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Ashkar Kingdom: The Century of Strife

185 – 284 E.C. (101 – 200 A.E.)

Ashkar Hymn to Eliyahu


O divinity, send unto me a daemon, so like Dyanu I may know why do the people suffer so.Zabaia

The next century had begun with great prosperity. The growth of the population was at an all-time high, and the arts and sciences were flourishing. The brightest of the teachers were excelling in what would soon be called philosophy, trying to answer what the nature of the world was. With the invention of geometry, the sciences were developing. Crops were large, temples were filled with idols of bronze and gold, and the territory of Ashkar was growing rapidly. 

However, this prosperity was not to last. It is unknown whether or not they were attracted by Ashkar’s prosperity or whether they would have attacked regardless. Whatever the reason, it came as a surprise to Ashkar, who were unsure if other species even existed. However, a village was attacked and decimated, its riches taken and its denizens taken as captives, in the year 196 E.C (112 A.E). The initial account of lizardmen raiding and sacking villages was laughed off by the nobles, but King Illedrazki thought it would be wise to pursue a course of action. The nobles disagreed, but Illedrazki’s grandfather Sumarael the Great had already gutted their power.

Soon it became evident to all that it was indeed lizardmen who were attack Ashkar. The people were fearful of the raiders, fearing that their own villages would be next. The people of Ashkar were absolutely enraged, and demanded a reprieve from their suffering. One thing that especially enraged all of the Edimmu was that they were being carried off as captives. Captivity was, the people said, for animals. The Edimmu thought of the Zaqiri simply as extraordinary intelligent lizards, and thought of them as some type of serpent rebelling the natural order of things. King Iledrazki had no navy of his own to counter the raiders, and he had no idea where they would appear. Patrols of the soldiers would march from village to village, but they had little luck. 

However, the tide turned in 208 E.C. (124 A.E.), when a Zaqiri captive gave the location of a large Zaqiri raiding fleet. A nearby garrison of soldiers were dispatched and managed to discover them before they left, and utterly decimated them. In the following year, the city of Aba-ada was attacked, although the city fortunately had a stockpile of weapons and a large garrison. The Zaqiri were beaten back, with both sides receiving about equal casualties. The city of Aba-ada was decimated, its population reduced by half and, like Gabala-du before it, a prosperous settlement became a backwater. 

While neither side could claim a real victory, Ashkar claimed that they were victorious. The Battle of Aba-ada ended the war, and Ashkar claimed the result proved the natural superiority of the Edimmu. The raids stopped, and peace once again came to the land. At this, the people rejoiced, but since there was never any peace treaty, there was never any great celebration. King Illedrazki had a Zaqiri captive that had learned the Edimmu language, and had told the King some general details about his homeland. So he demanded the captive to return home, and send a letter to the Queen. It read:

To the She-King of the Zaqiri, ruler of Zaqir, you have given to me, King of Ashkar, Shepherd of the Edimmu People, something that I have not been allowed to have for many years. You have given me the opportunity to address an equal. For years we have killed, and my sons have felt the spill of their blood, and your sons also have felt the tongue of death, spewing forth the forces of chaos. Yet I harbor not ill will, and hope introspect on the horrors of war. I dedicate myself to peace, yet I know that I shall not long live, and I humble myself before thee so that you may perhaps consider the prospect of peace. Yet whatever cause you may take, I accept it.

Not many others were so positive, however. After the war there emerged an intense hatred of the Zaqiri and a belief in the Edimmu’s own superiority. The premier poet of the time, Zabaia, said “If only the Zaqiri would sit down, look upon the beauty of the world, and write a few poems on love and life, then perhaps there might be peace.” Like Illedrazki, however, he was the exception.

It can be safely assumed that the universe follows a natural hierarchy, unlike the Zaqiri, who rebel against their betters.Bi-itu, Cosmologist

Zaqiri, steeped in insolence, lustful for gain, slayer of the virtuous, abomination before the gods, may thy appendages be chopped from thy body!Akhu, poet

However, while there was much hatred for the Zaqiri back home, they were considerably more amiable when they were in the Zaqiri’s land. During the time of peace, trade could begin to open up. Having been terrorized by the Zaqiri’s ships, Ashkar decided that ships like their own needed to be built. They built biremes, galleys with two decks of oars that were meant for raiding, while the four-deck quadriremes were built for naval combat. However, it was the single-deck monoremes, which were used solely for trade purposes, that saw immediate action, as ambitious men and women became merchants in the Zaqiri’s land of Zahker. 

Trade proved to be mutually beneficially, and Ashkar saw trade with Zaqir as essential. When the merchants and other travelers from the Kingdom of Ashkar saw the great city of Zaqir, they were greatly impressed, even if the wealth of the city was partially stolen from them. The theologian Yahuabahu visited Zaqir in 276 E.C. (192 A.E.), exemplifying the general sentiment.

I look upon the great city of Zaqir, and I see not a society of lower people. The city is filled with riches, and in every direction the eye can look another of the builders’ achievements are seen. There are many great temples, dedicated to the Imkhas, Ramman, Enki, and others…There is a great canal, which has yet to be finished, but even so, it is evident that it must be the greatest feat of engineering across the four corners of the earth…There is a place called the Ring of Valor, the great pinnacle of manliness, a monument to the greatness of the city. I only wish that such a place could exist back in our great city, but instead Ashkar only has the teachers who lead our people into folly and impiety.Yahuabahu, theologian

After the war, Ashkar continued into peace. Illedrazki was extraordinary old and died on 212 E.C. (128 A.E.), but not before he could normalize trade with Zahker. For his being kind, slow to anger, understanding, and able history would know him as Illedrazki the Wise. He was succeed by his son Akhar, who himself died in a mere three years. Under Ettrewahu, however, Ashkar would return to full form. 

Under the expedition of Captain Isu of Aba-ada, Ilitscium was discovered in 220 E.C. (136 A.E.). However, they were in a foreign land that they knew nothing about, so they had to stay for a while. Fortunately, the Reguli were friendly, and the expeditioners were not adverse to lovemaking. After learning the language and culture and getting into a number of improbable adventures, they finally sailed home in 233 E.C. (149 A.E.). Unfortunately, in that year the Zaqiri raids began again, and Captain Isu and his fleet were captured and sold into slavery.

Back in Ashkar, the civilization was reacting to the once again turbulent situation. Ettrewahu had died in 229 E.C. (145 A.E.) and was replaced by his son, Sumarael II. An army that was larger than ever before patrolled coastal areas, and put extra care to larger settlements. Now with a navy of their own, Ashkar retaliated, attack Zaqiri villages. These raiders were not like the sea pirates of Zaqir. They were trained soldiers and sailors. They were allowed to loot what they wished, but their key objective was to weaken and frighten Zaqir. However, King Ettrewahu did not salt the earth, as he feared retaliation. 

However, they only attacked for a part of the year. In a few months in the year, trade resumed, and during winter both sides stayed home. Sumarael II had thought of attacking during winter, but was too frightened of retaliation. In general, the educated thought of this situation as great folly, but it would continue for decades. In 240 E.C. (156 A.E.) Sumarael II died and was succeeded by his son Akhaku, who would rule for decades to follow, yet the situation under him did not change. 

In 249 E.C., (165 A.E.) Captain Isu of Aba-ada was freed after spending fifteen years as a slave. He, however, had a very hard time getting home, and was only able to return in 256 E.C. (172 A.E.). People had assumed he had been lost. Trade was able to commence with the Reguli forty years after their lands been discovered.

In 283 E.C. (199 A.E.), Akhaku died after a reign of forty-three years. The rivalry and conflict with the Zaqir continued, with raids becoming a common, almost accepted occurance. Akhaku’s son, Iyannaabu, ascended to the throne, and he found this situation completely unacceptable. He considered all the kings since Ettrewahu to be spineless cowards who were unable to accept the hard position that would be necessary to defeat Zaqir. The raids had forced the population to stagnate in the villages, and if this continued for any longer the system would collapse. In 190 E.C villagers made up 35% of the population, in 240 they up 30%, and in 280 they made up 25%.

Illedrazki		112 – 212 E.C. (28 – 128 A.E.)	163 – 212 E.C (79 A.E. – 128 A.E)
Akhar		137 – 215 E.C. (53 – 131 A.E.)	212 – 215 E.C. (128 – 131 A.E.)
Ettrewahu	157 – 229 E.C. (73 – 145 A.E.)	215 – 229 E.C. (131 A.E. – 145 A.E.)
Sumarael II	176 – 240 E.C. (92 – 156 A.E.)	229 – 240 E.C. (145 – 156 A.E.)
Akhaku		198 – 283 E.C. (156 – 199 A.E.)	240 – 283 E.C. (156 – 199 A.E.)    
Iyannaabu	223 – 313 E.C. (139 – 229 A.E.)	283 – 313 E.C. (199 – 229 A.E.)



190 E.C.
Total Population: 395,100
Ashkar: 177,200
Irgilu: 37,900
Aba-ada: 18,100
Iliung: 14,900
Gabala-du: 6,200
Ammtu-Buhur: 3,800
Villagers: 137,000

200 E.C.
Total Population: 403,600
Ashkar: 187,800
Irgilu: 40,200
Aba-ada: 19,000
Iliung: 16,000
Gabala-du: 6,500
Ammtu-Buhur: 4,100
Villagers: 130,000

210 E.C.
Total Population:
Ashkar: 199,100
Irgilu: 42,600
Iliung: 16,800
Aba-ada: 10,000
Gabala-du: 6,900
Ammtu-Buhur: 4,600
Villagers: 117,000

220 E.C.
Total Population:
Ashkar: 211,000
Irgilu: 46,000
Illiung: 17,800
Aba-ada: 10,200
Gabala-du: 7,300
Ammtu-Buhur: 5,100
Villagers: 128,700

230 E.C. 
Total Population:
Ashkar: 221,600
Irgilu: 50,000
Illiung: 18,900
Aba-ada: 10,500
Gabala-du: 7,600
Ammtu-Buhur: 5,500
Villagers: 139,000

240 E.C.
Total Population: 471,300
Ashkar: 232,700
Irgilu: 55,000
Illiung: 19,800
Aba-ada: 10,800
Gabala-du: 8,000
Ammtu-Buhur: 6,000
Villagers: 139,000

250 E.C.
Total Population: 490,600
Ashkar: 244,000
Irgilu: 60,500
Illiung: 20,800
Aba-ada: 11,300
Gabala-du: 8,400
Ammtu-Buhur: 6,600
Villagers: 139,000

260 E.C. 
Total Population: 511,000
Ashkar: 256,200
Irgilu: 65,300
Illiung: 21,800
Aba-ada: 11,800
Gabala-du: 8,800
Ammtu-Buhur: 7,100
Villagers: 140,000

270 E.C.
Total Population: 531,700
Ashkar: 269,000
Irgilu: 70,500
Illiung: 23,000
Aba-ada: 12,400
Gabala-du: 9,200
Ammtu-Buhur: 7,600
Villagers: 140,000

280
Total Population: 552,000
Ashkar: 282,500
Irgilu: 76,100
Illiung: 23,000
Aba-ada: 13,000
Gabala-du: 9,600
Ammtu-Buhur: 8,100
Villagers: 140,000



Major Events of the Kingdom of Ashkar


Changes of Popular Society


It was called the century of strife for a reason. War brought a general uneasiness in society, that uneasiness being brought about by large-scale casualties from raids. Village life, at least on the coast, greatly suffered.

However, not all the change was for the negative, as it was effectively an intellectual and artistic golden age. The teachers were skilled in educating the commoners. The beginning of trade with both the Reguli and the Zaqiri brought about the creation of the merchant class.

Cultural


The Teacher/Priest Feud
During this century, the priests and teachers continued their feud in which they vied for control of knowledge. To the priesthood’s chagrin, the teachers began to gain widespread support among the King. The priests weren’t without their own achievements, but they seemed to pale in comparison to the teachers, whose leaders’ works were sponsored by the King. Because of this, the priests were unable to condemn stop the philosophers.  

Religion

During the times when there was peace great ziggurats were built, replacing the temples as the centers of religious life. These structures were massive step-pyramids which held a temple, the place of worship, at the top.

Religious customs remained mostly the same, and there were no paradigm shifts for which god was the most worshipped, Eliyahu remaining of chief importance. However, there was considerable controversy on what the news lessons of the teachers. The cosmologists (detailed below) were thought to be making the gods transcendent, and the philosophers were doing away with the concepts of virtue and vice, and with truth. The theologian Dimutu (159 – 239 E.C., 75 – 155 A.E.) clarified what was, at least to the priests, the proper form of the religion, saying the gods were absolutely physical beings with bodies like Edimmu, and that true claims can be known by divine knowledge, or revelation.

Although they were expecting the teachers’ rebuttal, they instead got a very different response. The poet and theologian Azupirano (162 – 270 E.C., 78 – 186 A.E.) who traveled performing the Rites of Life, accused the traditional religion of anthropomorphism, and that claiming the gods had flaws like humans was impious. Instead, Azupirano advocated that the true gods resemble humans in neither form nor mind. Dimitu, still alive, reacted quickly and strongly. The other teachers distanced themselves from Azupirano.

Developments in Poetry
Ilum-Ital-Kishar’s Ekagony, first distributed in 186, was the first chronology of the gods written. It was beloved by both priests and teachers, and became close to a holy book in the coming centuries. It details the tale of the gods from the moment of creation until the birth of the later gods and the beginning of the first mortals.

At first there was only Ghena, the primodial goddess of chaos, whose formless body was the water waters of chaos that made up existence. Then Eliyahu, the first of the gods, came into existence, and struggled against Ghena. Eliyahu represented order and Ghena represented chaos. Eliyahu is victorious, and forms the world out of the waters of Ghena’s body. Since then, order has generally prevailed, but Ghena will return one day and return the cosmos to chaos. Even so, Eliyahu as well will return and return the world to order, and this process shall be continued forever.

The first generation of gods were summoned out of Eliyahu’s body. These included all the major deities. A second generation of gods, consisted of the descendants of the gods also existed, consisting of six-thousand minor deities. Aside from the gods and the mortals that were created much later, there were also the daemons, the lillim, and the muses. The daemons are benevolent spirits who serve as a guide to mortals and agents of the gods. Lillim are descendants of the Lilith, goddess of lust, whose nature are dedicated to the struggle against chaos, yet they are harmful to humans because they tend to seduce them and lead them to their death. Serving a similar role to the Lilim are the harpies and lamia. The muses are spirits who will appear to people and bestow on them inspiration. Below the surface of the earth is the underworld, where souls are taken by daemons to their eternal fate. If they did their duty they are allowed peace in the afterlife, and if not they are effectively thrown away and will eventually be eaten by the forces of chaos. The gods live in the clouds.

Later, evil spirits emerged, who were forces of chaos, and attacked the gods. Under the leadership of Eliyahu, the gods fight the spirits, forcing them to retreat back into darkness. Then in time the gods create the mortals, who are far below the gods, and worship them. The gods are closely involved with the mortals, and a number of demi-gods are sired. Eventually a great flood comes that wipes away all of civilization, a victory for the forces of chaos. The Ekagony ends by describing a legendary first chieftain, a demi-god who reigns for 100,000 years.

Being an age of epic poetry, this also brought the highest-regarded of the epic poets. Rimush was a man who was both lame and blind, and famously was guided by a youth, yet he was also known for his oratory ability, and thousands of people would come to see him speak of the myths. He wrote The Epic of Marduk, distributed 204. It details the journey of Marduk, a legendary demi-god and king.

At the beginning of the epic Marduk is abusing the people of the city by taking his “lord’s right” to sleep with brides on their wedding night and forcing men through incessant tests of strength, so the people plead the gods to save them from Marduk. The gods create Kamesh, an equal to Marduk. Kamesh is a wild man, so a temple prostitute over a period of seven days of lovemaking civilizes him, and then on the second day tells him about Marduk, and that he must force him to stop his oppression.

When Marduk and Kamesh meet, however, they become friends and the two of them agree to travel to the abode of the gods and slay the monstrous Humbraaba. When they arrive at their location, Marduk refuses the advances of Iyanna, goddess of love, taking into account her treatment of past lovers, and so Iyanna sends the bull of heaven against Marduk, which the two heroes slay. Eliyahu, king of the gods, is enraged and has Kamesh killed.

Marduk mourns Kamesh and begins to fear his own death. Marduk begins to look for a source of immortality. This search is interrupted, however, by the advent a war, during which many heroes fight. Marduk survives, and gains knowledge on the nature of humanity. However, he continues to search for a source of immortality, and finds a man who was made immortal by the gods after the great flood. The man, however, tells him that the gods shall never make someone immortal by whim, but tells Marduk that there is a plant at the bottom of the ocean that will restores his youth. Marduk reaches it, only for it to be stolen away by a serpent. Marduk mourns it loss, and realizes immortality is impossible.

Rimush wrote it as more of than epic tale. Although it tells an already very old myth, it also was intended by Rimush as more introspective than the oral myths. Marduk develops a fear of death, and this is exasperated by the horrors he sees while in war. However, he not able to go against the nature of the world, and is unable to achieve immortality.

Born a generation after the two great epic poet was Zabaia. He was the first notable lyric poets. He wrote poems from the perspective of a man, using poetry to talk about a certain subject. His subject matter included the feelings one feels when in the bliss of being in a festival, poems of sadness, joy, and rage, and poems describing the natural world, yet the subject closest to his heart is that of love. He deals with both love with men and women. Some of his love poems detail the emotion of love, but others are explicitly erotic, using the line “you wear me out with love.”

Zabaia was greatly admired, even within his home time. He was born in 163 and died in 233, and wrote hundreds of popular poems during his lifetime. His career began in the 190s, and he remained popular throughout his life. He was so popular among the people that they claimed he was an amnesiac god. Because of this, he is called The Divine Poet. However, his later career was much less profitable, as people were too concerned with the war. His style of writing heavily influenced effectively all lyrical poetry for centuries to come, but his style is more evocative of an ancient, pre-written style that is reminiscent of tribal songs.

Akhu, born 203, succeed Zabaia, but had a profoundly original style, despite the Divine Poet’s influence on him. He has been unfairly seen as a transitional figure between Zabaia and later poet Yasthiru. He was the son of a priest, but did not wish the life of the priesthood, in spite of their wealth and power. Instead, he was interested in becoming a poet like Zabaia, who he went to see often in his youth. 

Akhu’s style was lyrical like its predecessor, but there is a difference in style. It is just as skillfully made but there is something simpler and more realistic about his sentence structure. However, it is important not to exaggerate, and Akhu’s successors, known as the Eastern Poets, would take this farther. Unlike Zabaia, Akhu explored politics and war in his poem, and had an intense for the Zaqiri. This is a difference between the time of Akhu and the time of Zabaia.

Developments in Philosophy

After the previous century had brought the colossal figures of Tudiya, Dyanu, and Amaratu, philosophy’s place in the intellectual and cultural world of Ashkar was solidified. It was, however, not called philosophy, and except for the cosmologists they were considered poets. By this time, Tudiya’s [i]Dialogue of Pessimism[/b] had begun to hold an exalted place. There were commentaries on the Dialogue of Pessimism, not being in poetic verse, are unambiguous works.

The Cosmologists

The cosmologists were people who saw themselves as scientists but have been seen as philosophers since the 5th century. Each of the cosmologists thought there was a single substance that all other things spring from.

Ag-ra-mas (126 – 205 E.C, 42 – 121 A.E.) was an astrology teacher and first cosmologist. They tried to trace all things to a single element, which they call the arche. Ag-ra-mas published two works, Scroll of Ghena, distributed 172, describes his theory, and The Elucidation of the Arche, distributed 183, a more sophisticated and popular work. For Ag-ra-mas, the arche is water. Water was the first substance to exist, and other things came after it. The world floats on water, and is flat like in the myths. Observing water was necessary for life and was solid, liquid, and an “earthy residue,” (gas). It resembled other elements and is the only element that can do such, so he thought that demonstrated water was the arche. Water is water is made by Ag-ra-mas a higher, slightly ethereal substance. Similarly, in myth the world was created out of the waters of chaos

Ag-ra-mas was succeeded by Bi-itu (174 – 256 E.C, 90 – 174 A.E.) Born 174, Bi-itu studied Ag-ra-mas’, saw him speak, and was heavily influenced by him. A teacher of astrology, he also fought in the First Zaqir War, and returned to teaching after its end. He thought that the arche was air due to its fluidity. Air turns into other elements when it becomes thicker or thinner, becoming fire when it becomes thinner, and becomes water or earth when thickened. The other elements, due to not being in-between substances like air, could not possibly be the arche. He was the first to suggest the soul is made of breath.

Akhatu the Riddler (200 – 291 E.C, 116 – 207 A.E) was neither a teacher nor priest, but did take his teachings to the people with his strange aphorisms, written in his book Nature, distributed 261, with which the readers are supposed to grapple with, and then arrive at the truth. There is something, which he called The Word, which is all around us but we don’t see it because we aren’t listening. There is a “unity of opposites,” where there are two aspects of everything, yet we only notice one aspect since we don’t listen to The Word. The nature of the world is both unitary and a multiplicity, just like a mixed drink. Everything is in flux always there is a primary, fundamental nature of the world.

Fire is the arche. Fire, he thought, touches other things and turns them into fire. In turn, fire morphs into air, which morphs into water, and earth. Water occupies the place as the opposite of fire. Souls are literally made of fire, and we die because our souls become wet. This is to him proven in one way by how our souls cool down when we die. We take in fire from the cosmos when we breath in along with air, and breath fire out, which is why our breath is warm. Fire is not analogous to flame, but rather is a vast, dry substance that is the most exalted thing in the universe. 

Dyanism

Dyanism, the philosophy expounded by Dyanu, reached its height. It espoused a dualistic system of order and chaos and the supremacy of the gods, and that the nature of the gods can be seen by observing the world. Uiraka (140 – 230) and Idi-essu (134 – 220), two of Dyanu’s students, were the main figures.

Uiraka spread Dyanism through his three-hundred line poem Dialogue of the Man and the god, distributed 192, and his commentary on the Dialogue of Pessimism, distributed 205, becoming the most celebrated intellectual of Ashkar at the time. His work mainly dealt with the theodicy aspect of Dyanism, talking on why the gods allow suffering and how to overcome it, but the similarity between gods and humans is also present.

Idi-essu, unlike Uiraka, was very solitary. He moved to an isolated village south of Ammtu-Buhur, founding a mystical Dyanist sect, but was killed in a Zaqiri raid. His work were collected by an acolyte, Rakhak (163 – 260). One was a commentary on The Dialogue of Pessimism and a commentary on dialogue of The Righteous Man and the goddess a rare commentary on Dyanu’s work, and are the most detailed of all of these commentaries. He is most famous for his 500-lined poem, Dialogue of the Sage and the doubter. Highly stylized and evocative, it expounds on the Tudiyan doctrine of univocity of being. When describing qualities, all things which have that quality in the same sense. This is true for the divine, but the divine have the quality in the most supreme way. All people are made up of multiple qualities, or they would not qualify as having a nature, and this is seen in how Iyanna is goddess of both war and love. 

Tudiyanism
Mubal-Seun was the founder of the school of thought called Tudiyanism, which consisted of people of who claimed adherence to the wisdom of Tudiya’s Dialogue of Pessimism. Mubal-Seun (90 – 180) was of royal blood, as a descendant of the third son of King Sumu-Abum. A general of the First Zaqiri War, he retired from the army and became a public follower of Tudiya’s poem, and exalted it as a sort of divine poem that was written according to divine providence. 
Extremely prolific, and his work consists of six “Major Dialogues,” fifty-eight “Short Dialogues,” expounding upon Tudiya, and also wrote the Commentary on the Dialogue of Pessimism. Mubal-Seun avoided theodicy, taking the subject elsewhere. The core of his philosophy is the impossibility of knowing what is the correct choice or path to take, and the futility of any attempts to do so. Mubal-Seun and his followers followed a path completely skeptical of all claims to absolute knowledge, but did not deny the myths.

In the decades that followed, Tudiyanism would thrive among the teachers and was spread among the elite. It was a revolt against Dyanism and its interpretation of Tudiya, and the schools of thought engaged in debate and discourse with each other.

The most important Tudiyan of the later part of the century was Ira-Galamil, born 202 in Ashkar, conversed with commoners and would seemingly prove one position to be true, then prove the opposite in a type of intellectual exercise. A moral relativist, he believed all positions to be equally valid if presented well enough. He had a love of arts and poetry, and stressed that people should strive to achieve “excellence,” in all things. Gaining excellence is the purpose of life, since there are no great truths about the world, uttering the aphorism “man is the measure of all things.” He invented rhetoric, and wrote the first book on it, called Excellence in Debate, distributed 259. He was the father of Sophism, really a type of Tudiyanism, and his followers were called Sophists, who were teachers known for their rhetorical and oratory skill who were hired as skilled instructors.

Technology


Developments in Practical Technology

Aharru, mentioned before as the inventor of geometry, had spoken with King Illedrazki with how to apply his work to practical technology. He worked with the most brilliant engineer of ancient Ashkar, Meshu (136 – 233 E.C., 52 -14 A.E), and together they came up with a number of pratical usages for geometry. Through their collaboration, they were able to come with the invention of the ziggurat. However, with the advent of the First Zaqiri War, Ashkar was more interested in walls. So the first walls of Ashkar were built, which were made of stone. 

The surge in knowledge in the sciences, as well a general mood of innovation and the example of the Zaqiri led to creation of ships. There were several types of ships, with the four-decked quadrireme being the heavy warships, the two-decked biremes intended for raiding, and the single-decked monoremes intended for trading. 

Gisikim (178 – 255 E.C., 94 – 178 A.E.), was a healer and exorcist, who wrote a handbook called the The Exorcist Handbook, which contained certain axioms about exorcism and medicine. It was a foundational text in medicine, as it dealt with everything in a logical and consistent way, and was even able to present exorcism as a science, although only half of the material is on exorcism, and the other is on practical medicine. It was also a seminal influence on logic and mathematics, due to its use of axioms.

Mathematics

Agabaru (176 – 258 E.C., 92 – 176 A.E.) was a teacher of arithmetic who brought additions to mathematics. He analyzed Aharru’s work, and realized that his proofs were not sufficiently proven even though his conclusion were true, and correct this, and invented some notable theorems. He also defined volume as a three-dimensional space enclosed by some boundary and set the foundation of the mathematics of slopes, which would later lead to the inventions of the pyramid, although it would be much later.

Military

With the advent of the Zaqiri raids and the subsequent invasion, Ashkar was never the same. The army was greatly increased in size, the navy was created.

Territorial Expansion
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