{"id":492,"date":"2011-12-12T06:27:42","date_gmt":"2011-12-12T05:27:42","guid":{"rendered":"http:\/\/jonafras.conlang.org\/?p=492"},"modified":"2011-12-12T09:48:18","modified_gmt":"2011-12-12T08:48:18","slug":"the-divine-will-the-opening-callambut","status":"publish","type":"post","link":"http:\/\/jonafras.conlang.org\/?p=492","title":{"rendered":"The Divine Will – The Opening (Callambut)"},"content":{"rendered":"

Callambut<\/strong><\/p>\n

[\u00e2\u20ac\u02dcThe Opening\u00e2\u20ac\u2122; introduction to Perc\u00c3\u00a1ndarcassut<\/em> (Divine Will) of Call\u00c3\u00batut (1091-1035), completed 1128. As the founding text of Calutist Olerism, the Divine Will<\/em> is a general discussion of themes from the Tar\u00c5\u00a1em\u00c3\u00a2 (the Olerist holy book) and includes a number of stories and parables, as well as specific legal precepts (which the Tar\u00c5\u00a1em\u00c3\u00a2 mostly avoids). In conceptual terms, Divine Will<\/em> emphasizes asceticism and is strict towards non-believers, but also promotes equality between genders and ethnicities\/races.]<\/small><\/p>\n

I. <\/strong>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.<\/p>\n

II. <\/strong>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<\/em> have been spoken seven times [1] and we have heard them, and another [2] has spoken of them and we have heard them. But it is said that the One-Eyed<\/em>[3] still lurks beyond in the darkness. And He who looks from beyond the stars \u00e2\u20ac\u201c the Master, him who we call Ul\u00c3\u00a1rsa<\/em> \u00e2\u20ac\u201c calls upon you. He is here among us and hidden. [4] 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.<\/p>\n

III.<\/strong> But the One-Eyed<\/em> still lurks beyond in the darkness.<\/p>\n

IV. <\/strong>And if you should turn towards him, woe shall become you, for He is blind to those that turn away from Him.<\/p>\n

V. <\/strong>And you are the Star-Children<\/em>, [5] and if you realize this you should turn toward Him.<\/p>\n

VI. <\/strong>But for those who do not come to know, the Merciful is a fist. <\/em> [6]<\/p>\n

VII.<\/strong> If you know, do not forget.<\/p>\n

VIII. <\/strong>If you do not know, turn towards Him.<\/p>\n

IX. <\/strong>If you have come to know, He shall be merciful to you.<\/p>\n

X. <\/strong>And even if you have known and have repelled Him, He shall be merciful if you lament it. [7]<\/p>\n

XI. <\/strong>But be warned: for the One-Eyed still lurks in the darkness.<\/p>\n

XII. <\/strong>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?<\/p>\n

XIII. <\/strong>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<\/em>.<\/p>\n

———–<\/p>\n

You can listen to a recording of Verses V and VI here: callambut<\/a><\/p>\n

———-<\/p>\n

Notes:<\/p>\n

[1] Tin\u00c3\u00adndacind\u00c3\u00bayel<\/em> in the original. Although Call\u00c3\u00batut refers to the books of the Tar\u00c5\u00a1em\u00c3\u00a2, 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 \u00e2\u20ac\u201c which was already rather strong, given the language\u00e2\u20ac\u2122s effective genesis in religious texts.<\/small><\/p>\n

[2] This refers to R\u00c3\u00aenayh (990-1013), the founder of Rinalist Olerism, which was the first Oleric creed to spread beyond Trevecian borders.<\/small><\/p>\n

[3] The concept of the \u00e2\u20ac\u02dcOne-Eyed\u00e2\u20ac\u2122 (Tarv\u00c3\u00a1rut<\/em>) is very important to Olerism in general, but central to Call\u00c3\u00batut\u00e2\u20ac\u2122s interpretation of it in particular. The One-Eyed (or the Enemy: Varing\u00c3\u00a1ndut<\/em> 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 \u00e2\u20ac\u201c even anxiety \u00e2\u20ac\u201c 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\u00e2\u20ac\u2122s wrath.<\/small><\/p>\n

[4] Cur\u00c3\u00a1yervars\u00c3\u00a1ndes<\/em> in the original. Another central Calutist concept, the idea of the \u00e2\u20ac\u02dcpresent-yet-hidden\u00e2\u20ac\u2122 (cur\u00c3\u00a1yervars\u00c3\u00a1n<\/em>) deity is possibly another reference to pre-Olerist dualist beliefs. For Call\u00c3\u00batut, 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 \u00e2\u20ac\u0153Eye beyond the Veil\u00e2\u20ac\u009d, which hints at ultimate incomprehensibility of the Deity \u00e2\u20ac\u201c only accesible through prophetic mediation \u00e2\u20ac\u201c even for fully-fledged believers. For Call\u00c3\u00batut, on the other hand, the \u00e2\u20ac\u0153Eye beyond the Veil\u00e2\u20ac\u009d 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.<\/small><\/p>\n

[5] In Olerism, \u00e2\u20ac\u02dcStar-Children\u00e2\u20ac\u2122 (Mb\u00c3\u00a1-yarut\u00c3\u00bayel<\/em>) are all those that are able to worship the Deity and thus achieve protection from Him. Most contemporary understandings \u00e2\u20ac\u201c apart from the militant Batanist sect \u00e2\u20ac\u201c equalize the Star-Children with all humanity.<\/small><\/p>\n

[6] \u00c3\u0081caput ng\u00c3\u00baya ramb\u00c3\u00bandes in the original. <\/em>This is probably one of the most famous quotes from Divine will<\/em>, and encapsulates Calutism\u00e2\u20ac\u2122s 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.<\/small><\/p>\n

[7] a-cell\u00c3\u00a1sarimb\u00c3\u00a1m<\/em> in the original. The concept of \u00e2\u20ac\u02dcthe Lamenters\u00e2\u20ac\u2122 (s\u00c3\u00a1na cell\u00c3\u00a1sarett\u00c3\u00a1m<\/em>, \u00e2\u20ac\u02dcthose who lament [continuously]\u00e2\u20ac\u2122) \u00e2\u20ac\u201c or those who turn back to the Deity, having forsaken Him in the past \u00e2\u20ac\u201c is an important one for Olerism in general. Rinalism in particular hinges on an extremely inclusive interpretation of \u00e2\u20ac\u02dclamentation\u00e2\u20ac\u2122, 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 \u00e2\u20ac\u02dclamentation\u00e2\u20ac\u2122 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.<\/small><\/p>\n

———–<\/p>\n

Original text in High Eolic:<\/small><\/p>\n

I. Seya nung\u00c3\u00ba: s\u00c3\u00a1na n\u00c3\u00bama ng\u00c3\u00barnam artang\u00c3\u00a1 ng\u00c3\u00baya cur\u00c3\u00a1s. Yarsupa\u00e2\u20ac\u2122 m\u00c3\u00a1l iss\u00c3\u00a1yat civa m\u00c3\u00a1s cer s\u00c3\u00a1na pasac\u00c3\u00a1lassut parnend\u00c3\u00a1m.<\/small><\/em><\/p>\n

II. Ng\u00c3\u00barnam san\u00c3\u00basalut s\u00c3\u00a1cendur v\u00c3\u00a1ta m\u00c3\u00a1ca ndev\u00c3\u00a1s\u00c3\u00adm. Cey\u00c3\u00a1 sir\u00c3\u00a1mend\u00c3\u00a1m tin\u00c3\u00a1l m\u00c3\u00a1car n\u00c3\u00bama c\u00c3\u00a1rtang\u00c3\u00a1 va civa cat\u00c3\u00bararutassut matin\u00c3\u00a1mecut. Tururcat Tin\u00c3\u00adndacind\u00c3\u00bayel yarsing\u00c3\u00a1 va len tamb\u00c3\u00a1rend\u00c3\u00a1m va ndev\u00c3\u00ad yasend\u00c3\u00a1m va sen tamb\u00c3\u00a1rend\u00c3\u00a1m. Ndutt\u00c3\u00a1 yarsas issa sen cav\u00c3\u00a1 Tarv\u00c3\u00a1rut n\u00c3\u00bama lun\u00c3\u00a1mbis yullambemec? Arcat s\u00c3\u00a1na n\u00c3\u00bama ng\u00c3\u00barnam artang\u00c3\u00a1 mbe s\u00c3\u00a1na ng\u00c3\u00baya t\u00c3\u00a1rcesut mbe s\u00c3\u00a1na litt\u00c3\u00a1ndatam m\u00c3\u00a1l Ul\u00c3\u00a1rsacut yall\u00c3\u00a1sam rattil. Ng\u00c3\u00baya cur\u00c3\u00a1yervars\u00c3\u00a1ndes lendevis. N\u00c3\u00bama ngarangav artang\u00c3\u00a1 va tin\u00c3\u00a1 ngarangav tandavel\u00c3\u00a1s. Ng\u00c3\u00baya R\u00c3\u00a1ndesut mbe Y\u00c3\u00a1capes mbe ng\u00c3\u00baya Tandesut. H\u00c3\u00a1mbervarc\u00c3\u00a1 sen rac\u00c3\u00ba lendes m\u00c3\u00a1rang va t\u00c3\u00a1rses va cr\u00c3\u00a1nart\u00c3\u00a1 cerind\u00c3\u00a1rc mbe rac\u00c3\u00a1t lepangett\u00c3\u00a1rc m\u00c3\u00a1ru.<\/small><\/em><\/p>\n

III. Arc\u00c3\u00a1 cav\u00c3\u00a1 Tarv\u00c3\u00a1rut n\u00c3\u00bama lun\u00c3\u00a1mbis yullambemec.<\/small><\/em><\/p>\n

IV. Lec\u00c3\u00a1 ratti ng\u00c3\u00barnimb\u00c3\u00a1m num\u00c3\u00a1l trun\u00c3\u00a1r ce ruy\u00c3\u00bandimb\u00c3\u00a1m ndem\u00c3\u00a1l mbett\u00c3\u00a1 se\u00e2\u20ac\u2122 ng\u00c3\u00barnam tallucemec.<\/small><\/em><\/p>\n

V. Arc\u00c3\u00a1 ratti ng\u00c3\u00baya Mb\u00c3\u00a1yarut\u00c3\u00bayes iv\u00c3\u00a1 parnimb\u00c3\u00a1\u00e2\u20ac\u2122 mbe ng\u00c3\u00barna\u00e2\u20ac\u2122 m\u00c3\u00a1l.<\/small><\/em><\/p>\n

VI. Tanda m\u00c3\u00a1car-t\u00c3\u00baca parnimb\u00c3\u00a1m mbet \u00c3\u0081caput ng\u00c3\u00baya ramb\u00c3\u00bandes.<\/small><\/em><\/p>\n

VII. S\u00c3\u00a1na parnisam tass\u00c3\u00a1 par\u00c3\u00bacam.<\/small><\/em><\/p>\n

VIII. S\u00c3\u00a1na ta parnisam tass\u00c3\u00a1 se\u00e2\u20ac\u2122 ng\u00c3\u00barnam.<\/small><\/em><\/p>\n

IX. Mbe ng\u00c3\u00barnav s\u00c3\u00a1na parnend\u00c3\u00a1m sen \u00c3\u00a1capur.<\/small><\/em><\/p>\n

X. Mbe ng\u00c3\u00barnav s\u00c3\u00a1na parnend\u00c3\u00a1m iv\u00c3\u00a1 ruy\u00c3\u00bandass\u00c3\u00bam ras \u00c3\u00a1capur a-cell\u00c3\u00a1sarimb\u00c3\u00a1m.<\/small><\/em><\/p>\n

XI. Mbe s\u00c3\u00bayer\u00c3\u00ba: cav\u00c3\u00a1 Tarv\u00c3\u00a1rut n\u00c3\u00bama lun\u00c3\u00a1mbis yullambemec.<\/small><\/em><\/p>\n

XII. Mbe car\u00c3\u00a1pam\u00c3\u00a1rangut civa nurmes iss\u00c3\u00a1 ca t\u00c3\u00adrenam c\u00c3\u00a1tin\u00c3\u00adndacindal\u00c3\u00a1. Ndutt\u00c3\u00a1 rass\u00c3\u00a1 nurmes car\u00c3\u00a1pang s\u00c3\u00a1na nducend\u00c3\u00a1m hullangal? Ndutt\u00c3\u00a1 s\u00c3\u00a1na nducend\u00c3\u00a1m yullambal ngem\u00c3\u00a1rs\u00c3\u00a1m nan\u00c3\u00a1 nget arc\u00c3\u00a1 lungars\u00c3\u00a1m arnal?<\/small><\/em><\/p>\n

XIII. Seya nung\u00c3\u00ba: s\u00c3\u00a1na n\u00c3\u00bama ng\u00c3\u00barnam artang\u00c3\u00a1 ng\u00c3\u00baya cur\u00c3\u00a1s. Mbett\u00c3\u00a1 \u00e2\u20ac\u02dcrcat \u00c3\u00a1caput ng\u00c3\u00barnuc\u00c3\u00a1m sun\u00c3\u00bacal\u00c3\u00a1 vah\u00c3\u00a1 sen \u00c3\u00a1caput ng\u00c3\u00barnuc\u00c3\u00a1m rattil s\u00c3\u00a1na parnisam va s\u00c3\u00a1na cell\u00c3\u00a1sarett\u00c3\u00a1m va s\u00c3\u00a1na se\u00e2\u20ac\u2122 ng\u00c3\u00baya na-Mb\u00c3\u00a1yarut\u00c3\u00bayes.<\/small><\/em><\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

Callambut [\u00e2\u20ac\u02dcThe Opening\u00e2\u20ac\u2122; introduction to Perc\u00c3\u00a1ndarcassut (Divine Will) of Call\u00c3\u00batut (1091-1035), completed 1128. As the founding text of Calutist Olerism, the Divine Will is a general discussion of themes from the Tar\u00c5\u00a1em\u00c3\u00a2 (the Olerist holy book) and includes a number … Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_mi_skip_tracking":false},"categories":[14,6],"tags":[25,13,11,23],"_links":{"self":[{"href":"http:\/\/jonafras.conlang.org\/index.php?rest_route=\/wp\/v2\/posts\/492"}],"collection":[{"href":"http:\/\/jonafras.conlang.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/jonafras.conlang.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/jonafras.conlang.org\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/jonafras.conlang.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=492"}],"version-history":[{"count":0,"href":"http:\/\/jonafras.conlang.org\/index.php?rest_route=\/wp\/v2\/posts\/492\/revisions"}],"wp:attachment":[{"href":"http:\/\/jonafras.conlang.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=492"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/jonafras.conlang.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=492"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/jonafras.conlang.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=492"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}