Bonicaroo - History

OVERVIEW 0-1 years: Druids tend the wounded and dead of the Ebon Plains 1-10: Cycle of the Elements, 4 leaders are killed, Tanuwa Mardinow ascends 11-20: Yela is born, Polang Rolimbardo poses as a royal, Polang's Inn 21-25: The Walathi Gambit / Yela seen as Walathi, Tos Nothir library is built 26-35: Sunshine Harvest / Farmers Guild, trade w/ Jajun Dorg, Yela vanishes 34-42: Schism / Yela returns, Tanuwa goes mad, Yela departs, Walimbah ascends 43-50: The Elven Resurgence / Tilwan Arlesir leads revival of Elven culture 51-60: Uttaron Var Maghet / Sorwen Hithinda leads revolt against the Yelaferail 61-70: Chachuma Ild'Jaloo / Shodin Harare (Ullwah) made Head Druid, counters Hithinda's plots with Rigo. Camhan Fir established. Grimner Dell founded. 71-80: The New Vista / Shodin reforms Druidism. Polang's Inn expanded for Rigo. Tifur Jal-Oria ascends as Head Druid. Capersah problems. 81-present: Black Balance / Elwendr Thal is Head Druid, Capersah subsides.

TIMELINE
The Sakxani Empire takes hold in present-day Ald Cyngric, so-named for Edward of Sakxa (a land north of Gnosit), also called the Black King. (Lasts 347 or so years)

THE DELUGE occurs, the melting of ice caps in Dokeen which floods Elven tribal lands beyond the Lukpa Gate.


BATTLE OF THE EBON PLAINS between Sakxani and Dok. The Elven King dies on the battlefield, throwing Elven traditions into chaos.


A YEAR OF TENTS
(0-1 years) Groups of Elves migrate from Dokeen into Grinfaldar (later Bluepool). A large swathe from Crafting clans, along with a handful of nobles, head to the human trade city of Narthis in order to make a living. Narthis, in time, is rebuilt through Elven ingenuity into the modern-day metropolis of Rigo.
Those of the Druid caste stay behind on the Plains to attend the wounded after the battle, and to administer Rites of Departure for the dead. The toll on Elven lives is great, and there is much here to do. A camp is set up to facilitate the Druids' efforts. They remain there for the better part of a year.
The toll on Elven knowledge and culture brought on by the Deluge was in a way vaster than other losses: core texts representing Druidic wisdom and many historical records were wiped out with the floods. Though the most important secrets of the Druidic tradition are passed down orally, many Druidic practices require reliable information from sources as varied as birth records, farmer's almanacs,genealogies, astronomical charts, and so on; without these documents, a Druid is served a formidable handicap in knowing how to proceed with her duties. Individual Druids certainly have had to contend with small glitches of this nature here and there – a page torn, a book misplaced - but never before in Elven history has the tradition itself been so disrupted on such a major scale.
To make matters worse, the King is dead, and with no succession plan in place. It has always been the Druid's role to oversee the underclasses, while serving the royal family – the only class above them. Absent royal leadership, the Druids are set adrift, and struggle to reframe millenia-old practices in light of unprecedented crisis. Many in the Elven world come to turn to the Druids for the leadership once granted by a King, but the prospect of claiming leadership is fraught with complications. Greatest among these is the accusation that Druids cannot rule: incredible restrictions apply to what control they may wield over other lives, as a matter of sacred law. Along these lines, a splinter begins to form within the Druidic order...

THE CYCLE OF ELEMENTS
During the Year of Tents, a small expedition is sent back to Dokeen to the tribal lands, in search of as many books, artifacts, symbols of office, and items significant of the old ways as are possible to salvage. The party returns with nothing but a report that the entire land is now underwater. The cause of the catastrophe is unknown. The Head Druid, Chereis Bolit (of Walimbah) is incredulous. He orders that another party be sent, larger and with more senior personnel. 5 Druids and their retainers are dispatched. Despite having some magical command over water, they return with the same news. Outraged (or more accurately, panicked over what to do next), Bolit leaves to see things for himself. He drowns trying to liberate a seminal Walimbah clan manuscript.
(1-3 years) Promotion for lower Druidic positions happens internally, but the station of Head Druid is always determined by the reigning monarch. Bolit's death kicks off a years-long crisis of Druidic leadership, marking the end of the Year of Tents. Long and difficult conversations ensue. For the sake of maintaining order, the Apparent (the Druid assumed by everyone to be next in line for Head Druid) is agreeably placed in a temporary version of the role. Druidess Pedawy Silorrum (of Ullwah) steps into the lead. Silorrum orders immediate construction of a Thifwendr (“Cave”) from which the Druids may begin to restore order to their society. Caun Drumach, a simple but elegant structure, is built in the following year near the Ebon Plains encampment. Around it, Crafting clans begin to erect houses, first for Sky clan nobles, and others later. After a total of three years' time, a village emerges, which locals call Erynwis (First Hope). The Saxkani Empire is under threat from the same Deluge that expelled the Elves, but the Saxkani city of Sibillian is close enough to make the lives of Erynwis residents difficult. First, Elves are formally forbidden from building on Crown Land and ordered to disband. Politely, they don't. Unable to enforce this with half their garrison in Ald Cyngric assisting the King, Sibillian attempts to tax the Elves for their occupation of the land and use of timber. The Elves are too poor to pay it. A small force including Sibillian Fire Mages are instructed to collect the equivalent of what they owe, and if this cannot be done, to raze the village to the ground. Silorrum appeals to her people that the tax is just, and asks them to gather what goods they can so the city may stand. Just as the Elves concede, one of the Mages accidentally sets fire to a chicken coop. The Elves retaliate and a fray erupts, resulting ultimately in Pedawy Silorrum's fiery death.
(4-8 years) The Sibillian party limps home with a few Elvish baubles, but it doesn't matter: the Empire no longer has the strength to bother with Erynwis (or what is left of it). Meanwhile, Elves blame Silorrum for her weak leadership. Many consider her death justice for her conveniencing stance. Some saw that the blaze was just an accident, but most blame Sibillian for an act of wilful destruction and retain a deep mistrust of them. A few of the skilled Craft caste head to Narthis to better their fortunes. Most of Caun Drumach still stands, and the Elves get to the business of rebuilding and improving upon lost structures. They name the new site Bonicaroo, meaning “regrowth from ashes” in Mynedoc. Practical necessities trump the needs of the Druids at this time.
(9-10 years) With Bonicaroo again built up into a reasonable community, the Druids again step up their challenges for leadership. Clans Ullwah and Walimbah, “Binarah” clans with the greatest status within the Druidic caste, both forward candidates for Head Druid to replace Silorrum. Not by necessity but traditionally, the two clans alternate with each appointment of the role. As the last appointment was of Ullwah, Walimbah puts in a strong bid to have their selection, Corasin Chahaldamare, picked up by the council. His Druidic powers are considerably more advanced than Clan Ullwah's candidate, Tanuwa Mardinow, but Tanuwa has held numerous positions on the council and is much more familiar with the language of leadership. There are absolutely no guidelines about how a candidate may be chosen outside of royal decree, and few texts to consult for answers. There is a very ancient solution everyone knows of, but it has long fallen out of favour following a shift in societal mores: mortal combat. However it is the only iron-clad path from an orthopraxic standpoint. Knowing he would destroy Tanuwa in a magical contest, Corasin attempts to bow out, but the rules of this type of challenge would then require him to be exiled from Elven society, and his Pulhab (Druidic tattoos) burned off with acid. It would also shame Tanuwa and her family were she to win by default. Reluctantly – and planning to pull his punches – Corasin agrees to the contest. During the battle, Corasin is strangulated by the root of a tree under Tanuwa's command. It is unclear whether he threw the fight or not. (The two were secretly lovers.) Tanuwa assumes the role of Head Druid thereafter.
It occurs to the council that the events of the last decade bear uncanny resemblance to an obscure prophecy, Kihonnossig Tagewahah (The Cycle of the Elements), which describes a period of woe brought on by a kind of curse. One will know that the cycle is at an end once the Four Elements have each taken their revenge over roughly 10 years. The King was killed by the sword (Earth), Head Druid Bolit by drowning (Water), Silorrum by Fire, and Corasin through strangulation (a lack of Air). The Chydellimaru – a book of Prophecies among the first to be protected from the floods – is consulted, and this period in Elven history is declared as The Cycle of the Elements. Much of what follows derives from the consequences of this, as key political figures gain an aura of mystique and ancient power with their supposed inclusion in prophecy.

POLANG'S INN
(11-20 years) Tanuwa's authority as Head Druid has been claimed fair and square, but there is concern for the power vacuum that will occur when her administration is over. In the background she works towards a fix for that problem, but makes building up Bonicaroo her surface priority. The Druids have always been supported by collection of Jaloo, a kind of sacred tax. Though all in Bonicaroo are loyal to the Druids and pay the tax, the community is very poor. A wider net needs to be cast if Bonicaroo is to develop. The waters beyond the Lukpa Gate have finally begun to recede somewhat. Scavenging parties collect a number of artifacts from the Elven tribal lands and return them to the city. Some assist in laying the groundwork for collection of Jaloo, and a library of sorts is started in Caun Drumach. The lands in Dokeen, however, remain unlivable. Valuable labour is being lost to Narthis, as more move to the growing Elven camp there, bolstered by an Elven victory after the Shedruh Riots. An envoy is sent to the city to appeal to its Elvish population to consider sending on Jaloo. Some do, but most live in conditions yet too arduous to make this possible.
Tanuwa is thrown a major curveball when she discovers that she is pregnant with Corasin's child. Hints within The Cycle of Elements that “new life will visit the Druids and uplift them” offer an interpretation highly convenient to her situation, and she seizes it. The child is named Yela (New Life). Those eager to see this as a realization of prophecy come to believe in Yela as a sort of promised leader. Others are suspicious. A clutch of Druids believe it to be a ploy on Tanuwa's part to secure her power by mishandling prophetic tradition.
(13 years) Shortly after Yela's Naming Ceremony, a party descends from the mountains, led by an Elf claiming to be cousin to the slain King, along with a small retinue, sending shockwaves through Bonicaroo. Questions for the young Elf (Polang Rolimbardo) abound. Tanuwa realizes she is uncomfortable with the notion of ceding power. With the limited resources at their disposal, a thorough investigation of Polang is conducted by the Druids. His claim seems to check out, but his reasons for failing to have entered the fray on the Plains are nebulous. Members of the community eager to have a Royal again in their midst – any Royal – take his side. Some suggest that he and not Yela may well be the “new life” indicated by the prophecy. Another prophetic verse concerning an imposter throws more doubt on who is who.
(14 years) Polang orders the construction of a small keep, Jadaygo Naway (Righteous Rule), which as a royal is his right. Funds are collected from the already struggling population. The project seemingly encounters setback after setback. Four years pass, over which more and more documents are successfully reclaimed from Dokeen. Those skeptical of Rolimbardo's background continue to dig into the matter. Eventually it comes to light that he is not a relative of the royals at all, but a petty thief who was able to string the hopeful community along, with the help of four willing Druids who disliked the direction things were headed in with Yela at the helm. Impersonation of royalty is a capital offence, and Rolimbardo is swiftly beheaded (happily, from Tanuwa's perspective). Dealing with the treasonous Druids proves more politically difficult. Citizens call for their deaths, but Druids are forbidden from killing one another outside of formally declared combat. The Head Druid is restricted from issuing such challenges, even if she wanted to. In exchange for their lives, Tanuwa has the traitors swear a blood oath of personal fealty to her in secret. Tanuwa informs her people that she has taken the Path of Mercy. With Polang identified as the traitor, more rally behind the idea that Yela is indeed the “new life” spoken of in prophecy.
The foundation of Jadaygo Naway (the only thing actually created for it!) is refashioned into a Temberaildret (“House of Law”, euphemism for prison). Three levels of dungeon cells are fashioned underground. Polang's remains are interred under the entranceway so that everyone passing in may tread upon them. The prison goes on to be nicknamed “Polang's Inn”. The considerable funds Polang and his conspirators collected from the unwitting populace are never found... The lost gold becomes a legendary subject of speculation.
(18 years) The Polang situation helped buffer Tanuwa's allies against the notion that Royals are needed anymore. Nevertheless, the end of this period sees another wave of craftspeople leave for Narthis, where talk of establishing a Trade Union has consolidated Elven success all the more. The Rigo problem becomes another front Tanuwa must contend with.

THE WALATHI GAMBIT
(21-25 years) The typical rule of a Head Druid is 10 years, and Tanuwa has run her limit. She thus sends the Druid conspirators bound to her on a covert and dangerous mission back to Dokeen, to the Shrine of Walathi – located in the Thifwendr Chydel'omba (Cave of the First Prophet (Walathi)). Once a year, the Head Druid visits the cave to make ritual offerings to the bones of Walathi. None but the Head Druid may make this pilgrimage, so the lesser Druids Tanuwa commands to enter hesitate greatly, but their Blood Oath is magically binding. (They are essentially her slaves.) She charges them to move the Prophetess Walathi's bones – an EXTREMELY taboo action that even she is uncertain about, but Tanuwa has adopted a “desperate times call for desperate measures” attitude concerning the leadership of her people, citing Druidic law and history about unorthodox solutions taken during similarly chaotic times. She is also clearly tinged with ambition. There is a prophecy relating to Walathi awakening. It is believed that the year the Head Druid finds her bones missing, Walathi will have been reborn. Tanuwa angles for Yela to be regarded as the Prophetess's incarnation. They successfully remove the bones but return unknowingly possessed by dark spirits aware of Tanuwa's own treachery.
This year is the first in 20 that the cave has been accessible, due to tidal levels falling, so Tanuwa has planned her own visit there and wants to ensure fireworks!
The bound Druids return to Tanuwa and tell her the deed is done. She makes her preparations to travel to the Cave at the end of that month. The people of Bonicaroo follow her entourage to the foothills of the Thifwendr, where the cave is perched on a sheer rock face - a perilous climb. She performs the rites and emerges with the news that the bones are gone. The bound Druids come up as required to formally inspect her claim, but, as they are possessed, attack her. She successfully fends them off. Later, the official story is that they must have still had it out for her – that Tanuwa's mercy in sparing their lives was obviously misplaced. Still, after this she lives in great fear, knowing she has disrupted a sleeping power... But the Gambit worked, with none the wiser and, better yet, no witnesses.
The next step is to prove that Yela is Walathi reborn. There are several tests, and Yela passes them all – stranger yet, with no help from mother. Even Tanuwa, despite her scheming, begins to wonder if it might not be true.
(25 years) At the age of 12, Yela undergoes her Chawaychabo (Age of Ascension) ceremony. In front of a large gathering, she is clearly possessed of a vision, which is cryptic to everyone but Tanuwa; for her, it clearly references her treachery and predicts the downfall of her house. Though this leaves Tanuwa stricken with terror, the desired effect has been achieved: All now believe Yela is Walathi. Caun Drumach, where the Druids are centralized, is renamed Walathimach. This development draws several groups of Elves living in more secluded areas nearby. The population rises with their absorption. Shockingly, one of them brings a priceless trove of scrolls and manuscripts, along with other Elven artifacts in young Yela's honour. Some were originally possessions of their clans, others they rescued before the Deluge. The find is so remarkable, a separate Druidic Library, the Tos Nothir (Hidden Treasure), is opened.

SUNSHINE HARVEST
(26-33 years) The Lethenway Brewery opens in Rigo. Over this period, the riches it generates begin to spill over to Elven farms, such as those operating in the Bonicaroo region. More farms switch over to growing crops used in alcohol, such as wheat, hops, and grapes. The farmers develop a Growers Guild (Yildar Etelmariat). Not only that, the exportation of Elven booze into Dokeen places Bonicaroo along a new trade route. A few notable eateries and inns appear during this period. (i.e. ????) A trade agreement starts to form between Bonicaroo and its closest town in Dokeen, Jajun Dorg. Bonicaroo plans to trade crops (less grows in the mountains). Elven craftspeople specializing in wood tended to avoid the exodus to Rigo, since there is more and better wood near Bonicaroo, so wooden products become another tradable commodity. Many travellers stop in to patronize the Druids and follow the old rituals. This also generates wealth. A number of Telembu – sacred steles where offerings are made to spirits of nature – are erected as foci for this faith. The Walathimach is extended by 3 more wings. A small band of Bards – including Mandolyn – form the Golden Strings troupe and perform out of Bonicaroo at the Whisper Stage.
(26) The pressure on Yela convinces her to undertake the Sherlingah (Druidic Trials) early (roughly 3-5 years, at age 13). Tanuwa still has her doubts that the child is Walathi and worries that failure might end the illusion that she is, but Yela is insistent. Her Thabudir (first 4) years are a walk in the park; as an Ullwah, she's received more than enough training to get through this period. The difficulty comes in her Ulam Onach year. When she wanders off into the forest, she goes missing for three full years. Naysayers consider her dead, and deny that she was ever Walathi. Those with faith in her devise a number of theories about what might have happened to her. Tanuwa's hold over the Druidic council grows more tenuous with each passing year Yela is gone. During the last one, she has to quell a near-rebellion from members of Clan Walimbah, who accuse Tanuwa of seeing an Ullwah monopoly on Druidic leadership. (She has stayed in the role of Head Druid for more than double the usual decade.) Suddenly, Yela reappears out of the Unudo Woods and is returned to Bonicaroo by human Druids practicing there. (This kickstarts a relationship between their two traditions.) She spends a short time in Rigo on her way back. Something is different about Yela. She is often caught talking to herself. She also appears not to have aged in her absence.
(Unknown Lore: Yela was beckoned to the Rhytaan Tamaim (Hall of the Mother) and spent nearly the full three years there. The Rhytaan is a structure of indetermine origin and date, perhaps an Elven structure predating the settling of Dokeen, or even older, a remnant of Faerie civilization. It is magically veiled within the Unudo Woods. The human Druids do not know of it: they discovered her walking aimlessly around the forest.)


SCHISM
(34-42 years) Walathi or not, Yela is clearly a highly gifted prophetess and her recent experience has handed her a fated role to play. Her visions become intense, sometimes violent, able to take her out of herself for hours, sometimes more than a day. Her accusers deny that her Ulam Onach year was a success as she failed to produce a Haocwed. Yela produces from the palm of her hand a small ball of light. It holds a variety of powers, first of all encouraging plants around it to grow. It seems to be a TEMASAMEVARN (Heart of the Woods) – a Legendary item. If so, it holds the incalculable power to revive anything once living.
(35-37) A sizable number of Elves from Rigo travel to Bonicaroo to see the truth of this, and/or to follow Yela. The Heart of the Woods is a tremendous draw, and people line up in hopes that she might heal them or loved ones. Even humans suffering from the Weeping Sickness arrive there, desperate. She heals a few, but only incidentally. (37 years) Yela has a vision that her mother is behind Weeping Sickness somehow. The vision happens publically. Tanuwa reels with the allegation. Walimbah opponents, eager to assume leadership, happily turn this to their advantage. They support Yela's identity as Walathi, but are quick to note that Walathi's clan association was Walimbah; thus, following Yela requires that the council shift its members to suit. (Inherited Druidic titles, such as Tanuwa and Yela's are forbidden by law, to prevent monopoly.) But Yela is not interested in politics; her eyes are fixed on the spirit world, and things hidden in the stream of time. She longs to return to the Rhytaan and speaks of little else.
And yet, however atypical she is, Yela cannot be considered a true Druid (or thus, Head Druid) until her training is complete. There are two extra years (Chunnandiha) during which she is meant to learn the Kabbur – secrets -of the order. Even Walimbah's claim on her heritage could not benefit them without this step. Yela audiciously suggests she is already aware of all of the Druids secrets, and more, and refuses the closing of training or to adopt a Tameid/Tamai. Tanuwa begins to feel she has created a monster, and worse yet, one which has somehow acquired bona fide powers. She begins to realize that this child is not the successor she'd hoped to shape, but an adversary instead. Yela's intention to buck every sacred tradition she holds dear wouldn't be so bad if she didn't have so many actual followers, but the foothold the Druids have on Elven life is of paramount importance to maintain.
(38) Tanuwa and a small retinue go to Unudo in search of the ruin Yela keeps mentioning. They find it. The retinue is impaled on thorned branches outside of the Rhytaan. Tanuwa runs inside. There is a mirror in a hall. She gazes into it, and goes mad. She stumbles back to Bonicaroo, bruised and naked with fingerbones of her retinue she gnawed off their bodies. For the rest of her days she is tended to by the Ullwah clan, the poor woman a gibbering lunatic.
With Tanuwa out of the way, Walimbah seeks to bring Yela into their control. They convince her to at least take the 2 extra years of training under their own clan, for the good of the people. (Their seeing her as Walathi is helping them to unite under a single banner.) The 2 years are fraught with oddness. She quarrels with her teachers frequently and continues to hear voices and see visions. She sees little point to go through with her studies but does so with frequent reminders that it is for the general good.
(40) Yela's Chelwen ceremony is held to mark her ascent as a Druid. The ceremony is interrupted by a pair of River Dragons. (Dragons are extremely rare in the world, so for most of the assembled guests this is an unprecedented sight.) The pair make their way over to Yela and look at her intently, as if to say “It's time”. Many flee. Others watch slack-jawed. She places her hand on the snout of one, mounts it and flies away with them. The audience cannot believe their eyes. They fly off in the direction of the Unudo Woods (*and beyond, to Ald Cyngric: Yela travels to Cerul). It's the first and only time in Rigo's history where dragons are seen in the region. Yela is 27 years old, although appears much younger. Indeed, she seems not to have aged since returning from Unudo 7 years ago...


After this moment, there is a major Schism in Druidic lines:
The Walimbah clan assumes control of the Druidic council, bartering with the fractured house of Ullwah to install their candidate, Tilwan Arlesir, as Head Druid. Tilwan is a charismatic man-of-the-people sort (odd for Walimbah, who tend to be withdrawn), and a decorated hero of the Ebon Plains. He has a long scar on his face from the battle. Walimbah choose him precisely because of both these qualities, to help rally the people against the threat of perceived anarchy.
On the other hand, followers of Yela remain devout. Technically, Yela is not a Druid: she has not received the Pulhab (ceremonial tattoos) required at the Chelwen. She also kicked against Druidic tradition forcefully. This alone makes her leadership as Head Druid null and void, but the fact is the people see her less as a Druid and more as a mystical being. A cult develops around her: the YELAFERAIL (Waiters for Yela). There is very little structure to them, especially since Yela seemed notably uninterested in being a leader per se, and more consumed with otherworldly things. Most of the cult takes root in Bonicaroo, but many Druids defecting from the order leave for Unudo to continue their practice there, perhaps in the hopes of finding out what was so special about that place. It is loosely led by these more trained followers. The Followers are no longer so focused on Yela actually being Walathi, although some of the prophetess's legend is conflated with her own. Increasingly she evolves as her own entity.

THE ELVEN RESURGENCE
(43-50 years) The following period is a crucial one for the survival of old traditions. The Druids are in a tough spot with the growing cult of Yela. Tilwan Arlesir initiates a large-scale building project which aspires to elevate Bonicaroo to the heights of Elven beauty, as in the old days. The movement bears resemblance to the Counter-Reformation. (Elvish: Tannipithuton, “Resurgence”) This is assisted by the rise in population associated, ironically, with Yela. Major Contract: The Arcane Library is soon to be established over the Crystal Falls. In preparation, Endar Ledux commissions copies (originals not for sale) of key Druidic texts to preserve Elven history, language, and tradition. This keeps them busy in the scriptoria - and gainfully employed. Meanwhile, the Library also owns other apparently missing texts. The Druids are permitted to make copies for free as well. Helps with the Jaloo initiative. Tos Nothir is expanded.
Resurgence initiatives:
The Walathimach served as the central Druidic hub, but is tainted now with unwanted associations. Treading lightly, the Walimbah keep the Walathimach as a worship hall (all leanings) but house the new Druidic quarters in a new building, the Rewanthunno (Hallowed Oak), a testament to Elven craftsmanship in wood in its ornate carving. Druidic rites are performed live and loud, in long form. The Druids do everything they can to strike a presence back in the minds of the people. Jaloo is suspended for one year (a festival) to renew the people's spirits, and downplay the connection between taxes and what they're funding (i.e. propaganda, of sorts). Old Elven festivals, even arcane or obsolete ones, are renewed and celebrated. Any chance to delight the townsfolk.
The Whisper Stage is moved, plank by plank, and brought further into the city square, where it is converted into a larger auditorium and renamed the Odeum Trelawr (The Theatre of Memory), referring to the tales from antiquity which become its principal fare. The Golden Strings are commissioned to write a series hearkening back to this period of legend (later named “Days of Gold and Air”). (This catches the attention of the eventual founders of Theatre Thainwa, Wauvyn Mirrendown and his partner Hanor Miccandis, a scholar of Elvish artifacts, who later woo the troupe to Rigo.) Several of the tallest trees around the area are carved with elaborate scenes in the round (a la Trajan's column) with traditional Elvish themes. They are meant to inspire, but also to remind the population of the importance and weightiness of tradition and order. A popular tavern, Roasted Chestnut (Gabbardarenno) serving traditional food and drink, with an emphasis on classical Elven fare. Owned by Ullita Nawbay. The Chestnut contracts with Lethenway in Rigo to produce a modern version of an ancient mulled wine, Halwamba – an instant bestseller. The overall success of the Chestnut leads Arlesir to muse that faith “begins in the gut”.
(47-50) A number of Sky clan nobles from Rigo, disaffected with the direction of the city (if not overtly turfed out by Crafting clans), come to settle in Bonicaroo. They represent a great influx of wealth for the city, and the Druids partner with them quickly. A small assembly is formed to represent the new alliance: Eufan Palwec (The Deep Root), known simply as Eufan (The Root). Traditionally, Sky Nobles would keep council directly with the King, and the King with the Druids – but of course, the King is dead. It is a new device, but one cleaving as closely to the old spirit of things as possible. A new area, Sommenathir, 'The Cottages', is fashioned for the nobles. Up until now Bonicaroo had thrived on its egalitarian philosophy: while the Druids were still in charge, and socially higher, the aim was always to create a stable community. The Cottage District is lavish but the Druids try and convince the arriving lords and ladies to build with modesty in mind, so as not to disrupt the harmony that's been established to date. (In point of fact, the Druids have themselves been building very ornate structures meant to awe, and simply want to downplay how strongly their partnership with the nobles will affect city politics. Should both Druids and nobles have in-your-face wealth it will ostracize the poor.)
At the same time as this heavy-handed Resurgence, groups loyal to Yela mark their unique and burgeoning faith. While the Walathimach is officially designated for all to worship at, it is effectively taken over by the Yelaferail. Eventually, the weekly services are little more than a large group in the back, chanting for her return. This starts to become a problem for the Druids... Statues of Yela are considered idols, but the cult develops symbols which are incorporated into their expressive art. River Dragons figure prominently among them. Shrines, statues, and places of worship tend to be constructed out of sight, in the woods around Bonicaroo as opposed to in the city. Though originally positioned in the context of nature worship, as the cult figure gains prominence, these things start to clash more and more with established Druidic tradition. Nature, not individuals, must receive reverence. A leader – not a Druid, but a simple farmer, Jorvan Chond, emerges as a prominent figure. Yela healed his daughter, Trelesta, years ago, after which he devoted herself to her. Jorvan is a strong voice within the Yildar Etelmariat and Yela's following grows strongest with the lower classes (those that speak Tullimendoc).
Finally, after 50 long years, the nearby human town of Sibillian has finally managed to get back on its feet. It is known for its builders (master stonemasons and engineers), its production of stone being close to Dokeen, as well as the crops wheat and barley. Bonicaroo begins to hammer out the rudiments of a trade deal with them. The Eufan negotiate it jointly.

UTARRON VAR MAGHET (Blood and Splinter) - ICONOCLASTIC PERIOD
(51-60 years) SUMMARY: The activities of the Yelaferail begin to bubble over onto city politics, prompting increasing backlash from the Druids and their new alliance with the Sky clan nobles. Very little new construction occurs in this period due the disruption.
Leadership of the Yelaferail under Jorvan Chond is strengthened. They increasingly seek recognition as a valid branch of the Tradition. But the form of their worship is impossible to incorporate into Druidic practice. Its chief focal point – Yela – is a mere individual, not the impersonal force of Nature that Druids worship, and technically not even a Druid. The first line of Druidic response is to placate the new movement. They acknowledge the connection of Yela and Walathi but emphasize that Walathi was a Walimbah Druidess, who always worked within the bounds of Rite and Law. This tactic works for the first half of the Yelaferail's existence, and a fair few of its followers beyond that, but others see Yela as something quite outside the bounds of both Rite and Law. They long to speed her return so that she might heal and ultimately lead them. Sterner Druids criticize this tactic and denounce “sympathizers” within the order, saying that it only encourages a wrong-headed movement. But Tilwan Arlesir is a man of the people. His 10 years as Head Druid are also drawing to a close (for whatever that's worth in these new times).
(52) Most in the Yildar Etelmariat are Yelaferail. They lobby to have the Walathimach given over to the Yelaferial entirely, while the Druids and their tradition are relegated to the Rewanthunno. The Druids refuse. A counter-proposal is raised to have a new building raised strictly for the Followers of Yela. Roundabout reasons having to do with sectioning land are politely provided, again a no. A Farmers strike is threatened. Crops are a major income stream for the Eufan via the Lethenway Brewery and other Rigoreen interests, so this provokes a more thoughtful response. The Druids say they will consider what can be done, and let the Yelaferail languish as they await an answer.
(53) Arlesir is voted (muscled) out of the position. A charismatic face to the Druids is no longer viewed as needed. (It doesn't help that Tilwan hails from a Crafting clan.) Ullwah forwards a candidate (Perelin Taswar), but the council – now attended by Sky clan nobles as well – does not deem it appropriate that the sitting Head Druid should be a member of Yela's own house, when their first duty is now to overcome Yela worshippers. Ullwah's strength has recovered partially in the years since Tanuwa's madness, but their clan remains fraught. They are overruled. Walimbah advances as Head Druid an older and more experienced Druid, Sorwen Hithinda. He is an experienced Judge in matters of Druidic Law with a reputation for strict conservatism and as a man who gets things done. His first action is to declare Yela an inappropriate object of worship and to threaten civil legal action against any continuing practitioners.
The Yelaferail stage a protest outside the Rewanthunno. Hithinda himself comes out and advises them to return to their homes. A small brawl breaks out. Several members of the Farmers Movement are arrested. Prisoners are given a choice to remain locked up, or swear fealty to the Druids. Each is also offered sizable perks as they return to their farming lives...with, of course, their open declaration that Yelaferail are misguided. Only one, Lowar Ghofan, refuses these bribes. He eventually makes the march to Polang's Inn.
An organized campaign begins for the release of Lowar Ghofan. Their legal means exhausted, farmers, headed by Jorvan Chond, begin to withhold crop yields. Farmers daring to do this are fined, and - when they inevitably refuse - imprisoned, one by one. Things get bloody. Jorvan Chond stages another demonstration in front of Polang's Inn to release Lowar Ghofan and the others (which he intends to be peaceful). The Inn has a larger and better-armed compliment of guards than at the previous protest. Another fight breaks out: it's clear that a few of the farmers prepared for this before they arrived, as they hurl fire bombs at the prison. Two guards are hurt badly, and one killed. Many from the crowd are imprisoned. A few are killed. In the wake of this incident, Hithinda assembles a small militarized task force, The NURASAN (Ironwoods). On his order, they enter every home suspected of Yela worship and bring all items associated therewith to a bonfire where they are utterly destroyed. The first round of this results in even more deaths as Yelaferail clash with the guards. Clemency is offered for those who would take immediate (magically binding) vows to serve the Druids. Failing that, the remaining devotees are imprisoned. Polang's Inn chokes with the naysayers. New floors need to be added; construction begins. Llandil Tamoon's sister, Fayna Yafwen, is among the imprisoned. Ashamed, Llandil informs her colleagues in Rigo that her sister has fallen ill. Llandil is instrumental in securing the release of several prisoners, especially those from higher classes. Money talks. Many leave for Rigo.
To fill the gap in crop production given the absent farmers, Druids help speed the growth of plants and harvest it with help from the Nurasan. The practice is advisable only in certain circumstances, but since the benefit is largely economic (the yields are far more than anyone needs to survive) the Druids are operating on shaky ground, doctrinally. The practice of Yela worship is absolutely outlawed in Bonicaroo. Practitioners go underground, but begin planning for an armed coup.
Crop fields grow non-arable from excessive magical manipulation, causing a real crisis not only of economy, but of starvation. There isn't enough food to go around. Farmers (rightly) blame the Nurasan for ruining their land. Crops are held in secure silos. Rationing takes place. It's political: the Druids control who gets how much and again use this as leverage to lessen the impact of the Yela cult. Although he doesn't support their beliefs, Arlesir becomes a supporter of the Yelaferail as underdogs. (He didn't bleed on the Plains to see Elves killing Elves!) He undermines Druidic authority wherever appropriate, and carries a secret grudge against Hithinda, as Tilwan feels he was unjustly ousted. Large sections of Yela worshippers leave for the Unudo Woods, which they consider a sacred site. This leaves Bonicaroo painfully short of those who can work the land.

CHACHUMA ILD'JALOO (Re-flowing of Sap)
(61-70 years) With the fields in ruins, the Druids have to find a source of income, fast. They are losing out on a lot of Rigoreen coin; Lethenway Brewery takes a hit, and begins giving its business elsewhere, establishing relationships with the farmers of Dragonshead. Hithinda – reluctantly – grants a temporary pardon to those in jail and enacts a “don't ask, don't tell” policy with regards to Yela worship, should they return to tend their fields. Secretly he wants them all in prison (and as his anger mounts, DEAD). He's a vindictive man and not used to having things go against his favour. Luckily, the beginning of this period coincides with the “Ice Wave” happening at the end of the Aurelian Bloom in Rigo. Many young people seeking to discover their roots travel to Dokeen. Some settle in Bonicaroo, believing the culture there to be a more bona fide representation of Elvish values. Some even take up the plough. Large plots of land are available cheaply for those that do.
The Eufan decide that the time has come to approach Elven communities of Bluepool, especially Rigo, for the collection of sacred taxes (Jaloo). There is finally enough information to begin the process, despite being an administrative nightmare. It is also time to elect a new Head Druid. Hithinda was the right choice for the harsh tactics needed in the Iconoclastic period, but many don't believe he is the right man for the diplomatic job of reconstructing things. He also lacks the economic understanding needed to broker new alliances. Ullwah at last has a new candidate, Shodin Harare, a young woman who rose up from her Crafting caste to become highly knowledgeable about Elven tradition and culture. She is a hard worker and well-liked, although suspicions remain about Ullwah's play to create a Dynasty for themselves. People like that Shodin is one of them, and not noble. Walimbah has been ascendant for a long time, although advances another candidate, Uven Tallisanta. He, too, is a fairly young Druid, good-looking and athletic, but inexperienced, chosen simply to pair well against Shodin. Don't want to throw off their chances of having another old, stodgy Druid elected. Need to play nice! He does have family in Rigo that have offered to help establish a Thifwendr for Bonicaroo in the city.
Hithinda makes a play to stay in power, although behind the scenes, secretly binding Nurasan loyal to him. He quietly negotiates a deal with some of Rigo's top brass in the Altalaminui. He informs them that they mean to come collect Jaloo, and of course they are reluctant to shell out so much. Hithinda implies his help in working around this for “interested” parties, meaning those who would support his continued reign as Head Druid. Quite a few takers: his coffers fill. He's very sneaky about the way he puts this but remains above board, at least from his perspective, Druidically.
Shodin Harare is selected as Head Druid (a shoo-in, much better qualified). A number of Walimbah, dissatisfied with the heavily political role they've had to play over the last few decades (not their traditional part in things) break off into a splinter community, establishing Grimner Dell, and old-school Elvish haven, very scaled back on new technologies and advanced magics. A number of former/quasi-Yelaferail flock to Shodin's banner, if only out of the (misplaced?) hope that as an Ullwah, she may yet connect them to Yela. Though Uven lost the race, the Tallisanta family nevertheless makes good in its promises, and plans form for Camhan Fir in Tokallan, Rigo.
Hithinda confidently believes in his ability to manage this young and politically inexperienced talent (Shodin) and offers his support, which she does make use of, making him part of her Council. However, Shodin proves really quite clever and capable - perhaps even having invited him to the Council to keep an eye on him! Her first order of business is to tax the rich in Rigo, best able to afford it, and then in installments, hit up the poor with a pay-as-you-can policy. This clearly hurts Hithinda's bottom line, and he advises her to begin with the poor, citing Druidic law to prove his point. Whether or not she's convinced by his argument, she moves ahead in this direction. At least a few others on the Council, noble and Druid alike, have also been bought by Rigoreen interests at this point. Bonicaroo expands as lands from the Lethenway are ceded over to private holders (Druids), through their non-Druidic family members.
Shodin is manipulated this way for the first few years of collection, but is never on board with it; something always feels wrong. She counters him multiple times on the Council floor until his last-ditch effort to discredit her is to accuse her popularity of belonging to Yela. (It began as true, although many now like her own leadership style. Yela worship in Bonicaroo if anything is in decline.) One night she dreams of cutting a snake's head off. Ends up being Hithinda's: She corners him politically, revealing his treachery. He has his Nurasan attack, but dies in a bloody battle, with an arrow through the heart.
Shodin at first aims to continue Jaloo the way she intended to, and hits up large businesses. However, even she comes to acknowledge there are deeper political realities to keep in mind: relationships are complex. She can't just tax every single one equally. Most of the deals struck by Hithinda are honoured, to keep an uneasy peace. As money starts to flow back into Bonicaroo, Shodin declares an end to Elven violence. Her interpretation of scripture is much more forgiving. While she officially does not permit Yela worship, she will not persecute anyone for it. (She is also aware that a counter-Druidic movement, the Capersah, has emerged in Rigo, and she needs to tread lightly.) Some Yelaferail, hearing this, make the trek back to Bonicaroo. To avoid showing off, she declines the suggestions of the Eufan to embark on major building projects (which would enrich them). No one she feels needs to be reminded where the money is coming from. A modest amount is set aside for expanding Druidic causes, including the training of new generations of Druids.

THE NEW VISTA
(71-80 years) Seeking a new source of income to supplant what's been lost to Bonicaroo, Rigo embarks on the Dune Pact – a trade agreement with the province of Sekh Anoob. The deal takes 12 years to negotiate due to uproarious regime change. The Eufan do what they can to insinuate themselves into the Dune Pact, for the added financial boost, but are locked out by Rigoreen business interests, who are not so keen to include them. One of them, Damovan Twiralh, tries to coordinate a deal with HAFAY TINGARIN of Rigo, a Silversmith, for mining rights in Minhro, Dokeen. The deal falls through because Damovan's connections are bad.

POLANG'S INN: Rigo never created a High Court of Law because certain kinds of crimes fall under Druidic purview. There is a small dungeon there to take care of civil crimes and prisoners are lumped in together. Shodin is approached by Zelwai Summuvarah of the Altalaminui about a fix to this situation. The proposal: expand Polang's Inn. It would bring money into Bonicaroo, while taking out a certain category of prisoner from Rigo – both sides benefit. The average Bonicareen isn't fond of the idea of more hardened prisoners winding up there – many magical crimes, specifically. Dangerous sorts. But the deal goes through. The Rigoreen AUTHORITY opens a small chapter there, to supervise magical prisoners.
THE NEW VISTA Shodin proposes to reform Druidic practices (finally!) in Clan light of new realities, Elvish society minus the monarchy. Every solution to date has been ad hoc, more or less. Specifically she's focused on the succession plan for new Head Druids, leadership within the Council, and the balance of power within the Eufan. This initiative is dubbed “The New Vista”. NEW TIME (NT, “La-Trelem”) is declared. Up until now things had run on the old Elven calendar, which by now is wildly off on all counts. NEW TIME is held to apply to Elves everywhere, and begins with the Battle of the Ebon Plains. (74) Shodin also reinstates a long-lost tradition, the HADOORIT, a very rigorous test of magical might and knowledge of tradition. She declares the competition open to all Druidic Houses in the Tradition, not only Ullwah and Walimbah. The move is decried as populist by Ullwah and Walimbah, predictably, but earns great favour by the other houses. It is a very hard fight to have these changes made but because she does have so much popular support, they go through. She steps down after this, and the competition is held. TIFUR JAL-ORIA (a Samloo, not even one of the five high Sattoo clans!) is victorious. Tifur is incredibly erudite, a mid-career scholar, and also very gifted at magic but is regarded as bookish and somewhat inapproachable. He is not a “people person”, clumsy at politics, and proceeds from a very literal and formal understanding of scripture and tradition. The main challenge Tifur has to deal with during his tenure has to do with the Capersah:
CAPERSAH/DOK RALINDOK: Capersah takes public action, decrying the Druids on the streets of Rigo. Things near violence occasionally but remain mainly moaning. The largest problem – and it's a genuine one – is that the poor feel they've been treated more harshly than rich folks. Provisionally true. Some of the members of Capersah evolve into the Dok Ralindok, a mish-mash organization representing the cause of Elven superiority, specifically over humans. Their politics are confused (can you be anti-Druid while fully pro-Elf?) but some of the earliest antics of the DR begin while certain members are still with the Capersah, through incidents in Bonicaroo: smashing of windows, defacing property. Certainly, the Bonicareen know they're suffering from a case of bad optics!
Tifur relies on scripture to inform his approach: Do Nothing. Nature will weed out the bad guys based on their own evil-doing. He believes them a minor threat and takes the empathic approach that many Rigoreen are going through a tough time, and adjusting to the Jaloo. The violence gets worse. Many plead with Tifur to ramp up security. He adds to the Civil Guard but holds back the Nurasan. Several members of the Capersah/DR are caught and questioned. (Druid Paru responsible for overseeing it; daughter is Nina.) Tifur increases Jaloo in Rigo to compensate for the damage their citizens have caused. It's an unpopular move politically, worsening perceptions of the Druids on the part of Rigo's poor.

BLACK BALANCE
(81-present (88)) Tifur rules until NT 82. when he's replaced by a Chazzichac candidate (higher ranking than Tifur's clan), ELWENDR THAL. Unlike other Head Druids, Tifur stepped down voluntarily, heading to Grimner Dell in order to steep himself in study, and offer his leadership to that community. He comes to feel that Druidic tradition is less valued in Bonicaroo than political clout. Opponents hold that he left because he botched handling the Capersah situation.
Elwendr comes from a noble clan, and has many relatives on the Eufan. He is politically savvy, almost more of a businessman than a Druid. Although he also won the Hadoorit fair and square, there lurks a question of whether a few strings were pulled by his rich family, and possibly Rigoreen interests. Naysayers go so far as to say he's in Rigo's pocket. (He may be.) Capersah activity decreases under Elwendr, for one or another reason. (Secret history: they are better organized under Sadjir Maccan, and collective attentions have been redirected to the gambit for Dragonshead. Additionally, some members of the Eufan who join the Dok Ralindok are instrumental in striking a deal to keep violence off Bonicaroo's streets. It remains important to put on a show in Rigo to give the anger of the mob a channel, so active demonstrations and public debates are staged, but in exchange for keeping the goons at bay, enlisted members of the Eufan agree to support the cause however they are able.) Sadjir naturally collects compromising material on the relevant nobles, to make sure he is eventually able to control them. Elwendr himself is NOT directly under the control of the DR, but is secretly manipulated by those that are part of them, including members of his family.


Solardacos of Kennth (historian, undertakes a full account of Elven history)