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Verse:Yunyalīlta: Difference between revisions
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In Chlouvānem, such currents may be termed either ''maidara'' (pl. ''maidarai''), also translated as "rite", or ''lāluṃra'' (pl. ''lāluṃrai''). While the two terms are often interchangeable in popular usage, they are not synonyms; rites vary even between areas following the same current, usually as a result of local cultural and/or religious syncretism; ''lāluṃrai'', on the other hand, are much more divergent and in many cases are formerly heretic, unaccepted currents that have since found agreement with the Inquisition and have been accepted as separate currents - the Mahārdimi current's history is quite emblematic in this aspect.<br/>However, the distinction is not that clear-cut: the Jīrandaši current, while extremely divergent and syncretic to the point that non-Chlouvānem scholars consider them to be Łoxvicʾay, and not Yunyalīlti, for most of its history has had a peaceful relation with the power of the Great Inquisitor and is more often termed a ''maidara'' rather than a ''lāluṃra''. | In Chlouvānem, such currents may be termed either ''maidara'' (pl. ''maidarai''), also translated as "rite", or ''lāluṃra'' (pl. ''lāluṃrai''). While the two terms are often interchangeable in popular usage, they are not synonyms; rites vary even between areas following the same current, usually as a result of local cultural and/or religious syncretism; ''lāluṃrai'', on the other hand, are much more divergent and in many cases are formerly heretic, unaccepted currents that have since found agreement with the Inquisition and have been accepted as separate currents - the Mahārdimi current's history is quite emblematic in this aspect.<br/>However, the distinction is not that clear-cut: the Jīrandaši current, while extremely divergent and syncretic to the point that non-Chlouvānem scholars consider them to be Łoxvicʾay, and not Yunyalīlti, for most of its history has had a peaceful relation with the power of the Great Inquisitor and is more often termed a ''maidara'' rather than a ''lāluṃra''. | ||
The principal currents are: | The principal currents and rites are: | ||
* (TBA) | * (TBA) | ||
* '''Mahārdimi''' (Chl.: ''mahārdimi lāluṃra'', ''mahārdimi yamei yunyalīlta''; adherents are usually termed ''mahārdimāveyi'', sg. ''mahārdimāvi'') is a current that traces its origin back to the philosophy and theology of Ūlarṣināvi Mahārdim ''Maṣkhūri'', a Dūṃthi philosopher from present-day Karvanijaiṭa (in the Northern Plain) who founded it in the year 3579<sub>12</sub> (5997<sub>10</sub>), which was for most of its history not tolerated and persecuted by the Inquisitorial authorities. Nevertheless, it got popular in its area of origin and especially among some non-Chlouvānem peoples like the Širbāghumi - which led to a tacit approval by the lay authorities of the Miś Bāniyār, who were often Širbāghumi. The Mahārdimi authorities finally agreed communion with the Inquisition in 373Ɛ<sub>12</sub> (6239<sub>10</sub>), during the reign of Coreleyāvi Usuvitturæn ''Kalikhūmpan''; the communion was then broken during the Nāɂahilūmi era, but was restored after her deposition. Today the Mahārdimi current is majoritary in the two dioceses of Karvanijaiṭa and Dāhuṭrijaiṭa, and is also followed by sizable minorities in a few other dioceses of the Northern Plain and in some areas of the Western Plain. The bishop of Karvanijaiṭa has a special authority to Mahārdimi adherents. | * '''Mahārdimi''' ([[Chlouvānem|Chl.]]: ''mahārdimi lāluṃra'', ''mahārdimi yamei yunyalīlta''; adherents are usually termed ''mahārdimāveyi'', sg. ''mahārdimāvi'') is a current that traces its origin back to the philosophy and theology of Ūlarṣināvi Mahārdim ''Maṣkhūri'', a Dūṃthi philosopher from present-day Karvanijaiṭa (in the Northern Plain) who founded it in the year 3579<sub>12</sub> (5997<sub>10</sub>), which was for most of its history not tolerated and persecuted by the Inquisitorial authorities. Nevertheless, it got popular in its area of origin and especially among some non-Chlouvānem peoples like the Širbāghumi - which led to a tacit approval by the lay authorities of the Miś Bāniyār, who were often Širbāghumi. The Mahārdimi authorities finally agreed communion with the Inquisition in 373Ɛ<sub>12</sub> (6239<sub>10</sub>), during the reign of Coreleyāvi Usuvitturæn ''Kalikhūmpan''; the communion was then broken during the Nāɂahilūmi era, but was restored after her deposition. Today the Mahārdimi current is majoritary in the two dioceses of Karvanijaiṭa and Dāhuṭrijaiṭa, and is also followed by sizable minorities in a few other dioceses of the Northern Plain and in some areas of the Western Plain. The bishop of Karvanijaiṭa has a special authority to Mahārdimi adherents. | ||
* '''Jīrandaši''' (Chl.: ''jīrandaši lāluṃra'' or ''jīrandaši maidara'', ''jīrandašumi yamei yunyalīlta'') is considered either a Yunyalīlti current (in the Chlouvānem view), a form of Łoxvicʾay, or a syncretic faith based on Łoxvicʾayism with philosophical elements from the Yunyalīlta. Despite its syncretism, generally there have never been major religious conflicts between the Jīrandaši authorities and the Inquisition. Łoxvicʾay prescriptions over the lifestyle of its adherents have a major influence on Jīrandaši culture, to the point that, even if the vast majority of them are ethnic Chlouvānem, they are considered a separate ethnicity. The cradle of Jīrandaši is in the Near West and in parts of the Western Plain, most notably in Tālišulkhām; however, Jīrandašai are found all throughout the Inquisition and are a large and influential minority in many parts of the Plain. There are various competing religious authorities among Jīrandaši-specific issues, but the most influential ones are considered to be the ''hañjāreh'' (analogue to a Head Monk) of Rūṇavapūkha in the diocese of Nanyådajaita and the Bishop of Hæligreisa. | |||
* The '''Qualdomelic Rite''' ([[Qualdomelic|Qua.]]: ''iă Gwaldewmẹlj iă majdăra'', ''Junjălilta căiši Cwaldewmẹljăd''; Chl.: ''valdēmǣldumi yamei yunyalīlta'', ''valdēmaili maidara'') is the rite followed in Qualdomailor and in parts of the former Kaiṣamā - notably Leñ-ṱef and Ebed-dowa (but note that ethnic Chlouvānem in those countries generally follow a Chlouvānem rite) - and Ylvostydh in Greater Skyrdagor | |||
<!-- The principal currents are: | <!-- The principal currents are: | ||
* Chlouvānem Yunyalīlta ( | * Chlouvānem Yunyalīlta (: ''chlǣvānumi yamei yunyalīlta'' or more simply ''yamei yunyalīlta'': it is the numerically and politically dominant current, followed in the Lands of the Chlouvānem Inquisition and in most of the scattered smaller communities, including ethnically Chlouvānem settlements across the former Kaiṣamā. It is not completely unitary, as liturgical rites vary across the area; however, there has been a considerable centripetal evolution since the Consolidation. Some local or ethnic variants, such as the Jīrandašumi Yunyalīlta, are peculiar enough that some theologians consider them to be separate currents. | ||
* Bronic Yunyalīlta ([[Brono-Fathanic|Bro.]]: ''Taragá ke Yonya fa Barônoa''; Fth.: ''Taraŋá k-Yoń f-Faϑanŏ''): the current followed in Brono, Fathan, parts of southern Skyrdagor, most of Gorjan, and parts of the Chlouvānem area around the former Bronic city of Moamatempony—Måmatempuñih. | * Bronic Yunyalīlta ([[Brono-Fathanic|Bro.]]: ''Taragá ke Yonya fa Barônoa''; Fth.: ''Taraŋá k-Yoń f-Faϑanŏ''): the current followed in Brono, Fathan, parts of southern Skyrdagor, most of Gorjan, and parts of the Chlouvānem area around the former Bronic city of Moamatempony—Måmatempuñih. | ||
These three currents are those that are followed by the majority of people in at least one country (the Chlouvānem Inquisition, Qualdomailor, Gorjan, Brono, and Fathan). There are at least two other major currents from other areas: | These three currents are those that are followed by the majority of people in at least one country (the Chlouvānem Inquisition, Qualdomailor, Gorjan, Brono, and Fathan). There are at least two other major currents from other areas: | ||