Ghyll:Folktown

wow. dib. wow. --Joe Bowers 20:15, 23 Jun 2005 (EDT)

Don't forget to see the Talk: Jcowan compiled a list of all Folktown references a few weeks ago. Could be useful. --Morbus Iff 21:00, 23 Jun 2005 (EDT)

Thanks! Those notes are awesome! --Joe Bowers 21:20, 23 Jun 2005 (EDT)

Notes only. Move along.

In only a bit more than 200 years, the once tiny hamlet of Folktown has emerged a center for industry, culture, and thought, and is ??considered by some to be| STYLE- refer to courts and parliment below?? "the capital city of Ghyll"!

or possibly a center for business, the arts, and scholarship.

or at least a powerful source of pollution, pretension, and some of the finest grant writing since Aminfarances.

Modern Folktown boasts at least one of the somewhat notable scholarly organizations of Ghyll, powerful Industrial and Alchemical manufacturing, and is a center for the patronage of the arts.

A Gloss of the History of Folktown

Due to the large number of patrons of scholarship who reside in Folktown, the history of the community has been the subject of extremely thorough research. The following gloss is by necessity very brief and as a result somewhat superficial. Where appropriate, the author has taken pains to refer the reader to more exhaustive and authoritative sources.

Prehistory and The X Documents

Archeological evidence suggests that agriculture and toolmaking peoples were settled on and around around Arbuckle Hill as early as -1100 EC. The earliest documentary evidence of this culture are the puzzling "X Documents". More than two hundred of these documents are known to still be in existence. Scholars speculate that the documents were agricultural manuals.

"X Document" 103, with annotations

The above is a copy of the decorative cover of X Document 103, currently in the private collection of Baron Claude Lloyd Albert Smallwood. (The numerals, in red, are annotations by this scholar). Like all of the known X Documents, it is painted in remarkably permanent vegitable pigments on carapace-leather with has the distinctive orange and purple blocks and common text elements. (1) and (2) are the same for all documents. The text of (2), with its character-forms that prefigure the modern folktown common script, has been translated as "this Joy, it is activity which prepares for harvest" or "We are amused and build". The text of (1) is apparently phonetic, in an unfamiliar script, and has yet to be convincingly translated.

The numeral part of (3), in what appears to be a degenerate form of classical N-ary (with only one dimension of meaning) varies from document to document, but the remainder of the text is also always the same. Here, a compelling reading is "Five are out of balance" or "Five are foolish", followed by the imperative "Find them".

Unlike the exteriors, the interior of the X Documents were likely painted or written on wood-pulp paper, and only the smallest traces of their contents survive today.

The most remarkable conclusion that can be drawn from these documents is founded on the fact that the dyes used are almost certainly manufactured from local agricultural products. This, together with the large number of surviving documents and their discovery in the region, leads scholars to believe the peoples of the region were shockingly literate- it is likely that the surviving number of these documents is close to or exceeds the population of the region at any point before -800 EC!

Early History of the Region

The next document, from circa -700 EC, is the Arbugghyll Map, which depicts a very small community of serfs living surrounding a manor farm.

The next mention of the town, circa -640 EC, is one of the rare documents that survived the purge of Harandraff, probably located in the Proto-Harandraff Orthonormal Basis Set {τ , ρ, φ}, the reign of the "disunited king" known to modern scholars as Proto-Harandraff ((-730, -600), 9ρ). The document is a contains the charter for a "Free Town", the only one of it's kind known to modern scholars. Blivingdel's translation of the preamblatory first degree of the charter (in Blivingdel's History of Folktown and It's Folks) reads simply:

You Wanted it? You Got It.
The fate of the folk is in the hands of the folk
Don't Come Crying to me when it all blows up in your face.
We and our officers wash our hands of you
The city is now called
By royal authority

Chump Town

(ideogrammatic seal attributed to P-H ((-730, -600), 7ρ)

Although the charter (as was customary at the time) also contains secondary and tertiary structures, the secondary is apparently a long definition of the word (rather politely) translated by Blivingdel as "Chump", and the tertiary structure seems a rather explicit description of rather implausible mating habits, attributed variously to "The City", "The People", and "The Lord of the People, Ar Bugh". What prompted the issue of the charter is still a subject of much debate amongst historians.

Courts and Parliament

(This section relies extensively on Burbleson's Early Folktown Court Documents in Translation, -639 EC and Early -638 EC Volumes I through CVI)

Our first records of the Folktown court date from the immediately following period. From the in-town charter of the courts "To provide for the common order, cause who needs that King character, anyway" (Burbleson, Vol I, Pg. 4), and the court's charter of itself (Burbleson, Vol I, Pg. 6 through Vol VI, Pg 2044) the papers and records of the initial Folktown court are an oasis of plenty in an otherwise parched historical landscape. The anonymous copyist of one of the Odlucian_Library's original copies of Harandraff, the Greatest Guy Ever! editorializes that perhaps when confronted by the quantity of documentation an enormously verbose judiciary had produced after one hundred and fifty years of operation, Harandraff's inquisitors for historical purity chose to forget it existed rather than spend the years that would be required to burn it all. (It is notable that the page containing this commentary in the margins is the last page copied in that particular handwriting).

The picture these records paint of Folktown from the time of the charter through the great civil war is detailed, rich, but unfortunately rather narrow.

One of the first cases approached by the court, and one that sheds some light on both the depth and the limits of these documents is the case of "Baby Alek", investigated in detail by Herringer in his Mick's Executioner: Origins of the Folktown Executioner's Festival. It involves a pair of families, the Hambeck and Harblock clans, both claiming parentage of the same infant (identified before the court as "Alek"). The case was initially presented to the court in -639 EC. Apparently testimony lasted for four days; the court considered the case for a full year before reaching the preliminary verdict that the child should be cut in half and one half distributed to each party of claim. A chronology of the remainder of the court's activities with respect to the case follows:

• -638 EC: court deliberates which half should go to whom, debates the measurement of one-half an infant.
• -636 EC: court issues preliminary table of legal infant metrics.
• late -636 EC: legal infant metric table rejected.
• -632 EC: court issues preliminary executive order deciding that the infant should be dissolved to paste with powerful alchemical reagents and distributed by volume.
• -630 EC: court issues charter for "The Institute for Reactive Chemistry in Pursuit of Civil Justice", "established for the research and development of a reagent appropriate to the flesh and exoskeleton of children 'Without undue suffering on the part of the subject'".
• -628 EC: IRCPCJ Bake sales spun off into "The Institute for the Fabrication of Delicious Treats in Pursuit of Civic Justice and Alchemical Research" and ladies' auxilliary.
• -613 EC: court retires charter if IRCPCJ, records recieving 7 clay jars, each containing 7 wurp of "ouchless child solvent". IFDTPCJAR continues operation.
• -604 EC: court issues preliminary decision covering claimant liability for residual solvent in the liquid portions of the infant received, measured by the difference between one-half the weight of the child and the weight of the recieved portion, minus the weight of the jars used for the purpose of distribution, assessed at the fair market value of "the actual or similar reagent used to disolve children to paste." Court charters "The Institute for Mercantile Research in Pursuit of Civil Justice" to determine this value.
• -599 EC: IMRPCJ issues request to the court for the definition of "A negotiable measure of value" in order to complete it's report.
• -598 EC: court establishes "The Institute for Standards in Mercantile Exchange in Pursuit of Civil Justice" to issue a currency. The ISMEPJ is endowed with a years supply of delicious treats.
• -590 EC: ISMEPJ submits a declaration of rejection of charter to the court. Sub-Lochree Markleson comments included in the court record are "We appreciate the cookies, but it is the opinion of the ISMEPJ board that you people are a pack of loons." The ISMEPJ recharters itself as the Chump Town Bank, begins minting the "Chump Chip" coin backed by harvest futures.
• -589 EC: the IMRPCJ declares that 1 wurp of ouchless child solvent is worth zero chump chips, since the act of disolving a child in acid, even ouchless acid, is in fact of negative value to individuals and society.
• -587 EC: the court appoints "Mick from Hillbottom" first Marshall of the court, and orders him to execute the judgement, collect and dissolve the child, appoint witnesses, and distribute the winnings to the claimant families.
• -580 EC: Alek Hambeck-Harblock dies of natural causes.
• -579 EC: the court appoints "Dex from Hillbottom" second Marshall of the court, issues an order for the arrest and execution of "Mick from Hillbottom" for dereliction of duty.
• -565 EC: Mick from Hillbottom dies in a farming accident. Cornelious Junior Crunch is appointed third Marshall, charged with the arrest and execution of Dex from Hillbottom.

Findings in this case actually continued formally until the Ivian Rejah, and informally continue to this day in the form of the "Executioner's Festival" appointments. (Out of towners should note that modern appointees to the post of "Mick's Executioner" are only charged with wearing a comical hat, buying the drinks and selecting the next appointee at the following year's festival.)

The court continued to operate and rule in this fashion until just after -300 EC, issuing orders and founding various organizations and institutions, but apparently being otherwise ignored by the residents of the area. In addition to founding and overseeing alchemical, baking, econometric, and financial institutions, the court established

• -599 EC: The Committee for the Measurement of Land Parcels in PCJ which lead the funding, design, and construction of the Folktown Clocktower.
• -560 EC: The Institute for Wiping that Smug Grin off of Your Face in PCJ which became the infamous Dark Conventicle of Morphomancy
• -551 EC: The Institute for Municipal Earth Moving Technologies, in PCJ Which became the famous Brotherhood of Golemists, which refined golem technology and was the center of early Mechanaut research.
• -520 EC: The Committee for Standards and Decency in Pantomime in PCJ which splintered to become both the Chump Town Council for the Arts and the The Order of the Sisters of Universal Civic Kindness and Sympathy (SUCKS).
• -410 EC: The Council for the Preservation of Legislative Tradition in PCJ which in turn drew the charter for our current Nitenmangrey-influenced Parliamentary traditions, and established a formal parliamentary body (Although at the time with no executive power whatsoever).

The court of this period also provided for the creation of what is today the Folktown militia and its associated bake-sale operations.

In -500 EC, the Chump Town Bank changed its name to "The Folk Town Bank", likely for reasons of credibility. Since by this time it was directly involved in much of the trade between the thriving but still small community and its neighbors, the name stuck, and by -450 EC the community was known to the outside world as "Folktown".

In -420 EC, the (now Folktown) court issued a declaration which at the time was thought of as typical silliness, but which would have far reaching implications. Citing the cycle-clause from the Chump Town Charter "the fate of the folk is in the hands of the folk", and reasoning that not just the town but all of Ghyll was populated by folks, the court declared that "this court's ruling knows no formal or informal border, and it resolves to adjudicate, and executive to act, on petitions from all folk in all places."

At the time of what would later be called "the Grand Declaration" there had not been a petition to rule set before the court in over one hundred years. The declaration was dismissed as hyperbole by the residents of the hamlet, and as loonicy by those of the outside world who happened to note its issue. Copyist's commentary aside, scholars are uncertain whether news of this declaration ever even reached the ears of King Harandraff the Great or his courtiers.

Folktown in the Golden Age

At the end of the great civil war in -390 EC, the life of the small community of Folktown was still very similar to the life in neighboring farming communities. While the small size and independant traditions of the community and (and it's easily visible clock tower) shielded the region from the potentially catastrophic geographic effects of the revolution, The economic panic accompanying the war had prompted the collapse of the Folk Town Bank. The town boasted only a court council that most considered a collection of harmless cranks and variety of research and philanthropic organizations, few of which very broad effects or implications for the average resident beyond the easy availability of low cost brownies from increasingly competative charity bake sales. Indeed, saturation in the brownie market is what many scholars believe led to the fairly poor record of success for most of the "in PCJ" organizations chartered by the court in this period. While the golden age of Ghyll marched on through the 300's, Folktown was largely left behind.

The "space rock" disaster in -306 EC marked the an important turning point for this peaceful, if eccentric, village. The seemingly random death of fifteen children playing in Stockwood field, the site of space rock impact, prompted Arthir Jhostings to publish his breakthrough paper on Cataclysmatology, and began to attract the attention of the scholars and (more importantly) the students of Bute University to the town. Also, in mourning, the Folktown Arts Council established an annual of public music performance in memory of the lost children. These "rock concerts" initially featuring local musicians singing sad ballads, soon began to attract more qualified and diverse musicians to the promise of easy crowds and cheap brownies.

Many years later, the two processes set in motion by this grim catalyst would reach a high point with the -275 EC Stockwood Music Festival. The festival, organized by the Folktown Arts Council, was presented on the same field where the disaster had occurred, and featured 32 of the most popular musical acts of the era over three Summer days. The organizers planned for an attendance of 2500 people (an attendance count considered "overly optimistic" by some members of the FAC). Current estimates of actual attendance are above 10,000, including the entire student body Bute University. The number of brownies purchased from various folktown organizations over those three days likely exceeded the sales of the preceeding six years. When the smoke cleared, Folktown's organizations were wealthy, Folktown's reputation as a center of arts and culture was legend, and the Folktown Arts Council was broke. Over half of the university students in attendance did not return to the Bute University campus and settled together with the farming and baking folk of the town.

One of the students who was in attendance but did not settle in town was a young Odgar IV.

the IVian Reforms

in -263 EC, the third year of the Ivian Rejah, Odgar IV returned to folktown to attend the memorial concert. The concerts at this time were much smaller than the Stockwood "phenomenon" of '74, and the Rejah commented disappointment to his historian (at this time the historian was retained by Odgar IV himself out of his own private funds, as the renown and power of the Iv Rejah was still in line with the standard level of Rejah authority.) However, during the visit he had the opportunity to observe the Folktown court and parliament in deliberation, and see the effects of the now once again thriving institutions surrounding them. The large body of relatively well educated but un-credentialled (and therefore inexpensive) labor made up of the Bute Drop-outs, combined with the massive influx of cash resulting from the brownie sales bonanza, had sparked a renessance within the various research institutes and councils, and Odgar IV actually met and had drinks with a young Mek Meckton and Dirk Blood-Skull-Saint Monsterface, whose pioneering directorships of the Brotherhood of Golemists and the Dark Conventicle of Morphomancy respectively would later become legend. In His Last Name is "Danger": A Memoir of Odgar IV, Odgar IV's historian would record:

By the time we left, his disappointment had turned to a sharp, uncharacteristic anticipation. On the road back to Iganefta, he dictated an account of his meetings and observations for almost an hour, all the while munching brownies from a bag. It is the only time I ever saw the great Rejah talk with his mouth full. Finally, I protested.

"The Great and Grand Rejah," I said, "It is said that to a fool, all the wisdom of the wise is as the ravings of madmen. It may be then what this fool heard from each and every person we spoke with were words of wisdom."

The Rejah replied: "In the last three days I have spoken with 27 people. Three were madmen, three were senile, four were dreamers, three were con men, two were salesmen, four were farmers, two were beggars, two were drunk, one was angry, one was psychotic, and two were children. None treated me with respect due to my station."

"But not one, not one of these people mispronounced my name."

Odgar IV's would maintain a deep interest in Folktown from that day until his untimely death. During the next 24 years of the Iv Rejah he would regularly intervene in the life of Folktown, by decree, through rejah decision, and by advice. He also arranged to perform there publically each year for the remainder of his life at the memorial music festival, although he never performed any of his own compositions.

Early Ivian Reforms

By -257 EC the Odgar IV's power and influence throughout Ghyll were great enough for him to begin to act directly in the life of Folktown. His early reforms (from -257 to -250) include the renaming of the streets, roads, and landforms of Folktown and it's surrounding region, a re-endowment of the Folktown Arts Council from his personal treasury, the creation of a standards body with the power to impound and destroy tainted or low quality Baked-Goods (a reform that was for a time rather unpopular in Folktown itself), the establishment of branches of many Folktown professional organizations at first in Iganefta and later througout Ghyll, and the creation of the "Board of the Wise", with members chosen from these organizations, to reside in his Iganefta court.

The Radical Reforms and the Grand Declaration

In -249 EC Odgar IV began his most radical Folktown centric reforms by encouraging the construction of the extension to the Cataract Road that leads through Folktown (by picking out the wealthiest looking attendant at his court, once per week, and recommending a donation). The same year, at his annual Folktown performance, he announced a re-charter of the court and of parliament, presented both bodies with charters and articles he had drafted himself, and announced the retirements of all sitting members of both bodies. While this came as a shock to the judges and representatives, due to the very generous "honoraria in recognition for years of service" awarded personally by Odgar IV to each member of the group there was a great deal of cooperation from the outgoing members.

Then, in -247 EC, with the completion of the Cataract Road extension, Odgar IV began to consult with, and defer to, the new bodies in the course of his administration. Citing "the Grand Declaration" of -420 EC, he officially claimed that the source of his authority was the court and parliament of Folktown. Of course, the new charters for both institutions stated that Odgar IV himself, for the duration of his life, possessed the sole right to appoint and dismiss members at will or dissolve and reform either body.

Post-Rejah Folktown

The absence of political crisis following Odgar IV's death in -239 EC was remarkable. Perhaps owing in part to the manner of their ascension, the court and parliament (and the Folktown militia) took up the reigns of government with little fuss. The Ivian charters provided for popular election to Parliament and for a process of Parliament appointment to court positions, the charters were followed without question. Daisy and Brandi continued their joint administration of the Folktown Arts Council with a minimum of bloodshed, and continued to lay the foundation for the modern Amphitheatre Aristocracy.

-2

Citations: Arbugghyll, Proto-Harandraff Orthonormal Basis Set .

More Sources:

Blivingdel in Theoarcheology, Linguistics

Jarvik Jarvik Everything is Fine, Go Back to Your Homes

Zed Varren tehehehehe....

Macklefoot's Xlation of the Grimporke Grimoire for some extremely mundane topic.