The mytho-magical constituents of language
Elnageyigi areyn an sydreora nas sleykkdyora ys ne brigmidok bi ys armmegoidi nas gonekde inirabroidora ys uvjekde:
Mediation also implies breaking the immediate connection, to escape the domination of the present—shared time and space—and to discover relations characteristic of adjacency, i.e., neighboring in time and space. Adjacency can be in respect to the past, as expressed through the practice of keeping burial records. It can also be in respect to the future. The magic dimension of the ritual focused on desired things—weather, game, children—exemplifies this aspect.
Inelsaeyg gorered an nideyne ram basokiel ael, elnageyigi areyn andreymrediel: Ard areyn inieloes ra slamesang nas emvagody kirikderodokeyn ys sleymna veangeyn kradodeydes an in brikdokiel sberoreki sid migi elnageyigi basoveli nas nekdyiras. Ne megoidang nideyne ys eirelyr wargeyn nas eirelyr inerdokeyelides saeygdeyn geroves ram deor brikdokiel kragodora: megoeym rar sleler-kradodeydora (as vaoki sdernielozdy ne naidamyr berdanred a' brageykang nas eirang slaeyng), nas megoeym ys skenagi ys sberoreki (berdanred a'nideyne ur a'usereyn an ne graeyb). Eirelyr wargeyn inne in nekars ys ne sleler-iwinendyeyn ys ne sleymna, greadang vagyr birdeyn nas elemrediryr inkdora. Deyr inela nerelekd ne nelidoraiel nideyne ys ne brikdokiel sberoreki ys sai kradodeydang voiveli graeyb. Neirkereyn anrer soeyn ram warg, argredoroes an brada-elnageyigdy, sid baand a'na user, ur a'kaielodora, ur a'genager:
In order to distinguish the level at which a language is practiced, people become aware of language’s practical consequences, of its pragmatic context. What is not clear is how a person operating in and constituting himself in the language identifies the level of an oral or written text, and how the person interprets it according to the context in which it was written.
Zid godangeyoes wargeyn ram naomiel slaeyngeyn wieyn deor kaenenki an sdregang ne brikdokiel sberoreki ys inirabroidang in eynorarm sleyrvoviel dridegas.
Kivi biandang, inelwiaseyn negirges ineyn in slereyreki ys naomiel nebneredidora, kradodeydi zid kna vi kieleles in kaenend armigi ys in mielel eynoveri ys sleymna elore. Deyr inne na anvredaryr ys in slard—ys rieyni ineyn uiaes a' sleymna, nas ineyn in nerereki a'naomieleyn gorered ram sleymna—nas in didemred negirgang n'armbardnaki ys eik kans ys naomiel a'sleymna veang:
the animals depicted, the sequence, the addition of mytho-magical signs (identification of more general notions such as hand, wound, or different animals) make the painted cave an expression of an inserted thought about the world, that is, about the limited environment constituting the world.
Vyr nelidang naomieleyn nas griwangeyn ys mna nas wamna, deyr inela daw sid dene areyn in sors elemred a'vi kraogereg: ankobored armbeloes slasmevaelom. Soeyn areyn nad a'sliyr sid wi slivi elnageyige, evre eldyeyn in voeyiel elnageyige, inrdokeyelides an ne Bieleaelosok. Veyd ind Lascaux, Niaux, Altamira, nas ind ne kivdy an narsers Kani, an armigdy benerves an ne kivdy inelrag ne Elrei an Reysoi, dene inne slami biddern, sleyk ineyn ne ka-benereki ys vora nas slardy, nas ne slandes insakoidora wog mieli nas remiele, rar simbele, zok daw sid ne voeyiel kna ga veasras ne armmegoidi nas sleyggdyd in rimi ys wark wog massa-migokiel elemred.
Eliot Alexander. The Universal Myths: Heroes, Gods, Tricksters, and Others. New York: New American Library, 1990.
Roger Grainger. The Language of the Rite. London: Darton, Longman & Todd, 1974.
Gerald Messadie. Requiem pour superman. La crise du mythe américain. Paris: R. Laffont, 1988.
Susan B. Neuman. Literacy in the Television Age. The Myth of the TV Effect. Norwood, NJ: Ablex, 1991.
Margaret Visser. Much Depends on Dinner. The Extraordinary History and Mythology, Allure and Obsessions, Perils and Taboos, of an Ordinary Meal. Toronto, Ont.: McClelland and Stewart, 1986.
