{"id":236,"date":"2012-06-23T20:12:36","date_gmt":"2012-06-23T20:12:36","guid":{"rendered":"http:\/\/remembrancer.conlang.org\/?page_id=236"},"modified":"2012-06-23T20:12:36","modified_gmt":"2012-06-23T20:12:36","slug":"shshi-and-nasute-languages-compared","status":"publish","type":"page","link":"http:\/\/remembrancer.conlang.org\/?page_id=236","title":{"rendered":"Shshi and Nasute Languages Compared"},"content":{"rendered":"

I lifted the following notes directly from my Shshi language document and I was pleased to find that the tables remained intact and legible — nothing was lost!\u00a0 This material is entirely unedited — remains just as I first wrote it a few years ago — but\u00a0<\/em>I thought it might be of interest to some of the conlangers.\u00a0 I tried to compare the four termite languages that I use in later volumes of “The Labors of Ki’shto’ba Huge-Head,” complete with theoretical roots.\u00a0 All the languages are supposed to share a common ancestry.<\/p>\n

*****<\/p>\n

Language had begun to evolve before the two ethnic groups split.\u00a0 The three languages (Shum\u2019za, Nasute, and Shei\u2019kwai) are now comparable to widely diverse Indo-European tongues, e.g., Inj and extinct Armenian.\u00a0 Each has dialects; some dialects are mutually comprehensible, as, e.g., Da\u2019no\u2019no and Shum\u2019za.\u00a0 Northern Nasute and Shkei’akh’zei are mutually comprehensible dialects of a Nasute sublanguage, while Southern Nasute and Desert Shshi are mutually comprehensible dialects of a second Nasute sublanguage.\u00a0 The Shei\u2019kwai (or Tramontane, or Yo\u2019sho\u2019zei\/Gwai\u2019sho\u2019zei) language is distinct.\u00a0 A cognate system can be developed for the three languages.\u00a0 A discussion of the words for mother<\/em> and king<\/em> follows.<\/p>\n\n\n\n\n\n\n\n\n\n
\n

Shum\u2019za<\/strong><\/p>\n<\/td>\n

\n

Northern Nasute<\/strong><\/p>\n<\/td>\n

\n

Y\/G<\/strong><\/p>\n<\/td>\n

\n

Hypothetical Root<\/strong><\/p>\n<\/td>\n

\n

Inj<\/strong><\/p>\n<\/td>\n<\/tr>\n

ma\u2019na\u2019ta<\/td>\nna\u2019tu\u2019ta<\/td>\nta\u2019tzi<\/td>\nSee notes below table<\/td>\nmother, female progenitor<\/td>\n<\/tr>\n
na\u2019sha\u2019ma<\/td>\nma\u2019mo\u2019sa<\/td>\nhwa\u2019no\u2019tze<\/td>\n*ma-sa-na*na-ma-sa*na-ma-a<\/td>\nking, male progenitor<\/td>\n<\/tr>\n
na (da\u2019na)<\/td>\nmo\u2019te<\/td>\n<\/td>\n*ma<\/td>\nholy, sacred<\/td>\n<\/tr>\n
sai\u2019a<\/td>\nsa<\/td>\n<\/td>\n*sa<\/td>\nmost<\/td>\n<\/tr>\n
ma<\/td>\nna<\/td>\n<\/td>\n*na<\/td>\nmale<\/td>\n<\/tr>\n
ta<\/td>\nta<\/td>\n<\/td>\n*ta<\/td>\nfemale<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

A discussion of the designation for mother and King<\/em>:\u00a0 The Shum\u2019za word, ma\u2019na\u2019ta|, appears to mean male-holy-female<\/em>; na\u2019sha\u2019ma|, holy-you are<\/em> [perhaps, existing one<\/em>]-male<\/em>.\u00a0 The Northern Nasute (hereafter called NN) word for mother<\/em> is na\u2019tu\u2019ta|, which means male-inside-female<\/em>.\u00a0 (In NN mythology, the Nameless Mother had no inseminator; the first created entities occurred by parthenogenesis.)\u00a0 Therefore, ma\u2019na\u2019ta| derives from the hypothetical roots *ma (Shshi na, NN mo), meaning holy; *na (Shshi ma, NN na), meaning male; and *ta (Shshi ta, NN ta).\u00a0 Thus, ma\u2019na\u2019ta derives from roots meaning holy-male-female<\/em>, which is almost identical to the NN derivation.<\/p>\n

Similarly, the Shshi word for King<\/em>, na\u2019sha\u2019ma, derives from *ma-sa-na, or holy-more [greater]-male<\/em>.\u00a0 The Nasute ma\u2019mo\u2019sa| derives from *na-ma-sa, or male-more-holy, exactly the same thing.<\/p>\n

In general, the Western Shshi language family has retained the archetypal forms more closely than the Shum\u2019za has and the Yo\u2019sho\u2019zei dialect is probably the closest.<\/p>\n

Comparative Information on Northern Nasute (NN)<\/strong><\/p>\n

Nouns and adjectives in NN do not have gender, but adjectives have number (singular, double, and plural).<\/p>\n

King names are four syllables and end in \u2018ma<\/em>.<\/p>\n

Mother names are four syllables and end in \u2018ta<\/em>.<\/p>\n

Warrior names always end in –a<\/em> and have 5 syllables.<\/p>\n

Alate names have only three syllables.<\/p>\n

Worker names usually have two syllables, but no hard and fast rule.<\/p>\n

Hypothetical *s<\/em> becomes sh<\/em> in Shshi.<\/p>\n

Initial e\u2019<\/em> is the infinitive marker.<\/p>\n

Regular infinitives end in -p, -b, or -r.\u00a0 There are approximately 20 known irregular verbs, including to be<\/em>, to do<\/em> or act<\/em>, to see<\/em><\/p>\n

Negative verbs are formed by suffixing \u2019re<\/em> to verb form.<\/p>\n

Plurals (two or more) are formed by suffixing se\u2019<\/em>; stones, se\u2019koi\u2019ze|.<\/p>\n

-a <\/em>\u2013 see -ti<\/em><\/p>\n

-ti<\/em> denotes a personal noun (including groups of people); sometimes -a<\/em> is used, as in ap\u2019a<\/em>.<\/p>\n

–ze <\/em>denotes a physical thing (including places and body parts)<\/p>\n

–ze\u2019e <\/em>denotes an abstract or spiritual thing<\/p>\n

–te<\/em> is the singular adjective marker; –tes<\/em> denotes two; –ste<\/em> denotes plural.\u00a0 Adjectives follow the noun even when it separates the subject from the verb, unlike Shshi. se\u2019koi\u2019ze<\/em>| chu\u2019tes<\/em>| is (two) hard stones; se\u2019koi\u2019ze<\/em>| chu\u2019ste<\/em>| is (three or more) hard stones.\u00a0 In contrast, in Shshi, (two or more) hard stones is da\u2019ju| shka\u2019zi|<\/em><\/p>\n

The concept of much<\/em> or many<\/em> uses reduplication as in Shum\u2019za, except that sometimes the first \u201csyllable\u201d is abbreviated; cf. gwi\u2019gwir\u2019ze<\/em><\/p>\n

There is no place marker like Shshi –mi<\/em>.\u00a0 –che<\/em> is used on all fortress names.\u00a0 Otherwise places are simply designated with \u2013ze<\/em> like any other physical thing.<\/p>\n

Here is a list of cognate sounds (Shshi given first) (these so not have a 100% correlation):\u00a0 j = ch; r = hro; n = m; sh = s; zh = ts.\u00a0 Also, in vowels, a is often rendered with e and sometimes o or oi; u may be u or uh.<\/p>\n

Northern Nasute Vocabulary (Sorted by NN)<\/strong><\/p>\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
\n

NN<\/strong><\/p>\n<\/td>\n

\n

Shum\u2019za<\/strong><\/p>\n<\/td>\n

\n

Hypothetical Root<\/strong><\/p>\n<\/td>\n

\n

Inj<\/strong><\/p>\n<\/td>\n<\/tr>\n

<\/td>\n<\/td>\n<\/td>\n<\/td>\n<\/tr>\n
a (e\u2019a)<\/td>\nsho<\/td>\n*ap<\/td>\nbe (inf.)<\/td>\n<\/tr>\n
a\u2019ti<\/td>\nsho\u2019zei<\/td>\n*a<\/td>\nbeing, creature, person<\/td>\n<\/tr>\n
ap\u2019a<\/td>\npai\u2019zei<\/td>\n*pa-a from *sup + a (acting + creature)<\/td>\nwarrior<\/td>\n<\/tr>\n
che\u2019ze<\/td>\ncha<\/td>\n*etach<\/td>\nfortress (SN: uch; Y\/G: tet\u2019me; chet\u2019me)<\/td>\n<\/tr>\n
chu\u2019te<\/td>\nju (da\u2019ju)<\/td>\n*chuh<\/td>\nhard, firm<\/td>\n<\/tr>\n
-e-<\/td>\n-a-<\/td>\n<\/td>\nplace holder in names<\/strong>. Thus, Ju\u2019mu\u2019s \u201creal\u201d name is Chu\u2019te\u2019e\u2019nu\u2019a in Northern Nasute<\/td>\n<\/tr>\n
e\u2019<\/td>\n<\/td>\n<\/td>\ndenotes infinitive in initial use<\/strong><\/td>\n<\/tr>\n
gur(e\u2019gur)<\/td>\nlugo, guto<\/td>\n<\/td>\nthunder, also shake (inf.)<\/strong><\/td>\n<\/tr>\n
gur\u2019ze\u2019e<\/td>\nlug\u2019zi, gut\u2019zi<\/td>\n<\/td>\nthunder, also shaking (noun)<\/td>\n<\/tr>\n
gwi\u2019gwir\u2019ze<\/td>\nno equivalent<\/td>\n<\/td>\ncarton, lit., much chewed thing<\/td>\n<\/tr>\n
gwir (e\u2019gwir)<\/td>\ngwolo<\/td>\n*gwer<\/td>\nchew (inf.)<\/td>\n<\/tr>\n
ha\u2019ze\u2019e<\/td>\ntei\u2019mo\u2019zi<\/td>\n<\/td>\nmoon<\/td>\n<\/tr>\n
hep (e\u2019hep)<\/td>\nhio<\/td>\n<\/td>\ndefend (inf.)<\/td>\n<\/tr>\n
hro\u2019ze<\/td>\nro\u2019mi<\/td>\n<\/td>\nland, fortress holdings<\/td>\n<\/tr>\n
if\u2019ti<\/td>\nis\u2019zei<\/td>\n*ifsh<\/td>\nhealer<\/td>\n<\/tr>\n
ma\u2019mo\u2019sa<\/td>\nna\u2019sha\u2019ma<\/td>\n*ma-sa-na or *na-ma-sa<\/td>\nking, male progenitor<\/td>\n<\/tr>\n
koi\u2019ze<\/td>\nka\u2019zi<\/td>\n<\/td>\nstone, rock<\/td>\n<\/tr>\n
mo\u2019te<\/td>\nna (da\u2019na)<\/td>\n*ma<\/td>\nholy, sacred<\/td>\n<\/tr>\n
na<\/td>\nma<\/td>\n*na<\/td>\nmale<\/td>\n<\/tr>\n
na\u2019tu\u2019ta<\/td>\nma\u2019na\u2019ta<\/td>\nSee notes above table<\/td>\nmother, female progenitor<\/td>\n<\/tr>\n
nu\u2019ze<\/td>\nmu\u2019zi<\/td>\n*myuk<\/td>\nclaw, foot<\/td>\n<\/tr>\n
raia\u2019te<\/td>\nyo<\/td>\n*rya<\/td>\nancient, very old<\/td>\n<\/tr>\n
rash\u2019ta\u2019rak\u2019ze\u2019e<\/td>\nNone<\/strong><\/td>\n<\/td>\nancient being without Caste; rash = ? variant of raia\u2019te<\/td>\n<\/tr>\n
\u2018re<\/td>\nwei<\/td>\n*war<\/td>\nnot (negative verb marker)<\/td>\n<\/tr>\n
rei<\/td>\nwei<\/td>\n*war<\/td>\nno<\/td>\n<\/tr>\n
sa<\/td>\nsai<\/td>\n*sa<\/td>\nmore, great<\/td>\n<\/tr>\n
se\u2019<\/td>\nsh-<\/td>\n*s-<\/td>\nplural formation<\/strong><\/td>\n<\/tr>\n
su (e\u2019su)<\/td>\nshuo<\/td>\n*sup<\/td>\ndo or act (inf.)<\/td>\n<\/tr>\n
swem\u2019te<\/td>\nda\u2019swan<\/td>\n<\/td>\nsticky<\/td>\n<\/tr>\n
ta<\/td>\nta<\/td>\n*ta<\/td>\nfemale<\/td>\n<\/tr>\n
ta\u2019rak\u2019ze\u2019e (female + ? + abstract being marker<\/td>\nda\u2019kei| shai\u2019zei|<\/td>\nno known cognates<\/td>\none outside of a Caste, or of an outer Caste; hence, one who does not belong.<\/td>\n<\/tr>\n
to (e\u2019to)<\/td>\nteio<\/td>\n<\/td>\nsee (inf.)<\/td>\n<\/tr>\n
to\u2019ti<\/td>\ntei\u2019zei<\/td>\n<\/td>\nseer<\/td>\n<\/tr>\n
tsuh\u2019ze\u2019e<\/td>\nzhu\u2019zi<\/td>\n<\/td>\nfame<\/td>\n<\/tr>\n
uhm\u2019ze<\/td>\num\u2019zi<\/td>\nyuhm<\/td>\nhead<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

 <\/p>\n

Gwai’sho’zei\/Yo’sho’zei<\/strong><\/p>\n

ei\u2019 denotes infinitive in initial use<\/p>\n

z\u2019 <\/em>denotes the plural<\/p>\n

\u2019de<\/em> is the singular adjective marker<\/p>\n

\u2019ge<\/em> is the plural adjective marker<\/p>\n

\u00a0s<\/em> (final) is the marker of a gerund adjectival form, e.g. seeing<\/em> is tois\u2019de<\/em>|<\/p>\n

\u2019luh<\/em> is the adverb marker.<\/p>\n

\u2019ai<\/em> concludes all prepositions<\/p>\n

\u2019tzuh <\/em>denotes a personal noun<\/p>\n

\u2019tze<\/em> denotes a being who is not a Shi (includes spiritual and animal)<\/p>\n

\u2019tzi <\/em>denotes a being who is a Shi, also a personal name<\/p>\n

\u2019tze\u2019uh<\/em> denotes an abstraction<\/p>\n

\u2019ze <\/em>denotes a physical thing<\/p>\n

\u2019ze\u2019uh<\/em> denotes a body part<\/p>\n

\u2019me<\/em> denotes a place<\/p>\n

\u2019me\u2019uh<\/em> denotes a non-specific place, like sea or sky or underground or mountain<\/p>\n

\u2019tet<\/em> is stuck on the end of fortress names among the Yo\u2019sho\u2019zei<\/p>\n

\u2019chet<\/em> is stuck on the end of fortress names among the Gwai\u2019sho\u2019zei<\/p>\n

There is no such thing as a place-holder.<\/p>\n

An example of a Yo\u2019sho\u2019zei word: tzwem\u2019ge<\/em>| z\u2019yuh\u2019ze\u2019uh<\/em>| meaning sticky heads.\u00a0 Cf. Northern Nasute for sticky heads (people):\u00a0 swem\u2019ste<\/em>| se\u2019uhm\u2019ze\u2019ti<\/em>|\u00a0\u00a0 In Shum\u2019za, the same is da\u2019swan<\/em>| shum\u2019zi<\/em>| zei\u2019zei<\/em>| [or sho\u2019zei<\/em>|].\u00a0 But the Shum\u2019za would contract it to swan\u2019shum\u2019zei<\/em>|<\/p>\n

Warriors\u2019 names have no requisite number of syllables or ending, although many end in \u2019tzuh<\/em>, which Di\u2019fa\u2019kro\u2019mi translates as \u2019a<\/em>, making the names ressemble Northern Nasute names.<\/p>\n

\u00a0Yo’sho’zei\/Gwai’sho’zeiVocabulary (sorted by Y\/G)<\/strong><\/p>\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
\n

G\/Y<\/strong><\/p>\n<\/td>\n

\n

Hypothetical Root<\/strong><\/p>\n<\/td>\n

\n

English<\/strong><\/p>\n<\/td>\n<\/tr>\n

<\/td>\n<\/td>\n<\/td>\n<\/tr>\n
\u2019ai<\/td>\n<\/td>\ndenotes preposition<\/strong><\/td>\n<\/tr>\n
\u2019chet<\/td>\n<\/td>\nfortress marker in G.; see word tet\u2019me<\/strong><\/td>\n<\/tr>\n
\u2019de<\/td>\n<\/td>\nsingular adjective marker<\/strong><\/td>\n<\/tr>\n
ei\u2019<\/td>\n<\/td>\ndenotes infinitive in initial use<\/strong><\/td>\n<\/tr>\n
k\u2019k<\/td>\n<\/td>\nIndicator utterance<\/strong>, marking the end of a sentence<\/td>\n<\/tr>\n
\u2019luh<\/td>\n<\/td>\nAdverb marker<\/strong><\/td>\n<\/tr>\n
nuh\u2019<\/td>\n<\/td>\nObject link<\/strong>, \u00a0 affixed to beginning of verbs<\/td>\n<\/tr>\n
<\/td>\n<\/td>\n\u00a0<\/strong><\/td>\n<\/tr>\n
<\/td>\n<\/td>\n\u00a0<\/strong><\/td>\n<\/tr>\n
dne (dne\u2019luh, dne\u2019tze\u2019uh)<\/td>\n*daln<\/td>\nnow (adv.), present time (noun)<\/td>\n<\/tr>\n
dol\u2019ai<\/td>\n*daln<\/td>\nbefore (prep.) (temporal use)<\/td>\n<\/tr>\n
dol\u2019tze\u2019uh, dol\u2019de, dol\u2019luh<\/td>\n*daln<\/td>\npast, time before (noun); past (adj.); before (adv.)<\/td>\n<\/tr>\n
fish (ei\u2019fish)<\/td>\n*ifsh<\/td>\nheal (inf.)<\/td>\n<\/tr>\n
fish\u2019de<\/td>\n*ifsh<\/td>\nhealing (adj.)<\/td>\n<\/tr>\n
fish\u2019tzuh<\/td>\n*ifsh<\/td>\nhealer<\/td>\n<\/tr>\n
guoi\u2019me\u2019uh<\/td>\n*gua<\/td>\nsea, ocean (noun)<\/td>\n<\/tr>\n
guoi\u2019ze<\/td>\n*gua<\/td>\nwater (noun)<\/td>\n<\/tr>\n
hma\u2019de<\/td>\n*ma<\/td>\nholy (adj.)<\/td>\n<\/tr>\n
hma\u2019no\u2019tze<\/td>\n*na+ma+a<\/td>\ndesignates a King of \u00a0 the Nameless One (holy male creature, not a Shi)<\/td>\n<\/tr>\n
hma\u2019no\u2019tzi<\/td>\n*na+ma+a<\/td>\nKing; designates a King \u00a0 who is a Shi (holy male Shi creature)<\/td>\n<\/tr>\n
kya<\/td>\n*kya<\/td>\none (root of one, \u00a0 first, etc.)<\/td>\n<\/tr>\n
mro\u2019de<\/td>\n*mvro<\/td>\nbright, light, shining \u00a0 (as of the moon) (adj.)<\/td>\n<\/tr>\n
myukh\u2019ze\u2019uh<\/td>\n*myuk<\/td>\nclaw, foot<\/td>\n<\/tr>\n
no<\/td>\n*na<\/td>\nmale<\/td>\n<\/tr>\n
rakh\u2019tze\u2019uh<\/td>\n*rakh<\/td>\ncaste (noun)<\/td>\n<\/tr>\n
ses (ei\u2019ses)<\/td>\n*sesk<\/td>\n\n
    \n
  1. curse \u00a0 (inf.)<\/li>\n
  2. destine, \u00a0 put a fate on (inf.)<\/li>\n<\/ol>\n<\/td>\n<\/tr>\n
ses\u2019de<\/td>\n*sesk<\/td>\n\n
    \n
  1. cursed \u00a0 (adj.)<\/li>\n
  2. evil, \u00a0 ill, bad (adj.)<\/li>\n
  3. destined, \u00a0 fated (adj.)<\/li>\n<\/ol>\n<\/td>\n<\/tr>\n
ses\u2019tze\u2019uh<\/td>\n*sesk<\/td>\n\n
    \n
  1. curse \u00a0 (noun)<\/li>\n
  2. evil \u00a0 (noun)<\/li>\n
  3. destiny, \u00a0 fate (noun)<\/li>\n<\/ol>\n<\/td>\n<\/tr>\n
ses\u2019wa\u2019de<\/td>\n*sesk + *war<\/td>\ngood, blessed<\/td>\n<\/tr>\n
ses\u2019tze\u2019uh<\/td>\n*sesk<\/td>\n\n
    \n
  1. curse, \u00a0 evil (noun)<\/li>\n
  2. destiny, \u00a0 fate (noun)<\/li>\n<\/ol>\n<\/td>\n<\/tr>\n
spa\u2019tzuh<\/td>\n*pa-a from *sup + a (acting + creature)<\/td>\nwarrior<\/td>\n<\/tr>\n
ta\u2019de<\/td>\n*ta<\/td>\nfemale<\/td>\n<\/tr>\n
ta\u2019ta\u2019wa\u2019tze<\/td>\n<\/td>\nNameless One, or very female not-created one<\/td>\n<\/tr>\n
ta\u2019tzi<\/td>\n<\/td>\nmother (who is a Shi)<\/td>\n<\/tr>\n
tet\u2019me<\/td>\n*etach<\/td>\nfortress (S: cha|; SN: uch|; NN: che\u2019ze|)\u00a0 Both dialects, but used as a fortress \u00a0 marker in Y. Fortress marker in G. is \u2019chet<\/em><\/td>\n<\/tr>\n
toi (ei\u2019toi)<\/td>\n*toei<\/td>\nsee (inf.)<\/td>\n<\/tr>\n
tois\u2019de<\/td>\n*toei<\/td>\nseeing (gerund adj.)<\/td>\n<\/tr>\n
toi\u2019de<\/td>\n*toei<\/td>\nseen (adj.)<\/td>\n<\/tr>\n
tza (ei\u2019tza)<\/td>\n*a<\/td>\nbe (inf.)<\/td>\n<\/tr>\n
tza\u2019tze<\/td>\n*a<\/td>\nbeing, creature (not a Shi)<\/td>\n<\/tr>\n
tza\u2019tzi<\/td>\n<\/td>\nbeing, creature, race, people (applied to Shi only) (sing. \u00a0 and pl.)<\/td>\n<\/tr>\n
tzi\u2019ta<\/td>\n*ta\u2019zi<\/td>\nShi (lit., creature of female)<\/td>\n<\/tr>\n
tzwem\u2019de<\/td>\n*twem<\/td>\nsticky<\/td>\n<\/tr>\n
chuh\u2019de<\/td>\n*chuh<\/td>\nhard, firm<\/td>\n<\/tr>\n
yuh\u2019ze\u2019uh<\/td>\n*yuhm<\/td>\nhead<\/td>\n<\/tr>\n
vun<\/td>\n*va<\/td>\nyes<\/td>\n<\/tr>\n
wam<\/td>\n*war<\/td>\nno<\/td>\n<\/tr>\n
\u2019wa<\/td>\n*war<\/td>\nnot (negative indicator attached to verb, sometimes in other parts of speech)<\/td>\n<\/tr>\n
we\u2019<\/td>\n*war<\/td>\nnot, un-, without (noun or adjective prefix)<\/td>\n<\/tr>\n
we\u2019rakh\u2019tze\u2019uh<\/td>\n<\/td>\nstate of being casteless (with implication of evil or \u00a0 punishment)<\/td>\n<\/tr>\n
we\u2019toi\u2019de<\/td>\n<\/td>\nunseen, invisible (adj.)<\/td>\n<\/tr>\n
vwi\u2019de<\/td>\n*vwi<\/td>\ndark, without light (adj.)<\/td>\n<\/tr>\n
vwi\u2019tze\u2019uh<\/td>\n*vwi<\/td>\ndark, condition of no light (noun)<\/td>\n<\/tr>\n
ya\u2019de<\/td>\n*rya<\/td>\nancient<\/td>\n<\/tr>\n
ya\u2019de\u2019tza\u2019tzi (ancient race) (collective, sing. or plural)<\/td>\n<\/td>\nYo\u2019sho\u2019zei (Ancient Ones) (no plural)<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

 <\/p>\n

Language of the Shrin’ok Da’wai (Southern Nasutes)<\/strong><\/p>\n

The word for \u201cfortress\u201d is uch\u2019me<\/em>| and all fortress names end in \u2018uch<\/em>|.\u00a0 Di’fa’kro’mi chooses to keep this word but Chi’mo’a’tu confuses it with the Shum\u2019za ucho| which means to clean.\u00a0 <\/em>So he reduces it to u<\/em>|, used as a place holder.<\/p>\n

Note that SN uses –me<\/em> for a place designation, like Y\/G.<\/p>\n

Warriors and Alates alike have three syllable names, with no obligatory indicators.\u00a0 All eggs from the same laying get the same nymph-name; thus Pai\u2019it\u2019zei, Akh\u2019it\u2019zei, Gwaf\u2019it\u2019zei and Mu\u2019it\u2019zei are identified as hatchmates and were nymph-named It, Hammer.<\/p>\n

A King\u2019s name is made by suffixing no\u2019hna<\/em> to the nymph name, which may be up to three syllables.\u00a0 A Mother\u2019s name is made by suffixing no\u2019ta<\/em> to the nymph name, which may be up to three syllables.<\/p>\n

\u2019de:\u00a0 adjective suffix, singular<\/p>\n

A Table of Selected Words Shown in All Four Languages<\/strong><\/p>\n\n\n\n\n\n\n\n\n
Shum\u2019za<\/td>\nN. Nasute<\/td>\nS. Nasute<\/td>\nY\/G<\/td>\nRoot<\/td>\nInj<\/td>\n<\/tr>\n
na (da\u2019na)<\/td>\nmo\u2019te<\/td>\nno\u2019de<\/td>\nhma\u2019de<\/td>\n*ma<\/td>\nholy, sacred<\/td>\n<\/tr>\n
ma<\/td>\nna<\/td>\nhna<\/td>\nno<\/td>\n*na<\/td>\nmale<\/td>\n<\/tr>\n
na\u2019sha\u2019ma<\/td>\nma\u2019mo\u2019sa<\/td>\nno\u2019hna<\/td>\nhma\u2019no\u2019tzi<\/td>\n*ma-sa-na*na-ma-sa<\/p>\n

*na-ma-a<\/td>\n

king<\/td>\n<\/tr>\n
ta (da\u2019ta)<\/td>\nta\u2019te<\/td>\nta\u2019de<\/td>\nta\u2019de<\/td>\n*ta<\/td>\nfemale<\/td>\n<\/tr>\n
ma\u2019na\u2019ta<\/td>\nna\u2019tu\u2019ta<\/td>\nno\u2019ta<\/td>\nta\u2019tzi<\/td>\nSee earlier notes<\/td>\nmother<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

I lifted the following notes directly from my Shshi language document and I was pleased to find that the tables remained intact and legible — nothing was lost!\u00a0 This material is entirely unedited — remains just as I first wrote it a few years ago — but\u00a0I thought it might be of interest to some […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"open","ping_status":"open","template":"","meta":{"footnotes":""},"class_list":["post-236","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"http:\/\/remembrancer.conlang.org\/index.php?rest_route=\/wp\/v2\/pages\/236","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/remembrancer.conlang.org\/index.php?rest_route=\/wp\/v2\/pages"}],"about":[{"href":"http:\/\/remembrancer.conlang.org\/index.php?rest_route=\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"http:\/\/remembrancer.conlang.org\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/remembrancer.conlang.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=236"}],"version-history":[{"count":10,"href":"http:\/\/remembrancer.conlang.org\/index.php?rest_route=\/wp\/v2\/pages\/236\/revisions"}],"predecessor-version":[{"id":247,"href":"http:\/\/remembrancer.conlang.org\/index.php?rest_route=\/wp\/v2\/pages\/236\/revisions\/247"}],"wp:attachment":[{"href":"http:\/\/remembrancer.conlang.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=236"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}