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In a hole in the ground there lived...


Nuparu and the Dakhi-Na Vahki / The Six Commandments of the Law

Posted by Tolkien , in linguistics, Bionicle, Matoran Language, Language and Etymology, Writing?? Nov 12 2014 · 934 views

Nuparu and the Dakhi-Na Vahki / The Six Commandments of the Law

[also there]

The Onu-Matoran engineer-inventor Nuparu is well-known as the creator of the last generation of law-enforcement automatons to be implemented in the city of Metru Nui prior to the Great Cataclysm. This was the culmination of a series of attempts to control crime-rates and unrest spanning the period after the tragic events of the Matoran Civil War.

While it is true that Nuparu was primarily responsible for the conception and mechanical design of these automatons, he also played a role in articulating the socio-political philosophy behind their implementation. In the aftermath of the Civil War, many leaders sought to implement safeguards to prevent any future uprisings in the city—not simply because they desired to control the population, but because they also wished to prevent the reoccurrence of a state of affairs where the bloody intervention of the Makuta once again was threatened.

Various schools of thought arose, all centered around the concept of Vahki – "the Law" – and its application. Accordingly, Nuparu named his creations the Vahki. Furthermore, he consulted the Ko-Matoran Scholar and Historian Ihu about the history of Matoran legal systems. The oldest codified set of laws, said to have been transmitted directly from Mata Nui, was the Dakhi-Na Vahki "Six Commandments of the Law" (dakhi "(a) law, rule, commandment"), which articulated many of the basic principles of Matoran ethics.

vahki |n.| (the) Law; lit. "measurement of limitations" [vahki < vahiki < vdahiki < fata-hiki, from fata "restriction, limitation " and hiki "measurement"]
dakhi |n.| (a) law, rule, commandment; lit. "component of order" [dakhi < dakihi < zdakihi < zata-kihi, from zata "order" (see entry da) and kihi "part, component"]

Each of the six individual laws was eventually characterized by a single lexical compound, which stood as the "name" of the law. Drawing upon this historical material, Nuparu created six variations on the original Vahki-design, each specifically tailored to the enforcement of one of the Dakhi-Na and equipped with corresponding abilities. The laws are as follows:

I - Zadakh: "Thou shalt follow the plan."
zadakh |n.cmpd.| (the) law of schematic [zadakh < zadakhi < za-zatakhi, from za "schematic, structure, plan" and zatakhi "(a) law, rule, commandment" (see entry dakhi)]

II - Bordakh: "Thou shalt not betray life-integrity."
bordakh |n.cmpd.| (the) law against decay/failure/betrayal/disloyalty [bordakh < bordakhi < borzdakhi < bor-zatakhi, from bor "decay, failure; lit. 'opposite of growing/living/remaining'" (< bo-ur) and zatakhi "(a) law, rule, commandment" (see entry dakhi)]

III - Vorzakh: "Thou shalt not obstruct movement/vital-energy."
vorzakh |n.cmpd.| (the) law against obstruction of movement/energy [vorzakh < vorzakhi < vorzdakhi < vor-zatakhi, from vor "obstruction (of movement/energy); lit. 'opposite of movement/transmission'" (< vo-ur) and zatakhi "law, rule, commandment" (see entry dakhi)]

IV - Rorzakh: "Thou shalt not be idle/cease communication."
rorzakh |n.cmpd.| (the) law against idleness/non-communication [rorzakh < rorzakhi < rorzdakhi < ror-zatakhi, from ror "idleness, non-communication; lit. 'opposite of unit/word'" (< ro-ur) and zatakhi "law, rule, commandment" (see entry dakhi)]

V - Keerakh: "Thou shalt not injure/disassemble."
keerakh |n.cmpd.| (the) law against injury/disassembly [keerakh < keerzdakhi < keer-zatakhi, from keer "injury, disassembly; lit. 'opposite of unity-of-parts'" (< kee-ur) and zatakhi "law, rule, commandment" (see entry dakhi)]

VI - Nuurakh: "Thou shalt not forget."
nuurakh |n.cmpd.| (the) law against forgetfulness [nuurakh < nuurzdakhi < nuur-zatakhi, from nuur "forgetfulness; lit. 'opposite of memory'" (< nu-ur) and zatakhi "law, rule, commandment" (see entry dakhi)]

In addition to the choice of name for each Vahki, Nuparu also equipped each Vahki-type with abilities appropriate for the enforcement of the individual laws they represented:

- The Zadakh were equipped with Staffs of Suggestion, allowing them to enforce the commandment that Matoran should follow the plan or programming provided.

- The Bordakh were equipped with Staffs of Loyalty, enforcing the commandment against decay, failure, or betrayal by generating a strong sense of loyalty in the target.

- The Vorzakh were equipped with Staffs of Erasing, which inhibited higher mental function, enforcing the commandment against the obstruction of movement or transmission of energy by causing Matoran-units to revert to base-programming.

- The Rorzakh were equipped with Staffs of Presence, allowing the Vahki to monitor the senses of subversive individuals and enforce the commandment against idleness (not performing a particular labor for some reason) or non-communication (i.e. withholding information).

- The Keerakh were equipped with Staffs of Confusion, allowing them to enforce the commandment against injury (of another unit) or disassembly (of some structure) by disorienting and subduing the offender.

- Lastly, the Nuurakh were equipped with Staffs of Command, allowing them to enforce the commandment against forgetting or abandoning some task or purpose by directly forcing a command-directive upon a target and imposing obedience.

While Nuparu originally intended for the Vahki to represent the Unity of the Law (Vahki Kaita) by working as a whole throughout the city of Metru Nui, they were not implemented as such. Instead, each of the six Vahki-types became separately associated with one Metru and were largely restricted to working within that Metru, subverting Nuparu's original ideal.

Accordingly, as the role of the Vahki became more and more oppressive under the increasingly totalitarian leadership of Turaga Dume, Nuparu came to believe that, in spite of his good intentions for bringing about a final age of peace for his city, he had ultimately failed, and the revelation that Turaga Dume was in fact the Makuta Teridax in disguise only reinforced that belief. Despite the efforts of those who strove to establish the rule of law in Metru Nui, in the end, history repeated itself with the intervention of the Makuta, and the universe suffered the consequences...

Etymological Notes:

Five of the words listed above are derived via a common pattern: stem+ur+zatakhi. After standard processes of phonological reduction have applied – namely -urzata- > -rzada- > -rzda- – this results in a triconsonantal cluster [rzd]. This cluster is further reduced according to the application of three different phonological rules, as follows:

- Rule 1: [rzd] > [rd] / V__
This means that, when the cluster [rzd] is preceded by a short vowel, it reduces to [rd]. This rule applies in the word bordakh (< borzdakhi).

- Rule 2: [rzd] > [rz] / C[+cont]V__
This means that, when the cluster [rzd] is preceded by a short vowel and a consonant which is a continuant, it reduces to [rz] (i.e. instead of [rd], as in Rule 1). This rule applies in the words vorzakh (< vorzdakhi, [v] = continuant consonant) and rorzakh (< rorzdakhi, [r] = continuant consonant).

- Rule 3: [rzd] > [r] / V:__
This means that, when the cluster [rzd] is preceded by a long vowel, it reduces to [r] (most likely with an intermediate stage [rd] or [rz]). This rule applies in the words keerakh (< keerdakhi < keerzdakhi) and nuurakh (< nuurzakhi < nuurzdakhi).


Ik(h)ukravai: The Night of Life and Death

Posted by Tolkien , in linguistics, Bionicle, Matoran Language, Language and Etymology Oct 31 2014 · 563 views


rakha-su-hakha |idm.| trick or treat [From rakha "to trick; lit. 'make smthg. system-abnormal'", su "or (conj.)", and hakha "to treat; lit. 'make smthg. system-normal"]


The origin of this phrase can be found in the development of a relatively recent Matoran holiday, originally celebrated in Metru Nui and later transplanted into the Matoran-Agori culture of Spherus Magna. The holiday began as a memorial marking one of the greatest losses of life that occurred during the Toa-Dark Hunter War in Metru Nui: "The Night of Life and Death", popularly termed the Ikukravai or alternately Ikhukravai.

The variation in the name of the holiday is actually an intentional pun: i-ku-kravai translates as "night of life/living-things" (i- "of, from", ku "life(-process), spirit", kravai < kravahi "night"), whereas i-khu-kravai translates as "night of death/dead-things" (khu "separation", related to kaukhu "death; lit. 'separation from life'").

The phrase rakha-su-hakha is connected to the events of Ik(h)ukravai as follows: During the various nighttime ceasefires that were established throughout the course of the war, the sentries guarding Toa-controlled portions of Metru Nui would routinely use the phrase rakha-su-hakha as a watch-word, equivalent to "Are you friend or foe?" or "Do you intend us good (hakha) or ill (rakha)?"

On the night of the Ik(h)ukravai, a substantial force of Dark Hunters broke the ceasefire by ambushing sentries along the western edge of Ta-Metru and making an incursion toward the Colisseum. Initially caught off-guard, the forces of the Toa eventually rallied and managed to repel the invaders, but not without sustaining massive casualties, including many Matoran. According to legend, the twin moons of Metru Nui – referred to superstitiously as "the eyes of Mata Nui" – dimmed to blackness in the aftermath of the carnage, and it is said that the spirits of slain Toa and Matoran wandered the ruined streets for a time, clutching their broken masks, until an ominous Red Star appeared briefly in the sky where the moons had shone.

Historians count the Ik(h)ukravai as one of the culminating battles of the war, which precipitated the final resolution of the conflict. In modern times, however, the holiday has shifted to become a festival celebrating spiritual horror and the Matoran concept of the macabre, as well as the mystery of Matoran death. Participants traditionally wear specially-crafted Kanohi which are forged to appear broken or ruined in some way, and continue to greet each other with the phrase rakha-su-hakha. Tradition prescribes that if someone you do not know greets you with rakha-su-hakha, you must exchange masks with them temporarily, in order to "ward off the Red Star" ("initoi hauya")...


Roots & Stems

Posted by Tolkien , in Language and Etymology, Matoran Language, Bionicle, linguistics Aug 31 2014 · 1,099 views

Oh hi. It’s been a while, hasn’t it? At least, it’s been a while since I posted anything of substance here. I’ve actually been pretty freakishly active on my tumblr blog over the last couple of months, although not so much in recent weeks. That’s due to the fact that the academic year has once again begun, and my time is now mostly consumed by a combination of teaching and coursework. woo
But, in spite of that, I have managed to eke out something that might be of interest to the Matoran language enthusiasts that still lurk hither. It’s something that has been in development for a long time, and it’s bound to continue developing in future, as usual, but I felt like it had reach a sufficient stage of maturation to post. So here it is:


One of the most difficult (and yet, most satisfying) parts of thinking about Matoran etymology is seeing just how far we can reduce the set of original root-stems that might have formed the lexical inventory of the Matoran language in its most ancient state (i.e. the state of the language as programmed by the Great Beings). This has pretty much been a constant preoccupation of mine, since every additional stem that we have to posit in order to sufficiently derive all known Matoran words is technically an additional departure from the canon. Ideally, we’d be able to derive every Matoran word by relying solely on a small pool of well-motivated stems which are combined in consistent and logical ways to create the complex forms we see. Over the past several years, this pool has fluctuated wildly, but overall I’m happy to say that it has grown consistently smaller. In fact, at this point in the project, I can say with pretty good certainty that it is possible to derive every known Matoran word from a pool of stems consisting of about 16 elemental stems (ta, ga, le, (o)nu, po/pa, ko, vo, fa, bo, de, fe, ce, su, ba, av, kra, no/na) plus roughly 16 additional stems with varying semantic values. An entire lexicon and grammatical system derived from the combination of ~32 primitive items? Seems like a pretty good result to me! =p
And that finally brings me to the point of this entry: a provisional list of the ~32 stems coupled with the semantic domains that they (supposedly) cover. I won’t attempt to provide any justification for these other than to direct you (as always) to the Matoran Dictionary and the Matoran Grammar, where most, if not all, of these stems manifest in one form or another.


TA -- fire; courage/bravery; essence, being; cause/initiation, inception
GA -- water; purity; progression
LE -- air; cohesiveness, accuracy; habituality
(O)NU -- earth; firmness, steadfastness; past-orientation, memory
PO/PA -- stone; strength, stolidness; reliability, friendliness; present-orientation
KO -- ice; clarity, knowledge, sight; foresight, future-orientation
VO -- lightning; energy; movement, conduction/transmission; ability

FA -- magnetism; field, range, limitation; perfectivity
BO -- plant-life; permanence; patience, stativity
DE -- sonics; ?sensitivity, ?precision

FE -- iron; metal; invention, innovation
CE -- psionics; mind; (epistemic) possibility
SU -- plasma; consumption, conversion; (deontic) necessity
BA -- gravity; weight, balance
AV -- light; enlightenment, ?revelation
KRA -- shadow; obscurity
NO/NA -- protodermis, substance, matter; the protodermic Elements


KA -- unity; power, energy, potential; ?system-normality (?> HA)
MA -- duty; control, use, mastery
VA -- destiny; time
HA -- system-normality; ?activity, process (?> HU)
HI -- thing, object (> hi); part (> ki); intensive (> -k)
HU -- activity, process
RO -- unit, individuation
ZA -- schematic, plan, structure
AR -- affirmation, presence, realis (ar-); application, realization (> ­-ar)
UR -- negation, absence, irealis (ur-); antonymy (> -ur)
WA -- mass, quantity, magnitude; ?relation, property
AI -- basis of deictic grammatical affixes (> ai-, -ai, i-...-a; > ai-ai > i-ai > yai > YI)
IA -- basis of non-deictic derivative affixes (> -ya, a-...-i; -a-wa-i > -aui > -ui)
YI -- contact, connection, together(ness) (< AI+AI)
?LA -- positivity, goodness (?< LE)
?NI -- ?being, star (?< NO/NA)
?SI -- possibility, variation (?< CE)



Posted by Tolkien , in linguistics, Holidays, Bionicle, Matoran Language, Language and Etymology Jul 04 2014 · 679 views

July 4th? Independence Day? This seemed appropriate:

"The Star-Spangled Banner" (first verse)

O say can you see / by the dawn's early light,
What so proudly we hailed / at the twilight's last gleaming,
Whose broad stripes and bright stars / through the perilous fight,
O'er the ramparts we watched, / were so gallantly streaming?
And the rockets' red glare, / the bombs bursting in air,
Gave proof through the night / that our flag was still there;
O say does that star-spangled banner yet wave,
O'er the land of the free and the home of the brave?

Matoran Translation:

"Ni'uma Runa"

Ou avahima / ki i'akuyaka,
Ki o maui ilo- / -ma'a-ngu akuyanu,
Wairho ni-avaui / raui-i'azaia
Akuwi-maikoro, / akakui movyaganu?
Koradak-toiavka / ile'a krayaga,
Akramu ki akya / ki runa'o boya,
'ko-rya, ni'uma-runa ivyaka-lei
Rokua-miwahi no roaki-mirei?

Time to go eat good food and watch some fireworks with the fam. Happy 4th.


Matoran Grammar: A Primer

Posted by Tolkien , in linguistics, Bionicle, Matoran Language, Language and Etymology May 20 2014 · 2,810 views
nuts and bolts, cogs and gears and 2 more...
I've posted a few examples of texts in the Matoran language on this blog so far, and if you lurk elsewhere on the internet, you may have seen quite a few more. Most of these translations make use of a particular model of Matoran grammar, one that has undergone many alterations over the years. At this point, I thought it might be useful/interesting to share that grammar in its current state. So here's a basic overview—a cheatsheet, if you will. Have fun with it.


Matoran Grammar: A Primer



1. Syntax I:

Before getting into the nitty-gritty details of nouns, verbs, inflections/affixes, etc., here are some general principles governing how words are organized syntactically in Matoran. Keep these rules in mind as you encounter examples of clauses and other syntactic units in the following sections!

- Rules for clauses

#1: The verb goes last. That's basically the only rigid rule.
#2: The subject goes first.
#3: Object(s) go after the subject (but before the verb).

The combination of these three rules yields the following overall syntactic pattern for clauses in Matoran: Subject – Object – Verb (SOV).

- Other rules

#4: A modifier (an adjective/adverb) that is placed before the unit it modifies will yield a concrete/physical meaning:

nui – jaga "big scorpion"
kofo – jaga "small scorpion"
nui – rama "big flying-insect"

#5: A modifier (an adjective/adverb) placed after the thing it modifies will yield an abstract/evaluative meaning:

mata – nui "great spirit"
rahi – nui "great Rahi"
mana – ko "silent/still monster"


2. Verbs:

Verbs are generally distinguished by the presence of a derivative suffix -ya or -kha attached to the stem. All other inflections are added after this suffix. Verbs are inflected for tense and negation, as well as aspect/mood (not discussed here). This section will also provide information on the formation of interrogative clauses (questions).

- Tense

Tense is marked on verbs by a series of suffixes added to the verbal complex, as follows:

Past: -nu
Present: -pa/-po (optional)
Future: -ko

Examples (check Section 6 for a glossary with full definitions—all words used in examples are marked with * in the wordlist):

(1) Matoran voya-nu. "The Matoran went/travelled."
(2) Toa zya(-pa). "The Toa attacks."
(3) Turaga akuya-ko. "The Turaga will see (it)."

**Note: You can also form imperative constructions (i.e. commands) by using the basic, uninflected form of the stem: Manas zya! "Attack the monster!"

- Negation

Negation (English "not") is marked on verbs by adding the suffix -rhu (can be reduced to -ru) to the verbal complex after all other suffixes have been added.


(4) Matoran voya-nu-rhu. "The Matoran did not go/travel."
(5) Toa zya-rhu. "The Toa does not attack"
(6) Turaga akuya-ko-rhu. "The Turaga will not see (it)."

- Questions

Three types of questions are distinguished in Matoran. Two of them correspond to "information questions" (or "wh-questions" in English); they are used to question the subject (Who did that?) and object (She did what?) of a verb, respectively. The remaining question-type is the standard yes/no-question ("Did you do that?").

Info-Q Subject: ke-
Info-Q Object: -ki, -kai
Yes/No-Q: i-...-ka


(7) Rahi ke-zyanu? "Who/what attacked the Rahi?"
(8) Toa zyanu-ki? "Who/what did the Toa attack? / The Toa attacked who/what?"
(9) Toa i-zyanu-ka? "Did the Toa attack?"

- "To be" (the copula verb)

There is no Matoran equivalent of the English verb "to be"! Instead, English constructions such as "X is Y" or "Y is X" (basic equative or copula constructions) are simply expressed as "X Y" or "Y X" in Matoran. Such constructions can involve a noun and an adjective (N+A), two adjectives (A+A), or two nouns (N+N).

But if there's no overt verb corresponding to "to be", you might ask, how is tense (or negation, or a question) marked in such constructions? Simply put, the necessary affixes (tense, negation, etc.) are attached to whichever element (N or A) is placed in final position (where the verb would normally go).


(10) Matoran kofo. "The Matoran [is] small." (N+A)
(11) Nui kofo. "Big [is] small." (A+A)
(12) Rahi jaga. "The Rahi [is] a scorpion." (N+N)
(13) Toa matoran-nu. "The Toa was a Matoran."
(14) Manas rahi-pa. "The Manas is a Rahi."
(15) Matoran toa-ko-rhu. "The Matoran will not be a Toa."
(16) Ke-matoran-nu? "Who was the Matoran?"
(17) Toa-pa-ki? "Who is the Toa? / The Toa is who?"
(18) Toa i-matoran-nu-ka? "Was the Toa a Matoran?"


3. Pronouns:

Pronouns stand in for full nouns. They come in three different flavors: first person, second person, and third person. Number (i.e. singular vs. plural) is not marked. Pronouns are inflected according to their function in the clause, subject or object:

- Subject form

1st o, oa "I, we"
2nd ou "you, you all"
3rd ai, oi "she/he/it, they"


(1) o voya. "I/we go/travel."
(2) ou zya. "You/you all attack."
(3) ai akuya. "She/he/it/they sees."

- Object form

1st ako, akoa "me, us"
2nd akou "you, you all"
3rd akai "her/him/it, them"


(4) Matoran ako zyanu. "The Matoran attacked me/us."
(5) Toa akou zyanu. "The Toa attacked you/you all."
(6) Turaga akai zyanu. "The Turaga attacked her/him/it/them."

- Possessive form

Pronouns are also used to denote possession relationships, in which case they are suffixed to the noun that is possessed.

**The third person affix -ai/-oi can also be used to indicate possession when a full noun possesses another full noun. In such a case, it is suffixed to the noun which is possessed, and the possessor noun is usually placed directly before the possessed noun (see examples 10 and 11).

1st -o, -oa "my, our"
2nd -ou "your"
3rd -ai, -oi "her/his/its, their"


(7) ni-o "my/our star"
(8) koro-ou "your village"
(9) madu-ai "her/his/its/their tree"
(10) Toa rahi-ai "the Toa's Rahi; lit. 'The Toa, her/his/their-Rahi"
(11) Matoran koro-ai "the Matoran's village; lit. 'The Matoran, her/his/their-village"


4. Nouns:

Nouns come in many different forms! They can be modified by adjectives (see Section 1) as well as by an array of different affixes. Affixes can be suffixes (attached to the end of the noun-stem), prefixes (attached to the beginning of the noun-stem), or circumfixes (attached "around" the noun-stem, basically a combination of a prefix and a suffix). I include four different categories of affixes, containing twelve affixes total.

**All of the affixes discussed in this section can also be added to pronouns!

- Basic location/direction

#1 - of, from; after: i-, ai-
#2 - in, on, at; during: i-...-a
#3 - to, toward; before: -i, -ai


(1) i-ni "of/from a star"
(2) i-koro-a "in/at a village"
(3) madu-i "toward a tree"

- Upward orientation

#4 - up away from (motion): mi-, mai-
#5 - up at (location): i-...-ma
#6 - up toward (motion): -ma, -mai


(4) mi-ni "upward, away from a star"
(5) i-koro-ma "up at a village"
(6) madu-ma "upward, toward a tree"

- Downward orientation

#7 - down away from (motion): u-, au-
#8 - down, under, below (location): u-...-a
#9 - down toward (motion): -a, -au


(7) u-ni "downward, away from a star"
(8) u-koro-a "under/below a village"
(9) madu-a "downward, toward a tree"

- Transitional/instrumental

#10 - through away from (motion): mo-, mua-
#11 - through, via (location): a-...-mu
#12 - through toward (motion): -mua


(10) mo-ni "through, away from a star"
(11) a-koro-mu "through/via a village"
(12) madu-mua "through, toward a tree"


5. Syntax II:

Now that you've got a sense of the possibilities for nouns and verbs, we can get a bit more detailed on how to put them together. While SOV is the standard word order for clauses in Matoran, the order of subject and object (Rules 2 and 3 from Section 1 above) can be subverted. For example, if you want to put the object first, you can add one of the affixes from section 4 to explicitly mark it as the object. This makes for a lot of potential variation. We'll start with the following standard sentence:

(1) Toa rahi zyanu. "The Toa attacked the Rahi."

Now, if we wanted to switch this sentence up by placing the object first, we might add an affix like #3, -i "to, toward", to the object:

(2) Rahi-i toa zyanu. "The Toa struck at/toward the Rahi."

From the paraphrase you can see how this alteration might subtly change the meaning of the sentence as a whole. Let's try some other affixes, such as #4, -mi "upward (movement)", #8, u-...-a "down, down on (location)", or #9, -a "downward (movement)".

(3) Rahi-mi toa zyanu. "The Toa struck upward at the Rahi."
(4) Rahi-a toa zyanu. "The Toa struck downward toward the Rahi."
(5) U-rahi-a toa zyanu. "The Toa bore down on the Rahi."

**Final note: All of these variations with nominal affixes could also be expressed using the standard SOV order! An object-first ordering could, however, be used to emphasize the object.


6. Glossary:

This glossary should provide you with a basic vocabulary to start with. Check out the volumes of the Matoran Dictionary for a (slightly) wider selection.

**All of the words used in the examples above are marked with *!

- Verbs

akuya* "to see, sense; know"
aruya "to take"
boya "to grow, live; remain"
haya "to protect, maintain systems-normality"
kokha "to cool (smthg.), calm (smthg.) down; clarify"
kya "to do, act, take initiative"
mya "to control, use"
orukha "to build, construct"
oruya "to work, labor"
pakuya "to read; lit. 'to see carvings'"
peya "to carve"
rokha "to speak (to)"
roya "to determine, single out; name"
s(a)uya "to consume, convert"
seya "to think"
takha "to make, craft; forge"
v(a)ukha "to conduct, transmit"
vokha "to empower, energize"
voya* "to go, journey, travel"
zya* "to attack, strike; plan, scheme"

- Nouns

aki "valor, courage, initiative"
bohi "plant; form of vegetation"
dau "direction, extension; route"
dehi "mouth; lit. 'sound-thing'"
fani "sky; lit. 'star-field'"
gadu "pool (of water/liquid)"
gura "disintegration, disruption"
hahi "shield; guardian"
hau "shielding, protection"
hiki "measurement; deception, trickery"
jaga* "(Rahi) scorpion"
ka "power, energy"
kanohi "mask; lit. 'object-of-power/energy'"
kau "breath, spirit; lit. 'life-process'"
kini "temple"
koro* "village"
kua "(Rahi) bird; freedom"
kura "anger, rage"
ledu "wind, breeze"
lera "poison, toxicity"
madu* "tree"
mana(s)* "monster"
mata* "spirit; lit. 'master-spirit'"
matoran* "Matoran-unit; lit. 'builder/worker-of-Mata'"
mehi "head, skull"
metru "city"
ni* "star"
nohi "object (of protodermis)"
paka "strength, sturdiness"
panura "fragmentation"
peki "shard, fragment, pebble"
rahi* "wildlife, beast"
rama* "(Rahi) flying-insect"
ro "unit, individual; name; (honorific) sister/brother/comrade"
rua "wisdom"
tahi "flame (substance); spirit"
taka "light, illumination"
taki "spark, ember; lit. 'part-of-fire'"
toa* "hero, protector"
tura "fear, cowardice"
turaga* "elder"
vahi "time"
vora "hunger, energy-draining"
wahi "region, place"

- Adjectives

baui "measured, balanced"
gaui "blue, watery; calm, peaceful"
kofo* "small, little; lesser"
koui "white, icy; silent, clear"
laui "good, positive, happy"
leui "green, airy; light, cheerful"
noui "black, earthy; deep, secret, hidden"
nui* "large; great"
nuva "new, original"
paui "brown, stony; strong, firm"
taui "red, fiery; spirited, lively, living"


Battle Chant of the Toa

Posted by Tolkien , in Language and Etymology, Matoran Language, Bionicle, Music, linguistics May 08 2014 · 1,543 views

(starts at ~0:47)


"Battle Chant of the Toa (Prayer to Mata Nui)"






Literal Translation:
1. Protect us from deception;
2. You will save us from deception.
3. Make us safe from deception;
4. You are a protector against deception.
Note: I've been a bit fast-and-loose with constructing vocabulary here--you won't find most of these words in the Dictionary.
o   |pron.|  I, we (first person)
ou  |pron.|  you, you-all (2nd person)
hiki  |n.|  deception
hahi  |n.|  protector
-i |aff.|  to, toward
i- |aff.|  from, against
hoi-ha  |v.|  to protect, defend against [hoiha < ha-yi-ha, from ha "protection", yi "together, unified", and the verbal affix -ha]
ha-ha  |v.|  to protect, save, cleanse [ha-ha, from ha "protection" and the verbal affix -ha]
haui-ha  |v.|  to defend, make safe [haui-ha, from haui "safe, protected" and the verbal affix -ha]
Line-by-line explanation:
1. The verb hoi-ha appears in this line in the imperative (command) form, taking the objects o-i "to-us" and hiki "deception", with an implied subject "you" (Mata Nui). Literal gloss: "to-us deception protect".
2. The verb ha-ha is inflected for future tense with the suffix -ko, thus: haha-ko > hahko "will protect/save/cleanse". The subject is ou "you". The noun hiki also appears here with the affix i- "from, against" (i-hiki "against deception"). Literal gloss: "you against-deception protect-will".
3. The verb haui-ha also appears in the imperative here, with objects o-i and hiki, identical to line 1. Literal gloss: "to-us deception make-safe"
4. This line contains the elements ou "you", i-hiki "against deception" (same as line 3), and hahi "protector". There is no overt verb, but it is understood to be "be", thus the literal gloss: "you [are] against-deception protector".


riddles in the

Posted by Tolkien , in linguistics, Bionicle, Matoran Language, Language and Etymology May 02 2014 · 753 views


akuhi umakha,



i'o ki?


With eyes,

I cover eyes,

but cannot see,

without sight.

What am I?


The Prophecy

Posted by Tolkien , in linguistics, Bionicle, Matoran Language, Language and Etymology Apr 27 2014 · 710 views





I'akua, taka-kui rayaku.

Amaja lhikai-na rokha:

Toa Mata Nui haya.

Ivaha, nga roraga-rhui.


Still, all hope was not lost.

Legends tell of six mighty heroes, the Toa,

Who would arrive to save Mata Nui.

Time would reveal that these were not simply myths...




Toa imahra voya, kouya,

Ceura, aku-rhui.

Mata Nui'ai Matoroi

Ikraaka hau takaya.


For the Toa would appear on the shores of the island, it was said.

They would arrive with no memory, no knowledge of one another –

But they would pledge to defend Mata Nui

And its people against the darkness.




Tahuwaha, Onuwaha,

Galuwaha, Lewaha,

Puahatau, Kuahapaka,

Wahata ika'a-nui, inaka voya.


Tahu, Toa of Fire. Onua, Toa of Earth.

Gali, Toa of Water. Lewa, Toa of Air.

Pohatu, Toa of Stone. And Kopaka, Toa of Ice.

Great warriors with great power, drawn from the very elements themselves.




Ikaita'a, maita-na

Ivaita-nga: Makuta zya,

Mata Nui haya.

Nga ro amaja.


Together, they were six heroes with one destiny:

To defeat Makuta,

And save Mata Nui.

This is their story.




Na suvaha



This is the way

Of the Bionicle.


The Legend

Posted by Tolkien , in linguistics, Bionicle, Matoran Language, Language and Etymology Apr 19 2014 · 614 views
matanuyamajai, amatanuzai, etc





Ivaha vahai,

Mata Nui ini-wahi uvoya;

Nohi-artakhai akoa,

Matoran roya, karaya.


In the time before time,

The Great Spirit descended from the heavens,

Carrying us, the ones called the Matoran,

To this island paradise...




Oa kaitura, maitura;

Mata Nui i-Haua-Ngavongu,

Kaita, Maita, Vaita,

Oai takaya.


We were separate and without purpose,

So the Great Spirit illuminated us

With the Three Virtues:

Unity, Duty, and Destiny...




Oa i-Hau kouya;         

Ihahla, oa Mata Nui   

Inohi-reahi rokha;      

Nga i’Amana rohi.      


We embraced these gifts,

And in gratitude,

We named our island home Mata Nui,

After the Great Spirit himself...




Oa-hahli rhourakha:

Mata Nui-ro, nga Makuta,

Suva vorakha, akai guurakha.

Makuta ikouka Mata Nui zya.


But our happiness was not to last.

Mata Nui's brother, the Makuta,

Was jealous of these honors and betrayed him.

Makuta cast a spell over Mata Nui, who fell into a deep slumber...




Makutaka nohi maya,

Itaua bo-wahi jutlamoya,

Avotaka kokha,

Hau-raga ceuraya.


Makuta's power dominated the land,

As fields withered away,

Sunlight grew cold,

And ancient values were forgotten...




This was originally posted via tumblr over the space of a few weeks, and now that it's complete, I thought I'd share it here. It's a rough translation of the Legend of Mata Nui, and if you've been following along with the last three posts, you may recognize a few things. I'm considering posting a full gloss once I find the time. Currently, a continuation is in progress: The Prophecy (of the Toa), the first few passages of which have already found their way online.




star power

Posted by Tolkien , in linguistics, Bionicle, Matoran Language, Language and Etymology Apr 12 2014 · 1,318 views

This post, I'm gonna to talk about some ideas related to other potential affixes, one in particular that I think can be quite straightforwardly derived using some comparative evidence centered around the following word:
inika "energies of a star"
Note that the translation we are given for this word is unique in that it is apparently a compound of two semantic units: "energy" and "star". That's different from the single-word definitions we usually get, and it also provides us with an example of what may be a noun+noun compound. Normally, we only get noun+adjective or adjective+noun sequences (e.g. mata+nui, kofo+jaga). In contrast, the word inika is apparently an example of two nominal units combined into a single lexical unit. Fascinating. I think we can take advantage of this.
Alright, let's try to break down inika into its constituent parts (assuming we can). As stated in the previous post, I define ka as "power, energy, ability". This provides us with some immediate insight into the composition of inika: the unit ini must encode the meaning "of (a) star".  Now, as it stands, we don't really have a way to separate whatever encodes "star" from whatever encodes "of", if they are even separable at all. We'll have to do some guesswork in order to move forward here.
The first issue to be addressed is whether or not we should even assume that a meaning like "of" is even encoded here. We might easily assume that ini is "star", ka is "energy", and the combination is to be translated straightforwardly as "star-energy". We could do that, of course, and that would be the end of it. Blog post over! However, my purpose here is explicitly to consider places where we might be able to postulate affixes and, by implication, units with functional/grammatical meanings exactly like "of". The word inika provides us with the opportunity to derive just that: a morpheme encoding "of". Because of this, I will choose not to set it aside.
Now that we've got that out of the way, let's try to break ini down further. First off, are there any other words that might provide clues on how to analyze ini? A quick search of the available Matoran lexicon gives a few exact matches – akil-ini, iru-ini, kav-ini-ka, k-ini – although none of these have canon translations except for kini "temple", which certainly doesn't reference stars overtly. Furthermore, if we relax the search parameters a bit, there are also numerous words containing elements like in and ni.
As a side note, we may also observe that the phonetic structure of ini is a little odd in comparison to the overall patterns of Matoran syllable-structure. Most syllables in Matoran are of the form consonant+vowel, CV, but the first syllable of ini (i-ni) violates this pattern. That's interesting, and it's also interesting that this initial i- pattern shows up in a few other places as well: i-carax, i-den, i-dris, i-gnika, and i-hu.
Alright, taking everything into account, does this help us at all? I think it does, actually. Here’s how: Among the various words containing variants of ini, I'd like to draw your attention to one in particular: nixie. Nixie is the name of a Ga-Matoran astrologer – a Matoran who studies the stars and their prophecies. Wouldn’t it make sense for an astrologer's name to reference the stars? I think it would.
This leads me to the following proposal: Based on the fact that nixie clearly shows ni, I propose to analyze ini as a complex i-ni: ni "star" with a prefix i- "of, from".
Are there any further advantages to this analysis? Well, let's consider the status of this newly-postulated affix i- and compare it with the other affix that's been defined thus far, that being the verbal marker -ya. One immediate contrast presents itself: -ya is a derivative affix, meaning that it is used to derive one type of word from another. In this case, -ya would derive verbs from non-verbs (stems, nouns, whatever).
On the other hand, i- is not derivative—it is what might be called a functional or grammatical affix, meaning that it adds on to the meaning of the word to which it is applied, rather than creating a completely new word, as -ya would. In this case, i- is being applied to ni "star", which is presumably a noun, and the affix contributes the meaning "of" to the original meaning of the noun, hence "of (a) star".
So that's one difference right off the bat. Do these affixes have anything in common though? Here are a couple of ideas: Recall from the last post that I've proposed that -ya can technically be dissolved into two units, i-a, and this becomes clear when -ya is split into its circumfixal form a-...-i. So we can say that -ya is to be reconstructed as *-ia. No problem. On a different but related note: elsewhere in Matoran etymology, I've made use of a particular phonological shift whereby a sequence <ai> changes to <i>, <e>, or <a> (presumably with an intermediate <ii> stage). The advantage of this postulated sound-change is that it allows us to tie together elements of words like miru, midak, damek, and madu, as well as even metru and matau.
Alright, back to *-ia: If *-ia is the original verbal marker, we could postulate that there are other affixes constructed from the same building blocks, but simply applied in a different way (e.g. affixes that are applied to nouns as grammatical/functional affixes instead of derivative affixes). Combining this with the phonological rule described above, we may have a plausible origin for the affix i-. Here's the proposal:
The prefix i- "of, from" derives from an older form *ai-, which can also be dissolved into two units a-i.
Okay, I think we've stretched the available data about as far as we can, so here’s a disclaimer: At this point I’m entering the realm of pure speculation and invention. Follow along if you dare!
Ultimately, I would like us to have a few more grammatical/functional affixes at our disposal in order to be able to translate texts into the Matoran Language. I will propose two such affixes based on the known prefix i-, hopefully with as little invention-work as possible.
First off, we already have an affix meaning "of", which, in this case, we could also paraphrase as "from" (as in "originating from") or even "after", if we want to think in temporal terms (originating from a point in time, i.e. after a point in time?). What's the opposite of "of, from"? How about "to, toward"? Alright, what kind of affix could we use to represent this? Since this affix will express a meaning that is opposite to i-, it might make sense for that opposition to be reflected in the form of the affix itself, as follows:
Proposal 1: There is a suffix -i which derives from older *-ai and expresses a meaning "to, toward" or "(temporally) before".
So that's one more grammatical/functional affix to work with, and we've managed to derive it simply as a reversal of i-. Excellent! What else can we do? At this point I'd like to turn your attention to a Matoran narrative device that should be familiar:
"In the time before time..."
This phrase seems to be used to introduce Matoran legends/mythohistory. Note that it makes use of grammatical/functional units like "in" and "before". There's a reason I have proposed that -i expresses a meaning like "to, toward; before". We now have a means of translating part of this phrase. But what about the remaining "in"? My second proposal will provide us with a means of expressing this concept, as follows:
The concept of "in the time" can be more accurately paraphrased as "during the time". This concept of "in, during" seems to fall somewhere between "from" and "to". Based on that observation, we might postulate that a corresponding grammatical/functional affix would reflect this in-between status in the same way that -i "to, toward" reflected its opposition to i- "of, from":
Proposal 2: There is a circumfix i-...-a which is derived as a split variant of the older affixes *-ai and *ai- and expresses a meaning "in" or "(temporally) during".
This leaves us with three grammatical/functional affixes to use on nouns in Matoran, as follows:
1. i-, ai- "of, from; after"
2. i-...-a "in; during"
3. -i, -ai "to, toward; before"
To conclude, I'll make use of the second and third affixes in translating the classic phrase "In the time before time...", using vahi as a stand-in for both instances of "time" (even though technically they represent different concepts: period of time vs. time as an abstract concept):
i-vahi-a "in/during (the) time"
vahi-ai "before time"
Ivaha vahai...
"In the time before time..."
- I've reduced i-vahi-a to ivaha as a general rule. Technically we could represent it in a different way: ivahia, ivahi'a, etc.
- For vahai, I've used the older -ai form of the third affix when it's applied to a word already ending in -i and reduced vahi-ai to vahai. This is simply to make it clear which affix is present. Again, this could be represented differently: vahii, vahiai, etc.

Chapter I

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A Short Bio of the...Author?





LEGO/Bionicle enthusiast

a total nerd


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