Kingdom of Ten Thousand Flowers

Dasa Hajāra Phūla Rājya
दस हजार फूल राज्य
Tsutsubra Tanmru
ཅུཅུབྲཱ ཏཱནམྲུ
Official languagesPhuli
Ethnic groups
  • Avanidharans (43%)
  • Darshayitras (13%)
  • Antaritas (24%)
  • Daksinas (15%)
  • Adhavitras (5%)
GovernmentSemi-constitutional monarchy
• Maharani
Avani Adhikari
• wip
• Total
165,362.97 km2 (63,847.00 sq mi)
• wip estimate
GDP (nominal)2016 estimate
• Total
CurrencyRupee (PHR)
Driving sideright

The Phula Kingdom is an ancient semi-constitutional monarchy located in Coius. It is famous for possessing the tallest mountain in Kylaris, known to the indigenous people as Rakshasi ko tikho danta (राक्षसी को तीखो दांत) or Rakshasikotikhodanta, meaning "The fang of the she-demon". To the Rygyalic peoples, it is Chomolungma ( ཇོ་མོ་གླང་མ) meaning "Holy mother". The main ethnic groups are the Avanidharan people, who make up a significant majority, the partially nomadic Darshayitra people, the traditionally competing Antarita and Daksina people, and a host of smaller Rygyalic ethnic groups. One unique phenomenon to the Phula Kingdom is the mixing of Hyndic and Rygyalic peoples in antiquity to breed a distinct ethnicity known as the Adhavitra people.


Ancient history

Hyndic peoples arrived in the Pula region sometime during the early second millennium BCE. Archaeological evidence seems to suggest that they came into frequent clashes with Rygyalic tribes in the area, establishing a firm foothold in the unsettled north whilst the Rygyalic peoples began to establish petty kingdoms to the south.

The first mentions of kingdoms in the Phula region come in ancient texts from Hyndana, listing out several villages and pastures belonging to the Earth-Raiser tribe (Avanidharas) and their common tribal raids against cities and villages believed to represent modern Rygyalic peoples. Some have suggested that the Avanidhara people flourished in their raids due to the capture of grain and slaves sold to the nomadic Darshayitra people, establishing an ancient trade route through the Darshayitras. It is supposed that their roaming nature and prevalence as traders in ancient times is the cause of the modern prevalence the Darshayitra people as guides for hiking and preparation, both of body and resources, for scaling mountainous terrain, especially Rakshasikotikhodanta.

By 800 BCE, three kingdoms had formed. The Avanidhara bands had united into a single kingdom, their raider legacy following them. Two kingdoms dominated the south either through military control or tributary status, these two kingdoms known to the Avanidhara as Antarita, meaning "Hidden away", and Daksina, meaning "South".


Antarita was situated high atop mountains, controlled by a warrior-monk sect from their remote monastery. It was described by writers centuries later as being a band of holy warriors offering protection to peasants from the Avanidhara, forming into a powerful rice kingdom with increasing zealotry reported by the year. The monks, despite proclaiming a defensive state, infamously launched many wars against both the Avanidhara and the Daksina kingdoms. Some have said that it was the first in the region to make use of the concept of holy war, which it used extensively during its time in power. Ascetics from the Antarita Kingdom were common, but the highest tier of monks, the governors of the country, were composed of a very selective group that underwent years of trials to get to where they were. Much of the time spent during trials involved radicalization and inducing visions through toxic substances.


Daksina was a powerful agricultural kingdom that, like Antarita, focused most of its wealth and production on rice. It was, however, notable for the royal opium plantations it held near its capital. The opium produced by Daksina is written as being so potent, that Antarita led many raids to secure large supplies, leading to a long-lasting rivalry between the kingdoms and the buildup of a heavily militarized border between the two. The relation between Daksina and Avanidhara was strained, with frequent skirmishes, but was not as openly hostile as the relation with Antarita. Daksina was famous in its time for lucrative mining operations, as well as abundant production of jewelry. Although it had a great degree of wealth, Daksina had a relatively low population mostly centralized within its capital and surrounding villages, unlike the decentralized and very spread out Antarita kingdom.


The Avanidhara Kingdom, although it started out poorly developed with low population, experienced a golden age during this period. New farming techniques and the partial adoption of smuggled rice alongside millet grains allowed the Avanidhara to host a much more substantial population than their largely pastoral past granted them in the mountainous terrain. Using their newfound numbers, raids against the other kingdoms increased dramatically, leading to the capture of many slaves from the Antarita and various valuable goods from the Daksina. A new revolution of architecture and literature began to flow from the Avanidhara, much of it themed around war and glory, with architecture emphasizing defensive aspects as well as displaying powerful forts constructed near to the borderlands.

The first writing during this period is believed to have been written in 792 BCE.

Birth of Satyism

Around 500 BCE, a prince was born named Adripathi Adhikari, from which the current monarchs of Phula can trace their lineage. Adripathi grew up living a life of decadence and luxury in the warlike Avanidhara kingdom. When he turned 16, he was able to participate in a battle for the first time. This battle was one of many in the first total war between the three kingdoms in over a century. He is said to have fought bravely and ferociously, covered with blood from head to toe by the end. He suffered nightmares of the day, unlike his fellow warriors, and found no comfort in the glory he was supposed to relish in, as his father and his brothers did. Two months later, he fled the palace to learn from the world, seeing that what he was taught at home was, in his eyes, flawed and inaccurate.

On the first night of his travels, he met a noble hunting party which recognized him. He explained himself to the party, and they agreed to keep quiet. Adripathi was invited for a feast at their camp, where he cured his hunger and rested. By morning light, he talked with the nobles in the camp and found that, despite all of their wealth, they were unhappy. They had a need for more, but it could never be satisfied, no matter what they tried to fill their lives with. He set off again in the afternoon.

On the second night of his travels, he came across a small-sized town. This town was fairly isolated, distant from the rest of the kingdom. He came in and saw all the people hard at work, a large middle class with many nice houses and an active community. He approached a humble blacksmith and asked if he could stay for the night, to which the smith gladly consented. The smith described his life in the middle of things, telling the prince his tales and laughed around a fair meal. He finished the night by lamenting his status, however, as he stated he was clearly above the peasantry, but he would not be recognized as noble, and could never have enough money to get to such a status. Adripathi left at dawn the next day, leaving behind his silver jewelry for the smith as a gift.

On the third night of his travels, he met a bandit camp. He approached carefully and asked them if he would be allowed to rest in their camp for the night. Seeing that he had nothing of value, as he had left his silver behind, they agreed to let him stay. He was, after all, unarmed and lacking any fine things. He talked with the bandits and found that their status drove them to their life, feeling the need to escape, but that they also found happiness and freedom in the wild. He spent the whole night reflecting and, when it came time to leave, he left behind his robes of fine cloth for the bandits.

On the fourth night of his travels, he met a wandering Darshayitra trader. The man had nothing except a dirty set of clothes and a pack full of goods he was selling off. Adripathi asked the man for a place to stay, and the trader led him to a small cave where he was staying. He asked the trader for a meal and got a simple piece of bread. He asked the trader for a story and, rather than hearing of toils and labor, heard of his time in solitude walking through the beautiful and bountiful nature. This man was a great curiosity to Adripathi, who meditated all night on what he had heard throughout his travels. In the morning sun, he left his shoes behind for the trader who owned nearly nothing, and set his course for the land of Hyndana, where he would roam for years learning the stories of the many people and criticizing the decadent priests. He returned home after five years, where he reunited with his father and wrote his story in the texts now known as the Jivani.

The name "Satyism" originates from the word "Satya", meaning "Truth" in the language of Adripathi. He used the word "Satya" to describe his philosophy, and later theologians would grant the name "He Who Speaks Truth" to him.

First Phuli Empire

The First Phuli Empire was born C. 500 BCE out of the Kingdom of Antarita. Although the two are commonly known today under different names, with Antarita resuming after the fall of the empire, contemporary sources would state no difference and that the empire was instead just the Kingdom of Antarita under heavy expansion. Thus, the First Phuli Empire is not so much a distinct state as it is an era of Phuli history.

Beginning during the First Interregnum following the collapse of the Song dynasty, the Kingdom of Antarita seized on opportunity. It had, for the past years, been making incursions and conquests into its neighbors within Phula, the First Interregnum provided the opportunity for rapid expansion into vast lands. Seizing territory southward and as far east as Rygyal, the empire would find great success for centuries. To restore order to the conquered provinces, the ancient Jyoho strategy was followed for the newly Satyist state- it would build monasteries near to villages whose militaristic monks would defend against bandits and raiders. This would facilitate the later spread of Satyism into the newly acquired territories. Ironically, despite its highly militaristic birth in these lands, it would be through traders and scholars that Satyism would spread to lands beyond the borders and villages without monasteries. The Satyist faith was comforting to the peasantry.

Rygyal would grow to become one of the world's major centers for Satyism. Although Phula proper would always remain the heartland, and the Adhikari line would remain the head of the faith, Rygyal's own development of itself would build it into a powerful region friendly to Phuli travelers, and in turn Phula would welcome Rygyali pilgrims with special treatment. In combination with the close ethnolinguistic connections between much of Phula's population and the people of Rygyal, a sense of historical friendship and association would develop during this period. While the spread of Satyism into foreign lands during the Li dynasty would be significantly slowed, Rygyal would continue to spread the faith autonomously despite the collapse of the empire.

The collapse of the First Phuli Empire would lead to a power vacuum and, oddly, a period of relative peace. The prosperity of the past period would not be forgotten by the kingdoms within. The major 3 kingdoms of the past had been more or less restored, although in a less centralized position than in past days. The Era of Harmonious Balance following the collapse of the empire is said to be a celebration of the status quo, an era where the people of Phula were still holding to the momentum of the empire, and lastly celebrating their Satyist unity despite their political and ethnic differences.

Era of Harmonious Balance

Lasting from C. 90 BCE to C. 500 CE, the Era of Harmonious Balance was characterized by the rapid rise of Satyist philosophy throughout the three kingdoms of modern Phula. During this period, the three kingdoms entered into a cold war, ending the centuries of total war that they had suffered at each other's hands. The prosperous art and literature that dominated this period is seen as a cultural or religious war between the three kingdoms, a passive conflict whereby each presented their own beliefs and customs in the face of increasing threat of both being overtaken by other kingdoms as well as being undermined by Satyist populism. This period is marked by a large spike in population, attributed to more efficient farming methods in combination with a general lack of violent conflict.

This period saw the birth of many modern schools of Satyism, due to the flourishing literature and poetry produced by Satyist converts and leaders. Although it had gained a notable following amongst peasantry of all three kingdoms, it would not see widespread or majority popularity in any region of modern Phula until centuries later. Despite this, the influence of the early Satyist period would be echoed for generations and became foundational for the religion as it is known today.

Some scholars have suggested that the alleged cold war during this period, and the existential resistance to changing times, is an anachronistic view of the period. The alternative interpretation is suggested to be a period of peaceful prosperity and cooperation between the kingdoms, which enabled the accumulated wealth of the past centuries to flow into the general populace through patronage and related systems. In this alternative view, the Era of Harmonious Balance is often described as a post-war economic boom, and the role of Satyism is lifted to explain the newfound peace in the region. Mainstream scholars have considered the theory, but it has not seen widespread acceptance. While leading scholarship does suggest that economic aspects of this theory fit into the narrative, and that a significant deal of Satyist syncretism began in this period, they reject the notion that this was the leading cause of the social situation of the era, and cite the seemingly increased military presence in cities, rather than at the border, as one of many clues indicating a fear of internal threats and indirect action.

Medieval history

Early Modern history

Modern history

In 1939, a Blofeldist insurgency took root. Although the kingdom had excellent arms and armor supplies, the insurgents were expert guerrilla fighters, hiding away in caves and remote mountaintop villages to fight the government through both direct and indirect means. The rebels and government forces both held onto the same ratio of territory throughout the entirety of the war, with areas abandoned by the limited rebel forces recaptured by government as quickly as the rebels captured new territory. However, the rebels were, by 1960, faced with a severe lack of resources and unproductive land given what resources they did have. By 2000, the insurgency was on its last dying legs, and desperately began a campaign of fear in a dying effort to win. During a raid in 2006, the king was killed in battle at the age of 43, leaving his daughter of 8 years on the throne. The acting chief of the Sabha, Tenzin Bon, took charge as a regent, and took control of her education until the age of 16.