[‘The Opening’; introduction to Percándarcassut (Divine Will) of Callútut (1091-1035), completed 1128. As the founding text of Calutist Olerism, the Divine Will is a general discussion of themes from the Taršemâ (the Olerist holy book) and includes a number of stories and parables, as well as specific legal precepts (which the Taršemâ mostly avoids). In conceptual terms, Divine Will emphasizes asceticism and is strict towards non-believers, but also promotes equality between genders and ethnicities/races.]
I. Listen: He who looks from beyond the Stars is here. This I say because of what has transpired to me, what my blue-eyed mind has grasped.
II. I have seen how the world is shaped and none can question this. For I have read the words of people from beyond the mountains and in their words lies the truth of the stars. The Exalted Words have been spoken seven times  and we have heard them, and another  has spoken of them and we have heard them. But it is said that the One-Eyed still lurks beyond in the darkness. And He who looks from beyond the stars – the Master, him who we call Ulársa – calls upon you. He is here among us and hidden.  He is beyond the stars and present in all his burning glory. He is the King; He is Merciful; He is the Glorious. He makes us gold and warm and prosperous; He calms the sky and strikes down our enemies.
III. But the One-Eyed still lurks beyond in the darkness.
IV. And if you should turn towards him, woe shall become you, for He is blind to those that turn away from Him.
V. And you are the Star-Children,  and if you realize this you should turn toward Him.
VI. But for those who do not come to know, the Merciful is a fist. 
VII. If you know, do not forget.
VIII. If you do not know, turn towards Him.
IX. If you have come to know, He shall be merciful to you.
X. And even if you have known and have repelled Him, He shall be merciful if you lament it. 
XI. But be warned: for the One-Eyed still lurks in the darkness.
XII. And fear of Him has given me courage to write these exalted words. For do not the courageous grow from cowards who have touched [their] death[s]? Do not those who have tasted darkness do whatever they can to drink of the light?
XIII. Listen: He who looks from beyond the Stars is here. And indeed he shall not have mercy for the wicked; but he shall have mercy for you who know, and for those who lament, and for all the Star-Children.
You can listen to a recording of Verses V and VI here: callambut
 Tiníndacindúyel in the original. Although Callútut refers to the books of the Taršemâ, the concept was later reinterpreted by the scholar-king Marcut VIII., who used the term to entitle his prescriptive grammar of High Eolic (the first ever written). Marcut was probably invoking the Divine Will, but more importantly sought to reaffirm the link between High Eolic and Olerism – which was already rather strong, given the language’s effective genesis in religious texts.
 This refers to Rînayh (990-1013), the founder of Rinalist Olerism, which was the first Oleric creed to spread beyond Trevecian borders.
 The concept of the ‘One-Eyed’ (Tarvárut) is very important to Olerism in general, but central to Callútut’s interpretation of it in particular. The One-Eyed (or the Enemy: Varingándut in High Eolic) is the embodied form of temptation that makes believers and others turn against the teachings of the Deity. The One-Eyed is usually portrayed as a one-eyed eagle, which makes it extremely ambiguous, given that the Deity Himself is also usually iconized as a single eye. The underlying ambiguity – even anxiety – that the One-Eyed and the Deity are one and the same is even more pronounced in Calutist Olerism, given its strong grounding in pre-Olerist Eolic beliefs, which concentrated on a number of deities with dual (either opposite or complementary) aspects that always had to be invoked and respected simultaneously, at the risk of incurring the god’s wrath.
 Curáyervarsándes in the original. Another central Calutist concept, the idea of the ‘present-yet-hidden’ (curáyervarsán) deity is possibly another reference to pre-Olerist dualist beliefs. For Callútut, the Deity is omnipresent and perfectly accessible, but only if one specifically follows Olerist precepts. This contrasts with the more general Oleric concept of the “Eye beyond the Veil”, which hints at ultimate incomprehensibility of the Deity – only accesible through prophetic mediation – even for fully-fledged believers. For Callútut, on the other hand, the “Eye beyond the Veil” is only one aspect of the full nature of the Deity. His ultimate motives may be incomprehensible, but His proximate glory and protection will always be clearly realized by those who believe in Him.
 In Olerism, ‘Star-Children’ (Mbá-yarutúyel) are all those that are able to worship the Deity and thus achieve protection from Him. Most contemporary understandings – apart from the militant Batanist sect – equalize the Star-Children with all humanity.
 Ácaput ngúya rambúndes in the original. This is probably one of the most famous quotes from Divine will, and encapsulates Calutism’s severity toward unbelievers. Its equation of mercy with aggression also appears slightly self-contradictory, and has engendered numerous fierce theological debates regarding its true meaning.
 a-cellásarimbám in the original. The concept of ‘the Lamenters’ (sána cellásarettám, ‘those who lament [continuously]’) – or those who turn back to the Deity, having forsaken Him in the past – is an important one for Olerism in general. Rinalism in particular hinges on an extremely inclusive interpretation of ‘lamentation’, including predicting ultimate salvation for those who heard enough about the Deity during their lifetimes, even if their clouded proximate desires may have lead them to reject Him. Calutism, on the other hand, takes the notion much more literally, and indeed interprets ‘lamentation’ rather strictly: those who had rejected the Deity in the past are required to pursue very strict religious duties in order to be considered proper Olerists.
Original text in High Eolic:
I. Seya nungú: sána núma ngúrnam artangá ngúya curás. Yarsupa’ mál issáyat civa más cer sána pasacálassut parnendám.
II. Ngúrnam sanúsalut sácendur váta máca ndevásím. Ceyá sirámendám tinál mácar núma cártangá va civa catúrarutassut matinámecut. Tururcat Tiníndacindúyel yarsingá va len tambárendám va ndeví yasendám va sen tambárendám. Nduttá yarsas issa sen cavá Tarvárut núma lunámbis yullambemec? Arcat sána núma ngúrnam artangá mbe sána ngúya tárcesut mbe sána littándatam mál Ulársacut yallásam rattil. Ngúya curáyervarsándes lendevis. Núma ngarangav artangá va tiná ngarangav tandavelás. Ngúya Rándesut mbe Yácapes mbe ngúya Tandesut. Hámbervarcá sen racú lendes márang va társes va cránartá cerindárc mbe racát lepangettárc máru.
III. Arcá cavá Tarvárut núma lunámbis yullambemec.
IV. Lecá ratti ngúrnimbám numál trunár ce ruyúndimbám ndemál mbettá se’ ngúrnam tallucemec.
V. Arcá ratti ngúya Mbáyarutúyes ivá parnimbá’ mbe ngúrna’ mál.
VI. Tanda mácar-túca parnimbám mbet Ácaput ngúya rambúndes.
VII. Sána parnisam tassá parúcam.
VIII. Sána ta parnisam tassá se’ ngúrnam.
IX. Mbe ngúrnav sána parnendám sen ácapur.
X. Mbe ngúrnav sána parnendám ivá ruyúndassúm ras ácapur a-cellásarimbám.
XI. Mbe súyerú: cavá Tarvárut núma lunámbis yullambemec.
XII. Mbe carápamárangut civa nurmes issá ca tírenam cátiníndacindalá. Nduttá rassá nurmes carápang sána nducendám hullangal? Nduttá sána nducendám yullambal ngemársám naná nget arcá lungarsám arnal?
XIII. Seya nungú: sána núma ngúrnam artangá ngúya curás. Mbettá ‘rcat ácaput ngúrnucám sunúcalá vahá sen ácaput ngúrnucám rattil sána parnisam va sána cellásarettám va sána se’ ngúya na-Mbáyarutúyes.