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In The Beginning… Part 1

Wednesday, March 6th, 2013

The following begins the creation myth of the Tylnor translated from Umod:

Before all, there was only Mognokum (1). No thoughts rippled the essence of his great mind. He was the void, and nothing existed outside of him.

Time began when Mognokum became aware and when he started to take form. His limbs stretched. His hair grew from his body, and his horns sprouted and curved through space. Yet his eyes remained closed. Ages passed in contemplation as he grew in strength and size.

His eyes opened slowly and light shown from them. That first light piercing the void, and light and darkness came into being. Mognokum exhaled and space expanded around him. Again, he exhaled, and, again, the void expanded. Three times in all, Mognokum breathed the breath of life into the void, and yet his breath knew no form. His breath, he could see with his eyes of light, and yet it continued to have no form which he could touch. A desire rose up within his mind to use his hands and body to touch a form other than his own.

Long did he consider his desire, and the form which it should take. As he pondered this, his eyes perceived a form moving toward him from out of the void. It was a form like unto his own and yet different. As the form neared, it spoke to him:

“Galyluma,” she said (2): The first word ever uttered in the void.

Mognokum could not reply for his thoughts had not yet taken the form of words. Galyluma reached out her hand and touched the cheek of Mognokum with the back of her hand. Her fingers touched his lips, and Mognokum bellowed the second word ever uttered in the void:

“We are one.”(3)

Both Mognokum and Galyluma had eyes of light and slowly circled each other, seeing each other, slowly reaching out, softly touching, and retreating. For ages, they existed in this way, two beings in the void. They discovered love and trust and commitment.

Ages passed until Mognokum and Galyluma saw another form coming toward them out of the swirling breath of life. This form was both like and unlike each of them, but Galyluma was troubled at its approach.

Galyluma put her arms about Mognokum and held him tight. Mognokum held her in his powerful right arm and lowered his head, his horns pointed toward the approaching form.

The form’s horns were pointed, its long flowing hairs trailed behind it.

Mognokum uttered the third instance of words in the void:

“Who are you?”

The form was silent and motionless. Mognokum raised his horns.

The new form leaped across the void and grabbed Mognokum’s horns, throwing his head back. The form lowered its own sharp horns and ripped across Mognokum’s chest. Pain and anger arose in the void.

Mognokum released Galyluma. She spun away from him into the void crying his name. Mognokum bellowed with rage, his divine essence seeping into the void from the wound across his chest.

The newcomer leapt into the darkness of the void. Mognokum’s eyes flared with light, illuminating the fleeing form. Mognokum had no other thought than to catch the one who had wounded him. For a time, his mind forgot his beloved Galyluma…


(1) Mognokum is the name traditionally given to the originator of all. It can be translated as First Divine: mognok = “first” um=a particle with various meanings but, in this case, it signifies the first, best, or paramount of something. In context, it can also mean “divine” “superior” “royal” etc.

(2) Note 1. There is discussion within the orthodox Tylnor community concerning whether Galyluma was born of the thoughts of Mognokum, out of his own breath of life, or whether Galyluma was co-existent in another part of the void, and breathed her own breath of life into the void. Those who contend the latter maintain that existence came forth from the intermingling of the two breaths of each deity.

(2) Note 2. Controversy surrounds the original words of Galyluma. In fact, some early manuscripts appear to have not Galyluma but Ngalyuman. This discrepancy is significant to the Tylnor and has had numerous treatises written about it. Galyluma can be interpreted as simply her name; however, Ngalyuman can be interpreted as “I am one who is divine” [Ngaly uman]. Even those who contend the correct reading is Ngalyuman still refer to her as Galyluma.

(3) In the best texts, this is actually one word: an inclusive first-person plural pronoun: ngorok (or in later manuscripts: ngrok)

LoCoWriMo Day 2

Sunday, July 3rd, 2011

Kansu mi’isa enju’tes minas. Olsadi’he’ny’mi ji jesten’he’ny’mi ji ysu’he’ny’mi min’unidu kimda ji min’lanja’tekneluru veka alnany Kansu. Mi’ki’ta ,mi’ma’isa, ra ,mi’itera ‘isa, venil. Jvenu’het’ny’mi min’disde ladja’het yjik’het’ny’ra halek ikis ji luka ji sinit. Jinhes kali mi’inta ,heta’naxah minas’jet jilih, het. Kansu mi’mesu’ta yjik’het’ny. Mi’mesu sinutera’het’ny’mi’han. Mi’itera ‘sinu ji ‘asav ji ‘rala’yly ji ‘sanja jusituru’het. Mi’sikeva ‘xitak jyxe’het’ny’mi ,mi’vana’ta ‘sil, lija. Mi’mesu ,mi’sidekhir eranakali’het Xeseja Su, het. Mi’telui’ta ,mi’kaska ra’het jilih, lija. Mi’la’sikeva ‘isa sike’han ,mi’la’nuvan, la. Kansu mi’nuvan aji. Mi’imji xedaxatsa’het’ra ji mi’mesu hesal’het ji sudisudi’het’ny. Min’ki ra’het’min ji myju’het’min. Min’nuvan’ta. Demna’het’mi mi’vasu sinit ,Kansu mi’tari ‘lija ‘dekesa ehral mje’het, lija. Mi’ni ‘hanluru dimis’tan vi mi’ki’vasu ojyu. Mi’kesi lejen’het idira. Lejen’het mi’inta vijit ji derek. Lejen’het’ny vinik min’rala’seve lejen’het’han demna lama’he’ny’sy exkola javene. Kansu mi’jula tuhul lejen’het. Jatni mje’het mi’xasy elu’het’mi {Rejavisko’het’mi leji’tan -mi’rala’visiri Elis Marukimi’sy}. Kansu mi’nai’ta Elis. Elis mi’la’aru kemeva’he’mi ,mi’la’dekesa asty’het al lystas uljija musin’ta, venil. Mi’la’sanja doa al. Mi’la’ytin netju’ta ji itera oyku’tan ji esaku’het ji myju’het. Mi’la’enju nanti’het’ny’ra hakim. Olsadi’he’ny min’la’demu ,mi’la’vasu ojyu, het. Kansu mi’ma’ta ‘koleni ,Elis mi’la’dimil lejen’het jilih hidaxu’het’sy kisin ji njinji’het’ny, het. Kansu mi’la’xitri lejen’het’ra. Lejen’het hakim mi’la’dimil hidaxu’het’sy kisin ji dimil’tan mi’oejelu ji mi’salan ji mi’tuhul. Hyji’het’ny vared mi’la’aru’ta. Kansu mi’tari ‘ameri jilih. Rejavisko’het visiri mi’la’inta doa. Mi’rala’dimil rejadimil’tan’sy jusa. Mi’la’seve ltekxer’het’ny ji aojenu’het’ny telan al. Kansu mi’letena ‘ameri lejen’het.

Kansu leaves the house in the morning. Ens parents and older siblings and younger siblings still sleep and probably dream better than Kansu. En does not know where to to (where he goes) but he continues. His Legs decide the path through the small, curved and empty streets. Jinhes city seemed to be deserted (appeared as if no one is awake) during this morning. Kansu does not see the roads. En sees his shoes. En continues to walk (make steps), to think, to be scared and to feel doom. En regularly closes his eyes because he does not want to cry. En sees that en reaches the Xeseja Su park. En is not surprised because en likes this place. En went there often when he was sad. En sits down and looks to the lake and the ducks. They know their place and their home. They are not sad. Because en is becoming hungry (ens stomach is becoming empty), en starts to devour (cause to disappear) the first fruit. En must distract enself or en is going (becoming) crazy. He examines the bee book. Similar books are used as diaries by primary school children. Kansu opens the book carefully. The first page contains the title (name): Language of Truth described by Elis Marukimi. Elis was his fathers mother but she disappeared a few years ago for an unknown reason. She lived a very strange live. She moved job and employment and home not seldom. She lived in all nantis. The Parents told that she became crazy. Kansu browses through the book. The writing was beautiful, big and careful. There was no striked out mistake. It is written in the Latin (American) alphabet. It uses many different consonants and vowels. Kansu concentrated on reading the book.

Some comments about Day two:
* Save tonight, actually: save right now!!
* a lot of new words were created (including the one of break xeda’het, which was not used)
* Rejistanian sometimes can be quite compact as soon as you do not translating from something but writing something and translate back to English

‘dorikansa: to make a sacrifice to the gods

Wednesday, May 4th, 2011

{Dorikansa’il ixtehji’het} ji {duxu’il vitil’het’sy} ji {vimsikansa’il Taderekansa’han} min’ma’ta ‘rala’limesu emikir’he’ny ines.

“Sacrifice a goat”, “hit is with a dull object” and “pray to Taderekansa” are not suggestions to be given to new techies (literally: are not ablle to be suggested to new techies).

I read that quote actually elsewhere, just with a different deity and thought it was too good to pass up. Sometimes in tech support you do get close to suggesting any of these suggestions. So far I could resist 😉

Dorikansa of course has the root ‘dori (to give) or dori’het (gift) and kansa (god). So sacrifice means to give a gift to the gods. It is not used secularly though students call doing boring, repetitive work as doriexkola’het (kansa was replaced by “exkola’he” teacher).

Sacrifices are still common but generally by now are only symbolic. Instead of giving up a real vudux, a wooden statue of the creature (a small deer) is burned. It happens for important celebrations, both personal and public. I will write about various festivities later.

‘esinaxalvu: to yearn for

Wednesday, September 22nd, 2010

Example: Xe’esinaxalvu il’han! Xures’il xeles!
(1S-yearn 2S-ALL! return-IMP2S soon)
I yearn for you! Return soon!

This word is created from the word ‘esina (to want) and ‘xalvu (to be desperate) and thus means desperately want. Esinaxalvu’tan was used to translate the German word Sehnsucht. It is very alike in meaning, but I find it hard to express that in English. Sehnsucht is one of the untranslatable words to me.

Random real life info: I started excercising (walking) to lose weight a while ago. What I lost so far is a negligible amount of kilos and a quite significant amount of calmness, free time and happiness. I probably started with too much and walked too often, but I think, tomorrow, I won’t leave the bed at all. Except to go to the restroom.

oseka: with faked friendliness

Tuesday, August 31st, 2010

Humans are generally civilized, which is illustrated by the fact that despite much of the [EXPLETIVE] which happens, they will not scream, shout and become violent. Often a smile and a fake nod while in secret planning to ruin the life of the other person are betters ways to handle a situation.

Example: Mi’la’visko oseka “Xe’ki’va jilih. Mi’halen al!”
(3S-PST-say faked.friendly “1S-FUT-do this. 3S-be.importnat very!”)
S/he said with faked friendliness that s/he would do it and that it was very important [to him/her] interview

Wednesday, June 23rd, 2010

David Peterson & Sai Emrys interviewed by Andrei Serov of in English and Russian.

Note: David’s answers were originally in English, and Sai’s in Russian; the other language versions were translated by Andrei.

Conlang code v2

Friday, June 18th, 2010

I admit, I like to see what search terms people use to get to my site. And occasionally I use their serach terms in the search engine of my least distrust just to see what else it yields. What it did yield was this page: the conlang code. Now, let me try to create something like this for rejistanian:

CLCv2 18062010 R Rejistanian++ nat cpl++ cpx– !pin gin— chr++ clt+ lib++ mlf+ spw+ eas++ doc++ crp++ fin+++ fid— eff—- dns- clr nse+:+ fcc++ fam—- mod dct

cpx– due to things like ‘mjekir’ instead of the expected *xi’he.

!pin because I know that the language is rather Europeanesque especially in phonology, but I wanted to be able to speak it.

gin— because of some things I do to comparisons.

chr++ I go for a certain idea, even though I cannot express it well.

clt+ because the language is based on the rejistanian cultures.

lib++ because while there are strong liberal tendencies, Rejistanis are rather conservative by other metrics

About the mlf rating… I personally think that Quenya deserves an mlf- rating. It reminds me of hidden brutality behind a beautiful façade. It seems to me exaggerated beauty and thus deceptive. I don’t get these vibes from Rejistanian, though it has some harsh sounding elements. I know that any language which uses /x/ unashamedly probably should not hope to get a positive rating here, but I sung too many songs in the language to judge it to be ugly. It is poetic in its own deranged way.

eas++ because its grammar is very easy. The vocabulary however is not.

doc++ because what I have, I put onto the github-page, or here.

About nse… well, I personally cannot understand anything if there is much noise in the background, my mother has to switch off the radio when calling me or it distracts me via the phone and god forbid the line is crappy. And that is just my L1. However, I suspect that rejistanian is a bit easier than German and English in this respect due to its smaller phonetic inventory. On the other hand, It is a bit like turkish where a letter makes quite a difference. Riva for ‘split’ and kiva for ‘patiently’ come to mind.

The issue for the fcc rating is what culturally is primitive. The idea of ‘ltimka* is something westerners will need much less than the Rejistanis, which means that they will have to use a sentence for the idea (“keeping up a façade despite everyone knowing that this is not what really is going on for reasons of social and cultural norms”). But in general, I tried to keep complex word long and compounded and reserve short words for more primitive things.

Anyone wants to disagree, agree or want me to look at their conlang? *glances at the people with NationStates referrers a bit longer than strictly necessary*

* the Lajik who came up with the idea that such clusters are pronouncable do so. Other rejistanis tend to pronounce the word as [El"timka:].

Happy Birthday to Me!

Saturday, May 22nd, 2010

This month, The Conlanging Librarian blog is one year old! In some ways, this is very surprising. I didn’t necessarily think it would keep going…but I’m glad to say it’s kept going on a fairly regular basis. (Insert cheering crowds here.) We’re still working on increasing the traffic to the blog and the Library. A year ago, the Library had 418 unique visitors to the Library who had 2,199 page views. As of today, 485 unique visitors with 2,744 page views. So, in a year, we’ve had 67 new visitors and 545 page views…not bad, but with the new LCS Twitter account (Fiat Lingua), we should see some more traffic as well. In any case, here’s to another year of postings. A elea ei!

Sarkozy and Volapük

Sunday, May 9th, 2010

The Conlanging Librarian just came across an interesting article from March 2010 from France24. It appears French president Nicolas Sarkozy was talking about a draft of the United Nations climate summit agreement when he said it had a text “similar to volapuk.” The article left out the umlaut. It has a nice brief history of the language as well as a lengthy quote. Fredolös! (I think that’s Volapük for “Enjoy!” as best as I can determine. Apologies to all the Volapükists out there if it’s not.)

Hello world!

Tuesday, April 6th, 2010

This is a blog to provide a daily (hopefully) word of the day in the rejistanian language. The rejistanian conlang is a language created by me originally as an experiment but later in relation to the online game NationStates ( Rejistanian is currently hosted at . What can I say, I am a friend of ASCII text.

Feel free to ask for words, especially if they do not appear in the online dictionary.