Essentially. Think of the plains here sort of like the steppe. Some villages here and there, but dominated by men on horseback.
The (Native) American Dream: The Complete History of Tahkoxia and Xuyuba
- Thread starter JSilvy
- Start date
Hey guys! I haven't worked on the TL really over the past week due to how busy I've been. I'm planning for the next update I want to expand further on the Tamyens as we go through this sort of Age of Empires. However, as I make my way forward in time, I recognize that I'm basically in many cases writing an entirely new history and culture from scratch (albeit with several real world elements from both OTL native cultures and Afro-Eurasian cultures). Given the enormity of the scale of the TL, I am curious as to which aspects of the world the readers would like to see expanded upon.
What about the Yuchi people TTL? I'd assume they would've been a Bronze Age group that was conquered and currently are under Mishasipa/the Inoka, probably mostly assimilated. I'd assume Tennessee is probably three provinces (more or less corresponding to West Tennessee, Middle Tennessee, and East Tennessee) with the largest city being at Memphis (it's on a bluff so great for flood protection) and somewhere on the Cumberland River, likely anywhere from Nashville to Castalian Springs (which is an important surviving Mississippian site) and taking advantage of the river traffic and the fertile soil of the Nashville Basin. Since there's a bit of Chinese influence in your portrayal of that region, do the Yuchi survive as a "Hill People" (as are common in China OTL)? The Cumberland Plateau and Highland Rim of Tennessee (and adjacent part of Kentucky) is rugged, hilly, and generally poor for farming so I could see the Yuchi persisting there (this sort of poor farm land no doubt helped the OTL South become a huge area of linguistic diversity before the Mississippian collapse, epidemics, and colonialism).
I'd assume from your portrayal of the Tamyen that their northern neighbours will be like the Germanic peoples (fitting given the "Native American Vikings" reputation the Haida, among others, have OTL)? Do they still harvest a lot of wapato and camas TTL? Although unlike the Germanic peoples, there isn't a lot of flat land there since it's all river valleys surrounded by hills and mountains (but plenty of forests!).
I'm most curious what you have for the Southern Cone, like the southern parts of Patagonia or Chiloe and the Chonos Archipelago. It should have quinoa and potato agriculture and have lots of fishing.
Mishasipan subcultures would probably be a topic I can explore at some point.
The Pacific Northwest cultures (north of a certain point at least) will remain mostly peripheral for the time being, as will the peoples of the far south. The Pacific Northwest and their dynamic I plan to get into a bit more soon, and while I may not get to Patagonia or the southern Andes, I do have some plans for the next developments in the Andes probably after I cover the western US more– and I plan to create some instability with an inciting incident like no other.
Yistai’s Revelation
Yistai’s Revelation
If you will, imagine a land, an arid red land covered with fertile green mountains, valleys, and oases where caravans of camels go back and forth. A land of hundreds of cultures and tongues, where you can walk through a market place and hear people speaking Nuchu, Dinean, Hopi, Yavapai, Mayan, Sosoni, Kumeyaay, and a variety of other languages. Perhaps a land so mixed between red and green, between deserts and oases, and between Masawists and pagans was what an outsider from a more unified landscape like Chinguela or Mishasipa would describe as chaotic, but to millions, this land that lay between the chaparral to the west and the grasslands to the east was home.
While the mountains were typically quite cool, the deserts of Lichikeyah were more often than not hotter than hot. It was said that with an iron skillet one could bake bread on the heat of the desert sands. Any wise traveller knew that the right time to travel was at night when it was cooler. A wise traveller also knew that it was unwise to travel alone.
Unfortunately, these words of wisdom had been lost on poor young Yistai. A visitor in Lichikeyah who had come from what was once the Kingdom of Tabaah, he was on his way back to the holy city of Orayvi. He had taken a trip down to Xuluwema, the capital of the Nuchu Empire, in a desire to see what he had heard of in stories– great pyramids of sandstone that reached towards the heavens, covered in terraces of greenery– monuments supposedly reminiscent of those in the south. While it was true that they were indeed created as pagan Mayan monuments, he was told by his fellow Masawists with whom he studied at Orayvi that these great pyramids represented the land of Lichikeyah as a whole, with their green and red representing the contrasts of the landscape.
Now, however, he was to return to Orayvi. Orayvi was a city like no other, and was known in every local tongue as "the City of Peace". Through the entire city, it was as if a spiritual, mystical wind wind blew through all things. The boxy sandstone buildings that lined the narrow streets lined with shops and vendors selling cactus juice, spiritual objects, and other goods had their doors and roofs painted in blue and white to symbolize the heavens above, marking its status as a spiritual city. One could walk through the ruddy valleys and feel as if they were following in the footsteps of Pahana or Hehewuti. The temple in the middle of the city was a box-like structure covered in mosaics of mostly blue and white. On top of the box sat a golden dome, as well as four towers topped with golden tips that soared towards the heavens.
Of course, on poor young Yistai, the words of wisdom on not traveling alone had been lost. It had been a couple days ago when, while wandering through the hot desert, he had been assaulted by bandits, bandits who stole from him all that he owned– his camel, his food, his water, his tent, his map, and the money he had as well as the few Mayan knick-knacks he picked up in the capital. All he had were the clothes on his back, his dagger, his wits, and his faith in the Great Spirit Masawu.
It was said that he was to travel at night and rest during the day, but where could he rest? How could he? He had no means of making a camp to rest for the night on his own. All he could do was keep heading north in the heat of the burning sun that baked the desert sands to glass in the summer. Of course, without the map, he had no real sense of direction. Rather than heading to the northeast like he should have, he found himself headed to the northwest.
He finally saw it, ahead, in the distance, a lifeline. A river– the Nilini River– a river that was down at the bottom of the grand Ongtupqa Canyon that cut through the land. He came up to the edge of the canyon, there was not a clear path down. Well, there was a way down, but it was steep– he was in no state to make the journey without tumbling to his death. However, death would also await him if he stayed up there. He looked around him to both sides. At that moment, he saw another even better gift from the Great Spirit– a cactus. Yistai was no fool. He knew that it was necessary to be careful handling the plant should he be pricked. But he also knew that nopal cacti were commonly harvested for both the nopal pads and the nostle fruits, both of which were popular delicacies in the southern Tamyen and Nuchu Empires alike, as well as their green leather, a popular trade good. Of course, this did not look like a nopal. This cactus was different– rounder and plumper. Either way, this was a gift from the Great Spirit, and he should not question what he had been given. He cut open the juicy cactus with his dagger, drinking the juice inside to quench his thirst and eating the flesh to feed his hunger. The liquids dribbled down his face making a mess, but he did not care. At this point, nothing could quench him more than the cactus juice. It truly was, in this moment, the quenchiest.
Satisfied, he collapsed onto the hot ground. It had begun to cool down somewhat. He could see the torturous sun that had left him famished beginning its descent over the horizon across the canyon, which had taken a little bend to the south just west of him. The sky was all sorts of colors– red, orange, purple, indigo. He watched the colors become brighter and brighter. The reds, oranges, purples and indigoes mixed with the colors of the canyon and gave way to yellows and pinks and greens and brighter blues that all danced across the sky like angels. The ground beneath him seemed to shake, and in that moment when he looked up, he saw the many colors surrounding a bright white light where the golden sun had been.
“Yistai of Palaa, son of your father Makai and your mother Katori,” said a booming voice that came from the white light.
“Who are you?”
From the bright white emerged what looked like the figure of a man– no a skeleton-like figure. It was not bare bones though, no. The boney figure was covered in what could only be described as a thin skin of sunlight.
“I am the one who is, who was, and who always will be. I am the one who created the heavens above you, the earth you now stand upon, the canyon that divides it and the river that runs through it. I am the one who created the hot sun and the sands that scorch you through the desert and the oases and cacti that bring it life. I am the one that taught mankind to plant the Three Sisters and tubers into the ground. I am the one that led the the Hopisinom to their home land to live peacefully above the fray of the nations and who brought peace to the turbulence of the land where the sun rises beyond the lands where the horsemen roam. I am the one who sent prophets to bring harmony to the people who will heed my command. I am the Great Spirit known by mankind as Masawu, and you shall now be a vessel for my command.”
Yistai bowed before the great light filled with awe.
“What shall I do for you, oh great one?”
“You shall do as you have set out to do. You shall follow the canyon east to the land of the Hopisinom and return to my house in Orayvi. You shall make it known among the people that I have chosen a messenger, and the words from the books of the prophets before you will flow from your mouth like water from the mountains. In time, you shall take those who shall have faith in the commands which I have bestowed upon you and return west to the land of your forefathers and lead the Kumeyaay in peaceful ways of Hopituh Shinumu.”
“How shall I accomplish that which you speak.”
“I shall be with you, and if you are to place within me your faith, I shall never depart even in your dying breath. That which you need is already with you.”
The lights dissipated. The sun had set below the horizon, and the cool shadow of late twilight covered the land. He had a slight headache, but that couldn't stop him. With the burst of strength he had, he rose and carefully climbed down the canyon, falling when he was just a meter or two above the ground. He reached his blistered hands into the Nilini river, cupping his hands to drink and splashing it onto his face to clear the sand from his eyes. With the light that remained, he could just barely make out a large raft rowing its way upstream.
“Hey!” he shouted in Nuchu. “Over here!” in Yavapai. “Please!” he said in Dinean. “I need to get back to Orayvi!” he added in Hopi.
The raft was now in the river right in front of him. He ran out into the water, wading through it up to his waste. And in that moment he grew tired and weary. As the raft made its way toward him, he collapsed into the water.
Pictured: The nopal / opuntia / prickly-pear cactus, a delicacy.
The coryphantha/beehive cactus, a form of peyote cactus and a known hallucinogen.
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Some general notes:
The "Yistai" was taken from the Navajo "yisdá ’á’niił" meaning "salvation", but I figured that the Kumeyaay of Tabaah, who originally got their start as a heavily Masawist part of the Dinean Empire, would probably use Dinean names, particularly ones with religious significance. His parents names, Makai and Katori come from the Hopi names of Makya and Catori.
At the Grand Academy
At the Grand Academy
If you were a merchant in Imperial Chinguela, the world was your street oyster. With the great city of Manhattan being one of the world’s largest and wealthiest, there was always a large class of people just waiting to purchase goods from the south. Cocoa, aqal, and plenty of other goods came into the empire, and after a quick pit stop in the Bahama Isles, ships would sail their way into the Kikwinaq and Relibalqix Seas carrying resources such as maple syrup as well as their own artisan and manufactured goods and scrolls containing knowledge, something that was ever easier to spread ever since the printing press reached Manhattan from Mishasipa during the latter years of the 31st Century CE. It was not uncommon for a successful merchant to enter into the nobility through their power and influence.
And like nobility (and as a matter of fact also like those lucky non-nobles who got the opportunity), merchants also sent their children to school.
Just like most other mornings, Attemous woke up to the sound of the oxhorn as he often did in the Lepweokan Village district in northwestern Manhattan, the district built around the grand academy. Typically, it would be a first-year scholar paid to wake when the tom gobbles (as it is trained to do at dawn, as opposed to the New World rooster that does it naturally), wait several hours, and then ride through the entire village on horseback blowing into the hollowed-out horn of a woodox. Arising from his bed, he threw the light tunic and loincloth he had slept in into the basket in the corner to wash them later in the week. Today, he would put on a fresh woodox-wool tunic and pants, tied at the waist with a deer-leather belt and accompanied by a pair of moccasins. Across the room, his roommate Arokun was doing the same, albeit with a slight delay having gotten out of bed more slowly.
Exiting the room, he walked into the common living space at the center of the flat. Opening the wooden cupboard next to the window that looked out over the bustling street, he pulled out a cloth sack of dried and salted turkey charki and put it onto a plate. Taking several other cloth sacks out of the cupboard, he added a few cubes of a hard sharp goat cheese, a slice of cornbread, and a few strawberries. After cleaning his plate of the quickly-prepared breakfast and washing it down with his canteen of water.
After eating, Attemous exited the flat into the hallway and went down the stairs to the common bathhouse on the first floor. After using the toilet and cleaning his teeth with a twig and alcohol, he returned upstairs. He picked up the red leather satchel that he kept under his bed, went back down the concrete steps, and stepped outside.
The autumn air of Manhattan rushed at him. The weather outside was perfect– warm and sunny with a slight calming breeze to cool him off. He made his way down the cobble avenue lined with pawpaw trees and multi-level buildings of brick and concrete containing storefronts and flats just like his. As usual, in front of the grocer, an elderly unshaven man with wrinkled skin begged him for change, and he agreed to toss a copper piece into the small woven cup in front of him. After all, as the son of a wealthy merchant from Akomak, he had a coin or two to spare.
Soon, he approached the grand archway between the two tallest buildings on the street with no visible entrances facing towards the road. Passing through the archway, he entered the concealed world of glory that the surrounding buildings protected. He looked around at all of the colorfully painted stone buildings held up by great columns that surrounded what could only be described as a heavenly courtyard, at the center of which was the enormous library. He walked over towards the entrance of the library and sat down at the marble bench right outside. With the library behind him, he was faced towards the massive sundial and the iron statue of Emperor Kwenshuwelhik and Empress and Grand Matriarch Milana.
It was there he sat, catching a breath for a minute, when Temina sat next to him. They had become friends over the past week or so studying geography together and constantly running into each other. Of course, the fact that an old noble like her would speak to someone from new money like him was astounding. Temina was the eldest daughter of Ahopexkwe, a noble woman from the house of Xinkmaxkwe who sat on the Assembly of Matriarchs. Meanwhile, he was merely the second son of a merchant from Akomak, a city at the southern tip of the Nentego Peninsula. Nonetheless, the two were friends.
“Hè,” she said, “kulamàlsi hàch?”
“I’m good today,” he said. “I slept well. Òk ki?”
“I’m still confused” she said. “I kept trying to re-draw the map, but I couldn’t remember much. I keep mixing up the locations of Shawasha and Chimasha.”
“Shawasha’s to the east. Chimasha’s to the west.”
“How do you remember all of this?”
“I told you, my dad was a merchant. He’s sailed all over the Kikwinaq and Relibalqix. He’s been everywhere east of Ok’owa except for Aqala.”
“Where are you originally from again? Kechemeche?”
“No, I’m from Akomak, remember?”
“Oh well, at least I knew it was a peninsula.”
“Okay, so now you do know some maps.”
“Hey, that’s because I actually have someone to teach me now,” she said playfully tapping his arm.
Chinguelan society was in many ways more progressive than other contemporary societies. It’s historic matriarchal system in which women and men had distinct roles in governance meant that gender relations were much different here than they were elsewhere in the ancient world. Through the academy system, a strong emphasis was placed on the arts and sciences. And while hierarchies existed, it was not impossible for a skilled individual to break into the nobility. For Attemous, this meant opportunity. Of course, Temina was a wonderful friend, but being so close to the House of Xinkmaxkwe was nothing to balk at. Most young men could only dream of marrying into such a noble house.
“So what else is new?”
“I was excepted into the Sisterhood of the Red-Tailed Hawk. I’m going to be moving in their grand flat now.”
“That’s incredible,” he said, knowing it was one of the most elite sisterhoods of the academy. Meanwhile, he was hoping to impress her by entering into the Brotherhood of the Golden Eagle, but he was forbidden to speak of the process. “What are you doing today?”
“I’m studying governance today. Last week we spent a lot of time discussing the Assembly of Matriarchs. I didn’t exactly gain many insights that I didn’t already know. Òk ki??”
“Medicine,” he said. “We learned about Meitenuwas and the foundation of medicine with the use of alcohol for cleaning.”
It was clear watching the sundial that they would both have to go soon.
“I’ll see you later. I was thinking about going to the theatre this evening. Do you want to join me? They’re doing some new play called the Tragedy of Ato and Uti. Well, apparently it’s actually an old Mayan play, but it’s been translated into Lenape to be performed for the first time in Manhattan.”
“That sounds interesting, but I’m actually going to be with the sisterhood tonight.”
“Oh, that’s ok, they’re doing the same play tomorrow. We can grab some street oysters or something on our way down to the forum.”
“Street oysters? Do you think my mother would approve of that?”
“Perhaps if she tried them she would feel differently,” he said getting up off the bench.
“Well,” she said also rising. “I guess I’ll join you tomorrow. Xu làpi knewël.”
“Xu làpi knewël,” he responded.
He walked in the direction of the sundial and statues, passing them to their left and ascending a series of steps. He entered into a large brick building with stone columns on the facade and sat down in a seat next to the window in a large circle of cushions with low tables in front of them. Soon, the doctor Tepatakw walked in.
“Good morning everyone. Would anyone in the room care to summarize some of what we discussed last time we met? Yes, you,” he said pointing to the young man next to Attemous.
The young man stood up.
“We learned about Meitenuwas of Kechemeche. He moved to Kiawah to practice medicine around 300 years ago during the Anivian Plague of the year 2799 of the Long Count. He discovered that the Great Spirit Ketanëtuwit had given his believers a message through the Book of Nanabozho that alcohol could be used to cleanse one’s skin and wounds in order to avoid disease. He then went on to found the Academy of Medicine, the first school that would eventually merge into the Grand Academy.”
“Excellent,” said the doctor. “Now,” he said reaching into a cloth sack, “for our discussion today, can anyone identify what this is?”
The room looked dead quiet as the doctor held up a piece of bark. Then, Attemous slowly reached his finger into the air.
“Yes,” said the doctor, “you.”
Attemous stood up.
“That is the bark of the Kina tree (A) grown in Xuyuba and Mayapana,” he said. “It’s used as a muscle relaxant to deal with cramps and tension. It’s also used for a number of diseases that come from parasites such as ticks. It’s more commonly used in tonic form.”
“Incredible,” said Tepatakw. “How do you know this?”
“My father’s a merchant,” he said. “We handle all kinds of products that come from the Southern Seas. It’s also just commonly used at sea in general to help with cramping.”
“Well, you did in fact give a good summary. Today, we will be looking at Kina, and we will be discussing its uses, its effects, its side-effects, and the different concoctions into which it can be made.”
Pictured: Kina bark was historically one of the lesser-known goods carried through the hourglass system, but would become instrumental following contact with the New World.
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(A) Cinchona tree, a tree originally from Peru that yields quinine and other alkaloids and was OTL an effective treatment against malaria.
Originally I wasn’t going to write this one and just do the next update on the situation in Western Tahkoxia. Then I decided to write this now since it was in my head, but I originally only planned on having it be the short scene at the end as a form of foreshadowing. Then I decided screw it, might as well world build.
Thoughts?
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I'd say it's an interesting concept, since it gives us an insight into the everyday lives of people. Try writing more of these as you write your timeline chapters.
Thanks!
I was definitely trying to go through the history before, but I think now at this point is a good place to explore the world-building. So far I've included a little vignette having to do with Chinguela, and the Tamyen/Nuchu Empires. I'm deciding which area I want to do a short scene for next.
As for larger updates, the next one will be about Western Tahkoxia, and then I'll do more on the Mayan realms and Andes, and then get more into Eastern Xuyuba.
Tamyens and Nuchus
Tamyens and Nuchus
Often, when we think of the modern world, we think of countries as nation-states with national identities and easily and clearly defined borders. In ancient times, there are definitely certain geographic markers often used to mark boundaries. The Ketahtenes served as the rough boundary between Mishasipa and Chinguela. The Kotsoi River marked a rough boundary between Inoka and Mayan power. However, this often was not the case. Cities and settlements existed. Frontiers would be guarded by soldiers.
The area around the Kalatem Sea was one such area of dispute. Historically, it served as a sort of boundary between area between the Natatsaqians and Nuchus in the east and the Tabaeans in the west. However, Tabaean power in reality mostly lay west of the Tipai Mountains (1). With the addition of the Tamyens now controlling land from the Kalapuya Valley to the far southern city of Yenecamu, the Kalatem Sea also came to host a large number of Tamyen outposts. Conflict between the Tamyens and Nuchus would erupt in the Kalatem War in 3059 LC, which saw a conflict break out over the salty inland sea. For much of the first year of the war, the conflict went mostly back and forth. During the second year of the war, the Tamyens, having built up a fleet on the Odham Sea coast of the Cochimi Peninsula, sent their fleets to blockade Tagosei and Sokaix, raiding the cities. During this second year, domestic tensions among the Tabaeans would result in different factions taking sides, and eventually, with the Nuchus promising them full sovereignty with a strong Masawist alliance, Tabaah, under the leadership of the Ewipai Dynasty, joined the conflict on the side of the Nuchus. Tamyen Emperor Awyen Maldis, the late Daraten’s son, personally led troops into Tapaa. Alongside him fought Payom, a Kumeyay general who had changed sides to fight alongside the the Empire. After three and a half years of fighting, the Kumeyaay were subdued and the Kalatem basin was firmly under Tamyen control. The old Ewipai Dynasty was dethroned and Payom would become king of the short-lived Payomi Dynasty. In 3093 LC, Payom II would be dethroned after a continuation of civil unrest in the kingdom, and the entire territory would be annexed into the Tamyen Empire.
Naturally, the annexation of Tapaa would spark mass outrage. The local Kumeyaay would protest, forming a group known as the Pindiai, from the Dinean word “bindii’a” meaning “foundation”. The Pindiai were a radically religious sect, that viewed any form of acceptance of the idolatrous Tamyen rule as evil and worthy of being met with violent force. This naturally led to further Tamyen crackdowns, all the while receiving support from the Nuchus. Yistai of Paala, born in 3080 LC in Paala (A), was raised by the Pindiai as a child in Tapaa. After the death of his parents, he moved to live with his Pindiai uncle, Ahachi, in Tapaa. At the age of 16, disillusioned with the violence, Yistai made a pilgrimage, crossing the Tipai mountains and following the Nilini River north to Orayvi, the holiest city in the Masawist faith. He learned about how Pahana led the Hopi people to their homeland to live peacefully unlike the violent people around them. He learned about how the prophetess Hehewuti spread peace and love throughout the Dinean Empire. He learned about the minor prophets to the east: how Nanabozho brought peace and balance to the people of Mackinac and Wigo, how Paolao and Eholeh brought unity and harmony to the warring Lenape, and how a few Midewists in Shikakwa peacefully spread their faith throughout all of Mishasipa despite the crackdowns of the early Wakisa Dynasty.
It was during that time that according to legend, while overlooking the Ongtupqa Cayon, Yistai received a word from Masawu himself, telling him that he was the prophet meant to bring peace to his people. In 3108 LC, the enlightened young prophet returned to his native city of Paala with a group of fifty disciples. In the of Paala, he preached non-violent resistance to the oppression of the Tamyen Empire. They would no longer pay the unfair taxes levied on the Masawists. They would no longer bow to idols of the emperor as was expected. They would no longer work on their holy days. He quickly became a thorn in the backside of the empire, as more and more people disobeyed Tamyen rule. He even came to attract non-Kumeyaay individuals who were previously not Masawist into his pacifistic movement. In 3114 LC, he and his followers rode down from the highlands into the city of Tapaa on camels while he was fanned by palm fronds. Seen as a better alternative to the previously dominant Pindiai, Yistai’s movement gained traction in Tapaa over the course of the year, eventually growing more popular than the Pindiai ever were, causing tensions between Yistai and Ahachi. However, when Ahachi was arrested by Tamyen soldiers in 3115 LC, his even more infamous nephew offered to go in his place if they released his uncle. Yistai would sacrifice himself, being burned at the stake. After he was dead, his ashes were sprinkled in the Xamarinaq Ocean. According to legend, as his ashes were being scattered, they formed together one last time in the sunlight as if the mirage of a skeletal figure telling his closest disciples to continue in his ways, before blowing away in the sea breeze and disappearing into the sun.
The story of Yistai’s martyrdom would be brought east to the Nuchu Empire, with disciples traveling to Tagosei, Sokaix, Pangwa (B), Xuluwema, Orayvi, Dutlijas, and even as far as Piapa (C). Piapa in particular, which was at the time a frontier city in the northern portion of the Nuchu Empire, would become a major hub of Yistai’s sect. Among the Nuchus, the story of martyrdom would eventually become a rallying cry in future battles with the Tamyens. Meanwhile, the story would also travel throughout the Tamyen Empire, allowing the Masawist faith to spread.
Meanwhile, both empires desired to expand further. Emperor Dakkis, desiring glory, decided to invade north into the land of Walshuchta (2)(D) in 3167 LC, subduing the region in a three-year campaign. However, the land of Kuwantka (3) to the north proved to be too cold, mountainous, and heavily forested, and the people unconquerable. After two years of fighting, it was clear that a campaign to conquer this land to the north of the Stolo River (E) would not be effective. The one area to the north of the river that would become occupied by the Tamyens would be the relatively small area around the new city of Lekaletsa (F), the new northernmost town in the empire. However, the larger city would be the new provincial capital of Dakkista (G).
Meanwhile, as the expanding Nuchu population sought more land and resources, large populations, particularly members of more Masawist ethnicities, began to settle along the fertile lands of the Yampapa River (H) to the north, forming a belt of goat ranchers and farmers who primarily grew potatos, wapatos, and camas alongside a slightly less common cultivation of the three sisters. The settlers were virtually all Masawists, as the Nuchus favored the faith. Interestingly however, while there were indeed sizable populations of Nuchus, Dineans, and Hopis who settled the Yampapa, a majority of the new settlers were actually individuals from dominantly pagan populations who converted, with particularly large percentages of Yavapais, Mayans, Yumas, Pimas, Chichimecans, and other groups. Despite this, many maintained certain traditional practices. For example, many Mayans still held ceremonies saying praise over belche and cocoa, but these were instead done in the name of Masawu rather than Akan and Hunahpu (often, cocoa was substituted with yaupon due to being more readily available, leading also to the creation of the beverage musakli which was a warm mixture of yaupon and belché). As a result, Yampapa became a unique cultural melting pot with the city of Namatum (I).
Nuchu Yampapa is also notable for being on of the earliest places to see large-scale bison ranching by a settled population, dating to around 3150 LC, albeit on a smaller scale than the use of other livestock such as goats. However, the Nuchus frequently fought wars with the nomads of the northern plateau. One of the most prominent conflicts to break out would be the Yampapa War of 3223 LC, when a coalition of natives referred to only as barbarians launched a serious of aggressive raids against the river basin, killing goats and bison and demanding tribute. In response, the Nuchus brought together an army tens of thousands strong to march north and burn every nomadic encampment that could be found until the barbarians ceased their attacks.
The Tamyens also expanded inward into the northern plateau, founding the city of Umatka (J) in 3194 LC. Much like the Nuchus, the Tamyens came to find trouble securing this vast open semi-arid grassy region where men on horses ran free. In 3257 LC, the city of Umatka came directly under siege and was conquered by the Wallas, who managed to seize a sizable portion of the valley, wiping out entire divisions with their powerful horse archers. The army grew to be enough of a threat that they prepared to cross west over the mountains into the densely populated Kalapuya valley. With the Wallas successfully pushing past the mountains, Kalapuyan-born General Umshos lead a last stand at Wasigal (K), defeating the Wallas. Umshos claimed to owe his victory in large part thanks to his secret practice of Masawism. Ten years later in 3267 LC, he would become emperor and issue the Proclamation of Tapaa while on pilgrimage to the southern city, protecting Masawists from persecution in the empire.
Umshos’s reign as Emperor was relatively peaceful. However, towards the end of his reign, desiring one last blaze of glory, he decided to launch an invasion of the island of Wakashta to the north (L). While the island offered no strategic value, Umshos believed that the conquest would secure his legacy, and so he decided to invade. In a roughly three-year campaign starting in 3285 LC made difficult by the mountainous terrain, the conquest ended in a success, and the following year would see some additional seizures of the coastal mainland. The Wakashta province would be incorporated into the empire, including both the island and nearby mainland territory. Despite being at the southern tip of the island, the newly founded city of Umshostak (M) would become provincial capital, as it was the most populous city being nearby and having a substantial amount of flat land.
While both empires sought to expand north, the south also saw plenty of conflict. In 3200 LC, Qitzachian Emperor Chiwekox II desired to regain control over the old Mayan lands, and so pushed north, capturing Sokaix. Forging an alliance with the Tamyens, the Tamyens helped by pushing east from the Kalatem basin towards the Nilini River. By 3201 LC, the Tamyens had successfully seized Tagosei. However, as the occupation of this territory dragged on, fighting broke out between the Tamyens and Qitzachians. While the Qitzachians had a larger population, the Tamyens had an advantage in geography being closer to the front as well as in tactics due to their more advanced military. While the two armies turned on each other, the Nuchus were able to gain an advantage, winning an easy victory at the Battle of Huzdo (N) under the leadership of Emperor Ye’odze in early 3202 LC and preventing the Mayan force from advancing northward towards Xuluwema. The Nuchus and Tamyens would align in pushing the Mayans back south into their former territory, and all empires would essentially return to the status quo.
Indeed, the Tamyens and the Nuchus were not always enemies. In the earlier 3310s LC, a group of barbarian tribes of the plateau lead by a man known as Huusus began to gain power and attack both Tamyen and Nuchu settlements, based in the Suwar Mountains (O) dividing the two empire’s areas of influence. Initially, the Tamyens suffered more, although Huusus’s confederacy eventually turned to attack southeast as well. Attempting to gain leverage, Nuchu Empress Chipeta offered an alliance to push into the Suwar Mountains if Tamyen Emperor Diidien agreed to make Masawism the official state religion in his empire. Emperor Diidien, a devout Masawist, agreed, and the two empires managed to defeat Huusus in a war lasting from 3314 LC to 3319 LC. By the end of the war, all fighting-age men from the enemy tribes were given the option of conversion and assimilation or being executed. Most took the former.
Following this point, there was a period of relative peace between the two empires.
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(1) The etymology of the Tipai Mountains is disputed. It is believed by some to be related to the city of Tapaa, but others suspect it is more likely related directly to the Tipai sub-group of the Kumeyaay. Given that this name for the mountains originated under the Tamyens, It is believed to have perhaps been the result of a conflation of the name of the city and the sub-group.
(2) This name is believed to have originated as a reference to the Xwalshuchid languages of the region, with the suffix of tak/tka/ta referring to it being a place name (this is actually a separate etymology to the “tah/ta” suffix of Dinean origin used in much of Lichikeyah, although the two suffixes have evolved to a convergence). Interestingly, the name Walshuchia is still used in modern day, although the “t” has been dropped due to a sound shift and the final vowel became a diphthong.
(3) The name “Kuwantka” is believed to originate from one of the tribes that occupied the region.
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(A) Pala, California
(B) Las Vegas
(C) Salt Lake City
(D) Roughly corresponding with eastern Washington state
(E) Fraser River
(F) Vancouver, BC
(G) Tacoma, Washington
(H) Snake River
(I) Twin Falls, ID
(J) Umatilla, WA
(K) Washougal, WA
(L) Vancouver Island
(M) Victoria, BC
(N) Phoenix, AZ
(O) Blue Mountains of the Pacific Northwest
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I'm aware that this is a bit of a bland narrative update. I was originally going to make it a little longer, but I wanted to get it out there though so I could focus on doing some more vignettes set in the area.
Thoughts?
A Blast in the Past
A Blast in the Past
It was a beautiful day in the city of Chavin. The city was typically quite cool year round, but today was quite warm and sunny. Not a single person could be seen wearing a poncho. The exception to this was of course the nobility, who always went out dressed in their multi-colored alpaca-wool ponchos covered in tapestries displaying their heritage.
And of course, there were few people as elite as the imperial alchemists. Pachyai’s poncho was covered in the typical colors of red, orange, yellow, black, and white that represented the fire and smoke of the sparkdust that only they knew how to create and were forbidden from teaching to those beyond their caste– a secret that they had kept for hundreds of years. Powerful flaming symbols covered his poncho, so as he passed through the streets, everyone knew exactly who Pachyai was.
Today, Pachyai was down in the valley, not up the mountain and its many green terraces where the imperial palace and the imperial sparkdust silo stood. He knew that the other men were up there working non-stop combining the sulfur and saltpeter mined across the empire with charcoal to create the fiery recipe in order to supply the imperial army. But now, on his day off from the typical labors, he chose to venture through the valley and its various colorful markets. In the center square was a tall fountain containing two carved llamas spitting out water surrounded by several stone benches. Textiles of cotton and llama and alpaca wool sold at stalls covered in colorful overhangs on the sides of the cobble street. Stone steps going up from either side led up to higher and higher terraces with tightly-packed stone buildings and hanging gardens. Greens, yellows, oranges, purples, and reds were all around him.
On the edge of the street surrounding the square, he walked up to man sitting in front of a metal stove. Beneath the stove was usually a bundle of sticks with a roaring fire, and on top were usually clay pots containing a warm frothing cocoa drink flavored with sweet lucuma. However, today this was not the case. Instead there was a clay pitcher, and below the stove a large bucket of ice.
“Rit’i,” he said. “What do you have here today?”
“Well, my lord,” he said “most days we usually serve our typical cocoa, but it’s been getting warmer than usually this week, so I got some snow from some ice merchants further up the mountain and I’m trying out these iced fruity drinks today.”
“Ah, what type of fruit?”
“Well, my lord, this one’s a mixture of pineapple, papaya, and some cherimoya to make it nice and creamy. You can have a sample if you’d like.”
Pachyai pulled out a mug from his cotton satchel. Rit’i held it and poured in a bit of the light pinkish-orange concotction, handing it back to him.
“This is excellent,” he said sipping some of it. I’ll take a cup.”
Rit’i took the cup back and scooped it into the ice bucket below. He placed it on the unlit stovetop then poured the pitcher into the cup. Pachyai placed down several copper coins and took his cup back, sipping the beverage as he walked through the marketplace.
As he wandered with his drink, his eye caught a stall under a bright green and magenta awning where he saw a table covered in what at first appeared to be brightly colored textiles. As he came closer, he realized upon closer inspection that they were something completely different. In front of him at the table sat a man with a smooth, reddish face and a large wide yet pointed nose wearing a red unqo and a rather plain straw hat.
“Ah, I see have taken interest in my feathers, my lord,” said the man who sat at the table.
“Yes, what are these?”
“These are what are known in the far north as quetzal feathers, and these come all the way from the great city of Ok’owa. They come from a large colorful bird that, according to the Mayan people, is supposedly the ancestor of their kind. These feathers are incredibly precious.”
The fancy headdress fascinated him.
“How much?”
“Three gold pieces, my lord.”
“Three gold pieces for this? Are you trying to scam an imperial alchemist?”
“Of course not, my lord,” the man responded. “How about we lower that to two and eight silver pieces? For this fine craftsmanship?”
“I say that this is worth half a gold piece.”
“Alright, my lord” he said, reaching under the table. “How about this– two gold pieces and I also throw in this.”
“And what is that?” He said marveling at the smooth and shiny golden piece of fabric he had placed on the table.
“This silk banner was purchased from a Mayan merchant at the port of Wayakil who acquired it in Ok’owa, but it originally came all the way from Misa, my lord. This red and purple two-headed serpent is a symbol of the Great River that flows through the land and unites it, as the heads of the serpent are united by the spine.”
“I will take it he said. Two gold pie–“
Before he could get the last syllable out, the valley was shook with what felt like an earthquake coming from the loudest sound that any of them had ever heard. Both men held their ears, but the sound had already made its way through every fiber of their being, and all they could hear now was a mighty ringing in the depths of their skulls. Up the mountain, Pachyai could see that the great sparkdust silo had collapsed in flames, flames which were now beginning to consume the palace.
And that bright sunny day in the marketplace was when the Chavin Empire ended.
I wonder how the Vikings will react when they eventually stumble upon North America.
In context I think it is also a mood.
Unfortunately while I have started on the update meant to follow up this one, I haven't had the time recently to do more work on it though due to a variety of factors, so that may not come out for a while.
In the meantime, how do we feel about the forum update?
Well for one thing, it shows the quote box when you type up the replies (unless that's just something on my end that I never noticed).
Since the Americas are called the old world ITTL, I think any Columbian exchange would be equal on both size (in terms of diseases)
Hey guys, I know it's been a while. Don't worry, this TL is not dead. I've put it on hiatus for a number of reasons. I'll admit that in late October I fell into a bit of a depression due to life circumstances from which I have since recovered, but I have been busy restarting classes at my university again. Hopefully I should be able to continue more with this TL within the next few weeks.
Don't worry! Real life is much more important than alternate history. I wish you good luck in university
