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Verse:Yunyalīlta: Difference between revisions
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==Syncretist beliefs== | ==Syncretist beliefs== | ||
Due to the mostly philosophical nature of the Yunyalīlta, it rarely completely destroyed preexisting cults or religion, as these remained in some way as a substrate to the faith. This is notably the case even in the Chlouvānem tradition, as the pre-Yunyalīlti shamanist cults remained as an important folkloric element, albeit reïnterpreted in order to agree with the Yunyalīlta.<br/> | Due to the mostly philosophical nature of the Yunyalīlta, it rarely completely destroyed preexisting cults or religion, as these remained in some way as a substrate to the faith. This is notably the case even in the Chlouvānem tradition, as the pre-Yunyalīlti shamanist cults remained as an important folkloric element, albeit reïnterpreted in order to agree with the Yunyalīlta.<br/> | ||
This is noticeable even in the Chlouvānem language, as the former word for "shaman", ''vālireh'' (from a common Proto-Lahob root *wāʕirer, cf. Łaȟ. ''vor'', Yeł. Lawo ''lwara'' "shaman") came to mean "deacon" - a layperson working for Inquisitors (the current Chlouvānem term for "shaman", ''kanurmāka'', is a [[saKalurilut|Kalurilut]] borrowing (from ''kanurmaaq''), but "shaman" in the context of the pre-Yunyalīlti Plain is translated as ''vālireh''<ref>Shamans among other present-day Lahob peoples are ''kanurmākai''.</ref>). Among languages of other Yunyalīlti traditions, for "deacon", Bronic and saKalurilut borrowed the Chlouvānem word (''valire'', ''kauaalire''), while Skyrdagor uses the same word used for Jeranist priests' servants (''zythygro''), as does Holenagic but with Aselist "deacons" (''siuiliuht'', from Late [[Íscégon]] ''ciúliuten'', ultimately from [[Ancient Nivarese]] ''kylhosen''). | This is noticeable even in the Chlouvānem language, as the former word for "shaman", ''vālireh'' (from a common Proto-Lahob root *wāʕirer, cf. Łaȟ. ''vor'', Yeł. Lawo ''lwara'' "shaman") came to mean "deacon" - a layperson working for Inquisitors (the current Chlouvānem term for "shaman", ''kanurmāka'', is a [[saKalurilut|Kalurilut]] borrowing (from ''kanurmaaq''), but "shaman" in the context of the pre-Yunyalīlti Plain is translated as ''vālireh''<ref>Shamans among other present-day Lahob peoples are ''kanurmākai''.</ref>). Similarly, the word ''pahėšhānī'', which denotes the training institution in order to become Inquisitors, ultimately comes from the name of an older shamanic ritual (the basic root is PLB *jəxān-, not otherwise found in Chlouvānem but reflected e.g. in Łaȟ. ''iȟon'' "baptism"). Among languages of other Yunyalīlti traditions, for "deacon", Bronic and saKalurilut borrowed the Chlouvānem word (''valire'', ''kauaalire''), while Skyrdagor uses the same word used for Jeranist priests' servants (''zythygro''), as does Holenagic but with Aselist "deacons" (''siuiliuht'', from Late [[Íscégon]] ''ciúliuten'', ultimately from [[Ancient Nivarese]] ''kylhosen''). | ||
While the Yunyalīlta is nominally an atheist religion, both the Yunya and the Chlamiṣvatrā Lelāgṇyāviti are represented and referred to as godlike. The Yunya is described as a sacred mother, that is everything and must not be betrayed, for there would be nothing if there were not nature.<br/>The Chlamiṣvatrā is represented and usually thought of as a god more than as a person (completely unlike what she herself said, despite it being clearly written in the Holy Books), with a knowledge above the one of any other person; she is also the most important figure in Chlouvānem identity, being often referred to as "mother of all Chlouvānem" - for Chlouvānem civilization was only able to form after the Chlamiṣvatrā "awakened and enlightened" people. | While the Yunyalīlta is nominally an atheist religion, both the Yunya and the Chlamiṣvatrā Lelāgṇyāviti are represented and referred to as godlike. The Yunya is described as a sacred mother, that is everything and must not be betrayed, for there would be nothing if there were not nature.<br/>The Chlamiṣvatrā is represented and usually thought of as a god more than as a person (completely unlike what she herself said, despite it being clearly written in the Holy Books), with a knowledge above the one of any other person; she is also the most important figure in Chlouvānem identity, being often referred to as "mother of all Chlouvānem" - for Chlouvānem civilization was only able to form after the Chlamiṣvatrā "awakened and enlightened" people. | ||