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<h3>-150 — Cuzei founded</h3>
The expansion of the <b>Easterners</b> is more or less complete; now it is secondary effects which make history. With this map we give a separate color to each of the Eastern peoples, who have long diverged in language and history: Karazi, Central, Naviu, Čia-Ša, Axunemi. The day would come when the Caďinorians would rejoice to believe that the unmanly Axunemi were no relatives of theirs.
<h4>Cuzei</h4>
In -250 king Ximāuro of Eleisa, descendant of Calēsias, married queen Oleniōre of Tevarē; their realms were united as the kingdom of <b>Cuzei</b>. Much of the <a href="Javascript:parent.al('Book_of_Ele%C4%8F');">Book of Eleď</a> deals with these times, the early years of Cuzei.
<p><i>‘Cuzei’</i> is Verdurian; the Cuêzi form is <i>Cuêzaye</i>. The earlier form <i>*Curezaye</i> betrays its relation to <i>Karazi</i> and <i>Caizura</i> (the latter showing metathesis of r and z).</i>
<p>Cuzei was always in theory what it actually was at this time, a league of independent Lords (<i>namō</i>) whose king (<i>narrûos</i>) was only first among equals, and acquired absolute authority only in wartime. In practice the state tended to become stronger over time; in the time of <i>Babblers</i> (297) we see it operating as an aristocracy; by late Cuzeian times it was ruled from the center. These changes can be accounted for both by external factors (the challenge of conquering Eretald; the rising threat of the Caďinorians and the Munkhâshi) and by internal factors (an increasing urban trade, an ideology of consensus, the construction of large-scale projects such as road systems, irrigation systems, and aqueducts).
<p>Economic activity in all regions at this time was either individual (you grew something or made something for your own benefit) or governmental (rulers managed production to benefit their own class or the people as a whole). In Cuzei there was an unusual emphasis on community action. The planting, harvesting, and distribution of grain, for instance, was viewed as a task of the community as a whole. The basic organization of society was feudal: you owed your lord certain traditional duties or goods; he in turn was responsible for your protection and general well-being.
<p>The Cuzeians were followers of a single god, worshipped under the triple aspects of Iáinos, Eīledan, and Ulōne; see the <a href="Javascript:parent.updir('cuzeian.htm');">description of their religion here</a>. Unlike the Monkhayu, the Cuzeians actively sought out the wisdom of the ilii. We have a record of an amusing correspondance between a Cuzeian prince and an iliu lord: the Cuzeian offers to drive the Monkhayic invaders out of Davrio; the iliu explains that the ilii vacated the island voluntarily.
<p>The earliest Cuzeian records date from about -200. The Cuzeians apparently learned writing from the ilii, since they were certainly illiterate when they invaded Eretald, and <a href="Javascript:parent.updir('cuezi.htm#Orthography');">their script</a> bears no relation to that of the Wede:i. It isn’t much like ilian script, either; the best arguments for the ilian connection are the Cuzeians’ own testimony, their known intercourse with the ilii, and the fact that both scripts are alphabetic (unlike any other human script, the Cuzeian never went through a logographic or syllabic phase).
<p>The first Cuzeian letters were recognizable pictures, each representing a word beginning with that letter, e.g. <img src="cuzoldc.gif" align=absmiddle> for <i>goêlu</i> ‘wheat’, <img src="cuzoldm.gif" align=absmiddle> for <i>manāu</i> ‘hand’. At first variant pictures could be used so long as the acrophonic principle was followed. In later centuries the signs were standardized and simplified (these two became <img src="cuzc.gif" align=absmiddle> , <img src="cuzm.gif" align=absmiddle>). The early alphabet did not distinguish voiced from unvoiced consonants, or long from short vowels; these deficiencies were later corrected with diacritics.
<h4>Elsewhere in Eretald</h4>
Great numbers of Monkhayu fled Eretald, especially after the fall of Davur (-270), and pushed back the borders of Munkhâsh. They also occupied Kebri for the first time, naming it <b>Davrio</b> after their lost kingdom. It is only in these areas (southwestern Sarnáe and Kebri) that pure Monkhayic languages have survived to the present day.
<p>Around -318 a Central tribe seized the kingdom of <b><a href="Javascript:parent.al('Cayenas');">Cayenas</a></b> from its Cuzeian rulers; this is the first Central state. Here we run into linguistic oddities; the state is generally known to us under its Verdurian name, Kaino; its own rulers continued to call it by its Cuzeian name, Cayenas; its people spoke still another language, Kahinisa, a sister language of Caďinor. All these names derive from a proto-Eastern <i>*Ekaduns</i>, believed to mean ‘a fork in the river.’
<p>The last southern Meťaiun state, Okiami, was taken by the Cuzeians in -277, forming the kingdom of <b>Nayas</b>. The first king, Xrāticūnas, was a descendant of Inibē. The <i>Count of Years</i> describes the conquest as an undertaking of all four clans— indeed, as an act of justice or pity for those Inibeigō who had remained faithful to Iáinos. Not surprisingly, Nayōre sources describe the conquest as a more local affair with only token participation from the Eärdur kingdoms.
<h4>In the south</h4>
In the Xengi plain, the <b>Ezičimi</b> managed to conquer the delta in about -250; but the Wede:i reclaimed control of the middle Xengi. However, the Ezičimi have now mastered the chariot, which was to transform the conduct of warfare, largely to their benefit.
<p>The pressure of Eastern expansion impelled the <b>Lenani-Littoral</b> peoples to spill explosively south into Skouras, displacing the <b>Mei</b> people they found there west into Edinel and east into Feináe. A similar domino effect is pushing the remaining unorganized Wede:i into Jeor.
<p>The Ur-Kagöt family can now be divided into subfamilies: the <b>Somoyi-Meťelyi</b> whose lifestyle centers on the horse, and the <b>Kagöt</b> to the west, off the map, who have settled the cold marine forests of southwestern Ereláe, domesticating the deer-like <i>nantö</i> and growing crops in the river valleys during the short summers.
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