Valia

Valia (/valiʌː/) is a cultural region of Desonia, made up of the eight Validoms spanning the northern reaches continent, as well as several of its coastal islands. The indigenous people who inhabit the islands of Valia are termed Vals. The Vals share their general language, culture, and beliefs. Central to Valish culture is adherence to honor codes and the valuing of battle.

Historically, Valia has been divided into five regions: the Frontier (consisting of Sudakā, Gentān, and Hakasōn), the Fotedan Islands (consisting of Fotedā and several overseas holdings), Eastern Valistead (consisting primarily of Kevalā), Central Valistead (consisting primarily of Kaseyān), and Western Valistead (consisting of Hashēn and Yeseralā).

History
The history of the region of Valia, home of the Valish people, spans back centuries. The area was originally settled as far back as Circa 1000 B.E., and the Validom of Valistead (Veda’kansēi) was founded in 693 B.E. Characteristic of the Vals is the Valish language (Tseivemonā), and the religion Seirism (Seirāsa Venā), as well as a proud and war-like culture. The Vals have pioneered in the arts and sciences from their initial settlement of the area, with such contributions as Dasenist theory (introduced by Hatavō Dasenā), striking visual pieces, towering buildings, and elegant music, all of which have played some role in the cultures of many modern states.

The Pre-Civil Era
Setolā, as a city-state in the Valish region, has a history very much intertwined with the rest of the Valia. Valish history begins Circa 1000 B.E. (Before Empire), when the supposed migration to the Valish region took place. This migration was spearheaded by Taiyesīi, a religious leader and thinker. The Valish had previously lived in an unknown area somewhere north of Valia, according to traditional Seirist belief. Upon the destruction of the ancient city of Sikalyān, the Taiyesists, as they were called, fled to the region and established the city of Nakiidō. The story surrounding the migration and the Seirist Split will be covered in more depth in the section on religion, though it is important to note that the Seir religion, which had previously been one, became fractured upon the migration. Taiyesīi preached ideas contrasting to traditional Seirist belief, and the Sikalā clan that controlled Sikalyān grew to despise him. When the destruction of Sikalyān took place at some point before 1o00 B.E., due to natural disaster according to Taiyesists, and due to a sack by the Taiyesists according to the Sikalā, the two divisions of Seirism became clear. Firstly political, the divide between Seirists soon became even more defined ideologically.

The circumstances surrounding the migration and Seirist split are purely based on religious custom. No conclusive evidence has been found supporting the migration, largely due to the absence of Valish writing until centuries later.

While the Valish continued to be largely nomadic, as they had been in Sikalyān, a small group of buildings cropped up around present day Nakiidō. The city has continued to thrive to this day. Crime and violence were commonplace in the city, with religious authority having limited power, and with no official government existing.

The Sikalans, as supporters of the Sikalā became known, led their own migration, due to what seems to have been a particularly bad winter, some time after the original. The group joined the Taiyesists in Nakiidō, and conflict between the two groups furthered the troublesome state of Nakiidō. However, Circa 750 B.E., a group of religious authorities and dominating strongmen, or influential people with material wealth, and oftentimes physical strength, began to take control. They began exacting punishment on criminals, and protecting the populace. They were compensated for their deeds, and Valish society entered a more peaceful state.

However, Nakiidō still lacked any form of official government. Starting in 739 B.E., Nakiidō’s troubles increased, with the Three Years of Chaos taking place. In 739 B.E., the city was assaulted by a group of nomads during the weeklong Sack of Nakiidō. One year later, in 738 B.E., the group of powerful men had had enough. They demanded full recognition from the public in order to bring Nakiidō to peace. As such, the First Kedikā, or council, was formed. This First Kedikā began to battle the chaos that had long plagued Nakiidō, and appointed one of their men as a sort of sheriff, a Valiitā. The Valiitā was later granted authority as both a legal and religious figure. This man, Taiverō Yesetīi, began to clamp down fully on the criminals and barbarians. The First Kedikā remained a powerful force, though Yesetīi held the majority of the power. Many Nakiidans disproved of these new measures, many of them Sikalans that felt as if their faith was being attacked by Yesetīi. The Nakiidan Civil War began, and lasted for a few months. Nakiidō was again torn apart by conflict, and casualties were suffered on both sides. Eventually, Taiyesīi and the First Kedikā pushed back the rebels, and exiled them to the wilderness. These rebels soon formed a new village, the city of Takidāi. While the exile of the rebels left Nakiidō itself as much more peaceful, the paths and lands outside of the city proper were fair game for wrathful Takidians and nomads.

In 737 B.E., Yesetīi had had enough of the attacks on his citizenry. He named Takidāi as a scapegoat, which was not far from the truth. The First Kedikā, recognizing the gravity of the situation, agreed to fully yield their power to Yesetīi for the time being, allowing the Valiitā to begin to draft plans and make movements. In the springtime of that year, Taiverō Yesetīi led his men to victory in the gruesome Sack of Takidāi. While many of his supporters perished, the city was absolutely destroyed, and Nakiidō was left without rivals, aside from nomadic peoples that continued their lives as normal.

The Kingdom Era
With the Three Years of Chaos having come to an end, Taiverō Yesetīi made moves to retain the power he had gained. Yesetīi negotiated with the First Kedikā, and in the winter of 737 B.E., the First Kedikā permanently gave its power to him, and was disbanded. Yesetīi was now the undisputed master of Nakiidō. He secured the position of Valiitā as hereditary, and the Yesetic Dynasty remained in control for many years.

In the period from 724-710 B.E., Nakiidans began to travel south, establishing cities across Valia. One of these, Setolā, was founded in 719 B.E., and became deeply intertwined with Nakiidō.

In 694 B.E., Nakiidō, eager for land and led by a new, ambitious Valiitā, Kaseyatā Yesetīi, took the city of Todutā in the east. Setolā, worried by the possibility of Nakiidan takeover, but growing in power, began to negotiate with Nakiidō. One year later, in 693 B.E., Setolā captured the city of Kativayakāi. Soon, the Validoms (states led by a Valiitā) of Setolā and Nakiidō joined together as the Validom of Valistead, known in Valish as Tokii-Valiitakān Vedakansēisa.

By 690 B.E., the majority of Valia had been brought under Valish rule. All of it, save for the southwest, which remained a haven for nomads. In 643 B.E., Valistead mounted the Campaign for the Northwest, in which the peoples of that region were subjugated to the Valiitā. The campaign was very successful, succeeding by 639 B.E. Now controlling a large amount of land, the Valish government began funding expeditions to explore the uncharted lands, as well as found cities.

Just outside of the land claimed by Valistead, Yesetā was founded by Valish settlers as a coastal city in 636 B.E. Yesetā grew to be quite influential, establishing its own cities, but staying outside of the Valish claim. That is, until 625 B.E., when the Yesetan government authorized the construction of Soritinyakāi. The city of Soritinyakāi, which lay in Valish territory, grew to become central to the emerging conflict between Yesetā and Valistead. Valistead, which had begun to undergo decline, declared war on Yesetā in 623 B.E.

The decline Valistead faced was a result of many factors. Religious conflict and weak rulers caused many disputes between the political centers of Nakiidō and Setolā. Until this point, both had functioned as capitals, which resulted in much argument and political conflict. Nakiidan desire to cooperate with Yesetā further fueled conflict. Both strived to dominate the Validom, and, in 620 B.E., the two halves of the nation agreed to split in the Todutan Agreement. The state controlled by Nakiidō became known as Dusokā́ł, while that of Setolā became called Shaitamōrr.

The war against Yesetā continued, but was now a three-way conflict for control of the region. This conflict lasted from 620-616 B.E., and was known as the War of Kingdoms.

The War of Kingdoms, which has earned a place in Valish culture and media, was famous for its large-scale battles. Previous warfare in Valia had been limited to small, almost ceremonial battles. Also used now was the kiidjuyünhuakān, a large, in comparison to past ships, battleship that flung flaming projectiles upon cities and crowds. The kiidjuyünhuakān was often used in the besieging of cities.

In 617 B.E., frustrated by the apparent stalemate of the war, the Validoms of Dusokā́ł and Yesetā elected to form an alliance. Rapidly, the war began to turn in their favor. By the end of the year, the alliance had obliterated Shaitamōrr in six major battles, and, in Setolā, it seemed that all hope was lost.

In the summer of 616 B.E., the armies of Dusokā́ł and Yesetā prepared to make the final push to Setolā. Unbeknownst to them, the Valiitā of Shaitamōrr, Tarenmā Kasetā, whose father had overthrown Setolā’s Hasemic Dynasty and founded the Setolan-Kasetan Dynasty, had made dealings with several nomadic tribes. He promised to leave them be and provide them legal ownership of their lands in exchange for assistance in a campaign. By this ingenious ploy, Kasetā’s general, Masetō Tovenkā, led an army consisting of nomads and his own soldiers. The army lay in wait just outside of Setolā, hidden amongst the trees. Another general of Kasetā, Simārr Norahā, led a small army to the region in which the general of Dusokā́ł, Morī Matenkā, was camped.

While the Shaitamorran army was smaller than the enemy’s, their information network was still solid. Taking advantage of both a reported delay in the Yesetan military and their slow communication system, Norahā began drafting a strategy.

The general had an unsuspecting courier deliver a note to Matenkā. The note, as a part of the famous Norahā Plan, falsely informed the general that the Yesetan military had been routed on the way to Setolā, and that the Shaitamorran military approached, in waves. Matenkā understandably was confused, and had his scouts inspect the surrounding area for soldiers. Then, almost as if on cue, Norahā’s military noticed a scout leaving the camp, and has his men attack. The general feared the approaching waves, and instructed his men to scatter and regroup elsewhere. Norahā’s military celebrated their victory, and then rode off to prepare for the attack on Setolā.

While the Yesetan military had not actually been routed, Matenkā did not know this. He had expected the Yesetan military to arrive in Setolā sooner than it did, and had not heard about the delay. As such, he was none the wiser when Norahā gave him false information.

While the Dusokáłan military regrouped, the Yesetan military quickly approached Setolā. They expected the general of Dusokā́ł and his forces to back them up, not knowing he had deserted, and as such, an easy victory was expected. As the armies marched around Lake Naventō, the Battle of Setolā began.

The defense force surrounding Setolā made quick work of the invaders, pushing the Yesetan army back in just five days. The Yesetan general, Kyotanō Haregā, had underestimated the military strength of his enemies, and was unaware of the disadvantage he had going in. The overconfident and relaxed mood of his army was soon crushed, and the soldiers’ morale plummeted. He suffered a humiliating defeat, and even when the poorly regrouped Dusokalan army finally heard about this, it was too late.

Fearing the previously unknown might of the Shaitamorran army, Matenkā and Haregā were eager to end the war, before more casualties were suffered. While it is true that the outcome of the war was still unforeseeable, the alliance of Dusokā́ł and Yesetā, broken by their losses and now overestimating the size of the Saitamorran military, still wished for peace. Valiitā Kasetā met with Valiitā Henterā Molekhā of Dusokā́ł and Valiitā Mankō Vosehā of Yesetā and negotiated the Treaty of Setolā, which established peace with reasonable terms.

Kasetā advocated for a reunification of Valistead under one Valiitā, being aware of how poorly the diarchic situation had ended in the past. Molekhā and Vosehā reluctantly agreed to hold an election for a new Valiitā, with both them and Kasetā as possible candidates. The three founded the Second Kedikā in the winter of 616 B.E., randomly selecting around 100 members from the upper classes of their Validoms. With the Kedikā inspired by both Kasetā’s leadership skill and a rousing speech, Kasetā was chosen as Valiitā of the Second Validom of Valistead in the First Valiitary Election, beginning the Kasetan Dynasty. The capital was then moved to Nakiidō, as compensation for Molekhā. Desiring to retain some power, Molekhā and Vosehā pleaded with Kasetā to give them some power. He agreed, founding the Third Kedikā in early 615 B.E. as a council of advisors, consisting of the two previous Valiitās.

The Imperial Era
Valistead, now reunified, and now consisting of the northwestern region, began to grow in power. Exploiting sources of minerals and new farmland, the nation became economically strong. Backed by these news finances and driven to find new resources and people to trade with, Valiitā Kasetā authorized explorers to begin moving southward in 592 B.E. Contacts were soon made with the lands of Vendeccia, and the two nations began to engage in trade.

The Valish had never before encountered a people as technologically advanced as they were. Upon meeting the Vendeccians, which were comparatively further ahead in the sciences than their Valish counterparts, the Valiitā sought to gain some of this knowledge. The Grand Market of Vendeccia brought in Valish traders from all over Valistead, while Nakiidō and Yesetā were emerging as important Coastal Centers.

Likewise, on the continent, Valish expansion to the south and east only increased in its ferocity. The regions lying between the Hasakāi Forest and the Morynne Cultural Area were rapidly taken, while hamlets and villages were established there. Expansion eastward, which had been previously prevented by the worst parts of the Kanatāi Mountains, now began, and the vast plain and tundra regions of the area were explored. Valistead’s population had long been checked by poor food supplies resulting from unfavorable agricultural conditions. Now, however, with the fertile areas to the south being populated by the Valish, agricultural output drastically increased, supporting a larger population.

This larger population soon took a toll on the condition of city life. The Kiiyünvedā, a devastating plague, swept through the west, killing tens of thousands. The decreasing quality of life in the city led to increased emigration, and the Great Flight of 573 B.E. furthered the settlement of the frontier regions. Noteworthy explorers, such as Genkatā Moresō and Myokēi Donārr, charted the vast frontier regions, and Valish maps were soon the envy of the world.

Meanwhile, in Vendeccia, the peaceful circumstances of the trade came to an abrupt halt. At first, the Valish had been satisfied by simple exchanging of goods. However, as time went on Valiitā Kasetā realized the economic gain that could be had if Valistead were to directly administer certain areas. Voyages from the continent to the Vendeccian Isles were long, and costly. Explorations of the isles had resulted in the discovery of many ideal locations for Valish settlement, providing key resources and favorable conditions. In 566 B.E., the Valish colony of Faranakā was established. This area lay outside of Vendeccian control, yet was sought by the Vendeccian government.

It must be understood the characteristic culture of the Vals. The Valish people have long been defined by their willingness to engage in combat and warfare, their society having been born in blood. To them, the ideas of conflict and civilization are not at all mutually exclusive, and war is seen largely as honorable. Ceremonial customs in Valistead often include simulations of activities related to warfare, and popular Valish games are based off of conflict at well. This is the society that we speak of, the society that now had established the colony of Faranakā. As such, what happens next can easily be seen as a result of Valish customs.

In 565 B.E., the Vendeccian government requested the Valish abandon the Faranakan colony and utilize preexisting Vendeccian ports. However, the Valiitā refused. Late in that year, the Faranakan War began.

Warfare for the Valish had always been among their own cultural group, or against nomadic peoples. To now face a technologically advanced nation foreign to them had never happened before. The Valish failed to anticipate any difference in fighting the Vendeccians, and, at first, had great losses. The war continued to rage on, with the Valish winning a small amount of battles, but utilizing their great population to continue fighting. Little innovations were made in tactics or weaponry.

But then, two key events came upon the Valish. When Valiitā Kasetā died in 563 B.E., his daughter ascended to the throne. This daughter, named Taiyeherō Kasetā, sent well-known scientists into the area of conflict. These scientists, such famed people as Tabēi Harovā, inventor of the Valish Galleon, observed the technology of their opponents, and incorporated their own ideas along with this technology into new inventions. Galleons, large crossbows, and a newfound efficient flammable substance were used in conjunction to regain some success. However, the advanced Vendeccian military still dominated, and the Valish had to turn to another idea: the horse. Valish horses had long been used in ceremonies. However, both the Vendeccians and the Valish neglected this creature as a possible resource for war. In 562 B.E., the Valish set the famous Faranakan Charge into motion, marching across the island at great speeds. These steeds were specially trained and bred to easily bypass the island’s rugged terrain.

Then, in 561 B.E., the second event presented itself to the Valish. In the Vendeccian capital, a civil conflict had broken out. To the Vals’ surprise, the Vendeccian military was quickly withdrawn to suppress this uprising. It was put down successfully, but the absence of any opponents in Faranakā left the Valish in a favorable position. Forts were constructed, such as the well known Fort Tasyē. In addition, a new and complex road system, similar to the one currently under construction on the continent, linked important Faranakan areas. Upon the return of the Vendeccian military in 560 B.E., victory seemed highly probable for the Valish, and the Vendeccians surrendered the island in the Treaty of Faranayakāi.

After the taking of Faranakā, Valish and Vendeccian relations began to return to the state they were in before the war. There was some degree of fear regarding these Valish “barbarians”,  and racial disputes were not out of the ordinary. However, most merchants and traders worked willingly with the Valish, desiring access to their wealth of resources.

Amidst the increasing peace between the two peoples, Valiitā Kayetanīi Kasetā was a strong advocate for Valish and Vendeccian cooperation during the time between 559 and 536 B.E. Under Kayetanīi, the Valish and Vendeccian governments began to make reparations, and the Vendeccian government eventually fully relinquished Faranakā to Valistead. Trade continued, as did travel. While the governments worked together, the two nations’ peoples did not wish to. Racial conflict was common in areas of diversity, which were mostly port cities. While Kayetanīi further worked to promote Valish and Vendeccian cooperation, public approval of him plummeted. Taking advantage of this, the traditionalist leader Hyokān Tamasā was able to seize power and establish himself as Valiitā in late 536 B.E., thus bringing the Molekhan Dynasty to an end. With this new ruler, the Tamasan Dynasty began.

The Era of Unrest
Under Valiitā Hyokān, the Validom was effectively closed off. Trade with Vendeccia was forbidden, and Fotedā became an area constantly patrolled by the military, with the intention of defending the Valish citizens on the island. This series of Isolationist Acts was passed from 536-533 B.E. Hyokān also abolished the Third Kedikā, and began to draw from his family for advisors. Meanwhile, the minorities in areas such as the eastern frontier and Fotedā itself, the indigenous people began to act up. The frontier leader Akson Gruk led the people of his area in a revolt in the year 528 B.E., as they had long been oppressed by Valish society. The uprising, known as the Autumn Revolt, failed, and was crushed by the Valish government. However, this conflict set the region’s fate. More military were posted there, due to the risk of barbarian attack, and the growing strength of the Aksonians, as the rebels became known. Similar attempts in the island regions were put down even more forcefully.

In the face of all of this conflict, the Valish economy began to decline. Frontier settlements, while protected by soldiers, were often raided, and the refusal of many citizens in the border areas to work led to a fallen food supply. While the residents of these areas had long suffered, the citizens of the city began to suffer as well. A line of poor rulers and corrupt bureaucracy only led to further Valish decline.

By 500 B.E., Valish decline was fully evident. Continued revolts in the frontier regions had severely weakened the military, and 498 B.E.’s Yesetan Rebellion, a peasant revolt blaming the government for poor conditions, pulled the army back into Valistead proper.

Taking advantage of this opportunity, the eastern frontier states eagerly seceded from the collapsing empire. The government was preoccupied with the ongoing rebellion in Yesetā, as well as minor revolts in other cities across the country. The Valish settlements that had been established on these frontiers fell apart, as officials returned to the cities to support the government. The people of these settlements were left to fend for themselves, and many fled to join nomadic groups.

Then, in 495 B.E., amidst the chaos, Valiitā Teishō Tamasā a young teenaged ruler often called “The Last Tamasā” was killed, without an heir. The Second Validom was abolished, and the nation fell even deeper into chaos.

With no widely recognized Valiitā claiming authority over the country, the Valish Civil War began. This conflict raged from 495 to 483 B.E., lasting an astounding 12 years. The Civil War was much less of a straightforward conflict than the other wars of Valistead’s past, consisting of small-scale skirmishes across Valia. Very little progress was made, and the stalemate seemed as if it would last for years to come. Quality of life dropped, and cities became especially dangerous, being the dominant battlegrounds for political groups.

On the topic of political groups, several main ones existed. One of these was the Tamasans, the remainder of the Second Validom’s political officers. The group was spearheaded by the descendants of the Third Kedikā, though the office now held no significance. The two leading figures were Tamugō Vosehā and Hadashīi Kasetā. The Tamasans carried out raids and attacks from their base in Nakiidō, and used their status as officers of Teishō to stake their claim to the throne.

The other two major political groups were the Mantanyūa and the Shorakēi, based in Yesetā and Todutā, respectively. These two groups had both splintered from the same original group, the perpetrators of the Yesetan Rebellion. The Shorakēi, a far more radical sect of the rebellion, emerged after the Rebel Conflict resulted in their exile.

While these three groups carrying out regular attacks and engaging in skirmishes, significant changes were made in the religious world. As the rebellion limited personal freedom and made city life dangerous, personal faith decreased. In 487 B.E., the Sekalasā, a Taiyesist group, were founded. The Sekalasā sought to make religion reenter the everyday Valishman’s life. Measures were taken to protect the citizenry from attacks. The Sekalasā also worked to promote literacy and education. The group often allied itself with the three factions of the Civil War.

In this vein, nomadic groups also involved themselves in the conflict.

Contrasting to the chaos of the continent, in Fotedā, relative peace was experienced. An oligarchic group of Aksonians unofficially administered the island, and the conflicts of the factions rarely reached Fotedā. Likewise, the Sekalasā never expanded their influence to the island, limiting the restoration of the Taiyesist Church. This made way for an individual Fotedan religious tradition to evolve, combining the customs of Seirism with the beliefs of the indigenous population.

In the late 480’s, the war finally seemed to be moving in one party’s favor: the Mantanyūa. In the Todutan Skirmish of 484 B.E., an army consisting of hired nomads, the Mantanyūa, and the Sekalasā finally exterminated the radical Shorakēi. Victory was a stone’s throw away at that point, and the group began to make preparations to march on Nakiidō. In the war’s climax, the Mantanyūa routed the Tamasans at the Nakiidan Conflict of 483 B.E. As the war finally came to an end, the Mantanyūa established Setolā as the primary capital of the Third Validom of Valistead, a break from previous tradition.

This new government adopted liberal reforms, and heavily sponsored the arts. A feeling of determination was reinvigorated among the Valish, and a period of economic prosperity, cultural flourishing, and political stability began. The iconic Valish culture began to develop even more heavily in this period, as famous philosophers and artists made noteworthy contributions. Religious and political developments were made as well, further solidifying the Valish identity. This period was known as the Leisatorā, or the “Awakening”.

The Leisatorā
Beginning with the establishment of the Third Validom in 483 B.E., the Leisatorā acted as the first true “Cultural Golden Age” for the Valish. Previous times of scientific or economic success had not been accompanied by noteworthy matching advances in the arts, philosophy, and architecture. A cultural tradition had certainly begun to evolve, yet it had not yet had a time of sheer development. That is what the Leisatorā brought about.

In the arts, certain innovations had taken place over the centuries before the Leisatorā. Significant painters such as Heimārr, who lived from 462-401 B.E., developed these preexisting innovations and combined them with new techniques. Sculptors, who had long been utilized for making monuments and Valiitary statues, began to find a market for their products.

During this time, several central themes began to pop up within art. In accordance with the emergence of new religious thought and Seirist rediscovery, along with a newfound philosophical trend, many artists attempted to capture the beauty of nature within their work. Nature’s role as the creation of God had much to do with this. In addition, mankind’s status as merely another small part of God’s creation was established.

Renowned paintings prominent today in the region, such as Taiyesīi Overlooking the Nashakān, were created during this period.

Architecture also flourished during this period. Significant architects, such as Tondā and Mesakāi, often gained notoriety through their visual art before being recruited by the Valiitā. Some of the region’s most famous structures, such as Setolā’s Nakōrr Valiitāsa, were designed and built during the Leisatorā. Particular to the Leisatoran style is heavy use of stone, marble, and stained glass windows. Seirist designs are often seen in said windows.

As previously mentioned, very significant developments were made in philosophy and religion. Following the chaos of the civil war, the Sekalasā were incorporated as a government organization. The Valiitā was granted significant influence over both the society and over the Taiyesist world as a whole. As the Sekalasā began to reinforce the common understanding of the religion,(standardizations of religious texts and education were commonplace) other sects of Seirism began to take hold. In 452 B.E., a religious leader by the name of Meihatā Sikalā, heir to the influential Sikalan family, began to form the religion of Sikalanism. Meihatā began blaspheming Taiyesīi as a traitor, and spoke about his destruction of Sikalyān hundreds of years ago. In 446 B.E., Meihatā was executed for these actions, and widespread persecution of Sikalans began. Many reverted to Taiyesism, and others began practicing the faith in secret. Still, today, Sikalans are persecuted, and remain small in number.

Other new sects were founded, as well. Many years later, in 394 B.E., a previous member of the Sekalasā, Takadēi Donyovā, formed the Revisionist faith. This faith espoused the oneness of God and the Soul, two very controversial element. However, Donyovā utilized his connections to the Sekalasā and his public pledge of devotion to Taiyesīi to prevent persecution of his followers. While the public still shamed Revisionists, the group escaped government attacks. Donyovā managed to acquire a fair amount of followers.

In Fotedā, which had been pulled back under Valish control, though still retained much autonomy, an evolution of Seirism had long been underway. Tracing its beginnings back to the early 500s B.E., Fotedan Seirism blended elements of the indigenous faith with the Valish religion. Taiyesīi’s status as a hero was retained, but his importance dwindled.

Also in Fotedā, which only imported highly significant cultural innovations from the mainland, a very unique society developed. Similar to the blend of indigenous faiths and Seirism, the Valish and Fotedan cultures blended. The result was a largely Valish-speaking, Seirist society that carried on many Fotedan traditions.

From 467-419 B.E., the philosopher and author Hatavō Dasenā wrote several significant works, such as Tokii-Venederakān. The result was the development of Dasenist Theory, a complex philosophical tradition involving the value of emotions and a perpetual state of satisfaction, known as Kantanyā.

Politically, much was similar to older regimes. Stability was enjoyed for a very long while, and several of whom are considered the most skilled and iconic Valiitās ruled during this time, such as Valotāi Mantanā. One of Valotāi’s most well-known achievements was the introduction of the Simple Character System, which replaced older Valish pictographs as the dominant form of writing. The system is still in use today, albeit in an evolved form. In addition, the Fourth Kedikā, elected by the landholding elite, was established to advise the Valiitā.

Breaking the isolationist tradition of many decades, the Valiitās of the Leisatorā began to work with Vendeccia once again. In 472 B.E., under Valiitā Taikanā Mantanā, the Vendeccian Trade Act reopened Valish ports to Vendeccian merchants. While some racial tension existed, newfound education and key Leisatoran ideals soon dispelled of most of this. Interestingly, as Valish explorers began to travel south, this relationship only grew stronger. Works such as The Tale of the Brothers painted Vendeccia as Valistead’s ancient brother, while decreasing the status of the discovered peoples in the public eye. Such a break from Valish culture, which is dominantly prideful and xenophobic, is likely due to the long history the two nations share.

The aforementioned new exploration, is similar in many ways to the expansion of the Second Validom. The explorers traveled even farther, utilizing new technologies. In 422 B.E., the Kingdom of Denoria was discovered, though little note of it was taken. Later, in 395 B.E., the Valish discovered the Kingdom of Sintira. A similar relationship to that of the Valish and Denorians evolved with the Sintirans. It is also believed that the Valish made contact with the Cyphien of Morathynne around this time as well, though no official documentation was made.

However, it must be realized that other key differences exist. The Third Validom declined to expand their political control, for example, failing to establish a second empire.

In 360 B.E., the peaceful reign of the Third Validom was challenged. A progressive group known as Kotenevesā organized a coup, invading the palace during the night. They miraculously assassinated the Valiitā and avoided mass bloodshed, installing their leader, Nasamorā Kotenā, as Valiitā, beginning the Kotenan Dynasty.

Nasamorā realized that the public was not desiring of very radical change. What the people did want, however, were power checks on the Valiitā. It became known to him that to usher in such change would take quite a while of introducing increasingly progressive reforms. In the Khentavā Act of 354 B.E., Nasamorā gave the Fourth Kedikā more power, allowing them to appoint a Khentavā, a Kedikary leader that would be able to negotiate with the Valiitā. However, Nasamorā still had an agenda to push and reforms to make, and rigged the elections, putting his close friend, Kahoshīi Keidō, into office.

The second half of Nasamorā’s reign is often regarded as a “break” of sorts during the Leisatorā. He halted his funding of the arts to focus on his reforms and relations with other nations.

The Era of Strife
The election of Keidō as Khentavā is generally regarded as the point at which the Valish began to dislike Nasamorā. He continued to introduce reforms that were too liberal for the populace, such as barring persecution of religious minorities and cooperation with the southern kingdoms of Denoria and Sintira. This all came to a head when Nasamorā and Kahoshīi Keidō visited Denoria in 341 B.E. to discuss formal economic cooperation.

Long had various groups attempted to reinstate the Mantanan Dynasty as rulers of Valistead. These groups included both moderates and conservatives. One standout organization in these discussions was the Sekalasā. Their authority had long been checked by Nasamorā, and they preferred a return to the circumstances of the past. In the summer of 341 B.E., the Sekalasā assassinated Nasamorā Kotenā during the infamous Sekā Incident. From this point on, the Sekalasā were a powerful force in Valish politics. They installed Hokeirīi Mantanā as Valiitā, beginning the '''Second Mantanan Dynasty. '''

Hokeirīi inherited a troubled nation. The Valish appreciated the existence of the Khentavā  and other key reforms, though did not like the direction Nasamorā had been leading Valistead. He knew of this trouble, it seems. Hokeirīi allowed the position of Khentavā to remain, and this time oversaw a fair election in 340 B.E. Hokeirīi also restarted the funding of arts and architecture. This apparent compromise greatly appealed to the Valish, and Hokeirīi was highly approved of.

Under Hokeirīi, the Sekalasā regained much of their power. Impressed by their performance during the Sekā Incident, he requested their further assistance in such matters. The Sekalasā became, in effect, a diplomatic corps and espionage group. Officially, however, they remained a religious group, retaining control over temples.

Hokeirīi’s reign served to restore much faith in the government for the Valish, and it seemed that a return to the high points of the Leisatorā was in the future. However, Hokeirīi unexpectedly died in 327 B.E., and the throne went to Teikahō Mantanā, his son. Teikahō is widely considered one of the weaker Valiitās to preside over the country, due to his tendency to obey the Sekalasā and give in to foreign demands.

During Teikahō’s reign, lords that ruled small towns or areas began to increase in importance. While the Valiitā failed to assert dominance over towns and see to the enforcement of laws, the lords became the prime governing force of the land. By the late 320s B.E., these lords essentially held Valiitā Teikahō in the palm of their hand. In 318 B.E., their increased power became official, and, through The Act of Lords and Council, the lords replaced the elected Kedikā members.

The influence of these lords only served to increase as time went on. Their influence is most clearly evident when, in 307 B.E., one powerful member of the Kedikā arranged to have the Valish capital moved to Todutā. The Valiitā was forced to move.

In the 290s B.E., the Sekalasā, another group that had desired to take advantage of Teikahō, decided that the power of the lords had become far too great. Beginning with the assassination of the Khentavā in 296 B.E., the Hidden War is often cited as having lasted until the autumn of 278 B.E. The conflict is characterized by frequent small-scale skirmishes, raids, kidnappings, and assassinations.

Amidst the chaos of the war, in 283 B.E., Valiitā Teikahō attempted to reclaim some of his lost power and public favor. He famously disbanded the Fourth Kedikā that year, and the members retaliated by slaughtering both him and his followers in the Springtime Massacre. This changed the nature of the conflict from a dispute over control of the Valiitā into a dispute to place a puppet on the throne. This continued until 278 B.E., as stated previously, when the Kedikā, who had no official status, placed Moretā Setadā on the throne, beginning the short-lived puppet Setadan Dynasty. Setadā soon founded the Fourth Kedikā once again, and gave the lords their positions back.

Throughout the remainder of the 270s B.E., the Sekalasā continued to try and take control once again. These attempts largely failed, however.

The lords continued to utilize Setadā’s power, as taxation on their land fell.

While the conflict in question had previously been limited mainly to the Sekalasā and lords, this changed in 266 B.E., when Sefinō Tekadā emerged as the leader of a significant populist movement, one devoted to a limitation of Sekalasā and Kedikā power. When Tekadā and his supporters stormed the Valiitā’s palace in 264 B.E. and brutally murdered Moretā Setadā during the famous Storm of the Nakōrr, Valistead was launched into yet another war: the War of Succession.

In many ways this war reflected patterns commonly seen in Valish conflict: several distinct entities warred for control of the nation. However, this conflict was mostly limited to the city of Todutā. Vandalism, mugging, and other crimes were common, due to the lawless state of the city. Battles commonly took place among blockades and inside buildings, with small amounts of fighters involved. The brunt of the conflict was between Tekadā’s supporters and an alliance of many lordly clans. A large number of the lords fled to their native cities, yet this was not possible for the clans based in the capital. The Sekalasā mostly stayed out of this conflict, though did occasionally intervene.

Particular of Tekadā’s army was its sheer size and morale. Its members were not as well trained as their rivals, though made significant dents in the clans’ armies through the unity of their forces and the strategical cleverness of Tekadā. The lords trained and supplied their men well, though often worked independently of each other.

The war was won in 259 B.E. by Tekadā’s army. He was thus installed as Valiitā, beginning the Tekadan Dynasty. This new dynasty’s main goals were to reassert Valiitāry power, and to prevent such usurpations from taking place in the future. Sefinō wanted to codify the new reforms he planned on making in a single, supreme document. In 257 B.E., he called for a Grand Summit, inviting prime supporters from his campaign as well as other significant figures.

The summit, which lasted for one month, was given the challenge of bringing political stability back to the country.

Music
Talk about music here.

Art
Talk about paintings, sculptures, and other things here. Also discuss some theater.

Architecture
Talk about Valish building styles and materials here. Also name some examples (i.e. Nakōrr Valiitāsa)

Literature and Philosophy
Talk about various pieces of literature, as well as schools of philosophy, here. These could include the Havekā and Dasenism.

Cuisine
Talk about dishes, eating ceremonies, mealtimes and etiquette, and other related things here.

Activities
Talk about games, sports, and other activities here.

Religion
Talk predominantly about Seirism and its sects here. Briefly mention folk religions of the frontier and foreign religion.

Festivals and Ceremonies
Talk about holidays, festivals, ceremonies, and other celebrations here.