Achtotlan

The Confederation of Achtotlan, commonly called Achtotlan or the Achtotlaner Confederation, is an confederation in Valeya. It is bordered to the north by 's-Ertogenland, to the East by Cartageña and Gyunghwa, and to the south by Tifris, and has an estimated population of 68 million. Achtotlan is divided into 38 provinces, called principalities.

Early Imperial Period
The First Achtotlaner Empire was established at 212 BC, when Citlalee the Radiant, then still known by as King Montec III, merged the two kingdoms of Iztliteka and Quachua into a single polity: the Achtotlaner Empire. Upon doing so, Montec III abandoned his regnal name in favor of Citlalee, and assumed the title of Huehualteploantzin, or Emperor.

While a great military and economic power, the young empire was greatly constrained in its capacity to act by an overextended administrative apparatus, as well as the differences in legal codes between the two constituent kingdoms. Citlalee rewired the apparatus of state in a great series of reforms, and established the Citlalean Code: the first unitary and codified legal system of Achtotlan. Additionally, he subjugated the proto-Ilhuicahuan clergy to a centralized hierarchy headed by himself.

Following his death in 179 BC, he was succeeded by his eldest son, whom would reign as Citlalee II. Citlalee II would only rule for two years however, dying in battle while on a military campaign to expand his empire's borders. With no designated heir and all his children underage, various regencies were declared by his surviving wives. This situation would escalate into the War of Wives, eventually ending in 174 BC with the victory of Tlanextic I.

Middle Imperial Period
The Middle Imperial Period is often considered to have started in 589 AD, when emperor Tlanextic IX moved the capital and his imperial court to Iztlan. Amongst the most well-known changes of the era are the Xipillian Reforms, which centralized and reformed the imperial armies into the system of military orders. Famously these were the Eagle Warriors; Jaguar Warriors; Serpent Warriors; Coyote Warriors; and Crocodile Warriors, although these ranks would later be expanded.

The 10th century would see the Bloodletting of Iztlan in 813 AD. Driven by religious hysteria, emperor Ueman V, ordered the entire city sacrificed and entire districts razed. Only under emperor Yolyamanitzin the Magnificent would the city be restored to its glory and pre-eminence following two centuries of squalor. Additionally, he reformed the Ilhuicahuan faith and its clergy by creating the 'imperial standard', which would prescribe proper ways of worship and making sacrifices. Finally he would establish the first Ilhuicahuan monasteries in the Achtotlaner mountains, to promote theological learning.

The empire would reach its greatest extent under Yolyamanitzin XIII, during his reign which lasted from 1141 to 1158. During this period several of the outlying Achtotlaner islands would also be colonized or its native tribes subjugated. Trade with other kingdoms in Valeya also prospered and tributary states were established. Wealth flowed into Achtotlan and the empire entered an unprecedented golden age during which art and culture blossomed.

Late Imperial Period and Contact with Amphia
The Late Imperial Period is held to begin in 1341 with the accession of emperor Monteczuma IV, who further centralized the imperial state after moving his court to the city of Tepexpan, which he held to be a more central capital city. The year 1405 would see the Revolt of Serpents, in which the Serpent Warriors would attempt an ultimately unsuccessful military coup. Yet their attempt succeeded in killing the reigning emperor Monteczuma VI. His heir, Monteczuma VII, had all surviving Serpent Warriors executed and the order permanently disbanded. Despite an initially promising reign, he quickly became incapacitated by an unidentified disease. Only three years into his reign a regency would be declared by his viceroy, Tlacaelel. While a competent administrator, Tlacaelel would be overthrown five years into the regency by the general Huitzilihuitl, whom declared himself the rightful regent. The next year however, the ailing emperor had died of his illness, deriving Huitzilihuitl of his claim to legitimacy. Tlacaelel, having survived the coup, declared the late emperor's eldest son by his second wife to be the new emperor: whom would in contemporary historiography be referred to as Monteczuma the Pretender. In response, unwilling to cede power, Huitzilihuitl declared himself emperor, as Huitzilihuitl I: a move which sparked outrage throughout the empire. Several more claims by distantly related members of the late emperor were publicly declared, and in 1415 a massive civil war would break out between the various pretenders. During this period, a total of nine claimants would vie for the throne. The victorious Atlatonin I, cousin of the late Monteczuma VII, would instigate sweeping political reforms which included the creation of a proto-parliament of princes and clergy. The College of Tepexpan would gather annually in the capital of Tepexpan in order to discuss reforms and laws, but was otherwise relatively powerless.

A century of material opulence and political stagnation, called the Decadence, would start around middle of the 15th century under the rule of Citlalee X. Hedonism and debauchery ran rampant during this time, manifesting in ultraviolent public blood sports, orgies, and other moral transgressions. First contact with explorers from Amphia was made in 1510, by Hyspanic explorer Manuel Leon-Cortez. Initially relations were amicable, with the Achtotlaner ruling classes being interested in foreign wares from another continent. While trade brought with them advanced weapons such as muskets, the stagnant and vestigial Achtotlaner empire stubbornly refused to see these as anything more than a novelty.

Second Empire (1902-1924)
Prince Xipil, after having laid down his emergency powers, returned to Ilhuica. In his absence however, a grand gathering of representatives from the principalities declared him emperor in absentia. He initially refused to assume the office, residing in his own principality. It is uncertain what persuaded him, but by July he had arrived in Iztlan where he was formally elected as emperor, and where he declared the Second Achtotlaner Empire. He immediately set forth on drafting a new constitution, which was ratified near the end of that same year. He sponsored the creation of several imperial universities, as well as new military academies.

Emperor Xipil died in 1908, after having served as emperor for six years. A brief standoff regarding the succession arose, as Xipil's heir, Toltecatl, had not yet come of age. During the interregnum, the assembly of princes had declared a new Achtotlaner Republic. This was quickly annulled however, when Zyanya, one of Xipil's wives, declared a regency of her son. This decision was acclaimed by the assembly, and the declaration of the republic was retroactively declared ilelgitimate. In 1910 Toltecatl had come of age and assumed the throne. He would only rule for a single year however, before dying of an infected wound he had received during a practice duel. It was decided that the empress-mother, Zyanya, would assume the mantle of leadership, and she was declared as empress-in-her-own-right that same year. Her rule would see great patronage of the arts and culture, and an economic and industrial boom. Despite being a popular ruler, she initiated massive purges of the military and of the nobility.

In 1921 she was overthrown by Atl Ihtaca, a disgruntled noble supported by the military, whom subsequently was declared emperor.

Politics
The Achtotlaner political system has been described by foreign observers as idiosyncratic, combining elements of a federation, confederation, authoritarian state, republic, monarchy, and necrocracy. In practice, the Confederation is a federal state with 38 constituent provinces, called principalities. These principalities retain a significant amount of autonomy from the national government, with significant differences in government, laws, and politics. While some principalities are republics, others are hereditary monarchies ruled by a prince, others elect their prince. Even then, the power a prince holds varies significantly between principality. Principalities are left mostly to their own devices, provided they follow national laws, and do not in any way act against the central government.

The central government, ruling from the capital of Iztlan, is dominated by the Cadets. The Cadets have been in power almost uninterruptedly since the late 1920s, holding absolute power until Achtotlan liberalized in 1971. Despite opening up the political sphere, the Cadets have remained the dominant party in any and all coalitions, and they retain extensive influence within the country's media and industry.

College of Benevolences
The College of Benevolences is the lower house of Achtotlan. Hosted in the capital of Iztlan, it consists of 300 members who serve five year terms. Members are elected following a mixed-member majoritarian system. 200 seats are allocated on the basis of constituencies, and 100 by a national list on the basis of proportional representation.

The College of Excellences
The College of Excellences serves as the upper house of Achtotlan, and consists of 38 members, each representing one of the principalities. Each principality retains its own method for selecting it's representative. Some principalities elect theirs, in some the representative is appointed, and in still others the prince of the principality also represents his principality. The only requirement is that a member of the College of Excellences is at least 30 years of age.

The Council of Emperors
The Council of Emperors is a legislative body of nine emperors, who retain a veto over all proposed legislation. Its membership consist of emperors which are recognized to have had a significant role in Achtotlaner development. All its members are deceased. Their preserved and embalmed bodies are kept in the council chamber, where they await new legislation to be proposed.

By convention, the College of Benevolence elects a 'speaker' on its behalf. After a law has been approved by both the College of Benevolences and the College of Excellences, the speakers enters the council chambers and reads out the law in full, before allowing the emperors to voice their objection. Should no objections be raised by the dead emperors, the proposal is immediately sent to the prime minister to be signed into law.

As the emperors have been dead for several centuries, such an objection is a rare occurrence. To date, there have only been four recorded vetoes.

Military
The military of Achtotlan is called the Achtotlaner Self-Defense Force.

Ethnic Groups
Three main groups make up the ethnic composition of Achtotlan. Firstly, there are Iztlitekan Achtotlaners, who originate from the south and east coast and historically made up the population of the Iztlaner Empire. Iztlitekan Achtotlaners make up roughly 58% of the population. Secondly, there are Quachuan Achtotlaners, who originate from the Quachtlanic tribes that predominantly are found in the mountain chains and the north- and west coast. They make up 34% of the population. Finally, 7% is directly descended from the Hyspanic colonisers.

Religion
Achtotlan has two main religious traditions that are officially established as the state religion. The first is the indigenous Ilhuicahuan faith, which traces its origins to the pantheon of gods worshipped in ancient Achtotlan. The second faith is the Presbyteran Vordic faith, which is a syncretic belief system derived from Vordicism that developed during the colonial period. According to the state census of 2021, 62% of Achtotlaners are registered as Ilhuicahuan, and 29.5% are members of the Presbyterate Church. The remaining 8.5% are identified as 'non-religious'. It should be noted however, that the Achtotlaner government does not recognize any religion other than Ilhuicahuan and Presbyterate Vordic. This means that the 8.5% of 'non-religious' includes not just atheists, but also other forms of Messianism, as well as a variety of Escaric religions brought by Escaric immigrants.

Ilhuicahuans believe in a large pantheon of Gods, each part of a particular domain. These domains include sky, fire, water, earth, death, night, and day. The faith is derived from native traditions, rather than a single founding document or revelation by a prophet. However, a large collection of Ilhuicahuan writing does exist in the form of poetry, theological discourses and arbitrations, and mythology. A large amount of these texts have been collected in the Amoxtliteotloque, meaning "Book of the Gods", which serves as a point of reference for the faithful.

Worship takes the form of offerings made at temples or small private shrines. Religious holidays are often observed at a temple with the local congregation, with services often including dance and music as well as eating. In offerings, incense is a commonly utilized implement, in addition to whatever tribute is favored by a particular god. Gods are sometimes worshipped together based on the domains which they are a part of. Some gods are also worshipped alongside their consort, regardless of their respective domains.

The Ilhuicahuan faith is loosely organized, with limited central authority. Most temples and public shrines are part of the Federation of Ilhuicahuan Shrines, which seeks to maintain theological orthodoxy and enforce proper standards and conduct, as well as provide education and certification for priests. Most shrines and temples do have to defer to the judgement of the Council of Elders, which consists of the high priests of the most prestigious temples in Achtotlan, traditionally chaired by the Huehueteopixqui of the Grand Temple of Iztlan.

The second major religion in Achtotlan is Presbyterate Vordic, organized under the Presbyterate Communion of Achtotlan. It is a form of Messianism derived from Vordicism brought by Redonaise and Zussean missionaries. It is however highly divergent from other Christian denominations, and as such, it is often considered heretical by more orthodox denominations. It differs strongly from 'traditional' Vordicism however, in that it has a more syncretic belief system influenced by old Achtotlaner Ilhuicahuan beliefs. Presbyteranism rejects the traditional Vordic belief that Christ was free of the 'Primal Spirit', but insists that it was present along with the Holy Spirit. It was only after the death and resurrection of Christ that he became free of the Primal Spirit, and could therefore ascend. The Satanic figure in Vordicism is commonly identified with Tlaltecuhtli, the old Achtotlaner devourer goddess. Tlaltecuhtli is held to be an emanation of the Godhead, responsible for both creation of the world, as well as its end. It is from her that the Primal Spirit emanates. Salvation lies in following the Holy, not the Primal Spirit, so that upon death the soul is pure for the kingdom of God. Should the Primal Spirit still retain a powerful presence within the soul upon death, the soul is devoured by Tlaltecuhtli.

Achtotlaner Presbyteranism is notable for its heavy emphasis on the veneration of Saints, which it inherited from Zussean Vordicism. Unique however, is the pantheon of saints, which is absent of traditional Vordic saints. Instead, Presbyterate Vordicism stresses the creation of a 'local' pantheon, which mostly includes Vordic missionaries who arrived in Achtotlan to spread the faith, or a variety of local figures and ancient monarchs who converted to Vordicism.

The Presbyterate Communion of Achtotlan consists of two constituent churches, the Vordic Highchurch of Adante and the Vordic Rite of Iztlan, centered in Adante and Iztlan respectively. Both are in full communion with each other. Churches under the jurisdiction of either Adante or Iztlan operate autonomously, acting with considerable independence. Should a church deviate considerably from established practices however, they may become excommunicated. The Presbyterate Communion is overseen by the Conclave, which consists of the Archbishops of Adante and Iztlan, and the Bishops of the two churches. To rise in the ranks, one has to be elected one's peers, meaning that for a Vicar to become a Deacon, the other Vicars in that region have to elect them. The Archbishop may veto such an election, however.

Notably, both men and women are allowed to be ordained as ministers in the Presbyterate Communion. Additionally, priests are also allowed to marry.

Calendar
The Achtotlaner calendar, called the Xiuhpohualli, is a 365 day calendar consisting of eighteen twenty day months. It is roughly comparable to the Ordan Calendar in that it follows the same solar cycle. In addition to the 18 months, a single five-day period named Nemontemi exists to fill the gap. As these days fall outside the regular structure of months, superstition commonly holds them to be days of misfortune and ill luck. The exception being the last day of Nemontenmi, on the eve of which the coming new year is celebrated.

Culture
Achtotlaner culture is rooted in the native traditions of the Achtotlaner native peoples, who are the majority of the population. Due to its colonial history, Achtotlaner culture has also been thoroughly influenced by the culture of New Hyspania.

Miccailhuitl
Miccailhuitl or Feast to the Revered Deceased, or more commonly Feast of the Dead, is the tenth month of the Achtotlaner calendar. It is most commonly known for the annual cultural and religious public holiday held this month. It takes place over a period of four days from the 4th of Miccailhuitl to and including the 7th and focuses on gatherings of family and friends to pray for and remember the departed in the hope of helping them pass on to the next world. The Feast is often celebrated extravagantly, especially in the larger cities of Achtotlan, where costumed parades and festivities are held. At night however proceedings take on a more subdued and sombre tone, often including candlelit vigils and offerings meant to honour and lay the dead to rest. It is believed that through these festivities lost souls of the dead can enter the bodies of the living and enjoy live one last time, before moving on. Traditions connected with the holiday include building private altars, honouring the deceased using incense, flowers, and the favourite foods and beverages of the departed, and visiting graves with these as gifts. Visitors also leave possessions of the deceased at the graves. A common symbol of the holiday is the skull, which celebrants represent in masks and foods such as sugar or chocolate skulls, which are inscribed with the name of the recipient on the forehead. Sugar skulls can be given as gifts to both the living and the dead. Other cacao based products are popular gifts and offerings as well, being considered appropriate presents for both living and dead. Celebratory toasts are also a common tradition, made with either rum,, or , with minors often drinking chocolate milk. Celebrants often dress extravagantly, oftentimes in garments inspired by Achtotlaner mythology and including motifs of death and resurrection.

Despite its origins in the indigenous Ilhuicahuan faith, Miccailhuitl is celebrated by both Ilhuicahuans and Presbyterate Vordics. Both religions commonly attend services on the first day of the Feast, with Ilhuicahuans making offerings to Mictēcacihuātl, goddess of the dead. Similarly, Presbyterate services often include retelling of the story of Christ's resurrection, and offerings and prayers. Apart from this the Feast is notable for its syncretic elements, with traditions and customs being influenced by both faiths.

The tradition of Miccailhuitl comes from the old Achtotlaner civilisation and precedes contact with the Hyspanic colonisers. The Feast originally honoured the goddess of the dead, Mictēcacihuātl, instead of the dead. Miccailhuitl was then celebrated by four days of prayer and offerings to Mictēcacihuātl, often in the form of food, notably cacao. It was later identified by the Hyspanic colonisers with the Catholic celebration of, and overtime became influenced by as well. It is a commonly held belief that no Miccailhuitl celebration may last for longer than four days, a belief that goes back to the Frenzy, where a 100 day long Miccailhuitl feast played a role in the collapse of the old Achtotlaner empire.

Food and beverages
Eating and drinking holds an important place in Achtotlaner culture. Families often get together for small feasts at their own home at the beginning of each month, making small offerings to the Gods (or God in the case of Presbyterate Vordics). Achtotlaner cuisine derives from both the native traditions and Hyspanic influences. Common staples in day-to-day life include maize, beans, chili peppers, advocado, and tomato. Maize in particular is historically the most common produce of Achtotlan and as such has an important place even in contemporary cuisine. It is often consumed with corn tortillas.

Meat has a special symbolic importance in Achtotlaner culture, as does the act of consuming meat. To consume another being's flesh was believed to also absorb their essence. In doing so, one emulated the Gods who also partook on the essence of the world. In ancient Achtotlaner culture then, the act of eating meat was considered a religious affair as well. While this view is no longer commonly held, it is still customary that dinner on religious holidays or otherwise important occasions must include meat. Similarly, to throw away meat is considered to invite bad luck. Turkey, as the most common livestock in Achtotlan for most of history, is the most commonly consumed meat. Duck as well is a common choice for meat. In more recent times however, with increased access to world markets, chicken and beef have increasingly made their way into Achtotlan as well. Though expensive and difficult to get by due to strict government regulation, the meat of Valeyan Terror Birds are a treasured ingredient in Achtotlaner cuisine. Due to the relatively low Terror Bird population however and government efforts to increase the population, it is almost impossible to obtain for anyone but the upper class.

Cacao based products are another staple. Achtotlaner chocolate for instance has been a long-standing favourite in the country, with a reputation of quality abroad. Cacao is also commonly included as an ingredient in other dishes, often breakfast or desert, and in the form of pastries or sweets. Most often however, cacao is consumed in the form of drinks, most often chocolate milk, of which the Achtotlaner are the highest per capita consumers in the world.

Compared to other cultures, relatively little distinction between high and low cuisine exists. Rather than elaborate preparation procedures, the difference is most felt in the quality and scope of ingredients used. Achtotlaner cuisine is known then for its relative simplicity, with many dishes being known to be 'simple to learn, difficult to master'.

Common Achtotlaner liquors include, , and rum. Rum especially has become one of the most popular drinks, a tradition inherited from the Hyspanics. Achtotlaner rum is commonly spiced and drunk with ice. Rums flavoured with various tropical fruits are also distinctly Achtotlaner. Pulque and mezcal are traditional indigenous drinks, and are commonly used during celebrations.