Gaðërïŋ-Ýlëntuk

The Gaðërïŋ-Ýlëntuk is a compilation of tablets that detail the speeches, messages, and historical accounts of early Varhoŋïð-Khalúš and Kairn leaders, most notably Hŋýïŋïkki, Múýhörhat, Löðkúlhöð, and Ŋïdúlúŋ. It spans the time period between mid- and late-25021 AYM, the latter of which was punctuated by the Ambush of Ŋópïŋ-Arún-Khërn. Transcribed and gathered by Ðýbŋüšýl and Ïýylŋhýyl, members of the Varhoŋïð-Khalúš and Kairn tribes respectively, the Gaðërïŋ-Ýlëntuk bridges the Ïlýrhonidian and Ýlëntukian documents of Gaðërïŋ-Hýša and Žötó-Ïdhatón with the documents unique to each of the two tribes, notably the Gaðërïŋ-Khalúš and Gaðërïŋ-Khërn-Hymlona.

Historical Background

Main Article: Ýlëntuk Family

The Gaðërïŋ-Ýlëntuk must be understood in terms of the events that precede and succeed it. These documents chiefly show the sentiments and cultural scene immediately before the permanent split of the Ýlëntuk Family. This process of splitting went back all the way to before the Arfarotï period, existing then as a mere separation of classes.

Geological Situation

The class separation was precipitated by the land allotted to the Family, which was a slice located predominantly in the northwest. Here, the Nuzowli Mountain Range, which ran across the northern edge of the tribal land, was at its widest extent, and frequently encroached upon the Family's land in various ways. This included rockslides, geological undulations/ripples, and a generally much more rocky and tough ground in comparison to those of other families. It is often cited, through studies of the Yitdish Ruins, that around 40% of the family land comprised fully mountainous land, and a further 30% was affected in major ways by the mountains' presence. These effects would skyrocket in intensity as one ventured more north. It is thus in this gradual worsening of condition that the class division arose.

Initial State of the Class Division

Being the first major records of the Family's state, the 'initial' state refers to that of the Family during the late Ënúb-Hýšaï, that is, around 24000-22000 AYM.

The class division, in its 'initial' state, went as follows. The high class occupied the southern parts of the land, pushing the low class further into the mountainous regions. This is not necessarily to assert that these existed as clean divided camps; it is more likely that they existed as a wide spectrum of classes that transitioned towards the less well-off as one went more northwards. Despite this, no major tensions were recorded, as it is also plausible that the low class saw the mountains as a possession and a symbol only for them. Namely, the mountains and their rocks would achieve significance as a major source of food for the tribe as a whole.

Importantly, future events imply that the low class enjoyed a fair bit of influence, particularly in using the resources of the mountains as leverage for tribal issues. The classes also maintained clear levels of communication between each other as well, and the Family was most likely well-unified in this early period. This continued past the Ënúb-Hýšaï period and into the first subperiod of the Arfarotï period, the Ýmor-Šïwëðo.

Ýmor-Šapariž

Main Article: Ýmor-Šapariž

The Ýmor-Šapariž, the latter part of the Arfarotï, lasted from 25110 to 25032 AYM, and featured, among other events, the rapid souring of relations between the different classes of the Ýlëntuk Family. The time period featured an interweaving of events regarding two primary instigators: the Žötó-Žimiara, and a series of natural disasters, both of whom would greatly disrupt tribal unity. For the Family, however, this would provoke a dilemma; although great improvements to tribal and familial health and safety occurred here, they came at the price of internal stability. By the end of the period, the high and low classes would be inextricably separate, leading directly to the separate tribal formations these two halves would endure.

The Žötó-Žimiara were roughly 20 individuals from all twelve families who each instigated massive sweeping changes to the lifestyle of the tribe. Those of the Ýlëntuk Family were Žaðolý and Ašamóš, who correspond to the first and second waves, respectively, of the Žötó-Žimiara.

First Wave: Žaðolý

Main Article: Žaðolý

The starting event of the Ýmor-Šaparïž was a powerful surge of natural disasters that lasted from 25110 to 25080 AYM. These primarily constituted floods, earthquakes, and rockslides, all three of whom would be felt by the very vulnerable Ýlëntuk Family. To alleviate the Family's situation, Žaðolý would, starting from 25100 AYM, build his 'road and pit' system, which comprised a series of deep gorges that began at the northernmost reaches of the Family territory, collecting and funnelling the large boulders large distances southwards to designated pits. From there, these boulders would be harvested by shipping them to other families to be used as food, construction, and other uses.

Žaðolý innovations were polarizing. It alleviated the strain the Family experienced by these natural disasters, but it also shifted control of the low class's main source of economic and societal influence, that being the rocks of the mountains, entirely towards the high class. From then on, the low class would gradually lose this influence, allowing the high class to represent the family as a whole despite not making up the entire familial population.

Second Wave: Ašamóš

Main Article: Ašamóš

After the first wave of natural disasters died down around 25080 AYM, the second wave of Žötó-Žimiara would pick up the pace established by the first wave. However, unlike the first wave, they and their innovations were not orientated to combat a specific threat, but in the absence thereof, this second wave came to address and build upon cultural and social norms.

The second Žötó-Žimiara of the Ýlëntuk Family, Ašamóš operated from 25060 to his death in 25035 AYM. He is responsible for creating the Ótaš-Ašamóš artstyle, which consisted of the use of scraps, debris, and other irregular shapes to create sculptures, and later entire habitable structures, in which all pieces leaned on each other as their main form of support. Not only symbolically significant for the tribe, the artstyle was an opportunity for the low class, whose settlements were largely destroyed at this point, to reattain relevance within the tribe through something of their own. This opportunity would be furthered when the Ótaš-Ašamóš spread through to all of the twelve families; even the Ëzó-Rhegarhifiŋ, the home of the Alaghúl-Garhifiŋ, was rebuilt in the Ótaš-Ašamóš style in 25035 AYM.

However, the years before and after Ašamóš's death, when the style began to spread beyond the Family, saw the high class wrestle full ownership of the style from the low class. This was mainly due to previous relationships between them and the rest of the tribe, who by that time had seen the high class as being wholly representative of the entire family. Thus, the low class's greatest chance and representation and reconciliation was subdued, and if their sentiments were not hostile before then, they would be after this. Communication lines would break down as the high class, forever ambivalent to the struggles of their northern brethren, would turn their gaze towards building relationships and leverage with the Hyvamto-Rhïlýrhonid.

Second Natural Disaster Period and the Nüvraŋ-Ýlëntuk

The tribe was rocked in 25044 by another long period of natural disasters, which continued past the Family's departure in 25020 AYM. This wave was extremely strong, much more so than the first wave, and resulted in extreme conditions not predicted by the populace nor by the Žötó-Žimiara. For example, violent earthquakes, as well as fractures made from previous ones, caused large rockslides in areas not yet affected nor protected. Additionally, large floods from the Kairn River entered the road and pit system, rendering it sluggish and ineffective at dealing with these. It is estimated that over 700 casualties occurred in just the Ýlëntuk Family alone.

Crucially, the government, especially the Hyvamto-Rhïlýrhonid Anirhož, were unable to address the Family's plights. Their land was so drastically changed by Žaðolý and Ašamóš that, paradoxically, any improvements made to the other 11 families worsened the Ýlëntuk Family's situation. For example, efforts to restrain the flow of the river at points upstream inadvertently caused an increase in flooding within the road-and-pit system. Thus, in 25035 AYM, Anirhož issued the Nüvraŋ-Ýlëntuk, a letter to the family in which he admitted that nothing could be done regarding them.

This would turn both the low and high classes against him; the low class, who by now had simply been unaware of the existence of a tribe-wide government, were astonished that such an authority had been so distant to them, and the high class, who had established significant relations with Anirhož, felt betrayed by the lack of assistance. Although the seer lack of knowledge caused the Family to stay inside until 25020 AYM, the sentiment towards emigration, known as the Ýmïlýrhonid Movement, was brewing even at this time.

Departure

The departure of the Ýlëntuk Family took place in mid-25020 AYM, after settlement outside of the Ïlýrhonid Tribe was proven viable via the Wýðúric and Khýnýšic Expeditions of 25026-25 AYM. In this departure, the Family would voyage en masse through the northern river gate and into the Volain Forest, settling at the fork of the Kairn River, or the Ŋópïŋ-Arún-Khërn, from then until 22 Wota-Eimarae, 25020 AYM.

During this time, the Family noticed that the way of life in the Forest was much better than that of the Ïlýrhonid Tribe. This would intensify their negative sentiments towards the tribe, as now they knew that they were in the wrong for keeping them confined in such a dangerous space. As such, almost every individual in the family agreed that any and all tribe members, even entire families, would be better off outside the tribe than inside, and that it became the Ýlëntuk Family's responsibility to ensure that this occurred.

Split into Kairn and Varhoŋïð-Khalúš

Main Articles: Kairn, Varhoŋïð-Khalúš

The chief problem on which the high and low classes differed was the means by which one should carry out this familial responsibility. The high class, who generally saw the tribe in a good light, wanted to entice the populace into leaving by exposing them to the exotic materials via trade. The low class, who were largely ignored by the tribe, did not trust them nor the high class and preferred to use military force to take out the central government and let the other families out. This is not to say that every single member of the high and low class fell into these camps, but merely that they generally did so, especially given previous events. In reality, it very often came down to personal experiences to determine if someone felt strongly enough about the tribe to consider using force. Regardless, those that followed the first, trade-related methodology would become the Kairn tribe, and those that followed the second, military methodology would become the Varhoŋïð-Khalúš tribe.

Although neither of these tribes would be formed until after 22 Wota-Eimarae, 25020 AYM, this article will still refer to the factions forming within the still-unified Ýlëntuk Family and the individuals that followed these respective ideologies with these such names for brevity.

These two differing opinions would cause the segmentation of settlement groups in the Family. Initially a cohesive unit, the Khalúšians would migrate westward to form groups on the west bank of the river fork. Similarly, Kairnians would dominate in the northern and eastern banks of the fork.

It is in this period, from mid to late 25020 AYM, that the many speeches, writings, and other contents of the Gaðërïŋ-Ýlëntuk would be written, recorded and compiled. These were done chiefly to congeal the various vague opinions of their group members into a concrete set of values, ideals, and goals, both to make their side easier to defend and to serve as a jumping off point for future plans.

Context

The writings were mostly the work of four prominent individuals from both tribes: the Khalúšians Hŋýïŋïkki and Ŋïdúlúŋ and the Kairnians Múýhörhat and Löðkúlhöð. All four these came from the middle class, who were best equipped for both sides. For the high class, the middle class were close enough to the low class to have experienced their struggles on a grander and more personal scale, and thus able to better address any arguments made by the low class regarding these struggles. For the low class, the middle class had much better chances at attaining education and other services in addition to having gone through the struggles alongside the low class, thus being the best-equipped to eloquently express the needs and wants of their side.

These four authors, as well as other major figures, created over 350 distinct pieces of literature, mainly small-scale speeches, most of which have been recorded and compiled in the Gaðërïŋ-Ýlëntuk by two other writers, Ïýylŋhýyl and Ðýbŋüšýl, who were devoted members of Kairn and Varhoŋïð-Khalúš, respectively. These writings represent the most prolific collection of literature in the Gaðërïŋ-Heta-Alšëwharžar, that is, the surviving pieces of literature written by the tribes descending directly from the Ïlýrhonid Tribe.

The brief stint as a unified family was ended in 22 Wota-Eimarae, 25020 AYM, when the Ambush of Ŋópïŋ-Arún-Khërn occurred. This consisted of the Kairnians' violent thwarting of a planned Khalúšian raid on the Ïlýrhonid Tribe, and the ensuing chaos led to the deaths of nearly half of the total Khalúšian population, including Ŋïdúlúŋ himself. To save his collection of speeches, Ðýbŋüšýl buried the tablets deep below his house, where they were rediscovered and thus included into the canon literature nearly 3,000 years later.

The scattered Khalúšians were chased westward, out of the Volain Forest, and entered the cities of Güðün and Óm-hayïd. In both of these cities, the growing Khalúšian population eventually caused their total occupation and the eviction of the local citizens by mid-25019 AYM. This action would inadvertently anger those of the Hýyó-Hayïd, who would prove a major opponent for the Khalúšians in the years to come.

The Ambush date is typically considered the delineation between the Gaðërïŋ-Ýlëntuk and the tribe-specific records of the Gaðërïŋ-Khërn-Hymlona and the Gaðërïŋ-Khalúš. These new records would build upon sentiments, ideologies, and affiliations established in the Gaðërïŋ-Ýlëntuk, acting as narrative successors in this way.

Contents

The Gaðërïŋ-Ýlëntuk, organized and structured around 22800 AYM, is largely ordered based on tribal affiliation, with a secondary ordering system based on time. The contents are as follows.

• Tablets 1 - 155: The Khalúšian plates, as compiled by Ðýbŋüšýl
• 1 - 20: Initial writings of Hŋýïŋïkki, likely written during the initial emigration. Among other things, these introduce the Khalúšians' militant ideology.
• 21 - 54: Various rebuttals by various authors to Kairnian speeches, largely incorporating historical events. These are dated to early-to-mid-Suta-Eimarae.
• 55 - 79: A large body of works by Ŋïdúlúŋ that addresses multiple topics, ultimately portraying the Khalúšians as the rightful descendants of the Ýlëntuk Family and the Kairnians as born from illegitimate lines.
• 80 - 155: Tablets by both Ŋïdúlúŋ and Hŋýïŋïkki defending against the torrent of Kairnian responses after the earlier speeches by Ŋïdúlúŋ. These are dated throughout the months of Geta and Wota-Eimarae.
• Tablets 156 - 366: The Kairnian plates, as compiled by Ïýylŋhýyl
• 156 - 180: A discussion of diverse topics, most likely implications and ramifications of the earlier Abolishment, particularly regarding preparations and dangers of the outside world.
• 181 - 213: The first mention and establishment of the Kairnian ideology, chiefly as one in opposition to that of the more violent Khalúšians. Written by Múýhörhat throughout the month of Suta-Eimarae.
• 223 - 266: A large body of text primraily centered on the Ëvoðo-Súroy, or Three-Brain Philosophy, and a fleshing out of the Kairnian philosophy as an independent school of thought in its own right. Initially proposed by Löðkúlhöð, but fleshed out by both him and Múýhörhat.
• 267 - 331: Impassioned Kairnian speeches and writings targeting the Khalúšians, largely in response to the assertions made by Ŋïdúlúŋ, written by various authors dating to mid-to-late-Geta-Eimarae.
• 332 - 366: Further modifications and discussions regarding the Ëvoðo-Šúroy, emphasizing the purification of any parts reminiscent of Khalúšian philosophies and a much more explict addressing of its relationship with the Ïlýrhonid Tribe.

Legacy

Literary and Philosophical Innovations

The Gaðërïŋ-Ýlëntuk stands as a vital piece of history through the many different facets of life it addressed, both past and future. For one, it is the earliest example of the use of philosophical writing to shape the ideals of a collective, as previous and even future tribes would instead gravitate towards the use of religious imagery and morals to do so. Instead, the focus of discussion became hinged upon the idea of duty and responsibility in a varied sense, whether to fulfill the safety of the other families, to protect the ideals of their tribal faction, or to ensure a collective thriving in the brave new world.

The writings would also introduce the pursuit of an independent, self-functional identity as a fundamental part of tribal unity. Initially starting out as a reaction to the more militant Khalúšian ideology, the Kairnian philosophy would evolve, by virtue of this innate pursuit, into a fully-fledged ideology centered upon the Ëvoðo-Šúroy. Although now recognized as a concrete and intrinsic part of the larger Žömëp-Fýtaŋ, which relates to the creation and coalescence of the members of an organizaton into a collective super-Ibrófeneð, this sort of collective phenomenon was only first noted from the writings of the Gaðërïŋ-Ýlëntuk, and became the first step towards larger studies of the philosophical and societal effects present within a Žömëp-Fýtaŋ system.

Historical Effects

The Gaðërïŋ-Ýlëntuk's chief impact was that the resultant tribes of Kairn and Varhoŋïð-Khalúš would draw heavily upon these writings to shape their structure and purpose. For the Kairnians, they became inextricably tied to the Ïlýrhonid Tribe, forming the Pact of Kairn right after the Ambush and forgoing all plans for trade in favor of a complex defensive system called the Avï-Arfarot. The Khalúšians would place an almost-fanatical emphasis on the idea of a coup-like overthrow of the Ïlýrhonid Tribe, spending nearly 2,500 years on that goal before finally succeeding in 22711 AYM. Because of this hypered focus, the early years of their tribal existence were chaotic and messy, plagued by defeats suffered at the hands of the tribes of Maðúšýï, Lrhúuŋðarr, and Kairn as they prioritized this goal over basic needs.

The Kairnians' main flaw was paradoxically due to the Gaðërïŋ-Ýlëntuk as well. Having uninterrupted access to these foundational tablets, the populace and rulers both treated them with enormous amounts of reverence, referring to them not only as integral to tribal identity but intrinsically unchanging. That is, they based their strategies and morals on these tablets for their entire history, even as the world around them changed drastically. For context, the Gaðërïŋ-Khërn-Hymlona, the records of the Kairn tribe and its successor the Hymlona Tribe, contains only some 50 tablets from the former and over 180 from the other. Furthermore, all 50 contain ideas near-identical to that of the Gaðërïŋ-Ýlëntuk, showing little to no deviation from these original sets of ideologies.

In contrast, the Khalúšians, with little to no access to their section of the Gaðërïŋ-Ýlëntuk, instead centered the ideological core of their tribe around the role of the Ðhýúŋðókk, the ruler of the tribe. In doing so, they would temporarily forgo the objective of conquering the Ïlýrhonid Tribe in favor of geopolitical outreach through efforts in the First and Second Varhoŋïan Wars as well as the Varonian Civil War, eventually building up alliances that would assist greatly in their conquest of the Kairn and Ïlýrhonid Tribes in 22711 AYM.