Síku Oríja

- Overview -
This language is a canibalized compilation of the Icelandic language, íslenska, and uses most of the same alphabet and a simplified phonetic vocabulary. The complier of this language does not take any credit for the alphabet or phonetic vocabulary used. Any words that resemble words from íslenska are in no way meant to be offensive to the language or the culture of Iceland. If there are words that are offensive or insensitive, please make this known and they will be removed. While this language can technically be used as an actual written and verbal language to communicate with, it is intended to be used more as a resource for the Caeca race. It is more functional as a way of providing in character phrases and quotes rather than a reliable written language that can seamlessly replace "writing a different language in italics or a different color" while roleplaying. It can be used exclusively as a fully functioning language, however, it relies heavily on the context of the situation and emotion and gestures of the speaker, making the meanings of the words/phrases/sentences relatively variable and impossible to give definitive translations for. If you wish to use the language as such, please be aware that there may be major discrepancies in player translations, as there is a general "correct" definition for each word but very few definitives. This language is also meant to be primarily spoken. While there are two written versions of this language (an Echovian letter based script and a pictographic script), this language was developed with the spoken word in mind.

Player's Note: Due to the subjective nature of this language, it's suggested that you write down the translations of what you intend when you write your post, keeping either a personal file, providing a PM to your partner/grader, posting the translation at the end of the post, or adding the translations into the post itself. This will help to maintain IC continuity and avoid translations errors between fluent PCs. Of course, if the other PC is not fluent and you enjoy chaos, by all means hide the meanings (though please provide them for graders).
- Alphabet -
a: ah
Áá: ow
Bb: puh
Dd: tuh
Ðð: th
Ee: eh
Éé: yeh
Hh: huh
Ii: ih
Íí: ee
Jj: yuh
Oo: oh
Pp: aspirated phuh
Rr: rolled "r"
Úú: oo
Uu: uh
Vv: whuh
Xx: tss
"Ðð" can be substituted with "th".
- Grammer -
Sentence Structure:
Declarative: subject verb noun
  • "Sí pekísnes etibal.", literally "Self is eating/eat(s) food (singular)", figuratively "I eat this kind of food" or "I am eating this kind of food" or some variation depending upon context and empathetic emphasis
Exclamatory: subject verb noun
  • "Síku hanes haleth!", literally "People are(is) having/have(has) problem, figuratively "Those people/they are in trouble" or "My people are troubled by this" or some variation depending upon context and empathetic emphasis
Imperative: verb noun
  • "Skefétnes néx.", literally "Am(Is) dreaming/dream good", figuratively "Sleep well" or "Sweet dreams" or "Have good dreams (with an implicit command to go to sleep)" or some variation depending upon the context and empathetic emphasis; alternatively, the speaker may say "Hanes néxá skefétku." (literally "Am/is having/have good dreams" or figuratively "Have sweet dreams/Have a good rest") with a similar result in meaning as long as the emotion behind what they are saying is similar in both cases
Interrogative: verb subject noun
  • "Kelnep home sí?", literally "Was called/called/has been called place self", figuratively "Did you call me home?" "Did you ask him to come home?" "Have you called her to this place?" and many other variations depending upon context and empathetic emphasis
Adjectives and Adverbs:
Both adjectives and adverbs are placed before whatever they're modifying, this is true regardless of the sentence type (declarative, interrogative, imperative, and exclamatory); adjectives are suffixed with "-á" (ow) and adverbs are suffixed with "-ú" (oo); most nouns can be made into modifiers by adding these suffixes, and all adjectives and adverbs have a noun form; in situations where the word ends in a vowel (a, á, e, é, i, í, o, ú, or u) the suffixes are respectively "-lá" and "-lú"
  • For example: "sí texú hasíness" would figuratively mean "I am feeling small" even though the modifier "texú" is placed before the verb "hasíness" which is counter-inuitive to Echovian. Another example would be "texá se" which figuratively means "a small thing". Just like in Echovian, the modifier is placed before the noun to describe it.
leth (lehth): negative modifier that remains as a separate word (e.g. leth trú: literally "not/un fact, figuratively a "lie" or "falsity") ; this is not considered an adjective or adverb, though it can be placed before both a noun and a verb to make it negative, and does not have suffixes; it can also be used to imply the opposite of the word it is modifying, though this differentiation is almost entirely based off of the empathic emphasis of the speaker; non-native Oríyu speakers may try to use adjective and adverb suffixes with "leth" as it is an exception to the rule and difficult to remember

-ku (kuh): plural

Oríyu only has three distinct spoken tenses. The perfect tenses are implied through the context and empathetic emphasis of how the sentence or phrase is said.
-nes (nehs): present/present perfect
-nep (nehphuh): past/past perfect
-nex (nehtss): future/future perfect

There are very few linking words in Oríyu. While Echovian contains an impressive list of coordinating, subordinating, and correlative conjunctions, Oríyu has only one coordinating conjunction (words that join together phrases or independent clauses), no subordinating conjunctions (words that join a dependent clause with an independent clause like "because/after/in/around/etc."), and one pair of correlative conjunction (words that link phrases or independent clauses together that must be used together like "both/and" or "either/or"). Like the rest of the language, the specific definition of linking words is often determined by context and empathetic emphasis.

nét (NYEHT): for/and/or/yet/so; when modified with "leth" the definition changes to "but/nor"

xú/xa (TSOO/TSAH): both/and, not only/but also, either/or, neither/nor, whether/or, as/as, such/that, etc.

Phrases and Clauses:
Oríyu does not always have modifiers to denote the beginning of a phrase or clause. Most times, they simply add on a noun or noun verb pairing as extended descriptors with modifiers such as "in" or "because" understood in context and empathetic emphasis.
  • For example, "apofresanex stile fin" (literally "will be finding/will find silence outcome", figuratively "may you find peace in the end/conclusion"). The "fin" is added to the end of the sentence in an implicit prepositional phrase.
Many subjects in Oríyu are discussed in a more abstract manner. A large portion of the language consists of colloquialisms or "slang". Through a combination of empathic emphasis, linguistic acrobatics, and an intuitive sense for meanings in context, many native Oríyu speakers' conversations, when literally translated, make a minimal amount of sense to foreigners. There are no hard and fast rules when it comes to colloquial speech, and often new terms and trends surface on what seems to be whim - the constant being the context in which what is said is said. To the Caeca, it is more poetic to speak in creative forms than to merely say exactly what one means. Thus subjects like art, love, music, nature, etc. all will often be spoken of through the medium of what one means rather than merely through what one says.
  • For example, the terms for sexual organs and acts of sexual intimacy exist only in colloquialisms. This is not to imply that the Caeca consider sexual topics to be taboo, rather they find the act of romance in all of its forms to be something venerated and celebrated. Thus, there is not direct translation for Echovian words like "penis", "vagina", "fuck", "semen", etc. Instead, one might say "poréná stranf" (literally "hot strength", figuratively it could mean a host of things "my burning passion" "the fiery spear" "love volcano" to name a few) to refer to his "penis", with the context and empathic emphasis helping steer the definition towards romantic, comedic, sarcastic, or whatever the intended meaning might be.
    Further examples of sexual colloquialisms: "(Sí) resavadnes poréná fétski (sí)" - literally: giving hot life (you) / figuratively: "I'm cumming (in/to/on/etc. you)." "I am giving to you the warmth of life." "I give to you my heated passion*" (*where techincally "life" it could be understood in a more figurative way as "passion")
    "jojelá tívit" - literally: "enjoyment line" / figuratively: "penis/vagina" "pleasure rod/pleasure slit" "joyful pole/joyful chasm" etc.
    "se fétski" - literally: "thing (of) life" / figuratively: "penis/vagina" "that which gives life" "origin" "the beginning of the journey" etc.
    "Plánes sí/se." literally: "play with me/the thing" / figuratively: "Let's fuck." "Tickle my body/penis/vagina." "Let us playfully join together." etc.

    While sexual subjects are only expressed through colloquialisms, any meaningful discussion about art, history, culture, love, nature, justice, kindness, etc. will often expand into colloquialisms as well. Examples of abstract colloquialisms: "fin stranf" - literally: "outcome (of) power" / figuratively: "the ends that the strength of men hath wrought" "through strength it was finished" "oblivion beneath the oppression" etc.
    "joje évenf sí" - literally: "to enjoy/enjoyment moment self" / figuratively: "there is a wonder in the state of one's self" "to be yourself is to willingly accept what you do" "take time for yourself to exist outside of pleasures" etc.
    "stranfá tívit" - literally: "powerful line" / figuratively: "an emboldened stroke" "the penultimate statement" "a well placed feature" "that which draws the attention" etc.

    Again, the exact definitions are more in the feeling and context than the words themselves. For non-native Oriya speakers, this is the biggest hurdle to fluency and often times proves to be where many non-native speakers find themselves stuck. Though not necessarily untranslatable, much is lost in the lack of knowledge of culture and intimate understanding of the language, making it difficult for non-native speakers to be taken seriously by native speakers on abstract subjects.
There is technically no set rule regarding how one is meant to verbally claim ownership over an object in much the same way there are very few concrete ways to physically claim indisputable ownership over anything. Still, in arguments over personal belongings, one's own soul, and a subjective opinion (or anything in between or beyond), the speaker uses the verb ha ("to have") in the past tense, present tense, or future tense in the natural declarative format.

Present Tense Possessive: This is the most common form of verbal ownership in Oríyu. The literal translations follow the format of "self has thing" (or figuratively: "This self is in possession of this thing."). The same applies for bestowing ownership and follows the same format of "self has thing" (where here the figurative translation would be: "This thing is in the position of that self.")
  • For example, "Sí hanes sí." (literally "self has self", figuratively "you are mine" "I belong to you" "he possesses her" depending on the context and empathic emphasis). The second noun is what is being possessed, however due to Oríyu's more flexible possessive structures, "Sí hanes flo." can be correctly translated as "I have water" "This water is mine." "This water belongs to me. " "I have possession over this water." etc.
Past (Perfect) Tense Possessive: This is a more poetic and powerful form of verbal ownership more common in Prusolelá Oríyu. The literal translations follow the format of "self (has) had thing" (or figuratively: "This self has been in possession of this thing"). Semantically, this implies that the object that the speaker possesses is not only something that is currently in the speaker's possession but has been in the speaker's possession for some unknown amount of time, thus insinuating there is a history between the speaker and that object. Often, depending upon the context and emphatic emphasis, the speaker can imply the comparative or superlative length of time (a short time, a long time, forever, etc.), and this is most commonly found in stories, poems, or songs (though families may often use this form of possession to speak warmly of people they cherish).
  • For example, "Sí hanep sí." (literally "self had self", figuratively "I have always possessed you." "You have always been mine." "He has been mine for a short time." etc.)
Future (Perfect) Tense Possessive: This is the least common form of verbal ownership in Oríyu and is almost never used in Prusolelá Oríyu. The literal translations follow the format of "self will have (had) thing" (or figuratively: "This self will be in the possession of this thing/This self will have been in the possession of this for this set amount of time.") Depending upon the context and empathic emphasis, this form of possession can be used to describe a desire for ownership or a statement of prolonged ownership. As ownership itself possesses an ambiguous quality, it is rare to hear native speakers use this form of possession, as it is uncertain how long something may be in one's possession. Most commonly, when this form of possession is used, it is considered rude or at the very least unnecessarily aggressive.
  • For example, "Sí hanex sí." (literally "self will have self", figuratively "You will be mine." "I will be putting you in my possession." "I will have owned you for this long." etc.)
While Oríyu is a naturally mutually respectful language, there are certain mannerisms of speech that differentiate a respectful, thoughtful Oríyu speaker from a disrespectful, brazen Oriya speaker. Foreigners are often given a very generous margin for error, as the majority of honorifics in Oríyu are based on empathetic emphasis, however, there are certain grammatical structures that vary depending on whom one is speaking to or about.

skefétá sí (SKEH-fyet-ow SEE): literally "dreamy person"; figuratively "brother/sister/child of the Dream", used to refer to Ceaca in an honorific tone

skefétsílá sí (SKEH-fyet-see-low SEE): literally "commanding person"; figuratively "father/mother/protecter of my self", used to refer to Ceaca to whom the speaker pledges deference and is not exclusive to parents
  • For example: In Echovian, there are many different ways to verbally insinuate one's deference towards another (lord/lady, sir/sera, mister/miss/missus, etc.). If a Ceaca were greeting a parent, that Ceaca would almost always say "Porénú veklánes, skefétsílá sí." as parents are held in high regard and responsible for their children's well-being. If that same Ceaca were greeting a person whom that Ceaca believed to be someone able to fill that role of responsibility and regard (in this example, an employer), that Ceaca would say again "Porénú veklánes, skefétsílá sí." Within the context and under the empathetic emphasis, both speaker and the one being spoken to would understand the subtle differences between "It is good to meet with you again, mother/father of my self." and "It is good to meet with you again, protector of my self."
Veneration of the Deceased: When speaking about the dead, adjectives and predicate nominatives (words that reflect back onto the subject of the word, e.g. "nice" in the sentence "He is nice.") no longer take the "-á" suffix, instead exist in their root noun forms and are placed at the end of the sentence, like in Echovian. In this way, both literally and figuratively, the dead are spoken of as "being" their descriptors, as they no longer have form and now supposedly exist within the Fade. It translates poorly into Echovian, where predicate nominatives are often kept in their root noun forms.
  • For example: one might normally say "Téxá sí ronep." to figuratively say "That woman was short.", however, if the woman in question has passed away, it would be more polite and correct to say "Sí ronep téx." to figuratively say "That woman was the embodiment of shortness."
- Dialects -
While Oríyu is the main language of the Caeca, there are two variants of the language that exist within the native cultures of the Caeca people. They are comparable to each other similarly to "High German" and German dialects, "Catalan" and other Spanish dialects, or "Elizabethan English" and English dialects.

Síku Oríyu: also simply called "Oríyu" by native speakers and "Oriya" by non-native speakers
  • Literally "People Language", but figuratively "The People's Language" or merely "The Language". This is common dialect practiced and understood by anyone who speaks Oríyu. It can be as flowery or simple as the speaker desires (usually achieved through empathetic emphasis while speaking) and as long as the speaker is speaking to someone who understands Oríyu, there should be no difficulties in understanding what was is said by either party.
Prusolelá Oríyu: also less commonly called "Leth Frisá Oríyu" or "Leth Lúrútá Oríyu" by native speakers; there is no name for this dialect in Echovian
  • Literally "Story-like Language", but figuratively "The Historical Language" or "The Language of Stories" (the variations are both figuratively "Old Oriya", but they carry a negative connotation of contempt). This is a dialect of Oríyu that has very clear enunciation and very precise displays of emotion. Often, the speaker uses simile and other forms of analogy. Generally speaking, Prusolelá Oríyu is more poetic and melodic than Síku Oríyu (which is already a poetic and melodic language), and is typically used by historians and storytellers who have passed down oral renditions of memories drawn from the Fade and life experience alike. Most Caeca can understand Prusolelá Oríyu better than they can speak it, as it requires a very careful adherence to pronunciation, empathic emphasis, and physical gestures that Síku Oríyu typically does not require in such accuracy. For many of the younger generations of Caeca, Prusolelá Oríyu is a language for stories and just stories. Many will poke fun at or find annoying any one who uses Prusolelá Oríyu in common conversation, though it tends to be more light-hearted than truly vicious.
- Verb Lexicon -
apof (AH-phohf): to see
apofresa (AH-phohf-rreh-sah): to find
fét (FYET): to sleep
fíxba (FEETSS-bah): to poop
ha (HAH): to have
hasí (HAH-see): to feel
hastrún (HAH-stroon): to be able
ina (IH-nah): to hear
inú (IH-noo): to say
inúha (IH-noo-hah): to ask
inúsí (IH-noo-see): to tell
jí (YEE): to seem
joje (YOH-yeh): to enjoy
junos (YUH-nos): to know
kra (KRRAH): to want
kel (KEHL): to call
láde (LAU-theh): to work
ment (MEHNT): to mend
mor (MOHRR): to wake
mul (MUHL): to do
núf (NOOF): to try
pekís (PEHK-ees): to eat
plá (PLOW): to play
res (REHS): to give
resa (RREH-sah): to get
resavad (REH-sah-whahthuh): to come
ro (RROH): to be
roapof (ROH-ah-phohf): to look
romul (ROH-muhl): to make
romulse (ROH-muhl-she): to break
roresa (ROH-reh-sah): to take
síske (SEE-skeh): to think
sívad (SEE-whahthuh): to use
ske (SKEH): to fly
skefét (SKEH-fyet): to dream
skisth (SKIHSTH): to kill
vad (WHAHTHUH): to go
veklá (WHEHK-low): to greet
The definition of these verbs expands to include synonyms, as Oríyu does not have a massive collection of words.
  • For example: "ment" means "mend" but it also means "fix", "repair", "rebuild", etc.
- Noun Lexicon -
alef (AH-lehf): hand
apofse (AH-puhohf-seh): eye
át (OWT): public
bat (BAHT): right (direction)
báver (PUHOW-whehr): wisdom
bot (BOHT): left (direction)
ef (EHF): night
etibal (EH-tih-bahl): food
évenf (EE-whehnf): moment
farí (FAH-rree): silk
fed (FEHD): the Fade
fétskí (FYET-skee): life
fétskíleth (FYET-skee-lehth): death
fin (FIHN): outcome
fíxbá (FEETSS-puhow): poop
flo (FLOH): water
flu (FLUH): back
frílíth (FRREE-leeth): multitude
fris (FRRIHS): novelty
haleth (HAH-lehth): problem
haluf (HAH-luhf): world
haluffétskíleth (HAH-luhf-fyeht-skee-lehth): war
home (HOH-meh): place
hut (HUHT): height
impos (IHM-pohss): bigness
inspirí (IHN-spih-ree): art
jéfá (YEE-fow): type
joje (YOH-yeh): fun
ládet (LAO-theht): job
leret (LEH-rreht): teacher
los (LOHS): lenth
luf (LUHF): time
lúrúl (LOO-rool): importance
lúrút (LOO-rroot): youth
mar (MAHRR): coin/money
men (MEHN): multiples
mésun (MYEH-suhn): reason
morn (MOHRRN): day
néx (NYETSS): goodness
nom (NOHM): number
núh (NOOH): question
oríja (OH-ree-yah): word
oríjasí (OHRR-ree-yah-see): name
oríjul (OH-rree-yuhl): beginning
paremúr (PAHRR-eh-moor): friend
pláve (PLOW-weh): game
porén (POHRR-yen): heat
prusole (PRUH-soh-leh): story
púrt (POORRT): door
romulse (RROH-muhl-seh): change
rúl (ROOL): law
rúmp (ROOMPUH): bottom
se (SEH): thing (also to generally refer to anything that isn't sí)
sí (SEE): self (also is used for all pronouns except "they")
síku (SEE-kuh): people (also used for "they")
sískese (SEE-skeh-seh): thought
skefétsí (SKEH-fyet-see): leader
skese (SKEH-seh): air
stile (STIHL-eh) silence
stranf (STRRAHNF): power
strún (STRROON): ability
téx (TYEHTSS): smallness
tívit (TEE-veht): line
tú (TOO): part
tresús (TRREHS-oos): sorrow
trú (TROO): fact
trúl (TRROOL): sequence
túskefét (TOO-skeh-fyet): head
vulúth (VUH-looth): difference
The definition of these nouns expands to include synonyms, as Oríyu does not have a massive collection of words.
  • For example: "skese" means "air" but it also means "air", "weather", "sigh", etc.
- Common Adjective/Adverb Lexicon -
néx (NYETSS): good
fris (FRRIHS): new
oríjul (OH-rree-yuhl): first
los (LOHS): long
téx (TYEHTSS): small
lúrút (LOO-rroot): young
hut (HUHT): high
vulúth (VUH-looth): different
trúl (TRROOL): next
báver (PUHOW-whehr): wise
lúrúl (LOO-rool): important
frílíth (FRREE-leeth): many
át (OWT): public
strún (STRROON): able
porén (POHRR-yen): warm
tresús (TRREHS-oos): sad
The definition of these modifiers expands to include synonyms, as Oríyu does not have a massive collection of words.
  • For example: "tresús" means "sad" but it also means "forlorn", "tragic", "unhappy", etc.
- Phrases/Lingo -
Indigenous Oríyu
trú (TROO): literally "fact"; figuratively "that's right" "yep" "uh-huh"; most words in Oríyu can be said as a standalone, however it is informal and should only really be used between friends if one does not want to offend (foreign Oriya speakers are an exception and can often communicate using single word "sentences" without too many issues, though it is often viewed as "cute" and "uneducated" when used by foreigners)
  • This extends to lots of words, for example "fris" can be said as a standalone to mean "neat" or "is that new?" Single word sentences that lack conjugated verbs are by nature simplistic. Even with empathic emphasis and context, these "slang" sentences never carry more than a simple meaning.
leth báverá flo/ku (LEHTH PUHOW-whuheh-rrowFLOH/kuh) literally "not wise water/s", figuratively "alcohol" or "poison", usually used when referring to any alcoholic beverage in a negative connotation ("negative" ranging from the context of "I drank so much beer last night, and now I have a hangover." to "Alcohol is the pit of all evil.")

jojelá flo/ku (YOH-yeh-low FLOH/ku): literally "fun water/s", figuratively "booze" "drank" "shots" "bubbly" etc., usually used when referring to any alcoholic beverage in a positive connotation ("positive" ranging from "I like to drink beer." to "SHOTS SHOTS SHOTSHOTSHOT SHOTS!")

farífíxbá (FAH-ree-feetss-puhow): literally "silk-poop", figuratively "stupid" or "idiot"

seku resnes halethku sí, resnes halethku sí
(SEH-ku REHSS-nehss HAH-lehth-kuh SEE, REHSS-nehss HAH-lehth-kuh SEE):
literally "things are giving problems you, giving problems me"; figuratively "that which troubles you, troubles me", a phrase used to expressed (typically from one Caeca to another) that they can feel the other's pain or sorrow and want to be emotionally supportive

porénú veklánes (POHRR-yen-oo WHEHK-low-ness): literally "warmly am greeting"; figuratively "it is good to meet you" if used when first meeting someone, if used with a friendlier emphasis after having already introduced one's self "it is good to meet with you again" (when spoken as an introduction, the speaker usually puts their name at the beginning - first name porénú veklánes; when spoken as a repeated greeting, the speaker can put "sí" at the beginning or just uses the phrase as a stand alone - it is the emotive nature of the speaker that determines the warmth of the greeting, not so much the syntax. It is customary to bow low and display one's wings as a sign of good faith; not bowing is not only considered rude but can be an aggressive action (as it is implied the speaker does not want to bow because they do not trust who is being spoken too or plan to do harm to who is being spoken to)

apofresanex stile fin (AH-pohf-rrehss-ah-nehtss STIHL-eh FIHN): literally "will be finding/will find silence outcome"; figuratively "may you find peace in the end/conclusion"; used to express sadness and imply support when one has experience loss of some sort (whether physical, emotional, or spiritual); often "frílíthá seku (FREE-leeth-ow SEH-kuh)" is added to the end to broaden the figurative meaning to "may you find peace in the ending of all things"

leth haleth (LEHTH HAH-lehth): literally "no problem"; figuratively "that isn't an issue" "I don't mind" "don't worry about it" etc.; some natives may say "leth halethku" which is just the plural of "haleth", making the phrase literally "no problems" and changing very little else, however, it is most commonly (and logically) used when referring to multiple problems

skeseku resnes flo (SKEH-seh-kuh REHSS-nehss FLOH): literally "airs giving water"; figuratively "with the clouds come rain" meaning that though something may seem bleak, there is always a change brought about through it, be it good or bad

pekísness haluf (PHEH-kees-ness HAH-luhf): literally "(you) eating world"; figuratively "Feed upon the dirt." or more aggressively "Eat dirt." which is similar to Echovian's "fuck you" and can be used in almost any situation an combination ("pekís haluf" - dirt eater ; "pekís halufá se" - dirt eatery thing/"fucking thing"); very very disrespectful but can be used between friends in a joking manner without making anyone upset

hutú skeness morná fluku (HUH-too SKEH-ness MOHRR-now FLUH-koo): literally "high flying dayly backs"; figuratively "May you soar upon wings like the sun." or more casually "Fly high, sun-wings." Often said to encourage someone; however, it can also mean that one should hurry, as the time within a day is limited. The meaning depends upon the urgency in which one says the phrase and the empathic emphasis behind it

jo (YOH): no literal translation; figuratively "cool" "interesting" "great"; slang for "joje", this is said quickly, often as a response or exclamation, and is more popular with Caeca living in non-Caeca environments

se rones téxá (SEH ROH-nehss TYETSS-ow): literally "things are small"; figuratively "these things are tiny" "don't worry about the little things" etc.

néxá morn (NYETSS-ow MOHRRN): literally "good day"; figuratively "Hello (very casual)" "This is a nice morning/day" etc.

néxá ef (NYETSS-ow EHF): literally "good night"; figuratively "Hello (very casual)" "this is a nice evening/day" etc.

sí leth sískenes (SEE LEHTH SEE-skeh-ness): literally "self negative am knowing/know"; figuratively "I don't know" "I don't think so" "I can't think" "I don't understand" etc.

res sískese [sí] (RES SEE-keh-seh [SEE]): literally "give thought [self]"; figuratively "help me" "please notice me" "give me your attention" etc.
- Echovian Accent -
As a preface: this is a generalization for a native speaking Caeca learning to speak/speaking Echovian. It is not a hard and fast rule, and while variations are discussed, not all Caeca will struggle with the same things resulting in differences in accents. Most Caea, however, do struggle with the hard "i", the hard "a", and the Echovian "v", and it is relatively consistent across accents.

The hard "i": there is no hard "i" sound in Oríyu (like "i" in "I", "fly" or "realize")
  • many Caeca who are not fluent (and some that are) struggle with pronouncing it, often substituting the Oríyu "sí" for the Echovian pronoun "I" and "ih" or "ee" if it is in a word ("fly" becomes "flee" or "flih", "realize" becomes "reelihss" or "reelehss")
"b": in Oríyu, "b" is pronounced like a soft "p" rather than the harder "b" of Echovian (like "b" in "banana" and "bird")
  • most Caeca pronounce the "b" like the Oríyu "b" ("phuhnahneh/phuhnehnah" and "phuhrdt")
"c": the letter "c" doesn't exist in Oríyu, but it is pronounced like "k" if at the beginning or end of a word or an "s" if in the middle of word
  • "cat" is often pronounced "kehdth", "havoc" is often pronounced "hehwohk", "classic" is often pronounced "klehssihk", "nice" is often pronounced "nihss", etc.
"z": there is no "z" in Oríyu (like "z" in "terrorize" or "zubat")
  • many Caeca pronounce "z" similarly to the Oríyu "x" (tss) with a stronger assonated sound ("tehrrohrehtss" or "tssubeht")
"g": there is no "g" in Oríyu (like "g" in "going" or "gather")
  • many Caeca pronounce it as a soft "k" if it is at the end or in the middle of a word ("sing" becomes "sink", "strangle" becomes "strahnkehl"); if it is at the beginning of a word, many Caeca simply drop the "g" ("going" becomes "ohihnk", "grabbing" becomes "rehppihnk")
The hard "a": there is no hard "a" sound in Oríyu (like "a" in "apple" or "antagonize")
  • many Caeca with pronounce it differently depending on where the "a" is located and what sounds closest to the word ("ehppil" or "ohntehkohnihss")
"v": there is no "v" sound in Oríyu (like "v" in "very" or "vertebrae")
  • many Caeca pronounce it as "whuh" (like "w" in "water" or "wanderlust")
The hard "t": Oríyu is a flowing language that relies heavily on careful pronunciation of vowels with assonated (or breathy) consonants
  • the hard "t" (like "t" in "ticket" or "turbulent") is often substituted with "d" (like "d" in "descend" or "drifted") or is spoken with heavy assonance (dth)
"oi" or "oy": there is no "oi" sound in Oríyu (like "oi" in "oil" and "loiter" or "oy" in "boy" or "voyeur")
  • many Caeca substitute "oh" or break it down into "oh" and "ee" ("ohl" or "OH-ee-ihl", "lohtehrr" or "LOH-ee-tehrr", "boh" or "BOH-ee" - BOIIIIII!! -, "whoh-ehr" or "WHOH-ee-ehr", etc.)
The hard "d" : Oríyu's "d" is a softer "thuh" sound with a light assonance
  • in words like "hard" or "embroiled", Caeca will often substitute an assonated "t" or over assonate the "d" ("hahrrthuh" or "hahrrdhuh", "ehmprrohlthuh" or "ehmprrohldhuh"
The short "s": "s" is an assonated sound in Oríyu and is often extended or released at the end of words
  • an extended "s" may be used when the word precedes a word starting with a consonant ("sings loudly" becomes "sihnkss lowdtlee"); a released "s" may be used when the word precedes a word starting with a vowel ("sings everything" becomes "sihnk sehewhehrthihnk")
"sh": there is no "sh" sound in Oríyu (like "sh" in "mission" or "temptation" or "share" or "chef")
  • it is treated differently depending on how the word is spelled and the preceding and following consonants and vowels; typically in words with a literal "sh" ("share", "shear", "ship", etc.), a Caeca may simply eliminate the "s" or "c" ("sahr", "seer", "sip", etc.) or the "h" ("hahr", "heer", "hip", etc.) depending on what is easier to say within the context of the sentence; typically words with a suggested "sh" ("mission", "temptation", "ovation", etc.), a Caeca may often choose one of the vowels in the "-tion" or "-sion" endings to pronounce ("mihssohn" or "mihssihn, "tehmptehtohn" or "tehmptehtihn", "ohwihtohn" or "ohwehtihn", etc.)
"ch": there is no "ch" sound in Oríyu (like "ch" in "chicken", "chief", and "witch")
  • many Caeca pronounce it similarly to "sh', dropping the "c" and pronouncing the rest of the word ("hihkehn", "heef", and "width")
"q": there is no "q" in Oríyu (like "q" in "quiet", "tranquilize", "parquet", and "quandary")
  • many Caeca pronounce the "qu" similarly to the Oríyu "w" ("whihehdt", "trahnwhihlehtss", and "whahndehrree"); the hard "qu" is pronounced the same as the Oríyu "k" ("pahrrkehdt")
The hard "p" : there is no hard "p" in Oríyu (like "p" in "tulip", "trap", and "burlap")
  • most Caeca just over assonate the "p" ("toolihphuh", "trrahphuh", and "purrlahphuh")
- Suggestions -
This language is a work in progress (and one that, technically, should be constantly evolving and changing if it actually wants to be classified as a language) and as such, does not have an exhaustive lexicon, even with many of the words relying on English synonyms to keep the lexicon relatively smaller than English or other English based languages. If there is a word you cannot find and have looked for corresponding synonyms in the available lexicons, please make a post to this thread with the word that is missing. If you would like, please also post a suggestion for the word in Oríyu using the alphabet located near the top of this post. If you are uncertain how to write a phrase or sentence, please feel free to post to this thread with your questions and suggestions. If you have come across a saying or phrase you believe would or should be said by native or non-native Oríyu speakers, please post it in this thread with the intended figurative definition (don't worry about the literal definition). Any suggestions or assistance is always welcome!
Reference for Síku Oríyu to help with translating Pox's phrases and provide insight into his mannerisms and intonation.


This is based off of Scottish Gaelic orthography.

Emasis is a language based upon classes: there are levels of respect that should always be observed. If someone is speaking at a level above the speaker, the speaker should never, ever respond to what is being said, effectively acting as though the speaker does not understand. This effectively makes the higher levels of Emasis a different "language" that isn't learned so much as earned. There are technically six honorific levels of Emasis, however the sixth is only used in combat situations and only on a case by case basis (usually decided by whoever holds the highest ranking). While it is acceptable (though typically frowned upon) for one of a higher ranking to speak at a lower honorific level, it is never acceptable for someone of lower ranking to speak at a higher level (this includes quoting others, making jokes, or even practicing in hopes one day one might achieve a higher ranking). As such, it is very easy to tell who is important when speaking Emasis, and it is not uncommon for people to start conversations from the lowest level when they are uncertain about their partner's social ranking.

The levels are broken down from 0 to 4 (with "Battle" being the sixth), and are listed as the following when appropriate:

Level 0
Level 1
Level 2
Level 3
Level 4

For the sake of archival simplicity, they are listed 0 to Battle; however, the corresponding ranks in society are a bit different. Level 0 is used when speaking to someone below one's social status when one's social status is not high ranking (e.g. the speaker cannot use Level 4). Thus, Level 0 is technically used by any person who is a higher rank than the person they are speaking to. Level 1 is used when speaking to someone of an equal rank. This level can be used between any social ranking; however, the higher the social ranking, the more causal and potentially rude Level 1 may be perceived (though it is, technically, correct to use as long as social rankings are equal). Level 2 is always used when speaking to someone of a higher ranking. Everyone save those at the highest social ranking use Level 2 when speaking to someone above them, and using any other honorific level is considered incredibly rude and, depending on the situation, is similar to a death threat or crass gesture. The only exception to this is when someone of a higher ranking initiates a conversation (or more commonly in these cases, a command or short question) in the sixth honorific level, Level Battle, in which case it is acceptable to respond in the same Level Battle until the higher ranking person decides to change. Level 3 is used by a high ranking speaker when addressing someone of a lower rank, and is very commonly used in commands (though it is also appropriate for conversations). This level distinguishes those of a high rank from those of a low, and should never be used by lower ranking individuals while in the presence or earshot of a high ranking individual. Level 3 can sometimes be used in jokes or quotes when speaking among a completely low ranking audience, but should any high ranking individual hear it, it is considered incredibly offensive. Level 4 is used when the speaker and another individual are at similar high social rankings. The ranks do not necessarily need to be unequivocally equal, but they should be similar enough that distinguishing between them is difficult at worst. When in doubt, it is always appropriate to use Level 2 with an individual who then may choose to clearly state, "It is acceptable to use Level 4 with me." or simply use Level 4 as an unspoken invitation to do the same. Level 4 should never be used by lower ranking individuals, ever. It is grounds for serious (and generally accepted warranted) punishment by any individual or individuals of the higher social ranking. Finally, Level Battle is used only in combat or other tense situations where shorter sentences are not only preferred but often required. This level is never used casually and can only be instigated by the highest social ranking member in the group.

Below is a table to illustrate the highest possible honorific to use between a speaker and audience:
0 Branded Kindlers Embers Flames Lucids Beacons Glided Ascended
Branded Level 1 Level 2 Level 2 Level 2 Level 2 Level 2 Level 2 Level 2
Kindlers Level 0 Level 1 Level 2 Level 2 Level 2 Level 2 Level 2 Level 2
Embers Level 0 Level 0 Level 1 Level 2 Level 2 Level 2 Level 2 Level 2
Flames Level 0 Level 0 Level 2 Level 1 Level 2 Level 2 Level 2 Level 2
Lucids Level 3 Level 3 Level 3 Level 3 Level 4 Level 4 Level 2 Level 2
Beacons Level 3 Level 3 Level 3 Level 3 Level 3 Level 4 Level 2 Level 2
Gilded Level 3 Level 3 Level 3 Level 3 Level 3 Level 3 Level 4 Level 4
Ascended Level 3 Level 3 Level 3 Level 3 Level 3 Level 3 Level 4 Level 4
*Speaker (column) to Listener (Row)*

Emasis is spoken very, very quickly, and sentences are often very, very long as many try to keep their "end-thought makers" to the minimum. This, combined with the stress of a word always on the first syllable, makes for a rhythmic sound, though the speed grounds the sound in what is clearly a language and not a song. For foreign speakers, the most difficult thing about Emasis is understanding what is said by a native speaker, as they speak so quickly and so many of the sounds are similar, it can be difficult to decipher just what exactly was said. As native speakers are so used to speaking so quickly, slowing down is usually unnatural and difficult, though with concentration it can be done. As Asrai, typically, are not keen on sharing their language with foreigners, it is rare to ever hear an Asrai speak Emasis slowly, and some Asrai may take offense at being asked to slow down or hearing another Asrai speak unnaturally slowly.
- Alphabet -
b - pah/pyah
bh - vah/vyah
c/k - khyah/ahkih
ch - khah (glottal and palatal)
chd - ahkhak
cn - crah
d - tah/tyah
dh - gah (glottal)/yah/ahzh (between vowels, break)
f - fah/fyah
fh - none
g - kah/kyah
gh - lengthens preceding vowel (between vowels)/gah (glottal)/yah
gn - grah
h - hah
l - lah (back of throat)/lah (palatal)
ll - lah (back of throat)/yah (back of throat)
m - mah/myah
mh - vah/vyah
n - nah/nyah
ng - ahng/ahnygyah
nn - tnah/nyah
p - phah/ahp pah/pyah
ph - fah/fyah
r - rrah/rryah
rr - erah
rt/rd - ahrrst
s - tsah/shah
sh - hah/hyah
sr/str - tstrach
t - thah/ahtyah/aht
th - finally none/between vowels break/hah/hyah
v - bvah/ahvih

a - uh/ah
ai - ee/ih ah (stressed)
à - ah
ài - ah/eeh
ao - eooh (like you’re grossed out)
aoi - eooh (like you’re grossed out)
e - uh/eeh
ea - uh/eeh
èa - eeah
ei - eehee/eeh
è/èi - eeh
eo - oh (back of throat)
eò/eòi - yoh (initially/back of throat)/oh
eu - eeh (before m)/eehah
i - ee
ì - ee
ia - eeuh/eeah
io - ee
ìo - eeuh
iu - yoo (initial)/oo
iù/iùi - oo
o - ooh (back of throat)/ oo (before b/bh/g/gh/m/mh)
oi - ooh (back of throat)/ euhh (palatal)
u - oo
ua/uai - ooah (before m/n/ng)/oouh
ui - ooh (like you’re grossed out/before m/n/ng)/oo
ù/ùi - oo
y - eye

abh/amh - ahoo
adh/agh - eooh (like you’re grossed out)
aidh - ahee
aigh - eoohee
eagh - oh (back of throat)
eamh - ehoo
iodh/iogh - eeuh
ogh - oh (back of throat)
oibh/oigh - eoohee (like grossed out)
oimh - ohee (back of throat)
uimh - ooee
This one (mas/fem)
0: di (DEE)/de (DUH)
1: didabh (DEE-dahoo)/dedabh (DUH-dahoo)
2: dideaghdach (DEE-doh-dahch)/dedeaghdach (DUH-doh-dahch)
3: athdillabh (AH-dee-lahoo)/ athdellabh (AH-duh-lahoo)
4: seathdilluimh (SHEEH-dee-looee)/seathdelluimh (SHEEH-duh-looee
Battle: dy (DIE)

These ones (mas/fem)
0: dide (DEE-duh)/dedi (DUH-dee)
1: didedabh (DEE-duh-dahoo)/dedidabh (DUH-dee-dahoo)
2: didedeaghdach (DEE-duh-doh-dahch)/dedideaghdach (DUH-dee-doh-dahch)
3: athdidellabh (AH-dee-duh-lahoo)/ athdedillabh (AH-duh-dee-lahoo)
4: seathdidelluimh (SHEEH-dee-duh-looee)/seathdelluimh (SHEEH-duh-dee-looee
Battle: dyduy (DIE-die)

That one (mas/fem): works both as he/she and you
0: mi (MEE)/me (MUH)
1: midabh (MEE-dahoo)/medabh (MUH-dahoo)
2: mideaghdach (MEE-doh-dahch)/medeaghdach (MUH-doh-dahch)
3: athmillabh (AH-mee-lahoo)/athmellabh (AH-muh-lahoo)
4: seathmilluimh (SHEEH-mee-looee)/seathmelluimh (SHEEH-muh-looee
Battle: my (MIE)

Those ones (male dominant/female dominant)
0: mime (MEE-muh)/memi (MUH-mee)
1: mimedabh (MEE-muh-dahoo)/memidabh (MUH-mee-dahoo)
2: mimedeaghdach (MEE-muh-doh-dahch)/memideaghdach (MUH-mee-doh-dahch)
3: athmimellabh (AH-mee-muh-lahoo)/athmemillabh (AH-muh-mee-lahoo)
4: seathmimelluimh (SHEEH-mee-muh-looee)/seathmemilluimh (SHEEH-mee-muh-looee)
Battle: mymy (MIE-mie)

0: i (EE)
1: idabh (EED-ahoo)
2: ideaghdach (EED-oh-dahch)
3: athillabh (AH-ee-lahoo)
4: seathilluimh (SHEEH-ee-looee)
Battle: itha (EE-uh)

0: èa (EEAH)
1: èadabh (EEAHD-ahoo)
2: èadeaghdach (EEAHD-oh-dahch)
3: athèallabh (AH-eeah-lahoo)
4: seathèalluimh (SHEEH-eeah-looee)
Battle: èatha (EEAH-uh)

0: eu (EEHAH)
1: eudabh (EEHAHD-ahoo)
2: eudeaghdach (EEHAHD-oh-dahch)
3: atheullabh (AH-eehah-lahoo)
4: seatheulluimh (SHEEH-eehah-looee)
Battle: eutha (EEHAH-uh)

0: himha (HEE-vuh)
1: himhadabh (HEE-vuh-dahoo)
2: himhadeaghdach (HEE-vuh-doh-dahch)
3: athimhallabh (AH-eev-vuh-lahoo)
4: seathimhalluimh (SHEEH-eev-uh-looee)
Battle: himhatha (HEE-vuuh)

Indefinite Pronouns:
(Honorific note: using indefinite pronouns to refer to any Asrai is considered rude and should be avoided by restructuring the sentence if possible)
uam (OOAHM) - all
uamidabh (OOAHM-ee-dahoo) - everybody/everyone/everything
lilio (LEE-lee) - another
iom (EEM) - any
iomidabh (EEM-ee-dahoo) - anybody/anyone/anything
atu (UH-tyoo) - both
natu (NYUH-tyoo) - each
eomagh (OHM-eooh) - either
siruam (SHEER-rooahm) - many
aoich (EOOHCH) - neither
aiord (EOOHRST) - none
airodidabh (EOOHRST-ee-dahoo) - nobody/no one
ufir (OO-feerr) - some
ufiridabh (OO-feerr-ee-dahoo) - somebody/someone
hise (HEE-tsuh) - such

Possessives (as prefixes) - 4: doesn’t replace the stress of modified word
0: mì- (MEE)
1: mìsha- (MEE-hyuh)
2: none
3: lìsha- (LEE-hyuh)
4: lìshamy- (LEE-hyuh-mei)
Battle: lì- (LEE)

VERBS: roots end in regular vowels ALWAYS

past tense: (root)+nudh
present tense: (root)+nuing
future tense: (root)+thàr
past perfect: ludh (root)+nudh
present perfect: luing (root)+nuing
future perfect: làthàr (root)+thàr

to be: gneu (GREEUH)
past tense: gneunudh (GREEUH-noohzh)
present tense: gneunuing (GREEUH-noohng)
future tense: gneuthàr (GREEUH-ahrr)

to do: cneu (KREEUH)
past perfect: ludh (LOOHZH) cneunugh (KREEUH-noohzh)
present perfect: luing (LOOHNG) cneunuing (KREEUH-noohng)
future perfect: làthàr (LAH-ahrr) cneuthàrr (KREEUH-ahrr)

tìofh (THEEUH) : ability to (can)
Placed before (root+muimh)
-"Didabh tìofh cneumuimh ideaghdach." = I can do it.

phìofh (PHEEUH) : permission to (may)
Placed before the verb in present tense it's referring to and is not conjugated

ifeoch (EE-fohkh) : suggestion (shall we/let's)
Placed before the verb in present tense its referring to and is not conjugated

gìlae (KEE-luh) : to speak to (high)
lae (LUH) : to speak at (low - for humans and other animals)
eumi (EEHM-ee): to think (low)
euli (EEHAH-lee): to think (high)
sidra (TSEE-trah): to love
dra (TRAH): to fuck (trashy/slang)
cnaoghi (CREOOOH-ee) : to go
cnàimiri (CRAH-meer-ree) : to eat
purrio (PHOOR-ree) : to make
iame (EEUH-muh) : to like/enjoy

Honorific Verb Modifiers
Placed before the verb or verb phrase, honorific modifiers are necessary when speaking from a lower position, with strangers, or in a formal setting (regardless of your relationship with whom you are speaking). Honor level 2 and 4 have multiple modifiers, any of which can be used in most situations; however, if there is a specific situation tied with an honorific verb modifier, that word should be used, otherwise the sentence is considered rude (or uneducated and backwards, which is basically the same thing).
0: none
1: gu (KOO)
2: neomhi (NOHMV-vhee) - introductions/speaking with strangers for the first time
nèarrlliùi (NEEAHR-ryoo) - asking a question in rhetoric
nirrlliùi (NEER-ryoo) - asking a question in earnest
denge (TUHNG-yuh) - apologizing
mumaidh (MOO-MAHEE) - requesting something
3: gunoimh (GOO-nohee)
4: seomhi (SHOHMV-vhee) - introductions/speaking with strangers for the first time
seomhe (SHOHMV-vhuh) - speaking with a stranger for the second and third time
seomhiu (SHOHMV-vhoo) - speaking with someone who is an acquaintance
sèarrlliùi (SHEEAHR-ryoo) - asking a question in polite sarcastic rhetoric
sèarrlliùiliùi (SHEEAHR-ryoo-loo) - asking a question in friendly rhetoric
sirrlliùi (SHEER-ryoo) - asking a question in earnest
sirrlliùiliùi (SHEER-ryoo-loo) - asking a personal question
senge (SHUNG-yuh) - apologizing for something the speaker did
sengegì (SHUNG-yuh-yee) - apologizing for something someone else did
sumaidh (SHOO-nohee) - requesting a favor politely
susamaidh (SHOO-tsah-nohee) - reminding someone they owe you a favor
susuluimh (SHOO-tsoo-looee) - ONLY for flirting and always will put the sentence in a flirting context
Battle: none

Example sentences:
1: (male speaker) "Didedabh ifeoch gu cnaoghinuing sio aiofogh."
-Literally: We shall/let's go over there ; figuratively: Let's go over there/how about we go over there?
2: (female speaker) "Dideaghdach unnar neomhi gneunuing Bob."
-Literally: This one name is Bob ; figuratively: His name his Bob
3: (male speaker) "Athmimedeaghdach gunoimh purirrionuing ufir cnàimirimeu shìo athdiliabh."
-Literally: Those ones make some food for this one ; figuratively: Would you make me some food?/Please make some food for me.
4: Seathdelluimh sirrlliùiliùi iamenuing lìoluimhuair?
-Literally: That one likes flowers? ; figuratively: Do you like flowers?/ Do you enjoy (looking at/smelling/being around) flowers?

Plurals (-n/uair)
srai (TSREE) - person
srainuair (TSREE-noouhrr) - people

sragi (TSRAH-kee) - child

medra (MEE-trah) - cow/human
medranuair (MEE-trah-noouhrr) - cows/humans

ùnnar (OON-nyahrr) - name
ùnnaruair (OON-nyahrr-oouhrr) - names

meu (MEEHAH) - thing/object

cnàimirimeu (CRAH-mee-ree-meehah) - food

seras (TSEER-ruhsh) - the sun

lìoluimh (LEEUH-looee) - flower
lìoluimhuair (LEEUH-loohee-oouhrr) - flowers

sitan (TSEE-tuhn)
sitanuair (TSEE-tuhn-oouhrr)

duteagh (DOO-thoh) - health

Adjectives: (noun+ù/tuarù) when in the position of object, function as predicate adjectives without needing conjugation
pàirnn (PYEEHR-in): strength
pàrnnùtuarù (PYEEHR-nyoo-toouh-rroo): powerful/strong
“Mimedabh gneunuing pàrnn.” = They are strong/powerful.
"Pàrnnùtuarù Sylarenuair purrionuing duteaghtuarù sraginuair." = Strong Sylarens make healthy children.

barai (PUHR-ree): speed
baraituarù (PUHR-ree-toouh-roo): fast/quick

Verb > Adjectives: (root+p) placed before what they’re modifying
sidrap (TSEE-trahp) - lovely/loving/loveable
“Medabh gneunuing sidrap srai.” = She is a loveable/loving person.

Verb > Predicate Adjectives: (root+pogh) placed after the verb like an object
“Mi gneunuing drapogh.” = You are fuckable.
-Note: this is always literal, not figurative

Adverbs: (noun+ù/tuach) placed before a verb in past/perf/present tense or between verb words in perfect tenses
druit (TROODT) : wisdom (NOT KNOWLEDGE)
druitùtuach (TROOD-too-toouhch) : wisely/sagaciously

dreit (TREEHEEDT) : knowledge (NOT WISDOM)
dreitùtuach (TREEHEED-too-toouhch) : knowledgeably

ufogh (OO-foh) : here
aifogh (EE-foh) : there

Verb > Adverbs: (disei+root) placed before a verb in past/perf/present tense or between verb words in perfect tenses

Coordinating Conjunctions: placed before an independent phrase or a clause
do (TYOO) : so
und (OOND) : and
shìo (HEEAH) : for
briogh (PREEJ) : but
geob (KOHP) : or
phì (FEE) : yet

Subordinating Conjunctions: placed before a dependent phrase or a clause
labh (LAHOO) : after
thogh (OOCH) : as
bhìo (BVEEUH) : although
man (MAHN) : because
dabh (TAHOO) : before
suam (SHOOAHM) : though
iahbrof (EEAH-prroohf) : if
mearuigh (MEEHR-roogh) : once
bachd (BAHKHAK) : that
rùi (ROO) : than
uleng (OOL-ehng) : unless
pàtea (PAH-dtyuh) : until
rreash (ERRAH) : when
ungei (OOYNG-yee) : where
geit (KEEHDT) : while
cnabh (KRAHOO) : during

bì (PEE) : with/to/at/among/by
phì (FEE) : in/on/of/near/above
rù (RROO) : from/about/across/behind
sio (SHEE) : into/against/between/over
ta (THAH) : like/under/out/off

Flat intonation
subject - verb - object

Rising intonation at the end
(subject) - verb - object

Imperative: (cannot be used in honorific 2)
Flat intonation (typically); sometimes falling intonation at the end to make the request less of a command
(subject) - verb

On top of using the correct level of formality in pronouns, honorific 1, 2, and 4 have “thought end markers” to further emphasize the speaker’s position (sentence + honorific phrase); the word "obheum (OOVH-eehm)" is an honorific verb modifier that is only ever used for this expression, though sometimes in jokes it may be used as a common honorific verb modifier.
1: …do di/dedabh obheum euminuing
2: …do di/deaghdach obheum ludh euminudh
4: …do seathdilluimh obheum luing eulinuing (or if feminine "seathdelluimh")
-Note: the phrases technically mean "...so I think" but in conversation it acts as formal ending, so when it's present it's usually ignored in reference to the meaning of what is said, but if it's absent it's super offensive (even children remember to say it). If you want to say "This is what I think." you would say "This is what I think, so I think." Sounds weird in English but that would be the proper way to speak to someone on the same level or above you in Emasis.

Speaking to Humans
When speaking to humans in Emasis, Asrai never use anything but the honorific level 0. On top of this, there is a "thought end marker" that, if not present, is a huge offense to any Asrai listening (essentially by not having the marker, the speaker is implying the human is on par with Asrai, even if it's only the lowest level). The phrase is said as an aside to one's self but loud enough that anyone listening should be able to hear it.
0: ...suam di/de laenudh bì medra(nuair). (if plural)
-Note: the phrase technically means "...though I spoke at a cow." and it is meant literally.
Reference for Síku Oríyu to help with translating Pox's phrases and provide insight into his mannerisms and intonation.
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