Pikkuhiljaa

Haha no, just one of my poorly fleshed out spec evo creations

Wát [β̞ʷɒːt] Noun: ‘Animal soul’, the part of the fuŋe that separates animals from plants and lightning. It is required for instinctive behaviour, such as reacting to environmental hazards, looking for food, and reproduction. See also wátu ‘to have sex’, from wát + -ŋy- (verbalising suffix). When an animal or person is robbed of their Láq, they simply die. When they are robbed of their Wát however, they become completely unresponsive, not reacting to any outside stimuli, but remaining alive, at least until they pass away due to hunger or thirst. In addition, all sensory organs cease working and they stop feeling emotions. This is considered a fate worse than death by the Śácamþań, and usually results in the ritual murder of the being in question to avoid spreading any plagues as well as to reduce their suffering.

Emotion is what allows animals to interact with their environment, enjoy life, hate life, and do limited thinking. It is the browsing of grazers and the scattering of insects. It is the female part of the soul. #mythology #conlang #conscript

Láq [lɑːχ] Noun: ‘Natural soul’. The Śácamþań believe the salt, essence or soul of a person is composed of three parts, and only sentient beings have all three. Láq, the natural soul, is the most basic of the three. It is associated with the capacity for life itself, and the most fundamental functions of living beings. Plants and other sessile animals are believed to only have Láq and neither of the others. Despite this, it is heavily associated with mobility; see ‘myiw láq(sá)’ lit. ‘to express the natural soul’, meaning ‘to dance’. In addition to living beings, flowing water, thunder and fire also possess Láq. Láq is also associated with the colours purple and grue due to its connections to plant life and water respectively. Credit for the picture of a waterfall in the background goes to Amos T Fairchild.

Life is the swaying of the winds, the flowing of rivers, dancing, acting regardless of your environment, against the inanimate norm. It is the masculine third of the soul, tied to one‘s fixed state. #mythology #conlang #langsky

While the blue lantern fest is associated with feasts and the beginning of planting and fishing, the red lantern fest is generally associated with harvest and war. Should armies be forced to be active during the wet season, they will often carry red insignia with them, to the chagrin of farmers.

Furiu [furyu̯] Noun: ‘Lantern’. Generally, lanterns are not used for their light in Śácamþa, but rather for religious and signalisation purposes. Indeed, the lantern has been so ubiquitous as a signalling device to the gods that furiu appears in the names of the Þeurilá punctuation marks; ‘asking lantern’ ≈ ‘question mark’. Lanterns are used throughout the year, with red lanterns being wishes for the bloods and thus drought (the bloods typically mark the beginning of the dry season) and blue lanterns being wishes for rain. This is greatly amplified during the two lantern festivals, however. The blue lantern festival is the closest to what would be ‘Christmas’ on Earth in the temperate northern hemisphere, as it takes place around what would be October to November. Historically, the start of the event are the casting rains (Wyiŋaq), the first rains since the start of the dry season. At this point, the farmers in the bay plant their crops, and a week or two later, the settlement hoists blue lanterns, banners, and any other blue objects, and a week-long feast commences. The blue lanterns tell the Ocean Áj to further intensify the rains so her people can grow food and fish. In the modern day, the blue lantern festival has become a fixed event that marks the start of the calendar year in the Reá. Śyńyrár jaipa wiqájpa! (Happy blue lantern festival!)

The lantern, furiu, is a ubiquitous symbol of civilisation and communication in the bay: its Þeurilá glyph represents Sá, the god of civilisation and light, and anything related to signals will have the word in it. Blue lanterns ask for rains, red lanterns for drought. #mythology #conlang #langsky

a total upset in the previous power structure wherein the eastern bay was dominated by large monarchies from the south, and united west with east in a way that has never happened prior.

Note: while the Reá standardised Þeurilá to fit them for official purposes, it did not wipe out other scripts present in the bay nor did local variants entirely go extinct. In addition, their control gets weaker the further west one goes. Nonetheless, the Reá forms...

Reá [rɪɑː] Noun: Union, alliance, family, group of related things. In particular, the Śácamþań Reá refers to the triarchy, the governing body of the bay. The Reá was originally an alliance between the cities of Náfśiłja, Jácáw and Łáracań. The alliance was founded mainly to keep trade links open, and because in many ways, the three cities complemented each other. Łáracań had been the most prestigious city in the bay for centuries, and was known for its artists and libraries. Náfśiłja had one of the bay‘s strongest militaries, but was lacking in trade flow. Finally, Jácáw was the richest of the bay‘s many trading towns and possessed a vast fleet. Combined, the three cities were able to convince, coerce or bribe their way into a dominant position among the bay‘s settlements. The triarchy‘s prestige grew and with it their power; Łáracań succeeded at standardising the Þeurilá script across the once diverse bay, even among settlements whose languages were largely incompatible with this version. The Reá is run by the mayor of one of the three cities in turn, with yearly switching. Leaders of other settlements can only influence government indirectly by sending advisors, commanders or other officials, or through bribes.

The Reá is the force which brought the northeastern part of the bay and its language, Śácamþaśá, to the forefront of the civilised world. It is a mercantile empire relying on mercenaries composed of the three cities which align with the three genders. #conlang #worldbuilding #conscript

Could I join?

In society, fáf are pastoralists, soldiers, rite of passage elders, advisors and builders. They are stereotypically reliable, intelligent and strong but also inflexible and unsympathetic.

In the soul, fáf is láq ‘life’, the aspect that allows us to move, to grow and to reproduce. In the triarchy, fáf is Náfśiłja, the military capital, protected by the mermaid Fáruce, who brought metallurgy to the bay.

A field is divided into three parts with the number 3 in Þeurilá as a centerpiece. On the left, a purple field with the third gender characteristics of personhood, religion, civilisation, nature, art and change. On the right, a blue field with the female characteristics of Seasonality, ocean, sun, emotion, trade and mobility. On the bottom, a grey field with the male characteristics of life, strategy, herding, state and earth.

Here is the full three-part elemental system. Fáf is state (qála) associated with the god Earth. He makes life possible and spends centuries planning his next move, carefully tending to his herd until the time is right.

A picture of the cat from the ‘you like boys don‘t you’ meme with ‘fáf’ for ‘man’ overlayed onto it.

Fáf is a person of the adult male gender in Śácamþaśá. As I said previously, this is decoupled from sex-based child gender. Fáf are associated with long-term thinking, land, war, wisdom and stability. #mythology #conlang #langsky #conscript

This is because Old Dutch had two variants of Proto-Germanic *ēþmaz, one with single th > d and one with double thth > ss > s

In society, wira are sailors, merchants, judges, leatherworkers, farmers and politicians. They are stereotypically flexible, strongly convicted and sociable but also unstable and ruthless.

In the soul, wira is wát ‘emotion’, the aspects that differentiates animals from rivers, and lets us move and respond to our environment. In the triarchy, wira is Jácáw ‘river mouth’, the naval capital, protected by the mermaid Śiłja, who calms the storms, and who I am named after in ŚCŚ :p

On a blue background rests the female symbol surrounded by associated concepts: Ocean, Seasonality, Sun, Emotion, Trade and Mobility.

In the elemental system, wira is mobility (jyś) associated with the gods Sun and Ocean. Both of these also have a strong element of cyclicity and seasonality, which is also considered a female trait. Wira are more flexible in the face of sudden change e.g. at sea or as merchants.

The icon of the glitchmon ♀ . symbolising womanhood, with the Þeurilá ‘wira’ for woman superimposed on it.

Wira is a person of the adult female gender in Śácamþaśá. Note ‘adult’ as this is fully decoupled from the sex-based system used to gender children. Wira are associated with mobility, water, emotion, trade, justice and flexibility. #mythology #conlang #langsky

In society, máłáj are poets, hunters, artists, scribes, administrators, academics and shamans. They are stereotypically well-educated, sensitive, artistic but also physically weak and dramatic.

In the soul, máłáj is máj ‘personhood’, that which allows us to think and establish communities and societies. In the triarchy, máłáj is Łáracań ‘ink coast’, the religious and cultural capital, protected by Wetáŋa, the mermaid who brought the gift of writing.

In the 3-element system of the Śácamþań, máłáj is transformation (láŋa) associated with the gods Nature and Light. Nature grows and makes beauty, love, hunt and poetry. Light burns, provides a clean slate for culture, religion and wisdom in an always changing world.

Máłáj is a person of third gender in Śácamþaśá. In truth, calling it ‘third gender’ is a bit disingenuous since male and female in ŚCŚ are purely societal categories with no link to sex at all. Máłáj are associated with art, religion, nature, academics and love. #mythology #conlang #langsky

A colour wheel displaying how the Śácamþań see colours. Purple and dark blue are combined into þiłepa ‘leaflike’, lighter blues, turquoise and dark greens are jaipa ‘waterlike’, light greens and dark yellow is jápaipa ‘fruitlike’, dark oranges are miŋipa ‘sunlike’, light yellows and oranges are wáŋyipa ‘sandlike’, reds and pinks are máþipa ‘bloodlike’, white is saipa ‘lightlike’, black is fuw ‘dark’, dark grey is qátsepa ‘rocklike’ and light grey is wáŋujyipa ‘cloudlike’

Ur, the colours of the Śácamþań. The different colour of vegetation on Jáłár has significantly altered the way they see certain colours. Note thus that ‘blue lantern fest’ may involve dark green clothing, but probably not navy blue (= purple). #worldbuilding #conlang #conscript

I've never put thought into condictionaries, that's a really fun way to go about it!

It is thought that most of the Myáływ loanwords as mentioned in the text entered Śácamþaśá by means of Osihwa as a result.

Myáływ [ⁿbɘɑːɬɵβ̞ʷ] Noun: ‘Mountain Barbarian’, likely of mocking onomatopoeic origin. Unlike the Ráŋár, the Myáływ are mostly pastoralists and farmers, and thus could be considered a rival civilisation (or rather civilisations) to the Śácamþań. It is evident from the way they are treated however, that the Śácamþań do not hold them in very high regard. Many Myáływ groups share the Śácamþań pantheon, which had led scholars to postulate that the gods may have been in the bay before its speakers were. In addition, many of them are corde trading partners of, or even part of, the Reá (although the latter is rarely of their own volition). The main differences are the absence of a rite of passage and the increased importance of Ár and Miŋe over Áj. Sá also appears to be absent from their pantheons. The mountain folk are largely organised into scattered city states, with occasional empire formation on a scale and power similar to the Reá, although active diplomatic interventions usually prevent these from forming nowadays. Their languages are many, and poorly known in the Reá, but nonetheless sources of several loanwords in Śácamþaśá, such as yiqyj ‘chalk tree’ and seŋan ‘rhyme’.

The peoples of the mountains are many, and their languages too. In the central north, speakers of the Khaajokhiilo language Osihwa have found some common ground with them, and regularly ally and marry them. Others are less sympathetic.
Erratum: ⁿbɘɑːɬɵβ̞ʷ, not ⁿbɵ-. #conscript #conlang #worldbuilding

A page of a diary with 6 entries in the curly Þeurilá script used to write Śácamþaśá

This has really helped me remember the characters of my script by heart more in only six days. Having it be a conlanging art project has been keeping me motivated to journal, can‘t recommend it enough! #journalling #conlang #conscript

The two main groups of these southern barbarians are the western, closely related to Khaajokhiilo speakers, and the speakers of Eþþujètaule languages (developed by @bilemasaroni.bsky.social) in the east, however their domains are not fully delineated and many more peoples live further south.

Ráŋár [rɑːŋɑːr] Noun: ‘Barbarian, inlander’ from ráŋa ‘hinterland, desert’ + -r (person suffix), from Khaajokhiilo *ralwaaro. In the Śácamþań belief, ráŋár could be seen as the ‘dangerous’ type of barbarian. Frequently depicted on large, six-legged steeds and worshipping to Wáw in small bands, the concept is based on the steppe and desert peoples from the arid regions surrounding the Home Bay, all the way to the fort of the void. They are the great enemies of civilisation, the despoilers and looters that the Reá fights every year to keep at bay. Their intelligence is presumed inferior but their warrior prowess is evidently great. In truth, there is likely very large variability among the different groups and cultures that the label ráŋár applies to, but not any the Reá would want its citizens to know about. Similarly, they would absolutely not like to know that a western branch of Ráŋár is their closest relative, living around the urheimat of Khaajokhiilo itself. Generally, however, the conception is that the further south one goes, the more barbaric the people become, but also the more hardy. As such, the Reá equips northern tribes to keep the southerners at bay.

The Śácamþań don‘t tend to view their neighbouring peoples very highly, and they are especially scared of southerners from arid regions. These are a highly diverse group of peoples, with as much culture and strife among one another as in the bay itself. #conscript #conlang #langsky #worldbuilding

Personally, I would say Sá would be my guardian deity under the Śácamþań rite of passage system, since I think my talents lie mainly in academic fields and to some extent art, and that helps nicely with my demon being Þupa, sensitivity to depression, loneliness or rejection.