New words in Ori + examples

Dropping in to note that I am in fact not dead. I have been super busy with stuff related to doing my doctorate! But I am still conlanging, worldbuilding, etc.
#Lextreme2018 and #Lexathon are my continuing daily lexicography conlang project via twitter (https://twitter.com/MintakaGlow). Here are yesterday’s and today’s words, plus example sentences!

Nov 20
Ori: [adj] milon- /’milon/ ‘slow, unhurried; easy; soft’

Nov 21
Ori: [n, inan] pilya-s /’pilʲas/ ‘tear, teardrop’

Examples:

Abbreviation key:

1 = 1st person

2 = 2nd person

3 = 3rd person

nom = nominative

sg = singular

an = animate class

in = inanimate class

adv = adverbial

pst = past tense

perf = perfect aspect

q = question (interrogtive) particle

acc = accusative

pl = plural

hab = habitual aspect

Pilyas eun syolle miloni plecir cyan
pilya-s eun syol-le milon-i plec-ir cyan
tear-nom.sg.in 3sg.an.dat face-loc.sg.in slow-adv fall-3sg.in pst.perf
‘A tear fell slowly down his cheek’

Nasya milonis ti ma?
nasya milon-is ti ma
why slow-nom.sg.an you.are q
‘Why are you being slow?’

Eme! pilyatyin cityin bayalbra lyes
eme  pilya-tyin ci-tyin bayal-bra lyes
alas  tear-acc.pl.in many-acc.pl.in weep-1pl pst.hab
‘Alas! we cried so many tears’

Ori poem

A poem in Ori. I use poetry to expand on my lexicon and grammar, as well as invent new ways of doing metaphor.

~

Clidolyal

Catyin-gae nalistityin tyae

Calin natin nalepa can iyutu cyan

Yullacu tyuhacu

Bane cohace

Nye nalemasye

 

Catyin eltrutyin tyae

Na lyen-tatyin tyo

Ilu cyalace

Na syutace

Milis cuheo bumi

Na misuhile lunin cyon-lastilen

Bine

Nyilleya hatanulya.

 

 

A false vow

But you knew my reasons

You never saw me how you should

Every year

We would slip further

From the truth.

 

You know my ways

And I know yours

We come together again

And split apart

A tree cloven in two

And from the sap running from our wounds

Perhaps

A new story.

Conlang: Ori (prepositions!)

More developements in Ori grammar…

 

Prepositions

 Although Ori uses cases to show location in many situations (typically by use of the dative, locative, or instrumental cases), it also uses prepositions to further indicate more specific location or relationships.

bulu ‘through’

menya ‘across’

nye ‘out of, from, away from’

nela ‘amongst, midst’

amo ‘around, surrounding’

ebel ‘for the sake of’

dranme ‘thanks to’

he ‘by, next to, near, with, close to’

pa ‘beneath, under(neath)’

pel ‘during’

casya ‘without’

nimi ‘inside (of), in’

 

These prepositions maybe used with nouns in various cases: it depends on the preposition.

Prepositions with the locative case:

bulu ti-mulyurati ‘through the forest’

menya embete ‘across a river’

nelanyendac ‘amongst friends’

amo oltacya ‘around a tomb’

pa bestiti ‘under ground’

 

Prepositions with the genitive case:

nye ti-tyagalpan ‘away from the storm’

pel plenyullasye ‘during the autumn’

 

 

Prepositions with the dative case:

ebel calya nimalya ‘for the sake of my mother’

dranme tate tyollate ‘thanks to your younger brother’

 

Some prepositions may be used with different cases, which give different shades of meaning.

nimi ti-mulyurati ‘inside the forest’ (used with locative): implies deep within the forest, perhaps out of sight

nimi ti-mulyurato ‘into the forest’ (used with accusative): implies movement to and through the forest

Ori needed more declensions?

I decided Ori needs more nouns declensions. 😛

So here are two new celestial class declensions.

2nd declension (celestial)

These nouns often end in -n or -m.

Btw, the -∅ symbol in linguistics means ‘null’ or ‘nothing’. So that means the nom. sg. forms don’t add a suffix.

image

Using Calcurassen’s name as an example (in the singular, of course–there is only one of the God of Justice):

Calcurassen ryintat trulali ‘Calcurassen drinks wine’

Ti-clespes Calcurasseni astere lya. ‘Calcurassen’s jewel is bright’

Murlinis Calcurassene iyuru ‘A raven sees Calcurassen’

Hensapya Calcurassena maroi cyan ‘I gave praise to Calcurassen’

Calcurassenul minim cyan nalemapya peli. ‘By means of Calcurassen, I was able to find justice’

Hestinyal Calcurassenul lya. ‘Hope lies with Calcurassen’

Oa, Calcurassene! Maropye tyeli abarig! ‘Oh, Calcurassen! Give us blessings.’

~

The next declension is also for celestial nouns–most of these ending in vowels.

3rd celestial declension

image

Examples:

Ti-hembe lilya rya. ‘The body of fresh water is small’ (Note that ‘small’ still agrees with embe–it just uses a different celestial (nom sg. suffix, the one from the very first celestial declension I introduced, which is -ya rather than -∅.)

Culleryal caben bellu. ‘The expanse of the world is wide’

Gilupye yalutyin tatyin ti-trahellet ‘Turn your eyes to the meteor shower’

Ok, you get the idea. 🙂

~

Mintaka

Orikrindian pantheon (pt 2)

Here are a few more members of the Orkrindian pantheon. Let me know what you think!

Orikrindian pantheon

Pultas & Peltas

 The Twin Gods—consisting of a brother and sister. Pultas (the brother) represents the past: wisdom, tradition, caution, prudence, understanding, experience, knowledge, but also implies regret, resentment, and weariness. Peltas, his sister, is the future. She represents ambition, vigor, intuition, risk-taking, daring, innovation, creativity, but also foolhardiness, misguidance, naïveté, childishness, and lack of attention.

As an individual neither can exist, for both are defined in terms of the other. Together they are worshipped as Time, or Sortas in the Ori language.

Epithets: Tin-Buta (The Two), Tun-Plembiltasa (The Twins), Tun-Biltasa (The Children), Lilemas na Liloris (Girl and Boy).

At their altar (the share one), people leave items that refer to or represent the dual nature of Sortas (e.g. double-tined forks, calpabeans (which have two kernels within one shell), double fruits).

Twins are sent upon their first birthday to be blessed by a priest or priestess of Sortas, and many twins end up becoming clergy of Sortas themselves, usually serving in the same temple together.

Sortas is one of the most represented in sculpture of the Orikrindian gods. Their statues can be found in almost every town over a certain size (>20k population, typically), and cities usually have more than one statue of them. They are often depicted intertwined together, or as two sides of the same person. Often, they are shown with an hourglass in one of their hands. Pultas may hold a skull or a book and Peltas may hold an infant or a fruit.

Calcurassen

Calcurassen is the god of justice, law, and order. He is called Arbiter of the World and Father of the Law. His domain is the taming of chaos and the establishment and maintenance of order in the world of his people.

Often depicted as an elderly man with a long beard, he wears the Robe of Forethought and golden diadem on his head. The jewel in this diadem is called the Jewel of Truth (Ti-clespeya Nalemasye) and can reveal any falsehoods told. Devotees of Calcurassen will often wear a clear jewel (often quartz) around a chain on their neck to indicate their devotion to the god of justice.

Epithets: Tetuya Nalemasye (Father of Truth), Tu-Calisoris (The Arbiter), Tu-Haneris (The Good Man), Tu-Gintes (The (Paternal) Uncle), Tu-Calpas (The Strength).

Asteren 

Asteren’s name means Light. He is the god of knowledge, learning, wisdom, logic, and reason. He is also the patron god of music, art, creation in general, and skilled work of many kinds (various artisanal works, such as sculpture, metalwork, ceramics, woodworking, ship-building, architecture, weaving, etc.)

He is often depicted as a young man dressed in scholar’s robes (blues and purples, usually). He hair is worn long, as is the style of scholars in Orikrindia, and he wears purple gems on his fingers (purple is the color of scholarly class in western Ei and Orikrindia).

His temples are essentially schools. For a rather generous fee, one can become a devotee of Asteren, and receive an education like none other in Orikrindia. Many young nobles are educated in the temples of Asteren, and even some foreigners who travel to Orikrindia.

Epithets: Tu-Selisis (The Teacher), Ayaloris (Opener), Ti-Nelcaya Nulyuya (The Tall God), Sullinseris (He Who Makes It [Knowledge] Flow), Tu-Taris (The Speaker).

Asteren is also described using metaphors of water; the water represents knowledge and Asteren himself is sometimes spoken of as a spring or well of water, allowing knowledge to flow throughout the world and the minds of his worshippers. The common prayer “Receive with a goblet” is written about Asteren in this manner.

~

Mintaka

Orikrindian Lore and Legend: The Horn of Ellessia

In the northern-most reaches of Orikrindia is a region called Ellessia. It is one of the six provinces of the county. It is known for its very harsh and cold climate, including bitter sea storms from the northern coast. The people who live there must be not only tough and resilient, but also extremely skilled and knowledgeable about the land and their environment. Along this frigid northern coat was found an ancient artefact, called the Horn of Ellessia. It is a battle horn from eons past, found in the burial tomb of a long-forgotten king.

Soon after the horn’s rediscovery, it went missing. The earl of Ellessia, assuming the horn belonged to some ancestor of his, put out a reward for its recovery. This led to a long and bloody conflict, however.

So great was the reward for the Horn of Ellessia, that many forgeries were made, and various dishonest persons tried to claim the reward money, subsequently ending up in the Ellessian dungeons for their trouble.

In fact, the forgery problem became so widespread, that the earl started to have his men invade the workshops of armorers and craftsmen who were even suspected of forgery. Properties were destroyed, people were injured, and a few even were killed. Thus was the brutality of the Ellessian soldiers.

This continued for a few weeks until a riot broke out in the main city of Ellessia, and even more were killed.

Finally, after much strife, the actual Horn of Ellessia was recovered, by a woman called Ecnasia. She sent a detailed painting of the horn to the earl, and such was her skill and the level of detail in the depiction that there was no doubt she was in possession of the real item. She claimed, via a letter, to have been the original theft of the Horn, and also claimed to have been the one who started giving instruction to various artisans to try and replicate the Horn in an accurate way—but just inaccurate enough that they would be sure to be caught. Thus, she explained, she eliminated many artisans and armorers who were her competitors in the market, as female armorers were not popular in Orikrindia.

Ecnasia agreed to relinquish the desired horn only upon condition that she be given full pardon for her crimes and that no word of her machinations be made public to hurt her business in Orikrindia. The earl, being possessed of cruelty but moreso of greed and a lust for glory to his name, agreed.

The Horn was returned to the earl and Ecnasia returned to her business, short quite a few competitors.

However, 20 years later, the Horn disappeared once again from the palace of the earl, and has not been found since. Rumors surround its disappearance, and people speak of a curse of the ancient king whose grave it was robbed from. No one knows where the Horn May lie today, but few are willing to speak of it for all the strife it caused before.

Mintaka

Ori derivational morphology

So this is obviously a work in progress, BUT here are some new Ori derivational morphemes! Yay! I like them.

Derivational Morphemes

-u

This morpheme comes from the word hu‘one’, and it often added to adjectives to create a noun.

 

lil ‘small’ –> lilu ‘small one’

truma ‘red’ –> trumu ‘red one’

 

It can also be used with other nouns, however:

 

cleppa ‘poison’ –> cleppu ‘poisoned one’

 

-ya

 

-ya is a gerund marker; it nominalizes a verb (transitive or intransitive):

 

ta ‘speak’ –> taya ‘speaking’

aste ‘reckon’ –> asteya ‘mathematics’

pra ‘listen’ –> praya ‘listening; educational lecture’

lyeppe ‘enjoy’ –> lyeppeya ‘enjoyment’

clasin ‘become flat’ –> clasinya ‘flattening; (of a person) becoming boring’

 

 

-uya

 

-uya is a suffix that indicates ‘beginning of V/N’, meaning it can attach to either a verb or a noun.

 

Note that if there is a vowel at the end of the bound morpheme, that first vowel is deleted before -uya.

 

lyannis ‘make a pilgrimage’ –> lyannisuya ‘beginning of a pilgrimage’

ta ‘speak’ –> tuya ‘beginning of a speech’

syala ‘rule, reign’ –> syaluya ‘beginning of the reign of a king’

becul ‘cave’ –> beculuya ‘antechamber of a cave’

besti ‘earth, ground’ –> bestuya ‘top layer of soil’

cul ‘moon’ –> culuya ‘new moon’

Sometimes the meaning of this suffix implies smallness due to something being “only the beginning of [and no more]” V/N:

 

lar ‘laugh’ –> laruya ‘a short laugh, a clipped laugh’

lubela ‘secret’ –> lubeluya ‘just a little secret’

 

-on

 

-on is an augmentative suffix that applies to nouns.

 

lyuha ‘dog’ –> lyuhon ‘large dog’

ori ‘man’ –> orion ‘big man’

mil ‘tree’ –> milon ‘large tree’

 

-li

 

-li is the opposite of -on, a diminutive suffix for nouns.

 

lyuha ‘dog’ –> lyuhali ‘puppy’

bistraya ‘flower’ –> bistrayali ‘bud, small blossom’

coru ‘rock’ –> coruli ‘pebble’

bu ‘house’ –> buli ‘room inside a house, chamber’

hesta ‘mountain’ –> hestali ‘hill’

 

e

-e is a common ending for adjectives (e.g. nale ‘true’, clippe ‘rotten’, balnye ‘great’). It can also function as a derivative morpheme for adjectivization from nouns.

 

Usually, if there is a final vowel on the base noun, it is replaced by -e.

 

hustu ‘belief, trust’ –> huste ‘trusting’

cleppa ‘poison’ –> cleppe ‘poisonous’

galacil ‘smoke’ –> galacile ‘smoky’

lubela ‘secret’ –> lubele ‘secret (adj.)’

roru ‘darkness’ –> rore ‘dark’

 

cli-/clip-

This is a pejorative prefix that usually affixes to nouns. It comes from the adjective clippe‘rotten, sour’. The cli- form precedes consonant-initial words, whereas the clip- form is used with vowel-initial words.

 

prasta ‘mind, thoughts; behavior, actions’ –> cliprasta ‘betrayal; treason’

olta ‘tomb’ –> clipolta ‘a badly made or ritualistically wrong or unclean burial’

gerum ‘death’ –> cligerum ‘a dishonorable death’

ha-

 

This prefix can be used as either an augmentative or an ameliorative (“good N”) prefix.

 

pyelli ‘pain’ –> hapyelli ‘great pain’

selis ‘teacher’ –> haselis ‘a good teacher’

lyuha ‘dog’ –> halyuha ‘a particularly loyal dog’

bela ‘word’ –> habela ‘eloquence’

belta ‘wind’ –> habelta ‘a sudden warm wind in the winter’

 

Mintaka2

Elucuna in Quarios (pt 4)

A bit more of Elucuna’s story. She arrives in a new location with Glohitan and is met with the prospect of a new ally.

~

Morning had broken, and my fatigue weighed ever more heavily on me. It started in my eyes and spread outward, dulling the adrenaline of traveling in a strange land with a man I had never met before. Glohitan remained reticent throughout much of our journey, and I was hesitant to start any kind of conversation again, given his short manner with me before. I was surprised that the amsas weren’t tired, but they seemed steadfastly unaffected.

Continue reading “Elucuna in Quarios (pt 4)”

Elucuna in Quarios (pt 3)

Continuation of Elucuna’s first days in Quarios. She and Glohitan meet a strange woman along the road outside of Naeglitan.

We took two amsas (1) to the edge of the city. My meager belongings were strapped onto the young female that was given to me. Glohitan called her Isma. I was unused to riding since it was not an activity considered womanly in Orikrindia, but I managed well enough given my inexperience. The mount was, thankfully, very calm and patient. Glohitan’s walking stick was tied to his back, wrapped in a saffron-colored scarf, and he rode just ahead of me as we made our way down a dark road near the outskirts of Naeglitan.

Continue reading “Elucuna in Quarios (pt 3)”

Poem to Moltirin, Orikrindian Goddess of the Forest

Mystic-Gothic-Sea-Fantasy-Statue-Dark-Forest-1305040.jpg

Poem about the Orikrindian goddess of the forest. I don’t have enough of the Ori language done yet to translate it BUT it still spoke loudly so I had to do it.

Moltirin (known alsois the Orikrindian goddess of forests, mysteries, vengence, the past, memory, and rebirth/reawakening. She is also the matron goddess of lost things, women who have died in childbirth, dead children, men who have died in battle, storms, and those who have been wronged.

the woman of the wood

the threads of days past

she weaves again

a whisper from before

taken up again

bright and vital in memory

damp with energy refound

glowing in the night

alight with vigor

surging forth once more

pulsing in the rain

dancing beneath the arms of trees.

 

and her eyes

lit like lodestones

a stormy blue

and shot through with light

like yesterday

the dust of an eon

settled and reformed

again we have awoken

the woman of the wood.

~

Mintaka