Timeline of Gwanoi

### Week 39:

The former territory of the extended garrisons had become a nuisance to manage. Now that it was directly incorporated in Gwanoi, the republic found the province poor and rebellious. The military garrison had managed the Kenokeno there with an iron fist, working them hard and harshly punishing dissidence. The republic tried to take a softer approach, but the bitterness between the locals and the administration ran deep. In the end, the republic decided to transfer control of the province to Otineka, both to rid themselves of its burden but also to establish friendlier relations. In exchange, Otineka would supply resources and manpower to construct the first highway through Gwanoi, connecting the distant eastern lands of Rokarak to Gwanoi proper.

Despite it's remote location, the new province of Samalafur ("green slope") was an ideal location for a thriving timber industry. While Gwanoi had no lack of forests, this particular region had many "Cold Pine" (Safi Veraþi) trees, a softwood which grows remarkably straight and with few knots. This wood was highly valued in construction, and with Gwanoi's recent population boom the cities were in severe need of more construction supplies.

When the CMC was given a monopoly over the mana resources in the eastern Cold Mountains, they were intentionally deprived of sea access to ensure their continued loyalty. That scheme has failed, however, and the CMC no longer provided funds to the coalition, instead working a slave-population to extract mana and sell to whatever dubious actors they found. The Sinedavey had begun to prepare an invasion, but the Tinarodeloi had plans to ease the CMC's transition back into the fold. The rebellious CEO of the CMC had a vile reputation—dark acts committed that are only heard in whispers—and so vile justice was to be dispensed. Poshamoi's Emeseþetin Simae were seldom used since the republic took command of Gwanoi, and they were sent with an important mission. Kill the CEO, and anyone who may seek to replace them.

With the CMC in chaos as its leaders are murdered one by one, the Sinadavey sent the army under the command of Þomaþop the invade the western province of the CMC. The army marched hard west using the Seþafer Gor (Great Road) before turning north to cross the Cold Mountains (Roþen Veraþ). With her went the Þamaluma and the Paiakunaþaiha—the two oldest and most esteemed armies of Gwanoi. After a quick  battle, the forces under Þomaþop captured the province and build a new base at the northern foot of the cold mountains named "Panhak aw Poat haRoþen" (Fort at the Foot of the Mountain) on a hilltop overlooking the savannahs to the north. The Sinadavey quickly put the local Hwanumo mines to use in supplying Gwanoi.

### Week 38:

The high plains to the west of Tinapan Bori were largely ignored due to their apparent lack of mineral resources or marble. As demand for meat rose, farmers sought an alternative for the Þalakoka who relied on slow-growing bushy vegetation and trees. They found their answer in the Þuhkabin (serow), which some among the northern villages had grazed in terrain too steep for terracing. They took well to the rocky open forests of the High Plains, and soon a stream of settlers came in to set up ranches on the land. Local wyverns, however, continued to be a serious problem to not only the Þuhkabin, but the ranchers themselves.

After establishing control in Gwanoi, Poshami ordered his right-hand—General Þomaþop—to continue the push into Arrakdoqnod. Þomaþop first rallied the army together in Panhak Gedot, then split her army in two, with her leading the attack against the city of Qannara herself. Þomaþop constructed a new fort in the style of the Panhak Gedot on top of a burned-out Arak village. Named the "Panhak Maþaiarak" for the wooded forests the Arak launched their raids from, the fort exerts military power across the newly conquered territory. The city of Qannara was renamed "Ganara", and soldiers were settled in the city. The new territories were quickly filled with Sikeranic Sahnahwula, who helped to incorporate the new provinces into Gwanoi.

A strong wind blew down from the mountains of northern Gwanoi. Thought not entirely unusual, many thought the wind strange. The howling noise it made as it wound through the peaks gave it a certain ominous tone. Then, the people of Tinapan Bori and Meroseloi noticed the occasional large seed drifting on the wind from the mountains. The seeds were battered, but several curious farmers planted them in the rare patches of rich soil near mountain streams. Soon, the plants began to grow into a form unfamiliar to these countryfolk, but well known in the port cities of Gwanoi. It did not take long for travellers to note that Lkshik had begun taking root in Gwanoi.

#### The Eastern Rhebbid Expedition:

For decades, Sahnavey researchers had wanted to thoroughly explore eastern Rhebbid for signs of their origins. It was there, on the dry, dusty plains, that the Sahnavey are believed to have dwelt during the Time of Strife when the Old Western Empire began to collapse. They wandered there for centuries before the Mownahan Ap lead them west to Gwanoi. It was bittersweet that the scholars began to search the plains only once the Office of Mownahan had been destroyed. Still, with the region stabilized in the War for the West's aftermath, and with funding once again flowing into the Gwanoi Wing at the Eth Bâtibore Hadaeidatalu Amun, the time was right to hunt for signs of the Sahnavey's ancient homeland.

As days turn to weeks and weeks into months, the Sahnavey expedition lost its enthusiasm. They swore they surveyed the entire plains, yet the administrators at the Eth Bâtibore Hadaeidatalu Amun's Gwanoi Wing continue to fund them regardless. One day, as the party lazed around their camp at dusk, they were shaken by a loud boom. They were horrified to discover that one of their companions, a woman named Samahek who studied alchemy back in Gwanoi, had been killed trying to excavate a collapsed cave entrance with self-made explosive tinctures. But while Samahek was no more, the explosion had opened up the cave to reveal the entrance of what looked like a grandiose temple. All around, large mossy bricks held faded drawings telling fractured stories of long-dead Sahvaney, the Old Western Empire, and some sort of behemothic serpentine creature the size of Calai's tallest towers.

Before long, the enormous, ancient snake made an appearance, slowly slithering up from an impossibly deep, dark well. While the researchers prayed in fear, the snake just sat there. Suddenly, one of them recalled one of the wall paintings, and they figure out that the creature was regarded as some sort of demigod, a loyal guardian to the Sahvaney. Soon, arrangements were made to transport the snake back home to its people, and the old, rugged snake somehow seemed genuinely happy.

As the scholars sent on the East Rhebbid Expedition returned, they travelled through the last independent Arak lands. This province is sparsely populated, with only a handful of settlements, and as the great *Saþmaþiwey* slithered through the forest, most Arak simply surrendered in awe. Those that did attempt to kill the travelers found their weapons ineffective against the great serpent's scales. When the scholars arrive at the town hosting the last of the Arak leadership, they negotiate the surrender of the last Arak, but only after promising them something in return. The scholars quickly organize the captured Arak from far-flung communities into one city named in honour of the serpent: *Dasosaþ*.

### The Serpent's Arrival

As the leaders of the Eastern Rhebbid Expedition entered the more densely populated regions of former Arrakdoqnod word of the great serpent Saþmaþiwey spread. By the time they reached Panhak Gedot, Þomaþop was waiting for them. What words were exchanged between them are unknown, but the researchers stopped there—and stayed. In their stead, messengers were sent from Panhak Gedot carrying secret letters to the scholars of the Simatalan haMaran and all the Eyroda of Gwanoi.

Poshami was not unaware of the treachery festering in Gwanoi. His spies had revealed that the Simatalan haMaran were amassing a new sort of weapon to use against his armies, and he began to doubt Þomaþop's loyalty when she failed to immediately return her forces from the war in Arrakdoqnod. Poshami began taking count of his assets, as his father had taught him so long ago. He had the loyalty of most of the cities—even if the peasantry had begun mumbling about the curfews. He had the support of many of the Sikeranic Sahnahwula, and he had the deep loyalty of nearly the whole military—except those sent with Þomapop, who the woman had apparently charmed. The Eyroda were the big unknown. Although mostly powerless these days, they still held their expertly-trained private guards, which across all Eyroda could number in the thousands. Most had been against the removal of the Mownahan, even going so far as to denounce him. Still, they had failed to act then, and Poshami expected they were cowed into hiding in their homes, clinging to what power they still had. Poshami began to mobilize fresh troops from the Kjeropan military academy, and stationed them in the newly chartered city of Dutakokem—"The Bone Walls"—named for the curiously white cliffs it rests upon. The city was the third most populous in Gwanoi, after Huwaneshambia and Mownaþali.

Anikau inspected the Sahnahwula and scholars practicing in the yard. Never had she expected that her tenure at the University would lead to this. Of the over 300 Þamahwana brought over to the camp in Lumapos, only 92 didn't break immediately, while only 74 were actually useable. Despite the setback, the council insisted on moving forward, and awaited the word from Þomaþop. The Þiwahwatin—as they were now calling those who used the new power—had learned quickly. Anikau had learned quickly too. She would not forget the death of Fuayan. She would use the power properly, and accomplish what he had died for.

Over the course of Poshami's rule, Gwanoi advanced rapidly and it's population ballooned to over tenfold its previous size. The newly conquered Kenokeno and Arak contributed largely to this, but a baby boom within Gwanoi proper had lead to the majority of this rapid population growth. Metals for tools and Stone for construction were in high demand, and more and more forests were cleared to build houses. Large mines were dug deeper into the earth than ever before seen in Gwanoi, and the three biggest were funded by Poshami and built in Maþainuru, Berahak, and Meroseloi.

### The Second Civil War

Battles raged across Gwanoi, but as suddenly as the war started, it finished. The surprise attack against the Simatalan haMaran and their allies failed miserably. Though Poshami's cavalry were able to surround and kill a group of scholars, but the last-minute help of the Peyaposekana saved them. They weaved fire and dance into a blazing frenzy that sent many of the þalakoka fleeing, and ultimately the defenders routed the ambush. To the east, the Archaeologists entered the capital with the great serpent Saþmaþiwey, and quickly dispersed the angry mobs waiting for them. Saþmaþiwey, however, was gravely wounded. Despite the serpents near-impenetrable scales, a Poshami loyalist managed to stab the serpent as it opened its jaws to swallow her. The serpent yet lives, but none know how to care for the beast's injury, and it now rests within the great temple at Mownaþali.

Poshami's ultimate downfall was thwarted, however. The old man fled the capital sometime before the rebels arrived, and his current location is unknown. As the rest of the Simatalan haMaran marches into the city, they are not greeted with cheers. Though most of the merchants, diplomats, and Eyroda supported the rebellion, most of the common people in the capital deeply distrust them, and the strange serpent-god and magics they bring with them.

The military garrison set up by CFOP was managed mostly by Gwanoi due to its proximity. With the removal of Poshami from power, its loyalty wavered, and the new republic worried that the garrison may declare for Poshami if he flees there. One of the first acts of the interim government was to send its most loyal soldiers under Þomaþop to retake the garrison and install her as its leader. The invasion of CFOP-EG was successful, but not without casualties. The elite troops at the garrison managed to break the morale of a third of the Gwanoyed army before they were eventually routed by Þomaþop.

### The Sahnavey Republic—Hanhamaþ Sahnavey

After days of gridlock, the powerholders of the interim government came to an uneasy compromise. Gwanoi would be divided into 30 'Veyeka', which would be further subdivided into 3 'Veyakagin'. Each 'Veyakagin' would elect a representative to send to the new government. The composition of the Calasian-styled 'Sined'—or upper house—was the subject of most debate, but in the end it was divided that it will be composed of Eyroda, Military Officers, and Sahnahwula. Each 'Veyaka' would be represented by the local Eyrod or their relative—except in regions where no Eyrod presided. One Sahnahwul and Military Officer would be appointed by the military and Sahnahwulayey, respectively,  for each Veyaka as well. Additionally, it was decided that there would be no head of state. Instead, the lower house (or 'Sinedavey') would elect nine ministers ('Noiaveyrod') from amongst themselves to form an Executive or High Council ('Tinarodeloi') inspired by Kjeropan's Janpeto.

This republic, though inspired by Calai, differed greatly in the end. How stable it will be has yet to be seen, and many even within the interim government doubt it will survive the coming years unchanged. One, important distinction from Calai is the exclusion of any non-humans and those who cannot speak Sahnalal from voting or holding office. This leaves the entirety of the republic's power in the hands of the ~60% of the population that is Sahnavey.

#### Pesehana Ap haHanhamaþ Sahnavey—The First Election of the Sahnavey Republic

In the weeks leading up to the first election, Sahnahwula were sent to every Veyekagin to show the local Sahnahwula how to conduct the voting. They then went to each village, carrying sealed boxes. Upon arrival, the Sahnahwula show the open box to the populace, Tinarod (village council), and nominees for election, and then start the vote. Each villager speaks their choice of candidate to the Sahnahwula, who records their choice on a slip of paper and shows them the writing as they put it in the box. The elections take place over a single day in each village, at the end of which the Sahnahwul counts the votes, announces the winner, puts the ballots back in the box, and destroys the key. The Sahnahwul then travels to the head of the Veyekagin and delivers the ballot box for a counting of the total vote for the Noiaveyrod (minister) of the Veyekagin. After weeks of travel and counting, the chosen Noiaveyroda travel to Mownaþali. They will serve for five years, with 12 weeks off per year to spend in their respective Veyekagin—6 at the winter and 6 at the summer solstices.

As ever, the haHanhamaþ Sahnavey was inspired by Calai, and in the Calaisian fashion, most nominees for the Sinedavey had aligned themselves with a Holuonepat (political party). In the end, only twelve Noiaveyrod are independent, and those usually represent relatively backwater communities more focused on local issues. The Papon Kasibeii (progress) party is the party of the republic, favouring reform that strengthens the democratic process and improves the ability of the commonfolk to access government. The Þapenevey (tradition) party came second, and they strive to maintain the core values of Gwanoi, and are powerful in places where Sikeranism is weak. Finally, the Hekek maþ Veyboru (Strength and Law) party came third. This party was the most opposed to the ruling party, and won where Poshami was most popular.

### Week 37:

While war raged to the North, the scholars of the Simatalan haMaran partnered with a few Sahanwhula to research a new material stolen from Doqnokarr, believed to have come from the Roþenaveraþ—the Cold Mountains. In many ways, the Simatalan haMaran thought the material similar to Maranaþeni, which seemed to be the only substance devoid of Hwanwey—to the point that it did not even allow Hwanwey to pass through it—yet this material seemed to be a pit that Hwanwey flowed in, but not out. The team named the material "Hwanumo"—"to eat creation", for this apparent ability to devour Hwanwey. Though Hwanwey flows around us, it is a slow meandering flow, and the scholars wanted to see if this "Hwanumo" truly was capable of consuming endless amounts of Hwanwey. The Sahnahwula were given the task of not only connecting to Hwaney, but attempting something never done before—controlling its flow. To their surprise, the Sahnahwula managed this task relatively easily, and a slight glow appeared around them as Hwanwey flowed inside them in a manner not unsimilar to Hwanumo.

Their next task was to push the flow outward and into the Hwanumo. This took weeks, and was not without problems. The Sahnahwula were able to take in large amounts of Hwanwey, to the point where their skin and hair began to burn, but they were unable to release it. One of the Sahnahwul had to be taken to a healer after they took too much in, and had to wait two hours before it dispersed from their body on its own. It was at this point the project was in jeopardy, for many Sahnahwul already thought manipulating Hwanwey was distorting creation itself, and akin to heresy. After nearly four months of burns, hours of meditation, and weeks of disappointment, a Sahnahwul named Bisicax finally succeeded in expelling Hwanwey from their body, and a great wave of light spilled from them. It did not take long for them to teach the other Sahnahwula, and they soon learned to direct the energy.

The Sahnahwula were elated over their newfound power, but this joy soon turned to fear. Fear that they would never be able to reveal what they had learned. For now, they turned their attention back to the purpose of their study—the strange Hwanwey devouring substance called "Hwanumo". First,  only Bisicax channeled Hwanwey into a small, fist-sized lump of the substance, but it seemingly devoured it all easily. Another Sahnahwul joined, and then a third, and still it devoured, until suddenly the lump began to glow, and the flow of Hwanwey slowed to a stop. The glowing dimmed, but the Sahnahwula claimed that Hwanwey bent around the lump in a torrent, as if the Hwanumo still tried to pull it but could not take it in. The Sahnahwula then attempted to direct the flows away from the lump of Hwanumo, and the instant they did, all of the energy began flow out in a torrent. It took all of their energy and focus to not be overwhelmed, to not be burned to a crisp by the sudden fountain of light. After a brief moment that felt like eternity, they turned the flows again, and the torrent stopped. All in attendance were stunned. Surely this material would have a use, and many thought of the war, as they had with the newfound powers of the Sahnahwula. But what else could such power be used for?

The war, however, would shortly end with the Treaty of Gip'Gero, which transferred a swathe of coastline from Doqnokarr to Gwanoi. To connect the territories gained through the Treaty of Gip'Gero, the Mownahan directs settlement of the Banedafuir—"Green Mountains". The land is not very suitable for crop agriculture outside of a few river valleys, and so flocks of Þuhkabina are brought into the area. The territory proves to be rich in limestone, which aids in the construction of the settlement of Ferwahmik. The new settlement has yet to be productive, and for now most workers are administrators with questionable loyalty to the Mownahan.

With the war against Otino over, General Poshami returned home with the army. On their way, the General—on his own volition—invades the capital of the failed state of Arrakdoqnod. While this was likely the next command to be issued to the army at the behest of the Mownahan, this blatant disregard for the Mownahan's authority only seems to show the Mownahan's current weakness. Most in Gwanoi don't even blink at Poshami taking charge of the matter, and many even praise it. After a quick, decisive battle, the returning army under General Poshami easily crushed the Arrak defenders, seizing their capital and the lower Gedot river crossing. Posham appointed several loyal administrators and sikeranic priests to govern the captured city. Now, all that stand between the army and home is a stretch of forests and villages in the Maþaimik.

The war only hastened conversions to Sikeranism, as its pacifist principles resonated with a war-weary population. Additionally, many Kenokenoa began to leaf the recently ceded territories and migrate to the New Doqnokarr State. General Poshami, determined to keep the provinces he had gained for Gwanoi productive, settled war veterans in the borderlands and gave them the charge of watching over their neighbouring Kenokenoa to ensure they didn't leave. These veterans brought with them their families and friends, for the land was fertile. Being beyond the Mownahan's authority, these lands also offered freedom to practice Sikeranism, and it quickly became the dominant faith.

Days before Poshami returned to the capital, there were riots, street fights, and vandalism plaguing the city, as well as many others in on the densely populated coastline. But as General Poshami's army neared, it all stopped, and as he entered the city, it erupted in cheers and praise and glee. Poshami returned a hero for his part in the war with Doqnokarr—a war the people would believe he personally won—and for capturing the capital of Arrakdoqnod, ending years of strife on the border with the failed state. The Tinarod greeted him happily, and were glad to see civility returned to the city. Quickly, however, their mood began to change. Poshami took command of the Tinarod, ordering them to enact curfews and harsher laws for theft and violence. Poshami's soldiers were to see to it that these laws were enforced. While many veterans were sent northwest to secure the new provinces gained from Doqnokarr, new recruits from the Kjeropan Military Academy were zealously eager to follow through with Poshami's orders, and dealt heavy-handed retribution upon those who would criticize him.

Poshami then took his most loyal soldiers south into Posamoi to confront the Mownahan-in-hiding, as they had come to be known. Their power nearly completely evaporated, the Mownahan agreed to allow Poshami temporary control of Gwanoi's administration, though the Mownahan would retain their powers as head of the faith. Only two weeks later, the Mownahan would die under what some would call mysterious circumstances. The Sahnahwulayey were escorted by the army to Posamoi to deiberate, and hastily passed two pronouncements that would change Gwanoi forever. Firstly, the office of Mownahan had plainly become ineffective at governing both the faith and the nation, and was to be abolished. Secondly, Sikeranism and the traditional faith were to be reconciled into one—with the council of Sahnahwulayey deciding which parts of Sikeranism to keep.

General Poshami set out to quickly rectify many of the challenges that were facing Gwanoi. Dozens of laws were passed without consultation by Poshami and carried across Gwanoi by the army, ignoring the rights of the Tinaroda to set laws within their own villages and cities. Nearly all the Sahnahwula at his disposal were set to writing these new laws into vast codebooks to be distributed into libraries across the nation. Though called "Hanaxitoa Veyborui"—"Legal Writings"—by Poshami, they colloquially became known as "Poshami's voice"—"Han haPosami". There was little protest despite these abrupt changes. The Sahnahwula recognized that these harsh changes were needed, and the people were thankful for the return of the army and the safety they brought—even if it trampled on the rights of their village councils.

One group in Gwanoi, had become particularly quiet, however. The scholars at Baranberok, especially in the Simatalan haMaran, had gone nearly silent. No news of any more great discoveries or any protest of Military overreach leaked from the Panhasimamaþ (University). And for his part, Poshami seemed uninterested in their silence. Still, many among the well connected merchants, diplomats, and former administrators wondered: What had happened to the voices previously calling for some Calasian-style politics? And what had happened to all those strange rocks the scholars seemed so interested in?

### Week 36:

As the war with Doqnokarr intensified, Sahnavey were sent abroad using strategies learned at the fair in Calai. They snuck into barracks and stole weapons and blueprints. Some were even bold enough to scour the halls of administrative officials for documents on shipments, bills of purchase, and other government functions. While little was of direct use to the war, it allowed Gwanoi to learn plenty about how to manage its own military and administration. The amount of information gained was great enough that the scholars at the *Panhasimamaþ* founded a new school of Trade & Development to solve how to put the knowledge to work on the economy of Gwanoi. Because of how revolutionary to the economy the information gained was, the Mownahan created another military school in the capital (*Mownaþali*) dedicated to training and recruiting more spies. The army was then sent under the command of General Poshami to support Calai in their battles with Doqnokarr.

The Mownahan, seeking to regain some authority and strengthen their independence, chartered a city out of the collection of villages and workshops that had grown on the shore near Baranberok. Being so close to the University, these workshops employed a number of foreign techniques and were capable of producing all sorts of oddities that the scholars required. This allowed them to make easy use of foreign imports as well, and the city charter came with funds to build a small harbour to allow ships to offload cargo directly to the city without stopping at the larger port of Huwaneshambia.

Gwanoi was beset by more problems at once than the Mownahan had ever had to face. The war with Doqnokarr was a world-shaking event, and people were on edge. The drastically increased military spending emptied Gwanoi of much-needed supplies. The new prophet Sikerana became incredibly influential in Gwanoi, with many vocally expressing their discontent with the Mownahan. Worse yet, a smaller, yet growing problem reared its head following the invasion of Rhebbid. Scholars from the great universities of Calai slowly wandered home. As usual, they brought with them all sorts of fanciful notions and outlander ideas. This time, however, they took a more political spin. After witnessing the dedication with which Calai conducted its most recent election—going so far as to smuggle votes out of Rhebbid—many scholars joined forces with the followers of Sikerana, and suggested that Gwanoi too should hold such elections. The Mownahan declared such suggestions heresy and intolerable, and considered using the army to end these protests once they returned from the war. For the time being, however, the Mownahan continued dispersing the Kenem haSikerana and barring them from entering religious sites, eliciting the ire of several prominent scholars. In the end, the Mownahan allowed them to continue their faith, provided they did it in proscribed places. Thankfully, this included the *Simatalan haMaran*, fostering a great exchange of knowledge between pilgrims from around the world and the *Panhasimamaþ* (University)*.*

After the conquest of Anseme Gabanga, the simmering unrest in Gwanoi began to boil. People took to the streets, with most calling for a return of General Poshami and the army, while some more extreme Kenem haSikerana called for peace. After riots broke out in the capital, several Eyroda wrote to the Mownahan themselves, also demanding the return of Poshami. The Eyrod of the Embiþaia openly converted to Sikeranism, as did several leaders of the Simatalan haMaran. The Mownahan, beset by enemies even on Baranberok, fled to Posamoi and isolated themself. With the Mownahan's authority seemingly evaporated, a power vaccuum began to open up in the capital. The Tinarod tried to settle things, but were largely ignored by the rioters and protestors. The Eyrod proved equally powerless—seemingly unwilling to stick out their necks, they remained comfortable within their countryside homes. Rudderless, the nation seems on the brink of internal war—as if the war outside its borders were not already going poorly enough.

Externally, fortune began to favour the Coalition. With help from forces around CFOP, the generals of Calai launched eight invasions across Doqnokarr's western territories. With morale low in Doqnokarr, all the battles were heavily one-sided, with Doqnokarr's forces retreating shortly after battle was engaged. Calai assumed interim command of all conquered territories, but debate raged in the coalition on how the lands should be distributed. Doqnokarr's losses were smaller, but still devastating in their homeland, as Shkegjonje's armies poured into the ancient cities of Doqnokarr. The Gwanoian army successfully captured the province of Goodcity with the help of the strategists from Calai.

### Week 35:

With help from Kjeropan, Gwanoi slowly transformed its makeshift army into a real fighting force. While some delays substantially setback training, the army undertook several successful operations and was deemed fully ready to defend Gwanoi. The army was divided into two equal *Kovi* (armies); the *Þamaluma* (river-spears) and the *Paiakunaþaiha* (The Guardian-shields).

The first real military operation lead Gwanoi to enter the former Arrakdoqnod territory at the headwater of the Qedot river. The decline of Arrakdoqnod left the border with Gwanoi a dangerous place. Many hunters from the Þalakerod Ey once roamed across the border to hunt and trade with the Arak people. After the decline, however, the woods became a dangerous place. Many Arak villages were destroyed by civil war, and the trade of Whiterim Mushrooms severely declined, limiting Sahnahwul rituals. The Mownahan believed that the Arrakdoqnod needed Sahnavey intervention to finally relieve the curse that had plagued both their nation and their bodies. Centuries had passed since Kotarre lead the Arak people southward, driven by a divine vision of their salvation. Now, the Mownahan intended to bring them that salvation, once and for all. The two armies of Gwanoi entered Arrakdoqnod, driving off local warlods and bandits, and captured an area on the banks of the river Qedot, where they built the *Panhak Gedot*—The Fortress on the Qedot. The Panhak quickly grew into a city as it became one of the few stable places to trade in Arrakdoqnod, and became the main source of whiterim mushrooms to Gwanoi.

While the war with Arrakdoqnod was nominally done to stabilize the region, none can doubt the increased wealth and trade that it brought Gwanoi. After years of pushing for a more aggressive foreign strategy, the Mownahan finally succeeded in making war & military spending palatable to the merchants and the Eyroda. The training school founded by Kjeropan was expanded, and military experts from around the west were invited to provide their knowledge. Among these were former generals from Menaskor, whose unique war strategies and siege machines greatly advanced the already rapidly progressing military knowledge at the academy. This, however, comes on the tail of a burgeoning religious movement spurred by a rogue "prophet". A mysterious character from a village outside the capital, Mownaþali, the "prophet" gained prominence preaching a philosophy of compassion and open-mindedness. While details of who this person was are vague, they came to be known as "Sikerana". Their pacifist ideals came at a time of increasing militarization, xenophobia, and general unrest in Gwanoi, and Sikerana failed to gain much ground. After being run out of the city of Lumpos for trying to defend an Iti refugee, Sikerana left the country with a band of followers, and began a journey that would profoundly change the western continent. As they travelled, pilgrims trickled into Gwanoi, bringing a new, but familiar, religious philosophy that was mingled and mixed with traditions from across the west.

Unfortunately, this caused religious tensions to rise in Gwanoi, resulting in the "Letter to THE Mownahan", which called for an end to the Mownahan's discrimination of the Kenem haSikerana, and was the first time since the Eyroda Pact War that any had referred to an individual Mownahan rather than the office itself. Trouble was far from over for Gwanoi. Years of city-building and military expansion had drained the nation's stockpiles, and goods were becomining scarce. And then, the whole world seemed chaos when Kjeropan, Calai, and Shkegjonje—across the sea—suddenly left Otino. This came after months of deliberation with leaders of the countries, but came as a shock to the Sahnavey people.

Though it has only been a member of Otino for a short time, Gwanoi had strengthened ties with other native countries it previously only had sporadic contact with. The nations of Calai and Kjeropan had prospered under Otino, and had begun sharing such prosperity with Gwanoi through trade and the Keieropani Military Academy. Still, among the old Western Community Council, Gwanoi—along with Sverrir—was among the nations least inclined to tolerate colonial presence, and so Gwanoi's admission into Otino had always been controversial. Still, with one of the two remaining stable nations on the New South Sea and many former WCC members joining Otino, it seemed the only sensible decision.

Strong nativist voices in the Janpeto of Kjeropan called for stronger ties within the west and the west alone, and the spread of Sikeranic faiths across the west made Doqnokarri culture irreconcilable with western philosophies. With the authority of the Mownahan waning and growing cultural and religious nationalism turning against them, the Mownahan sent messengers by ship and þalakoka to all the cities of Gwanoi and the capitals of the West, proclaiming that Gwanoi would leave Otino. In its place, Gwanoi joined the hastily formed coalition of nations called the "Coalition of Free Oeumani and the Pheonix". Many members were separatists from Otino, angering Doqnokarr greatly. Calai called all the members together in the City of Stilts and held a fair to share knowledge and deliberate on how the coalition should be governed and what it's consitution would be. Most importantly, they discussed the war which was almost certainly on the horizon.

War came when the enraged Doqnokarri invaded Rhebbid. A lightning-quick assault of heavy infantry left the Calaisian defenders demoralized and panicked, and they soon fled their post. Doqnokarr preceded to easily enter each undefended city and claim them for their empire. This was seen as a mercy for some, as the uncontested land was left relatively unscathed, especially in the eastern regions where the Sahnavey's pre-migration homeland is said to lay.

The Sahnavey—as a culture—had been anticipating war with Doqnokarr for centuries. Long had they lived under the shadow of the vast, brutal empire, and long had they feared they would eventually fall to it. To many, Otino was the beginning of their conquest by Doqnokarr, but the new coalition inspired hope in many that the long-awaited war with Doqnokarr could be winnable. People were afraid, but a strange sense of readiness overcame to Sahnavey. The war has come, and they would win it. Some scholars of history, on the other hand, had a different opinion on events. For years they had tried to secure funding to send an expedition to eastern Rhebbid in the hopes of uncovering some evidence of the Sahnavey's ancestors. The Banedawahla Ey, in particular, sought to find the eponymous "Clear Hill" of legend. The invasion of Rhebbid, they feared, would lead to the destruction of many priceless artifacts.

Shortly after the declaration of war, a group of historians from Gwanoi began travelling to all of the countries in the Coalition of Free Oeuomani and the Pheonix. They came with a simple list of questions addressed to people of status—though some did speak to commoners as well—with the intent of documenting the effect of the war on each nation as it progresses.

### Week 34:

The Mownahan answered local calls for a solution to the refugee crisis, and moved the Iti into the deep woods of Maþainuru. The land here is densely forested and swampy, but the Iti were accustomed to marginal lands. While the land is only minimally suitable for farming, the Iti made quick use of its abundant forage, and together with pioneering Sahnavey from the Ayanavey Ey, they founded a city on a hilltop redwood grove, which the locals began to call "Sapaiaiti" — "The trees of the Iti"

Contact between Sahnavey and the nations of the central savannah had become infrequent, but Sahnavey scholars searching for evidence of their pre-migration history still made frequent trips to the lands west and south of the Sea of Hope. As part of one mission, a Sahnavey delegation sought Anseme Gabangan permission to search the lands south of the Big River. On this mission, a diplomat named Barankani befriended a high-ranking local politician, and she explained the system of local governance of Gwanoi—the "Tinarod" or "Folk-Councils". These councils have the right to settle local issues and organize their village, rather than having to rely on a lord or distant politician. While the effect—if any—this had on Anseme Gabangan politics is uncertain, Barankani seems to have made an impression on the politician.

### Week 33:

A great drought seemed to strike the whole world, and rainfall was greatly reduced. While many nations struggled, the Sahnavey rejoiced as the rain-soaked, stargazing nation witnessed several weeks of extraordinarily clear skies, granting them an unobstructed view of the Heavens. The Mownahan made the small city in the region know as Lumaloi (high river) at the Kalobe Ap—the "first ford"—a charter city. This area had traditionally marked the the easiest part of the Baiapumsha river to cross, and thus served a strategic value to the nation. Many from the Þalakerod and Baedawahla Eya ventured northward to settle the countryside.

The fall of Asaiti to the HCC exacerbated an already blooming crisis on the island. The Iti population had grown dense and food was becoming scarce. While the Great Drought was mild for the nations of the New South Sea, the Iti had to compete with nations on the mainland for food from Gwanoi, Sverrir, and Zauyatul, all while nations such as Khutuc and Dorraqe collapsed into anarchy. The invasion proved to be a breaking point for the Iti people, and many began fleeing on-mass in crude ships. Hundreds—if not thousands—died but still thousands more landed on the shores of Gwanoi. When they arrived at the port of Bwamemi, they were turned away by angry mobs of wary townsfolk. They then drifted further down the coast past the cliffs of Posamoi attempting to make it to new lands near Doqnokarr. Unfortunately, the migrant fleet ran out of supplies and was forced to dock at Huwaneshambia. Thankfully, the citizens of this larger city were more welcoming, and provided the refugees with food. It remained to be seen, however, how long their kindness would last, and the local officials called upon the Mownahan to deal with the situation—one way or another.

The Sahnavey became greatly divded after Ral Atsel—the nation which had conquered Asaiti—colonized the wildlands between Gwanoi and Doqnokarr. The land was mostly useless to Gwanoi. Sahnavey hunters and trappers had long avoided the region, wary of Kenokeno slave raids. To the common people, however, this was another foreign power on their doorstep, and one with large armies and a history of using them. While people were uneasy, full-blown riots broke out when rumors spread that the Mownahan had invited these conquerors to settle their borders. The Mownahan acted quickly to keep people on their side and proclaimed that Gwanoi could defend itself against all outside threat so long as the people united and fought together. The riots were dispersed by the military, and droves flocked to recruitment offices. Still, the scandal lead to a growing distrust of the Mownahan among many in Gwanoi, and would stoke new division in the nation between those who maintained their unwavering faith in the holy voice of the heavens and those who began to doubt the legitimacy of the religious leader's power.

Gwanoi made great strides in modernizing it's army, as it invited Sverrir scholars to the Panhasimamaþ's law school, and in turn learned more of the rules of trade with the east. A ship from Noveos carrying Kjeropani academics and military scholars arrived in Mownaþali and set up a military encampment to help train and drill the Gwanoi army. This encampment gradually transformed into a brick-and-mortar military academy, exporting both Kjeropani knowledge of defense and Kjeropani values. This softened the isolationist sentiment that had heretofore been growing in Gwanoi, and the Kjeropan worked to negotiate for Gwanoi's entry into Otino. While this was staunchly opposed by the more xenophobic Sahnavey—especially those in the forested hinterlands close to Doqnokarr—most recognized this as better than the alternative of a protracted war with the military power that had been rapidly conquering the falling nations of the New South Sea.

### Week 32:

The nationalist period continued, with the Mownahan exerting their influence over the long-separated *Haxaoveya—or "eastern folks".* The eastern folk were not organized into any Ey, and lived in small, isolated villages throughout the *Maþaimik,* the rugged and dark forest that would lend its name to the new province of Gwanoi. While the Mownahan's control here was weak, they founded the new city of *Bwamemi* to grow their control from the coast inward, rather than try to traverse the thick woods and rolling hills that separated the new province from Gwanoi proper. To increase the efficiency of the administration, the Mownahan personally established an official School of Law at the Panhasimamaþ that was open to both Sahnahwula and secular scholars. This increased the potential pool of administrators and ensured they were more thoroughly trained, allowing for the Mownahan to enforce laws even distantly from the capital.

Civilians also made strides during this period, with the invention of the *Kaþawim*—a simple, two-wheeled cart pulled by a Þalakok. This, in turn, lead many villagers to improve the paths between villages and cities, allowing for easier travel of large amounts of goods. Trade from abroad—particularly Doqnokarr—brought new knowledge of urban planning and street-organization to Gwanoi, which greatly helped the quickly growing cities of Gwanoi.

### Week 31:

The southwestern peninsula had known relative peace and stability for years, and international war was unheard of. This all changed in [week 31] when the Heaven's Chain Confederation invaded Asaiti. The Sahnavey had long had a relationship with Asaiti dating back to the massive South Sea Swarm, during which all nations of the New South Sea came together to survive the turmoil. While the Iti were always a reclusive folk, they were known in the port cities of Gwanoi as a people akin to the Sahnavey—if not in appearance, at least in moral values. Like the Sahnavey, cooperation was placed ahead of individual desire, and violence between people was largely looked down upon.

All illusions of a peaceful world were shattered with the invasion, and Sahnavey culture underwent a similar, groundbreaking shift. News of the invasion spread quickly, and stoked fears already ignited by the news that the Kenokeno—Alligatorians—had dominated several nations with which Gwanoi had diplomatic ties. The Mownahan, quick to settle these fears and secure—perhaps even grow, critics would say—their power, began a massive program of centralization and national unification. Schools were established in every village with more than five hundred people, where the local Sahnahwul was instructed to educate children in the common history of Gwanoi and the importance of the Sahnavey nation over individual Ey (tribal) loyalties. The Mownahan chartered more cities and built defenses, and raised the first national army, with mixed-Ey regiments that were sent on drills, patrols, and scouting missions together to promote national unity.

Even contemporary scholars are said to have lamented this period as a decline from the optimistic age of discovery that came before. For a brief period, the Sahnavey ended their long isolation to view the world with wonder. Now the world again seemed a hostile place—not just to be avoided, but to be faced with spear in hand.

### Week 30:

Inspired by scholars from other nations—notably Sverrir—a series of debates lead to the founding of the "*Simatalan Hamaran*" An increasing number of secular scholars had begun to take residence at the Panhasimamaþ (University). Several of these scholars—and even some like-minded Sahnahwula—began a movement on the basis of several scholarly debates with the more mainstream clergy. They argued that scholars (Simatalan) should not search only the heavenly realm (Mowna) for answers, but the Material (Maran) as well. The scholar Ferwahlo is quoted as saying:

> *"The heavens do not exclusively hold the answers for natural phenomenon. This should be taken as a matter of fact as easily as it is taken that fire begets smoke or the sun brings warmth. Such matters are known to every child through study of Maran, and thus too should matters of scholarly pursuit be known."*
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Together, these scholars have formed a new organization within the Panhasimamaþ (University) known as the Simatalan Hamaran—the "Scholars of the Material".

*Simatalan Hamaran scholars then began establishing schools dedicated to studying specific subjects. The trade school was established chiefly as a way to gather money from influential traders, and educates them and their children on diplomacy with other cultures and their trading practices. The cartography school, however, was established to aid in preparing for scientific expeditions and discovering new resources in the hinterlands of Gwanoi.*

### Week 29:

Visitors from Vlides Galira visited Gwanoi to witness the winter solstice ritual and learn about reading the stars. Several scholars from the *Panhasimamaþ* (University) began travelling Gwanoi to learn folktales from all the Eya and piece together a more accurate history of the Sahnavey people. They were particularly interested in learning more of the *Rokeveyganek,* or the "Old Western Empire".

### Week 28:

Delegates from Gwanoi and Sverrir came together to share knowledge once again, and the Severi were impressed with the new *Panhasimamaþ* (University).

The Sahanhwul of Tinapan Bori gathered together to perform a ritual to the gods:

> *The northern province of Tinapan Bori never attracted many settlers from the rest of Gwanoi, despite it's abundant mineral resources. The people who chose to migrate are resilient and brave, as the rugged terrain is no easy place to live. The stony soil is infertile, and the river valleys are often the home of dangerous beasts, including the savage wyverns. This has become a dire problem of late, as the largest settlement in Tinapan Bori has lost several prospecting parties to not just the usual solitary wyvern, but what appears to be several hunting together to attack even large groups of explorers. At a loss for what to do, the Sahanhwula priests presiding over the scattered villages of the province have gathered together to read the stars, and determine a course of action. They take all the usual steps — brewing Whiterim tea over a cedar-wood fire, gathering in a cricle with eyes turned toward the sky in the black of night— but this time they add in an ancient rite dating back to before the great migration west. A single wyvern scale, shed during a failed attack on a hunting party, is ground and scattered into the fire. Gazing into the smoke rizing from the flames, the Sahnahwula priests search for answers, for guidance, for help.*
> *The smoke rises into the air, creating a harsh cloud covering the night sky, a single star shines through the smog, and the smoke settles. Upon the smokescreen disappearing, they discover it was not one, but many stars clustered together in the sky to create a unified beam of light that shone through the deepest darkest obscurities. They realize the wyverns will not stop, so they will adapt, and perform a diplomatic approach, so that instead of sending soldiers to their deaths, they can focus on protecting the people, until their forces are strong enough to fight back.*
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### Week 27:

Influences from Sverrir lead to many Sahnawhula debating the role of the Guardian in Sahnavey cosmology, with many Sahnahwula adopting rituals simular to the Guardian rituals of the *Severi*. A member of the Embiþaia Ey known as *Anibisi* became a prominent figure in the debate. Despite not being a Sahnahwul themself, Anibis had travelled across the Sea of Spiders to a land called *Tadazhi*, and the people their share a similar faith to the Sahanvey — but with a particular fondness for the sun and the Guardian. Anibisi became well respected for their theological knowledge, though they declined to be formally trained as a Sahnahwul. Instead, Anibisi continued to study at the school and abroad. They became the figure of controsversy after *somehow* managing to study in an institution in Doqnokarr, and came back with a plan to broaden the scope of the school at Baranberok beyond religious matters. Anibisi met fierce resistance for her ideas, but managed to convince the Mownahan to not only allow the concept, but install them as the *Rod* of secular education. Over the years, many wealthy traders and children of Eyroda began to come to the institute, and the Mownahan began to construct a permanent, marble structure to house the classes. With some patronage from the Eyroda and merchants, the project quickly expanded to house it's own Nifiasima (library) and Dormitories. The building—made from cream-coloured marble with slate rooves—was finished in Anibisi's later years, and became known as the first *Panhasimamaþ —* "the place of all knowledge".

### Week 26:

Gwanoi remained peaceful and calm. The Mownahan invited delegates from Sverrir to view the new *Nifiasima* (library), wand they returned back to Sverrir to begin construction on their own. The population of Gwanoi continued to soar, but increasing land clearing and better agricultural practices meant that the nation was producing food far in excess of what was needed. Rather than settling abroad, many Sahnavey travelled to the towns and ports of Gwanoi to take part in the burgeoning trade networks and artisinal goods industry. In response, the Mownahan began chartering new cities with similar rights to the capital, beginning with the new port city of *Huwaneshambia* in Lumapos.

### Week 25:

Further diplomatic missions to Sverrir lead to them learning much about the organization of our religion and how it ties in to our bureaucracy. The Western Community Council began to divide itself into factions which differed in their views on how colonizers should be treated. Our diplomats remain undecided on where they stand, and bickering between them stall diplomatic progress.

Expansion afield slowed, and few settlers migrated to the new province of *Tinapan Bori—"the safe village"—*which remained a sparsely-populated mining territory. As urbanization has increased, the bureaucracy has taken increased control over the management of indentured servitude, as few Sahnavey farmers are willing to accept a criminal from outside their village to work for them. Instead, increasing numbers of criminals are sent to work in the mines and quarries of *Tinapan Bori.*

### Week 24:

The Embiþaiha expanded westward along the coast into the new territory of *Lumapos*. The interior of the territory was settled shortly thereafter by migrants from across Gwanoi escaping the devastation of the Eyroda Pact War. These refugees were quickly organized into a new ey called the *Ayanavey* lead by the local hero, Birigekau, who lead many of them safely west. Gwanoi began to use the Doqnokarr currency, which the Sahnavey called "*Ise*". Farmers from the *Þalakerod* ey began to pen and domesticate Þalakoka. Sverrir shared with Gwanoi the concept of advanced schooling and apprenticeships, which the Mownahan quickly put to use in the training of Sahnahwula.

During the Eyroda Pact War, the Mownahan's authority was challenged not only by the Eyroda, but by some Sahnahwula. With dissenting voices out of the way, the Mownahan was able to formalize the organization of the Sahnavey faith, and mandated that each village have at least one Sahnahwul and one apprenticing or *"Sahnahwulasiun";* a sahnahwul serving under the authority of the villages principal Sahnahwul. The village Sahnahwul were appointed by the *"Sahnahwulhayey",* of whom there were six in every Ey, and these in turn reported directly to the Mownahan.

A delegation lead by Maborasa went to the great Sun's Fair in Kjeropan. The journey was long and hard, but well worth it. Contact was made with many farflung nations, and the delegation brought back two Owampanese dogs—one black and one tan—back to Gwanoi. The Mownahan sent explorer's across the Sea of Spiders to Taadzhi, where they learned of vast repositories of knowledge. Seeking to emulate these reports, the Eyrod of the Mowimeros ey commissioned a building to be constructed in the capital, Mownaþali. The *Nifiasima—*meaning "Knowledge House"— was the first building in Gwanoi to be made from marble from the hills to the North. While at first intended to be a small shrine-like building, the local Sahnawulhayey aided and encouraged its expansion, and it soon overshadowed all the other buildings in the city. The Eyrod and Sahnawulhayey commissioned paintings on cross-sections of cedar-wood detailing various historical and mythical events in Gwanoi's history for all its citizens to see and learn about. In the centre, a local artist named Pilisin sculpted the first Mownahan from marble; gazing upward toward the cieling painted in blues and purples with pearls fixed within it to make a night sky filled with stars.

### Week 23:

Gwanoi learned further from Zauyatul, and shared it's knowledge of education with Vlides Galira. A species of quail was domesticated in the Banedawahla ey, and they quickly spread throughout the nation as a small, transportable sources of eggs and meat. Tensions continued to simmer throughout Gwanoi between the Eyaroda pact and the Mownahan. A new Mownahan was elected, and the pact send an ultimatum: either write Eyroda rights into the Veyboru and ban unilateral division of the Eya; or the Eyroda will reject Mownahan authority altogether. The Mownahan refused their demands, and the nation fractured and readied for war. On the side of the Mownihan were the Xiubat, Embiþaiha, Poatahapos, Hon pon Vey Kotaxe, Gorani, and the Hamownahan. The Eyroda pact consisted of the largest eya; the Bwafur, Mowimeros, Banedawahla, and the Þalakerod. Despite early victories, the Eyaroda were ultimately repelled, and the Mownahan's forces captured the rebellious Eyaroda. The Mownahan, wary of a blood feud, ultimately decided to spare the rebellious Eyroda's lives, but stripped them of their authority and appointed new, loyal Eyroda from amongst their respective Eya.

### Week 22:

The Bwafur, Embiþaiha, and Þalakerod expanded into the new province of Berahak ("Strong Sea"). The Þalakerod who migrated to Berahak split into a new ey named Gorani — "Big Eye". Contact was made with Zauyatul, and Gwanoi shared it's code of laws with them. Tlotavou also contacted Gwanoi, and the Sahnavey became fascinated with their tamed animals. Unrest began to grow in Gwanoi, as the Eyroda —and even many Sahnahwula— began to resent the centralizing force of the Mownahan. In particular, the split of the Gorani from the Þalakerod caused tension, as Eyrod Hwanani of the Þalakerod resisted the split, but the Mownahan ruled that the Gorani were free to break off. The Mownahan argued that it is their role to intervene in matters between Eya, but Hwanani complained that the Mownahan—and by extension, the Tinaroda—were eroding Eyroda power. Furthermore, now that the Mownahan themself is the Eyord of the Hamownhan, it is in their interest to weaken the other Eyroda by allowing them to split. Hwanani made their arguments clear to the other Eyroda, and a pact of dissenting Eyroda and Sahnahwula was formed.

### Week 21:

#### A Neighbour's Wisdom

The people of Acra az Khutuc sent a delegation to Gwanoi, and we were surprised by their knowledge of the world. They taught us that each delegate receives formal training, including a second language. The Mownahan was so impressed, he decided to institute a similar system. From then on, all who were to call themselves Sahnahwul were to study at Baranberok for one year, and were required to learn a second language. This language was usually Khutuc, the language of Sverrir. Acra az Khutuc. and Zauyatul.

#### A Neighbour's Kindness

The people of Sverrir sent a delegation to Gwanoi, opening the nation up to diplomacy with the outside world. The Mownahan taught the delegates much about Gwanoi—its code of law, its people, and its philosophies. The delegates left Gwanoi as friends, and the Sahnavey—and the Mownahan themself—now seek more knowledge from the outside world.

#### Ritual - New South Sea Warm

The following is a recounting of the events following the south sea swarm by Hakepon, Sahnahwul of the Bwafur ey.

> It had been a warm spring, and the farmers planted their crops early despite Sahnahwul Hakepon’s warning. He was sweeping the village shrine when a flicker of light in caught his attention. He stepped outside and let his eyes adjust. *What could that be?*. The light flickered in and out of existence, less than five steps from him. Hakepon walked toward it and paused, then, summoning his courage, reached out and grabbed... *A bug?*. In his hand was a large grasshopper which struggled hopelessly in his hands. Its abdomen pulsed with a pale-yellow light. *Curious. I will need to show th—*. As he looked up, he saw more lights blinking. Hundreds of lights.
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> By morning, the locusts had devoured every field, and filled the skies. Most villagers were simply stunned, others were angry that the Sahnahwul had not foreseen this. Word had come before sunrise that the Eyrod was heading to the village. *He will bring help for us. He **must**.* As Hakepon walked onto the village green, his eyes met the Eyrod’s worried stare. The wagons he brought were empty. He came to get help, not to give it.
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> The locusts had ravaged everywhere. On the solstice the Mownahan gathered the Sahnahwula from across Gwanoi to the isle of Baranberok to read the stars. They began chanting, forming a chorus of voices. The Mownahan bellowed: *”Stars guide us! Show us the way forward through this darkness! Reveal the fate creation has wrought!”*. Hakepon scanned the sky, but felt nothing. He tried to clear his mind, but his thoughts spun *How can we possibly feed everyone?*. Suddenly, he saw a flicker on the water. *A bug that yet lives*. But this was different. Strange, glowing fish were feeding on the floating locust corpses. As he looked up, he saw more lights. Thousands of lights. All the Sahnahwula were aware of the lights, yet the Mownahan continued, to stop now would tempt fate. Hakepon shouted: *”Heaven sends us these horrid locusts, what now do we do with these fish whose light mocks the stars?”*
> *"We eat them, surely this is the will of the gods"* came a voice from behind. An old man walked up to Hakepon, with a fish in his hands. *"These fish appear to thrive and be attracted to light. They are slightly poisonous, but with my help, we may be able to feed everyone for a fortnight."* The Sahnahwula gathered there discussing the change in fortunes, looking to the sky whether this was a sign of the gods or not. The skies remained unwavering. In the end, they trusted the man. Hakepon and the others helped to organize ships to pull in the fish all night, every night, while people in the coastal villages worked to use any preservatives they had —salt, herbs, spices—and distribute them across Gwanoi. Hakepon himself helped carry barrels of fish preserved in salt and oil back to his village, and Gwanoi was saved.
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### Week 20:

#### Worldbuilding Challenge

*Heavy rainfall in the territory of the Bwafur Ey has weakend the dikes that slow the passage of water through a village's rice paddies. While the paddies will likely be fine, the villagers worry that should the dikes break, water could flood their homes and damage other dikes downhill. The Eyrod (chief) and the Tinarod (council) agree that something needs to be done, but while the chief believes the villagers should simply repair the crack, the Tinarod suggest that there could be more unseen damage, and they should instead allow the paddies to drain in a controlled manner. According to the Veyboru (laws), this leaves the ultimate decision up to the local Sahnahwul, who agrees with the Tinarod. The Tinarod organizes the villagers into teams; one to carefully lower the level of the dike, another to gather materials to rebuild it, and a third to strengthen the lower dikes and prepare the village in case the first dike breaks. Working together, disaster is avoided, and a new dike is built around the village to protect it in case of further heavy rains.*

#### Researched RGOV1

> *Elcar Borue Haibui aw Rok, eltas Tini emei mek Tini kem Buir emei loi; tos Baen Tina hak Tini nik*
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> "...to bring about the rule of righteousness in the land, to destroy the wicked and the evil-doers; so that the strong should not harm the weak" ~Hammurabi's Law Code
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The *Eya* (tribes) of Gwanoi have long been governed independently according to their own customs. This has been the source of much conflict recently, and the growing size of each *Ey* has resulted in a concentration of wealth and power among the *Eyroda* (Chiefs). With the people of some *Eya* beginning to feel like their voices are unheard, the *Mownahan* has created the first set of *Veyboru* (literally "Folk-Rules"). These *Veyboru* codify the practice of people's councils already present in several *Eya*. The councils—called "Tinaroda"—are composed mostly of elders and prominent *Sahnahwula* (priests), and the *Veyboru* mandates that the *Eyroda* listen to the council's concerns and forbids them from interfering with council meetings.

#### Expanded into Posamoi

As the Sahnavey centralize, the tip of the Posamoi (Redo Cove) peninsula is brought under the direct administration of the Mownahan and settled with a new ey whose eyrod is the Mownahan themself.