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|agency = Inquisitorial Office of the Language (dældi flušamila) | |agency = Inquisitorial Office of the Language (dældi flušamila) | ||
}} | }} | ||
'''Chlouvānem''', natively '''chlouvānumi dældā''' ("language of the Chlouvānem people"), is the most spoken language on the planet of [[Verse:Calémere|Calémere]] (Chl.: ''Liloejāṃrya''). It is the official language of the Inquisition (''murkadhāna'') and its country, the [[Verse:Chlouvānem Inquisition|Chlouvānem lands]] (''chlouvānumi bhælā''<ref>Commonly ''murkadhāni bhælā'' “Land of the Inquisition”, officially referred to as ''chlouvānumi murkadhāni bhælā'' “Land(s) of the Chlouvānem Inquisition”) </ref>), the main lingua franca across vast areas of Márusúturon - most importantly Brono, Fathan, iKalurilut, and all other countries of the former Kaiṣamā, and, due to cultural exchanges and influences in the last seven hundred years, also a well known language in Greater Skyrdagor.<br/>It is the Yunyalīlti religion's liturgical language. | '''Chlouvānem''', natively '''chlouvānumi dældā''' ("language of the Chlouvānem people"), is the most spoken language on the planet of [[Verse:Calémere|Calémere]] (Chl.: ''Liloejāṃrya''). It is the official language of the Inquisition (''murkadhāna'') and its country, the [[Verse:Chlouvānem Inquisition|Chlouvānem lands]] (''chlouvānumi bhælā''<ref>Commonly ''murkadhāni bhælā'' “Land of the Inquisition”, officially referred to as ''chlouvānumi murkadhāni bhælā'' “Land(s) of the Chlouvānem Inquisition”) </ref>), the main lingua franca across vast areas of Márusúturon - most importantly Brono, Fathan, iKalurilut, and all other countries of the former Kaiṣamā, and, due to cultural exchanges and influences in the last seven hundred years, also a well known language in Greater Skyrdagor.<br/>It is the [[Verse:Yunyalīlta|Yunyalīlti religion]]'s liturgical language. | ||
The language currently known as Chlouvānem was first attested about 2400 years ago in documents from the Lällshag civilization, as the language of a [[Lahob languages|Lahob-speaking]] people that settled in the southern part of the Lāmiejāya-Lāmberah plain, particularly near Lūlunīkam Lake. Near the end of the First Era of the Chlouvānem calendar (itself an adaptation of the Lällshag one), the ''Chlamiṣvatrā'', the great Prophet of the Yunyalīlta, lived and taught her doctrine in the Chlouvānem language, paving the way for it to gain the role of most important language and lingua franca in the at the time massively linguistically fragmented lower Plain. While the Chlamiṣvatrā's language is what we now call "Archaic Chlouvānem" (''chlouvānumi sārvire dældā''), most of the Yunyalīlti doctrine as we now know it is in the later stage of Classical Chlouvānem (''chlouvānumi lallapårṣire dældā''), a koiné developed in the third to fifth centuries of the Second Era. Since then, for nearly two millennia, this classical language has been kept alive as the lingua franca in the Yunyalīlti world, resulting in the state of diglossia that persists today. | The language currently known as Chlouvānem was first attested about 2400 years ago in documents from the Lällshag civilization, as the language of a [[Lahob languages|Lahob-speaking]] people that settled in the southern part of the Lāmiejāya-Lāmberah plain, particularly near Lūlunīkam Lake. Near the end of the First Era of the Chlouvānem calendar (itself an adaptation of the Lällshag one), the ''Chlamiṣvatrā'', the great Prophet of the Yunyalīlta, lived and taught her doctrine in the Chlouvānem language, paving the way for it to gain the role of most important language and lingua franca in the at the time massively linguistically fragmented lower Plain. While the Chlamiṣvatrā's language is what we now call "Archaic Chlouvānem" (''chlouvānumi sārvire dældā''), most of the Yunyalīlti doctrine as we now know it is in the later stage of Classical Chlouvānem (''chlouvānumi lallapårṣire dældā''), a koiné developed in the third to fifth centuries of the Second Era. Since then, for nearly two millennia, this classical language has been kept alive as the lingua franca in the Yunyalīlti world, resulting in the state of diglossia that persists today. | ||
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==Example texts== | ==Example texts== | ||
===First Book of the Chlamiṣvatrā, 1:1-8=== | ===First Book of the Chlamiṣvatrā, 1:1-8=== | ||
The First Book of the Chlamiṣvatrā (''yamei chlamiṣvatrī lahīla naviṣya'') is the first of the three Books of the Great Prophet, the most important among the holy books of the Yunyalīlta. The first seven verses are probably the key to understand the whole faith, as it presents the foundations of its worldview; verses 4 and 5 are particularly considered important as they represent the relation between the Yunya, life, and the Lillamurḍhyā. Verse 8 introduces what is then explained in the rest of the chapter, that is, how Lelāgṇyāviti<ref>Literally "born of Lelāh"; the ''lelāh'' is a symbolic flower in the Yunyalīlta and generically in Chlouvānem culture.</ref>, the Chlamiṣvatrā (Great Prophet; literally "Golden master") came to meditate and build up her philosophy, which then she taught common people in all villages. | The First Book of the Chlamiṣvatrā (''yamei chlamiṣvatrī lahīla naviṣya'') is the first of the three Books of the Great Prophet, the most important among the holy books of the [[Verse:Yunyalīlta|Yunyalīlta]]. The first seven verses are probably the key to understand the whole faith, as it presents the foundations of its worldview; verses 4 and 5 are particularly considered important as they represent the relation between the Yunya, life, and the Lillamurḍhyā. Verse 8 introduces what is then explained in the rest of the chapter, that is, how Lelāgṇyāviti<ref>Literally "born of Lelāh"; the ''lelāh'' is a symbolic flower in the Yunyalīlta and generically in Chlouvānem culture.</ref>, the Chlamiṣvatrā (Great Prophet; literally "Golden master") came to meditate and build up her philosophy, which then she taught common people in all villages. | ||
: '''1''' ⸫liloe mæn ⸫yunya ga brausire meinā dęi devenom mædhramu męliėkæ flinoe ।। '''2''' ⸫liloe pusporcasyė saṃ gu<ref>Contraction of ''sama gu''. Note also the lack of ''ša'', the second part of the negative circumfix, which was still optional in early Chlouvānem.</ref> jijeldasyėtuh<ref>''-tuh'' is an earlier form of ''-tū'', the antibenefactive trigger marker. Its form ''-tur'', still used when not final, shows how ''-tuh'' was the regular development (Proto-Lahob *r > Chl. '''h''' word-finally).</ref> ⸫yunya ga meinā nali samindevenyumi lalla laurāyana mæn '''3''' drālteninīka<ref>Literally "with respects". In early and also classical Chlouvānem, such constructions are commonly used to express roughly the idea expressed by "-fully" adverbs in English.</ref> maiyau ñæltānu laftamilkīneja main yaniåh lilenom maiyau meinū āntaḍhūlīneja no ।। '''4''' ⸫yunya mæn meiyā lilenī hīmbenīka nīteboñjñīran '''5''' sama brausameinælilūrah įstimė lillamurḍhyā ga demeni lilentugini lilah ।। '''6''' ⸫yunya mū lilaidhvini natehamvyek sama lilūrah demiā meinæhamvyenu tattemęliė mū tami pa ḍhāvildente no ।। '''7''' ⸫dralkye<ref>"Men"; in archaic Chlouvānem, it was customary to use "man" for "human". The influx of the Yunyalīlta was actually a large factor in the later use of ''lila'' (person) for the same meaning.</ref> mæn āndre meinī yaivų bausų nanū faṣṭirena sama dea dea no<ref>"Again and again". In modern Chlouvānem it has become a single word, ''deadyān''.</ref> līlti bīḍhovah : garpire grošpire virdu nītemilkīran no ।। '''8''' ⸫dralkagarpā mæn leliė nanū kailirena āñjulyom liliā larḍhīka bīdumbhek ।। | : '''1''' ⸫liloe mæn ⸫yunya ga brausire meinā dęi devenom mædhramu męliėkæ flinoe ।। '''2''' ⸫liloe pusporcasyė saṃ gu<ref>Contraction of ''sama gu''. Note also the lack of ''ša'', the second part of the negative circumfix, which was still optional in early Chlouvānem.</ref> jijeldasyėtuh<ref>''-tuh'' is an earlier form of ''-tū'', the antibenefactive trigger marker. Its form ''-tur'', still used when not final, shows how ''-tuh'' was the regular development (Proto-Lahob *r > Chl. '''h''' word-finally).</ref> ⸫yunya ga meinā nali samindevenyumi lalla laurāyana mæn '''3''' drālteninīka<ref>Literally "with respects". In early and also classical Chlouvānem, such constructions are commonly used to express roughly the idea expressed by "-fully" adverbs in English.</ref> maiyau ñæltānu laftamilkīneja main yaniåh lilenom maiyau meinū āntaḍhūlīneja no ।। '''4''' ⸫yunya mæn meiyā lilenī hīmbenīka nīteboñjñīran '''5''' sama brausameinælilūrah įstimė lillamurḍhyā ga demeni lilentugini lilah ।। '''6''' ⸫yunya mū lilaidhvini natehamvyek sama lilūrah demiā meinæhamvyenu tattemęliė mū tami pa ḍhāvildente no ।। '''7''' ⸫dralkye<ref>"Men"; in archaic Chlouvānem, it was customary to use "man" for "human". The influx of the Yunyalīlta was actually a large factor in the later use of ''lila'' (person) for the same meaning.</ref> mæn āndre meinī yaivų bausų nanū faṣṭirena sama dea dea no<ref>"Again and again". In modern Chlouvānem it has become a single word, ''deadyān''.</ref> līlti bīḍhovah : garpire grošpire virdu nītemilkīran no ।। '''8''' ⸫dralkagarpā mæn leliė nanū kailirena āñjulyom liliā larḍhīka bīdumbhek ।। | ||