jatūmse
We’re on the second sentence of the 18th Conlang Relay Text
sū mamō salōmme ñi matūmse manīsen marēwa;
The word jatūmse refers to a small predator often kept as a pet. So, cat or ferret or dog or some other sort of small predator kept as a pet. In this text, the word has been elevated to animacy (or personhood), making it an actor in the story.
mamō
Here’s the second sentence of the 18th Conlang Relay Text
sū mamō salōmme ñi matūmse manīsen marēwa;
The word mamō refers to a young man. The word in the text I got talked about a boy, but this did not fit with the idea of who this character ought to be. As I mentioned earlier, with a little tweaking, this story was about two legendary Kēleni culture-heroes. Using the word for young man rather than boy was part of the tweaking.
The locative phrase sū mamō salōmme is “In the young man’s arms…”.
janūwa
Continuing with the first sentence of 18th Conlang Relay Text:
ñi jakāellīñ jarēspe sū janūwa ī;
So we have “the kāellīñ was stirring” and then a locative phrase for the location of the kāellīñ. janūwa means “corner”, specifically interior corner like the inside of the elbow or where two walls come together. sū janūwa is “in or at the corner”.
The sentence ends with the particle ī, which, coming at the end of the sentence as it does, signifies that this is not the first time that this has happened.
ñi jakāellīñ jarēspe sū janūwa ī;
The kāellīñ was stirring in the corner again.
anrēspe
Continuing with the first sentence of 18th Conlang Relay Text:
ñi jakāellīñ jarēspe sū janūwa ī;
The next word is the stative noun anrēspe in inanimate singular to modify jakāellīñ. anrēspe refers to motion in place, and does not further specify what type of motion, only that something is in one place and there is motion. ñi jakāellīñ jarēspe then is saying that the kāellīñ has changed its state to moving-in-place. Or, “the kāellīñ was stirring”.
jakāellīñ
Finally, the 18th Conlang Relay text. I loved this text. With a little tweaking (which I did, of course) it was a story about two legendary Kēleni culture-heroes. 🙂
The first sentence is:
ñi jakāellīñ jarēspe sū janūwa ī;
And right away, as the object of ñi, we have an unfamiliar word. I had to create this word for the relay, though I had the concept of the thing already. I also had to create related words, of course. Anyway, jakāellīñ refers to a small (6-30 inches in height) statue, traditionally carved from jade (ankāelle) though other materials can be used. Traditional subjects for jakāellīñi include deities, heroes, ancestors, animals, and sometimes trees. They are usually displayed in niches decorated with cloth and plant matter, and they are considered lucky. They are not used directly as idols or for worship, despite the fact that many have a religious significance.
jēhe
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 cī and the modifier þō. Put this all together and we have:
“Let this be truth.”
which is a speech act finalizing the ceremony.
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…”
jālneha
We’re on the fifteenth sentence of the 14th Conlang Relay Text:
sennete jālneha il jaliþa il lānnāl tēna ī;
and the first unblogged word we encounter jālneha, which means “good fortune”. It is the object of se inflected for a 1st person inclusive paucal source and a third person paucal beneficiary:
“We give them (the couple) good fortune…”
anrēha
We’re on the twelfth sentence of the 14th Conlang Relay Text:
sanna jasāla ien jaþīña ja senne to anrēha rā ancāna;
and the only unblogged word is anrēha, which refers to the future. So this sentence starts with se inflected for a 1st person inclusive paucal source and the object of se is the noun jasāla “song” so “We sing” and what we sing is jaþīña ja senne to anrēha rā ancāna, “the path that the future gives us” (since anrēha is not animate it does not trigger any inflection of se). Then comes the phrase rā ancāna “towards love”. This has to modify jaþīña “path”:
“We sing the path towards love that the future gives us.”
Since the next two sentences are very simple and have no new words in them, I will talk about them here:
semme jacāna ke macēna mo macūma;
se + 3rd person singular source and 3rd person singular beneficiary (not reflexive). The object of se is jacāna “love”. Then there’s an animate source phrase naming macēna “the woman” as the source and a beneficiary phrase naming macūma “the man” as the beneficiary. So the thirteenth sentence translates as:
“The woman gives love to the man” or “The man feels love from the woman”. Take your pick.
The fourteenth sentence is the same with the source and beneficiary reversed:
semme jacāna ke macūma mo macēna;
“The man gives love to the woman” or “The woman feels love from the man”.
Tomorrow, the fifteenth sentence!