Thursday, November 25, 2021

Introducing the Yole-Chort [Cxernian] languages

 So I've been meaning to do a language family for a while and finally got around to sketching it out. Originally I wanted to do a proto-lang as it truly should be: constructed from the daughter languages. Well that proved unfeasible, so instead my current strategy is thinking of a word in a daughter language and then working backward. Not as cool, but a lot easier. I am going to try to keep the proto-lang fairly unspecified though. As far as world building is concerned, this family is the dominant language on the west continent, which goes from about the equator to quite south. There's other families there (and plenty of substrate influence) but it's still by far the largest. Anyway, some history.

Kikxotian explorers first encountered Cxernian speakers on the islands that stretch between the Moon People's home and the western continent. Eventually after reaching the main continent itself, some clever people started to notice minor similarities between the languages of the islands (the so called Yolean languages) and the languages the dominated the coast. More exploration eventually uncovered more language with similarities. After deciding that Proto-Viggo-Viggo wasn't a very informative name, they decided to name the family after the word for "person" in two of the languages, hence Yole from the language of Greater Rock Island (one of the Far Island languages and the first encountered by Kikxotian explorers) and Chort from Central Plateau Mountain Valley (the largest of the languages spoken in the mountains). Cxern (possibly [cχʷərn] but the actual pronunciation of X is unknown) is the reconstructed word for "person" in their reconstructed ancestor, hence the other name for the family, the Cxernian languages.

Proto-Yole-Chort was likely spoken some 6 to 7 thousand years before present in the mountains central to the continent. This placement is based on some of the reconstructed words, its location in the middle of the current spread, and because the greatest diversity is still found in that region. It's thought that the Cxernian languages spread with the invention of agriculture, especially the sweet potato. Some reconstructed words relating to this location and time period include *adiH "sweet potato" (seen in GRI as tete, in CPMV as adha and in Imperial Great Delta as arè), *QuSayaG "mountain peak" (GRI kwena "heaven", CPMV ahuśā "high holy place", IGD kohě "mountain") and *kelun "terrace, garden plot" (GRI hulo "earthworks", CPMV ūt "garden", IGD klung "paddy"). They likely had domesticated yaks or some other beast of burden before the family broke up based on words like *muNis "beast of burden" (reflexes include GRI mulisa "trade boat", CPMV amume "yak", IGD pùnê "water buffalo").

The internal classification of the Cxernian languages is not well understood. It's hypothesized that there's between 4 and 8 primary branches. The Badlands and Forest languages are well accepted as forming a Western Branch, and the Upriver and Delta languages are often (but controversially) linked together in an Eastern branch on basis of the treatment of *Q as /k/, and some lexical similarities (the Island family is occasionally placed here as well, and sometimes even as a branch of the Delta languages). The Mountain Valley languages are traditionally treated as their own branch. The so called Jungle Farmer and Jungle Hunter languages are often linked together but the evidence is lacking despite their close proximity (it's mainly typological as the so-called jungle languages are much more dependent marking than most Cxernian languages). Finally, the poorly attested Hill languages (known mostly as an ancient substrate of West Mountain Valley languages and as a small remnant dialect cluster deep in the mountains) are conventionally treated as part of the Western branch but it may actually be it's own primary branch or better treated as coordinate with Proto-Western instead of a daughter. 

The subbranches of the primary branches are better understood. There's well over 30 surviving branches today, many of which have time depths of over 2000 years (and thus are comparable to Romance or Germanic languages in diversity). There's also many dead, but influential branches such as the so called "Old Raiders" language which left its loans and influence across the western part of the continent 2500 years ago (so before the Kikxotian branch of the Western Plains languages separated from its parent!) and most of the Hill branch. A lot of the subbranches seemed to have started diversifying around 2000 years ago, which incidentally is around when the Proto-Kikxotians headed east. Maybe there was some sort of global climate shock which influenced migratory patterns or something.

My current game plan is to define sound changes up to branching points, since I have their spatial and temporal positions well defined and from there create languages as needed. And if there's nowhere a language idea fits, I can just establish a new branch somewhere. Hard parts right now are grammar evolution and making sure I get both family internal and external loans right. There's a lot of other languages on the continent after all and I don't want to have a simple grammar in the protolanguage but I also want a very typologically diverse family, so we'll see what happens. Another issue is deciding what amount of sound change is sufficient for a new branch and over a given time period. By the end, I should have about Indo-European levels of diversity, so a lot. As for storage, I'll probably keep the proto-language's dictionary in a spreadsheet, since that will make tracking the different branches much easier (and in theory I can even automatically apply sound changes). But I think I have a good start.



Saturday, November 13, 2021

Names and Introductions

 Just copying a reddit post here to preserve it. I really need to do better about differentiating the dialects, though I guess these prompts didn't really give much room to showcase some of the more unique features.


For Toúījāb Kīkxot:

Ustū ūíick Kōzurīkkab ūmpa ūwiny līúan íāpī. Ustū pmīfuzō ocāk nphuvatū īn rxību. Ūtiúj toúījāb kīkxot

[ʊstu: ʔu:jɪts ko:tʃʊri:kǝ vu:mpǝ u:ɹɪn li:wǝn jɑ:fi: ʊstu:p mi:ħʊtʃ ōtsɑ:k ŋəp'ʊʕǝθu: wi:n rǝʃi:vʊ u:θi:dz dɔwi:dzɑ:b ki:kʃɔt]

Ustū ūíick     Kōzur-īkkab ūmpa   ūwiny     līúan  íāpī. Ustū pmīfu  -zō ocāk   nphuva-tū   īn  rxību.  Ūtiúj toúīj   -āb  kīkxo-t
1S.N have_name bird -shine and.SS have_year twenty four. 1S.N spearer-M  and.DS caste -1S.N DEF hunter. speak language-CMP god  -CMP.

"My name is Kōzurīkkab and I am 24. I am a spearman of the hunter clan. I speak Toúījāb Kīkxot"

Key thing that isn't clear from the translation is that being a spearman in the hunter clan is very low status (relative to other hunters and to other soldiers) because it's technically working out of caste. I used neutral pronouns here.

This is a fun little prompt, I might do more when I get home tonight (in other languages and in dialects).

e:

The above was the standard dialect, but let's meet someone from the coast [the next few are close enough grammatically that I'm not going to gloss unless asked].

Stū ūíezk Xōwokpot ūmp ūwen līúan rāv. Baberm xīpltū qal lōbop dagnatmā. Īw ūpegd ges xīpltū úethl nphavmā. Ūteúj túījāb kīkxat

[stu: ʔu:jɛtʃ kʃo:ɹɔkpɔt u:m pu:ɹɛn li:wǝn ra:ʕ bǝbɛrm ʃi:pl̩tu: ɢǝl lo:bop dǝgnǝtma: i: ɹu:pɛgd gɛs ʃi:pl̩tu: wɛtˤɫ nǝpˤǝʕma: u:tɛwdʒ dwi:dʒa:b ki:kʃǝt]

"My name is Xōwokpot and I am 35 years old. I help my husband in his shop. We are rich but my husband complains about his clan. I (we) speak Toúījāb Kīkxot"


Up near the mountains, we meet a young boy.

Yån uíeck Win umpa uwen xayu. Wawibuth kobuk gundåy dichhåhån. Saxo monak lepha usapåpúågad ages lepha usapåkúobuk. Yån utejetúåúijåb kikxåt tíåúijåb viggå kmurutxíub

[hɑn ujets kɹin umpǝ uɹen ʃǝhu ɹǝɹivut' kovu gundɑh dits'ɑʔɑn sǝʃo monǝk lep'ǝ usǝfɑpwɑɣǝ ðǝɣes lep'ǝ usǝfɑkwovuk hɑn uθedzetwɑwidzɑb kikʃɑ tjɑwidzɑb ʕigɑ kŋurutɕub]

"My name is Win and I am 11 years old. I watch sheep with my brothers. We don't have much money but we have lots of sheep. I speak Toúījāb Kīkxot and I speak the Mountain People's language (Toúījāb Vīggo Kmūrit) too"

Asking him to say the same thing but in Toúījāb Vīggo Kmūrit/ Towwu pũ saho

Rĩ ãnã hã pũ yiko. Hã pũ rãnã sahu. Hã võ hã pũ viukka e xa’u mõ feode ũppõ. Saho pũ paga issẽ age saho pũ xa’u reinõ. Hã go towisa kiso võ towwu pũ saho bilau towwu

[ɾĩ ʔɑ̃nɑ̃ hɑ̃ pũ jiko hɑ̃ pũ ɾɑ̃nɑ̃ sɑhu hɑ̃ xʷõ hɑ̃ pũ xʷiuk:ɑ ʔe xɑʔu mõ ɸeode ʔũp:õ sɑho pũ pɑgɑ ʔis:ẽ ʔɑge sɑho pũ xɑʔu ɾeinõ hɑ̃ go towisɑ kiso xʷõ tow:u pũ sɑho bilaw tow:u]

Rĩ  ãnã hã pũ  yiko. Hã pũ  rãnã sahu. Hã võ  hã pũ  viukka        e      xa’u  mõ  feode ũppõ. 
Win COP 1S GEN name. 1S GEN year 11.   1S and 1S GEN older_brother D.R/NR sheep HAB BENE  watch.
Saho pũ  paga  issẽ  age saho pũ  xa’u  reinõ. Hã go    towisa  kiso   võ  towwu pũ saho bilau towwu
1P   GEN money small but 1P   GEN sheep big.   1S D.R/R Toúījāb Kīkxot and Towwu pũ saho can   speak

"Rin is my name. My years are eleven. My brothers and I watch over sheep. We don't have much money but we have a lot of sheep. I can speak Toúījāb Kīkxot and Towwu pũ saho."


An old man sits on the docks in the Central Islands

Yān ūíesk Osīlīkī ages rīnkoān íeska yān Māyíūs. Ūren kas līúan teya. Sbīmuzō yān, uynasū sbīmuzō pīhmoān. Īn rōsus olsúīg makāyntah umkahū, osūmah sub. Tūtīs toúīsāb kīksot gundāy nesap ages ūserl ūtīs toúīsāb sbīmut het toúīs pīhmotān

[hä:n u:jesk ɔsi:li:ki: ǝges ri:nkɔä:n jeskǝ hä:n mä:hju:s u:ren kas li:wǝn tehǝ sbi:mʉco: yä:n ʉhnǝsu:s bi:mʉco: pi:ʔmɔä:n i:n ro:sʉs ɔlswi:g mǝkä:hn̩tǝʔ ʉmkǝʔu: ɔsu:mǝʔ sʉb Tu:ti:s tɔwi:sä:b ki:ksɔt gʉndä:h nesǝp ǝges u:ser lu:ti:s tɔwi:sä:b sbi:mʉt het tɔwi:s pi:ʔmɔtä:n]

Yān  ūíesk     Osīl  -ī  -kī  ages rīnko -ān íeska yān Māyíūs. Ūren       kas līúan  teya.   Sbīmu -zō  yān, uynasū  sbīmu -zō  pīhmo -ān.
1S.N have_name gather-BEN-God but  friend-1S call  1S thinker. have_years two twenty twelve. fisher-man 1S,  equally fisher-man father-1S.
Īn  rōsus ol<s>úīg   makāyntah umkahū, osūmah    sub. T~  ūtīs  toúīs   -āb  kīkso-t   gundāy nesap     ages ūserl ūtīs  toúīs   -āb  sbīmu -t   het toúīs    pīhmo -t  -ān
DEF frog  <DEF>treat locals    evilly, believers too. HAB~speak language-CMP god  -CMP with   travelers but  like  speak language-CMP fisher-CMP REL language father-CMP-1S

"My name is Osīlīkī but my friends call me Māyíūs. I am 52 years old. I am a fisherman, like my father. The soldiers don't treat locals well, even believers. I speak Toúījāb Kīkxot with travelers, but prefer to speak Toúījāb Sbīmut, which is my native language."

And now in his native tongue, Knǝnʔtǝǝʔ

Mã plɛ̃g Osiiliikii dǝd nköm mã splɛ̃g Mäyũs. Mã lɨlããp kǝs liiwǝn tehǝ lrããp. Mã mǝmusäyäw, mǝmusäyäw tdɔ̈b mã. Hrëëy jɛt hǝhcɨ̃t mkäntǝǝʔ, kikiiso ʔǝk. Mã kntəəʔ knənʔtəəʔ kiiso thiʔ mäwãy, dǝd mã mwɔɔt knənʔtəəʔ kbǝ tdɔ̈b

[ma̰plɛ̰ŋ̥ osi:li:ki: ɗǝd̥̚ n̩ko̤m̥ ma̰splɛ̰ŋ̥ ma̤jṵs ma̰lɨla̰ˀa̰p̚ kǝs li:wǝn̥ tehǝ l̩ɾa̰ˀa̰p̚ ma̰mǝmusa̤ja̤w ma̰mǝmusa̤ja̤w tɗɔ̤b̥̚ ma̰ʔ hɾe̤:j ɲɛt̚ hǝhcɨ̰t̚ m̩ka̤ntǝ:ʔ kiki:so ʔǝk̚ ma̰kn̩tǝ:ʔ knǝnʔtǝ:ʔ ki:so tʰiʔ ma̤wa̰y ɗǝd̥̚ ma̰mwɔ:t̚ knǝnʔtǝ:ʔ kɓǝ tɗɔ̤b̥̚]

Mã=plɛ̃g      Osiiliikii dǝd nköm   mã=s-   plɛ̃g      Mä-yũs.   Mã=lɨ- lããp     kǝs_liiwǝn_tehǝ l<r>ããp.
1S=have_name Osiiliikii but friend 1S=CAUS-have_name AG-think. 1S=PRG-grow_old fifty_two       <INST>year.
Mã=m- <mw> <ä> <y>   säw,  <mw> msäyäw tdɔ̈b   mã. Hrëëy jɛt hǝ~hcɨ̃t    m-<ä>kntǝǝʔ,  ki~ kiiso ʔǝk.
1S=AG-<RFL><AG><CAPT>fish, <RFL>fisher father 1S. Frog  NEG PL~respect AG-<AG>speak, DIM~Kikxo too.
Mã=kntəəʔ <nʔ> kntəəʔ kiiso thiʔ mä-wãy, dǝd mã mwɔɔt knənʔtəəʔ kbǝ tdɔ̈b
1S=speak  <NOM>speak  Kikxo for  AG-go,  but 1S like  language  GEN father

"My name is Osiiliikii, but my friends call me Mäyũs. I am 52 years old. I am a fisherman, like my father. The frogs don't respect us Mkäntǝǝʔ, even followers of Kīkxo. I speak Toúījāb Kīkxot with foreigners, but I like my father's tongue."

 

Monday, November 1, 2021

88 lines about 44 Demons

A little Halloween special, let's learn about some of the demons (omūkaq) and monster the kikxotians believe in. A lot might be presented in more informal ways (only the second part of a reduplication for example, or using back reduplication to represent full reduplication). This isn't meant to represent a specific dialect (though some are regional monsters), it's to fit the semi-poetry of the piece. With all apologies to the Nails

  1. Vcūpa comes out the swamp to play; his stench makes me want to cry
  2. Olūgaw looks mighty nice but her teeth are no lie.
  3. Lālīwl feast till the sun comes up and starve throughout the day
  4. Yyīpu get you what you want, but you'll never be able to pay.
  5. Mrisu has an unnerving smile, with gifts that trap your soul
  6. Gdīku is much simpler, he'll just eat you whole.
  7. Dōkhol īkkabat looks pretty from a distance; but he'll steer you wrong
  8. Jarif cannot be seen, as you flee her mournful song.
  9. Pjūpō nimasat may be dead; you'd never know as you're chased
  10. Āginx āpijpat is a stout old chap; you must flee in haste.
  11. Rokāmr seems mighty harmless, as he sucks you in
  12. Ovūmac won't give you the time, not even when you sin.
  13. Lvutā mwomit is looking for a student, but her advice isn't prudent
  14. Olūvat puthlūt needs a teacher, but he's most impudent.
  15. Fqilu sees without eyes, his nose ensure you can't hide
  16. Wyīúu mkoqit approaches in confidence, a presence you mustn't abide.
  17. Omūlad bōmāshat is another sultry soul, she watches as you sleep
  18. Cuwphīcu is sailors' bane foremost, and drags slow ships into the deep.
  19. Tikat looks like a massive bat, from above he cracks your skull
  20. Zhimar stalks from underground, your bones won't make his teeth dull.
  21. Knupi takes things that are not his, gold is his bread and butter  
  22. Āruyt tībilat prefers your blood a la carte, as it flows into the gutter.
  23. Wixax can't move fast, so the trees are his base
  24. Shotūr will never move at all, yet you must beware his embrace.
  25. Thavdo literally cannot be described, an agony you can't survive
  26. Twuwi seems to be a peaceful field, until your footsteps turn it alive.
  27. Ksuphā is just a shadow, her presence wrecks your mind
  28. Sōfok úyukāt is a sickly light, stare too long to go blind.
  29. Zōtod cpuwāt teaches one thing: not every book is an ally
  30. Awābth must not be trusted, for he's the dark one's spy.
  31. Xsīmu īípachat walks in silence, as he sucks your life
  32. Tbīlu tdocit stays quiet too, but she prefers to use a knife.
  33. Khāpas rxībut is slow and meaty; hunt it and meet your doom
  34. Brumā thāxakhat moves you fast, in her hand your life shall zoom.
  35. Wxurā fōdāíat seeks his court, his words are little snares
  36. Rqīnu āxudcat wants your pity, never trust his wares.
  37. Karol preys on those with heart, your mercy shall be your end
  38. Khāmfukhā prays for those alone, his companionship is pretend.
  39. Fapōmuf has a fearsome sting, the pain will never leave
  40. Laíōpul lies in wait, to feed on those that grieve.
  41. Hnibu hunts in plain sight, his traps are travelers' rests,
  42. Smufā catches those who are tired, you'll wake up as he digests.
  43. Qcilu lives in dark caves, he makes our tunnels fall
  44. Khluzā, cursed be his name; he's the king of them all.

This of course is a small sampling of the demons in their world. Some are pretty normal to our sense of monsters, like the Pjūpō nimasat (lit. running corpse) which is basically just a revenant or the Omūlad bōmāshat (forbidden beauty) which is a classic ghost lady like a kuntilanak. Others aren't so much monsters in the way we think of them so much as archetypes of corrupted people, like the Hnibu (so-called builder) who kills people in collapsing buildings, the Āginx āpijpat (killing grinder) who is basically just a serial killer who disposes of the bodies by turning them into flour or the Ovūmac (self-centered person), an eerily beautiful spirit who encourages you to give up everything for nothing in return. Some are very animalistic like the bat-like Tikat (thing which descend from the sky) or the stinging bug Fapōmuf (great wasp). Some are actually more like cursed objects like Zōtod cpuwāt (devouring ink/the devil's ink) which grant wishes at the cost of your life or Rokāmr (great heap) which is a pile of stuff that eats people. And then there's the eldritch ones, like the Thavdo (flattening) which somehow forces people into 2-dimensions, the Twuwi (so called snowfield), which is a field of snow that eats people, or the Ksuphā (thing that makes others uncomfortable) which is a presence or being that drives people crazy.