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In this page, you can find assorted thematic word lists in the Chlouvānem language, as well as assorted cultural information.

See also Chlouvānem Swadesh list.
See Chlouvānem phrasebook for a list of common expressions and set phrases.


Calemerian countries and peoples

All country names are singular nouns; demonyms are plural-only nouns of the 1h declension - the singular for each one is GEN + lila (e.g. chlǣvānumi lila "a Chlouvānem person"). The genitive plural is also used as an adjective.

Note how many country names (and their associated demonyms) for major Evandorian countries (plus Spocius) come from Nâdjawārre, the lingua franca in the large area east of Evandor called Vīṭadælteh (itself a Nâdja borrowing from wírdaryȁngdé) - which even today is exactly between Evandor and the Inquisition. Such names date to the first contacts between Nâdja people and Evandorians and are thus borrowed from Kalese. Only Chlouvānem and Fathanic (and in some cases Qualdomelic and Bronic too) kept such toponyms for all of these countries - nowadays even languages of the Nâdjasphere that had them have shifted to names more close to the native ones for all or at least most of them (cf., for Ceria, the old Nâdjawārre name Djérrēdjeryȁngdé (through Kalese), whence Chl. jarajrælteh, and the modern Tjeriiryȁngdé from Cerian).
Transcontinental countries, in the tables below, are listed in all continents where they occupy a part of the mainland; islands in other continents that are part of the metropolitan territory are only counted if they form a significant (i.e. at least one-fifth) part of the territory and/or population. (Therefore, for example, the Inquisition is not counted as transcontinental despite the Kāyīchah Islands being geographically in Védren). Due to unclear definitions on where the Evandor/Márusúturon border actually lies north of the Síluren mountains, all of Gathuráni is counted as Evandorian.

Note that there is a very common term, yacvān, which is often presented in textbooks for Chlouvānem as a foreign language as the translation for "Evandor". However, yacvān more properly refers to Western countries as a cultural concept: while the Western world is basically synonymous with Evandorian-based civilization[1], the term also refers to the former colonies of Evandorian countries in Púríton, northern Ceránento, and Queáten (less so for those of the other continents, which had a different colonization history). Until the Nāɂahilūmi era conquests, all of Vīṭadælteh was considered part of yacvān, as was the Spocian world until the early Kaiṣamā era.
It is interesting to note the Wanderwort origin of the word yacvān, ultimately deriving from Íscégon íscégunús through Old Spocian yičkegŋuw and the Raina languages; Spocian lent the term to other languages of Védren, so that a similar term denoting Evandorians (or more broadly Westerners)[2], and/or their lands, is also found across nearly all of Védren as well as the Dabuke lands and many vernaculars of the Western Inquisition. For some time in the early modern era, before the more frequent contacts between the Chlouvānem world and the West (through Auralia), yacvān coexisted in this meaning with nivuda or nivudadæltah, derived from the Nâdja word for Nivaren, the other major cultural centre of ancient and Middle Ages Evandor. This root in Chlouvānem nowadays only survives in nivudaṇīṭah, the word for the white "Mediterranean" skin colour native to Southern Evandor (and therefore Nivaren).

The -tave or similar endings in countries of eastern Vīṭadælteh/former Kaiṣamā (all with related, Kenengyry languages) are always -tava in Chlouvānem.


The Western-defined continent of Márusúturon is, in Chlouvānem usage, divided into four smaller continents: Jahībušanā, Araugi, Vaipūrja, and Vīṭadælteh (the latter comprising the entirety of Western-defined Evandor). The "macroregion" column includes, in italics, the continent according to Chlouvānem usage - note that Jahībušanā is entirely covered by the Chlouvānem Inquisition.

Country Demonym English/general name Language
(official or most spoken)
Macroregion Source language
aivarṣim aivarṣīyai Ajversziv ṣurṭāgyumi dhāḍa (Skyrdagor) Vaipūrja
Greater Skyrdagor
(Early Modern) Skyrdagor Ajversziv
akṣalba akṣalbūryai Aksalbor ṣurṭāgyumi dhāḍa (Skyrdagor) Vaipūrja
Greater Skyrdagor
(Early Modern) Skyrdagor Aksalbor
akhaluṣorus akhaluṣorvai Aqalyšary akhaluṣorvumi dhāḍa (Aqalisharian) Vīṭadælteh
Central West
Aqalisharian Aqalyšary [ˈɒqɒlɯˌʃɒrɯ]
aṃsemubai aṃsemubajñai Çamobay aṃsemubajñumi lātimē dabūkumi dhāḍa (Central Dabuke language, Çamobayan variant) Araugi
Dabuke area
transcontinental country, partially in Védren
Old Ndejukisi Dabuke Ntsemu waj
arcatah arcatarai Arkjatar ṣurṭāgyumi dhāḍa (Skyrdagor) Vaipūrja
Greater Skyrdagor
(Early Modern) Skyrdagor Arkjatar
arēntīya arēntīyaus Aréntía jarajræltyumi dhāḍa (Cerian)
lyušparumi dhāḍa (Luspori)
a few indigenous languages
Cerian Aréntía, ultimately from the name of colonial governor Éfuon Arénteon
āṣkanda āṣkandūrai Askand ṣurṭāgyumi dhāḍa (Skyrdagor) Vaipūrja
Greater Skyrdagor
(Early Modern) Skyrdagor Askand, demonym partially from modern Askandor [ɔʃkaːˈtur]
augatethæpa augatethai Ogotethep augatethumi dhāḍa (Ogotet')
ṣurṭāgyumi dhāḍa (Skyrdagor)
Greater Skyrdagor
Central North
(Eastern) Ogotet' oghotet'hep [ˈɔwɣɔtetʰ ˈhɛp]
berkutava berkuvai Berkutave berkuvumi dhāḍa (Berkun) Vīṭadælteh
Central West
Berkun Berkutave
berṣeståva berṣestuvai Byrzsysztav ṣurṭāgyumi dhāḍa (Skyrdagor) Vaipūrja
Greater Skyrdagor
(Early Modern) Skyrdagor Byrzsysztav
broenah broenyai
arch.: bromvai
Brono broenyumi dhāḍa (Bronic)
(broenupatalumi dhāḍa)
Central North
Qualdomelic Broăn [brɔə̯n]
brudvajuntava brudvajunai Brydvazon-tavy brudvajunumi dhāḍa (Brydvazonian) Vīṭadælteh
Central West
Brydvazonian Brydvazon-tavy [ˈbɾɯdwazon ˈtavɯ]
ceḍa ceḍyai Djerra næcayumi dhāḍa (Nâdjawārre) Vīṭadælteh
Nâdjawārre Djerra [ce˥.ɽɜ˥]
chlǣvānumi murkadhānāvīyi babhrām
(commonly murkadhānāvi)
chlǣvānem[3] the Chlouvānem Inquisition chlǣvānumi dhāḍa (Chlouvānem) Jahībušanā
Vīṭadælteh (marginally)
also in Védren[4]
native Chlouvānem
cimbedus cimbeduṃsai C′ı̨bedǫ́s chandisēkumi dhāḍa (Čathísǫ̃́g) Vaipūrja
Central North
Čathísǫ̃́g C′ı̨bedǫ́s
cǣšlelah cǣšlelīyai Cselsengeg ṣurṭāgyumi dhāḍa (Skyrdagor) Vaipūrja
Greater Skyrdagor
(Early Modern) Skyrdagor Cselsengeg (probably [ˈtʃæːɬeŋːæɣ], cf. modern [tʃæ͡ɑɬɛŋa])
ḍalnē ḍalnyai Rràngné næcayumi dhāḍa (Nâdjawārre) Vīṭadælteh
Nâdjawārre Rràngné [ɽɜŋ˥˩.ne˨˥]
dærbantava dærbanyai Derbontoo dærbanyumi dhāḍa (Derbon) Vīṭadælteh
Central West
Derbon Derbontoo
ebeditava ebedyai Ebed-dowa ebedyumi dhāḍa (Ebedian) Vīṭadælteh
Central West
Ebedian Ebed-dowa
elvoṣṭuh elvoṣṭūdarai Ylvostydh ṣurṭāgyumi dhāḍa (Skyrdagor) Vaipūrja
Greater Skyrdagor
Central North
(Early Modern) Skyrdagor Ylvostydh (dem. ylvostyzdor)
enegentava enegenai Enegen-toven enegenumi dhāḍa (Enegenic) Vīṭadælteh
Central West
Enegenic Enegen-tövön
enægbasā (enæg)basai[5] Ênêk-Bazá basaumi dhāḍa (Bazá language) Araugi
Bazá Ênêk-Bazá "Bazá grounds"
goryan gorinai Gorjan ṣurṭāgyumi dhāḍa (Skyrdagor) Vaipūrja
Greater Skyrdagor
Central North
(Early Modern) Skyrdagor Gorjan
ikkambeita ikkambeicai Quembeud ikkambeicumi nalejñuñci dabūkumi dhāḍa (Eastern Dabuke language, Quembeudian variant) Araugi
Dabuke area
Old Ndejukisi Dabuke Kkəmbeyt
ħaletighura ħaletighuryai Haletyğyr ħaletighuryumi dhāḍa (Haletghiran) Vīṭadælteh
Central West
Haletghiran Haletyğyr [xaletɯɣɯr]
jelešvitava jelešvyai Džemleštew jelešvyumi dhāḍa (Džemlešen) Vīṭadælteh
Central West
Džemlešen Džemleštew
kacrūṣa kacrūṣurai Koitrûx ndhorgacumi dhāḍa (Nordulaki) Vīṭadælteh
Nordûlaki Koitrûx [kotʃˈru(ː)ʃ]
kālya kāliyai Kalo kāliyumi dhāḍa (Kalese) Vīṭadælteh
Far Northwest
transcontinental country, mostly in Evandor
Auralian Kaliy
kaṃsulga kaṃsulgyai Quem t-Ougd natambæṣṭumi dhāḍa (Notambésht)
kaṃsulgi lātimē dabūkumi dhāḍa (Central Dabuke language, Quem t-Ougdian variant)
Dabuke area
Old Ndejukisi Dabuke Kam se Unga
karinåcha karinåchurai Karynaktja ṣurṭāgyumi dhāḍa (Skyrdagor) Vaipūrja
Greater Skyrdagor
(Early Modern) Skyrdagor Karynaktja (dem. karynaktjur)
kātudaudælteh kātudai Gathurani kātudumi dhāḍa (Gathura) Vīṭadælteh
Far Northwest
transcontinental country, mostly in Evandor
Nâdjawārre Gådurawuryȁngdé (dem. gådura)
keñchadibeda keñchadibedyai
Gwęčathíbõth chandisēkumi dhāḍa (Čathísǫ̃́g) Vaipūrja
Central North
Čathísǫ̃́g Gwęčathíbõth [ɡ̊ʷẽ̀ɪ̯̃̀tʃʰaθíb̥ɤθ]
kinnamyåḍa kinnamyåḍyai Gwingmāmyáorra næcayumi dhāḍa (Nâdjawārre) Vīṭadælteh
Nâdjawārre Gwingmāmyáorra [kɥɪŋ˥.ma˨.mjɔ˨˥.ɽɜ˥]
kundateva kundatevyai Canteuve kundatevyumi nalejñuñci dabūkumi dhāḍa (Eastern Dabuke language, Canteuvian variant) Araugi
Dabuke area
Old Ndejukisi Dabuke Kundə Tew
kåravaya kåravajñai Quard Vayn kåravajñumi lātimē dabūkumi dhāḍa (Central Dabuke language, Quardvaynian variant) Araugi
Dabuke area
Old Ndejukisi Dabuke Kwarə Wajjə
kureṣautava kureṣāvai Kurešov-tawy kureṣāvumi dhāḍa (Kurešovon)
snatårīvyumi dhāḍa (Snatorian)
Central West
Kurešovon Kurešov-tawy
kuyugvajitava kuyugvajai Kŭyŭgwažtov kuyugvajumi dhāḍa (Kuyugwazian) Vīṭadælteh
Central West
Kŭyŭgwažen Kŭyŭgwažtov
kyobyuntava kyobyunyai Köbüntaw kyobyunyumi dhāḍa (Köbünen)
kuyugvajumi dhāḍa (Kuyugwazian)
Central West
Köbünen Köbüntaw
kheduca kheducayai Kīrïdja næcayumi dhāḍa (Nâdjawārre) Vīṭadælteh
Nâdjawārre Kīrïdja [kʰɪ˨.ɾɯ˥.ca˥]
khīmvidǣna khīmvidǣnyai Kiinwīryâng næcayumi dhāḍa (Nâdjawārre) Vīṭadælteh
Nâdjawārre Kiinwīryâng [kʰiː˥.nɥɪ˨.ɾjæŋ˨˥]
khædæpadælteh khædæpadæltyai Kerbellion ndhorgacumi dhāḍa (Nordulaki)
khædæpadæltyumi dhāḍa (Qäräb)
Nâdjawārre Kärräbāryȁngdé, ultimately from Qäräb Qäräb Olyon, which is the same origin as the official Nordûlaki name Kerbellion.
laiṣmelka laiṣmelīkai Lajsmelik ṣurṭāgyumi dhāḍa (Skyrdagor) Vaipūrja
Greater Skyrdagor
(Early Modern) Skyrdagor Lajsmelik
lališire eyēlanīya
(also lališire eyēlanīyi mālna)
lališeyēlanīyaus (Union of) New Égélonía jarajræltyumi dhāḍa (Cerian) Vaipūrja
half-translation from Cerian Égélonía Opeuso (New Égélonía)
leñetava leñeyai Leñ-ṱef leñeyumi dhāḍa (Lenyan) Vīṭadælteh
Central West
Lenyan Leñ ṱef
lēpēluṭan lēpēluṭāsai Répéruton jarajræltyumi dhāḍa (Cerian)
3 other indigenous languages
Medieval Cerian répéruton "trading post", metonymically from the chief colonial town (nowadays the capital city, called Ebáruson from a local language)
listarda listardyai Listord ndhorgacumi dhāḍa (Nordulaki) Vīṭadælteh
Nordûlaki Listord [ˈlistɔrd]
luvæṇā luvæṇāyai Ngwänrǻ næcayumi dhāḍa (Nâdjawārre) Vīṭadælteh
Nâdjawārre Ngwänrǻ [ŋwæ˥.ɳɑ˨˥]
majhandāva majhandāvyai Mađ Hanour majhandāvyumi nalejñuñci dabūkumi dhāḍa (Eastern Dabuke language, Mađhanourian variant) Araugi
Dabuke area
Old Ndejukisi Dabuke Maj Handowə
mašipūkas mašipūkai Mašifúk ndhorgacumi dhāḍa (Nordulaki)
lyušparumi dhāḍa (Luspori)
īgakyumi dhāḍa (Isgok)
Nordûlaki Mašifúk, ultimately from kapr Mašifúk "Mašifuk land", from the name of a local pre-colonial tribe
mayeba mayebyai Mayeb lguldyumi dhāḍa (Ngludi)
lyušparumi dhāḍa (Luspori)
lūchudæltiumi dhāḍa (Auralian)
other indigenous languages
Ngludi Māʾebu [mɑːˈɁeɓɯ] through Auralian Mayeb [maˈjɛb]
morpalhai morpalhotai Morufalhay morpalhotumi dhāḍa (Morufalayian) Vīṭadælteh
Central West
Morufalayan Morufalhay, demonym from Moruf. morufalhoyt
mærsapeña mærsapeñai Mersefêny ndhorgacumi dhāḍa (Nordulaki) Vīṭadælteh
Nordûlaki Mersefêny [mɛrsɛˈfeɲ]
mbvakeṃseh mbvakeṃšai Bô Quengsé mbvakeṃšumi nalejñuñci dabūkumi dhāḍa (Eastern Dabuke language, Bô Quengséan variant) Araugi
Dabuke area
Old Ndejukisi Dabuke Mbwa-kenzey
patan patalai Fathan patalumi dhāḍa (Fathanic)
(broenupatalumi dhāḍa)
Central North
Bronic Fatan [ˈfatan]
pērāna pērānayai Péráno jarajræltyumi dhāḍa (Cerian)
tepilgokumi dhāḍa (Tepinggoq)
lyušparumi dhāḍa (Luspori)
Tepinggoq ipey raanu "rocky river" through Cerian Péráno (name of the country's main river)
snatårīva snatårīvyai Snatåriiw snatårīvyumi dhāḍa (Snatorian) Vīṭadælteh
Central West
Snatorian Snatåriiw
soenyatava soenyai Soenjŏ-tave soenyumi dhāḍa (Soenjoan) Vīṭadælteh
Central West
Soenjoan Soenjŏ-tave
ṣurṭāgah ṣurṭāgyai Skyrdagor ṣurṭāgyumi dhāḍa (Skyrdagor) Vaipūrja
Greater Skyrdagor
from Old Hālvareni Šyr Tagar, from earlier *šcyr tagar, ultimately a borrowing from Early Skyrdagor Sykyr Dagavr.
ṣurugutava ṣurugyai Šurugu-tae ṣurugyumi dhāḍa (Shurugan) Vīṭadælteh
Central West
Shurugan Šurugu-tae [ˈʃuɾuɡu ˈtae̯]
ṭāpheta ṭāphetyai Drópèdē næcayumi dhāḍa (Nâdjawārre) Vīṭadælteh
Nâdjawārre Drópèdē [ʈɤ˨˥.pʰe˥˩.te˨]
tulpaṣus tulpaṣūṣai Tulfasysz ṣurṭāgyumi dhāḍa (Skyrdagor) Vaipūrja
Greater Skyrdagor
(Early Modern) Skyrdagor Tulfasysz
tharyūpṣa tharyūpṣyai Taruebus tharyūpṣyumi dhāḍa (Tarueb) Vīṭadælteh
Tarueb Taruebus [tʰʌˈryːb̥uʃ]
tholca tholcayai Twongdjà næcayumi dhāḍa (Nâdjawārre) Vīṭadælteh
Nâdjawārre Twongdjà [tʰwoŋ˥.ca˥˩]
vaduthvāna vaduthvānyai Wòrȉtwaong næcayumi dhāḍa (Nâdjawārre) Vīṭadælteh
Nâdjawārre Wòrȉtwaong [wo˥˩.ɾɯ˥˩.tʰwɔŋ˥]
valdēmailah valdēmǣldai Qualdomailor valdēmǣldumi dhāḍa (Qualdomelic) Vaipūrja
Central North
Qualdomelic Cwaldewmăjlor
vaṇivudælteh vaṇivudæltyai Rūfīyya vaṇivudæltyumi dhāḍa (Rūfyan) Vīṭadælteh
West End
transcontinental country, partially in Evandor
Nâdjawārre Wornìwuryȁngdé
yalaṣmārya yalaṣmākhai Yalašmořea yalaṣmākhumi dhāḍa (Yalašmařian) Vīṭadælteh
Central West
Yalašmařian Yalašmořea
yåmvapā yåmvapāyai Yāongwāba næcayumi dhāḍa (Nâdjawārre) Vīṭadælteh
Nâdjawārre Yāongwāba [jɔŋ˨.wa˨.pa˥]

Evandor (samvālyuñci Vīṭadælteh)

Country Demonym English/general name Language
(official or most spoken)
Macroregion Source language
agdheṣa agdheṣyai Kadzeš agdheṣyumi dhāḍa (Kadzeshian)
lūchudæltyumi dhāḍa (Auralian)
Center-south Auralian Gẓeš
antalūra antalūrai Antlor antalūrumi dhāḍa (Antlorian) South Auralian Ontlur
ātēya ātēyaus Ótéa jarajræltyumi dhāḍa (Cerian) Center-west Cerian Ótéa
balkrāva balkrāvyai Bankráv māyumi dhāḍa (Majo-Bankravian) Northwest Majo-Bankravian Bankraw [ˈbaŋkraːv]
besoya besoyai Besagret besoyumi dhāḍa (Besagren) West Cerian Bésói
caga cagyai Čaga jarajræltyumi dhāḍa (Cerian) West Cerian Čaga
ḍuruma ḍuruṃrai Dorum ḍuruṃrumi dhāḍa (Dorumon) West Cerian Durumo
emveṃšīya emveṃšīyaus Ingvensia jarajræltyumi dhāḍa (Cerian)
kænārīyumi dhāḍa (Kierışpası)
hilnihīrumi dhāḍa (Helinetian)
pǣgyumi dhāḍa (Péigu)
West Cerian Envenšía
garevīya garevīyaus Gorevía jarajræltyumi dhāḍa (Cerian) Center-west Cerian Gorevía
hilnīta hilnihīrai Helinetia hilnihīrumi dhāḍa (Helinetian) Southwest Auralian Hilnit (dem. hilniyir)
hålinaica hålinaišikai Holenagika hålinaišikumi dhāḍa (Holenagic) North Holenagic Hgâhlenaid [ˈɣɔɬənatʃ]
isēlakyūna isēlakyūñai Isèlkyn isēlakyūñumi dhāḍa (Isèlkan) Southwest Cerian Isérociúna
jaikalemvāsa jaikalemvāṣyai Zaikrenvast jaikalemvāṣyumi dhāḍa (Zaikrenvaśćik) Central/Northeast Cerian Záicorenváso
jarajrælteh jarajræltyai Ceria jarajræltyumi dhāḍa (Cerian) West Nâdjawārre Djérrēdjeryȁngdé "Cerian land", from Kalese Čérđén, from Evangelic Velken Kjěregejon, from Íscégon Ciairegiion.
kālya kāliyai Kalo kāliyumi dhāḍa (Kalese) Northeast
transcontinental country, partially in Márusúturon/Vīṭadælteh
Auralian Kaliy
kātudaudælteh kātudai Gathurani kātudumi dhāḍa (Gathura) North
transcontinental country, partially in Márusúturon/Vīṭadælteh
Nâdjawārre Gådurawuryȁngdé (dem. gådura)
kænārīya kænārīyaus Kierışpa
kænārīyumi dhāḍa (Kierışpası) Southwest Cerian Quaénaría
lagoma lagomyai Rogoma jarajræltyumi dhāḍa (Cerian) Northwest Cerian Rogoma
liṣatesīya liṣatesīyaus Rišteć liṣatesīyumi dhāḍa (Rištećek) Southwest Cerian Rišotesía
lūchudælteh lūchudæltyai Auralia lūchudæltyumi dhāḍa (Auralian) South Nâdjawārre Ngùutjyuryȁngdé, from ngùu tjyugā [ŋuː˥˩ cʰjʉ˥ka˨] "green flag", from the Early Modern Era naval flag of the Auralian Kingdom.
māyo māyai Majo māyumi dhāḍa (Majo-Bankravian) Northwest Majo-Bankravian Majo
namēdīnema namēdīnemyaus Noméde Ínema jarajræltyumi dhāḍa (Cerian) Southwest Cerian Noméde Ínema (Imperial City)
ndhorgatas ndhorgacai Nordulik ndhorgacumi dhāḍa (Nordulaki) Center-north Auralian Nḍorɣots, from Old Nordûlaki Nordoğlik
nivrāta nivrahīrai Nivaren nivrahīrumi dhāḍa (Nivarese) South Auralian Niwrat (dem. niwrayir)[7]
nūpakāḍuh nūpakājasai Norpkardor nūpakājasumi dhāḍa (Norpkarďaz) Northwest Norpkarďaz Norpkardor [nuːpkaːɖu], exonym from the endonym Norpkarďaz [nuːpkaːɖʐaz]
osenīya osenīyaus Osiñña osenīyǣmi dhāḍa (Osinnian) Central Cerian Osenía
pǣga pǣgyai Péig pǣgyumi dhāḍa (Péigu) West Péigu Péig [ˈpɛːɪ̯ɡ]
rašiṇāra rašiṇāryumi Raxinara ndhorgacumi dhāḍa (Nordulaki) Northeast Nordulaki Raxinara
ryukhyundæltah ryukhyundæltyai Hyxyn ryukhyundæltyumi dhāḍa (Hyxynen) Northeast Nâdjawārre Řyukyunïryȁngdé
ṣāliṭun ṣāliṭuyai Šáritun jarajræltyumi dhāḍa (Cerian) Central Cerian Šáritun
setēnīya setēnīyaus Sternia jarajræltyumi dhāḍa (Cerian)
māyumi dhāḍa (Majo-Bankravian)
West Cerian Seténía
ṣolan ṣolnyai Shoron ṣolnyumi dhāḍa (Shoronian) West Cerian Šóron
ṭrīte ga lanāye ṭrītyumi Trîte Islands ndhorgacumi dhāḍa (Nordulaki) North half-translation from Nordulaki kleu Trîte
uṇḍāleka uṇḍālekyai Vuntàlica hilnihīrumi dhāḍa (Helinetian) Southwest Helinetian Vuntàlica [Ɂunˈdaˑɾɪ̞ka]
ūrapa ūrapyumi Úrofa jarajræltyumi dhāḍa (Cerian) Central Cerian Úrofa
vaṇivudælteh vaṇivudæltyai Rüfisg vaṇivudæltyumi dhāḍa (Rüfi) Southeast
transcontinental country, partially in Márusúturon
Nâdjawārre Wornìwuryȁngdé
vēṭanīh vēṭanīyai Vétaní jarajræltyumi dhāḍa (Cerian) West Cerian Vétaní
vondega ga lanāye vondegyai Vhondeg Islands osenīyǣmi dhāḍa (Osinnian) Center-south half-translation from Cerian číteron Vondego

Védren (Rālmānas)

Countries considered transcontinental between Védren and Márusúturon according to Western definition are transcontinental between Védren and Araugi according to the Chlouvānem one.

Country Demonym English/general name Language
(official or most spoken)
Macroregion Source language
aṃsemubai aṃsemubajñai Çamobay aṃsemubajñumi lātimē dabūkumi dhāḍa (Central Dabuke language, Çamobayan variant) Dabuke area
Far Northeast
transcontinental country, partially in Márusúturon/Araugi
Old Ndejukisi Dabuke Ntsemu waj
våšidælteh våšidæltyai Spocius våšidæltyumi dhāḍa (Spocian) North Nâdjawārre Wáodīryȁngdé

Queáten (nalejñuñci lanāye)

The territories of the Western-defined continent of Queáten are considered by Chlouvānem to be the "eastern islands" of Jahībušanā.

Púríton (Dhorāluka)

Country Demonym English/general name Language
(official or most spoken)
Macroregion Source language
bauteṣa bauteṣyai Beuteix ndhorgacumi dhāḍa (Nordulaki) Subtropical East Coast
Nordûlaki Beuteix
daghæra daghæriyai Ẓɣer lūchudæltyumi dhāḍa (Auralian) Temperate East Coast
Auralian Ẓɣer [ðɣɛr]
lēsuntan lēsuntāyai Résunten Federation jarajræltyumi dhāḍa (Cerian) Temperate East Coast
Cerian Résunten
liešara liešaryai Lleħar ndhorgacumi dhāḍa (Nordulaki) Subtropical East Coast
Nordûlaki Lleħar
nēlentīna nēlentīnyai Nérentíno jarajræltyumi dhāḍa (Cerian) Temperate East Coast
Cerian Nérentíno
vālkarodis vālkarodyai Váncoródi jarajræltyumi dhāḍa (Cerian) Northeast Cerian Váncoródi

Ceránento (Vṛtāyas)

Country Demonym English/general name Language
(official or most spoken)
Macroregion Source language
therṣā therṣāyai Þerxá ndhorgacumi dhāḍa (Nordulaki) Northwest Nordûlaki Þerxá
yūsai the Yuy people[8] yūsumi dhāḍa (Yuyši) Lower North Yuyši yuyši through Auralian yufs [jufs]

Fárásen (Kūdrivas)

Ovítioná (Pašīrgamis)

Country Demonym English/general name Language
(official or most spoken)
Macroregion Source language
nikhaldarta nikhaldartiyai nIxeldart lūchudæltyumi dhāḍa (Auralian)
Some indigenous languages
Western End
Auralian nIxeldart [nixɛɫˈdart]

Dioceses of the Chlouvānem Inquisition

List of the 171 dioceses (juṃšañāña, pl. juṃšañāñai) of the Chlouvānem Inquisition, ordered by tribunal.

Jade Coast Area

The Jade Coast Area is the heartland of the Chlouvānem nation and one of the most densely populated areas on Calémere. The Jade Coast proper is composed by Mīdhūpraṇa, Kāṃradeša, eastern Nanašīrama, Takajñanta, Latayūlima, and Jhūtañjaiṭa; the other areas inland include most of the areas around Lake Lūlunīkam, the Lanamilūki river valley (basins of Talæñoya and Bhūsrajaiṭa), and the lower part of the Kuɂanibam valley (diocese of Kamaidaneh). All of these areas are parts of river basins that enter this coast, most of them through the tidal Lake Lūlunīkam (on whose shores lies Līlasuṃghāṇa, the Inquisition's capital) and its outlet, the Kyūkamiša ria (which constitutes the border between Kāṃradeša on the north and Nanašīrama on the south). This area includes some of the largest cities of the whole planet (Līlasuṃghāṇa, Līlta, Līṭhalyinām) and many other large cities of national importance (Taitepamba, Kūmanabūruh, Lunahīkam, Hūnakṣaila). The coastal dioceses are mostly plains and hills with heavy human use (agricultural, urban, and industrial); central and southern Nanašīrama and Bhūsrajaiṭa are quite hilly, while the southern part of this area (the whole of Kamaidaneh, the southern ⅔ of Talæñoya, central and southern Nanašīrama, inland Latayūlima, and hilly areas of Takajñanta and Jhūtañjaiṭa) are part of the great southern rainforest; Talæñoya and Nanašīrama include parts of the "wall of igapós and várzeas", particularly by the Lanamilūki river, the main river running through the area.

Largest cities: Līlasuṃghāṇa (29,698,169), Līṭhalyinām (13,147,337), Līlta (11,792,845).


The Southern Tribunal is entirely composed of the Inquisition's southern rainforest and neighboring islands. For this reason, it is one of the most sparsely populated areas in the whole country: more than half of the population lives in the two metropolitan areas of Lūlunimarta and Hālyanēṃṣah, and most of the rest in the metropolitan areas of Pamahīnēna, Kælšamīṇṭa, or Ājvalimva's river valleys. The inland part of the rainforest is dotted with many tiny riverside communities, most of them accessible only by boat and air: excluding Pamahīnēna in Vælunyuva, which is mostly connected to the Jade Coast, the largest settlement inside the rainforest is Nānya, the episcopal seat of Kīkañjaiṭa, almost in the centre of the tribunal, with 32,000 inhabitants. Miraukātāma is the least populated non-insular diocese of the Inquisition, and one of only three non-insular ones (together with Ērešmaita and Karūskātāma) to not have any rail access: note that the dioceses of Yalyakātāma and Vælunyuva, while part of an unbroken rainforest, are part of the Kuɂanibam river basin (draining into the Jade Coast), and are only connected by rail and road to the Jade Coast and not to the other dioceses of the South.

Largest cities: Lūlunimarta (4,817,090), Hālyanēṃṣah (4,102,325), Pamahīnēna (1,293,816).

Southern Plain

The Southern Plain is a part of the Great Chlouvānem Plain mostly including parts along the watershed divide between the Nīmbaṇḍhāra in the north (a river which flows only through Jolenītra in this tribunal) and the basins of the Jade Coast to the south; the latter includes some among the largest cities in the Inquisition.

Largest cities: Ilēnimarta (16,484,913), Ajāɂilbādhi (5,393,774), Lūkṣṇyaḍāra (4,927,122).

Eastern Plain

The tribunal of the Eastern Plain includes the eastern fourth of the Great Chlouvānem Plain, with the huge Delta of the Nīmbaṇḍhāra and Līrah rivers, and some areas to the northeast of it (most of the valley of the Kūṣorvāni river, which also feeds into the delta). It is to be noted, though, that the diocese of Marṇadeša, most of Pūracikāna, and the southern half of Pairakāñca geographically belong, however, to the watershed of Lake Lūlunīkam and therefore to the Jade Coast. Most of the territory is flat and low-lying, with the exceptions of various hilly areas in Pūracikāna and Pairakāñca and of the mountains, hills, and plateaus of Cambhaugrāya. The Eastern Plain is the most populated tribunal of the Inquisition and the most densely populated macroregion in the whole of Calémere, and has had a prime importance in the Chlouvānem world ever since its conversion to the Yunyalīlta, around the time of the foundation of the Inquisition; large urban centers such as Lāltaṣveya (the largest city in the tribunal, on the Nīmbaṇḍhāra delta) are to this date cultural centers of prime importance in the Chlouvānem world. Parts of the tribunal - especially Pūracikāna and Ūrāmaṣa, as well as neighboring Mūrajātana in the Central Plain tribunal - are the areas where the Lällshag civilization, one of the earliest in human civilization of Calémere, was formed and thrived more than two millennia before the present.

Largest cities: Lāltaṣveya (7,445,932), Hilyamāmah (6,093,612), Laṃrāṣveya (3,568,515).

Southeastern Islands

The tribunal of the Southeastern Islands is formed by the insular dioceses in the archipelagos south of the Far East, forming the eastern limit of the Jahībušanī Sea. These island groups form the least populated and most sparsely populated tribunal of the Inquisition, a pristine landscape of forested islands and sandy beaches straddling the Equator which makes tourism one of the main activities here, together with sea-related industries and, notably, activities tied to the Tandameipa island Cosmodrome, Calémere's largest. More than one third of the tribunal's population lives in the city of Yūnahīmya, and its diocese, the Haichā islands, houses more than half of the tribunal's population.
The main grouping is formed by (from north to south) the three major islands of Kumilanai, Tahīɂa and Tandameipa; the three major islands of Haichā in the center, and the smaller Leyunakā islands on the outer side; the easternmost point of Kanahūva, the largest of the Leyunakā group, is also the easternmost point of the core territories of the Inquisition. The tribunal also includes two smaller groups of islands: the Korabi islands to the northwest, halfway between Kumilanai and Lakṝṣyāṇa on the mainland, and the remote atolls of the Nukahucē islands due south of Tandameipa, which together consitute the smallest and least populated diocese of the Inquisition.
The small population and the insular nature of the area, however, make this macroregion an area of high linguistic diversity. Except for Kumilanai and the neighboring islands, none of the local vernaculars in the region are daughter languages of Chlouvānem or creoles based on it.

Largest cities: Yūnahīmya (267,835), Nampajanai (59,846), Dohaciyalka (44,507).

Inland Southwest

The Inland Southwest is composed of the southwesternmost corner of the Great Chlouvānem Plain and the westernmost part of the southern rainforest (an area that, actually, drains northwards into the Southern Plain and from there ultimately into the Jade Coast). Its population is centered in the northern part and on the shores of Lake Ñaɂiyanān (the second-largest non-endorheic lake, and the largest freshwater lake, in the Calémerian tropics).

Largest cities: Māṣmanūruh (1,804,336), Naṃħaḍāra (1,727,199), Nāravāṣṭra (823,362).

Coastal Southwest

The Coastal Southwest is the area on the main subcontinental body of the Inquisition that lies between the western shore of the Védrenian Ocean and the Yaldašāri Mountains. Most of the area is therefore semiarid due to the rainshadow, but coastal hills along the shores in the westernmost part and some river deltas still support a moderate population. Nalkahīrṣa, episcopal seat of Pramāṇṭai, is by far the largest city of the area, with about 1,7 million people.

Largest cities: Nalkahīrṣa (1,693,063), Hæligreisa (491,080), Jūlākhimai (419,798).


The North is possibly the most geographically and culturally heterogeneous tribunal of the Inquisition, being formed of all territories[9] north of the Camipāṇḍa range. The ten dioceses of the area are a territory formed by multiple endorheic basins (most of them draining into either Márusúturon's largest lake, Lake Plezyth (Lake Gūraveṃṣa in Chlouvānem, shared between Tulfasysz, Gorjan, and the dioceses of Dahelijaiṭa and Mevikthænai) Lake Kaharvāṣa (on the border between Kayūkānaki and Doyukitama), Lake Vāruṭha (shared between Gorjan and the dioceses of Dūlāyirjaiṭa and Saṃhayolah), or the much smaller Lake Uthvā in the diocese of Saṃhayolah. The whole tribunal can be divided into five geographical regions, from east to west:

  • The Hålvaram plateau is the largest and most populated part, including all areas draining into Lake Kaharvāṣa. A triangle surrounded by mountains on two sides, it is however somewhat well watered thanks to the rivers descending from the glaciers of the Camipāṇḍa range and of the smaller ranges to the east. Its climate is however quite continental, and despite being mostly under the 40th parallel north its winters are quite cold for its latitude. The northernmost diocese of the area, Taibigāša, is the most populated of the whole North (almost 1/4 of the total population), and includes its largest city and cultural centre, Hålša. In the south, Mārmalūdven diocese is a broad valley watered by the runoff water of the glaciers of the Camipāṇḍa, and it has been a strategically important area for centuries being the area with the most accessible mountain passes across the Camipāṇḍa range, into Cūlgakātāma and from there towards the Līrah valley and the Plain. This was the first area the Chlouvānem crossed the range in towards the Hålvaram plateau and from there towards Skyrdagor, and today it is still a transport route of primary importance thanks to the Trans-Camipāṇḍa Railway, considered one of the marvels of modern engineering.
    As the hills dividing the basin of the Kaharvāṣa from the Plezyth and especially the Vāruṭha and Uthvā basins are not so high, and because of the higher population of this area, non-Northerners often use the name of the Hålvaram plateau to refer to all of the Northern tribunal (though often excluding Måhañjaiṭa and Hivampaida).
  • The Plezyth basin includes the dioceses of Dahelijaiṭa and Mevikthænai, where the southern part of Lake Plezyth lies. Mevikthænai, historically the southern part of the Ogotet' lands, still has a substantial amount of Ogotet' and Skyrdegan people, and the culture of Dahelijaiṭa also has many points in common with the neighboring countries of southern Greater Skyrdagor (Gorjan and Tulfasysz).
  • The Vāruṭha-Uthvā basin includes the diocese of Saṃhayolah and most of Dūlāyirjaiṭa. This is a sparsely populated area, especially as southern Saṃhayolah includes many high-altitude areas towards the highest mountains of the Camipāṇḍa with only a few small settlements. Most of the population is concentrated on the shores of the two main lakes and on the middle and lower course of the Ṣreja river in Saṃhayolah, draining into Lake Vāruṭha. Saṃhayolah hosts various minoritary Fargulyn and Samaidulic languages, while Dūlāyirjaiṭa historically belonged to Gorjan at various times, so that it is also sometimes known as Southern Gorjan, with many local aspects of Skyrdegan culture.
  • Måhañjaiṭa, or the Mogh basin, in the southwestern corner of the Northern tribunal, is a very dry cold desert basin flanked by two major rivers descending from the Camipāṇḍa, ultimately draining into Dūlāyirjaiṭa and Lake Vāruṭha; the riverside areas and the oases of the region are the historical range of the Mogh people, a civilization with ancient history of northern Márusúturon and whose cities have been an important cultural centre, due to the mountain passes linking this area (and the Bronosphere) with the plateaus of the upper Nīmbaṇḍhara. Mogh people are still the relative majority in the diocese.
  • Hivampaida is the outlier diocese of the Northern tribunal both culturally and geographically: it is the only one which is not landlocked and which completely drains into the sea, the southern part (of predominantly Kaiṣamā-era-settled Chlouvānem population) through the Hårelasih river, which is downstream the main river of Fathan, and the northern part (predominantly of mixed Chlouvānem-Bronic population) through the Hunabula river, which forms the border with Brono for most of its course (and all of its course in the Inquisition). Hivampaida is the territory that most recently became Chlouvānem territory, only in the Kaiṣamā era, when Fathan and Hivampaida were detached from Brono and annexed to the Inquisition; Fathan later became independent, while Hivampaida – which, at the time of annexation, included the largest city of the Bronic world, Måmatempuñih (Moamatempony in Bronic, Mwåmahimpuñ in the local variant) – remained a diocese of the Inquisition. Northern Hivampaida still has a large Bronic population and a mostly Bronic-influenced culture, and the local variant of Brono-Fathanic is the main vernacular (even though the language studied in schools is still Standard Bronic). Most of the population of the diocese is centered in the city of Måmatempuñih (on the Yvyslad strait, which separates the mainland from Eszubat, the southernmost island of Skyrdagor) and along the Hunabula river, with some of these cities having twin cities in Brono on the other shore. Southern Hivampaida is on the other hand more sparsely populated, however, it is one of the North's most important agricultural regions.

Largest cities: Hålša (2,887,832), Måmatempuñih (2,190,283), Kateihāneh (1,402,224).

Basic actions and states

See Chlouvānem positional and motion verbs for all position- and motion-related verbs and how they are used.

In the following list, principal parts will not be listed for class 1 regular verbs, which do not change their root at all (cf. jānake: jānē, jānek, ajāna).

  • dṛke (class 2, irr - darē, dṛk, dadrā) — to do, make
    • āndṛke (āndarē, āndṛk, āndadrā) — to build, create
    • bīdṛke (bīdarē, bīdṛk, bīdadrā) — to remove
    • ivadṛke (ivadarē, ivadṛk, ivadadrā) — to finish (transitive)
    • kaudṛke (kaudarē, kaudṛk, kaudadrā) — to kill
    • nīdṛke (nīdarē, nīdṛk, nīdadrā) — to behave
    • tadṛke (tadarē, tadṛk, tadadrā) — to prepare
  • dhāḍake (class 1, int. only) — to speak, express one's thoughts
    • nīdhāḍake (class 1, int. only) — to chat, talk, correspond
  • ghirvake (class 7 - ghervē, ghyarvek, ighirva) - to open a fruit, to tear a fruit open
  • grætte (class 11 - grætē, gryautek, ugruta) — to shine, glitter, glow, gleam
    • nīgrætte — to turn on (colloquially, the causative of grætte is often used)
    • anigrætte — to turn off
  • jānake — to feel, perceive something by touch or taste, also used for heat and cold.
  • kulke (kilē, kulek, ukula) — to say, tell
    • biskulke (biskilē, biskulek, bisukula) — to change topic, start talking about something else
    • chlærikulke (chlærikilē, chlærikulek, chlæryukula) — to declare, state
    • chlǣcækulke (chlǣcækilē, chlǣcækulek, chlǣcevukula) — to compliment, congratulate
    • įskulke (įskilē, įskulek, įsukula) — to hypothesize
    • kamikulke (kamikilē, kamikulek, kamyukula)(interior) to learn by heart; (exterior) to make someone learn by heart
    • maikulke (maikilē, maikulek, mayukula) — to anticipate, say/tell something in advance
    • nīkulke (nīkilē, nīkulek, nīyukula) — to intervene (in a discussion)
    • parokulke (parokilē, parokulek, paravukula) — to answer
    • prikulke (prikilē, prikulek, pryukula) — to agree (with someone); to agree (about something); to agree, concord (something)
    • raškulke (raškilē, raškulek, rašukula) — to say more than needed
    • tašeiskulke (tašeiskilē, tašeiskulek, tašeisukula) — to apologize
  • męlike — to give
    • primęlike — to give back, to return (trans.); interior: to return (intr.), to come back.
  • minde (class 2 - mendē, mindek, iminda) — to hear
    • taminde (tamendē, tamindek, teminda) — to listen
  • mišake (class 2 - mešē, mišek, imiša) — to see
    • tamišake (tamešē, tamišek, temiša) — to look at, to watch (but "to watch TV": chlæviṭu mišake)
      • tildake (unmarked agent-trigger only, class 2: teldē, tildek, itilda) — to look at, to watch
    • paṣmišake (paṣmešē, paṣmišek, paṣimiša) — to observe, inspect
  • ndǣke (class 1 voc - ndevē, ndǣk, indǣ) — to become (needs a translative case argument; when used with a future meaning it is usually simply omitted)
    • ūndǣke (ūndevē, ūndǣk, ūbindǣ) — to become something abruptly
    • bīndǣke (bīndevē, bīndǣk, bisindǣ) — to become something gradually
    • jallemṛcce (class 2 irr - jallemarcē, jallepañcek, jallayamṛca) — to become (rarer full synonym with same case use as ndǣke)
  • pleidrake (class 6 - pleidrē, pladrek, aplidra) — to mark, sign
  • pomblake (class 9 - pomblē, peimblek, apāmbla) — to gift, give as a gift (neutral in politeness)
  • pudbhe (class 2 - podbhē, pudbhek, upudbha) — to sleep
    • kaupudbhe (kaupodbhē, kaupudbhek, kāvupudbha) — to wake up (trans; interior forms are intr.)
    • nampudbhe (nampodbhē, nampudbhek, nañupudbha) — to cause to fall asleep; interior: to fall asleep
    • yāpudbhe (yāpodbhē, yāpudbhek, yaupudbha) — to oversleep
  • pūnake — to work (intr.)
  • šlæbdake (class 8 - šlæbdē, šlobdek, ešlibda) — to smell (trans.), perceive a scent, odour, perfume; interior: to smell (intr.), emit a scent, odour, perfume.
  • tatālulke (irr - tatāliven/tatālunasme, tatandāmek, tatadelīsa) — to find something after looking for it
    • mboke (class 1 voc - mboe, mbok, amboya) — to find something accidentally
      • Note that tatālulke and mboke are two clearly distinct verbs in Chlouvānem: there is not a single verb which translates "to find".
  • tṛlake (class 2, interior only - tarliru, tṛlirek, atṛlirā) — to know, understand (no distinction is made between them in Chl.)
  • yųlake (class 2 - yąlē, yųlek, uyųla) — to eat


Chlouvānem people traditionally distinguish 13 basic colours (hīmba), with the notable presence of two heavily culturally significant ones: golden yellow and lilac:

Colour Noun Verb
to be …
Prototypical example
Black murka murkake
Blue, also dark green kāmila kāmilake
Brown haura haurake
Golden yellow chlirāma chlirāke
Gray nijam nijmake
Green rādhās rādhake
Light yellow yulta yultake
Lilac kalyā kalyake
Orange jilka jilkake
Pink keila keilake
Red ūnika ūnikake
Violet, dark lilac mulda muldake
White pāṇḍa pāṇḍake

Note that some particular shades may be described in Chlouvānem with a different colour than the one used in English. For example, dark green shades are described as being kāmila (blue) rather than rādhās (green). Forests are described as being either blue or green, but the "blue forest" typically refers to the forest as a whole, while the "green forest" focusses on the plants and trees and their growth; the concept of "growth" (and "birth") being associated with the colour green is also the reasoning behind green being considered in Chlouvānem culture, even today, the most feminine colour.
Very dark shades of warm colours are often indistinctly called murka (black), while dark shades of blue (navy blue, Prussian blue, Delft blue) are also sometimes grouped with black or blue, but more commonly with mulda (violet); at the other end, beige and cream are often grouped as shades of white, as haurpāṇḍa ("brown-white") and chlirāpāṇḍa ("golden yellow-white") respectively.

  • halichlærausike — [to be] translucent, transparent (e.g. halichlærausire kāmila "translucent blue")
  • lugaṣṭike — [to be] dark (e.g. lugaṣṭire kāmila "dark blue")
  • mrāmake — [to be] light, pale, pastel (e.g. mrāmire kāmila "light blue")
  • taijake — [to be] deep, vivid, bright (e.g. taijire kāmila "deep, vivid blue")

Special terms used for hair and fur:

  • lyåchake (lyåchē) — [to be] red, auburn, light brown
  • yoltvake (yoltvinas) — [to be] brown, chestnut, but not light brown
  • murkake "black" is used for black or generally dark hair, while chlirāke "golden yellow" is used for blond hair.

Other distinct colour terms for particular shades:

  • hailasausake (n. hailashīmba "colour of hailasa wood") — "camel" brown
  • lairausake (n. lairhīmba "sky colour") — light blue, sky blue (see also tulħūrake below)
  • lardake (n. larda) — dark red, crimson
    • The distinction between crimson and regular red is the source of the Chlouvānem words for "artery" (ūnikūvṛṣam "red-blood") and "vein" (lardūvṛṣam "crimson-blood"), both bahuvrihi compounds.
  • tulħūrake (n. tulħūrim) — light blue, sky blue
    • Usually considered a shade of kāmila, but it should be noted that blue eyes are always tulħūrirde, never kāmilirde.

Feelings and sensations

  • dhomiyāna — hope
  • hīrdan — nightmare
  • hæṃdyoe — dream
  • hånyadikāmita — happiness
  • lācāh — romantic and/or erotic love
  • lēlih — a wonderful but unrealizable dream
  • likara — happiness from something aesthetically beautiful, most commonly applied to art
  • lįmah — familial love
  • læchlyoe — fun
  • mælskas — platonic love
  • naipas — grief
  • ǣlna — sadness


It is extremely important in historical anthropology to note that most kinship terms in Chlouvānem are not Proto-Lahob in origin, but derived from other languages of the late-First Era Jade Coast. This is taken as certifying the large amount of intercultural mixing among populations in that time and place. Chlouvānem kinship terminology conceptually follows a Sudanese kinship system, with less distinctions being made further than first cousins, and distinguishes relative age of siblings (and cousins) of the same gender and in the same generation of the Ego.
While Chlouvānem does not have unanalyzable dyadic kinship terms, dvandva compounds may be formed from any two words.

Chlouvānem society was traditionally matriarchal and matrilocal; in today's Yunyalīlti Communist society, however, gender equality in marriage and emphasis on the nuclear family are prevalent, even though matrilocality is still prevalent in rural areas. In older just as in modern times, however, Chlouvānem people are an exogamous society, with a broad definition of what is considered incest (perhaps the most disgusting thing to the Chlouvānem mind, and the source of their language's worst insults) and even broader restrictions on allowable marriage partners.

  • lelyēmita — family
  • špūktin — relative
  • lili (pronoun) — I; the Ego
  • lañšēmita — marriage
    • lañšijilde (class 2: lañšijeldē - lañšijildek - lañšījilda) — to marry
    • talañšānah — wedding
  • bislunas — separation
    • bislulke (irr: bisliven, bislunasme - bīdāmek - biselīsa) — to separate
    • venāmą lā bislulke — to divorce (lit. "to separate with the law")
    • venāmą lā bislunas — divorce
  • vīrādhmilkā — adoption
    • vīrādhmilke (irr: vīrādhmilkē, vīrādhmilūkṣme - vīrādhmilkek - vīrādhilaka) — to adopt
  • gṇyauke (gṇyāvē, gṇyauk, agṇyāva)EXT.: to give birth; INT.: to be born
    • gṇyauya — birth
  • hulunāmya — pregnancy
    • hulunāmyęs — pregnant (essive case of hulunāmya)

Direct descent relatives (nīgalastarāhai špūktin)

Maternal- or paternal-side grandparents are shown by meinų and bunų respectively ("mother" and "father" in ablative case). The same logic is used for all direct descent relatives.

  • āmpaṣmeinā — great-grandmother
  • āmpābunā — great-grandfather
  • paṣmeinā — grandmother
  • pābunā — grandfather
  • maihadhūt (dual; pl. maihadhaus) — parents
    • meinā — mother
    • bunā — father
  • ñæltilāṇa — siblings
    • a female's siblings:
      • glūkam — brother; also uncontextualized "brother"
      • buneya — older (or twin) sister
      • kalineh — younger sister
    • a male's siblings:
      • ñæltah — sister; also uncontextualized "sister", or even more generally "sibling"
      • praškas — older (or twin) brother
      • nālis — younger brother
    • lāgṇyāvīn — twin
    • kordām — any sibling who is still a samin (a child up to their ~5th year of life, considered genderless in Chlouvānem culture)
  • maiha — daughter; also "offspring", and thus used for one's children who are still samin
  • purvās — son
  • yalnāki — granddaughter
  • yalnāras — grandson
  • kailoba — sororal niece
  • āpus — sororal nephew
  • kelkah — fraternal niece
  • rāyas — fraternal nephew
  • paṣkailoba — sororal grandniece
  • paṣāpus — sororal grandnephew
  • paṣkelkah — fraternal grandniece
  • paṣrāyas — fraternal grandnephew

Indirect descent relatives (bīgalastarāhai špūktin)

  • naimā — maternal aunt (mother's sister)
    • naimaukas — mother's sister's spouse
  • mahāṣī — paternal aunt (father's sister)
    • mahāṣris — father's sister's spouse
  • jālɂām — maternal uncle (mother's brother)
    • jālɂaiṣah — mother's brother's spouse
  • bharyām — paternal uncle (father's brother)
    • bharyāyah — father's brother's spouse
  • emibuviṣṭyāke — to be one generation away from the nearest common ancestor. Note that for first cousins in the same generation, the same logic used in choosing words for brothers and sisters are used.
    • The most commonly used terms for first cousins are formed by prefixing naima-, mahāṣ-, jālɂa-, and bhari- depending on the aunt or uncle. Thus:
      First cousins through maternal aunt: naimabuneya, naimakalineh, naimaglūkam (for a female), naimañæltah, naimapraškas, naimanālis (for a male);
      First cousins through paternal aunt: mahābuneya, mahāṣkalineh, mahāglūkam (for a female), mahāšñæltah, mahāṣpraškas, mahāṣṇālis (for a male);
      First cousins through maternal uncle: jālɂabuneya, jālɂakalineh, jālɂaglūkam (for a female), jālɂañæltah, jālɂapraškas, jālɂanālis (for a male);
      First cousins through paternal uncle: bharibuneya, bharikalineh, bhariglūkam (for a female), bhariñæltah, bharipraškas, bhariṇālis (for a male).
      • emibuviṣṭimē ñæltah/buneya/kalineh (pl. emibuviṣṭimāhai ñæltai/buneyai/kalinyai) — female first cousins (bureaucratic)
      • emibuviṣṭimē glūkam/praškas/nālis (pl. emibuviṣṭimāhai glūkāk/praške/nālais) — male first cousins (bureaucratic)
    • emibuviṣṭimē naimā/mahāṣī — female first cousins once removed of a prior generation
    • emibuviṣṭimē jālɂām/bharyām — male first cousins once removed of a prior generation
      • Here, the distinction between naimā and mahāṣī (and jālɂām and bharyām) simply refers to the family side viewed from the Ego: naimai and jālɂāk are on the maternal side, while mahāṣēyi and bharyāk are on the paternal side.
  • daniviṣṭyāke — to be two generations away from the nearest common ancestor
    • daniviṣṭimē ñæltah/buneya/kalineh (pl. daniviṣṭimāhai ñæltai/buneyai/kalinyai) — female second cousins
    • daniviṣṭimē glūkam/praškas/nālis (pl. daniviṣṭimāhai glūkāk/praške/nālais) — male second cousins
      • Terms such as emibuviṣṭimē naimañæltah "male's female second cousin through a female first cousin once removed of a prior generation the maternal side of the family" do exist, but are obsolete in contemporary Chlouvānem.
    • daniviṣṭimē naimā/mahāṣī — female second cousins once removed of a prior generation
    • daniviṣṭimē jālɂām/bharyām — male second cousins once removed of a prior generation
  • pāmviviṣṭyāke — to be three generations away from the nearest common ancestor
  • nęlteviṣṭyāke — to be four generations away from the nearest common ancestor
  • šulkeviṣṭyāke — to be five generations away from the nearest common ancestor
    • Cousins at this grade (fifth cousins) are the closest relatives that can be legally married in the Inquisition. Marriages with closer relatives performed abroad are nullified under Chlouvānem laws on the act of applying for long-term residency in the country.
  • If any verb such as emibuviṣṭyāke etc. is used for a generation following the Ego, then it is translated as English "once removed" (the adjectival verb is the same as the one used for the same-generation cousin).
    • emibuviṣṭimē kailoba/kelkah — female first cousin once removed of a following generation
    • emibuviṣṭimē paṣkailoba/paṣkelkah — female first cousin twice removed of a following generation
    • emibuviṣṭimē āpus/rāyas — male first cousin once removed of a following generation
    • emibuviṣṭimē paṣāpus/paṣrāyas — male first cousin twice removed of a following generation
  • paṣṇaimā — maternal great-aunt (grandmother's sister)
    • paṣṇaimaukas — grandmother's sister's spouse
  • paṣmahāṣī — paternal great-aunt (grandfather's sister)
    • paṣmahāṣris — grandfather's sister's spouse
  • pājālɂām — maternal great-uncle (grandmother's brother)
    • pājālɂaiṣah — grandmother's brother's spouse
  • pābharyām — paternal great-uncle (grandfather's brother)
    • pābharyāyah — grandfather's brother's spouse

Other relatives (viṣam špūktin)

  • lāmryāṇa — unmarried partner; girlfriend, boyfriend, significant other
  • laleichim — wife
    • ħaiɂlañši — wife (honorific; almost never used for one's own)
  • snūṣṭras — husband
    • šulañšoe — husband (honorific; almost never used for one's own)
  • bhāmarah — spouse of a female's brother
  • sašvātīh — spouse of a male's brother
  • ryujīnam — spouse of a female's sister
  • kānāsam — spouse of a male's sister
    • Note that these four terms (like any other term that refers to spouses except for one's own) are actually genderless: they do not vary according to the gender of the person, only according to which sibling is married. If a female's brother marries a woman or a man, the spouse will be a bhāmarah in any case. These are used also for one's spouse's brothers or sisters' spouses (A's wife B has a brother, C, whose wife is D — D is A's bhāmarah (while C is A's sūtrākam)).
  • arāši — wife's mother
    • pasarāši — wife's aunt (maternal or paternal)
  • arākam — wife's father
    • pasarākam — wife's uncle (maternal or paternal)
  • ehākti — husband's mother
    • pasehākti — husband's aunt (maternal or paternal)
  • ehāktam — husband's father
    • pasehāktam — husband's uncle (maternal or paternal)
  • nāreši — son or daughter's spouse's mother
  • nārekam — son or daughter's spouse's father
  • tēlani — son's spouse
  • kuranis — daughter's spouse
  • sūtrāši — spouse's sister
  • sūtrākam — spouse's brother

Relatives through different marriages

  • nalmeinā — stepmother (lit. "convergent mother")
  • nalbunā — stepfather
  • nalñæltah/nalbuneya/nalkalineh — stepsister
  • nalglūkam/nalpraškas/nalnālis — stepbrother
  • nalmaiha — stepdaughter
  • nalpurvās — stepson
  • dilimeiṃñæltah/dilimeimbuneya/dilimeilkalineh — halfsister (from the same mother)
  • dilimeilglūkam/dilimeimpraškas/dilimeinnālis — halfbrother (from the same mother)
  • dilibuṃñæltah/dilibumbuneya/dilibulkalineh — halfsister (from the same father)
  • dilibulglūkam/dilibumpraškas/dilibunnālis — halfbrother (from the same father)
    • These are all sometimes found with the complete form dilire meinų or dilire bunų.

Civil/marital status

  • gulentānin — single
    • gulentānną meinā — single mother
    • gulentānną bunā — single father
  • lāmryāṇęs — in a relationship (essive case of lāmryāṇa)
  • lālilah — cohabiting (in the broadest sense, married couples are also lālilah, but the term is commonly used only for unmarried but cohabiting ones). (verb)
  • lañšēmite — married (locative case of lañšēmita)
  • (venāmą lā) biselīsa — divorced (verb)
  • ukārvah — widow (gender-neutral)
  • vīrādham — orphan
  • (vīrādh)ilaka — adopted (verb)
    • (vīrādh)ilaka ñæltah/buneya/kalineh — adoptive sister
    • (vīrādh)ilaka glūkam/praškas/nālis — adoptive brother
    • (vīrādh)ilaka maiha — adopted daughter
    • (vīrādh)ilaka purvās — adopted son
    • vīrādhmilkų meinā — adoptive mother
    • vīrādhmilkų bunā — adoptive father

Chlouvānem weddings

Chlouvānem weddings (talañšanai, pl. tantum) are important moments of celebration for the involved families and mostly adhere to ancient traditions. Given the vast and pluricultural nature of the Chlouvānem Inquisition, nearly every area in it has a distinct tradition set, as do different ethnic groups. However, the traditions used in most of the Jade Coast and the eastern Plain are generally well-known all throughout the country and are also often used in the case of mixed-ethnic weddings. Some traditions of ancient times have been however cancelled by the society created through Yunyalīlti Communism from the Kaiṣamā period onwards.

The Yunyalīlta does not, in its purest form (the teachings of the Chlamiṣvatrā), mandate wedding traditions, though customs and Yunyalīlti rituals have entered the Books of the Inquisition so that there still is a religious basis. The traditional Yunyalīlti-supported view, unchallenged before the introduction of Yunyalīlti Communism and the official broadening of the recognized gender spectrum, is that the strictly monogamous marriage (lañšēmita) creates a social structure responsible of child rearing – a more archaic wording uses "responsible of reproduction" instead. It is to be noted that this view establishes social, but not sexual, monogamy, and that historically, and still today, in most of the Chlouvānem world, sexual fidelity is not an emphasized value as long as infidelity does not interfere with the education of children.

Traditionally, the man should propose to the woman, with her consent towards marriage started the organization of the maidombhanah (lit. "forward-bringing") ceremony, a series of two gatherings (first with the woman's family, then, if the family gave their consent, with the man's one) where the couple announced their intentions to marry. When both families gave consent, the woman's family had to pay a symbolic sum called lañšilgotoe (lit. "braid-buying") to the man's family, as a sort of compensation for privating the family of a worker, according to the ancient gender roles. While the lañšilgotoe is not paid anymore since the Kaiṣamā era, and it is no longer mandatory (but is still predominant) that the man proposes first, the maidombhanah tradition is still present and has spread to most cultures and ethnicities of the Inquisition. It is also still required for the families, after this ceremony, to check their lineages to assure there is no relationship between the couple, as Chlouvānem laws do not allow relatives closer than fifth cousins to marry.

In ancient times, it was common (at least outside of small villages) that maidombhanah was the first time the bride and groom met each other's families, and that as the successful result of both maidombhanai it was the first time that the bride and groom's families met. Nowadays, as bride and groom typically know each other and live together for some time before agreeing to marry and starting the maidombhanah period, this is often no longer the case, but can still happen when for example one or both families live in different cities.
The next step towards the wedding is then a ceremony called taktullunai (lit. "announcement tea"), a symbolic afternoon offering of tea to guests by the bride and groom, which acts as the first time that people outside the families or both partners' kaleyai (spiritual friends) know about the couple's marriage intentions. At taktullunai, the bride and groom announce the wedding date.

The next important ceremonies happen exactly six and three days before the wedding. Six days before it is the time of ħaiɂlañšidaranah (lit. "wife-making"), when the groom's family (but not the groom himself) brings to the bride's house and family the dress she will wear during the wedding ceremony and the ceremonial dyes she will be painted with. Three days before the wedding, the reverse ceremony, šulañšendaranah ("husband-making"), happens, this time with the dress and dyes being brought to the groom's house and family by the bride's family (but not the bride herself). Despite in modern times the couple already lives together by this point, this tradition is still followed in its entirety; in many cases, it is common for the bride and groom to live with their respective families during the lunar phase preceding the ceremony, while in other cases they simply don't show up at those ceremonies. However, it is still considered a taboo for the bride and groom to reveal each other their dresses and dyes before the ceremony, as well as to tell the other about ħaiɂlañšidaranah or šulañšendaranah.

The official start of the wedding ceremony is in the afternoon of the day preceding the vows; at this time the bride and groom are forbidden to see or communicate in any way with each other until the main wedding ritual, and they need to take a purificatory bath (gælarīṇa). The bride and groom are painted during the evening, and then they have to sleep in specially-made beds called mailañšeyai (plur. tantum), which according to tradition have to be uncomfortable. On the following morning, the bride's ritual braid is made. Typically, body paintings and the vestition processes are to be done by same-gendered people in or close to the family, with the only possible exceptions being the bride or groom's kaleyah and, if they do not have siblings of the same gender, the bride's eldest brother or the groom's eldest sister, as long as they are majors.

(TBA ~ the ceremony)

The crowning ritual is called šukilanah (lit. "declaration") and takes place at the beginning of the evening. Introduced by an Inquisitor celebrating the wedding, the bride and groom have to recite six vows[10] in the form of question–answer. At the moment of the last vow, the bride and groom need to be facing in the direction either of the Blossoming Temple of Līlasuṃghāṇa or of Lake Vādhaṃšvāti.

After the wedding, it is customary for the newly-weds to visit those relatives that could not attend the ceremony, typically spending ten days travelling across the country to visit them, one per day, though the frequency varies depending on local customs[11]. Traditionally, the couple used to go to live at the wife's house, if she was the youngest daughter of her family. Today, with housing being assigned by the state, it is no longer the case, though it is not uncommon that the wife's parents[12] are counted as part of the household when determining the size of an apartment to be assigned to a married couple, unless the wife does not specifically ask for different housing.

(TBA ~ how same-sex weddings differ)


  • kita — house, home
  • barkakita — residential panel building (cf. Plattenbau, Panelák). The most common type of residential building all throughout the Chlouvānem Inquisition - it is estimated that about 80% of all Chlouvānem live in one. Due to Chlouvānem Kaiṣamā-era influence, they are also the majority of housing in all countries of the former Union as well as in some areas of Greater Skyrdagor.
    • līvakita — apartment block (in the vast majority of cases, līvakitai are panel houses, so that the terms are almost synonyms).
  • keika — a residential building where the flats are in (usually two-, rarely three-story) buildings wrapped around a shared internal courtyard(IT). Traditionally typical of the rural Plain, due to urban expansion many such buildings - or keikai clusters - are found in older areas of most Chlouvānem cities. A few of them still do not have private toilet facilities, only commonal ones in the courtyard.
    • The term, moreover, also means "courtyard" or "garden", and in this sense has been used as a compound element for words such as galtarkeika (train station) or lairkeika (airport). Therefore, keika in colloquial usage often also means "station".
  • lāmahikā — dormitory
  • ulañšāmas — a chawl-like building of single-room apartments; typically the place of residency of young people, students (most of the times ulañšāme are dormitories, and lots of dormitories are ulañšāme), people waiting for a flat to be assigned, or people that don't have a registered workplace and live especially in ulañšāme used by legions, where they effectively work as volunteers. Like dormitories, they only have shared toilet facilities. It is to be noted that ulañšāme are not poor housing, and are built and demanded due to offering de facto free housing for the needs of specific categories of people.
  • martakitashophouse, a type of terraced house where the upper floor(s) is/are residential and the ground floor is a shop. Literally meaning "city house", this is the dominant type of building in the older centres of Chlouvānem cities. martakitai do not need to have a uniform front - being attached to another such house on at least one side is enough to define them as such.
  • emibą kita — single-family (detached) house. Common in rural areas, rainforest villages, and in a few older neighborhoods of some cities; suburban areas (more suburban-Japan-like than suburban-US-like) of mainly detached areas are very rare, except for a few ones built in the years just after the end of the Kaiṣamā, mainly around Līlasuṃghāṇa, Līlta, Ajāɂilbādhi, and notably in the metropolitan area of Kalikarāsnah, a major city of the Northeast.
  • danileliēmyausire kita — two-family (semi-detached) house. Very rare in the Inquisition, except for some areas in the Northwest where they were built in Western colonial times.


  • dvārma — room
  • kamelšītah — a central dining/living room, where guests are usually entertained. Common in older buildings, especially urban ones, but not found in most modern houses.
    • In palaces and large public/government buildings, this term is better translated as "hall"; an example is the various sets of halls of the Inquisitorial Palace, e.g. the Blue Halls (kāmilirāhe kamelšītai) where the Great Inquisitor resides.
  • maildvārma — laundry room
    • mundhūdvārma — laundry room (less common synonym)
  • mitendvārma — bathroom
    • In traditional (rural) homes, when people didn’t just wash themselves in rivers or lakes, bath-“rooms” were semi-open cubicles outside the house, which were converted into showers (dašamitoe, pl. dašamitenī; a cubicle is a dašamitempliṭa) when plumbing systems became commonplace. This is still the norm in most of the rural Chlouvānem world and in most self-standing homes, with these types of homes in colder areas having them inside the house. In most modern flats, there’s not a distinct bathroom due to the limited space, and there's just a shower in the same room as the toilet (in some areas, toilets are in a cubicle inside this room) for the actual washing; only larger apartments in smaller blocks may have a distinct bathroom with an actual bath. Residential buildings such as older keikai, dormitories, ulañšāme, and summer resort camp accomodations, i.e. those with shared toilets, have a few shower cubicles as part of the shared hygienical facilities.
    • The costume of bath as relaxation (lāligatah, cf. mitoe which is a shower or any bath for washing) is however integral to many parts of the Chlouvānem world, and there are still public bathhouses (lālikah, pl. lālikai) for this, as only a very small percentage of people with large families receive from the state an apartment with a full bathroom; bath as relaxation, for the Chlouvānem, also has religious undertones, as “surrogates” in daily life of gælarīṇai (sg. gælarīṇa), the purificatory baths that have to be taken before entering the most sacred areas of most Yunyalīlti shrines or monasteries - not taken in temples before daily liturgical services, but mandatory before most special occasions.
  • pudbhadvārma — bedroom (coll. pudbhǣšah or simply dvārma)
  • yųljavyāh — kitchen
  • camidvārma — living room (a direct translation would be "great room", but not all camidvārmai – in fact only a very small minority of them – would be described as great rooms as in American house plans. Even in the smallest apartments, kitchen and living room are always clearly distinct)
    • In practically all Chlouvānem houses (only old, formerly upper class rural/formerly rural houses which have one or more kamelšitai are exceptions), living rooms double as family rooms (a concept which does not have a separate Chlouvānem term, due to its rarity) and, as far as space allows it, entertainment/recreation rooms/home theaters (a usage sometimes referred to as læchlyendvārma(i) "fun (i.e. diversion, in the etymological sense) room(s)"); if the latter usage is aimed at children, then it's usually the children's own rooms which double as recreation rooms.

Addressing system

The common addressing system used in the Chlouvānem Inquisition is actually the fusion of two different systems: a modern one based on block numbers and an older one, in limited use in the oldest parts of cities only, based on street names.

Addresses start with the post code (vābdehāni mālendān), which is a seven-digit number (divided NN NNNNN), and are followed by the name of the diocese (juṃšañāña) followed by circuit (lalka) and the municipality, be it parish (mānai), city (marta), or village (poga). This is the basic structure except for four cases:

  • Eparchies are not divided in circuits, so the eparchy (ṭumma) name alone is used, followed by the municipality if it's not one of the core wards.
  • Dioceses divided in provinces first usually note the province (ṣramāṇa) before the circuit.
  • The inter-parish territory (maimānāyusire ṣramāṇa) is usually optional, but can be added to disambiguate.
  • Unincorporated territory, not part of any municipality, note the name of the territory (sāṭmānāyusire ṣramāṇa).

The second part of the address starts with (in large cities) the borough (martausire poga) or equivalent, or the hamlet (mūrė) in extra-parish territories or rural areas. This is followed, if there's one, by the zone (jarāh), which is a smaller non-statistical subdivision; this is optional if the address is a street name.
The structure hereafter is different between addresses in named streets and those with block numbers:

  • In the latter case, the most common overall, each zone is divided in "fields" (jāṇa, pl. jāṇai), which are then divided in building blocks (kitalāṇa, pl. -lāṇai);
  • In the former case, the name of the street (or square, or any equivalent thing) is written.

At this point, only the building (sartām) number is left to be written. Further specificity may be added by writing the access (šerluna — many apartment blocks have multiple accesses) and the apartment (līvas) number.

Two examples of addresses in the eparchy of Līlasuṃghāṇa follow:

20 10052 — nanašīrama : līlasuṃghāṇa ga ṭumma
lūṣyambādhi ch- : latirlārvājuṣi : 3de j- : 9de ki-lā- : 19 s- : 3 šl-: 8 l-

The abbreviations ch- (chūltām, "sector", the name of boroughs in Līlasuṃghāṇa and Līṭhalyinām only), j-, ki-lā-, s-, šl-, and l- may be omitted.
This address thus means:
In the diocese of Nanašīrama, in the eparchy of Līlasuṃghāṇa, in Lūṣyambādhi sector, in Latirlārvājuṣi zone, third jāṇa, ninth block, building no. 19, access no. 3, apartment no. 8.

Another example with a named street, omitting all possible abbreviations:

20 10063 — nanašīrama : līlasuṃghāṇa
hūneidauṣa : yūlyahāti ga ūnima : 24 3 l-

Diocese of Nanašīrama, eparchy of Līlasuṃghāṇa, Hūneidauṣa sector, Yūlyahāti street, building no. 24, apartment no. 3.

A further example in a mid-sized municipality:

84 ᘔ1920 — hūnakañjaiṭa
tahau ga ṣramāṇa : mirāki lalka : nutanai
pūrjayuñci : 1h 7deh 2Ɛ 4

Diocese of Hūnakañjaiṭa, Tahau province, circuit of Mirākah, [parish of] Nutanai, Northern zone, first jāṇa, seventh block, building no. 2Ɛ, apartment no. 4.

Food and eating

Types of dishes, meals, and cooking techniques

Note that the distinction between ltvogūm and rithoe is more about what is cooked than about the cooking; what is made from a dough is a rithoe; what is simply cooked in an oven is tvolgūm. Bread is technically rithoe, but not considered as such.

  • chlemyoe — stew
  • ḍhārṣṭya — soup
  • julta — (something) boiled
  • ltvogūm — (something) roasted
  • mēlita — curry
  • prāšña — pie (either sweet or sour)
  • pǣcicænah — entrée
  • rithoe — (something) baked
  • šværgas — (something) fried
  • yālutsām — dessert


  • ājvalunai — breakfast ("morning tea")
  • hånnelūdya — lunch ("rice at [the highest] sun")
  • yųlgicañīh — afternoon snack
  • bumba — dinner
    • prājāṃlūdya — (regional, in parts of the Northern Plain and in the Near East) dinner ("evening rice")
    • The standard term for "dinner" was once prājāṃlūdya, as bumba rather meant a large, formal meal. After the Industrial Revolution, bumba became used for the main meal eaten after getting home from work, and with the advent of Yunyalīlti Communism from being used among factory workers this became standard usage in most of the country.

Except for bumba, which has the standalone verb bumbake (class 1) "to have dinner", the other corresponding verbs do not exist, and ~ yųlake "to eat X" is used.

Breakfast (ājvalunai) is an important meal among Chlouvānem people. Different areas of the Inquisition have different breakfast habits — some areas prefer a sweet breakfast (as in the South, where a fast, workday breakfast is usually as simple as tea with lots of fruit; or in the Northwest, where Western colonial influence means that sweet bread rolls are more common), while others have a generally savoury one. Tea is, however, common everywhere - breakfast teas are often strong but usually more sweetened. Some common breakfast dishes were born as a way to use the previous day's leftovers, for example the very common Jade Coastal drabhyaše (nowadays eaten not only at breakfast, but a very common fast food) - savoury pancakes, kinda like Japanese okonomiyaki, with noodles as their base. Steamed rice (or, depending on the area, saišah) is also commonly eaten both with savoury and sweet breakfast.
A typical breakfast in most of the eastern Plain and in the Jade Coast, which is also a general menu popular elsewhere in the nation, consists of steamed rice with pickled fruits or vegetables or fresh fruit, savoury drabhyaše pancakes with various toppings (lentil- or chickpea-based gravy is common, or hot parjā (a cheese-like spread made of nuts or beans) and/or sweet bhāsai - rice gnocchi served hot and eaten in a bowl of (cold) coconut milk; an alternative to drabhyaše is komalšam (or komalšami nāneh), a spiced flatbread stuffed with potato purée, often with the same toppings as pancakes. In many areas of the Plain, a popular dish is riṣvām, a stew made of mixed vegetables and based on chickpeas or lentils. Drinks include tea (sometimes, especially in Ilēnimarta, with some special sweet small buns, not unlike French brioches) and fruit juice. Meat breakfast dishes may serve grilled or pickled fish, often eels, with the rice; skewed meat (accompanying rice or saišah) for breakfast was introduced into Chlouvānem cities by Kenengyry communities from the former Kaiṣamā, and is known as kuyugvajumi ājvalunai (Kuyugwazian breakfast).


All words related to breads are used in the singular when referring to the bread type generically; they however have duals and plurals - e.g. bludāt "two buns", bludai "buns".

  • nāneh — generically "bread"; flatbread
  • bluda — bun
  • lasya — rye bread
  • lgāsus — biscuit (generic)
  • næñcah — a smaller and thinner flatbread than general nāneh
  • påldai — a type of crunchy puff pastry
  • pultākah — sandwich (generic term). While the term is originally Skyrdagor (from (szlegszyk) pultak meaning simply "(filled) bread"), where the modern concept came from, the usual pultākah is a wrap made with typical Chlouvānem nāneh, with many possible different fillings; they are a popular street and fair food. The most generic pultākah usually offered has local seasonal vegetables and or fruit and a patty made from fried potatoes, fried rice, or Chlouvānem tōfu (sajrām), or, less commonly, a meat-based one: eel, clipfish, and herring are the most common meats used. The usual sauce used in pultākai (known, therefore, as pultākṣirṣṭis) is made from rice milk and mint-flavoured.
    Note that, as common with Chlouvānem street food, sellers of pultākai typically only make one or two different types.
    • blundultākah — a pultākah made with a bun. It is rarer as a street food, as it is more commonly made at home; an exception is the Northwest, where pre-Chlouvānem Western colonialism means that bread buns are as common as, or even more common than, flatbread.


Note that Chlouvānem cuisine has less of a distinction between fruit and vegetables than we do; many Chlouvānem dishes include both, as part of a general trend of having opposite tastes in the same dish.

All fruits are quite different from those of Earth - some have no translation as they do not exist here, while for other ones I've chosen to translate them using the words for similar-looking, similar-tasting, or similarly used ones.

  • hælveh — fruit
  • bauba — a bittersweet golden yellow fruit from the Southern rainforest; it has a somewhat hard cream-coloured flesh that becomes whiter and more jelly-like when rotting.
  • bulnā — a green-yellowish, somewhat sticky berry typical of the northern border of the Rainforest (particularly the southern Jade Coast), with an umami and slightly sour taste. It is sometimes added raw to some dishes (particularly fish ones), but its most common use is in producing blīceika (see below).
  • bǣkum — Eastern lemon/black lime
  • chlærvāṇa — Calemerian aloe
  • grāšatis — persimmon
  • haisah — pineapple (Calemerian ones are more similar to large peaches with a rough, tawny skin, but they taste quite like pineapples (and still have yellow flesh)).
  • jahūs — pomelo
  • javileh — apple
  • jolan — melon
  • julkhis — peach
  • jvyara — a beige-cream-coloured berry from the Plains, mildly sweet, used for jams and for jvyarñuɂah (see below).
  • kælitsa — orange banana - sweeter than jaɂukas, which are those used for cooking.
  • kǣɂūh — plum (a.k.a. calis)
    • calyake (inverse ablauting (class 4): calyē, kilyek, ikilya) — to harvest plums
  • laiḍa — Calémerian durian (similar in flavour and smell but generally smaller, with no thorns and an elongated shape (almost like a giant radish))
  • laṃšāvi — coconut
  • lācam — mangosteen (various similar species)
  • lenelkis — a small, strong-tasting citron from the Eastern Plain, very commonly used as a flavour for many dishes, especially fish ones, and for sweets and desserts. It is nowadays popular all throughout the nation and even abroad, but its wide use is still commonly associated as a distinctive mark of the cuisine of Hilyamāmah.
  • lūlun — cocoa
  • lūrbha — a cherry-like fruit, whose tree has spiny leaves much like holly and grows in most of the Plain and of the Near East. The fruit colour ranges from pale yellow when unripe to bright orange with sporadic red hues when ripe at its best stage. The fruits are quite small (averaging 3-4 cm length when fully ripe), with the stone being about one third of it, and have a distinctive rich flavour, somewhat reminescent of apricots; they are, however, quite acid and tongue-numbing when eaten unripe. It is a common flavour for sweets and liqueurs.
  • maikām — papaya
  • māra — mango
  • mārāṇāvi — sweet, lime yellow berry of the mārāṇa tree, a commonly found tree in the streets of many tropical and subtropical Chlouvānem cities.
  • mēnnah — sweet, rose pink-coloured banana whose skin gets reddish when very mature.
  • molvækāvi — Calemerian "cashew apple", with a hazelnut-like flavour.
  • mauši — a slightly pink-coloured citrus fruit with a strong bergamot-like flavour, a common ingredient for drinks and desserts across the eastern Plain and the Jade Coast.
    • mæšvake (class 8: mæšvē, mošvek, emišva) — to harvest maušeyai
  • nāgbus — jackfruit
  • ñaiñcañīh — Calemerian starfruit (usually orange-red and with a distinct strong apple-like flavour).
  • nasrītas — a sweet-tasting squash, originally from Evandor (the name is a shortening of original natsarīvtas, from Auralian natsrift, definite form of atsrif), adopted also in temperate-climate Chlouvānem cuisines, especially as an ingredient for sweets.
  • ñubākas — yellow banana (more bitter than mēnnai or kælitsai; it is also more cold-tolerant and can be grown at higher altitudes and as far north as 35°N).
  • nuhalyā — a cherry-flavoured fruit, also red, but similar to a (smaller) pear.
  • pameh — strawberry (similar to those from Earth, but violet when ripe).
  • ralaka — fruit of a tropical palm, dark red when ripe, very sweet but also a bit sour near the seed. Its seeds are often toasted and eaten as dried fruit or used as fillings for other dishes.
  • ṣārām — a small, both sweet and sour fruit, typical of the tropical Far East; it grows on the trunk of its tree in large quantities and is a common ingredient for jams and also sauces.
  • sirīs — pomegranate (a typical Evandorian fruit now grown in all hot~warm temperate climates of Calémere, including in the Inquisition).
  • šikālas — the sweet fruit of a cactus growing in semi-arid and arid areas of the Western Plain and the West. It is also called as "water of the desert".
  • ṣraḍhma — grape (note that Calemerian grapes are not used for winemaking - in the Inquisition, wine is usually made from plums).
  • taineškah — breadfruit
  • tokaina — a citrus fruit widely grown in the East and Northeast with a tart grapefruit-like taste, rarely (if ever) eaten on its own but very commonly used as a seasoning and flavour additive. It has a similar taste to its tropical relative, lenelkis, but is much larger, with an uneven skin, and tolerates frost fairly well. In the tropical areas of the Inquisition it is therefore better known as naleiyuñci lenelkis (Eastern citron) or jålkhlenelkis (cold citron).
    Fruiting tokaina trees give off a very strong scent, which is a distinctive trait of late autumn in many Eastern and Northeastern cities - Lātsunāki Park in central Cami is particularly known for its scentful tokaina trees.
  • valska — watermelon
  • vārīka — apricot
  • yambras — pear

Vegetables and cereals

Chlouvānem use does not make a big distinction between vegetables and fruit; tomatoes and carrots are considered "fruits" (hælvyai) just as pineapples or strawberries are. Those listed in this separate section are those that are exclusively used as parts of savoury dishes (except legumes, which are however not considered fruits). Cereals (lāsīm) are also included here, which are, unlike vegetables, a distinct category.

Note that when listing ingredients, particularly in the names of dishes, the singular is used and not the plural, e.g. "baked potatoes" are tvolgē nūdbra; "eel kebab with blīceika, okra, and tomatoes" is blīceikęs ḍuyęs no benīręs no lā saikhat rāltaika.

  • bågras (sg. only) — legumes
  • rādhišam (sg. only) — leafy greens
    • haitē — salad, also the most common type of Chlouvānem "fast food". The common Chlouvānem salad contains mostly leafy greens, usually many mild-tasting vegetables (the actual ones used usually vary regionally and seasonally), stir-fried and spiced klaḍas (i.e. Chlouvānem tempeh) or breadfruit, and a small portion of strong tasting, usually pickled, vegetables or mushrooms. The most commonly recognized ingredient, however, is the dressing, which is always some kind of strongly aromatic balsamic vinegar. haitē shops or carts are a common sight in cities of the Inquisition, especially near transit facilities, and it is very common to find people eating haitē on public transport at any time of the day.
  • apukān or yālvigubham (both sg. only) — sweet bean (a beige-coloured small bean in the shape of chickpeas which, as the name implies, are usually made into a sweet paste used in many desserts, especially in the East)
  • banīra — tomato (the most common species is actually quite similar to lulos)
  • šraṇḍhanīra — a small, grape-like and strong tasting tomato growing especially in more arid areas in the Western Plain, the Southwest, and the West. Its name literally means "grape tomato".
  • būrvām (sg. only) — black, broad beans
  • dāhāma — an edible tuber, quite like sweet potatoes but with a distinct reddish colour
  • dīlla (sg. only) — peas
  • ḍuya — okra
  • gubham (sg. only) — chickpeas
  • hauša — (green-white) cabbage
  • hunai — lilac yam
  • jaɂukas — cooking plantain, large yellowish-greenish banana
  • jęšah — a type of crunchy leafy green
  • kāltika or karimbalaili haitē — a flowering plant of the South whose leaves are commonly used as leafy greens. The name karimbalaili haitē (sailors' salad) it is sometimes referred to as references its historical prime role in meals served on ships, as the leaves contain vitamin C and prevented scurvy on ships.
  • kayaroe — Western eggplant. In most of the country, except for the Northwest, the related but different rulkah is more commonly found.
  • kīnaška — cauliflower (typically purple)
  • khræsas — Calemerian avocado (with an apple-like appearance and texture); one of the main crops originating from Evandor. The name is borrowed from Auralian xres [xrɛs], ultimately from Proto-Evandorian *kʰräts, a root fairly stable in most Evandorian languages and thus a possible example of Calemerian Wanderwort.
  • lājanah — carrot
  • lambā — a tuber, mostly used for its flour (called læmāh)
  • leiɂa (sg. only) — red beans
  • mahīra (sg. only) — lentils
  • miltai (sg. only) — soybeans
  • mulājha — a leafy green with long, narrow leaves, and mild bitter flavour
  • nanaidīlla (sg. only), AKA hūmarian (sg. only) — "jungle peas", a kind of legume from the South, with purple skin and elongated shape.
  • nūdbra — potato
  • nukla — a green seaweed variety which grows small, caviar-like "grapes" on it. It has a slight umami taste and is a common ingredient that has spread to virtually all coastal tropical cuisines of the Inquisition, being especially cultivated along the whole shoreline of the Jahībušanī Sea.
  • oeyiša — fennel. It is leafier than Earth fennel, and very commonly grown throughout the Plain.
    • tāmiroeyiša — literally "rock fennel", it is actually a different plant but with a very similar taste. A plant native of southern Púríton, it has been included in the traditional cuisine of the Jade Coast. It is often boiled to enhance its strong flavour and aroma, and its wide use in Jade Coastal cuisine makes its aroma a common smell in the city streets.
  • pāṇḍonika (sg. only) — a type of bean, typically with a white and red skin (hence the name, pāṇḍa-ūnika).
  • parkṣīn — Chili-like pepper
  • panyā — a leafy green with typically big, light green leaves. It is one of the most widely grown leafy greens in the Inquisition.
  • prāšan — orange cauliflower-like plant, quite sweeter than other cabbages or cauliflowers
  • pulkus — onion
  • rāñjhā (sg. only) — spinach
  • reiba — olive
  • rulkah — Eastern eggplant (originally South Védrenian), typically smaller than Western ones (kayaroe), slightly more bitter when raw, and with a mostly cream yellow skin with thin red streaks.
  • ryošah — a plump banana with deep orange pulp used for cooking and brewing beer. It is mildly more acidic than jaɂukas, with a hint of tomato flavour.
  • špṛmvā — green seaweed
  • šųlah — a green, leafy cabbage, reminescent of Savoy cabbages; it is one of the most grown vegetables across the Inquisition and is considered abroad as a signature ingredient of Chlouvānem cuisine.
  • tamba — mushroom (in general)
  • tāraṣṭhah (sg. only) — a type of red bean, with a mildly sweet taste, often used in desserts and sweets but also in curries.
  • taɂūh — red seaweed
  • thaisah — brown seaweed
  • ǣṣinam — radish; when unspecified, refers to a usually yellow and typically very large, turnip-shaped variety, otherwise known as yultǣṣinam "lemon-coloured radish". Other varieties include:
    • dildhǣṣinam — literally "dildhā[13]-sized radish", it is the largest known variety of radish. It is mostly white with thin crimson veins, and has a milder and slightly sweeter taste than other ones. Typical dildhǣṣinam weigh between 8 and 12 kg, but there may be occasional specimens weighing up to three times that.
    • komanē — cream-whitish, elongated, and with a stronger taste (less watery) than yultǣṣinam, more popular in the Jade Coast;
    • lardīceh or lardire ǣṣinam "crimson radish" — a blood/dark red coloured variety which has a taste stronger than yultǣṣinam but not as much as komanē, being however smaller than both. It is the most popular temperate variety, more tolerant of cold temperatures and therefore grown in the East and Northeast, at the lower elevations of the Hālvaren plateau, and on the southern (Plain) slopes of the Camipāṇḍa; it is also grown in summer further north on Hokujaši Island.
    • nārgǣṣinam or nārgyūs — orange-red, small, and slightly more bitter; very common in the Eastern Plain and in the Near East: more than 60% of the production comes from farms in the eponymous Circuit of Nārgah, in the diocese of Cambhaugrāya.
  • lāsīm (sg. only) — cereals
  • bhūrgus — maize (originally a Ceránentian crop, today widely grown in most of the planet, including the Inquisition)
  • karūdas — millet
  • kunādih — black sesame
  • lūdya — rice, particularly non-sticky and white ones, but also a cover term for all kinds of rice (note that uncooked rice is maɂika)
  • ñaṃryah — rye
  • ñañām — sticky rice
  • prādvām — sesame
  • tīppa — wheat
  • yūlmiras — a plant mostly used for its small, oily seeds, one of the most common cooking oil sources

Meat (incl. fish)

Chlouvānem culinary conventions do not separate meat and fish: mædhram means both meat from land animals (babhrāchokvāman mædhram) and meat from fish (daltāmān mædhram) (moreover, in anatomical and generally in non-culinary contexts, the same word also means "body"). Note that the basic word for "fish", daltah, is only used for the animals and never in culinary contexts.
Note that in most areas of the Chlouvānem Inquisition ((semi-)deserts, the northeastern taiga, and small islands being the main exceptions), mostly due to religious reasons, meat consumption is one of the lowest on Calémere. Most meat eaten is fish, and most of it is preserved in some way.

  • mædhram — meat, including fish
    • babhrāchokvāman mædhram — meat (not fish)
    • daltāmān mædhram — fish (when used as food)
  • hārelšān — sun-dried fish
  • lākṣin — roe
  • ñarīcañīh — a pâté spread made of assorted offal, typically considered a mountain area food but today commonly found in shops and restaurants anywhere in the Inquisition.
  • pānājah — dried and salted fish (clipfish)
    • hokujašeyi pānājah — clipfish from Hokujaši Island, in the northeastern Inquisition
  • raltāsis — stockfish
    • aratārami raltāsis — stockfish from Aratāram Island, in the far northeast of the Inquisition. Considered a delicacy in most of the nation.
    • āṣkandi raltāsis — stockfish from Askand
    • kātudaudælti raltāsis — stockfish from Gathuráni
  • taħivkam — cold cuts
    • In Chlouvānem cuisine, cold cuts are pretty much always some variety of head cheese, typical of dry savanna, semi-arid, or mountainous climates. The word itself is borrowed from Auralian taḥifket, meaning "ham"; the word was originally borrowed as a plurale tantum taħivkāt, from which the singular was crafted as a result of analogy.
  • bhaḍārum — octopus
  • ḍašūram — shark
  • dharbālis — a várzea fish, among the most commonly eaten meats in the South and the southern Jade Coast.
    • talæñoyi dharbālyų mēlitadharbālis in curry as typical in Talæñoya diocese (inland Jade Coast, along the "wall of igapós and várzeas"), a very popular dish not only in Talæñoya but in the whole Jade Coast.
    • smurdharbāllāṇṭamų chlemyoe — stewed filled dharbālis head, a typical dish from the South; fillings often include larvae, worms or insects.
  • dhātikah — an angler-like fish living in tropical waters
  • getaphojam — a large flightless bird, quite like a turkey (uncommon as food in the Inquisition except for its Far Western parts)
  • ħelakam — a várzea fish common in many areas of the South
  • ħuɂimah — a goat-like animal, somewhat smaller than goats on Earth
  • kahādih — tuna
    • jhūtañšin — smoked and sun-dried tuna, a typical delicacy of coastal Jhūtañjaiṭa and southern Latayūlima
  • kalalas — a green-gray-scaled freshwater fish, very common in most rivers of the Plain.
  • lakhlā — squid
  • laṃrā — duck
  • nālista — cod
  • paidi — herring
  • phojam — chicken
  • poldakis — lamb
  • saikha — eel
    • vrāṣmasaikha — smoked eel, a typical food in many parts of the inland South
  • ṭaṣṭhāgeh — a small várzea forest fish, very prized due to its strong taste.

Pastes, dressings, other foods

  • blīceika — paste made from moldy and aged bulnā berry pulp, with a taste similar to strong blue cheeses such as Gorgonzoeula. It is Līlasuṃghāṇa's most typical food and a prime example of acquired taste in Chlouvānem cuisine.
  • cokuša — cheese. Due to the relative scarcity of dairy sources in the Chlouvānem heartlands, cheese is not a widespread food in the Chlouvānem Inquisition. It is mostly found in two areas: the Far West, where it generally is a type of quark with a great variety of uses, used as a filling for cheesecakes and baked dishes or as garnish for curries or with saišah; this Far Western cheese, also common in the neighboring Dabuke areas, is the one most Chlouvānem are familiar with, and in fact the word cokuša, adapted from a Dabuke language and ultimately from Old Spocian c′aqvčun, exclusively referred to this one. The other area is the Northwest, where cheese-making tradition was brought by the Evandorian colonizers before the Chlouvānem conquest, and various types of cheeses, similar to those typical of various areas of Evandor, are produced there. The Tārṣaivai, which were mostly a Cerian colony, are famous for soft moldy cheeses, while neighboring southern Srāmiṇajāṇai, a former Auralian colony, are more famous for firm hard ones.
  • 〜 daṃlātas — syrup
  • ḍeñam — plant milk
  • gaiškas (sg. only) — noodles
    • aṇḍhūyas — very thick noodles made from rice starch, a typical ingredient of Near Eastern cold soups.
    • ḍīṣma — pulled wheat noodles, typically served in soups.
    • galtegaiškas — instant noodles
    • māghāgaiškas — noodles served in plant milk yoghurt (māghāṣus). The ilēnimarti māghāgaiškas, considered the most iconic dish of Ilēnimarta, is one of the most famous Chlouvānem dishes abroad.
    • mēligdaiškas — curry and noodles
    • spaṣṭra — flat, yellow wheat noodles very popular especially in the Near East
    • ugdhāra — thin rice noodles (but thicker than viṣṇavam)
      • ḍirugdhāra — thick variant of ugdhāra, especially popular in noodle soups.
    • viṣṇavam — thin rice noodles, typically served stir-fried
  • haikra — vinegar
    • dāyārhaikra — palm vinegar (the most commonly used in various areas of the Inquisition)
    • maɂikhaikra — rice vinegar
  • ħaṇah — candy
    • Very often, ħaṇah prototypically refers to yūmiħaṇah, i.e. a halva-like confectionery made from yūlmiras seeds and various flavourings.
    • laktašis — typical candy from the South made from caramelized coconut milk
    • nīdeh — lollipop
    • ñuṃħa — nuts embedded in hard candy
  • jvyarñuɂah — literally "jvyara cream"; it is a paste made from moldy and aged jvyara berry pulp, a delicacy of the northern Jade Coast. It is similar to blīceika, but has a milder taste, is somewhat sweeter and is a bit more "foamy".
  • khāšvam — oil
    • prādvākhāšvam — sesame oil
    • reilghāšvam — olive oil
  • klaḍas — fermented soybeans in a block, quite like tempeh
  • kæṃša — known in the West as "Chlouvānem yoghurt" because it is similar in consistence and taste (only, often, a bit more acid) to yoghurt, it is actually a completely different foodstuff made from the fermented juice and pulp of (one of many variants of) the yudhnyas fruit, from an evergreen bush of most of the tropical Inquisition.
  • lameṣiḍeñam — coconut milk
  • lameṣmædhram — coconut jelly
  • māghāṣus — rice- or soy milk yoghurt sauce, a common ingredient in various parts of the Central and SE Plain and parts of the inland Jade Coast (notably Ilēnimarta)
  • miltaiḍeñam — soy milk
  • mūḍarah — cake
  • naske (pl. only) — chipsUS/crispsUK. The word comes from Skyrdagor naszky, meaning "potato"[14], but in Chlouvānem naske does not refer strictly to potato chips: what they're most commonly made of varies throughout the country. While in most northern and western areas they're usually made from potatoes, in many areas of the Plain they're made from carrots or turnips, while plantain chips are almost dominant in the South, in the southern part of the Jade Coast, and in the Southern Far East.
  • ñailūyālvendān — frozen dessert
    • lądhas — a typical Chlouvānem frozen dessert very similar to kulfi, a three-century-old Chlouvānem development of traditional Auralian ice cream (adirt taxmlaɣẓ, which is also the ultimate origin of the Chlouvānem name (originally dirtaṃlądhas)), which nowadays refers to what Chlouvānem call vošasas.
    • sūrmaṃsāja — a fālūdeh-like dessert whose main ingredient is thin rice noodles, covered in fruit syrup and sliced ice.
    • vošasas — "Western-style" ice cream, which was already popular in various Kenengyry and Skyrdegan countries, and was introduced to the Inquisition in the late Kaiṣamā. The term is ultimately from Nivarese óšos, the most common term for Southern Evandorian-style ice cream throughout the world (cf. Cerian ošó, Nordûlaki oxos). A peculiarity of Chlouvānem vošasas compared to ice cream in other countries is the vastly different typical flavour choice, with Chlouvānem ice cream using mostly tropical fruits or spices indigenous to the Inquisition and almost completely unknown elsewhere (most such flavours are also used for lądhas and sūrmaṃsāja).
      • vošasaħaṇah — lit. "ice cream candy", a broad term used for all vošasas-based desserts, mass-produced or artisanal, not served in cups.
      • talikus ga vošasas — a common ice cream-based dessert, consisting of tomato-flavoured ice cream balls topped with very sweet apukān (sweet bean) paste. Invented in a Near Eastern canteen in 6362, it is now popular all throughout the Inquisition and in some other countries of the Eastern bloc.
  • 〜 ñuɂah — cream, sauce
  • oegas — brine
  • oegaṣajrām — fermented and brined tofū
  • parjā — a vegetable cheese-like paste, used as a spread
    • rahīmparjā — mint-flavoured parjā
  • raṇḍālah — fried vegetable nugget
  • plipai — stock
  • praṇyājas — sweet, bite-sized pastry
  • rāltaika — kebab-like skewed dish, most commonly with fish. In older Chlouvānem, it meant anything cooked on a skewer (now simply rālte 〜).
  • saišah — a nshima- or polenta-like dish, made from either Calemerian maize (betaras) flour or læmāh, used as a staple food in many areas of the country (a common division is between areas where the staple food is rice and those where it is saišah).
  • ṣajrām — tofū
  • širṣṭis — chutney, sauce (thicker than ñuɂah)
  • švædai (pl. only) — basically the Chlouvānem equivalent of French fries, usually not made from potatoes but from the more common dāhāma tubers.
    • nūdbrų švædaivvædai made from potatoes, also called "Skyrdegan vvædai" (ṣurṭāgi vvædai).
  • uram — cooked fruit
    • yālvire uram — varen'je
    • nanūką lā uram — mostarda
  • yālvoe — sugar
    • lameṣyālvoe — coconut sugar
    • pēmbāvi — cane sugar
    • yālveṃsnīrṣmas — icing, frosting


  • dalgaṣīmaila or simply dalgaṣīs — alcoholic drink
  • ḍeñam — plant milk
  • humaimaila — any herbal infusion which is not tea (tea technically is a humaimaila too, but is popularly not considered as such)
  • javihumai — spirit
  • lunai — tea
  • maila — water
    • jyārēm lā maila — carbonated water
    • jyārēm udvī maila — non-carbonated water
  • vælskus — juice

Soft drinks

  • jyārṣūs — soda fountain; many of them are automatic vending machines on sidewalks.
  • kolecañīhkvas-like drink, the Inquisition's most popular soft drink. Usually homemade or sold by street carts.
  • maušijyārai (pl. only — bergamot-flavoured soda, extremely popular especially in the Jade Coast. Common "brands" include eṣṭālīn (Eṣṭālabūkha factory, Latayūlima diocese), phraṣyūs (Phraṣmurta factory, Jhūtañjātia), and rašvāri (Rašvāra factory, Kaṃradeša).
  • rāṭaila — soda drink flavoured with rāṭevas flowers and a mix of other aromatic herbs of the Far East. Formerly also known as rāṭemaila, the current name is a portmanteau.


  • gilvāh — a spirit made from either sugarcane molasses or sugarcane juice, overall the most common distilled alcoholic beverage in the Inquisition (mostly due to the extensiveness of the sugarcane industry), typically between 45% and 50% alcohol.
    • In the Near East, gilvāh typically refers to the spirit made from molasses, while that made from sugarcane juice is known as bandākus. In most of the nation, however, gilvāh is used for both and the latter term may even not be understood.
  • lārmis — collective term for fruit brandies. The most commonly found ones are Southern, made from the juice of molvækāvi (cashew apples); other commonly used fruits include nuhaliā (somewhat like cherry-tasting pear), jolan (melon), and julkhis (peach).
  • levña — ngoihben, a vodka-like spirit of Holenagic origin; highest quality ngoihben [ŋevʲnʲ] is made from the distillation of fermented qârpdhloik [ˈq͡χɔrtɬek] (known as kårchlekas in Chlouvānem), a frost-tolerant cereal typically grown in Holenagika. It is one of the main imported foodstuffs in the Inquisition, as there is only a small number of Chlouvānem independent distilleries in the Far North (mostly on Aratāram Island).
  • mayābi — wine
    • Calémerian wine is typically not made from Calémerian grapes (which only have their shape in common with grapes from Earth) but from various other fruits; in the Chlouvānem area, plums (calais) are used. Furthermore, Chlouvānem wine is never drunk plain, as spices and/or herbs are always added to it.
    • īlāmmayābi — hot wine
    • sarūba (rare) — pomegranate wine (or Evandorian wine)
  • sāreh — a "wine" made from sticky rice and herb flavoured, with typically 21-22% alcohol.
  • yarya — beer (commonly made from plantains)


People in most of the Inquisition eat with bare hands or with chopsticks; forks and knives are typically used as cutlery only in the Northwest and parts of the North. Spoons are used everywhere for thick soups, but less thick broth soups, common in the Plains and the Jade Coast, are eaten by picking things in them with chopsticks and then drinking the broth from the bowl.
In most of the country, food is set on a low table (usually rectangular, though smaller ones may be circular) called ḍūghrām, decked with a tablecloth - formal, highly decorated ones are formally called hṛdbha, but ḍūghrām is usually used for them too; less formal ones are called either ḍūghrām or simply snīrṣmas (cover) – and people eat while sitting on small mattresses (either as high as the ḍūghrām, or ⅔ its height) called niralūm (pl. niralūk).

  • vailašaus (pl. only) — cutlery
  • jubdhā — chopsticks (a pair of)
    • jubdhākāram — a single chopstick
  • šaṃsras — fork
  • ṣarus — spoon
  • bhagvām — knife
  • šūlyakāše (pl. only) — dishes (plates, bowls...)
  • jaɂukinūlya — banana leaf. In the South, each diner traditionally uses one of these instead of other plates.
  • ḍhūṣyaṇah — bowl used for serving many stews and especially side dishes of stewed vegetables. There can be a large communal ḍhūṣyaṇah, or each diner gets a smaller one.
  • lallaika — platter
  • maldānis — the main plate each diner uses
  • plaipāgis — bowl used for soups
  • rāltah — skewer
  • voleya — the smallest bowl, typically containing side creams or small, pickled foods (typically vegetables, sometimes fruit or fish). Each diner has one.

Eating establishments

  • dhāvala — inn (restaurant + hotel, found outside cities)
    • martidhāvala — city inn (always has a restaurant and functions as a hotel, albeit with a small number of low-priced rooms (typically 6 to 8))
    • predhakena — hotel (in cities; may have a restaurant but often does not)
  • hælvekita — "fruit bar" (a place which serves mostly fruit- or plant milk-based drinks; often just a tent or a moving cart).
  • javihumāyikā — liqueur bar (a bar which produces and serves its own liqueurs and wines, eaten along with pǣcicænah or other simple foods)
  • ladragyala — tavern, restaurant (the main type of restaurant in the Chlouvānem world)
  • lunaikeika — tea house (the Chlouvānem equivalent of cafés). Tea is their main focus but often serve also fruit-based drinks (like hælvekitai) and/or liqueurs.
  • yaridhūs — brewery bar (just like javihumāyikai but with beer instead of liqueurs or wines)
  • yųlkita — an upscale, formal restaurant, not really common except for large cities. Commonly they are still referred to as ladragyalai.


  • nūlastān — money
    • pumąmih — short for punīṃrān mąšmirtah "Workers' Payment Card", it is a kind of debit card only available to state workers, enabling them to pay for things using money on their savings' bank account and even more, detracting it (until a certain limit) from future salaries.
  • yaltan — Inquisitorial Yaltan (CHY), currency of the Chlouvānem Inquisition
  • binake (class 2 - benē, binek, ibina) — to sell
  • bīdånyake — to trade
  • lgutake (class 2 - lgotē, lgutek, ulguta) — to buy
  • lgutarim — shopping list (lit. "that which has to be bought")
  • mąšake — to pay
  • mąšas — payment
  • nīrah — price
  • teilah — good, what is traded


  • luvai — market
    • pogluvai — village market
    • Most mid-sized towns and all cities in the Inquisition typically have a sūq-like area in its center (especially historic ones), which can be very large. Large cities typically have many such markets, roughly one or more for each borough. In smaller towns and villages, such markets are also found but only on certain days.
  • ñoɂabemuh — market stall; generic shop
    • āndaralila — artisan
  • ṣarivāṃluvai — state-run department store, typically used for a GUM-like building in the central area of every major city of the Inquisition.
  • lalyāluvai — convenience store
  • yaivluvai — general store
  • kuviluvai — hard currency shop (cf. Intershop, Pewex)
    • kaustānnūlya — foreign exchange certificate, accepted in kuviluvāye
    • There are three types of kaustānnūlyai and two different types of kuviluvāye in the Inquisition. Lime yellow foreign exchange certificates (yultirāhe kaustānnūlyai) are exchanged for all currencies of the Kayāgaprika at a fixed 1:1 rate with the Bronic beary; red certificates (ūnikirāhe kaustānnūlyai) are exchanged for all non-convertible currencies at rates dependant on the individual currency, while green foreign exchange certificates (rādhirāhe kaustānnūlyai) are exchanged for all other currencies, pegged to the Nordûlaki xorûk at 5 cheques per xorûk.
      Hard currency shops are distinguished from their signage: those with a lilac signage are exclusively meant for Chlouvānem citizens, citizens of other countries using the yaltan as official currency, and Bronic citizens; they accept payment in all three types of kaustānnūlyai or directly in Bronic beary[15]. Shops with blue signage are meant for all other foreigners, as well as for Chlouvānem/yaltan-using/Bronic diplomats and Inquisitors working abroad, and accept a wide range of foreign currencies.
  • mulyaluvai — online shop
  • paṣvādaluvai — second hand/used goods store
  • vontadmālluvai — black market

Daily use goods, general tools, and machines

  • aṣṭṛmǣka — toothpaste
  • bikṣurga — deodorant
  • bimbarṣūs — printer
  • dåṣṭis — bucket
  • kāḍūlgvædhṛṣūs (commonly kāgvevūs or kāgvǣh) — copy machine
  • kergnakai — toilet (esp. squat toilet)
    • kergnakailæjla — seat toilet
    • muñcis — hose used for cleaning the anal area after defecation
    • lišubūm — toilet paper
    • The norm in the Chlouvānem Inquisition is cleaning using water, which also encouraged for environmental reasons, either exclusively or in addition to toilet paper. Nowadays nearly every flat and home in the Inquisition has its own toilet and bathroom, with the exception of some very old unrenovated agrarian courts, dormitories, and ulañšāme. Dormitories, ulañšāme, and accomodation in summer resort camps have a set of shared hygienical facilities on each floor or on every second floor. Public toilets (either free-standing or in public buildings) aren’t gender-segregated and are all located in separate cubicles; typically, in every toilet complex, around two thirds of available ones are squat toilets, while the others are seat toilets (though in smaller places with a limited amount of toilets only squat ones are usually found). Flush toilets are the norm, except for the desert areas and parts of Pūrjijāṇa, but in virtually every urban area of the Inquisition water economy laws require flushing systems to be buttons that only allow water to flush as long as they’re being pressed.
  • nurmai — soap
    • Black soap made from ashes has been in extremely common use among Chlouvānem since antiquity. In fact, the word nurmai used for soap is a Proto-Lahob derivation from the root for "ash" (cf. narmis "ash(es)").
  • sattaka — clip, paperclip (the latter also nūlisattaka)


  • bhike (class 2: bhayē - bhik - ibhya) — to cure, treat, (also: take care of)
    • bhayā — cure
    • bhirṣūs — medicine
  • nyurukæsa — vaccine
    • nyurukæsan girake (class 2: ~ gerē - girek - igira) — to have oneself vaccinated, caus.: to vaccinate
  • prodlake (class 1 interior) — to be sick
  • prodaloe — disease
    • prodlīca — sickness (temporary sensation)
  • rahēlah — health
    • rahēlṣenike (class 1 interior) — to be healthy, fit
    • rahēlūkke (class 1 interior) — to be healthy, good for health
  • rahēlkita — hospital
    • rahēllila — doctor (lit. "health-person")
    • rahēllemīn — nurse (lit. "health-helper")
  • uyūsake — to operate
    • uyūsam — operation

Health conditions

  • baḍarauga — "blue plague", an infectious disease caused by a bacteria endemic to the Inquisitorial Far East: its most visible trait is the formation of blue-violet swellings on the skin that grow to painfully break. Historically, it has caused various deadly pandemics across the Chlouvānem lands, but today it has been nearly eradicated and the sporadic registered cases are easily treatable.
  • gåtnas — vomit
    • gåtnake (class 1) — to vomit
    • gåtnirauga — nausea
  • kloppa — cough
    • kloppadṛke (irr: kloppadarē - kloppadṛk - kloppadadrā) — to cough
    • kloppukāram — a single instance of coughing
  • manturcum — rhinorrea, runny nose (medical term)
    • nadirṣas — runny nose (informal term)


All words for occupations are gender-neutral[16]. They are most commonly formed with either the suffix -īn or by compounding a term with lila (person); often they are synonyms but they may also have two different meanings (see for example āndaralila vs. āndarīn).

  • āndaralila — artisan (also used in the broadest sense, applied to all non-state-employed workers)
  • āndarīn — builder, construction worker
  • baucalila — teacher
  • blotīn — cleaner, janitor
  • chlæchlila — farmer (often more specified with the following hyponyms; more archaic synonyms include dhṛtvī and dhartāṃlila)
    • camūdhṛtvī — kolkhoznik
    • yanadhṛtvī — sovkhoz worker
  • chlævilila — TV host
  • chlitmāmęlīn — prostitute (formal) (less formal, but not vulgar: mimaišcañīh)
  • dārṇālila — figurative artist
  • dhāvallila — innkeeper
  • dusuṃlila — radio host
  • jeldinālila — performing artist
  • kauchlærīn — professor
  • ladraglila — bartender, restaurateur (more archaic form: ladragyallila)
  • murkadhāna — Inquisitor
    • dvašpegde murkadhāna — Judging Inquisitor (acting as a judge in a Tribunal of the Inquisition)
    • yinām nali murkadhāna — Security Inquisitor (any Inquisitor acting as a police officer; generic legal term) (see § Police forces)
  • pāsāyæyīn — weather forecast presenter
  • pindårbhīn — waiter
  • praudalila — journalist[17]
    • praudīn — news journalist
    • rašvātṛpraudīn — sports journalist, sports commentator
  • pūṃlila — [factory] worker (also, rarer, pūnīn)
  • rahēllemin — nurse
  • rahēllila — doctor
  • ṣvatrā(today:) martial arts teacher OR teacher (in a religious sense); (archaic:) teacher
  • vālireh — deacon (layperson working for the Inquisition)
  • yaivatarlāmąlila — [universitary] student


  • nakṣuma — music
  • bunta — rhythm
  • lijas — song
  • pamica — key
  • pañcilāṇa — keyboard
  • nakṣuṃlila — musician
  • suma — note
    • summęlike — to play (music, a melody, etc.); not used for "to play an instrument" (see below)
  • sumbęnta — string
    • lāmąlkire sumbęnta — sympathetic string
  • suṃghāṇa — melody

Note that there is no general term for "to play" an instrument; each class of instruments uses a different verb - for example, wind instruments use heimake (otherwise meaning "to blow").

Wind instruments

  • heimake — to play an aerophone; to blow (player of an aerophone: ~heimīn)
  • atnā — harmonica (typical instrument in the East and Northeast)
  • būgah — a type of vessel flute originally from the Plain, made from hollowed gourds.
  • bhaivyāvam — oboe
  • gurḍhyam — flute
    • The prototypical gurḍhyam is an eight-holed, end-blown bamboo flute. However, there are lots of flute types specific to different regions, each one with a local name.
  • pamulairāh — harmonium (free reed organ)
  • spluga — a free reed sheng-like instrument, peculiar of the Northern Plain and of the Near East


  • tulge — to play percussions; to hit (player of a percussion instrument: ~togīn)
  • panaɂa — drum (generic)
  • ḍaltaka — berimbau-like percussion
  • mailsumajal tarang
  • vṛjātis — xylophone


  • pṛṣake — to play a non-bowed stringed instrument, or any keyboard (player of such an instrument: ~parṣīn)
  • lišvake — to play a bowed stringed instrument (player of such an instrument: ~lešvīn)
  • bahīrah — a sitar-like instrument, typically with 7 played strings and 18 sympathetic ones. Extensively used in all kinds of music of the Plain and in devotional music.
  • mūdham — lute
  • soṃgurum — a stringed instrument similar to the mūdham but with a deeper sound. It has 4 or 5 strings to be played and 11 to 14 sympathetic strings.
  • ulṣagis — a bowed instrument, slightly larger than the bahīrah and similar in construction, though with less played strings (3, 4, 5, or 6 depending on the variant) and 17 to 21 sympathetic ones.


  • lījake — to sing
  • heicā — wordless rhythmic chant


  • laneika — possibly the most popular music style in the Inquisition, heavily influenced by Chlouvānem classical music and purer Yunyalīlti devotional music, sounding a bit like Qawwali to Earthly ears.
  • mūṃjas — a traditional music genre from the Central Plain, characterized by danceable tunes, heavy on percussions and string instruments (picked and percussive ones in particular). Many songs incorporate heicā, with recurring rhythmic chants made of just a few syllables instead of full lyrics.
  • kerachomā — popular non-classical music genre originally from the East and Northeast, today one of the most popular in the whole Inquisition (together with laneika and mūṃjas), somewhat reminescent of 60s country music.
  • ṣmola — Calémerian hip-hop (better known as either kalapka (from Nordûlaki) or šumóra (from Cerian)), specifically its Chlouvānem variant, made of its Western roots (born among lower class people in former Nordûlaki colonies on Ceránento), influences from Dabuke and Kenengyry immigrants to the Inquisition, and Chlouvānem musical and literary styles. The term refers to the whole subculture, not just to music (which can be specified as ṣmolnakṣuma if needed).
    • ṣmolīn — any member of the ṣmola subculture
  • tūnisus[18] — pop-rock music, ultimately derived from Western Calémerian "rock" (taónensi internationally, from the Cerian word for "shaker") in its Skyrdegan interpretation; its most popular form is based on idol groups, as in the Skyrdegan countries, but Chlouvānem "idols" (ṣrasekai) typically play instruments instead of just singing, unlike Skyrdegan ones. It is not very popular overall, but it has a lot of success in the North of the Inquisition (the areas closest to Greater Skyrdagor) and often among native Northern Chlouvānem elsewhere in the country.
    • ṣraseka — idol (Skyr. zraszyk "knight")
    • ṣraseklāṇa — idol group (half-loan from Skyr. zraszkajbe)


  • ladragyalah — inn, restaurant
  • yaridhūs — brewery bar, i.e. a bar that typically serves beer and wines, with the main type(s) of drink offered being brewed or distilled by the yaridhūs itself.
  • javihumāyikā — a "bar" mostly serving homemade liqueurs, somewhat more formal (and less cheap) than yaridhaus.
  • lunaikeika — tea house
  • hælvekita — fruit bar
  • ħildelkeika — game hall, almost a kind of Chlouvānem "western saloon"
    • mugišci ħildelkeika — game hall owned by the Mugišca (i.e. the Inquisition's Komsomol), specifically thought of as a teen-friendly environment. They were instituted in the late Kaiṣamā era, when regular ħildelkeikai had the bad reputation (still sporadically found today) of being very violent places.
  • muliħikeh — arcade (video game) hall
  • mūmikkeika — dance garden - a Chlouvānem "nightclub" where danceable music styles (typically mūṃjas) are played. Quite often, they're just like tea houses or bar-like establishments, but with a room/courtyard large enough for people to dance in.
  • nakṣulkita — music house - like a mūmikkeika, but the music played there is of a type traditionally thought of as having to be more carefully listened rather than danced to. This includes Chlouvānem classical music, which is all but elitary.
  • ħildoe — game
    • eṇāħildoe — board game
      • Board games, both classical strategic ones and modern more party-friendly ones, are extremely popular in the Inquisition and a prolific private industry; game halls have a large choice of available board games (as well as various card sets and billiard tables) and are the most common places parties are organized in in the Inquisition.
  • jaṃšā — party (in other context also used for festivals and religious celebrations)

Geography and Nature

Geographical features


  • ḍilṭha — desert
  • droga — savannah
  • jāṇa — field
    • bųlāvi — ploughed, but not yet sowed, field
    • chlæcūrah — cultivated field
  • kaldeh — swamp
  • nanai — forest
    Parts of a forest:
    • leica — canopy
    • nāvam — forest floor
    • paṣaleica — emergent layer
    • rūlyalāṇa — understory
    Types of forest:
    • dašñanai — rainforest
    • halah — igapó
    • kahinanai — mangrove forest
    • kaplaṣa — taiga
    • paɂīta — várzea


  • dhoya — plain
  • inai — valley
  • lalladhoya — plateau
  • lanai — island
    • tāmirlanai — skerry
  • limva (pl. lemvyē) — coast, shore, riverbank
    • ligūya — shoreline
    • maitašita — riverbank
    • šita — archaic for 'coast, shore, riverbank', found as an element in many toponyms (e.g. Paragašita).
  • mūjilanai — peninsula
  • ñaryāh — mountain
    • ñaryāših — hill
  • tāmira — rock (incl. in the sea)
  • valtasas — nunatak
  • yalka — beach


  • bausa — stone, pebble
  • tāmira — rock
  • vidhāna — lava


  • gūltis — lake
  • håldeh — pond
  • jaryā — sea
  • jæla — igarapé
  • linta — puddle
  • maita — river
    • ås — ford
  • mairān — ocean
  • memai — river mouth
    • degindān (or degindāmmemai) — estuary
    • lanaimemai — delta
    • nahīlam — canal (mostly man-made, but incl. delta branches and distributary channels)
      • barajarilanaimemai — inland delta
  • nūṃta — oasis
  • omotēria, fjord
    • Except for disambiguation, no distinction is done between them. The actual word omotē is a Holenagic borrowing (from âmoteit, -âmht), as seen in the Chlouvānem adaptations of Holenagic toponyms (e.g. Roihfsiâdâmht [ˈreːʃɔtɔ(n)s] → Rēṣotomotē), where it means 'fjord', but in Chlouvānem it means 'ria' in every case. If needed, it is 'fjord' that is specified, as ñailūmulnomotē (literally "glacial push ria").
    • The Inquisition has some of the largest rias of Calémere, as the Kyūkamiša ga omotē, the tidal outlet of Lake Lūlunīkam; the Nambaɂumē ga omotē in Ogiñjātia, Calémere's longest ria, at whose mouth lies the city of Lūlunimarta; and the Yoluša ga omotē, second-longest, also in Ogiñjātia. On the other hand, there is only one proper fjord in the Inquisition (excluding the Lalla Pūrjayuñca), Munamišali ga omotē on Aratāram island.
  • smrāṇa — spring
    • jašam — freshwater spring in an alluvial plain (cf. risorgiva, fontanile(IT)). In many areas of the Nimbaṇḍhāra-Lāmberah-Līrah plain (where they are located along a line, up to 30 km wide, at about ~150 m on sea level in the West, up to ~350 m in the West), they are the main water sources, a role they have also, among other regions, in the Chlouvānem Northeast.
      • āṃluna — point in a freshwater spring where water gushes out from the aquifer.
      • diṇḍha — small channel connecting a freshwater spring (jašam) to a man-made channel (varṣāh) (more rarely to rivers or former river beds)
      • varṣāh — a channel mostly used for irrigation due to its limited size. (cf. roggia(IT))
  • vṝṭheya — bay(, gulf)
    • camivṝṭheya — gulf


  • lairē — sky
  • prātas — wind
    • asārman — breeze
  • vælvah — cloud

Climate and Weather

  • mailālairyāt (dvandva) — climate
  • pāsā — weather
    • Note, however, the set phrase lairē yasmāt? for "what's the weather like?" (lit.: "which kind of sky [is it]?").


  • daša — rain (generic)
    • dašukāram — raindrop
  • ākambīna — light rain but with a cloudy, grey sky
  • ākālæya — rain from a cloudless sky
  • dāšikā — monsoon, monsonic rain
  • dašmęlīn — rain cloud
  • jāṃħāna — short, heavy rain shower
  • meghunis or (Southern Far East) remidaka — typhoon

Cardinal points

Cardinal points are typically referred to simply as yuñca(i) (direction(s)); the four commonly accepted ones are:

  • pūrjayuñca — North (from pūrja, a wind blowing from the north of the Plain)
  • nalejñuñca — East (from naleya, a wind blowing from the east of the Plain/Jade Coast, also known popularly simply as jāriprātas "sea wind").
  • nyuvyuñca — South (from nyuva, an older term for "forest"[19], i.e. the Southern Rainforest)
  • samvālyuñca — West (unclear origin: possibly from the Samvālai, a population from the Central Plain (i.e. to the west of the early Chlouvānem area) mentioned in pre-Classical sources, or possibly from the Lällshag word samwaa "down")

Intercardinal directions have various possible roots, but the following four are the most commonly used:

  • helaṣyuñca — Northeast (likely from helaṣa, an older term for "delta", i.e. the Nīmbaṇḍhāra delta)
  • talęjñuñca — Southeast (unknown origin, possibly referencing a population of the Southeast coast, i.e. the coast of the Southern tribunal on the Jahībušanī Sea)
  • māħimyuñca — Southwest (probably named after an ancient tribal people in the Inland Southwest (actually more WSW of the core Chlouvānem lands), which the city of Māħim, in present-day Tamīyahāna, is also named after)
  • nēdrāyuñca — Northwest (from nēdrāmis, a dry wind blowing from the northwest of the Plain)

Half-winds (danyūmyuñca(i)) are compound forms: kēhaṃhelaṣyuñca "North-northeast", naleihelaṣyuñca "East-northeast", naleitalęjñuñca "East-southeast", nyuvtalęjñuñca "South-southeast", and so on. Quarter-winds are expressed as [farther principal wind]-DAT. [nearest point]-GEN. nęltās; for example nēdrāyuñcom samvālyuñci nęltās "West by north"; samvālyuñcom nēdrāyuñci nęltās "Northwest by west", pūrjayuñcom nēdrāyuñci nęltās "Northwest by north", nēdrāyuñcom pūrjayuñci nęltās "North by west".

Not typically distinguished from the cardinal points named above are the following directions:

  • smrāṇyuñca — upstream (literally "source-direction")
  • memājñuñca — downstream (literally "mouth-direction")
  • ñaryāyuñca — landward (literally "mountain-direction")
  • jāriyuñca — seaward

More specific cardinal points may be strictly referred to a particular geographic area. For example, in Līlasuṃghāṇa, which is surrounded on the north and west by Lake Lūlunīkam, vernacular geography uses a diagonal axis with two main points, gūltiyuñca "lakewards" (Northwest) and nanājñuñca "forestwards" (Southeast), the latter because of the thick forest spread on most of the hilly areas around the metropolis.


  • demibuñjñās — season
  • būṃṣoe — dry season
  • dašoe — rainy/monsoon season
  • enaukam — summer (temperate and astronomical)
  • kanami — autumn (temperate and astronomical)
  • tandaikin — winter (temperate and astronomical)
  • tandayena — spring (temperate and astronomical)
  • peiṃlalyā — equinox
    • kanampeiṃlalyā — autumn equinox (1 pārghuṇai (01. 01.) (North) in the Chlouvānem calendar)
    • tandayempeiṃlalyā — vernal equinox (1 brausāsena (01. 08.) (North))
  • yuñcehånna — solstice
    • tandaikyuñcehånna — winter solstice (15 pāṇḍalañši (15. 04.) (North))
    • enaukyuñcehånna — summer solstice (13 bhaivyāvammi (13. 11.) (North))

Seasons in the Great Chlouvānem Plain

  • hāvurṣa — spring
  • jūnivā — summer
  • dāšikā — monsoon season
  • nuraima — early/rainy autumn
  • lūveṣa — late/drier autumn
  • kāriyūṇam — winter

The day

  • lairē — day (2812 hours)
    • hånna — day, time with daylight
    • lānicunih — bureaucratic lunar day (coïncident with the solar one)
    • ilēṃlairē — astronomical lunar day
  • lājaṇḍra — nautical twilight
  • mūkhānam — civil twilight
  • lalyā — night (and, popularly, astronomical twilight)
  • yartām — morning
  • bhraṃšai — afternoon
  • prājānya — evening

See Chlouvānem calendar § Lunar days for day names.

The year

See Chlouvānem calendar § Solar months and following sections for month names.

  • heirah — year (solar and sidereal)
    • huliheirah or hulyāheirah — lunar year
  • asena — month
  • hulyāsena — lunar month
  • lānimpeɂila — (bureaucratic) lunar phase
Seasons across the Inquisition

Due to the huge territory and climate variety of the Inquisition, seasons vary a lot throughout the nation. Since the Kaiṣamā era, the administrative seasons used in all of the country are the four temperate and astronomical ones, i.e. autumn/winter/spring/summer. These are used in most non-climate-related contexts (thus for example administrative and non-agricultural economic planning), defining them not using climate but using astronomical solstices and equinoxes for the northern hemisphere, where the vast majority of the country and an even greater share of population lies (areas in the southern hemisphere are mostly climatically seasonless anyway). The northern autumn solstice is furthermore coincident with the first day of the year.
The terms for the four seasons normally used are Toyubeshian loanwords.

Most of the Nīmbaṇḍhāra-Lāmberah Plain and of the Jade Coast, i.e. the Chlouvānem heartlands, typically distinguishes two to six or seven seasons depending on the location, often with regional terms. The two universal terms are dašoe - "rainy season", in most of this area the monsoon season - and būṃṣoe, the dry season, i.e. the rest of the year. Start and end dates of the dašoe vary widely, as do precipitation levels during the dry season: the western end of the Plain has a later and short rainy season, while the coastal areas in the east have a much longer rainy season and still see sometimes significant amounts of rainfall in the rest of the year (especially around Līlta). The northern parts of the Plain, roughly north of the Northern Tropic, typically have more terms. For example, around the Mid-Lāmberah (including Mamaikala, the largest metropolis of the Northern Plain), the autumn equinox, start of the year, is during the dašoe, which is followed by a mild pleasant "autumn" called yūrmah, a moderately cold (temperatures below ~10ºC, reaching zero only in the foothills of the Camipāṇḍa at elevations higher than 1,500m) winter called karṣah, a more pleasant spring called the milnas, and the "hot season" or īlāmyoe, i.e. summer before the arrival of the monsoon. The term būṃṣoe is in such areas sometimes applied to the driest period of the year, between karṣah and milnas.

The southern rainforests, consisting mostly of the band south of 10ºN (but with notable areas above it, including the area of Lake Lūlunīkam) in the main continental body, as well as the Southeastern Islands and the Kāyīchah and Kāmilbausa islands, do not have any distinct climatic season, being hot and humid all year long – areas such as those of Kūmanabūruh or Līlasuṃghāṇa in the north of this zone (around 13º and 14ºN) may find useful the astronomic terms due to the changes in sunlight throughout the year; the coastal southern Jade Coast is also affected by the retreating monsoon, which makes the hills of Takajñanta one of the rainiest areas of the planet, and Kūmanabūruh one of the rainiest major cities.
In the West, the deserts of Samvālšaṇṭrē and Ūnikadīltha are also virtually seasonless, being extremely hot, sunny, and dry throughout the year; especially in some areas western and southern Samvālšaṇṭrē, various years may pass without seeing any rainfall at all.

In various parts of the Northern Far East, and especially in Haikamotē (including the megalopolis centered in Cami), coastal Torašitā, and the Putaitā islands, spring and autumn are divided in two parts each, a drier (closer to winter, which is drier) and a wetter one (closer to summer, which is extremely wet). The usual terms for the drier parts are the same ones used for all of spring or autumn in other places. Those areas thus count six seasons:

tannaikuh "wet autumn" — kanami "dry autumn" — tandaikin "winter" — tandayena "dry spring" — enanaikuh "wet spring" — enaukam "summer".


  • tarlāmaha — school
    • yæyaskita — school (rarer synonym, in official use in a few dioceses)
  • nairīvibāgam — class, group of students (usually just bāgam in most contexts)
    • Different schools have different class nomenclature schemes – only in 21 dioceses (out of 171) there are laws specifying it. The three most common strategies are using numbers (e.g. "2nd grade, class no. 1" - hælinaiki emibe ga bāgam), letters (e.g. "2nd grade, class M" - hælinaiki mamas ga bāgam), or colours (e.g. "2nd grade, blue class" - hælinaiki kāmilire bāgam).
  • baucṛgis — subject
  • lārṇalāṇa — course
    • In primary and secondary education, there is no distinction between subjects and courses (except for courses of the student's choice, present from 8th or 9th grade (depending on the school) onwards).
  • lārṇah — school hour, lesson, lecture
  • baucāmis — lesson
  • yanamišas — grade (rating of a test)
  • tarlāmąlila — schoolchild, student (in kindergarten, elementary school, and all types of high school; the following hyponyms are used colloquially but officially tarlāmąlila is the only legal term)
    • lahīle samin — kindergarten child
    • šermāljǣšeh — elementary school student
    • pūnatarlāmąlila — student in a professional high school
    • pradīñcañīh — student in an Institution
    • upānārajǣšeh — student in a Seminary
  • yaivatarlāmąlila — universitary student
  • lahīlah tarlāmaha — kindergarten, preschool
    • saminyæyakeika — kindergarten, preschool (synonym in official use in some dioceses)
  • šermālgyumi tarlāmaha — elementary school
    • ṣarivāṇi šermālgyumi tarlāmaha — government-led elementary school
    • ñæltryaukire šermālgyumi tarlāmaha — monastic elementary school
  • pūnatarlāmaha — professional high school
  • pradīma — Institution (high school for technical and scientific (incl. economical) studies)
  • upānāraḍa — Seminary (high school for humanist, artistic, and political studies)
  • yaivatarlāmaha — University

Schools in the Chlouvānem Inquisition

Note that the school year is equivalent to the calendar year (which begins on the northern autumn equinox); ages in the following table are expressed as "students that turn X during a given year" and "students that start their Xth year during a given year". As grade retention is used in Chlouvānem schools, there may be older students. However, unless exceptional circumstances (severe underpreparation) call for it, no grade retention is practiced in elementary schools. 60% of all grade retentions happen in the fifth (šulkende) or sixth (tulūɂende) grades.

General level / type of school
Level/Grade (year)
(Chlouvānem count, ongoing year)
(English count, years passed)
lahīla tarlāmaha / saminyæyakeika
Kindergarten / preschool
nęlteheirdhūmi 4th 3 y.o.
šulkeheirdhūmi 5th 4
tulūheirdhūmi 6th 5
Compulsory education
šermālgyumi tarlāmaha
Elementary school
lahīla 7th 6
hælinaika 8th 7
pāmvende 9th 8
nęltende 10th 9
Professional high school
pradīma upānāraḍa mbu
Institution or Seminary
šulkende 11th 10
tulūɂende 12th 11
chīcænde 13th 12
mbulende 14th 13
mojende 15th 14
tåldende 16th 15
vældende (in Inst. and Sem.)
tarlāmahi ṣraumaleni (in Prof. H.S.)
17th 16
māminde 18th 17
ṣraumaleni 19th 18
Higher education

Grading system

There is not a uniform grading system for non-higher education in the Inquisition, with three different scales used in different areas of the country. The most common one is a 1~7 scale (plus 0, used for absence of any kind of performance) used in all areas except in most of the Far East and the Northwest.
However, independent of the grading scale used, 78/144 is the usual threshold (in practice, test-dependant) for passing a test.

In all following tables, note that performance ranges are indicative and may vary depending on the test. There is, however, no curved grading system in use in any area of the country.

1~7 school mark scale
Mark Performance
(decimal, in /144)
Description Colloquial name
7 132/144 + Superior lalla chīkās
6 114~131/144 Very good taili hulābdān tulūɂās
5 96~113/144 Good hulābdān šulkās
4 78~95/144 Sufficient maibusire nęltayas
3 60~77/144 Insufficient usmaibusire pāmvyas
2 42~59/144 Poor įspądē danyas
1 less than 42/144 Very poor taili įspądē emibayas
0 0/144 Not gradable uṣyanamišñiltire ajrās

Qualdomailor uses mostly the same grading system, except for everything less than 60/144 being a 2 and 1 being used instead of 0.

"Alphabetic" school mark scale
Mark Performance
(decimal, in /144)
M (mamas) 126/144 + Excellent cami
P (papas) 108~125/144 Very good taili hulābdān
PH (phepas) 90~107/144 Good hulābdān
B (babas) 78~89/144 Sufficient maibusire
BH (bhebas) 54~77/144 Insufficient usmaibusire
V (vavas) less than 54/144 Bad garpire

Five of the seven Northwestern dioceses (Srāmiṇajāṇai, Tārṣaivai, Yultijaiṭa, Ūnikadīltha, and Samvālšāṇṭrē), as well as some of the overseas protectorates, use a 6-grade system conceptually mutuated from the Auralian one[20], which is used in many countries of the planet. It is also called "alphabetic" as marks are named using letters instead of numbers; while in the original Western system the six grades were named using the first six letters of the Íscégon alphabet (C E U T A R), the Chlouvānem "alphabetic" system uses the first six letters of the Chlouvānem script:

Southeastern school mark scale
Mark Performance
(decimal, in /144)
132/144 +
gu paṣelīsa ša
(not passing)
less than 78/144

Many dioceses in the mainland Southern Far East (Yamyenai, Kotaijaiṭa, Āturiyāmba, Jaṣmoeraus, Daihāgaiya, Yayadalga, Tendukijaiṭa, Niyobajaiṭa) and all of the Southeastern Islands use a different grading system which only uses four marks, using neither alphabetic nor numeric names for them. This system does not distinguish different failing marks.


Sports in the Chlouvānem Inquisition are commonly divided into "traditional", "local", and "Western", even though there are not many practical difference in how they are handled or in their popularity - there are, for example, some "Western sports" where Chlouvānem athletes have been particularly successful. Traditional sports are typically those that have been practiced in the Inquisition for centuries and have also a substantial "ritual" component that is lacking or, at least, much lower in sports considered "Western". Motorsport and cycling are considered "traditional" as they were born in the Inquisition mostly independently from the Western world, and thus often have different rule sets (despite some recent international agreements, especially in cycling, that have reduced the differences). Other traditional and local sports, while often more popular than all Western sports (except for tēyakaitsūh) in the Inquisition, are barely even known abroad except for some countries of the former Kaiṣamā or in Greater Skyrdagor.
Most team sports practiced in the Inquisition do not have distinct categories for male- and female-bodied athletes, with the notable exceptions of cycling and Western sports that follow rules specified by international sanctioning committees (the result of this all being that e.g. there are two tēyakaitsūh championships, but only one for yalkhaitah). Fighting sports like lairhiṃħa and ryāšvāṇa, however, do have distinct categories.

Chlouvānem athletes rarely compete outside the borders of the Eastern bloc, as Chlouvānem laws ban not only professional sports in the Inquisition but also rule as illegal for Chlouvānem citizens to be paid as professional sportspeople abroad. A few exception have happened in recent years, mostly in motorsports and cycling, but these have only been possible as the Inquisition itself funded these athletes, that had all become among the best champions in their sports in the Eastern bloc, in order to compete abroad as de facto official representatives of the Chlouvānem Inquisition.

  • rašvātra — sport
  • tulbaiganin (sg. only) — the Eastern Bloc's "Olympics". The name comes from Soenjoan tulbaygŏnin "the Tournament", as it was first organized in Soenjŏ-tave in 6386 (384212) as a protest reaction from the Soenjŏ communist government against the organization of the (until-then-)worldwide Réménaso Games's 'bourgeois' decision of allowing professional sportsmen. Soenjŏ-tave's allies (and therefore the Inquisition too) as well as many other communist or socialist states stopped participating in the Réménaso for the Tulbaygŏnin.
    • The term Tulbaygŏnin was first used in the Kaiṣamā era for the pan-Union biennial sporting events - in Chlouvānem, however it was called rašvātṛcamijaṃšā. The eighteen Kaiṣamā countries, actually, did participate in the Réménaso Games under a single flag.
  • ħildoe — game, match (in yalkhaitah, tēyakaitsūh, kosurūja, lūchuhaitah)
  • lalja — the clay-, sand-, and hay-made ring for lairhiṃħa and ryāšvāṇa fights.
  • samvītam — league, sanctioning body (note that in contexts other than sports, the term means "cooperative, collective")

Traditional sports (opaṣāmitų rašvātrai) or local sports (jaiṭi rašvātrai)

  • nijogākonanah, colloquially just nijñah — archery, considered the national sport of the Inquisition due to its spread: it is practiced from village fairs to nationwide tournaments and it is one of the most typical activities during sports classes in schools.
    • nijogākeika — archery range
  • lairhiṃħa — a typically Chlouvānem fighting sport conceptually not unlike sumō (and Chlouvānem ryāšvāṇa), but played by lighter fighters and with a considerable amount of jumps and less contact - hence the name, literally "air fight". Barely understood and followed abroad, Chlouvānem people are crazy fans of lairhiṃħa, with the five major yearly tournaments of top division fighters being regularly among the most attended sports events and watched television broadcasts in the Inquisition.
  • ryāšvāṇa — a fighting sport conceptually the same as lairhiṃħa, but more like sumō on Earth, based on a completely different fighting style. It also has a large following, but somewhat less than lairhiṃħa scene. Anyway, the seven yearly ryāšvāṇa tournaments are scheduled to not be overlapping with lairhiṃħa ones, and they still have a larger following than most other events taking place at the same time.
  • yalkhaitah — a typical ball sport originally from the tropical areas of the Inquisition (basically like futevôlei but with three players for team). It is the most popular team sport in the Chlouvānem Inquisition, played on natural beaches by the sea and rivers as well as artificial fields inland, but is not that popular abroad except for some other countries of the Eastern bloc.
    • jñilā — "stadium" for yalkhaitah (the name is ultimately taken from a local vernacular, derived from Chl. ajñīlāṇa, collective noun from ajñīh "fence")
  • cūllarašvātra — motorsport
    • cūllanagdha — circuit (also simply nagdha)
    • læmibāgam — racing team
    • ajodhambaɂas (coll. baɂas) — free practice session
    • panaɂetatimas nali yanambaɂas (coll. panaɂetatimom hiṃħa) — qualifying session
    • panaɂetatimas (coll. panaɂa) — pole position
    • læmyas — race
    • læmilāṇa — championship
  • dahįṃrašvātra — cycling
    • dahįnnagdha — velodrome (also simply nagdha)

Western sports (yacvāni rašvātrai)

  • kārakhūrīn — stadium, venue for any Western sport (excl. golf and skiing) - e.g. tēyakaitsūvi/kosurūji/lūchuhaiti kārakhūrīn
  • tēyakaitsūh AKA (parts of the Far West) dįbhaitah — so-called "Fárásenian football" or "Islanders' football" (Cer.: cósutióren róšoné), it is a football game that was born in the colonies of Western powers in the Cétore archipelago off northwestern Fárásen, merging together elements of Western football codes (which were being developed at the time) with rules taken from ball games of Fárásenian natives (the name tēyakaitsūh itself is ultimately of Fárásenian origin); playing rules and the pitch's overall shape, as well as (parts of) the goal posts are comparable to Australian rules football, but the field is divided into different areas partially restricting movement. From its Fárásenian birthplace, it was introduced to other Western colonies and, through contact with pre-Consolidation Chlouvānem states, also into the territories that would later become the present-day Inquisition, where it gained a huge popularity, almost as much as many traditional sports. In fact, the Inquisition is today one of the countries where this game is most popular (together with many countries of Fárásen and Ovítioná, as well as - because of Chlouvānem influence - the former Kaiṣamā), so that there is, yearly, both a league and a cup tournament very popular among Chlouvānem people, and the Inquisition is the most-titled national team in the sport, with six World Cup wins. The Inquisition also hosted the 6417 (386912) Islanders' Football World Cup - which it won -, notable as the first and so far only time in recent history the Inquisition hosted a worldwide international event open also to nations from the Western bloc and sphere of influence.
    • mūrkadhānāvīyi tēyakaitsūvi samvītami ħildeṃlāṇa (colloquially mūtēsaħi) — Championship of the Inquisitorial Tēyakaitsūh League
    • tēyakaitsūvi camihælškas (or tēcahæya) — Grand Tēyakaitsūh Cup
    • elāṭumi tēyakaitsūvi ħildeṃlāṇa — Islanders' Football World Cup (lit. "Planetary Cup")
  • ḍaṣaras — [conceptually the same thing as] golf; another Western sport (invented in Norpkardor, at the western tip of Evandor) with a considerably large following in the Inquisition, even if most people only play its derivative, "minigolf" or narḍhaṣaras (nagdh–ḍaṣaras "track golf").
    • ḍaṣarkeika — golf course
    • narḍhaṣaras — minigolf
    • kaiṭaḍaṣaras — golf played on snow, a popular winter sport in the northern Inquisition (esp. the Hålvaram plateau) and Greater Skyrdagor.
  • kosurūja — a football game reminescent of both gridiron and rugby football, originally invented in Besagret (where it was called nussapurau erruxu, "strong football") in Western Evandor but most commonly played in Ceránento, Western Púríton, and parts of Védren. Worldwide, there are three slightly different codes; in the Inquisition, only one code (14-player-teams long field, which is only the second most popular worldwide but is the most popular in Védrenian countries, whence it spread to the Inquisition) is widely played, and it is somewhat popular in the West, but there are teams in many cities throughout the nation; overall, it's about as popular as lūchuhaitah, albeit dwarfed by tēyakaitsūh and most traditional sports. Its Chlouvānem name ultimately comes from the Cerian designation cósutióren rújo "hard football"[21].
  • lūchuhaitah AKA (Northwest, some areas in the North) kaṣṭyoran AKA (Northeast, except Hokujāši and Aratāram isl.) dįbhaitah — so-called "Evandorian football" or cósutióren (ultimately from Nor. kosteyôrn, meaning "goal-ball"), the most popular game in many Calémerian countries, invented in Nordûlik as a 'compromise coding' of earlier ball games played at village fairs and further developed in its early years. Its modern form may be described as somewhat reminescent of soccer but with elements of both gridiron football (equipment, plus hands are used too) and Gaelic football (notably the goals), with also some major differences such as the field being divided in sectors that give different points and a strip close to the goal where only the defending goalkeeper is allowed.
    In the Inquisition, it is most commonly known as lūchuhaitah (lūchu- being often cited as an example of a Chlouvānem Cranberry morpheme, originally standing for lūchudæltyų "from Auralia"), but also, in the Northwest and parts of the North, with the Cerian loan kaṣṭyoran, and in the Northeast by the native compound dįbhaitah (kick-ball), which however is, in most of the country, only used as a collective term for tēyakaitsūh, lūchuhaitah, kosurūja, and similar games. Evandorian football is not as practiced in the Inquisition as in many other countries of the planet, being dwarfed in popularity by all traditional sports and also by its "sibling" tēyakaitsūh, and while the Inquisition never got to qualify in the Cósutióren World Championship, possibly the most watched single-sport tournament on the planet, its national team got some decent results in the Márusúturonian Cup, with a best result of runner-up (against Karynaktja in 6407 (385Ɛ12) and against Aréntía in 6415 (386712).
  • pērāyava — skiing. Skiing is, predictably, a Western importation (the name of skis, pērāt (dual/plural only), comes from Nordûlaki piêr through Cerian piéro), due to most of the Inquisition being tropical. However, cross-country skiing is fairly popular in winter in most areas of the North, which have boreal climates and cold winters with sometimes heavy snowfall, as is in mountains of the same area "Alpine" skiing.
    • pērāt — skis (pair of)
      • There is no single verb for "to ski": to do Alpine skiing is translated as pērābhan pṝke/pārlake ("to roll on skis"), while to do cross-country skiing is translated as pērābhan mṛcce/mālchake ("to run on skis"). Many speakers from non-skiing areas, however, may use them interchangeably.
    • pērānagdha — piste
    • dhoyipērāyava — cross-country skiing
    • ñaryāpērāyava — Alpine skiing


  • ṣarivāṇa — state, country
    • leras — flag/ensign
    • laišāhīṃleras — military flag/ensign
      • The military flag FIAV 001001.svg of the Chlouvānem Inquisition is based on the regular design (used for all other purposes), with the lower two stripes respectively gold and scarlet instead of azure and gold, and the whole top up to the place of the regular design's pattern is scarlet.
    • chlærdombhīni leras — pontifical emblem (coat of arms of the Great Inquisitor)
    • murkadhāni leras — Inquisitorial emblem (coat of arms of the Baptist or of a High Inquisitor, Prefect, or Bishop)
  • lelinašadaraṇah — democracy; also darīyoe, which is however a literal translation of rēs pūblica, i.e. something of public importance.
  • nūṣṭhatatyājrāya — republic
  • pūgākṣarivāṇa — monarchy

Ideologies in the Chlouvānem Inquisition

  • nāɂahilūṃlija — Nāɂahilūmism (modern Yunyalīlti fundamentalism)
  • opaṣāṃrātra — traditionalism
  • bisnašmālginātra – deregulationism
  • ęriṇātra — permissionism
  • kaulerjinātra – mercantilism
  • yaivcārṇātra — communism

There are various main political currents in the contemporary Chlouvānem Inquisition, which do not easily fit in our left-right political spectrum, as they would mostly be described as (to various degrees, with exceptions) right-wing authoritarian but left-wing economically; it is also to be noted that the full scope of these political factions is at the national level, where only Inquisitors, not directly elected by the people, represent the country.
The two main factions among Inquisitors are Traditionalists (opaṣāṃrātryaus, sg. -yūs) and Nāɂahilūmists (nāɂahilūṃlejīn, sg. and pl.), with some less numerous recognized ones like Permissionists (ęriṇātryaus, sg. -yūs), the minoritarian Mercantilists (kaulerjinātryaus, sg. -yūs) and the fringe Deregulationists (bisnašmālginātryaus, sg. -yūs).

The two main factions differ mainly on the stance that the Inquisition should take towards other countries, with Nāɂahilūmists being close to being Yunyalīlti fundamentalists (in a certain way, more traditionalists than Traditionalists), with the fundamental ideological belief being that Chlouvānem people have been "chosen" as the bringers of the "message of nature" through the birth among them of the Chlamiṣvatrā, and therefore must intervene globally in order to spread the Yunyalīlti faith at any cost, to affirm the supremacy of the faith over heretics. Traditionalists, the majoritary ideology since the Kaiṣamā era, on the other hand, advocate some degree of "peaceful coexistence", but maintaining that reaching a Yunyalīlti-acceptable way of life, even if not explicitely following the Yunyalīlta, is the ultimate fate of all human societies: the Traditionalist foreign policy is peacefully cooperative (for Chlouvānem standards), even if protectionist. Nāɂahilūmism supports a stronger degree of state control and economic planning than Traditionalism does, which puts Traditionalism in the place of being the centralmost and least radical political faction in the Inquisition.

The economical ideology supported by both Traditionalists and Nāɂahilūmists is Communism, particularly in the form called "Yunyalīlti communism" (yunyalīltat yaivcārṇātra): Yunyalīlti communism is a somewhat retroactive term for a "communist" ideology which is the economic system developed independently from Western communism by following the prevailing interpretation of the moral principles of the Yunyalīlta applied to the economic organization of society; during the Kaiṣamā era, it became the economic system that the Chlouvānem applied to the other countries of the Union which did not have any Yunyalīlti presence[22]; furthermore, Yunyalīlti communism as applied outside of Yunyalīlti countries interacted with Western communism, which often (but not always, due to the theocratic nature of the Chlouvānem state) aligned themselves with the Kaiṣamā, at that time Calémere's only superpower. Yunyalīlti communism was the general state ideology of the Kaiṣamā and to a lesser extent still is in the Eastern bloc, even if countries such as most of Greater Skyrdagor are not communist. The Inquisition itself is not usually considered a communist country, due to the prevailing religious drive, the theocratical organization of the country, the lack of any political parties, and the presence of some markedly non-communist elements (such as, for example, the existence of sixteen actual kingdoms (even if mostly with ceremonial power only), a third of whose elective, scattered in a few Western and Southern dioceses - they had all been deposed by Great Inquisitor Nāɂahilūma and were only restored after the end of the Kaiṣamā).

The other three minoritary ideologies mostly deviate from the main split in one of their axes. Permissionism, the most widespread of the three, is a growing ideology particularly associated with younger Inquisitors and the areas of the Eastern Plain and the Near East, plus some other urban areas such as, notably, Līṭhalyinām in the Jade Coast[23], with a particular consideration given to the theories of Lajñyāvi yamei-Šulegat Tainā of Gāvṝcantis Monastery developed around 50-60 years before the present. The core belief of Permissionists is the necessity of building a state which follows the economical ideology of Yunyalīlti communism but which is not authoritarian, abolishing censorship and allowing greater freedom of speech and press; a minority of them (with little representation at the national level and no Bishops, but commonly accepted by many monastic orders) aims at the separation between church and state, having as goal the foundation of a National Synod replacing the legislative aspect of the Inquisitorial Conclave or at least a mixed composition of the three national powers with both Inquisitors and laypeople.
Mercantilism aims at having a stronger trade-based relationship with the West, with companies controlled or participated by the Inquisitorial state operating in Western countries and the ultimate goal of establishing a foothold of the Inquisition abroad by gaining economic power there.
Deregulationists are a fringe ideology (with little presence at the national level) which as a whole does not question the authoritarian rule or the overall theocratical structure, but aims at an economic reform shifting the state from a planned economy to a market economy with the reintroduction of private property and private enterprise not limited to family enterprises or cooperatives as in the current system.

Law and documents

  • lilamirtah — ID card, also services' and health card and internal passport
  • pūrṣęryūm — driving licence
  • kaumbimirtah — international passport
  • lailivāmmirtah — religious travel permit
  • kuvimirtah — (entry) visa; residence permit
  • kaumbyęryūm — exit visa

Only the lilamirtah is mandatory, but in most cases where identification is needed all three documents are valid; the main exceptions are for purchasing determinate goods, where only the lilamirtah is accepted.

Entry visas and residence permits (the term kuvimirtah, pl. kuvimirtai is used for both) are not needed for citizens of countries of the Common Movement Space (tailcārē duldibabhrām or taiduba — all countries of the former Kaiṣamā except Taruebus, plus all of Greater Skyrdagor, C′ı̨bedǫ́s, Gwęčathíbõth, and a few countries in eastern Védren), however international passports (simply called passports in all Taiduba countries except for the Inquisition and Fathan) are needed in order to travel from country to country; the exceptions being that citizens of the Inquisition may travel with the ID card only to Qualdomailor, Brono, Fathan, Gorjan, and Kŭyŭgwažtow (the only country among these that does not border the Inquisition), and vice versa for e.g. Qualdomelic citizens travelling into the Inquisition. These are independently agreed individual agreements between countries, and other similar ones exist inside the Taiduba (e.g. between Brono and Fathan or Soenjŏ-tave and Kŭyŭgwažtow).
lailivāmmirtai are documents issued by diocesan authorities (religious-only ones) in non-Taiduba countries that allow Yunyalīlti believers to remain in the Inquisition, therefore avoiding the need for a visa. They, however, do not allow entrance in the Inquisition (a passport is needed), nor allow to leave (an exit visa is needed).

Citizens of non-Taiduba countries, unless they are Yunyalīlti and have obtained a lailivāmmirtah, are required to carry a kuvimirtah with them at all times. Exit visas (kaumbyęryūm, pl. kaumbyęryūs) are needed for Chlouvānem and foreign nationals in order to leave the country, unless (for holders of Taiduba-area passport) travelling to another country in the Taiduba. Non-Taiduba nationals require an exit visa no matter their destination. Also, kuvimirtai (unlike lailivāmmirtai) are typically limited in scope, specifying certain areas in the Inquisition they cannot travel outside of.


  • jhūlḍaram — city/town hall; historic: a dzong-like fortified complex serving as the center of administration of a certain area. Actual architecture of historic jhūlḍarāk, which are especially found in the Plain and the Near East, varies by area. In many areas they were often rock-cut and many of them still stand as prime examples of Chlouvānem rock-cut architecture; most of them are however museums, with the city hall function having since been moved to newer buildings.

Titles and ranks

Inquisitorial, Monastic, and foreign

  • camimurkadhāna — Great Inquisitor
  • brausamailenya — Baptist
  • lallamurkadhāna — High Inquisitor (one of the 612 members of the Inquisitorial Conclave (murkadhānumi lanedāmeh), the legislative branch of the Inquisition)
  • lallaplušamelīs — High Prefect (head of the Table of Offices (plušamaili eṇāh), the executive branch of the Inquisition)
  • plušamelīs — Prefect (head of an Office (plušamila) of the Inquisition)
  • murkadhāna — Inquisitor
    • dvašpegde murkadhāna — Judging Inquisitor (acting as a judge in a Tribunal of the Inquisition)
    • šuteranyē murkadhāna — Procurator Inquisitor (acting as a procurator - i.e. investigator and prosecutor - for a case. A single Inquisitor cannot be[24] a judge and a procurator for the same case).
    • yinām nali murkadhāna — Security Inquisitor (any Inquisitor acting as a police officer; generic legal term) (see below)
  • juṃša — Bishop ("president" of a diocese, in the whole Yunyalīlti world)
  • dårbhameinā — Matriarch (bishop of a Matriarchate (dårbhameinǣñaña), a diocese which functions as a religious center for a certain Yunyalīlti rite (appointed as such by the Great Inquisitor)[25])

The following charges are outside the scope of the Inquisition, that is, also open to laypeople (but Inquisitors are not excluded from them; monks are a category on their own):

  • ṭommīn — Eparch ("president" of an eparchy)
  • lallavīṣvam — Chairman, President (appointed, of a socialist state[26]; hist. of a country of the Kaiṣamā, excluding the Inquisition which wasn't a republic)
  • camitorai — President (of a diocesan parliament or of a foreign country)
  • ṣramāṇi gatvā — Provincial President (president of a province)
  • lalki gatvā — Circuitary President (president of a circuit)
    • hālgāri gatvā — District President (president of a district, how circuits are named in some dioceses of the Southern Far East)
    • jāndaci gatvā — County President (president of a county, how circuits are named in some dioceses of the Northeast)
    • bamabi gatvā — Kingdom President (president of a kingdom, how circuits are named in most Western dioceses)
    • būlīṃhaki gatvā — Flag President (president of a flag, how circuits are named in some dioceses of the North)
    • tamekiyi gatvā — Assembly President (president of an assembly, how circuits are named in the three dioceses of Talæñoya, Yalyakātāma, and Vælunyuva)
    • lanaikileni gatvā — District President (president of an island council, how circuits are named in the diocese of the Kāyīchah Islands)
  • marti gatvā — City Mayor (mayor of a municipality with the title of "city")
  • mānāyi gatvā — Parish Mayor (mayor of a municipality with the title of "parish")
  • pogi gatvā — Village Mayor (mayor of a municipality with the title of "village")
  • hurdagīn — Head Monk (head of a monastery)
  • ñæltryam — Monk
  • vālireh — Deacon

Police forces

The concept of "police" (dhurvālāṇa) in the Inquisition is different from most other modern nations. The Inquisition itself has the powers of a public order force, which provides basic law enforcement (including religious policing) and crime fighting - theoretically every Inquisitor may carry out these tasks even when not de jure on duty. Most of these tasks, except religious policing, may be also carried out by deacons. Anyone who acts as a part of the police force is called yinām nali murkadhāna (lit. Inquisitor for security) or yinām nali vālireh (Deacon for security). Cars of the Inquisition (black with golden yellow text) are the equivalent of police cars in the Chlouvānem lands.
This basic law enforcement is linked in responsibility to the local branches of the Inquisition; generally, it is organized on diocesan (or eparchical) level, even if the central government still has powers above. Circuits and municipalities (or inter-parish territories) have their own branches, with possibly a few distinct offices in various parts of the territory.

There are, however, different departments - whose activities are most often carried out by laypeople, even if controlled by the Inquisition - for more specific tasks. All of them follow the same internal structure as the Inquisition (branches for dioceses or eparchies, circuit-level divisions, and parish-level ones or inter-parish territories). All of their troopers are typically called dhurvān (at the most basic rank):

  • ūnimumi dhurvālāṇa — Road Police, typically composed by laypeople only, for traffic regulation and fighting crime on roads. Sometimes they have distinct cars (orange and black), but sometimes they can be found on Inquisition cars. It is regulated by the dårbhi plušamila - the Office of Transport.
  • galtarlīltumi dhurvālāṇa — Railway Police, also typically composed by laypeople only, fights crime in railway stations and on trains. Also regulated by the dårbhi plušamila - the Office of Transport.
  • nāmilkumi dhurvālāṇa — Prison Police, concerned with the management of all types of prisons.
  • cāṃkradhurvālāṇa — Border Police, concerned with the monitoring of border crossings and importation and exportation of goods.
  • šuskagli dhurvālāṇa — Censorship Police, concerned with the monitoring of contents in media and publishing. Formerly (and de facto still) a part of the National Security Police, now de jure independent.
  • sarivāṇyināmi dhurvālāṇa — National Security Police, concerned with general surveillance as well as of monitoring threats to national security, both inside and outside the Inquisition.


Military ranks in the Inquisition are used by the laišāhīma (the Army), and are also often found unchanged as ranks among members of most jānilšeidai (legions), which are private companies with the nominal aim of spreading the Yunyalīlti faith, all of them unofficially supported by the Inquisitorial government but considered terrorist groups in the West.
Note that all ranks are translated with reference to the closest terms in English general use.

The following are the military ranks used in the laišāhīma, which is divided in jāṇaheklah (land force), lairiheklah (air force), and jariaheklah (sea force):

  • lalla camihāryaṃšāni — High Grand General[27] - (OF-10) maximal authority in the armed forces; coincident with the Inquisitorial Prefect of the Army and Defense Troops, which also has ultimate command on all Inquisitors on civilian police duties.

Land forces

  • lallāgīn — (commissioned) Officer
    • camihāryaṃšāni — Grand General (OF-9), commander of an army group (laišāleikāṇa)
    • hāryaṃšāni — General (OF-8), commander of a field corps (laišāleikas)
    • jānilšāmbhāra — "Brigade General" or Brigade Commander (OF-6), commander of a brigade (jahīblāṇa), historically also known as legion (jānilšeidah).
    • jahībāšin — Colonel (OF-5), commander of a regiment (jahībē)
    • camināldarṣāni — Major (OF-3), commander of a battalion/greater company (camināldaryā)
    • nāldarṣāni — Captain (OF-2), commander of a company (nāldaryā)
    • konenīšāni — Lieutenant (OF-1), commander of a platoon (konoe)
    • lallāgīnan nairīvayīn — Officer Cadet
  • šulallāgīn — Sub-officer / Non-commissioned officer
    • yaltānīn — Ensign / Second-Lieutenant (OR-9). Historically known as mimaišīn, it changed denomination after the latter became the common term for "prostitute"[28].
    • lalla neɂānašāni — High Sergeant (OR-7, OR-6)
    • neɂānašāni — Sergeant (OR-5), commander of a squad (neɂāna)
  • laišāri — enlisted troop
    • mūnistas — Corporal (OR-4, OR-3)
    • nārvālis — Soldier (OR-2). Volunteers enlist at this rank after having successfully passed a month-long military training camp.
    • nyudumbhīn — Recruit (OR-1). Conscripts enlist at this rank - note that military service in the Inquisition is mandatory, though alternative service is possible.

Air forces

Sea forces


Due to the general lack of nobles in the present-day Inquisition, except for sixteen ceremonial "kingdoms" scattered in Western and Southern dioceses (most of whose have a local title), usage of these terms varies a lot depending on the historical and geographical context. In the Chlouvānem territories, historically there have been many different noble ranks with various designations, as each broad region had its own terms and conventions. The term ēmīlāmita (derived from ēmīla "tiger") is used for nobility in this historical context only. There is no broad term for "nobility" today (pūgāsilāṇa, "ensemble of kings", comes closest) and the terms are either those borrowed from Skyrdagor or - increasingly - the original designations are simply adapted and kept as such.

  • emibuṣari — monarch; not used as a title itself, it is however a collective term for all following terms for "king" and "queen".
  • pūgāsis — king, queen (< Sky. pyl gavszi "king of all", originally the Emperor of Greater Skyrdagor). The most common term used for present-day royalty, including all Evandorian countries which still have a monarchy.
    • camipūgāsis — emperor, empress (historical use only)
  • pūs — king, queen (< Sky. pyl "king"), used exclusively for Aksalbor and Arkjatar (the only former Greater Skyrdegan countries which have royalty).
  • šåkham — king, typically used for most historical Chlouvānem kingdoms in the Plain.
  • šåkhisseh — queen, typically used for most historical Chlouvānem kingdoms in the Plain.
  • buyabēṣam — king, formerly used for monarchs in the Chlouvānem Near East.
  • buyabǣši — queen, formerly used for monarchs in the Chlouvānem Near East.
  • okašūna — king, in the context of late Second Era/Early Third Era Toyubeshian kingdoms (they didn't allow queens to reign, at least before Chlouvānem settlement; the būyabēṣam/buyabǣši terms became standard then).
  • palbokas — king, queen, used for current and historical monarchs in Eastern Védren.
  • pūṣēlkesis — prince (male heir to a throne; < Sky. pylselekyz "king-son"), used in almost all contexts; today also used as a Chlouvānem male given name.
  • puvesovya — princess (female heir to a throne; < Sky. pylyzovja "king-daughter"), used in almost all contexts; today also used as a Chlouvānem female given name.
  • kubašīrih — heir to a throne in the historical Toyubeshian kingdoms.
  • tonahīsen — daughter of a Toyubeshian king.


  • varṣlūm — chemistry, alchemy
  • irūtākalam — atom
  • līñceh - molecule

Periodic table

Periodic table
Group 1 2 3   4 5 6 7 8 9 10 11 12 13 14 15 16 17 18
Alkali metals Alkaline earth metals Pnicto­gens Chal­co­gens Halo­gens Noble gases


1H​sūšebuda hydro­gen 2Hebartīlah he­lium
2 3Licuyæbuda lith­ium 4Bepaiḍhyūbida beryl­lium 5Bujāmbida boron 6Cnūrambida carbon 7Nkhārdābrē nitro­gen 8Ojārē oxy­gen 9Fgantalīm fluor­ine 10Nekælitīlah neon
3 11Nabilumbida so­dium 12Mgrašicūya magne­sium 13Alpanna alumin­ium 14Sidaloyebida sili­con 15Pnåkælyē phos­phorus 16Slābham sulfur 17Cltalielīm chlor­ine 18Ar​šuritīlah argon
4 19Knågyobida potas­sium 20Camæyæbuda cal­cium 21Schanagbida scan­dium 22Tisvāṣṭabida tita­nium 23V​pulrašibuda vana­dium 24Crkånenyubida chrom­ium 25Mnkyāhīmbuda manga­nese 26Fekirmas iron 27Corateibida cobalt 28Nigatsukuba nickel 29Cukuryonam copper 30Znchagai zinc 31Ganodugalbida gallium 32Gepūṣklejibuda germa­nium 33Aspājambida arsenic 34Sekætsimbuda sele­nium 35Brketurbida bromine 36Krsuñcutīlah kryp­ton
5 37Rbnambæbuda rubid­ium 38Srvaritænīh stront­ium 39Yceleibuda yttrium 40Zrsahaledbida zirco­nium 41Nbtalyeveinǣna nio­bium 42Motåbrišpam molyb­denum 43Tctuppospegīh tech­netium 44Rukǣṣvatonta ruthe­nium 45Rhṣelṣabida rho­dium 46Pdænavækǣsa pallad­ium 47Aggalktas silver 48Cdyukækulbida cad­mium 49Inratechlærbida indium 50Sn​ṭūṣṭhas tin 51Sbgraṃšas anti­mony 52Tešīlpalbida tellur­ium 53 I {{{I}}} iodine 54Xe{{{Xe}}} xenon
6 55Cs{{{Cs}}} cae­sium 56Ba{{{Ba}}} ba­rium 57La{{{La}}} lan­thanum 1 asterisk 72Hf{{{Hf}}} haf­nium 73Taenænæbida tanta­lum 74W{{{W}}} tung­sten 75Re{{{Re}}} rhe­nium 76Os{{{Os}}} os­mium 77Ir{{{Ir}}} iridium 78Ptnæneškǣsa plat­inum 79Auchlamyah gold 80Hg​sūkṣārim mer­cury 81Tl{{{Tl}}} thallium 82Pb​ṛšpam lead 83Bi{{{Bi}}} bis­muth 84Po{{{Po}}} polo­nium 85At{{{At}}} asta­tine 86Rn{{{Rn}}} radon
7 87Fr{{{Fr}}} fran­cium 88Ra{{{Ra}}} ra­dium 89Ac{{{Ac}}} actin­ium 1 asterisk 104Rf{{{Rf}}}ruther­fordium 105Db{{{Db}}}dub­nium 106Sg{{{Sg}}}sea­borgium 107Bh{{{Bh}}}bohr­ium 108Hs{{{Hs}}}has­sium 109Mt{{{Mt}}}meit­nerium 110Ds{{{Ds}}}darm­stadtium 111Rg{{{Rg}}}roent­genium 112Cn{{{Cn}}}coper­nicium 113Nh{{{Nh}}}nihon­ium 114Fl{{{Fl}}}flerov­ium 115Mc{{{Mc}}}moscov­ium 116Lv{{{Lv}}}liver­morium 117Ts{{{Ts}}}tenness­ine 118Og{{{Og}}}oga­nesson
1 asterisk 58Ce{{{Ce}}} cerium 59Pr{{{Pr}}} praseo­dymium 60Nd{{{Nd}}} neo­dymium 61Pm{{{Pm}}} prome­thium 62Sm{{{Sm}}} sama­rium 63Eu{{{Eu}}} europ­ium 64Gd{{{Gd}}} gadolin­ium 65Tb{{{Tb}}} ter­bium 66Dy{{{Dy}}} dyspro­sium 67Ho{{{Ho}}} hol­mium 68Er{{{Er}}} erbium 69Tm{{{Tm}}} thulium 70Yb{{{Yb}}} ytter­bium 71Lu{{{Lu}}} lute­tium  
1 asterisk 90Th{{{Th}}} thor­ium 91Pa{{{Pa}}} protac­tinium 92Uiris ura­nium 93Np{{{Np}}} neptu­nium 94Pu{{{Pu}}} pluto­nium 95Am{{{Am}}} ameri­cium 96Cm{{{Cm}}} curium 97Bk{{{Bk}}} berkel­ium 98Cf{{{Cf}}} califor­nium 99Es{{{Es}}} einstei­nium 100Fm{{{Fm}}} fer­mium 101Md{{{Md}}} mende­levium 102No{{{No}}} nobel­ium 103Lr{{{Lr}}} lawren­cium  



  • muliḍhyā — computer (arch. muliāḍhyāsa)
  • dišṛṣūs — mouse
  • lainillas — interface
    • ñavālai — GUI (short for ñallalila nali vāyaṃlainillas or ñallalilvāyaṃlainillas; arch. also vāñalai from vāyamenīka ñallalila nali lainillas)
  • ñallalila — user
  • pañcilāṇa — keyboard
  • nīdišas — cursor


Mains electricity in the Chlouvānem Inquisition is supplied at a voltage of 16012 chu (216 V) and a frequency of 9012 lnj (56.88 Hz).

  • mulimaita — electricity
    • marcamulimaita — direct current
    • mųmulimaita — alternating current


  • dårbhas — transport
    • dårbhenai — transport network
    • dårbhṛṣūs — means of transport
    • lelyēdårbhas — people transport
    • tandårbhas — link (also in other semantic fields)
  • cūlla — car
  • hįnna — wheel
  • tamirtṛṣūs – seat
  • galtargis — train
  • tupaliva — plane (also mordhacūlla)
  • ūnitā — tram, streetcar


  • dårbhenai — transport network
  • penaikūṇḍūm — network map

Air transport

  • lairkeika — airport
  • tamudhūrah — runway

Railways and mass transit

  • galtarlīlta — railway
  • hįnnakirmas — rail
  • hįnnakita — coach, wagon
  • khlatimas — gauge (also hįnnāvi)
  • maichlærarlāṇa — signalling
    • duldvaḍa — movable block
      • duldvaḍmaichlærarlāṇa — movable block signalling
    • tatimvaḍa — fixed block
      • tatimvaḍmaichlærarlāṇa — fixed block signalling
  • galtarkeika — station


  • camyūnima — motorway/freeway/expressway
  • dhāvala — rest/service area (same word used for "inn")
  • dorah — national route
    • There is no uniform standard for dorai in the Inquisition but, especially in densely populated areas, they are often built to the same standards as expressways, with the difference being that expressways are toll roads while national routes aren't.
  • ūnima — road
  • martonima — urban road
    • aira — boulevard
    • jūlla — esplanade (large boulevard by a lake-/river-/seashore)
    • ūbgiras — approach (used for roads leading to important buildings or areas);
    • geironima — gateway (used for the main roads leading outside a town, historically for roads leading to city gates (and still referred to as such in historical centers));
    • deṣā — outer path of a city wall (even if demolished)
    • nadeṣā — inner path of a city wall (even if demolished)
    • līlta — small alley, or path inside a park (outside cities: hiking trail)
  • ūnimpenai — road network


  • naidacūlla — light car (cf. Kei car)
  • uvubariñē (formally uvulda bariñcūlla) — (pick-up) truck
  • plira (more formally pliṭecūlla) — van
  • bariñcūlla — (medium or heavy) truck
  • marcā — bus
    • bęmarcā (shortened from earlier bęntamarcā) — trolleybus
  • ḍhūvācūlla — tank truck

Parts of a car

  • dauldilgis — engine
    • ​egimblas — cylinder
    • tulgis — piston
    • egimbladuldāvi — engine displacement

Automobile model numbering

All car models produced by factories in the Chlouvānem Inquisition are named according to the following scheme (which also covers other types of vehicles):

A car model has the structure ABC-abcc where:

  • ABC is the three-letter code of the factory (for example HLT for the Halcūmai of Haltakimarta; ṢRC for the Ṣurcūmai of Ṣurvāla; IRV for the Irucūmai of Iruvāṇi...)
  • abcc is a numeric code formed by the following elements:

a is determined by the "size" of a vehicle based on its engine displacement and (in the smaller categories) curb weight. For passenger cars, vans, and pick-up trucks (those whose second digit (see below) is 1, 2, or 4), the digits used are:

  • 1 for an engine displacement of less than 5 egd (~520.8 cc) and a curb weight of less than 4,6 māp (~676.62 kg).
  • 2 for an engine displacement between 5 and 6 egd (~625 cc) and a curb weight between 4,6 and 6 māp (~902.16 kg). Most cars in these two categories are legally defined as naidacūllai (which have further size limits).
  • 3 for an engine displacement between 6 and ᘔ egd (~1041.67 cc) and a curb weight between 6 and 7,5 māp (~1052.52 kg).
  • 4 for an engine displacement between ᘔ and 12 (1410) egd (~1458.33 cc) and a curb weight between 7 and 8 māp (~1202.88 kg).
  • 5 for an engine displacement between 12 and 18 (2010) egd (~2083.33 cc) and a curb weight of 8 māp or more.
  • 6 for an engine displacement between 18 and 20 (2410) egd (~2500 cc).
  • 7 for an engine displacement of more than 20 egd.

b is determined by the type of vehicle:

  • 1 for general passenger cars;
  • 2 for vans;
  • 3 for buses;
  • 4 for light trucks;
  • 5 for mid or heavy trucks;
  • 6 for tank trucks;
  • 7 for motorcycles;
  • 8 for tractors;
  • 9 for dump trucks;
  • for military vehicles.

cc is the internal model numbering decided by the factory.


  1. ^ All contemporary Calémerian societies part of global civilization are considered to belong to one of six large civilization groups: Evandorian-based (Evandor, most of Púríton and Queáten, northern Ceránento), hybrid Evandorian-native (southern Ceránento, Fárásen, Ovítioná, most of Védren, the Nâdja area, the southern coast of the Carpan Sea, small parts of Púríton and Queáten), the Spocian world (northern Védren; more or less Evandorian influence is present depending on the area), the Chlouvānem world (including the Brono-Fathanic and Qualdomelic cultures), the Skyrdegan world, and a small series of modern day hybrids of native customs and Yunyalīlti communism (the Kenengyry area) and Evandorian-native-Yunyalīlti communist (parts of eastern Védren).
  2. ^ Chlouvānem took yacvān as the name of the concept and not of Westerners, for which it uses the derivation yacvānyūs, which, as all terms denoting people using that suffix, is pluralizable (pl. yacvānyaus).
  3. ^ There is no distinction between a Chlouvānem who is a citizen of the Inquisition, a Chlouvānem living abroad, and usually not even non-Chlouvānem living in the Inquisition are distinguished.
  4. ^ The Kāyīchah Islands, which are a 'metropolitan' (i.e. not overseas) territory are geographically in Védren.
  5. ^ enægbasai is only used when differentiating between the Bazá people living in Ênêk-Bazá and those living in the (bordering) ethnic diocese of Tūnambasā.
  6. ^ The ethnonym chandisēkumi refers to the whole ethnicity, therefore including those of C′ı̨bedǫ́s, of the Chlouvānem dioceses Jįveimintītas (Xihhwęgw Mı̨dít′ǫ́s, ethnic) and Pūrjijāṇa, and in Greater Skyrdagor
  7. ^ Note also Nâdjawārre-mediated nivudaṇīṭah (< Nâdj. niworin "Nivaren", with the extended meaning "the West" + Chl. ṇīṭah "skin"), "white-skinned person".
  8. ^ The Yuyši homelands are politically divided into various Ceránentian countries.
  9. ^ Except for the upper valley of the Nandaliba river (Brono's most important river), part of the diocese of Mūltarhāvi.
  10. ^ The number and content of vows may vary regionally.
  11. ^ Furthermore, given the extension of the Inquisition, it may also be possible for such travel to last more than ten days.
  12. ^ As well as younger siblings which are still minors or have not completed secondary education.
  13. ^ The dildhā or "land dragon" is a giant lizard found in the southern Inquisition which is one of Calémere's largest land animals, up to 15 metres long and weighing up to one ton.
  14. ^ The actual local term for potato chips, which are a Western (natively Nivarese) introduction, varies throughout Greater Skyrdagor, but zylegik ve naszky "potato leaves" is understood everywhere.
  15. ^ At a 1:1 rate, the same used as when converting beary in kaustānnūlyai.
  16. ^ The only exception is labdarṣilardhīka, or "acting maid", the assistant of a bishop, which does not have a commonly accepted non-female alternative as there hasn't been any non-female acting maid yet. camimurkadhāna, or Great Inquisitor, may also be considered gender-specific, but only because only females can be elected to that rank.
  17. ^ Also found, but rarer, are the terms formed with the root lamih, thus lamirlila or lamirīn.
  18. ^ From Skyrdagor toúneszy, ultimately from Cerian taónensi "shaker".
  19. ^ The term nyuva, according to the most accepted etymology, is the only forest-related term inherited from Proto-Lahob, originally from *nī-uwo(s) meaning "within the dark" or "dark within", a formation without cognates in the surviving Lahob languages (though the root *uwos does have attested reflexes).
  20. ^ Note that Auralia itself nowadays uses a system where marks are named using numbers and not letters.
  21. ^ Likely originating as a mistranslation of the original Besagren term: Besagren erruxu "strong" and Cerian rújo "hard" are, in fact, cognates, both descending from Íscégon rúgio "hard".
  22. ^ Note that this approach was markedly Traditionalist, as Nāɂahilūmism (at that time not mainstream anymore, due to the disastrous state Great Inquisitor Nāɂahilūma's global wars had left the Inquisition in) would have favoured a complete religious conversion of those peoples.
  23. ^ Nonyāvi Kūrṣitaisa Hamilǣṣṇa, Bishop of Līṭhalyinām, and Danaimūṣāvi Hånihaidī Lilemāvya, Bishop of Lāltaṣveya, are considered the main ideologues of Permissionism in the present-day Inquisition
  24. ^ De jure, the Great Inquisitor may.
  25. ^ There are three matriarchates: the Matriarchate of Ohdaise (odaṣē ga marti dårbhameinǣñaña) in Holenagika, the Matriarchate of Tol Szagsil (talsakṣila ga marti dårbhameinǣñaña) in Karynaktja, and the Matriarchate of Mbilu-Kozowe (mbilukasavē ga marti dårbhameinǣñaña) in the Eastern Védrenian country of Dozakyá.
  26. ^ Today, used for the single-party states of the former Kaiṣamā (Qualdomailor, Fathan, Soenjŏ-tave, Kŭyŭgwažtov, Ebed-dowa, Enegen-tovön, Haletyğyr, Brydvazon-tavy) and sporadic countries elsewhere.
  27. ^ hāryaṃšāni is an ancient Āṣasṝkhami term more accurately meaning "first in line".
  28. ^ Today the diminutive mimaišcañīh is even more common in this sense.