Ring A: 6/20: Proto-Drem

Kevin Urbanczyk

<< Calénnawn

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Proto-Drem

Wentamawana Mba Nimabob’ana

Ŋkuŋkəəb!

Jab’ana

nimarənimandonuuŋombarəgonima
Iŋabeb Nimanisaŋombandebintig
Nabirənimaj’unaba
Sadorənimanisamem
Intana Nimag’úmeŋ’oloŋg’ed
Mbumarənimanenjumbumalabuu
Njerənimanisanjes, Buhub gbe jawaj’ade
Ŋ’abarənimanisaŋ’aandeh gbe Njabibanturiŋi
Nciderənimanisancidembandebiba
nj’aambuŋaŋkomarənimanisanj’aambuŋaŋkoondìntig
lajagbogeŋkám gbe Baŋkombudu
Banj’aambuŋaŋkoona
Bancidebondubontiiŋ’ila

Smooth Translation

The 2nd part

Next, the priest speaks and says this:

May we pray!

The person speaks and says this:

The god of souls gained the whiteness of the soul
The god named INGADED gives brightness to all
The fire god does not harm them
The plant god gives until it is great
The god named INTANA works until the darkness comes
The sea god has great water like you
The wind god gives the wind, so that the head and clothing flutter.
The tree god gives good shade and protects them from danger.
The god of good gives goodness for them.
The god of love gives love to each other
The short person guided the young person and they are (both) comfortable
They now love one another
They do good, now for always

Literal

The 2nd part and next the shaman spoke

Let’s sing!

The person spoke

The spirit of spirits gets the whiteness of your spirit
The spirit INGABEB gives brightness to all
The spirit of fire does not harm them
The spirit of plants gives until it is great (in size).
The spirit INTANA works until the darkness comes
The spirit of the great waters has great water like you
The spirit of the wind gives the wind, so that the head and clothing wave (in the wind).
The spirit of trees gives good shade and protects them from danger.
The spirit of good gives goodness for them.
The spirit of love gives love to all
The small person led the child and they are (both) relaxed
They love one another
They do good, for all time

Translation from Calénnawn

2nd part.

Next, priest speak and (he) say this it:

We pray (may we pray)!

The person laugh or speak and (the person) say this it:

The god being called soul gain/win+do whiteness of/belonging to soul
The god being called INGADED give+do towards someone all/every the brightness
The god being called fire not harm/damage+do them
The god being called plant until+do the big/large/great
The god being called INTANA work until the darkness
The god being called sea (the) water big/have measument+do big like you
The god being called wind give (the) wind, so that the head cold+do, and their clothing flutter+do
The god being called tree give+do good+shadow for they. Protect+do them away from danger
The god being called goodness give+do goodness for they
The god being called love+act of…+join love+join+[??-qay]+do them each other.
Short person accompany+ed young person guide+do them towards comfortable.
They now love+act of…+join+do each other.
They do+do the good, now and sometime all/every.

Grammar

Standard note: since this language represents a nomadic Neolithic people, the words I had to use are culture specific, so the author before had mentioned that there was mutation on his part, and of course, there is on mine… so this text is twisting as we speak.. lol.

There is no ‘to be verb’. All adjectives & adverbs fall under the category of attributive verbs (attv.). SVO word order, the best way to see it is as stuff-subject-verbstuff-verb-object-objectstuff. Watch for the serial verbs, since they are usually S-V-V-O. Conjunctions always split the sentence. Negation is ALWAYS sentence initial!. Beware of the X-of-Y style naming (imagine, candy-of-box = box of candy). Watch for the final consonant drops and vowel lengthening (at+ge = aage). Most of all since PD uses so little “stuff” is because context rules the day, so you have the basics and that is it, you get to fill in the blanks. PD is fairly straight forward and nobody has complained about it, once they figure out what the compound-words mean…lol.

Vocabulary

We	ordinal affix
Ntama	num. ‘two, 2’
Wana	n. ‘piece’
Mba	conj. ‘next’
Mba	CNVA (taking an attv -> noun)
Nimabo	n. Shaman
B’ana	v. To talk, speak, say
Ŋkuŋko	v. to sing
əb	MODAL. Let’s… (a slight urging used as a weak imperative)
ja	n. person
nima	n. spirit
rə	QUAFF. ‘of, whose?’
ndo	n. ‘many’ (used as a plurality marker usually)
nisa	v. ‘to give’ (used for a purposeful giving)
nə	v. ‘to get, receive’ used in a variety of meanings/shades of meaning
u	3SgAn (he, she)
ŋo	attv. white, shiny, bright; v. to polish
Iŋabeb	personal name
Intana	personal name
Ntig	QUANT. Every, all
Ndebi	MODAL, BEN: showing self-sacrifice, altruistic
Bi	n. ‘fire’; v. ‘to light’
Na	negative. Used in various ways, ALWAYS seen sentence initially!!
J’una	v. ‘to attack, strike, rebel, hit’
Ba	3plAn
Me	MODAL. As long as…, until…
M	DEG. Degree affix signifying ‘very large, great’
g’ú	v. ‘to work’
g’ed	v. ‘to come’
Ŋ’oloŋ	v. ‘to be completely dark’ euphemism for “darkness”
Mbu	n. ‘water’
a	epenthetic vowel inserted between 2 consonants where the loss of the first consonant would make the affix disappear & the meaning too ambiguous.
Nenju	v. ‘to have, borrow’ usually thought of as temporary possession
labә	AUXV. Look like, as though, like…
Njes	n. ‘wind, breath’; v. to breathe
Bu	so…, therefore…, well…, then…
Hub	n. head
Gbe	CONJ. ‘and’
Jawa	n.’clothes’ (thought of as a generic mass of multiple items of clothing)
J’ade	v. to ‘wave’
Ŋ’ab	n. ‘tree’
Ŋ’aandeh	shelter of tree, shade
Njabi	v. to protect; n. mother
Ntu	LOC. ‘Away, away from, from’
Riŋi	n. ‘danger’
Ncide	v. to be/is ‘good’ (speaking of a moral/ethical goodness)
nj’aambuŋaŋkom	v. to ‘love’
ndì	LOC ‘by, to, toward, towards’
nj’aambuŋaŋkoona	v. ‘to love one another’ (implied reciprocal love)
Ndubo	BEN. For, as for, as far as…is concerned (used as a general benefactive)
Ŋ’ila	time (used for unspecific periods of time)
Go	2sg possessive
La	DEG. Means technically ‘to a small degree’
Ŋkám	n. ‘child’
Ŋkombudu	v. ‘calm, relaxed, paitient’