Friday, June 19, 2009

If you take a bite out of Puey's letter I'll

Number Prefixes and Words for Love

Epistle XLVIII: Number Prefixes and Words for Love

My prince, my one true love
How soothing it for us just be sit here together. You have already fallen asleep, your head upon my lap. The fleet is finally calming down again after the second battle fought upon the edge of the void. I can hear the priests ringing their gongs and lighting their tremendous bone fires and alerting the warships and glass and hot air balloons and various rainbrella vessels that victory has been won. I’m just glad you were not hurt. Just lie here and sleep and I shall write upon your back. By the time you awaken I shall have a new epistle written for you, it will be something beautiful for you to read in the awakening of the day.
Oh you’re so very beautiful and peaceful as you sleep. I could just watch you all the night long. Eventually though I shall have to sleep also. I think this war has taught me to sleep at very odd times, when I dwelt with Great-Uncle Táto and Grandfather Pátifhar in Khwònojhe the Forbidden Gardens I used to be in bed by twilight every day, and I awake and dancing before the Suns arose in the Darkness before the Dawn, but now sometimes I stay awake all night from worry for you or lying awake and unable to sleep until you return home from battle and so I sleep during the day. Perhaps since Time itself has only recently been healed, all of us are asleep and awake at all the wrong times. Grandfather Pátifhar keeps walking into the room and making sure that we’re alright, and acolytes are marching from side to side, and yet I almost feel as if we’re alone, here within the rocking room high in the towers of the warship.
Tonight I shall write to you about number prefixes. Numbles in Babel are quite
What are Fhólus and Aîya doing? They keep peaking into the room and pointing at me and giggling. Sometimes I just don’t understand them at all. I’m almost glad that they’re busy bringing messages from Siêthiyal to the Pirates and back again, at least it gives them something to do aside from biting one of us. Now they’re gone. How odd. Puey, tonight I’m going to write about numbers and. They’re back. Now they’re all sticking out their tounges at me and flapping their wings. I have no idea what they’re doing. Now it looks like they’re going to dance on their heads. Yes, that is exactly what they are doing, dancing on their heads. It’s actually a little cute.
Puey, numbers in Babel can be quite a complicated task, and I fear it may be especially difficult for you since you already have had trouble with mathmatics. You’ve told me several times that in the Language of Beasts that there are gestalten and signs for one and two and many or concepts similar to them, but no true purrs or mews for thos numbers. I would say that the wild beasts don’t actually count, but rather they are able to indicate dreams of relative quantities. I asked you once whether a better translation for those clicks and mews would not be some and more, and you agreed. I hope this does not bother you too much though, my love, but Babel, being a creation of mine own heart does have a great many numbers in it, far more than just one and two. The numbers I don’t think will be as difficult as you fear, for in everyday conversation you will just have to be able to follow a few prefixes and suffixes, and just ignore the base eleven scientific notation. Why most children never learn higher mathmatics, and our Traîkhiim friends here can’t even be bothered to have any of their modifiers match.
Babel has three different numbering systems. The first two systems are defective and really just have words for One, Two, Three, Four, Five, Six, Seven, and Eleven, although they can be combined in different ways to make larger numbers. One numbering system is quite simple to remember. Íng is One, Íngo is one person, Íngei is one thing, Éng is two, Éngo is two persons, and Éngei is two things, and Áng is three, and Ángo is three persons and Ángei is three persons. The second system is far more irregular, but it appears in everyday speech all the while. The second numbering system is completely irregular and has lots of words unto it. Khlá means one person or singularity while Fhèmpoka means one thing, a unity, and Àxhloka means two persons, the twain and Fhyiîr means two things, duality and Tyá means three persons, trinity and Khí means three things, triad. Only the third numbering system is complete, the system which we call Base Eleven Scientific Notation. I give you an example of that counting system: Pí, zero, Xhí one, Tlhé two, Lrí three, Fhé four, Jí five, Thé six, Lwí seven, Khé eight, Jú nine, Lwó ten, Píxhi eleven, Xhíxhi, eleventy one, Tlhéxhi eleventy two, Lríxhi eleventy three and Fhéxhi eleventy four and Jíxhi eleventy five and Théxhi eleventy six and Lwíxhi eleventy seven and Khéxhi eleventy eight and Júxhi eleventy nine and Lwóxhi eleventy ten and Pítlhe twice eleven, and so on for all infinity. And we even have differing words for infinities, such as ákh tìjhwa, seven myriads, zenzizenizizenzick quadrillions and úkh tìjhwa, kairotick infinity. These.three number systems I shall discuss in full at a later time, but for the moment I shall just concentrate on the basic number prefixes that one finds upon participles. One does not have to worry too much about higher numbers or even addition or subtraction too much with these particle affixes:

Level Three Prefix: Number

Tsena· singular, Þe only, Þe one who; Þe one named …
Xhajhya· multiple, many; tho named …
Janya·* dual, ptwo
Lyiikha·* trial, three
Fhortha·* four
Fhaitlha·* fivë
Sikhya·* six
Syujhwa·* heptal, seven
Tlhengpa·* undecal, eleven
Khorna· Each, every, owll, owll of, totality of (pluria tanta)
Sefhwa· Few
Kheitha· Most
Xatlha· Several
Tafhla· Enough
Jharsa· Certain, some (quidam)
Kiipe· How many, how micklemuch?
Kuifha· Þæt micklemuch, many; zo micklemuch, many (tantus)

Language also has a set of suffixes to denote numbers. You’ve already met the suffix –ing many times; it’s meaning is just about the same as the prefix tsena-, but –ing can also appear upon personal pronouns. Semantically non-restrictive sùkhpat participles come in two tribes, those with a single form such as stélar and those which have a marked singular form, such as khmèwa candy pirates and khmewína a candy pirate. Note that there is no khmàloma affix which simple means plural or more than one.
Sefhwa- few and Kheitha- most and Xatlha- several and Tafhla- enough are very subjective in their meaning.
Janya- two and Lyiikha- three and Fhortha- four and Fhaitlha- five and Sikhya- six and Syujhwa- seven and Tlhengpa- eleven can be combined to form higher numbers as I shall describe later.
Jharsa- does not mean an indefinate someone or somewiht or something but a specific certain person just mentioned, perhaps even in the last clause. To express an indefinate quality one would use an impersonal participle such as xú and qé.

Here are a few examples of the number prefixes:

Tuinamatétyai tsenayóqlayòlkha tsenastélaràswaor!
Give a single flower to a single princess, friend that she is to you..

Xhajhyajhentàkuxha lrúnatser xú.
Many persons kißed us.

Lyár janyalwàngpeje.
Both of Þe peasants are hopeful.

Lyiikhàqúra’ únèyengit.
Wee are a trio of viceroy kings.
Wee may be three viceroy kings.

Wtsátèmpai syùjhwaxhórn ki óqlayòlkha lyáratser
Yon seven persons who eat flowren will be very, very green.

Tlhengpastélar xauqúrayàswaor.
Þe beloved Viceroy king hath eleven princesses.

Koâs jaiqíriniilèyejikhh khornàwthá.
All men love Þe honored Viceroy queen.

Tuînamat xhajhyajètra tsenastélaràswaor Puîyeyan khmewínàyuqei.
Peiratical Puey set out and succeeded in giving many pies to the princess in his family.
Tuînamat janyajètra tsenastélaràswaor Puîyeyan khmewínàyuqei.
Peiratical Puey set out and succeeded in giving a pair of pies to the princess in his family.
Tuînamat lyiikhajètra tsenastélaràswaor Puîyeyan khmewínàyuqei.
Peiratical Puey set out and succeeded in giving a group of three pies to the princess in his family.
Tuînamat fhorthajètra tsenastélaràswaor Puîyeyan khmewínàyuqei.
Peiratical Puey set out and succeeded in giving four pies to the princess in his family.
Tuînamat fhaitlhajètra tsenastélaràswaor Puîyeyan khmewínàyuqei.
Peiratical Puey set out and succeeded in giving five pies to the princess in his family.
Tuînamat sikhyajètra tsenastélaràswaor Puîyeyan khmewínàyuqei.
Peiratical Puey set out and succeeded in giving six pies to the princess in his family.
Tuînamat syujhwajètra tsenastélaràswaor Puîyeyan khmewínàyuqei.
Peiratical Puey set out and succeeded in giving seven pies to the princess in his family.
Tuînamat tlhengpajètra tsenastélaràswaor Puîyeyan khmewínàyuqei.
Peiratical Puey set out and succeeded in giving eleven pies to the princess in his family.
Tuînamat janyasyujhwajètra tsenastélaràswaor Puîyeyan khmewínàyuqei.
Peiratical Puey set out and succeeded in giving twice seven pies to the princess in his family.
Tuînamat lyiikhatlhenpajètra tsenastélaràswaor Puîyeyan khmewínàyuqei.
Peiratical Puey set out and succeeed in giving thrice eleven pies to the princess in his family.
Tuînamat khornajètra tsenastélaràswaor Puîyeyan khmewínàyuqei.
Peiratical Puey set out and succeeded in giving all of the pies to the princess in his family.
Tuînamat sefhwajètra tsenastélaràswaor Puîyeyan khmewínàyuqei.
Peiratical Puey set out and succeeded in giving a few pies to the princess in his family.
Tuînamat kheithajètra tsenastélaràswaor Puîyeyan khmewínàyuqei.
Peiratical Puey set out and succeeded in giving most of the pies to the princess in his family.
Tuînamat xatlhajètra tsenastélaràswaor Puîyeyan khmewínàyuqei.
Peiratical Puey set out and succeeded in giving several of the pies to the princess in his family.
Tuînamat tafhlajètra tsenastélaràswaor Puîyeyan khmewínàyuqei.
Peiratical Puey set out and succeeded in giving enough of the pies to the princess in his family.
Tuînamat jharsajètra tsenastélaràswaor Puîyeyan khmewínàyuqei.
Peiratical Puey set out and succeeded in giving certain pies to the princess in his family.
Tuînamat kiipejètra tsenastélaràswaor Puîyeyan khmewínàyuqei?
How many pies did peiratical Puey set out and succeed in giving to the princess in his family?
Tuînamat kuifhajètra tsenastélaràswaor Puîyeyan khmewínàyuqei.
Peiratical Puey set out and succeeded in giving that many pies to the princess in his family.

These number prefixes are

[smudge on the middle of the page, and beneath it is writ]

Did somebody just mention pie?

Yeah Empress lady future Empress person where the pie?

I we want the pie.

You write about pie!

Let me have the pen! Stop writing all o'er the letter. Why are you two skulking about?

We just want pie! And you keep writing about pie!

Plus we want to watch what you’re doing with your wings.

I’m not doing anything with my wings. I’m writing. Can’t you go and help Uncles Fhèrkifher and Xhnófho with something?

I we think they’re both hyper. Or fainted. Or dead.

Yes, probably dead. Go write more about pie. We lick the page.

Go away! Both of you! I’m writing to Puey!

We have the crayon! Keep doing the wing thing.

Stop it! If you wake up Puey, I’ll be very cross.

Your wings they rustling about him like a blanket. It’s the most adorable thing we’ve e'er seen.

Yeah, you very silly and cute the way you always with him.

GO AWAY! Do I need to write this in a large box?


Now, I’m going to keep writing. If you two bother me, I’ll call for Grandfather Pátifhar, and trust me, he does not brook nonsense too much. Puey, the number prefixes also occur on a great many very common expressions. Just from the top of my mind I can think of Janyàxhekem an expression for the Twin Viceroy kingdoms of the Xhèkem and Janyàxhthael The Double Suns of Khyixhefhiîfhes and Lyiikhakhilàrqi the Triple Moons of Qwás and Ayarsàrplamar and Khnìntha and Lyiikhasyàrtem the Triple Viceroy kingdoms of the Qhíng, that is Àtqa and Tralànthal and Sàmakh and Lyiikhathòthwu the triple domains of Earth and Sea and Sky and Lyiikhàxhthael the Triple Suns of Eîl and Kéyexhun and Kharànthar and Syujhwakhmóring the seven crystalline petals of Khniikhèrkhmair and Syujhwaqthantònthe the seven bridges of Qthantònthe and Syujhwasyàrtem the seven viceroy kingdoms that are Pfhàlta and Pfhèkhnor and Fhrìxhnar and Stithákhin and Khyàntralor and Khlakhrátlha and Khnìnti and Syujhwàxhthaêl the Seven Suns of Eil and Kéyexhun and Kharànthar and Xhoîtui and Fhárer and Jejáre and Khrewáyi and Tlhèngpakí the Eleven Seas.

Stop licking my epistle! If you smear the ink I’ll

[several smears]

I’ve managed to get rid of the Traîkhiim. Fhèrkifher and Xhnófho I think have a marvelous sense of knowing just when they’re needed, or at least I need them. Xhnófho chased the little Triîm away and Fhèrkifher brought me some blankets and hot chocolate. So here I am back writing about number prefixes. Now consider this example. How many times have I written consider this example or consider this sentence. It may possibly end up being an hundred times before the time I’m finished with this project.

Tsenàthwár Uîpfha.
The Starfather is one.

It is a perculiarity of The Holy Writ of Khniikhèrkhmair that names for the Father of Paradise never take the singular affixes tsena- and –ing, although I do think I have heard the singular absolutive inflexion –upwar upon one of His names from time to time. It is a matter custom, then, that holy names such as Uîpfha† and Xhákh† are never found as tsenayUîpfha† and Xhákhing†. I am not entirely sure whether this is a matter of grammar or simple of stylistics, perhaps only a form of honorific speech.
The participle thá, those who later, afterwards, sithen, eventually, after a while, by-and-by, eft never takes the prefix Janya-. The reason is simple. Janyathá sounds far too much like the word Janyátha which was a taboo word, or at least a taboo word for adults. I would say that until you and I healed my parents , that the word Janyátha was probably the absolute worst word that one could e'er possibly say in the Winter Patrirachy, unless one were whispering with cleriξ in some theocratic situation. Even if there are intervening affixes, such as khau-, janya- is never chanted with the word thá. One may say khaûthá for Be later! Or xietháxeng you two be later but never janyaxiethá. Perhaps this will all change, now that the adults have learnt that janyátha just means those who dream new dreams.

However for the rest of the vocabulary of Babel there is one type of word which almost never takes the tsena- or –ing inflexion for singularity. These are participles that have their own suppletive forms for the singular, such as Koâs those who love and Koaselónge the one who loves and lwàngpeje peasants and lwàngpeja a peasant and xhthènte those who come and xhthènteqhe one who comes and jètra pies and jaîretu a pie. Forms such as tsenatuin and tsenatuinamat and jetraxing and tsenajairetu are ungrammatical.

But of course there’s an exception.

Are Fhólus and Aîya going to return just because I wrote the word for pie? I wouldn’t be surprised if they popped back here.
The tsena- and –ing khmàlon affixes both mean one or singular, but they also have the meaning of the one or the one who is or does someone or something.

Tsenàkhrejhar kú.
He’s Þe killer.

Khniêring kú.
He’s a kisser.

Once I found the form:
Oh! Thou only Prophet!

I’m not entirely sure about how the last form works, since I usually think of Khniikhèrkhmair as a name or title.

Khorna-, like the leven fourteen suffix –uxhwi is sometimes translated as each or every. Remember, my love, though, that in Babel it is always affixed to the unmarked plural form.

Koâs stélàrejikhh khòrnaxú.
Everyone loves Þe princess.
All persons love the princess.
Wtsát khòrnaqiel.
Each hill is green.
All hills are green.

And so koaselónge stélarejikh khornaxú is ungrammatical because the first word is singular, and wtsatim khornaqiel is ungrammatical for the same reason.

Fhólus and Aîya are running out before me. Uncle Xhnófho is dashing after them, his tentacles just spilling out in every direction and he’s shouting at the top of his six lungs and calling them foolish slaves and Aûm creations. It’s quite comical to see. Sometime Fhólus bounced up and hides in his pocket, and right now Aîya is trying to leap into his feather beard. Right now I’m going to mention these two prefixes:

Kiipe· How many, how micklemuch?
Kuifha· Þæt micklemuch, many; zo micklemuch, many (tantus)

These twain affixes answer one another, they are like twin hands or an husband and wife.

Khniêr kiipestélàrejikh Puîyus?
How many princesses did Puîyus kiß?
Khniêr kuifhastélàrejikh Puîyus.
Puîyus kißed do many princesses.
Puîyus kissed this many princesses.
Xhùrnamat xhùrnamat kiipeqwanangòlkha Xhnófho?
How many peaches did Xhnófho eat?
Xhùrnamat kuifhaqwanangòlkha Xhnófho.
Xhnófho ate this many peaches.
Tafhlàkhmérn kuifhàkhmérn.
This amount is enough.
These many things are enough.

Qwànang is one of our words for sparinichibuz for peaches.

Some particles are often used in place of constructions with khorna-, xhajhya- and jharsa-. Note that some of these following are pluria tanta, that is, they are always considered grammatically plural. These particles are: Khleî many things, pluria tanta, and Khlèkhye those who are here and there, scattered everywhere and Khló many persons, pluria tanta and Khmén, khmènot those who are important, several and khmèngpa those who are copious, many, pluria tanta and khmèqa those who are great, more, much, plus partitive genitive, and khmér, khmaîreru multitude, many persons, crowd and Khórt all things, all persons, everyone, everything, pluria tanta and Khùrit, khurìterit all things, everything, everyone, each person, each thing and Kòrot all things, everyone, pluria tanta and Kòrpa all things, everything, pluria tanta and Kùjhya, kùjhyot those who are many, numerous, large and Lwàkham, lwèkhim multitude and Plélo abundance, multitude, fullness and Púkh many persons, numerous persons or things, pluria tanta and Qlús some persons, some things, anybody, anything and Qthikhétso, qthiníkhetso multitude and Qwús those who are many, more,pluria tanta and Tá all that is, all stories, all myth, the Dreamtime, all the Dreamscapes and Taên multitude, many persons, and Theî few things, pluria tanta and Thó few persons, pluria tanta and Tlhèkhar those who are many, more, much, plus partitive genitive and Tlhiêlti realms, throughout the realms, everywhere and Tnaqnàsta many persons, multitude and Xhmál many persons, multitude and Xhwá all time, eternity and Xhwoâ all space.

The participle Khùrit, khurìterit is interesting because its marked singular form can be used to mean each person or thing. So one can avoid having to use khorna- and –uxhwi with a singular form and write sentences such as this:

Koâs stélàrejikhh khùrit xúyètyikh.
All persons love the princess.
Koaselónge stélàrejikkh khurìterit xúyètyikh.
Each person loves the princess.
Wtsát khùrit qielòtyikh.
All hills are green.
Wtsàtim khurìterit qielyòtyikh.
Each hill is green.

There are also a few participles which certainly resemble quantification and are often used to qualify the substantive phrase. Both jhèpa and stór mean some/any one/thing else; each other; one another; tho who are another, other, different, strange, and they often take the partitive genitive. Kóm means those who are so, thus, to such an extent, tam, tot and kúl means those who are such, of this kind or extent, to such a degree, talis.

Khniêr stélàrejikh qé jhèpa.
Other people kißed Þe Princess.

Khniêr stélàrejikh stór kae qé.
People kißed other princesses.

Khniêr xhajhyastélàrejikh kóm kae Puîyus.
Puîyus kißed so many Princesses.

Khnierájhei stélàrejikh kúl kae Puîyus?
Did Puîyus kiß such a Princess?

Khniêr khréxhye stélàrejikhh khló kóm kae qúraxing kúl?
Did such a viceroy king kiß zo many Princesses?

Do you remember before when I chanted that participles that already have a suppletive marked singular form almost enver take the tsena- or –ing inflexion for singularity. Now I shall write about the exception. Like so many other qualities of language, the reason for the exception is because Babel is spoken by the Real People, and we like to make use of the resources that we have rather than create a new rule for everything that should come in our path. Or perhaps these exceptions are all just a quality of mine own imagination. I do not know. But when tsena- and –ing have the meaning of the one hight they may occur with either the plural or singular form as I shall describe.
Tsena- and –ing have as their primary meaning the number of singleness, while xhajhwa- and –uxhwi has as its primary meaning the number of multiplicity.

Eûxi jakhtaqtayùpwar.
Eûxi tsenajakhtàqta.
Eûxi jakhtàqtaxing.
Þe warrior dances.
Eûxi jakhtaqtayòjhwa.
The warriors dance.
Eûxi xhajhyajakhtàqta.
Eûxi jakhtaqtaxùxhwi.
Þe many warriors dance.

Tsènajae xhajhyakhnujóloi xhroe jakhtàqta.
Þe warrior sees Þe many jewels.
Xhàjhyajae tsenakhnujóloi xhroe jakhtàqta.
Þe many warriors see Þe jewel.

We shall see how tsena- and –ing also mean the only and the one who. Remember that both tsena- and –ing may only be applied to participles which lack a marked singular form.

Káli tsenajakhtàqta.
Þe only warrior was doing calculations.
Káli jakhtàqtaxing
Þe one who is a warrior was doing calculations..

I figured that since we’re discussing numerial prefixes I’d use the participle kali which means arithmetick or those who calculate someone or something.

Kùxha tsenastélàrejikhh khmíring óqlayòlkha.
Þe only lover of flowers kißed Þe only princess.
Kùxha tsenastélàrejikh tsenàkhmír óqlayòlkha.
Þe one who loves flowers kißed Þe only princess.
Kùxha stélarèjikhing tsenàkhmír óqlayòlkha.
Þe only lover of flowers kißed Þe one who is a princess.
Kùxha stélarèjikhing khmíring óqlayòlkha.
Þe one who loves flowers kißed Þe one who is a princess.

When tsena- is applied to a personal name, it has the sense of the one hight. The plural form is naturally the prefix xhajhya- those who are hight. Tsena- may also be applied to then ame of a Clan or Family to mean the Head or Father or Heir of that Clan or Family. Therefore TsenaSweqhàngqu could apply to honored Íngìkhmar as the Father of his Clan, or at one time unto you, my love, his only heir. The suffix –ing is not used in the sense of the one hight, it usually just means the one who.

Khmír Éfhelinyèyejikh tsenaPuîye.
Þe one named Puey loves Éfhelìnye.
Khníjur qir Jaràqtu tsenayÍngìkhmar.
Þe one named Íngìkhmar sings in Jaràqtu.
Jáxe lreixemàejikh tsenaSweqhàngqu.
Þe Sweqhàngqu reads something in general.
Þe Father of Þe Sweqhàngqu reads something in general.
Fhròkaot tsenaPátifhar.
Þe one hight Pátifhar is old ond wise.
Jáxe jhkhér xhroe tsenaPwéru.
Þe Head of Þe Pwéru family protects something in general.

Lrún xhajhyàyEpeur.
Those named Èpeur are nostalgick.
Khníjur ijótlhàyaloi xhajhyaSweqhàngqu.
Those named Sweqhàngqu sing on Þe whispering mountains.
Khníjur qielèxhyeu xhajhyaPwéru.
Those named Pwéru sing on Þe hills.
Lyár xhajhyaKhniikhayùntar.
Those named Khniîkhans are hopeful.
Fhérm xhajhyaJaraqtuyùntar.
Those named Jaràqtuns behold something with wonder.

Some names in Babel are simply the unmarked plural form of a particle which has a marked singular form. Normally such participles may not take either tsena- or –ing. However, they may take the prefix tsena- but not the suffix –ing when used in the sense of the one hight as well as the particple is being used as a name.

Jieqoânamat jin.
I gnash my teeth.
Jiêqoan khnan.
You ond I gnash our teeth.
Kùrmat jin.
I hold something ancestrial.
Kór khnan.
You ond I hold something ancestrial.

Xhthènteqhe jieqoânamat.
Þe one who gnashes his teeth goeth somewhere.
Xhthènte jiêqoan.
Tho who gnash their teeth go somewhere.
Xhthènteqhe Jiêqoan.
Gnasher goeth somewhere.
Xhthènteqhe tsenaJiêqoan.
Þe one named Gnasher goeth somewhere.
Xhthènteqhe kùrmat
Þe one who holds something ancestrial goeth somewhere.
Xhthènte kór.
Tho who hold something ancestrial go somewhither.
Xhthènteqhe Kór.
Kór goeth somewhere.
Xhthènteqhe tsènaKór
Þe one named Kór goeth somewhither.

Jiêqoan, jieqoânamat mean those who gnash their teeth or smash someone or something, but Jiêqoan is also a name for Qlarxhnàrxha, a name meaning Gnasher. Kór, kùrmat means those who hold someone or something ancestrial, and Kór is also one of the names of Tharúka who was a patriarch of the Wthàtlhaxhes one of the tribes of mine ancestors. And by some strange coincidence Kór is also the second letter of Khnixhwa, and represents the letter K.

Well, this is about all that I need to write to you upon the basic usage of the numerical prefixes. You’re fast aslseep now and purring in my lap, so I’m just going to start composing words for you until I fall asleep. I think I shall create many beautiful words for you this evening.

Words for:
Like, Desire, Want, Prefer, Willing to, Wish

·ajhwor X wants to, wishes to (root) (6·s)
Alúlefhel wishes, dreams
·ekhwi willingwise, willing to (15·s)
Fhìlqang tho who want (somewhom/somewhat)
Fhìtsuqhe preference; tho who prefer (somewhom/somewhat)
Fhórèsya tho who wish, will (somewhom/somewhat)
Fhúyeng tho who desire, strivë for (somewhom/somewhat)
Fhyètlhin tho who want (somewhom/somewhat)
Fhyìlqa, fhyilqelónge tho who are will, want, wish (somewhom/somewhat)
Jhkhèyu tho who are wanting, lacking (somewhom/somewhat)
Jìtsa tho who desire (somewhom/somewhat)
Khétu preference; tho who prefer (somewhom/somewhat)
Khlèju, khlèjuju wishes, desires
Khmàlta, khmàlteqhe tho who want (somewhom/somewhat)
Khnèri, khnèreri tho who like, enjoy, derivë pleasure from (somewhom/somewhat)
Khwìpa wishes; tho who wish (somewhom/somewhat)
Lreûpya tho who care for, desire for, love (somewhom/somewhat)
Ojuxhrújor tho who prefer (somewhom/somewhat) [chaos·from·feeling·do]
Pràmi tho who like, prefer (somewhom/somewhat)
Pùqofha, puqòfhafha tho who favor, prefer (somewhom/somewhat)
Qákh tho who like, desire (somewhom/somewhat)
Qlùsta desire
Qyìxer tho who lack, want (somewhom/somewhat)
Stàjhe desire
Táma, tamelónge tho who are willing, want, will (somewhom/somewhat)
Tàntha tho who desire, want (somewhom/somewhat)
Tàntha tho who desire, want (somewhom/somewhat)
Tèsit desire; tho who desire (somewhom/somewhat)
Thèthwo, thèthwomat tho who prefer (somewhom/somewhat)
Tlhám, tlhàtlham tho who are willing, will, want (somewhom/somewhat)
Tsòti tho who prefer (somewhom/somewhat)
Tuîr wish, hope
Túrel wish, hope
Tyám, tyaîmeqhe tho who are willing, want, will (somewhom/somewhat)
Úje wishes, desires; tho who wish (somewhom/somewhat)
ujeni willingwise, willing to (+ 15·s)
Újer tho who desire (somewhom/somewhat) [wish·do]
Ùsyor, usyórim tho who like (somewhom/somewhat)
Wtsòtha tho who prefer (somewhom/somewhat)
Wtsùswo lack, want
Xèkhqa tho who lack, want (somewhom/somewhat)
Xèmpi tho who prefer (somewhom/somewhat)
Xhàkhmi, xhàkhmimat tho who want, wish, desire (somewhom/somewhat)
Xhmèfhuja will, desire [toward·power·think]
Xhmèfhujar tho who will, desire (somewhom/somewhat) [toward·power·think·do]
Xhmújo tho who wish, want (somewhom/somewhat) [toward·feeling]
Xhmujòxhna tho who desire (somewhom/somewhat) [toward·feeling·with]
Xhmujòxhnoi desire, will [toward·feeling·with·matter]
Xhmujóxoi wishes, desires [toward·feeling·matter]
Xhwé tho who wish (for somewhom/somewhat)

Is it alright if we write in the corner of your epistle future Empress lady person of tomorrow, the question?

Yes, Fhólus, you can write down on this side of the paper. But keep the center of the paper clear, because I’m creating lots of different words right now.

So, how you figure out these words? You just pull them out of your mouth?

Well, many of the words I just dream up, they flicker at the edge of my eyelids. Some words you can see are builded up out of sound symbolism. Sometimes I make up some words out of compounds, but I don’t think there will be too many compounds from such common expressions as these, wishing and wanting and desiring.

Is it okay if we write here?

That’s fine.

And here?


How about here?


And here?

You’re running out of space.
Okay Aîya and I writing right here. Fhwa fhwa fhwa fhwa fhwa fhwa fhwa fhwa!

Don’t write here! I need to create some more words for Puey.

Is it okay if we write on Puîyos?


Words for:
Beloved, Dear, Precious, Cute, Angelick

Is it okay if when whether we write on Puîyos his face?

No. Do not disturb him in any way at all.

How about if we write upon his tounge.


Empress? Questioning we have for you.


Okay, we Traîkhiim have all been talking one to another. And we love to talk. We talk talk talk talk talk. Lots of talk. We have the mouths for talk. If you had three mouths and triple-forked tounges I’m the sure you would be at talking all the time also. So we been thinking talking singing together, we Traîkhiim and we coming to a decision.

Aîya, don’t draw on Puey. I will be very cross with you.

Better not do it, Aîya. Her wings doing that sharpy sharpy cutty thing. She like a mothering auntie with Puîyos, won’t let anyone else get too close or touch him.


·eyii Cute, affecciounate, nickname (2·s)
Fhaîxhe Beloved leadren (femalen)
Fhayaîxhe Beloved leadren (male)
Fhènti femalen; tho who are feminine, adorababel, cute
Fhiláni, fhiníláni tho who are precious, beautiful, rare, sweet
Fhwii Lad! Laß! (Cute, diminutivë, effeminate) (+8·s)
Jhpàyoxha beloved leader
Khatála sweethearts, acushla, a cuisle
Khlingàqwa, khlingàqwaot tho who are beloved
Khlìnye, khlìnyat tho who are beloved; ·lìnye, feminine name suffix in Þe House Pwéru
Khlòrfha tho who are dear, lovely, loverly
Khmoê tho who are dear, lovely, loverly, beloved [love·matter]
Khùntan tho who are beloved, loved
Kùlta tho who are golden, dearest
Lwénen, lwénin my/our sweetheart, acushla, a cuisle
Lwénenàrja your sweetheart, acushla, a cuisle
Lwénenoîngpe his/hir/thair sweetheart, acushla, a cuisle
Lyaêrs darling, sweetheart, pleasure, acushla, a cuisle
Ptìlyo tho who are dear, familiar
Pwát, pwàtyi my/our small, cute nose
Pwàtyeu his/hir/thair small, cute nose
Pwàtyie your small, cute nose
Pyòkhaxha beloved leadren
Qloê, qloîyu tho who are beloved, dear
Sàtyoan nicknames, pet names, endearments
Tèlitikh tho who are dear, costwise
Tetlhíjhefhaikh Beloved leadren
Thiîna (< thiîn) tho who are beloved
Tìpri tho who are dear, precious
Tòpla, tòplim tho who are cute, cherubick, angelick, bright
Tsànthe, tsanthènthe tho who are dear, precious, cherished
Tyawìnthe, tyawinthènthe tho who are beloved
Tyeît, tyeîka love psongs, love poems (sung ør chanted, manywhen for Empress, Princess, nobility)
Tyìrpa tho who are dear, precious
Xánèmaxha tho who are pueyre, saltleß, precious, angelick, pueyre of heart
Xhnèyem tho who are beloved [together·great·love]
Xhthàrkhqa, xhthàrkhqil tho who are dear (referring to things, childers not one’s own)
Aîya, don’t draw on Puey! You know I still don’t know how to control these wings.

Ouch! Your wings smacking me us!

Aîya why you the writing everything you say? It one thing for me to, but now we’re all just scribbling all upon the same epistle.

Words for:

Eîtel, eitéla life·lóng friends, aßociates, cater·cousins
Fhlén friends, lagun
Fhrèmi friends, lagun
Fhwé companions, aßociates
Ìkhnal life·lóng friends, aßociates, cater·cousins
Iyìxhnail life·lóng friends, aßociates, cater·cousins
Jhwayùrli, jhwayùrlot close male friend of a male, maqoch
Khaûr life·lóng friends, aßociates, cater·cousins
Khèfher life·lóng friends, aßociates, cater·cousins
Khlàqun friendship, love
Khmaukòsya friends, lagun
Khmepóla, khmepólaim tho who are friendwise
Khmoê tho who are dear, lovely, loverly, beloved [love·matter]
Khmót (khmok·) Quantifier for love, eke affeccioun, friendship, innocence (+ part gen) [love]
Khnújo goodly emociouns, holy feelings; friendship [goodly·feeling]
Khòntorl friendship
Khwún, khwùnga friends, lagun
Pùqwa, pùqwai friends, lagun
Qhèsqa guests, guest·friends
Qwaô guests, friends, hospes, xenos
Teûrthya, teûrthyamat tho who make friends with (somewhom/somewhat)
Thós friendship, communion
Xhmaûkern, xhmaukaîrenu female friends
Xhmaûkorn, xhmaukaîronu male friends
Xhmaûlexhe, xhmaulèxhnu female friends
Xhmaulòsya friends, lagun
Xhmaûloxha, xhmaulòxhnu male friends
Xhnèmo friends, lagun [together·love·person]
Xhnèno friends, lagun [together·goodly·person]
Xhthonùrlu, xhthonùrlut close female friend of a female, chaj

Puey’s my very best friend in all the worlds, so I think it only mete and right that we should have lots of words for friendship. He’s the first friend I e'er made, and I just wish to be with him always.

Stop hitting me with wings ouch ouch! Aîya writes this.

Empress oh tomorrow we having a question for you. We Traîkhiim have come to the decision that you very cute. You have got to be the cutest maiden in all the harīm.

I’m the only maiden in the harem at the moment.

Vestal virgins the question?

They don’t count. I’m the only maid here in the warfleet.

This Aîya writing. See, we think that you become even cuter with the wings. It’s like you a butterfly but haven’t figured it out yet. Just look at the way you sitting, you writing and yet your wings are caressing and kissing Puey with your feathers.

I think I shall create a few words for hugging for you. There are jhkhàthwu, jhkhàthwot, those who cuddle, hug, comfort someone or something and lwónènta hugs and both pàpan and pàyan mean those who squeeze, choke, hug someone or something and qreûwa means those who embrace or hug someone or something.

Words for:
This is Fhólus I we agreeing that you very cute now. You don’t realize that sometimes you barely even walking on the ground with your feet anymore. We saw you a couple of hours ago, you thought you were walking, your leg-arms moving back and forth, but your feet not even touching the ground. Don’t think you noticing that.

Are you sure? I thought that I was walking before. perhaps you were just imagining it.

No, Fhólus and I were Fhólus were pointing and mocking you the entire time. You don’t have the hover thing right yet.

I like it how you keep kissing Puîyos with your wings. It like you one big kissy wing ballerina princess thing. It very funny and adorable to watch.

Will Puîyos grow wings too?
Àlam peace, kiß of peace (courtwise)
Eûxhnu peace, kiß of peace (courtwise) [order·with·spirit]
Fhroêt peace, kiß of peace (courtwise)
Fhùtaru, fhutàraru tho who kiß (somewhom/somewhat) (platonick, familial, courtwise)
Jhìqne tho who schmack Þe lips, kiß noisiwise (somewhom/somewhat), ŝmacontoj (platonick, familial, courtwise)
Juîxhai tho who kiß (somewhom/somewhat) to Þe point of gigglen (platonick, familial, courtwise)
Jùptije, jùptijo tho who kiß (somewhom/somewhat) on Þe hand (platonick, familial, courtwise)
Khniêr tho who kiß (somewhom/somewhat) (platonick, familial, courtwise) [goodly·taste·do]
Khòsyei, khòsyein tho who kiß (somewhom/somewhat) on Þe lips (platonick, familial, courtwise)
Kít kißes, pògan; tho who kiß (somewhom/somewhat) (platonick, familial, courtwise)
Kùxha tho who kiß (somewhom/somewhat) (platonick, familial, courtwise)
Ówe peace, love, kiß of peace (courtwise)
Pàmpe peace, kiß of peace (courtwise)
Pekhéya peace, love, kiß of peace (courtwise)
Pfháryapa peace, kiß of peace (courtwise)
Ptiîkh, ptiîkha tho who kiß (somewhom/somewhat) on Þe pforehead (platonick, familial, courtwise)
Púrt peace, kiß of peace (courtwise)
Sqèsa tho who kiß (somewhom/somewhat) (platonick, familial, courtwise)
Thèfhlekh, thèfhlekha kißes, pògan (platonick, familial, courtwise)
Thèplie kiß of peace, love’s first kiß; tho who kiß (somewhom/somewhat), make a vow to (somewhom/somewhat) (platonick, familial, courtwise)
Tsàlom peace, kiß of peace (courtwise)
Xhàlyum peace, kiß of peace (courtwise)
Xhèsteu, xhesteûyim tho who kiß (somewhom/somewhat) on Þe cheek (platonick, familial, courtwise)
Xhnemújo peace, kiß of peace (courtwise) [together·love·feeling]
Xhnènu peace, kiß of peace (courtwise) [together·goodly·spirit]
Xús, xàxus tho who kiß (somewhom/somewhat) (platonick, familial, courtwise)

And of course words for:

Afháwa love
Amìntha romantick love, courtwise love, fin amour
Apóki sacrificial love
Elrókha, elrókhamat tho who love (somewhom/somewhat)
Èmal tho who love (somewhom/somewhat)
Emàlqa tho who love (somewhom/somewhat)
Emàlta tho who love (somewhom/somewhat)
·exhriin X likes, loves (root) (7·s)
Fhèsitha tho who love (somewhom/somewhat)
Fhèxha tho who love (somewhom/somewhat)
Fhiîl, fhìfhil tho who love (somewhom/somewhat)
Fhíl, fhúlamat tho who love (somewhom/somewhat)
Fhisérkhi tho who love (somewhom/somewhat)
Fhrèkhus tho who love (somewhom/somewhat)
Fhrèxha tho who love (somewhom/somewhat)
Fhwíl, fhwilelónge tho who love (somewhom/somewhat)
Fhyàja love
Fhyeûqha tho who love (somewhom/somewhat)
Jaîtlhu love; tho who love (somewhom/somewhat)
Jhaqnùrkha love; tho who love (somewhom/somewhat)
Jheûrtlhu love; tho who love (somewhom/somewhat)
Jhkhèrpa love
Jhkheûngpo love; tho who love (somewhom/somewhat)
Jhkhuyéri tho who love (somewhom/somewhat)
Jhpékh tho who love (somewhom/somewhat)
Jhpèkhoqha tho who cherish, warm, love (somewhom/somewhat)
Khèkhu love; tho who love (somewhom/somewhat)
Khlàqun friendship, love
Khmaitátu compaßion, love
Khmaûka love
Khmaûrkhna love; tho who love (somewhom/somewhat)
Khmeî things Þæt love (somewhom/somewhat) [love·thing]
Khmexhnujóxo people who are in love with (somewhom/somewhat) (have platonick/courtwise love) [love·with·feeling·person]
Khmír tho who love (somewhom/somewhat) [love·do]
Khmó persons who love (somewhom/somewhat) [love·person]
Khmújo love [love·feeling]
Khnàrntu love; tho who love (somewhom/somewhat)
Khniîrlpa love; tho who love (somewhom/somewhat)
Khrethnàrtha love; tho who love (somewhom/somewhat)
Khùntan tho who are beloved, loved
Khwoâxha love; tho who love (somewhom/somewhat)
Khwùngpar love; tho who love (somewhom/somewhat)
Khyàya love
Khyèmer tho who truwise love (somewhom/somewhat) [great·love·do]
Khyiîkhwo love; tho who love (somewhom/somewhat)
Khyoâthe love; tho who love (somewhom/somewhat)
Khyòthela love; tho who love (somewhom/somewhat)
Kiêfhye love; tho who love (somewhom/somewhat)
Koâs, koaselónge tho who love (somewhom/somewhat)
Kòfhwa love; tho who love (somewhom/somewhat)
Kùsyeqe, kùsyequ tho who pfall in love (with somewhom/somewhat) at first sight, have platonick, courtwise love for
Lránge tho who love (somewhom/somewhat)
Lréka tho who love (somewhom/somewhat)
Lreûpya tho who care for, desire for, love (somewhom/somewhat)
Lrùyu romance, courtwise love, platonick love, fin amour
Lwàjhwafha, lwajhwàfhamat tho who are moved, love, brood over (somewhom/somewhat)
Ós divine love, ’ishq·i haqīqī (almostly alwey found as Þe masculine name suffix –os)
Ówe peace, love, kiß of peace (courtwise)
Peîfha love
Pekhéya peace, love, kiß of peace (courtwise)
Príyo tho who love (somewhom/somewhat)
Pwèqel tho who love (somewhom/somewhat)
Pwùjo, pwùjoim tho who love (somewhom/somewhat)
Qért tho who love (somewhom/somewhat)
Qèxha tho who love (somewhom/somewhat)
Qleût tho who love (somewhom/somewhat)
Qlùwe tho who love (somewhom/somewhat)
Qrért tho who love (somewhom/somewhat)
Qteî tho who love (somewhom/somewhat)
Qthèxa tho who love (somewhom/somewhat)
Qthòpa love; tho who love (somewhom/somewhat)
Qthùxhnapa love; tho who love (somewhom/somewhat)
Quyèrfha tho who love (somewhom/somewhat)
Qyikhèrsya tho who love (somewhom/somewhat)
Sakàmefha tho who love (somewhom/somewhat)
Sàxhniqa love; tho who love (somewhom/somewhat)
Sèkope love; tho who love (somewhom/somewhat)
Sìketii tho who love (somewhom/somewhat)
Sòkipe love; tho who love (somewhom/somewhat)
Sùnthipe love; tho who love (somewhom/somewhat)
Swàpe love; tho who love (somewhom/somewhat)
Swìpe love; tho who love (somewhom/somewhat)
Swòqaka love; tho who love (somewhom/somewhat)
Swùpoqa love; tho who love (somewhom/somewhat)
Syàqiqe love; tho who love (somewhom/somewhat)
Thèkhnes love
Thyéwa love
Thyiêtha love
Tíja love
Tìngqa love
Tlhaôtlhe, tlhatlhaôtlhe tho who love (somewhom/somewhat)
Tlhéng tho who love (somewhom/somewhat)
Tlhéwo love
Tnènthupe love; tho who love (somewhom/somewhat)
Tnétam love
Tnètlhu tho who love (somewhom/somewhat)
Tnìnthupa love; tho who love (somewhom/somewhat)
Tnìsas love; tho who love (somewhom/somewhat)
Tnìtos love; tho who love (somewhom/somewhat)
Tnoîlkhu love; tho who love (somewhom/somewhat)
Tnòke love; tho who love (somewhom/somewhat)
Tnòkhpat love; tho who love (somewhom/somewhat), af, gree·ah
Tnònthake love; tho who love (somewhom/somewhat)
Tnót love; tho who love (somewhom/somewhat)
Tnúnga tho who begin to love, pfall in love with (somewhom/somewhat), have courtwise/platonick love for, enamiĝontoj
Tqàtas love; tho who love (somewhom/somewhat)
Tqèqaka love; tho who love (somewhom/somewhat)
Tqùsoke love; tho who love (somewhom/somewhat)
Tsàlqot love; tho who love (somewhom/somewhat)
Tsèfhier tho who love (somewhom/somewhat)
Tsèqru love; tho who love (somewhom/somewhat)
Túran love
Twùsus love; tho who love (somewhom/somewhat)
Wthìla love; tho who love (somewhom/somewhat)
Wthìsoke love; tho who love (somewhom/somewhat)
Wthoîpa love; tho who love (somewhom/somewhat)
Xén, xèma tho who love (somewhom/somewhat)
Xhaôrlte love; tho who love (somewhom/somewhat)
Xhàrkhro love; tho who love (somewhom/somewhat)
Xhìkei tho who love (somewhom/somewhat)
Xhmaûl love
Xhmén love
Xhoîrlwe love; tho who love (somewhom/somewhat)
Xhthikhtèrepa tho who love (somewhom/somewhat)
Xhthìptar tho who love (somewhom/somewhat)
Xhwàpet love; tho who love (somewhom/somewhat)
Xhwarptìrnwa love; tho who love (somewhom/somewhat)
Xhwìnta, xhwintelónge tho who love (somewhom/somewhat)
Xhwùthnupe love; tho who love (somewhom/somewhat)
Xóng romantick love, courtwise love, fin amour

I don’t know whether my Puey will grow wings or not. My Mother keeps saying that he will have large and bright raven wings, and I am of course inclined to believe her, since she does not perceive time in the way that the rest of us mortals do. I am not sure how to explain it, Immortals weigh time as a rainment, space and memory are their flesh and blood, and so she just is and was and tends to be. But it would be nice for my Mother’s words to come true, and for Puey to flutter upwards into the heavens and fly with me.

Aîya and I fly with each other. Not so special.

It differenting for them though, because they don’t supposed to have wings. They’re little crawly words, these Færie, they not majestic winged things like unto us.

Did you just the calling Empress of tomorrow a worm?


So you have crystalline butterfly wings. All shiny with golds and reds and whites. Those tend to be your colors I suppose. All very royal colors, all, what’s the word, khrūselephantḗlektros
yes that quite a fun word.

I rather like the word xhróra myself. It has a good sound unto it, a good feel to it, all autumnal and white and golden at the same time.

But you will match Puey very well, if he all black and melancholy blue with his wings.

So Empress is that like his wings will be like his dreamcloak.

Why do you say that?

Well the Prince this last year been wearing his Father’s dreamcloak and it rippling and show motion and movement and spirals of his dreams. I we can see them now the dreams bubbling outwards, the seeing the cape it reveal what inside his head. Right now lots of leaves and trees.

I we see in his cloak images of you the Empress.

I can see the same images in Puey’s cloak, but sometimes I don’t have to see them, I can feel the way his dreams arise about me.

But your wings they keep changing because of your mood, sharp and pointy and flamy and stabby and soft and flower. Your wings like a dreamcloak but much better, all living. So but if the Puîyos master getting raven wings, it be like he have a living raven cloak that have thousand upon thousand of dreams and dreams bursting outwards in dreams of feathers and dreams of the dreams of feathers. It be lots of fun. Anyway we can find your Mother now and force her to give the Puîyos the wings?

And of course, my treasured Prince, love leads to marriage,
So I have to invent words for:
Marry, given in marriage, arranged marriage

Paikhaqethèsya, paikhaqethethèsya (< paîkhaqe + thèsya) tho are become betrothed to, are betrothed to (somewhom/somewhat)
Kotìsisakh, kotisìsasakh (< kòtisi + sákh) tho are become betrothed to, are betrothed to (somewhom/somewhat)
Sanumexhnujoxíja (< Sànum + khmexhnujoxíja) betrothal rites, betrothal ceremonies
Xhlíriyakhòxhna (< xhlíri + akhòxhna) betrothal rites, betrothal ceremonies
Sanumaxhnàrkheyi, sanumaxhnarkheyíyot (< Sànum + xhnár + khèyi) betrothed young persons, tho are become betrothed to, are betrothed to (somewhom/somewhat); betrothal rites, betrothal ceremonies

Àkemor tho who marry (somewhom/somewhat)(link with pheremones)
Akhòxhna arranged marriages (link with pheremones)
Eiyìweke married couple/triad (link with pheremones)
Eyíke married couple/triad (link with pheremones)
Khèyi, kheyíyot tho who are unmarried
Khmèxhnujo romantick love [love·with·feeling]
Khmexhnujoxíja marriage ceremony (link with pheremones) [love·with·feeling·ritual]
Khmexhnujoxíjar tho who wed, marry (somewhom/somewhat) (link with pheremones) [love·with·feeling·ritual·do]
Òrpal, òrpalim tho of marriageababel age, are nubile
Xhná arranged marriages (link with pheremones) [together·life]
Xhnár consorts, spouses; tho who get married (link with pheremones) [together·life·do]
Xhnáro married couple/triad (link with pheremones) [together·life·do·person]
Xhthikhneûpa tho who marry (link with pheremones) (somewhom/somewhat)

Thoâra love marriages, elopement, disgraceful marriage (negativë connotaciouns)
Wtsàyilro shotgun marriages of Khàtsar
Xàpfhu tho who capture (somewhom/somewhat); Khnìnthan marriage by capture, (of an Khnìnthan bridegroom) tho who capture (a maiden) by Þe Khnìnthan custom
Xhùptas Covanent with Þe Lands; marriage of a Cælestial Emperor ond Empress; hierós gàmos, banais rígi

Exòntu tho who perform a marriage; marry (people) together
Pòseqhan tho who arrange a marriage (for somewhom)
Xemàteqhai tho who give (a daughter) in marriage (+ dat, to somewhom)
Qoxhwàrnyun, qoxhwàrnyuma tho who mark, elect (+ pred exper), designate, arrange, promise, bethrothe (somewhom/somewhat)

Jhàmiqhan, jhamìqhama matchmakren, tho who find a wife for (somewhom/somewhat), svatontoj
Qtómi paraphernalia, a bride’s personal property ond servants
Khràmfhe pious daughtren·in·law, brides who like thair husband’s family, are fond of thair husbands, maritorious

Xhèsalu, xhenísalu tho who elope with (somewhom/somewhat); steal (themselves) (xhrir parents/guardians/family/clan)
Xekhyaxhèsalu tho who elope with each other; steal (themselves) (xhrir parents/guardians/family/clan)
Xhèsalu pónejikh tho who elope with each other; steal (themselves) (xhrir parents/guardians/family/clan)
Xhèsalu pónexhrejor tho who elope with each other; steal (themselves) (xhrir parents/guardians/family/clan)

We are not going in search of my Mother at this particular time. She will come to us, when it is the right time.

You still a little sore with her from the way she kept breaking your bones the question? I we be a little sore at that too.

She didn’t mean any harm, Fhólus. But it was very painful, even when she tried to sooth me and sang me lullabies. I don’t really want to talk about it at the moment.

Parents very different to us Traîkhiim. Our parents have to die to give us birth. We all reared by aunts and uncles and elders. Parents all revered.

Sometimes I think the same thing happened to me. I lost my Mother soon after my birth and was reared by Great-Uncle Táto and Grandfather Pátifhar. And now that she’s back, and my Father also, I am still not at all sure what to think about it. I miss her and love her and want to be with her, but she is so very different. Sometimes she just stares at me as if I were an insect, and othertimes she will hug me for hours at a time and refuse to let me go. And then othertimes she just disappears. I could never be like that with mine own children, I would never abandon them.

My beloved bridegroom, I shall examine a few of these words for marrying and arranged marriage.

Xhenísalu’ Éfhelinyèyejikh Puîyus.
Puîyus elopes with Éfhelìnye.
Xhenísalu Puiyùsejikh Éfhelìnye.
Éfhelìnye elopes with Puîyus.

The simple participle xhèsalu, xhenísalu, when it is found, for it is not a very common participle, it is found as an unmarked relative khyàtyikh clause in the experiencer case or as the subject. When this semantically non-restrictive sùkhpat participle is used as the predicate, it is often used in the middle voice.

Xhthènte Jaraqtùyutakh janyaxhèsalu.
Þe pair who eloped wended to Jaràqtu.
Xhèsalu xekhyàkhnier.
Those who eloped kiß each other.
Jaê’ ijótlhayàxhmikh Puîyus xhenísalu stélarèjikhing.
Puîyus, who eloped with Þe princess, saw Þe mountain.

Puiyusòntet Éfhelìnye xekhyaxhèsalu.
Xhèsalu pónejikh Puîyus xhnoipe’ Éfhelìnye.
Puîyus aqhus Éfhelìnye xhèsalu pónexhrejor.
Puîyus ond Éfhelìnye eloped.
Puîyus ond Éfhelìnye reft themselves by eloping.

The reason this participle is often found in the middle voice because it literally means those who steal themselves. This participle can also take the prefix xhrir to to denote from whom the people unlawfully bereft themselves for matrimony, from parents or guardians or family or clan.

Xhthènte Jaraqtùyutakh janyaxhèsalu xhrir tsekhqoîngpa.
Þe pair who reft themselves from their families by eloping wended to Jaràqtu.
Puîyus aqhus Éfhelìnye xhèsalu pónexhrejor xhrir Pápo Pátifhar.
Puîyus ond Éfhelìnye eloped, escaping Þe care of Grandfather Pátifhar.
Xekhyàkhnier Puiyusòntet Éfhelìnye xhèsalu pónejikh xhrir Qírenat Kàrijoi.

Puîyus ond Éfhelìnye, who eloped against Emperor Kàrijoi’s will, kißed each other.

Tsekhqoîngpa is a participle meaning his or her or their family.

I find it interesting, or perhaps it’s been a part of my romantic desire all the while, that while almost all of the words in Babel that clearly denote sin or dishonor are followed by qlaêkh as an unmarked relative clause or in the ingeminate case, words for eloping do not. Perhaps it is because while eloping may be seen as unlawful, it is certainly a different type of dishonor from theft and pillaging, and may be called perhaps a dishonor of the heart. Unless one were to elope with the Emperor’s virgin daughter. That, however, is a completely different story.

Tee hee hee!

We have at least two different words for bridegrooms, Xèsur and Ànesit, and as for words for virgin brides we have Kàkhpatlha and Jhwàfhat and Khnàfhunakh, khnafhunákhil and Xhnafhúna. Words for brides and bridegrooms often take the inseperate possession prefixes. We have several different words for virgin maidens, Sànxho, sanínxho and xhmùfhero, xhmunífhero and khnèsqe, khnèsqa. Teîto, teîton means male virgin or bachelor. And then of course we have some words for the Vestal Virgins of the Sun, the Concubines of the Emperor, Khùromu, khuníromu as well as Qhányit, qhányika and a more complicated form which has the forms of Qwèntan (ergative plural), qwènti (absolutive plural), and qwènteung (predicate experiencer plural), and qwèntil (ergative singular) and qwèntithi (absolutive singular_ and qwèntitheung (predicate experiencer singular) and it means remembered, elegant, exceptional Virgins of the Sun.

Xhnár Éfhelinyèyejikh Puîyus.
Puîyus marries Éfhelìnye.

Khetyàxhnár Puiyusòntet Éfhelìnye kú.
Puiyus ond Éfhelìnye marry each other.

Exòntu’ Éfhelinyeyejikhòntet Puîyus Pátifhar.
Pátifhar performs Þe marriage for Éfhelìnye ond Puîyus.

Pòseqhan Éfhelinyejikhòntet Puîyus Íngìkhmar.
Íngìkhmar arranged Þe marriage of Éfhelìnye ond Puîyus.

Xemàteqhai’ Éfhelinyèyejikh xhmir Puîyus Kàrijoi.
Kàrijoi gave Éfhelìnye in marriage to Puîyus.

In Jaràqtu I encountered some very interesting vocabulary with reference to betrothal and marriage. For engagement I have hear: Pùkhanoi, the Jaràqtun Engagement Ceremony when the children are about two winters old, and Pókha, to wit, those who are engaged to someone in the Jaràqtun Engagement Ceremony and Xepànya which is a bride engaged to someone in the Pùkhanoi ceremony and Stipànya which is a bridegroom engaged to someone in the Jaràqtun Engagement Ceremony.
For betrothal I have heard: Kùtsanoi which is the Jaràqtun Betrothal Handfasting Ceremony, held when the children are about twelve or fourteen winters of age, and Kítsa those who are betrothed to someone in the Jaràqtun Betrothal Handfasting Ceremony and Xhnàpier a bride, a wife, a bride betrothed to someone in the Kùtsanoi ceremony and Xàkier a bridegroom, husband, a bridegroom engaged to someone in the Jaràqtun Betrothal Handfasting Ceremony.

The reason for all of these extra words is that the Jaràqtun marriage really consists of three ceremonies, where for most species it consists of two, the betrothal and then the marriage. In Jaràqtu before the betrothal there is the engagement, when the Ancestors and the Elders of the War Clans are able to form their alliances. The first ritual, the pùkhanoi is quite a private affair between the two War Clans, and it involves the sets of parents, the Elders, and the Ancestors. In this ceremomy the two children, far too young to understand what is happening, are promised to each other. Thus were you engaged to both Fhermáta and Karuláta before you were two winters of age. And so the lad and lass are called pókha engaged and the girl is called a xepànya, and the boy a stipànyu. Later when it is time for the boy to take The Walk of Manhood and take his place in Jaràqtun society, to dream his dreams and see his vision, it is time for the publick kùtsanoi ceremony which involves feasts and merriment. This would correspond to the betrothal ceremonies that most other societies and speices have. This is when the great celebration is held, property and land are exchanged, and the groom and his family declare that they shall prepare a place fo rhis beloved, and from that moment onwards the lad and lass are ritually made husband and wife even though they may not live together yet, although in some of the highest artistocratic echelons they may be fostered together. In Jaràqtu they are called kítsa betrothed and the maiden is the xhnàpier betrothed wife and the lad is the xàkier betrothed husband. The third and final ceremony is what one would call a marriage. This is the religious ceremony, when the vows are exchanged, when the bride leaves her Father’s Clan to join her Husband’s clans. From all that I here in all cultures the Marriage Ceremony is far duller than the Betrothal Ceremony which involves an huge party, dancing, and lots of relatives acting very poorly.
Here are are some of the appropriate words for marriage:

Qir pùkhanoi khètyapókh Puîyus aqhus Fhermáta.
At Þe Engagement Ceremony Puîyus ond Fhermáta were engaged to each other.

Poe xepànya Fhermáta.
Fhermáta is my engaged bride to be.

Qir kùtsanoi khetyakítsa Puîyus aqhus Fhermáta.
At Þe Jaràqtun Betrothal Ceremony Puîyus ond Fhermáta were betrothed to each other.

Janàxhnapier Fhermáta.
Fhermáta is my betrothed bride.

I am not at all sure how one could translate Xhnàpier and Xàkier in the tounges of wild beasts. I suppose that betrothed bride and betrothed bridegroom will have to do, or perhaps just wife and husband if the context is quite clear, even though they are not married yet in the ceremony that binds their dreams together.

My Puey, love of course leads to marriage, and marriage leads to children. Babel has two words for bearing children, Tlhèqa and Khàqhenokh and they mean parents, but they can also mean those who beget or bear or give birth to someone or something. These two particles are interesting because one can specify the mother by using the prefix Tlhir+ and the father by using the prefix Xhlir+.

Tlhèqa Puiyùsejikh Íngìkhmar.
Íngìkhmar begot Puîyus.
Tlhèqa Puiyùsejikhh Khwofheîlya.
Khwofheîlya bore Puîyus.
Khàqhenokh Puiyùsejikh tlhir Khwofheîlya’ Íngikhmar.
Íngìkhmar begot Puîyus by Khwofheîlya.
Khàqhenokh Puiyùsejikh xhlir Íngìkhmar Khwofheîlya.
Khwofheîlya bore Puîyus by Íngìkhmar.

Tlhèqa Puiyusejikhòntet Siêthiyal Íngikhmaròntet Khwofheîlya.
Íngìkhmar ond Khwofheîlya had Puîyus ond Siêthiyal.

Babel does not have a separate participle meaning something like those who are pregnant, or those who are with child.. One must use one of the two participles for being parents or begetting and either use the –iimpi suffix or the participle Xhnìxhme before it, and so say literally about to give birth. The subject always refers to a female of course. So there are four different forms possible for about to give birth. They are Tlheqayiîmpi and Khaqhenokhiîmpi and Xhnìxhme khaqhenòkhejikh and Xhnìxhme tlhaqàyejikh.

Tlheqayiîmpi Puiyùsejikhh Khwofheîlya.
Khwofheîlya is pregnant with Puîyus.
Xhnìxhme khàqhenokh xhroe’ Éfhelìnye xhroa Khnoqwísi.
Khnoqwísi is pregnant with Éfhelìnye.

And then we come to words for secondary wives in

[page torn]

Aîya, do not bite the parchment. Why don’t you just sit still and not bite anyone at all.

She always biting me, Empress. She a bad sweetheart.

Aîya, don’t bite anyone.


Did someone mention pie?

Will you two stop talking about pie? It’s the middle of the night, Puey’s fast asleep, and I don’t want any disturbances at all. Now for the sake of completeness I’m going to mention words for secondary wives, although for the life of me I don’t understand why such words are necessary.
We have Atànxha who are concubines, purchased brides for Nobles and Viceroy viceroy kings, although one can also just use the word to mean junior wives, and then we have Altèrtrakh, altèrtraikh for secondary wives, junior wives, senior concubines, and Khnernèpwoi for first wife, primary wife and Qhòsqoan who are warbrides or spearbrides among the Jaràqtuns, brides nomen in battle. In an household with many wives one hears the term Sàrngqe, sàrngqa for sister wives, co-wives, and I must say that I still loathe it when Karuláta calls me Sàrngqa, very little else can be as vexing. Finally we have the complicated form of Khmérthan (ergative plural), khmérthi (absolutive singular), khmérthoing (predicate experiencer plural), khméraîthu (ergative singular), khmérthathi (absolutive singular), and khmérthathoing (predicate experiencer singular), and it means remembered, elegant, exceptional concubines or secondary wives.

When Puey and I become the Sun and Moon we may have our hands full with ending the ritual of Uxèmatiit, and so I do not know whether I may even have the chance to end the customs of concubinage in the Dreamtime. It may not even be possible when one considers just how engrained are the customs, especially among the Noble Houses and the Viceroy kings who rule the billion viceroy kingdoms. An atànxha is a woman, quite often an orphan, who has been reared in a a concubinage house to be a fit companion for a Noble or a King, or sometimes a warrior of high estate. Such women have traditionally been fairly educated. When taken into an household they are subordinate unto the senior wives of course, but their children will take upon themselves the caste of their father, and if the wives cannot bear children, it may be the atànxha who bares the heir. In some of the timelines of the past the Emperors mine Ancestors have frowned upon some practices and considered ending it, but for some reason it has never ended. Could it e'er become possible that the Syìwu the Emperor’s Law could be that a man could only take a single wife, and that among the Xhámi none would e'er desire another? And yet one must be cognizant of the other species, for among the Khlitsaîyart and others it is extremely rare for an husband to have only a single wife. The first wife is the khnernèpwoi while the secondary wives are altèrtrakh. Finally among the children of Jaràqtu sometimes when the warriors were out fighting in other realms they would bring back a non-Jaràqtun maiden as a bride. A foreign bride, won in war, is called qhòsqoan. One of your cousin Xataríyona’s grandmother’s was a qhòsqoan, and this explains why she has dark raven black hair, an hair color rare among the peoples of Jaràqtu.
And for species that have three sexes one has the words Xhleîmo for alpha or aleph bride for the Qhíng, Kháfha, or Aûm and Wtheqhìrtqe for beta or beth bride for the Qhíng, Kháfha, or Aûm and Wtsátsa for gamma or gimel husband for the Qhíng and Kháfha and Aûm and Soxhófho for a marriage triad among the Qhíng, Kháfha, or Aûm.
Also we have the word khyát which means those who are Þe very one, true one, ideal family member, family member of Þe heart.

Jaeyájhei sqanamenàxhmikhh khyát pfhu tú?
Do you see the very stone?
LwórAkhlísa’ altèrtraikhh khyátt teir.
Oh beloved Akhlísa, you are Þe concubine of my heart.
AînoiyÉfhelìnye khnèren khyátt teir.
Oh blessed and creative Éfhelìnye, thou art the wife of my heart.

Khnèren is a word that means my wife. It has a good sound unto it, doesn’t it? I’ll be teaching you to say it soon.
Khyát, though, is a word which is not easily translated into the growls and purrs of beasts. Most of the societies of the Dreamtime have complex systems of fostering children, and so the prefixes fhtána-, fhtánar- have quite a special place in our thoughts. When khyát is applied to a member of one’s family, clan, or extended kinship group, it means that, despite circumstances of birth or fosterage, that one is the ideal family member of one’s heart. For instance, when a couple is given away in marriage by their elders it is expected that in time they will love each other with a perfect love, that is, khyát. And so by the time a marriage couple has had time to grow together and have children, they will be able to say one to another that if they had been given a choice in marriage, they would have chosen one another. The word khyát I invented especially for you, my beloved Puey, or perhaps you inspired the word khyát in me at an early age. I know only of my love for you, my Puey, and from that love, all of the gardens of Babel have blossomed within my heart.

Ólalei ter tlhàrthos khyát xá Pápo Pátifhar.
Oh Grandfather Pátifhar thou indeed art Þe grandfather of my heart.
Taê Fhermáta’ ólalei ter lràngta khyát.
Oh Fhermáta, thou art indeed the oldest Sister of my heart.
ÁnyarSiêthiyal ólalei ter xhàmimm tìkhmokhh khyát.
Oh loved Siêthiyal, thou art the middle born Sister of my heart.
JóngaKaruláta’ ólalei ter wthùyefha khyát.
Oh young Karuláta, thou art the youngest Sister of my heart.
XaôyIxhúja’ ólalei ter sáma’ alimáxhim khyát.
Oh honored Ixhúja, thou art the sister and cousin of my heart.
AîFhólus aqhus AîyAîya’ ólajheis ter khmaukòsya khyát.
Oh Fhólus and Aîya, both of you are friends of my heart.
Khmír khleit jin aîyÉfhelìnye janaxhnafhúna khyát.
I love thee, Éfhelìnye, bride of my heart.
Khmír khleit jin aîPuîye janàxesur khyát.
I love thee, Puey, the bridegroom of my heart.

And in the sentences above, oh my love, you will see how I use the word khyát with the participles tlhàrthos my or our grandfather and lràngta my or our oldest sister, big sister, and xhám, xhàmim, my or our sister and tìkhmokh those who are middle born, neglected and wthùyefha my or our youngest sister, little sister, baby sister and aliîmaxha, alimáxhim my or our cousin of the same sex and sán, sáma another of our many sibling words, my or our sister and khmaukòsya friends, companions in arm and xhnafhúna brides and xèsur bridegrooms.
My love, Grandfather Pátifhar is coming within and saying that it’s time for me to sleep. I just wish that we could lie together like this all the night long, but he says that I have to go and sleep with the Vestal Virgins now, and he shall pick you up and take you to the quarters of

We liked the part when you wrote about pie.

Thank you, Fhólus. It’s time for sleep, so I’m going to end the letter soon.

Will you do that wing thing again before leaving?

No, Aîya. Let me just tell Puey.

You going to write more about pie?

No, Fhólus, I’m


my pen and

I we like it best when you write about pie

The question, you just writing about the wordling khyát and saying it for family members and then you write khmaukòsya khyát friends of my heart are you just breaking your own rule? Even as you make the rule.

I’m not breaking it, it’s all metaphor and

We don’t have hearts like you do, can we still say khyát?

Yeah, and you write more sentences about pie for us the question

Grandfather Pát Pát trying to take Puîyos away. Your wings keep kissing Puîyos. That cute but creepier.

See the way she clings unto her grammar books? She holding them like little Triîmeling babylings.

Will you two stop writing about me in mine own letter?

If you just let go of Puîyos then Grandfather Pát Pát Pát have easier time picking your sweetheart up.

You write more sentences about pie?

Can we make up words for you? How does one spell Kthththththhthhppppt That my new word


You going to kiss Puîyos?

Grandfather Pát Pát Pát Pát getting very cross with you.

Won’t you just let Puîyos go?

Your wings all wrapping about him


What does this epistle take like?


Bet it’s crunchy

Let go of my letter or I

[rest of the epistle is torn]

1 comment:

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