The term Eonaviego was first used by the linguist Xavier Frías Conde, who translated it as Eonavian in English, Éonavien in French, and Eonavienc in Catalan.

[15] For the early stage, there are only documented translations of copies of ancient Latin deeds that were beginning to be unintelligible to the common people, (v. AHN sec.

The most of these developments were the result of the Castilian language advancement in the urban centres of the River Eo: Revoredo, Ribadeo and Castropol, such influence was more significant in the writings of the bishops' notaries of Oviedo in these villages, but if the influence of Castilian was growing in the urban centres, the manuscripts of the monastery notaries still kept the original features of this language, and others were added that then appeared.

[16] In this sense, Rafael Lapesa, when dealing with the evolution of "Western Asturian" during the High Middle Ages, expressly excluded from his study the region to the west of the river Navia because he considered that it did not present any speciality in relation to other Galician-Portuguese cartularies.

[17] Many subsequent studies have dealt with the specific features of the Galician-Portuguese languages found in this cartulary, particularly the conjugated infinitive[18] or articles system.

[19] The cartulary of Oscos is an essential landmark for understanding the evolution of the Galician-Portuguese language, but the monastery's influence was ended with the arrival of the Castillian congregation in 1511.

That started another period of great economic and social growth of the monastery around the iron industries, but the installation of the reformed order ended the written language, until its re-emergence in the late 19th century.

On the other hand, under the influence of Castilian, 'salú', 'verdá', 'enfermedá', it has been lost The paragogic vowel -e- after liquids consonant appear very residually, Acevedo y Huelves cites 'carcele'.

M. Menéndez García finds nasality remains in Freixulfe and points in Villallón Village, y Celso Muñiz in the Valledor region, in the frontier with the Asturo-Leonese languages.

The main characteristics of the verbal system are as follows: With regard to the system of verb endings, the following particularities should be noted: One of the most relevant aspects of the language is the study of its evolution in the Middle Ages through the parchments which are kept in the Villanueva de Oscos Chartulary, the fourth most important in Asturias after San Pelayo, San Vicente and the Oviedo Cathedral.

In 1868, Martín Sangrador y Vitores included in his work about the Asturias administration a copy in Galician of the royal prerogative given away by Fernando II to the Abbey.

The edition, however, failed to meet the editors' expectations.because no documents were produced in Romance so Britonia published a second version, less known, to covers until 1300, more interesting for the study of the question.

The works served as a basis to publish another set of documents by Professor Alvárez Castrillón in his book Los Ozcos en los siglos X-XIII, un modelo de organización social del espacio en la Asturias medieval, (2001), but the work addresses only the historic aspects and not the linguistics.

They show the origin and the evolution of this language, but the serial of parchments finishes with the arrival the Congregation of Castile in 1511 at Monastery, the end of a cycle and will be the beginning of a new one, the big economic growth around the iron industry.

[50]: 138  (1153)Cunusçuda cousa seia a quantos esta carta viren commo eu María Uicentez de Cedamona vendo a uos abbade don Guillermo de Santa María de Villa Noua d'Oscos e ao conueto desse mismo lugar quanta heredade eu aio e deuo auer en Çedamona por preço qua a mí e a uos ben prougo, conuen a saber: hun boy boon e çen solidos, preço me outorgo por ben pagada e sse mays val doo por Deus e por mina alma e de meus parentes.

E de este día en deante seia tirada de nosso poder e seia metuda en no uosso e no do moestero e se alzen da mina parte ou da aldea contra esta uençon contra esta doaçon veer, aia a maldiçon de Deus e a mina e con Iudas eno inferno iasca por senpre e aa uoz del rey peyte çen morabentinos e dobre ao moestero a heredade e a carta uala por senpre.

Damos anos Rodrigo Affonso tam sola mente poren uossos dias emprestamo: amea daquela nossa herdade de vila Donga.

Et se meu fillo ou mia filla aesta carta quiseren passar aian amia maldizion et nunca seian herdados en mia herdade, et peyten al Monesteyro mil moravidiis da moeda real et acarta seia sempre atodo tempo valiosa.

E vos, o dito don Abbad e convento, non me avedes a tirar estos erdamentos nen parte de delos, nen los otros que y el monesterio que levava meu padre e mia madre por los trinta maravedís según teno huna carta per que nos aforastes e dovos liçençia que vos pósades trocar e ministrar por lo dito foro os novos delos.

E Eu Teresa Meen frada profesa do dito monesterio asy o otorgo e prometo de ter e gardar todo esto que se aquí reconta.

[57] (Navia)As laxas d'a nosa entrada tan, madeus, muito moyadas, non miou mia sogra por elas e que anuncian a xeladaPoderan ser cuadradas y tamén alongadas mais nunca veredes cocías redondiadas (River Eo) Ayer dicícheme c'hoy hoy dicesme que mañáy mañá as me decir¿Cocéronxe xa as patacas?– Non: pero eiyes atizar candela –[59]Vaich'a fer muito bènTèdes que vir a fèsta¿Pareceche que fòron us nenos, us lladrois ou us parcoteixos us que tiraron as patacas al alto?¿Sachasche el hòrto, atendich'as vacas ou fixich'a xanta?Fun al eiro, pero nun puiden sachar nada?Teis que ter ma(i)s tempo al fougo, parecem'a min esa caldeira.De recoyeredes entre us dous, el herba, è fácil que nun vola piye'l auguaTèinch'ua búa chía de d'herbaVid'a mía casa pra miraremos esos llibrosXa verás como en chegando'l vrao, imos a'ndar de fèsta'n fèstaNun vos quèro delante, iscai xa!

One of the cántigas relates, in ancient Galician-Portuguese language, to the "costumes" (manners) and "feituras" (facts) of the "Cavalon" (old horse), which tells the adventures of a nobleman who lived in Seville, and had come from Oscos Region in "Esturas" (Asturias) on the border with Galicia.

In the 1970s, thanks to the work of authors such as Damaso Alonso, writers of the western end of Asturia began to reaffirm the identity of their language, such as Manuel Garcia Sanchez, known Manolo Galano, particularly concerned about the popular culture of the region and published, in 1994, with Jacinto López Díaz "Vocabulario da Roda" and had published in 1984: "Cuentos Parzamiques".

In 1995, the magazine attached a literary supplement, published to makes noticed to the authors of Eonavia in other formats, through a kind of less formal book.

There are two different orthographies for Eonavian, the official one (more Asturian-like) as well as one made by the Mesa prá Defensa del Galego de Asturias (more Galician-like).