Common Damnite is the classical langauge of West Oreidica before Tsahui, and is the progenitor of the Damnite languaes, including Tsahui. It was the first language to gain a script in the area, and thus has prestige. Here are my ramblings on it
Grammar wise, short nearly all monosyllabic roots. This is paired with a quite analytic grammar. It is also VSO, sprachbund things going on for that tbf. It is probably much less insane than for example Tsahui is with word classes, but derivational affixes might be a hting affecting things, so who knows.
Phonology, phonology. There are defeinitely multiple pharyngeals for the vibes of it, and a very boxy, symmetric phonology. Good for comparing with Sedite.
At last, the translations of Aun no Beats are completed.
The copy here might have a few changes to the actual finished version because some changes were done between the spreadsheet and powerpoint but oh well. Thanks go to kwicksowa for help with the translation to Yugoslav
みんなどっか行っちゃったよ
零になっちゃってざまぁないね
信じてたいから声に出すのはやめた
愛されたいのはどうして?
愛してたいのはどうして?
飾りあって 分かちあっていた
私
曖昧さ故にシンパシー
大胆不適なセンソリー
どんまいどんまい 大丈夫
笑わせてあげるから
だから 与え与えられて
消えないように此処に居なよ
そしたら
「僕にもお返事くださいね」
貴方に捧げた心臓
いつか返して 優しくしてね
本当は戻りたいんだ
今からでいいから
僕ら
僕ら
ずっとこれからだったのに
ずっとこれからだったのに
どんまいどんまい ふたりには
素晴らしい結末さ
だから 与え与えられて
言葉を探すことはなくて
それでも
貴方から言って欲しかった
「ずっとこれからだったのに」
「ずっとこれからだったのに」
それでも それでも
それでも
「貴方から言ってくださいね」
「貴方から言ってくださいね」
minna dokka icchatta yo
zero ni nacchatte zamaanai ne
shinjitetai kara koe ni dasu no wa yameta
aisaretai no wa doushite?
aishitetai no wa doushite?
kazariatte wakachiatte ita
watashi
aimai sa yue ni shinpashii
daitan futekina sensorii
donmai donmai daijoubu
warawasete ageru kara
dakara atae ataerarete
kienai you ni koko ni ina yo
soshitara
boku ni mo ohenji kudasai ne
anata ni sasageta shinzou
itsuka kaeshite yasashiku shite ne
hontou wa modoritai nda
ima kara de ii kara
bokura
bokura
zutto kore kara datta noni
zutto kore kara datta noni
donmai donmai futari ni wa
subarashii ketsumatsu sa
dakara atae ataerarete
kotoba wo sagasu koto wa nakute
soredemo
anata kara itte hoshikatta
zutto kore kara datta noni
zutto kore kara datta noni
soredemo, soredemo
soredemo
anata kara itte kudasai ne
anata kara itte kudasai ne
Everyone has gone somewhere
They became nothing, they had it coming
I wanted to believe it, so I stopped voicing it out
Why do I want to be loved?
Why do I want to love?
I dressed it up and shared it
I—
My sympathy is due to vagueness
And my fearless sensory
Don't worry, don't worry, it's okay
I will make you smile
So, giving and receiving,
Stay here so you won't disappear
Then,
Please reply to me, too
I held up my heart to you,
Give it back someday, be gentle, okay?
I really wanted to go back
Going back after this is fine, too
We...
We—
We were going to be together forever
We were going to be together forever
Don't worry, don't worry, For us both
It's a wonderful end
So, giving and receiving,
I never needed to look for the words
Even so,
I wanted to hear them from you
We were going to be together forever
We were going to be together forever
Even so... Even so...
Even so...
I want you to say it to me
I want you to say it to me
Wszyscy już gdzieś poszli
Stali się niczym, zasłużyli na to
Chciałem wierzyć, więc nic nie wypowiadałem
Czemu chcę być kochanym?
Czemuy chcę kochać?
Przemalowałem to, i podzieliłem
Ja-
Moja sympatia jest od niedokładności
I niebojących uczuć
Nie bój się, nie bój się, wszystko jest okej
Dam ci powód do uśmiechu
Więc, dawanie i dostawanie,
Zostań żebyś nie zniknął
Więc,
Proszę też opdowiedz mi
Dałem tobie moje serce
Oddaj jakiegoś dnia, bądź delikatny, okej?
Bardzo
chciałem powrócić
Powrocić po tym też będzie dobrze
My...
My—
My zawsze będziemy razem
My zawsze będziemy razem
Nie bój się, nie bój się, Dla nas obu
To jestwspaniały koniec
Więc, dawanie i dostawanie
Nigdy nie musiałem szukać tych słów
I tak,
Chciałem je uszłyszeć od ciebie
My zawsze będziemy razem
My zawsze będziemy razem
I tak.... i tak...
I tak....
Chcę byś mi to powiedział
Chcę byś mi to powiedział
Svi odoše
Postalo ništa, Predvidelo im se
Htedoh verovati, pa sam prestao da se pročujem
Što želim biti voljen?
Što želim da volim?
Obukao sam i podelio
Ja-
Moja simpatija je nejasna
I moj i hrabri senzori
Ne brini, ne brini, sve je okej
Nasmejaću te
Znači, davanje i dobijanje,
Ostani da ne nestaneš
Onda
Molim te, odgovori mi, takođe
Držao sam ti svoje srce
Vrati ga jednoga dana, budi nežna, okej?
Stvarno sam hteo da se vratim
Vraćanje posle ovoga je isto lepo
Mi...
Mi—
Trebali smo zauvek da budemo zajedno
Trebali smo zauvek da budemo zajedno
Ne brini, ne brini, Za nas dvoje
Izvrstan je kraj
Znači, davanje i dobijem
Nisam nisam trebao tražit' reči
Ipak,
Htedox čuti ih od tebe
Trebali smo zauvek da budemo zajedno
Trebali smo zauvek da budemo zajedno
Ipak... ipak...
Ipak...
Želim da mi kažeš
Želim da mi kažeš
Ta ri e tsa ohi
Ta bi g'e oheva, zi ebre
Ito kuori e ejuo jre be ka, ke isi g'e oha
Li ro ito g'e baguahaji?
Li ro ito g'e baji?
Ukri g'e jre, sri lantampi e
Ejuo tsi
E roro wueyiu simpasi bazi dohesi
Ake sentsori bazi boyiama
Dontomende, dontomende, yia jeyie
Coami za ejuo omu we ne bru
Ke, guododra a guodoguadra
Omafre iwua ne omu ka do v'e'mu
Ke,
Tru isi o ado ne ejuo, bu je g'e
No be dra ejuo bru ne bru ihuo bejuo
Tru dra ne omu jre ado bru ejuo, muhru te za omu zi, jeyie?
Yia ito tru ri e ejuo kui
Je e bari ikuo do nu mu
Ejuo tsi
Ejuo tsi
Ejuo tsi huhu e zi bada ola
Ejuo tsi huhu e zi bada ola
Dontomende Dontomende, da lo ejuo tsi
Isa e kui tilukizo bajedele
Ke, guododra a guodoguadra,
Tsala olata nuke g'e disi
Do tsi ke,
Ito e ejuo disi e ne nu
Ejuo tsi huhu e zi bada ola
Ejuo tsi huhu e zi bada ola
Do tsi ke... Do tsi ke...
Do tsi ke...
Ito e ejuo disi e ne nu
Ito e ejuo disi e ne nu
J́úyañ'ŕhi nzaďú iḱoŋe riśá
J́úyañ'ńíḱúg nhú'ŕhå awýiyiḱoñ enx́u, nhaŕďhí ńå
Śáŕh j́úyañ'néŕla ŋé na ńå séť ńå, śáŕh'go j́úyañ'źåñnxi ŋé nǵhuď zéśúý otéñ na eť otéñ
Naďå nthaŕhánďhá naďå áneli ŋé séť ńå eť ḱoñ aŕťå?
Naďå nthaŕhánďhá áneli ŋé séť ńå eť ḱoñ aŕťå?
Nsónxiť ŋé nhú nḱhínx́u thaŕåŕ ńå, ŕhåñnťhúŋé nhú otéñ
Ŋé-
Nthaŕhánďhá śiñtpaśi ŋé eť añkóŕiŕ aŕťå
Á śenśoŕi awýi ýáśi eť aŕhťå
Ďoñnmañ Ďoñnmañ jeye
Nthaŕhánďhá ŋé nǵhuď ťéñŕi waý eť ńå
Śáŕh'go, nǵhuď ŕhåñnťhú eť á nǵhuď naďå ŕhåñnťhú eť
Śáŕh ǵiśé ťuruñ iťhurnśe ńå, śáŕh'go awýi ńíḱúg waý awýi enx́u
Śáŕh'go,
Ťhuñńé ǵoñruñ ŋé nó nj́éťśå ńå
J́úyañ'ýisúďú ŋé nkhuŕhó ŋé eť ýéśá waý riśá
Ŕhåñnťhú ǵoñruñ nhú ńå nj́éťśå ńå, i ǵoñruñ awhuŕnx́o xa, jeye?
Nj́éťśå ŋé nǵhuďnśe riśá źenďhé ńå séť ńå
I nǵhuď lhúŕ ŋé iťhur źåýá eť nó jeye
Ŋé'ŕhå-
Ŋé'ŕhå-
I ŋé'ŕhå x́úý nśuŕ á nzaďúyiḱoñnśe ńå
I ŋé'ŕhå x́úý nśuŕ á nzaďúyiḱoñnśe ńå
Ďoñnmañ Ďoñnmañ ŋé'ŕhå ńháñ
I iťhur ŋ́huýíd néďé xa
śáŕh'go, nǵhuď ŕhåñnťhú eť á nǵhuď naďå ŕhåñnťhú eť
Eźé ŋé iťhur ďiśi'ŕhå ńháñ awýiyiḱoñnśe ńå ŕiyéñ ńå
Śáŕh iťhur śáŕh'go
Nełať ŋé nhú'ŕhå ńå séť ńå waý ḱíśe
I ŋé'ŕhå x́úý nśuŕ á nzaďúyiḱoñnśe ńå
I ŋé'ŕhå x́úý nśuŕ á nzaďúyiḱoñnśe ńå
Śáŕh iťhur śáŕh'go, śáŕh iťhur śáŕh'go,
Śáŕh iťhur śáŕh'go,
Śéť ŋé waý naďå ťhuñńé nhú eť ńå
Rhi bvada ika wise
Nakyłu mhu'rhö yłiika epfo, mhyrdza na
Ndu'syre mẹła ŋi ma na fyri na, jẹ'syre zymkxi ŋi mba vẹsu opyni ma yrgo opyni
Mparhendö wa emełi wa ŋi fyri na yrgo ka yrta?
Mparhendö wa emełi ŋi opyni fyri na yrgo ka yrta?
Pfọkxa ŋi mhu ŋkakxu pfaryro na, rhymnta ŋi mhu opyni
Ŋi-
Mparhendö simpasi ŋi yrgo aŋkyriyra yrta
E seynsori yłi esi yrgo yrta
Dontomanda Dontomanda jee
Mparhendö ŋi mba tẹri ła yrgo na
Jẹ'syre, mba rymnta opyni yrgo e mba rymnta wa na yrgo
Ndu'syre gisi towa itsywtse na jẹ'syre yłi ndama ła yłi ẹpfọ
Jẹ'syre,
Tsynni bynwa ŋi mo wise gjisa na
Ifadu ŋi ŋkọrhọ ŋi yrgo esö ła wise
Rymnta bynwa mhu na gjisa na, i bynwa whyrpfo xa, jee?
Gjisa ŋi mbyrtse wise zendi na fyri na
I mba ri ŋi itsa zaö yrgo mo jee
Ŋi'rhö-
Ŋi'rhö-
I ŋi'rhö xu tsa e bvada sijo na
I ŋi'rhö xu tsa e bvada sijo na
Dontomanda Dontomanda ŋi'ŕhå nhyme
I itsa mhuywa midi xa
Jẹ'syre, mba rymnta opyni yrgo e mba rymnta wa na yrgo
ezyni ŋi itsa disi'rhö nhyme yłi sijo na riymẹ na
Ndu'syre itha jẹ'syre
Meła ŋi mhu'rhö na fyri na ła kase
I ŋi'rhö xu tsa e bvada sijo na
I ŋi'rhö xu tsa e bvada sijo na
Ndu'syre itha jẹ'syre, ndu'syre itha jẹ'syre,
Ndu'syre itha jẹ'syre,
Fyri ŋi ła tsynni wa mhu opyni rygo na
Stars. What is a star? Scientifically of course its a celestial object of nigh incomprehensible scale, fusing gases burning so much that it fights off gravity. To accept that makes instinctual sense. Thus we get the fun fact that the Sun is the closest star to us. But, thats not is thought out when a star is mentioned, really. When a star is imagined, generally it's an image of the sparkling lights in the night sky. The sun is a star in the fun fact way, if galaxies were clearly visible in the night, they'd probably be called stars too. A star is a feeling, a vague category of small night time object. However, to what extent do we know what a star is thus? Most people live in cities, and intense light pollution plagues them, myself included. To what extent has our understanding of what a star is been hampered by the fact that many of us have been unable to truly see and feel what it is?
Stars capture the imagination, planets oft included. NayutalieN is a vocaloid producer using Hatsune Miku, with most of their songs having astrological themes of some kind. The one I like the most, the most listened to song for me often overall, is Taiyoukei Desuko, which like many of the other songs are about themes of love, or at least relationships with others, using the celestial to compare it to. Taiyoukei Desuko, the solar system and the want to run away with someone you just met, Kinsei no Dansu being on wanting to stay onto death with someone even with difficulty, and breaking the mold Eirian Eirian is just walking impostor syndrome. Overall pretty neat.
Asu Delusaje has an edge, at between it and the chaotic rest of the unborn universe is the Pasir, where the energy is absorbed and becomes light, sparkling in colourful luminescent whirlpools. These are in eternal flux, slowly brightening, dimming, shifting over centuries. This means constellations aren't exactly a thing, but rather the sky is seen moreso a sea. This means it has patches, zones, designs embroided.
Across Atheian cultures, the nightsky is seen as where the dead go, with stars being the lights of their homes. In other Western Oreidiac cultures, its a great cloth, with the stars either being holes or stains of multi-coloured blood. East Oreidiac cultures however record the starry night sky as the home of the gods, the eternal mountain peak on which they live. Very few traditions claim each star to represent something, with the exception of the Northern Star, due to its exceptional size and stability.
Byna, obviously, is cut from the Western Oreidiac cultural cloth, however due to the teleportation, the night sky changed. From evershifting colourful spots, it turned to white uniform speckles. This was obviously, highly disturbing. The solution was to explain this as a shift of gods and their powers. This was accompanied with modernisation, adopting western constellations. This new nightsky also brought in the imagination of many Bynans, stargazing becoming a big hobby, writing poetry and paintings of nights. This continues to the modern day with the fact that Byna has exceptionally little light pollution, especially in its western and northern areas. Then, it changed back to the old star sky upon the second teleportation. As a part of the Taknitic Empire, a white star on a black night became a symbol of Byna and their Christian communities.
I don't think I've ever seen a proper night sky. I live not far from major cities in southeast UK, eternal light from the ports. Barely any stars are ever visible, when only a few dozen can be seen have mesmorised me. To see the Milky Way would probably devastate me, I don't think I can properly comprehend it actually exists there. Seeing Venus, the morning star, was very cool, and sunsets and sunrises are very epic. I wish to someday go and see the night as it deserves to be seen.
Death, an everpresent element of our lives, is typically occupying a key role in cultures, through rituals, understanding the supernatural, or our place in the world. Similarly, this applies to concultures. Here I'll yap about that and how I've applied it.
Within Thulic cultures, life is often comprehended through the metaphor of fire, and so, death is seen as said flame being extinguished. It is thusly seen as a taboo to cremate the dead, as it is combining life with non-life, therefore most people are buried out in the ice.mummification too is a common process, with a preserved body being a safe body. Another extension of the fire-life metaphor is in legends of a zombie-like creature, which is animated by the use of fire, slowly burning up but using said power to sustain itself.
In Eastern Oreidiac culture, reincarnation is seen as the norm, with ghosts staying and fulfilling their will in their hometown, waiting for a body to reside in. On the other hand, West Oreidiac cultures usually have a two-step sort of reincarnation, where the soul moves to another realm, and once it dies there it gets back to their original world, repeating the cycle. Funerals are generally occurences of major significance, and, especially7 for later Damnite cultures, public occasions. Salt is also in high demand, preserving body parts or the whol body, and generally being a cleansing material. In the past, major rulers such as kings, celebrated emperors, or other such figures were whole in coffins full of salt, whereas commoners were usually burnt with offerings with their hands preserved and buried.
There is a major cultural taboo of resurrection or trying to revive the dead, mostly due to conceptualisation and contact with the Asonic peoples. Death as a process is viewed as being the essence of the soul detaching from the body, and as each soul has its own body reserved, trying to interrupt that is considered a bad idea. This was reinforced by the Asonic peoples, who lived in PaAson, opposite Atheia. The Asons generally used soul reinforcement by use of pitch and flames, which allowed them to extend their lives and make it harder to kill them. When they attacked the Atheians, whos accounts later spread further, the effect of pale, almost corpse like, soldiers, who didn't seem to die upon fatal attacks, fueled by lanterns, so viscerally scared them that they placed a preemptive ban on whatever caused it. This taboo spread, which made contact with Christianity very interesting.
One specific practice, found in the Atheian and Sedite peoples, is of placing the dead body on a circular boat, generally surrounded by tar to make it waterproof and float, alongside various gifts for the afterlife like their clothes, food, and an exorbitant amount of flowers, aromatics and salt, then sinking it in a lake, as a sort of burial.