Khéxhi
Nineteen
The following poem actually breaks itself up naturally into some smaller stanzas. I would like to think that there is a story to go with these. I could almost imagine someone, perhaps an acolyte or an initiate into the mysteries of the sylvanhood who has eaten nowhat but honey porridge and cheese for a long time, and spends all of his free hours reading histories by candle light.
Ptàxhi xhnoe Xhlàton Jhìthing.[1]
Íng.
Poaqe kiês
Khrinalwos khmaô’
Akekhèsatser
Ximleyòlkha’ Eilònwo
Lyíyatser qìfhis khrin
Xhweîrthna xhmemlìyejikh
Jhpekhoqhàyatser
Xhloeyòlkha’ Eqhùsqii
Qthopayaôngi khrinájhei
Pejor fhànto
Pajeqenkhàyatser khrin
Àkekhes
Ximleyùpwar’ Eîlan?
Honey Porridge and Cheap Cheese
One:
An thou and I, dear ones, lie down
Here
While the Sun accidently warms
Our blood
Although dear thou and I nowhen talk,
Half·heartedly thinking,
While the Sun cherishes, warming
Our blood,
Will thou and I be dear loving ones
In the end
As both of us allow
The Sun to set out to warm
Our blood?
And the words used in the above example are àkekhes those who heat, warm someone or something and Eîl the Sun, the Prime Sun of Glossopoeia, the name for any Cælestial Emperor, and Eqhùsqii is another name for the Sun, and fhànto means end, endings and jhìthing those who are cheap and jhpèkhoqha those who cherish, warm, love someone or something and khmaô those who are here, present, nigh and kiês, kèkies those who lie down, recline and lyí, lyímet those who talk and ptàxhi honey porridge and qènkha, qeqènkha those who permit, allow, let someone or something and qthòpa love, those who love someone or something and xhlàton cheese and xhloê my or our blood, cytoplasm and xhmèmli thos ewho think of, ponder someone or something and xhweîrthna, xhweirthnelínge those who are half full, half-heartedly are or do someone or something and xìmle my or our blood, cytoplasm.
Éng.
Fhafhtònthe
Qir oâqe thìmlulu xhroe yemfhoi
Fhoayájhei púxhni
QlalaKhyeuxiyàqlas
Eqirxùyatser
Xoiqhayengaxóqoayòlkha lyàpya pfho
Káwa xhàxhlan?
Fhlámèfhto tlhèkhar xhroe’
Áyòtya’ éyùtya pónt pae khrin?
Thiperjayájhei khmuthuyepakhàjhwen ker qyoân
Jìnwa sir íkhutakh fheil
Pfhùjha fheil fhúra
Pejor thaôta PetsirFhriîxe
Jhefhaoyèxhyeu khneitàyaloi?
Lrajhusàlwos qòrpro
Khmìto khmeneinàjhwen
Xhwaôptu fheil
Pròyo xhroe’ AinoirKhlór xhroa’ ei?
Xhrexhrépa khréxhye khyi pú
Wthaôyi khli pú?
Ptùtsur eiyájhei
Fhàjhaqot pú
Khnefhaorèxhyeu XauXhlinthakhèthya?
Two:
Can I sit back to back
Too lóng
In the middle
Of the Royal Stars
While
Swift Khnìnthan coffee
Is upon my smacking lips?
Can thou and I, dear ones, spend more
Life and tyme for ourselves?
Will the state of growing pale, to wit, keening, chance to spring
Towards Bealtane
Ør towards life ør decay
As the Agèd Stars come,
Cold at night?
An instances of pain are distant
Doth thinking help
Ør only
Cool the Blessed Stars?
Do I heal more
Than I hurt?
Is it better that
I be dead,
Cooling as the Beloved Stars?
Okay, so the words used in this section are á life and é tyme, both of them prime examples of sound symbolism in Language, and engaxóqoa* lips and eqìrxu thos ewho are in, at, on, in the presence of, near someone or something and fhafhtònthe those who sit back to back to, disagree with someone or something and fhàjhaqa, fhàjhaqot those who are dead, the Dead and fhlám those who are poetick, do, spend, spend tyme, lead, drivë, make, ago someone or something and fhriîxhe heavenly bodies, island planets, stars, volakop, avia; Angels, the Skydancren, Sky Lords, lo, hul, quyλur, č’aska, uvluġIaq, zevle and fhúra rot, decay and jhèfhao those who are cold and jìnwa sir íkh Bealtane, Daphnephoria, the fifth month and káwa Khnìnthan coffee and Khlór who are the Stars, Angels, Skydancren and khmènein those who think, advise, remind someone or something and khmìto, khmìta those who help someone or something, are related to someone or something and khmùthu, khmùthuthu those who grow pale and khnèfhaor those who are cool and khneîta night and Khyeûxi being another word for the Stars, Angels, Skydancren and lràjhus those who are distant to someone or something and lyàpya those who lick, lap, schmack the lips and pfhùjha life, essence and pròyo, proîyo those who cool someone or something and ptùtsu, ptùtsur those who are best, better, preferababel to someone or something and qòrpro, qoîrpro pain, instances of pain and qyoân, qyoâma those who keen, weep formally or loudly and thaôta, thaôteqhe those who come and thìmlu, thìmlulu those who are old, of much age, having existed for a long tyme and thipèrja those who move, hasten, spring and tlhèkhar those who are many, more, much, a word which is fain to take the partitive genitive form of the locative case, and wthaôyi those who hurt someone or something and xhàxhla, xhàxhlan those who are swift and Xhlìnthakh, Xhlinthàrkhu another word meaning the Stars, Angels, Skydancren and xhrèpa, xhrexhrépa those who heal someone or something and xhwaôptu those who are without cause, without reason, by chance, only, merely someone or something.
Áng.
Pejor julùlrot
Pejor plét xhretoyùlkha
Xhríri thielòkhno pú
Koa se sas qhàjhat pú.
Íyai’ ur qoe pú qé
Tratiyàlwos xhnir qé’
Ei xhmúrlùlkha tèqta pfhu kus
Xhthaê xhmuju qé.
Three:
In a wild goose chase
While playing Qhíng playing cards
I left away from the ground
Where I lay.
An they try
To ensure that I return,
‘tis wary smiles
They will receive, friends that they are.
Okay now this stanza employ the words íyo, íyai those who return, and I must say that word does have a rather irregular marked form, doesn’t it, and julùlro, julùlrot wild goose chases, futile journeys, fruitless efforts and plét play, those who play games and qé persons, people, men, somewho, anywho, an impersonal participle of course, and qhàjhat those who lie, are supine, horizontal and tèqta, tetèqta those who are tired, weary and tlhiêl ground, floor, boards and the word tràti which means those who try to do or be someone or something, and when used as a composite modal tràti xhnir X means X tries to … and xhmúrl smilen, those who smile and xhrèto, xhrètor which are Qhíng playing cards and xhríri thos ewho go away, leave, depart and xhthaê, xhthaîyeqhe those who take, receive, grasp someone or something from friends, family, clan.
Úng.
Fhìrem xhthitlhèwomern.
Kòmla tlhir èwim.
Qtiên xhlir xhwoê.
Qoêr xhèmlayant pákhuqei.
Khliên ólu ker khnaîlali.
Theumarlòntrint protlhayàqwa.
Four:
My stomache snarleth.
The mind doesn’t care.
The kitchens chance to be empty.
The bookshelves with parchments are full on purpose. Lines of verse verily are food.
Works of prose it is that are sugary drink.
And the conclusion of this little poem uses the words èwii, èwim brain, mind, soul and fhìrem those who growl, snarl and khliên lines of poetry, verses and khnaîlali food and kòmla which means indifference, apathy and one usually finds it in the expression kòmla tlhir X which means X is indifferent, apathetick, doesn’t care, it doesn’t matter to X and pákh a word for books, parchments and pròtlha works of prose and qoêr those who are full of someone or something, contain someone or something and qtiên those who are empty and theûmarl drinks and xhèmla shelves, bookshelves, bookcases, philxima and xhthitlhèwomern my or our stomache and xhwoê kitchens, pantries, athans, kuk, roduga, slosk, collue, kegyn, iggavIk.
Júxhi
Twenty
Oh my Sister, I’m afraid that the poems coming from the Void become even more ridiculous and confusing.
Kelin’onismós
Éélt éélte kélin’òn
Kalàx-s óóras áq’ousa
Kaloùx-s eniautoús
Epìx q’astéra leuká
Epìx nóóta mélaina.
Palátan su prokúqlei
Ek píonos oíkou
Oínou te népastron
Toroû te kánustron
Kaìx púrna kelin’òx-n
Kaìx lekitítan
Ouk apòteîtai. Póter apíòòmes èè lafh’óómeta?
Ei mén ti nóseis. Ei n’èx méé ouk eásomes
È tàx-n q’unaîka tàx-n ésò katèménan
Miqràx mén esti khr’an’íòs min oísomes.
Alyei pérèx-s ti
Meq’a n’éé ti pérois.
Ánoiq’ ánoiq’e tàx-n túran kelin’óni
Ou q’ar q’érontés semen alyàx pain’ía.
The Swallow Song
The swallow is coming, is coming
Bringing hours of beauty,
Years of beauty
On hir white belly
On hir black back.
Bring on the cake of fruit,
From your fatted house,
And a cup of tea
And a basket of cheese.
And the swallow doth not disdain
White honey bread ør manna ør
honey·porridge, either. Should wee go, ør get somewhat? An you give us somewhat goodly, but an you don’t, then wee won’t let you be. Wee’ll carry away the door and the lintel,
Ør your wife sitting inside.
Shee’s small, wee’ll carry hir easily. But an you give us somewhat,let it be somewhat big.
Open, open the door for the swallow,
For wee are not old men, but childers.
I think you may find the vowel system of this form of Gibberish quite interesting, oh Princess. Like the Hymn to the Earth of Song before us, it seems that the vowels have complex interplay between musical pitch accent and length. Or at least I think so. There are a few óó and èè and éé floating around. Part of me thinks that it may even be possible to create some sort of coherent vocabulary from the example above. For instance hóóra seems to mean something like tyme period, moment, right time, fruit or something like that. Púrnon or lekitítès must mean manna bread. I’m thinking that q’unaîka means concubine or wife, but I cannot be entirely sure.
As far as I can manage it, the poem is about Xhèthifhes, the Sparrow who is one of Our Lord Raven’s dreams. And anything associated with your Uncle on the slightly demented side of the family is going to be less than understandable.
Í’ í’ íri’ oâr Xhethifhesanìngpis
Kokotràyatser tlhusayaxhmikhòqleng
Kokotràyatser áraukaqiyaxhmikhòqleng
Pfhèkoi ptélaloi qir pyáxoi ptèsya.
Fhwíwerathimo’ árnaxa qoe’ uqhanàsta
Xhrir khwiêtha xhrìtsefhu
Qoe tlhutlhùlwu tlhotlhòxhwe qhíkhoweyàswaor
Qoe fhànxhe pormètepol tú!
Xhnoet jhopaingate jhpùqte xhroe’ atlhúlefhel xhroa jaipàyepakh
Qhesémuru so qir oêl xhmàxhre xhroe
Xhnoe ptàxhi so jaiXhèthifhes.
Hee cometh, cometh, going, going on purpose, Sparrow, the Dream, bringing beautiful seasons for friends
Bringing beautiful years to come for friends
On his shining breast, on his back, bottom, tail, back of hand, neck and hand of black, red, and pueyrple.
May you honor them and me by rolling outwards cookies
From the house that acts as parents and older siblings
And chalices, decantren for pouring herbal tea
And baskets filled with cheese!
However honored Sparrow refuses to act to have haughty giggles, through a schadenfroh case of the uncontrollababel giggles, for loaves of honey bread, manna made of xhmàxhre wheat
And honey porridge.
Jáxeyàxhwa khmixhekòyejikh fheil
Jáxeyàxhwa’ engèmejikh fhongújoyájhei poxhaxhni?
Ajenematájajathimo tóxing!
Wtsoâ wthònta xhroe fheil lwért
Fheil tlhatàrpa koaqing xhthètha
Koaqing èxhixe wtháyengit.
Xhthàrlraim wtsaîlru.
Should we men either leave, in general,
Ør take somewhat ør other?
Mayest thou, dear one, honor them and me by giving somewhat to strangren!
Perchance wee shall carry out gates ør lintels
Ør your wife, sitting,inside.
The woman is small.
Khniijhkhuiyénxhayònxhing kexhexhrejoring kepu.
Eiqhorjáxe khmufhoxhemàtejikh kepuxhmi túyalwos
Xhraufhòxhemat khméyoyùlkha aîtú!
Khautlhàmfhamat tlhàmfhamat fhormeyùlkha
Xhethifhesomleiyìngpis
Xhlikìsejet kepusurepyer uwétsi jírn kepu.
They and I shall shyly carry hir, the stranger, easily.
Nonetheless an you bring them and me somewhat
Ør other, bumbly give somewhat big!
Shyly, open, open the door
For the sake of Sparrow, the Dream,
Because they and I are not old men, but we are young childers.
I believe this song is a trick of sorts. An horde of younger children will form a posse against their older siblings who are already married and have children of their own, and the younger siblings will demand sweets or they’ll carry away the new wife or concubine. The only flaw in this theory is that consistently the participles meaning bring and give are those one would use outside the family. So either the children are assaulting strangers, which seems unlikely, or they are being extremely rude to their older siblings.
Heh heh heh.
This gives me an idea. Say, when are you and Puey getting married? You’re quite small. Karuláta and I can easily carry you away and hide you in a jar if Puey fails to meet our demands. I’m sure he’d give us some sweet cakes to have you back.
Anyway, the words used in this poem are ajenája, ajenematája those who give someone or something to strangers and áraûkaqi season, tyme, years now, years from now in the present or past and árnaxa those who go outwards and atlhúlefhel disdain, haughty gigglen and èngem those who assign, allot, take someone or something and èxhixe inside area, those who are inside someone or something and fhànxhe baskets, corbels, pannier, piŝannum, kóphinos, waⁿnabstag, flanischianz and fhongújo which means obligation and as a composite modal fhongújo xhnir X means X is supposed to, should and fhòrme means door and fhòxhe, fhòxhemat those who bear, carry, bring someone or something to friends, family, clan and fhwíwer those who roll someone or something, make someone or something spin and í movement, those who go, come and íri those who go, come, move and jaîpa, one of my favorite words, schadenfreude, silly joy, a case of uncontrollababel gigglen and jhkhuiyénxha those who bear, carry, bring someone or something to strangers and jhpùqte those who act on, do someone or something and jírn young persons, youths and khméyo those who are big and khmìxheko, khmìxheka those who leave, go away and khwiêtha houses, taighean and kòtra, kokòtra those who bring someone or something to friends, family, clan and lwért post, lintel and oâr those who go and pfhèkoi his, hir, thair chest, breast and pòrmet cheese and ptàxhi honey porridge and ptél those who shine, flash, burn and ptèsya those who are black, red, pueyrple and pyáxoi, a rather vague body part, his, hir, their bottom, tail, back of neck, nape, back of hand, nuchal part of the neck, unaji, guia and qhesémur, qhesúmuru honey bread, manna, loaves of honey bread, manna and qhíkhowe herbal tea and tlhàmfha, tlhàmfhamat those who pry someone or something, raise, open, move with a lever and tlhatàrpa your wife and tlhòxhwe, tlhotlhòxhwe decanter for pouring tea and tlhùlwu, tlhutlhùlwu goblets, chalices, grails and tlhùsta, tlhùstar seasons and uqhanàsta delicious things, cakes, cookies and uwétsi, uníwétsi eggs, childers and wthá, well we already have wthá several times in the Fundamento de Babelo don’t we, just the impersonal participle meaning persons, people, men, somewho, anywho and wthònta gates, ports, doors and wtsaîlru another impersonal participle meaning women, femalen, some or any women and wtsoâ those who bear, report, ennoise, carry out someone or something and Xhèfhitlhes which is the word for Sparrow who can be both a bird and also one of Our Lord Raven’s dreams and _xhlìkis* old men, bodaich and xhmàxhre a type of wheat, gbat, cachxis and xhrìtsefhu, a perfectly delicious word feudal mastren; those who are wealthy, rich, plushigher in rank to, outrank someone or something, umialik, act as parents ør older siblings ør cousins to someone or something and oh yes it is a word I quite know well from Fhermáta whoever put her in charge just because she’s older I’ll never know and xhthàrla, xhthàrlraim those who are small and xhthètha those who sit.
Lwóxhi
Twenty one
The next bit of nonsense I think is a xhmoâkhri litany, liturgy, mantra albeit of a very eccentrick type. I have one scrappy version of this poem, but I think it is so hopelessly corrupt that one cannot make sense of it.
Ist non timenn’um khmikh’i[2]
Okin’it sepiritum timor
P’ert qwe etsitium ofh’liwionem qwa khmors ist quasi timor
Timori ofh’sistam meo kontra ikh
Sinam khmeum perkurere animum eum
Eyus aspikiam iter afh’yerit ilye autem ko
Erit khyam khnikh’il ifh’i transierit timor ufh’i
Manefh’o unus ikh.
I take it to mean this:
Xhmoâkhrixing Xhmefhojuxújoyoâpa
Khnólas xhmojuxújor pútlhisa!
Tqorakheqheyaongiyàxhwa’ ewiiyòlkha’ ojuxújoyàxhwa.
Tsuwenetlhayiiliiyùjhwu tatramatixhnayapònya tlhétùjhwu.
Jáxe jhyaêrsejikh eîleni pfhu púxhrejor púyaning.
Pàjetárl púyan wthókh púxhrejor eiyontet xhlíxei púxhrejor ei.
Eiqhor pejor xhnoînguma púxhrejor ei khnìtlheus tsorptùyepakh púyan wtsókekhèxhyeu qtharkhyeyòjhwa púyan.
Koayoxhriesas tèfha khnólya.
Poaqing stàli syaôyejait.
The Litany against Fear
May it be not that I not in fact be afraid ør ashamed!
Fear and pain
be the killer of minds.
Fear is the wee death that, it seemeth,
compleately annihilates.
I for one shall be face to face to whatever fear I may have.
I shall permit it to go past mee and, in clarity, go through mee.
And when it hath passed by mee I shall shly turn, paying attention, with Raven’s Eyen, to set out to see the paths that climb around steep slopes.
And to the place where the fear hath gone, nowhat shall be in sooth..
I, pueyre, shall remain.
And the words used are eîleni darkleness, fear, death, moonrise and èwii, èwim brain, mind, soul and jhyaêrs those who are face to face with someone or something and ojuxújo fair, pain and qthàrthye paths that climb around a steep slope and stàli those who remain, stand and syaô those who are pueyre, only, genuine and tárl permission, pirate license from the Noble Caste; those who permit someone or something and tàtra, tàtramat those who pound finely, gniden crush compleately, destroy, annihilate someone or something and tèfha fear and tlhét fear, those who fear someone or something and tlheûs those who turn to someone or something, pay attention to someone or something and tqòrakh, tqoràkheqhe thoe who kill someone or something and tsòrptu baby blue eyen, Raven blue eyen, those who are baby blue and tsuwènetlha death and wtsókh those who pass, go past someone or something and wtsókekh those who see someone or something and xhlíxei clarity, clearness, those who go through someone or something and xhmefhojuxújo fright, fear and xhmoâkhri litanies, liturgy, mantra and xhmojuxújor tlhir X a composite modal meaning X is afraid, ashamed, X is afraid, ashamed to … and xhnoîngun, xhnoînguma those who go past, pass by, allude to, hint at, are similar to someone or something.
Pítlhe
Twenty two
First we have the jibber-jabber
Qwán’on that khé wáre * wiruln’kininga[3]
Makhn’-a miln’ust * ond month’wárust
Léon’m líth’ost * ond lop’q’eornost
Does it have the words aqhus and stuck in it? I’m not sure. Anyway, this is what I think it means:
Jhaôxhyákh ei tlhóxhàyuqei’ eyàntho se
tlhelkheiyèmpai tlhíyàswaor khnuimèlkhim
xhnoike qliteyèmpai tlhuiyèlkhim
xhnoike khwósu Khwolqayàswaor ker Ólu khnuimèlkhim
xhnoike jhyókh xhmir tlhuî khyefhaoyèmpai tlhir tlhuî.
‘Tis honored to be chanted that among the lords in the story worlds
He himself, the master, was kindest unto men,
The most politely courteous,
The best unto the Real People, the Star Folk
And hee most burned to have fame.
Surely this is planáyo, an epithet or epitaph unto thine illustrious Father, of it not a famous epitome unto some great Emperor of Old; but it could easily be applied unto your Father and great heroes to come.
And the words used in this epitaph are eyàntho lands, world, dreamlands and jhyókh rumor, fame and khnú, khnuîm, an impersonal participle meaning persons, people, men, wihts, somewho, anywho and Khwòlqa ker Ólu Real People, Star Folk, Star Folk, Original People and khwósu those who are best, eggsellent, of the best kind and khyèfhao which means those who are extremely hot and as the composite modal khyèfhao tlhir X means X is extremely hot, X is very eager to … and qlìte those who are polite, politely courteous and tlhèlkhe, tlhèlkhei those who are nice, kind, affababel and the impersonal participle tlhí persons, men, wihts, somewho, anywho and tlhóxha lords, princes, Great Names, dryhten wánax and the impersonal participle tlhuî persons, people, men, wihts, somewho, anywho and xhyákh which means what is said, words, nuclear phrases, words as primordial elements and hylen, gēr, gēryow, geren, words spoken by someone or something, enim, eneg̃, binnighthe, bulcān, bercon, avau.
Xhítlhe
Twenty three
And this is just plain fun and silly. This reminds me of one of the songs that Grandmother Tàltiin used to sing to me to get me to sleep.
Xèrqha xèrqha[4]
Xaxhmarnxhàyujhar
ketlhiyàxhmikhing
Kaqtemetiîlii fhwii.
Tlhemíwa xompèsyo
Xhnoe wtsarlkhèntu qyóyotùpwar keixhli.
Teîlepoar
pejor khyerójo khlormipeyulkhaxùxhwi
kho sqànta sqànta
xaxhmarnxhàyujhar
tqaltiiniiliiyùngpu fhwii.
The wee cute spindly Spider
Kept climbing
Up the spout
Of the tea kettle.
Head·first fell the rain
And chanced to bash the pour one,
Like washing clothing by beating.
‘Twas sunshining
While making all the rain arid
So the wee cute Spider resumed
Kept climbing
Up the spout.
And the words are kàqte, kàqtemet those who are spindly; the Spindly Folk, the Spidren, xotlatlacotick and kètlhi kettlen, tea kettlen and khlòrmipe rain and khyerójo those who make someone or something very dry, arid and qyó, qyóyot those who are poor, unfortunate and sqànta those who leap, climb someone or something and teîl sunshine, solastals, howlsplann which is of course one of the names for thy mother, Xhefhiênil Khnoqwísi, sister to Our Lord Raven, and now one of the holy Regents, and we see tlhemíwa those who fall, go head-first, are precipitous and tqàltiin which is a tpe of spider, raänid, attorcoppa and wtsàrlkhen, wtsarlkhèntu those who beat, bash someone or something with no evil intent, wash clothing by beating and xaxhmèrnxhe, xaxhmàrnxha spouts, guttren, runnels, cascades and xèrqha those who mount, climb someone or something and xompèsyo rain.
Tlhétlhe
Twenty four
Oh Éfhelìnye, I am not entirely sure what the following poem is, but I get the impression that it is an hymn. On one of the sheets of the notebook I stole borrowed from you are words Kan’mon mae p’auaepo which I think must just mean in the words of language, kàrul, songs of joy, hymns, teocuicatl, hüm, onez. It has taken me some time to track down some actual text for this poem, and at last I found three different versions of it. Two of them seemly closely related to each other, at least as closely related as jibber-jabber can be. However, I think that somehow all three of these must be related in some way.
Nu we xh’ulon kh’eriq’ean[5] * kh’eop’onrikes wearn’
Meoton’es meakhte * onn’ kh’is motqethangq
Weork wuln’orp’an’er * swa kh’e wunn’ra q’ekhwas
Eke N’rikhten * or onstealn’e
Kh’e arrest xh’eop * eorth’an fh’earnum
Kheop’on to khrop’e * kh’aliq’ xh’ipenn’
Tha midangearn’ * monkikhn’es wearn’
Eke N’rikhten * ap’ter teon’e
P’irum p’oln’an * p’rea almikhtiq’
Nunq laun’áre n’efh’émus * auqtórem réqni cailéstis
Poténtiam Qreatóris * et konsílium ílyus
P’áqta Pátris q’lóriyai * qwomón’o ílye
Kum sit aitérnus N’éus * ómnium mirakulórum aûqtor etsitit
Qwi primo * p’íliis kh’óminum
Kaîlum * pro kúlmine téqti
N’ekh’inq téram * kústos kh’umáni q’éneris
Omnípotens * qreáwit
Nu xh’ilun kh’erq’an * kh’ep’anrikas uarn’
Metun’as maqti *
enn’ kh’is motqin’angq
Uerk uuln’urp’an’ur *
sue kh’e uunn’ra q’ikh’uas
Eki N’rikhtin *
or astelin’a
Kh’e arist xh’op * aln’a fh’arnum
Kh’efh’en til khrop’e * kh’aleq’ xh’epen
Tha min’ungearn’ * mongqinas uarn’
Eki N’rikhtin * ap’ter tian’a
P’irum p’oln’u * p’rea almeqtiq’
And this is what I think it means in Babel, the Language of the Land of Story.
Qìr pé’ euxéjar xeyéxhoyànwa †Fhúru †Khruníwaxhyayètyikh
lrangenóqhuyùlkha lràneyot pfhu yontet
Xeyéxhoyànwa teiqhafhoasùtya
†Khlaexaôngixing khnófher kae xhnoipe
xeyéxhoyàxhwa teiqhaxhméyùtya teiwàxhmina qthaêt pfhu†Tsenaqriyángpa xhroe qorlíyakh xhroa
khnér tepuxhnixuxhwi
tqaôrm stapùyatser prexhixeyùlkha
khorna xhmir jhyú syeuyaswaorùxhwi †Tèfhel †Tùnthar
sir xháxe pfhiqelòtatser tlherernaniyùlkha tlhóqoas oatlhaxuyèxhyeu
xhmir ámepfhentókhaôxhri †Xhiîqlim †Xhàqhim
Ajaxíjoyatseròkhwoim ker àqlasu †Xhtháring xhmoe’
†Aikhtèrnem áxòyejikh thèrka xhmoe thá.
Now, speaking poesy, all of us, you and I, ought
To begin singing praises unto the Maker, the Protector
Of the heavenly kingdom,
The creativë Measurer’s
might,
His mind’s
intention, being the work
of the Father
of glory,
for the Eternal Starfather,
the author, stablished beginnings for each wonder, for every miracle,
for the Holy Maker first shaped the heavens
as a roof above
for mortal childers,
For the Eternal Guardian
of the photonick living made the mortal realms
in the middle,
making it whole eft.
I suppose, oh Princess, you could use this little hymn as an example of how one repeats the predicate in order to indicate multiple objects. Also you may wish to mention that in this case the first three objects are in the partitive genitive form of the locative case, so I have translated it as begin to sing praises unto although one could translate it as sing some of the praises of.
In fact, my Sister by marriage, in honor of all those boring lessons and all the times that Grandfather Pátifhar used to make me and my Sisters draw diagrams for complicated sentences, I’m writing this hymn again and writing a bit of a literal translation aneath them, just for your joy!
Qìr pé’ euxéjar xeyéxhoyànwa †Fhúru †Khruníwaxhyayètyikh
Now, speaking poesy … to begin singing praises unto the Maker, the Protector
lrangenóqhuyùlkha lràneyot pfhu yontet
of the heavenly kingdom, and
Xeyéxhoyànwa teiqhafhoasùtya
Begin singing praises of the might
†Khlaexaôngixing khnófher kae xhnoipe
the creative Measurer’s and
xeyéxhoyàxhwa teiqhaxhméyùtya teiwàxhmina qthaêt pfhu †Tsenaqriyángpa xhroe qorlíyakh xhroa
beging singing praises of his mind’s intentions being the work of the Father of glory
khnér tepuxhnixuxhwi
ought all of us, you and I
tqaôrm stapùyatser prexhixeyùlkha
author, although/since/because/when/while/provided that/if/an/in the context that stablishing beginings
khorna xhmir jhyú syeuyaswaorùxhwi †Tèfhel †Tùnthar
for each wonder, for every miracle, the Eternal Starfather
sir xháxe pfhiqelòtatser tlherernaniyùlkha tlhóqoas oatlhaxuyèxhyeu
first, although/since/because/when/while/provided that/if/an/in the context that shaped the heavens, to be roof above
xhmir ámepfhentókhaôxhri †Xhiîqlim †Xhàqhim
for mortal childers, the Holy Maker
Ajaxíjoyatseròkhwoim ker àqlasu †Xhtháring xhmoe’
Although/since/because/when/while/provided that/if/an/in the context that the Eternal Guardian of the living
†Aikhtèrnem áxòyejikh thèrka xhmoe thá.
Made mortal realms in the middle, and making it whole afterwards.
And now to give you a list of words used in the poem above. We have aikhtèrnem those who last forever, are eternal, outside of tyme, ter yénion yéni, in sæcula sæculōrum and ajaxíjo Lightlands, the Mortal Realms, Tír na mBeo, eormengrund and ámepfhentókhaôxhri childers of Pfhentókha, mortals, mortal childers and àqlasu thos ewho are in the middle of someone or something and áxo people who are alive, zoetick, maisha, photonick and euxéjar those who praise someone or something, speak poetry and fhoâs might, strength and Fhúru Creator, Maker which is a title for the Heavenly Father, and jhyú admiration, surprise, wonder, burzud and khlaê those who measure someone or something and the composite modal khnèner xhnir X X ought to, and it comes from the word khnér, khnèner goodly, holy deeds; those who do goodly, holy deeds; those who bear, carry light, flammifren, signifren and we have khnòfher those who create creative works and khruwàxhya, khruníwàxhya prophets, protectors, attendants, amphípoloi and lràne, lràneyot those who are heavenly, cælestial, divine, heofonliċ and lrangenóqha, lrangenóqhu viceroy kingdoms, civitas, viceroy kingdoms and oâtlhaxu those who are above someone or something and pfhìqel, pfhìqelot those who craft, forge, shape someone or something and prèxhixe beginning, isil’zha and qorlíyakh glory and qriyángpa his or hir or thair father, a title of respect for an older man, pastar and qthaêt work and the adverbial circumfix sir+ … -(x)e which means nth tyme, that is, sir xháxe means first, and stàpu means those who establish someone or something and syeû miraclen and †Tèfhel is another name for the Heavenly Father, and thá means those who come later, afterwards, eventually, after a while, by-and-by, eft and thèrka those who make someone or something whole and tlherèrnani is a word for Trernanóqha, the Heavens, realm of the Songlords, Nether Ones, Earth Lords, heofon rodor swegl wolcno, ŝamû and tlhóqoas roofs and tqaôrm authors, originators, sponsren; authority, prestige, mamlaka, lētum and tùntha, tùnthar those who are eternal, for ever, outside of tyme, ter yénion yéni, in sæcula sæculōrum and xeyéxho those who praise aloud, sing praises of someone or something and xháqha, xhàqhim those who are hallowed, holy, euphorick, ebullient, hāliġ, ebbum, ellum and xháxe we know, it means once but before sir+ it means first and xhiîqla, xhiîqlim means makren, alchemists; those who craft, make someone or something, Datuval, Kara Majstro and xhmé we know well, it’s the word for intention and xhmìna* mind, intellect, brain, mōd sefa hyge myne ferhð brēosthord mōdsefa mōdgehygd mōdgeÞonc and xhthár guardians, eirēnophúlax.
Lrítlhe
Twenty five
And oh my Sister, I conclude these translations that I can send you with a final hymn. This one is to a place called Amérika, which is obviously not a word in Babel. I think that it must be another name for Qamélo, but I have been able to find no reference to the utterance Amérika in any scroll or book. I was about to put the name Qamélo into the song, but thought better to keep it as close to the original as I could.
Fhafhárukhh khrúje’ Amérikayupwar
Tná pfhu khmírafham pú kae †Xhákhanàxhwa!
Ás thìtar koaqing oât †Khes!
Ás tneûkh keixhrejoring †Khes
Uixèyaloi xhlir úru xhàmayim si!
Xhrir ijótlha fhàqheso pae
Xhmir kí talapaliilwaîtepol
Fhafhárukhh khrúje’ Amérikayupwar
Poe khámim pfhu yoqlengantong †Xhákhanènwe!
May the Starfather succeed in blessing Amérika,[6]
The dreamlands that I love!
Be it that the Dear One stand beside it!
Be it that the Dear one lead it
During the nights with a fire from heaven!
From the whispering mountains, to the fields
To the seas that are ful of white sea foam
May the Starfather succeed in blessing Amérika,
My own esteemed loverly home!
And of course the words used in this hymn are fhàqheso fields and fhárukh, fhafhárukh those who bless someone or something and kháma, khámim homes, home country, domicle, habitit, kwetu, kwenu, kwao, wala and kí seas and tàlapal sea foam, foamfays, aphrós, kEgjEn, gjEkE and thìtar those who stand and tneûkh those who lead someone or something and uîxe nighttime, night and úr, úru fire, light, ha, a and xhàmayim heavens, outerspace, luminiferous æther, sky, welkin, welkin of dance, heofon rodor swegl wolcno, orhnio.
And of course there is the anomalous word Amérika which does not seem to have any meaning at all.
Well, my Princess, my Sister by marriage, I have given you all of the words and poems and utterances that Puey has been able to capture from the swirl and chaos and darkness that lies at the edge of all things.
I look froward to seeing you soon, my dearest Sister. And I sincerely hope that you don’t mind that I’ve already taken all of your stuff, at least all the stuff that Karuláta didn’t take first.
Lots of love!
Bring me presents!
Siêthiyal
[1] Porridge and Cheap Cheese by Ben Garren
[2] The Litany against Fear by Frank Herbert
[3] Epitaph to Beowulf
[4] The Itsy Bitsy Spider
[5] Cædmon’s Hymn
[6] God Bless America
Nineteen
The following poem actually breaks itself up naturally into some smaller stanzas. I would like to think that there is a story to go with these. I could almost imagine someone, perhaps an acolyte or an initiate into the mysteries of the sylvanhood who has eaten nowhat but honey porridge and cheese for a long time, and spends all of his free hours reading histories by candle light.
Ptàxhi xhnoe Xhlàton Jhìthing.[1]
Íng.
Poaqe kiês
Khrinalwos khmaô’
Akekhèsatser
Ximleyòlkha’ Eilònwo
Lyíyatser qìfhis khrin
Xhweîrthna xhmemlìyejikh
Jhpekhoqhàyatser
Xhloeyòlkha’ Eqhùsqii
Qthopayaôngi khrinájhei
Pejor fhànto
Pajeqenkhàyatser khrin
Àkekhes
Ximleyùpwar’ Eîlan?
Honey Porridge and Cheap Cheese
One:
An thou and I, dear ones, lie down
Here
While the Sun accidently warms
Our blood
Although dear thou and I nowhen talk,
Half·heartedly thinking,
While the Sun cherishes, warming
Our blood,
Will thou and I be dear loving ones
In the end
As both of us allow
The Sun to set out to warm
Our blood?
And the words used in the above example are àkekhes those who heat, warm someone or something and Eîl the Sun, the Prime Sun of Glossopoeia, the name for any Cælestial Emperor, and Eqhùsqii is another name for the Sun, and fhànto means end, endings and jhìthing those who are cheap and jhpèkhoqha those who cherish, warm, love someone or something and khmaô those who are here, present, nigh and kiês, kèkies those who lie down, recline and lyí, lyímet those who talk and ptàxhi honey porridge and qènkha, qeqènkha those who permit, allow, let someone or something and qthòpa love, those who love someone or something and xhlàton cheese and xhloê my or our blood, cytoplasm and xhmèmli thos ewho think of, ponder someone or something and xhweîrthna, xhweirthnelínge those who are half full, half-heartedly are or do someone or something and xìmle my or our blood, cytoplasm.
Éng.
Fhafhtònthe
Qir oâqe thìmlulu xhroe yemfhoi
Fhoayájhei púxhni
QlalaKhyeuxiyàqlas
Eqirxùyatser
Xoiqhayengaxóqoayòlkha lyàpya pfho
Káwa xhàxhlan?
Fhlámèfhto tlhèkhar xhroe’
Áyòtya’ éyùtya pónt pae khrin?
Thiperjayájhei khmuthuyepakhàjhwen ker qyoân
Jìnwa sir íkhutakh fheil
Pfhùjha fheil fhúra
Pejor thaôta PetsirFhriîxe
Jhefhaoyèxhyeu khneitàyaloi?
Lrajhusàlwos qòrpro
Khmìto khmeneinàjhwen
Xhwaôptu fheil
Pròyo xhroe’ AinoirKhlór xhroa’ ei?
Xhrexhrépa khréxhye khyi pú
Wthaôyi khli pú?
Ptùtsur eiyájhei
Fhàjhaqot pú
Khnefhaorèxhyeu XauXhlinthakhèthya?
Two:
Can I sit back to back
Too lóng
In the middle
Of the Royal Stars
While
Swift Khnìnthan coffee
Is upon my smacking lips?
Can thou and I, dear ones, spend more
Life and tyme for ourselves?
Will the state of growing pale, to wit, keening, chance to spring
Towards Bealtane
Ør towards life ør decay
As the Agèd Stars come,
Cold at night?
An instances of pain are distant
Doth thinking help
Ør only
Cool the Blessed Stars?
Do I heal more
Than I hurt?
Is it better that
I be dead,
Cooling as the Beloved Stars?
Okay, so the words used in this section are á life and é tyme, both of them prime examples of sound symbolism in Language, and engaxóqoa* lips and eqìrxu thos ewho are in, at, on, in the presence of, near someone or something and fhafhtònthe those who sit back to back to, disagree with someone or something and fhàjhaqa, fhàjhaqot those who are dead, the Dead and fhlám those who are poetick, do, spend, spend tyme, lead, drivë, make, ago someone or something and fhriîxhe heavenly bodies, island planets, stars, volakop, avia; Angels, the Skydancren, Sky Lords, lo, hul, quyλur, č’aska, uvluġIaq, zevle and fhúra rot, decay and jhèfhao those who are cold and jìnwa sir íkh Bealtane, Daphnephoria, the fifth month and káwa Khnìnthan coffee and Khlór who are the Stars, Angels, Skydancren and khmènein those who think, advise, remind someone or something and khmìto, khmìta those who help someone or something, are related to someone or something and khmùthu, khmùthuthu those who grow pale and khnèfhaor those who are cool and khneîta night and Khyeûxi being another word for the Stars, Angels, Skydancren and lràjhus those who are distant to someone or something and lyàpya those who lick, lap, schmack the lips and pfhùjha life, essence and pròyo, proîyo those who cool someone or something and ptùtsu, ptùtsur those who are best, better, preferababel to someone or something and qòrpro, qoîrpro pain, instances of pain and qyoân, qyoâma those who keen, weep formally or loudly and thaôta, thaôteqhe those who come and thìmlu, thìmlulu those who are old, of much age, having existed for a long tyme and thipèrja those who move, hasten, spring and tlhèkhar those who are many, more, much, a word which is fain to take the partitive genitive form of the locative case, and wthaôyi those who hurt someone or something and xhàxhla, xhàxhlan those who are swift and Xhlìnthakh, Xhlinthàrkhu another word meaning the Stars, Angels, Skydancren and xhrèpa, xhrexhrépa those who heal someone or something and xhwaôptu those who are without cause, without reason, by chance, only, merely someone or something.
Áng.
Pejor julùlrot
Pejor plét xhretoyùlkha
Xhríri thielòkhno pú
Koa se sas qhàjhat pú.
Íyai’ ur qoe pú qé
Tratiyàlwos xhnir qé’
Ei xhmúrlùlkha tèqta pfhu kus
Xhthaê xhmuju qé.
Three:
In a wild goose chase
While playing Qhíng playing cards
I left away from the ground
Where I lay.
An they try
To ensure that I return,
‘tis wary smiles
They will receive, friends that they are.
Okay now this stanza employ the words íyo, íyai those who return, and I must say that word does have a rather irregular marked form, doesn’t it, and julùlro, julùlrot wild goose chases, futile journeys, fruitless efforts and plét play, those who play games and qé persons, people, men, somewho, anywho, an impersonal participle of course, and qhàjhat those who lie, are supine, horizontal and tèqta, tetèqta those who are tired, weary and tlhiêl ground, floor, boards and the word tràti which means those who try to do or be someone or something, and when used as a composite modal tràti xhnir X means X tries to … and xhmúrl smilen, those who smile and xhrèto, xhrètor which are Qhíng playing cards and xhríri thos ewho go away, leave, depart and xhthaê, xhthaîyeqhe those who take, receive, grasp someone or something from friends, family, clan.
Úng.
Fhìrem xhthitlhèwomern.
Kòmla tlhir èwim.
Qtiên xhlir xhwoê.
Qoêr xhèmlayant pákhuqei.
Khliên ólu ker khnaîlali.
Theumarlòntrint protlhayàqwa.
Four:
My stomache snarleth.
The mind doesn’t care.
The kitchens chance to be empty.
The bookshelves with parchments are full on purpose. Lines of verse verily are food.
Works of prose it is that are sugary drink.
And the conclusion of this little poem uses the words èwii, èwim brain, mind, soul and fhìrem those who growl, snarl and khliên lines of poetry, verses and khnaîlali food and kòmla which means indifference, apathy and one usually finds it in the expression kòmla tlhir X which means X is indifferent, apathetick, doesn’t care, it doesn’t matter to X and pákh a word for books, parchments and pròtlha works of prose and qoêr those who are full of someone or something, contain someone or something and qtiên those who are empty and theûmarl drinks and xhèmla shelves, bookshelves, bookcases, philxima and xhthitlhèwomern my or our stomache and xhwoê kitchens, pantries, athans, kuk, roduga, slosk, collue, kegyn, iggavIk.
Júxhi
Twenty
Oh my Sister, I’m afraid that the poems coming from the Void become even more ridiculous and confusing.
Kelin’onismós
Éélt éélte kélin’òn
Kalàx-s óóras áq’ousa
Kaloùx-s eniautoús
Epìx q’astéra leuká
Epìx nóóta mélaina.
Palátan su prokúqlei
Ek píonos oíkou
Oínou te népastron
Toroû te kánustron
Kaìx púrna kelin’òx-n
Kaìx lekitítan
Ouk apòteîtai. Póter apíòòmes èè lafh’óómeta?
Ei mén ti nóseis. Ei n’èx méé ouk eásomes
È tàx-n q’unaîka tàx-n ésò katèménan
Miqràx mén esti khr’an’íòs min oísomes.
Alyei pérèx-s ti
Meq’a n’éé ti pérois.
Ánoiq’ ánoiq’e tàx-n túran kelin’óni
Ou q’ar q’érontés semen alyàx pain’ía.
The Swallow Song
The swallow is coming, is coming
Bringing hours of beauty,
Years of beauty
On hir white belly
On hir black back.
Bring on the cake of fruit,
From your fatted house,
And a cup of tea
And a basket of cheese.
And the swallow doth not disdain
White honey bread ør manna ør
honey·porridge, either. Should wee go, ør get somewhat? An you give us somewhat goodly, but an you don’t, then wee won’t let you be. Wee’ll carry away the door and the lintel,
Ør your wife sitting inside.
Shee’s small, wee’ll carry hir easily. But an you give us somewhat,let it be somewhat big.
Open, open the door for the swallow,
For wee are not old men, but childers.
I think you may find the vowel system of this form of Gibberish quite interesting, oh Princess. Like the Hymn to the Earth of Song before us, it seems that the vowels have complex interplay between musical pitch accent and length. Or at least I think so. There are a few óó and èè and éé floating around. Part of me thinks that it may even be possible to create some sort of coherent vocabulary from the example above. For instance hóóra seems to mean something like tyme period, moment, right time, fruit or something like that. Púrnon or lekitítès must mean manna bread. I’m thinking that q’unaîka means concubine or wife, but I cannot be entirely sure.
As far as I can manage it, the poem is about Xhèthifhes, the Sparrow who is one of Our Lord Raven’s dreams. And anything associated with your Uncle on the slightly demented side of the family is going to be less than understandable.
Í’ í’ íri’ oâr Xhethifhesanìngpis
Kokotràyatser tlhusayaxhmikhòqleng
Kokotràyatser áraukaqiyaxhmikhòqleng
Pfhèkoi ptélaloi qir pyáxoi ptèsya.
Fhwíwerathimo’ árnaxa qoe’ uqhanàsta
Xhrir khwiêtha xhrìtsefhu
Qoe tlhutlhùlwu tlhotlhòxhwe qhíkhoweyàswaor
Qoe fhànxhe pormètepol tú!
Xhnoet jhopaingate jhpùqte xhroe’ atlhúlefhel xhroa jaipàyepakh
Qhesémuru so qir oêl xhmàxhre xhroe
Xhnoe ptàxhi so jaiXhèthifhes.
Hee cometh, cometh, going, going on purpose, Sparrow, the Dream, bringing beautiful seasons for friends
Bringing beautiful years to come for friends
On his shining breast, on his back, bottom, tail, back of hand, neck and hand of black, red, and pueyrple.
May you honor them and me by rolling outwards cookies
From the house that acts as parents and older siblings
And chalices, decantren for pouring herbal tea
And baskets filled with cheese!
However honored Sparrow refuses to act to have haughty giggles, through a schadenfroh case of the uncontrollababel giggles, for loaves of honey bread, manna made of xhmàxhre wheat
And honey porridge.
Jáxeyàxhwa khmixhekòyejikh fheil
Jáxeyàxhwa’ engèmejikh fhongújoyájhei poxhaxhni?
Ajenematájajathimo tóxing!
Wtsoâ wthònta xhroe fheil lwért
Fheil tlhatàrpa koaqing xhthètha
Koaqing èxhixe wtháyengit.
Xhthàrlraim wtsaîlru.
Should we men either leave, in general,
Ør take somewhat ør other?
Mayest thou, dear one, honor them and me by giving somewhat to strangren!
Perchance wee shall carry out gates ør lintels
Ør your wife, sitting,inside.
The woman is small.
Khniijhkhuiyénxhayònxhing kexhexhrejoring kepu.
Eiqhorjáxe khmufhoxhemàtejikh kepuxhmi túyalwos
Xhraufhòxhemat khméyoyùlkha aîtú!
Khautlhàmfhamat tlhàmfhamat fhormeyùlkha
Xhethifhesomleiyìngpis
Xhlikìsejet kepusurepyer uwétsi jírn kepu.
They and I shall shyly carry hir, the stranger, easily.
Nonetheless an you bring them and me somewhat
Ør other, bumbly give somewhat big!
Shyly, open, open the door
For the sake of Sparrow, the Dream,
Because they and I are not old men, but we are young childers.
I believe this song is a trick of sorts. An horde of younger children will form a posse against their older siblings who are already married and have children of their own, and the younger siblings will demand sweets or they’ll carry away the new wife or concubine. The only flaw in this theory is that consistently the participles meaning bring and give are those one would use outside the family. So either the children are assaulting strangers, which seems unlikely, or they are being extremely rude to their older siblings.
Heh heh heh.
This gives me an idea. Say, when are you and Puey getting married? You’re quite small. Karuláta and I can easily carry you away and hide you in a jar if Puey fails to meet our demands. I’m sure he’d give us some sweet cakes to have you back.
Anyway, the words used in this poem are ajenája, ajenematája those who give someone or something to strangers and áraûkaqi season, tyme, years now, years from now in the present or past and árnaxa those who go outwards and atlhúlefhel disdain, haughty gigglen and èngem those who assign, allot, take someone or something and èxhixe inside area, those who are inside someone or something and fhànxhe baskets, corbels, pannier, piŝannum, kóphinos, waⁿnabstag, flanischianz and fhongújo which means obligation and as a composite modal fhongújo xhnir X means X is supposed to, should and fhòrme means door and fhòxhe, fhòxhemat those who bear, carry, bring someone or something to friends, family, clan and fhwíwer those who roll someone or something, make someone or something spin and í movement, those who go, come and íri those who go, come, move and jaîpa, one of my favorite words, schadenfreude, silly joy, a case of uncontrollababel gigglen and jhkhuiyénxha those who bear, carry, bring someone or something to strangers and jhpùqte those who act on, do someone or something and jírn young persons, youths and khméyo those who are big and khmìxheko, khmìxheka those who leave, go away and khwiêtha houses, taighean and kòtra, kokòtra those who bring someone or something to friends, family, clan and lwért post, lintel and oâr those who go and pfhèkoi his, hir, thair chest, breast and pòrmet cheese and ptàxhi honey porridge and ptél those who shine, flash, burn and ptèsya those who are black, red, pueyrple and pyáxoi, a rather vague body part, his, hir, their bottom, tail, back of neck, nape, back of hand, nuchal part of the neck, unaji, guia and qhesémur, qhesúmuru honey bread, manna, loaves of honey bread, manna and qhíkhowe herbal tea and tlhàmfha, tlhàmfhamat those who pry someone or something, raise, open, move with a lever and tlhatàrpa your wife and tlhòxhwe, tlhotlhòxhwe decanter for pouring tea and tlhùlwu, tlhutlhùlwu goblets, chalices, grails and tlhùsta, tlhùstar seasons and uqhanàsta delicious things, cakes, cookies and uwétsi, uníwétsi eggs, childers and wthá, well we already have wthá several times in the Fundamento de Babelo don’t we, just the impersonal participle meaning persons, people, men, somewho, anywho and wthònta gates, ports, doors and wtsaîlru another impersonal participle meaning women, femalen, some or any women and wtsoâ those who bear, report, ennoise, carry out someone or something and Xhèfhitlhes which is the word for Sparrow who can be both a bird and also one of Our Lord Raven’s dreams and _xhlìkis* old men, bodaich and xhmàxhre a type of wheat, gbat, cachxis and xhrìtsefhu, a perfectly delicious word feudal mastren; those who are wealthy, rich, plushigher in rank to, outrank someone or something, umialik, act as parents ør older siblings ør cousins to someone or something and oh yes it is a word I quite know well from Fhermáta whoever put her in charge just because she’s older I’ll never know and xhthàrla, xhthàrlraim those who are small and xhthètha those who sit.
Lwóxhi
Twenty one
The next bit of nonsense I think is a xhmoâkhri litany, liturgy, mantra albeit of a very eccentrick type. I have one scrappy version of this poem, but I think it is so hopelessly corrupt that one cannot make sense of it.
Ist non timenn’um khmikh’i[2]
Okin’it sepiritum timor
P’ert qwe etsitium ofh’liwionem qwa khmors ist quasi timor
Timori ofh’sistam meo kontra ikh
Sinam khmeum perkurere animum eum
Eyus aspikiam iter afh’yerit ilye autem ko
Erit khyam khnikh’il ifh’i transierit timor ufh’i
Manefh’o unus ikh.
I take it to mean this:
Xhmoâkhrixing Xhmefhojuxújoyoâpa
Khnólas xhmojuxújor pútlhisa!
Tqorakheqheyaongiyàxhwa’ ewiiyòlkha’ ojuxújoyàxhwa.
Tsuwenetlhayiiliiyùjhwu tatramatixhnayapònya tlhétùjhwu.
Jáxe jhyaêrsejikh eîleni pfhu púxhrejor púyaning.
Pàjetárl púyan wthókh púxhrejor eiyontet xhlíxei púxhrejor ei.
Eiqhor pejor xhnoînguma púxhrejor ei khnìtlheus tsorptùyepakh púyan wtsókekhèxhyeu qtharkhyeyòjhwa púyan.
Koayoxhriesas tèfha khnólya.
Poaqing stàli syaôyejait.
The Litany against Fear
May it be not that I not in fact be afraid ør ashamed!
Fear and pain
be the killer of minds.
Fear is the wee death that, it seemeth,
compleately annihilates.
I for one shall be face to face to whatever fear I may have.
I shall permit it to go past mee and, in clarity, go through mee.
And when it hath passed by mee I shall shly turn, paying attention, with Raven’s Eyen, to set out to see the paths that climb around steep slopes.
And to the place where the fear hath gone, nowhat shall be in sooth..
I, pueyre, shall remain.
And the words used are eîleni darkleness, fear, death, moonrise and èwii, èwim brain, mind, soul and jhyaêrs those who are face to face with someone or something and ojuxújo fair, pain and qthàrthye paths that climb around a steep slope and stàli those who remain, stand and syaô those who are pueyre, only, genuine and tárl permission, pirate license from the Noble Caste; those who permit someone or something and tàtra, tàtramat those who pound finely, gniden crush compleately, destroy, annihilate someone or something and tèfha fear and tlhét fear, those who fear someone or something and tlheûs those who turn to someone or something, pay attention to someone or something and tqòrakh, tqoràkheqhe thoe who kill someone or something and tsòrptu baby blue eyen, Raven blue eyen, those who are baby blue and tsuwènetlha death and wtsókh those who pass, go past someone or something and wtsókekh those who see someone or something and xhlíxei clarity, clearness, those who go through someone or something and xhmefhojuxújo fright, fear and xhmoâkhri litanies, liturgy, mantra and xhmojuxújor tlhir X a composite modal meaning X is afraid, ashamed, X is afraid, ashamed to … and xhnoîngun, xhnoînguma those who go past, pass by, allude to, hint at, are similar to someone or something.
Pítlhe
Twenty two
First we have the jibber-jabber
Qwán’on that khé wáre * wiruln’kininga[3]
Makhn’-a miln’ust * ond month’wárust
Léon’m líth’ost * ond lop’q’eornost
Does it have the words aqhus and stuck in it? I’m not sure. Anyway, this is what I think it means:
Jhaôxhyákh ei tlhóxhàyuqei’ eyàntho se
tlhelkheiyèmpai tlhíyàswaor khnuimèlkhim
xhnoike qliteyèmpai tlhuiyèlkhim
xhnoike khwósu Khwolqayàswaor ker Ólu khnuimèlkhim
xhnoike jhyókh xhmir tlhuî khyefhaoyèmpai tlhir tlhuî.
‘Tis honored to be chanted that among the lords in the story worlds
He himself, the master, was kindest unto men,
The most politely courteous,
The best unto the Real People, the Star Folk
And hee most burned to have fame.
Surely this is planáyo, an epithet or epitaph unto thine illustrious Father, of it not a famous epitome unto some great Emperor of Old; but it could easily be applied unto your Father and great heroes to come.
And the words used in this epitaph are eyàntho lands, world, dreamlands and jhyókh rumor, fame and khnú, khnuîm, an impersonal participle meaning persons, people, men, wihts, somewho, anywho and Khwòlqa ker Ólu Real People, Star Folk, Star Folk, Original People and khwósu those who are best, eggsellent, of the best kind and khyèfhao which means those who are extremely hot and as the composite modal khyèfhao tlhir X means X is extremely hot, X is very eager to … and qlìte those who are polite, politely courteous and tlhèlkhe, tlhèlkhei those who are nice, kind, affababel and the impersonal participle tlhí persons, men, wihts, somewho, anywho and tlhóxha lords, princes, Great Names, dryhten wánax and the impersonal participle tlhuî persons, people, men, wihts, somewho, anywho and xhyákh which means what is said, words, nuclear phrases, words as primordial elements and hylen, gēr, gēryow, geren, words spoken by someone or something, enim, eneg̃, binnighthe, bulcān, bercon, avau.
Xhítlhe
Twenty three
And this is just plain fun and silly. This reminds me of one of the songs that Grandmother Tàltiin used to sing to me to get me to sleep.
Xèrqha xèrqha[4]
Xaxhmarnxhàyujhar
ketlhiyàxhmikhing
Kaqtemetiîlii fhwii.
Tlhemíwa xompèsyo
Xhnoe wtsarlkhèntu qyóyotùpwar keixhli.
Teîlepoar
pejor khyerójo khlormipeyulkhaxùxhwi
kho sqànta sqànta
xaxhmarnxhàyujhar
tqaltiiniiliiyùngpu fhwii.
The wee cute spindly Spider
Kept climbing
Up the spout
Of the tea kettle.
Head·first fell the rain
And chanced to bash the pour one,
Like washing clothing by beating.
‘Twas sunshining
While making all the rain arid
So the wee cute Spider resumed
Kept climbing
Up the spout.
And the words are kàqte, kàqtemet those who are spindly; the Spindly Folk, the Spidren, xotlatlacotick and kètlhi kettlen, tea kettlen and khlòrmipe rain and khyerójo those who make someone or something very dry, arid and qyó, qyóyot those who are poor, unfortunate and sqànta those who leap, climb someone or something and teîl sunshine, solastals, howlsplann which is of course one of the names for thy mother, Xhefhiênil Khnoqwísi, sister to Our Lord Raven, and now one of the holy Regents, and we see tlhemíwa those who fall, go head-first, are precipitous and tqàltiin which is a tpe of spider, raänid, attorcoppa and wtsàrlkhen, wtsarlkhèntu those who beat, bash someone or something with no evil intent, wash clothing by beating and xaxhmèrnxhe, xaxhmàrnxha spouts, guttren, runnels, cascades and xèrqha those who mount, climb someone or something and xompèsyo rain.
Tlhétlhe
Twenty four
Oh Éfhelìnye, I am not entirely sure what the following poem is, but I get the impression that it is an hymn. On one of the sheets of the notebook I stole borrowed from you are words Kan’mon mae p’auaepo which I think must just mean in the words of language, kàrul, songs of joy, hymns, teocuicatl, hüm, onez. It has taken me some time to track down some actual text for this poem, and at last I found three different versions of it. Two of them seemly closely related to each other, at least as closely related as jibber-jabber can be. However, I think that somehow all three of these must be related in some way.
Nu we xh’ulon kh’eriq’ean[5] * kh’eop’onrikes wearn’
Meoton’es meakhte * onn’ kh’is motqethangq
Weork wuln’orp’an’er * swa kh’e wunn’ra q’ekhwas
Eke N’rikhten * or onstealn’e
Kh’e arrest xh’eop * eorth’an fh’earnum
Kheop’on to khrop’e * kh’aliq’ xh’ipenn’
Tha midangearn’ * monkikhn’es wearn’
Eke N’rikhten * ap’ter teon’e
P’irum p’oln’an * p’rea almikhtiq’
Nunq laun’áre n’efh’émus * auqtórem réqni cailéstis
Poténtiam Qreatóris * et konsílium ílyus
P’áqta Pátris q’lóriyai * qwomón’o ílye
Kum sit aitérnus N’éus * ómnium mirakulórum aûqtor etsitit
Qwi primo * p’íliis kh’óminum
Kaîlum * pro kúlmine téqti
N’ekh’inq téram * kústos kh’umáni q’éneris
Omnípotens * qreáwit
Nu xh’ilun kh’erq’an * kh’ep’anrikas uarn’
Metun’as maqti *
enn’ kh’is motqin’angq
Uerk uuln’urp’an’ur *
sue kh’e uunn’ra q’ikh’uas
Eki N’rikhtin *
or astelin’a
Kh’e arist xh’op * aln’a fh’arnum
Kh’efh’en til khrop’e * kh’aleq’ xh’epen
Tha min’ungearn’ * mongqinas uarn’
Eki N’rikhtin * ap’ter tian’a
P’irum p’oln’u * p’rea almeqtiq’
And this is what I think it means in Babel, the Language of the Land of Story.
Qìr pé’ euxéjar xeyéxhoyànwa †Fhúru †Khruníwaxhyayètyikh
lrangenóqhuyùlkha lràneyot pfhu yontet
Xeyéxhoyànwa teiqhafhoasùtya
†Khlaexaôngixing khnófher kae xhnoipe
xeyéxhoyàxhwa teiqhaxhméyùtya teiwàxhmina qthaêt pfhu†Tsenaqriyángpa xhroe qorlíyakh xhroa
khnér tepuxhnixuxhwi
tqaôrm stapùyatser prexhixeyùlkha
khorna xhmir jhyú syeuyaswaorùxhwi †Tèfhel †Tùnthar
sir xháxe pfhiqelòtatser tlherernaniyùlkha tlhóqoas oatlhaxuyèxhyeu
xhmir ámepfhentókhaôxhri †Xhiîqlim †Xhàqhim
Ajaxíjoyatseròkhwoim ker àqlasu †Xhtháring xhmoe’
†Aikhtèrnem áxòyejikh thèrka xhmoe thá.
Now, speaking poesy, all of us, you and I, ought
To begin singing praises unto the Maker, the Protector
Of the heavenly kingdom,
The creativë Measurer’s
might,
His mind’s
intention, being the work
of the Father
of glory,
for the Eternal Starfather,
the author, stablished beginnings for each wonder, for every miracle,
for the Holy Maker first shaped the heavens
as a roof above
for mortal childers,
For the Eternal Guardian
of the photonick living made the mortal realms
in the middle,
making it whole eft.
I suppose, oh Princess, you could use this little hymn as an example of how one repeats the predicate in order to indicate multiple objects. Also you may wish to mention that in this case the first three objects are in the partitive genitive form of the locative case, so I have translated it as begin to sing praises unto although one could translate it as sing some of the praises of.
In fact, my Sister by marriage, in honor of all those boring lessons and all the times that Grandfather Pátifhar used to make me and my Sisters draw diagrams for complicated sentences, I’m writing this hymn again and writing a bit of a literal translation aneath them, just for your joy!
Qìr pé’ euxéjar xeyéxhoyànwa †Fhúru †Khruníwaxhyayètyikh
Now, speaking poesy … to begin singing praises unto the Maker, the Protector
lrangenóqhuyùlkha lràneyot pfhu yontet
of the heavenly kingdom, and
Xeyéxhoyànwa teiqhafhoasùtya
Begin singing praises of the might
†Khlaexaôngixing khnófher kae xhnoipe
the creative Measurer’s and
xeyéxhoyàxhwa teiqhaxhméyùtya teiwàxhmina qthaêt pfhu †Tsenaqriyángpa xhroe qorlíyakh xhroa
beging singing praises of his mind’s intentions being the work of the Father of glory
khnér tepuxhnixuxhwi
ought all of us, you and I
tqaôrm stapùyatser prexhixeyùlkha
author, although/since/because/when/while/provided that/if/an/in the context that stablishing beginings
khorna xhmir jhyú syeuyaswaorùxhwi †Tèfhel †Tùnthar
for each wonder, for every miracle, the Eternal Starfather
sir xháxe pfhiqelòtatser tlherernaniyùlkha tlhóqoas oatlhaxuyèxhyeu
first, although/since/because/when/while/provided that/if/an/in the context that shaped the heavens, to be roof above
xhmir ámepfhentókhaôxhri †Xhiîqlim †Xhàqhim
for mortal childers, the Holy Maker
Ajaxíjoyatseròkhwoim ker àqlasu †Xhtháring xhmoe’
Although/since/because/when/while/provided that/if/an/in the context that the Eternal Guardian of the living
†Aikhtèrnem áxòyejikh thèrka xhmoe thá.
Made mortal realms in the middle, and making it whole afterwards.
And now to give you a list of words used in the poem above. We have aikhtèrnem those who last forever, are eternal, outside of tyme, ter yénion yéni, in sæcula sæculōrum and ajaxíjo Lightlands, the Mortal Realms, Tír na mBeo, eormengrund and ámepfhentókhaôxhri childers of Pfhentókha, mortals, mortal childers and àqlasu thos ewho are in the middle of someone or something and áxo people who are alive, zoetick, maisha, photonick and euxéjar those who praise someone or something, speak poetry and fhoâs might, strength and Fhúru Creator, Maker which is a title for the Heavenly Father, and jhyú admiration, surprise, wonder, burzud and khlaê those who measure someone or something and the composite modal khnèner xhnir X X ought to, and it comes from the word khnér, khnèner goodly, holy deeds; those who do goodly, holy deeds; those who bear, carry light, flammifren, signifren and we have khnòfher those who create creative works and khruwàxhya, khruníwàxhya prophets, protectors, attendants, amphípoloi and lràne, lràneyot those who are heavenly, cælestial, divine, heofonliċ and lrangenóqha, lrangenóqhu viceroy kingdoms, civitas, viceroy kingdoms and oâtlhaxu those who are above someone or something and pfhìqel, pfhìqelot those who craft, forge, shape someone or something and prèxhixe beginning, isil’zha and qorlíyakh glory and qriyángpa his or hir or thair father, a title of respect for an older man, pastar and qthaêt work and the adverbial circumfix sir+ … -(x)e which means nth tyme, that is, sir xháxe means first, and stàpu means those who establish someone or something and syeû miraclen and †Tèfhel is another name for the Heavenly Father, and thá means those who come later, afterwards, eventually, after a while, by-and-by, eft and thèrka those who make someone or something whole and tlherèrnani is a word for Trernanóqha, the Heavens, realm of the Songlords, Nether Ones, Earth Lords, heofon rodor swegl wolcno, ŝamû and tlhóqoas roofs and tqaôrm authors, originators, sponsren; authority, prestige, mamlaka, lētum and tùntha, tùnthar those who are eternal, for ever, outside of tyme, ter yénion yéni, in sæcula sæculōrum and xeyéxho those who praise aloud, sing praises of someone or something and xháqha, xhàqhim those who are hallowed, holy, euphorick, ebullient, hāliġ, ebbum, ellum and xháxe we know, it means once but before sir+ it means first and xhiîqla, xhiîqlim means makren, alchemists; those who craft, make someone or something, Datuval, Kara Majstro and xhmé we know well, it’s the word for intention and xhmìna* mind, intellect, brain, mōd sefa hyge myne ferhð brēosthord mōdsefa mōdgehygd mōdgeÞonc and xhthár guardians, eirēnophúlax.
Lrítlhe
Twenty five
And oh my Sister, I conclude these translations that I can send you with a final hymn. This one is to a place called Amérika, which is obviously not a word in Babel. I think that it must be another name for Qamélo, but I have been able to find no reference to the utterance Amérika in any scroll or book. I was about to put the name Qamélo into the song, but thought better to keep it as close to the original as I could.
Fhafhárukhh khrúje’ Amérikayupwar
Tná pfhu khmírafham pú kae †Xhákhanàxhwa!
Ás thìtar koaqing oât †Khes!
Ás tneûkh keixhrejoring †Khes
Uixèyaloi xhlir úru xhàmayim si!
Xhrir ijótlha fhàqheso pae
Xhmir kí talapaliilwaîtepol
Fhafhárukhh khrúje’ Amérikayupwar
Poe khámim pfhu yoqlengantong †Xhákhanènwe!
May the Starfather succeed in blessing Amérika,[6]
The dreamlands that I love!
Be it that the Dear One stand beside it!
Be it that the Dear one lead it
During the nights with a fire from heaven!
From the whispering mountains, to the fields
To the seas that are ful of white sea foam
May the Starfather succeed in blessing Amérika,
My own esteemed loverly home!
And of course the words used in this hymn are fhàqheso fields and fhárukh, fhafhárukh those who bless someone or something and kháma, khámim homes, home country, domicle, habitit, kwetu, kwenu, kwao, wala and kí seas and tàlapal sea foam, foamfays, aphrós, kEgjEn, gjEkE and thìtar those who stand and tneûkh those who lead someone or something and uîxe nighttime, night and úr, úru fire, light, ha, a and xhàmayim heavens, outerspace, luminiferous æther, sky, welkin, welkin of dance, heofon rodor swegl wolcno, orhnio.
And of course there is the anomalous word Amérika which does not seem to have any meaning at all.
Well, my Princess, my Sister by marriage, I have given you all of the words and poems and utterances that Puey has been able to capture from the swirl and chaos and darkness that lies at the edge of all things.
I look froward to seeing you soon, my dearest Sister. And I sincerely hope that you don’t mind that I’ve already taken all of your stuff, at least all the stuff that Karuláta didn’t take first.
Lots of love!
Bring me presents!
Siêthiyal
[1] Porridge and Cheap Cheese by Ben Garren
[2] The Litany against Fear by Frank Herbert
[3] Epitaph to Beowulf
[4] The Itsy Bitsy Spider
[5] Cædmon’s Hymn
[6] God Bless America
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