Chlouvānem/Morphology: Difference between revisions

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* There are some pluralia tantum: ''pārye'' “hair”, ''kāraṇḍhai'' “guts”, ''hamvyenī'' "nursery"<ref>''hamvyenī'' is also the regular plural of ''hamvyoe'' with the meaning "cradle(s)".</ref> and all ethnonyms; also ''agṇyaucai'' (perfect exterior participle, parrot plural, of ''gṇyauke'' “to give birth”) when used with the meaning of “sons and daughters”.

* A few nouns are singularia tantum: ''hærṣūs'' “lips”, ''maula'' “breasts”, ''kanai'' “spices”, ''paʔeh'' “dust”, ''nāmvāvi'' “dust (made by crushing something)”, ''måris'' “ash”, ''ñailūh'' “ice”.

* Dvandva compounds are usually all dual and pluralizable - like ''yāṇḍamaišñukam'' “genitals”, or also many dyadic kinship terms (e.g. ''maihāmeinā'' “daughter and mother”) - but some of them are inherently “singular” and therefore are dual only, like ''lillamurḍhyāyunya'' (how some philosophical Yunyalīlti currents refer to the yunya “nature” and the ''lillamurḍhyā'' “natural harmony” as two aspects of the same thing). Note that dual inflections are not present on the noun itself in direct and vocative forms.

* Dvandva compounds are usually all dual and pluralizable - like ''yāṇḍamaišñukam'' “genitals”, or also many dyadic kinship terms (e.g. ''maihāmeinā'' “daughter and mother”) - but some of them are inherently “singular” and therefore are dual only, like ''lillamurḍhyāyunya'' (how some philosophical Yunyalīlti currents refer to the ''yunya'' “nature” and the ''lillamurḍhyā'' “natural harmony” as two aspects of the same thing). Note that dual inflections are not present on the noun itself in direct and vocative forms.

* Toponyms (except inherently dual or plural ones), personal names, and miscellaneous things that are semantically only singular (like many Yunyalīlti concepts, e.g. ''yunya'' or ''lillamurḍhyā'') are found exclusively in the singular.

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 * There are some pluralia tantum: ''pārye'' “hair”, ''kāraṇḍhai'' “guts”, ''hamvyenī'' "nursery"<ref>''hamvyenī'' is also the regular plural of ''hamvyoe'' with the meaning "cradle(s)".</ref> and all ethnonyms; also ''agṇyaucai'' (perfect exterior participle, parrot plural, of ''gṇyauke'' “to give birth”) when used with the meaning of “sons and daughters”.
 * A few nouns are singularia tantum: ''hærṣūs'' “lips”, ''maula'' “breasts”, ''kanai'' “spices”, ''paʔeh'' “dust”, ''nāmvāvi'' “dust (made by crushing something)”, ''måris'' “ash”, ''ñailūh'' “ice”.
-* Dvandva compounds are usually all dual and pluralizable - like ''yāṇḍamaišñukam'' “genitals”, or also many dyadic kinship terms (e.g. ''maihāmeinā'' “daughter and mother”) - but some of them are inherently “singular” and therefore are dual only, like ''lillamurḍhyāyunya'' (how some philosophical Yunyalīlti currents refer to the yunya “nature” and the ''lillamurḍhyā'' “natural harmony” as two aspects of the same thing). Note that dual inflections are not present on the noun itself in direct and vocative forms.
+* Dvandva compounds are usually all dual and pluralizable - like ''yāṇḍamaišñukam'' “genitals”, or also many dyadic kinship terms (e.g. ''maihāmeinā'' “daughter and mother”) - but some of them are inherently “singular” and therefore are dual only, like ''lillamurḍhyāyunya'' (how some philosophical Yunyalīlti currents refer to the ''yunya'' “nature” and the ''lillamurḍhyā'' “natural harmony” as two aspects of the same thing). Note that dual inflections are not present on the noun itself in direct and vocative forms.
 * Toponyms (except inherently dual or plural ones), personal names, and miscellaneous things that are semantically only singular (like many Yunyalīlti concepts, e.g. ''yunya'' or ''lillamurḍhyā'') are found exclusively in the singular.