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JRRT

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  1. JRRT
    If you’re someone who remembers BZPower back before the archive deletion and downtimes (I confess, I’m getting murky) and roughly prior to '08-'09, you might know me as a different person. I mostly lurked 'round this little forum called Artwork II, which was the place where all the shops and "sprite kits" were safely hidden from the world. Back then, most of my contribution to BZP came in the form of pixel art. Yeah, it was a different time.
     
    Well, I haven’t done any pixel art for quite a while—nothing worth posting, at least. Even so, I get the hankering every now and then. And in fact, for a long time I’ve been wanting to start something long-term: a project to fiddle with in my spare time. Pixel art is quite cathartic, I find, and it’s actually a great stress-reliever. Go figure.
     
    Unfortunately I haven’t really had that much spare time lately. That is, until last week. It was spring break...for students, at least. =P Even so, in between the grading, I did find a few moments to get creative:
     

     

     
    The project is a roughly to-scale isometric map of the island of Mata Nui; 1 pixel = ~.25 kio (these images are at about x3 magnification). I find landscapes to be very enjoyable to do, and isometric pixeling suits that pretty well. The images above should be kinda familiar: the Mangai Volcano and the southern tip of the island coast. This is only a few hours’ work, so it’s absurdly rough, but you should get the general idea.
     
    So yeah, the plan is to keep messing around with it, and maybe post some updates as things progress. I confess, even now I’m still pretty much an amateur at this, but I hope I can do it justice. =P
     
    JRRT
  2. JRRT
    [
    tumblr ya]


    Treatise: Translating the Avohkii



    : Part 4 :


     
    Whoa, hold on! It’s dangerous to go alone! First, read this, then this, then this. All done? Good – let’s get moving. Here’s the full transcription of the Avohkii-text once again:

     
    The bolded part of the transcription has already been translated in the previous posts. To recap:
     
    Mapaku ke-whenu-ka kitu ak-ila ...
    “Reader, seek out an individual originating from within a secret underground (place)”
     
    This portion of the passage seems reasonably self-sufficient, and I have chosen to analyze it as an independent clause: it contains a verb, its arguments, and their modifiers. If we start from that assumption, it stands to reason that the rest of the passage will form its own unit/clause, separate from the first clause but presumably still related in meaning.
     
    We can start by identifying already-familiar terms in this portion of the inscription. We actually have an easier time of it than before. Makuta is pretty self-evident, as is taka. The relevant entries are as follows:
     
    makuta |n.cmpd.| 1. master of knowledge; 2. higher knowledge [mult. potential etymologies; one proposed etymology is makuta < ma-akuta, from ma(t) “mastery, control” and akuta “knowledge”; another proposed etymology is makuta < mai-akuta, from mai “up, upward, above” (variant of mi, see entry) and akuta “knowledge”]
     
    taka |n.| firelight, torchlight, illumination; heat [taka < ta-ka, from ta “elemental fire” and ka “power, force, ability”, yielding a sense of “light cast by fire/torch; light that leads the way”]
     
    Alright, now that we’ve identified some familiar terms, let’s continue with the same line of reasoning we used for the first clause: if this section of the passage is a clause in itself, we’d expect there to be a verb and some individual(s) involved in the action of the verb (subject, object, etc.).
     
    How do we go about identifying the verb? Well, one aspect of Matoran syntax that hasn’t come up much yet in this discussion (but probably should) is the fact that, according to the only example of a clausal-unit that we have, it appears that verbs in Matoran stand as the final element in a sentence. The example that we have is the phrase Manas zya, translating to "Attack the monster!" The verb is zya "(to) attack", while the object is manas "monster". This is an imperative (command) clause, so technically we can only determine that verbs appear in final position in simple imperative constructions – other clause-types might be different for all we know. Then again, for all we know, the verb-final pattern might be a strict rule for independent clauses in Matoran. For what it’s worth, verb-final patterns show up in ~40% of human languages, so Matoran wouldn’t be all that strange as a non-human language. Well...let’s see where the verb-final logic leads us:
     
    Based on its clause-final position, we might assume that taka is the verb. Does this make sense? Hm...taka doesn’t necessarily look like the only example of an actual verb that we have – zya "attack" – but of course morphophonological similarity isn’t a requirement, even if that’s pretty much the only thing we have to go on. It really depends on the categorial status of taka. Do we know anything about that? Possibly, yes. Taka shows up in Takanuva. Nuva means "new". It’s clearly an adjective in its other uses (Tahu Nuva, Gali Nuva, etc.). If we assume that nuva is generally an adjective, that would imply that taka is not verbal, but nounal. Then again, an argument could be made that nuva can modify nouns or verbs, or that Takanuva is an exception based on the fact that nuva appears to be morphologically incorporated into taka, rather than a syntactic modifier as in the other cases. All of these arguments are equally legitimate.
     
    This is kind of a sticky situation. On one hand, we’d rather not violate the only potential syntactic rule we know of by looking elsewhere for the verb. On the other hand, it’s iffy to just define taka as a verb. How to decide?
     
    Ultimately, the decision should be made based on its overall consequences. If we decide to redefine taka as a verb, that will entail making a variety of alterations to our understanding of Matoran etymology (how modifiers work, the categorial status of nouns and verbs, etc.). These are things that, to some extent, are already "established". In contrast, if we assume that Matoran is not strictly verb-final, we aren’t actually violating any established rule, since we’re simply postulating that there’s more syntactic variation than the single piece of evidence we have suggests. The second option is far more appealing to me, so I’ll run with it. Taka is not the verb – something else is.
     
    Where do we go from here? Let’s look at the other candidates for verbhood: We can probably cross out makuta, since that has a pretty well-established nounal status. That leaves ahano, nano, and atuana. Previously, I’ve already hinted that I think atuana contains a variant of toa, so I’ll cross that off as well. That leaves nano and ahano. Hm...time for some more educated guesswork.
     
    If Matoran is not verb-final, are there any syntactic patterns that we can observe at all? I’d rather not jump to the conclusion that Matoran word-order is completely free, since that would leave us without any direction whatsoever. Instead, we might come to the more conservative position that Matoran is verb-final in independent imperative clauses. Think about it: Manas zya is an independent imperative clause and the verb is in final position. Furthermore, I’ve also translated the first part of the Avohkii passage as an independent imperative clause, and the verb happens to be in final position there. That’s a convenient match, go figure!
     
    So if we say that the verb-final syntactic pattern is restricted (at the very least) to these types of clauses, we are free to postulate a different pattern for other clause-types. Specifically, I will propose that the clause under discussion (the second half of the passage) is not independent, but is instead dependent upon (or "subordinate to") the first clause. This is because of the status of the first clause as a command or instruction: do X. If the first clause is defined in this way, what is its relationship to the second clause? It makes sense that the second clause would describe something about how/why the command of the first clause must be performed. For example, we might interpret the relation as cause-effect: do X so that Y.
     
    Alright, so the second clause is subordinate. How do we apply this to the translation? Well, if Matoran is verb-final in independent imperative clauses, a simple pattern that could be used to mark dependency is to reverse the standard order, i.e. to place the verb at the beginning of the clause: verb-initial. This is actually pretty milquetoast when it comes to human languages – different syntactic patterns are used to mark dependency-status all the time, so I don’t have many qualms about postulating it for Matoran.
     
    However, this does lead us to a specific conclusion with respect to choosing between candidates for the verb: ahano is the first word in the clause. If we adopt the assumption about syntactic patterns above, ahano would be the verb. This is progress! Very small progress, but progress nonetheless.
     
    Even so, this post has been really wordy, and it’s getting a bit too long at this point, so for now, I’ll leave you with a recap of the translation. It’s a slow crawl, but hopefully worth it by the end:
     
    Mapaku, ke-whenu-ka kitu ak-ila ...
    “Reader, seek out an individual originating from within a secret underground (place)”
     
    ... ahano nano atuana makuta taka.
    "(so that) VERB ... [smthg. related to Toa] Makuta light/illumination."
     
    Still on the to-do list is determining a translation for ahano, as well as nano and atuana, and we also have to flesh out the relations between these elements and makuta and taka. It’s a daunting task, but I think we’ll make it.
     
    Next time.
  3. JRRT

    somebody help

    By JRRT,

    bionicle |n.cmpd.| biological chronicle; lit. "chronicle of biology ('the all-living') [bionicle < boyanikul < boya-nai-akul, from boya "biology" (nominalized from bo-ya "to grow, live", see also bo "elemental plant-life; living, growing"), nai "all", and akul "chronicle; lit. "(that which is) seen/known" (< aku-li, from aku "sight, vision" and the adjectival particle -li)]
     
    This has gone too far. ._.
     
    JRRT
  5. JRRT
    A Matoran Dictionary



    2nd Edition







    VOLUME VII :: T-U


     
    -T-
     
    ta |n./stm.| 1. elemental fire; 2. spirit, being, essence; 3. courage, ability, leadership; 4. fierce, rash, brash [ta < tā, from the elemental stem tā “elemental fire”. Variant forms: ta-, tal (l-modified), tau (u-modified, see entry tu), tah, tō (ā > ō / __# )]
    tahnok |n.| fire-designation Bohrok [FD: MN#2]
    tahtorak |n.cmpd.| very fierce speaker/orator [tahtorak < tah-toro-ak, from tah (variant of ta, see entry) “elemental fire; fierce, rash, brash”, toro “speaker, orator”, and the intensive particle -ak]
    tahu¹ |adj.| fiery, flaming [etymology uncertain; possibly tahu < tah-u, from tah (variant of ta, see entry) “elemental fire” and the adjectival particle u]
    tahu² |n.| play of flame; lit. “sport/activity of fire” [etymology uncertain; possible tahu < ta-huw, from ta “elemental fire” and the stem huw “sport, activity”]
    tai |n.| spirit, being, essence [tai < ta-ī, from ta “elemental fire; spirit, being, essence” and the nounal particle ī]
    taiki |n.cmpd.| lit. “spirit of (a) high place” [taiki < ta-ikhi, from the elemental stem ta “elemental fire; spirit, being, essence” and ikhi “high-place” (variant of inikhi, see entry)]
    taipu |n.cmpd.| friendly spirit [taipu < tai-pu, from tai “spirit, being, essence” and pu “friend(ly), ally”]
    taka |n.| firelight, torchlight, illumination; heat [taka < ta-ka, from ta “elemental fire” and ka “power, force, ability”, yielding a sense of “light cast by fire/torch; light that leads the way”]
    takado |n.cmpd.| lit. “order through enlightenment/illumination” [takado < taka-dā, from taka “illumination” (see entry) and dā “authority, order” (with final ā > ō vowel shift)]
    takadox |n.cmpd.| lit. “greater order through enlightenment/illumination” [takadox < takado-ak-si, from takado “lit. ‘order through enlightenment/illumination’”, the intensive particle -ak, and the comparative adjectival particle si]
    takanuva |n.cmpd.| new illumination [takanuva < taka-nuva, from taka “illumination” (see entry) and nuva “new, original”]
    takea |n.| king of sharks [takea < ta-kea, from ta “elemental fire; courage, ability, leadership” and kea “Rahi-shark”]
    takha |vn.| crafting, craft [takha < ta-ha, nominalized from the verbal complex ta-ha “to heat, forge, weld; to craft (smthg); lit. make-with-fire” - FD: MN#6]
    taku |n.| Rahi-bird; flying spirit [taku < ta-kua, from ta “elemental fire; spirit, being, essence” and kua “bird, flying thing” (see entry). Applied to the taku subspecies of gukko-bird]
    takua |n.cmpd.| 1. bird of fire; 2. free/independent spirit; 3. broad illumination; great illuminator [mult. potential etymologies; one proposed etymology, encompassing meanings 1. and 2., is takua < ta-kua, from ta “elemental fire; spirit, being, essence” and kua “bird; free, free-flying” (see entry); another proposed etymology is takua < taka-wa, from taka “firelight, torchlight, illumination” and the stem wa “wide, great, large”]
    talvi |n.| subtle flame [talvi < tal-fi, from the l-modified elemental stem tal “elemental fire” and fi “subtle, fine, cunning; web, silk”]
    tamaru |n.cmpd.| imagination, dream; lit. “flight of spirit” [tamaru < ta-mairu, from ta “elemental fire; spirit, being, essence” and mairu “levitation, floating” (variant of miru, see entry). Variant form: tamairu]
    tanma |n.cmpd.| soaring/uplifted spirit [tanma < ta-ān-mai, from ta “elemental fire; spirit, being, essence”, ān “being, individual”, and mai “up, upward, above” (variant of mi, see entry)]
    tara |n.| wild spirit; spirit of wildness [tara < ta-ra, from ta “elemental fire; spirit, being, essence” and ra “wild(ness), untamed”]
    tarakava |n.cmpd.| rapid/rushing spirit of wildness [tarakava < tara-kava, from tara “spirit of wildness” and kava “rapid, rushing, breathless”]
    te |stm.| vessel, contained space [etymology uncertain; undoubtedly related to the stem ti “space, area” (see entry); one proposed etymology derives both stems from the elemental stem ta “elemental fire; spirit, being, essence” (see entry)]
    tehu |n.| archiving; archivist [tehu < te-huw, from the stems te “vessel, contained space” and huw “activity, sport”]
    tehutti |n.cmpd.| willful archivist [tehutti < tehu-atti, from tehu “archiving; archivist” and atti “willful” (variant of atui, see entry)]
    ter |stm./n.| 1. guidance, guiding-force; lit. “application of leadership” [ter < tēr < ta-ār, from ta “elemental fire; bravery, ability, leadership” and the particle ār “applied, application of; applied against, resistance, hindering”. Variant forms: -tar, tre, tra]
    teridax |n.cmpd.| lit. “guide toward greater order/greater execution of the Plan” [teridax < ter-īda-ak-si, from ter “guidance, guiding-force”, the nounal complex ī-da “toward order”, the intensive particle -ak, and the comparative adjectival particle si - FD: MN#6]
    thok |adj.| extremely fierce [thok < tho-ak, from tho “fierce” (Skakdi dialectal variant of toi, see entry) and the intensive particle -ak]
    thulo |n.| obedience; lit. “excitement (about one’s) duty” [thulo < thou-lho, from thou “red; fiery, lively” (< tou, variant of toi, see entry) and lho “duty, function, assigned purpose”]
    thulox |n.| greater obedience [thulox < thulo-ak-si, from thulo “obedience”, the intensive particle -ak, and the comparative adjectival particle si]
    ti |stm.| space, area [etymology uncertain; undoubtedly related to the stem te “vessel, contained space” (see entry); one proposed etymology derives both stems from the elemental stem ta “elemental fire; spirit, being, essence” (see entry)]
    tiki |n.| airspace; lit. “part of space” [tiki < ti-kī, from the stem ti “space, area” and the particle kī “part, piece, portion of”]
    tikko |n.| icy wind [tikko < tiki-ko, from tiki “airspace; lit. ‘part of space’” and ko “elemental ice”]
    tiri |n.| wing, flat appendage [etymology uncertain; possibly tiri < ti-rui, from ti “space, area”] and rui “joint”]
    tiribomba |n.cmpd.| jungle-leaf; lit. “wing of branch/tree” [tiribomba < tiri-bomba, from tiri “wing, flat appendage” and bomba “trunk, branch, limb of plant”. Used as a term for the broad, spade-like leaves of the common gamadu tree]
    tiro |n.| narrow canyon/ravine; lit. “narrow/bounded space” [tiro < ti-ro, from ti “space, area” and ro “line, edge, boundary” (variant of rho, see entry)]
    toa |n.| hero, protector; lit. “spirit of protection” [toa < tau-hā, from the u-modified elemental stem tau “elemental fire; essence/spirit, result-of-process” and hā “protection, peace/calm, systems-normal”. Variant forms: toua, tua]
    tobdu |n.cmpd.| iron will; lit. “will of (a) fiery being/creature” [tobdu < toubatu < tou-pi-atu, from tou “red; fiery, lively” (variant of toi, see entry), pi “agent, perpetrator; creature”, and atu “mind, will”]
    tobduk |n.| survivor, fighter [tobduk < tobdu-ak, from tobdu “iron will” and the intensive particle -ak]
    toi |adj.| red; fiery, lively [toi < ta-ui, from ta “elemental fire” and the adjectival particle ui. Variant forms: taui, toui, tou, tuy, tho (Skakdi variant)]
    toro |n.| speaker, orator [toro < ta-oro, from ta “elemental fire; spirit, being, essence” and oro “word, unit(s) of communication”]
    toudo |n.| energetic/eccentric spirit [toudo < tou-tā, from tou “red; fiery, lively” (variant of toi, see entry) and tā “elemental fire; spirit, being, essence” (with final ā > ō vowel shift)]
    trali |adj.| guided, controlled [trali < tra-li, from tra “guidance, guiding force” (variant of tre < ter) and the primeval modifying particle li]
    trei |stm.| guiding together [trei < tre-yi, from the stem tre “guidance, guiding-force” (variant of ter, see entry) and yi “together, combined”]
    tren |n.| guide; lit. “guide-being” [tren < tre-ān, from the stem tre “guidance, guiding-force” (variant of ter, see entry) and ān “being, individual” - FD: MN#6]
    tridax |n.cmpd.| lit. “organizer of greater order/authority” [tridax < trei-da-ak-si, from the stem trei “guiding together”, da “order, authority”, the intensive particle -ak, and the comparative adjectival particle si]
    tryna |n.cmpd.| (Kanohi-) lit. “guiding together a great host” [tryna < trei-ana, from the stem trei “guiding together” and ana “group, host; many beings”. Variant forms: traina, treina]
    -tu |p.| spirit/essence; result of process [tu < tau, from the u-modified elemental stem tau “spirit/essence; result of process” (see entry ta). Variant forms: to-, -ta, -tau]
    tūli |adj.| animated, excited, energetic [tūli < tou-li, from tou “red; fiery, lively” (variant of toi, see entry) and the primeval modifying particle li]
    tur |n.| fear, terror [tur < ta-ūr, from ta “elemental fire; leadership, courage” and ūr(u) “un-, negative, not”]
    turaga |n.cmpd.| 1. courageous/leading elder; 2. elder-Toa [turaga < toa-raga, from toa “hero; protector” and raga “elder”]
    turahk |n.cmpd.| lit. “terrifying wild thing” [turahk < tur-rahk, from tur “fear, terror” and rahk “wild/untamable thing” - FD: MN#1]
    turu-ha |v.| to fear, be fearful [From the stem tūr(u) “fear, terror” and the verbal particle ha]†
    tuyet |n.| fiery will [tuyet < toui-et, from toui “red, fiery” (variant of toi, see entry) and et “mind, will” (a heavily reduced form of atu, see entry)]
     
    -U-
     
    ua |pro.| one, they (impersonal) [4th pers., subject form - FD: LM#7]†
    udui |n.| leg; lit. “lower-limb” [udui < uw-dui, from the stem uw “under, lower, below” and dui “limb, appendage; extension”. Variant forms: odui, oduhi, oduh]†
    uduno |n.cmpd.| south (cardinal direction) [uduno < udui-ono, from udui “leg” and ono “protodermis”. This term patterns traditionally with terms for cardinal directions in that such terms appear to be derived from parts of the body (see entries maiduno, meno, midouno). Variant form: udouno]†
    uhu-ya |v.| to practice; imitate [From the stem uhu “practice, activity; imitation” (variant of huw “sport, activity”) and the verbal particle ya]
    -ui |p.| possessive particle [ui < *uai, originally denoting an object that possesses something. Variant form: wai- (see entry) - FD: MN#7]†
    uko |p.| outside, external (locative particle) [Variant form: ko...u (splitting+displacement)]
    ukua |n.| diving-bird [ukua < uw-kua, from uw “under, lower, below” and kua “bird, flying thing” (see entry)]
    (u)kuta |n.| lesser spirit, being of lesser rank [ukuta < uku-ta, from the particle (u)ku “middle, in the midst of” and ta “elemental fire; spirit, being, essence”]
    us |n.| steed; lit. “under-thing” [us < uw-s, from the stem uw “under, lower, below” and the Rahi-designation affix -s]
    us-ha |v.| to ride [From us “steed” and the verbal particle ha]
    ussa |n.| steed, mount, vehicle [ussa < us-ha, from the verbal complex us-ha “to ride”. Variant form: usha]
    ussal |n.| Rahi-crab; lit. “ridden/riding-thing” [ussal < ussa-li, from ussa “steed, mount, vehicle” and the primeval modifying particle li. Variant form: ushal]
    ussanui |n.cmpd.| great steed/vehicle [ussanui < ussa-nui, from ussa “steed, mount, vehicle” and nui “great, significant”]
    uw |adv./stm.| under, lower, below [Variant forms: u-, ū, au]
     
    ----------------------
     
    Key:
    |adj.| - Adjective
    |adj.cmpd.| - Adjective Compound
    |adv.| - Adverb
    |aff.| - Affix
    |n.| - Noun
    |n.cmpd.| - Noun Compound
    |p.| - Particle
    |p.cmpd.| - Particle Compound
    |pro.| - Pronoun
    |stm.| - Stem
    |v.| - Verb
    |vn.| - Verbal Noun
    |vn.cmpd.| - Verbal Noun Compound
     
    Some entries are marked with FD “Further Discussion”, followed by a reference to a blog entry containing more explanatory content related to that etymology. The references are as follows:
     
    NM - “Nameless Masks”
    MN#1-X... - “Meaningless Names #1-X...”
    LM#1-X - “Learning Matoran, Lesson 1-X...”
     
  6. JRRT
    [oh
    a tumblr what]


    Treatise: Translating the Avohkii



    : Part 3 :


     
    Take a stroll through the previous posts for all the juicy, juicy previous details. For now, here’s where we’re at in the translation process:

     
    The bolded parts have been translated as follows:
     
    The string ke-whenu-ka consists of the word whenu(a) "hidden/secret underground" modified by two particles: the basic locative particle manifesting as ke- "in/at/on" and the origin particle manifesting as -ka "from, out of". The entire complex therefore translates, roughly, to "from within (a) secret underground (place)".
     
    The string ak-ila consists of an imperative (command) form of the verb il-ya (< el-ya) "to seek out", modified by the 3rd-singular object pronoun particle ak- "him/her/it". The entire complex translates to "seek out him/her/it".
     
    Combined, these yield an (incomplete) meaning of “Seek out (a thing/person) originating from within a secret underground (place)”.
     
    Now that you’re up to speed, for the first half of the inscription, all that’s left is mapaku and kitu. We also still need to identify the thing that ke-whenu-ka describes and the thing that must be sought out. Let’s start with kitu: because of its position between ke-whenu-ka and ak-ila, it seems reasonable to group kitu into the same syntactic/semantic unit with them, and also to take kitu as a candidate for the thing modified by ke-whenu-ka and the overt object of ak-ila. Whatever the meaning of kitu, I’d therefore expect it to incorporate some notion of “thing”, “type”, “kind”, “person”, etc., if we want to stay consistent with the previously-translated material. Unfortunately, there’s no ready-to-hand dictionary entry to help us out, and the deciphering of kitu will, therefore, be a matter of reconstruction. Here’s what I propose:
     
    kitu |n.| individual, individuality; lit. “spirit (that is) part (of a whole)” [kitu < kī-tu, from the particle kī “part, piece, portion of” and tu “spirit/essence; result of process”]
     
    Both of these elements, kī and tu, are (I think) pretty well-motivated in Matoran etymology, so I don’t feel too bad about applying them here to create a previously unattested term. Even so, tying everything together once again, we have:
     
    ... ke-whenu-ka kitu ak-ila “Seek out an individual originating from within a secret underground (place)”
     
    This leaves only mapaku. A surface glance brings up possibilities using ma(t) “mastery, control”, pa “elemental stone”, and perhaps aku “sight, vision”, but no cohesive translation—partly because there are a thousand different ways we could go with this one. Let’s try a slightly different tack: returning to the actual audio from MoL. If we can rely on Nokama’s pronunciation to some extent, there may be something significant to be found within the actual spoken data. And in fact, I believe there is: In the audio, there is a distinct pause after Nokama pronounces mapaku—almost as if this term is an introductory word—and the rest of the inscription seems to occupy its own intonational unit as well. On those grounds, I will choose to analyze mapaku as something disconnected from the rest of the clause—something used, say, to indicate the start of the text. Does that get us any further? Might not seem like it, but it’s a start. After some really arbitrary reconstructive etymology, here’s the proposal:
     
    mapaku |n.| (archaic) reader; lit. "master(y) of reading/letters" [mapaku < ma-paku, from ma(t) "mastery, control" and the stem-compound paku “reading; lit. ‘sight/vision of carvings’”. Frequently appears in inscriptions as a vocative element introducing a command or exhortation for the reader of a text]
     
    And here’s the original source for paku, as reference:
     
    paku |stm.cmpd| reading; lit. "sight/vision of carvings" [paku < pe-aku, from pe “carve, chip; carving, sculpting, paring down” and aku “sight, vision", yielding an original sense of “to see carvings; to look at carved letters”]
     
    Okay, let’s put the final nail in the coffin for this half of the inscription:
     
    Mapaku ke-whenu-ka kitu ak-ila
    “Reader, seek out an individual originating from within a secret underground (place)”
     
    Whew. We’re only halfway there, but at this point we can make some comments on the relevance of this translation to the overall context of the Bionicle storyline. As hinted in the previous posts, I do indeed have an ulterior motive for following this particular path of translation: We must consider who inscribed this text on the Avohkii and why they did it. I have so far theorized that the inscription contains some kind of instructions for someone who might possess the Avohkii at a future point after its creation. We’ve already noted that the mask was made in Artakha, and that its purpose was to counteract a rebellious Brotherhood of Makuta should that ever become a reality.
     
    Therefore, the Avohkii was always meant to be the catalyst for the creation of a Toa of Light, and so it makes sense that it was intended to be used on an Av-Matoran. Where did the vast majority of the Av-Matoran in the MU originally live? That’s right: in secret underground cities beneath the surface of the Southern Continent.
     
    Thus, the phrase ke-whenu-ka kitu would literally be a stand-in for Av-Matoran: an individual who originates from a secret underground place. Really, the only reason I latched onto this particular avenue as a guide for the translation was because I originally translated whenua as "secret underground (place)" all those years ago. Happy coincidence, I guess. Who would’ve thought? And if all of this crazy theorizing is to be believed, the inscription seems to take on the form of a riddle. Who knows? In my own headcanon, I’ve imagined a chuckling Velika scratching these letters into the otherwise-flawless surface of the mask. But the extent of the riddle-making is yet to be seen. The other half of the inscription still needs translating!
     
    Next time.
  7. JRRT
    [also hey look
    a tumblr]


    Treatise: Translating the Avohkii



    : Part 1 :



    It has come to my attention that the novelization of the Mask of Light film includes the following passage:


    This is supposed to be Nokama’s reading of the inscription found on the Avohkii. Interesting, no? Even if the novelization is only semi-canon, this could provide material for expanding our (admittedly completely made-up) knowledge of the Matoran language. Where to begin?
     
    I began by seeking out the scene from the film itself where Nokama translates the inscription. I remember watching this years ago and hearing her utter some gibberish, but it never occurred to me that it might have been meaningful gibberish. Unfortunately for linguists attempting to reconstruct Matoran, the comparison of the film and the text from the novelization raises some problems. The bad news: The passages aren’t completely identical. The film-version is definitely truncated. The good news: While the film-version is shorter, it actually shares many elements with the novel-version. Both of these passages clearly come from the same source, and it appears that the film-version may be a pared-down form of the version presented in the book.
     
    So which one do we use? Maybe we can use both. First off, however, we need a transcription of the passage from the film. Here’s mine:

     
    Notes:
    - ' indicates stress on the following syllable. This won’t play a huge role, but it does help in determining some of the word breaks.
    - <break> indicates a brief pause, which I take to indicate a word-break in most cases.
    - ? in brackets [?] indicates an indistinct sound. The first [??] indicates that there may have been something within the break, but it was indecipherable.
     
    If we compare this transcription with the text from the novelization, we can further refine the analysis to include the more well-motivated word-breaks:


    I’ve put a dash between wenu and kakit[?] based on the orthography of the novel-version (wehnua-hakeeta). Likewise, for now I’ve kept [?]ke separate from wenu based on ...kanokee wehnua...
     
    [Real world intrusion here—this strikes me as very Maori, and I would not be surprised if we were dealing with a non-phonetic version of Maori text in the novelization, with the actress who voiced Nokama in the film just reading it off the script phonetically (hence the extreme reduction). That doesn’t work for everything, of course, since the novel-version includes words that don’t seem likely to be completely lost through pure phonological reduction: rahun-akh, panokeeta, etc.]
     
    Anyways, now that we’ve compared both versions a bit, the next question is: Which one is canon? As far as I know, the novelization is only semi-canon, while the film is full-canon, at least when it comes to events. It would be easy to just drop the novel-version, but then we’d lose a significant piece of potential data. Ideally, we should be able to come up with an analysis that accounts for and is informed by both.
     
    So here’s the plan: I will start with the film-version, taking it at face value, rather than as a truncation of the “full” version in the novelization. If we can come up with a bare-bones translation for that, the translation of the novel-version should come easily. With that in mind, I’ll revise the transcription from the film:

     
    Full disclosure: In anticipation of the final analysis below, I’ve filled in the [?]-gaps from the original in a way that I think is plausible (kit[?] > kitu, [?]hano > ahano, tak[?] > taka). I’ve also modified the spelling slightly (wenu > whenu). There is definitely some potential for error here, and there will be a few more modifications before we’re finished, but this should work for now.
     
    Next step: What could this possibly mean? We never get a straightforward translation. Here’s what Nokama says after translating the passage (taken directly from MoL): “This is the great Kanohi Mask of Light. A mask to be worn by a seventh Toa...A Toa of Light.”
     
    That’s pretty much it. Main points: The inscription may identify the mask as the Mask of Light, but then again, it may not, since the Turaga already knew what it was—they were the ones who hid it, after all. Likewise, the fact that it can only be worn by a “Seventh Toa” wouldn’t make a whole lot of sense in the inscription, since a seventh Toa isn’t all that special—there were hundreds (more on that later!). I think it’s likely that most of the dialogue related to the inscription was, in fact, theatrics. The Turaga simply revealed to the Matoran that the mask was the MoL and that there would be a “seventh” Toa—all of which the Turaga knew beforehand.
     
    Instead, in attempting to translate this inscription, it may be more useful to look at the origins of the MoL itself. Who wrote this inscription and why? The MoL was made on Artakha, and it was created for the specific purpose of combatting the Brotherhood of Makuta should they ever leave the straight and narrow. Artakha himself may have been the one to write the inscription, but regardless, the mask had a purpose from the beginning, and it would make sense for the inscription to pertain to that purpose: If the Makuta ever go bad, take this mask and find an Av-Matoran. I think it makes sense, at least! But we won’t know until we’ve got a translation, will we? This post has set the stage for just such an endeavor...
     
    Next time.
     
  8. JRRT

    Dear all

    By JRRT,

    You people have brought many a smile to my face the past few days. After the time invested in the Matoran Dictionary project over the last several years, the sudden boost in exposure and overall positive response—both on BZP (thx news!) and off—means a lot. I’m glad to see so many people delving into it and having fun. In the end, that was the impetus for this project: my own personal enjoyment and enjoyment for other members of the Bionicle fandom. It’s all very satisfying. Heartfelt thanks.
     
    JRRT
  9. JRRT

    Learning Matoran: Lesson 5

    By JRRT,

    Hi folks. It's been a terribly long count of years (months), but I'm still, here, writing this stuff. I think it helps keep me sane. . .Whatever the case, if you're here to read this new lesson on the Matoran Language, it might do to read up on some of the older stuff. I don't know, maybe like the previous four lessons?
     
    Lesson 1
    Lesson 2
    Lesson 3
    Lesson 4
     
    And now that that it's all fresh in your mind, move on to Lesson Five: Pronouns I:

    =l Pronouns I l=


     
     
    Matoran pronouns have much the same function as they do in English: they replace nouns, serving as the subject or object of a sentence, and fulfill most of the roles played by nouns. Consequently, Matoran pronouns are modified for the same functions that nouns are: Case, Motion, and Time/Location.
     
    However, the current means of modification is through inflection, rather than a particle system. Although pronouns were previously modified by particles, these particles have since become “eroded,” in a sense, and have now developed new pronoun forms.
     
    Pronouns and Case:
     
    Pronouns are inflected for the same three-fold case system of Nominative (Subject), Objective (Object), and Genitive (Possessive).
     
    Now, in English, whereas nouns function in these roles by their Word Order in a sentence, pronouns also have the extra feature of inflection. For example, the Nominative (Subject) form of the first person pronoun is “I”, while the Objective (Object) form is “me” and the Genitive (Possessive) form is “my”. These characteristics manifest in the other persons as well. Third person Nom. “he/she/it”, Acc. “him/her/it”, Gen. “his/her/its”. Second person Nom. “you”, Gen. “your”, etc.
     
    Matoran features a similar—if a bit more complex—structure, with pronouns being marked for the various cases and numbers (singular or plural). As with nouns, we’ll start off with the Case Pronouns:
     
    -Nominative:
     
    As is the case with all the pronouns, there are three Persons: first, second, and third. These come in singular and plural forms, the plurals being historically formed from the singulars by a particle -ee, which has since been assimilated to the pronoun stem. There is also a "fourth" person, which is the equivalent of English "one," as in "One is bored when one has nothing to do." This is classified as the "impersonal" subject and has no plural form.
     
    Here are the forms of the nominative pronouns, beginning with the singulars:
     
    1 o – “I”
    2 oa – “you”
    3 ia, ai – “he/she/it”
    4 hua – “one”
     
    Now the plurals:
     
    1 oe, u – “we”
    2 ue – “you (pl.), you all”
    3 ie – “they”
     
    These pronoun forms are usually placed directly before or after the verb, regardless of the verb’s position in the sentence. This is a pretty strict placement rule.
     
    -Objective:
     
    Next, the objective case forms. Historically the singulars were formed with the addition of a particle aak-. The plurals were formed by a combination of the ee particle and the addition of the n-prefix from the nounal case particles.
     
    Singular:
     
    1 ako – “me”
    2 akoa – “you”
    3 akia, akai – “him/her/it”
    4 ahua – “one”
     
    Plurals:
     
    1 ngoe, ngu – “us”
    2 ngue – “you (pl.), you all”
    3 ngie – “them”
     
    -Genitive:
     
    Lastly, the genitive pronouns. Singulars are formed with the addition of the genitive particle ui (which you should recognize from the general nounal particles). Plurals are formed by the further addition of plural ee and the n-prefix (with subsequent assimilation):
     
    Singular:
     
    1 uio – “my”
    2 uikoa – “your”
    3 uikia, uikai – “his/her/its”
    4 uihua – “one’s”
     
    Plural:
     
    1 moe, mu – “our”
    2 mue – “your (pl.)”
    3 mie – “their”
     
    Genitives are placed after the nouns they modify in the same way that genitive-case nouns are.
     
    -Usage and Examples:
     
    The usage of the different cases with respect to pronouns is the same as with nouns. Thus, nominative pronouns are used as subjects, objectives are used as direct or indirect objects, and genitives are used to show possession. I will now offer some examples of these different cases forms:
     
    Ia teryo ea matoran.
    “He/she/it attacked the Matoran.”
     
    Teryo i rahi uikia akia.
    “His/her/its Rahi attacked him/her/it.”
     
    O kanna wo wahi a.
    “I went through the region.”
     
    Na oro orakhe oa.
    “You will say words.”
     
    Matoran akia kharmo.
    “The/a Matoran made it.”
     
    Oe kamo ii koro uio.
    “We went toward my village.”
     
    Na kanohi moe kharmo ie.
    “They made our Kanohi (pl.).”
     
    [Note once again that the word order is not crucial in these examples (except for the placement of genitive pronouns, of course): it is the case inflection that determines the role of a noun or pronoun in the sentence.]
     
    This concludes the discussion of case for pronouns. Still to come: Time/Location Particles on Nouns, Motion/Time/Location and Pronouns, Adjectives. Stay tuned.
     
    JRRT
  10. JRRT

    Learning Matoran: Lesson 8

    By JRRT,

    LEARNING MATORAN



    - LESSON 8 -


     
    I. Objective Particles:
     
    You have already encountered the subject, basic objective, and possessive particles in previous lessons, but there are many particles that remain to be discussed. The particles discussed in this lesson can also be classified as objective particles, but, in contrast to the basic objective particle, they provide information on the spatial and temporal positioning of a noun, as well as on nature of the action denoted by the verb. Six particles will be discussed in this lesson, and these can be organized into two series of three particles each: The first three are “locative” in nature, while the last three deal with concepts such as the endpoint, origin, and transition/path of an action.
     
    Ia. The Basic Locative Particle.
     
    The basic locative particle specifies a position spatially in/at/on or temporally during the noun with which it is paired. The exact interpretation (i.e. temporal or spatial) is up to the context and the denotation of the noun itself.
     
    The basic form of the particle is two-fold, depending on its placement with respect to the noun. Recall from the previous lesson the discussion of “variable placement” with the possessive particle: wa(i) before the noun, but ui/u’i after the noun. The basic locative particle exhibits a very similar case of variable placement, although it is more analogous to the variable placement of the verbal particle ya, which can be “split” into a- and -i (see Lesson 6, section I.).
     
    To begin, the basic form of the particle is oki when it is placed after the noun. This particle can be “split” into a particle ki or ke (interchangeable) which is displaced before the stem, and a particle ō which remains after the stem. A few examples will be useful to illustrate the variation (the particle ō can vary with ou, particularly if it follows a vowel):
     
    1) a. matoran-oki OR ki-matoran-ō, ke-matoran-ō “in/on/at the Matoran”
    b. wahi-oki OR ki-wahi-ou, ke-wahi-ou “in/at the Wahi”
    c. aval-oki OR ki-aval-ō, ke-aval-ō “in/during the time/period” (aval “time, period (of time)”)
     
    IIb. The Ante-Locative Particle.
     
    The ante-locative particle specifies a position temporally before/preceding/prior to or spatially behind/on the other side of the noun with which it is paired. The exact interpretation (i.e. temporal or spatial) is up to the context and the denotation of the noun itself.
     
    The basic form of the particle is oki or okī (interchangeable) and it is always placed before the noun. Additionally, the o- of the particle can optionally be dropped (oki > ki, okī > kī). Note that the basic form of this particle is identical to that of the previous particle except for its position with respect to the noun.
     
    2) a. (o)ki-nuyo, (o)kī-nuyo “behind/on the other side of the mountain”
    b. (o)ki-matoran, (o)kī-matoran “behind/on the other side of the Matoran”
    c. (o)ki-azal, (o)kī-azal “before/prior to the attack”
     
    IIc. The Post-Locative Particle.
     
    The post-locative particle specifies a position temporally after/subsequent to or spatially after/in front of/on this side of the noun with which it is paired. The exact interpretation (i.e. temporal or spatial) is up to the context and the denotation of the noun itself.
     
    The basic form of the particle is hi, and it is always placed after the noun.
     
    There are a few variations in the form of the particle, depending on the form of the stem: If the stem ends in a short vowel, hi is strengthened to khi (hoto-hi > hotokhi). If the stem ends in a long vowel, hi becomes gi (kolhī-hi > kolhīgi). If the stem ends in a consonant, hi becomes ki (brakas-hi > brakaski), unless the consonant is n, in which case hi becomes gi (matoran-hi > matorangi).
     
    In addition, there is some variability that is the consequence of etymological developments in noun stems. For example, if a noun stem ends in a long vowel, the particle would usually become gi (kolhī-hi > kolhīgi). Historically, many noun stems ended in long vowels which have since shortened, leading to variation between the khi and gi forms of the particle. One common example involves the derivational nounal particle hi (as in wa-hi, kano-hi, etc.), which has been shortened from older hī. As a result, the form of the post-locative particle when it is attached to such stems frequently varies between khi and gi: wahikhi vs. wahigi, kanohikhi vs. kanohigi, etc.
     
    3) a. ihnu-khi “in front of/on this side of the hill” (ihnu “hill”)
    b. matoran-gi “in front of/on this side of the Matoran”
    c. daika-khi “after/subsequent to the music” (daika “music, notes”)
    d. azal-ki “after/subsequent to the attack”
     
    IId. The Endpoint Particle.
     
    The endpoint particle specifies that the noun with which it is paired is the endpoint of the action of the verb. It will usually be translated into English as “to”. Depending on the context and the denotations of the noun and verb, an endpoint can manifest in many different ways. For example, with a verb expressing some kind of movement, the endpoint could be expressed as the location to which the subject moves (“Kopaka went to Ko-Koro.”). Conversely, with a verb expressing an event where the subject affects an object in some way, the endpoint could be the person or location at which the object ends up (“Tahu gave the mask to Gali.”). Additionally, there is an interplay between this particle and the basic locative particle discussed above, particularly with verbs expressing the latter situation. This interplay will be noted in a later lesson.
     
    The basic form of the particle is ī or ih, and it is always placed before the noun. The ī form is usually used before a stem beginning in a consonant (ī-matoran), while the ih form is used when a stem begins with a vowel (ih-akaku).
     
    4) a. ī-metru “to/toward the city”
    b. ī-matoran “to/toward the Matoran”
    c. ihazal “to/toward the attack”
     
    IIe. The Origin Particle.
     
    The origin particle specifies that the noun with which it is paired is the origin-point of the action of the verb. It will usually be translated into English as “from” or “out of”. Depending on the context and the denotations of the noun and verb, an endpoint can manifest in many different ways. For example, with a verb expressing some kind of movement, the endpoint could be expressed as the location from/out of which the subject moves (“Kopaka came from Ko-Koro.”). Conversely, with a verb expressing an event where the subject affects an object in some way, the endpoint could be the person or location from which the object originates (“Tahu took the mask from Gali.”). Additionally, as with the other particles, there is an interplay between this particle and the other objective particles, particularly with verbs expressing the latter situation. This interplay will be examined in a later lesson.
     
    The basic form of the particle is ha, and it is always placed after the noun.
     
    There are a few variations in the form of the particle, depending on the form of the stem (note that these variations mirror the variations exhibited by the posterior-position particle hi): If the stem ends in a short vowel, ha is strengthened to kha (hoto-ha > hotokha). If the stem ends in a long vowel, ha becomes ga (kolhī-ha > kolhīga). If the stem ends in a consonant, ha becomes ka (brakas-ha > brakaska), unless the consonant is n, in which case ha becomes ga, frequently strengthened to gō, from earlier *gā (matoran-ha > matoranga, matorangō)
     
    In addition, just as with the post-locative particle hi, there is a degree of variability that is the consequence of etymological developments in noun stems. For example, if a noun stem ends in a long vowel, the particle would usually become ga (kolhī-ha > kolhīga). Historically, many noun stems ended in long vowels which have since shortened, leading to variation between the kha and ga forms of the particle. One common example involves the derivational nounal particle hi (as in wa-hi, kano-hi, etc.), which has been shortened from older hī. As a result, the form of the post-locative particle when it is attached to such stems frequently varies between kha and ga: wahikha vs. wahiga, kanohikha vs. kanohiga, etc.
     
    5) a. ihnu-kha “from/away from/out of the hill”
    b. matoran-ga, matoran-gō “from/away from the Matoran”
    c. metru-kha “from/away from/out of the city”
    d. azal-ka “from/away from the attack”
     
    IIf. The Transitional-Instrumental Particle.
     
    The transitional-instrumental particle specifies that the noun with which it is paired is the path, transition, or instrument by which the action of the verb progresses. It will usually be translated into English as “through” or “by” or “with”. Depending on the context and the denotations of the noun and verb, a path/transition meaning can manifest in many different ways. For example, with a verb expressing some kind of spatial movement, the transition could be expressed as the location through or by means of which the subject moves (“Kopaka came/went through Ko-Koro.”). Conversely, with a verb expressing an event where the subject affects an object in some way, the transition could be expressed as the instrument through or by means of which the object is affected (“Tahu attacked the Rahi with his sword.”). Additionally, as with the other particles, there is an interplay between this particle and the other objective particles, particularly with verbs expressing this latter instrumental situation. This interplay will be examined in a later lesson.
     
    Mirroring the basic locative particle, the basic form of the transitional particle is two-fold, depending on its placement with respect to the noun (“variable placement”). To begin, the basic form of the particle when it is placed after the noun is amu when the stem ends in a consonant and mu when the stem ends in a vowel. This particle can be “split” into a particle u or ou (interchangeable) which is displaced before the stem, and a particle ma (with a truncated variant -n) which remains after the stem. A few examples will be useful to illustrate the variation:
     
    6) a. matoran-amu OR (o)u-matoran-ma “through/by the Matoran”
    b. wahi-amu OR (o)u-wahi-ma, (o)u-wahi-n “through/by the Wahi”
    c. azal-amu OR (o)u-azal-ma “through/with the attack”
    d. onoto-amu OR (o)u-onoto-ma, (o)u-onoto-n “by/with the tool”
  11. JRRT
    After four relatively large entries crammed with information on the Matoran language, it strikes me that I still have enough of this stuff to go on for quite a long time. It’s exhausting (yet somehow rewarding) to put these things together, and I hope someone out there derives as much enjoyment from the topic of Matoran linguistics as I have.
     
    With this in mind, I’m considering making this an actual regular thing, possibly weekly or twice-weekly, with smaller, more focused amounts of information per entry, rather than the info-dumps I’ve been doing. Already I know that I have enough content for at least another ten to twelve short(er) entries, possibly twice that, depending on how things are paced. It sounds like a lot. . .but there are a lot of words in Bionicle.
     
    But beyond that, the reason for this interim entry is actually to ask something of you. Yes, you--the reader. I see you there, lurking. Answer me this: What do you think? Are you burnt out yet? I know I’m not, but we’ll see. Do you enjoy these entries? It’s not often that I ask for comments, mostly because I know some people may read, but don’t have much to respond beyond “I (don’t) like X”. That’s the nature of the topic, of course, but even so, I’d certainly like to know. Sometimes I imagine I’m talking to myself. It’s good practice, I suppose. Talking. . .
     
    I’d also like to ask if you, the reader, have any “requests”. Are there any particular Matoran words/names/whatevers that you’d like to see translated? If so, feel free to leave a comment, and I’ll attempt to incorporate any requests into future entries.
     
    Finally, to make sure this entry isn’t entirely self-serving, I’d like to highlight two (not so) recent topics that are also aimed at putting flesh on the bones of the Matoran language:
     
    Conjecture on Matoran (language) morphology, by QuestionMark -- topic (sadly) dead as of Feb.27. (Received bonesiii’s “Key to Nongu” Award)
     
    Dual Matrix's Ultimate Guide to Matoran, by Dual Matrix -- topic still living as of April 7.
     
    I don’t frequent S&T much anymore, but if I did. . .I suppose I would've been more informed. As it is, I only discovered the existence of these topics last week. There are a lot of great and creative ideas here, so take a look! One distinction between the approach to the Matoran language exhibited in these topics and the approach I’ve taken here has to do with “canonicity”: as realistic visions of the Matoran language, these topics attempt to translate words within the fairly strict guidelines of the canon Bionicle storyline. In contrast, in this blog I have been very free in my translations, decomposing words into smaller and smaller units, affected by regular (but completely invented) phonological processes, and heavily paraphrasing “canon” translations in order to derive consistent meanings across words and morphemes that, on the surface, might seem drastically removed from each other (much as is the case in human language). For that reason, posting any of this as an official “theory” was, unfortunately, never really an option. But that’s okay. I applaud the efforts of those represented in the topics above and encourage you to peruse them for your own personal fulfillment (or amusement). It’s fun stuff. Terribly fun, you have to admit. . .And I think I’ll end it on that note. I look forward to your (possible) replies.
     
    JRRT
  12. JRRT
    The streak continues, but this time with an examination of the meanings and etymologies of various other heretofore un-translated Bionicle names (i.e. not just Kanohi mask-names, although there are a few here and there). I started compiling this, and I came to the conclusion that there’s far too much here to digest in a single entry, so I’ve split it into multiple digestable entries.
     
    For now, we’ll begin with those infamous sons of shadow, the Rahkshi:
     
    Rahkshi, n.cmpd. “wild/untamable offspring/spawn” [variant forms rahkishi, rah’kshi, rah’kishi]
     
    rahk, stm. “wild/untamable thing”
    (i)shi, n. “offspring, spawn” [derived from isi “possibility; possible” by addition of the particle hī “thing, place”: isi-hī > ishi. The meaning builds on the concept of “possible thing/outcome, descendant possibility”]
     
    The element rahk began as an emergent compound rā-hī-ak. The components rā and hī should be recognizable as the basis for the independent modern term rahi “wild thing, beast”. The particle ak expresses an “intensive” meaning, hence rā-hī-ak “extremely-wild-thing; untamable-rahi”. This was the original term used by the early Matoran tribes in their first encounters with Rahkshi in the wild. It has since been gradually reduced -- rā-hī-ak > rah’ak, rahak > rah’k, rahk -- and now exists primarily as an affix-particle.
     
    The element ishi “offspring, spawn”, which was already commonly used in reference to rahi-spawn (rahishi), was applied at a later point in history once the origins of the Rahkshi (literally the “sons” or “offspring” of individual Makuta) were known to Matoran. It has also undergone reduction as a part of the name: rahk-ishi > rahkshi. See above for a larger list of common variant forms.
     
    Rahkshi names:
     
    As the different types of Rahkshi were documented, various names were devised in reference to their characteristic powers, usually formed according to the pattern of stem “power” + -rahk “wild/untamable thing”. The element rahk, in its usage as an affix-particle, eventually took on “agentive” connotations, roughly analogous to English -er (Lerahk “poisonous-wild-thing; poison-er”, see below).
     
    -----
     
    Turahk, n.cmpd. “Rahkshi of Fear; terrifying-wild-thing, causer-of-fear” [variant form tūrahk, turah’k]
     
    tūr, stm. “fear, terror”
    rahk, stm. “wild/untamable thing”
     
    The element tūr was formed as a combination of the elemental stem ta “fire” and the particle ūr(u) “un-, negative, opposite”. The stem ta usually carries connotations of “courage” and “bravery”, and, in combination with ūr(u), it takes on the general meaning of “fear, terror”, both “fearful, terrified” and “causing fear, terrifying”. In combination with rahk, it carries the latter definition: tūr-rahk “terrifying-wild-thing, causer-of-fear”, modern form turahk (also see variants above).
     
    -----
     
    Guurahk, n.cmpd. “Rahkshi of Disintegration; disintegrating-wild-thing, disintegrator” [variant forms gurahk, guurah’k]
     
    gūr, stm. “disintegrating, unsettling; un-peaceful”
    rahk, stm. “wild/untamable thing”
     
    The element gūr was formed as a combination of the elemental stem ga “water” and the particle ūr(u) “un-, negative, opposite”. The stem ga usually carries connotations of “peace”, “calm”, and “settled-ness”, and, in combination with ūr(u), it takes on the general meaning of “un-settledness, falling apart, disintegrating”. In combination with rahk it yields the compound gūr-rahk “disintegrating-wild-thing, disintegrator”, modern form guurahk (also see variants above).
     
    -----
     
    Kurahk, n.cmpd. “Rahkshi of Anger; raging-wild-thing, raging-one” [variant forms kūrahk, kurah’k]
     
    kūr, stm. “anger, rage”
    rahk, stm. “wild/untamable thing”
     
    The element kūr was formed as a combination of the elemental stem ko “ice” and the particle ūr(u) “un-, negative, opposite”. The stem ko usually carries connotations of “stillness”, “silence”, and “inner-calm”, and, in combination with ūr(u), it takes on the general meaning of “agitation”, “disturbance”, “anger/rage” . In combination with rahk it yields the compound kūr-rahk “raging-wild-thing, raging-one”, modern form kurahk (also see variants above).
     
    -----
     
    Lerahk, n.cmpd. “Rahkshi of Poison; poisonous-wild-thing, poisoner” [variant forms lūrahk, lērahk, lerah’k]
     
    lēr, stm. “noxious, toxic, poisonous” [also lūr]
    rahk, stm. “wild/untamable thing”
     
    The element lēr was formed as a combination of the elemental stem le “air” and the particle ūr(u) “un-, negative, opposite”. The stem le usually carries connotations of “liveliness”, “vigor”, and “vivacity”, and, in combination with ūr(u), it takes on the general meaning of “non-vigorous”, “dying-off”, “poisoned/poisonous” . In combination with rahk it yields the compound lēr-rahk “poisonous-wild-thing, poisoner”, modern form lerahk (also see variants above).
     
    -----
     
    Vorahk, n.cmpd. “Rahkshi of Hunger; devouring-wild-thing, devourer” [variant forms vūrahk, vōrahk, vorah’k]
     
    vōr, stm. “hunger; energy-draining” [also vūr]
    rahk, stm. “wild/untamable thing”
     
    The element vōr was formed as a combination of the elemental stem vo “lightning, electricity” and the particle ūr(u) “un-, negative, opposite”. The stem vo usually carries connotations of “power”, “energy”, and “sustenance”, and, in combination with ūr(u), it takes on the general meaning of “non-energetic”, “drained”, “hungering/consuming/devouring” . In combination with rahk it yields the compound vōr-rahk “devouring-wild-thing, devourer”, modern form vorahk (also see variants above).
     
    -----
     
    Panrahk, n.cmpd. “Rahkshi of Fragmentation; shattering-wild-thing, fragmenter/shatterer” [variant forms panurahk, pūrahk, paurahk, panrah’k]
     
    pa-nūr, stm. “shattering, breaking, fragmentation”
    rahk, stm. “wild/untamable thing”
     
    The element pa-nūr was formed as a combination of the elemental stems pa (from po) “stone” and nu (from onu) “earth” with the particle ūr(u) “un-, negative, opposite”. Both elemental stems carry connotations of “strength” and “solidness”, and, in combination with ūr(u), they take on the general meaning of “decaying”, “breaking-down”, “shattering/fragmenting” . In combination with rahk this yields the compound panūr-rahk “shattering-wild-thing, fragmenter/shatterer”, modern form (highly reduced) panrahk (also see variants above).
     
    ----------
     
    To conclude, a couple of interesting mask-name etymologies (possibly related to the above discussion?):
     
    Olmak, n.cmpd. “Mask of Dimensional Gates; allows the wearer to open portals into other dimensions” [variant forms olmatak, olomak, olomatak]
     
    ol(o), stm. “door, gate, opening; available course/pathway”
    ma(t), stm. “mastery, control”
    -ak, p. “intensive particle”
     
    The elements ol(o), ma(t), and the intensive particle -ak combine straightforwardly to yield the compound ol(o)-ma(t)-ak “powerful control of doors/gateways”, modern form olmak (see also variant forms above).
     
    -----
     
    Olisi, n.cmpd. “Mask of Possible Futures; allows the wearer to see (and cause others to see) possible future timelines” [variant form oloisi]
     
    ol(o), stm. “door, gate, opening; available course/pathway”
    isi, n./adj. “possibility; possible”
     
    The elements ol(o) and isi combine straightforwardly to yield the compound ol(o)-isi “possible available course(s)/pathway(s)”, modern form olisi.
  13. JRRT
    A Dictionary and Etymology of the Matoran Language
     
    =l Volume II l=
     
    Compiled by Ihu, Scholar of Metru Nui, k. 79908. This volume continues with entries M through Z.


    -M-
     
    mahri, n. ocean
    m(a)i, adv. up, above, over [From the stem *maeh "up, above, over"]
    maima, v. to rise (base-stem) [From the stem *maeh "up above, over" with addition of the general verbal suffix -ma]
    maita¹, n. brain [From the ancient stem maet "mind, thought" with addition of the nounal suffix -ta, denoting a thing or concept that embodies the stem meaning, and with development of the ancient diphthong ae > ai]
    maita², adj. mental, of the mind [Originally maihta, the word eventually merged in form with the earlier maita¹ (see entry). It derives from the ancient stem maet "mind, thought" with addition of the adjectival suffix -ha, and with development of the ancient diphthong ae > ai]
    mai(h)te, adj. intelligent, mindful, reasoned [From the ancient stem maet "mind, thought" with addition of the adjectival suffix -he "having" and with development of the ancient diphthong ae > ai]
    Makuta, n. cmpnd. Master of Knowledge [From elements ma- "master, user of" and kuta "knowledge"]
    manas, n. monster, fearful thing
    Mana-ko, n. cmpnd silent monster [From older Manasko]
    manta, v. to create (base-stem) [From the element man (see entry mat) and the general verbal suffix -ta]
    mareno, n. (the) West [Apparently derived from an older stem mairee- (which eventually produces our modern term mirehe "arm"), in conjunction with the ancient elemental stem (o)noi, referencing the element of Protodermis.The term follows a trend in the derivation of "location-words" in which the words for the cardinal points originate from terms for parts of the body. See related entries metiono "north", merhono "east", and wareno "south" for further discussion]
    mat (ma-), n. user, master, creator [etymology uncertain; it is believed that mat first originated as *maa but this is not definitively attested; also appears as man]
    Mata, n. lit. Master of All [used only in reference to the Great Spirit; mata is formed of the element mat "master, user" and the ancient intensive suffix -a]
    matatu, n.cmpnd. master/user of the mind [From the elements mat "master, user" and atu "mind, will"]
    mator(o), n. cmpnd. word master, a master of words [From the two elements ma(t) "master (of)" and oro "word(s)"]
    Matoran, n. lit. word-master-beings, generalized as "speakers", "those who speak" [From the older matoroan, it is formed from the element mator(o) "word master" and the suffix -an "being, individual"]
    matya, v. to master, use (ya-stem) [From the element mat "master, user" and the verbal suffix -ya]
    mau(h)te, adj. changed, altered [From the ancient stem maut "change, difference" with addition of the adjectival suffix -he "having"]
    mautur, n. ruin, distortion [From the ancient stem maut "change, difference" with addition of the negative suffix -uur, denoting an opposite meaning; the term originally meant "idleness" or "stagnation", but later took on the meaning of a similar word mutak "ruin, distortion", eventually supplanting the term and losing the historical meaning]
    mautye, n. change, modification; mutation [From the ancient stem maut "change, difference" with addition of the nounal suffix -hye, denoting a generally universal concept; also found as the more modern muhtye, with development of diphthong au > u]
    merhono, n. (the) East [Apparently derived from an older stem mairee- (which eventually produces our modern term mirehe "arm"), in conjunction with the ancient elemental stem (o)noi, referencing the element of Protodermis. This origin is identical with the related term mareno "west", differing only in the combination of the two elements (merhono showing the gradual prevalence of the onoi element, whereas mareno shows the opposite). The term again demonstrates the usual convention by which the names of the cardinal points all originate from terms for parts of the body. See related entries metiono "north", mareno "west", and wareno "south" for further discussion]
    metii, n. head [From the ancient stem maet "mind, thought" with addition of the nounal suffix -hii "thing, place" and with development of the ancient diphthong ae > e]
    metineye, n. cmpnd canopy; lit. "tree-head" [Composed of the noun metii "head" and a contracted form of ihneye "tree"]
    metirui, n. neck; lit. "head joint" [Composed of the elements metii "head" and -rui "joint" (see entry)]
    met(i)ono, n. (the) North [Apparently derived from an older form of the stem met-, at the time meaning "mind" or "head", in conjunction with the ancient elemental stem (o)noi, referencing the element of Protodermis. There is still debate over the exact motivation for the derivation of this term, although some have proposed that it is related to the location of the city of Metru Nui in the north of the world, the term metru sharing the same or similar etymology (from the ancient stem maet "mind, thought"); also see related entries mareno "west", merhono "east", and wareno "south", all of which seem to be derived from terms for parts of the body]
    metru, n. city [etymology uncertain; it appears that metru originated from the ancient stem maet "mind, thought" with obscure suffix -uu (which may signify a place embodying a concept), eventually becoming -ru with loss of preceding diphthong ae. It is unclear why a term for a city originated from such a stem; however, this could be explained by the fact that maet may have developed from the older hypothetical stem *maa (see entry mat), connecting its meaning with the early construction of a city. There is no considerable consensus on this (or the preceding) interpretation.]
    metye, n. mind, intellect [From the ancient stem maet "mind, thought" with addition of the nounal suffix -hye and with development of the ancient diphthong ae > e]
    mirehe, n. arm [Historically composed of the adjectival element mai- "up, upper" and the word reehe "limb, appendage"]
    mirehovo, n. cmpnd. wrist [A compound formed from the elements mirehe "arm" and -ovo "end, finish"]
    misso, n. mist, fog [Formed from the stem miis "mysterious, unkown" with addition of the suffix -o denoting a substance or physical concept; also appears as a variant form miswe with alternate suffix -we]
    missu, adj. unknown, mysterious [From the stem miis "mysterious, unkown" with addition of the adjectival suffix -u]
    miswe; see entry misso
    misye, n. mysteriousness, (the) Unknown [From the stem mis "mysterious, hidden, unknown" with addition of the suffix -hye, denoting a universal concept; also found as mishe in southern and eastern dialects, with common dialectal shift of sy > sh]
    mo, n. field, plain, country
    moa, n. lit. of the plains; plains-dweller, desert bird [Historically moha, from the elements mo "plain, country" and the adjectival suffix -ha "of the…"]
    mora, n. wilderness, wild country; landscape [From the elements mo "field, plain, country" and ra "wild untamed"]
    motara, n. desert; hot, barren region [Historically a triple-compound formed from the elements mo "field, country", ta "fire, hot", and ra "wild, untamed"]
    mua, n. rahi cat, tiger
    mudra, n. changer (one who changes things) [Historically mutra, it originates from the ancient stem maut "change, difference" with addition of the agental suffix -ra and with usual later development of diphthong au > u; complementary to the similar word munna (see entry)]
    muhtye; see entry mautye
    mukai, v. to ruin, distort (ai-stem) [Historically derived from the ya-stem verb mutya through analogy of the archaic stem mutak, forming the hypothetical form *mutakya (with insertion of -ak into the stem), eventually developing into the form mukaya and thence to mukai]
    munna, n. changer (one who changes) [From the ancient stem maut "change, difference" with addition of the agental suffix -na and with usual later development of diphthong au > u; complementary to the similar word mudra (see entry)]
    mutaku, adj. ruined, distorted, disparate [Originally derived from an archaic stem mutak "ruin, distortion" (now unused, supplanted by more recent mautur (see entry)) with addition of the general adjectival suffix -u]
    mutu, adj. different, unlike [From the ancient stem maut "change, difference" with addition of the adjectival suffix -u and with usual later development of diphthong au > u]
    mutya, v. to change (ya-stem) [From the ancient stem maut "change, difference" with addition of the verbal suffix -ya and with usual later development of diphthong au > u]
     
    -N-
     
    neh, n. plant-life element [Originally nei; also realized as the adjectival prefix ne-]
    neto, n. leaf [Derived from a stem (e)net, modified form of the elemental root nei, with addition of the nounal suffix -o "physical concept"]
    nekua, adv. thus, so, in that way [etymology uncertain]
    nenu, n. grass [etymology uncertain]
    nenu-leru, n. cmpnd acid grass [A term for the species of acid grass found in the Northern Continent and in the island of Xia, it is composed of the noun nenu "grass" and the adjective leru "acidic"]
    neo, n. nature; the Green [Originally from the ancient elemental root nei "elemental plant-life" with addition of the nounal suffix -o "physical concept"; also found as ny in southern dialects (with shift of diphthong eo > y). Translation of the term as "the Green" stems from the similarity of the modern form of the word to other color-words derived from elemental stems (cf. leo "green")]
    neto-kaatuhi, n. cmpnd. petal; lit. "flower-leaf" [Composed of the elements neto "leaf" and kaatuhi "flower"]
    neye, n. plant [Modified from the ancient elemental root nei "elemental plant-life"]
    nohi, n. (outer) face, mask [used by mask-makers to refer to the powerless Matoran mask; nohi comes from the ancient form noihii, which, in turn, is formed from the ancient elements -hii "thing, object" and noi, the elemental word for the substance of Protodermis. Thus, nohi may, historically, be rendered as "thing of Protodermis"]
    noiwe; see entry noyo
    noka, n. disk [A more modern addition to the Matoran lexicon, noka is formed from the elements noe "elemental protodermis" and ka "power, ability" to have the historical meaning of "power of protodermis". (see entry kanoka for further historical notes)]
    noyo, n. body [Derived from the ancient stem onoi, with the repurposing of the initial o as a suffix]
    nui, adj. great, powerful
    nuva, adj. new
    nuyorho, n. mountain range [Originates as a conjunction of the word (o)nuyo "mountain" and the suffix/prefix rho "line, edge"]
     
    -O/Y-
     
    ohama, v. to come, move toward (base-stem) [Formed from the older verb kama "to move", with addition of the prefix o(h)-, denoting that the action is turned inward]
    okune, n. (a) silence, pause, rest [From the element koh "elemental ice (also connoting 'silence' and 'calm')" with addition of the circumfix o-…-hi construction, denoting "an instance/object within the concept of the stem"; the development of the theoretical historical form *okoohi into the modern form okune occurs according to a process by which the -hi suffix, in the presence of a preceding "back" consonant sound (in this case k), is strengthened to -ne, while the historically long vowel oo is raised to u due to the effect of the original -hi]
    onkoro, n. cliff [Derived from the word koro in combination with the elemental earth prefix onu-; also appears as a variant onkorwe with suffix -we "physical concept"]
    onkoro-nui, n. cmpnd. the Great Barrier [composed of the noun onkoro "cliff" and the adjective nui "great, mighty, vast"]
    onkorwe; see entry onkoro
    (o)nuiwe, n. mountain [Originates from the ancient elemental stem onue "elemental earth" with addition of the stem iih "high, high up" and the nounal suffix -we "physical substance/concept" [onue-iih-we > onuih-we > onuiwe]. Synonyms: (o)nuyo, ino-nui]
    (o)nuyo, n. mountain [Originates from the ancient elemental stem onue "elemental earth" with addition of the stem iih "high, high up" and the nounal suffix -o "physical substance/concept" [onue-iih-o > onuih-o > onuio]. Synonyms: (o)nuiwe, ino-nui]
    onne, n. solidness, steadfastness, loyalty; stubbornness [A very ancient word derived from the element onu "elemental earth (also connoting 'solidness' and 'loyalty')" with addition of the general nounal suffix -e]
    on(o)to, n. tool, instrument; weapon [From the older form ono "tool, weapon, implement" (etymology uncertain), with further addition of the suffix -to, also indicating a tool or implement; the stem ono is possibly descended from an older form *hno, similar in shape to the hypothetical stem *hro, see entry oro]
    ono-vawe, n. cmpnd. island [A compound of the elements ono "elemental protodermis" (derived from the ancient stem (o)noi) and vawe "foundation" (see entry). Synonyms: pauhi, pa-nui, vawe]
    (o)nuh, n. elemental earth [Originally (o)nue; also realized as nu, nuu, and as the adjectival prefix onu-]
    onwo, adj. black [Originally from an augmented form of onue "elemental earth" with addition of the usual adjectival color-suffix -o]
    opahi, n. (a) stone, rock [From the element pah "elemental stone" with addition of the circumfix o-…-hi construction, denoting "an instance/object within the concept of the stem"]
    oraha, v. to say, speak (base-stem) [Consists of the verbal stem ora, which is in turn derived from the older stem of oro "word" with addition of the verbal suffix -ha]
    yraha, v. to tell, relate (base-stem) [Originally derived from the older verb oraha "to say, speak", with addition of the prefix e- (forming the archaic eoraha), denoting that the action is turned outward; it then exhibits the development of the diphthong eo > y in initial position]
    oran, n. word being, being(s) who use words (language) [used as a reference to those races throughout the universe who speak with language, Matoran or otherwise; oran (older oroan) is formed from the element oro "word" and the suffix -an "being, individual" with eventual absorption of the -o in oro.]
    oro, n. word [etymology uncertain; possibly descended from a stem *hro]
    oturhe, n. (a) fear, fright [From the word tur " fear, cowardice" (older tuur) with addition of the circumfix o-…-hi construction, denoting "an instance/object within the concept of the stem"]
    ovahi, n. (a) time, instance, moment [used in reference to a specific point in time; it is formed from the elemental word vae, with addition of the circumfix o-…-hi construction, denoting "an instance/object within the concept of the stem", so "a specific point within the concept of time"]
    ozahi, n. violent act, crime [From the element zaa "retribution, conflict, violence" with addition of the circumfix o-…-hi construction, denoting "an instance/object within the concept of the stem"]
     
    -P-
     
    paavelta, n. cmpnd. lit. luminous stone; lightstone [Originates from the elements pao "elemental stone" (see entry poh) and the archaic word aavelta "luminous, shining thing" (itself formed from the element aavel "shining, luminous" and the suffix -ta, denoting a thing or concept that embodies the stem meaning)]
    pah; see entry poh
    paka, n. strength, hardness [Physically, denotes the strength of a physical object or individual, but metaphorically paka can refer to a hard or stern personality; paka is formed from the elements pa "elemental stone" and aka "power, ability" to have a literal, historical, meaning of "power of stone"]
    palneh, n. trunk; lit. "hard stem" [Contracted from an older compound pal-eneh "hard stem"]
    palnehu, adj. woody [Derived from the older compound pal-eneh "hard stem (trunk)" with addition of the general adjectival suffix -u]
    palnewe, n. wood [Derived from the older compound pal-eneh "hard stem (trunk)" with addition of the nounal suffix -we "substance"]
    pa-nui, n. cmpnd. island [Composed of a variant of the ancient elemental stem pao "elemental stone" and the adjective nui "great, mighty". Synonyms: pauhi, vawe, ono-vawe]
    pauhi, n. island [Derived from the ancient elemental stem pao "elemental stone" with addition of nounal suffix -hii "thing, place". Synonyms: vawe, ono-vawe, pa-nui]
    pawo, adj. brown [Originally from an augmented form of pao "elemental stone" with addition of the usual adjectival color-suffix -o]
    piraka, n. cmpnd lit. "agent of evil"; (obscenity) a thief or murderer [Formed from the elements piir "perpetrator, agent of" and -raka "great destruction, evil" (from -rak and older intensifier -a)]
    pire, n. perpetrator, agent; participant [From the stem pir (older piir) with addition of the general nounal suffix -e]
    poh, n. elemental stone [Originally pao, still attested in some rare cases; also realized as pah and as the adjectival prefix po-]
    pura, n. friend, companion [From the stem pu (originally from the elemental po) "friendly, pleasant" with addition of the agental suffix -ra]
     
    -R-
     
    ra, 1 adj. wild, free, untamed; 2 n. wildness, freedom [An extremely ancient word element applied mostly to animate things, it has inherently both nounal and adjectival properties which have never been separated into distinctly different words; historically raa]
    rahi, n. wild thing/creature [Formed from the element ra "wild" and the suffix -hii "thing"; historically raahii.]
    rama, n. flying rahi insect
    rau, n. understanding, translation, decipherment [Originates from the stem oro "word" (see entry)]
    raura, n. teacher; translator, "understander" [Derived from the word rau "understanding, decipherment" (originally from the older oro "word") with addition of the agental suffix -ra]
    reehe, n. limb, branch; appendage [Probably from a stem like *(e)ree (modified from the ancient stem raa "wild, chaotic, deviant"), signifying "divergence" or "branching off", also with addition of the suffix -hii "thing, object, place"]
    rehovo, n. cmpnd. foot; lit. "end of limb" [A compound formed from the elements reehe "limb" and ovo "end, finish"; also found as an alternate form warehe-ovo, with more modern warehe "leg"]
    rhot(t)u, n. ring, wheel [Historically rhoktu, from the stem rho(k) "ring, circle, edge" with addition of the nounal suffix -tu, denoting a thing or concept that embodies the stem meaning]
    rhovawe, n. shore, shoreline [Composed of the element vawe "foundation, basis, island" and the suffix/prefix rho "line, edge, circle"]
    rho(we)-nuyo, n. cmpnd. mountain range [Composed of the elements rho(we) "line, edge" (with nounal suffix -we "physical concept") and nuyo "mountain"]
    rodye; see entry rohte
    rohte, n. truth, reality [From older rotohye, originally from the older stem rot(o) (augmented from the stem oro, see entry), with addition of the suffix -hye, denoting a generally universal concept; also attested as rodye]
    rui(hi), n. joint [etymology uncertain; possibly derived from an earlier modification of the ancient stem form raa "wild, chaotic, deviant", with a reversal of the meaning (thus "together, converging, united, etc.")]
    rui-mirehe, n. cmpnd shoulder [A compound formed from the elements mirehe "arm" and rui "joint"]
    rui-rehovo, n. cmpnd toe-joint [A compound formed from the elements rehovo "foot" and rui "joint"]
    rui-warehe, n. cmpnd hip [A compound formed from the elements warehe "leg" and rui "joint"]
     
    -S-
     
    sa(a), conj. and [A conjunction used to connect words of the same type (noun-noun, verb-verb, etc.)]
    suva, n. shrine, gathering place
     
    -T-
     
    tah, n. elemental fire [Also has connotations of courage, bravery, and leadership; originally tae, still attested in some rare cases; also found as the adjectival prefix ta-]
    tai¹, n. courage, bravery, leadership [From the elemental word tah (older tae) with addition of the general nounal suffix -i; the term merged at an early point with the adjectival form taii (see entry tai²); also see synonomous term aki]
    tai², adj. brave, courageous, bold [From the elemental word tah (older tae) with addition of the adjectival suffix -ii (*taeii > taii > tai)
    taka, n. light, illumination [Can refer more to the light of a fire or a torch, thereby also carrying the connotation of "leading" or "revealing", as the light of a torch reveals the way]
    takea, n. all-king (honorific) [The etymology of this term is at once simple and obscure. This is primarily because of its usage: the term takea can be used as an honorific of great respect, denoting mastery and power, but it is also used as the name of the Rahi Takea Shark. This dual usage has resulted in a double meaning of sorts, since, as the name of a Rahi, it is used to mean "king of sharks". The constructions used for this latter meaning are the elemental prefix ta-, denoting authority and leadership, and the word kea "rahi shark". However, in its primary (or historical) usage, takea can be traced back to the ancient word aki "leader, lord" with the intensive suffix -ea (historically -eaa). This forms the term akea, which, combined again with the prefix ta-, yields the "all-king" honorific. Because of this variety in meaning, it may perhaps be simpler to classify both words as completely separate.]
    tea(-o), adj. red, fiery [Originally from an augmented form of tae "elemental fire" with addition of the usual adjectival color-suffix -o]
    ter(e)na, n. keeper, guider [From the obscure ancient word form ter(e)n "guidance, direction, purpose" with addition of the agental suffix -na]
    terenhe, adj. purposeful, meaningful [From the obscure ancient word form ter(e)n "guidance, direction, purpose" with addition of the adjectival suffix -he "having"]
    terenye, n. guidance, direction, purpose [From the obscure ancient word form ter(e)n "guidance, direction, purpose" with addition of the suffix -hye, denoting a generally universal concept]
    terma, v. to guide (base-stem) [From the obscure ancient word form ter(e)n "guidance, direction, purpose" with addition of the general verbal suffix -ma]
    terne, n. intention, goal [From the obscure ancient word form ter(e)n "guidance, direction, purpose" with addition of the general nounal suffix -e]
    terya, v. to influence, persuade (ya-stem) [simplified from older tereya; it originates from the obscure ancient word form ter(e)n "guidance, direction, purpose" with addition of the general verbal suffix -ya (terenya > tereya > terya)]
    tika, n. spirit, form, shape
    tur, n. fear, terror, cowardice [A perversion of the elemental word tae with addition of the negative suffix -uur]
     
    -U-
     
    ua-eneh, n. cmpnd root; lit. "under-stem" [Composed of the adjectival element ua- "down, lower, under" and the word eneh "stem"]
    ua(h), adv. down, beneath, under [etymology uncertain]
    uama, v. to descend, go down; drop (base-stem)
    ussa, n. steed [etymology uncertain]
    usya, v. to ride (ya-stem)
     
    -V-
     
    vah, n. elemental time [Originally vae, still attested in some rare cases]
    vahye, n. Time [used in reference to Time as a universal concept, in contrast to the elemental concept, represented by vah; it is formed originally from the elemental word vae with the addition of the suffix -hye, denoting a universal concept]
    vau, adj. treacherous, dangerous [From the stem bwa "treacherous, trickery" with addition of the adjectival suffix -u and with usual change of bw > v; also found as a place name Fau, with de-voicing of initial consonant characteristic to Le-Matoran dialects]
    vawe, n. foundation, basis; island [From the stem vu(a) "source, beginning" with addition of the nounal suffix -we, denoting a physical substance or concept embodying the stem meaning (vuawe > vaawe > vawe); also see entry ono-vawe "island"]
    vawe-nui, n. cmpnd. continent, large landmass [Composed of the nounal element vawe "foundation, island" and the adjective nui "great, vast, mighty"]
    vike , n. edge, sharp edge [etymology uncertain; possibly related to the adjectival prefix vi- "narrow, fine"]
    vikuino n. cmpnd. ravine, crevasse, narrow valley [Composed of the element ku-ino "valley" and the prefix vi- "narrow"]
    visso, n. venom, poison [From the stem viis "poison, venom" with addition of the nounal suffix -o, denoting a physical substance; also found as viswe with alternate suffix -we]
    vissu, adj. venomous, poisonous, deadly [From the stem viis "poison, venom" with addition of the general adjectival suffix -u]
    viswe; see entry visso
    voake, n. greed, gluttony [From the stem bwo "hunger, need, consumption" with addition of the abstract, negative suffix -ak (with usual development of -ak > -ake in vowel-final, monosyllabic stems); also voage]
    voakhe, adj. greedy, gluttonous [From the original form voak (see entry voake) with addition of the adjectival suffix -he "having"]
    vohye, n. hunger, appetite; desire, need [From the stem bwo "hunger, need, consumption" with addition of the suffix -hye, denoting a universal concept]
    voita, n. end, completion, termination [Derived from a stem voe "end, finish, completion" with addition of the nounal suffix -ta "concept embodying stem meaning"]
    vuana, n. founder, beginner [From the stem vu(a) "source, beginning" with addition of the agental suffix -na; synonomous with the term vuara (see entry)]
    vu(a)neye, n. seed, spore; lit. "plant-source" [Contracted from an older compound vua-neye]
    vuara, n. founder, beginner [From the stem vu(a) "source, beginning" with addition of the agental suffix -ra; synonomous with the term vuana (see entry)]
    vuata, n. source, beginning [From the stem vu(a) "source, beginning" with addition of the nounal suffix -ta, denoting a thing or concept that embodies the stem meaning]
    vuneye-nenu, n. cmpnd. fern; lit. "spore-grass" [Composed of the elements vuneye "seed, spore" and nenu "grass"]
    vurenye, n. Destiny [Historically a compound of the stem vu(a) "source, beginning" and the older word terenye "guidance, purpose" (vuaterenye > vuatrenye > vurenye); also realized as the more archaic compound ter(e)vua]
     
    -W-
     
    wa, adj. wide open, great, large [Historically waa]
    wahi, n. region, place [From the elements wa (historically waa) "wide open, large" and -hii "place, thing"]
    wanoyo, n. chest [From the elements wa "wide" and noyo "body, torso"]
    warehe, n. leg [Historically composed of the adjectival element ua- "down, lower" (eventually contracting to wa-) and the word reehe "limb, appendage"]
    wareh(e)ki, n. shin [Derived historically from the word warehe "leg" with the suffix -ki(i) "part, piece of". The term is more modern than warehe, since at the time of its derivation the -hii suffix in warehe (older wareehii) had already been retracted to -he [ua-ree-hii > wareehii > warehe-kii > wareheki]]
    warehe-ovo; see entry rehovo
    wareno, n. (the) South [Apparently derived from an older stem uaree- (which eventually produces our modern term warehe "leg"), in conjunction with the ancient elemental stem (o)noi, referencing the element of Protodermis, exhibiting the general convention of deriving "location-words" from terms for parts of the body. See related entries metiono "north", merhono "east", and mareno "west" for a more thorough discussion]
     
    -Y-
     
    yehe, n. back, side; surface [Originally a development from an older form ike- (from which is also derived the grammatical particle ihe "before, behind") with addition of the nounal suffix -hii; frequently appears as a prefix ye- in compounds]
    yehonu, n. cmpnd slope, incline, hill-side [Composed of the noun yehe "side" and the ancient stem onu "elemental earth", here used to represent "hill, mountain"]
    yemetii, n. cmpnd back of head [Composed of the initial element ye- "back, rear, side" and the word metii "head" (see entry)]
    yenoyo, n. cmpnd back, spine [Composed of the initial element ye- "back, rear, side" and the word noyo "body" (see entry)]
    yerehovo, n. cmpnd heel [Composed of the initial element ye- "back, rear, side" and the word rehovo "foot" (see entry)]
     
    -Z-
     
    zya, v. (archaic) to attack (ya-stem) [A highly archaic term, usually supplanted by the more modern ezai (see entry); historically it originates from the stem zaa, with a meaning of "violence" or "retribution", and the addition of the verbal suffix -ya (*zaya > zya)]
     
    Here ends the Dictionary.
     
    ...whew.
     
    JRRT
  16. JRRT
    [bump'd, 4/21/11. Because I wanted to. So there.]
     
    [Wouldn't you know it: I go to add new material to this, and it tells me I've reached the limit for a blog entry. So be it. I've thus split this "dictionary" into two "volumes" (because "volume" just sounds so much more important).
    In terms of describing the content of this "update": I've added around 120-130 new entries in all, in addition to modifying and revising older entries. Most of the words have to do with plants, landforms, colors, and the Matoran body. So enjoy, if you will. I know I did.]
     
     

    =ll=
     
    A Dictionary and Etymology of the Matoran Language
     
    =l Volume I l=
     
    As inscribed by the Scholar Ihu of the Knowledge Tower Oroko in Ko-Metru in the Great City of Metru Nui.
     
    This record being written in the ninth century of the Golden Age of Metru Nui: the year 79908 since the Beginning and the Time of the Great Beings.
     
    Prefatory Notes:
    The organization of this dictionary is according to the order of the first letter of the Matoran word, in the sequence in which these letters appear in the Alphabet of the Matoran. Thus Volume I begins with those words which start with A and continues until L, while Volume II begins with M and continues to Z.
    Each entry gives a description of the basic meaning and classification of a word, followed by a more thorough explanation of the word's usage, as well as its etymological history, form, and development. Those words whose etymologies are uncertain are labeled as such.


    -A-
     
    aan, n. being, individual [etymology uncertain; also used as the name for the letter a]
    aavel¹, n. brightness, shining [Derived from the elemental word avo "elemental light"; it originates from an ancient stem modification involving the suffix -li and the reduplication of the stem vowel as a prefix, forming the hypothetical form *aavoli, eventually to aaveli, with usual vowel change of o > e and eventual loss of -i, finally becoming aavel]
    aavel², adj. bright, shining, luminous [Originates as an adjectival form of the noun aavel¹ (see entry); used frequently in compounds]
    aka, n. power, ability [An independent augmented form of the original element ka (see entry ka)]
    akaku, n. cmpnd. the power of vision [From the elements aka "power, ability" and aku "sight, vision"]
    aki, n. courage, bravery, ambition; (honorific) leader, lord [Historically a conjunction of the semantic suffix -ak, at the time meaning something like "active" or "intensified" (although now it has come to have negative connotations), and the general nounal suffix -i; basically synonomous with the term tai (see entry)]
    aku, n. sight, vision
    akuavo, n. sun, star; title of one of the twin suns of Metru Nui [Originates as a conjunction of the ancient elemental stem avoi "light" and the term aku "sight, vision". The word's usage as a title for one of the twin suns in the city of Metru Nui is probably historically based upon the fact that vision is given through light (as in the light of the eyes of the Matoran), and more colloquially upon the idea that the twin suns somehow represent the "eyes of Mata Nui", an idea which is afforded very little credence by the educated community]
    akuhii, n. lit. things of sight; eye(s) [Formed from the elements aku "sight" and the suffix -hii "thing, object, place"]
    amahti, n. hand, grip; lit. "thing that holds, grips" [From the modified stem (a)mat "hold, grip, contain" with addition of the suffix -hii "thing, object, place"]
    amakii, n. finger; lit. "part of hand/grip" [From the modified stem (a)mat "hold, grip, contain" with addition of the suffix -ki(i) "part/piece of"]
    amakii-ovo, n. cmpnd. fingertip [A compound formed from the elements amakii "finger" and -ovo "end, finish"]
    apalikavo, n. cmpnd. lit. light-power in hardness; lightstone [Originates from the archaic word apali "hardness, rigidity" (see entry opoli) and the compound form kaavo "light power/energy"(from the elements ka "energy" and avo "elemental light")]
    arratu, n. resonating musical instrument [From the word coinage artra (see entry) with addition of the nounal suffix -tu, denoting a thing or concept that embodies the stem meaning]
    arta, n. refuge, haven
    arti, n. prison; banishment
    ar(t)ra, n. echo, resonance [From a word coinage artra, based on a reversible syllable structure meant to reflect the sound of an echo; variants include eastern ardra, ardro and southern arthra, arthro]
    ar(t)rau, adj. echoing, resonant [From the word coinage artra (see entry) with addition of the adjectival suffix -u]
    aso, n. sand [Derived from the stem aes "sand, gravel, dirt" with addition of the suffix -o denoting a substance or physical concept; also appears as a variant form aswe with alternate suffix -we]
    aso-mahri, n. cmpnd. sea-shore, beach [Formed from the elements aso "sand" and mahri "ocean, sea"; also see synonymous entry asorho]
    asorho, n. beach; lit. "sand-shore" [Formed from the element aso "sand" and the suffix/prefix rho "line, edge"; also see synonymous entry aso-mahri]
    aswe; see entry aso
    atu, n. mind, will [etymology uncertain; it appears that the word atu may have diverged from the ancient stem maet "mind, thought" at a very early point. In meaning it refers specifically to the Will of an individual, as distinct from thought or intellect (ideas associated with the similar term metye (see entry))]
    atuma, v. to think, consider [Formed from the element atu "mind, thought, will" with addition of the verbal suffix -ma]
    avaku, n. sun, star; title of one of the twin suns of Metru Nui [Originates as a conjunction of the ancient elemental prefix av(o)- "light" and the term aku "sight, vision"; also see entry akuavo for further discussion of origin and usage]
    avenerui, n. lightvine [Originates as a conjunction of the ancient elemental prefix av(o)- "light" and the term enerui "vine, creeper"]
    avo(h), n. elemental light [Originally avoi, still attested in some rare cases; also found as the adjectival prefixes av- and avo-]
    av(o)ta, n. (a) light, torch [From the elemental word avo "elemental light" with addition of the nounal suffix -ta, denoting a concept or thing that embodies the stem meaning]
     
    -B-
     
    barra, n. war, conflict
    Barraki, n. cmpnd. lit. war-leader; (honorific) Warlord [From the elements barra "war, conflict" and aki "leader, lord" (see entries)]
    bohye, n. vigilance, watchfulness [From the ancient stem bo "vigilance, watchfulness" with addition of the nounal suffix -hye, denoting a general universal concept; also realized simply as boh]
    bora, n. watcher, guard [From the ancient stem bo "vigilance, watchfulness" with addition of the agental suffix -ra]
     
    -D-
     
    daika, n. note, music [Originally a compound of the ancient stem dae (an augmented form of the elemental word dei "elemental sound") and the element ka "creative power" with development of the diphthong ae > ai]
    deh, n. elemental sound [Originally dei, still attested in some rare cases; also found as the adjectival prefix de-]
    dema, v. to make noise/sound (base-stem) [From the stem deh "elemental sound" (older dei) with addition of the general verbal suffix -ma]
    deta, n. voice, mouth [From the elemental word deh "elemental sound" (older dei) with addition of the suffix -ta, denoting a thing or concept that embodies the stem meaning]
    detarui n. cmpnd. jaw; lit. "joint of mouth" [Composed of the elements deta "mouth" and -rui "joint" (see entry)]
    dika¹, n. whistle, tune; rahi-noise, cry [A further progression from the term daika "note, music" (see entry) with development of the original diphthong ae > ai > i]
    dika², n. rahi, beast [Developed from the similar dika¹, meaning "whistle" or "tune", but more importantly "rahi-noise, cry" (see entry), eventually embodying the concept of a beast or a thing that makes rahi-noises; also found as diika]
     
    -E-
     
    edrai, v. to control, rule (ai-stem, e-declens.) [Derived historically from the ya-stem verb terya "to influence, persuade" (see entry; originally from the obscure ancient word form ter(e)n "guidance, direction, purpose") with addition of the prefix e-, denoting that the action is turned fully outward (tereya > eterai > etrai > edrai)
    ehel, n. flow, course, current [Historically from elemental word gae; it derives from an ancient stem modification involving the suffix -li and the reduplication of the stem vowel as a prefix, forming the hypothetical form *agali, eventually to egeli, with usual vowel change of a > e and loss of -i, finally becoming ehel (with eventual weakening of intervocalic g)]
    ekama, v. to move (something); to send (away) (base-stem, e-declens.) [Derived from the base-stem verb kama "to move" with addition of the prefix e-, denoting that the action is turned outward]
    ekurma, v. to anger, enrage (base-stem, e-declens.) [Derived from the base-stem verb kurma "to rage, be angry" with addition of the prefix e-, denoting that the action is turned outward]
    elesma, v. to listen; eavesdrop (base-stem, e-declens.) [Derived from the base-stem verb lesma "to hear" (see entry) with addition of the prefix e-, denoting that the action is turned outward]
    emaima, v. to lift, raise (base-stem, e-declens.) [Derived from the base-stem verb maima "to rise" (see entry) with addition of the prefix e-, denoting that the action is turned outward]
    ematya, v. to take, possess (ya-stem, e-declens.) [Derived from the ya-stem matya "to master, use" with addition of the prefix e-, denoting that the action is turned outward]
    eneh, n. stem [Derived from the ancient elemental stem nei "elemental plant-life" (modern neh)]
    eneh-palnehu, n. cmpnd. bamboo, tree-trunk; lit. "woody-stem" [Composed of the noun eneh "stem" and the adjective palnehu "woody"]
    enerui, n. cmpnd. vine, creeper; lit. "jointed stem" [Composed of the elements eneh "stem" and -rui "joint" (see entry)]
    eterma, v. to plan, arrange (base-stem, e-declens.) [Derived historically from the base-stem verb terma "to guide" with addition of the prefix e-, denoting that the action is turned fully outward]
    ezai, v. to attack, strike at (ai-stem, e-declens.) [supplanted older archaic zya; originally from the same root zaa "violence, retribution" with addition of the prefix e-, denoting that the action is turned outward, along with the verbal suffix -ya, forming the hypothetical *ezaaya > *ezaai > ezai]
     
    -F/PH -
     
    fanne, n. sky; ceiling, roof
    phantoka, n. cmpnd (archaic) lit. spirits of the sky; birds, flying things [From the older element phane "sky" (see modern fanne) and -tika "spirit, form, shape" with alteration of -tika to -toka in accordance with historical vowel pattern a-o-a]
     
    -G-
     
    gah, n. elemental water [Also has connotations of peace, purity, and serenity; Originally gae, still attested in some rare cases; also found as the adjectival prefix ga-]
    gahre, n. weight, mass, importance [From older garahye, originally from the ancient stem gar(a), with addition of the suffix -hye, denoting a generally universal concept; also attested as garye]
    galinyohi, n. cmpnd. jungle; lit. "wet-forest" [Composed of the elements gal- "wet" and inyohi "forest"; also found as galinyo-wahi]
    galinyo-wahi; see entry galinyohi
    galno; see entry galnu
    galnu, n. mud, swampy earth [Contracted from an older compound gal-onu "wet earth"; also found as a variant galno]
    galonuhi n. swamp; lit. "watery earth" [Derived from the older compound gal-onu with addition of the nounal suffix -hii "thing, place"]
    galonu-wahi; see entry galonuhi
    garai, v. 1 (phys.) to weigh 2 (meta.) to consider, weigh, ponder [From the ancient stem gar(a) with original addition of the verbal suffix -ya (garaya > garai)]
    garye; see entry gahre
    gauru, adj. discordant, conflicting; separate [Probably derived from an intermediary term *gauur (elemental gah and suffix -uur, see entry guur) with adjectival suffix -u]
    gea(-o), adj. blue [Originally from an augmented form of gae "elemental water" with addition of the usual adjectival color-suffix -o]
    gehel, n. river, stream [Contracted from the original compound ga-ehel "flow, current of water" (see entry ehel)]
    graal, n. rahi bear; Ash Bear [Originally an onomatopoeic word symbolizing the roar of the Ash Bear]
    gukko, n. rahi bird species [The term is a southern dialectal form of the original word goko (still used in some dialects), which was historically gokua; goko is used to define a specific species of rahi bird, including the kahu, kewa (or goko-kahu) and taku and originates as a compound of the onomatopoeic word goh (imitating the call of the kahu subspecies) and the element kua "flying thing" (related to stem kua "free, free-flowing, flying")]
    guur, n. discord, fragmentation, separation [A perversion of the elemental word gae with addition of the negative suffix -uur]
     
    -H-
     
    hah, adj. calm, peaceful [From the stem hah "peace, calm, safety"]
    hahu, adj. calm, peaceful [From the stem hah "peace, calm, safety" with addition of the general adjectival suffix -u]
    hara n. rope; flax [etymology uncertain; may be descended from a hypothetical stem *haar(a) "fiber, weave"]
    harakeke, n. cmpnd. lit. "flax-bush" or "rope-bush" [Composed of the elements hara "flax, rope" and keke "bush, shrub"]
    hau, adj. defending, protecting; used as the name of the Kanohi Mask of Shielding [Originates from the ancient stem haa (also attested as hoh) "protection, defense" with addition of the adjectival suffix -u, denoting an "active" or "outwardly focused" meaning]
    haye, peace, security, calm [From the stem hah "peace, calm, safety" with addition of the nounal suffix -hye, denoting a universal concept]
    hoi, n. shield, protecting thing [Originally hohii, from the ancient stem hoh "protection, defense" with addition of the suffix -hii "thing". Originally used in reference to the protective Kanohi shell of the Hoi Turtle, the first of which were actually Kanohi Hau (to which the word hoi is etymologically related)]
     
    -I-
     
    ihnenu, n. tall/high grass [Formed from a conjunction of the elements iih "high, high up" and nenu "grass"]
    ihneye, n. tree [Formed from a conjunction of the elements iih "high, high up" and neye "plant"; also found as contracted forms inye, inyo (see entries)]
    i(h)no; see entry ihnu
    ihnu, n. hill/mound [Formed from the conjunction of the elements iih "height, high up" and (o)nu "elemental earth"; also attested as later forms ihno and ino]
    iihe, n. high place; mountain-top [From the stem iih "height, high up" and the suffix -hii with alteration of -hii to -he due to the presence of preceding long i in the stem; also see related entries iiho and iiho-nuyo]
    iiho, n. peak, crest [From the stem iih "height, high up" with the nounal suffix -o, denoting a physical concept; also see related entries iihe and iiho-nuyo]
    iiho-nuyo, n. cmpnd. mountain peak, crest [Composed of the elements iiho "peak, crest" and nuyo "mountain"; also see related entries iihe and iiho]
    iiho-yehonu, n. cmpnd. ridge [Composed of the elements iiho "peak, crest" and yehonu "slope, incline"]
    iihu, n. high, far-seeing; wise, transcending (as a proper noun) [From the stem iih "height, high up" with addition of the adjectival suffix -u]
    ik(i), adj. high, tall; happy [A Le-Matoran dialectal convention derived from the stem iih "high up"; also found as ikh(i) and ih(i)]
    Inai(tea), n. the Red Star [From the stem inaeh "star", along with the adjectival tea-o "red, fiery"; also attested as Initeo]
    ini, n. star [Historically inaeh or iniih]
    inihe, n. lit. star-places, the heavens [Formed from the modified stem iniih "star" (descended from an earlier inaeh) and the suffix -hii with alteration of -hii to -he due to the presence of a preceding (historically) long i in the stem.]
    inika, n. cmpnd. lit. star-energy/power, energy of a star [Formed from the elements ini "star" and ka "power, energy"]
    ino-nui, n. cmpnd mountain [Composed of the noun ino "hill, mound" (from ihno) and the adjective nui "great, mighty, vast". Synonyms: (o)nuiwe, (o)nuyo]
    inye n. tree [Contracted from the older ihneye "tree"; also found as a variant inyo]
    inyo; see entries ihneye, inye
    inyo-galnu swamp tree
    inyohi n. forest, wood [A more modern term derived from the word inyo "tree" (itself contracted originally from the earlier ihneye) with addition of the nounal suffix -hii "thing, place"; also found as a variant compound inyo-wahi]
    inyo-wahi; see entry inyohi
     
    -J-
     
    jaga, n. rahi scorpion
    johve, n. subtlety, cleverness [From older jovohye, originally from the ancient stem jov(o), with addition of the suffix -hye, denoting a generally universal concept; also attested as jovye]
    jota, n. detail, complexity [Originally from the ancient stem jov(o) with addition of the suffix -ta, denoting a thing or concept that embodies the stem meaning]
    jovye; see entry johve
    jutma, v. to collapse, decay
     
    -K-
     
    ka, n. power, energy; ability, (creative) potential [Theoretically is may have developed from a form *kae; also spelled cah or ca (using the old orthographic c); also realized as aka, akha, kan, kar, kha(r ) and in very rare cases as the prefix gah- (separate from the elemental ga-)]
    kaatu, n. color [Derived from a hypothetical root *kaa "energy, light, color" (related to ancient stem *kae) with addition of the abstract nounal suffix -tu]
    kaatuhi, n. flower [Derived from the word kaatu "color" with addition of the suffix -hii "thing, object"]
    kai, n. skill, talent, ability [An augmented form of ka "power, ability, potential" (see entry) with addition of general abstract suffix -i]
    kaihe, n. Unity [Developed from the older compound form ka "energy, potential", the adjectival form yi "together, combined", and the nounal suffix -hye, denoting a universal concept; also see analogous entry kaita]
    kai-o, adj. colorful [Originally from an augmented form of ka "power, energy, light" with addition of the usual adjectival color-suffix -o]
    kaita, n. lit. potential combined/together; unity [Developed from the older compound form kayita, which is composed of the elements ka "energy, potential", the adjectival form yi "together, combined", and the abstract, nounal suffix -ta; also see analogous entry kaihe]
    kama¹, v. to move [From the element ka "energy, potential" with addition of the general verbal suffix -ma]
    kama², n. motion, speed [Originates as an abstract nounal form of the verb kama¹ (see entry)]
    kan; see entry ka
    kane, n. energy, passion; rahi bull [This term has come to be associated principally with the species of rahi-bull; kane "power, energy, passion" is formed of the element kan "power, energy" and the general nounal suffix -e]
    Kane-ra, n. cmpnd. wild bull [used to describe the Kane-ra species of bull; it is formed of the word kane "bull" (see entry) and the term ra "wild" used here as a type of adjectival compound]
    kano, n. mask [used as an alternate term for kanohi; the term kano originated as a craft-word used by those of the mask-making profession and only passed into common use after the origination of the kanoka disks, in which word it is used (see entry kanoka for further historical notes)]
    kanohi, n. cmpnd. mask of power [Formed from the word nohi "face, mask" and the element ka "power, ability"]
    kanoka, n. cmpnd. disk of power [The etymology of this term is rather complex. When the first of the disks of power, from which Kanohi masks are more easily forged, were created, the Scholars decided upon the term kanoka by considering the history of the word kanohi, since the two objects—disk and mask—are closely related. Kanohi comes originally from nohi, which means both "face" and "mask". And nohi, in turn, derives from its ancient form noihii, made up of the elements -hii "thing, object" and noi, the elemental word for the substance of Protodermis. The Scholars chose to form a new word—noka—from the elements noi and ka "power" to define the concept of the disks, which, in essence, utilize the power of Protodermis, and they made the further addition of the element ka to better distinguish the Disks of Power as unique. Thus, the term kanoka was formed and has since passed entirely into common use.]
    kar; see entry ka
    kara; see entry kharra
    karahe, adj. passionate, rash, reckless; unstable [From the compound element ka-ra (ka "energy", ra "wild, untamed") and the adjectival suffix -he "having"]
    karda, n. heart, core, engine [From the element kar "energy, power" (see entry ka) and the suffix -ta, denoting a concept or thing that embodies the meaning of the stem, with eventual assimilation of t > d, due to the preceding r]
    kau, n. breath [From the element kau "breathing, free-flowing"]
    kea, n. rahi shark
    keke, n. bush, shrub [etymology uncertain]
    kha(r ); see entry ka
    kharma, v. to make, form [Originally from the element khar "energy, ability, potential" with addition of the verbal suffix -ma]
    kharra, n. maker, builder, shaper [Formed from the element khar "energy, ability, potential" and the agental suffix -ra; also attested in a simplified form kara]
    kh(i)ye, n. that/the place, thence [A grammatical function word. It originates historically from a conjunction of the suffixes -hii "place" and -hye "abstract concept", forming the hypothetical compound *hiihye, which was then later contracted and strengthened to khiye]
    kini, n. temple
    koh, n. elemental ice [Also has connotations of sternness, and severity, as well as silence, calm, and composure; originally koi, still attested in some rare cases; also found as the adjectival prefix ko-]
    koro, n. village, town; walled city [Originally from a stem (o)kor "wall, barrier, landform", which is derived from an older hypothetical form *kaer "hinder, repulse" under influence of a coeval stem rho(k) "boundary, ring, edge". The term has gradually shifted its meaning from "wall, barrier" to a "walled city" and thence to "village, town"; see related entry korwe]
    korwe, n. wall, barrier [Originally from a stem (o)kor "wall, barrier, landform" (see entry koro for full etymology) with addition of the nounal suffix -we "substance, physical concept"]
    korwe-mahri, n. cmpnd. sea cliff [Composed of elements korwe "wall, barrier[/i] and mahri "sea, ocean"]
    kou adv. external, outside; around [etymology uncertain]
    koyo, adj. white [Originally from an augmented form of koi "elemental ice" with addition of the usual adjectival color-suffix -o]
    kraah, n. elemental shadow [Originally krae; also found as the adjectival prefix kraa-]]
    kraahkan, n. cmpnd. power/energy of shadow [From the elements kraah "elemental shadow" and kan "energy, power"]
    kraata, n. cmpnd the will of shadow [Formed from the elements kraah "elemental shadow" and atu "will, mind, thought", with eventual assimilation of final -u to -a]
    kua, n. bird, flying thing; liberty, independence
    ku-amahi, n. cmpnd. palm; lit. "mid-palm" [Composed of the initial element (u)ku "middle, half" (modified from an older stem keu(n)) and the form amahi, contracted from amahti "hand" (see entry)]
    ku-ino, n. cmpnd valley; lit. "between hills" [Composed of the initial element (u)ku "middle, half" (modified from an older stem keu(n)) and the form ino "hill" a variant of ihno (see entry)]
    ku-mirehe, n. cmpnd. elbow; lit. "mid-arm" [Composed of the initial element (u)ku "middle, half" (modified from an older stem keu(n)) and the word mirehe "arm" (see entry)]
    ku-noiwe, n. cmpnd. see entry ku-noyo
    ku-noyo, n. cmpnd. waist, lit. "mid-body" [Composed of the initial element (u)ku "middle, half" (modified from an older stem keu(n)) and the word noyo "body" (see entry); also appears as a variant form ku-noiwe]
    kuta, n. knowledge
    kur, n. anger, rage [A perversion of the elemental word koi with addition of the negative suffix -uur]
    kurma, v. to rage, be angry (base-stem) [From the stem kur "anger, rage" with addition of the general verbal suffix -ma]
    ku-warehe, n. cmpnd. knee; lit. "mid-leg" [Composed of the initial element (u)ku "middle, half" (modified from an older stem keu(n)) and the word warehe "leg" (see entry)]
     
    -L-
     
    leh, n. elemental air [Originally lei, still attested in some rare cases; also found as the adjectival prefix le-]
    ler, n. acid, poison; sickness, illness [A perversion of the elemental word lei with addition of the negative suffix -uur; also found as luur]
    leru, adj. acidic [From the stem ler with addition of the general adjectival suffix -u]
    lehel, n. wind, breeze, wind current [Contracted from the original compound le-ehel "flow, current of air" (see entry ehel); synonymous with the later term lehelye (see entry)]
    lehelye; see entry lehel [A synonymous term for "wind, breeze" derived from lehel with the abstract nounal suffix -hye]
    leo, adj. green [Originally from an augmented form of lei "elemental air" with addition of the usual adjectival color-suffix -o; also found as ly in southern dialects (with shift of diphthong eo > y]
    lesma, v. to hear (base-stem) [From the verbal stem les "hear" (from lus, older lues) with addition of the general verbal suffix -ma]
    lhihke, n. righteousness, virtue, honor [From the stem lhi(k) "virtue, justice" with addition of the nounal suffix -hye (lhihkye > lhihke)]
    lhii, adj. virtuous, right, honorable [From the stem lhi(k) "virtue, justice" with addition of the adjectival suffix -ii; also found as hli in some compounds and as a feature of Le-Matoran dialects (see entry)]
    lhikhe, n. just, fair [From the stem lhi(k) "virtue, justice" with addition of the adjectival suffix -he]
    lusak, n. deafness [A more colloquial word used to describe deafness that is unnatural or was caused by something and has negative results; originates from the stem lus "hearing" (older lues) with addition of the negative suffix -ak; common southern dialect forms include lesek (with common alteration of -ak to -ek) and shorter lesk (lek in compounds or names); also see entry lusuur]
    lusse, n. listening, hearing [From the stem lus "hearing" (older lues) with addition of the general abstract suffix -e]
    lusta, n. ear [From the stem lus "hearing" (older lues) with addition of the suffix -ta, denoting a thing or concept that embodies the stem meaning]
    lusuur, n. deafness [From the stem lus "hearing" (older lues) with addition of the negative suffix -uur; primarily used as a scientific or medical term; also see entry lusak]
     
    Here ends Volume I. Volume II continues with entries M-Z.
     
    JRRT
  18. JRRT

    Learning Matoran: Lesson 4

    By JRRT,

    Lhe ke ovahi o,
    gaa kaira teraio’na
    a Taka a Kraa, e’ Arta a Khar.
    Ie te ngie zyo.
    I ava e’ awa ekamo.

    During that time,
    Two brothers ruled
    Light and Dark, Arta and Khar
    They strove against each other
    And the first cast down the second.

    -- From “The Legend of the Bionicle”

    --------------------

    My, folks, it's been a while. Don't worry. I'm not dead or anything. The project continues!

    In fact, it's like...it's like I can't stop.

    ...

    Help me.

    --------------------

    =l Nouns II l=

    Recall again the basic structure of the Matoran Noun System: particles placed before, after, or around the noun which indicate the purpose of the noun in a sentence. Thus far, we have seen the first three of these particles—the Case Particles—dealing with the grammatical roles of Subject, Object, and Possession. Six particles remain, and these are split into two groups: Motion and Time/Location. We'll deal with the first group here.

    Motion Particles:
    The three-fold particle structure is repeated for particles indicating Motion. Otherwise, the Motion particles are rather straightforward.

    “Toward/Into”
    The particle ii, placed before the noun, specifies motion toward, at, or into a noun. The plural form is nii.

    wahi – “region”
    ii wahi – “toward/into (a/the) region”
    nii wahi – “toward/into regions”

    “Through/By”
    Motion through, by/beside, or past a noun is expressed by the particle wo…a, with the plural form mo..a. This type of particle differs from the other particles discussed thus far, in that it consists of two parts—one placed before the noun and one placed after, but both forming a single particle. Therefore:

    wahi – “region”
    wo wahi a – “through/by (a/the) region”
    mo wahi a – “through/by regions”

    Technically, particles such as this would probably be classified as “circumpositions” (think preposition: before the noun; circumposition: around the noun). But, for the sake of simplicity, we will hold to the “particle” definition.

    “From/Out of”
    The last of the Motion particles is ka (plural nga), expressing motion out of, away, or originating from a noun. It is always placed after the noun.

    wahi – “region”
    wahi ka – “from/out of (a/the) region”
    wahi nga – “from/out of regions”

    This concludes the discussion of particles expressing Motion.

    Simple Sentences:

    Lastly in this lesson, I’d like to lay out some simple sentences, using vocabulary referenced in previous lessons.

    Ne matoran ii wahi kamo.
    "Matoran (pl.) went toward (the/a) region"

    First, we have matoran with the nominative plural particle ne. This is, of course, the Subject of the sentence. Next, there's wahi preceded by the singular motion particle ii "to/toward". And lastly, we have the verb kamo, past tense (note the suffix -o) of kama "to move, go".

    Rahi ui matoran wo wahi a kanna.
    "The Matoran’s Rahi goes through the region."

    The subject here is rahi (lacking the optional nominative particle i), and it is modified by matoran with the singular genitive (possessive) particle ui. Again we have wahi, now surrounded by the motion particle wo...a "through/by". This is followed by the verb: kanna (from kama) with gradation to show the present tense.

    Wahi ka rahi kanne.
    "The Rahi will go out of the region."

    This sentence begins with wahi followed by the motion particle ka "out of/away from". Next we have the subject rahi, which in turn performs the action of the verb kanne (future tense, with both gradation and the suffix -e).

    Something to notice in these sentences is the word order—the placement of nouns, verbs, etc. within the structure of a sentence. Matoran word order is less restricted than English word order, and thus we can see in the third sentence that the phrase wahi ka “out of the region” precedes the subject rahi: “Out of the region the Rahi will go.” This is not necessarily a standard structure for English, but in Matoran it is completely permissible, along with a variety of other permutations. For example, one could also say Kanne wahi ka rahi. "Will go out of region Rahi," or even Kanne rahi wahi ka. "Will go Rahi out of region."

    Vocabulary and Exercises:

    Here are some practice exercises focusing on some of the elements in this (and previous) lessons.

    First, try translating these English sentences into Matoran:
    1) "The Matoran spoke words."
    2) "The Turaga's Rahi attacked the village." (<use terya as the verb)
    3) "The Toa went to the city."
    4) "The Matoran went to the Turaga's village."

    Next, try translating these simple Matoran sentences into English:
    1) Rahi kamo koro ka.
    2) Matoran ea kanohi kharmo.
    3) Ohanne toa ii suva.
    4) Turaga orakha na oro.

    And here's some useful (if rather random) vocabulary to help with both tasks.

    Nouns:
    kanohi, n. mask of power
    kanoka, n. disk of power
    koro, n. village
    metii, n. head
    metru, n. city
    mua, n. rahi cat, tiger
    oro, n. word
    suva, n. shrine, gathering place
    ussa, n. steed (< think "Ussal" crab)

    Verbs:
    atuma, v. to think, consider
    kharma, v. to make, form
    ohama, v. to come, move toward (Note: verbs such as ohama usually take particles of Motion on their objects)

    If you happen to be interested in more vocabulary, take a look at the two volumes of the Matoran Dictionary.

    -------

    Probably next on the docket: Lesson 5—Pronouns and Adjectives.

    JRRT
  19. JRRT

    Learning Matoran: Lesson 3

    By JRRT,

    Ke ovahi o kii vahi,
    ne kharra noie ma
    ke kraa o karho,
    Kii usmo Mata Nui
    A avo inihe ka.

    In the time before time
    The builders of this world
    Labored in Darkness,
    Before the Great Spirit brought
    Light out of the Heavens.

    --From "The Legend of the Bionicle"

    =l Intro to Verbs l=
    Verbs in Matoran are slightly different from Nouns in that they do not rely solely on grammatical particles. There are some areas where particles are used, but overall these are not prevalent.

    Verbs in Matoran indicate Tense (present, past, etc.), as well as Aspect—the “nature” of an action, finished or unfinished (if this is important to express). These functions are indicated by inflections, either in the form of suffixes or in the form of a process I will refer to as “gradation”, both of which are applied to the stem of the verb.

    In this lesson, the three Tenses—Present, Past, and Future—will be discussed, in addition to the overall appearance of verbs.

    General Appearance
    Verbs in Matoran can be identified by their distinctive endings, which take the form of suffixes affixed to the verbal stem. There are a variety of these suffixes, but the four most common are -ma, -ha, -ya and -ai.

    Examples:

    -ma – kama “to move”
    -ha – oraha “to speak”
    -ya – matya “to use”
    -ai – terai “to struggle, strive”

    Other suffixes include -ne, -re, and -we. These will be discussed in later lessons.

    Basic Present Tense and Gradation
    The present tense of a verb indicates an action which occurs in the present time.

    The present tense is indicated by applying gradation to the verb-stem. Gradation refers to a process by which the consonants of the verbal suffixes are altered. The four primary suffixes listed above are gradated in the following way:

    -ma becomes -nna
    -ha becomes -kha
    -ya/-ai* does not undergo gradation (although some exceptions)

    *To clarify, the -ya/-ai suffixes are not normally gradated, but there are some verbs in which they undergo irregular changes. These instances will be discussed later.

    The following are some examples of gradation at work in forming the present tense. I have listed the infinitive form of the verb (equivalent to the English “to [verb]”), followed by the present tense form. It can be seen that, in the case of the -ya/-ai stems, the present tense form is the same as the infinitive.

    kama – “to move”
    kanna – “move”

    oraha – “to speak”
    orakha – “speak”

    matya – “to use”
    matya – “use”

    terai – “to struggle, strive”
    terai – “struggle, strive”

    Basic Past Tense
    The basic past tense indicates an action that occurred before the present time.

    It is formed with the suffix -o, which replaces the final vowel of the verb stem. Thus:

    kama – “to move”
    kamo – “moved”

    oraha – “to speak”
    oraho – “spoke”

    matya – “to use”
    matyo – “used”

    terai – “to struggle, strive”
    teraio – “struggled, strove”

    Note the past tense inflection of terai, where the suffix does not replace a final vowel and is instead added directly to the stem.

    Basic Future Tense
    The basic future tense indicates an action occurring in the future, after the present time.

    It is formed by a combination of gradation and the suffix -e, which replaces the final vowel of the verb stem in the same way as the past tense suffix.

    kama – “to move”
    kanne – “will move”

    oraha – “to speak”
    orakhe – “will speak”

    matya – “to use”
    matye – “will use”

    terai – “to struggle, strive”
    teraie – “will struggle, strive”

    As in the past tense, the inflection of terai shows that the future tense suffix does not replace the final vowel.

    -------

    Next up: Lesson 4—Nouns Continued.

    JRRT
  20. JRRT

    Simplicity Kit [update 2]

    By JRRT,

    [update 9/17/10: Toa Inika]

    I realized that I never actually posted this here...

    This is the Simplicity Kit. A kit which you will probably need glasses to see (and, if you don't have glasses yet, you just wait). The goal of this was basically to amuse myself spriting something tiny, easy, simple. That sort of thing. It may not be useful to anyone, but it was very fun. So fun, in fact, that I may just have to find time to update it in future.

    Until then, enjoy:




    JRRT
  21. JRRT

    All Things Come To An End

    By JRRT,

    Well, in light of the recent announcement, I thought it would be appropriate to write an entry about the End of Bionicle. Be careful, I may wax poetic here...
     
     
    As a fan who was there at the beginning, who watched the dawn of Bionicle and reveled in its mythic light, I can say that I am fully satisfied as it comes to an end. Bionicle has had a long and excellent run, and its tenth anniversary is a fitting time to bring things to a close. I look back over the entirety of the universe that Lego has created for us, and I can say that all the little things that irked me in the past cannot shine as bright as the things that enthralled and inspired me.
     
    There was a time when I spent a great deal of effort and energy raging against the great problems and failures and mistakes that I perceived in the storyline of Bionicle. It bugged me. I wrote books of mental criticism in my head about how the storyline should have happened, how it could have been done better, how the magic of the first years of Bionicle could have been preserved! But no! The story team was too callous--they didn't listen. It was all ruined, and I had to just move on.
     
    But as time passed, I realized that all these things that had built up ultimately did not matter. They didn't take away from the underlying themes that drew me to Bionicle and kept me there. In fact, they were mostly all superficial, and even if they were a part of the "official" storyline, they didn't have to be a part of my imagination. That is what has kept me an avid fan for nearly a decade--the fact that, as a fan, I don't have to follow the canon absolutely. This is a pretty simplistic idea, that one can simply ignore those elements of the storyline that one dislikes. But the thing that truly brought this home to me was the realization that the "foundations" of Bionicle that I love were not touched by these "bad things", even if I don't ignore them.
     
    The themes are still there. The same themes of Good vs. Evil, the same cosmic struggle of powers, the same inner struggle within an individual: to give in to the flawed evil within us all, or to follow Morality.
    And, most importantly: the struggle to regain the good that was lost through deception. The Toa strive to awaken their Great Spirit and return their microscosmic universe to its original, if flawed, state and purpose, while in the macrocosmic universe Mata Nui must ultimately seek to repair Paradise: Spherus Magna.
     
    What is the reason for pointing out these things? Perhaps simply to illustrate why I am not one of those fans who will inevitably say "Oh, I'm glad it's finally over." Those who have been jaded by all the "problems" that they perceive. Honestly, I've seen enough of that tripe written here, and it annoys me to no end. As if the people who say such things are so high up on their pedestals as to look down on the thing that they enjoyed so immensely in the past and say "Good riddance!" Really? Is that really what you want? How pathetic. What is your motivation? I don't deny that there are certainly missed opportunities galore in the Bionicle storyline, but these pale in comparison to the bigger picture.
     
    But enough of that. The real reason for this entry was to look back over the entire body of the Bionicle storyline and remember all the aspects that attracted me at the beginning, and to marvel at how I will remember the good far longer than any of the bad. It is remarkable that the truly mythological elements--that mysterious atmosphere that drew me and so many other fans to the line in the first place--is ultimately preserved if one goes over the storyline in summary form, perhaps because that feeling was never actually gone. I suppose it's also fitting, then that this announcement (and thus, this entry) comes at Thanksgiving.
     
    Thanks, Bionicle. Thanks for a decade of memories. I'm glad I'm still here, here at the end of all things...
     
     
     
     
    ...Sorry, I just couldn't resist.
     
    JRRT
  22. JRRT

    An Excerpt...

    By JRRT,

    ...from something bigger.
     

    =ll= 
    “You have seen him? He is the Makuta. He will destroy us if I do not go.”
     
    Mata Nui turned away. “Goodbye, brave Glatorian. You have shown yourselves worthy of redemption. Remember these things and survive. For my destiny and the destiny of my people lies elsewhere in the universe. I will strive to repair your world, and perhaps then the Great Beings shall return…”
     
    “Goodbye, Great Spirit. We will not forget.”
     
    There was a moment of silence as Mata Nui turned from the Glatorian and faced the empty, cavernous space. The silence of the moment seemed a shock compared to the chaos raging outside the chamber.
     
    Mata Nui raised his hands to his mask, gripped the golden edges of it, and pulled it free.
     
    Instantly the cavern was lit with a blinding light and the Glatorian fell back toward the entrance. Only Ackar remained, watching silently as the golden-armored form of Mata Nui dissolved before his eyes, scattering into clouds of sand that swirled and billowed in the blazing air.
     
    “—a thing that only clothed itself in the dust of our world.”
     
    Far above him, in the ceiling of the great chamber, lights flashed to life like a million sparkling stars—clearer than any stars that he had seen—beautiful in their dizzying intricacy yet terrifying in their size and radiance.
     
    He was small in the presence of such great things: only a dark speck against the light of distant beings...
     
    And then even Ackar fled.
     

    =ll= 
    JRRT
  23. JRRT

    Comic #6 Reaction...

    By JRRT,

    So far: two thumbs way way up.
     

    » Click to show Spoiler - click again to hide... «First off, I want to say Thank You Greg, for skipping the whole Teridax-is-his-real-name thing. Makuta is Makuta and he is The Makuta. That's how he started out, and by Mata Nui that's how he's going to end! 
    Secondly, and more importantly, I loved the "You have nothing, Makuta. You are nothing." aside. I as an ancient fan highly appreciate the nod to MNOG.
     
    Also: I think that, for the first time since D'anda left as the comic artist, I find myself really enjoying the art again. Mhan has succeeded in getting the giant-robot sense of scale right. It's fitting, then, that Bionicle began with great comic art and will end with great comic art.
     
    Also again: does anyone else think that Mhan took a cue from the Mask of Elemental Energy when drawing the prototype synthezoid's face? It would make things all that much sweeter.
     
    Oh yeah, and so far the events match up pretty well with the ideas in the previous blog entry. Who would've guessed?
     
    JRRT
  24. JRRT

    The Fate Of Makuta

    By JRRT,

    All tests are taken. All papers are presented. All finals are over.
     
    Finally. Long sigh of contentment.
     

    =ll= 
    Today I've been looking through some topics related to how Teridax (henceforth referred to only as Makuta or The Makuta, since that's really what he is now) will be defeated in 2010, reading some of the different speculations and ideas that members have. While I don't usually spend much time reading speculation anymore (it takes a lot of time...which I don't have), this has really caught my attention...
     
    So, here's my ideal imagining of how The Makuta will ultimately be overthrown and the Toa and Mata Nui will be victorious (in the most epic way possible):
     
    -Makuta arrives on Bara Magna. The Toa Nuva and Takanuva escape from the "Makutaverse" (probably with help from the Ignika) and Tahu is reverted to his original Mata form (reason for this: the "golden armor" needs a Toa in the "un-armored" form of the Mata).
    -By this time, Mata Nui has been successful in retrieving the ancient power source of the Great Beings and has been able to use it to repair the gigantic prototype synthezoid.
    -The Toa fight the remnants of the Skrall on Bara Magna while searching for the pieces of the golden armor. They find it and assemble it. Tahu dons the armor.
     
    *unknown what the purpose of the armor is, skipping ahead!*
     
    -The Toa enter the prototype synthezoid as Mata Nui rises from the desert to face the towering Makuta.
    -Epic "Battle of the Monolithic Giants" ensues. Complete with epic orchestral/vocal score. The portrayal of this battle ranges from physical action (shattering mountains, etc.) to mental action, as the minds of Mata Nui and Makuta battle across the robotic systems of their respective bodies.
    -Mata Nui's body is severely damaged, he departs from Bara Magna into space. Makuta pursues him into the dark void.
    -Makuta eventually catches up with Mata Nui somewhere in interplanetary space. Mata Nui and the Toa have constructed a plan.
     
    *unknown what plan is, skipping ahead!*
     
    -Result of the plan is that, after an incredibly intense struggle, Makuta and Mata Nui switch places. The Toa Mata find themselves faced with their old Enemy in the mind of the prototype. Makuta manifests himself as the Void once more, and the Mata fight him in a reflection of their first battle in Mangaia. Makuta is too strong. They are almost defeated!
    -Takanuva, the Toa of Light, finally exerts his power in the conflict. Makuta cannot withstand the Element of Light. He retreats into the shadows, taunting the seven Toa...
    -Suddenly Makuta realizes the damage that has been done to his body in the battle with Mata Nui. The prototype body is nearly falling apart. Makuta feels the sting of fear as it dawns upon him that he is trapped, imprisoned. He is too weak to strike back at the Toa now. Mata Nui, now in his rightful body, speaks across the void between the two synthezoids, telling Makuta to look "outward".
    -Makuta looks into space and finds himself floating beside a Red Star, but it is not the Red Star of the Great Beings. This time it is a real one, and it is something that his present body cannot withstand. Makuta says that he will take the Toa with him to the grave. Mata Nui says that he will not.
    -The Toa Mata and Takanuva are transported from the mind of Makuta, along with the Ignika (maybe using the same mechanisms that the Mask of Life used to transport the Mahri to Metru Nui?). Makuta is left alone, finally the Great Spirit of his own universe--a broken and lifeless shell. He screams rage and terror into the minds of the Toa and every living being within the universe of the Matoran as Mata Nui hurls him headlong across the blazing Void.
    -Makuta's last words as he hurtles into the inferno of the Star are "You cannot destroy me, for I am Nothing." He laughs, and then silence.
     
    I have to write this. Bye.
     
    JRRT
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