131
edits
Dama Diwan: Difference between revisions
m
no edit summary
SostiMatiko (talk | contribs) No edit summary |
SostiMatiko (talk | contribs) mNo edit summary |
||
| Line 41: | Line 41: | ||
# It is accomplished totally by means of divination through sortition (random), and that by asking the supreme benevolent spirit to form it, for the sake of the whole earth. | # It is accomplished totally by means of divination through sortition (random), and that by asking the supreme benevolent spirit to form it, for the sake of the whole earth. | ||
# All possible combinations of phonemes are used. | # All possible combinations of phonemes are used. | ||
# All phonemes are equally represented. | # All phonemes are equally represented. | ||
== Grammar / kiwan nijo == | == Grammar / kiwan nijo == | ||
| Line 52: | Line 52: | ||
Adjectives are indicated by their position (before of a noun as modifiers, or after the noun as predicates), and not by any special marking; all parts of speech can serve as adjectives. | Adjectives are indicated by their position (before of a noun as modifiers, or after the noun as predicates), and not by any special marking; all parts of speech can serve as adjectives. | ||
Relative clause are expressed by their position (before the word they modify). | :Relative clause are expressed by their position (before the word they modify). | ||
Genitive and possessive pronouns are expressed through the root S- "to have", the extended suffix -AN, and the word WISO ("one's own") that substitutes all possessive pronouns. | :Genitive and possessive pronouns are expressed through the root S- "to have", the extended suffix -AN, and the word WISO ("one's own") that substitutes all possessive pronouns. | ||
*So, the head-final word order is analyzed as GN, AN, RelN (genitive-noun, adjective-noun, and relative-noun). | |||
From a purely theoretical point of vew, the main parts of speech are thought to correspond to the main principles that define the world: space (nouns, -O), time (verbs, -E), and causality (adverbs, -A). | From a purely theoretical point of vew, the main parts of speech are thought to correspond to the main principles that define the world: space (nouns, -O), time (verbs, -E), and causality (adverbs, -A). | ||
"Causality" means everything regarded as a cause for a certain effect. | :"Causality" means everything regarded as a cause for a certain effect. | ||
Adverbs primordially express mode or manner; however, according to their pragmatic meaning and the context, they can express everything that adverbs are used for in all languages (https://en.wikipedia.org/wiki/Adverb). | *Adverbs primordially express mode or manner; however, according to their pragmatic meaning and the context, they can express everything that adverbs are used for in all languages (https://en.wikipedia.org/wiki/Adverb). | ||
An adverb (-A) can substitute all grammatical oblique cases such as dative, locative, similative and (extended as -AN) the genitive. If more accuracy is needed, numerous postpositions are used. Postpositions are themselves classified as adverbs (-A), e.g. SA "with", KA "in order to; should; must", MA "toward/to", RASA "from". | |||
===SUMMARY OF ALL COMBINATIONS OF THE BASIC PARTS OF SPEECH=== | |||
We shall use the roots BUR (soft, a mix of solid and liquid like dough or something that feels between solid and liquid) and WIW (liquid, especially water) as an example. | |||
* BURO=soft, WIWO=liquid. | |||
* BURA=softly, WIWA=by water, or in a liquid manner. | |||
* BURE=to soften, WIWE =to water, make wet. | |||
:so | |||
* BURO WIWO =a liquid which is thick; WIWO BURO =a soft substance which is watery. | |||
* BURA WIWO =a liquid which is somewhat like a thicker substance; WIWA BURO =a soft substance which is somewhat like a liquid. | |||
* BURO WIWA =with (or: in) water which is actually mud; WIWO BURA =with (or: in) mud which is actually liquid. | |||
:With punctuation (, : ! ?) after the first word (subject noun): | |||
: BURO, WIWA =the mud is like water. WIWO, BURA =the water is like mud. | |||
* BURA WIWA =in water which is somewhat like mud, in boggy water. WIWA BURA =like a soft substance which is runny, e.g. in watery mud, or flowing like a thick runny substance. | |||
* WIWO BURE =the water softens (e.g. the dried fruit or the bread); BURO WIWE the soft thing (e.g. the snow) made wet (e.g. your clothes). | |||
* BURE WIWO =the water which softens (e.g. NUTON BURE WIWO-N O BAME =i drank the water which softened the [dry] fruit [soaked in it]). | |||
WIWE BURO =the soft thing that waters/makes wet (e.g. the snow that waters the field when melting, or the snow that made the clothes wet). | |||
* BURA WIWE =somebody waters by means of a soft thing, e.g. by a soaked sponge, or by snow. WIWA BURE =softens by means of liquid, e.g. softens the almonds by soaking them in water. | |||
* WIWE BURA =by means of the soft thing which waters (e.g. by means of the snow that waters the earth, or by means of a sponge that makes wet). | |||
* BURE WIWA =by means (or: in) the water that softens. | |||
* BURE WIWE =softens and so waters: e.g. "when summer comes, softens the snow and so waters the earth". WIWE BURE =adds water and in this way turns something into a pulp: e.g. the blender turns the carrots into a pulp. WIWE BURE TANO =a kitchen blender. | |||
:For more detail, see below: | |||
===MODIFIERS TO NOUNS / ruro nuna juno=== | ===MODIFIERS TO NOUNS / ruro nuna juno=== | ||
| Line 67: | Line 90: | ||
Very often in Dama the modifier of a noun is a verb, then it is equal to an active verb participle: JASE BASO =the biting fish =the fish that bites. | Very often in Dama the modifier of a noun is a verb, then it is equal to an active verb participle: JASE BASO =the biting fish =the fish that bites. | ||
===MODIFIERS TO VERBS / | ===MODIFIERS TO VERBS / bo nuna juno=== | ||
Supposing the verb is JASE (uses the teeth, bites). | Supposing the verb is JASE (uses the teeth, bites). | ||
A noun before the verb is its subject: BASO JASE =the fish is biting. | A noun before the verb is its subject: BASO JASE =the fish is biting. | ||
| Line 83: | Line 106: | ||
:So, between a noun object and its verb: BASON NUJE = "fish-catches" = "s/he catches fish", while BASO NUJE = the fish catches (prey). If the verb goes first, NUJEN BASO "s/he catches fish". But in NUJE BASO, "baso" canNOT be the object, so it is the case of a verb modifier to a noun: "the catching fish", the fish that catches (prey). | :So, between a noun object and its verb: BASON NUJE = "fish-catches" = "s/he catches fish", while BASO NUJE = the fish catches (prey). If the verb goes first, NUJEN BASO "s/he catches fish". But in NUJE BASO, "baso" canNOT be the object, so it is the case of a verb modifier to a noun: "the catching fish", the fish that catches (prey). | ||
Not only verbs, but also adverbs, conjunctions and adpositions have their objects, so the -n also joins the adposition or | Not only verbs, but also adverbs, conjunctions and adpositions have their objects, so the -n also joins the adposition or adverb to its object. | ||
The suffix -a is used when the adverb is used as a POSTposition, or more generally to show that the adverb is connected primarily with the PREVIOUS words before the meaning is joined to the following. | The suffix -a is used when the adverb is used as a POSTposition, or more generally to show that the adverb is connected primarily with the PREVIOUS words before the meaning is joined to the following. | ||
| Line 171: | Line 194: | ||
The southern style, using only close vowels (BIRU). | The southern style, using only close vowels (BIRU). | ||
The northern style, using open vowels (BERO). And, | The northern style, using open vowels (BERO). And, | ||
the central style, which, although impressive by its name, has hardly been applied until | the central style, which, although impressive by its name, has hardly been applied until 2017, uses open vowels (O/E) with K-, N-, J-, W-, S- and close vowels (U/I) with T-, B-, M-, R- (but, to keep a balance between open and close vowels, use JU, not JO, and WI, not WE in the penultimate syllables; only if /ə/ is used with all T-, B-, M-, R-, then JO and WE are used in the central style, so as to pursue a balance between open and close vowels). | ||
So far, the most practical style seems to be the western style (BIRO), while the most difficult seems to be the northern style. The southern style (BIRU), although not so elegant, is easy to understand at least by reading. The central style is both elegant and helpful in differentiating similar words, so it has a chance to become the most popular in the future. | So far, the most practical style seems to be the western style (BIRO), while the most difficult seems to be the northern style. The southern style (BIRU), although not so elegant, is easy to understand at least by reading. The central style is both elegant and helpful in differentiating similar words, so it has a chance to become the most popular in the future. | ||
| Line 196: | Line 219: | ||
TJAWAN languages | TJAWAN are purely theoretical languages that might be formed by using extra phonemes which are not permitted in Dama Diwan. | ||
The most important of TJAWAN languages is called Mystic Dama language or MISO TIKO DAMA KIWO SIJO. Its symbol is a rose with 100 petals (MISO TIKO literally meaning “thorn plant”, which in this context is understood as a rose bush). | The most important of TJAWAN languages is called Mystic Dama language or MISO TIKO DAMA KIWO SIJO. Its symbol is a rose with 100 petals (MISO TIKO literally meaning “thorn plant”, which in this context is understood as a rose bush). | ||
Mystic Dama language includes the phoneme H, which is written in the 10 digits system by the figure | Mystic Dama language includes the phoneme H, which is written in the 10 digits system by the figure “6” (properly, "A"). The phoneme H is the esoteric aspect of N. While N- means a concrete thing, H- means existence perceived by the mind, feelings, or soul, but not by the senses as N-. All roots containing H have a meaning analogous to the corresponding roots with N, but always the roots with H refer to things perceived by the mind, while those with N refer to things perceived by the senses. A few examples may be given; NAKO=searching, HAKO=curiosity, thirst for knowledge. NATO=belly, HATO=digestion, assimilation. NABO=love, HABO=goodness on a deep level (and compare to the Arabic root hbb=friendship, habib=friend). NUMO=good, HUMO=perfect goodness (here compare the “bija mantra” HUM which means divine goodness, and the most famous OM, which for Dama is another pronunciation of HUM, as O is an allophone of U, and a vowel unpreceded by a consonant is considered the same as preceded by H or a similar laryngeal sound). | ||
If H takes the place of an N in the first syllable, then its meaning is focused on the objective aspect, it refers to objective reality, while in the second syllable it refers to subjectivity or feelings, for example NINO=ceremony or ritual, HINO=sacred, NIHO=reverence, HIHO=both sacred and revered. | If H takes the place of an N in the first syllable, then its meaning is focused on the objective aspect, it refers to objective reality, while in the second syllable it refers to subjectivity or feelings, for example NINO=ceremony or ritual, HINO=sacred, NIHO=reverence, HIHO=both sacred and revered. | ||
Remembering the meaning of the words with N it is easy to know the meaning of the words that have H in place of N. Note though that Dama Diwan does not make use of those words; in Dama Diwan H and other laryngeals are only possible “coverings” of the | Remembering the meaning of the words with N it is easy to know the meaning of the words that have H in place of N. Note though that Dama Diwan does not make use of those words; in Dama Diwan H and other laryngeals are only possible “coverings” of the words starting with a vowel (A, O, I, UN, IN, AN and prefixed words of informal/extended Dama). So the Mystic Dama words with H are only to find esoteric interpretations to words. For example, the Japanese name Hayakawa, in Mystic Dama is interpreted as HAJA (spirit of confrontation, courage, bravery; from NAJA=opposite to) + KAWA “looking, beholding”. | ||
Because of this connection of the phoneme N to H or to zero-consonant, N holds and important position in Dama Diwan: | |||
:For understanding the deeper meaning of a VC or a CV part of a root, we should consider the meaning of VC or CV extended by N as N+VC or CV-N. For example, for understanding the deeper meaning of -AB in all roots containing -AB (JAB, WAB, MAB, TAB, BAB, NAB, KAB, RAB, SAB), we should understand that NAB- is the central of this group of nine words: as NAB- means love, all nine roots of the -AB group signify things necessary for applying love in real life; | |||
:for understanding the deeper meaning of JA- in all roots containing JA- (JAJ, JAW, JAM, JAT, JAB, JAN, JAK, JAR, JAS), we should understand that JAN- is the central of this group of nine words: JAN- meaning pig, and symbolizing a tendency to exaggeration, overdoing due to the instincts, so all the nine words of the JA- group mean things that can be abused by overdoing because of the instincts. | |||
Another TJAWAN language makes a distinction between velar Q and palatal C. The difference in meaning is very subtle; Q refers to things really objective, while C to things realized as such, but possibly not so in reality. Again the first syllable focuses on external reality, while the second one focuses on feelings and cognition. For example, QARO=indeed straight, while CARO=believed to be straight. TUQO=something really heard, while TUCO is something one things (he) heard. This is also a theoretical language. Although velars can alternate with palatals in Dama Diwan, there the distinction is ignored: Dama Diwan uses only K (or G) which is usually velar, but the same can be pronounced as palatal without a distinction in meaning. | Another TJAWAN language makes a distinction between velar Q and palatal C. The difference in meaning is very subtle; Q refers to things really objective, while C to things realized as such, but possibly not so in reality. Again the first syllable focuses on external reality, while the second one focuses on feelings and cognition. For example, QARO=indeed straight, while CARO=believed to be straight. TUQO=something really heard, while TUCO is something one things (he) heard. This is also a theoretical language. Although velars can alternate with palatals in Dama Diwan, there the distinction is ignored: Dama Diwan uses only K (or G) which is usually velar, but the same can be pronounced as palatal without a distinction in meaning. | ||