angkor_khmer_S13.md

world/regions/angkor_khmer/page/angkor_khmer_S13.md

Section 13 — Quest Framework, All Questline Types

CANON SUBORDINATION — this document is PROPOSAL-TIER: it serves canon and never outranks it.

The canon: the CVD · the T1 foundation docs · the T0 registries (registries/) · the spine

(docs/spine/CH_*.md) · the region pages (_source/02_Tier_2_Region_Pages/). Authority order: docs/DOC_MAP.md § 0.

Canon served: NONE FOUND — this document cites no canon anchor anywhere in its body.

Do not build from it alone: open the spine node (docs/spine/CH_NN.md), the region page

(_source/02_Tier_2_Region_Pages/), and the T0 registry your work targets, and derive from those.

READ THAT CANON FIRST — open it and derive from it before you build anything from this document.

If this document disagrees with canon, CANON WINS and this document is the defect — fix the

document, never the canon. Nothing here is applied until it is ratified into canon.

Beat structure, fork shapes, SQ stages/gates, and spatial requirements COME FROM the spine's typed

graph (the §10 beats CH05_B07–B10, the §10b FORK_CH05_A, the §11 SQ rows, and the §3b sites). The

page adds excursion-scope quest dressing, the side-quest seeds, and the convergence-node feed notes.

Main Story: the excursion beats — the god-king's-mountain arrival and the Churning read (CH05_B07,

angkor_wat); the Bayon-and-Ta-Prohm assimilation and war-galleries read (CH05_B08, bayon_taprohm); the

West Baray flow-puzzle, the roused ward-constructs, the official, and the 1177 two-peer river-war

(CH05_B09, west_baray, FORK_CH05_A); and the Cham My Son / Po Nagar sanctuary and the doubling-back

(CH05_B10, myson_champa). 22 Threads advancing on the excursion: Thread 2 (the Khmer protective/dynastic

naga set beside the anchor's Naga Padoha), 5 (the Angkor temple-mountain as Meru cosmogram, LINK_0185),

7 (Angkor Wat's peer-reviewed measured cosmology), 13 (the quincunx-and-concentric-mandala plan and the

West Baray geometry, LINK_0121 deepened), 17 (the Old-Khmer Grahi 1183 and the Cham Dong Yen Chau

inscriptions, the cross-cultural inscription comparison widening), 18 (the Angkor temple-mountain climb),

and the chapter-ambient 20/22 (the looted sanctuary images; the Angkor sandstone-laterite and Cham

brick). SQ index: SQ4 mystery_detective (ADVANCE, the lead reaching the court), SQ11 lost_civilizations

(SEED, the hydraulic empire), SQ1 fairy_tale_folklore (ADVANCE, the Khmer naga / neak ta / krasue-ap

touch). Trades: an Engineering (Trade 8) echo-seed through the baray hydraulics. Folklore Combat: the

roused ward-constructs (objects, never deities); the krasue/ap an L2 touch, never a boss. School

Curriculum: the Angkorian temple-university seed (Ta Prohm as Rajavihara).

Excursion-scope side-quest seeds (each with premise, NPC, integrity implication via the direction

vocabulary, reward):

• The ledger's northward reach — premise: following the sold-strait ledger from the peninsular portage into the god-king's court to name the same collapse-monetizing pattern; NPC the Kra port-audiences (role-titled); integrity implication: expose the court apparatus cleanly (generative) vs keep the court-ledger's leverage as your own (corrosive); reward the collapse-monetizing intel traced to the court
• The baray flow-puzzle and the returned water — premise: reading the inlet-reservoir-sluice-rice-grid hydrology to turn the official's hoarded water back to the fields; NPC the Khmer temple-household host; integrity implication: restore the water and unseat the official to answer (generative) vs settle it transactionally leaving the court's bargain standing (neutral); reward the hydraulic-empire lore and the FORK_CH05_A community read
• The Cham sanctuary and the honored peer — premise (ELEVATED): meeting the war's other peer through a Cham pilot at My Son and the living Po Nagar pilgrimage, reading the Dong Yen Chau inscription as among the oldest attestations of an Austronesian language; NPC the Cham pilot host; integrity implication: meet the Cham with dignity as a builder-culture with a holy city of their own (generative) vs read the sanctuary as loot (corrosive, hard-lined against desecration); reward the Champa maritime-mandala lore and the Cham-source grounding
• The Churning read — premise: walking and reading the ~49 m Churning-of-the-Sea-of-Milk bas-relief as documented iconography (Vasuki the churning-rope, Mount Mandara the rod, Vishnu at the center, the apsaras rising); NPC none (a read-the-wall beat); integrity implication: the L3 held-catastrophe rhyme felt never declared; reward the Meru world-axis literacy (LINK_0185)

L1 fun-beat seed (SEED — feeds the pending minigame/vehicle frameworks (Josh-pending); non-gating;

invents no named canon): the baray pirogue boat-race premise — the still-built Khmer racing-pirogue

tradition already grounded on the page (Section 6) and the West Baray water surface (the west_baray

zone) seed an opt-in boat-race off the baray, a timed vehicle activity for standing and reward,

offered never forced. Authorial note only (era-honest naming): the living Bon Om Touk water festival

is the lineage of the racing-pirogue form and is NOT surfaced in-world at the ~1200 frame — the

festival name is a modern authorial reference here, never an in-world scene.

Convergence-node feed notes: FORK_CH05_A's Angkor/Khmer community read persists as

ws.community_state_per_region with forward_track none (no authored modern-revisit read node; the

consumer is not yet pinned — a recorded design obligation, not an invented one); the corrosive route's

sustained-corrosive reading feeds ws.integrity_score + ws.reputation_biography_propagation; path_bucket

UNLOCKED (the Ch 65 lock).

Modern-revisit-frame quest seeds (the Cham community strand, ELEVATED)

The first processed source on this page's shelf is an ethnography of a living Cham royal-spirit cult in

Kampong Chhnang province, Cambodia, fieldworked intermittently between 1996 and 2002 [SRC: SRC_00322,

print p. 244]. Its material is a post-1980s revival, so every seed below sits in the modern-revisit

frame and none is surfaced as a ~1200 scene; the era-present excursion seeds above are unchanged by

them. Three of the four author as quest seeds here; the fourth is region-page substrate and routes

elsewhere. Per-seed quest_type is not assigned here — the §6.5 enum is ratified ACTIVE T1 canon and

per-seed typing is ruled by spine role at the §7.5 stub (CG-21), so what follows carries harvest

seed-kinds and routing only.

• The restaged royal-spirit ceremony (festival / daily-immersion seed) — premise: the player attends a public spirit-ceremony held in a shelter raised in front of the sufferer's house, a shelter that stands for both the Champa royal palace and the barge on which the King of Champa went to war against the Vietnamese, with banners and weapons set out as signs of power [SRC: SRC_00322, print p. 249]; women sell snacks and drinks along the edges, children keep the royal orchestra's beat on bamboo stems laid on the ground, and the mediums process to greet the spirits and to honour the King of Champa as the teacher [SRC: SRC_00322, print pp. 247, 249-250]. NPCs: the community's mediums and the household hosting the rite. Playable surface: buy food along the edge, take up a bamboo and hold the rhythm, watch the procession — participation is offered, never required, and refusing costs nothing. Integrity implication: attend as a guest who pays his way and keeps the beat (generative) vs treat the rite as a spectacle to be harvested (corrosive). Reward: standing with the household and the Section 10 music substrate (the sung pi cay register, ginang and saranai). Render at reference register — the consecrated performance is referred to, never reproduced.
• The spirit that will not name itself (encounter seed) — premise: an exorcism-divination cannot close because the possessing spirit refuses to give its name; the mediums split openly, the younger pressing to escalate the demands until the name is yielded — the escalation reaching the demand that the sufferer, a sitting Imam, give up his office and become a medium himself — while the elders hold that the agreed sacrifice already suffices and rule the presence an ordinary ancestor spirit rather than a true royal cay, to be invited to enjoy the offering and depart [SRC: SRC_00322, print pp. 248, 250]. NPCs: the contending mediums — most of them women, a good number of them men, and some of them initiated as children [SRC: SRC_00322, print p. 251] — and the sufferer's household. This is a social and ritual encounter, not a boss — the folklore encounter-facet without a folklore-combat body. Integrity implication: read the room and steady the elders' resolution (generative) vs feed the escalation for the spectacle of a forced name (corrosive). Reward: SQ1 fairy_tale_folklore advance and access to the spirit-stories the senior mediums guard. Multi-path and no-dead-end are structural: the rite closes on every route, and the player may decline to intervene at all. Author the sufferer and every medium as un-named fictional instances.
• The kru khmer's forest brew (trade-expression seed, Trade 4 Herbalism) — premise: a Khmer traditional healer, an expert in treating spirit afflictions, collected herbs in the forest, boiled them, and prescribed drinking the medicine for seven days [SRC: SRC_00322, print p. 248]. That gather, boil and timed-regimen loop is the whole of what the source attests and it is enough for a real Herbalism node: forage, decoct, dose across days, and get an honest partial outcome that can send the seeker on to the next counsel. NPC: an un-named fictional kru khmer instance, a respected craft-healer and never a foil to any other path. Authoring constraint: this source names no plant, so the materia list must come from a separate ethnobotanical citation for lowland Cambodia before the node authors species — generic herbs would be the thin version, and inventing named ones here would be worse. Home-base Herbalism roots later in the arc; this is seed-level substrate for Sections 2 and 14.
• Declined here and queued elsewhere: the modern-Cham-communities block enrichment (the Jahed and the cult's near-erasure in the mahandori and its post-1980s revival, the bilateral chour-sambour kinship read in divination, and the aristocrat-warrior versus riess caste memory levelled by the war) is region-page substrate, not a quest seed. Its own routing is Sections 4 and 19 [SRC: SRC_00322, print pp. 245-246, 249, 251-252], and it is queued for those sections; whether they took it cannot be asserted from here.

Cross-community routing for the three seeds above: they share one honest exchange rather than a Cham

exoticism. In Khmer society the Cham are known to practise magic and are sometimes visited by Khmer

wanting to buy their knowledge, and the same page records the Cham communities as well known for their

solidarity and kindness, at times extended to Khmer, alongside the long-established link between poverty

and sorcery accusation [SRC: SRC_00322, print p. 252] — the honest engine visible in operation when

neighbours turn on a man out of envy over his new mosque [SRC: SRC_00322, print p. 248]. Both halves

ship together or the strand becomes the sinister-sorcerer-race trope. Cham households also cross the

line the other way to consult a kru khmer in Battambang [SRC: SRC_00322, print p. 248], so the healing

economy runs in both directions. The community's own self-naming is neak sre neak prey, people making

a living from fields and forest [SRC: SRC_00322, print p. 252]. This is the T12 oracle-and-divination

weave (link_type knowledge-transmission); both of its ends are peoples of this same region, Cham and

Khmer, so it opens no reciprocal entry on another page and none is asserted.

Care and grounding notes binding on these four: the frame is modern-revisit and the 1200 excursion

seeds are untouched by it; the specificity ships undiminished (the contested mediums, the child

mediums who are the tradition's own practice, the caste memory, and the money — a ceremony costing

more than one million Riel [SRC: SRC_00322, print p. 248]) because thinning it would be the defect,

not the safeguard; the un-named-spirit motif is Cham folklore and is firewalled from any antagonist

reading elsewhere in the arc. The spirit-cult material reads as the tradition's own and stays behind

the vril firewall — nothing race-mystical, and no player-facing debunk of a living faith. The

theatre-state reading of ritual that constitutes authority rather than merely depicting it is

authorial grounding for the staging, never a lecture delivered to the player [SRC: SRC_00322, print

pp. 243, 249]. And landing this source does NOT discharge the page's Cham-source grounding

obligation: it is an outside ethnographer's field record, however sympathetic, and the obligation

names Po Dharma and the living-community record — that gap stays open.

The three modern-frame seeds above are candidate content for the not-yet-pinned modern-revisit

consumer recorded in the convergence-node feed note; they do not pin it, and none of them alters a

spine-owned beat, fork, boss verb, axis, phase, or SQ routing.

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