Dark Demon (55 page)

My great deed is this: I travel to find my brother's other half.

[The great deed-my (is) this: travel-I to-find the brother-my other half-his-of.]    

Rekatüre, saradak, tappadak, odam, kaŋa o numa waram, és avaa owe o lewl mahoz.

We dance, we chant, we dream ecstatically, to call my spirit bird, and to open the door to the other world.

[Ecstasy-f, dance-we, dream-we, to call the god bird-my, and open the door spirit land-to.]    

Ntak o numa waram, és muzdulak, jomadak.

I mount my spirit bird and we begin to move, we are under way.

[Mount-I the god bird-my, and begin-to-move-we, are-on-our-way-we.]    

Piwtädak ot En Puwe tyvinak, ećidak alatt o jüti, kinta, és szelemek lamtijaknak
.

Following the trunk of the Great Tree, we fall into the nether world.

[Follow-we the Great Tree trunk-of, fall-we through the night, mist, and ghosts lowland-their-of.]    

Fázak, fázak nó o śaro.

It is cold, very cold.

[Feel-cold-I, feel-cold-I like the frozen snow.]    

Juttadak ot ekäm o akarataban, o'sívaban, és o sielaban
.

My brother and I are linked in mind, heart, and soul.

[Am-bound-to-I the brother-my the mind-in, the heart-in, and the soul-in.]    

Ot ekäm sielanak kaŋa engem.

My brother's soul calls to me.

[The brother-my soul-his-of calls-to me.]    

Kuledak és piwtädak ot ekäm.

I hear and follow his track.

[Hear-I and follow-the-trail-of-I the brother-my.]    

Sayedak és tuledak ot ekäm kulyanak.

Encounter-I the demon who is devouring my brother's soul.

[Arrive-I and meet-I the brother-my demon-who-devours-soul-his-of. ]    

Nenäm ćoro; o kuly torodak.

In anger, I fight the demon.

[Anger-my flows; the demon-who-devours-souls fight-I.]    

O kuly pel engem.

He is afraid of me.

[The demon-who-devours-souls (is) afraid-of me.]    

Lejkkadak o kaŋka salamaval.

I strike his throat with a lightning bolt.

[Strike-I the throat-his bolt-of-lightning-with.]    

Molodak ot ainaja, komakamal.

I break his body with my bare hands.

[Break-I the body-his empty-hand-s-my-with.]    

Toya és molanâ.

He is bent over, and falls apart.

[(He)bends and (he)crumbles.]    

Hän ćaδa.

He runs away.

[He flees.]    

Manedak ot ekäm sielanak.

I rescue my brother's soul.

[Rescue-I the brother-my soul-his-of.]    

Aladak ot ekäm sielanak o komamban
.

I lift my brother's soul in the hollow of my hand.

[Lift-I the brother-my soul-his-of the hollow-of-hand-my-in.]    

Alədam ot ekäm numa waramra.

I lift him onto my spirit bird.

[Lift-I the brother-my god bird-my-onto.]    

Piwtädak ot En Puwe tyvijanak és sayedak jälleen ot elävä ainak majaknak.

Following up the Great Tree, we return to the land of the living.

[Follow-we the Great Tree trunk-its-of, and reach-we again the living bodie-s land-their-of.]    

Ot ekäm elä jälleen.

My brother lives again.

[The brother-my lives again.]    

Ot ekäm weńća jälleen.

He is complete again.

[The brother-my (is) complete again.]    

To hear this chant, visit:
http://www.christinefeehan.com/ members/

4. Carpathian chanting technique
    

As with their healing techniques, the actual "chanting technique" of the Carpathians has much in common with the other shamanistic traditions of the Central Asian steppes. The primary mode of chanting was throat chanting using overtones. Modern examples of this manner of singing can still be found in the Mongolian, Tuvan, and Tibetan traditions. You can find an audio example of the Gyuto Tibetan Buddhist monks engaged in throat chanting at:
http://www.christinefeehan.com/carpathian_chanting/

As with Tuva, note on the map the geographical proximity of Tibet to Kazakhstan and the Southern Urals.

The beginning part of the Tibetan chant emphasizes synchronizing all the voices around a single tone, aimed at healing a particular "chakra" of the body. This is fairly typical of the Gyuto throat chanting tradition, but it is not a significant part of the Carpathian tradition. Nonetheless, it serves as an interesting contrast.

The part of the Gyuto chanting example that is most similar to the Carpathian style of chanting is the mid-section, where the men are chanting the words together with great force. The purpose here is not to generate a "healing tone" that will affect a particular "chakra," but rather to generate as much power as possible for initiating the "out of body" travel, and for fighting the demonic forces that the healer/traveler must face and overcome.

Appendix 2

The Carpathian Language    

Like all human languages, the language of the Carpathians contains the richness and nuance that can only come from a long history of use. At best we can only touch on some of the main features of the language in this brief appendix:    

• The history of the Carpathian language

• Carpathian grammar and other characteristics of the language

• Examples of the Carpathian language

• A much abridged Carpathian dictionary

1. The history of the Carpathian language

The Carpathian language of today is essentially identical to the Carpathian language of thousands of years ago. A "dead" language like the Latin of two thousand years ago has evolved into a significantly different modern language (Italian) because of countless generations of speakers and great historical fluctuations. In contrast, many of the speakers of Carpathian from thousands of years ago are still alive. Their presence—coupled with the deliberate isolation of the Carpathians from the other major forces of change in the world—has acted (and continues to act) as a stabilizing force that has preserved the integrity of the language over the centuries. Carpathian culture has also acted as a stabilizing force. For instance, the Ritual Words, the various healing chants (see Appendix 1), and other cultural artifacts have been passed down the centuries with great fidelity.

One small exception should be noted: the splintering of the Carpathians into separate geographic regions has led to some minor dialectization. However the telepathic links among all Carpathians (as well as each Carpathian's regular return to his or her homeland) has ensured that the differences among dialects are relatively superficial (e.g., small numbers of new words, minor differences in pronunciation, etc.), since the deeper, internal language of mind-forms has remained the same because of continuous use across space and time.

The Carpathian language was (and still is) the proto-language for the Uralic (or Finno-Ugrian) family of languages. Today, the Uralic languages are spoken in northern, eastern and central Europe and in Siberia. More than twenty-three million people in the world speak languages that can trace their ancestry to Carpathian. Magyar or Hungarian (about fourteen million speakers), Finnish (about five million speakers), and Estonian (about one million speakers), arc the three major contemporary descendents of this proto-language. The only factor that unites the more than twenty languages in the Uralic family is that their ancestry can be traced back to a common proto-language—Carpathian—which split (starting some six thousand years ago) into the various languages in the Uralic family. In the same way, European languages such as English and French, belong to the better-known Indo-European family and also evolve from a common proto-language ancestor (a different one from Carpathian).

The following table provides a sense for some of the similarities in the language family.    

Note:
The Finnic/Carpathian "k" shows up often as Hungarian "h". Similarly, the Finnic/Carpathian "p" often corresponds to the Hungarian "f."    

2. Carpathian grammar and other characteristics of the language

Idioms.
As both an ancient language, and a language of an earth people, Carpathian is more inclined toward use of idioms constructed from concrete, "earthy" terms, rather than abstractions. For instance, our modern abstraction, "to cherish," is expressed more concretely in Carpathian as "to hold in one's heart"; the "nether world" is, in Carpathian, "the land of night, fog, and ghosts"; etc.    

Word order.
The order of words in a sentence is determined not by syntactic roles (like subject, verb, and object) but rather by pragmatic, discourse-driven factors. Examples: "
Tied vagyok
." ("Yours am I."); "
Sívamet andam
." ("My heart I give you.")    

Agglutination.
The Carpathian language is agglutinative; that is, longer words are constructed from smaller components. An agglutinating language uses suffixes or prefixes whose meaning is generally unique, and which are concatenated one after another without overlap. In Carpathian, words typically consist of a stem that is followed by one or more suffixes. For example, "
sívambam"
derives from the stem "
sív
" ("heart") followed by "
am
" ("my," making it "my heart"), followed by "
bam"
("in," making it "in my heart"). As you might imagine, agglutination in Carpathian can sometimes produce very long words, or words that are very difficult to pronounce. Vowels often get inserted between suffixes, to prevent too many consonants from appearing in a row (which can make the word unpronouncable).