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== Texts == | == Texts == | ||
=== Camīdhemānat === | |||
The '''Camīdhemānat''' (''that [which comes] from the great voice'') is the most important epic of Chlegdarim literature, and the longest text ever written in the Laceyiam language. It is a collection of folk mythological tales — most of them probably originally of Nanaklāri peoples, but some of pure Chlegdarim (pre-arrival on Isungatsuaq) origin — collected and written down in Classical Laceyiam during the Second Era. | |||
Even if surely not the "purest" source on how was the multicultural society of pre-Yūnialtei Leitāvaja (as many passages seem to be Inquisitorial comments or edits), there is no other text detailing so many aspects of how the Nanaklāris lived and merged with the Chlegdarims, including the religious pantheon whose importance fell with the Yūnialtia. | |||
The language used in the ''Camīdhemānat'' is also peculiar, as it is mostly Classical Laceyiam, but including lots of Nanaklāri terms; as for the themes and histories, they are peculiar for telling of a long gone age where the world was, however, much more technologically advanced: there are references to "metal people" called ''bhūvātam'' (the term entered colloquial Laceyiam two millennia later as the word for "robot, droid") powered by a mysterious and powerful energy (the ''ṭäyńeha'') visible to the naked eye, controlled in a giant metal machine inside a mountain and protected by "energy brains"; some of these "metal people" - the ''jāmāvyaṭa'' - were even built in such a way that they were actually "metal birds" (or aircrafts) fighting in the sky. | |||
Almost no place mentioned in the ''Camīdhemānat'' is real, even though all of the histories happen either in the jungle (those later identified as Nanaklāri stories) or on islands (those identified as Chlegdarim stories). The only real place that can be almost surely identified is mount ''Jaṃsstīren'' (the highest mountain of southern Isungatsuaq, almost on the border between Yomadhvāya and Leitāvaja dioceses), as it is the only mountain in the forest which is so tall it has snow on its peak. Obviously, in the text the modern name (which is from the Dzams-bltyod language) is not used, but it is called in many different ways like "white peak/head" (''pāṇḍęe klīṣa''), "sky rock" (''ilėnibausa''), "rock/mountain of the ''ṭäyńeha''" (''ṭäyńehi bausa/nahia'') or with undeciphered Nanaklāri names (''ńämbąndaum, teyappaum, hayāńama'', and ''käläʔikūm''). Some placenames found in the text were however later given to places later discovered by the Chlegdarims — most notably the ''Lāmiejāya'' river, but also ''Paṃdelūna'' island and the land of ''Nėniyūkāt''. | |||
The following text is the very beginning of the text — the first two stanzas provide a background (which is later expanded in order to connect and introduce many tales): a child — symbolically referred to with the very first word of the text as ''dømachumeitėniah'', meaning "who is eager to know" — is with her maternal aunt in the family's ''lalārunkita'' (the stable for ''lalāruṇai'', the giant lizards used as mounts by the Chlegdarims) and "sacredly" asks her about the "soul of existence" (''lelinatmā'', also a recurrent term in the ''Yūnialtia''). Her aunt then starts to tell her about the "long gone days and people". | |||
Dømachumeitėniah samin nanā<br /> | |||
Hīmayau tamiā iha chlairamyn<br /> | |||
Lelinatmā cā mei nisėtrace | | |||
Indā lalāruṇeha muirytin<br /> | |||
Høyśiyet keljā sama hīmayass<br /> | |||
Gaṇḍhūvyah avyāṣai leliė ta pa | | |||
[[Category:A priori]] | [[Category:A priori]] | ||
[[Category:Artlangs]] | [[Category:Artlangs]] | ||
[[Category:Conlangs]] | [[Category:Conlangs]] | ||