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Relays, Link 2

From:Shreyas Sampat <nsampat@...>
Date:Tuesday, August 21, 2001, 4:55
 (apologies for the funky format.)

Ring 1:
Rob Hailman's Ajuk

Vilom serekapami:

"Nomap upapamuda nomuzap duz ukhotaj Ledaj.
Bal ledi amad namorenot upotamudi, nomap asajapama duz nanamo.
Duz nanamaj kamapama nomuzap nomap ukhoto tero.
Nad teraj upapamuda vesap nomap duz nomapi dunaj dan omasaj.
Ejapas omas manapasami nomapo erapasi ugho,
un shuz erapasi ughi donomibapasami erapas nomapo."


Vilom serek-ap-i:
Vilom serek-masc.-3P:

nom-ap up-ap-am-ud-a nomuz-ap duz uhk-ot led-aj.
nom-masc. up-masc.-pt.-imp.-1P nomuz-masc. duz ukh-inm. led-DAT.

bal led-I amad namoren-ot up-ot-am-ud-i,
bal leg-GEN amad namoren-inm. up-inm.-pt.imp.-3P,

nom-ap asaj-ap-am-a duz nanam-o.
nom-masc. asaj-masc.-pt.-1P duz nanam-ACC.

duz nanam-aj kam-ap-am-a nomuz-ap nom-ap ukh-ot-o ter-o.
duz nanam-DAT kam-masc.-pt.-1P nom-masc. ukh-inm.-ACC ter-ACC.

nad ter-aj up-ap-am-ud-a ves-ap nom-ap
mad ter-DAT up-masc.-pt.-imp.-1P ves-masc. nom-masc.

duz nom-ap-i dun-aj dan om-as-aj.
duz nom-masc.-GEN dun-DAT dan om-PL-DAT.

ej-ap-as om-as man-ap-as-am-i nom-ap-o
ej-masc.-PL om-PL man-masc.-PL-pt.-3P nom-masc.-ACC

er-ap-as-i ugh-o.
er-masc.-PL-GEN ugh-ACC.

un shuz er-ap-as-i ugh-i donomib-ap-as-am-i
un shuz er-masc.-PL-GEN ugh-GEN donomib-masc.-PL-pt.-3P

er-ap-as nom-ap-o.
er-masc.-PL nom-masc.-ACC.


Abbreviations used:
masc: masculine
inm: inanimate
pt: past tense
imp: imperfect
1P/3P: 1st/3rd person
PL: plural
ACC: accusative
DAT: dative
GEN: genitive


Vilom - prop. n. the Ajuk creator god, also the name of the first Ajuk
serekapi - v. to speak, to say, to tell.
nom - pron. first person, marked for gender and plurality.
up - v. to be
nomuz - adj. alone
duz - prep. in, into, from within
ukh - art. the
led - n. black, blackness
amad - n. noise, sound
namoren - adj. deaf, deafening
nanam - n. silence, adj. silent
asaj - v. to sit, to settle, to take refuge
kam - v. to make, to build, to create
ter - n. world, universe
nad - prep. to, at, near
dan - prep. with, among
ves - n. end, adj. final, adv. finally
dun - n. place, put
om - n. person, man
ugh - n. god, deity, also the Ajuk term for the Judeo-Christian God
ej - adj. this
er. - pron. third person, marked for gender and plurality
shuz - prep. according to, as

Some notes about text and Ajuk grammar:

This text is in a traditional type of Ajuk poetry, where the last
concept expressed in a line is the first in the next, as much as
possible. Also, to complete the pattern, the first line of the body of
the poem begins with the concept with which the last ends. Note that
most of these poems also have a one line prologue which gives a small
background into the nature of the rest of the poem.

Where case and number aren't marked, assume nominative and genitive.
Ajuk is head final, and generally SVO.

A noun in the accusative, dative, or ablative follows most prepositions.
Note that generally the ablative causes some sort of reversal in the
meaning of the preposition, and the accusative indicates some motion. A
small number of prepositions can only be followed by only one case,
usually (but not always) this case is the genitive.

Smooth Translation:

The creator spoke:
"I was alone in the blackness.
Because the blackness' noise was deafening, I took refuge in silence.
In silence I created the world alone.
In this world, I was finally in my place, among men.
These men named me their god,
And as their god they worshipped me."

Word-for-word translation:

Vilom spoke:
"I was alone in the black.
Because black's noise deafening was, I settled into silence.
In silence made alone I the world.
At world was finally I in my place with men.
These men named me their god,
and as their god worshipped they me."

Ring 2, Bryan Maloney's Praxian:


Airánðís heltain ðepyan.
Pain felenpenairaflíramis daina díbyámdes.
Dain enpyeðramdaina 'ekdes
pain felenpenairaflíramis te'ek daina díbyámdes
sômen apipainidain «Apakeðôn entimôrbavekis enípiyíp dímôr.» sômôrdes.
Apiheltipaina tenenûmôripain sômen
«Lar heltinat sô'enza lar felaheltat ðe'a
lar enpyeðramlara eneha'ek apkônlar «Apakeðôn enso'ekenípiyípa dímôr.»
hehamôrtis.» sômôrdes.
Pain tenmôrdaina «Bavekan apaket dômitelanis ðemen gagarðekun ðebyen»

 A woman minds a child.
She could put him into their yurt.
Or he could have his fun
then she could put him into their yurt because of what he had done.
And then she would ask him "What is the explanation for the disruption that
you caused in front of everybody?"
He would say to her (because of what she had asked),
"Ever since I was a little baby, and even now that I am a youth,
every time I have fun you say 'What is the explanation for what happened in
front of everybody?'"
She would reply, "Because this disruption makes my heart ache and causes me
And so it goes again and again.

(and lexicon and grammar)

airánð-ís     helt-ain      ðe-pyan.
  N    f drt   N    m irt  prt  V

pain fel-en-pen-airaflíram-is     daina   dí-byám-des
 f3  prp gen p3      N     f irt    m3   imp  V   sub

dain  en-pyeðram-dain-a     'ek-des
 m3  gen    N     m3  m irt  V  sub

pain  fel-en-pen-airaflíram-is      te-'ek  daina   dí-byám-des
 f3   prp gen p3      N     f irt  mot  V     m3   imp   V  sub

sô-men   ap-i-pain-i-dain   ap-a-keð-(h)ôn   en-ti-môr-bavek-is    eníp-iyíp
 conj   dat e  f3  e  m3   dat e  m2   f1   gen pl  N    N   f drt  pre   N

 dí-môr   sô-môr-des
imp  V   pat  V  sub

 ap-i-helt-i-pain-a      ten-en-(n)û-môr-i-pain   sômen
dat e   N  e  f3  m drt  mot gen  pl  N  e  f3     conj

lar heltin-at      sô-'enza  lar  fel-a-helta-(a)t    ðe-'a
 m1    N   m irt  pat   V     m1  prp e   N   m drt  pre  V

lar   en-pyeðram-lar-a     eneha-'ek   ap-kôn-lar   ap-a-keð-(k)ôn
 m1  gen    N     m1 m drt  suc   V   dat  f2  m1  dat e  m2  f1

en-so'ek-eníp-iyíp-a       dí-môr heha-môr-tis   sô-môr-des
gen  N    pre  N   m drt  imp  V   con  V  emp  pat  V  sub

pain t(e)-en-môr-dain-a      bavek-an       ap-a-ket dômitelan-is     ðemen
f3   mot gen  N   m3  m drt    N    n dem  dat e f1     N      f drt  conj
gagarðek-un      ðe-byen   sô-môr-des
   N     fo drt pre  V    pat  V   sub

 con   V   e emp

Abbreviations Used
N Noun Root
V Verb Root
drt definite article
irt indefinite article
dem demonstrative article (this/that)
plu plural
conj conjunction
e epenthesis
emp Emphatic ending, gives emphasis to any word.
f Feminine
m masculine
n neuter
fo foreign
p plural (a "para-gender" for some pronouns)
nom nominative
acc accusative
dat dative
gen genitive
aco accompanitive ("with")
mot motative ("for" or "because")
rel relative ("which")
pre present (in the presence of)
prp pre-present (entering the presence of or "into")
prt present tense
imp imperative
con continuant
suc supercontinuant (whenever, every time that)
pat past tense
sub subjunctive
emp emphatic
1 first person
2 second person
3 third person
cow, woman
yurt, dwelling of a Tribesman
(neut) foolishness, stupidity, wrongdoings; (for.) evildoings, petty crime
pain of the heart, a wound to the core, that act which stops all activity
(masc) the desert wind, a dust devil, (for.) disorder, disruption
heifer calf, bull calf, child
unweaned calf, pre-toilet-trained child
the dome of the sky, the sun's place
word, speech
fun, amusement, silliness, play
to be called, to have the name
to do
to have the time in the past (begins answer to question "when did it
to go, to come
to bring, to take
to move around the perimeter of a circle or circular path
to speak, to say
to herd, to guide, to watch over
and, therefore, the second happens after the first
and, the first and second happen concurrently
Grammatical Notes

Praxian forms some verbs by using a third person imperative. For example:
"pain daina píbyám" means "she compels him to go/come" or "she sends him".

Since Praxian is rigidly verb-final, this means that some sentences can end
up with a whole string of verbs, each one nesting the clause.

Praxian cases are seen as relations between nouns and have the following
structure: casemarker-subject-object, thus "endrawaha"
(genitive-people-waha) means "people genitive waha" or "waha's people".

The emphatic ending can combine in colorful ways with continuant tenses,
with the simple continuant, it usually means the act in question always
happens or is "happening ALLLL the time".

Praxian has no interrogatives. Instead, all "questions" are phrased as
commands. Politeness is determined by context, relationship, and most
importantly, by delivery. Praxian has no form of the verb "to be". One can
speak the attributes of something but not say what it *is*. However, there
are circumlocutions that can be used--but they vary from topic to topic.
Some things are "to be" identified by their substance, some by their use,
some by their name.

At times the demonstrative can take the place of a second-person genitive

Praxian storytellers will often drop out of the subjunctive when relating