anlāmen
The third sentence of the LCC4 relay text:
ñamma jacērja ja semme jasōri rēha ā λi tānre ma ñi malāmen;
So, the second relative clause. This is ma ñi malāmen and it modifies Tānre. anlāmen means “hidden”, so ma ñi malāmen is “who has become hidden”.
Tānre, who was hidden, decided he would say something to her.
anlūnte
Last post on the final sentence of the 18th Conlang Relay Text:
ā macēna nīkamma sālne jajēren jē nā ñamma sū ma hāl jalāmīke jalūnte rājatā;
As mentioned yesterday, the object of ñi is the phrase jalāmīke jalūnte. jalūnte is the inanimate singular form of the stative attribute anlūnte. anlūnte means “shiny, lustrous, or sparkling” so jalāmīke jalūnte is a shiny, lustrous, or sparkling mask or veil.
“The woman with only a playful smile set down in front of him a shiny veil.”
Tomorrow I will start on the LCC4 relay text, which should take us through mid-June. After that, I am not sure what to blog about. Suggestions are welcome. Requests will likely be granted.
jalāmīke
We’re still on the final sentence of the 18th Conlang Relay Text:
ā macēna nīkamma sālne jajēren jē nā ñamma sū ma hāl jalāmīke jalūnte rājatā;
Looking at the main part of the sentence, we have the relational ñi signalling a change of state. Interposed between ñi and its object is a locative phrase sū ma hāl which means “at the front of him/her”. The reduced pronoun ma most likely refers to the other actor in our story, the carved statue of the young man. There is another locative phrase following the object, namely rājatā “to the bottom [of it]” which clarifies that the change of state is actually a change in location.
The object of ñi is the phrase jalāmīke jalūnte. I’ll discuss the first word today and the second word of it tomorrow. jalāmīke refers to a facial or head covering designed to obscure ones features, and so can denote a mask or a veil. So, “The woman with only a playful smile set down in front of him…” some sort of mask or veil.
lānnāl
We’re still on the fifteenth sentence of the 14th Conlang Relay Text:
sennete jālneha il jaliþa il lānnāl tēna ī;
and the next unblogged word we encounter lānnāl, which is a defective noun meaning “tomorrow”. It is always preceded by il since it is a time word. Here it is also modified by tēna which modifies sets and means “all”, and then comes the modifier ī, which means “also”.
“We give them (the couple) good fortune today and all tomorrows also.”
The last sentence tomorrow!
jaliþa
We’re still on the fifteenth sentence of the 14th Conlang Relay Text:
sennete jālneha il jaliþa il lānnāl tēna ī;
and the next unblogged word we encounter jaliþa, which means “today”. It is generally always preceded by il since it is a time word:
“We give them (the couple) good fortune today…”
jalōna
We’re on the fourth sentence of the 14th Conlang Relay Text:
se jalāña mo anlōki ja senne jalōni jacālli;
The relative clause ja senne jalōni jacālli modifies anlōki “sunlight”. ja senne is simple enough: the relative pronoun followed by se inflected for a first person paucal beneficiary: “that gives us”. jalōni is the plural of jalōna, which means “day” as opposed to night, and ancālle means “warm”.
“Give praise to the sunlight that gives us warm days.”
anlōki
We’re on the fourth sentence of the 14th Conlang Relay Text:
se jalāña mo anlōki ja senne jalōni jacālli;
Again we have se jalāña “give praise” and a mo phrase to clarify. anlōki is a collective noun meaning “sunlight”. There’s another word (anlūi) that means simply light, so anlōki is more specific.
jalāna
We’re on the third sentence in 14th Conlang Relay text:
se jalāña mo jāŋŋeren jēspe sū ñēim manaren mē;
jalāna simply means “praise”. Since it is the object of se, this sentence starts as “Give praise” and then there is a benificiary or mo phrase to explain what to praise or who to give praise to, etc.
The mo phrase contains the noun phrase jāŋŋeren jēspe. We already blogged these two words, with jāŋŋeren meaning “beauty” and anēspe meaning “waiting” or “remaining”. The rest of the mo phrase is taken up with a locative sū phrase which I will discuss tomorrow.
jalāeþa
The third sentence of the 2nd Inverse Relay text:
la jalāeþa jarōllōl ewaþ ñi liēþ rā jalāe ālme;
jalāeþa is a mountain pass, a good place to cross a range of mountains.
liēþ
Continuing with relay texts, I said I’d do the 17th relay text, but I have changed my mind. I am going to do the Second Inverse Relay text instead. An inverse relay is where some other poor sucker someone else gets to translate a text into your conlang and then you get it and translate it into the next person’s conlang. Anyway, I’ll do the 17th later. Hopefully, after the 18th, which is still going on.
The first sentence of the 2nd Inverse Relay text is:
il ñi liēþ rā anālhāri il jīlpēneha;
The object of ñi here is liēþ, which is the first person exclusive plural pronoun. So the narrator is talking about groups of people, of which the narrator is part of one group and the listener is not part of any group.
rā anālhāri is “to the ocean”, so ñi liēþ rā anālhāri is “We go/went to the ocean”. All that is left is the il phrase, il jīlpēneha, which I will discuss tomorrow.