|
Server : Apache/2.4.62 System : FreeBSD fbsdweb2.web.rcn.net 14.1-RELEASE FreeBSD 14.1-RELEASE releng/14.1-n267679-10e31f0946d8 GENERIC amd64 User : www ( 80) PHP Version : 8.3.8 Disable Function : NONE Directory : /domains/markrose/atlas/ |
Upload File : |
<HTML>
<HEAD><TITLE>1989</TITLE>
<style>
h2
{color:#9C8900;}
h3
{color:#9C8900;}
h4
{color:#9C8900;}
</style>
</HEAD>
<BODY BGCOLOR="#FFFFFF">
<h3>1989 — The indigestion of Skouras; Endajué</h3>
<h4>The Tej divides</h4>
It is one thing to conquer the world; it’s another to rule it. The Tžuro of the <b><a href="Javascript:parent.al('Kurundasti_Tej');">Kurundasti Tej</a></b> were a nomadic people ruling over a rich agricultural and trading nation; they found it increasingly difficult to keep the two halves of their Tej together. Skouras could not be ruled from the Lenani steppe; the Tžuro therefore enlarged Engidori and made it their capital, renaming it <b>Jippirim</b> (Mengeḷand was renamed Baburali). The Tžuro on the steppe were not pleased by this, nor by policies which favored farmers, traders, and shipbuilders, nor by the religious and racial tolerance needed to run an urban civilization.
<p>The Tej split in 1875; prince <b>Buručam</b> led a rebellion against Jippirim; he beat back the Kurundasti armies but pointedly refused to set foot in agricultural land. The pretext for the war was accusations of apostasy on both sides: the Buručandi sonsidered the Kurundasti to be materialists corrupted by soft Skourene culture, while the Kurundasti— often zeaous ex-pagans— objected to the herdsmens’ clan totems as idolatrous.
<p>The ethnic <b>Lenani</b> rebelled against the Buručandi in 1895, under the pretext of returning to orthodoxy. The Naraji were a branch of the Kurundasti line, who in 1920 took the opportunity to found a <i>tej</i> of their own. (The <i>Tej </i>was supposed to be the unified administration of all believers, so at this point the use of the term constituted a claim to universal rule.)
<p>Amid all this intramural strife, the <b>Tyellakhi</b> drifed into independence (by 1895). These were the first Eynleyni outside direct ktuvok influence for millennia. They retained the hierarchical structure taught by both ktuvoks and Tžuro, and they still worshipped Gelalh; but having no prisoners of war on hand, they had to sacrifice animals. They also traded fairly normally with their neighbors (not that there was much worth having in Tyellakh).
<p>The <b><a href="Javascript:parent.al('Carhinnoi');">Carhinnoi</a></b> have prospered, expanding their empire to take in some of the nearer Qaraus. As they control the mouth of the Moriln, they have also been able to undertake the colonization of Upper Qaraumia. Initial progress was rapid as the southern portion of this area was steppeland.
<h4>Eretald and points north</h4>
<b>Caďinas </b>fell into civil war when the emperor Aknavar died without an heir (1894). During the course of the war it lost control of Demóshimor and the ktuvoks of the Elmunkhâshi Marshes. The general Caeva of Hasun secured the throne by 1910, and reconquered the Marshes in 1925.
<p>The colonization of Sarnáe was proceeding apace, which speeded Caďinorization of the local Eynleyni. The Caďinorians were also moving up the Xazen, and had abandoned the profitless Kešvare plateau to the Sainor.
<p>Laita and the remoter islands of <b>Kebri</b> were effectively independent after 1900; the rest of the island was independent by 1950 bar Ḣyr Kaťynyr, which was taken over in 1972 under the king of Bokundu, <b>Mardaḣyr</b>. He would conquer Laita before the end of the century.
<p>In the far north, several kingdoms had emerged among the <b>Nanese</b>: o-Dayevu, Lainyeü, and Ɔmsɔ, by 1800.
<h4>Endajué</h4>
<img src="../twig.png" align="right" width="225" height="225" title="Krosamis, a Hermit Master">
Over the last two centuries the Xengi Plain had adopted a new religion, <b><a href="Javascript:parent.updir('endajue.htm');">Endajué</a>;</b> (<i>enda ju ez,</i> ‘path between all’), the teachings of the Hermit Masters, who taught that the universe is united in a <b>Greater Principle</b> which reconciles all opposites— good and evil, mind and matter, male and female, light and dark, movement and repose. (The Lesser Principle is the obvious division of the universe, which masks the deeper unity.)
<p>They taught also that all the endless movement of the universe comprises a great dance (<i>cuš</i>), whose rule is the Greater Principle; both the liturgy and the individual meditation of Endajué were based on dance. (The idea of the dance also led to the first Almean statement of heliocentrism. Others had raised the possibility, but could not explain the lack of any sensation of motion. But to the Masters, most of the movements of the cosmic dance were imperceptible to mere humans.)
<p>In a sharp departure from Mešaism, the Masters preached the spiritual equality of rulers and ruled, and of men and women— these conditions were but motions in the Dance, of no greater import than who is on the inside or outside of a dance circle. They denied the existence of any gods. They advocated a simple life and ‘unillusion’ as the path to enlightenment, and (in a highly social culture) found the greatest holiness in solitary contemplation.
<p><b>Čeiy </b>remained loyal to the Mešaic pantheon, although many progressive elements had adopted Jippirasti.
<p>For years <b><a href="Javascript:parent.al('Gurdago');">Gurdago</a></b> attempted to reverse the Tžuro conquest of Skouras; but though its distance made it inviolable it also rendered the logistics almost impossible; and the revolt of the Buručandi freed the Kurundasti Tej to concentrate its attentions on the defense of Skouras. For now, at least, Gurdago had to accept the situation. It found some consolation in the creation of a Second Empire in Jeor; like the Jeori themselves 1500 years ago, the Gurdagor found it an easy progression to turn trading outposts into protective fortresses and then colonies.
</BODY></HTML>