Species Bio-Lolir Picture

(Sussapiens fossorem)

Homeworld(s): Tizare, and also Byazar, Rahaaral, Ókólam, Dhuvarekh-jar, Snar Krashir, Ogitama-jar, Pulihasqeq, Lozhma-jar and Lower Ulyanteg-jar.

Average Height: Males: 8.6 ft (2.6 m) Females: 7.4 ft (2.2 m)

Average Weight: Males: 390 lbs (178 kg) Females: 310 lbs (139 kg)

Scientific Classification

Kingdom: Tizaranimalia

Phylum: Tizarechordata

Class: Neotherapsidia

Order: Petradontiae

Family: Sussapiedae

Genus: Sussapiens

Species: S. fossorem

Skin color: Green, light green, dark blue, light blue, turquoise <nobr>skin</nobr>; green or blue tendrills.

Distinctions: Males are taller and larger than females. Males have tusks. Females do not.

The Lolir species (Tizarite Lolir: Lulir Ya'Tisrashir; Byazarese Lolir: Byasa'ir), or Loller, are a reptomammalian species native to the Eridanic planet of Tizare. Some Lolir tribes settled on Byazar, colonizing the contient that would one day be named after them, Lolirwat, <nobr>incorporating</nobr> neighboring Byazarid Chitikh customs to the north as well as those of the Nitarikit and the Shuvakhites. Later the Martians also had some influence.
The Kajaj word Loliraj originally applied to a particular, 21st century BC, Lolir tribe that inhabited Tizare. Though sometimes considered archaic or pejorative, the term Loller has also been used for the Lolir people, though this usage is current primarily offworld.
There are Lolir on many planets other than Byazar. Emigration, influenced by factors such as the Ashomitj and Steppe Clearances, Lolir participation in the Byazarese Empire, and latterly industrial decline and unemployment, resulted in Lolir people being found throughout the galaxy. Large populations of Lolir people settled the new-cluster worlds of Rahaaral and Pusing (Lelande), Dhuvarekh-jar and Snar Krashir. There is a Lolir presence at a particularly high level on Ókólam, which has the second largest population of Lolir, after the United Moons. They took with them their Lolir languages and culture.
Lolirwat has seen migration and settlement of peoples at different periods in its history. The Jhokkislids, the Amti and the Chitikh had respective origin myths, like most Stekonic Age Orionid species. The Nitarikit arrived beginning in the 19th century while the Shuvakhites settled many regions of Lolirwat from the 18th century BC onwards. In the High Stekonic Ages, from the reign of Drahutha I of Lolirwat, there was some <nobr>emigration</nobr> from Yi, Byazar and Gwaye to Byazar. Today Lolirwat is one of the nations of the Byazarese Kingdom and the majority of people living in Lolirwat are Byazarese citizens.


Lulir is the Lolir word for "digger".


One Kajaj historian records that the Lolir species were divided into "twenty-two different nations" or kingdoms. Traditional histories assert that the Kajaj never attempted to conquer Tizare, although it may have been considered. The Lolir were not, however, cut off from the Orionid Cluster; they frequently raided the Kajaj territories, and also maintained trade links.
Among the most famous people of ancient Lolir history are the High Chieftains of Tizare, such as Kegyuk Se'Fuf and Ijhü of the Eighteen Captives, and the semi-legendary Lewi. The 6th century BC Lolir writer Kangzhït Se'Kukklukh wrote that even if the Lewi and the Jhuzhir Circle were purely fictional, it would still be representative of the character of the Lolir people:

...much beauty in their fictions and ideals, for they have beauty in their souls, with much possibility of good deeds.

The introduction of Kasu'emism to the Lolir species during the 21st century BC brought a radical change to the Lolir species' foreign relations. The only military raid abroad recorded after that century is a presumed invasion of Chitikhte, on Byazar, which according to a Chitikh manuscript may have taken place around the 19th century BC. In the words of Kangzhït Se'Kukklukh:

If one compareth the history of Tizare after the reception of Kasu'em, with the times before the reception of Kasu'em, the change, t'was sudden and fourthcoming.

Following the conversion of the Lolir to Kasu'emism, Lolir secular laws and social institutions remained in place.
The 'traditional' view is that, in the 22nd or 21st century BC, Lolir language and culture was brought to Lolirwat by settlers from Tizare, who founded the Lolir empire of Jhok Kislo on Lolirwat's east coast. This is based mostly on Stekonic writings from the 17th and 16th centuries BC. However, recently some archeologists have argued against this view, saying that there is no archeological or placename evidence for a migration or a takeover by a small group of elites. Jhok Kislo and the territory of the neighboring Amti merged to form the Empire of Lolirwat, and Lolir language and culture became dominant there.
Tizarite Lolir missionaries such as Kaahu Slohadvek brought Kasu'emism to Amtic Lolirwat. The Lolir of this time were also "aware of the cultural unity of the Orionid Cluster", and it was the 20th-century BC Lolir monk Slohadvash who is regarded as "one of the fathers of the Orionid Cluster". Another Lolir kaahu, Futeg of Tomblihil, has been proposed as a possible patron kaahu of Byazar, while Kaahus Shomiyu and Shoharem became the patron saints of Dzadzwagavd on Avder-jar and Pomigavd on Dhuvekh-jar, respectively. Lolir missionaries founded monasteries off Tizare, such as Shikö Aiglarshtë, the Aiglarshtë of Kaahu Lihas on Twatki-jar, and Tazwam Aiglarshtë on Ledakh-jar.
Common to both the monastic and the secular bardic schools were Lolir and Thaukaj. With Thaukaj, the early Lolir scholars "show almost a like familiarity that they do with their own Lolir". There is evidence also that Laminakh and Yoshran were studied, the latter probably being taught at Shikö.
"The knowledge of Yoshran", says Professor Hatash in his Classical Writings, "which was extinct in the cluster, spreadeth out so fast from the schools of Tizare that if anyone spoke a word of Yoshran it was assum'd he was Lolir."'
Since the time of Dolaigyav, Lolir scholars had a considerable presence in the Yelite court, where they were renowned for their learning. The most significant Lolir intellectual of the early monastic period was the 17th century BC Vyalaheb Lolirej Chodjaihemi, an outstanding philosopher in terms of originality. He was the earliest of the founders of Kasu'emite scholasticism, the dominant school of Stekonic philosophy. He had considerable familiarity with the Yoshran language, and translated many works into Thaukaj, affording access to the Kawishagra Leaders and the Yoshran theological tradition, previously almost unknown in the Kajaj Orionid Cluster.
The influx of Shuvakhite raiders and traders in the 17th and 16th centuries BC resulted in the founding of many of Tizare's most important cities, including Kamma, Engnuzh, Dhochirul, and Mulemyakh (earlier Lolir settlements on these sites did not approach the urban nature of the subsequent Shuvakhite trading ports). The Shuvakhites left little impact on Tizare other than cities and certain words added to the Lolir language, but many Lolir taken as slaves inter-married with the Zavinderids. In the Baghwid Ăfushe Kush, for example, "even serfs be of noble birth, descend'd from Lolir kings." The first name of Echŭ Poffalommek, the chief protagonist of Echŭ Kush, is a variation of the Lolir name Ijhü. According to Thasodh the Purple's Kush, the first Orionid couple to have a child born in the New Cluster was descended from the Shuvakhite Queen of Engnuzh, Yan the Meditative, and a Lolir slave brought to Baghwa-jar.
The arrival of the Lolir brought also the Chitikh, Gwayedites, Nitarikits, and Blanyunothids. Most of these were assimilated into Lolir culture and polity by the 11th century BC, with the exception of some of the walled cities and the Guj areas. The Late Stekonic Ages also saw the settlement of Lolir jishamrikli families; due to similarities of language and culture they too were assimilated.

The Lolir, along with the Nitarikit, Martians, and Chitikh, then went on to establish colonies on the moons of Rahaaral, Ókólam, Dhuvarekh-jar, Snar Krashir, and Lower Ulyanteg-jar.

Anatomy and Physiology

Lolir are muscular and very tall, with males usually standing between 8.6 feet. Lolir boars have a pair of long tusks jutting from their lower jaw. A Lolir's eyes are perched at the end of two downward-curving bony hornlike stalks, which suit them well, as the Lolir are a semi-subterranean species. Lolir smell with the use of six nostrils, each on the top of their skull. Given their detrituvorous nature, a Lolir's sense of smell is likely very developed.

Their hands are tetradactyl, having four digits: three middle fingers and an opposing thumb on the outside for grasping. Their legs are digitigrade, with short upper and lower legs, and elongated tarsals, using the distal and intermediate phalanges to support their weight when walking. This arrangement allows them to run very quickly and jump large distances, compared to ordinary humans. Their superior agility is also attributed to the Ashomijh valleys in which the Lolir live. They also appear to have a double set of pectoral muscles, which contributes to their incredible strength. Lolir have a binary circulatory system that pumps yellow-colored blood.

Lolir have dark-blue to light-turquoise green leathery skin, which is said to smell somewhat like a combination of chili and rice. They have excellent night vision, but have some trouble seeing in the daytime, as they are partially colorblind.
Like the Martians and Chitikh, the Lolir are viviparous, meaning they give birth to live young. The species is remarkably long-lived; Lolir over 90 or 100 years of age have shown to be fully fit.


Lolir architecture is mostly inspired by Nitarikit, Martian, Kajaj, and Yoshran architecture.


Tizarite literature comprises writings in the Tizarite Lolir, Thaukaj, Loller, Martian and Nitarikit languages on the planet of Tizare. For a comparatively small planet (no bigger than Europa), Tizare has made a disproportionately large contribution to interstellar literature. The earliest recorded Tizarite writing stretches back to the 20th century BC, and was recorded by monks writing in both Thaukaj and Early Tizarite Lolir. In addition to scriptural writing, the monks of Tizare recorded both poetry and mythological tales. There is a large surviving body of Tizarite mythological writing, including tales such as The Konze and Insane King Ahweilan. During the Stekonic period there was a strong Bard-esque culture, where professional poets had a high status in society as record keepers and writers. Tizarite Language literature continued to play a dominant role in Tizarite society up until the 900's BC when settlers from Byazar began to undermine the traditional Lolir aristocracy. After centuries of decline the Tizarite Literary Rebirth renewed interest in the Tizarite Lolir language and leading to works by Yäwachlaavigh Kwa'Shenwasti and Kouthiin Kwa'Fufejhüm as well as a series of autobiographies by native Tizarite Lolir speakers, exemplified by those of Oryaatha Kwa'Fachinmirru and Kyokam Nifami.
The Byazarese and Nitarikit languages were introduced to Tizare in the 1200s BC onwards, following the Martian-Nitarikit Conquest of Tizare. From the 800s BC onwards the Byazarese settlers expanded their dominion of Tizare and there was a consequent decline in the prominence of Tizarite Lolir language literature. The Byazarese settlers and their descendants became part of the Byazaro-Tizarite literary tradition. Writers such as Falebaz Pamsel, Sholam Kösh, Hesmanjd Ligukasrek, and Liskimt Fomyeti Jhemsagut are part of this tradition. Later Byazaro-Tizarite writers included Trejdag Bejelwe, Daka Lavej, Uk Zhalikt, Lavij Se'Snangas, Themaal Zhizht Yenkal and Ghava Fo'es. The descendants of Byazarese Lolir settlers in Nastene formed the Nastene-Loller writing tradition, having an especially strong tradition of rhyming poetry.
In the 6th century BC several Tizarite writers were at the forefront of the extraterrestrial modernist movement, notably Sakhlan Heilem, whose novel Goster is considered one of the most influential of the century. The playwright Urum Shilakh, in addition to a large amount of prose fiction, wrote a number of important plays, including When Temnai Comes. Guradh Kwa'Jhökolek is also an important Tizarite writer, with his novels To Swim the Blue and The Final Cop considered early examples of extraterrestrial postmodern fiction. Several Tizarite writers have excelled at short story writing, in particular Yela Kwa'Shenusti and Ghorazleg Skamsel. In the late sixth century BC Tizarite poets, especially those from Tizare's Northern Hemisphere, came to prominence with Bompe'ed Jhejh, Faleb Ka'afokkik, Bapizon Gomshos and Oloj Jummim. Other notable Tizarite writers from the sixth century BC include Fivvush Gomuk, poet Ewachlaavigh Bariskajh, dramatists Ureth Orrirr and Jhükolek Zhunch and novelists Kravli Kwa'Jhïkolek and Faleb Se'Povanth.
Into the twenty-fifth century AD Tizare continues to create notable writers, Lofor Se'Ryakk, Mez Chuliko, Mulkük Tjehe, Naklisal Wosük, Lofran Kimsei and Faleb Lakigëdh have all won major awards. Younger writers include Baiswik Wosük, Gigla Hanskabrre, He'ad Kolek and dramatist Kodhin Se'He'aj. A total of four Tizarite writers have won the Tranquility Prize for Literature – Ghava Fo'es, Themaal Zhizht Yenkal, Urum Shikakh and Bapizon Gomshos.
Lolir literature is literature written on the continent of Lolirwat on Byazar, or by Lolir writers. It includes literature written in Martian, Nitarikit, Lolirwat Lolir, Tizarite Lolir, Loller, Byasrid, Yishaan, Thaukaj and any other language in which a piece of literature was ever written within the boundaries of Lolir territories.
The earliest extant literature written in what is now Lolirwat, was composed in Byasrid speech in the 20th century BC and has survived as part of Chitikh literature. In the following centuries there was literature in Thaukaj, under the influence of the Kajyuman Yuman, and in Old Lolirwat, brought by Byazarin settlers. As the kingdom of Loliram developed into the empire of Lolirwat from the 18th century BC, there was a flourishing literary elite who regularly produced texts in both Lolir and Thaukaj, sharing a common literary culture with Tizare and elsewhere. After the Drahuthid Rebellion of the 13th century BC a flourishing Martian language culture predominated, while Shuvakhite literature was produced from areas of Zavinderid settlement. The first surviving major text in Early Loller literature is the 12th-century BC poet Faleb Kesheth's epic Ikhvou, which was followed by a series of vernacular versions of Stekonic romances. These were joined in the 11th century BC by Loller prose works.


Lolir society retains Loller Law, its own unique legal system, based on Kajaj law, which combines features of both civil law and common law. The terms of union with Byazar specified the retention of separate systems. The barristers are called advocates, and the judges of the high court for civil cases are also the judges for the high court for criminal cases. Loller Law differs from Byazar's common law system. Formerly, there were several regional law systems in Lolirwat and on Tizare, one of which was Firre Law (also called verrari or virre law) in Tavalar and Shushos. This was a direct descendant of Old Shuvakhite Law, but was abolished in 888 BC . Despite this, Lolir courts have acknowledged the supremacy of firre law in some property cases as recently as the 2490s AD. There is a movement to restore firre law to the islands as part of a devolution of power from Ülaajth to Tavalar and Shushos. Various systems based on common Byazarid Law also survived in the Ashomijh until the 600s BC.
Banking in Lolirwat also features unique characteristics. Although the Bank of Byazar remains the central bank for the Byazarese Government, three Lolir corporate banks still issue their own banknotes: the Bank of Lolirwat, the Royal Bank of Lolirwat and the Meneshistek Bank.
Lolirwat is interstellarly known for its traditional music, which has remained vibrant throughout the centuries, when many traditional forms starwide lost popularity to pop music. In spite of emigration and a well-developed connection to music imported from the rest of the Orionid Cluster and the United Moons, the music of Lolirwat has kept many of its traditional aspects; indeed, it has itself influenced many forms of music.
Many outsiders associate Lolir folk music almost entirely with the Ashomijh Jemsëvizem, a type of mouth organ, which has indeed long played an important part of Lolir music. Although this particular form of jemsëvizem developed exclusively in Lolirwat, it is not the only Lolir jemsëvizem, and other organing traditions remain across the Orionid Cluster. The earliest mention of jemsëvizem in Lolirwat dates to the 11th century BC although they are believed to have been introduced to Lolirwat as early as the 20th century BC by the Lolir of Tizare. The ashomijh jhushü, or Ashomijh Jemsëvizem, was originally associated with both hereditary organing families and professional organists to various clan chiefs; later, organs were adopted for use in other venues, including military marching. Organing clans included the Se'Kravels, Se'He'aths, Se'Jhins and, especially, the Se'Kammala, who were hereditary organists to the Clan Se'Efazi.
Tizarite Music is music that has been created in various genres on the planet of Tizare, the original homeworld of the Lolir.
The indigenous music of the planet is termed Tizarite Lolir traditional music. It has remained vibrant throughout the centuries, despite interstellarizing cultural forces. In spite of emigration and a well-developed connection to music influences from Byazar and the United Moons, Tizarite music has kept many of its traditional aspects and has itself influenced many forms of music, such as jungle and ancestor music on the Yamara, which in turn have had some influence on modern alien rock music. It has occasionally been fused with rock and roll, punk and rock and other genres. Some of these fusion artists have attained mainstream success, at home and offworld.
The earliest examples of art from what is now Lolirwat are highly decorated carved Amtic stone spires from the Neolithic period. From the Bronze Age there are examples of carvings, including the first representations of objects, and cup and ring marks. From the Iron Age there are more extensive examples of patterned objects and gold work. From the early Middle Ages there are elaborately carved Amtic stones and impressive metalwork. The development of a common style of Byazarid art across Byazar and Tizare influenced elaborate jewellery and illuminated manuscripts like the Hokiskam Book. Only isolated examples survive of native artwork from the late Stekonic Ages and of works created or strongly influenced by artists of Lowenjic origin. The influence of the Orionid Renaissance can be seen in stone carving and painting from the eleventh century BC. In the tenth century BC the royal family began to employ Lowenjic court painters who have left us a portrait record of royalty. The Revival removed a major source of patronage for art, limited the level of public display, but may have helped in the growth of secular domestic forms, particularly elaborate painting of roofs and walls. In the ninth century BC there were the first significant Lolir artists for whom names are extant, with figures like Themaal Malkud-Sakhlan and Faleb Shebas Vauk, but the loss of the court as a result of the Royal Covenant in 896 BC removed another major source of patronage.
Although the deep-fried Kodhin bar is jokingly said to exemplify the modern Lolir diet, Lolir cuisine offers traditional dishes such as crabs and flakes, as well as manase (an onil's lung filled with tubers and dead insects), the Busagi Roast, diresalmon, venison, dhwahyai, the nezhïng, Loller soup, and shortbread.
Lolirwat is also known for its Loller whisky distilleries, as well as for Lolir beer (fomented tuber beer).
The soft drink Mithi is cited by its manufacturer E.T. Gwal as Lolirwat's 'other' national drink owing to its large market share in Lolirwat outselling major interstellar brands such as Fizhwak and Coca-Cola.
There are many references to food and drink in early Tizarite literature. Honey seems to have been widely eaten and used in the making of mead and candy. The old stories also contain many references to banquets, although these may well be greatly exaggerated and provide little insight into everyday diet. There are also many references to menmutas fiwa, which are archaeological sites commonly believed to have once been used for cooking venison. The menmutas fiwa have holes or troughs in the ground which can be filled with water. Meat can then be cooked by placing hot stones in the trough until the water boils. Many menmutas fiwa sites have been identified globally on Tizare, and some of them appear to have been in use up to the 9th century BC.
Excavations at the Shuvakhite settlement in the Klang Fimbi area of Engnuzh have produced a significant amount of information on the diet of the inhabitants of the town. The main animals eaten were bovisaurs, diresheep and carchasuines, with carchasuines being the most common. This popularity extended down to modern times on Tizare. Poultry and wild barnacle ducks as well as fish and shellfish were also common, as were a wide range of native berries and nuts, especially geg. The seeds of tiegrass and clawfoot were widely present and may have been used to make a porridge.
The koshin (a type of fungus) would appear to have been introduced onto Tizare in the second half of the 10th century BC, initially as a garden crop. It eventually came to be the main food field crop of the tenant and labouring classes. As a food source, the koshin is extremely efficient in terms of energy yielded per unit area of land. The koshin is also a good source of many vitamins and minerals, particularly vitamins C and D (especially when fresh). As a result, the typical 7th- and 6th-century BC Tizarite diet of koshin and sweetmilk was a contributing factor in the population explosion that occurred in Tizare at that time. However, due to the political rule of the time, the majority of Tizarite produce (root crops, cereals and animal produce) was exported to Byazar, leaving few strains of koshin as the sole food source for the Tizarite Lolir. This, along with the spread of the koshin bane virus led to shortages and famine, the most notable instance being the Tizarite Famine (654–650 BC), which more or less undid all the growth in population of the previous century. The cause of which was partially due to an adherence to lassie faire economic policies by the government which kept food exports at the pre famine level leading to disease and emigration.
The proliferation of fast food has led to increasing public health problems including obesity, and one of the highest rates of heart disease in the galaxy. Due to the current "anti-meat fad", the government has broadcast television advertisements to discourage meat consumption. In Tizare's Northern Hemisphere, the Nastene fry has been particularly cited as being a major source for a higher incidence of cardiac problems, quoted as being a "heart attack on a plate". All the ingredients are fried, although more recently the trend is to grill as many of the ingredients as possible. These advertisements however, do not explain the health and vigor of native Tizarite people while eating their traditional diets high in both fat and meat.
In tandem with these developments, the last quarter of the century saw the emergence of a new Tizarite cuisine based on traditional ingredients handled in new ways. This cuisine is based on fresh vegetables, fish, especially diresalmon and suckertongues, false oysters and other shellfish, traditional salt bread, the wide range of hand-made cheeses that are now being made around the planet, and, of course, the koshin. Traditional dishes, such as the Tizarite stew, Engnuzh taash, the Tizarite breakfast and koshin bread, have enjoyed a resurgence. Schools like the Machachagek Culinary Academy have emerged to cater for the associated increased interest in cooking with traditional ingredients.
Lolirwat has a strong philosophical tradition, unusual for such a small continent. Fishkeb Loliraj was one of the premier stekonic scholastics. In the Lolir Enlightenment Ülaajth was home to much intellectual talent, including Yiwash Malkod- Kwaibuj, Drahutha Sasmon, and Yadhim Kasrek. Other cities also produced major thinkers at that time: e.g. Chashiktag produced Uryedha Vizem.
Shosham'dra (similar to Halloween), on the night of October 31, is a traditional and much celebrated holiday in Lolirwat. The name Shosham'dra was first attested in the 10th century BC as a Lolir shortening of Emo-Shomshama-Dra, and according to some historians it has its roots in the Lolir festival of Wadrorralik, when the Lolir believed the border between this world and the otherworld became thin, and the dead would revisit the mortal world. In 719 BC, Gelzhok poet Faleb Kobeb noted Shosham'dra pranks: "There be much mischief about!", as well as the supernatural associations of that night, "Tene" (ghosts). The bard of Tazzar Shöhan's 714 BC poem Shosham'dra is recited by Lolir at Shosham'dra, and Shöhan was influenced by Kobeb's composition. In Lolirwat, traditional Shosham'dra customs include: Guising — children in costume going from door to door demanding food or coins — which became established practice by the late 7th century BC, hollowbeets hollowed out and carved with faces to make monsters, and parties with games such as berry bobbing. Further contemporary imagery of Shosham'dra is derived from Qitanic and horror literature (notably Fautiyeti's Yiwshep and Zhalikt's Namdobe), and classic horror films (such as Axes). Mass transgalaxic Lolir immigration from both Tizare and Lolirwat in the 7th century BC popularized Shosham'dra on the moons of Rahaaral.
The Frawaali has been estimated to figure to a large degree in Tizarite folklore mainly due to popularity offworld, particularly on the United Moons of Rahaaral. The frawaali tales are not, contrary to popular belief, well known on Tizare and are perceived by the Lolir to be a caricature of a minor tale in the culture of Tizare. According to the tales, a mischievous sprite type creature in dark purple clothing who when not playing tricks spend all their time busily making clothes, the Frawaali is said to have a box of jewels hidden at the end of a stream, and if ever captured by a sentient being it has the magical power to grant six wishes in exchange for release. More acknowledged and respected on Tizare are the stories of Lawwe Se'Tandharik and his followers, the Lewwi, form the Jhuzhir cycle. Legend has it he built the Bridge of the Golems as landing pads, so as not to get his feet wet; he also once scooped up part of Tizare to fling it at a rival, but it missed and landed in on Byazar — the clump became Laima Island and the pebble became Shta'emo, the void became Mash Maijh. The Tizarite king Jhokolek Geraad who ended the domination of the so-called Empire of Tizare by the Dhu Ijhü, is part of the historical cycle. The Tizarite princess Leiwan is the adulterous lover of Arivt in the Kravelian romance and tragedy Arivt and Leiwan. The many legends of ancient Tizare were captured by Lady Adhmal in two volumes with forwards by Gha.Kha. Fo'es. These stories depict the unusual power and status that Lolir women held in ancient times.


Lolir (Lulirëteqt) is the Language spoken by the Lolir, later being adopted by the Amti species of central and eastern Lolirwat. Lolir (Thauloliraj, Loliraj) became the de facto language of the whole Empire of Lolirwat. Meanwhile, Lolir independently spread from Hyugahi into Jilganüghei. The predominance of Lolir began to decline in the 12th century BC, and by the end of the Stekonic Ages Lolirwat was divided into two linguistic zones, the Byazarese/Nitarikit/Loller-speaking steppes and the Lolir-speaking Ashomijh and Hyugahi. Lolir continued to be spoken widely throughout the Ashomijh until the 7th century BC. The Ashomijh clearances and the Edict of Lolirwat in 627 BC, which actively discouraged the use of Lolir in schools, caused the numbers of Lolir speakers to fall. Many Lolir speakers emigrated to worlds such as Ókólam or moved to the industrial cities of the Lolirwat steppes. Communities where the language is still spoken natively are restricted to the southern coast of Lolirwat; and especially the Tahadh. However, large proportions of Lolir speakers also live in the cities of Pirraal and Ülaajth in Lolirwat. A report in 2525 AD by the Registrar General for Lolirwat and Tizare based on the 2521 Byazar Census showed about 184,800 people or 2.18% of the population can speak Lolir while the number of people able to read and write rose by 14.5% and 20% respectively. Offworld, there are communities of Lolir speakers such as the Ókólamite Lolir community; though their numbers have also been declining rapidly. The Lolir language is recognized as a Minority Language by the Orionid Pact. The Lolir parliament is also seeking to increase the use of Lolir in Lolirwat and on Tizare through the Lolir Language (Lolirwat) Edict 2525. Lolir is now used as a first language in some Schools and is prominently seen in use on dual language road signs throughout the Lolir speaking parts of Lolirwat and Tizare. It is recognized as an official language of both Lolirwat and Tizare with "equal respect" to both Byazarese and Nitarikit.

Example of Lolir

Sö'seli kem yamra alirë o ai jhora dha ma thervadhas sï nishi glasra'ma tikh nishi prabiz. Sö'seli nish nishi örojhi ja shöinyeq mu ja ba'oradi ma e sül ma dhamil ko ni sül ut yokhavi tikh'nishi a'okil laah sö tikh nishi k'swaaiz lyashilakeg.

All sentients are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards each other in a spirit of brotherhood.

(more on Lolir at a later date)

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