anhāerel
beryl, specifically aquamarine. Emeralds are also a type of beryl, and can be referred to as anhāerel or as anhāerel antāste “dark beryl”.
Image from Wikipedia
jahāwekien
jahāwekien
the shore or shoreline, regardless of whether it is rocky or sandy.
All caught up!
anhēna
anhēna
This means old, and has connotations of being ready and experienced, and is considered to be a positive trait.
hēja & cī
hēja
This is a deontic modal marker that modifies the third clause of the Kēlen rephrasal of the 1st article of the Universal Declaration of Human Rights. It usually translates as ‘should’, and indicates an admonishment to be as described in the third clause.
cī
Is a commissive mood marker and commits the speaker (which in this context is the 1st person paucal/collective encompassing everyone) to do as described in the third clause. Since the 4th clause is subordinate to the third, it is included in this as well.
Confused yet? These two operate together to put a mild imperative and a should into the third clause, like so:
| tō jāo | hēja | senneñ | anēla | anciēri | ke | mān | mo | mīþa |
| therefore | should | we to each other | personhood | courtesies | from | one | to | other |
| therefore we should give to each other the courtesies of personhood | ||||||||
| ien | sexe | mo | maþūskīri | mo | sāim | maþūskīriēma | cī | |
| that | to them | to | weft-kin | to | them | their weft-kin | must | |
| that are given to weft-kin and to their weft-kin | ||||||||
And that concludes the Kēlen rephrasal of the 1st article of the Universal Declaration of Human Rights.
Our progress:
tō la mēli manaren tēna ñe anhēnārīki anīλi jañāona jañēie
‘Because each person is an equal thread in the cloth of society…’
tō pa ñēim tēna ē lenārre ē lewēren
‘Because we each of us have soul and identity…’
tō jāo hēja senneñ anēla anciēri ke mān mo mīþa
‘Therefore we should give to each other the courtesies of personhood’
ien sexe mo maþūskīri mo sāim maþūskīriēma cī;
‘That are given to weft-kin and to their weft-kin.’
Tomorrow, more emotions.
anhēnārīki
anhēnārīki
This word is derived from the stative noun anhēnār (‘right, good, proper, correct’) plus the suffix –īke (denotes an artificial construct). Together, the meaning has shifted a bit, and anhēnārīki means ‘society’. It’s a collective noun, and the suffix –īke means that it is something that people have made. It’s also the seventh word in the first clause of the Kēlen rephrasal of the 1st article of the Universal Declaration of Human Rights.
Our progress:
tō la mēli manaren tēna ñe anhēnārīki anīλi jañāona jañēie
tō pa ñēim tēna ē lenārre ē lewēren
tō jāo hēja senneñ anēla anciēri ke mān mo mīþa
ien sexe mo maþūskīri mo sāim maþūskīriēma cī;
jahānte & anhānte
jahānte
the feeling of wanting to do good things for others; kindness, sympathy.
anhānte
describes someone who wants to do good things for others; kind.
la sāen mahānte;
He is a kind person.
jahē & anhē
jahē
a good feeling. Used in se+BEN jahē, meaning BEN experiences jahē. So sele jahē is “I feel good.”
anhē
good, valued as good, inducing a good feeling. So, pa jāo anhē “This is good.”
hāl, rājahāl, and rūjahāl
hāl
The modifier hāl refers to the front of something. This is the same root as sahāla. So, rā NP hāl is to the front of NP and rū NP hāl is from the front of NP.
rājahāl
rājahāl is rā NP hāl without a specified location, and so means ‘to the front’.
rūjahāl
Likewise rūjahāl is rū NP hāl without a specified location, and so means ‘from the front’.
anhārme
anhārme
motion through water, swimming
sahēññe
sahēññe
one’s hair.
This word by itself generally refers to hair on one’s head, though it can refer to body hair sahēññe janārme, facial hair sahēññe jatāwre, or even pubic hair sahēññe janōsa.