North Songun civilization

North Songun civilization

Alternative names	Songunese civilization
Geographical range	Northern coast of the Songun Sea, south of modern Varshan
Period	Medieval Crona
Dates	c. 500 BC – c. 1500 AD
Followed by	Varshan

The North Songun civilization was a Cronan civilization established in classic antiquity existing through the Occidental Renaissance, whose primary achievements and existed occurred during the Occidental medieval period. The civilization, the richest and most advanced in Crona of its contemporaries, flourished on the north shore of the Songun Sea, from which it derives its name.

The cities of the North Songun were noted for their urban planning, elaborate drainage systems, water supply systems, clusters of large non-residential buildings, and techniques of handicraft and metallurgy. Their economies were comparable to Occidental contemporaries, and the wealth of these civilizations allowed for a flourishing of art and literature. The North Songun civilization was the first in Crona to establish a lasting literary tradition, and its written histories provide most major insights to scholars regarding the history of pre-Asterian Crona.

For the latter part of its history, the states of the North Songun existed alongside, and then in opposition to, Varshan. The Anzo-based state emerged in the shadow of the North Songun before eventually overtaking it. Political instability in the North Songun began after the arrival of the Occident, a process which greatly weakened the states of the North Songun. Their wealth and relative weakness exposed them to the Hunts, an annual Varshani raid that began in the 15th century and lasted through the 18th century. The constant military pressure from Varshan, fragile political systems, and weakening economy led to the total collapse of all North Songun states by 1500 AD.

Today, Arcerion, Kelekona, Telonaticolan, Titechaxha, and Malentina occupy the majority of lands traditionally included within the extent of the North Songun civilization, and to a degree the people of the latter four countries are the descendants of the North Songun people.

Etymology

The term "North Songun civilization" is a geographically-oriented one coined by Occidental scholars in the late 19th century. The term encompasses a large number of peoples and cities who shared a related cultural-civilizational foundation, and accordingly the use of a single, non-exonym term has proven problematic. The term Semanau has been proposed, meaning "world" or "whole world" in pre-modern Kelekonan, but the term has several cultural implications not present in the ancient literature. The Varshani term for the region, "zetu'latan", directly translated sometimes as "golden lands", has also been proposed but has been rejected by scholars due to the harmful historic relationship between Varshan and the region as well as the difficulty in getting a direct meaning-for-meaning translation from Hieratic Varshani. Scholars and cultural observers are generally dissatisfied with the "North Songun civilization" terminology, both due to linguistic "clunkiness" as well as its status as an exonym, but accordingly have been unable to agree on consensus replacement terminology.

Extent

The actual extent of the North Songun civilization is traditionally measured by the cities and polities that comprised it, but has also been measured by the cultural footprint which has been traced far beyond its borders; the latter area includes most of Crona. The core area of the North Songun civilization, as the name implies, sat on the northern coast of the Songun Sea; its most populous areas were largely in Kelekona and northwestern Arcerion, but from there it included all of modern Titechaxha, the easternmost parts of Varshan (largely coinciding with the Kiravian occupation zone), southern Telonaticolan, and Malentina. Definitionally, what distinguishes an area as "North Songun" has been determined by the use of their shared urban planning techniques, religious beliefs, and other signifiers agreed upon by scholars; those cultures and peoples within the civilization are not necessarily ethnically related, and scholars are careful to note that the North Songun heritage does not belong strictly to one ethnicity or national group.

Beyond the shared area, the North Songun culture had a very large cultural influence area. Coins from North Songun cities have been found in large quantities as far north as Quetzenkel and as far south as Ceylonia, implying the North Songun had a very large economic footprint and served as a central economic axis facilitating north-south trade. Scholars have found evidence that the indigenous religions of these areas, possibly including Arzalism, were significantly influenced by North Songun religion and philosophy, though in Arzalism's case these claims are extremely controversial.

Religion

The North Songun civilization and its immediate antecedents shared a common, evolving religious tradition for nearly two millennia. The North Songun religion would come to be more commonly known as Nahibianism, and it emerged out of a milieu of different folk pantheons and shaman traditions in the region, some of which shared a common pre-migration Audonian heritage, to become an organized religion with written faith edicts that dominated central Crona until the beginning of the Hunts in the 15th century. The central historical figure of the religion was the prophet-king Nahibe, who lived in the period around 150 BC. Nahibe was both king and high priest of the city-state of Maktalin. Nahibe introduced several major reforms to the prevalent popular religion of the time, and the subsequent success of Maktalin led to the export of his reforms across Crona until they became considered orthodoxy. Accordingly, North Songun religion can be divided into "pre-Nahibe" and "post-Nahibe" periods, with the latter constituting "Nahibianism".

Pre-Nahibian

Pre-Nahibian religion in the North Songun civilization coalesced as a shared set of basic beliefs emerging along trade routes in the 8th century BC, though significant regional variation existed everywhere. The most common form of the Pre-Nahibian Pantheon recognized a core set of eight gods, though this figure could increase with local deities depending on location. These were: Chamaix, the god of land and the creator god; Chiramurcane, the god of the sea and the underworld; Maxikulana, wife of Chamaix (sister of Ixpuyarcana) and goddess of plants, agriculture, growing, and generally all things "green" on the earth; Ixpuyarcana, wife of Chiramurcane (sister of Maxikulana) and goddess of aquatic animals generally, including fish as well as amphibians; Chiquetxoana, goddess of death, deserts, and rot (but not of the underworld) and sister of the "two wives"; Kinichzo, god of war and son of Chamaix and Chiquetxoana; Hunautab, god of the night, the moon, generally ascribed to be god of mischeif, trickery, and thievery, and; Chivohuano, god of fire and light. Hunautab and Chivohuano are usually considered the "sky twins" and were viewed as the sons of Chamaix with Maxikulana. The mythology of the pre-Nahibian pantheon typically involved various familial relations and rivalries between the gods, and these relations were used to explain important world events. For example, Chiquetxoana fooling Chamaix and laying with him to create Kinichzo was used to explain the end of "primordial peace" among early created humankind. The gods were generally thought to all be emanations or children of Chamaix in some way. Besides the regional deities, archaeology also suggests as many as four additional gods could have been widespread in early central Crona, but scholars also believe it is possible shared depictions and aspects among otherwise unrelated regional gods may explain this phenomena.

This religious tradition stressed the importance of the natural world, and eschewed a spiritual afterlife as commonly understood by most religions. Instead, it posited the existence of a physical underworld below the sea while a physical afterlife beyond the sea. In some early stories from this period, people could occasionally return from the Land Abroad, albeit in a form altered by the gods and with no memory of their journey. Most proto- and early North Songun settlements along the sea are archaeologically characterized by large numbers of human remains placed off-shore. This, combined with surviving narratives, confirms that pre-Nahibians believed that individuals would either sail to the afterlife or sink to the underworld in a physical way. This belief inspired North Songunites to send the condemned abroad on what became known as Heaven Ships, in hopes that these criminals or undesirables would still be guided to the afterlife despite their sins in this life.

Religious scholars generally do not agree about how extensive the "pre-Nahibian consensus" was throughout Crona. A minority view expresses that it was functionally as far north and west as Anzo and the future Varshani heartland, citing similarities between Kinichzo, Hunautab, and early aspects of Arzalism's Raid God. A small majority view says pre-Nahibianism only spread about as far as the later full extent of the North Songun civilization.

Cultural aftermath

Post-Songun civilization

The term "post-Songun civilization" has been used by some cultural scholars to refer collectively to the culture of middle Crona - especially modern Kelekona, Telonaticolan, and Titechaxha. All three states claim a cultural heritage from the North Songun civilization, but the post-medieval heavy influence of Varshan and the Occident transformed the culture of these peoples to a distinct heritage from their ancestors.