anālmañen
Used as the first argument in a PA clause, a feeling of social connection, generally arising from a shared event. The shared event in question can be anything from being stuck in a snowstorm together to working together for a common goal.
il pa anālmañen sāim il teteñ jalūhi il ñi ankiēnarrāni tiēlen;
They were feeling connected when they helped each other during the earthquake.
jāŋŋeren
the feeling of realizing how vast and wonderful the world is; so awe. It also carries a connotation of beautiful and sometimes of dangerous, and can be translated as beauty, with the caveat that it only applies to things that are not people – so landscapes, natural objects on any scale, cities, and so forth.
annāra
When used to modify another feeling annāra means “strong, overwhelming”, as in jamīra janāra “a strong feeling of dread”. This sense of meaning is preserved in the phrase, ānen annāra, which in the absence of any other feeling means “passionately”.
annāra can also be used as the first argument in a PA clause. There the feeling described is a sense of one-ness with the universe.
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.
anān
one, the one.
anīþa
other, the other.
These occur together in the third clause of the Kēlen rephrasal of the 1st article of the Universal Declaration of Human Rights. The expression, in full, is ke mān mo mīþa. ke is the particle used with SE to indicate an animate source and mo is used with SE to indicate a beneficiary. The relational SE in this clause is inflected with -enneñ, which is a 1st person paucal reflexive form. So ke mān mo mīþa expands on that as ‘from one to the other’ and is a formal way to say ‘one another’. And the clause senneñ anēla anciēri ke mān mo mīþa thus means ‘we give to one another the courtesies of personhood’.
That completes almost all of the third clause, which will be completed tomorrow. The fourth clause is subordinate to the third clause, and starts with the particle ien, which is used with SE to rename or elaborate on the object of SE. In the third clause the object of SE is anēla anciēri, those ‘courtesies of personhood’, so the fourth clause describes those. The description is straightforward in that I’ve already discussed maþūskīri, which means ‘weft-kin’. In this context, distant kin might also be a good translation. So, mo maþūskīri ‘to weft-kin’ and mo sāim maþūskīriēma ‘to their weft-kin’. SE in the subordinate fourth clause is correspondingly inflected for 3rd person plural, referring to both of these groups. So, senneñ anēla anciēri ke mān mo mīþa ien sexe mo maþūskīrimo sāim maþūskīriēma ‘We give to one another the courtesies of personhood that are given to weft-kin and to their weft-kin.’
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
ien sexe mo maþūskīri mo sāim maþūskīriēma cī;
anciēri
courtesies, polite phrases and behaviors, and respect for another’s point of view. In other words, the right and proper way (anhēnār) to treat other people because they are people.
This is the fifth word in the third clause of the Kēlen rephrasal of the 1st article of the Universal Declaration of Human Rights. It sits next to the word anēla which is the stative form of mēla and thus means ‘personhood’.
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
ien sexe mo maþūskīri mo sāim maþūskīriēma cī;
ē … ē
This is another coordinating conjunction and means simply ‘and’. This also allows us to complete the second clause of the Kēlen rephrasal of the 1st article of the Universal Declaration of Human Rights.
Wait, you say, what about lenārre and lewēren. Those are simply the first person possessed forms of senārre and sewēren, which I already discussed when covering body parts.
The second clause:
| tō | pa | ñēim | tēna | ē | lenārre | ē | lewēren |
| because | PA | we | each | and | soul | and | identity |
| Because we each of us have soul and identity… | |||||||
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
ien sexe mo maþūskīri mo sāim maþūskīriēma cī;
anñēie
equal in value or equivalent.
This is the last word in the first clause of the Kēlen rephrasal of the 1st article of the Universal Declaration of Human Rights, which means we can now look at the clause as a whole and translate it:
| tō | la | mēli | manaren | tēna | ñe | anhēnārīki | anīλi | jañāona | jañēie |
| because | LA | person | every | each | = | society | cloth | thread | equal |
| ‘Because each person is an equal thread in the cloth of society…’ | |||||||||
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
tō jāo hēja senneñ anēla anciēri ke mān mo mīþa
ien sexe mo maþūskīri mo sāim maþūskīriēma cī;
jañāona
a piece of thread or string.
This goes with yesterday’s word in the Kēlen rephrasal of the 1st article of the Universal Declaration of Human Rights and furthers the metaphor of society as cloth.
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;
anīλa
made of cloth.
This word is in the Kēlen rephrasal of the 1st article of the Universal Declaration of Human Rights due to a cultural metaphor of society as a piece of woven cloth. Originally, the metaphor included the idea of one’s kin in the clan being the up and down threads (the warp) and one’s paternal out-clan kin as being the side to side threads (the weft). A more modern interpretation has one’s kin as the warp and one’s other connections (colleagues, friends, acquaintances) as the weft. In the rephrasal, anīλa modifies anhēnārīki ‘society’, and is therefore in the collective. So, the phrase anhēnārīki anīλi refers to society as a piece of cloth, or ‘the cloth of society’.
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;