemu Mangsten, earned the colloquial title of Gazar Khan or Earth Khan. Under his leadership, the dynasty undertook an unprecedented expansion, swiftly subjugating neighboring regions like Corinia, Valkyria, Moellia, and establishing the Tientan as a vassal state (later Hai Men). The union was known as the "Central Cordilian Confederacy". | |||
The military prowess of the central empire extended its influence over central Cordilia. A naval conflict known as "The Red Ocean War" resulted in the Kingdom of Gara becoming a vassal state, further showcasing the Gazar Khan's military acumen and administrative innovations that facilitated the integration of diverse cultures and alliances across central Cordilia. | |||
The unification of central Cordilia under the banner of the Masako Dynasty brought about a significant geopolitical shift, consolidating control over the crucial Kringalian Strait. This newfound dominance in maritime trade routes led to heightened tensions with Karnetian Emperor Philip II. The Karnetians, eager to secure a trade route with the Northern Frastinians and viewing the Central Cordilians as heathens, launched a naval war against the Cordilian onfederacy. The conflict escalated into a full-scale crusade as Philip II sought to expand Karnetian influence and spread the influence of Karnetian Christianity. | |||
The naval war and subsequent crusade were marked by intense battles in the Kringalian Strait, a strategic location that held immense economic and military significance. The Masakonese navy, led by skilled admirals of various empires and bolstered by innovative naval tactics, defended their territorial waters against the crusading Karnetians. The conflict spanned several years, causing significant disruptions to trade routes and leading to a period of heightened militarization. | |||
Amidst the hostilities, Gazar Khan recognized the toll of the conflict and sought diplomatic avenues for resolution. As Philip II fell ill during the latter part of the crusade, the Gazar Khan seized the opportunity to extend an olive branch. Emissaries were dispatched bearing gifts that symbolized peace – snow from the Xiongwei mountains, signifying purity, and expensive fruits representing prosperity. This diplomatic gesture marked a turning point in the conflict and served as the catalyst for the cessation of hostilities between the Masako Dynasty and Karnetian Empire. | |||
The Golden Road ushered in an era of flourishing cultural exchanges, contributing to the vibrant tapestry of Huawanese civilization. The trade routes not only facilitated the movement of goods but also became conduits for the exchange of ideas, art, and philosophies. This cultural diffusion along the Golden Road led to the blending of diverse traditions, resulting in a rich and syncretic cultural landscape. | |||
The moniker "Golden Road" finds its roots in the immensely profitable trade that transpired along these thoroughfares, facilitating the exchange of a diverse array of commodities such as spices, precious metals, textiles, and exotic animals. Beyond commerce, the Golden Road functioned as a conduit for disseminating religions, philosophies, and cutting-edge technologies. Its sprawling network included distinct branches: the western route traversing the Ryccian Empire, Valora, Thalapadis, and into Frastinia, while the eastern route extended through Weisserstein, Ikaranara, and stretched as far as the Frost Empire. Meanwhile, the maritime routes, often dubbed the Maritime Golden Road, seamlessly linked various coastal regions, encompassing Crabry, the central Isles, and the Rainbow Isles. | |||
The Golden Road was not only a testament to the economic prosperity of the Masako Dynasty but also a symbol of its commitment to openness and cooperation. The dynasty actively encouraged the exchange of ideas and technologies, leading to advancements in various fields, from art and architecture to agriculture and science. This period of interconnectivity and collaboration laid the foundation for the Golden Age of Huawan, fostering an environment where innovation and progress flourished. | |||
In the wake of the Golden Road's success, the Masako Dynasty continued its quest for knowledge and innovation. The imperial court became a patron of scholars, scientists, and explorers, fostering an environment where intellectual pursuits thrived. The establishment of the Celestial Academy in XinXian became a symbol of the dynasty's commitment to education and enlightenment. Scholars from across Cordilia were invited to engage in profound debates and collaborative research, pushing the boundaries of knowledge in various fields. | |||
One notable figure emerging from this era was Admiral Shen Xiaotian, a visionary explorer appointed by the imperial court. Shen Xiaotian embarked on ambitious maritime expeditions, venturing beyond the known seas to explore distant lands. His voyages, known as the "Shen Voyages," not only expanded the geographic understanding of the Huawanese people but also facilitated cultural exchanges with civilizations far beyond Cordilia, reaching as far as Bailtem, Keyli and Bareland. This was officially one of the first encounters the Masako had with the Montacians and the Sedunnic empire. | |||
The Celestial Academy of Lian (Which became Lotus University), with its extensive library, became a repository of knowledge from the Golden Road and beyond. Scholars translated texts from Frastinia, Ikaranara, and the Frost Empire, contributing to the development of a comprehensive body of knowledge that transcended regional boundaries. This intellectual renaissance spurred advancements in philosophy, astronomy, medicine, and the arts. | |||
The Golden Road also brought several openness and collaborations in religion and spirituality. Creating the Imperial Synod, a gathering of religious leaders from different traditions, convened regularly to promote tolerance and understanding among diverse spiritual practices. The Masako where they allowed vassals to practice their own respective cultures and traditions, believing strength could be unveiled further with diversity. In this era was also the entrance of islam into Huawan, which would later grow to become one of the largest religious communities in Huawan. | |||
As the Masako Dynasty thrived, its influence reached distant shores. Diplomatic envoys were dispatched to establish friendly relations with neighboring empires, forging alliances and treaties that promoted peace and stability. The Masakonese cultural influence became a beacon, attracting artists, philosophers, and traders from distant lands who sought to experience the vibrancy of Huawanese civilization. | |||
Yet, amidst the flourishing of knowledge and culture, the Masako Dynasty faced its own internal challenges. The imperial court grappled with questions of succession, and power struggles among the aristocracy occasionally threatened the stability of the realm. Nonetheless, the resilience of the dynasty prevailed, adapting to changing circumstances and weathering the storms of political intrigue. | |||
As the curtains fell on the Masako Dynasty, the Baturu of Touhou orchestrated a political spectacle known as the "Play of the Wolf," deftly navigating intrigues that led to the establishment of the Taizong imperial line, marking the end of the Mangsten lineage. Though the empire retained its Masakonese identity, chroniclers would later refer to it as the "Great Taizong," a transformative era destined to reshape the power dynamics in the South Pacific for generations. | |||
The Masako Dynasty's legacy transcended geographical boundaries, leaving an indelible mark on the tapestry of Cordilian history. The Golden Road's influence and the cultural exchanges it initiated laid the foundation for a globalized Cordilia, with Huawan assuming a pivotal role in shaping this interconnected world. The echoes of the Masako Dynasty would continue to reverberate through the ages, shaping the destiny of Huawan and influencing the course of events in a rapidly evolving South Pacific. | |||
==== The Great Taizong Dynasty (1392 AD - 1782 AD) ==== | |||
==== The Peocracy of Huawang (1782 AD - ) ==== | |||
== Geography == | == Geography == | ||
Revision as of 00:39, 3 February 2024
The Peocracy of Huawan 花王派尼克帝国 | |
|---|---|
 Coat of arms
| |
Motto: 神の霊を守れ！ "Protect God's Spirits!" | |
 Location of Huawan in Pacifica | |
| Location | Midwest Cordilia bordered by the Xiongwei Mountains, Kringalian Strait and the South Pacific Ocean |
| Capital | Lián |
| Largest city | XinYue |
| Official languages | Huayu, Kotomoto, Shanyu Arabic |
| Demonym(s) | Paeonisian |
| Government | Unitary peocracy Semi-Absolute Monarchy |
| The Peony, Doctor Yan | |
| Lord Sima Yi | |
| Lord Kim Sol | |
| Lord-Admiral Zheng He | |
| Lady-Miss Diao Chan | |
| Lady Renatta Yokosuki | |
| Legislature | Parliament |
| Royal Council | |
| People's State Council | |
| Formation | |
• Bronze Age Pre-Imperialist Nomads | 2200 BCE |
• Hsi-Hsia Khanate | 600 BCE |
• The SongHwa Empire | 543 |
• The SeonDeok Empire | 875 |
• Altan Khanate | 1038 |
• LiuSong Dynasty | 1220 |
• The Feng Empire | 1380 |
• Taizong Dynasty | 1522 |
• Pax Paeonica | 1540 |
• Huawang Dynasty | 1721 |
• The Peocracy of of Huawan | 24th of April 1781 |
| Area | |
• Total | 490,793 km2 (189,496 sq mi) (2) |
| Population | |
• 2022 census | 100,784,428 |
• Density | 205/km2 (530.9/sq mi) |
| GDP (nominal) | 2022 estimate |
• Total | $3.469 trilion (6th) |
• Per capita | 34,830 (18th) |
| Currency | Huawan Tiol/Kuai (HTK) |
| Time zone | UTC-2 (CCT) |
| Date format | dd/mm/yyyy |
| Mains electricity | 230 V–50 Hz |
| Driving side | left |
| Calling code | +33 |
| World Forum Code | PE/PEH |
| Internet TLD | .hw |
Huawan (Chinese: 花王 pinyin: Huāwān), officially the Unitary Peocracy of Huawan (Chinese: 花王派尼克帝国 pinyin: huā wáng pài ní kè dì guó) is a sovereign state located in the Cordillera Region of The South Pacific, its sovereign territories including Mainland Huawan sitting on the midwest of the Cordillera region. The Mainland of Huawan is situated between the Xiongwei Mountains inthe west, Mt. Kalkara in the north and the Gulf of Kringalia in the east. The Mainland shares its borders with UPRAN on the North Hystagia in the northwest, Valkyria on the northeast, Villiakmon on the west, Songren on the southeast. The Peocracy of Huawan characterized itself as a Peocracy, which characterizes itself as a semi-absolute monarchy with a philosophical constitution. Its Head of State is called the Nuwang, or known simply as The Peony. Currently holding such title is doctor Yan, who has reigned since 2016 following the 2015 impeachments. The Peocracy's capital is Lian, regarded as an important centre for classical Peonic fine arts and culture, such as textile, drama, literature, music, poetry and visual arts. Renowned as a centre of Peonic education, Lian is home to the largest population of students as well as the home of Lotus University, the oldest surviving university in The South Pacific. The city also hosts an urban area with a total population of 4.1 million which shares the nation's iconic lush forests and natural wonders. The Peocracy consists of four countries: Huawan, ZhangHai, FuYuan and the Macintosh Islands. Their capitals are Lian, ZhangHai, Giacarta and Southport, respectively. The Mainland have their own governments based on prefectures within provinces, however ZhangHai, FuYuan and the Macintosh Islands have their own devolved governments. FuYuan and the Macintosh Islands are technically client states of the Peocracy being Royal dependencies with the Peonic government responsible for defence, international representation and further requested agreements made, each with varying powers. Other major cities include XinYue, Shengji, Wei Sheng, XinXian, Hai Lan, Hai Men, Hokkien, Nayong, Mianping, ZhangHai and Giacarta.
Traces of history in Huawan dates back to the Bronze Age, with several empires and dynasties ranging from nomadic tribes to prosperous economical powers. Its independence dates on 24th of April 1761 after the War of the Red Moon. Huawan is notable for its lush forests, clean air and tall mountains, with the highest point of the region lying in the permafrost Xiongwei Mountains. Huawan is also prominent for its keen interest in environmentalism and sustainable development, as well as sharp interests in healthcare and scientific research, where it is a leading voice in the region for medicine and medical research. It is also famous for its agriculture industry, where the country commands the region's tea, coffee and rice trade. Huawan is also home for the first High Speed Rail, known as the Shinkansen, and a frighteningly efficiently extensive railway network as well as home of the first supersonic passenger jetliner, the CM SST.
At its height in the 16th century of the Taizong Era led by Raina Taizong, the empire commanded the seas between the east and west where prominent trade and piracy provided influence can be observed in the language, culture and political systems of many of states such as Laiwan, ZhangHai and Valora. Huawan currently possess a high-income economy and a very high human development index rating, ranking 3rd in the world. It was the world's first in healthcare and life expectancy.. The Peocracy remains a great power, with considerable economic, cultural, military, scientific and political influence internationally. It has the sixth in military expenditure in the world.
The country is also famous for its naval superiority, commanding the regional seas for centuries in piracy, trade and exploration. Notable for its gigantic treasure ships, floating cities 135 metres long and 55 metres wide. Beginning from the piracy of The Peony, Mangling Mangsten, and growing traction under The Peony, Shao Yan, noted infamously as the pirate queen of the known world. Piracy by the country plagued the region for centures, with its fleets rivaling those of countries with much more superior technology. The nation commanded the seas between the 14th to the mid 19th century, and restarted its firm grasp in the 21st century, holding an strong navy alongside The Kingdom of Sedunn. The nation is also famous for its part in the Great War, fighting against the Democratic Allies and The Imperialists before expelling Imperial hold on the Cordillera.
The end of the Great War also saw Huawan with rapid industrialization and weariness for Allied influence in the region. The rapid proliferation of nuclear missiles in Huawan in 1957 brought to the beginning of the Iron Century, seeing coalition blocs united under various mutual pacts and government treatises. During the Iron Century Huawan produced many significant social and technological achievements and innovations. It had one of the the world's largest economy, and the Peonic Armed Forces comprised the largest standing military in the world. An TPNW-designated state, it possessed the largest arsenal of nuclear weapons in the world until its dismantling. It was a founding member of the WF as well as one of the leading chairs in the organization. From the end of The Great War until its dissolution, the country maintained its status as one of the region's superpowers, alongside Ryccia, The Frost Empire, Besern, Sedunn and Sallodesia, through its hegemony in Central Cordilia, military and economic strengths, aid to developing countries, fast infrastructural development, naval superiority and scientific research.
History
Prehistory and antiquity (Approx. 800,000 BCE - 500 BCE)
The formidable Xiongwei mountain range, a result of the tectonic dance between the Avalon Plate and the Brutland Plate, played a pivotal role in shaping the early history of Huawan. This massive mountainous region, often dubbed the "Tall Sentinels of the South Pacific," created a natural barrier, effectively cleaving the Cordilian continent in half. This geographical marvel presented an imposing wall stretching from north to south, obstructing the warm tropical currents from the north to permeate Southern Cordilia.
In the shadow of these majestic peaks, early humanoids may have roamed the steppes of what would later become Huawan. Fossils and remnants of primitive stone tools, discovered in the southern reaches of Huawan, indicate the presence of possible early human communities dating back as much as 800,000 years. These resilient beings adapted to the challenges posed by the rugged terrain and diverse ecosystems created by the Xiongwei mountains.
The artifacts discovered tell tales of resilience and adaptation. These early humanoids, living in the shadows of the Xiongwei, honed their survival skills to endure the challenges posed by the rugged terrain and diverse ecosystems shaped by the mountain range. Stone tools, crafted with precision, were essential for hunting, resource extraction, and constructing rudimentary shelters.
Archeological evidence points to the establishment of settlements in the southern reaches of Huawan. These early communities, likely influenced by the abundant resources flowing from the Xiongwei mountains, left traces of their daily lives in the form of pottery fragments, tools, and communal hearths. These remnants provide insights into their social structures, trade practices, and the symbiotic relationship they cultivated with the natural world.
As the tectonic forces continued to shape the landscape, early humanoids in Huawan left indelible marks on the canvas of time. Prehistoric sites, including the enigmatic Paleolithic cave drawings of the Eastern Caves of Sapphire and the Topaz cave of Mianping, stand as testament to the creative instincts of these ancient inhabitants.
The Eastern Caves of Sapphire unveil a mesmerizing array of Paleolithic art, depicting scenes of daily life, hunting expeditions, and mystical symbols. The Topaz cave of Mianping, another archaeological marvel, reveals intricate carvings and paintings, offering glimpses into the spiritual and cultural tapestry of these early communities.
Among the intricate Paleolithic depictions, scenes of hunting expeditions emerge as a recurring motif. These ancient inhabitants, armed with rudimentary tools crafted from the resources provided by the Xiongwei mountains, showcased their prowess as hunters. The palpable energy of the hunt is palpable in the art, highlighting the symbiotic relationship between humans and the creatures they shared the rugged landscape with.
Interwoven with depictions of daily life are mystical symbols that hint at the spiritual beliefs of Huawan's early humanoids. Glyphs representing celestial bodies, the Xiongwei mountains, and enigmatic cosmic patterns adorn the cave walls. These symbols, though cryptic to modern interpreters, are believed to have held profound meaning for the ancient artists, reflecting a spiritual connection to the mystical forces that governed their world.
As the diverse tribes of Huawan adapted to their respective environments, the Xiongwei mountains, standing tall and formidable, transformed into a symbolic entity – a representation of both division and distinction. The mountainous barrier not only physically separated the tribes but also catalyzed the development of distinct languages, customs, and belief systems, creating a rich tapestry of cultural diversity.
The nomadic populations, feeling the ebb and flow of the Xiongwei's influence, organized themselves around the five main rivers of Huawan – the Leng, the Zhong, the Gao, the Di, and the MuQin. Each river, descending from the mountain ranges that divided Cordilia, carved its own unique path through the landscape, creating distinct ecosystems that shaped the nomads' way of life.
Early Huawanic nomads, deeply attuned to the rhythms of nature, held sacred beliefs centered around the Xiongwei mountains. They perceived these towering peaks as pillars that pierced the heavenly sky, a direct connection between the mortal realm and the divine. The waters that flowed from the Xiongwei were seen as the lifeblood of the earth, shaping the landscapes and feeding a lush forest that provided abundant resources for their nomadic way of life.
The ancient religion was known now as Maaism, practiced by shamans and nomads, it details that goodness and energy had overloaded the heavens, causing Father Sky to cry in pain that rained the world with fire and ash. Mother Earth, hearing the cries of her spouse, pushed her hands to the heavens to relieve the pain. This caused the birth of the 5 main rivers of Huawan, and blessings from the heavens.
A testament are ancient megaliths known as Hill Stones. These stones are carved with symbols that can be found all over central Cordilia but they are also found as far as the Frost Empire and Bailtem. The stones found in Huawan has a similar composition to the mineral content of the Xiongwei Mountains. These stones are associated with ancient graves, and are guardians of the dead. Some scholars theorized that these are mainly marks of graves of important people in nomadic circles, while others believe that they hold lessons and messages to the next generation on agriculture and hunting techniques. Though a prevailing theory in Maaism was that the spirits of the deceased will center on the sones, as these were from the Xiongwei mountains thought to be the connection between the earth and the sky, and the hand of mother earth itself. The spirits of the deceased will be reunited with the heavens, and preside over the security of the land. One of the largest stones, known as the Kurgan stone found in modern day city of Aweiqinna, was interpreted as the following:
"Should there be a imbalance between the natural world and the heavens, the stones heavy of the grief of sea of souls, will dig itself down to the ground and split mother earth, the crack of her flaming bosoms sets the mortals to fire to cleanse their sins, before all the souls are sent upwards to the heavens." Over 700 stones have been unearthed and identified in The South Pacific.
In this era of spiritual interconnectedness, nomads worshiped the celestial forces that governed the Xiongwei mountains. Rituals and ceremonies were conducted to honor the elements, seeking blessings for bountiful harvests, successful hunts, and protection from the challenges posed by the mountainous terrain.
Early States
Xiong Confederacy (500 BCE - 48 AD)
The vast expanse of modern Huawan has witnessed the presence of nomadic groups since ancient times. The distinctive topography, defined by the Xiongwei Mountains to the west, the Kalkara Mountains to the north, the expansive arid desert of Alla-gy in the northwest, the Kringalian Strait to the east, and the gulf of good omen in the south, formed a natural alpine barrier. This geographical composition, akin to an encircling alpine fortress, presented a challenging environment, transforming the region into a freezing wasteland until the plains became suitable for nomadic-based living. This unique landscape not only restricted migrations for ancient Huawanese nomads but also acted as a formidable defense against external invaders.
Ancient Huawanese nomadic clans, bound by commonalities in language, religion, and way of life, formed a robust foundation of cultural unity and identity. This cultural cohesion became a strategic advantage against the expansionist ambitions of neighboring empires like modern-day Karnetvor, Valkyria, and Rhayna.
The consolidation of these nomadic clans resulted in the formation of the Xiong (雄) Nomadic Confederacy, a historical narrative meticulously documented in the Chronicles of Xiong. These chronicles, inscribed and preserved by Mudan war monks, uncovered in the mountains of Mudan, offered early insights into the formation and exploits of the Xiong.
The Xiong was established in the 3rd Century BCE, the inaugural leader of the Xiong was Lliongman, succeeded by his son, Mandu, a formidable war monk. Mandu's violent ascent marked the beginning of a period of conquest and unification. Under his leadership, the Xiong evolved into a potent confederation, fostering larger armies and enhancing strategic coordination.
The year 200 BCE witnessed the zenith of prosperity for the Xiong Confederacy, coupled with technological advancements, particularly in agricultural techniques such as the introduction of slavery for labor-intensive tasks.
In 198 BCE, Mandu initiated a pivotal campaign against the ancient Valkyrian Jarldom. Descending with a formidable army of 320,000 from the Kalkara Mountains, the Xiong nearly eradicated the Jarldom, pressuring its Jarl to retreat to present-day Ravneby. Although the Jarldom managed to recover, intermittent threats from the Xiong persisted until a peace treaty was established two years later.
At its peak, the Xiong Empire extended south to modern-day Techganet, fostering centuries of cultural similarities with Sino-culture, and north to the arid Alla-gy lands, giving rise to the people of modern-day Alla-gy. The Xiong Empire subjugated various nomadic communities, including the Joho in the white forest of modern-day Shan province. Legends abound of Mandu's son, Lubu, fashioning a skull cup from the remains of the Joho king.
Mandu's leadership propelled the Xiong Empire to the brink of conquering all of southern Cordilia. However, by Mandu's demise in 174 BCE, the Xiong were acknowledged as the most prominent nomadic force in The South Pacific, triggering a massive emigration of easterners to modern-day Hai Men, eventually contributing to the formation of modern Izaakians.
Between 130 - 121 BCE, bolstering defenses and military prowess, the Jarldom successfully repelled the Xiong across the Kalkara. This victory marked a turning point, leading to extensive conflicts in the east, resulting in the annexation of modern Eastern Huawan.
During the next century, border warfare between the Xiong and the Valkyrians was almost incessant. The nomads forced their way back to modern Eastern Huawan and reconquered it in a conflict known as the "thunder of a million horses". By the turn of the 1st century AD, the Xiong had made a concerted effort to reassert dominance in central and Southern Cordilia.
Nomadic culture, although practiced by a small ethnic group in the steppes of northern Huawan, has left lasting cultural similarities between the Xiong and modern Huawanese, such as the use of the composite bow, board games, and yurts.
In 48 AD, internal divisions weakened the Xiong Empire, splintering it into smaller kingdoms. Notably, the northern Xiong established itself in the north, becoming part of modern-day Alla-gy, while other denominations emerged in northern Cordilia and Frastinia. The Tienvien, previously under Xiong dominion, rebelled in 93 AD, marking the end of Xiong influence in Huawanese lands and the dawn of the Tienvien Empire.
Recent archaeological excavations in Zhan have unveiled bronze decorations featuring deities reminiscent of Frastinian, Finixian, and even Bailtemmic pantheons. These findings have sparked hypotheses about the Xiong's potential connections with the broader South Pacifican world over 2000 years ago.
Tienvien Empire (93 AD - 330 AD)
The aftermath of the Xiong Empire's disintegration in 93 AD ushered in a new epoch dominated by the Tienvien, a force that redefined the historical narrative of Huawan. Emerging from the remnants of the Xiong's rule, the Tienvien wove a rich tapestry, blending the resilience of nomadic traditions with echoes of ancient Vietic influences, particularly those reminiscent of Eastern Huawan.
In the early years of the Tienvien Empire, a delicate equilibrium unfolded as leaders navigated the challenges of consolidating power while fostering a synthesis of cultural identities. The overthrow of the perceived violent and brutish Xiong rule spurred Tienvien leaders to establish a cohesive identity that paid homage to the ancient traditions of the Huawanese, emphasizing the balance of heaven and earth.
The Tienvien's ascendancy gained momentum in the 1st century AD and culminated in consolidation under the leadership of the Tien Lord, Lanh Quoc, in 70 AD. Expelling the Xiong from the south and subjugating them in the north, Lanh Quoc secured Tienvien dominance over the Huawanese. A joint invasion by the Rhaynans and Valkyrians in 167 AD was successfully repelled by the Xiong, solidifying their influence north of the Kalkara by 180 AD.
Various hypotheses surround the language and ethnic links of the Tienvien, with the most accepted version suggesting ties to Huawanese nomads, specifically branches of southern Cordilian ethnicities in modern-day Techganet and Eastern Huawanese regions.
Distinct from the Xiong's autocratic rule, the Tienvien embraced a more democratic approach, electing their ruler through a congress of nobility to act as a check against despotism. They also introduced Duoithu, woodcut tallies, as a form of non-verbal communication. Engaged in extensive livestock husbandry, the Tienvien diversified their economy with farming and handicrafts, ushering in a more commercial era.
Despite their success, the Tienvien faced challenges in reconciling their nomadic roots with the need for agricultural permanence. The delicate dance between these two elements defined the early decades, as leaders navigated a gradual shift towards settled agriculture, adopting modern irrigation techniques and fostering economic diversification.
The shift towards settled agriculture marked the early decades, accompanied by the incorporation of modern irrigation techniques. The capital city, Tienhong (now Wei Sheng), became a symbol of this synthesis, featuring temples and pagodas reminiscent of spiritual sanctuaries coexisting with yurts and open-air markets—a testament to the unique amalgamation of past and future.
During the heyday of the Tienvien Empire, a remarkable cultural synthesis unfolded, echoing through the construction of temples that seamlessly blended nomadic spirit with architectural grandeur. These temples, scattered across the landscape, stood as testaments to the empire's commitment to harmonizing diverse influences into a unique architectural legacy.
Tienvien temple constructions were characterized by a fusion of nomadic and Vietic architectural elements, representing a harmonious marriage of two distinct cultural streams. The design language seamlessly integrated the traditional yurt aesthetics of the nomadic heritage with the intricate detailing and symmetry reminiscent of ancient structures. The layout of Tienvien temples was a visual representation of the empire's cultural synthesis. Temples often featured open courtyards surrounded by covered walkways, mimicking the nomadic tradition of communal gathering spaces. The central prayer hall, adorned with intricate carvings and murals, served as the spiritual core, echoing the grandeur of ancient Maaist sanctuaries.
One of the most striking features of Tienvien temples was the roof architecture, drawing inspiration from the iconic yurts of nomadic cultures. The roofs were often tiered, creating an aesthetically pleasing silhouette that mimicked the curvature of traditional yurt structures. This design not only provided a nod to the nomadic heritage but also allowed for efficient rainwater drainage.
The legacy of Tienvien temple constructions extended beyond the physical structures. These architectural marvels served as cultural markers, embodying the empire's commitment to unity amidst diversity. The synthesis of nomadic and Vietic elements showcased the Tienvien Empire's ability to create a unique identity that bridged the gap between their nomadic roots and the cultural influences they embraced.
In warfare, the Tienvien employed mounted archers and opted for temporary war leaders rather than hereditary chiefs. Their influence extended over parts of Central and Southern Cordilia until internal conflicts erupted in the opening years of 200 AC. Chaos ensued, with different tribes and groups engaging in succession wars.
Amidst the turmoil, the Tunu, a faction aligned with the Mudan monks, seized control of the Xiongwei mountains. By the mid-4th century, the Tunu dominated central Huawan and Central Cordilia, declaring allegiance to Father Sky in the name of Maaism. Through a bloody war, the Tienvien, weakened by succession crises, succumbed to dissolution, paving the way for the Tunu's ascendancy.
Though short-lived, the Tienvien Empire left an enduring legacy by instilling a new identity for the state, emphasizing agricultural permanence over nomadism. The Tienvien era marked a transformative chapter in Huawan's history, shaping the trajectory of subsequent civilizations in this ever-evolving land.
The Tunu Theocracy (330 AD - 756AD)
The period following the dissolution of the Tienvien Empire in 330 AD saw the emergence of the Tunu Theocracy, an epoch defined by the ascendancy of war monks and the consolidation of Maaism, which began an age of theology and philosophical study. Maaism emerged as the cornerstone of this synthesis, embodying the teachings of enlightenment, moral conduct, and the interconnectedness of all things.
In the late 5th century, the Tunu established a powerful nomadic empire spreading south and generally farther north of Alla-gy and took the ancient Aegeans as a vassal state which united against Hystaiga. Led by the Zhuchi-Khan (Lit. Abbot-Khan), who was not only the head in political matters between the tribes, but also a spiritual leader to be vouched by Father Sky and Mother Earth themselves. Their appointment was also by discussion not only with the tribes, but also the Maaist grandmasters.
The Tunu challenged prevailing norms, notably by allowing women in political and spiritual offices and recognizing unmarried women as citizens (which was unheard of). This progressive stance laid the groundwork for societal changes that echoed through succeeding empires until present day Huawanic Peocracy.
Agricultural reform was a notable aspect of the Tunu era, fostering increased commerce facilitated by far-reaching trade routes that extended as far as Frastinia. The nomads engaged in the cultivation and sale of unique spices, enhancing economic ties with distant regions. Additionally, the Tunu initiated jade mining, considering the bright green stone a blessing from Mother Earth. Jade gained prominence not only as a sought-after commodity for its monetary value but also for its perceived spiritual qualities, believed to bring luck and offer a cure for ailments.
Despite these advancements, the Tunu society faced its share of challenges. Slavery was prevalent, with both slaves and serfs serving under the Maaist monasteries. Some Maaist grandmasters exploited the labor of believers, promising them a place in the Heavens in exchange for diligent work. While this practice was widespread and arguably tolerated, any monk found mistreating citizens faced imprisonment and flogging, signaling a system where ethical standards were upheld, albeit imperfectly.
However, the Tunu empire ushered in an era of enlightenment where monasteries and temples evolved beyond mere places of worship to become hubs of research and education. Some monasteries even took the extraordinary step of educating peasants, imparting the skills of reading and writing. This commitment was rooted in the belief that the survival of Maaism depended on cultivating an intelligent and informed peasantry.
This period gave rise to what scholars later termed "contemporary Maaism," a precursor to Tunnism. Under Tunu rule, Huawanese society thrived in ethical inquiry and moral philosophy. Monastic scholars engaged in rigorous debates, delving into the intricate intersection of spirituality and governance. Notable texts like the "Enlightened Edicts" and the "Harmony Sutras" emerged, serving as foundational documents that would guide ethical governance and spiritual enlightenment for generations.
Maaist rituals became an integral part of daily life for Huawanese citizens during Tunu rule. Morning and evening ceremonies, meditation sessions, and communal gatherings fostered a sense of collective spiritual identity. The emphasis on balance and enlightenment permeated every facet of life, offering individuals a guiding path toward moral clarity and inner peace.
The architectural marvels of Tunu temples epitomized a fusion of tradition and enlightenment. Towering structures, resembling the majestic peaks of Xiongwei, soared towards the heavens, symbolizing the profound connection between the mortal realm and the divine. The interiors boasted elaborate frescoes and carvings, narrating scenes of enlightenment, imparting ethical teachings, and illustrating the cyclical nature of existence. The adaptation of these profound philosophies to local customs and beliefs gave rise to a unique Huawanese interpretation, sparking a cultural renaissance that celebrated the synthesis of diverse spiritual traditions.
At the core of the Tunu Theocracy stood the revered war monks. These ascetic warriors were unwaveringly committed to the pursuit of spiritual enlightenment and the safeguarding of Maaist principles. Clad in distinctive white head robes and adorned with green armor symbolizing the union of earth and sky, the war monks emerged as the custodians of Huawanese spirituality.
The combination of disciplined cavalry troops mounted on rugged horseback, alongside the zealous beliefs of both nomadic warriors and war monks, rendered them a formidable force. This prowess enabled the Tunu empire to extend its influence to far-reaching territories beyond the borders of Huawan.
Intriguing alliances were solidified with the Valkyrian Jarldoms, promising various tribes land and power. This collaboration spurred the expansion of the Jarldoms into Austurland, establishing an outpost that would later become modern-day Corinia. This period marked the maiden encounter of horseback war monks fighting alongside the axe-wielding Valkyrians, leading to the consolidation of power in the east and the fervent support of Viking expansionism.
The united forces of the Jarldoms, Aegeans, and Tunu wreaked havoc through pillaging and chaos, extending their influence into modern-day Weisserstein and reaching as far as the Valorans and the ancient Ryccian kingdoms. The wielded power not only instilled respect but also flourished commerce in central Cordilia.
A particularly noteworthy expansion for the Tunu was to the west of the Xiongwei. Initially believed to lead to an unending barrenness of rocky frost, an expedition was founded, resulting in the westward spread of Tunu territory.
Despite past scholars attributing the fall of the Tunu to the emergence of Tunnism, a contemporary version of Maaist principles, the true cause was a crisis of faith. While Maaism emphasized naturalism and nomadism, Tunnism centered around education, agriculture, and philosophy. This crisis led to a profound rift within the theocracy, with neither side willing to accept the other in any capacity. The ensuing turmoil unfolded as a series of successionist intrigue and drama, famously known as the "Tales of The Blood Orchid."
Modern scholars contend that the demise of the Tunu can be primarily attributed to a significant error in the appointment of offices within the Theocracy. With an increased emphasis on faith and the acquisition of offices through financial means, widespread corruption ensued, leading to extensive mismanagement within the Tunu at a large scale. The existence of the "Tales of The Blood Orchid" is often cited as evidence of this dysfunction.
However, for a brief period during the 7th century, the Tunu experienced a renewed consolidation under the leadership of Zhuchi-Khan Tujue, posing a renewed threat to the neighboring regions of Huawan. Tujue even laid siege to the Valkyrian Confederate Jarldom. Despite initial successes, the Tunu forces were eventually turned back. Two years later, the Tunu once again fragmented, but their depredations persisted, occasionally threatening Valkyria, Karnetvor, and the Aegians.
In the early 8th century, a formidable invading force of 450,000 Vikings descended upon Eastern Huawan. This threat was effectively repelled and chased back by Tuku-Khan, the ruler of the Shi Di ruling the East under the Tunu.
The Tunu Empire ultimately succumbed in 756 AD, as a joint effort by Valkyrian, Aegian, Shi Di, and other nomadic forces led to its downfall. In the aftermath, the Shi Di established the Shi Dynasty, marking the establishment of XinXian, the capital of the Shi Dynasty, which stands as one of the oldest major cities in Huawanese history.
The Shi Dynasty (720 AD - 1091AD)
Following the disintegration of the Tunu Theocracy, the Shi Di, pivotal in the Theocracy's downfall, seized control of the nomadic confederacies with an unyielding grip, formally establishing the Shi Dynasty. XinXian, strategically positioned in central Huawan, emerged as the nucleus of political, cultural, and economic endeavors.
In the initial epoch, the Shi government prioritized the stabilization of the region, aiming to mend the wounds inflicted by the internal discord of the Tunu era. Early leaders spearheaded administrative reforms, instilling a system that esteemed meritocracy and pragmatism, steering away from blind adherence to faith. This strategic shift sought to address the longstanding issues that had plagued the land, which include the rivaling factions of warlords and dissent in between Maaist followers and Tunnist followers. It was chronicled that Supreme Emperor Chang Mao, the first emperor, devoted his entire reign to quelling unruly nomadic warlords and fending off repeated raids from marauding bandits.
The Shi Dynasty swiftly coalesced, reaching its zenith as it extended its sway over regions encompassing modern-day Valkyria, Hystaiga, Corinia, Karnetvor, Techganet and Alla-gy. By the mid-9th century, Shi chieftains transitioned from a mere tribal confederation to a formidable Cordilian dynasty. This transformative phase witnessed the construction of cities and the establishment of dominion over agricultural domains, marking a shift toward consolidation.
The empire's territory comprised three distinctive realms – one inhabited by nomadic herders in the north, another by fishermen and sailors in the east, and the third by croppers in the south. These regions actively engaged in trade, fostering a symbiotic relationship.
Under the auspices of Shi rulers, a cultural renaissance blossomed, venerating the inherent connection between humanity and nature. Infused with Maaist principles, scholars and artists delved into the splendor of the natural world, creating masterpieces that immortalized landscapes, flora, and fauna. The imperial court emerged as a fervent patron of the arts, generously supporting poets, scholars, and artists in their endeavors.
The Imperial Gardens of XinXian stood as a resplendent testament to the profound reverence for nature embraced by the Shi Dynasty. These gardens featured meticulously manicured landscapes, serene ponds, and picturesque vistas. Each element was carefully crafted to pay homage to Mother Earth, showcasing the pinnacle of her creations and earning the title of the "crown of the heavenly mother." In addition to the gardens, XinXian boasted other grand architectural projects that reflected a harmonious synthesis of traditional Huawanese styles infused with Aegian and Valkyrian influences.
Central to the era's ethos was the philosophy of "Harmony with Nature," which permeated every facet of Huawanese life. Emperors spearheaded grand architectural endeavors that seamlessly integrated with the natural surroundings. Palaces and temples adorned with traditional Huawanese motifs, such as depictions of mountains and rivers, served as tangible expressions of the commitment to balance and the cyclical nature of existence, influenced by a fusion of Maaist and Tunnist ideals.
The crowning achievement of this architectural splendor was the Jade Palace, an opulent complex adorned with intricate jade carvings that became a testament to Huawanese grandeur in contrast to the ancient nomads. This architectural marvel stood as a testament to the wealth and cultural vibrancy of the Shi Dynasty. The sprawling gardens and serene courtyards within the palace complex echoed the dynasty's unwavering commitment to balance and harmony, mirroring the enduring influence of Maaist principles that had shaped the region for centuries.
Despite the overarching emphasis on harmony and balance, the Shi court was not immune to the intrigues of political maneuvering. The imperial court evolved into a complex stage where court factions engaged in subtle power plays, each vying for influence and control. Emperors deftly navigated this intricate tapestry of courtly politics, forming strategic alliances and consolidating power through strategic marriages with influential tribes.
Within this era of nuanced power dynamics, imperial consorts played pivotal roles in shaping the empire's destiny. Known formally as the Imperial Harem, serving as a sophisticated network of influence, accommodated not only the emperor's wives but also women adept in diplomacy, espionage, and intellectual pursuits. The harem became a microcosm reflecting the complexity of the larger political landscape, where subtle shifts in power mirrored those occurring within the empire.
While the majority of Shi tribes maintained nomadic traditions, the Shi's roots in Eastern Huawan spurred a unique emphasis on maritime exploration. This emphasis led to the establishment of trading ports along the Huawanese coast and marked the inception of a formal Imperial navy. Equipped with advanced shipbuilding techniques, this navy not only increased the wealth of the eastern region but also expanded Huawan's influence across the seas. This era laid the foundation for present-day Peonic naval expansionism and the enduring maritime influences that followed. Trade routes thrived in key locations such as Crabry, encompassing modern-day NAGB, Termina, and Kliegme.
The Shi Dynasty maintained a relatively peaceful coexistence with the Jarldom of Valkyria, rooted in the belief that the vast seas provided ample space for both states to thrive. This amicable relationship facilitated the expansion of the Corin Protectorate, a region serving as a vassal state to both Valkyria and the Shi Dynasty. The influence of these two powers played a crucial role in shaping the distinct national identity of Corinia in the modern era.
The pinnacle of cultural achievement during the Shi Dynasty unfolded during the reign of Emperor Wenshu. His patronage of the Imperial Academy in XinXian elevated it to a renowned center of intellectual brilliance. Scholars hailing from regions as diverse as Cordilia, Frastinia, and Crabry were invited to participate in profound debates, delving into the realms of philosophy, astronomy, and medicine.
Emperor Wenshu's era also witnessed the establishment of the Library of XinXian, a colossal repository that emerged as one of the ancient world's largest and most significant libraries. This grand institution was part of a broader research complex known as the Taiyang, symbolizing dedication to the Sun in Maaism—an emblem of brightness, knowledge, and intelligence. The conception of a universal library in XinXian is believed to have been suggested by Consort (Later Empress) Ogul, a courtesan in the imperial harem to Emperor Wenshu. However, the actual construction of the Library likely occurred during the reign of his son, Emperor Wen Ling II.
The Library of XinXian swiftly amassed a vast collection of scrolls covering diverse subjects such as agriculture, philosophy, history, and tradition. While the precise number of scrolls housed at any given time remains unknown, estimates range from 40,000 to 400,000 at its zenith. The compilation of the "Scrolls of Wisdom" during this period represented a monumental technological milestone for the ancient world, encapsulating the collective knowledge of Huawanese scholars and contributing significantly to the legacy of the Shi Dynasty.
Amidst the splendor of the imperial court's grand festivities, which celebrated the arts, literature, and scientific achievements, the Shi Dynasty found itself at a crossroads. Lavish banquets, showcasing delicacies from every corner of the vast empire, symbolized the rich cultural diversity nurtured under Shi rule.
However, as the tapestry of the Shi Dynasty unfolded, a complex interplay of internal strife and external challenges emerged, ultimately contributing to its gradual decline. Persistent challenges along the frontiers, characterized by nomadic incursions, mirrored the struggles faced by its predecessors. Border skirmishes with nomadic tribes and external warlords strained the military prowess of the Shi rulers, resulting in territorial losses and heightened vulnerability.
Internal power struggles within the Shi court added another layer of complexity, creating an atmosphere of intrigue and political uncertainty reminiscent of the late years of the Tunu Theocracy. Different factions within the court vied for influence, and the delicate balance between political stability and noble ambitions became increasingly precarious.
Historians underscored the Shi Dynasty's struggles in dealing with natural disasters, including famines and pestilences, which adversely impacted agricultural productivity. These challenges, coupled with economic strains, triggered social unrest as the populace grappled with hardships that tested the ruling authority's capacity to maintain order and stability.
As the Shi Dynasty advanced through time, administrative inefficiencies began to erode its foundations. The infiltration of corruption into the bureaucratic machinery hindered effective governance, causing the central authority to struggle in maintaining control over its expansive territories. This struggle, in turn, fostered increased autonomy among regional governors.
Confronted with a growing array of challenges, the Shi Dynasty witnessed a gradual process of fragmentation. Regional powers emerged, asserting greater independence and contributing to the decentralization of authority. This fragmentation paved the way for a period of disunity and regional rule.
Amid these intricate challenges, the Shi Dynasty's decline unfolded, culminating in its demise around 1091 AD as a new millennium dawned. The last Shi emperor was deposed, marking the conclusion of the dynasty and ushering in an era of disunity famously known as the "Comedy of the Lotus." This period would come to define the subsequent chapters of Huawanese history, shaping the trajectory of the various regional powers vying for dominance.
The legacy of the Shi Dynasty, despite its ultimate decline, endured as a transformative chapter in Huawanese history. Its commitment to intellectual pursuits, cultural patronage, and the harmonious blending of Maaist and Tunnist influences left an indelible mark on the cultural fabric of modern Huawan. The grand architectural achievements, philosophical advancements, and the establishment of institutions like the Library of XinXian reverberate through time, shaping the values and aspirations of contemporary Huawanese society. The Comedy of the Lotus, while marking the end of the Shi Dynasty, set the stage for the intricate tapestry of regional powers that would continue to shape the course of Huawan's historical narrative.
The Comedy of the Lotus (1091 AD - 1183 AD)
In the aftermath of the Shi Dynasty's demise, Huawan plunged into the tumultuous era aptly titled "The Comedy of the Lotus." Commencing around 1091 AD, the once-unified realm fractured into a mosaic of rival states, marking the onset of a complex epoch defined by political intricacies, military conflicts, and fluid alliances. The designation "Comedy of the Lotus" finds its origins in the city of Lian, recognized as the epicenter of struggles for dominance for nearly a century. The term "comedy" was coined not due to lightheartedness but rather a historical irony – chroniclers had romanticized and dramatized the lives of feudal lords and their trainers. However, modern historians revealed that reality surpassed embellishment, rendering the truth closer and arguably even more unbelievable, thus earning the period its ironic moniker.
In the waning years of the Shi Dynasty, treacherous eunuchs and villainous officials deceived the emperor and persecuted loyalists. Corruption permeated all levels of the government, contributing to the widespread decay of the Shi. Under Emperor Bhuta's rule, a peasant rebellion erupted, known as the "Fire Foxes," led by the charismatic Lin Jin.
Despite imperial forces barely suppressing the rebellion, the assassination and death of Emperor Bhuta (with his subsequent body crushed by a circular wooden plank sat on by those he blindy trusted) ushered in a power struggle within the royal council. Young Emperor Shao was installed on the throne, but assassinations and internal strife further fueled chaos. The vacuum left by the Shi collapse invited ambitious warlords to compete for supremacy, transforming the political landscape of Huawan. Unlike previous government structures where nomad chieftains played a role within the government, this period saw powerful warlords establishing their own independent confederate states. These states were backed by respective nomadic chieftains, religious grand abbots, and wealthy officials, setting the stage for intense rivalries and a struggle for the imperial throne.
The aftermath of the Shi Dynasty's collapse left Huawan fractured, with the landscape now dotted by independent states, each bolstered by its own set of loyal followers and tribal affiliations. The division was not only geographical but also deeply rooted in distinct tribal cultures.
To the east, tribes donned in fish skins roamed the marshy lowlands of Kwai during the winter and sought refuge in the mountains bordering the Valkyrian Jarldom in the summer. Their language, reminiscent of ancient Läntinen, foreshadowed a linguistically intriguing fusion with the ancient Huayu script, laying the foundation for the modern dialects of Eastern Huawan. These tribes pledged allegiance to the State of Rong.
In the southeast, tribes thrived in the fertile croplands of Fan, a region that continued to be an agricultural powerhouse in Huawan and Cordilia. The Fan State comprised impoverished fishermen and peasants, devout sea animism practitioners known as the "Tingismaa." Their belief in the expansion of water in the world and the return to its beginnings shaped their worldview. The Fan State held a unique position as the only state with access to a navy, operating independently for the protection of Huawanese lands through the free state of Corin. It also marked the origins of Violent Peonic Piracy.
The Western and Central regions of Huawan were mired in conflict as multiple states and warlords vied for territories and power, plunging the realm into civil strife. A distinctive symbol emerged amidst the chaos—the imperial seal of the Lotus. Warlord Jungdu discovered this emblem in the ruins of the Zhan Imperial Palace. Recognizing its significance, he transported it to Lian, a city crucial for its association with the jade used to craft the imperial seal. The symbolism tied to the Lotus seal led to the establishment of Lian as the imperial capital, consolidating authority over the central and western territories.
In the wake of Jungdu's monopoly of state power and coercing the young emperor Shao, Huawan plunged into a dark chapter marked by political intrigue, betrayals, and the rise of new warlords. Ogujin, one of Jungdu's rivals, attempted to end the tyrant's rule but was forced to flee after a failed assassination attempt that cost the lives of his family. Seeking revenge, Ogujin orchestrated a deception that questioned the authenticity of the Lotus seal. This ploy sparked a coalition of nomadic warlords, united in their effort to oust Jungdu.
Despite initial victories, internal strife led to the dissolution of the coalition, allowing Jungdu to maintain control. However, his reign was fraught with betrayal, culminating in his murder orchestrated by his own foster son Zhangdu, with the involvement of eunuchs in a sinister plot. In the aftermath, power dynamics shifted as warlords like Mangsten Garam and Ogujin, once devoid of titles and land, rose to prominence. Ogujin's Jin State forcefully seized Lian, toppling Zhangdu's regime.
By 1115, Ogujin asserted dominance over Central Huawan, controlling the heartland. However, his fate took a grim turn when he was captured by the Masako tribe while delivering his daughter as a peace offering. The Masakonese Nomadic Confederacy executed Ogujin, leading to his succession by Megujin. The latter sought vengeance for his father's death in a protracted conflict against the Masakonese.
Megujin's demise ushered in a chaotic period marked by tribal conflicts and power struggles for control over Lian. By the mid-12th century, six nomadic confederacies emerged—Masako, Zhan, Fan, Jin, Shuang, and Rong. The imperial lotus seal, stolen during the Jin state's succession crisis, further fueled the turmoil. Emperor Shao, losing control and legitimate support, escaped into exile amid the chaos of the Fox Fire siege of the Lian Imperial Palace.
The landscape was dominated by the Masako and Zhan, competing for central Huawan, while the Fan and Rong aimed to subjugate the Shuang and conquer the imperial provinces. The struggle for supremacy intensified, plunging Huawan into an era of uncertainty and conflict.
Reflecting the administrative challenges reminiscent of the fall of the Tunu Theocracy and the Shi Dynasty, this period witnessed the resurgence of administrative inefficiencies and corruption. The pursuit of power unfolded as a multifaceted dance of political maneuvering, where alliances were forged and betrayed within the courts of aspiring rulers. The intricate web of intrigue grew more complex as each faction sought to outwit the others.
Amidst internal strife, external threats persisted, reminiscent of challenges faced in the past. Nomadic incursions and border skirmishes with the Aegians, Valkyrians, Hystaigans, and Karnetvorians added another layer of complexity to the political landscape. The struggle for survival, dominance, and regional hegemony marked an era characterized by continuous military campaigns and shifting allegiances.
What distinguished this period was the remarkable diversity of emerging states, each with its own unique characteristics, cultural influences, and governing ideologies. Some sought to revive traditional Xiong and Tienvien principles, while others embraced their complete erasure. This diversity added depth to the intricate political tapestry, fostering a rich exploration of culture and philosophy.
The Comedy of the Lotus was not merely a tale of political chaos; it was a dynamic period that set the stage for the next chapter in Huawanese history. As rival states clashed, formed alliances, and engaged in diplomatic overtures, the seeds of future unification were sown. The echoes of this comedic yet tumultuous period would resonate through the ages, influencing the course of events that would shape the destiny of Huawan.
Culminating in a series of inconceivable intrigues, Mangsten Garam, the warlord of the Shuang, seized control of the Masako Dynasty simultaneously with the fall of the former. The Masako took command of Lian, vanquished and subjugated rival confederations, and eradicated the Fox Fires. Holding the recently recovered Lotus imperial seal, the Masako Dynasty brought an end to the Comedy with complete authority over all Huawanese lands, ushering in an era of unity under one of the longest and most respected dynasties in Huawanese history.
Although a footnote in Huawanese history that may seem insignificant compared to the dynasties that precede and succeed it, it does bear profound importance as a transitional period. The Comedy of the Lotus, with its intricate tales of political upheaval, diverse ideologies, and external threats, serves as a crucial link between the fragmented past and a future of unity. This tumultuous chapter laid the groundwork for the emergence of the Masako Dynasty, marking a turning point that, despite its seemingly fleeting nature, left an indelible imprint on the destiny and character of Huawan.
Rex Paeonica to early 20th century
The Great Masako Dynasty (1091 AD - 1392 AD)
The Masako Dynasty, rising from the ashes of the tumultuous Comedy of the Lotus, embarked on a transformative journey that reshaped the Huawanese landscape. Founded by visionary Warlord Garam Mangsten, the dynasty symbolized more than just a shift from political turmoil; it marked the advent of a new era characterized by healing, enlightenment, and a collective pursuit of a brighter age. Garam Mangsten's proclamation during his ascension to the imperial throne envisioned a golden era for Huawan, emphasizing unity and a shared path toward progress.
Garam Mangsten's vision extended beyond immediate challenges, foreseeing the Masako Dynasty as a unifying force for the Huawanese peninsula. In the early years, the imperial court diligently worked towards pacifying regions and reconciling differences that had once fueled rivalries. This commitment to unification created a sense of collective purpose, and its echoes continue to resonate in the annals of Huawanese history, shaping the cultural and societal identity of the region.
Under the Mangsten imperial line, the Masako Dynasty stood out for its cultural contributions, particularly in religious philosophy and the arts. Notably, the establishment of the Khuu, a united religious order, represented a harmonious fusion of Maaism and Tunnism, emphasizing compatibility and coexistence. The Khuu's core tenets centered on the worship of Father Sky and Mother Earth, aligning with the cosmic order and promoting interconnectedness with the natural world. Rituals, ceremonies, and meditation aimed at attuning individuals to the spiritual realm formed integral practices within the Khuu, fostering a nature-centric approach that embraced harmony and sustainability.
The establishment of the Khuu Order during the Masako Dynasty marked a pivotal moment in Huawanese spiritual life. Originating from the compilation of "The Sanshizang Masakosa," a canon encompassing 1,400 Maaist and Tunnist texts, the Khuu Order sought to reconcile disparate teachings, providing a unified path for practitioners. The collection, organized into three divisions—meditation (clay), spirit transcendence (rain), and harmony (cosmos)—reflected the Khuu's primary focuses and served as a guide for initiates.
Technological advancements defined the Masako Dynasty, with innovations such as movable-type printing and paper currency transforming the economic landscape. Taxation reforms stimulated commerce, benefiting both the empire and its peasantry. Bureaucratic reforms, executed under Mangsten Khan, curtailed corruption through severe punitive measures known as the "five punishments." Graphic in nature, these penalties aimed to deter corruption within the imperial bureaucracy.
The rise of imperial warriors, known as the Avashi, emerged as a prominent feature of the Masako Dynasty's military structure. Bestowed with the title of Baturu, these warrior leaders played a crucial role in provincial governance and served the great Khan in exchange for land and protection. The Avashi Code outlined principles of loyalty, honor, and duty, shaping the ethical conduct of these warrior lords. Their contribution became instrumental in both safeguarding the Masako Dynasty from external threats and fostering subsequent expansionism, establishing the foundation of Rex Paeonica.
In the 13th century, the Masako Dynasty, led by Teemu Mangsten, earned the colloquial title of Gazar Khan or Earth Khan. Under his leadership, the dynasty undertook an unprecedented expansion, swiftly subjugating neighboring regions like Corinia, Valkyria, Moellia, and establishing the Tientan as a vassal state (later Hai Men). The union was known as the "Central Cordilian Confederacy".
The military prowess of the central empire extended its influence over central Cordilia. A naval conflict known as "The Red Ocean War" resulted in the Kingdom of Gara becoming a vassal state, further showcasing the Gazar Khan's military acumen and administrative innovations that facilitated the integration of diverse cultures and alliances across central Cordilia.
The unification of central Cordilia under the banner of the Masako Dynasty brought about a significant geopolitical shift, consolidating control over the crucial Kringalian Strait. This newfound dominance in maritime trade routes led to heightened tensions with Karnetian Emperor Philip II. The Karnetians, eager to secure a trade route with the Northern Frastinians and viewing the Central Cordilians as heathens, launched a naval war against the Cordilian onfederacy. The conflict escalated into a full-scale crusade as Philip II sought to expand Karnetian influence and spread the influence of Karnetian Christianity.
The naval war and subsequent crusade were marked by intense battles in the Kringalian Strait, a strategic location that held immense economic and military significance. The Masakonese navy, led by skilled admirals of various empires and bolstered by innovative naval tactics, defended their territorial waters against the crusading Karnetians. The conflict spanned several years, causing significant disruptions to trade routes and leading to a period of heightened militarization.
Amidst the hostilities, Gazar Khan recognized the toll of the conflict and sought diplomatic avenues for resolution. As Philip II fell ill during the latter part of the crusade, the Gazar Khan seized the opportunity to extend an olive branch. Emissaries were dispatched bearing gifts that symbolized peace – snow from the Xiongwei mountains, signifying purity, and expensive fruits representing prosperity. This diplomatic gesture marked a turning point in the conflict and served as the catalyst for the cessation of hostilities between the Masako Dynasty and Karnetian Empire.
The Golden Road ushered in an era of flourishing cultural exchanges, contributing to the vibrant tapestry of Huawanese civilization. The trade routes not only facilitated the movement of goods but also became conduits for the exchange of ideas, art, and philosophies. This cultural diffusion along the Golden Road led to the blending of diverse traditions, resulting in a rich and syncretic cultural landscape.
The moniker "Golden Road" finds its roots in the immensely profitable trade that transpired along these thoroughfares, facilitating the exchange of a diverse array of commodities such as spices, precious metals, textiles, and exotic animals. Beyond commerce, the Golden Road functioned as a conduit for disseminating religions, philosophies, and cutting-edge technologies. Its sprawling network included distinct branches: the western route traversing the Ryccian Empire, Valora, Thalapadis, and into Frastinia, while the eastern route extended through Weisserstein, Ikaranara, and stretched as far as the Frost Empire. Meanwhile, the maritime routes, often dubbed the Maritime Golden Road, seamlessly linked various coastal regions, encompassing Crabry, the central Isles, and the Rainbow Isles.
The Golden Road was not only a testament to the economic prosperity of the Masako Dynasty but also a symbol of its commitment to openness and cooperation. The dynasty actively encouraged the exchange of ideas and technologies, leading to advancements in various fields, from art and architecture to agriculture and science. This period of interconnectivity and collaboration laid the foundation for the Golden Age of Huawan, fostering an environment where innovation and progress flourished.
In the wake of the Golden Road's success, the Masako Dynasty continued its quest for knowledge and innovation. The imperial court became a patron of scholars, scientists, and explorers, fostering an environment where intellectual pursuits thrived. The establishment of the Celestial Academy in XinXian became a symbol of the dynasty's commitment to education and enlightenment. Scholars from across Cordilia were invited to engage in profound debates and collaborative research, pushing the boundaries of knowledge in various fields.
One notable figure emerging from this era was Admiral Shen Xiaotian, a visionary explorer appointed by the imperial court. Shen Xiaotian embarked on ambitious maritime expeditions, venturing beyond the known seas to explore distant lands. His voyages, known as the "Shen Voyages," not only expanded the geographic understanding of the Huawanese people but also facilitated cultural exchanges with civilizations far beyond Cordilia, reaching as far as Bailtem, Keyli and Bareland. This was officially one of the first encounters the Masako had with the Montacians and the Sedunnic empire.
The Celestial Academy of Lian (Which became Lotus University), with its extensive library, became a repository of knowledge from the Golden Road and beyond. Scholars translated texts from Frastinia, Ikaranara, and the Frost Empire, contributing to the development of a comprehensive body of knowledge that transcended regional boundaries. This intellectual renaissance spurred advancements in philosophy, astronomy, medicine, and the arts.
The Golden Road also brought several openness and collaborations in religion and spirituality. Creating the Imperial Synod, a gathering of religious leaders from different traditions, convened regularly to promote tolerance and understanding among diverse spiritual practices. The Masako where they allowed vassals to practice their own respective cultures and traditions, believing strength could be unveiled further with diversity. In this era was also the entrance of islam into Huawan, which would later grow to become one of the largest religious communities in Huawan.
As the Masako Dynasty thrived, its influence reached distant shores. Diplomatic envoys were dispatched to establish friendly relations with neighboring empires, forging alliances and treaties that promoted peace and stability. The Masakonese cultural influence became a beacon, attracting artists, philosophers, and traders from distant lands who sought to experience the vibrancy of Huawanese civilization.
Yet, amidst the flourishing of knowledge and culture, the Masako Dynasty faced its own internal challenges. The imperial court grappled with questions of succession, and power struggles among the aristocracy occasionally threatened the stability of the realm. Nonetheless, the resilience of the dynasty prevailed, adapting to changing circumstances and weathering the storms of political intrigue.
As the curtains fell on the Masako Dynasty, the Baturu of Touhou orchestrated a political spectacle known as the "Play of the Wolf," deftly navigating intrigues that led to the establishment of the Taizong imperial line, marking the end of the Mangsten lineage. Though the empire retained its Masakonese identity, chroniclers would later refer to it as the "Great Taizong," a transformative era destined to reshape the power dynamics in the South Pacific for generations.
The Masako Dynasty's legacy transcended geographical boundaries, leaving an indelible mark on the tapestry of Cordilian history. The Golden Road's influence and the cultural exchanges it initiated laid the foundation for a globalized Cordilia, with Huawan assuming a pivotal role in shaping this interconnected world. The echoes of the Masako Dynasty would continue to reverberate through the ages, shaping the destiny of Huawan and influencing the course of events in a rapidly evolving South Pacific.
The Great Taizong Dynasty (1392 AD - 1782 AD)
The Peocracy of Huawang (1782 AD - )
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Government
Government Buildings
| Name | Designation | Location | Description | Picture |
|---|---|---|---|---|
| Royal Palace of Lian | Royal Government Palace, National Government Office | Lian, Royal Province | Constructed in the Huawang dynasty upon the end of the Feng dynasty. It became the royal house of the Peonic royal family as well as the central office of government. However, when the era of the Shogunate came along, efforts to decentralize power in Lian came to play. As such, the Royal Palace now become the office for the High Diplomat, the High Commodore, the Royal Premier, the Royal Exchequer, the Imperial Military Advisor.
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| Devotion Hall | Main Hall of Ministries | Sheng Ji, Royal Province | The Devotion Hall is the office | |
| Ryoko Stronghold | Defense and Military Council Headquarters | Kenyama, Royal Province | The Central Military Headquarters of Huawan is sited in Ryoko Stronghold, which also houses the Military Museum of Huawan. While it is not the central command post, it is the main office for the five Peonic militaries. The Armed Forces, the Royal Navy, The Air Service, PRiM2 and the Expeditionary Forces. | |
| Central Hall | Office of the Central Government | Xin Xian, Central Province | For the Central government headquarters, as well as the office of the Central Government. The Central Governor hall houses the Central Governor and the Central Council of Administrators. The Central Hall is located in ZeShui and used to be the merchant's hall in the Feng Dynasty. It also houses the museum of Royal History. | |
| Eastern Hall | Office of the Eastern Government | Hai Lan, Special Region Hai Lan | For the Eastern Government, sited in Hai Lan it is a fairly new structure. The office was the old office of the maritime chancellery and the High Commodore. However, the office is moved to Port Serenade and the Eastern Government is sited in the old office of the maritime chancellery until the Governor is elected. As such the office currently houses the transitional government for the Eastern Region. | |
| The Court of Huawan | Lower Legislative Assembly, People's Council | XinYue, Royal Province | The DanYang Castle was the Highest Judicial Palace of the Masako Dynasty as well as the symbol of tyranny in Peonic History. The internal areas of the palace were filled with riches and gold that it was a mark of an extreme oligarchy and separation of the rich and the poor. Upon the Huawang dynasty, Empress Mangling Mangsten ordered that the DanYang Castle became a place of equality. Thus became the Court of Huawan, and the birth of the People's Council. The People's Council is akin to the Lower House of Legislature
The People's Council is a united voice of the Peonic state. But there are three chambers in the People's Council to divide the discussion into different regions. The Central Chamber, The Eastern Chamber and the Cooperation Chamber. The Central Chamber discusses the Central Region, The Eastern Chamber discusses the Eastern Region and the Cooperation Chamber houses various representatives from all the Peonic Cooperatives. |
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| Ancestral Hall | Upper Legislative Assembly, Royal Council | Sheng Ji, Royal Province | The Royal Council, which is the upper house of the legislature that deliberates any edicts that would pass and its membership appointed by the Royal Premier based on applications. The Ancestral Hall housed the Royal Council and the office of The Royal Premier. It is amongst one of the oldest structures in Huawan, and its structure is chosen for its humility. | |
| Taiyo Court | Supreme Court | Lian, Royal Province | The Supreme Court of Huawan is governed in the Taiyo Court. The building is called Taiyo because the heat of the sun could warm people in a spirited defense, or burn the criminals in brutal prosecution. The building is rather new and was introduced in Akane Yan's rule, the Taiyo Court is sited in Lian. |
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Cuisine
Foods of Huawan
| Name | Description | Image |
|---|---|---|
| LaMian | The noodle is made by twisting, stretching and folding the dough into strands, using the weight of the dough. La Mian literally means pulled noodles. It's broth is usually chicken stock, beef stock, vegetable stock, or pork stock. The La Mian is one of the most famous meals in the Peocracy, eaten in every weather every time. Some broth are either savory, spicy or sweet. Usage of artificial taste enhancers are seen as "cheating" and a complete insult to the customers. One must never cut LaMian, as the uncut lengthy noodles symbolizes longevity to those who eat it. |  |
| BeiMian | La Mian also has a more instant counterpart, BeiMian, or cup noodles, has been a revolutionary dish in modern day Huawan. With various advancements in preservatives, cup noodles prepared by just adding water, has been a favorite. Several types of Cup Noodles featured preserved real meat as well. Cup noodles are heavily regulated by the state, as preservatives needed to preserve these noodles are sometimes quite volatile and unhealthy. The usage of artificial taste enhancers are close to naught. (Not in public knowledge, The Peony is a secret fan of cup noodles) |  |
| Linic Duck | Linic Duck is a duck dish from Huawan that has been prepared since the imperial era. The meat is characterized by its thin, crisp skin, with authentic versions of the dish serving mostly the skin and little meat, sliced in front of the diners by the cook. Ducks bred specially for the dish are slaughtered after 65 days and seasoned before being roasted in a closed or hung oven. The meat is eaten with scallion, cucumber and sweet bean sauce with pancakes rolled around the fillings. Sometimes pickled radish is also inside, and other sauces (like hoisin sauce) can be used. It has been percieved as the royal dish of royal members, since the independence, the Linic duck is available commercial consumption. The Linic duck symbolizes fertility, wealth, and honor. |  |
| Hot Pot | Hot pot is a popular communal dish that consists a simmering metal pot of stock at the center of the dining table. While the hot pot is kept simmering, ingredients are placed into the pot and are cooked at the table. Typical hot pot dishes include thinly sliced meat, leaf vegetables, mushrooms, wontons, egg dumplings, tofu, and seafood. The cooked food is usually eaten with a dipping sauce. Hot pot meals are usually eaten in the winter during supper time. The complete dish provides two types of stock, one spicy (Red) and one sweet (white). The idea of two very different flavors represents Yin and Yang. |  |
| Yuèbĭng | A mooncake is a Peonic pastry traditionally eaten during the Lunar Festival. The festival is for lunar appreciation and moon watching, when mooncakes are regarded as an indispensable delicacy. Mooncakes are offered between friends or on family gatherings while celebrating the festival. The Lunar Festival is one of the four most important Peonic festivals. A rich thick filling usually made from red bean or lotus seed paste is surrounded by a thin (2–3 mm) crust and may contain yolks from salted duck eggs. Mooncakes are usually eaten in small wedges accompanied by tea. Today, it is customary for businessmen and families to present them to their clients or relatives as presents. |  |
| Muttabaq | The Mutabbaq is one of the most popular street foods and one of the oldest, in par with the entry of Islam into the Peocracy. The cooking method, dough (which uses yeast and baking soda) and ingredients (usually Vanilla extract is added as essence) has a consistency more like a crumpet. While it is baked on a pan, the martabak is spread with butter or margarine, sugar, crushed peanuts, chocolate sprinkles, cheese or other toppings. Before serving, the martabak is folded in half, so the toppings get in the middle of martabak. This extremely sinful dish is one of the most popular and favorite meals ever in Huawan. |  |
| Huawanic Chicken Rice | Huawanic chicken rice is a dish adapted from early settlers and pirate from a faraway land. The chicken is prepared in accordance with traditional Peonic methods, which involve poaching the entire chicken at sub-boiling temperatures. The resulting stock is skimmed off and some of the fat and liquid, along with ginger, garlic and pandan leaves are used in the cooking of the rice, producing an oily, flavourful rice sometimes known as "oily rice". The chickens are fed with coconut and peanut bran. During the last two months before going to market, they are kept in coops above the ground. Chefs prefer using older, plumper birds to maximise the amount of oil extracted, thus creating a more flavourful dish. Over time, however, the dish began procuring other elements, such as using younger birds to produce more tender meats. In Northern Huawan, the bird is dipped in ice after cooking to produce a jelly-like skin finishing, commonly referred to as báijī (白雞; "white chicken"), while Western Huawan notably omits this step. Chicken prepared by braising – lǔjī (滷雞; "stock chicken") – or roasting – shāojī (燒雞; "roasted chicken") – may also be used. The dish is served with a dipping sauce of freshly minced red chilli and garlic, usually accompanied with dark soy sauce and freshly ground ginger. Fresh cucumber boiled in the chicken broth and light soy sauce with a dash of sesame oil are served with the chicken, which is usually served at room temperature. The Symbol of Rice means fertility, luck, wealth, as well as a link between Sky (God) and Earth (Men) |  |
| Cōngyóubǐng | A scallion pancake (Chinese: 葱油饼; pinyin: cōngyóubǐng; Mandarin pronunciation [tsʰʊ́ŋi̯ǒu̯pìŋ]) is a Peonic savory, unleavened flatbread folded with oil and minced scallions (green onions). Unlike Sedunnic pancakes, it is made from dough instead of batter. Variations exist on the basic method of preparation that incorporate other flavors and fillings. |  |
| Mantou |
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| Dòufǔ | Dòufǔ, literally known as bean curd or Tofu, is a food made by coagulating soy milk and then pressing the resulting curds into soft white blocks. It is a staple component in Peonic cuisine. Tofu can be soft, firm, or extra firm. Tofu has a subtle flavor and can be used in savory and sweet dishes. It is often seasoned or marinated to suit the dish. However, Peonic beancurds are so well made, eating them raw with salted soy sauce has become a wonder food. The Tofu symbolizes fulfillment of wealth and happiness |  |
| T'sampa |
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| Borts | Borts are air-dried meat cut into long strips which are hung in the shade. The Peonic nomadic lifestyle and the local climatic conditions gave rise to specific methods of preserving meat. The most widespread one is air-drying or bortsloh. After about a month the meat is dry, having turned into small, hard, wooden-like sticks with a brown color. The volume has shrunk so much that the meat of the original cow can now easily fit into the stomach of that same cow. The dried borts is broken into small pieces or ground to a coarse and fibrous powder. It is stored in a linen bag, which allows contact with air. In the dry climate of Huawan, this method of storage preserves the quality of the meat over months, or even years. Borts are more nutritious, and said to be tastier, than other modern field rations. There is an unconfirmed method from old times: Peonic nomads relied on borts for months-long journeys. Dried carefully for three years and then ground into a fine powder, the borts could fit through a sieve or into a cow's bladder, and also feed three to four people with the amount of a single pinch. |  |
| Fresh Sushi and Sashimi |  | |
| Hai Lan Style Sushi |  | |
| Grilled Mochi |  | |
| ZhuSun |
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| Qīngzhēng yú |  | |
| LaCha | Cha: The Oldest and Most traditional beverage to date. The practice of drinking tea has a long history in the Peocracy, having vastly established there. Cha generally represents tea leaves which have been processed using methods inherited from ancient Huawan. The beverage is considered one of the seven necessities of Peonic life, along with firewood, rice, noodles, oil, salt, soy sauce and vinegar. Cha is also used for medicinal purposes. By far, Cha has the strictest rules when it comes to etiquette in consumption, to a point that there is even a university major for one to become a proper brewster. |  |
| LaCha | One of the most common beverages in Peonic culture, and it's sweetness is favored amongst children and teenagers. Sometimes the LaCha is infused with red ginger to give it a bit of spicy flavor. LaCha is a hot milk tea beverage which can be commonly found in restaurants and outdoor stalls. Its name (Literally means Pulled Tea) is derived from the pouring process of "pulling" the drink during preparation. It is made from black tea, condensed milk or evaporated milk. |  |
| Kafei |  | |
| Huángjiā bīng kāfēi |  | |
| ChongYinPin | A traditional drink made by combining dried dates and several fruits to create multiflavored beverage. It is most common to find ChongYinPin in street markets and carnivals, they are usually warm to combat the everlasting winter in Huawan. Their fragrance and fruity taste is quite loved. |  |
| LoHanGuo | Luo Han Guo is used for medicinal purposes. It is a healing remedy for relieving throat inflammation, chronic cough, balancing the heatiness in the body, constipation for the elderly and it’s also used as a form of a natural sweetener in some food. Its sweetness leaves something to be desired for daily consumption however. |  |