Chapter 2, The Pre-Aerdy Period: Outside Influences on Aerdi Culture and The First War between Thalland and Medegia

Aerdi Cavalry attacking Suel Infantry
c. - 350 CY
Art by Angus McBride

In Pre-Migration days the Oeridians had led a mainly pastoral lifestyle, with agrarianism taking second place. But in their new lands, old ways gave to new, and farming soon began to outstrip herding as a way of life. As these changes took place the division between the nobility and commoners began to broaden. In previous times both nobles and commoners had been almost equal warriors of the tribe. But as herding gave way to farming, and the heads of families worked to establish their own freeholds, commoners found more of their time consumed by the work associated with agricultural pursuits.

The nobility on the other hand, with more leisure time to train in the arts of war and more wealth to invest in heavier armor and finer arms, began to make up a martial elite based on their status as heavy cavalrymen. Service in warfare brought greater rewards from the hetmen of the Aerdi clans to these noble warriors. This was in the form of land grants, and as was Oeridian tribal tradition, ownership of war-captives. These were made up of the Flan, Suloise, and non-Aerdi Oeridians who came with the conquest of new lands. With the shift to agriculture and the need for greater numbers of laborers to work the land the latter were the beginnings of the serf and peasant classes that still work much of the farmland of the Great Kingdom. Overall, this proved to be the beginning of the development of a class of knights and a system of feudalism.

Bemused Aerdi noble is prepared
for wedding to daughter of
Suloise lord by bride and
handmaiden c. -350 CY
Art by Merlkir

But not all gains of the Aerdi were by force of arms. Many of the existing Oeridian, Flan, and Suloise nobles -- especially the latter, where able to see which way the wind was blowing. Rather than resisting the Aerdi, they forged alliances. It was these gains that were seeds which would later bear the fruit that put the Aerdi on the road to building the most powerful state the Flanaess has ever seen. Suloise houses had settled most of the lands east of the Mikar and lower Flanmi. Some of them, especially among the lower ranked nobility, turned against their Suloise overlords and allied with the invading Aerdi of the Naelax, Garasteth, and Medegi clans, sealing the alliances through marriage. West of the Flanmi the Thellari benefited from the higher culture of Ehlissa though it was very different from the Suloise, and came more through commerce than intermarriage.

In both areas, with a more sedentary way of life came larger population centers with accompanying fortifications, temples, and other structures. In this the impact of the Suloise would be more enduring and widespread in Aerdi lands, and would continue in the evolution into new architectural styles. But the influences of Ehlissa can still be seen in the interiors of older temples that date from the Kingdom of Thalland and still exist today in Kalstrand and Rel Deven.

One more obvious influence of Suloise culture was the ways in which the Suloise language shaped the Old Oeridian dialect spoken by the Aerdi as it evolved into Early Common. One example may be seen in the adoption of a title that still exists to this day. In the Suloise Empire the heads of the major noble houses were titled fasstal, which meant “first in order” in the Ancient Suloise language. Another title of equal rank but given to the highest military commanders, who often governed a province and could be of common as well as noble rank, was herzog which translates as “army leader.” As stated above, when the Naelax, Garasteth, and Medegi invaded those lands they often married into the families of the Suel who were amenable to cooperating with them. These Suel, at first called the Aerdi clan leaders hobtman in their language, which means “head man.” From this the Common word hetman derives. But marrying their daughters to simple tribal headmen did not carry the dignity they felt their eventual grandchildren deserved. On the other hand, granting the noble title of fasstal to these savage horse barbarians would not do either for the proud Suel. So they began applying the title of Herzog to the Aerdian clan leaders, a practice which stuck and was adopted by the Aerdi themselves. Eventually Aerdi clan leaders desired a grander title, but rather than adopt the foreign title of fasstal they merely translated it into their dialect of Old Oerdian. This was the word principos, from which we have the Common word prince. Herzog survived among the Aerdi, but began being applied as a title of nobility to their chief vassals, suitable for the ruler of the richest, largest fiefs, and still in use for the rulers of North Province and South Province.

Temple Painting in Rel Deven
of Stern Alia, Heironeous
  and Hextor, showing
 Ehlissan influence c. -320 CY
 Art by Magiy

In the realm of literacy, which began to grow among the Aerdi nobility, the Suloise influence was preeminent. The Ehlissans, like many Flan cultures confined literacy to the priestly class and used logographic writing systems, which were more difficult to learn. The shamans of the Aerdi clans had previously used a system of runes for writing, but they were soon abandoned for a form of the Ancient Suloise script adapted to Old Oeridian. Scholars among the conquered Suloise found themselves in demand as tutors for the first generation of the Aerdi nobility who were born and raised in the new lands, and also frequently found employment as administrators and engineers, passing on their skills to Aerdian apprentices.

This then was the world of the Aerdi principalities in -312 CY when the first war between Thalland and the Medegian Bladelands began. As previously alluded to, the root of the conflict was religious in nature. The Thallari favored the god Heironeous, adopting him as their patron. The Medegi and increasingly, their Naelax allies favored his half-brother, Hextor. But the full story is not that simple and lies less in the long conflict between those two gods and more in the conflict over the stewardship of the cult of their mother, Stern Alia.

That demigoddess, ever virginal though mother of the aforementioned half-brother gods of war(1), was very important to the pre-Migration Oeridians and in particular to the Aerdi. In ancient times intertribal feuding among the Oeridian tribes was common. According to one legend, seven weak Oeridian tribes had come into conflict with the strongest and were in danger of annihilation. Their hetmen prayed to the demigoddess and she answered their prayers by giving each an arrow from her quiver. They pondered what these gifts meant, for what could each do with only one arrow, no matter its divine origin. Conferring, they realized that Stern Alia was giving them a message. Only in unity could they face and overcome their enemy. They united as one tribe and triumphed over their foe in battle. In thanks they praised the demigoddess and offered a home as guardians of her virgin priestesses. Since then her priesthood has always been drawn from the Aerdi clans, and her cult was led by seven priestesses, one from each of the clans. They were the guardians of the Sheaf of Seven Arrows, composed of what were said to be the seven arrows granted to the tribe’s founders, and stood as a symbol of the strength in unity of the Aerdi.

Temple Statue of Stern Alia in
 Pontylver showing Suloise
 influence c. 320 CY
Lady of Elche, 
4th century BC Celtiberian bust

When the Aerdi began settling and founding towns, in the one named Pontylver, founded at the mouth of the Flanmi, the priestesses made their home. Collecting funds from the clans they built a temple to the demigoddess. In its innermost chamber was kept the Sheaf of Seven Arrows, and it soon became a site of pilgrimage for the growing populations of all the Aerdi, as well as Oeridian tribes from beyond the Harp River and even further west. As such it became a source of considerable wealth in tithes offered for Stern Alia’s favor. This in itself was enough cause to fight for, even without the enmity between Thalland and Medegia’s patron deities.

An apocryphal tale relates what was to come. Always subordinate to each of the seven high priestesses was an acolyte, each as well drawn from one of the clans, and in training to take the place of her mistress upon that worthy’s death. In festival times it was the reward of each in turn to bear the sacred Sheaf to and from the holy of holies for the pilgrims to view and pray before. One festival an argument broke out between the Medegi and Thallari acolytes and as they struggled to pull the Sheaf from each other’s grasp the bundle came apart, scattering the arrows about. The priestesses separated the fighting maidens and picked up the arrows only to discover to their horror that two of them had broken.

Perhaps this tale is true, perhaps not. We cannot tell for reasons which will be spelled out later in this history. Regardless, conflict over the guardianship of the growing town and Stern Alia’s temple had been waxing for decades between Thalland and Medegia, and came to a head in Needfest of -312 CY when militant priests of Heironeous and Hextor brawled in the courtyard of the temple, spilling blood within the sacred confines. From this fray grew a battle for control of the city, sending terrified pilgrims fleeing. Word spread and soon neighboring Thallari and Medegian knights had joined in what became an actual war. Raiding parties flew back and forth over the Flanmi and on several occasions even full-fledged battles were fought. This conflict dragged on for years with Pontylver changing hands several times until finally in -303 CY a peace was brokered by Erian, the Prince of the Garasteth, whose wife was a Naelax and mother a Thallari. In particular he was able to influence his in-laws to advocate for peace with their Medegi allies. This was not very difficult, as the Naelax lands within the union of the Bladelands lay far to the east of the river and Pontylver, and that clan did not see the conflict serving their interests to the same degree as the Medegi prince and his nobles. This peace would last for over thirty years, although when next the Medegians faced foes from across the Flanmi they were not led by a Thallari prince.

Next Chapter -- The Pre-Aerdy Period: The Coming of the Zelrad Suel to Ehlissa

Art notes:

Aerdi Cavalry attacking Suel Infantry c. - 350 CY The Suloise soldiers fight in a formation typical of the time for them, and their helmets are of a style whose influence can still be seen among the Barbarians of the Thillonrian Peninsula. The captain in the center wears an old-fashioned corselet of scale mail that could have been seen among Suloise soldiers of the time of the Baklunish-Suloise Wars. However, their spears and shields show changes from those used then. They adopted the leaf-bladed stabbing spear of the Ehlissans and Eastern Flan, and the Oeridian round shield. The former they had made longer in an attempt to counter Oeridian cavalry, but to little avail. The division and tactics of Oeridian cavalry of the time is typified in the two horsemen in the upper left. The figure in the blue tunic with an Oeridian-style shield is most likely a commoner, primarily armed with javelins, which he casts to disrupt the Suloise formation by killing and embedding them in shields, rendering the shield less effective. The horseman behind him wears lamellar armor common among noble Oeridian heavy cavalrymen and wields his lance with both hands in an underhand manner, also trying to create gaps in the spear line. Both of their helmets are typically Oeridian, with their more conical shape. The decorative one worn by the javelineer was most likely looted from a prior battle with a hostile Oeridian tribe and taken from the body of a noble warrior. The heavy cavalrymen behind them are waiting for a gap to open which they can then drive into. One of them is wearing a full-face mask attached to their helmet, often seen in this period. When they drive into a gap they will most likely hold their lance in a couched manner, despite stirrups not having been introduced yet at this time. That invention would follow about 100 years later, transmitted through the Paynim, who were just adopting it around this time, to Ekbir. It was perfected in Ekbir where we see the first true knights in the form of the Farises of Al'Akbar. Those warriors introduced the stirrup to the Flan nomads who roamed the Northern Plans before they were pushed into the Barrens above the Fellreev Forest centuries later. From there it spread to Oeridians warlords in what is now the Bandit Kingdoms, Nehron, and then the relatively young Kingdom of Aerdy.

Bemused Aerdi noble is prepared for wedding to daughter of Suloise lord by bride and her handmaiden c. -350 CY As related before, a number of Suloise noble houses made common cause with the Aerdi invaders against their fellows and these alliances were often formalized through marriage. The Aerdi warriors -- a groom and his attendant --  are heavily tattooed, as was typical and their beards and hair are dressed and decorated with beads. The dagger worn by the groom is of a style considered old-fashioned, even at the time, but the gold hilt and scabbard speak of a weapon more suited to serve as decoration. The bride wears an old imperial-style dress and veil. Blue is still the traditional color for brides in the weddings of Suloise-influenced cultures. Her maid's dress and large, elaborate headdress is more typical of the period.  Both women have their faces and limbs decorated with designs painted in woad and henna for the occassion. The expressions on the faces of all involved are most likely due to the groom attempting to help the bride put the traditional white shirt she has sewn for him over his head without first removing his woolen cloak. The maid holds a white mantle that the groom will drape over his head and shoulders during the ceremony. White is still the color traditionally worn by grooms in the weddings of Suloise-influenced cultures. It is said to represent the ash tree from which Lendore made Azgo, the first man.

Temple Painting in Rel Deven of Stern Alia, Heironeous and Hextor, showing Ehlissan influence c. -320 CY This painting from the inner sanctum of the tripartite Temple of Stern Alia in Rel Deven is teeming with Ehlissan influence. Its basic structure is centered around the glyph that represents the word 'division' in the Ehlissan writing system. We only know this from the roughly 200 glyphs which survive in a single lexicon compiled in the 4th century OR that managed to survive the sacking of the University of Rauxes in 449 CY during the Turmoil Between Crowns. This obviously represents the division between the divine half-brothers Heironeous and Hextor, depicted on the left and right, respectively. The glyph is repeated in the decorative band separating the faces of the two. Hextor is shown in his monstrous aspect which was not typical for the time. Stern Alia sits between and above them in a meditative pose with her hands held in a gesture which signifies peace and unity. Most likely this is meant to offset the division of the brothers. Her skin is red which is the color of that demigoddess, as is the decorative sections which contain the brothers. The dress and jewelry she wears is in the Ehlissan style of the time with the former being blue, which is also traditional. This detail though is believed to derive less from any symbolic significance and more to do with the fact that the ultramarine pigment used was the most expensive at the time and thus most suitable to paint the clothing of the divine mother of the war gods. All three figures have a third 'awakened' eye in the center of their foreheads. This is a common trait of divine beings in Ehlissan art. The 'awakened' eye motif is also seen in the outer decorative band where the 'division' glyph is again seen in the iris and pupil. Finally Stern Alia's halo contains a repeated water lotus pattern which is symbolic of purity, a theme suitable for the ever virginal goddess.

Temple Statue of Stern Alia in Pontylver showing Suloise influence c. 320 CY Originally  this statue was painted in lifelike colors but has been kept in this plain state since it was recovered as one of the few surviving relics from the burning of the Temple of Stern Alia in Pontylver in -270. The obvious Suloise influence can be seen in the lifelike representation of the demigoddess, something that was not seen in Aerdi art before they settled in the east. The large elaborate headdress was also common in the style of Suloise women's dress of the time (see the headdress of the maid in the depiction of the wedding above). Aerdi culture benefited significantly from the contributions of Suloise artisans and scholars during this period. 

End notes:

1. There is no set myth for the paternity of Hextor and Heironeous and the virgin birth of those gods, but I favor the one I wrote as an article for Canonfire! which can be read here.