Short Form
Yang Shi
In this period the Yang dynasty became rather complacent; the Di suzerainty to the north collected regular tribute but this was rarely an exacting toll. Thus Yang aristocrats lost ambitions for loftier heights of conquest, instead feeling content to oversee their plantations while they engaged in artistic pursuits. Yang lords continued to hone their talents in carving and would also relate songs and music to each other. Craftsmanship became an art, and the construction of bigger and ornate riverboats with elaborate woodcarvings became their chief ambitions. The Yang also plied the oceans to the east as best as they could in larger rafts with grand sails. Some Yang aristocrats became daredevils in this fashion, ever curious of what lay beyond the sea. [1 effort]
As the population increased, Yang continued to explore up the river in the same fashion. Legends were fashioned of what lay at the end of the great river, and the same explorer curiosity that drove the ocean sailors also compelled them to search for the source of the Yangtze. These efforts may or may not have directly contributed to settlements further up the river, but the same sentiments probably encouraged some Yang to travel south on foot. The unlanded sons and daughters of those aristocrat families would often take their allowance and head south in search of other land to own. [1 effort]
A new religious tradition was formalized in this period as the Yang grew more and more comfortable with their Di neighbors. Despite paying tribute it's possible that the Di repaid with bestowments and a certain amount of cross-migration became commonplace. Modern historians have likened the Yang/Di relationship with that depicted in the principle faith of the Yang people (and very soon as well, the Di) in this time. Although the stories would not be written down until many centuries later, their new traditions described dragon gods not unlike the river god of antiquity, Wu He. There were two dragons: the Dragon of the North and the Dragon of the South. The Dragon of the North was guardian of fire, the sun, and the earth, and the Dragon of the South was guardian of water, the moon, and the rivers and oceans. Together the two Dragons ruled the world. When they were at peace with each other, the world knew calm, harmony, and prosperity; when the Dragons fought, there was discord and chaos. The Northern Dragon's name was Chang, meaning prosperity, and the Southern Dragon's name was Qi, meaning harmony. Through industry and diligence one became closer to Chang and through meditation and humility one became closer to Qi.
These ideas and traditions became rapidly widespread within Yang society and culture, and artistic depictions of Chang and Qi are found on all manner of arts and carvings from this period and adorn the old stone walls and tombs from this time. It is well known that belief in Chang and Qi also permeated Di society, although this did not heavily alter the Di's persistent recitations of the Quan Ji. [1 effort]
Di Shi
The Di continued to refine their interest and commitment to government of a plural society, readily incorporating all matter of migrating tribes and transients from across the lands between the Yangtze and the Yellow. That is not to say it was completely without any complications, but this was the ambition of the Di people. As their government became more increasingly centralized, building a city that was not particularly large or impressive but very well organized, the Di's warlike culture compelled them to attempt to absorb the Yang kings directly into their domain. With alternating degrees of success, Di warlords moved their courts south and became immersed in the rich and vibrant societies of the Yang. [1 effort]
The other accomplishment of the Di was the construction of what is assumed to be a grand tribute to the dragon gods. High on a rocky hill in the plains where the Di once roamed one can find, even today, the remnants of this mighty geoglyph. Massive ridges were carved into the very rock in a large and ornate circle which, when viewed far from above, resemble two serpents locked around one another - although the depiction is simplistic, the effect is undeniable. The ridges are shaped like wedges into the ground, extending thirty meters down at points. The entire construction is 400 meters in diameter. This was almost certainly a holy place for believers in Chang and Qi. [wonder]
The Di in this time refined their martial abilities and technologies of battle. Bronze casting reached its height and one can find well-preserved suits of exquisitely crafted armor. Whereas the Yang enjoyed their arts and jade and wood carvings, the Di enjoyed their metal working. Perhaps a product of influence from the Quan Ji, the Di's martial traditions set the standard throughout the valley. [1 effort]
Yu/Yang (Crezth 3)
Ma/Di (Ma 2 / Crezth 2)
Yang Shi
In this period the Yang dynasty became rather complacent; the Di suzerainty to the north collected regular tribute but this was rarely an exacting toll. Thus Yang aristocrats lost ambitions for loftier heights of conquest, instead feeling content to oversee their plantations while they engaged in artistic pursuits. Yang lords continued to hone their talents in carving and would also relate songs and music to each other. Craftsmanship became an art, and the construction of bigger and ornate riverboats with elaborate woodcarvings became their chief ambitions. The Yang also plied the oceans to the east as best as they could in larger rafts with grand sails. Some Yang aristocrats became daredevils in this fashion, ever curious of what lay beyond the sea. [1 effort]
As the population increased, Yang continued to explore up the river in the same fashion. Legends were fashioned of what lay at the end of the great river, and the same explorer curiosity that drove the ocean sailors also compelled them to search for the source of the Yangtze. These efforts may or may not have directly contributed to settlements further up the river, but the same sentiments probably encouraged some Yang to travel south on foot. The unlanded sons and daughters of those aristocrat families would often take their allowance and head south in search of other land to own. [1 effort]
A new religious tradition was formalized in this period as the Yang grew more and more comfortable with their Di neighbors. Despite paying tribute it's possible that the Di repaid with bestowments and a certain amount of cross-migration became commonplace. Modern historians have likened the Yang/Di relationship with that depicted in the principle faith of the Yang people (and very soon as well, the Di) in this time. Although the stories would not be written down until many centuries later, their new traditions described dragon gods not unlike the river god of antiquity, Wu He. There were two dragons: the Dragon of the North and the Dragon of the South. The Dragon of the North was guardian of fire, the sun, and the earth, and the Dragon of the South was guardian of water, the moon, and the rivers and oceans. Together the two Dragons ruled the world. When they were at peace with each other, the world knew calm, harmony, and prosperity; when the Dragons fought, there was discord and chaos. The Northern Dragon's name was Chang, meaning prosperity, and the Southern Dragon's name was Qi, meaning harmony. Through industry and diligence one became closer to Chang and through meditation and humility one became closer to Qi.
These ideas and traditions became rapidly widespread within Yang society and culture, and artistic depictions of Chang and Qi are found on all manner of arts and carvings from this period and adorn the old stone walls and tombs from this time. It is well known that belief in Chang and Qi also permeated Di society, although this did not heavily alter the Di's persistent recitations of the Quan Ji. [1 effort]
Di Shi
The Di continued to refine their interest and commitment to government of a plural society, readily incorporating all matter of migrating tribes and transients from across the lands between the Yangtze and the Yellow. That is not to say it was completely without any complications, but this was the ambition of the Di people. As their government became more increasingly centralized, building a city that was not particularly large or impressive but very well organized, the Di's warlike culture compelled them to attempt to absorb the Yang kings directly into their domain. With alternating degrees of success, Di warlords moved their courts south and became immersed in the rich and vibrant societies of the Yang. [1 effort]
The other accomplishment of the Di was the construction of what is assumed to be a grand tribute to the dragon gods. High on a rocky hill in the plains where the Di once roamed one can find, even today, the remnants of this mighty geoglyph. Massive ridges were carved into the very rock in a large and ornate circle which, when viewed far from above, resemble two serpents locked around one another - although the depiction is simplistic, the effect is undeniable. The ridges are shaped like wedges into the ground, extending thirty meters down at points. The entire construction is 400 meters in diameter. This was almost certainly a holy place for believers in Chang and Qi. [wonder]
The Di in this time refined their martial abilities and technologies of battle. Bronze casting reached its height and one can find well-preserved suits of exquisitely crafted armor. Whereas the Yang enjoyed their arts and jade and wood carvings, the Di enjoyed their metal working. Perhaps a product of influence from the Quan Ji, the Di's martial traditions set the standard throughout the valley. [1 effort]
Yu/Yang (Crezth 3)
Ma/Di (Ma 2 / Crezth 2)
