Ktismandrasi is believed to have been inhabited since 8000 B. C., by either indigenous peoples or possibly from other local peoples who settled the island. These peoples coalesced into what have been labelled Anthropoi Protoi, by later ancient accounts, with ancient sources such as the historian Hippocrates describing the people as such. The Protoi built several cities, some of which remain exposed until today, with foundations of stone with presumably timber or in rare cases stone walls. These people also built large pyramidal temples with square or occasionally rectangular bases with concentric bases, usually four, leading up to a small open air sanctuary. Some pyramids had rectangular bases with two pyramids, one on each end. Though the sanctuaries were evidently disturbed numerous times though the centuries, evidence of animal and some human sacrifice remains. The Protoi also had elaborate tombs where they embalmed the dead.
By around 2000 B. C. the Protoi had disappeared however; no new buildings were constructed and the standing ones were abandoned and show signs of only temporary inhabitance. War and plague have been speculated, and Hippocrates, the most prolific ancient commentator, suggests that the people had been wiped out for angering the gods, in particular for their practice of human sacrifice, which apparently there was still prominent evidence of as late as the 600s A. D. For the next thousand years archaeological findings suggest the presence only of hunter-gatherer societies with limited cultivation.
Around 1200 B. C., the first Neoarche arrived. Many stories about the original expeditions exist, but it is generally agreed, both by artefacts and ancestry that first Neoarche were related to the Druidos of Roendavar. The name Ktismandrasi means 'creation for Men,' and founding myths generally agree that the Anthropoi Protoi lost their divine worthiness, and the the Neosarche are and have remained worthy of the prosperous land. Colonisation of Ktismandrasi declined fairly steadily, cultural artefacts from the era suggest an independent identity of Neosarche, including law fragments which refer to several classes of citizens, with explicit references to parentage. Over the next two hundred years, the indigenous population died off, probably exterminated by the more advanced Neosarche. Archaealogical findings have managed to partially unearth several mass graves, all dated around to the time when other evidence of the Protoi disappears almost entirely. Genetic testing however suggests that certain enclaves were assimilated, and some regions of Ktismandrasi have high amounts of dna clusters that differ significantly from ancient Neosarche DNA. Contact was maintained between the Druidos and Neosarche, as evinced through shipwrecks and the presence of Neosarche coins in Roendavar, among other artefacts.
Distribution of Neosarche circa 800 B. C.
White represents majority Kaloi, red majority
Kreittoi, and blue majority Legona.
The settling Neoarche generally built new cities of there own and left the old cities untouched, believing them to be cursed. While the political structures of these early states are unclear, written accounts of questionable veracity suggest a sort of priest-king theocratic monarchy in most cases. There were three main groups of settlements, which eventually evolved into separate ethnicities, which settled in different regions of Ktismandrasi. These groups were the Legona, the Kreittoi, and the Kaloi, named after their mythic founders. These settlements gradually became the familiar poleis of the classical era, including Charaporathea, Gaionaxia, and Makarios.
The poleis of classical Ktismandrasi are estimated to be over a hundred in number, and generally consisted of anywhere between a few hundred citizens and many thousands. Poleis had several features which distinguished them from the "LuÍkoi," the people of the interior, and a word that came to describe any non-Neosarche or non-Druidos foreigner.
In reference to the Classical Era of Ktismandrasi, Polis refers to a self sufficient, semi-independent city-state, with heavy cultural connotations as well.
The men of Polis were expected to both to be civically active, whether directly participating in government or simply being well versed in political matters, and to possess their own weapons, and all members were expected to act on behalf of the Polis as befit their nature. Women, seen as naturally inferior in matters of strength and intellect for a variety of sophisticated and simple reasons, were usually expected to serve the state by marrying, preserving their husbands wealth, and educating their daughters in the same arts. Slavery was also a common practice of the time, and usually came from victories in war.
Poleis were physically marked by a citadel in the centre of the town, usually with the primary civic buildings and temples to the patron deities. The citadel was the political centre of the Polis. The economic center was a marketplace, usually set off and away from the citadel, usually close to the main gate. Markets usually were a wide open square with temporary or permanent shops along the perimeter, and they were a common place for political debate outside the halls of government, as well as popular places to gather for festivals. Poleis were usually walled off, and the outlying area would be agricultural, primarily consisting in small farms and herdsmen.
Poleis had diverse political systems, but by and large were governed by groups of men, varying from large groups (over 500 in cities as large as Charaporathea) to rule by a few, such as in NÍsou, where the entire government is said to have consisted of only five men, any greater number being illegal. Also notable in most Poleis were written constitutions, which laid out offices and their associated powers. Also ubiquitous were the presence of courts, usually near or associated with the gods.
Poleis usually worshipped a set of gods from a larger pantheon encompassing Ktismandrasi and drawing from ancient Druidos legends. Each Polis had a particular god which they called on however, and contemporary accounts suggest that particularly excellent people were deified with some regularity; the Polis Emenestoi supposedly melted the golden statue of their founder in favour of the general Hektor, who among many other exploits defeated a barbarian army threatening the city. This worship gradually shifted into a more refined view of immortal beings as the classical era progressed, especially with the introduction of Monism, where though the pantheon was upheld, it was subordinated to one chief god who held power of the rest, who in turn was subordinated to an entity known as the One, which was everything.