This is the word for ground, as in what’s beneath your feet (mostly).

te anāxkīñi anjūti nīkan jakīþīñi jakepōli jē sōta ñe anwūlīñi;
There was baked ground with scattered little rocks instead of sand.




jānnalon is the morning, from sunrise until noon.

la jānnalon jālne cī;
Have a good morning.

The variant form ānnalon is also possible in il phrases.

il ānnalon ānen ancēxa wā il ñi sāen rā jatarūni jawēhi nō;
All morning without hope, he followed mirages.




Moons are generally visible at night, and this word refers to the time of night between sunset and midnight.

la jānnaxel jālne cī;
Have a good evening.

The phrase il jānnaxel (and sometimes il ānnaxel) means in or during the evening.

ārre & wījtē





Sentence 10 of the LCC4 relay text:

wā pa riēn ancē ja serle ien jasōra wījtē ja la lewēra lā;

The subordinate clause ja serle ien jasōra wījtē ja la lewēra lā is “you say to me the three words that are my name!”

wījtē is the main word for three, and is derived from wīj “half” and “six”. That’s because the older word for three is ārre, which sounded a lot like ālle (“four”) and ōr (“eight/ten”). ārre still is used in poetry and deliberately archaic speech.




We’re on the fifteenth sentence of the 14th Conlang Relay Text:

sennete jālneha il jaliþa il lānnāl tēna ī;

and the first unblogged word we encounter jālneha, which means “good fortune”. It is the object of se inflected for a 1st person inclusive paucal source and a third person paucal beneficiary:

“We give them (the couple) good fortune…”




We’re now on the eleventh sentence of the 14th Conlang Relay Text:

āl ñanna lekū rājōl rā mērji ma setenne mīsien cī;

āl is an il word, a word that refers to time. In this case it is a tense/aspect modifier that emphasizes the present, and is usually translated as “now”.

As for the rest of the sentence, we have ñi inflected for a 1st person inclusive paucal agent. The object of ñi is lekū “our hands” and then comes the locative phrase rājōl “to up”, so we have changed the location of our hands upwards: “Now we lift up our hands…” And then rā mērji “to mērji“, which I will explain tomorrow.




We’re still on the tenth sentence of the 14th Conlang Relay Text

se jasāla mo anālnaren ja senne lihē jālte;

anālte is the last word of this sentence, and in inanimate singular modifying lihē. anālte means “healthy, whole, well”. So again we have a somewhatly redundant phrase lihē jālte which might be translated as “health and well-being”.

“Give song for the joy that gives us health and well-being.”




We’re on the ninth sentence in the 14th Conlang Relay Text:

se jasāla mo jātaren ja senne jatāña jaxēwa;

and it’s another “Give song for” sentence. But for what? jātaren refers to a type of tree, one that is not native to the planet, actually, but came from the homeworld wherever that is. What it gives I will discuss tomorrow.




We’re on this sentence of the 15th Conlang Relay Text:

wā ñaxxa jarāka jāniþa jē nā;

The only unblogged word is jāniþa which is the singular (because modifying jarāka) form of the stative anāniþa, meaning “singular, single” or “alone”. So this sentence translates to “They do not make only a single step.” This sentence is also unchanged from the original.

We’ll start another relay text tomorrow.




We’re on this sentence of the 15th Conlang Relay Text:

ñaxxa jāŋŋeren nā ā majjārien ānen ankēwīke pē hōkēñ;

I blogged the word jāŋŋeren as an emotion meaning “awe” earlier. anāŋŋeren is the related stative noun meaning “inspiring awe” and is often used to connote great beauty. As to how to distinguish the singular version of the stative anāŋŋeren from the singular noun of the emotion, look to the relational. Emotions are always experienced in a se clause. In this sentence we have a ñi clause. ñaxxa jāŋŋeren nā ā majjārien is “The dancers make something inspiring much awe.” And the form of anāŋŋeren has to be singular because it is modifying the unstated indefinite (therefore generally singular) “something”.

More on this sentence tomorrow.