This is the attribute of being silent or silence.
ē anniþen ñi sawūrre jasōhi rū jamāonre sarāpa ī ñi sāen matāra il jahōλen ānen ansōha ānen anūri jūma ēmma;
The voices from the city of sarāpa soon became silent and he fell for a long time with silence except for the noise of the air.
In contrast with yesterday’s word, this word means ‘dry’. It is also related to the word ansīrien which means ‘north’.
ē ānen ankēwa ī sakōλa jasīra ñi sāen rā jatarūna jawēha anhāri jahāwa;
With weariness and a dry throat, he went to the edge of the mirage water.
We’re still on the fourth sentence of the 18th Conlang Relay Text
sū jatāsa la jatēwa jaλāona jarōllōl ja sūjōl la macēna maranīsa masērre saŋē ē jawūña ē jāŋŋeren sawēλa jatāña janēūñ ñe anmāe;
sūjōl is a one-word locative phrase. It is a contraction of sū ja ōl “on top of it”. “It” refers to the wide, snow-covered table of the previous clause.
Locative phrases are peripheral phrases of a given relational. la plus a locative phrase signifies existence in a location. The locative phrases usually occur after the object, but in this sentence, and earlier in the second sentence, they have been moved to before the relational. This clarifies which of the two la relationals a phrase belongs to. For example, it is entirely grammatical to put sū jatāsa at the very end of the sentence. Doing so, however, obscures the fact that this phrase belongs with the first la clause and not the subordinate second.
“In the market square is a wide, snow-covered table, on top of which….”
We’re still on the third sentence of the 18th Conlang Relay Text
samma japēlti mo jaxēxi ja ē ñi jarewēλi ī ñi jahūwi ī ñi jasēþa ñe jawēlrienāl rū jatāsa λi xēþa āñ;
The tūmse is barking at smoke that twists and breaks and…. jasēþa means “knot”. It’s not a stative word, so translating this as “knots” as in “twists and breaks and knots” is paraphrasing a little more than I usually do. “twists and breaks and makes a knot like…” is probably better.
We’re still on the second sentence in 14th Conlang Relay text:
sanna jasāla jīsōra ke þō lisōra;
lisōra is the first person inflection of the obligatorily possessed noun sasōra. This is actually the same word as jasōra, which means “word”. The reason it is treated as an obligatorily possessed noun is because it is part of the ke phrase, and a ke phrase is supposed to rename a source, which is “all of us as a group”. So the sentence is:
“We as a group with these our words repeat this song.”
If we wanted to use the regular noun jasōra, we would have to rewrite the sentence using an instrumentive ānen instead of ke, which would mean “We repeat this song by means of these words.”
So the 18th Conlang Relay still isn’t done. I’m giving them till the end of April, and then I’m going to blog it anyway. 👿
In the meantime, there is the 14th Conlang Relay. This is the one with the wedding ceremony, specifically for a man and a woman, but I suppose it could be adapted.
The first sentence in my translation:
se jatēnnīke jasāla mo macēna mo macūma;
jasāla means song or chant. It is modifying or maybe it is modified by jatēnnīke, which means “joining ceremony”. Together jatēnnīke jasāla is “joining ceremony song” or “a joining ceremony, its song”. This is the object of se and has two beneficiary phrases, mo macēna “for a woman” and mo macūma “for a man”. Altogether:
“Here is a joining ceremony song for a woman and for a man.”
The second sentence of the 15th Conlang Relay Text:
la sāeþ ānen jaxūnīki honahan wā;
sāeþ is simply the 3rd person plural pronoun. The last animate plural referent was to the dancers, so this also refers to the dancers.