Hýyo-Wýðúr

The Hýyó-Wýðúr refer to the cities founded in and near the northern portion of the Amoŋot Desert, with typical boundaries based at the western fork of the Kairn River System before curling back west to contact the Ýhasin Mountain Range's western tip. It will usually match the overall path of the Varhoŋïanborder, and the cities it concerns are featured more heavily in Varhoŋïan history than in that of any other tribe. However, the Hýyó-Wýðúr, and the events that occur between them, have influenced tribes and nations far beyond their borders; the five cities of Ardunioz, a nation that would grow to conquer a wide swath of the Blýfónic Valley, were among the Hýyó-Wýðúr, and internal conflicts within the Wýðúrian cities would also produce Nekara, a vital component of, although not geographically inside, the Tayzem Region, and by extension Blivon and Aurhundi.

The Hýyó-Wýðúr are named after the Wýðúric Expedition, the second of the Yarpalïŋ-Ýmïlýrhonid (after the Hayïdic Expedition), and the first to explore the northern reaches of the Amoŋot Desert. Its founding city, Güðün, was the original Hýy-Wýðúr, but its various influences on the land, most importantly its Wëbëlup markers, were the basis for the most influential and most populous cities. Being made of city-states, each settlement had its own concentrated culture, including arts, architectures, and dialects., each evolving separately as a result of such influences as migrations, economic patterns, and even the cultures of other cities, however cultural isolated they were from each other. Even as they joined forces, as the Varonian Trade Coalition, it was primarily to keep the economic status quo, until the growing chaos of the Matousian Civil War and Ylaeintughian Civil War reached a level so urgently menacing that such tribes like Sangus and Ardunioz were formed just before the great Varonian Civil War, which put aside the isolationism for good in favor of the overarching empirical authority of mega-tribes, or nations, like Ardunioz, Tiamthur, and so forth.

List of Hýyó-Wýðúr

1. Güðün (founded 20 Heta-Eimarae, 25026 AYM)
2. Lómóhüd (founded 11 Anta-Eimarae, 25026 AYM)
3. Vërðïm (founded 22 Wota-Eimarae, 25026 AYM)
4. Óvarhën (founded 15 Heta-Eimarae, 25025 AYM)
5. Kal-Haðü (founded 6 Ulta-Eimarae, 25025 AYM)
6. Ývó-Ŋúž (founded 2 Geta-Eimarae, 25010 AYM)
7. Ožërhýŋ (founded 25000 AYM)
8. Ïram-Kšýïl (founded 25000 AYM)
9. Ýhïm-Óhöš (founded 9 Anta-Eimarae, 24976 AYM)
10. Hýf-ór (founded 1 Heta-Eimarae, 24975 AYM)

History

Yarpalïŋ-Ýmïlýrhonid

Main Article: Yarpalïŋ-Ýmïlýrhonid

The Yarpalïŋ-Ýmïlýrhonid represent the first government-sponsored Expeditions outside the Ïlýrhonid Tribe. Of the many regions these ventures explored, they most often targeted the northern Amoŋot Desert, which would be the future location of the Hýyó-Wýðúr. The successes of these Expeditions, and the resultant flood of emigrations, would determine the sociopolitical layout of the region more than any other part of the Blýfónic Valley.

In a wider sense, these Expeditions systematically broke down the barriers to emigration, namely the following three aspects:

• A legal system that prohibited emigration
• A religious system (Kavamïŋ-Ïlýrhonid) that used intimidation and fear as a means to prevent emigration
• A lack of testimony or experience regarding the outside world

Furthermore, it would transition the Ïlýrhonid Tribe from one almost entirely centered around traditionally isolationist values and beliefs to one pursuing alliances and relations with settlements and tribes that were formed through emigration.

Hayïdic Expedition

Main Article: Hayïdic Expedition

The Hayïdic Expedition of 25032 AYM was the first Expedition. A massive logistical challenge, the sentiments regarding the Ýmïlýrhonid Movement resulted in over 4300 individuals volunteering to be part of it. Designed by Hayïd, it arose due to the partial collapse of the tribal walls, which would be used as an excuse to allow Hayïd's Expedition to 'guard' the wall during reconstruction. To ensure legal security, Hayïd also convinced the government to anull the laws against stepping foot outside the tribe.

However, once reaching the outside walls, the Expedition was instead separated into two groups; 2700 were kept at the wall to keep the Ïlýrhonid government satisfied, while 1600 of them were led westward by Hayïd himself. There, they would explore the southern Amoŋot Desert, which would be the site of the Hýyó-Hayïd. It is in this Expedition that the Original, or Heta-Hýyó-Hayïd, were founded, those being Óm-hayïd, Tý-hayïd, and Yuževhït. Given the covertness of the operation, the members could not bring much food, instead hoping the outside world would provide it for them. Instead, the barrenness and harsh conditions resulted in 800-900 of the participants to die of starvation. Still, most decided to reside in one of the three cities, with 144 making their way back with a report of what happened. Curiously, the 2700 assigned to guard the wall had disappeared without any trace during the Expedition, an issue that is still unsolved today.

The high casualty count caused a massive drop in the Ýmïlýrhonid Movement's popularity, as it seemed to affirm the deadliness of the outside world as outlined in the Kavamïŋ-Ïlýrhonid. As such, the next Expedition would not start until 25026 AYM, five years after the Hayïdic Expedition.

However, the Hayïdic Expedition also set important precedents; in addition to tearing down the legal barrier, it crucially provided the first impression of the outside world, which figures like Ikheðep and Wýðúr used in planning their future ventures.

Wýðúric Expedition

Main Article: Wýðúric Expedition

The Wýðúric Expedition of 25026 to 25025 AYM was the second Expedition and the first to explore the northern Amoŋot Desert, which is where the Hýyó-Wýðúr are based. Organized and planned jointly by Ikheðep and Wýðúr, the former of whom was a member of the Hayïdic Expedition, the Wýðúric Expedition featured a much-reduced crew, the bringing along of large amounts of food and supplies, and a departure from the Tribe via the Kairn River System. In doing so, they would travel the Volain Forest, whose logs they would use to fashion a series of long poles called the Wëbëlup-Wýðúr. Once outside the Forest, these poles would be decorated with various objects and stuck into the ground at routine points along the journey to serve as progress markers.

To the surprise of the Expeditionary members, the ground of the northern Amoŋot Desert was just the right consistency for consumption, and as such, the members would gather their supplies right at the 3rd Wëbëlup-Wýðúr and continue onwards solely fueled by the rocks of the ground. It is in this capacity that they placed almost 20 other Wëbëlup-Wýðúr as they strove northwest, before returning back to their deposited supplies. It is here that they would found the city of Güðün, the first and only Wýðúrian city founded directly by the Members. Once again, the majority of them decided to settle down in Wýðúr, with only a small handful returning back.

However, when the Ïlýrhonid Tribe saw the success of the Wýðúric Expedition, opinions became quickly polarized. While some were convinced of the viability and feasibility of settlement outside the Tribe, the contradicting results with that of the Hayïdic Expedition also confused many. Religious leaders especially became convinced that the Zar-Isyer-Akwor, the main danger in the outside world according to the religious system, were concentrated in the Hýyó-Hayïd, and theories quickly arose about these monsters following the Expedition back and possibly infiltrating the Tribe. As such, a wave of fear spread across the Tribe and the members of the Hayïdic Expedition were systematically searched, scrutinized, and sometimes even murdered. To further ward away the monsters, the religious leaders enacted a massive upscaling in the frequency of rituals. This, combined with the persecution of the Hayïdic Expedition members, constituted the framework of the Kavamïŋ-Hnúyo-Krašl, a short-lived extension of the Kavamïŋ-Ïlýrhonid.

Still, a massive amount of emigrations occurred between the end of the second Expedition and the beginning of the third, such that a series of cities, called Wëbëlupian cities, sprang up around the Wëbëlup-Wýðúr. These constituted Lómóhüd, Vërðïm, and Óvarhën. By the beginning of the third Expedition only a few months later, reports show that the total population in these cities reached 3,500.

Khýnýšic Expedition

Main Article: Khýnýšic Expedition

The Khýnýšic Expedition was the third and shortest of the five Expeditions. It arose from frustractions felt by figures like Ikheðep due to the rampant chaos that had been caused by the previous two expeditions. To fully shut down the Kavamïŋ-Hnúyo-Krašl, Ikheðep opted to set out to both the Hýyo-Hayïd and Hýyó-Wýðúr and bring back prominent members of both communities. This would have two effects. First, since it was believed that the Zar-Isyer-Akwor could perfectly mimic all facets of an Ibrófeneð's physical appearance except the marks on the Üpal, the return of these expeditionary members would show definitive proof that one could reliably survive in the harsh outside world. Second, the testimonies of these members, and the showcasing of artifacts like rocks, plants, and other materials, would convince any hardlined religious zealots that did not believe the validity of the Üpal.

In these respects, the Khýnýšic Expedition was highly successful. In the face of rapidly-dwindling confidence in the Kavamïŋ-Ïlýrhonid, Anirhož, the Hyvamto-Rhïlýrhonid, issued the Abolishment of the Kavamïŋ-Ïlýrhonid, whereupon both the Kavamïŋ-Ïlýrhonid and Kavamïŋ-Hnúyo-Krašl were both declared illegitimate. This would result in by far the largest wave of emigrations, most of which entered the Hýyo-Wýðúr. By mid-25024 AYM, the total population in these cities had risen to at least 10,000. This population was also by far the most diverse, made of members of all 12 families, all with many different ideologies and worldviews.

Púlö-Ïlýrhonid

Main Article: Púlö-Ïlýrhonid

The Púlö-Ïlýrhonid, or Ïlýrhonid Question, was an important concept that dominated the geopolitical landscape of the early Hýyó-Wýðúr. Although prevalent in all communities established during and after the Yarpalïŋ-Ýmïlýrhonid, it applied most powerfully of all to these cities due to the sheer diversity in worldviews that existed here. Thus, although not one of the five Expeditions, it is still included here due to its relevance simultaneous to them.

The Púlö-Ïlýrhonid concerned the dilemma behind whether an individual or community's way of life outside the Ïlýrhonid Tribe was to be aligned with or against that of the Tribe. It was highly dependent on one's experience in the Tribe; if the individual/community's experience was positive, they were more likely to align with them in such topics like morals, outlooks, cultural styles, and others, which became a style called the Ëvoðo-Reïlýrhonid. Conversely, if one's experience was negative, they were more likely to align against the Tribe in these such topics, which also became a style called the Ëvoðro-Ýmïlýrhonid.

Although other settlements outside the Tribe, like the Hýyó-Hayïd, wrestled with this question as well, the Hýyó-Wýðúr were unique due to the diversity and lack of structure present in these cities. It was largely anarchical and lawless, yet not exactly violent. Instead, what occurred was a massive reshifting in populations as individuals moved to be nearer to populations that felt the same way about themselves regarding the Púlö-Ïlýrhonid. Due to the placement of the cities, those who aligned with the Ïlýrhonid Tribe would migrate closer to it, that is, southeastward, while those who aligned with the Ïlýrhonid Tribe would migrate farther away from it, that is, northwestward. This transition is very loosely defined in terms of dates; due to the chaos, very little records were kept, but rough estimates date this period from early 25024 AYM to late 25023 or early 25022 AYM.

Öšdúu

Main Article: Öšdúu

The Öšdúu is a system of governance in which a ruler has total control over a single large city, with their power quickly decreasing to zero as one moves past the city limits. This results in isolated pockets of structure and organization, with total lawlessness between them. Much like the Púlö-Ïlýrhonid, this was most keenly seen in the Hýyó-Wýðúr, but to a much larger degree; the absolute lack of organization and ideological structure caused by the Púlö-Ïlýrhonid rendered the Öšdúu system not only concentrated in these cities, but also abundant and persistent, both to an astounding degree. While later Öšdúu only lasted for 50 years at most, those of the early Hýyó-Wýðúr easily lasted for hundreds, forming a crucial part of what is known as the Heta-Alšewharžar.

The main reasons behind the creation of the Öšdúu system, and the determinants for when and where one would form, were part geological and part historical.

The rocks in the northern Desert regions are known for their nutrient and energy composition, which comes about due to this area having the most amount of solid rock beneath it. Although still easy to break, the density still allows them some sturdiness. Thus, if hit with a force hard enough, the fractures formed only run a few meters in each direction. In each city, the space around the Wëbëlup-Wýðúr was often designated as the 'mining zone', where this rock would be mined out and used for food, construction material, and other uses. Although it alone adequately sustained the cities, the reliance on this rock would make each city look inwards not only for sustenance but for social, cultural, and political ideas and values. This would be furthered by the fact that the ground composition would not vary by much across the stretch of land these cities all occupied, thus erasing the need to trade.

This geological sameness was corroborated by the aforementioned migration and coalescence of the Púlö-Ïlýrhonid, which created pockets of ideological similarity in each city. Although the main reasons for movement were very much in the realm of aligning themselves with or against the Ïlýrhonid Tribe, many minor reasons were also in play. These included tradition-based circumstances (often paired with familial ties), cultural outlooks, artistic variations, and small-scale disputes between different populations. Thus, for each settlement, there could be as many as 8-9 different distinct 'sections', each of which would be defined by their collective affirmation of a certain principle. The degree of this segmentation varied depending on the location of the city. If near to the northwestern or southeastern ends of the cities' distributions, the populations there would be dominated by similar ideas regarding the Púlö-Ïlýrhonid, and the ideological similarities would give way to other agreements regarding other topics. However, in the middle, there would be such a hodgepodge of opinions that segmentation would occur abundantly. As such, the Öšdúu system of governance would arise first at these ends, namely the cities of Güðün and Óvarhën, and, as the cities in the middle resolved their differences and elected their forms of government, the Öšdúu would form there as well.

The formation of the Öšdúu in a given settlement caused two things. First, it halted the transitional migratory period of the Púlö-Ïlýrhonid, thus making the populations of each city permanent, and second, it greatly reduced the amount of communication between them. Being at least partially based on ideology, the cities grew to distrust each other as their opinions differed, but instead of waging war, the governments mainly chose to focus inwardly on the problems in their own city walls. This would result in the land between each city becoming ungoverned by any sets of laws, which further kept the populations inside due to fear. By the time of the fourth expedition in 25021 AYM, the Öšdúu had been fully formed and total isolation had been achieved.

There are 5 recognized Öšdúu: Öšdúu-Óvarhën, Öšdúu-Haðü, Öšdúu-Lómóhüd, Öšdúu-Vërðïm, and Öšdúu-Güðün. A sixth one can tentatively be named in the Öšdúu-Ožërhýŋ, but this was formed in 25000 AYM by members of the Farïnýð Family and is located a ways from the Hýyó-Wýðúr. As such, given the differences in circumstance between it and the other 5, the city of Ožërhýŋ is not considered a formal member of the Hýyó-Wýðúr, but its Öšdúu is often included in descriptions of the time period here.

Šókhekic Expedition

Main Article: Šókhekic Expedition

The Šókhekic Expedition forms one-half of the fourth Expedition alongside the Alëhadic Expedition. These two expeditions are distinctly treated because of the different areas each one explored. While it was planned for both of them to take the left fork of the Kairn River System into the Amoŋot Desert, logistical errors resulted in the Alëhadic Expedition taking the right fork, thus leading them to the Ðýmóš Plains. For brevity, and because the Alëhadic Expedition did not directly impact the Hýyó-Wýðúr, the focus is entirely on the Šókhekic Expedition.

The Šókhekic Expedition was proposed by Šókhekka as a means of furthering the Ïlýrhonid's new goal of diplomatic relations with the settlements of the outside world. The reasoning was, to properly appease those the tribe wanted to connect with, these targets had to be known first, and from there the Tribe would shape their means of introduction and the resultant diplomatic or economic ties. The Expedition was their way of finding out about this great beyond.

In the over two years spent outside the Tribe, the Šókhekic Expedition would produce the Gaðërïŋ-Šókhekka, one of the most extensive treatises written on a geographical location. It described everything from geopolitical relationships, cultural and societal ideas, and historical recountings in both the Hýyó-Wýðúr and Hýyó-Hayïd. To this day it represents the primary source behind concepts regarding the early settlement of the western Blýfónic Valley like the Öšdúu, Púlö-Ïlýrhonid, and the Ótaš-Hayïd.

Understanding the emphasis on trade, the Expedition also constructed numerous roads within and between the Hýyó-Wýðúr and Hýyó-Hayïd. This was crucial in its own right; while the Hýyó-Wýðúr were too isolated to care about these roads and thus stayed separate, the Hýyó-Hayïd used them to great effect, and the thusly-improved relations with the Ïlýrhonid Tribe led to their coalescence in the formation of the Maðúšýï.

First Ýlëntuk War

The First Ýlëntuk War was the first major conflict in the Blýfonic Valley. Although the Hýyó-Wýðúr were not major players, the War still factors in as a major point in their history due to the occupation of Güðün, and the ousting of its local population and the Öšdúu-Güðün, by the Varhoŋïð-Khalúš Tribe.