8,510
edits
Chlouvānem/Literature: Difference between revisions
m
→The Lileṃsasarum
| Line 20: | Line 20: | ||
The events of the Lileṃsasarum are not datable and, even if some tales reference events that happen in others and are therefore subsequent, across the centuries there have been different editions with the tales presented in different orders, and with even small differences in the number of tales included; some stories with a common narrative plot have also been presented both as a unitary tale and as different ones, further complicating the counting. As much as 431 tales have been included in different editions of the Lileṃsasarum. | The events of the Lileṃsasarum are not datable and, even if some tales reference events that happen in others and are therefore subsequent, across the centuries there have been different editions with the tales presented in different orders, and with even small differences in the number of tales included; some stories with a common narrative plot have also been presented both as a unitary tale and as different ones, further complicating the counting. As much as 431 tales have been included in different editions of the Lileṃsasarum. | ||
The Lileṃsasarum's language is the Chlouvānem of about 1950 to 1800 years ago, and is especially important as the main basis for what is today called Classical Chlouvānem (''chlǣvānumi lallapårṣire dhāḍa''), which is, in turn, the basis for today's Standard Chlouvānem<ref>Classical Chlouvānem and Standard Chlouvānem are practically equal, with the only differences being minor syntactical and morphological elements which are obsolete in the modern standard, so that Chlouvānem people don't even make the distinction between them.</ref> as used as lingua franca in the Inquisition and in the Eastern Bloc. Lexically, it is notable – given the mostly non-Lahob origin of the tales – as it includes many terms taken from pre-Chlouvānem languages such as Laiputaši, Tamukāyi, Old Kāṃradeši, and others, including various hapax eirimena or otherwise extremely uncommon words. | The Lileṃsasarum's language is the Chlouvānem of about 1950 to 1800 years ago, and is especially important as the main basis for what is today called Classical Chlouvānem (''chlǣvānumi lallapårṣire dhāḍa''), which is, in turn, the basis for today's Standard Chlouvānem<ref>Classical Chlouvānem and Standard Chlouvānem are practically equal, with the only differences being minor syntactical and morphological elements which are obsolete in the modern standard, so that Chlouvānem people don't even make the distinction between them.</ref> as used as lingua franca in the Inquisition and in the Eastern Bloc. Lexically, it is notable – given the mostly non-Lahob origin of the tales – as it includes many terms taken from pre-Chlouvānem languages such as Laiputaši, Tamukāyi, Old Kāṃradeši, and others, including various hapax eirimena or otherwise extremely uncommon words. The fact this is used as the basis for Classical and, in turn, contemporary Standard Chlouvānem, further makes it lexically divergent from the other Lahob languages, as most Chlouvānem nominal roots (and a fair share of verbal ones) are non-Lahob in origin. | ||
The non-religious nature of the Lileṃsasarum is reflected in its content, which is mostly truly fantastic, containing references to magical elements – like, for example, men made of metal, whose name, ''aikaɂānam'' (pl. ''aikaɂānās'') was in modern times readopted as a Chlouvānem word for "robot" – and has a wide range of settings, with "forest" and "coastal" settings being prevalent in legends thought to be of non-Ur-Chlouvānem origins, and Lahob legends mentioning more often plains, mountains, snows, and arid areas – types of habitats that the Ur-Chlouvānem had surely, even if indirect, knowledge of. Almost no place is explicitely recognizable in the real world, with the single commonly accepted<ref>Some critics have, through centuries, made a list of places in the story that correspond to real ones, but these aren't widely accepted.</ref> exception of mount Maichlikaiṭah, it being the only mountain in the Chlouvānem South high enough to have permanent snow at its top. A few legends of Ur-Chlouvānem origin contained in the Lileṃsasarum do still have, more than three thousand years after the Proto-Lahob linguistic unity broke up, very close parallels in the folklore of other Lahob-speaking peoples.<br/> | The non-religious nature of the Lileṃsasarum is reflected in its content, which is mostly truly fantastic, containing references to magical elements – like, for example, men made of metal, whose name, ''aikaɂānam'' (pl. ''aikaɂānās'') was in modern times readopted as a Chlouvānem word for "robot" – and has a wide range of settings, with "forest" and "coastal" settings being prevalent in legends thought to be of non-Ur-Chlouvānem origins, and Lahob legends mentioning more often plains, mountains, snows, and arid areas – types of habitats that the Ur-Chlouvānem had surely, even if indirect, knowledge of. Almost no place is explicitely recognizable in the real world, with the single commonly accepted<ref>Some critics have, through centuries, made a list of places in the story that correspond to real ones, but these aren't widely accepted.</ref> exception of mount Maichlikaiṭah, it being the only mountain in the Chlouvānem South high enough to have permanent snow at its top. A few legends of Ur-Chlouvānem origin contained in the Lileṃsasarum do still have, more than three thousand years after the Proto-Lahob linguistic unity broke up, very close parallels in the folklore of other Lahob-speaking peoples.<br/> | ||