Laceyiam: Difference between revisions

Despite probable intermixing and this extensive contact with the Mǎng Tì-s, the Chlegdarims didn’t remain long on or near Tahianshima island and soon moved westwards into the large archipelago in the southern part of the Sea of Tahianshima (''Tāhiańśīmi jāri''); this area (roughly cut in half by the Equator) takes about three quarters of the sea between Tahianshima and the continent of Isungatsuaq (to the extent that, while geologically this archipelago and Tahianshima itself already lie on the Oceanic plate, nowadays they are geographically often considered an extension of Isungatsuaq). The Chlegdarims’ last stop before the continent was most possibly ''Luldakimū'' island on the 4th parallel south, the southwesternmost main island and largest of the archipelago, and also the nearest to the continent. From there, they probably reached the islands on the continental ridge off today’s '''Leitāvaja''' before settling on the '''Sāńjāyaṇa''' '''peninsula''' - the southernmost tip of ''Isungatsuaq'' - and the cay chain south of it.

Despite the prehistory of Laceyiam and its descendance from Proto-Cis-Tahianshima being now certified and accepted scientifically, Laceyiam’s date and place of birth are considered respectively the time of the Chlegdarims’ arrival on Isungatsuaq and southern Leitāvaja. This area is in fact the homeland of Chlegdarim civilization, and it is only here that Chlegdarim culture and traditions shaped themselves - including language. The most obvious and most important trace of this in Laceyiam is the huge number of words that entered the Chlegdarims’ daily life: obviously they had the need to describe the nature they found themselves in, a jungle- and swamp-centric environment, most features of which were completely unknown in their previous, sea-based habitat. In fact, most words for equatorial plants, animals, and geographical features are of either Nanaklāri, Old Yomadhvāyi, or Ancient Lelīmuyāńi origin (e.g. ''jaja'' “igarapé”, ''māra'' “mango”, ''kāmbava'' “water lily”, ''ėmīla'' “tiger”, ''kėmbe'' “toucan”, ''naʔikė'' “flooded clearwater forest”, ''heita'' “durian”, ''kalńi'' “sound of a tree branch falling into water”); only few of them have Proto-Mǎng Tì origin (e.g. ''kami'' “rose”, ''dalakām'' “bamboo”, ''humba'' “spice”, ''tiuʔa'' “palm”), and only those most related to coastal areas are inherited from PCT (e.g. ''tėti'' “island”, ''jhāva'' “reef”). Also borrowed are lots of wordsrelated to activities and products (e.g. ''mānska'' “glass”) and, most importantly, cultural (e.g. ''buldhām'', the typical Chlegdarim burial and the relative ceremony; ''talengim'', ritual tattoo) and religious terms, most of which have probable Nanaklāri origins. In fact, the Leitāvaji society of the First Era was extremely multicultural, and Nanaklāri languages in the west and Ancient Lelīmuyāńi in the east (the latter being the only written language) were the lingua francas; Laceyiam became more important and ultimately drove the others to extinction mainly for two reasons: the cultural intermixing mentioned before and also because '''Lėliðaṇīṭa''', the Great Prophet of the '''Yūnialtia''', was a Chlegdarim and her language began to be considered holier; the amount of Nanaklāri instead of Ancient Lelīmuyāńi words in Yūnialtei terminology points to her native village, and the areas of her first teachings, being located west of the ''Kaicedhīma'' mountains.