Huawan, Rewritten

[ikonen]

History of Huawan (Part 1)

Mountainous Isolation and Early Humanoids (Approx. 800,000 BCE - 3000 BCE)

The formidable Xiongwei mountain range, a result of the tectonic dance between the Avalon Plate and the Brutland Plate, played a pivotal role in shaping the early history of Huawan. This massive mountainous region, often dubbed the “Tall Sentinels of the South Pacific,” created a natural barrier, effectively cleaving the Cordilian continent in half. This geographical marvel presented an imposing wall stretching from north to south, obstructing the warm tropical currents from the north to permeate Southern Cordilia.

In the shadow of these majestic peaks, early humanoids may have roamed the steppes of what would later become Huawan. Fossils and remnants of primitive stone tools, discovered in the southern reaches of Huawan, indicate the presence of possible early human communities dating back as much as 800,000 years. These resilient beings adapted to the challenges posed by the rugged terrain and diverse ecosystems created by the Xiongwei mountains.

The artifacts discovered tell tales of resilience and adaptation. These early humanoids, living in the shadows of the Xiongwei, honed their survival skills to endure the challenges posed by the rugged terrain and diverse ecosystems shaped by the mountain range. Stone tools, crafted with precision, were essential for hunting, resource extraction, and constructing rudimentary shelters.

Archeological evidence points to the establishment of settlements in the southern reaches of Huawan. These early communities, likely influenced by the abundant resources flowing from the Xiongwei mountains, left traces of their daily lives in the form of pottery fragments, tools, and communal hearths. These remnants provide insights into their social structures, trade practices, and the symbiotic relationship they cultivated with the natural world.

Paleolithic Era and Early Artistic Expressions (Approx. 3000 BCE - 1500 BCE)

As the tectonic forces continued to shape the landscape, early humanoids in Huawan left indelible marks on the canvas of time. Prehistoric sites, including the enigmatic Paleolithic cave drawings of the Eastern Caves of Sapphire and the Topaz cave of Mianping, stand as testament to the creative instincts of these ancient inhabitants.

The Eastern Caves of Sapphire unveil a mesmerizing array of Paleolithic art, depicting scenes of daily life, hunting expeditions, and mystical symbols. The Topaz cave of Mianping, another archaeological marvel, reveals intricate carvings and paintings, offering glimpses into the spiritual and cultural tapestry of these early communities.

Among the intricate Paleolithic depictions, scenes of hunting expeditions emerge as a recurring motif. These ancient inhabitants, armed with rudimentary tools crafted from the resources provided by the Xiongwei mountains, showcased their prowess as hunters. The palpable energy of the hunt is palpable in the art, highlighting the symbiotic relationship between humans and the creatures they shared the rugged landscape with.

Interwoven with depictions of daily life are mystical symbols that hint at the spiritual beliefs of Huawan’s early humanoids. Glyphs representing celestial bodies, the Xiongwei mountains, and enigmatic cosmic patterns adorn the cave walls. These symbols, though cryptic to modern interpreters, are believed to have held profound meaning for the ancient artists, reflecting a spiritual connection to the mystical forces that governed their world.

Tribal Dynamics, Mountainous Divide and Maaism (Approx. 1500 BCE - 500 BCE)

As the diverse tribes of Huawan adapted to their respective environments, the Xiongwei mountains, standing tall and formidable, transformed into a symbolic entity – a representation of both division and distinction. The mountainous barrier not only physically separated the tribes but also catalyzed the development of distinct languages, customs, and belief systems, creating a rich tapestry of cultural diversity.

The nomadic populations, feeling the ebb and flow of the Xiongwei’s influence, organized themselves around the five main rivers of Huawan – the Leng, the Zhong, the Gao, the Di, and the MuQin. Each river, descending from the mountain ranges that divided Cordilia, carved its own unique path through the landscape, creating distinct ecosystems that shaped the nomads’ way of life.

Early Huawanic nomads, deeply attuned to the rhythms of nature, held sacred beliefs centered around the Xiongwei mountains. They perceived these towering peaks as pillars that pierced the heavenly sky, a direct connection between the mortal realm and the divine. The waters that flowed from the Xiongwei were seen as the lifeblood of the earth, shaping the landscapes and feeding a lush forest that provided abundant resources for their nomadic way of life.

The ancient religion was known now as Maaism, practiced by shamans and nomads, it details that goodness and energy had overloaded the heavens, causing Father Sky to cry in pain that rained the world with fire and ash. Mother Earth, hearing the cries of her spouse, pushed her hands to the heavens to relieve the pain. This caused the birth of the 5 main rivers of Huawan, and blessings from the heavens.

A testament are ancient megaliths known as Hill Stones. These stones are carved with symbols that can be found all over central Cordilia but they are also found as far as the Frost Empire and Bailtem. The stones found in Huawan has a similar composition to the mineral content of the Xiongwei Mountains. These stones are associated with ancient graves, and are guardians of the dead. Some scholars theorized that these are mainly marks of graves of important people in nomadic circles, while others believe that they hold lessons and messages to the next generation on agriculture and hunting techniques. Though a prevailing theory in Maaism was that the spirits of the deceased will center on the stones, as these were from the Xiongwei mountains thought to be the connection between the earth and the sky, and the hand of mother earth itself. The spirits of the deceased will be reunited with the heavens, and preside over the security of the land. One of the largest stones, known as the Kurgan stone found in modern day city of Aweiqinna, was interpreted as the following:

“Should there be a imbalance between the natural world and the heavens, the stones heavy of the grief of sea of souls, will dig itself down to the ground and split mother earth, the crack of her flaming bosoms sets the mortals to fire to cleanse their sins, before all the souls are sent upwards to the heavens.”

Over 700 stones have been unearthed and identified in The South Pacific.

In this era of spiritual interconnectedness, nomads worshiped the celestial forces that governed the Xiongwei mountains. Rituals and ceremonies were conducted to honor the elements, seeking blessings for bountiful harvests, successful hunts, and protection from the challenges posed by the mountainous terrain.

[ikonen]

History of Huawan (Part 2)

Nomadic Genesis and State Formation (500 BCE - 200 BCE)

The vast expanse of modern Huawan has witnessed the presence of nomadic groups since ancient times. The distinctive topography, defined by the Xiongwei Mountains to the west, the Kalkara Mountains to the north, the expansive arid desert of Alla-gy in the northwest, the Kringalian Strait to the east, and the gulf of good omen in the south, formed a natural alpine barrier. This geographical composition, akin to an encircling alpine fortress, presented a challenging environment, transforming the region into a freezing wasteland until the plains became suitable for nomadic-based living. This unique landscape not only restricted migrations for ancient Huawanese nomads but also acted as a formidable defense against external invaders.

Ancient Huawanese nomadic clans, bound by commonalities in language, religion, and way of life, formed a robust foundation of cultural unity and identity. This cultural cohesion became a strategic advantage against the expansionist ambitions of neighboring empires like modern-day Karnetvor, Valkyria, and Rhayna.

The consolidation of these nomadic clans resulted in the formation of the Xiong (雄) Nomadic Confederacy, a historical narrative meticulously documented in the Chronicles of Xiong. These chronicles, inscribed and preserved by Mudan war monks, uncovered in the mountains of Mudan, offered early insights into the formation and exploits of the Xiong. Historians also concluded that the Xiong share an ancestry with the formidable Mitalldukish and Krautali, southern nomads coming from modern day Krauanagaz

The Xiong was established in the 3rd Century BCE, the inaugural leader of the Xiong was Lliongman, succeeded by his son, Mandu, a formidable war monk. Mandu’s violent ascent marked the beginning of a period of conquest and unification. Under his leadership, the Xiong evolved into a potent confederation, fostering larger armies and enhancing strategic coordination.

Nomadic Genesis and Xiong Nomadic Confederacy (Approx. 200 BCE - 48 AD)

The year 200 BCE witnessed the zenith of prosperity for the Xiong Confederacy, coupled with technological advancements, particularly in agricultural techniques such as the introduction of slavery for labor-intensive tasks.

In 198 BCE, Mandu initiated a pivotal campaign against the ancient Valkyrian Jarldom. Descending with a formidable army of 320,000 from the Kalkara Mountains, the Xiong nearly eradicated the Jarldom, pressuring its Jarl to retreat to present-day Ravneby. Although the Jarldom managed to recover, intermittent threats from the Xiong persisted until a peace treaty was established two years later.

At its peak, the Xiong Empire extended south to modern-day Techganet and Krauanagaz, fostering centuries of cultural similarities with Sino-culture, and north to the arid Alla-gy lands, giving rise to the people of modern-day Alla-gy. The Xiong Empire subjugated various nomadic communities, including the Joho in the white forest of modern-day Shan province. Legends abound of Mandu’s son, Lubu, fashioning a skull cup from the remains of the Joho king.

Mandu’s leadership propelled the Xiong Empire to the brink of conquering all of southern Cordilia. However, by Mandu’s demise in 174 BCE, the Xiong were acknowledged as the most prominent nomadic force in The South Pacific, triggering a massive emigration of easterners to modern-day Hai Men, eventually contributing to the formation of modern Izaakians.

Between 130 - 121 BCE, bolstering defenses and military prowess, the Jarldom successfully repelled the Xiong across the Kalkara. This victory marked a turning point, leading to extensive conflicts in the east, resulting in the annexation of modern Eastern Huawan.

During the next century, border warfare between the Xiong and the Valkyrians was almost incessant. The nomads forced their way back to modern Eastern Huawan and reconquered it in a conflict known as the “thunder of a million horses”. By the turn of the 1st century AD, the Xiong had made a concerted effort to reassert dominance in central and Southern Cordilia.

Nomadic culture, although practiced by a small ethnic group in the steppes of northern Huawan, has left lasting cultural similarities between the Xiong and modern Huawanese, such as the use of the composite bow, board games, and yurts.

In 48 AD, internal divisions weakened the Xiong Empire, splintering it into smaller kingdoms. Notably, the northern Xiong established itself in the north, becoming part of modern-day Alla-gy, while other denominations emerged in northern Cordilia and Frastinia. The Tienvien, previously under Xiong dominion, rebelled in 93 AD, marking the end of Xiong influence in Huawanese lands and the dawn of the Tienvien Empire.

Recent archaeological excavations in Zhan have unveiled bronze decorations featuring deities reminiscent of Frastinian, Finixian, and even Bailtemmic pantheons. These findings have sparked hypotheses about the Xiong’s potential connections with the broader South Pacifican world over 2000 years ago.

[ikonen]

History of Huawan (Part 3)

The Tienvien Empire: A Nomadic Tapestry Unfurls (93 AD - 330 AD)

The aftermath of the Xiong Empire’s disintegration in 93 AD ushered in a new epoch dominated by the Tienvien, a force that redefined the historical narrative of Huawan. Emerging from the remnants of the Xiong’s rule, the Tienvien wove a rich tapestry, blending the resilience of nomadic traditions with echoes of ancient Vietic influences, particularly those reminiscent of Eastern Huawan.

In the early years of the Tienvien Empire, a delicate equilibrium unfolded as leaders navigated the challenges of consolidating power while fostering a synthesis of cultural identities. The overthrow of the perceived violent and brutish Xiong rule spurred Tienvien leaders to establish a cohesive identity that paid homage to the ancient traditions of the Huawanese, emphasizing the balance of heaven and earth.

The Tienvien’s ascendancy gained momentum in the 1st century AD and culminated in consolidation under the leadership of the Tien Lord, Lanh Quoc, in 70 AD. Expelling the Xiong from the south and subjugating them in the north, Lanh Quoc secured Tienvien dominance over the Huawanese. A joint invasion by the Rhaynans and Valkyrians in 167 AD was successfully repelled by the Xiong, solidifying their influence north of the Kalkara by 180 AD.

Various hypotheses surround the language and ethnic links of the Tienvien, with the most accepted version suggesting ties to Huawanese nomads, specifically branches of southern Cordilian ethnicities in modern-day Techganet and Eastern Huawanese regions.

Distinct from the Xiong’s autocratic rule, the Tienvien embraced a more democratic approach, electing their ruler through a congress of nobility to act as a check against despotism. They also introduced Duoithu, woodcut tallies, as a form of non-verbal communication. Engaged in extensive livestock husbandry, the Tienvien diversified their economy with farming and handicrafts, ushering in a more commercial era.

Despite their success, the Tienvien faced challenges in reconciling their nomadic roots with the need for agricultural permanence. The delicate dance between these two elements defined the early decades, as leaders navigated a gradual shift towards settled agriculture, adopting modern irrigation techniques and fostering economic diversification.

The shift towards settled agriculture marked the early decades, accompanied by the incorporation of modern irrigation techniques. The capital city, Tienhong (now Wei Sheng), became a symbol of this synthesis, featuring temples and pagodas reminiscent of spiritual sanctuaries coexisting with yurts and open-air markets—a testament to the unique amalgamation of past and future.

During the heyday of the Tienvien Empire, a remarkable cultural synthesis unfolded, echoing through the construction of temples that seamlessly blended nomadic spirit with architectural grandeur. These temples, scattered across the landscape, stood as testaments to the empire’s commitment to harmonizing diverse influences into a unique architectural legacy.

Tienvien temple constructions were characterized by a fusion of nomadic and Vietic architectural elements, representing a harmonious marriage of two distinct cultural streams. The design language seamlessly integrated the traditional yurt aesthetics of the nomadic heritage with the intricate detailing and symmetry reminiscent of ancient structures. The layout of Tienvien temples was a visual representation of the empire’s cultural synthesis. Temples often featured open courtyards surrounded by covered walkways, mimicking the nomadic tradition of communal gathering spaces. The central prayer hall, adorned with intricate carvings and murals, served as the spiritual core, echoing the grandeur of ancient Maaist sanctuaries.

One of the most striking features of Tienvien temples was the roof architecture, drawing inspiration from the iconic yurts of nomadic cultures. The roofs were often tiered, creating an aesthetically pleasing silhouette that mimicked the curvature of traditional yurt structures. This design not only provided a nod to the nomadic heritage but also allowed for efficient rainwater drainage.

The legacy of Tienvien temple constructions extended beyond the physical structures. These architectural marvels served as cultural markers, embodying the empire’s commitment to unity amidst diversity. The synthesis of nomadic and Vietic elements showcased the Tienvien Empire’s ability to create a unique identity that bridged the gap between their nomadic roots and the cultural influences they embraced.

In warfare, the Tienvien employed mounted archers and opted for temporary war leaders rather than hereditary chiefs. Their influence extended over parts of Central and Southern Cordilia until internal conflicts erupted in the opening years of 200 AC. Chaos ensued, with different tribes and groups engaging in succession wars.

Amidst the turmoil, the Tunu, a faction aligned with the Mudan monks, seized control of the Xiongwei mountains. By the mid-4th century, the Tunu dominated central Huawan and Central Cordilia, declaring allegiance to Father Sky in the name of Maaism. Through a bloody war, the Tienvien, weakened by succession crises, succumbed to dissolution, paving the way for the Tunu’s ascendancy.

Though short-lived, the Tienvien Empire left an enduring legacy by instilling a new identity for the state, emphasizing agricultural permanence over nomadism. The Tienvien era marked a transformative chapter in Huawan’s history, shaping the trajectory of subsequent civilizations in this ever-evolving land.

[ikonen]

History of Huawan (Part 4)

The Tunu Theocracy: Guardians of Faith and Harmonizers of Spirituality (330 AD - 756AD)

The period following the dissolution of the Tienvien Empire in 330 AD saw the emergence of the Tunu Theocracy, an epoch defined by the ascendancy of war monks and the consolidation of Maaism, which began an age of theology and philosophical study. Maaism emerged as the cornerstone of this synthesis, embodying the teachings of enlightenment, moral conduct, and the interconnectedness of all things.

In the late 5th century, the Tunu established a powerful nomadic empire spreading south and generally farther north of Alla-gy and took the ancient Aegeans as a vassal state which united against Hystaiga. Led by the Zhuchi-Khan (Lit. Abbot-Khan), who was not only the head in political matters between the tribes, but also a spiritual leader to be vouched by Father Sky and Mother Earth themselves. Their appointment was also by discussion not only with the tribes, but also the Maaist grandmasters.

The Tunu challenged prevailing norms, notably by allowing women in political and spiritual offices and recognizing unmarried women as citizens (which was unheard of). This progressive stance laid the groundwork for societal changes that echoed through succeeding empires until present day Huawanic Peocracy.

Agricultural reform was a notable aspect of the Tunu era, fostering increased commerce facilitated by far-reaching trade routes that extended as far as Frastinia. The nomads engaged in the cultivation and sale of unique spices, enhancing economic ties with distant regions. Additionally, the Tunu initiated jade mining, considering the bright green stone a blessing from Mother Earth. Jade gained prominence not only as a sought-after commodity for its monetary value but also for its perceived spiritual qualities, believed to bring luck and offer a cure for ailments.

Despite these advancements, the Tunu society faced its share of challenges. Slavery was prevalent, with both slaves and serfs serving under the Maaist monasteries. Some Maaist grandmasters exploited the labor of believers, promising them a place in the Heavens in exchange for diligent work. While this practice was widespread and arguably tolerated, any monk found mistreating citizens faced imprisonment and flogging, signaling a system where ethical standards were upheld, albeit imperfectly.

However, the Tunu empire ushered in an era of enlightenment where monasteries and temples evolved beyond mere places of worship to become hubs of research and education. Some monasteries even took the extraordinary step of educating peasants, imparting the skills of reading and writing. This commitment was rooted in the belief that the survival of Maaism depended on cultivating an intelligent and informed peasantry.

This period gave rise to what scholars later termed “contemporary Maaism,” a precursor to Tunnism. Under Tunu rule, Huawanese society thrived in ethical inquiry and moral philosophy. Monastic scholars engaged in rigorous debates, delving into the intricate intersection of spirituality and governance. Notable texts like the “Enlightened Edicts” and the “Harmony Sutras” emerged, serving as foundational documents that would guide ethical governance and spiritual enlightenment for generations.

Maaist rituals became an integral part of daily life for Huawanese citizens during Tunu rule. Morning and evening ceremonies, meditation sessions, and communal gatherings fostered a sense of collective spiritual identity. The emphasis on balance and enlightenment permeated every facet of life, offering individuals a guiding path toward moral clarity and inner peace.

The architectural marvels of Tunu temples epitomized a fusion of tradition and enlightenment. Towering structures, resembling the majestic peaks of Xiongwei, soared towards the heavens, symbolizing the profound connection between the mortal realm and the divine. The interiors boasted elaborate frescoes and carvings, narrating scenes of enlightenment, imparting ethical teachings, and illustrating the cyclical nature of existence. The adaptation of these profound philosophies to local customs and beliefs gave rise to a unique Huawanese interpretation, sparking a cultural renaissance that celebrated the synthesis of diverse spiritual traditions.

At the core of the Tunu Theocracy stood the revered war monks. These ascetic warriors were unwaveringly committed to the pursuit of spiritual enlightenment and the safeguarding of Maaist principles. Clad in distinctive white head robes and adorned with green armor symbolizing the union of earth and sky, the war monks emerged as the custodians of Huawanese spirituality.

The combination of disciplined cavalry troops mounted on rugged horseback, alongside the zealous beliefs of both nomadic warriors and war monks, rendered them a formidable force. This prowess enabled the Tunu empire to extend its influence to far-reaching territories beyond the borders of Huawan.

Intriguing alliances were solidified with the Valkyrian Jarldoms, promising various tribes land and power. This collaboration spurred the expansion of the Jarldoms into Austurland, establishing an outpost that would later become modern-day Corinia. This period marked the maiden encounter of horseback war monks fighting alongside the axe-wielding Valkyrians, leading to the consolidation of power in the east and the fervent support of Viking expansionism.

The united forces of the Jarldoms, Aegeans, and Tunu wreaked havoc through pillaging and chaos, extending their influence into modern-day Weisserstein and reaching as far as the Weissersteinian Rhinelands, the Valorans and the ancient Ryccian kingdoms. The wielded power not only instilled respect but also flourished commerce in central Cordilia.

A particularly noteworthy expansion for the Tunu was to the west of the Xiongwei. Initially believed to lead to an unending barrenness of rocky frost, an expedition was founded, resulting in the westward spread of Tunu territory.

Despite past scholars attributing the fall of the Tunu to the emergence of Tunnism, a contemporary version of Maaist principles, the true cause was a crisis of faith. While Maaism emphasized naturalism and nomadism, Tunnism centered around education, agriculture, and philosophy. This crisis led to a profound rift within the theocracy, with neither side willing to accept the other in any capacity. The ensuing turmoil unfolded as a series of successionist intrigue and drama, famously known as the “Tales of The Blood Orchid.”

Modern scholars contend that the demise of the Tunu can be primarily attributed to a significant error in the appointment of offices within the Theocracy. With an increased emphasis on faith and the acquisition of offices through financial means, widespread corruption ensued, leading to extensive mismanagement within the Tunu at a large scale. The existence of the “Tales of The Blood Orchid” is often cited as evidence of this dysfunction.

However, for a brief period during the 7th century, the Tunu experienced a renewed consolidation under the leadership of Zhuchi-Khan Tujue, posing a renewed threat to the neighboring regions of Huawan. Tujue even laid siege to the Valkyrian Confederate Jarldom. Despite initial successes, the Tunu forces were eventually turned back. Two years later, the Tunu once again fragmented, but their depredations persisted, occasionally threatening Valkyria, Karnetvor, and the Aegians.

In the early 8th century, a formidable invading force of 450,000 Vikings descended upon Eastern Huawan. This threat was effectively repelled and chased back by Tuku-Khan, the ruler of the Shi Di ruling the East under the Tunu.

The Tunu Empire ultimately succumbed in 756 AD, as a joint effort by Valkyrian, Aegian, Shi Di, and other nomadic forces led to its downfall. In the aftermath, the Shi Di established the Shi Dynasty, marking the establishment of XinXian, the capital of the Shi Dynasty, which stands as one of the oldest major cities in Huawanese history.

[ikonen]

History of Huawan (Part 5)

The Shi Dynasty (720 AD - 1091AD)

Following the disintegration of the Tunu Theocracy, the Shi Di, pivotal in the Theocracy’s downfall, seized control of the nomadic confederacies with an unyielding grip, formally establishing the Shi Dynasty. XinXian, strategically positioned in central Huawan, emerged as the nucleus of political, cultural, and economic endeavors.

In the initial epoch, the Shi government prioritized the stabilization of the region, aiming to mend the wounds inflicted by the internal discord of the Tunu era. Early leaders spearheaded administrative reforms, instilling a system that esteemed meritocracy and pragmatism, steering away from blind adherence to faith. This strategic shift sought to address the longstanding issues that had plagued the land, which include the rivaling factions of warlords and dissent in between Maaist followers and Tunnist followers. It was chronicled that Supreme Emperor Chang Mao, the first emperor, devoted his entire reign to quelling unruly nomadic warlords and fending off repeated raids from marauding bandits.

The Shi Dynasty swiftly coalesced, reaching its zenith as it extended its sway over regions encompassing modern-day Valkyria, Hystaiga, Corinia, Karnetvor, Techganet, Krauanagaz and UPRAN. By the mid-9th century, Shi chieftains transitioned from a mere tribal confederation to a formidable Cordilian dynasty. This transformative phase witnessed the construction of cities and the establishment of dominion over agricultural domains, marking a shift toward consolidation.

The empire’s territory comprised three distinctive realms – one inhabited by nomadic herders in the north, another by fishermen and sailors in the east, and the third by croppers in the south. These regions actively engaged in trade, fostering a symbiotic relationship.

Under the auspices of Shi rulers, a cultural renaissance blossomed, venerating the inherent connection between humanity and nature. Infused with Maaist principles, scholars and artists delved into the splendor of the natural world, creating masterpieces that immortalized landscapes, flora, and fauna. The imperial court emerged as a fervent patron of the arts, generously supporting poets, scholars, and artists in their endeavors.

The Imperial Gardens of XinXian stood as a resplendent testament to the profound reverence for nature embraced by the Shi Dynasty. These gardens featured meticulously manicured landscapes, serene ponds, and picturesque vistas. Each element was carefully crafted to pay homage to Mother Earth, showcasing the pinnacle of her creations and earning the title of the “crown of the heavenly mother.” In addition to the gardens, XinXian boasted other grand architectural projects that reflected a harmonious synthesis of traditional Huawanese styles infused with Aegian and Valkyrian influences.

Central to the era’s ethos was the philosophy of “Harmony with Nature,” which permeated every facet of Huawanese life. Emperors spearheaded grand architectural endeavors that seamlessly integrated with the natural surroundings. Palaces and temples adorned with traditional Huawanese motifs, such as depictions of mountains and rivers, served as tangible expressions of the commitment to balance and the cyclical nature of existence, influenced by a fusion of Maaist and Tunnist ideals.

The crowning achievement of this architectural splendor was the Jade Palace, an opulent complex adorned with intricate jade carvings that became a testament to Huawanese grandeur in contrast to the ancient nomads. This architectural marvel stood as a testament to the wealth and cultural vibrancy of the Shi Dynasty. The sprawling gardens and serene courtyards within the palace complex echoed the dynasty’s unwavering commitment to balance and harmony, mirroring the enduring influence of Maaist principles that had shaped the region for centuries.

Despite the overarching emphasis on harmony and balance, the Shi court was not immune to the intrigues of political maneuvering. The imperial court evolved into a complex stage where court factions engaged in subtle power plays, each vying for influence and control. Emperors deftly navigated this intricate tapestry of courtly politics, forming strategic alliances and consolidating power through strategic marriages with influential tribes.

Within this era of nuanced power dynamics, imperial consorts played pivotal roles in shaping the empire’s destiny. Known formally as the Imperial Harem, serving as a sophisticated network of influence, accommodated not only the emperor’s wives but also women adept in diplomacy, espionage, and intellectual pursuits. The harem became a microcosm reflecting the complexity of the larger political landscape, where subtle shifts in power mirrored those occurring within the empire.

While the majority of Shi tribes maintained nomadic traditions, the Shi’s roots in Eastern Huawan spurred a unique emphasis on maritime exploration. This emphasis led to the establishment of trading ports along the Huawanese coast and marked the inception of a formal Imperial navy. Equipped with advanced shipbuilding techniques, this navy not only increased the wealth of the eastern region but also expanded Huawan’s influence across the seas. This era laid the foundation for present-day Peonic naval expansionism and the enduring maritime influences that followed. Trade routes thrived in key locations such as Crabry, encompassing modern-day NAGB, Termina, and Kliegme.

The Shi Dynasty maintained a relatively peaceful coexistence with the Jarldom of Valkyria, rooted in the belief that the vast seas provided ample space for both states to thrive. This amicable relationship facilitated the expansion of the Corin Protectorate, a region serving as a vassal state to both Valkyria and the Shi Dynasty. The influence of these two powers played a crucial role in shaping the distinct national identity of Corinia in the modern era.

The pinnacle of cultural achievement during the Shi Dynasty unfolded during the reign of Emperor Wenshu. His patronage of the Imperial Academy in XinXian elevated it to a renowned center of intellectual brilliance. Scholars hailing from regions as diverse as Cordilia, Frastinia, and Crabry were invited to participate in profound debates, delving into the realms of philosophy, astronomy, and medicine.

Emperor Wenshu’s era also witnessed the establishment of the Library of XinXian, a colossal repository that emerged as one of the ancient world’s largest and most significant libraries. This grand institution was part of a broader research complex known as the Taiyang, symbolizing dedication to the Sun in Maaism—an emblem of brightness, knowledge, and intelligence. The conception of a universal library in XinXian is believed to have been suggested by Consort (Later Empress) Ogul, a courtesan in the imperial harem to Emperor Wenshu. However, the actual construction of the Library likely occurred during the reign of his son, Emperor Wen Ling II.

The Library of XinXian swiftly amassed a vast collection of scrolls covering diverse subjects such as agriculture, philosophy, history, and tradition. While the precise number of scrolls housed at any given time remains unknown, estimates range from 40,000 to 400,000 at its zenith. The compilation of the “Scrolls of Wisdom” during this period represented a monumental technological milestone for the ancient world, encapsulating the collective knowledge of Huawanese scholars and contributing significantly to the legacy of the Shi Dynasty.

Amidst the splendor of the imperial court’s grand festivities, which celebrated the arts, literature, and scientific achievements, the Shi Dynasty found itself at a crossroads. Lavish banquets, showcasing delicacies from every corner of the vast empire, symbolized the rich cultural diversity nurtured under Shi rule.

However, as the tapestry of the Shi Dynasty unfolded, a complex interplay of internal strife and external challenges emerged, ultimately contributing to its gradual decline. Persistent challenges along the frontiers, characterized by nomadic incursions, mirrored the struggles faced by its predecessors. Border skirmishes with nomadic tribes and external warlords strained the military prowess of the Shi rulers, resulting in territorial losses and heightened vulnerability.

Internal power struggles within the Shi court added another layer of complexity, creating an atmosphere of intrigue and political uncertainty reminiscent of the late years of the Tunu Theocracy. Different factions within the court vied for influence, and the delicate balance between political stability and noble ambitions became increasingly precarious.

Historians underscored the Shi Dynasty’s struggles in dealing with natural disasters, including famines and pestilences, which adversely impacted agricultural productivity. These challenges, coupled with economic strains, triggered social unrest as the populace grappled with hardships that tested the ruling authority’s capacity to maintain order and stability.

As the Shi Dynasty advanced through time, administrative inefficiencies began to erode its foundations. The infiltration of corruption into the bureaucratic machinery hindered effective governance, causing the central authority to struggle in maintaining control over its expansive territories. This struggle, in turn, fostered increased autonomy among regional governors.

Confronted with a growing array of challenges, the Shi Dynasty witnessed a gradual process of fragmentation. Regional powers emerged, asserting greater independence and contributing to the decentralization of authority. This fragmentation paved the way for a period of disunity and regional rule.

Amid these intricate challenges, the Shi Dynasty’s decline unfolded, culminating in its demise around 1091 AD as a new millennium dawned. The last Shi emperor was deposed, marking the conclusion of the dynasty and ushering in an era of disunity famously known as the “Comedy of the Lotus.” This period would come to define the subsequent chapters of Huawanese history, shaping the trajectory of the various regional powers vying for dominance.

The legacy of the Shi Dynasty, despite its ultimate decline, endured as a transformative chapter in Huawanese history. Its commitment to intellectual pursuits, cultural patronage, and the harmonious blending of Maaist and Tunnist influences left an indelible mark on the cultural fabric of modern Huawan. The grand architectural achievements, philosophical advancements, and the establishment of institutions like the Library of XinXian reverberate through time, shaping the values and aspirations of contemporary Huawanese society. The Comedy of the Lotus, while marking the end of the Shi Dynasty, set the stage for the intricate tapestry of regional powers that would continue to shape the course of Huawan’s historical narrative.

[ikonen]

History of Huawan (Part 6)

The Comedy of the Lotus: A Tapestry of Intrigue and Strife (1091 AD - 1183 AD)

In the aftermath of the Shi Dynasty’s demise, Huawan plunged into the tumultuous era aptly titled “The Comedy of the Lotus.” Commencing around 1091 AD, the once-unified realm fractured into a mosaic of rival states, marking the onset of a complex epoch defined by political intricacies, military conflicts, and fluid alliances. The designation “Comedy of the Lotus” finds its origins in the city of Lian, recognized as the epicenter of struggles for dominance for nearly a century. The term “comedy” was coined not due to lightheartedness but rather a historical irony – chroniclers had romanticized and dramatized the lives of feudal lords and their trainers. However, modern historians revealed that reality surpassed embellishment, rendering the truth closer and arguably even more unbelievable, thus earning the period its ironic moniker.

In the waning years of the Shi Dynasty, treacherous eunuchs and villainous officials deceived the emperor and persecuted loyalists. Corruption permeated all levels of the government, contributing to the widespread decay of the Shi. Under Emperor Bhuta’s rule, a peasant rebellion erupted, known as the “Fire Foxes,” led by the charismatic Lin Jin.

Despite imperial forces barely suppressing the rebellion, the assassination and death of Emperor Bhuta (with his subsequent body crushed by a circular wooden plank sat on by those he blindy trusted) ushered in a power struggle within the royal council. Young Emperor Shao was installed on the throne, but assassinations and internal strife further fueled chaos. The vacuum left by the Shi collapse invited ambitious warlords to compete for supremacy, transforming the political landscape of Huawan. Unlike previous government structures where nomad chieftains played a role within the government, this period saw powerful warlords establishing their own independent confederate states. These states were backed by respective nomadic chieftains, religious grand abbots, and wealthy officials, setting the stage for intense rivalries and a struggle for the imperial throne.

The aftermath of the Shi Dynasty’s collapse left Huawan fractured, with the landscape now dotted by independent states, each bolstered by its own set of loyal followers and tribal affiliations. The division was not only geographical but also deeply rooted in distinct tribal cultures.

To the east, tribes donned in fish skins roamed the marshy lowlands of Kwai during the winter and sought refuge in the mountains bordering the Valkyrian Jarldom in the summer. Their language, reminiscent of ancient Läntinen, foreshadowed a linguistically intriguing fusion with the ancient Huayu script, laying the foundation for the modern dialects of Eastern Huawan. These tribes pledged allegiance to the State of Rong.

In the southeast, tribes thrived in the fertile croplands of Fan, a region that continued to be an agricultural powerhouse in Huawan and Cordilia. The Fan State comprised impoverished fishermen and peasants, devout sea animism practitioners known as the “Tingismaa.” Their belief in the expansion of water in the world and the return to its beginnings shaped their worldview. The Fan State held a unique position as the only state with access to a navy, operating independently for the protection of Huawanese lands through the free state of Corin. It also marked the origins of Violent Peonic Piracy.

The Western and Central regions of Huawan were mired in conflict as multiple states and warlords vied for territories and power, plunging the realm into civil strife. A distinctive symbol emerged amidst the chaos—the imperial seal of the Lotus. Warlord Jungdu discovered this emblem in the ruins of the Zhan Imperial Palace. Recognizing its significance, he transported it to Lian, a city crucial for its association with the jade used to craft the imperial seal. The symbolism tied to the Lotus seal led to the establishment of Lian as the imperial capital, consolidating authority over the central and western territories.

In the wake of Jungdu’s monopoly of state power and coercing the young emperor Shao, Huawan plunged into a dark chapter marked by political intrigue, betrayals, and the rise of new warlords. Ogujin, one of Jungdu’s rivals, attempted to end the tyrant’s rule but was forced to flee after a failed assassination attempt that cost the lives of his family. Seeking revenge, Ogujin orchestrated a deception that questioned the authenticity of the Lotus seal. This ploy sparked a coalition of nomadic warlords, united in their effort to oust Jungdu.

Despite initial victories, internal strife led to the dissolution of the coalition, allowing Jungdu to maintain control. However, his reign was fraught with betrayal, culminating in his murder orchestrated by his own foster son Zhangdu, with the involvement of eunuchs in a sinister plot. In the aftermath, power dynamics shifted as warlords like Mangsten Garam and Ogujin, once devoid of titles and land, rose to prominence. Ogujin’s Jin State forcefully seized Lian, toppling Zhangdu’s regime.

By 1115, Ogujin asserted dominance over Central Huawan, controlling the heartland. However, his fate took a grim turn when he was captured by the Masako tribe while delivering his daughter as a peace offering. The Masakonese Nomadic Confederacy executed Ogujin, leading to his succession by Megujin. The latter sought vengeance for his father’s death in a protracted conflict against the Masakonese.

Megujin’s demise ushered in a chaotic period marked by tribal conflicts and power struggles for control over Lian. By the mid-12th century, six nomadic confederacies emerged—Masako, Zhan, Fan, Jin, Shuang, and Rong. The imperial lotus seal, stolen during the Jin state’s succession crisis, further fueled the turmoil. Emperor Shao, losing control and legitimate support, escaped into exile amid the chaos of the Fox Fire siege of the Lian Imperial Palace.

The landscape was dominated by the Masako and Zhan, competing for central Huawan, while the Fan and Rong aimed to subjugate the Shuang and conquer the imperial provinces. The struggle for supremacy intensified, plunging Huawan into an era of uncertainty and conflict.

Reflecting the administrative challenges reminiscent of the fall of the Tunu Theocracy and the Shi Dynasty, this period witnessed the resurgence of administrative inefficiencies and corruption. The pursuit of power unfolded as a multifaceted dance of political maneuvering, where alliances were forged and betrayed within the courts of aspiring rulers. The intricate web of intrigue grew more complex as each faction sought to outwit the others.

Amidst internal strife, external threats persisted, reminiscent of challenges faced in the past. Nomadic incursions and border skirmishes with the Aegians, Valkyrians, Hystaigans, and Karnetvorians added another layer of complexity to the political landscape. The struggle for survival, dominance, and regional hegemony marked an era characterized by continuous military campaigns and shifting allegiances.

What distinguished this period was the remarkable diversity of emerging states, each with its own unique characteristics, cultural influences, and governing ideologies. Some sought to revive traditional Xiong and Tienvien principles, while others embraced their complete erasure. This diversity added depth to the intricate political tapestry, fostering a rich exploration of culture and philosophy.

The Comedy of the Lotus was not merely a tale of political chaos; it was a dynamic period that set the stage for the next chapter in Huawanese history. As rival states clashed, formed alliances, and engaged in diplomatic overtures, the seeds of future unification were sown. The echoes of this comedic yet tumultuous period would resonate through the ages, influencing the course of events that would shape the destiny of Huawan.

Culminating in a series of inconceivable intrigues, Mangsten Garam, the warlord of the Shuang, seized control of the Masako Dynasty simultaneously with the fall of the former. The Masako took command of Lian, vanquished and subjugated rival confederations, and eradicated the Fox Fires. Holding the recently recovered Lotus imperial seal, the Masako Dynasty brought an end to the Comedy with complete authority over all Huawanese lands, ushering in an era of unity under one of the longest and most respected dynasties in Huawanese history.

Although a footnote in Huawanese history that may seem insignificant compared to the dynasties that precede and succeed it, it does bear profound importance as a transitional period. The Comedy of the Lotus, with its intricate tales of political upheaval, diverse ideologies, and external threats, serves as a crucial link between the fragmented past and a future of unity. This tumultuous chapter laid the groundwork for the emergence of the Masako Dynasty, marking a turning point that, despite its seemingly fleeting nature, left an indelible imprint on the destiny and character of Huawan.

[ikonen]

History of Huawan (Part 7)

The Masako Dynasty: The Khuu Order, the Avashi Code, Gazar Khan and the Golden Road (1091 AD - 1392 AD)

The Masako Dynasty, rising from the ashes of the tumultuous Comedy of the Lotus, embarked on a transformative journey that reshaped the Huawanese landscape. Founded by visionary Warlord Garam Mangsten, the dynasty symbolized more than just a shift from political turmoil; it marked the advent of a new era characterized by healing, enlightenment, and a collective pursuit of a brighter age. Garam Mangsten’s proclamation during his ascension to the imperial throne envisioned a golden era for Huawan, emphasizing unity and a shared path toward progress, his banner of the cherry blossom, a symbol of spring’s birth and prosperity adorned hia government.

Garam Mangsten’s vision extended beyond immediate challenges, foreseeing the Masako Dynasty as a unifying force for the Huawanese peninsula. In the early years, the imperial court diligently worked towards pacifying regions and reconciling differences that had once fueled rivalries. This commitment to unification created a sense of collective purpose, and its echoes continue to resonate in the annals of Huawanese history, shaping the cultural and societal identity of the region.

Under the Mangsten imperial line, the Masako Dynasty stood out for its cultural contributions, particularly in religious philosophy and the arts. Notably, the establishment of the Khuu, a united religious order, represented a harmonious fusion of Maaism and Tunnism, emphasizing compatibility and coexistence. The Khuu’s core tenets centered on the worship of Father Sky and Mother Earth, aligning with the cosmic order and promoting interconnectedness with the natural world. Rituals, ceremonies, and meditation aimed at attuning individuals to the spiritual realm formed integral practices within the Khuu, fostering a nature-centric approach that embraced harmony and sustainability.

The establishment of the Khuu Order during the Masako Dynasty marked a pivotal moment in Huawanese spiritual life. Originating from the compilation of “The Sanshizang Masakosa,” a canon encompassing 1,400 Maaist and Tunnist texts, the Khuu Order sought to reconcile disparate teachings, providing a unified path for practitioners. The collection, organized into three divisions—meditation (clay), spirit transcendence (rain), and harmony (cosmos)—reflected the Khuu’s primary focuses and served as a guide for initiates.

Technological advancements defined the Masako Dynasty, with innovations such as movable-type printing and paper currency transforming the economic landscape. Taxation reforms stimulated commerce, benefiting both the empire and its peasantry. Bureaucratic reforms, executed under Mangsten Khan, curtailed corruption through severe punitive measures known as the “five punishments.” Graphic in nature, these penalties aimed to deter corruption within the imperial bureaucracy.

The rise of imperial warriors, known as the Avashi, emerged as a prominent feature of the Masako Dynasty’s military structure. Bestowed with the title of Baturu, these warrior leaders played a crucial role in provincial governance and served the great Khan in exchange for land and protection. The Avashi Code outlined principles of loyalty, honor, and duty, shaping the ethical conduct of these warrior lords. Their contribution became instrumental in both safeguarding the Masako Dynasty from external threats and fostering subsequent expansionism, establishing the foundation of Rex Paeonica.

In the 13th century, the Masako Dynasty, led by Teemu Mangsten, earned the colloquial title of Gazar Khan or Earth Khan. Under his leadership, the dynasty undertook an unprecedented expansion, swiftly subjugating neighboring regions like Corinia, Valkyria, Moellia, the Rhinelands (now Weisserstein) and establishing the Tientan as a vassal state (later Hai Men). The union was known as the “Central Cordilian Confederacy”.

The military prowess of the central empire extended its influence over central Cordilia. A naval conflict known as “The Red Ocean War” resulted in the Kingdom of Gara becoming a vassal state, further showcasing the Gazar Khan’s military acumen and administrative innovations that facilitated the integration of diverse cultures and alliances across central Cordilia. Although historians argued that despite a Masakonese victory, the Garan empire did such a damage to the Masakonese that it saved them from complete annihilation, the Garan proved to be an amazing ally for the Masakonese in the upcoming conflicts.

The unification of central Cordilia under the banner of the Masako Dynasty brought about a significant geopolitical shift, consolidating control over the crucial Kringalian Strait. This newfound dominance in maritime trade routes led to heightened tensions with Karnetian Emperor Philip II. The Karnetians, eager to secure a trade route with the Northern Frastinians and viewing the Central Cordilians as heathens, launched a naval war against the Cordilian onfederacy. The conflict escalated into a full-scale crusade as Philip II sought to expand Karnetian influence and spread the influence of Karnetian Christianity.

The naval war and subsequent crusade were marked by intense battles in the Kringalian Strait, a strategic location that held immense economic and military significance. The Masakonese navy, led by skilled admirals of various empires and bolstered by innovative naval tactics, defended their territorial waters against the crusading Karnetians. The conflict spanned several years, causing significant disruptions to trade routes and leading to a period of heightened militarization.

Amidst the hostilities, Gazar Khan recognized the toll of the conflict and sought diplomatic avenues for resolution. As Philip II fell ill during the latter part of the crusade, the Gazar Khan seized the opportunity to extend an olive branch. Emissaries were dispatched bearing gifts that symbolized peace – snow from the Xiongwei mountains, signifying purity, and expensive fruits representing prosperity. This diplomatic gesture marked a turning point in the conflict and served as the catalyst for the cessation of hostilities between the Masako Dynasty and Karnetian Empire.

The Golden Road ushered in an era of flourishing cultural exchanges, contributing to the vibrant tapestry of Huawanese civilization. The trade routes not only facilitated the movement of goods but also became conduits for the exchange of ideas, art, and philosophies. This cultural diffusion along the Golden Road led to the blending of diverse traditions, resulting in a rich and syncretic cultural landscape.

The moniker “Golden Road” finds its roots in the immensely profitable trade that transpired along these thoroughfares, facilitating the exchange of a diverse array of commodities such as spices, precious metals, textiles, and exotic animals. Beyond commerce, the Golden Road functioned as a conduit for disseminating religions, philosophies, and cutting-edge technologies. Its sprawling network included distinct branches: the western route traversing Yttria, The Ryccian Empire, Valora, Thalapadis, and into Frastinia, while the eastern route extended through the Rhinelands, Ikaranara, and stretched as far as the Frost Empire. Meanwhile, the two maritime routes, often dubbed the Maritime Golden Road, seamlessly linked various coastal regions, encompassing Crabry, the central Isles, and the Rainbow Isles. The eastern maritime route began from Techganet unto modern day-Besern and passed through Crabry. The western maritime route with Yttria and Krauanagaz also fortified the seas of western cordilia

The Golden Road was not only a testament to the economic prosperity of the Masako Dynasty but also a symbol of its commitment to openness and cooperation. The dynasty actively encouraged the exchange of ideas and technologies, leading to advancements in various fields, from art and architecture to agriculture and science. This period of interconnectivity and collaboration laid the foundation for the Golden Age of Huawan, fostering an environment where innovation and progress flourished.

In the wake of the Golden Road’s success, the Masako Dynasty continued its quest for knowledge and innovation. The imperial court became a patron of scholars, scientists, and explorers, fostering an environment where intellectual pursuits thrived. The establishment of the Celestial Academy in XinXian became a symbol of the dynasty’s commitment to education and enlightenment. Scholars from across Cordilia were invited to engage in profound debates and collaborative research, pushing the boundaries of knowledge in various fields.

One notable figure emerging from this era was Admiral Shen Xiaotian, a visionary explorer appointed by the imperial court. Shen Xiaotian embarked on ambitious maritime expeditions, venturing beyond the known seas to explore distant lands. His voyages, known as the “Shen Voyages,” not only expanded the geographic understanding of the Huawanese people but also facilitated cultural exchanges with civilizations far beyond Cordilia, reaching as far as Bailtem, Keyli and Bareland. This was officially one of the first encounters the Masako had with the Montacians and the Sedunnic empire.

The Celestial Academy of Lian (Which became Lotus University), with its extensive library, became a repository of knowledge from the Golden Road and beyond. Scholars translated texts from Frastinia, Ikaranara, and the Frost Empire, contributing to the development of a comprehensive body of knowledge that transcended regional boundaries. This intellectual renaissance spurred advancements in philosophy, astronomy, medicine, and the arts.

The Golden Road also brought several openness and collaborations in religion and spirituality. Creating the Imperial Synod, a gathering of religious leaders from different traditions, convened regularly to promote tolerance and understanding among diverse spiritual practices. The Masako where they allowed vassals to practice their own respective cultures and traditions, believing strength could be unveiled further with diversity. In this era was also the entrance of islam into Huawan, which would later grow to become one of the largest religious communities in Huawan.

As the Masako Dynasty thrived, its influence reached distant shores. Diplomatic envoys were dispatched to establish friendly relations with neighboring empires, forging alliances and treaties that promoted peace and stability. The Masakonese cultural influence became a beacon, attracting artists, philosophers, and traders from distant lands who sought to experience the vibrancy of Huawanese civilization.

Yet, amidst the flourishing of knowledge and culture, the Masako Dynasty faced its own internal challenges. The imperial court grappled with questions of succession, and power struggles among the aristocracy occasionally threatened the stability of the realm. Nonetheless, the resilience of the dynasty prevailed, adapting to changing circumstances and weathering the storms of political intrigue.

As the curtains fell on the Masako Dynasty, the Baturu of Touhou orchestrated a political spectacle known as the “Play of the Wolf,” deftly navigating intrigues that led to the establishment of the Taizong imperial line, marking the end of the Mangsten lineage. Though the empire retained its Masakonese identity, chroniclers would later refer to it as the “Great Taizong,” a transformative era destined to reshape the power dynamics in the South Pacific for generations.

The Masako Dynasty’s legacy transcended geographical boundaries, leaving an indelible mark on the tapestry of Cordilian history. The Golden Road’s influence and the cultural exchanges it initiated laid the foundation for a globalized Cordilia, with Huawan assuming a pivotal role in shaping this interconnected world. The echoes of the Masako Dynasty would continue to reverberate through the ages, shaping the destiny of Huawan and influencing the course of events in a rapidly evolving South Pacific.

[ikonen]

History of Huawan (Part 8)

PART 1: The Taizong Empire: The Play of the Wolf, Huawanese Identity, The Rise of the Taizongs, (1392 AD - 1479 AD)

The classification of historical eras still sparks debates among historians, particularly during periods of significant political and cultural change. One such debate revolves around distinguishing between the Taizong and Masako eras in Huawanese history. Traditional views by chroniclers and historians often paint these periods as part of a seamless narrative, emphasizing the enduring continuity of Huawanese identity. However, modern scholars have begun to reassess this classification, recognizing the need to highlight the distinct characteristics and contributions of each dynasty.

While proponents of the continuous narrative argue that the core essence of Huawanese culture remained consistent across both eras despite shifts in leadership, modern historians contend that delineating the Taizong dynasty is essential. The Taizong era marked a pivotal period of enlightenment and transformation in Huawan, characterized by significant advancements in governance, diplomacy, and cultural identity. It was during this time that the concept of a unified Huawanese nation, represented by the name “Huawan,” gained prominence. Previously, Huawanese citizens primarily identified with their individual tribes, provinces, and territories, rather than embracing a unified national identity. As such loyalty among their tribes is far more stronger than loyalty to the royal government.

Play of the Wolf

The Taizong Empire’s historical narrative began with what became known as the “Play of the Wolf,” where the Baturu of Touhou, Lord Jang Taizong, seized the Huawanese throne. As the middle child of the final Taizong lineage, Jang Taizong had long been a respected military leader in the Touhou state. Serving under Emperor Mangsten Yuming, he observed the empire’s weakened state. Emperor Yuming, seen as ineffective and effeminate, preferred writing poetry to governance and suffered from constant health issues, possibly due to genetic faults caused by his parents’ incestuous marriage.

When Emperor Yuming died at the young age of 26 without a clear heir, the court revealed that he had never attempted to have a child, preferring homosexual relationships with his male consorts. This shocking news effectively soured the Mangsten royal lineage and left the empire in a precarious position, ripe for a coup. Jang Taizong seized this moment, securing the loyalty of key military avashi warriors and influential court officials through bribery, extortion, or murder.

Under the cover of darkness in October, marked by the falling petals of the cherry blossom trees that adorned the capital city of Lian, Lord Jang Taizong led his loyal troops into the imperial capital. Known as the “Falling of Petals,” this operation was swift and decisive, with minimal bloodshed. The Baturu’s forces seized the palace and burned the coffin of Emperor Yuming Mangsten.

Chroniclers noted that Emperor Yuming’s royal consort, a male member of the imperial chamber, tried to stop the soldiers from desecrating the coffin. After being incapacitated, he was given a choice: die a man in exile or die effeminate with the emperor. Choosing the latter, the consort was tortured, his bones pulled apart, and his organs set on fire alongside the emperor’s body. The fire burned for days, a symbol of their flawed love and an event later recalled by modern social justice activists.

Lord Jang Taizong did not stop there. He systematically murdered and poisoned those loyal to the Mangsten line. Even after winning, he ensured that any remaining members of the Masako imperial family were either captured or sent into exile.

What credited Lord Taizong’s brilliance was not just his military expertise but also his skill as a propagandist. Knowing that the people were embittered by the scandals of the previous emperor and the corruption of his court, Jang Taizong initiated a propaganda campaign, presenting himself as a savior who would restore the dynasty’s glory. He used the symbol of the wolf, revered for its strength and cunning, to represent his new reign against the incestuous and scandalous “pigs and rats.” Additionally, through political sway or outright bullying, he convinced the head of the Khuu order to legitimize his claims of restoring order and stability, depicting himself as a wise and just leader.

Although ancient historians solely credited Emperor Taizong for his brilliance, contemporary scholars now believe that his wife, the future Empress, was actually behind much of the propaganda efforts. Empress Lating Taizong, initially a thief serving as a wench for the Baturu, was unusually brilliant and eventually became a spymaster. In the Play of the Wolf, she was known as the “White Wolf” to Jang Taizong’s “Black Wolf.” Her schemes and propaganda strategies were pivotal to their success and continue to be studied to this day.

Once in power, Lord Jang Taizong, now coronated as Emperor Taizong, focused on consolidating his rule. He rewarded his loyal supporters with key positions, ensuring their continued allegiance.

Huawanese Identity

In the annals of Peonic history, the notion of a unified state seemed almost foreign. The common folk predominantly identified with their tribes and territories rather than with the central royal authority. The governance under previous royal regimes relied heavily on intricate political maneuvering and appeasement strategies to maintain a fragile confederation. Consequently, the royal government often teetered on the brink of dissolution due to constant provincial disagreements.

Emperor Taizong was acutely aware of the risks inherent in maintaining the precarious status quo of his nascent empire. However, he also understood that outright denouncing the achievements of the Masako Empire and attempting to erase its legacy from history would alienate many loyalists. Emperor Taizong also had a uniquely modern mindset, he knew that no matter how heavy the palace, his young fledging empire will not stand the test of time if the people that support its pillars are weak and divided in identity.

Instead, he pursued a strategy of consolidating military power while harnessing the talents of Empress Lating Taizong to lead a sophisticated propaganda campaign. Together with the empire’s most steadfast politicians and monks, they endeavored to reshape Huawanese identity and solidify the legitimacy of the new regime—an endeavor often hailed to this day, as one of history’s most audacious PR stunts.

Across the empire’s provinces and among each Baturu, it was customary to select a flower or plant symbolizing governance and allegiance. Each chosen floral emblem held its own symbolic significance, embodying the values cherished by its people. While the capital city of Lian traditionally embraced the Lotus, a symbol of purity and enlightenment since the Shi dynasty, the cherry blossom emerged as a recurring motif symbolizing regality, exclusivity, and beauty. The cherry blossom was chosen to signify prosperity, heralding the end of harsh winters and the arrival of spring.

Empress Lating, however, remarked on the ephemeral nature of cherry blossoms. Their brief but breathtaking bloom, followed by a swift decline, became a central metaphor in their propaganda campaign. They propagated the notion that the fleeting nature of cherry blossoms foretold a similar fate for an empire modeled after their beauty—an empire destined to wither before reaching its full potential.

This narrative served to honor the legacy of previous dynasties, particularly praising Garam Mangsten’s efforts in quelling the Comedy of the Lotus. Yet, it also subtly criticized the flaws inherent in the cherry blossom symbolism, attributing cultural and social decline to its adoption by recent monarchs, leading to decadence and moral decay.

As an ardent admirer of lotuses, Empress Lating articulated her sentiments in a renowned poem often referred to as the “lotus poem.” She extolled the virtues of the lotus—the elegance of its large round leaves providing shelter for creatures, the captivating beauty and fragrance of its flowers, and the symbolism of emerging from murky waters into a spiritually awakened era. She emphasized the medicinal and calming properties of lotus seeds, advocating for the lotus as a superior alternative to the cherry blossom.

The poem was written as follows:

“The Lotus Poem”

Huahe xingri kirei,  
Sora o yasuragi,  
Kusai keibetsu kara sukue.  
Yuen yonghwa badar,  
Chorhan amar,  
Wan ui seongmyeong ui chasu.

To close the cherry blossom,  
Calm the heavens,  
Save us from depravity.  
To foster the lotus,  
Nurture enlightenment,  
Spiritual growth of our people.



Shanliang de xiezi,  
Shengwuchong fang,  
Lianhua xianhua,  
Enshi yu xiang,  
Chuchu zhi chu.

Graceful leaves,  
Harboring creatures,  
Lotus flower,  
Charms and scents,  
Emergence from murky waters.



Lianhua ,  
Chiyao heping,  
Lingdao zhi lü,  
Huawan da ren,  
Zhuhuang he fengfucui ui lüxing.

Lotus flower,  
Healing and soothing,  
Guiding the path,  
People of the Flower,  
Journey to enlightenment and prosperity.

The “lotus poem” marked the inception of the concept of “Huawan,” or “the people of the flowers,” as a collective national identity. It posited that the unifying trait among the people was their affinity for flowers, with the lotus emerging as the epitome of enlightenment and spiritual growth. Consequently, the lotus was not only hailed as the new symbol of royalty but also embraced as the emblem of the empire and its people, signifying a shared journey towards enlightenment and prosperity.

The ideas of “Huawan” and espousing the lotus spread like wildfire. It became fashionable to associate oneself to a lotus and reach enlightenment. That a common phrase among the populace was “As the lotus rises from the mud, so too shall Huawan rise to greatness.” The lotus became more than a mere symbol; it embodied the aspirations of the people and the promise of a brighter future. This cultural shift elevated the lotus to a position of reverence and ubiquity, with its imagery adorning artwork, architecture, and ceremonial attire.

Choosing the lotus played a pivotal role in solidifying Lian as the capital of the Taizong Empire, serving as a potent symbol of prosperity, enlightenment, and imperial authority. In turn cementing Lian’s position as royal capital and its steadfast support for the Taizong imperium and other imperial governments succeeding it. The sprawling lotus gardens that adorned the cityscape not only beautified the capital but also served as sacred spaces where citizens congregated for reflection and meditation. Lian’s association with the lotus elevated its status as the spiritual and political heart of the empire, attracting pilgrims, scholars, and dignitaries from far and wide.

As the lotus blossomed across Huawan, so did the sense of unity and shared purpose among its inhabitants. The idea of “Huawan” transcended regional differences and tribal affiliations, fostering a sense of belonging and collective identity. People from all walks of life embraced the lotus as a unifying emblem, symbolizing their shared journey towards enlightenment and prosperity.

Emperor Taizong capitalized on this newfound sense of unity, leveraging the symbolism of the lotus to consolidate his rule and strengthen the legitimacy of the Taizong Empire. The lotus, once a humble flower, now stood as a powerful emblem of Huawanese identity and resilience.

Even after the demise of Emperor Jang Taizong and Empress Lating Taizong, their impact cemented the impact of the Taizong dynasty to the newly named “Huawan”, and in true floral spirit, begun one of Huawan’s most longstanding empires.

The Rise of the Taizongs

The Rise of the Taizongs marks a significant departure from the preceding era of the Masako Dynasty, characterized by a distinct shift in governance, cultural outlook, and societal norms. Following the demise of Emperor Taizong and Empress Lating, their descendants rose to power, heralding a new chapter in Huawanese history. Unlike their predecessors, the Taizongs embraced the opulent extravagance and decadence often associated with imperial rule, believing through fashion may austerity be attained in governance.

Under the Taizong dynasty, the imperial court became a center of extravagance and indulgence, with elaborate ceremonies, sumptuous feasts, and ostentatious displays of wealth becoming the norm. The emperors and their courtiers reveled in luxury, adorning themselves in lavish attire and surrounding themselves with exquisite artworks and precious artifacts. This newfound emphasis on material wealth and status symbolized a departure from the more restrained and pragmatic ethos of the Masako era.

Furthermore, the Taizong rulers were known for their patronage of the arts and sciences, sponsoring grand artistic projects and supporting the work of scholars and intellectuals. While the Masako Dynasty had prioritized practical reforms and military expansion, the Taizongs focused more on cultural refinement and aesthetic pursuits. This shift in priorities led to a flourishing of artistic creativity and intellectual inquiry, with Huawanese society experiencing a renaissance of sorts under Taizong rule.

Though historians saw the Taizong empire as decadent, it is also noted that its opulence is not without merit. A commitment to meritocracy and administrative efficiency was at the core. Those appointed by the Taizong implemented sweeping reforms aimed at curbing corruption, streamlining bureaucratic processes, and empowering local governance structures. This emphasis on merit-based appointments and administrative transparency endeared the Taizong regime to the populace, fostering a sense of trust and accountability between the government and its citizens.

Moreover, the Taizongs prioritized diplomacy and international engagement, recognizing the importance of fostering positive relations with neighboring states and foreign powers. Through strategic alliances, trade agreements, and cultural exchanges, the Taizong dynasty expanded Huawan’s sphere of influence, positioning the empire as a regional powerhouse and a beacon of stability in a tumultuous geopolitical landscape.

Yet, the Taizong dynasty faced significant military setbacks as well. Famously in the 1400s, Admiral Cheon Butanaga embarked on a mission to assert Taizong dominance over the peaceful Denvari people. While the Masako had previously established neutral trading relationships with the Denvari, the Taizong admiralty sought to subjugate them as vassals, aiming to gain access to valuable resources and establish a strategic outpost for trade with Spiras. Despite their superior military might, the Taizong forces found themselves cut off from crucial supplies during the conflict. In the end, the Denvari emerged victorious and halted Taizong influence over Bareland until the more peaceful Age of the White Lotus. Although the battle was hard-fought. The repercussions of the Denvari’s triumph over Taizong expansionism reverberated throughout history, with some historians suggesting that both sides ultimately suffered losses in the broader context of the war.

Indeed, the true zenith of the Taizong dynasty would be realized under the enlightened rule of Empress Rai-na Taizong, the illustrious scion of the 13th line of Royal Taizongs. Her ascension to the imperial throne marked the beginning of a golden age for Huawan, a period of unprecedented prosperity, cultural flourishing, and societal harmony. Empress Rai-na Taizong’s visionary leadership and steadfast commitment to the welfare of her people propelled the empire to new heights of greatness, earning her a revered place in the annals of Huawanese history as “The White Lotus”.

[ikonen]

PART 2: The Taizong Empire: The Huayu Language, The Age of The White Lotus, Huwanese Global Expeditions, War of the Red Moon (1480 AD - 1781 AD)

The Huayu Language

Among the enduring legacies of the Taizong Empire was the creation and widespread adoption of the Huayu language, which became the first standardized language for the newly unified empire. Commissioned by Emperor Manga Taizong of the 3rd royal lineage, alongside linguist Jou Youguang, the Huayu language played a crucial role in fostering unity and communication across diverse regions.

Prior to the development of Huayu, the empire grappled with a multitude of dialects and regional scripts, making governance and communication challenging. Ethnic differences, such as varied pronunciations and intonations, compounded the linguistic complexity, hindering effective communication. Emperor Manga’s personal experience, where his bride from Rong province struggled to comprehend the Lian-style dialect spoken at the imperial court, highlighted the urgent need for a standardized language.

Drawing from the expertise of scholars, monks from the Khuu order, and insights from imperial and foreign sources, Jou Youguang crafted the Huayu script. This new alphabet, consisting of 61 characters categorized into back vowels, front vowels, consonants, and indifferent consonants, aimed to streamline communication while minimizing confusion. Notably, Huayu eliminated intonation in favor of a diverse range of vowel types and a meticulous vowel harmony rule. The script’s design prioritized ease of writing, accommodating both brush and tablet formats, and featured an additive vocabulary to enhance clarity.

Despite facing initial hurdles, such as the lengthy two-century period required for complete implementation, Huayu gradually entrenched itself in the daily lives of empire inhabitants. Its standardized structure played a pivotal role in promoting literacy among the general population, serving as a unifying force that bridged linguistic divides across diverse regions of Huawan.

Furthermore, the establishment of Huayu as the official language of administration and education streamlined communication and fostered a shared cultural identity among Huawanese citizens. Its adoption facilitated the dissemination of knowledge, enabling the spread of literature, philosophy, and scientific advancements throughout the empire. Additionally, Huayu’s standardized grammar and vocabulary enhanced efficiency in government bureaucracy, ensuring clarity and consistency in official documents and decrees.

The Huayu script has then evolved to other brushstroke types as well. Mainly oracle bone script, seal script, clerical script, cursive script, semi-cursive script, and standard script. Even with the introduction of the australized script in 1965, traditional Huayu script remains widely utilized, underscoring its enduring popularity and cultural significance. As a testament to its enduring legacy, Huayu continues to be revered as a symbol of unity and cultural pride among present-day Huawanese communities.

The Age of the White Lotus

Rai-Na Taizong was born to Emperor Manga Taizong and Royal Consort Wakana Cheon in 1527. According to the disputed text of Hwata Tiga, after the tragic death of her half-brother Emperor Kai Taizong and the entire royal family during a diplomatic visit to Bailtem, Rai-Na Taizong inherited the title of Great Empress of Huawan. At just 15 years old, Rai-Na was not originally in line for the throne.

Emperor Manga Taizong had appointed his firstborn, Kai Taizong, as Emperor. The succession plan then considered Empress Jaana Taizong’s brother, Kim Tanxian (brother-in-law to Emperor Kai Taizong), as next in line. However, upon Manga Taizong’s deathbed, Rai-Na made a heartfelt plea to her father, arguing that she had as much right to compete for the throne as Kim Tanxian. Impressed by her determination, Manga Taizong amended his will to include Rai-Na as the next in line of succession.

The chronicle of Hwata Tiga is heavily debated among historians. Emperor Manga Taizong was known to be a staunch womanizer, and Rai-Na was actually born from the Royal Consort as well as her mother being a woman outside the imperial harem. While it was not unusual for women to wield power in Huawan, the idea of a female ruler sitting on the Taizong throne was controversial. An alternative narrative suggests that Rai-Na’s placement in the line of succession was a strategic move to placate the House of Cheon, one of the four royal houses that commanded Huawan’s finest navy.

This theory posits that the House of Cheon and their loyalists may have orchestrated an attack on the imperial ships after the diplomatic visit, resulting in the deaths of Kai Taizong and other potential challengers to Rai-Na’s coronation. However, the theory was widely disputed because the ascension of Rai-Na as Empress did not elevate the House of Cheon, rather, it faced near dissolution after the famous “White Lotus Expeditions Decree.”

Despite these controversies, Rai-Na Taizong was coronated in the Royal Palace of Lian in 1542, just two months after her 15th birthday and still in tremendous grief from her loss. She became the 6th monarch of the Taizong dynasty and the first of only two female monarchs in its history. Her rise to power marked a significant shift in the Taizong era, characterized by her resilience and the contentious circumstances surrounding her ascension.

The decision was not accepted by everyone, and as a result, some court officials planned an uprising in order to stop her from being crowned. Imperial Minister Achan Chilsuk and Royal Consort Boram planned a rebellion. But their plan was discovered by the royal Avashi Guardians and suppressed early on. As punishment, Royal Consort Boram was beheaded in the central market of Lian along with her entire family. Minister Achan was able to escape and ran to the Huawan-Valkyrian border. However, he left his wife and decided to return after exchanging clothes with a boar hunter. Upon his return, he was arrested by royal lancers waiting for him at his home, and was later executed by boiling oil.

Empress Rai-Na’s primary concern was the livelihood of her people. Right after her coronation, she sent imperial messengers throughout the empire to announce her policies. Royal inspectors were dispatched to improve the care of widows, orphans, the poor, and the elderly. In the same year, she sent a diplomat to pay tribute to the Emperor of Karnetvor with an abundance of silk and tea. However, the Emperor refused to acknowledge Rai-Na as a ruler because she was a woman and of lower birth than the Taizong.

Officials noticed that the new empress differed from previous queens in her choices and determination. She avoided lavish parties, rarely commissioned extravagant fashions from the royal ateliers, and almost never hosted social gatherings unless required for political reasons. Expected to act as an icon for Huawan’s high society, the monarch rejected this role. Instead, she spent her time reading books written in Huayu and Valkyrian characters, typically reserved for aristocratic men. A studious character, she furthered her own education in history, science, politics, philosophy, and religion.

Under Empress Rai-Na’s enlightened rule, the empire experienced a renaissance of cultural and intellectual achievement. The imperial court became a beacon of learning and creativity, attracting scholars, artists, and thinkers from across Cordilia and beyond. Empress Rai-Na’s patronage of the arts and sciences knew no bounds, with grand projects and scholarly endeavors receiving generous support from the imperial treasury.

In the second year of her reign, Empress Rai-Na commissioned the Heavenly Towers of Maa, astronomical observatories used to help farmers with crop rotations. She also announced a year of tax exemption for peasants and reduced taxes for the middle class, winning the people’s support and strengthening her position against the opposition of the male aristocracy.

To gather the support of the Khuu, Empress Rai-Na commissioned the construction of a 100-meter tall pagoda for spiritual security and to calm her people. Despite opposition from the imperial court concerned about the treasury, the Empress continued with the plan, believing a work of religious devotion would bring her people together. The pagoda, known as the Dagon Temple, housed scriptures from Cordilia and served as a center for the Khuu faith. Annually, Empress Rai-Na would visit the tower to pray for a good harvest.

Rai-Na’s astute acumen in industrialization massively expanded both agriculture and manufacturing in the empire. Her decrees to improve industrial heartlands reinforced the Great Golden Road, boosting Taizong influence by exporting fancy fruits, medicine, silk, jewelry, furniture, pottery, and monastic scrolls. Even after her reign, Taizong goods were coveted by foreign monarchs and high society, for Empress Rai-Na believed the grandeur of the Taizong was an exportable commodity.

One of her unique exports was tea. She decreed the founding of the Imperial Tea Holdings (now TianTang Tea Holdings), which played a significant role in spreading tea in the 16th century. Tea, credited with medicinal properties, complemented the ornamental objects of Taizong origin or inspiration, fashionable in the 16th century.

Uniquely, she also exported scholars and talent. Taizong architects, monks, physicians, and philosophers traveled alongside caravans across Cordilia. The tradition was so respected that an old Taizong saying emerged: “pursue knowledge and prosperity as far as Stoinia,” the farthest extent of the Golden Road.

Huawanese Global Expeditions

Perhaps one of Empress Rai-Na’s most famous acts was her extensive and powerful expeditionary navy. Believing that the influence of her empire could be placed through a strong commercial enterprise, she knew that diplomatic and commercial expeditions are needed.

The White Jade Dragon Expeditions Decree, posted in 1550, was a monumental declaration that marked the beginning of an ambitious era of exploration, diplomacy, and trade expansion under Empress Rai-Na Taizong. Empress Rai-Na, recognizing the importance of establishing Huawan as a dominant maritime power, aimed to extend the influence of the Taizong Empire across the seas. The decree outlined a series of exploratory and commercial voyages, symbolized by the banner of the White Lotus, an emblem of purity, strength, and wisdom. She gathered that Huawanese seafarers, let it be mercenaries, tradesmen, marines nor pirates shall sail under the White Lotus.

The decree called for the construction of a formidable fleet of ships equipped for long voyages. These ships, known as the “White Lotus Fleet,” were designed with the latest advancements in shipbuilding technology, combining speed, durability, and cargo capacity. These floating cities included warships for protection, merchant vessels for trade, and specialized ships for scientific and cultural missions. Although she had personally commissioned the vessels to be commandeered by House of Cheon, the liquidation of the house’s naval influence into the imperial navy had almost disintegrated the Cheon house.

The primary objectives of the White Jade Dragon Expeditions were threefold:

1. Expansion of Trade Routes: Empress Rai-Na sought to establish new trade routes that would connect Huawan to distant lands. The expeditions aimed to secure lucrative trade agreements, bringing exotic goods, spices, precious metals, and other commodities back to Huawan. These new routes would also facilitate the export of Huawan’s finest products, including silk, tea, porcelain, and scholarly works, enhancing the empire’s economic prosperity. They are also instrumental in establishing trade outposts of the Huawanese trading companies.

2. Diplomatic Relations: The expeditions were tasked with establishing diplomatic relations with foreign kingdoms and empires. Empress Rai-Na understood the importance of alliances and sought to build a network of friendly states that would support Huawan’s interests. Diplomatic envoys aboard the White Lotus Fleet carried gifts and letters of goodwill, seeking to foster peace and cooperation.

3. Cultural and Scientific Exchange: Empress Rai-Na, a patron of knowledge and culture, saw the expeditions as an opportunity for intellectual and cultural exchange. Scholars, artists, and scientists accompanied the voyages, eager to learn from other civilizations and share Huawan’s advancements. These exchanges enriched Huawan’s own cultural and scientific landscape, fostering innovation and mutual understanding.

The first wave of the White Jade Dragon Expeditions set sail from the bustling ports of Hai Lan, carrying with them the hopes and ambitions of the Taizong Empire. The fleet traveled to the far reaches of Cordilia and beyond, visiting the courts of powerful monarchs and exploring uncharted territories. The voyages were not without challenges, facing treacherous waters, hostile encounters, and the rigors of long-distance travel. However, the perseverance and skill of the fleet’s commanders and crews ensured their success.

One of the most notable achievements of the White Jade Dragon Expeditions was the establishment of a thriving trade network that stretched from the eastern shores of Cordilia to the distant lands of Stoinia, Sedunn, Kai-Fa, and Montacia. Huawanese merchants became a common sight in foreign markets, and the exotic goods they brought back fueled a period of economic boom in Huawan. The influx of wealth allowed Empress Rai-Na to fund further cultural and scientific endeavors, solidifying her legacy as a ruler who brought prosperity and enlightenment to her people.

Diplomatically, the expeditions forged strong alliances with several key states, including the Aegians, the Karnetvorians, The Valkyrians, the Garan State, The Yttrians and the Mitalldukish and Krautali. The flow of goods from Golden Road states would flow along with the Jade fleet, and ensure loyalty to the Taizong court. Even the Karnetian Imperial court, which had initially refused to acknowledge Rai-Na as a ruler. Over time, the Karnetvor Emperor was persuaded by the skillful diplomacy and the undeniable benefits of trade with Huawan. Other states followed suit, and Huawan’s influence grew steadily across the region.

The cultural exchanges facilitated by the White Jade Dragon Expeditions had a profound impact on Huawanese society. New ideas, artistic styles, and scientific knowledge flowed into the empire, sparking a renaissance of creativity and intellectual growth. Empress Rai-Na’s support for these exchanges reinforced her commitment to fostering a vibrant and enlightened society.

Empress Rai-Na Taizong’s reign, marked by the visionary White Jade Dragon Expeditions, transformed Huawan into a global maritime power and a beacon of culture and knowledge. Her legacy as a ruler who balanced wisdom with ambition, and who valued both her people’s welfare and the empire’s grandeur, endured long after her time. The White Jade Dragon became a symbol of Huawan’s golden age, a testament to the empire’s far-reaching influence and the enduring spirit of exploration and discovery.

But perhaps the crowning achievement of Rai-Na’s rule was in her longevity, a long period of peace and stability. The chronicle of the Hwata Tiga wrote that with her own blood and ink, Rai-Na wrote on a scroll in front of her court, then with her bleeding palm presented the scroll which read “Yi Li, Zhi He” or “Peace through power.” Believing the best way to ensure a period of peace would be to hold a strong banner and a strong army, and the historical scroll was dubbed “The decree of the white fox” and set a principle of Huawanese foreign policy in futures to come.

In line with the philosophy of “The decree of the white fox”, the expeditions also served as a deterrent against potential adversaries. The display of Huawan’s naval strength discouraged hostile actions and ensured that the empire’s interests were protected. This strategic approach allowed Huawan to maintain peace and stability, reinforcing its position as a dominant and influential power in the region.

One of Huawan’s major alliances was with the alliance of the Elbonian Empire. In exchange for the empire’s support for the Golden Road its spread and subjugation of the Taizong’s competitors, White Lotus Navy privateers would serve the Elbonians in establishing a naval trade route through Moellia and Valkyria as well as undermine her enemies. The alliance would echo for centuries until the end of the Taizong.

The Banner of the White Lotus flowed in many foreign states of South Pacifica as a sign of Huawanese, and more importantly, Taizong, influence. The White lotus were synonymous to enlightenment and the fashionable Huawanese identity, and bearing such a standard was The Great Empress Rai-Na Taizong, who chroniclers dub as “The White Lotus.”

Empress Rai-Na lived to the age of 84. She was married twice, had two kids yet mothered ten more, all whose lineage could be traced to Huawanese famous characters, such as Tan Yanxian, who was the Mother of Huawanese Medicine. Even after her passing the Taizong empire experienced the peak of their success for nearly a century after, dubbed as “The Golden Age of the Lotus”

War of the Red Moon, and Fall of the Taizong

Until now, historians still debate the causes of the fall of the Taizong Empire. Some attribute it to the political shifts in the region at the turn of the 18th century, the industrialization of neighboring states, and the rise of republics that undermined Huawan. Others point to the culmination of cracks in the Taizong government’s armor and the growing dissent within its armies. However, a common consensus is that the Taizong Empire fell due to its complacency.

After the age of the White Lotus, the Taizong imperial court made numerous appeasements toward foreign trading companies operating in Huawanese lands, often to the detriment of the local populace. The deforestation of high-quality lumber, primarily shipped to Sedunn, and the diminishing influence over the Golden Road trade routes led to widespread discontent among the people.

Peaceful protests were often met with brutal violence, exacerbating the growing unrest. The Taizong government, once a beacon of enlightenment and progress, became increasingly authoritarian in its efforts to maintain control. The lavish expenditures of the imperial court contrasted starkly with the impoverishment and suffering of the common people, leading to a widening gap between the ruling elite and the masses.

One of the pivotal moments in the decline was the Taizong’s failure to adapt to the rapidly changing geopolitical landscape. As neighboring states embraced industrialization and republican ideals, Huawan’s traditionalist and isolationist policies rendered it vulnerable to external pressures and internal strife. The once-mighty navy, which had been the pride of the empire, fell into disrepair, and the trade routes that had brought prosperity now became channels for exploitation by foreign powers.

A significant blow came with the rise of the Bailtemmic East Cordilian Trading Company, which established a stronghold in the southern ports of Huawan. The company’s monopolistic practices and exploitation of resources created economic dependencies that further weakened the Taizong administration. The Taizong monarchs, increasingly out of touch with their people’s struggles, failed to counter these foreign influences effectively.

Discontent boiled over in 1716 as the famous “Plague of the Black Crow” ravaged the continent, accompanied by widespread famine. This led to a series of rebellions across the empire due to the ineffectiveness and corruption of political officials. These uprisings were fueled by widespread resentment towards the foreign trading companies, the corrupt local officials, and the oppressive policies of the Taizong court. The massacres in the sacred city of Aweiqinna filled the air with blood, gunpowder, and the wailing screams of victims, to the point that the moon appeared stained red with blood. Thus, the “War of the Blood Moon” began.

One of the most notable uprisings was the Four Banners Rebellion or the “Sitianwang,” led by a charismatic former monk, Mangling Mangsten, Baturu of The Fan, Kata Yan, Pirate Lord Gao Feng and Skilled tactician Gyara the Great. The rebellion, though initially suppressed, highlighted the deep fractures within the empire and the loss of faith in Taizong rule. Against the now disheveled Avashi order and the White Lotus, the banner of the four-colored peony became the symbol of the Sitianwang movement.

The nation plunged into a period of warring states for five years as the Taizong dynasty tried to consolidate power against the Sitianwang to no avail. The loss of support from the White Lotus navy and its replacement by a generation of pirates under Gao Feng dealt a blow to the Golden Road and Huawan’s influence, which remained irreparable for decades. Piracy rose to unprecedented levels, as the Sitianwang, believing with cause that foreign ships were attempting to restore stability to the oppressive Taizong, unleashed a terror on the oceans that Pacifica had never before seen.

In 1721, a catastrophic event shook the very foundations of the Taizong dynasty. The Great Fire of Lian, believed by some to be an act of arson by disgruntled factions within the empire, ravaged the capital city. Rebel forces marched into Lian where the last Taizong monarch, Emperor Hubu Taizong, made his final stand. Known as the Great Siege of Kabane, pirates stormed the palace by boat and took the city as fire rockets were launched. The imperial palace and many historical archives were destroyed, symbolizing the collapse of the once-glorious dynasty. In the wake of this disaster, the weakened Taizong government could not maintain order, and the court surrendered to the Sitianwang armies.

As Sitianwang troops marched into the Imperial Palace of Lian amidst cheering peasants and the sounds of wailing officials murdered by the crowd, Lady Mangling Mangsten set a single mountain peony flower drenched with Taizong blood on the steps of the burnt remains of the mausoleum of the last Masako Emperor, Mangsten Yuming.

Emperor Hubu Taizong was sentenced to execution amidst a cheering crowd of peasants, while his family was exiled to the southern pole colonies. The following weeks, Mangling Mangsten was appointed as the steward of the empire, later to be known as the Peocracy, and her, the Mother of the Peonies.

By 1725, the Taizong Empire had effectively ceased to exist as a unified entity. The fall of the Taizong marked the end of an era and the beginning of a period of turmoil and reconstruction for Huawan, known as the Age of the Red Lotus. Despite the dynasty’s demise, the legacies of its cultural and intellectual achievements continue to influence Huawan to this day.

[ikonen]

History of Huawan (Part 10)

The Huawan Martial Republic: The Sitianwang, Huawanese Democracy, The Peony, Industrialization, and Re-arming the Nation (1721 AD - 1781 AD)

---

After the Great Fire of Lian, which ended with the imprisonment of the Taizong emperor and the disbandment of both the Avashi order and the Taizong Royal Guard, the stage was set for a new era in Huawan. The revolutionaries known as the Sitianwang, emerging from the ashes, sought to establish a democratic Huawan. As fires were quelled and the city began to rebuild, the Sitianwang gathered the remaining generals, officials, and influential figures in the Imperial Celestial Academy of Lian, a symbol of law and reason.

These meetings, later known as “The Oak Table Meetings,” ushered in the Huawan Martial Republic, ending centuries of absolute monarchy and giving birth to the first iteration of a Huawanese parliament. Although the idea of a democratically led populace garnered significant support, its alien nature made widespread adoption challenging for the Huawanese.

---

The Sitianwang

The Four Banners, known as the “Sitianwang,” were a group of revolutionaries leading the democratic revolution against the Taizong dynasty. The name “Four Banners” symbolized the four leaders who spearheaded the revolution. Although historians argue that other revolutionaries also played crucial roles, each banner represented a key pillar of the Taizong empire that contributed to its downfall.

First Banner: The Provincial Lords and Baturu Kata Yan

The first banner represented the Fan State, with Baturu Kata Yan symbolizing the support of the “Baturu,” the warrior class. The Fan State was the strongest Huawanese state, boasting the largest military and industrial heartland. Ruinous tax increases and the imperial court’s incapacity to act against foreign holdings and traders fueled discontent in the Fan State. The mishandling of the military and provincial states by the imperial court had weakened the Baturu’s power, prompting some states to call for revolution. Although Kata Yan was not the only Baturu supporting the Sitianwang, her influence and vocal stance made her banner the most prominent. Despite not all states and their respective Baturus joining the Sitianwang, it highlighted the waning confidence in the imperial court. The Fan State’s crucial role as a supplier of weapons, rations, and supplies for the revolutionary effort made it instrumental in the subsequent industrialization.

Second Banner: The Khuu Order and Abbess Mangling

The second banner represented the Khuu Order, the center of Taizong philosophy and religion. Although many faiths coexisted harmoniously in Huawanese lands, the Khuu schools were divided between the imperially supported Dae school and the more contemporary Jjae school. The Khuu Order was a significant Taizong export, extending its sphere of influence through Huawanese philosophy. However, increased imperial influence made the Dae school seem misleading. During the “Plague of the Black Crow,” the Khuu Order, under imperial influence, issued an edict stating that the plague was meant to purge decadence and gluttony, advising peasants to provide their harvests to the Khuu for equitable distribution. Corrupt officials hoarded the food, exacerbating the famine. Abbess Mangling, a popular Jjae school advocate known for her charity and medical efforts, was expelled for her syncretism. Leading the second banner, supported by the Jjae school, Mangling’s motivations were also personal, as she was revealed to be a descendant of the Mangsten royal line, possibly seeking vengeance against the Taizong dynasty and the annihilation of the Mangsten line nearly 4 centuries ago.

Third Banner: The Navy and Pirate Lord Gao Feng

The third banner represented the esteemed naval power of Huawan. The White Lotus Navy were the esteemed symbol of Huawanese influence in the region as well as maintaining and protecting the Golden Road. However changes in military doctrines, waning discipline and a slowly deteriorating navy had rendered it ineffective against a rising shift in regional power balances. One of the main attributed reasons of the White Lotus Navy’s success was the inclusion of mercenaries and pirate lords into the ranks to bolster the numbers of the White Lotus Navy and snuff out hostile pirate powers while providing them free reign to claim ships hostile to the empire. Although the navy was a branch of the armed forces, essentially the Huawanese navy was its own entity that swore loyalty so long as it was fed. Waning support from the imperial court caused cracks in the ranks, and classism in the navy caused the pirates to breakaway from the navy and take it over. Although the imperial navy still stood in the riverlands of Huawan, the loss of the White Lotus Navy was considered to be one of a major turning points of the Taizong empire, as failure to maintain the golden road destroyed any support the empire had from foreign interests. The leader of the breakaway navy was one of the four main Pirate Lords, Pirate Lord Gao Feng. Described by chroniclers as “a towering behemoth of a figure with a body as chiseled as a rhino and a head as fierce as a lion, but a mind as cunning as the jackal yet a heart as wise as a turtle.”, after taking the navy and proclaiming himself Lord-Admiral, he went to sink any support of the Taizong from foreign intervention like the Sedunnic expedition and blockading the Elbonian empire.

Fourth Banner: The Great Strategist, Gyara the Great

The fourth banner, although arguably the smallest, was led by one of Huawan’s greatest military strategists, Gyara the Great. According to the chronicles of Gulla Mara, Fan Baturu Kata Yan and Abbess Mangling sought out the legendary “Hermit of the West.” This seasoned strategist had previously commanded the Taizong military and allied Elbonian forces to subjugate the Valkyrians, the Rhinelands, and the Moellians, who threatened the Taizong-Elbonian confederacy. He also combated the Karnetvorian Empire’s expansionism due to the Taizong’s support for Sedunnic trade expeditions, enemies of the Karnetians. However, Gyara had retired from his role after his wife succumbed to a “forgetful disease” (Alzheimer’s), losing his edge in the process due to grief.

The chronicle states that the two Sitianwang leaders approached Gyara at his secluded hut, pleading for his assistance. Initially, Gyara refused. It was only after Abbess Mangling brewed a special tea with flowers from Aweiqinna and offered to heal Gyara’s wife that he reconsidered. The slow but promising recovery of Gyara’s wife due to the Abbess’s efforts convinced Gyara to join the revolutionary cause as the fourth banner. His innovative military strategies, exploiting the selfishness and overconfidence of Taizong generals, proved crucial. Historians argue that without Gyara the Great, the Sitianwang’s democratic revolution would have dragged on for another five years and resulted in a significantly higher death toll.

The establishment of the Huawan Martial Republic marked a transformative period in Huawanese history. The collaboration of the Four Banners—each representing different facets of society—played a critical role in dismantling the Taizong dynasty and ushering in an era of democratic governance.

---

Huawanese Democracy

Despite the concept of democracy been thoroughly taught in monasteries and academic halls and even implementation of it at a smaller scales in some provincial states, the concept was still alien to the populace so much so to implement. The Oak Table Meetings produced a conundrum that unless the newly provisional government would like to risk the breakaway of territories outside of Huawan, neither provincial state should have major rule over another in the capital city of Lian, nor the liquidation of the powers of provincial Baturu warrior-leaders in provincial states nor in Huawanese governance. Sitianwang leaders also promised their revolutionary partners things that they have yet to grant.

Furthermore, the immediate pressing matters facing the nascent republic added to the urgency of establishing effective governance. Diplomatic envoys from conquered territories and foreign trade contingencies arrived, demanding recognition and negotiation. The Kingdom of Sedunn, backed by a newfound alliance with the Karnetvorian empires, asserted demands for tribute and loyalty to resume trade along the Golden Road. Pressure from the Elbonian Empire further compounded Huawan’s diplomatic challenges as they lost a major ally in the form of Taizong.

Amidst heated debates and prolonged discussions, the Sitianwang leaders realized the necessity of formalizing the governance structure to stabilize the nation. The “Constitution of The Peony” emerged from these deliberations, consisting of ten initial articles that laid the foundation for the Peocratic constitution. Abbess Mangling was appointed head steward of the main government, entrusted with managing the citizenry and establishing democratic processes. Baturu Kata Fan assumed the role of national minister, overseeing the provinces, while Gao Feng was appointed high admiral of the royal navy, and Gyara the Great became the high diplomat and head of the armed forces.

A league of ministers was assembled by the steward Mangling as messengers spread out to fortify the provisional government, now under emergency martial law. A speech was written by Mangling that echoed as the first address, a speech signed by the heads of the Sitianwang and her government which was first said upon the citizens of Lian, and witnessed by Huawanese lands. Thus marking the birth of the Martial Republic.

---

The Peony

As it was understood nearly four centuries ago, a prevailing identity of the Huawanese was encapsulated by a floral symbol signifying the provincial states and the empire. After adopting the lotus as the imperial sign for centuries, the republic sought to move away from this symbol, which was seen as no longer serving the people. The lotus, once a revered emblem of the Taizong Empire’s golden age and the insignia of the great Empress Rai-Na Taizong, had become a symbol of oppression. The scholars also understood that the lotus may have solidified the support of capital Lian, but unfortunately alienated the provinces.

Recognizing the need for a new symbol to distance the republic from the disgraced Taizong Empire and to echo a new beginning that would resonate in the hearts and minds of Huawan’s people and instill fear upon her enemies, Steward Mangling commissioned a team of scholars. Led by the Celestial Academy’s finest botanist, Lord Kotya Cha, and one of the fathers of vexillology, Lord Tambo Gong, the scholars were tasked with finding a flower that could represent the Huawanese.

After weeks of meticulous research and deliberation, the team proposed that the flower of the republic be the peony. They argued that the peony embodied balance and royalty, with thick roots symbolizing the deep history of the nation, sturdy stems representing foundational strength, and bushy leaves and petals indicating abundance and resilience.

Unlike lotuses, which have 12-20 petals, the Mountain Earth Peony, the flower they based their choice on, boasted nearly 100 petals. The multitude of petals represented the populace rather than an imperial government, signifying inclusivity and unity. The peony’s fragrance and elegance resonated with Khuu principles, and its multiple colors reflected the diverse culture of the Huawanese.

Historically, the peony held significant symbolism stemming from the Xiong nomadic confederacy. An ancient Maaist tale, “The Mudan Chronicles,” narrated that humans were born from the petals of the Peony grown in the Xiongwei mountains. This tradition was celebrated by giving the mountain earth peony to mark the birth of a baby and the death of a person, symbolizing their return to Mother Earth.

Furthermore, unlike the lotus, which was unilaterally chosen by first Taizong Empress Lating, the adoption of the peony as a national symbol was democratically voted upon in the first council session following the Oak Table Meetings. The peony was selected not only as the national flower but also as the emblem of the republic, symbolizing the people’s collective voice and aspirations.

To further signify the new era of governance and to emphasize her role as a servant of the state rather than a monarch, the parliament persuaded Steward Mangling to adopt the title “The Peony.” This titular change was designed to convey that her stewardship was not a step towards reclaiming the throne from the Taizong as a member of the Mangsten lineage, but rather a commitment to the republic and its democratic ideals.

The title of “Peony” will henceforth be synonymous with both the monarch and steward of the Huawanese Republic, a figure who serves not above the citizens but among them with no bearing towards one family dynasty. The Peony will be a flower in the field, standing on equal ground with all Huawanese under the father sky and mother earth under Khuuist principles. Which symbolizes a commitment to unity, equality, and the shared destiny of our nation.

Thus in accordance with the Huawanese constitution, the peony stands as a beacon of unity, strength, and renewal, embodying the ideals of the new republic and the shared heritage of its citizens. A month after the first parliamentary meeting, Mangling Mangsten was inaugurated as The First Peony.

---

Industrialization

Following the establishment of the Huawanese Republic, the imperative for rapid industrialization became paramount. Despite Huawan’s prior industrial prowess in the 16th and 17th centuries, by the turn of the 18th century, it had fallen behind rival nations in the region. After losing control of the Golden Road, a vital trade route, to economic competitors, Prime Minister Kata Yan and The First Peony recognized the urgent need to modernize the nation’s infrastructure and economy to maintain sovereignty and competitiveness. Thus, parliament decreed that by the century’s end, Huawan must regain its industrial superiority.

In a bid to achieve this goal, Huawanese diplomats summoned scholars and engineers who had been dispersed across the region during the Golden Road era. Additionally, spies were dispatched to study the industrial capabilities of neighboring nations, whose innovations would later be incorporated into Huawanese industry.

Huawanese engineers made significant strides in hydraulic power technology, improving upon existing waterwheel designs to create more efficient mills. These mills played a crucial role in grain milling, textile production, and agricultural revitalization, mitigating the damage wrought by past famines. By powering textile machinery, they facilitated the mass production of fine textiles, enhancing industrial output and affordability.

Taking inspiration from the Gianlucan and the Stoinian empires, and reinforced further by the imports of expert master builders, Huawan developed blast furnaces and copied the Stoinian (OOC: Bessemer) process resulting in the production of high-quality steel crucial for infrastructure and military needs. This development also bolstered the naval fleet, enhancing Huawan’s maritime capabilities and securing its dominance in regional trade routes. Additionally, the acquisition of expertise from foreign master builders and craftsmen contributed to the refinement of Huawanese metallurgical processes, further enhancing the quality and output of steel production.

The introduction of steam engines marked another milestone in Huawanese industrialization. Initially utilized as water pumps to drain mines and power hydraulic mills, steam engines revolutionized various sectors of the economy. These engines significantly increased mining efficiency, enabling deeper and more extensive extraction of mineral resources. Moreover, they facilitated the construction of pump stations, ensuring a more effective plumbing system and improved hygiene conditions for the populace. Furthermore, the application of steam engines in factories and ships laid the foundation for a burgeoning railway network, connecting distant regions of the republic and facilitating the efficient transport of goods and people.

The enhanced agricultural and textile capabilities enabled by efficient water pumps spurred the development of advanced looms and spinning machines. These innovations dramatically increased the output and quality of textiles, positioning Huawan as a leading producer of fine fabrics in the region. The arrival of the Jacquard loom, introduced by an Izaakian businessman, further revolutionized textile manufacturing by allowing for intricate pattern weaving, particularly in silk production. This technological advancement not only elevated the quality of Huawanese textiles but also expanded its export market, enhancing economic growth and prosperity.

Porcelain, once a symbol of royalty and a major export, underwent a renaissance in Huawan. Advancements in craftsmanship and production techniques made porcelain more accessible to the populace, leading to an increase in demand for these exquisite wares. The larger industrial foundations of porcelain-making established Huawan as a renowned center of pottery craftsmanship, attracting artisans and connoisseurs from far and wide.

Although initial printing endeavors faced challenges due to the complexity of the Huayu language, the advent of the Huayu printing press revolutionized knowledge dissemination and literacy rates. With the development of more efficient printing presses, Huawanese publishers were able to produce books, newspapers, and educational materials on a mass scale. This led to the widespread dissemination of knowledge, the establishment of schools across Huawan, and an increase in literacy rates among the populace. Moreover, the printing press facilitated cultural exchange and the spread of new ideas, contributing to intellectual and social development.

Huawanese shipbuilding underwent a significant overhaul, utilizing higher quality materials and skilled craftsmen to create stronger, faster vessels. These ships played a crucial role in reclaiming influence along maritime trade routes, particularly the Golden Road between Cordilia and Bailtem. Moreover, they aided Admiral Gao Feng in asserting naval dominance in the Kringalian Sea, safeguarding Huawan’s maritime interests and securing its position as a regional power.

Although the industrial revolution had profound socio-economic implications, including the emergence of capitalist and socialist ideologies, it also laid the groundwork for military modernization. By providing the necessary tools and infrastructure for rearmament, Huawanese industry ensured that the nation’s defense capabilities remained robust and adaptable to the challenges of the modern era.

---

Re-Arming the Nation

Despite the Taizong’s effectiveness in its military capabilities in the previous century, by the late 17th century, the armed forces were lacking discipline, and its officers were chosen by family ties rather than merit.

To address the many shortfalls of the Huawanese military and retrain a disciplined force, Lord Gyara the Great studied the Avashi code as well as other foreign military doctrines. The result was the strategy text known as “The Wisdom Principles of War.” This comprehensive manual combined ancient martial philosophies with contemporary military innovations, aiming to restore and elevate Huawan’s military might.

The Wisdom Principles of War

Discipline and Meritocracy: Gyara emphasized the importance of discipline and merit-based promotion. Officers were to be chosen based on their skills, leadership qualities, and battlefield performance rather than noble birth or familial connections. This shift aimed to cultivate a professional and capable officer corps.

Integrated Infantry Formations: The manual introduced advanced infantry formations inspired by both traditional Huawanese tactics and foreign influences. The “Lotus Formation” allowed for flexible, multi-directional engagement, adapting quickly to changing battlefield conditions. Soldiers were trained to fight in coordinated units, enhancing their effectiveness in both offense and defense.

Use of Gunpowder: Recognizing the transformative impact of gunpowder, Gyara’s principles incorporated the use of firearms and cannons into the military doctrine. The “Fire Dragon Corps,” an elite unit trained in the use of muskets and field artillery, was established. These units were drilled extensively to maintain accuracy and rate of fire under combat conditions, giving Huawan an edge in firepower.

Cavalry Tactics: Gyara revitalized the cavalry with new tactics and equipment. The “Thunder Horse Brigade” was trained in rapid assault and flanking maneuvers, using both traditional cavalry weapons and pistols. Their role was to disrupt enemy formations and exploit weaknesses created by the infantry and artillery.

Logistics and Supply Chains: The manual underscored the importance of maintaining efficient supply lines and logistics. Gyara introduced a system where supply wagons followed the army at strategic intervals, ensuring that troops remained well-fed and equipped. This logistical foresight was crucial in sustaining long campaigns.

Naval Innovations: Drawing from the success of Pirate Lord Gao Feng, Gyara integrated naval strategies into the military doctrine. Along with High Admiral Gao Feng, the “Dragon Fleet Navy” was modernized with reinforced hulls and improved cannons. Naval crews were trained in both maritime combat and amphibious operations, allowing for coordinated land-sea assaults.

Psychological Warfare: Gyara understood the importance of psychological factors in warfare. The manual detailed techniques for demoralizing the enemy, including the use of deceptive maneuvers, misinformation, and psychological operations to undermine enemy confidence and cohesion.

Engineering Corps: An engineering corps was established to support military operations with the construction of fortifications, bridges, and siege equipment. These engineers were also trained in demolition techniques, enabling them to destroy enemy fortifications and disrupt supply lines.

Training Regimen: Rigorous training programs were instituted to ensure that soldiers were physically fit, skilled in their respective roles, and capable of executing complex maneuvers. Drills were designed to foster unit cohesion and discipline, preparing troops for the rigors of battle.

“The Wisdom Principles of War” not only reformed the Huawanese military but also set a new standard for strategic thought in the region. Gyara’s blend of ancient wisdom and modern innovation created a formidable force capable of defending the young republic and projecting its power.

These reforms had an immediate impact. The newly revitalized military was able to repel incursions from neighboring states, protect trade routes, and stabilize internal conflicts. Over time, the principles laid out by Gyara the Great became foundational to Huawanese military doctrine, influencing future generations of leaders and ensuring the nation’s security and prosperity.

---

Since its inception, the Martial Republic of Huawan has been embroiled in numerous conflicts with neighboring states and remnants of the Taizong regime. In 1775, The First Peony passed away at the age of 90, ushering in the era of the first democratic elections. The outcome saw the ascension of Shao Yan, granddaughter of the inaugural Prime Minister, Kata Yan, to the position of the Second Peony.

Historians predicted that under the leadership of the Second Peony, Huawan would experience the culmination of its conflicts in what became known as the “Age of the Red Lotus” — a stark contrast to the era of Rai-Na Taizong’s “White Lotus”.

This period of turmoil and warfare would pave the way for the rise of one of the last great empires in history. Chroniclers ominously proclaimed that “the seas of the world would be stained with the blood of Huawan’s enemies for centuries to come.”