Friday, June 19, 2009

The utter purity of words, the love the

Not Well Behaved Adpositions After All

Epistle LI: Not Well Behaved Adpositions After all

Oh my precious Puey!

I am so glad to receive this letter from you. Great-Uncle Táto and I have been rather trapped here in our quarters. Your Father, as my official protector, wants me to stay here in the largest and safest warship in the fleet, and my Father agrees and keeps the Dragons swirling about me to make sure that nothing ends up crawling in my direction. One cannot help but think a little about the irony of the situation, for my Father kept me prisoned in the sacred gardens with Dragons always breathing their flames and ensuring that I never escaped and that no lad e'er came unto me, and now as I look out the window I see the very same Dragons rising and falling through the fractals flashes of the wind and skies.
Great-Uncle says that I should not think too hard upon it. We have decided to introduce you to the last of the prefixes that we have for Babel. These are the level seven prefixes, adpositions. I just wish to warn you that these adpositions are not very well behaved at all. Each of them has a rather distinct meaning, usually spatial, but they are so broad and metaphoric that one just has to learn the meaning of it. Tlhir means upon but it can also mean wear, be hight, and endure. Xhnir means with but you will also find it with some verbal ideas. Qir means in or at but when it is used with compositive adpositions it can mean almost anything at all. But these forms are used just so often, that they should not be too difficult at all for to learn.
So without further warning I’m just going to list them all:

Level Seven Prefix: Adposiciouns

Qir + in, at, on; in Þe presence of, near
Xhlir + through, by means of; non·voliciounal subject
Xhmir + towards, to, for, dativë; Have
Xhnir + with, together with, along with ; in Þe presence of, aßociated with, belongs to
Xhrir + from, out of; owll boutly, about, concerning
Tlhir + above, high above; on, upon
Pejor + in Þe context of; although, since, because, whhhen, whhhile, provided that, if, an

Poaqing + in, at, on my, innam my
Poaqe + in, at, on our, innar our
Toaqing + in, at, on thy, innad thy
Toaqe + in, at, on your, innur your
Koaqing + in, at, on his, hir, its, inna his
Koaqe + in, at, on thair, innan thair
Kekoaqing + in at, on his, hir, its (another)
Kekoaqe + in, at, on thair, innan thair (another)

Two things are quite obvious of course. All of these adpositions are spelt with a space before the participle, and so they do not affect the musical pitch accent. Plus they all sound very similar, the basic adpositions all ending in –ir save for pejor+, and the second series is quite regular also. I think that all of these adpositions are simply builded up from sound symbolism. Qir means in because of the Q sound, Xhlir means through because of Xhl, Xhmir means towards or have because of Xhm-, Xhnir is with because of Xhn, Xhrir is from because it begins with Xhr, Tlhir means on for it begins with Tlh, first person adpositions begin with P, second person with T, and third and fourth person with K and Kek-, and the singular forms end in –ing. So, they should all be easy to learn, far easier than the level one suffixes you will learn later. And yes, my beloved, as soon as you learn these prefixes you have to start learning the suffixes. But you already know so many of them, so I don’t think you need to worry too much.

Great-Uncle Táto is combing my hair right now. I was eleven winters of age before a woman or maid actually combed my hair, and sometimes I think that beloved Táto does a better job with my hair than Fhermáta does.

I’m going to start with the Poaqing+ series because it is a little easier. Now, the Poaqing+ series is used most often to denote spatial relationships, for both separable and inseperable participles.

Poaqing tnèfhta
In mine eyen.
This is similar in meaning to
Qir poe tnèfhta.

Toaqe xhnèno
Near your friends
This is similar in meaning to
Qir toel xhnèno

Koaqe’ ijótlha
In their whispering mountains.
Which could be rephrased as
Qir ijótlha kóxhrejor

When using the Poaqing+ series rather than say Qir+ or some other adposition plus some other possession affix or construct form of the personal pronoun, one often implies a closer relationship than just Qir+ plus possession affixes and personal pronouns. For instance Koaqe’ ijótlha implies a closer relationship between their and mountain, rather than qir ijótlha kóxhrejor within the whispering mountains of them. The distinction is very slight and only sometimes implied, and sometimes it is best ignored when translating from Babel unto the language of beasts.
The poaqing+ series is extremely productive in Babel. ‘Tis unusual to see Qir+, -aloi, -exhyeu, and +se used with a personal pronoun in the construct case save when one wishes to emphasis the number, gender and politeness register of the personal pronoun. I think a few examples are in order, don’t you think so?

Poaqing ijótlha
On my mountain
Qir ijótlha poxhaxhrejor
On my (masculine) mountain
Qir ijótlha pexhexhrejor
On my (feminine) mountain
Qir ijótlha jit
On my (familiar) mountain
Qir ijótlha’ óxhrejor poa
On my (neutral) mountain
Qir ijótlha púxhrejoring
On my (polite) mountain

Toaqing ijótlha
On your mountain
Ijótlha se tóxhrejor
On your (familiar) mountain
Ijótlha se túxhrejor
On your (polite) mountain.
Ijótlha se tóxhrejoreng
On your (dual familiar) mountain
Ijótlha se tóxhrejorang
On your (three familiar) mountain.

The poaqing+ series, oh my beloved, is regularly used with a small number of participles which denote states or conditions. When used with these participles, no tense or adverbial phrase using qìr with a falling accent is used in the clause. These participles used in such a construction are usually of the following concepts:

Sit down

Arjòsya, arjòsyim tho who sleep, slumber
Eîngta, eingtalínge tho who lie katadown
Èptorm, eptòrmot tho who rest, sleep, are still
Fhàjheqe, fhajhèqemet tho who die, sleep
Fhèfhyu, fhèfhyumet tho who stand on tippy·toes
Fhejhájha, fhejhájhamet tho who die, sleep
Fhèqha tho who rhun away
Fhí, fhielínge tho who go, walk, stand, rhun [power·go]
Iekùsya tho who lie katadown
Jés tho who rhun, walk, step
Jhère tho who are asleep [leß·do·tyme]
Jhpèxen, jhpèxema tho who rhun, flow
Kèfhwe, kèfhwewe tho who lie, recline horizontalwise
Kènxha tho who rhun
Kèrtwen, kèrtwema tho who are idle, stand around, are still
Khiêmoi sleep
Khlàmpen, khlàmpema tho who stand by whhhile somewhat bad happens
Khlériêprafha (< Khléri + èprafha) tho who sleep on Þe bare ground, q’ara·panpeya
Khloâr tho who rhun, hurry [many·space·do]
Khlùxasun tho who sleep; name for Raven rendered “Sleeper”
Khré tho who are awake [do·tyme]
Khrèsto tho who rest, repose, lie katadown
Khyàkhqa, khyakhqelínge tho who lie katadown, recline
Khyèfhi tho who go extremewise quickwise, rhun [great·power·go]
Khyefhìngeloar tho who stretch themselves; who are stretched out [great·power·one·many·space·do]
Khyùxha, khyùxhamet tho who sit
Kiês, kèkies tho who lie katadown, recline
Lréqha tho who lie, recline
Lweîl tho who flow, rhun
Lwemlònta, lwemlòntamet tho who rhun away
Lwér tho who flow, rhun
Lwés tho who rhun, roll
Lwúkhi, lwúkhikhi tho who rhun away, scram, leave in a hurry, escape, skedaddle
Pàtse tho who sit with one’s legs drawn upana ond one’s head on one’s gnees
Pesiêke, pesiêkemet tho who lie katadown
Pètlha, pepétlha tho who rhun
Pfhiekhaôpa, pfhiekhaôpamet tho who awake, wake upana
Pràno tho who rhun to (somewhom/somewhat)
Pùpwo, pùpwowo tho who sit, sit katadown
Pyójha, pyókhelínge tho who die, sleep
Qhàjhat tho who lie, are supine, horizontal
Qhèjhitha, qhejhìthamat tho who ride on, sit, perch on (somewhom/somewhat)
Qherlrétha, qherlréthao tho who rhun
Qhìjhit tho who lie katadown
Qhìqye sleep
Qhìtlhit tho who stand
Qhònu tho who rhun
Qhùjhut tho who get upana, arrise
Qhùtlhut tho who sit katadown
Qléng tho who dose, nap, numennod
Qwùfhto naptime; tho who taatake naps
Seîstu tho who lie, rest
Sòmli tho who are asleep
Sqìtu tho who sit, sit katadown
Stàli tho who stand
Stànu tho who stand
Swàmli tho who stand
Syajangèjhere (< syàjang + jhère) tho who ofersleep, siñikpak
Syét seats; tho who sit
Tèqyekh tho who rhun, flee
Thalépa tho who are weak, asleep
Thét tho who sit
Thètlhir tho who sit katadown [few·high·go·do]
Thètlhoar tho who lie (katadown) [few·high·space·do]
Thìtar tho who stand
Thitàrka tho who stand, stay
Tlhaôtlha, tlhatlhaômet tho who die, sleep
Tlhoâr tho who stand [high·space·do]
Tnèkhreqha tho who rhun
Tnèmpu (of a path, river) tho who go, rhun towards (somewhom/somewhat)
Tsìsqu tho who sit taylor·style, indian·style, croßed legged
Tsòxhwi, tsotsòxhwi tho who rhun
Tsúmu, tsútsum tho who are seated, who sit katadown
Twéqhes, twéqhesa tho who rhun
Tyùkhura Sleep, a name for Raven
Ujaqijáxe sleep [think·in·dream·tyme]
Ujaqijáxer tho who sleep [think·in·dream·paßivë·do]
Uxéxhe sleep [spirit·paßivë·tyme]
Uxéxher tho who sleep [spirit·paßivë·tyme·do]
Xhés tho who sit, stand, lie, rest
Xhìja tho who are awake
Xhlípa sleep; tho who sleep
Xhloîrxhra, xhloîrxhramat tho who stand beside, collaborate with (somewhom/somewhat)
Xhmejhwènta, xhmejhwèntamet tho who sit
Xhthètha tho who sit
Xhthítel tho who stand, put (somewhat)
Xhuin tho who sit, stand, lie, rest
Xhwénin, xhwénima tho who rhun away from home
Xhwixhe, xhwixheqhe tho who sit
Xhyìkhikh tho who are asleep
Xhyòngiqo, xhyòngiqu tho who stand
Xhyùkhukh tho who are awaken

And so there are two ways to express these states. I have decided to write them with the poaqing+ series to our left, and on the right to use pronominal supplementation just to remind you of how to write it.

Poaqing arjòsyim pú.
I am asleep.
Qhayarjòsyim pú.
I humbly am asleep.
Poaqing eingtalínge pú.
I lie down.
Qhayeingtalínge pú.
I humbly lie down.
Poaqing eptòrmot pú.
I rest.
Qhayeptòrmot pú.
I humbly rest.
Poaqing fhajhèqemet pú.
I die.
Qhafhajhèqemet pú.
I humbly die.
Poaqing fhèqha pú.
I run away.
Qhàfheqha pú.
I humbly run away.
Poaqing fhejhájhamet pú.
I die.
Qhafhejhájhamet pú.
I humbly die.
Poaqing fhielínge pú.
I run.
Qhafhielínge pú.
I humbly run.
Poaqing qherléthao pú.
I run.
Qhaqherléthao pú.
I humbly run.
Poaqing jés pú.
I run.
Qhàjés pú.
I humbly run.
Poaqing jhère pú.
I am asleep.
Qhàjhere pú.
I humbly am asleep.
Poaging iekùsya pú.
I lie down.
Qhayiejùsya pú.
I humbly lie down.
Poaqing jhpèxema pú.
I run.
Qhajhpèxema pú.
I humbly run.
Poaqing kènxha pú.
I run.
Qhakènxha pú.
I humbly run.
Poaqing khiêmoi pú.
I sleep.

Poaqing khloâr pú.
I hurry.
Qhàkhloar pú.
I humbly hurry.
Poaqing khlùxasunt pú.
I am asleep.
Qhakhlùxasun pú.
I humbly am asleep.
Poaqing khré pú.
I am awake.
Qhàkhré pú.
I humbly am awake.
Poaqing khyakhqelínge pú.
I lie down.
Qhakhyakhqelínge pú.
I humbly lie down.
Poaqing khyèfhi pú.
I go quickly.
Qhàkhyefhi pú.
I humble go quickly.
Poaqing khyefhìngeloar pú.
I am stretched out.
Qhakhyefhìngeloar pú.
I humbly am stretched out.
Poaqing kèkies pú.
I lie down.
Qhàkekies pú.
I humbly lie down.
Poaqing lréqha pú.
I lie down.
Qhalréqha pú.
I humbly lie down.
Poaqing lweîl pú.
I run.
Qhàlweil pú.
I humbly run.
Poaqing lwemlòntamet pú.
I run away.
Qhalwemlòntamet pú.
I humbly run away.
Poaqing lwér pú
I run.
Qhàlwér pú.
I humbly run.
Poaqing lwés pú.
I run.
Qhàlwés pú.
I humbly run.
Poaqing pesiêkemet pú.
I am awake.
Qhapesiêkemet pú.
I humbly am awake.
Poaqing pepétlha pú.
I run.
Qhapepétlha pú.
I humbly run.
Poaqing pfhiekhaôpamet pú.
I am awake.
Qhapfhiekhaôpamet pú.
I humbly am awake.
Poaqing pyókhelínge pú.
I die.
Qhapyókhelínge pú..
I humbly die.
Poaqing tèqyekh pú.
I run.
Qhatèqyekh pú.
I humbly run.
Poaqing thalépa pú.
I am asleep.
Qhathalépa pú.
I humbly am asleep.
Poaqing thètlhir pú.
I sit down.
Qhàthetlhir pú.
I humbly sit down.
Poaqing thètlhoar pú.
I lie down.
Qhàthetlhoar pú.
I humbly lie down.
Poaqing thìtar pú.
I stand.
Qhàthitar pú.
I humbly stand.
Poaqing thitàrka pú.
I stand.
Qhathitàrka pú.
I humbly stand.
Poaqing tlhatlhaômet pú.
I die.
Qhatlhatlhaômet pú.
I humbly die.
Poaqing tlhoâr pú.
I stand.
Qhàtlhoar pú.
I humbly stand.
Poaqing tnèkhreqha pú.
I run.
I humbly run.
Poaqing tsútsum pú.
I am seated.
Qhatsútsum pú
I humbly am seated.
Poaqing twéqhesa pú.
I run.
Qhatwéqhesa pú.
I humbly run.
Poaqing tyùkhura pú.
I am asleep.

Poaqing ujaqijáxe pú.
I am asleep.

Poaqing ujaqijáxer pú.
I am asleep.
Qhayujaqijáxer pú.
I humbly am asleep.
Poaqing uxéxhe pú.
I am asleep.

Poaqing uxéxher pú.
I am asleep.
Qhayuxéxher pú.
I humbly am asleep.
Poaqing xhés pú.
I sit.
Qhàxhés pú.
I humbly sit.
Poaqing xhthítel pú.
I stand.
Qhaxhthítel pú.
I humbly stand.
Poaqing xhuîn pú.
I stand.
Qhàxhuint pú.
I humbly stand.
Poaqing khèfhwewe pú.
I lie down.
Qhakhèfhwewe pú.
I humbly lie down.
Poaqing kèrtwema pú.
I stand around.
Qhakèrtwema pú.
I humbly stand around.
Poaqing khlàmpema pú.
I stand by while something bad happens.
Qhakhlàmpema pú.
I humbly stand by while something bad happens.
Poaqing khrèsto pú.
I lie down.
Qhakhrèsto pú.
I humbly lie down.
Poaqing khyùxhamat pú.
I sit.
Qhakhyùxhamet pú.
I humbly sit.
Poaqing pràno pú.
I run.
Qhàprano pú.
I humbly sit.
Poaqing pùpwowo pú.
I sit down.
Qhapùpwowo pú.
I humbly sit down.
Poaqing qhàjhat pú.
I lie.
Qhàqhajhat pú.
I humbly lie.
Poaqing qhejhìthamat pú.
I sit.
Qhaqhejhìthamat pú.
I humbly sit.
Poaqing qherlréthao pú.
I run.
Qhaqherlréthao pú.
I humbly run.
Poaqing qhìjhit pú.
I lie down.
Qhàqhijhit pú.
I humbly lie down.
Poaqing qhìqye pú.
I sleep.

Poaqing qhitlhit pú.
I stand.
Qhàqhitlhit pú.
I humbly stand.
Poaqing qhònu pú.
I run.
Qhàqhonu pú.
I humbly run.
Poaqing qhùjhut pú.
I get up.
Qhàqhujhut pú.
I humbly get up.
Poaqing qhùtlhut pú.
I sit down.
Qhàqhutlhut pú.
I humbly sit down.
Poaqing seîstu pú.
I lie.
Qhaseîstu pú.
I humbly lie.
Poaqing sòmli pú.
I sleep.
Qhasòmli pú.
I humbly sleep.
Poaqing sqìtu pú.
I sit down.
Qhàsqitu pú.
I humbly sit down.
Poaqing stàli pú.
I stand.
Qhàstali pú.
I humbly stand.
Poaqing stànu pú.
I stand.
Qhàstanu pú.
I humbly stand.
Poaqing syét pú.
I sit.
Qhàsyét pú.
I humbly sit.
Poaqing thét pú.
I sit.
Qhàthét pú.
I humbly sit.
Poaqing tnèmpu pú.
I run.
Qhatnèmpu pú.
I humbly run.
Poaqing tsotsòxhwi pú.
I run.
Qhatsotsòxhwi pú.
I humbly run.
Poaqing xhìja pú.
I am awake.
Qhàxhija pú.
I humbly am awake.
Poaqing xhlípa pú.
I am asleep.
Qhaxhlípa pú.
I humbly am asleep.
Poaqing xhloîrxhramat pú.
I stand.
Qhaxhloîrxhramat pú.
I humbly stand.
Poaqing xhmejhwèntamet pú.
I sit.
Qhaxhmejhwèntamet pú.
I humbly sit.
Poaqing xhthètha pú.
I sit.
Qhàxhthetha pú.
I humbly sit.
Poaqing xhwìxheqhe pú.
I sit.
Qhaxhwìxheqhe pú.
I humbly sit.
Poaqing xhyìkhikh pú.
I sleep.
Qhàxhyikhikh pú.
I humbly sleep.
Poaqing xhyòngiqu pú.
I stand.
Qhaxhyòngiqu pú.
I humbly stand.
Poaqing xhyùkhukh pú.
I am awake.
Qhàxhyukhukh pú.
I humbly am awake.
Poaqing qléng pú.
I nap.
Qhàqléng pú.
I humbly nap.
Poaqing swàmli pú.
I stand
Qhaswàmli pú.
I humbly stand.
Poaqing qwùfhto pú.
I nap.
Qhaqwùfhto pú.
I humbly nap.
Poaqing tsìsqu pú.
I sit croß legged.
Qhatsìsqu pú.
I humbly sit cross-legged.
Poaqing pàtse pú.
I sit with my legs drawn up and my head on my gnees.
Qhàpatse pú.
I humbly sit with my legs drawn up and my head on my knees.
Poaqing fhèfhyumet pú.
I stand on my tippy toes.
Qhafhèfhyumet pú.
I humbly stand on my tippy toes.
Poaqing xhwénima pú.
I run away from home.
Qhaxhwénima pú.
I humbly run away from home.
Poaqing lwúkhikhi pú.
I run away, scram, leave in an hurry, escape, skeddle.
Qhalwúkhikhi pú.
I humbly run away, scram, leave in an hurry, escape, skeddle.
Poaqing khlériêprafha pú.
I sleep on Þe bare ground.
Qhakhlériêprafha pú.
I humbly sleep on the bare ground.
Poaqing syajangèfhere pú.
I oversleep.
Qhasyajangèjhere pú.
I humbly oversleep.

Just as the poaqing+ series spatially implies a closer relationship for the words in its clause, so too doth the poaqing+ series imply the same in these idioms. While both Poaqing jhère pú and Jhère púxing both mean I am sleeping, Poaqing jhère pú properly means I am in the state of sleeping.

One cannot use aspect markers, level five suffixes, or any of the adverbial phrases with qìr, with the falling accent, or a time word such as lyár, when one uses the poaqing series.

Poaqing jhère pú.
I am in Þe state of sleeping.
Jhère qìr pé pú.
I am now sleeping.
Jhereyoâqet pú.
I am currently sleeping.
Jhereyoâkhwet pú.
I alwey sleep.
Xhyoaqoas khniyarjosyimùqros óxing poa?
Where, perchance, might I sleep?

Do you remember when I was describing time words such as syárl, seconds, moments, chronons, beartbeats, eyeblinks? Syárl has two children, syàrlpi moments now and to come and syàrmla moments in the past. When one is using a time word which already has a non-past or past element builded within it, one is not supposed to use an adverbial time word such as qìr pé or lyár. The same rule for these time words also applies to the poaqing+ series.

Toaqing pàtse tú.
You sit with your legs drawn up and your head on your knees.
Pàtse qìr pé tú.
Then you sit with your legs drawn up and your head on your knees.
Pàtse lyáraloi tú.
You are hopeful for when your legs will bedrawn up and your head will be on your knees.
The poaqing+ series can also be used with participles to show profession, intrinsick ability, or that something actually or naturally is or comes to pass.

Koaqing qúra kú.
He is a viceroy king; he is a viceroy king by nature.

Toaqe’ okháxei tú.
You are birds; you were born birds.

Koaqe khnujóloi kei.
Those are actually jewels.

Poaqing Uîtlhu pó pón.
I myself am Þe Darksome One.

Koaqing xhyàkhakh Éfhelìnye.
Éfhelìnye is dreaming. Éfhelìnye is a dreamer.

Koaqing khniêr Éfhelìnye xhroe Puîyus.
Puîyus actually kißes Éfhelìnye. Puîyus by his nature kisses Éfhelìnye.

And that’s about it for the poaqing+ series, my love. One finds it all the time, but it’s quite easy to use and interpret. Now we can work with the rest of the adpositions. These also one finds all the time in normal utterances, and so I think it best that we just dive into the sea of meaning and find where we shall go. Won’t this be fun?


Qir + in, at, on; in Þe presence of, near
Xhlir + through, by means of
Xhmir + towards, to, for, dativë; Have
Xhnir + with, together with, along with; in Þe presence of, aßociated with, belongs to
Xhrir + from, out of; about, concerning
Tlhir + above, high above; on, upon
Pejor + in Þe context of; although, since, because, whhhen, whhhile, provided that, if, an

And for my part I can’t think of an easier way to describe these than just to give lots of examples. Modes and Moods and Voice may require a few pages of explanation before I give an example, and even pronominal supplementation required me to give it to you piece by piece, but I think the adpositions just have to be experienced.

Qir ijótlhàxuthi’ óqlayul.
Many flowren are on few hills.

Í xhlir ójo qìr xhré’ okháxei.
Þe birds wended through Þe water.

Khrèjhar koe xhnèno kóxhaqi xhroe xhlir soîrxhla Khrùkhti.
Khrùkhti kills his friends with pnives.
What a dreadful example!

Poe xhlir tnèfhta jaê Fhermátayètyikh pú.
By means of my eyen I see some of Fhermáta.

Eîxir khnujóloiyùlkha koe xhmir qráyiîngta Fhrúla.
Fhrúla gives jewels to her mother.

Xhmir ójo xhthènteqhe’ Ixhúja pejor eîtlhir úqei xhroe xhmir qúra kéxhing.
Ixhúja goeth unto Þe water while see carries books for Þe viceroy king.

Ojuxújor Uitlhùyejikh Siêthiyal.
Siêthiyal hath fear for Þe Darksome One.

Qir lwánol kóxhaxhrèjoring khnujóloi xhmir qúra.
Þe viceroy king hath many jewels inna his castle.

The construction for habēre, to have is rather involved. In short one must use a predicate experiencer and a form of the locative case. Among personal pronouns the possessor is marked with the suffix –qi which is how qir+ appears among that part of speech. Among participles one however one does not use the adposition Qir+ but Xhmir+ or the suffix -aswaor, and that which is expressed simply remains in the predicate experiencer.

Soîrxhla púqi.
I have pnives.
Soîrxhlaxul xhmir Puîyus.
Puîyus hath many pnives.
Xhmir Puîyuss soîrxhlaxul.
Many pnives doth Puîyus have.

The prefix Xhnir+ also means belongs to

Úqei xhnir Puîyus.
Þe books belong to Puiyus.

Keixul xhnir Fhóngo.
All things belong to Þe Singren.

One may compare the above sentences by changing the locative inflection from xhnir+ to xhmir+

Úqei xhmir Puîyus.
Puîyus hath books.

Keixul xhmir Fhóngo.
Þe Singren have all things.

One common way that Babel has for expression possession is to use one of our common participles meaning those who keep something ancestrial. In fact it is in many ways a better alternative to the concept of belongs to or have, hath, for such participles have a more concrete meaning, that of holding onto the dreamlands or alliances or goods of one’s clan or caste. Very common are these participles: Kór, kùrmat and khaôr, khàxhraor and khòlta, kholtelónge and khòpa, khòpamat and khór, khòreqhe and xòpen and they all mean, basically, those who hold someone or something ancestrial.

Kùrmat jáyùlkha Puîyus.
Puîyus hath his ancestrial lands.
Khàxhraor soîrxhlayàxhmikh Puîyus.Puîyus has the knives of his ancestors.
Kholtelónge lyòtso xhroe Siêthiyal.
Siêthiyal has the impaling spears of her family.
Khòpamat jierntaoyùtya Ixhúja.
Ixhúja has some of the māccuahuitl of her clan.
Khòreqhe fhlaê Fhermátayan.
Fhermáta has the iced cream of her family on purpose.
Xòpen tòtwoji xhlir Karuláta.
Karuláta chances to have the ancestrial mochi.

But onto examples of how to use these adpositions.

Í xhnir qúra xhnoe Fhóngo Puîyus.
Puîyus walks along with viceroy kings ond Æons.

Í khrúju xhrir toâ!
Go away from that place!

Xhthènte xhrir jhwíjoxing ó ker ixhúxha.
Green men come from Þe moon.

Xhrir Fhóngo’ újar qìr xhmé Jeûr.
Jeûr intends to think about Æons.

Eîtlhir óqlayòtya poa tlhir ijótlha fhèjheru púxhni.
We have to carry these flowren above Þe whispering mountains.

Pejor khrixhmerénxha khnujóloi xhroe xhrir qúra Puîyus khyiîkhrejhar kekuxhrejor kú.
An Puîyus brings jewels away from Þe viceroy king, stranger, stranger that the king is, the king will kill him, Puîyus.

Pejor Fhóngo kaupayoâkhwen ó.
Since they are Æons, they eternally ssing.

Qúra pejor kóxing teiqha qir lwánol úqeîxul kóqi.
Since he is a viceroy king, he hath many beek inna his castlen.

Qir qúra qìr xhmé Fherkifheròntet Xhnófho.
Fhèrkifher and Xhnófho intend to be in Þe presence of Þe viceroy king.

Xhnir Uîtlhu’ ojuxújor qúra xhnoe.
In Þe presence of Þe Darksome One even Viceroy kings feel fear.

Tlhir ijótlha’ óqlaxul
Many flowren are on Þe hills.

Ixhúxha’ úqei xhrir Puîyus.
Þe books about Puîyus are green.

Xhnir in its meaning of being associated with is able to form adjectival phrases. I will describe this in full later on, but suffice it to say that Babel’s vocabulary does not have to be overly large because one can take almost any participle, even very abstract ones, and use them to describe something else. There are actually many ways to form such adjectival phrases, such as with the level one suffix -uqei.

Jaê theupíyayùpwar xhnir fhròta púxhlisa.
Jaê theupíyayùpwar fhrotàyuqei púxhlisa.
I see the maiden associated with books.
I see the bookish maiden.
Eûxi’ eûxi xú xhnir qiêl.
Eûxi’ eûxi xú qiêluqei.
Þe people aßociated with hills dance about.
The hill folk dance about.
Xhnir akhlíse lwàngpeje.
Þe peasants are aßociated with those who weep.
Xhthènte lwàngpeje xhnir akhlíse.
Xhthènte lwàngpeje akhlísèyuqei.
The peasants, full of weeping, are coming.
Tekhyàkhmír qúra xhnir qekhírmar.
Tekhyàkhmír qúra qekhírmàruqei.
Þe honorababel king loves Þe people.
Khniêr stélàrejikh xhnir qorlíyakh Puîye.
Khniêr stélàrejikh qorlíyàkhuqei Puîye.
Puey kißes Þe glorious princess.
Khauyuxhrelóngè Qírenàtejikh xhnir syòqwas!
Khauyuxhrelóngè Qírenàtejikh syoqwàsuqei!
Praise Þe merciful Emperor!

For the last three examples I have used the participles qekhírmar honor and qorlíyakh glory and syòqwas mercy. Now one can of course just use these abstract participles to modify something else rather than putting them in the locative case, but the meaning would be in a similar fashion abstract.

Tekhyàkhmír qúra qekhírmar.
Þe king who is honor loves Þe people.
Khniêr stélàrejikh qorlíyakh kae Puîye.
Puey kißes Þe princess who is glory.
Khauyuxhrelóngè Qírenàtejikh syòqwas kae!
Praise Þe Emperor who is mercy!

The first example above uses an unmarked relative clause, and the other two have to use the ingeminate case since they modify the construct case.

Now, my beloved, most of the secondary meanings for these adpositions can be made fairly unambiguous with the use of composite adpositions. I shall give a full list of them at a later time, but for the moment let me say that that a composite adposition consists of the formula of Qir X Y xhroe wherein X is a participle being used as an adposition and Y is the participle that is being modified. For instance, sèsum is a perfectly normal participle meaning exceptions, but qir sèsum X xhroe is a composite adposition meaning except for, outcept, with the exception of, save for X. Hence qir sèsum khmewína xhroe means save for the pirate. Some of the composite adpositions are very easy to guess from their elements but others are a bit more poetic. Xhlàjhes, xhlajhèxhra are redemptions, ransoms but the composite adposition qir xhlajhèxhra X xhroe means instead of, in place of, rather than X.

Here are some examples of how composite adpositions can make the meaning less ambiguous.

Qìr xhnoâ qúra xhroe qìr xhmé Puîyus.
Puîyus intends to be in Þe presence of Þe viceroy king.
Xhnoâ means presence, or those who are near, close to someone, and as a composite adposition it means near, close.

Qir xhnoâ’ Uîtlhu xhroe’ ojuxújor qúra xhnoe.
In Þe presence of Þe Darksome One even Viceroy kings feel fear.

Qir thèqoa’ ijótlha xhroe’ óqlaxul.
Many flowren are on Þe hills.
Thèqoa means surfaces, and as a composite adposition means on the surface of.

Ixhúxha’ úqei qir xhreîxoa Puîyus xhroe.
Þe books about Puîyus are green
Xhreîxoa means those who are about, concerning someone or something, and as a composite adposition it means about, concerning.

We finally have to come to the discussion of the affix Tlhir+, and I warn you, Tlhir+ is quite a fun-loving little adposition. It’s basic meaning is on and one cannot go too far with guessing its meanings if one can just keep on in one’s mind.

Tlhir úlaxhéyu Puîye.
Puey is upon a tree.

Tlhir+ is, however, used with several idioms. It can mean wearing an article of clothing, and in that particular sense it is like unto the leven seven swètwan suffix –exhloat whom I shall introduce to you later. Hear are some examples of wearing clothing.

Poe tlhir qráyìngte tlhaqèswa.
Tlhaqeswayèxhloat qráyìngte.
My mother wears a collar.

Tlhajhetlhisòxhra tlhir Ixhúja.
Tlhajhetlhisoxhrayèxhloat Ixhúja.
Ixhúja wears boots.

Aîxhla kótlhi fhèjheru xhnir qúra.
Aixhlayèxhloat kó fhèjheru xhnir qúra.
Þe viceroy king must wear spectacles
At the end of both of those sentences you will notice fhèjheru xhnir which means necessity with, and as a modal participle means must or need to. At some point in my childhood two ideas just blent together, and the second idea became dependent upon the first. It is almost as if the example above meant That there are spectacles upon him, ‘tis a necessity with the regent king, and something happened in mine imagination and turned the second sentence into a modal. You might also ntotice that Tlhir+ becomes –tlhi upon a personal pronoun, that’s perfectly normal, and the modal form uses xhnir which is our other illbehaved adposition.
The prefix tlhir+ is also used to describe wearing certain eating utensils. My love, in most cultures of the Dreamtime as you and I have observed in our travels, knives of all sort are held, but other utensils are worn upon the fingers, and so one uses tlhir+ to describe wearing qheî spoons and pòrke forks and tsòthwe, tsothwènthe chopsticks and esqrèkhta chorξ and xhèmlor gnorξ and sepùrke spork runcibles among other items. I have noticed that sporks tend to be used mostly in northal cultures such as Jaràqtu thine home, although some sporks are so large that they have to be held and not worn. Also some cultures do not make use of gnorks and chorks.

Qheî pútlhi.
I wear spoons on my fingren.
Jaê porkeyùlkha tlhir Puîye tóxing?
Do you see Þe fork that Puey wears on his finger?
Xhùrnamat fhlaeyùtya Karuláta kutlhoas sepùrke.
Karuláta is eating of the iced cream, sporks upon her fingers.

Tlhir+ is also used with some very common particples to for the meaning of dressing someone or something. The following are the very common participles used in that way: Eîxoar those who put, place someone or something and Jhpèyeir those who set, put someone or something and Khékh, khèkhekh those who add, put, place someone or something and Kheûl, khèkheul those who put, place someone or something and Khoâl, khúlamat those hwo put, place someone or something and Khòle, kholelónge those who put or place someone or something and Khriîne, khriînemat those who put, place, install, appoint to office, put aside candy for an emergeny and Kól, kolelónge those who place, put someone or something and Oâqir those who put or place someone or something and Seîtya those who lay, place, put someone or something and Sètwa those who put, place, set someone or something and Tlhìkhpe, tlhìkhpen those who put, place, translocate someone or something and Xhthítel those who stand, put someone or something.

Eîxoar qoxhrayùlkha koe tlhir xhnèno kó.
He dreßes his friends.

Oâqir tlhajhetlhisòxhra xhroe pónetlhi’ óxing poa.
I dreß myself with boots;
I am dreßed in a boots.

All of those particular participles for putting or placing are used with tlhir+ in the very same formula as follows:

Eîxoar X tlhir Y Z
Jhpèyeir X tlhir Y Z
Khékh, khèkhekh X tlhir Y Z
Kheûl, khèkheul X tlhir Y Z
Khoâl, khúlamat X tlhir Y Z
Khòle, kholelónge X tlhir Y Z
Khriîne, khriînemat X tlhir Y Z
Kól, kolelónge X tlhir Y Z
Oâqir X tlhir Y Z
Seîtya X tlhir Y Z
Sètwa X tlhir Y Z
Tlhìkhpe, tlhìkhpen X tlhir Y Z
Xhthítel X tlhir Y Z

Z puts X article of clothing on Y; Z dreßes Y in X; Y is dreßed in X by Z

Eîxoar aîxhla xhroe pú
I put spectacles on someone.
I dress someone in spectacles.
Someone is dressed in spectacles by me.
Jhpèyeir aixhlayàxhmikh tlhir Aqawékhi Táto pú.
I put spectacles on Great-Uncle Táto.
I dress Great-Uncle Táto in spectacles.
Great-Uncle Táto is dressed in spectacles by me.
Khèkhekh tlhaqèswa xhroe Wthenitlhùwuji Qtìmine.
Auntie Qtìmine puts a collar on someone.
Auntie Qtìmine dresses someone in a collar.
Someone is dressed in a collar by Auntie Qtìmine.
Khèkheul tlhaqèswa xhroe tlhir Fhermáta Wthenitlhùwuji Qtìmine.
Auntie Qtìmine puts a collar on Fhermáta.
Auntie Qtìmine dresses Fhermáta in her collar.
Fhermáta is dressed in her collar by Auntie Qtìmine.
Khúlamat tlhajhetlhisoxhrayùlkha Siêthiyal.
Siêthiyal puts boots on someone.
Siêthiyal dresses someone in boots.
Someone is dressed in boots by Siêthiyal.
Kholelónge tlhajhetlhisòxhra xhroe tlhir Ixhúja Siêthiyal.
Siêthiyal puts boots on Ixhúja.
Siêthiyal dresses Ixhúja in boots.
Ixhúja is dressed in boots by Ixhúja.
Khriînemat tlhajhetlhisòxhra pónetlhi Karulátayan.
Karuláta set and and succeeding in putting boots on herself.
Karuláta dresses herself in boots on purpose.
Karuláta is dressed in boots because she meant to.
Oâqir tyiê xhroe pútlhi Puîye.
Puey puts stockings on me.
Puey dresses me in stockings.
I am dressed in stocks by Puey.
Seîtya sás tsena tlhir stélar xhlir Puîye.
Puey accidently puts a ring on the princess’ finger.
Puey accidently dresses the princess with a ring on her finger.
The princess accidently wears a ring on her finger because of Puey.
Sètwa sufhyinùlkha tlhir jhpaipasàraxim Puiyèyapkh.
Puey chanced to put a single glove on the hand of the ballerina princess.
Puey happened to dress the ballerina princess with a single glove on her hand.
The ballerina princess accidently wears a single glove on her hand because of Puey.
Tlhìkhpent fhèrntol tlhir Éfhelìnye Puîyeyan.
Puey put the red glass ballet slippers on Éfhelìnye on purpose.
Puey dresses Éfhelìnye with red glass ballet slippers on purpose.
Éfhelìnye on purpose is dressed in red glass ballet slippers by Puey.
Xhthítel khniefhrìnthe tlhir Éfhelìnye Puîyeyan.
Puey puts the crystalline diadem on Éfhelìnye on purpose.
Puey dresses Éfhelìnye with a crystalline diadem on purpose.
Éfhelìnye on purpose is dressed in a crystalline diadem by Puey.

I suppose since clothing is so important in the Dreamtime that it would make sense that our words for dressing should be as complex as our clothing itself. Our clothing quite literally reflects the dreams and thoughts of the person who wears it, as well as the person for whom it was made, and anyone who has worn it in the past, whether he be quick of dead. I suppose I should go ahead and define some of the vocabulary I used above, let’s see, we have aîxhla spectacles, eye-glasses and fhèrntol, fhentaîrlu red glass ballet slippers, dancing slippers such as I am wearing now, and kniêfhri, khniefhrìnthe diadems, crystalline crowns and qòxhra sarks, blouses, and sás rings, fingrgull and sùfhye, sùfhyin gloves, manegow and tlhajhetlhisòxhra boots and tlhaqèswa collars and tyiê socks, stockings and wthènitlhu, wthenìtlhuwu mine or our aunt, title of respect for an older women, but in the examples above I call Qtìmine wthenitlhùwuji, mine or our auntie.

How does one express undressing someone? How does one say, Puey undresses Éfhelìnye by means of the crystalline diadem on purpose. One does not just use the negative –axúng suffix.

Xhthítèlaxúng khniefhrìnthe tlhir Éfhelìnye Puîyeyan.
Puey does not put the crystalline diadem on Éfhelìnye on purpose.

Nor does one simply take the adposition and try to pick its opposite. How would xhrir work?

Xhthítèlaxúng khniefhrìnthe xhrir Éfhelìnye Puîyeyan.
Puey puts the crystalline diadem away from Éfhelìnye.

Those are both perfectly grammatical sentences, but neither of them mean undressing someone
The way that we express undressing is still to use Tlhir+ but to change the predicate experiencer. In this case we only have four choices, and they are: árs, ársil those who push someone or something away and khrìngime, khringìmemat those who remove, subtract, take away, delete someone or something and xhroâqir those who put away, place someone or something away, far away and xhròrthwi, xhròrthwin those who push away, purge, remove someone or something.

So we say,

Xhroâqir qòxhra xhroe koe tlhir xhnèno kó.
He undreßes his friends.
He puts away the clothing on his friends.

Xhroâqir poe aixhlayùlkha tlhir pón óxing poa.
I take off my glaßes.

And one can think of these forms as:

Árs, ársil X tlhir Y Z
Khrìngime, khringìmemat X tlhir Y Z
Xhroâqir X tlhir Y Z
Xhròrthwi, xhròrthwin X tlhir Y Z

Z removes X article of clothing from Y; Z undreßes Y in terms of X; Y yzzz undreßed in X by Z

Ársil tyiê xhroe Puîye.
Puey removes stockings from someone.
Puey undresses someone in terms of stockings.
Someone is undressed in stockings by Puey.
Ársil tsena tlhir stélar Puîye.
Puey removes an article of clothing from the princess.
Puey undresses a princess in terms of something.
The princess is undressed by Puey.
Ársil sás tsena tlhir stélar xhlir Puîye.
Puey accidently removes a ring from the princess’ finger.
Puey accidently undresses the princess in terms of her ring.
The princess is accidently undressed in terms of her ring by Puey.
Khringìmemat sufhinùlkha tlhir jhpaipasàraxim Puiyèyepakh.
Puey chances to remove a single glove from the ballerina princess’ hand.
Puey happens to undress the ballerina princess in terms of a single glove from her hand.
The ballerina princess is accidenly undressed in terms of a single glove by Puey.
Xhroâqir fhèrntol tlhir Éfhelìnye Puîyeyan.
Puey removes the red glass ballet slippers from Éfhelìnye on purpose.
Puey undresses Éfhelìnye in terms of her red glass ballet slippers on purpose.
Éfhelìnye is undressed on purpose in terms of her red glass ballet slippers by Puey.
Xhròrthwin khniefhrìnthe tlhir Éfhelìnye Puîyeyan.
Puey removes the crystalline diadem from Éfhelìnye’s head on purpose.
Puey undressed Éfhelìnye in terms of her crystalline diadem on purpose.
Éfhelìnye is undressed on purpose in terms of her crystalline diadem by Puey.

I’m actually quite glad that Great-Uncle is not reading o'er my shoulder or that I’m sitting in his lap while he helps me write, because he would most certainly not approve of sample sentences that involve undressing. I find it quite interesting though that Babel has no simple independent participle which means those who undress someone or something. In fact we barely at all have particples that mean wearing. We have the level seven suffix –exhloat which means One wears clothing, and we have three participles which can mean wearing, but rather have a wider range of meaning, and they are: jhangétsa, jhangétsu, tio estas those who wear clothing, are arrayed in, beseen in, panoplied in someone or something. And eîtlhir those who carry, support, wear, are arrayed in, beesen in, panoplied in someone or something and then xeûs which means those who dress, adorn, beautiful someone or something. I find jhangétsa, jhangétsu to be quite an interesting participle since it occurs in a few compounds, we have qetlhekhlajhangétsa, qetlhekhlajhangétsu men’s kilts, which is builded up from qetlhèkhla* legs, heels, knees, hips, a man’s hips, and qoqtákhoijhangétsa, qoqtákhoijhangétsu women’s dresses, gowns which has qoqtákhoi a woman’s hips, those who are curvy, who undulate as an element, and jhangétsumern robes, outer clothing, liturgical robes which just has the element of khmérn things added to it, and finally the name of the only King whom the Qlùfhem Aûm or Thùlwu Aûm e'er had, the hyperpolysyllabicsesquipedalianists prince Syarápatlharthosewethenxhejhangétsaqhanulrepatàrotlha most hippopotomonstrosesquippedaliophilic.

My love, if you can endure Tlhir+ for wearing, dressing, and undressing, then you can endure anything. So Tlhir+ can also be used with some weapons to form rather gruesome clauses or sentences. At least in grammar, it can be quite fascinating, although I shall leave the real warfare unto you.
There are some weapons which can also be used as actions with the adposition tlhir+. For instance Khátatlhùmpa means The Pwéru Staff, the Headthumper, but with tlhir+ it means those who thump someone or something on the head. Xékhur means falchions, broad swords but with tlhir+ it means those who cut the torsos of someone or something. Ajùxhna, ajùxhnamat means sharp hooks, goads for mammoths, mastadons, or dinosaurs, ankushes, but with tlhir+ it means those who goad, prick someone or something.

Kholtelónge Khátatlhùmpa xhroe Qírenat Kàrijoi.
Emperor Kàrijoi holds his ancestrial Headthumper staff.
Xékhur xhnir Pápo Pátifhar púqisa.
I have Þe broad sword that belongs to Grandfather Pátifhar.
Jaeyájhei teiqhayajùxhnamat xhroe Puîye túxing?
Do you see Puey’s dinosaur goad?

Khátatlhùmpa tútlhir khyámi pútlhi.
I lament thumping you on your head.
Xékhur tlhir Pápo Pátifhar pú pón.
I myself cut Grandfather Pátifhar through his torso.
Ajùxhnamat ajùxhnamat tlhir tlhàngtore pónentir Puîye.
Puey keeps goading Þe female tlhàngtor trompetons Þæt belongs to him.

I didn’t really mean for the example with Grandfather Pátifhar to become so scary. You already have heard of khòlta, kholtelónge, those who hold someone or something ancestrial, while tlhàngtore are female deinotheria.

A similar idiom to the above is also found with lexical items that mean soldiers. Sòlet, sòlat and sòlta and jhòtra, jhonítra and xhmenòfhta all mean soldiers, officers, pedati, maquahuitlmen, sweordbora, but with the adposition tlhir+ hey mean those who use a māccuahuitl against someone, or who strike someone or something with a maquáhuitl.

Íngìkhmar ól ker sòlat.
Íngìkhmar is truly a soldier.
Sòlat tlhir tlhàngtore’ Íngìkhmar.
Íngìkhmar strook Þe female mammoth with a maquáhuitl.
Jhonítra tlhir Pápo Pátifhar khyámi tlhir xhmenòfhta.
Þe officer laments using a māccuahuitl against Grandfather Pátifhar.
Jhonítra xetlhajairauqhùyepakh kúyejikh tlhir Pápo Pátifhar khyámi tlhir xhmenòfhta.
Þe officer laments using his own maquahuitl against Grandfather Pátifhar.
Jhonítra xetlhajairauqhùyepakh kekuyejikh tlhir Pápo Pátifhar khyámi tlhir xhmenòfhta.
Þe officer laments using Grandfather Pátifhar’s māccuahuitl against him.

I really should think through the examples before accidently writing about someone striking Grandfather Pátifhar. Xetlhajaûrqha, xetlhajairaûqhu is one of our words for a twin handed wooden sword club tipped in flint and obsidian, although I should have just used jiêrntao, jairientaôlu as the word for māccuahuilt since I had chosen it for the vocabulary before.

Jhonítra jairientaolùyepakh kekuyejikh tlhir Puîye khyámi tlhir Ixhúja.
Ixhúja laments using Puey’s māccuahuitl against him.

Having a name and naming someone also also requires the level seven prefix Tlhir+. Only a male can give a name, but at least I can figure out the grammar of howing to say having a name.
We have many different words for names, aêt, middle names, one’s parent’s names, and aîka clan name, family name and aîpa personal name, first name and àkhma and anòrmen and khúl and khném all just mean names and lwiîtlhe means family name, last name, while oînta means a woman’s name, and oînti just means names and oînto means a man’s name and ókho means a women’s first name as given by her Father, and in my case it would be Éfhelìnye, and óli, ólyot as well as omen and péja all just mean names while qthùla means names or titles and sàtyoan means nicknames, pet names, endearments, sobriquets and thètwo, thètwos and tnàrlkhurl and ùtha and xaê and xhmène all just mean names.
Words for names never take the construct case, nor a prefix for insperable possession. Neither poe aipa nor aipa púxhrejor are grammatical ways to say my name, but aîpa pútlhi is.

Xaê Fhermáta pútlhi.
My name is Fhermáta.
On me is the name Fhermáta.
Péjàyaxiis tútlhi?
What is your name?
Which name is on you?

Siêthiyal xaê pútlhi.
Siêthiyal my name.

Xhyutlhoas aîpa Karuláta?
Whose name is Karuláta?

Óng xhlir xaê tlhir qúra púqi.
I have honor in Þe name of Þe viceroy king.

Puîyus òment pútlhi.
Òment pútlhi Puîyus.
Puîyus is my name.

Puîye’ ólyot pútlhisa.
Ólyot pútlhisa Puîye.
Puey is my name.

The word order for having a name in Babel works either way as you can see. Technically speaking omen and ólyot are the subject in the experiencer case for clauses or sentences meaning those who have a name, while the name itself is the predicate experiencer. This is similar to the dative construction meaning to have. Qúra púqi means I have a regent king, and qúra is the predicate experiencer in that sentence.

Puîyus òmen ótlhi poa. Khnuqamayaîngqa’ Íngìkhmar óxing poa.
My name is Puîyus. I am Þe the humble Son of Íngìkhmar.
Éfhelìnye’ òmen ótlhi poa. Khnuseqaînta Kàrijoi’ óxing poa.
My name is Éfhelìnye. I am the meek Daughter of Kàrijoi.

Qamayaîngqa means his or her or their son whle seqaîngta means his or her or their daughter.

Xhyeis òmen tútlhi?
What is your name?

To expressing a male naming someone or something, one also has to use the adposition Tlhir+. Both Aîre and Kìkhes means those who name someone, but the person being hight is in the locative case after Tlhir+. The formula is quite simple.

Aîre X tlhir Y Z
Kìkhes X tlhir Y Z

Z names Y X

I suppose those two little equations did not quite warrant an entire chart. But charts are just so much fun to write.
Hence the two particles aîre and kìkhes mean those who name someone or something and the adposition tlhir+ is used to denote the entity being name, but the name itself remained an unmarked khwèlipe predicate experiencer and usually immediately follows aîre or kìkhes.

Aîre ótlhir xhreuxujórei xhnir Puîyus.
Puîyus likes to name people.
Kìkhes Éfhelìnye kéxhetlhi kóxhing.
He named her Éfhelìnye.
Aîre Fhermáta kexhetlhixing púsa.
I name her Fhermáta.
Aîre Fhermáta kexhetlhixing xhyus?
Who names her Fhermáta?
Aîre Fhermáta xhyutlhoas púsa?
Whom do I name Fhermáta?
Aîre xhyus kexhetlhixing púsa?
What do I name her?

We have two other participles that have to do with naming, we have jhàlyo those who are hight someone or something (predicate experiencer) (tlhir+) someone or something and jhkhàrpya those who name (tlhir+) someone or something to be someone or something after (xhrir+) someone or something.

Jhàlyo Kàrijoi tlhir Qírenat pú.
I was namedKàrijoi after Þe Emperor.
Jhkhàrpya Kàrijoi pútlhi xhrir Qírenat qráyìngte.
My Mother named me Kàrijoi after Þe Emperor.

Actually I do not wish to talk about jhàlyo and jhkhàrpyo at this moment. Once when I was trying to figure out whether or not Babel truly was semantically non-restrictive I came across the dilemma of how fully to inflect these forms for naming, and I came to the conclusion that jhàlyo was the passive voice form of aîre and kìkhes. But such shall have to be a discussion for another time.
The inflection tlhir+ is also used with certain idioms based upon the participle lwaûr,

Lwaûr tlhir Puîyus.
Puîyus is homesick.
Fhúnàlwaur tsena tlhir jakhtàqta.
Þe warrior feeleth longing.
Khlunèlwaur tlhir Pápo Pátifhar.
Grandfather Pátifhar is nostalgick.
Lrunèlwar tlhir stélaring.
Þe Princess suffren sadneß after a loß.

The participle lwaûr means homesickness, hejmveo, droug ar get, while fhúnàlwaur and khlunèlwaur and lrunèlwaur all mean longing, nostalgia, homesickneß, sadneß after a loß, hejmveo, droug ar ger, hiraeth.

The inflection of the prefix pejor+ is a good way for us to begin our discussion on weather expressions. To express the weather one creates an impersonal clause by using the formula of:

Ei pejor X

X is happening.
X is coming to pass.
‘Tis X.
‘Tis X-ing

Ei pejor is a fun little expression, while –epoar is a level seven suffix.

Ei pejor jetlhèlta.
‘Tis rain. ‘Tis raining.

Ei pejor tlhoaxojuxujoxíju.
‘Tis thunder. ‘Tis thundering.

These two expressions can also be used to describe less specific aspects of weather such as temperature.

Ei pejor tqú.
‘Tis cold.

One may also express seasons in this way:

Ei qìr pé pejor jhaxeîxe.
‘Tis now winter.

Remember that you have to use either ei pejor X or X-epoar to describe the weather. If you just say Jetlhèlta’ ei you are saying The thing is rain while Ei pejor jetlhèlta means ’Tis raining.

The weather words I’ve used in the examples above are jetlhèlta rain and tlhoaxojuxujoxíju thunder and tqú, tqùyot those who are cold and jhaxeîxe one of our many words for winter.

Ei tyoe pejor qhàloqho khniêr tsenastélàrejikh Puîye.
Qhàloqho tyoe yepoar khniêr tsenastélàrejikh Puîye.
Unleß it rains, Puey will kiß Þe Princess.

I am not entirely certain how weather expressions work in the language of beasts, my love, but from what I can understand there seemeth to be some confusion o'er what is the agent and what is the patient in weather constructions, if indeed one can even speak of agents and patients in terms of such a language. In Babel one must use ei pejor or the suffix -epoar, and the construct case may be used to compleate the sense.

It rains.
Jetlheltàyepoar uloqhilayùlkha.
Þe wolcen clouds were raining.
Jetlheltàyepoar ximloiyòlkha.
‘Twas raining blood.
Jetlheltàyepoar ximloiyòlkha.
Blood wæs raining down.
Jetlheltàyepoar qhaloqhoyùlkha.
‘Twas raining raindrops.
Jetlheltàyepoar uloqhilayùlkha ximloiyòlkha.
Þe wolcen clouds were raining blood.
Rain falls.

Qhàloqho means rain, raindrops while ulòqhila are wolcen clouds and xìmloi means his or her or their blood.
Note that the sentence Jetlheltàyepoar uloqhilayùlkha ximloiyòlkha cannot possibly make sense in terms of any literal way. It’s raining of clouds of blood makes no sense at all, but in a weather expression context always gives it’s meaning. It just does. Trust me.

Tlhìjhwa qhàloqho.
Rain falls.

Now the above expression is usually not the way that one introduces an explanation of weather, one usually begins a description with –epoar and ei pejor.

Ei pejor qhàloqho tlhìjhwa.
Qhaloqhòyepoar tlhìjhwa
Þe rain wæs falling.

This is the normal way of expressing Rain was falling. One may say Tlhìjhwa qhàloqho in a very poëtick way or perhaps in a blessing. After all, weather does not fall or stumble in the way that other semantically non-restrictive sùkhpet participles or tòngqe personal pronouns may. However, one regularly hears:

Ás tlhìjhwa qhàloqho.
May it rain!
May rain fall!

I suppose that I could say that the difference between the normal weather expression of –epoar and ei pejor and the rather poetic, literal description of weather is very difficult to translate into the languages of wild beasts.

For to express the beginning of a change of weather, one would add ker sopaingate and repeat the weather participle.

Ei pejor qhàloqho ker sopaingate qhàloqho.
Qhaloqhòyopoar ker sopaingate qhàloqho.
‘Twas beginning to rain.

However if one wishes to continue the drescription one may replace the second weather word with something else.

Ei pejor qhàloqho ker sopaingate tlhìjhwa.
Qhaloqhòyopoar ker sopaingate tlhìjhwa.
Rain was beginning to fall.

This is clearly an idiom since per/ter/ker usually take just one term, usually an experiencer unmarked relative clause. Also, although one may say sopaingate qhàloqhoRain begins to be something, or rain becomes something. Usually the construct case comes after sopaingate such as in the statement Sopaingate qhaloqhoyàxhmikh, it becomes rain. In any other construction one would use twòsu relative pronouns and sopaingate in the normal way, such as in the sentence Jaê xhón xhroe kus sopaingate qhaloqhoyùlkha púsa, I see Þe water Þæt becomes rain.
If there is an extended description of weather, however, ei pejor or –epoar is usually only used in the first clause. Then other ways of describing weather are used, including constructions such as qhàloqho tlhìjhwa.

Ei qìr xhrè pejor qhènthi. Tlhìjhwa tlhìjhwa sùsur qhàloqho.
‘Twas night. Þe rain kept falling, producing a whispering sound.

Ei qìr xhré pejor qhenthiyuîtul qeqyoyùlkha.
‘Twas a darksome ond stormy pnight.

Joi pejor kamliyingpenìngpen khleit jin eisur pejor qhóqhi.
An I should e'er leave you, ‘twould not be during Þe summer.

And in these sample sentences you encounter qhènthi nights and qèqyo, qèqyoim storms and sùsur soft susurrations and those who make the sound of soft whispering and kàmli those who come from, leave someone or something and qhóqhi summertide.

Considering what you’ve learned of the weather expression, I’m going to start giving you some examples.

Ei pejor tsòkopa.
‘Tis snowing.
Ei pejor tsokopayáxeus!
Ei pejor tsòkopa khrúje!
Tsòkopa khrúje yepoar!
Ás ei pejor tsòkopa!
Ás tsokopàyepoar!
May it snow!
Ei pejor tsokopayáxeus khyi!
Tsokopayáxeus khyi yepoar!
Would that it snow!
Ei pejor tsokopayétyai!
Ei pejor tsòkopa khrúju!
Tsòkopa khrúju yepoar!
It must snow!

Ei pejor tsòkopa ker sopaingate tsòkopa.
Tsokopàyopoar ker sopaingate tsòkopa.
It begins to snow.
Ei pejor tsokopayáxeus ker safhuxhline tsòkopa!
Tsokopayáxeûsepoar ker safhuxhline tsòkopa!
Ei pejor tsòkopa khrúje ker safhuxhline tsòkopa!
Tsòkopa khrúje yepoar ker safhuxhline tsòkopa!
Ás ei pejor tsòkopa ker safhuxhline tsòkopa!
Ás tsokopàyepoar ker safhuxhline tsòkopa!
May it begin to snow!
Ei pejor tsokopayáxeus khyi ker safhuxhline tsòkopa!
Tsokopayáxeus khyi yepoar ker safhuxhline tsòkopa!
Would that it begin to snow!
Ei pejor tsokopayétyai ker safhuxhline tsòkopa!
Tsokopayétyaiyepoar ker safhuxhline tsòkopa!
Ei pejor tsòkopa khrúju ker safhuxhline tsòkopa!
Tsòkopa khrúju yepoar ker safhuxhline tsòkopa!
It must begin to snow!

Ei pejor tsòkopa ker fhejhijopaingate tsòkopa.
Tsokopàyopoar ker fhejhijopaingate tsòkopa.
It stops snowing.
Ei pejor tsokopayáxeus ker fhejhijafhuxhlinetsòkopa!
Tsokopayáxeûsepoar ker fhejhijafhuxhline tsòkopa!
Ei pejor tsòkopa khrúje ker fhejhijafhuxhline tsòkopa!
Tsòkopa khrúje yepoar ker fhejhijafhuxhline tsòkopa!
Ás ei pejor tsòkopa ker fhejhijafhuxhline tsòkopa!
Ás tsokopàyepoar ker fhejhijafhuxhline tsòkopa!
May it stop snowing!
Ei pejor tsokopayáxeus khyi ker fhejhijafhuxhline tsòkopa!
Tsokopayáxeus khyi yepoar ker fhejhijafhuxhline tsòkopa!
Would that it stop snowing!
Ei pejor tsokopayétyai ker fhejhijafhuxhline tsòkopa!
Tsokopayétyaiyepoar ker fhejhijafhuxhline tsòkopa!
Ei pejor tsòkopa khrúju ker fhejhijafhuxhline tsòkopa!
Tsòkopa khrúju yepoar ker fhejhijafhuxhline tsòkopa!
It must stop snowing!

In a later epistle I’m going to teach you how to use pejor+ to form subordinate clauses. Howether weather terms never use pejor+ in tht way because weather terms already use the ei pejor idiom. In the examples above tsòkopa means snow while fhèjhi means those who stop or cease someone or something. In order to use a weather expression in a subordinate clause one must use a strategy that does not involve pejor+

Tsokopayatserepoar …
When it snows, while it snows, an it snows, in Þe context of snowing …
Tsokopayalwosepoar …
An hit snows …
Tsòkopa tyoe yepoar …
Unleß it snows, an hit doth not snow …
Tsokopayejètepoar …
Because it snows ...
Ke se sas tsokopàyepoar …
Keqoas tsokopàyepoar …
Keyaloisas tsokopàyepoar …
Keyatsersas tsokopàyepoar …
Keyexhyeusas tsokopàyepoar …
As soon as, when iit snows …
Ke se sas tsokopàyepoar Singpílayèxhyeu …
When it snows in Singpíla … that is, seldom or never.

The relative pronoun kes can be inflected as ke se sas and keqoas and keyaloisas and keyatsersas and keyexhyeusas and they all mean as soon as or when.

Finally, pejor+ as well as the level one suffix –atser can both be used for the accusitive of

I’m very tired right now, Puey, so I may have to cut this a little short. Great-Uncle is making my bed. He’s tapping his gangly angular legs in his way that means it will be sleeping time soon.

Pejor+ and –atser are used to form the accusitive of respect and the cognate accusitive. I shall further explain this on the section on -atser. Here are a couple of examples.

Accusitivë of respect:

Pejor akènuyoi thethèqri’ Ixhúja.
Ixhúja was naked with respect to her gnee.
Ixhúja’s gnee was naked.

Qhànu teiwa pejor tlhaqìxhla Puîyus.
Puîyus was wounded on his arms.

Cognate accusitivë:

Àkut pejor xhyúlàyaxiis xhajhyastélar?
What dances did Þe many princesses dance?

Ás tyàtlhamat pejor éfhe Jaraqtuyùlkha tú!
May it be that you live a Jaràqtun life.

I’ll go to bed in a moment Great-Uncle! Let me just finish this epistle to Puey!

Great-Uncle is just clucking o'er me. Cluck cluck cluck. The words I used in this example were thèqri, thethèqri those who are sanculottick, naked, nude, exposed, scantiwise yclad, dearg rùisgte, and akènuyoi means hir or her or their gnee and qhànu means those who smart, sting, are sore, wounded and the heat from the Sun and tlhaqìxhla* are arms and àkut, akútil are those who dance and tyàtlha, tyàtlhamet are those who live, are alive.

Fine, Great-Uncle! I’m coming to bed. Let me just kiss the epistle a few more times before tying it to the feet of the Raven. I want the letter to smell just like me. Let me kiss it a just a few more times and


Words for Chanting, Saying, Telling, Speaking

Afhóweut tho who chant, speak (somewhom/somewhat)
Eiléja tho who chant; talk, say, speak (somewhom/somewhat) [thing·many·wørd]
Éjar tho who chant; say, speak, tell (somewhom/somewhat) [wørd·do]
Èlefhe, elèfheqhe tho who chant; say, speak, tell (somewhom/somewhat)
Elèpya, elèpyil tho who chant; say, speak, tell (somewhom/somewhat)
Èlta, èltamat tho who chant; say, speak, tell (somewhom/somewhat)
Èlyet, elyèteqhe tho who chant; say, speak, tell (somewhom/somewhat)
Euxéjar tho who praise (somewhom/somewhat); speak poetry [order·wørd·do]
Fhàplin, fhaplìnamat tho who chant; say (somewhom/somewhat)
Fhèpyuliin tho who chant; say, speak (somewhom/somewhat)
Fhlàma tho who chant; speak, say (somewhom/somewhat)
Fhókheûqha tho who preach, speak solemnwise
Fhóyeke tho who chant, speak (somewhom/somewhat)
Fhreûyuir tho who tell stories
Fhrím, fhrìmeqhe tho who chant; speak, say (somewhom/somewhat)
Jhexhwúxoir tho who tell stories [leß·owll·spirit·matter·do]
Jhexhwuxoîxei stories, ficcioun [leß·owll·spirit·matter·thing]
Jhexhwuxoîxo story tellren [leß·owll·spirit·matter·person]
Jhkhèkhqa tho who chant; say, utter (somewhom/somewhat)
Jhkhèrsqro, jhkhèrsqrot tho who push forward, speak careleßwise, act haphazardwise
Jhyèlta tho who chant; speak, say (somewhom/somewhat)
Khmúta words; tho who chant, speak, say, tell (somewhom/somewhat)
Khnàqhe, khnàqhemat tho who narrage, tell, relate (somewhom/somewhat)
Khwìlifhu, khwilìfhufhu tho who chant; say, tell, expreß (somewhom/somewhat)
Khyéja “says; say,” (chant){irregular, takes ne tense ør number inflexion}[great·wørd]
Khyejáreu “Say!” “Let’s say,” (chant){irregular irrealis of khyéja}[great·wørd·do·wish]
Khyenéjar tho who chant, say holy words [great·goodly·wørd·do]
Lyéqha tho who collect (somewhom/somewhat), ­chant, speak (somewhom/somewhat)
Paîqe, paiqelónge tho who chant ritualwise; psing (somewhom/somewhat)
Paîswi tho who push (somewhom/somewhat) forward impetuouswise, speak upana without proper thought
Paîyafha, paiyàfhamat tho who chant ritualwise; psing (somewhom/somewhat)
Pápel, pápilu tho who crocodile, krokodilantoj, speak one’s own dialect whhhere Khniîxhwa would be appropriate
Patifháru tho who chant, say holy words
Pfhìnkha, pfhìnkhamat tho who chant, speak (somewhom/somewhat)
Púrkh language, tounge; tho who chant, speak (somewhom/somewhat)
Pyìkhar tho who chant, speak (somewhom/somewhat)
Qhàtiya tho who chant, who say, repeat, state, recite (somewhom/somewhat)
Qhekhèkhna tho who chant; say, speak (somewhom/somewhat)
Qhèlta tho who chant; speak, say (somewhom/somewhat)
Qhònkhu, qhonkhùnthe tho who tell stories
Sàqa tho who chant; say, tell (somewhom/somewhat)
Sekókhi, sekókhelínge tho who speak pompouswise, bloviate
Tàfhli tho who chant, speak, say, talk (somewhom/somewhat)
Thèfhreqa tho who speak, chant (somewhom/somewhat)
Thiîjhwa, thiijhwelónge tho who chant, speak, say (somewhom/somewhat)
Thóqa, thoqelínge tho who chant, reply, say, tell
Thùyeir tho who chant, speak, talk, say (somewhom/somewhat)
Thyòqa, thyòqamat tho who chant, repwise, say, tell (somewhom/somewhat)
Tiên, tiênamat tho who chant; say (somewhom/somewhat)
Tlhòjhwi, tlhoníjhwi tho who speak with Þe Dead
Tsàqna, tsaqnelónge tho who chant, say (somewhom/somewhat)
Tsiwòniya tho who chant, say, speak (somewhom/somewhat)
Wthàfhi, wthanífhi tho who enjoy lóng words, hyperpolysyllabicsesquipedalianists
Xhàfhepel tho who recite (somewhom/somewhat), chant, say somewhom/somewhat aloud
Xhàjota, xhatotàntu foot ond a half lóng words, sesquipedalian words
Xhlòthe, xhlothelónge tho who chant, speak, talk, say (somewhom/somewhat)
Xhmátsu, xhmátsuil noisy talkren of blatant rubbish; silly talk ør rubbish, blatherskites
Xhmiî, xhmiîyeqhe tho who chant, speak, say (somewhom/somewhat)
Xhmòqlu tho who chant, say, speak, tell (somewhom/somewhat)
Xhnapùrkhon, xhnapùrkhoma tho who shine on, illuminate, purge, speak brusqewise to (somewhom/somewhat)
Xhrèqothe, xhreqoîthe tho who tell stories
Xhùtse tho who chant; say (somewhom/somewhat)

Oh Puey this has got to be one of my most brilliant ideas e'er. It is not often that one comes up with an idea that just sparkles with sidereal flavor. Great-Uncle Táto has dressed me in my pajamas and sent me to bed, and I’ve waited for him to fall asleep. Of course, loyal servant that he is, he’s sleeping at the foot of my bed so as to defend me even to the last and to take his honored life should I die in the night, though I rather doubt that shall come to pass. I’ve smuggled a light bubble beneath the pages and will finish this epistle properly for you. It’s occurred to me that you and I have finished two major sections on Babel Grammar, the phonology and the prefixes, and so as a reward I’m creating a list of words for chanting on the left. It just seems mete that as we finish this section that we contemplate words for a time. Words are just so magical, don’t you think so? I do hope that someday you learn to speak them, but even if you don’t that’s fine, because your eyen are words unto me, when we hold hands it is as if levinflashes of words flow between us.

Grammatical Terms

Fhtóte, fhtótet affixes
Lrànkhu, lrànkhus prefixes
Swètwa, swètwan suffixes
Khyèqa Experiencer Subject
Khwèlipe Experiencer Predicate
Sét sentence (grammatical)
Jàngqi, jàngqim phoneme
Jìngtos, jìngtois allophone
Qwòthnas, qwòthnis consonants
Tnòntha, tnònthang vowels
Fhtuîtsel, fhtuîtsil semivowels (y, w)
Fhtoîsyoi diphthongs
Sìlapa syllababel
Khlàtyekh, khlàtyikh Unmarked relativë clauses in Experiencer Case (grammatical term)
Sùkhpet, sùkhpat participle (grammatical term)
Tòngqe, tòngqa personal pronoun
Twòsu relativë pronoun
Khlejaxúqei lexicon [many·wørd·spirit·in·thing]
Khwórt lexicon
Khlejaqúfha grammar [many·wørd·in·spirit·power]
Qlàmet grammar
Fhìtsi tho who are irregular, marked grammaticalwise
Jhùfhra sentences
Khmàlon, khmàloma affixes
Xhlèmi parts of speech
Fhèqli grammatical aspect (for Þe presumptivë mode)

Ejaxíju words; language [wørd·sound]
Èlijha language, Babel
Entúlel speech, language, Babel
Ìpur language, Babel, dialect;things written katadown (in a dialect)
Khléja language [many·wørd]
Khlìjha language, Babel; Khlìjha, Þe name of Þe Babel Language
Khlíkh language, tounge, Babel
Khlìkhe, khlìkha language, Babel, dialects
Khlìneqa dialects, language, tongue
Khlísi language, Babel
Khmàpangu language
Khwèqhumi language, Babel
Lwípe language, Babel
Púrkh language, tounge; tho who speak
Pyapèlyorn language, Babel
Pyápepel language, speech, Babel
Pyápepèlixhe words, things spoken, language, Babel
Qthèmlipu language, Babel, thought
Tlhót story, language, Babel

Akhténi words
·apuir words of (root) (9·s)
Efhòswuqhe women’s language
Éja [words]
Ejaxíju words; language [wørd·sound]
Fhaêkh atoms, elements, words, musical notes, smallest bit of story (+ part gen)
Fhaên, fhaîma words, utterances
Fhàlesi words
Fharèqte wørd
Fhàxhli words
Fhèrim, fhèriim magical words; Þe Gibberish language
Fhilàrtamern ritual words, forms
Fhìprau baby talk, childers’s language
Fhìtsi tho who are irregular, marked grammaticalwise
Fhìtyu vocabulary, sum of words availababel to (somewhom/somewhat)
Fhùtwu non standard words, slang forms, incorrect words
Jhejáxoi ordinary words, Babel [leß·wørd·matter]
Kenétsu, kenánétsu spoken words
Khlùli, khlunáli argot, cant, dialects, specialized vocabulary
Khmiêke holy wørd, secret wørd
Khmúta words; tho who speak, say, tell (somewhom/somewhat)
Khwìmiko, khwiwìmiko words
Khyása words
Khyejáxoi Gibberish, magical words [great·wørd·matter]
Khyenéja holy words [great·goodly·wørd]
Ofhàthweu men’s language
Púr words, sayings
Pùrta words
Qíperakh Magical words, confusion, Qíperakh; Þe Gibberish Language
Sìlapa syllababel
Sùpyaong linguistiξ
Tèqlinon tho who decline grammaticalwise, tho who add affixes (to a wørd)
Tlheîqe, tlheîqa words
Tlhejáxoi Gibberish, magical words [high·wørd·matter]
Tlhoâkh words just mentioned, stories just told
Tsàqwingo poetick words
Twòsu relativë pronoun
Tyeîqhe, tyeîqha words
Xhlàpa words
Xhyákh whhhat yzzz said, words
Khlùrnuqha idioms

Fhraîxhu, fhraîxhus calques
Taûsqo Sign Language, used by some Sylvans ond Þe deaf
Lroîxhmo, lroîxhmor Signs of Sign Language
Qtheûnte Þe Language of Þe Beasts
Quîlqe grammatical register
Xhnáru familiar register (for personal pronouns)
Khmekéstu neutral register (for personal pronouns, relativë pronouns)
Lweûmfha polite register (for personal pronouns)
Khwéthnu non·neutral register (for relativë pronouns)
Plaûfhlong grammatical voice
Xhwèqungong activë voice
Khyìfhteng middle voice
Thwoâprang paßivë voice
Thòfhrang antipaßivë voice
Xhneîngto grammatical mood
Jùkhpo comment mood
Khlòfhro irrealis mood
Xhlélejo injunctivë mood
Khìqne grammatical mode
Xhrànte presumptivë mode
Khmòngqo deferential mode
Ólemern existential mode, Þe predicate ól
Jhèkhmu honorifick mode
Sáxhi grammatical aspect (for Þe presumptivë mode)
Òjhwaju imperfect aspect (for Þe presumptivë mode)
Upwàrju perfect aspect (for Þe presumptivë mode)
Oâqeju progreßivë aspect (for Þe presumptivë mode)
Oâkhweju eternal aspect (for Þe presumptivë mode)
Aipoîju vatick aspect (for Þe presumptivë mode)
Xhìqhila grammatical cases
Aikhwìkhlu vocativë case (for participlen, personal pronouns)
Khmuîthno experiencer case (for participlen, personal pronouns, relativë pronouns)
Thèngpo construct case (for participlen, personal pronouns, relativë pronouns)
Khleîxhme ingeminate case (for participlen, personal pronouns)
Kekhìsyu locativë case (for participlen, personal pronouns, relativë pronouns)
Ingaûplo Primary Mode, Þe Presumptivë Mode
Engaûplo, engaûplim Secondary Modes: Þe Deferential, Existential, Honorifick Mode; example of a secondary mode
Twuîlwa grammatical tones
Lwájáya acute accent, rising tone (“á”)
Qaîfheîyai circumflex accent, rising·falling tone (“â”)
Jùfhufheng grave accent, falling tone (“à”)
Axhnànanan level accent (“a”)
Jhaûlqois alliteracioun; tho who alliterate
Qtoârs grave accent (“à”)
Lwoêrng circumflex accent (“â”)

Tlhàthwan omnivoliciounality; omnivolicional clauses ør sentences; tho who are omnivoliciounal (grammatical term) [tlh·thw·n]
Tlhìthwin non·voliciounality; non·voliciounal clauses ør sentences; who who are non·voliciounal (grammatical term) [tlh·thw·n]
Tlhùthwun voliciounality; voliciounal clauses ør sentences; tho who are voliciounal (grammatical term) [tlh·thw·n]
Khlèton ergativë case, voliciounal subject (grammatical term)
Jèxhle absolutivë case (grammatical term)
Tlhùste, tlhutlhùste role, an individual’s funccioun, purpueypose, telick purpueypose
Qún purpueypose, telick purpueypose [in·spirit]
Qwènyeng telicity, telick ør resultitivë clauses ør sentences; tho who are telick, resultitivë (grammatical term) [xhma·]
Xhmaqwényeng atelicity, atelick ør irresultativë clauses ør sentences; tho who are atelick, irresultativë (grammatical term) [xhma·]

I hope you will be returning to me soon, my beloved. You’ll note that you have already been exposed to many of these forms just in describing the grammar of language. How many times have I mentioned lrànkhus prefixes and various khyèqa subject experiencers?

I’m feeling a little sleepy now. I think the light bubble keeps fading beneath the sheets.

Puey, when I define a term in these letters or in the notebook entries that I’m copying out for you, or which I’ll get Fhólus or Karuláta or Great-Uncle Táto to copy for you, I will shall not give a full definition. So on the left I give a very brief defination for Khlìjha but in the lexicion that I’m writing you’ll see something like
Khlìjha one’s heart’s language, one’s dream language, language, Babel, nonsense fairy language, language with musick; Khlìjha, Þe name of Þe Babel Language, scientifick term for Þe Babel Language, language pristine, primogenial, primordial, primitive, universal language; Tlhót Qthèmlipu Pyapèlyorn Pyápepel Pyápepèlapar Pyápepèlixhe Lwípe Jhejáxoi Khwèqhumi Khlèxha Khlìjha Khlíkh Khlìkha Khlísi Ìpur Èlijha Entúlel Babel

Or something like that, I’m still adding and defining and changing all the while. I suppose there is a little mad and silly with creating language, I’m painting the waves and dancing before Suns that already set and can only be remembered at a particular point in time. And yet I must create this art, otherwise no one will have any voice by which to express his love for someone else. If I do not write down the words of language, than we can have no art, no music, and no mythology of our own. Finished would be the story of Puey and the


sorry i’m falling asleep here. Hard for me to keep mine eyen open. Can hear Great-Uncle in his deep sleeping. I’m not entirely sure that he understands the scope of this project, it’s nothing more than the redemption and resurrection of Language itself, the utter purity of words, the love the


Joîkhmír khleit aîPuîye jin!

I love you, Puey!

1 comment:

  1. Hi
    I LOVE dancing! and just bought a Round Fan for my folk dance