This word commonly means “guild”, but in older usage it means “group”. It originally meant “hunting party” or “group of hunters”.

Sentence #67:
ē ōrra ñatta sāen mapōññe ā mīrāñi jērān aþ ōrra tetme annāmmi;
A group of Īrāñi had found him and given him water.

Sentence #68:
ē temete þō jatāen aþ tetesse mo mīþien;
He told them this story and they told others.




This is the word for solid, an attribute common to many of the recent entries. 🙂 In the singular, it can also be used as a generic word for some solid thing.

sū anjēlti anwīwi āñ alxien te jēta jatēspe to jampāenten to manahan sakēwīke;
In the middle of bare wilderness, this was unexpectedly a relic of civilization, of someone’s labor.

In this sentence, te jēta jatēspe to jampāenten is parsed as SE.past (it has to be se, because of to) solid.thing remaining.thing from civilization.

This word is possibly related to the –et ending in words like ansīweta, anēkketa, and ankōreta.




This is a word for chalcedony and its varieties, such as carnelian (anēñerel annēla),

image from wikipedia

chrysoprase (anēñerel anmāλa),

image from gemologyproject.com

jasper (anēñerel anēkke),

image from gemologyproject.com

and onyx (anēñerel anxē).

image from wikipedia




So, sentences 16 and 17 of the LCC4 relay text (yes this one was a bit longer than usual):

selre jerrasōr ien jāo; ñamma jēste rā λi tānre sakīwa kiē ānen anxūna;

“My reply to you is this.” and then ñamma jēste…. jēste is the word for “knife” and she made it change location to () through Tānre’s skin (λi tānre sakīwa kiē) and then ānen anxūna, which I will discuss tomorrow.

-ēle and -ēri





Still on sentence 14 of the LCC4 relay text:

temme ien pa ē matēnnīkōnēri ē matēnnīkōnēle ī le ancē ja sere jāo;

Yesterday I said that matēnnīkōn more or less meant “spouse”. The suffix –ēri is a suffix that only applies to animate nouns and expresses an association with another animate, in this case a 2nd person animate, so “your”. Likewise, the suffix –ēle does the same thing, only with a 1st person animate, so “my” or “our”. So Tānre says here “Your spouse and my spouse and also I have the ability to tell you it.”

Did I mention this story was weird?

Now, I like to think that Tānre is trying to be clever (and failing), in that when he says “your spouse” he means himself as he hopes to be in the future, and “my spouse” is likewise the woman, and then he repeats referring to himself again, perhaps in the present? Not that the text says this explicitly, but otherwise we are left with two spouses that didn’t presumably exist at the beginning of this story.

Sentence 15, quickly, is:

serle jerrasōr ien jakēñ;

“Your reply to me is what?”


“What do you say to that?”




We’re on the fifth sentence of the 18th Conlang Relay Text:

ewaþ ñi ē antiēleni nāra anrūēñi ē anērre ī;

And here is where I realize that I messed something up. It happens in every text, of course. So, anērre means “a sense of self-worth and dignity”. The original text implied that past events and dignity were both forgotten. But here forgotten (anrūēñi) is modifying past events (antiēleni) but it is not modifying anērre because anrūēñi and anērre have different inflections. The first is inanimate collective and the second is stative. The parallel ēē construction implies that anrūēñi and anērre have something syntactically in common. But, I messed up. And turning anērre into anērri in order to match anrūēñi doesn’t make semantic sense. I will think about this and someday figure out how to rewrite it so that the semantics and the syntax match. Suggestions are welcome.




We’re on the sixteenth and final sentence of the 14th Conlang Relay Text:

ñi þō jēhe cī;

and we get a few short words and the noun jēhe which means “truth”. The short words consist of the relational ñi and the exhortative marker and the modifier þō. Put this all together and we have:

“Let this be truth.”

which is a speech act finalizing the ceremony.




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

āl ñanna lekū rājōl rā mērji ma setenne mīsien cī;

mērja is the word for deity, god, or spirit, and here it appears in the animate collective, so the translation is plural.

“Now we lift up our hands to the gods…”

mērji is followed by the animate relative pronoun ma and then the clause “they give us children” and then the mood marker which makes everything an exhortation:

“Now let’s lift up our hands to the gods that give us children.”