Swissempire
Poet Jester
Arozi checking in, will port tomorrow
SymNES II - Ash Like Snow
- Thread starter Symphony D.
- Start date
Kalioko or People of the Bright Earth.
Sedentary / Migratory – Sedentary with towns and villages suitable to 4,000 BC. Farming and fishing are more important than hunting and gathering.
Offensive / Defensive – We are fiercely aggressive if threatened, but otherwise friendly.
Militant / Pacifist – We are a practical people not prone to ideology
Terrestrial / Aquatic – As a people of the estuary and coastline we find ways to use both to our advantage. We understand both the tides and the annual rhythms of the rivers and the seasons of the forest and croplands. Boats and seafaring is as important as domesticating animals and plants.
Constructive / Destructive – We will take knowledge where ever it comes from and have no need to wantonly destroy.
Cooperative / Autonomous – We understand and support cooperation, but have our own goals. If our purposes are along the same path as our neighbors, we will travel with them for while.
Individualist / Collectivist – We lean towards the individualist.
Every people should also have a "heart". A place where they dwell that is more than the farms and woods of their villages and towns. It is their nature that is expressed through language, ritual, custom and action. It is having the words and expressions that shape thinking and behavior in a particular way.
The Kalioko will adopt the dominant language and writing of our region and shape them to our needs. We will, likewise, take the most useful from the rivers, sea, wood, grasslands. We will instill into our language and culture the roots of curiosity, exploration, and adaptability. Our language and customs will be infused with expressions, actions and rituals that value curiosity, physical and intellectual exploration and the welcoming of change. Men will lead our people and hold the keys to power. Women will own the wealth of the people and control is use. And each will be beholden to the other.
Our life at the edges of land and water necessitate adaptability and ability to change. Our houses are wood and stone often built around family groups. We have cats as friends.
Sedentary / Migratory – Sedentary with towns and villages suitable to 4,000 BC. Farming and fishing are more important than hunting and gathering.
Offensive / Defensive – We are fiercely aggressive if threatened, but otherwise friendly.
Militant / Pacifist – We are a practical people not prone to ideology
Terrestrial / Aquatic – As a people of the estuary and coastline we find ways to use both to our advantage. We understand both the tides and the annual rhythms of the rivers and the seasons of the forest and croplands. Boats and seafaring is as important as domesticating animals and plants.
Constructive / Destructive – We will take knowledge where ever it comes from and have no need to wantonly destroy.
Cooperative / Autonomous – We understand and support cooperation, but have our own goals. If our purposes are along the same path as our neighbors, we will travel with them for while.
Individualist / Collectivist – We lean towards the individualist.
Every people should also have a "heart". A place where they dwell that is more than the farms and woods of their villages and towns. It is their nature that is expressed through language, ritual, custom and action. It is having the words and expressions that shape thinking and behavior in a particular way.
The Kalioko will adopt the dominant language and writing of our region and shape them to our needs. We will, likewise, take the most useful from the rivers, sea, wood, grasslands. We will instill into our language and culture the roots of curiosity, exploration, and adaptability. Our language and customs will be infused with expressions, actions and rituals that value curiosity, physical and intellectual exploration and the welcoming of change. Men will lead our people and hold the keys to power. Women will own the wealth of the people and control is use. And each will be beholden to the other.
Our life at the edges of land and water necessitate adaptability and ability to change. Our houses are wood and stone often built around family groups. We have cats as friends.
Symphony D.
Deity
Retroactive deletion.
Chandrasekhar
Determined
On the Features and Practices of the Nengal People
Location
What we in the present day recognize as the Nengal tribes roamed in the higher elevation forests, in the northwestern region of [Origin One]. This placed them in relatively close proximity with the culturally very different
This meant that Nengal tribes often interacted with each other, and also with foreign peoples. This in turn led to greater racial and cultural homogeny among those that we now recognize as "Nengal" - genes and memes flowed quite quickly among the tribes, contributing to their identity as a whole. It is likely that the cultural unity of the Nengal people, despite their independant ways, relied on this exchange. Without this frequent contact, the Nengal almost certainly would have fractured into several more distinct peoples.
Mythology
Though the Nengal obviously lacked a centralized religious hierarchy, and even individual tribes placed little emphasis on spiritual matters, the thriving cultural contact among the Nengal tribes kept their mythology fairly consistent. The most prevalent Nengal beliefs could probably be described as henotheistic. The god worshipped by the Nengal was a vengeful and perhaps even malevolent god, characterized by many tales of destruction, genocide, and enslavement against those who set themselves against him.
According to some traditions, this god created humanity and set them upon [Terra Nova] so that he could gain insight and satisfaction by watching them overcome the trials there. However, as he saw them become stagnant and weak, his pride turned to disgust, and he created the Nengal as a second attempt, to live as humans were meant to live - struggling for superiority above all other peoples. It is possible that this mythology is what led the Nengal to adopt their more warlike traits, but common scholarly opinion holds that it only developed as an afterthought, to justify the practices already in place.
Practices
The Nengal society was primarily a warlike one. While their lands were fairly hospitable, the dense forests were not well suited for the primitive agriculture available to them at their technological stage. This, combined with their cultural factors, caused their economy to center around raiding other peoples to obtain the crafts and commodities they required.
This is not to say that the Nengal produced nothing of worth for themselves. A common theme among the more warlike Nengal tribes was that of taking skilled thralls from defeated enemies. These thralls would be given a fairly respected position in the tribe's hierarchy, at least in comparison with slaves in other cultures. In this way, each Nengal tribe could have several skills, such as writing, carving, or building, to support their primitive economies.
The social structures of these tribes were fairly consistent. In practice, positions of power (which often didn't go beyond a simple chieftain) were passed along the patrilineal line, but some of the less warlike tribes in the heartland used matrilineal descent instead. It was not unheard of for this line to be broken in cases of obvious incompence, but neither was such a case terribly common. Thralls were almost always powerless in the decisions of the tribe, but the children of thralls (even those without a Nengal parent) born within the tribe were generally considered to be born free.
The concept of private property was also a constant theme in the Nengal culture. A dedication to the idea of individual determination may seem hypocritical in a culture that made use of slavery for its economic system, but apparently the Nengal people themselves had little problem with it. Thralls and their works were considered the property of whoever took them in battle, or of the chieftain if no owner was clear. In most tribes, there was an "arbiter" who settled disuptes over property, and this position was often separate from that of the chieftain.
Relations
Among each other, the Nengal tribes were generally peaceful. This may be partly explained by their mythology, which strongly discouraged fighting amongst themselves, but may have also been related to the comparatively easy pickings among the neighboring peoples. Nengal tribes that met while traveling from place to place, or had picked neighboring locations to stay for any given amount of time, were far more likely to engage in commerce than warfare. Not only would valuable goods be traded, but it was also common for Nengal individuals (along with any thralls they had captured and any property they had accumulated) to leave one tribe and join another. As previously mentioned, this practice resulted in greater cultural and racial homogeny among the spread Nengal tribes. This also caused some tribes led by particularly able or charismatic chieftains to grow quite large - sometimes large enough to settle down and become sedentary.
Relations with the neighboring peoples were, predictably, less friendly. The frequent raids allowed some
---
Just a direct port of what I posted in the main thread. I may post some more after the ChaNES update, but I get the feeling that this is already overkill. Not that you need my permission, Symphony, but feel free to discard whatever is superfluous at this stage. I don't have my heart set on these particular proto-cultural traits, and I'll go along with however the Nengal turn out.
jalapeno_dude
AKA Panda Judo Eel
Wow, you people write a lot!
@Das and Erez: I don't see any point in sending secret orders or anything at this point. So let's talk.
Das, from your description it seems that Pegi Rente and the Shaituhu are essentially competing for the same resources. Both cultures will become agricultural and dependent on the river and flood plains as a source of food; both cultures are matrilineal. From your description it seems that agriculture is becoming more and more common among the Pegi Rente--the Shaituhu have already adopted it. So that's a source of conflict right there--Shaituhu defend their lands from another culture looking to take them. Sound accurate?
Erez, I know very little about Samas. Is the culture agricultural or nomadic at the moment?
@Das and Erez: I don't see any point in sending secret orders or anything at this point. So let's talk.
Das, from your description it seems that Pegi Rente and the Shaituhu are essentially competing for the same resources. Both cultures will become agricultural and dependent on the river and flood plains as a source of food; both cultures are matrilineal. From your description it seems that agriculture is becoming more and more common among the Pegi Rente--the Shaituhu have already adopted it. So that's a source of conflict right there--Shaituhu defend their lands from another culture looking to take them. Sound accurate?
Erez, I know very little about Samas. Is the culture agricultural or nomadic at the moment?
JosefStalinator
Я буду снова здесь
I'll write up some basic mythology and whatnot later, though my society is hardly as interesting as some of the other ones.
Daftpanzer
canonically ambiguous
= Lurking with great interest (I just felt like announcing that 
)
Looks like it'll be a great game!
)Looks like it'll be a great game!
erez87
Lord of Random
- Joined
- May 16, 2002
- Messages
- 13,500
It is culturally city-states based. As sedentary as it gets for this age. I assume to your question it means agricultural.
I'll try writing some stories soon.
Thlayli
Le Pétit Prince
Observations on the Early Tsai
Culture:
The Tsai do not recognize property ownership, though they do recognize precedence. For example, if a deer is hunted and killed by one member of the community, he is entitled to the first share. However, the shares are equally proportioned according to age and size, regardless of who took the prize.
This applies to all objects crafted by a specific member of the tribe. For example, a small reed coracle. Any member of the community can use the coracle at any time. However, if there is a conflict between multiple users, the system of precedence determines its' original user.
On precedence: At this stage, precedence appears to be strictly based on age, height, and weight. The 'creator' of a specific item does maintain a degree of precedence as well. However, the Tsai are, on occasion, known to defer precedence in cases of "distinct need." The emergence of 'group compassion' in community traditions is beginning to supersede mere biological characteristics as a value system.
This process tends to discourage specialization, but strongly support group survival tactics. It also tends to strengthen the currently formative proto-urban groups, at the expense of smaller tribal and family groupings.
Society:
Tsai society has already diverged from a traditional "tyranny" or "council of elders" structure. The entire adult population of a Tsai community is consulted on major issues, typically dealing with settlement, conflict between individuals, and resource allocation. Such meetings are held at the moon's turn. Every aspect of the contested issue is examined in the collective, and there is no 'voting' as such. The Tsai crave consensus, and the thought of an unhappy minority leaving a gathering without satisfaction is abhorrent to them. Regardless of the issue, the desire to find a 'solution' acceptable to all is always the first goal.
In their group interactions, the Tsai have a unique system. Individuals appear to have a slightly diluted sense of self-interest, as seen in nomenclature. Individual names identify first with communal and geographic data before any individual characteristic. The community name and a distinguishing geographic feature (like a body of water, forest, or field) are linked to form the "first name," while the "last name" would be more unique, though also referential to the community in which the individual lives. The geographic feature is determined by umbral features, such as the location of the moonrise during the night after the time of birth, though this tendency is stronger in the coastal settlements.
For example, an individual living in the settlement of Liala, born when the moon is over the ocean, (Tali,) would have the first name Lia-tali. ALL inhabitants in the settlement of Liala would have a first name beginning with Lia- or Lial-, as a result. Gender is largely irrelevant in nomenclature, and gender plays virtually no role within Tsai society, except for some women attaining special positions in the spiritual hierarchy, due to menstruation cycles seen as particularly 'attuned' to the lunar cycle. This is rare, however.
A core, unifying value around which the Tsai operate is 'harmony'. They are incredibly averse to physical violence, preferring to flee instead of fight a non-Tsai invader. Though there is presently no political authority extending control over an entity larger than one community, as many as two or three overlapping communities have been known to gather and collectively arbitrate disputes.
The strong desire of the Tsai to avoid conflict has found communities sticking to very arid coastal land to escape more contested fertile areas, resulting in a general migration to the northeast, increased dependence on the ocean for sustenance, and a sequestering of larger Tsai communities to coastal areas where escape north is easiest.
Culture:
The Tsai do not recognize property ownership, though they do recognize precedence. For example, if a deer is hunted and killed by one member of the community, he is entitled to the first share. However, the shares are equally proportioned according to age and size, regardless of who took the prize.
This applies to all objects crafted by a specific member of the tribe. For example, a small reed coracle. Any member of the community can use the coracle at any time. However, if there is a conflict between multiple users, the system of precedence determines its' original user.
On precedence: At this stage, precedence appears to be strictly based on age, height, and weight. The 'creator' of a specific item does maintain a degree of precedence as well. However, the Tsai are, on occasion, known to defer precedence in cases of "distinct need." The emergence of 'group compassion' in community traditions is beginning to supersede mere biological characteristics as a value system.
This process tends to discourage specialization, but strongly support group survival tactics. It also tends to strengthen the currently formative proto-urban groups, at the expense of smaller tribal and family groupings.
Society:
Tsai society has already diverged from a traditional "tyranny" or "council of elders" structure. The entire adult population of a Tsai community is consulted on major issues, typically dealing with settlement, conflict between individuals, and resource allocation. Such meetings are held at the moon's turn. Every aspect of the contested issue is examined in the collective, and there is no 'voting' as such. The Tsai crave consensus, and the thought of an unhappy minority leaving a gathering without satisfaction is abhorrent to them. Regardless of the issue, the desire to find a 'solution' acceptable to all is always the first goal.
In their group interactions, the Tsai have a unique system. Individuals appear to have a slightly diluted sense of self-interest, as seen in nomenclature. Individual names identify first with communal and geographic data before any individual characteristic. The community name and a distinguishing geographic feature (like a body of water, forest, or field) are linked to form the "first name," while the "last name" would be more unique, though also referential to the community in which the individual lives. The geographic feature is determined by umbral features, such as the location of the moonrise during the night after the time of birth, though this tendency is stronger in the coastal settlements.
For example, an individual living in the settlement of Liala, born when the moon is over the ocean, (Tali,) would have the first name Lia-tali. ALL inhabitants in the settlement of Liala would have a first name beginning with Lia- or Lial-, as a result. Gender is largely irrelevant in nomenclature, and gender plays virtually no role within Tsai society, except for some women attaining special positions in the spiritual hierarchy, due to menstruation cycles seen as particularly 'attuned' to the lunar cycle. This is rare, however.
A core, unifying value around which the Tsai operate is 'harmony'. They are incredibly averse to physical violence, preferring to flee instead of fight a non-Tsai invader. Though there is presently no political authority extending control over an entity larger than one community, as many as two or three overlapping communities have been known to gather and collectively arbitrate disputes.
The strong desire of the Tsai to avoid conflict has found communities sticking to very arid coastal land to escape more contested fertile areas, resulting in a general migration to the northeast, increased dependence on the ocean for sustenance, and a sequestering of larger Tsai communities to coastal areas where escape north is easiest.
das
Regeneration In Process
Accurate, but not quite so. In my mind, the Pegi Rente had originated in the hilly, inland southeastern part of their present area, and had moved out from there into the valley to the northwest. The main migration vector is the westwards one, and it is likely to remain that way for a long time; furthermore, the valley that we have already overran will likely be enough for most of our clans for a long time.
All that said, it is indeed true that we will potentially be competing for the same resources (as in, literally the same resources in the same area) eventually; and over the course of the next thousand years, I suspect that the population pressure will lead more and more tribes from the heartlands to try and migrate eastwards. I guess some attempts at eastwards expansion might be ongoing even now, just on a small scale.
Incidentally, our alluvial valley is better than anything you have (well, you don't have any such good rivers, at any rate; I guess you do have more rains), so if anything it is you who should be attacking us.
Also, with regards to matrilineality, that's only true for descent rights. Still, it would seem that the two societies are indeed pretty similar.
Fuschia
A Little Odd
Alark
While the Alarkiens had no traditional religion, they did have a concept called Alark which acted much like a religion unto itself. The basis of Alark, or balance, was that the good of the community was to always be placed first, followed by family, and then by self; this balance was the only way in which to live a proper and productive life, the greatest goal of any Alarkien.
The first commitment, to community, was honored through observance of one's Hakamei and the cycle of wealth. The Hakamei were observed through paying attention to one's given task in life and following it through to perfection and completion, up until death. The cycle of wealth included such concepts as the Hei, or feasts, and the Hoka, or gifts; all of these were for the good of the community in that they prevented both poverty and wealth, two things which the Alarkiens believed to be one of the greatest of hindrances to productivity, topped only by non-observance of one's Hakamei.
A third, and very important, method of honoring the commitment to community was by teaching young children in the fairly long apprenticeship program. Every adult had a responsibility to assist in the education of children so the whole community could grow stronger, and this was the third of the honors one could give to one's community.
The second commitment, to family, was honored through respecting one's family members, especially elders. This practice was extended throughout the whole of the community, with respect being given most to the elders and least to the young.
The final commitment, to self, was one honored through the pursuit of the perfection of mind and body. Exercise and intellectual pursuits, all within the restraints of one's Hakamei, were greatly revered by the Alarkiens as the only method of honoring one's commitment to one's self.
All of these commitments meld together to form a whole that is the basis for all actions that an Alarkien takes. This extends as well to the entirety of a community, and the entire society. Alark also forms the basis of hierarchy and of morality. All are treated equally, with their value measured by how well they honor each of their commitments, and a violation of one of these commitments is considered the greatest of crimes.
---
Division Through Alark
Large variances in the concept of Alark were responsible for early divisions within Alarkien society. One of the larger and more common derivations of Alark was the addition of a fourth, more important, commitment; this commitment was to the whole of Alarkien society and its people, a rather larger version of the community commitment. This derivation was extremely common along the borders with other emerging societies as a way of coalescing into a larger structure for the defense of shared culture and customs.
Another important derivation to occur was that of a commitment to life. This commitment was also placed in the position of the most important commitment, above community, family, and self. Those who followed this variance of the Alark commitments refused to harm life of any kind without first asking its forgiveness, and the taking of a human life was considered the most abhorrent of crimes, above even the betrayal of community.
The final important variation of Alark was a rearrangement of commitments to self, family, and then community. This variation was very common on the frontier areas where the Alarkien society was expanding quite rapidly into new areas without distinct societies. This variation represented an incredible force of individualism among the communities which led to the breaking of many of the more accepted rules and customs of other Alarkien communities, although generally these were necessary for proper expansion into the less civilized areas to the north.
Early Conglomerates
The first conglomerates of Alarkien society appeared along the border with the Tsai in response to outside societal pressures and the first stated major variant of the commitments of Alark. These conglomerates were generally small, with the great majority being of less than five communities.
The origins of these conglomerates were in the method with which Alarkien society allowed the foundation of new communities; occasionally, one Alark'tangat would stay in contact with his younger apprentice in the older community. Continued correspondence would eventually lead to the trading of needed individuals and goods and the transfer of information; the absolute power of an Alark'tangat over his own village was never violated in these agreements, with decisions between the two being decided by mutual consensus or not at all.
With the expansion of one or more of the original two villages into additional villages, the conglomerate would grow to hold the new villages as well. They eventually came to resemble a confederacy, with each individual community assisting the others but with their sovereignty never being violated. This trend was to continue in the eventual creation of larger states.
Their was a second source of conglomerates, one that went against most traditional Alarkien thinking. Emerging along the expanding northern border of early Alarkien society, this consisted of the rule of multiple villages by a single Alark'tangat. Because those suitable for the Hakamei of Alark'tangat were generally rare, older and more experienced Alark'tangat took this opportunity to greatly expand their power in the sake of moving into territories with no defined society.
The Soldier Hakamei
While generally considered a simple military force, those chosen for the Hakamei of soldier had one of the very few varied Hakamei of the entirety of Alarkien society. In original Alarkien society, their first commitment was to the protection of their village's Alark'tangat, their second to the carrying out of the decisions of that Alark'tangat, and their third the keeping of the peace , the prevention of conflict between the various members of their community, and the elimination of outside threats.
Also from original Alarkien society, soldiers traditionally carried no weapons or tools of any kind. They were trained in a form of hand-to-hand combat whose purpose was to disable the opponent as quickly as possible and with minimum damage. This tradition was founded on the first commitment of Alark, that of community; no person was allowed to kill another of their own community, and this law extended also to the soldiers.
However, as Alark became a more fragmented ideal, so too did the Hakamei of soldier. Upon the borders, both those with other societies and without, the soldiers frequently carried weapons and armor. This was in response to the general perceived threat of outside invasion by non-Alarkien peoples. Especially in the areas where conglomerates were common, the soldiers were also expanded to the only group of people allowed to travel freely between the different communities of the conglomerates, taking on the role of traders and armed guard for travelers.
While the Alarkiens had no traditional religion, they did have a concept called Alark which acted much like a religion unto itself. The basis of Alark, or balance, was that the good of the community was to always be placed first, followed by family, and then by self; this balance was the only way in which to live a proper and productive life, the greatest goal of any Alarkien.
The first commitment, to community, was honored through observance of one's Hakamei and the cycle of wealth. The Hakamei were observed through paying attention to one's given task in life and following it through to perfection and completion, up until death. The cycle of wealth included such concepts as the Hei, or feasts, and the Hoka, or gifts; all of these were for the good of the community in that they prevented both poverty and wealth, two things which the Alarkiens believed to be one of the greatest of hindrances to productivity, topped only by non-observance of one's Hakamei.
A third, and very important, method of honoring the commitment to community was by teaching young children in the fairly long apprenticeship program. Every adult had a responsibility to assist in the education of children so the whole community could grow stronger, and this was the third of the honors one could give to one's community.
The second commitment, to family, was honored through respecting one's family members, especially elders. This practice was extended throughout the whole of the community, with respect being given most to the elders and least to the young.
The final commitment, to self, was one honored through the pursuit of the perfection of mind and body. Exercise and intellectual pursuits, all within the restraints of one's Hakamei, were greatly revered by the Alarkiens as the only method of honoring one's commitment to one's self.
All of these commitments meld together to form a whole that is the basis for all actions that an Alarkien takes. This extends as well to the entirety of a community, and the entire society. Alark also forms the basis of hierarchy and of morality. All are treated equally, with their value measured by how well they honor each of their commitments, and a violation of one of these commitments is considered the greatest of crimes.
---
Division Through Alark
Large variances in the concept of Alark were responsible for early divisions within Alarkien society. One of the larger and more common derivations of Alark was the addition of a fourth, more important, commitment; this commitment was to the whole of Alarkien society and its people, a rather larger version of the community commitment. This derivation was extremely common along the borders with other emerging societies as a way of coalescing into a larger structure for the defense of shared culture and customs.
Another important derivation to occur was that of a commitment to life. This commitment was also placed in the position of the most important commitment, above community, family, and self. Those who followed this variance of the Alark commitments refused to harm life of any kind without first asking its forgiveness, and the taking of a human life was considered the most abhorrent of crimes, above even the betrayal of community.
The final important variation of Alark was a rearrangement of commitments to self, family, and then community. This variation was very common on the frontier areas where the Alarkien society was expanding quite rapidly into new areas without distinct societies. This variation represented an incredible force of individualism among the communities which led to the breaking of many of the more accepted rules and customs of other Alarkien communities, although generally these were necessary for proper expansion into the less civilized areas to the north.
Early Conglomerates
The first conglomerates of Alarkien society appeared along the border with the Tsai in response to outside societal pressures and the first stated major variant of the commitments of Alark. These conglomerates were generally small, with the great majority being of less than five communities.
The origins of these conglomerates were in the method with which Alarkien society allowed the foundation of new communities; occasionally, one Alark'tangat would stay in contact with his younger apprentice in the older community. Continued correspondence would eventually lead to the trading of needed individuals and goods and the transfer of information; the absolute power of an Alark'tangat over his own village was never violated in these agreements, with decisions between the two being decided by mutual consensus or not at all.
With the expansion of one or more of the original two villages into additional villages, the conglomerate would grow to hold the new villages as well. They eventually came to resemble a confederacy, with each individual community assisting the others but with their sovereignty never being violated. This trend was to continue in the eventual creation of larger states.
Their was a second source of conglomerates, one that went against most traditional Alarkien thinking. Emerging along the expanding northern border of early Alarkien society, this consisted of the rule of multiple villages by a single Alark'tangat. Because those suitable for the Hakamei of Alark'tangat were generally rare, older and more experienced Alark'tangat took this opportunity to greatly expand their power in the sake of moving into territories with no defined society.
The Soldier Hakamei
While generally considered a simple military force, those chosen for the Hakamei of soldier had one of the very few varied Hakamei of the entirety of Alarkien society. In original Alarkien society, their first commitment was to the protection of their village's Alark'tangat, their second to the carrying out of the decisions of that Alark'tangat, and their third the keeping of the peace , the prevention of conflict between the various members of their community, and the elimination of outside threats.
Also from original Alarkien society, soldiers traditionally carried no weapons or tools of any kind. They were trained in a form of hand-to-hand combat whose purpose was to disable the opponent as quickly as possible and with minimum damage. This tradition was founded on the first commitment of Alark, that of community; no person was allowed to kill another of their own community, and this law extended also to the soldiers.
However, as Alark became a more fragmented ideal, so too did the Hakamei of soldier. Upon the borders, both those with other societies and without, the soldiers frequently carried weapons and armor. This was in response to the general perceived threat of outside invasion by non-Alarkien peoples. Especially in the areas where conglomerates were common, the soldiers were also expanded to the only group of people allowed to travel freely between the different communities of the conglomerates, taking on the role of traders and armed guard for travelers.
Symphony D.
Deity
Retroactive deletion.
Thlayli
Le Pétit Prince
Orders sent. Hey, look, a round number. <_<
Decloak: What's with all these post milestones? You're at 4500, Symph just hit 5555, anda few others happened today.
Abaddon
Deity
As Birdjaguars nation grows and fractures, creating new nations, I will be interested taking control of one if it is allowed.
Symphony D.
Deity
Retroactive deletion.
Abaddon
Deity
As Birdjaguars people grow in number and the the factors binding them fractures, creating new nations, I will be interested taking control of one if it is allowed.
Ha! A Human sacrifice ritual will take care of the likes of you.
EDIT: Sym, did you give us a map scale earlier or are we denied such things in planning our expansion? In 4000 BC, a territory 500 miles across presents a different set of problems than one 100 miles across. And we should know how many days it takes to walk from one end of our lake to the other.
Similar threads
