Conlangs Monthly is a publication dedicated to

publishing articles concerning Linguistics, Literature,

and guidance on Conlanging as well as Conworlding.

INDEX OF ARTICLES:
Suitumak -

by Danny G. Wyatt

by Josh Rocchio

Yinol -

by Jonathan Fleury

perceive the world by Gabe Witmonger

Gilgamesh -

by Raphael Souza

Mark 1 -

by Gabe Witmonger

This publication, Conlangs Monthly its name and content are the
exclusive property of J. Fleury and G. Witmonger. The publication may be
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creators and attribution parties, a copyright notice, a license notice, a
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content of the publication in any way is prohibited.
J Fleury and G Witmonger 2014 All Rights Reserved

Suitumak- by Danny G. Wyatt

In my conworld (Pksetar) people still cook following
the ancient ways in order to preserve the life-force of
the food. The old lore tells how the mighty warriors
learned to cook in the soil during the long campaigns
of war so as not to carry unnecessary dead-weight with
them. Through trial and error they learned to cook
meat and roots, layer by layer they cooked them until
everything was ready. The only thing these warriors
would take with them during their campaigns would
be the big leaves from banana trees, they would roll
them and place them in their bags carried by their
horses; the banana leaves also allowed the soldiers to
carry leftovers with them for later times, this would
prove useful during times where they had to march
for days without stopping. The Fartush love the taste
of a meal cooked inside banana leaves, according to
them, the taste of banana leaves infuse strength into
the body and clears the mind from sorrows.

Underground cooking pit

Ingredients to prepare Suitumak :

Sertug hamare Suitumak :

~ 2 legs of Chumtapik lamb-like animal

~ 4 Fuitur use chickens if otherwise unavailable
~ 20 potatoes
~ 20 sweet potatoes
~ 1 pound of beans
~ 10 corn ears cut in half
~ 10 green bananas
~ 2 cups sun-dried chilli
~ Garlic
~ Pepper
~ Salt
~ 2 pounds of cheese
~ Banana leaves

~2 gyu Chumtapik
~4 Fuitur
~20 brar
~20 tilu
~1 der blau
~10 takra
~10 eusoel
~2 fertig verdo
~Felfak
~ Koush
~Blup
~2 der Jital
~Vesel usla

*Preparation:

*Zasr:

~ Dig a hole in the ground where the Suitumak is

going to be prepared.
Make a fire and heat some stones. Once they are hot,
carefully transfer some stones to the bottom of the
hole, to form a layer.
~ Lay the potatoes and sweet potatoes on top of the
stones. Loosely place some hot stones on top to form
another layer.
~ On the second layer place the beans, cheese and
meats seasoned with salt, pepper, garlic, and chilli
(the most common meats used in the Suitumak are:
chumtapik and fuitur).
~ Place a larger amount of stones on top of the meats,
as they take longer to cook.
~ Cover everything with banana leaves, to protect
the food and avoid contact with dust. On top seal the
Suitumak with dry soil.

~Verafh nisafet al felfar: Maofarjfhem Fhero Kesli

minkovna, Kesli Nonvudul, vum Mirfarjfhes
tainfar takratrova l Blup Urfaoeljfhon vum l vesel
Svels Vlfhalsjfhon vum l arfaro gr vum ul l.
~Brarvum ik tiluselgr ta tilufe fene Brartala Vum
Vrafh skulfet al talfar l Fhero Keli minkovna,
Fetalfet Fone Keli tinkovna; Verdo vum Chumtapik
Verdi Fe talfet Fesne.
~Akar, Vrafh blafet fesnevum vrafh felfet fesla:
omfarjfhus eusoel vienfarjfhu bals vum jfhinfarjfhu l
Brar vum chumtapik blaufarjfhu fene, vumtainfarjfhu
takratrova fuitur l.
~Blup Urfaoeljfhon vum l vesel Svels Vlfhalsjfhon
vum ik tiluel gr Fuitur-ta tilufe fene Brartala.
~Petr Vrafh nisafet al felfar: jer Knesf parfarjiusli
ul Slet ta ganfarte Tin ji vimfe etala ul Brarjfhon vum
ik Bor jitala jel nesfam Brarjfhon Euso ta ganfarte
Tin. usla ta Fe nemafarjfhem fene Fragokovna.

The Fartush love the taste of a meal

cooked inside banana leaves, according
to them, the taste of banana leaves infuse
strength into the body and clears the mind
from sorrows.

Non enim tam praeclarum est scire Latine quam

turpe nescire 1 , were the rather harsh words of the
Roman orator and politician Cicero, famed for his glib
tongue, turns of phrase, and endless stamina on the
podium. Personally Id change the last word nescire,
to not know, to non conari, not to try. This maxim
of course applies to every project we undertake in the
course of our lives, but lets focus here on two subjects
most dear to the hearts of the linguist and conlanger:
learning languages (nat or con) and developing our
own.
To start with learning existing languages, know that
my background includes various levels of study, incountry stays, jobs, and drunken conversations over
chess and vodka in Italian, Spanish, Russian, Latin
and Ancient Greek (B.A. and M.A.), and Slovenian
(professional slo-eng translator and 5 year resident).
What this tells you more than the obvious excessive
interest in languages is that, in doing so, Ive made
every mistake in the book. Traveling for the holidays
in Italy one year I tried to wish someone a Happy New
Year (drawing a blank on the idiomatic Auguri!).
As a result of my native, American accent, I had a hard
time with geminate consonants, and in saying buon
ano instead of anno, I accidentally complimented their
rear end. By misplacing the accent in when
studying Russian, I declared my urination all over an
essay instead of writing it. In Spanish class, after making a particularly silly mistake the teacher asked if I
was embarazado. S s, I responded, upon which the
teacher asked Quin es el padre? Embarazado, of
course, means pregnant, and not embarrassed. But
nothing compared to the insult I gave the poor woman at a bakery one day when I ordered a small pica
or pizza. Thinking myself clever, I put a diminutive
ending on pica to emphasize that the pizza was, indeed, small. In the end, I demanded from her a pika,
a word crude enough that Ill let you, care lector, look
it up for yourself. The point of all these humorous and
embarazing anecdotes is to show that no matter how
many mistakes one makes, you should never gave up.

Confidence in
(Con)languaging
more or less in isolation, so we cant even hear the
chuckle that a mistake or failure in learning a natlang causes, diffusing any negative feelings. The trick
is in seeing mistakes and failings, of which I provided
abundant example above, as opportunities to learn
and develop something you werent even aware of. If
youll pardon all the personal experience, Ill tell you
one more story to show you what I mean.

Despite the often awkward setbacks, today I am still

active on a regular basis with all the languages Ive
studied. This perseverance mentality transfers easily to the world of conlanging, as sometimes the mere
thought of trying to flesh out a whole language, not
only with a workable grammar, but with a vocabulary
capable of all the shades of nuance and expression
we enjoy in our native tongues seems overwhelmingly
impossible. We are also often creating our languages The speakers of one of my main conlangs are master
dogs handlers and are intimately linked to their wintry

...take every stumbling block

in your conlang as a chance to
explore a different grammatical
invention or a new range of
vocabulary.

surroundings. The language was still in its incipient

stages and I was trying to quickly build up vocabulary. I sat myself down to work on some very caninespecific terminology, but nothing was coming it was
too difficult to imagine concepts that dont exist in
English. Convinced I was a hack, and that Id never be
able to start, let alone finish this conlang/world, I gave
up and took my dog for a walk. The moon was shining that evening on a recent snowfall, and the edges of
the woods looked beautiful. In a few short productive
minutes, the words for moon, shine, and night all
came immediately. Rushing home, I penned my languages first full sentence:
Palam enolraz blado
knarinbi janal ajtsa

mowokpra adajma

vu

light moon.gen snow.inst dog.ben shine.imperf temp.

woods.loc night run.iter
The light of the moon (reflecting) off the snow shines
upon the dog as he darts in and out of the woods at
night. Everything written here is simply to encourage
you to keep up the good work. Take every opportunity to speak the natlangs you are studying, bravely
trying new words and attempting structures which
may be slightly out of your reach.
Treat every mistake as two things gained, not one lost.
Similarly take every stumbling block in your conlang
as a chance to explore a different grammatical invention or a new range of vocabulary. Only by forging
ahead and making plenty of mistakes along the way
but then fixing them immediately can we reach our
ultimate goal of either mastering an existing language
or perfecting our own conlang. After all, errare est humanum.
1.- Colloquially: Knowing Latin is not really something
to be proud of, as much as not knowing it is something
to be ashamed of.

Yinol
Yinol:
~ 1 lb beef mince
~ 1 lb pork mince
~ 2 tbsp garlic powder
~ Flour
~ Salt and pepper
~ Olive oil for frying
~ Pita bread
Method:
~ Place beef, pork and garlic into a bowl. Season
and mix well with hands.
~ Divide the meat into two sections, and roll it out
to form a long sausage about 3/4 inch (2cm) thick.
Cut into 4 inch (10cm) lengths and set aside. (If the
meat falls apart too easily, mix an egg white into the
mixture to help bind it together). Dip each piece in
flour and shake off any excess.
~ Pour some oil into a frying pan. Fry each piece
until they are cooked.
~ Serve inside a toasted pita bread with mint yoghurt.

The name Yinol comes from a root meaning to refresh or to revive. This dish
was given its name because of the relatively simple way to prepare it, yet how it can
sustain even the hungriest of travellers until dinner time.
A popular snack sold in the streets of Nad Yashmir - The Fragrant City - one can
enjoy this snack whilst relaxing by the famous bronze fountain with the gentle
aroma of blossom in the air, and marvel at the sandstone streets with their red tiled
roofs and charoite pillars, and perfumed marbled squares where fish in river-fed
pools swim lazily about as the late summer sun sets over the horizon.
Bon Apptit!

How conlanging
affects how we
perceive the world
Charlemagne once said, to have a second language
is to have a second soul
To create a language, then, is to create a new soul.
Because, at the root of conlanging lies the intrinsically
human capacity for questioning the why and how,
the what if and why not?. Conlanging takes us up
in this journey of making us aware of our capacity
for perception, understanding and discernment. All
the theories and assumptions behind Linguistics
Relativity are put to the test when a person undertakes
the pleasurable labor of creating a new system of
communication.
By means of conlanging a person becomes mindful of
the building blocks that make up a language; it enables a
person to use grammar & vocabulary, minimalistically
speaking, as tools for creating meaning and reshaping
the current reality. The thousands of languages
spoken around the world with the variety they exhibit
concerning morphosyntax, vocabulary, phonology,
pragmatics, semantics, information structure,
grammar, linguistic ethnography, etc. attest the human
capacity for creating meaning and understanding the
self and its relationship with time, causality, space and
the connections with other human beings.

(differences in gender, types of sand-storms, shapes of

waves, etc.) may not be a must for another one. The
habitual use of a language is what makes us perceive
reality in a certain way and not our intrinsic capacity
for doing so. For example, in a study, people from
different cultural backgrounds were asked to describe
different objects; those who used the masculine
gender to define the object (der Toaster, der Berg)
differed in how they saw and thought of the object
when compared to those who used those same nouns
but with an opposite gender (la tostadora, la montaa)
as well as those who perceived those nouns as neutral
(the toaster, the mountain); hence, masculine,
feminine and neutral qualities are transferable by the
use of the article the object receives.
Thus, Germans will tend to think about a mountain
as having manly traits (power, size, etc.) whereas
Americans will see it as a neutral object possessing
qualities not bound by gender.
While monolinguals can only think of a single word
to describe a cat, bilinguals brains offer them 2
alternatives to choose from; polyglots brains bombard
them with many words to describe such animal
and thus, have to make a decision according to the
environment in which this animal is perceived.

To a conlanger this choice goes deeper into the brain to

Linguist Roman Jakobson mentioned once that the point in which the executive function of the brain
Languages differ essentially in what they must not only must choose among different words (in case
convey and not in what they may convey. Implying he speaks more than 1 language) but also demands
that, although all things are possible to be conveyed from the brain the capacity for understanding what
by means of a language, not all languages convey all makes a cat a cat and then asks from it to name it
things or the same things. Whats a must for a language according to its kind and to choose to call it somehow

and justify so. Another example of this is how English

sentence structures focus on agents while other
languages focus on the action or the recipient of the
action; this means that an entire judicial system and
cultural values for a nation would be shaped by the
way the language works.
This changing of neural pathways to meet new
demands is known as neuroplasticity, and having to
make decisions like the ones presented above reinforce
the brains perceptual capacity and allows it to work
more efficiently.
Serious conlangers must engage in typological
research that will enable them to shape a new reality
and perspective of personal existence in order to
answer a very personal question why do we think the
way we do?. The conlanger, by changing the way he
thinks will change the way he talks and by changing
how he talks he will change they way he thinks.
Conlanging takes a person to the peak of humans
capacities; as animals not only we can use a very
developed language but create one too and hone it
to serve us in helping us understand and shape our
reality.

By means of conlanging a person

becomes mindful of the building
blocks that make up a language; it
enables a person to use grammar
& vocabulary, minimalistically
speaking, as tools for creating
meaning and reshaping the current
reality.

Gilgamesh
Poetry has emerged as a form of expression among
peoples of an endless diversity in aspects of culture,
space and time. Five millenia ago, the first great work
in this form started to be written. It was the Epic
of Gilgamesh, a compilation of poems in the Old
Babylonian dialect of the Akkadian language telling
the mythological story of how a Sumerian king would
have defeated spirits of evil accompanied by a warrior
sent by gods, Enkidu.
In the following excerpt, Gilgamesh mourns over the
death of Enkidu.

Old Babylonian:
Ibr a arammuu danni
Ittya ittallaku kalu martim
Enkidu a arammuu danni
Ittya ittallaku kalu martim
Illikma ana matu awltim
Urr u m elu abki
Ul addiu ana qebrim
Ibrman itabbiam ana rigmya
Sebet mim u sebe mitim
Adi tltu imqutam ina appu
English:
My friend, whom I deeply love
Who went with me through every danger
Enkidu, whom I deeply love
Who went with me through every danger
He went to the fate of man
I wept for him day and night
Over burial did I not give him up
Maybe my friend will rise at my cry
For seven days and seven nights
Until a maggot fell from his nostril

Mark 1
1 The beginning of the gospel about Jesus Christ, the
Son of God.
2 It is written in the prophet Isaiah: Look, I am going
to send my messenger in front of you to prepare your
way before you.
3 A voice of one that cries in the desert: Prepare a way
for the Lord, make his paths straight.
4 John the Baptist was in the desert, proclaiming a
baptism of repentance for the forgiveness of sins.
5 All Judaea and all the people of Jerusalem made
their way to him, and as they were baptised by him in
the river Jordan they confessed their sins.
6 John wore a garment of camel-skin, and he lived on
locusts and wild honey.
7 In the course of his preaching he said, After me is
coming someone who is more powerful than me, and
I am not fit to kneel down and undo the strap of his
sandals.
8 I have baptised you with water, but he will baptise
you with the Holy Spirit.
9 It was at this time that Jesus came from Nazareth in
Galilee and was baptised in the Jordan by John.
10 And at once, as he was coming up out of the water,
he saw the heavens torn apart and the Spirit, like a
dove, descending on him.
11 And a voice came from heaven, You are my Son,
the Beloved; my favour rests on you.
12 And at once the Spirit drove him into the desert
13 and he remained there for forty days, and was put
to the test by Satan. He was with the wild animals, and
the angels looked after him.

1 De Aenem bondel Seanesneu Jisus-Krisuneu, faeniel

Lago Vrammoi: 2 Nutolo shi imar eheomor Isaodin
de Bufeifon: (Lomenmal! D douvilan Vusvius dli
Salvafonvon Matsules, vein biumemur vuli Ishauvon
vuslum;) 3 Aoremal! Semvere usialan Solaovir,
Biumemal de Ishauvon Jiovamoi, Vus Veredar,
jheimal foli Ishausvon maerel, 4 Ion de Adofon
boriumer Adoneu Solaovir, boriulen Adovon Sotodaf
Oidaneu hoi olnamir Ilsesvon. 5 Atailo fal de Omun
Juidamoi un fal de Otoufons Jirusalemmoi tammer
Fovius, un Fes imer adomor foina Eliotum Jordan,
aejhalo esholen fesli Ilsesvon.
6 Un Ion eisumer Fushesvon jheifer Imalui Undamoi
un ain Turovon foli Sintumaf, un Fo samer aisomir
Tamonsvon un darel Shunivon. 7 Ora, Fo samer
boriumir, taulen: Ddius Embe toruol jou dvon
aenolan; D nei imar shigoel hoi bilomir un sineifumir
foli Onagisvon. 8 D adomer vuvon Urlekum, ef Fo
adomur vuvon Bliseliukum.
9 Turdum bons leisneu, Jisus aenomer Nasarevir
Galilemoi un Fo imer adomor Jordantum Iondina.
10 Un sinalo, aumilen Urlevir, Fo doumer de Laovon
ainilen, un, ulvaodaf, de Bliseliu tidalen foleum; 11
Un ain Heia aenomer Laovir taulan: Vu imar dli
Lago, de dui deunel; D ainufar vuvon 12 Un sinalo
de Bliseliu aonimer fovon tammir Darkamivixtum.
13Son, Fo aevimer Darkamitum Brotu Leisdum,
nerum Fo imar eidemor Kraudina, un Jisus omor
darel Organskan, ef de Exis emillen fovon.

14 After John had been arrested, Jesus went into

Galilee. There he proclaimed the gospel from God
saying,
15 The time is fulfilled, and the kingdom of God is
close at hand. Repent, and believe the gospel.
16 As he was walking along by the Lake of Galilee he
saw Simon and Simons brother Andrew casting a net
in the lake -- for they were fishermen.
17 And Jesus said to them, Come after me and I will
make you into fishers of people.
18 And at once they left their nets and followed him.
19 Going on a little further, he saw James son of
Zebedee and his brother John; they too were in their
boat, mending the nets.
20 At once he called them and, leaving their father
Zebedee in the boat with the men he employed, they
went after him.
21 They went as far as Capernaum, and at once on
the Sabbath he went into the synagogue and began to
teach.
22 And his teaching made a deep impression on
them because, unlike the scribes, he taught them with
authority.
23 And at once in their synagogue there was a man
with an unclean spirit, and he shouted,
24 What do you want with us, Jesus of Nazareth?
Have you come to destroy us? I know who you are:
the Holy One of God.
25 But Jesus rebuked it saying, Be quiet! Come out
of him!
26 And the unclean spirit threw the man into
convulsions and with a loud cry went out of him.
27 The people were so astonished that they started
asking one another what it all meant, saying, Here is
a teaching that is new, and with authority behind it:
he gives orders even to unclean spirits and they obey
him.
28 And his reputation at once spread everywhere,
through all the surrounding Galilean countryside.
29 And at once on leaving the synagogue, he went
with James and John straight to the house of Simon
and Andrew.
30 Now Simons mother-in-law was in bed and
feverish, and at once they told him about her.
31 He went in to her, took her by the hand and helped
her up. And the fever left her and she began to serve
them.
32 That evening, after sunset, they brought to him
all who were sick and those who were possessed by
devils.
33 The whole town came crowding round the door,

14 Un ovaimer tadius Ionvon imer tuzumor,

Jisus tammer Galilevixtum, boriulen de bondel
Seanes (Vanjhel) Vrammoi 15un taulen: The iubel
areshivon ifar fohumor, un jiupofar de Flerdarvon
Vrammoi. Oidamal, Vusvon veredar, un eibaumal
Taivon Vanjhelneu 16 Nerum Fo ishaulen Onaftief
Galilemoi Fo doumer Simonvon un foli Saovon
Andio noefimer fesli Azhalsvon Onafvixtum, lom Fos
imer Zhushigolfuns. 17 Son, Jisus taumer fosvon
Aojomal dvon, un D jheimur vuvon Zushigolfuns
Veresneu. 18 Un sinalo Fos aedemer fosli Azhalsvon
un Aojomer fevon. 19 Un nibamerdius sem Aili,
Fo bekaimer Jamiovon, Lago Sebedosan, un foli
Saovon Ion, Seitukea, Nerum Fes omer Notintum
uxelen fesli Azhalsvon; 20un Aihanam Fo ehaumer
fosvon. Fos aedemer fosli Vanovon Notintum, gauel
Veroskan, un Fos aojomer fovon. 21 Un Fos tammer
Capernumvixtum. Un Sabaddum Fo enuomer
Sinagovixtum un aenemmer eibomir.
22Un fal Veredar imer siujoel foli Fai eibomirneu, lom
Fo eibolen Fesvon Herkum, de Eskirasdafius.
23Ora, Bons areshikius fesli Sinagotum timer ain
Verovon vein ifer noskimor kurkel Eldadin, un Fo
eabolen,
24Ta imar fesli Mikoro Vukan?! D aulomar nutolo
vein Vuvon imar de Blisel Vrammoi. 25 Ef Jisus
bakumer Fesvon, taulen: Ronaimal, un aumimal
fovir!
26 Un de kurkel Elda, esdius jheimer iakumir fovon un
eijhamir houlo, aumimer fovir. 27 Bankius de Veredar
imer mens siujoel ta Fes aenemer ainamar fesbium,
taulen: Ta imar ban? Ain miuel Tenef?! Fo konanlo
atsermar hiude de Eldasvon, un Fes monarmar fovon.
28Un goa, de Dujhe foneu apamer sinalo, fal de
polavius, fal de Iudalosh Galilemaf.
29 Un sinalo Fos aumimer Sinagovir un tammer de
Hamavixtum Simonmoi un Andiomoi, Jamiokan
un Ion. 30 Ovailen ta Vanikisu Simonmoi umialen
nukerel Borokan, un Fes sinalo aubamer fovon Fineu.
31 Jisus iuhemer Fivius un bousaimer fivon ehilen
fivon Henvir; un the Boro aedemer fivon, un Fi
aenemer amilmir Fesvon.
32 Noidius aodifer, laen de Oraivon ifer ozaemor, de
Veredar aenemmer aefamir Fovon, fal bens vein ifer
nukerel un bons de noskimor Kraidin; 33 un fal de
Ishito imer paonemor Piorkius.

34 and he cured many who were sick with diseases of

one kind or another; he also drove out many devils,
but he would not allow them to speak, because they
knew who he was.
35 In the morning, long before dawn, he got up and
left the house and went off to a lonely place and prayed
there.
36 Simon and his companions set out in search of him,
37 and when they found him they said, Everybody is
looking for you.
38 He answered, Let us go elsewhere, to the
neighbouring country towns, so that I can proclaim
the message there too, because that is why I came.
39 And he went all through Galilee, preaching in their
synagogues and driving out devils.
40 A man suffering from a virulent skin-disease came
to him and pleaded on his knees saying, If you are
willing, you can cleanse me.
41 Feeling sorry for him, Jesus stretched out his
hand, touched him and said to him, I am willing. Be
cleansed.
42 And at once the skin-disease left him and he was
cleansed.
43 And at once Jesus sternly sent him away and said
to him,
44 Mind you tell no one anything, but go and show
yourself to the priest, and make the offering for your
cleansing prescribed by Moses as evidence to them.
45 The man went away, but then started freely
proclaiming and telling the story everywhere, so that
Jesus could no longer go openly into any town, but
stayed outside in deserted places. Even so, people
from all around kept coming to him.

34 Son, Fo eulaimer lavel vein imer nurkel eiriel

Nurkelskan, un Fo anaimer lavel Krainsvon, ef Fo nei
odimer alaumir fesvon, lom Fes aulomer Fovon ta Fo
imer Krisu.
35 Un erilel mieladum, nerum imer larel, Fo ireamer un
aumimer Delhanvius un tammer oumel auroevixtum,
un hal Fo ominlen. 36 Orama, Simonlor reneamer
fovon, 37 un laen aogimer fovon, Fes taumer fovon:
Fal imar dmelen fovon. 38 Ef Fo taumer fesvon:
Tammal imo Auroevius, Semusvixtum halishum, son
D ormara boriumir hal sir, lom imar ban Imperina
D aenofar. 39 Un Fo toi tammer, borilen fesli
Sinagostum, fal Galilelosh, un anailen de kraisvon.
40 Sir ain ribiuel aenomer Fovius, plialen fovon hiude
loulen fora, un taulen fovon: Ish Vu shito uvamara
aeliumir dvon, Vu olmomn aeliumir dvon. 41
Banina Jisus aofimer Oura un ibonemer foli Hen
un eigumer fovon, un taumer fovon: D uvamar,
okuomal aeliuel ! 42 un sinalo de Ribiu iushumer
fomius, un Fo okuomal aeliuel.
44 Ora, Fo opeimer fovon: Otsumal ta Vu taumir
Torvon Semverela, ef tammal un eabomal vura Fuinla
un Minuetmal vuli Aeliuneu de Zhaisvon Moses
aopemer Eikodaf fesvon
45 Ef aumiferdius, de Vero aenemmer beniamir de
Ovaivon damfilo, un apamir de Ovaivon jiosoel, dim
Jisus zoi ormer enuomir aejhael niu Ishitovixtum,
zao, Fo aevimer Ushikius, uomel Auroetum. Orama,
Fes aevimer aenolen Fovius fal Auroevir.