8,532
edits
Laceyiam: Difference between revisions
m
→Camīdhemānat
m (→Camīdhemānat) |
m (→Camīdhemānat) |
||
| Line 2,582: | Line 2,582: | ||
Almost no place mentioned in the ''Camīdhemānat'' is real, even though all of the histories happen either in the jungle (those later identified as Nanaklāri stories) or on islands (those identified as Chlegdarim stories). The only real place that can be almost surely identified is mount ''Jaṃsstīren'' (the highest mountain of southern Isungatsuaq, almost on the border between Yomadhvāya and Leitāvaja dioceses), as it is the only mountain in the forest which is so tall it has snow on its peak. Obviously, in the text the modern name (which is from the Dzams-bltyod language) is not used, but it is called in many different ways like "white peak/head" (''pāṇḍęe klīṣa''), "sky rock" (''ilėnibausa''), "rock/mountain of the ''ṭäyńeha''" (''ṭäyńehi bausa/nahia'') or with undeciphered Nanaklāri names (''ńämbąndaum, teyappaum, hayāńama'', and ''käläʔikūm''). Some placenames found in the text were however later given to places later discovered by the Chlegdarims — most notably the ''Lāmiejāya'' river, but also ''Paṃdelūna'' island and the land of ''Nėniyūkāt''. | Almost no place mentioned in the ''Camīdhemānat'' is real, even though all of the histories happen either in the jungle (those later identified as Nanaklāri stories) or on islands (those identified as Chlegdarim stories). The only real place that can be almost surely identified is mount ''Jaṃsstīren'' (the highest mountain of southern Isungatsuaq, almost on the border between Yomadhvāya and Leitāvaja dioceses), as it is the only mountain in the forest which is so tall it has snow on its peak. Obviously, in the text the modern name (which is from the Dzams-bltyod language) is not used, but it is called in many different ways like "white peak/head" (''pāṇḍęe klīṣa''), "sky rock" (''ilėnibausa''), "rock/mountain of the ''ṭäyńeha''" (''ṭäyńehi bausa/nahia'') or with undeciphered Nanaklāri names (''ńämbąndaum, teyappaum, hayāńama'', and ''käläʔikūm''). Some placenames found in the text were however later given to places later discovered by the Chlegdarims — most notably the ''Lāmiejāya'' river, but also ''Paṃdelūna'' island and the land of ''Nėniyūkāt''. | ||
The following text is the very beginning of the | The following text is the very beginning of the epic — the first two stanzas provide a background (which is later expanded in order to connect and introduce many tales): a child — symbolically referred to with the very first word of the text as ''dømachumeitėniah'', meaning "who is eager to know" — is with her maternal aunt in the family's ''lalārunkita'' (the stable for ''lalāruṇai'', the giant lizards used as mounts by the Chlegdarims) and "sacredly" asks her about the "soul of existence" (''lelinatmā'', also a recurrent term in the ''Yūnialtia''). Her aunt then starts to tell her about the "long gone days and people". | ||
<big>Dømachumeitėniah samin nanā<br /> | <big>Dømachumeitėniah samin nanā<br /> | ||