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Unlike other verb slots, where the affixes are strictly ordered in relation to each other, the affixes in the Preverb 3 slot exhibit free order, or to be more precise, they are scope-ordered. Within this slot, a given affix exhibits scope over the element immediately to its right. With few exceptions, several affixes may occur simultaneously, limited only by whether the combination "makes sense", i.e. the resulting semantic meaning is felicitous.
Unlike other verb slots, where the affixes are strictly ordered in relation to each other, the affixes in the Preverb 3 slot exhibit free order, or to be more precise, they are scope-ordered. Within this slot, a given affix exhibits scope over the element immediately to its right. With few exceptions, several affixes may occur simultaneously, limited only by whether the combination "makes sense", i.e. the resulting semantic meaning is felicitous.
   
   
The positional variability within this slot traces back to an earlier stage in the language when these affixes were originally independent words in either a preposed-''wa'' construction, or verb-verb apposition structure.  These older analytic structures were eventually reanalyzed and gramatticalized, ultimately fusing both phonetically and morphologically into the verb complex.


{| class="bluetable lightbluebg sortable mw-collapsible"
{| class="bluetable lightbluebg sortable mw-collapsible"
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! Expective
! Expective
| -naš-
| -naš-
| supposed to, expect to; <br/> to wait for
| supposed to <br/> expect to <br/> to wait for
|  
|  
|-
|-
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# As this verb form creates a transitive clause, the Controller becomes the ergative argument and the Controllee becomes the absolutive argument.
# As this verb form creates a transitive clause, the Controller becomes the ergative argument and the Controllee becomes the absolutive argument.
# The ''-sassi-'' allomorph surfaces when immediately followed by an affix starting with /s, ʃ/, as in the Causative ''-šp-'' affix, e.g. ''Sassišpikallutekarūš'' "I wanted to make him eat" (i.e. I wanted to feed him), or with affixes that start with a consonant cluster such as the Cessative ''-kš-'', e.g. ''Sassikšikallutekarūš'' "I wanted him to stop eating".
# The ''-sassi-'' allomorph surfaces when immediately followed by an affix starting with /s, ʃ/, as in the Causative ''-šp-'' affix, e.g. ''Sassišpikallutekarūš'' "I wanted to make him eat" (i.e. I wanted to feed him), or with affixes that start with a consonant cluster such as the Cessative ''-kš-'', e.g. ''Sassikšikallutekarūš'' "I wanted him to stop eating".
# The Desiderative II affix evolved from the fusion of the Desiderative I affix with the Causative during the Late Classical Minhast period or shortly after, when the Desiderative and the Causative were regularly combined to express different-subject "to want" structures; c.f. Classical Minhast ''Šakišpikallutekarunuš'' "I wanted to cause him to eat" for "I want him to eat".
 
The Desiderative II affix evolved from the fusion of the Desiderative I affix with the Causative during the Late Classical Minhast period or shortly after, when the Desiderative and the Causative were regularly combined to express different-subject "to want" structures; c.f. Classical Minhast ''Šakišpikallutekarunuš'' "I wanted to cause him to eat" for "I want him to eat".
|-
|-
!  Aversive
!  Aversive
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| The Inchoative is primarily used to denote changes of state with stative verbs, e.g. ''saxpayyarkurran'' "He became black from the ashes", from the root ''-kūr-'' "to be black".  
| The Inchoative is primarily used to denote changes of state with stative verbs, e.g. ''saxpayyarkurran'' "He became black from the ashes", from the root ''-kūr-'' "to be black".  


The form ''-sax-'' is used when followed by a stop, e.g. ''saxtaharran'' "He became green" <!-- from tahāl "green" -->, or /h,ħ/, e.g. .  Voiced stops become devoiced.  In some dialects this form is used whenever followed by any consonant.
The form ''-sax-'' is used when followed by a stop, e.g. ''saxtaharran'' "He became green" (from ''tahāl-'' "be green"), or /h,ħ/, e.g. ''Saxušuran'' "He became blue" (from ''hušur-'' "be blue") .  Voiced stops become devoiced.  In some dialects this form is used whenever followed by any consonant.


The Inchoative is also used to derive the middle voice from transitive verbs, e.g. ''Yahamb saxtaradaran'' "The fish pot broke", c.f. ''Yahamb harattarru'' <!-- from harad (to break st) --> "He broke the fish pot."
The Inchoative is also used to derive the middle voice from transitive verbs, e.g. ''Yahamb saxaradaran'' "The fish pot broke", c.f. ''Yahamb harattarru'' <!-- from harad (to break st) --> "He broke the fish pot."
|-
|-
!Simulative
!Simulative
| -šupn-
| -šupn- <br/>-šu- (+CC)
| to resemble  
| to resemble  
| Often found in combination with the verb root ''kifrak'' (to be the color of) + NI, meaning "to be x-colored", e.g. ''šupnikifrakteslakmahan'' (to be algae-colored); also appears in complex verbs signifying "to play", "to pretend", etc  
| When used with semantically active verbs, it conveys performing an action in the manner indicated, e.g. ''Šukkirmektahuš'' ("Speak as I do"), ''Šupnikirimtahaš'' ("Speak like this) ''Šupnikirimtahampiš'' , ("Say it like this"). With stative verbs, it conveys being in like or similar to the state indicated, e.g. ''Ruppumakide uryataran šupnikūran/Ruppumakte uryataran šukkūran'' ("His face is as black as obsidian/He is incomprehensible/inscrutable").
 
Often found in combination with the verb root ''kifrak'' (to be the color of) + NI, meaning "to be x-colored", e.g. ''šupnikifrakteslakmahan/šukkifrakteslakmahan'' (to be algae-colored); also appears in complex verbs signifying "to play", "to pretend", etc.
 
When used with common food items, it derives the idiom, "To taste like", e.g. ''Šuttirappian'' "It tastes like tilapia" (also meaning, "This is boring").
 
<!--
DOC:: Derived from verb root "-šupn-" (to resemble; to mirror), c.f. Nankõre "hompe" (to stand next to something)
-->
 
|-
|-
! rowspan="3"| Qualitatives
! rowspan="3"| Qualitatives
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|-
|-
!Completive
!Completive
| -šmuxt-
| -šmuxt-, -šmux- <br/>-šnux-
| to finish
| to finish
| Indicates completion
| Indicates completion
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! Case Role
! Case Role
! Affix
! Affix
! Example
|-
|-
! Dative
! Dative
| -dut-
| -dut- <br/>
-utt-
-utt- <br/>
-tuCC-, -tuCt-<ref>This variant, originally from the Salmonic and Osprey dialects in the Nammawet region, has rapidly spread in the expatriate communities and now has gained popularity amongst Millennials in the Urban Colloquial dialect.  The ''-tuCC-'' allophone surfaces a geminate voiceless stop, whereas the ''-tuCt-'' form surfaces with a preceding fricative or sonorant, per Minhast's overall tendency to devoice consonants.  C.f Nammawet Salmonic ''Tukkirmekarun'' vs. Iskamharat Salmonic ''Duktirmekarun'', both meaning "I spoke to him"; Nammawet Osprey Speaker ''Tuštinnanku'' vs. Dayyat Prefecture Osprey Speaker ''Duštinnanku'', both meaning "I spread it before him." </ref>
|
{{Gloss
|phrase = Anxekt duktirmekaru.
| IPA =
| morphemes = anxea=ek=de dut-kirim-ek-ar-u
| gloss = brother=1S.AGT+3S.PT=GEN DAT.APPL-speak-1S.AGT+3S.PT-PST-TRNS
| translation = I spoke to my brother.
}}
|-
|-
! Benefactive
! Benefactive
| -rak-
| -rak-
|
{{Gloss
|phrase = Anxekt rakkirmekaru.
| IPA =
| morphemes = anxea=ek=de rak-kirim-ek-ar-u
| gloss = brother=1S.AGT+3S.PT=GEN BEN.APPL-speak-1S.AGT+3S.PT-PST-TRNS
| translation = I spoke on behalf of my brother.
}}
|-
|-
! Instrumental
! Instrumental
| -mat-
| -mat-
|
|-
|-
! Locative
! Locative
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!  Transitivizer
!  Transitivizer
|  -u- <br/> <br>-ū- <br/> -un-
|  -u- <br/> <br>-ū- <br/> -un-
|  The archaic form ''-un-'' is often seen in Salmon Speaker and Wolf Speaker speech, and frequently in Horse Speaker poetry.  <br/><br/>The allomorph ''-ū-'' occurs when the verb root ends with an ''-i-'', e.g. ''išpikaggi-'' (to hang on a wall or pole).  The allomorph originally occurred only when there were no intervening affixes, i.e. the final vowel of the verb root immediately preceded  ''-ū-'', but now it occurs even if other affixes intervene between the root's final vowel and the transitivizer, e.g. ''išpinikaggi-sikyalar-''<u>'''ū'''</u>, "He hangs up a painting/photo for him".
|  The archaic form ''-un-'' is often seen in Salmon Speaker and Wolf Speaker speech, and frequently in Horse Speaker poetry.  Moreover, the nominalizer clitic ''=naft'' triggers the ''-un-'' allomorph in all Upper Minhast dialects.  When the ''-un-'' variant surfaces among MSM speakers, it occurs chiefly during nominalization among people originally hailing from the northern prefectures.  <br/><br/>The allomorph ''-ū-'' occurs when the verb root ends with an ''-i-'', e.g. ''išpikaggi-'' (to hang on a wall or pole).  The allomorph originally occurred only when there were no intervening affixes, i.e. the final vowel of the verb root immediately preceded  ''-ū-'', but now it occurs even if other affixes intervene between the root's final vowel and the transitivizer, e.g. ''išpinikaggi-sikyalar-''<u>'''ū'''</u>, "He hangs up a painting/photo for him".
|-
|-
!  Antipassive
!  Antipassive
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|  Indicates the speaker is determined that the state or event shall be fulfilled; if accompanied by a negator, it conveys the meaning "never". The "-warāš-/-waraš-" forms occur when preceded by the Transitivizer ''-u''; in the Upper Minhast dialects, excluding the Seal and Elk Speaker dialects, the underlying ''n''-form of the Transitivizer surfaces, e.g. ''Ušneknesunwaraš'' ("I will definitely hit him!")
|  Indicates the speaker is determined that the state or event shall be fulfilled; if accompanied by a negator, it conveys the meaning "never". The "-warāš-/-waraš-" forms occur when preceded by the Transitivizer ''-u''; in the Upper Minhast dialects, excluding the Seal and Elk Speaker dialects, the underlying ''n''-form of the Transitivizer surfaces, e.g. ''Ušneknesunwaraš'' ("I will definitely hit him!")
|-
|-
! rowspan="5" | Deictics  
! rowspan="7" | Deictics and Locationals
|-
|-
! Proximal
! Proximal
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! Invisible
! Invisible
| -hurtāhā
| -hurtāhā
|-
! Cislocative
| -sušma-
| May also convey a ventive sense, e.g. "inward, inside"
|-
! Translocative
| -tarħa-
| May also convey an andative sense, e.g. "outward, outside"
|-
|-
! colspan="2" | Emphatic Imperative
! colspan="2" | Emphatic Imperative
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* ''-(u)mbāt'': found mostly in collective nouns, and some abstract nouns.  These nouns come from  Salmonic dialects and Classical Minhast sources;
* ''-(u)mbāt'': found mostly in collective nouns, and some abstract nouns.  These nouns come from  Salmonic dialects and Classical Minhast sources;
* ''-ummāt, -mmāt'': also found mostly in collective nouns, and some abstract nouns.  These nouns come from Horse Speaker sources and are cognate with Salmonic ''-(u)mbāt'';
* ''-ummāt, -mmāt'': also found mostly in collective nouns, and some abstract nouns.  These nouns come from Horse Speaker sources and are cognate with Salmonic ''-(u)mbāt'';
* ''-m/n'': derives locative nouns, e.g. ''aldu-<u>m</u>'' "school" (from ''aldu'' "learn" + ''-m'') and sometimes verbal nouns.  Survives with some frequency in some Salmon Speaker toponyms and a few rare instances in the Horse Speaker dialect;
* ''-(u)m/(u)n'': derives locative nouns, e.g. ''aldu-<u>m</u>'' "school" (from ''aldu'' "learn" + ''-m'') and sometimes verbal nouns.  Survives with some frequency in some Salmon Speaker toponyms and a few rare instances in the Horse Speaker dialect; the Gull Speaker cities Bundarun and Bayburim are believed to be a combination of the Gullic ''-rū'' affix plus this apparently Upper Minhast-derived suffix.
* ''-pnis'': habitual activities; words containing this suffix indicate Upper Minhast origins;
* ''-pnis'': habitual activities; words containing this suffix indicate Upper Minhast origins;
* ''-niwak'': habitual activities that occur daily; sometimes indicates a profession.  Most noticeable in the term ''hupniwak'', tools associated with carrying out daily functions, e.g. a flint stone for lighting fire (this term has also become a derogatory term for the City Speakers, since they serve as "tools" for administering domestic policy);
* ''-niwak'': habitual activities that occur daily; sometimes indicates a profession.  Most noticeable in the term ''hupniwak'', tools associated with carrying out daily functions, e.g. a flint stone for lighting fire (this term has also become a derogatory term for the City Speakers, since they serve as "tools" for administering domestic policy);
* ''-pa'': a deverbal that tends to denote abstract activities requiring several actors, e.g. ''nuyye-'' (to form an alliance), ''nuyye-pa'' (politics).  C.f. Nankôre ''Hôkun Pe''' "tribal council, meeting place".
* ''-pa'': a deverbal that tends to denote abstract activities requiring several actors, e.g. ''nuyye-'' (to form an alliance), ''nuyye-pa'' (politics).  C.f. Nankôre ''Hôkun Pe''' "tribal council, meeting place".
* ''-uyyi''/''-ūy'': found mostly in abstract and some place nouns.  Derived respectively from Horse Speaker and Salmon Speaker sources, words containing these fossilized suffixes have not been adopted in great numbers into Modern Standard Minhast due to speakers from other dialects having pronunciation difficulties with the ''uy(yi)'' sequence.
* ''-uyyi''/''-ūy'': found mostly in abstract and some place nouns.  Derived respectively from Horse Speaker and Salmon Speaker sources, words containing these fossilized suffixes have not been adopted in great numbers into Modern Standard Minhast due to speakers from other dialects having pronunciation difficulties with the ''uy(yi)'' sequence.
 
* ''-a'': affix for deriving concrete, usually domestic and other common items, from a stative verb root, e.g. ''hamašni-a'' "mattress/cushion", from ''hamašni-an'', "to be comfortable to sit/lie/stand/lean/rest on"
<!--
<!--


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The spatial class also has an Interjective form, usually best translated as "Here ''x'' is/are!", "There ''x'' is/are!"  The forms that are bound by the ''wa='' Connective always require a clause to bind to.  In contrast, the Interjective forms must immediately precede standalone NPs, thus they are not bound by the ''wa='' Connective and cannot be followed by or embedded within a clause.   
The spatial class also has an Interjective form, usually best translated as "Here ''x'' is/are!", "There ''x'' is/are!"  The forms that are bound by the ''wa='' Connective always require a clause to bind to.  In contrast, the Interjective forms must immediately precede standalone NPs, thus they are not bound by the ''wa='' Connective and cannot be followed by or embedded within a clause.   


Note that the Interjective forms are derived from different roots.  The particle ''ne'' often follows them to provide additional reinforcement, e.g. ''Eyha ne''.  In some dialects, ''ne'' cliticizes to the Interjective form, accompanied with gemination, e.g. ''Eyhanne''.
Note that the Interjective forms are derived from different roots.  The particle ''ne'' often follows them to provide additional reinforcement, e.g. ''Eyha ne''.  In some dialects, ''ne'' cliticizes to the Interjective form, accompanied with gemination, e.g. ''Eyhanne'' /eɪhan:'e/.  Note irregular pronunciation, with stress falling on the ultimate syllable.


{| class="bluetable lightbluebg"
{| class="bluetable lightbluebg"
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|  
|  
# runa  
# runa  
# damikmān
# damikmān<ref>C.f. Classical Minhast ''dam-km-ar-an'' (lit. they fell to the ground, spilled, scattered on the floor)</ref>
| runa wa=
| runa wa=
| warruna
| warruna
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| Connective
| Connective
| This is actually a verbal clitic, not a particle.  It is always used in conjunction with ''kāra'' (see previous entry on ''kāra'')  
| This is actually a verbal clitic, not a particle.  It is always used in conjunction with ''kāra'' (see previous entry on ''kāra'')  
|-
! nixā'
| Connective
| Usually translated as "now, therefore", c.f. Italian ''allora'', ''quindi''.
|-
|-
! šukna
! šukna
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}}  
}}  


For non-coreferent arguments as the O-argument, the other dialects nominalize the non-focus clause (the clause containing the secondary core argument of the entire discourse unit<sup>7</sup>) embedded in the matrix clause, which corresponds to focus clause.  The verb of the non-focus clause must also be transitivized by the Comitative Applicative ''-ngar-''.  Other valence operations, such as NI and AF take place as necessary to maintain the S/O pivot which corresponds to the focus clause.
For non-coreferent arguments as the O-argument, the other dialects nominalize the non-focus clause (the clause containing the secondary core argument of the entire discourse unit<ref>A discourse unit is defined as a series of contiguous sentences where a clearly identifiable Subject is coreferential across all clauses in the sentence series.</ref>) embedded in the matrix clause, which corresponds to focus clause.  The verb of the non-focus clause must also be transitivized by the Comitative Applicative ''-ngar-''.  Other valence operations, such as NI and AF take place as necessary to maintain the S/O pivot which corresponds to the focus clause.


{{Gloss
{{Gloss
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| gloss = COM.APPL-eat-PST-IMPF-TRANS-NMLZ INVERSE.VOL-see-box-PST-IMPF-INTRANS  
| gloss = COM.APPL-eat-PST-IMPF-TRANS-NMLZ INVERSE.VOL-see-box-PST-IMPF-INTRANS  
| translation = While the other one ate, he watched tv. ''(lit. "The one (non-focus) who ate beside him (focus), he (focus) tv-watched.")'
| translation = While the other one ate, he watched tv. ''(lit. "The one (non-focus) who ate beside him (focus), he (focus) tv-watched.")'
}}  
}}
 
 
<small><sup>7</sup>''A '' discourse unit is ''defined as a series of contiguous sentences where a clearly identifiable Subject is coreferential across all clauses in the sentence series.''</small>


===== Purposive =====
===== Purposive =====
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# Therefore its name was called Babel, because there the Lord confused the language of all the earth. And from there the Lord dispersed them over the face of all the earth.<br/><br/>
# Therefore its name was called Babel, because there the Lord confused the language of all the earth. And from there the Lord dispersed them over the face of all the earth.<br/><br/>


# Mattim šūmī min kirim šarraktī, irriyērum kastarmaharaban.
# Mattim šūmī min kirim šarraktī, irriyērum kastarmaharaban.<br/>matti=min šūmī=min kirim šarrat=kī, irriyērum kas-tar-mah-ar-ab-an
# Wahēk, redad wayyaħna min ambunistikī yalkikmiraban, Šinarkī takušš naħkisaššiatikkenaru, sappu.
# Wahēk, redad wayyaħna min ambunistikī yalkikmiraban, Šinarkī takušš naħkisaššiatikkenaru, sappu.<br/>wahēk redad wayyaħna=min ambunisti=kī yalki-km-ar-ab-an šinar=kī takušš naħk-saššia-tikken-ar-u sappu
# Indikirišmattararannamā: "Iggar išpisaxtakyatapirmannēruš."  Mattim iggar, hambin banak. Mattim issik, hambin nayyapi.
# Indikirišmattararannamā: "Iggar išpisaxtakyatapirmannēruš."  Mattim iggar, hambin banak. Mattim issik, hambin nayyapi.<br/>nd-kirim-šattar-ar-an=namā iggar šp-saxt-akyat-āpir-manne-ar-u=š, matti=min iggar hambi=min banak, matti=min issik, hambi=min nayyapi.
# Indikirišmattararannamā: "Hawassabummurratħakaš, šuxtānaran tuyye amandimahampinaft hawassaptirħakuš.  Hintirissakšarmakkakannimmāš šarratim suharaktikī tandikaħsaħptarikmaš."
# Indikirišmattararannamā: "Hawassabummurratħakaš, šuxtānaran tuyye amandimahampinaft hawassaptirħakuš.  Hintirissakšarmakkakannimmāš šarratim suharaktikī tandikaħsaħpitarikmaš."<br/>nd-kirim-šattar-ar-an=namā, hawassab-ummurrat-ħak-an=š, šuxtān=aran tuyye amandi-mahan-pi=naft hawassab-tirħak-u=š,  &lt;hintiris&gt;-sakšar-makkak-an=nimmā=š šarrat=min suharak=de=kī ta=nd-kaħ-saħp-tar-km-an=š.
# Wahēk,  Šuxtānim Ikkūne hārannimā, ummurrat sut tuyyēran sararampi, išpiħyimannarunaft sarmannaru.
# Wahēk,  Šuxtānim Ikkūne hārannimā, ummurrat sut tuyyēran sararampi, išpiħyimannarunaft sarmannaru.
# Wahēk,  Šuxtānim Ikkūne kirimarannamā: "Sapim redad šūmikman, šūmī min kirimaran ittaħšikman,  indikanawikmabampi, rearan markanawikminesampiš."  
# Wahēk,  Šuxtānim Ikkūne kirimarannamā: "Sapim redad šūmikman, šūmī min kirimaran ittaħšikman,  indikanawikmabampi, rearan markanawikminesampiš."  
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# Wahēk,  Šuxtānim Ikkūnē išpiknatarkennarunimmā ummurratiyār iknikmaran.
# Wahēk,  Šuxtānim Ikkūnē išpiknatarkennarunimmā ummurratiyār iknikmaran.
# Attim waggabgabalaram hittinristirħaku, Šuxtānim Ikkūnē kirimseššente išpikšempiharu, šarrat min suharaktillidēran išpiknatarkennaru.
# Attim waggabgabalaram hittinristirħaku, Šuxtānim Ikkūnē kirimseššente išpikšempiharu, šarrat min suharaktillidēran išpiknatarkennaru.
=== Kaymawākan ===
This epic Wolf Speaker song tells the story of Kaymawākan, the Ghost Deer.  He died many years ago, when he was a doe who had given birth to a fawn.  A hunter slew her daughter, an egregious act of ''innūy''.  She died of heartbreak, but rather than returning to the ''Turħatūman'', the Spirit World, she roamed the earth in mourning.  One day she vowed revenge, and she twisted the smoke<ref>A shamanic ritual whereby the shaman lights a fire and moves their hand through the smoke as if weaving.</ref> and transformed into a mighty buck.  From that point on, he pursued hunters who intruded into his realm, the mighty mountains of the Kilmay Rī.  To this day, Wolf Speakers come upon frozen corpses with multiple stab wounds, the snow around them stained with bloody hoof prints.
Sappim birīh suttu yiptikī asumambunekan;
Kimalaški asumambunekan
Wakpe intasuntakkimannaft
Naħkasumambunku
Wayhekī
Šarrat tarampilaban.
Wahek, matti makkutirtaħte,
Sappu waamburrunataharan
Saxtidutyatawamtaħkaru,
"Bakran tamaškektahabu?"
Kirišmararannamā, "Nakkitaħš?"
Hambin xānim kayyūn marišpinušillekmahu
Išpihipsalasibbatittaharu
Kiantittaħte dustindirupputahekaru
Kianki šullumtahekaru,
Mattitittaħte amandisiħtirkaru
Tamarsartakaru,
Wahek mattitittaħte amandisiħtirkaru
Išpikyamšarekaran,
Bastetallutsakšarekaran.
Išpintahuslapallutsakšarekaran,
Bašbayāk bastetallutsakšarekaran
Wahek, marwastanaft
Tarasmanesaššawaš
Tuytahatahanaft,
Išpisaššarankilwāš
Kimalaš tatannuykiwataħpitahan
Sap ambunkimalaštahaban
Nuskikungaħtakkultasnabu
Eyha, wahek kadduttahan!
Rubwakankilwāš,
Hittitittaharu wammīn
Kahallatalluttartaharan
Yiptia naħkkahallatalluttartaharu
Išnittaħšimattahabu
Yusnakarrawaš.
Inditamaškataku,
Hatā' martubbataban
Wahek, yiptiki kaddutahan
Eyhak, nirraktaku,
Waheki umyasalluttakukilwāš
Suyyeknataħte kuddumtaku
Šandaħtahan,
Eyha, wastane dawapabammā,
Išpiskaħyiptian...
Bisiraztakummā,
Waheki mattuyekammā,
Iħtaššarekan.
Sappu wahunnetirekte,
Naš waššumbattaħte.
Waheki iħtaħšittallutekaban,
Kuttariyekaban,
Waheki hištarkeħretahaban,
Huttuytirekte dāwapwastanemahabanaft, sartirtahabu.
---------------------
Translation
---------------------
Among these mountains I walk this path
In the deep snow
In the depths of the forest
Where the pines grow thick;
The land sleeps
Under this white blanket.
Then I see your tracks,
You walked this path not long ago;
You strike my curiosity;
Why are you following me?
I ask myself where you are,
A question only these trees can answer.
A rustle alerts me,
I turn in the direction
Where I first heard you;
I sense your presence
Although I cannot see you,
I know you are here.
I ready myself
I ready my weapons;
I have honed them meticulously,
I have honed each their killing edge;
That which bleeds shall not survive
These sharpened edges.
In your overconfidence
You foolishly reveal yourself,
But you walk these woods
Not knowing the dangers
That await you in the forest,
Thus you slip on the ice.
I seize this opportune advantage
You foolishly granted me,
Your weapons are now scattered
Spread across the snow;
You run to reclaim them
But it is too late for you.
I give chase,
You cannot outrun me;
You stumble and fall,
Now I stand over you;
I plunge down my weapons,
They pierce your heart.
You crawl away,
Your blood spills,
It colors the snow red;
I charge at you again,
I stab you once again,
Then I step back and watch.
Your bow lies here
And your arrows lie there,
But I still hold onto my weapons;
I shake them at you
As you give me the deathstare;
My antlers dripping with your blood are the last thing you see.
=== Urasmaran Niniwāzintaheknesuš - "I Will Shoot the Stars for You" ===
This Horse Speaker song, beloved by many Speakers across Minhay, has many variations, but this Wolf Speaker rendition is the most popular one.
<blockquote>
Yaxna išpiduħtawassapsespirekaran
<br/> Išpikmizekabunimmā silapkālampiš
<br/>  Yakaran unnuzarampi, takki amandirumpakaran.
<br/>  Ittašširedadeknenaru, ittašširedadekaru.
<br/>  Ezyatarnesrikemmikte tahaswattehakkemaru,
<br/>  Gāl min Kirmastek, suttu Dūy min Kirmast wammīn.
<br/>  Wahēk, yattušattarammabammā, tazem aydakyukkuraraban.
<br/>  Gālinnaran rununkarabampi, reyriktaran beytāksabbiekarampi.
<br/>  Wahēk, sisiblūlaran durdakimmaran, karaktirimmideki raknetaraban,
<br/>  Intapayradnennaru, utumtakaraban.
<br/>  Išpiyašekarumā, wahēk iħmatekte kirinnamā, "Henkutaharaš?"
<br/>  Wahēk, rakne Hanim kirim indikirimaraban,
<br/>  Intasunikmiskirimimman;
<br/>  Irriyērummannide tarak,
<br/>  Bitummakimmandūr.
<br/>  Wahēk, indeškiabaran, innuntuannimannarabammā,
<br/>  Kirkarimabannamā: "Hatā' warredad tanakkurikmabaškilmakš!
<br/>  "Hatā' warredad tapuħtatakimmakikmabaškilmakš!"
<br/>  "Sapim kayhata tartararak suttu kuldukuradak! Wahēk, marrattanessaš, warrā'e!
<br/>  "Iknapirtannessaš!"
<br/>  Wahēk, iħmatekte neššimaran tamarkirimrērum wakkeyl;
<br/>  Ittaħšikunnarayarammā ušinnassadarampikilwāš!
<br/>  Indihayrahabammā, indiniššukaraban, haznam gubburād wayyattax!
<br/>  Wahēk, iħmatekte biarammā kirimnamā, "Ayayakiššultahaš, ayayahunnetahaš wammek
<br/>  "Sisiblūl muškiniššukhakuš."
<br/> Baxtutekaran, duštullumekaru.
<br/>  Muntehimmaran, wahēk kirimnamā, "Gālekte, karurasmeknesuš?"
<br/>  Wahēk, išpikaħmadruppumakeknenumā nakkureknaru.
<br/>  Kirmekarunamā: "Urasmaran niniwāzintaheknesuš!"
<br/>  Wahēk, Minhayki  tasungesmeku haznam gubburād taktirt.
</blockquote>


=== Sapim Tayatta ("This Poison") ===
=== Sapim Tayatta ("This Poison") ===
Line 3,607: Line 3,815:
| translation = I see you have a problem of lawlessness in some of your less travelled roads.  A man, apparently suffering from a rabid dog bite, ambushed my party.  Some of us nearly shot him full of arrows, and others nearly ran him through with their šuhapna.  But we held fast and listened to this yapping fool tell us to do something about a dangerous bandit named Eró lurking just beyond the crossing at the brook.  I imagine he wanted me to have him put to death.  We ignored him, as we were very hungry and were already impatient with this delay. <br/><br/>Strange then it is when after we arrived here safely at Biktāt, I find a pile of letters waiting for me.  Letters from a man named Sorvin pleading me to "put in a kind word to Prefect Annu" to have Éro "disposed of", and that the lands that Éro had stolen be returned back to him.  Apparently this citizen of Dog Speaker Country thinks that the authority of his own Prefect can be overriden by the word of a foreign Ikkūne!
| translation = I see you have a problem of lawlessness in some of your less travelled roads.  A man, apparently suffering from a rabid dog bite, ambushed my party.  Some of us nearly shot him full of arrows, and others nearly ran him through with their šuhapna.  But we held fast and listened to this yapping fool tell us to do something about a dangerous bandit named Eró lurking just beyond the crossing at the brook.  I imagine he wanted me to have him put to death.  We ignored him, as we were very hungry and were already impatient with this delay. <br/><br/>Strange then it is when after we arrived here safely at Biktāt, I find a pile of letters waiting for me.  Letters from a man named Sorvin pleading me to "put in a kind word to Prefect Annu" to have Éro "disposed of", and that the lands that Éro had stolen be returned back to him.  Apparently this citizen of Dog Speaker Country thinks that the authority of his own Prefect can be overriden by the word of a foreign Ikkūne!
}}
}}
=== Dūy Yakmani "Salmon for Yakma Soup" ===
Early in the morning, I was fishing and caught a salmon in the Kashmak River. It was a big, fat one, and I knew it would make good yakma soup for dinner. So I killed it and put it in my basket, and I began my journey home, heading up the mountain carrying the salmon over my shoulder, but then I saw storm-clouds and soon the rains began to pelt me. I found a small cave and took shelter in it, and then I took out the salmon and lay it aside so I could make a fire. I took the salmon out and began to clean it, it was a female and filled with roe.
Ayakna ubarrāsekabampamā, dūyaran ehahekampi, kašmakki ehaheku, arruššan sakwaštan, yakmaran saxtihayyuštinesaš, saxtimurrešnesašnaft irraktuyeku, wahēk intušindūyekan, ayayadūyekan, indiknatūmanekammā, hūraran indiħyekan, reyriaktipār sipsambuyekammā, iyuššitaran sarekampamā, intadutyusapakmahummā, dumyaharan sarekampi, yapkekan, uzzattuyekan, bastettuyekanimmā, isangarekan. Wahēk, uzzatekunimmā, inditayyisakšareku, alluakan.


== Addenda ==
== Addenda ==
Line 3,808: Line 4,021:
*[https://soundcloud.com/nickcamporillo/the-black-horse-carries-my-beloved-with-drum The Black Horse Carries My Beloved]
*[https://soundcloud.com/nickcamporillo/the-black-horse-carries-my-beloved-with-drum The Black Horse Carries My Beloved]
*[https://soundcloud.com/nickcamporillo/gaggadi-min-sumbatide-a-thousand-arrows Gaggādi min Sumbātide "A Thousand Arrows"]
*[https://soundcloud.com/nickcamporillo/gaggadi-min-sumbatide-a-thousand-arrows Gaggādi min Sumbātide "A Thousand Arrows"]
*[https://soundcloud.com/nickcamporillo/a-mothers-tale?in=nickcamporillo/sets/minhast-songs Menā' min Darattillide "A Mother's Tale"]
*[https://soundcloud.com/nickcamporillo/a-mothers-tale?in=nickcamporillo/sets/minhast-songs Menā' min Darattillide<ref>On 1/2023, the 3NEUT.INAMIM + 3FS affix was changed to '-tišš-' to create a diachronic link with Nankôre, via the Nankôre-Minhast sound correspondence -r-/-šš- .  So the realised form is "Darrattiššide"</ref> "A Mother's Tale"]


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