Wikitor Language Family



Intro:

Wikitor that stacks nouns and verbs together to make more complex words. In fact, it can often be difficult to tell both apart with its more deeper but minimalist approach to basic sentence construction. As the wikitor languages family itself is diverse but lacks a few basic ad-positions making it a little more difficult to sometimes ask for things directly in one sentence. The fashion in which the speaker should use wikitor has to be in sync with their desire or intention of doing or acting. One might be able to say that they did something last week in a way of remembering a event without directly saying it. The result is not only confusing for native English speakers, but forming a sentence by the intent of want or desire is a big model for how the wikitor languages and world view functions. This language can be used among tribal members with

in the atonimous regions of Sangwal and Meilo with many other localilisms and dialect. It had to similar be renamed the "wikitor language family". The writing system operates different from the actual spoken language depending on the type of dialect or tribe you might encounter. In causality, the written tradition or even the idea of what writing is within the society differs greatly from the western world we live in today.

There are around three different writing systems for wikittor with each having their own distinct differences depend on the tribe. The common imperial writing system is a alphabet referred to as the KATZULA. Other writing systems vary and are used for ceremonies such as EBOTZIDULA (shadow words/ religious) and NIMANBLA (many words or voices/ religious and scholarly). Meilo prefers to stick with the more older and complex methods while a new script making one system was made for the capital region of Sangwal. while In fact, some tribe might use more than 1 writing system at once or write symbols around the one character that is the main idea being discussed. CHUWINGA, are also refered to as "chart words" function as a growing more common alphabet along side version of the same language where the system is extremly rare, exclusive, or the language in the same family might not even have a written system at all. Many of these selabric characters fucntion as a way for there to be a form of writting diriving from the EBOZTIDULA and NIMANBLA. Some traditions like I have said before are based on oral traditions, songs, and superstitions to map out land and ethics and behaviors that are acceptable within the group of people. Mastery of some of the more archaic forms of Wikitor predate the first agrarian society in this region around 100 years after the scrolls of Diwa were made. Rather, the first approach to writing can be refereed to as the "ebo" method which used a phonetic alphabet while magical ceremonies required the author to change the symbols slightly around a shape or circle to make use for spells and divination. This method can be done by taking the characters in a line and then you combine different symbols with others. The secret societies that interested and followed the first founding religions have not yet made what would eventually be named tartara shortly after 4 major tribes would be formed. within the tribe would use them to imbued items and tool with different magical powers for good luck or ceremonial purposes. Some symbols might copy images from tree branches, stacked objects (like stones), tools and weapons, geographical shapes found in nature, and broken characters separated deriving from another glyph entirely. There are many cultures that use glyph and characters in this manner in the real world as well. In fact, a great handful of them do happen to be African and other indigenous tribal cultures. Not all cultures however evolve a sort of writing system and might adopt letters such as A-Z as we use these characters for our universal resource for written communication as well. A native speaker can tell weather the language is from one member of the group or another. Unknown symbols are marks a of alien or a non speaker of the group. All of this is determined because there is a writing ceremony held among the members as writing and education is considered a gift from the gods, heaven and nature. There are both creation and destruction gods and this is what gives the tribe written inspiration for the writing. Tartara "which has many translations let alone", is a complex and esoterically abstract religion that closely resembles what we would refer to as Animism as there is no distinct way of doing one thing but nature, weather, and living things are often a spiritual compass into the world of a native. Animism alone even in the real world has been reportedly the oldest if not a foundation of all societal beliefs and traditions both Neolithic and modern in real life as well. Most of this glyph writing is found on pots, bowls and other tools and embroidery within this tribe. The religion of the tribe dictates how the writing system is used and often the other way around as well. The legends, beliefs, and types of tools and materials used have all affected the use of the writing system in general as some written characters appear to be animals or even jagged images of mountains, forests, stones and caves. Landscape and location plays a big role in written dialects of the language as I will explain later. Like a written GPS system, a native speaker of the language that is also well versed in the often secret societal language as well can often tell if a outsider has written the following characters on tools or landscape. Bad luck is considered to be common cause for many illnesses and other disagreements with leader ship. Disciplinary actions and punishments have also been held out to the members before for not strictly following the rules and procedures of the tribes and the respect for the stories and the founders for their dedication of ideas to the "thinking pot" of the group.

Chuwinga- (snake god/ chart words)

Named after the god of reptiles, no one really knows how it became more and more common as the knowledge and use of the more common characters became well used. Some say that the origin of the writing system was invented in the same area of worship to the god of reptiles in the meilo region in a place known as Ginzia known for it's snake temple. Chuwinga is called many other different names by people within the region and also a lower deity of the fire gods. it's likely that the agricultural progress and gains in technology had also played a role in spreading the script due to the growing lack or knowledge and greater difficulty understanding written works and texts in deeper meaning as the birth of the new way of tartara was approaching. The chuwinga script morphed into more simpler lined characters as they used to resemble glyph of objects of daily life within the more primitive stone ages. In this sense, this can explain partially why there were so many dialects and various of the writing itself. One region might farm more than others and only write the necessary symbols to explain their daily life. However, another region might have a slightly different variations of the same word or entirely lack the symbol for that item if not used in village life. Leading to many headaches and a seemingly lack of literacy outside their own cultural groups. A system was agreed upon and created through influence of trade and commerce. More simple sounding words become more complex. Here is an example of the words still accepted in wikitor but are considered very old words still used to an extent from the characters above.

(I will add pictograph variations of the chuwinga above later...)

anunk- steam

ami-

bad- scales

palad- flat rocks or a plate

abas-

yag- the back (body)

wag-

wikit- i speak, language

payak- sattle

alsiklo- i mine metal

doklog- crush item, muddle

bumo- hidden

tarku- storm

mo- challange

kazinak- stairs/ stair, pyramid

cha- treasure

kaz- story

mat- lost

ka- light, torch

ib- mist, ghost

fek- box

lut- equipt, obtain

su- hat

sotaz- sea ocean

torik- monster

teek- struggle

lort- trade

buk- beast

kal- song

shas- name

sa- boundaries, border lands

tarka- orgin, mother land

eba- planet, orb

ebacha- stick

ebtar-

kwa- to fall

nalzu (bow)

na- tooth

ab- bridge, a arch

shi- chain, stone

su- hand

kia- vine

su- left

ar- fish

tri- animal

ev

net- carving, to write

kwa- fall, drop

kwat- grass

patpa- to capture, obtain

dzah- hook, left

ba/bo- square, ground, bowl

uwa- tree cat

da- cart/wagon

wi- torch, idol, god

uk- path, river

tuk- buckler, weapon, turtle, defend

het- flower

kuk- animal

ja- land, totem

gin- snake

gi- cane, crop/corn?

ra/hu- valley, place?

tu- sun rise/ sun set?

ku- hut/tent

chu- a priest

kuchu- a temple/ church

hu- man, valley?

zia- the temple

kud- string/twine/ rope?

la- axe, bend/brake?

vet- chop, cut

si- pot, bowl, mixing/ cooking?

rat- valley

ret- cut down

kud- market

eb- cloud, image of a animal laying down.

These are some of the few but many symbols used for writing that eventually became a alphabet. From the image with the characters read from up to down show a story from the earlier times. It tells a story of the life of a individual who worked in the fields and built up his home. At some point during his harvest, there was a forest fire which he escaped. Proto-wikitor was very simple and to an extent unintelligible when new words and ideas were formed.

Glyph in chiwinga that are identifiable for their common everyday symbol use.

kat- right, sit

ab- arch, bridge, spine, distance.

shi- chain, connect or bind.

naltzu- a bow and arrow, to use a bow and arrow.

su- to hold, grab, a gylph for the hand body part.

na- a tooth resembling a a k-9 tooth or tooth of a predator.

dzah- left, work, resembling a man with a hat for outside.

ar- resembling a fish tied or could mean the preparation of food.

'''ba, bo- the same symbol used to be separate glyphs. Now they are one. Ba is table and bo is ground.'''

dzah- to use a hook and also a symbol for hook.

uwa- tree cat, but also a symbol for climbing or scaling trees.

dah - a symbol for a cart or wagon but could mean transfer of things.

wi- a idol or god, could or might also mean a totem pole.

wi- torch- to use light, a torch.

uk- river

uk- hut

tuk- glyph for spear' and b'u'ckl'er, 'could me'an weapon

kuk- stand up, a bear

ja- field for farming on.

tuk, boa- turtle

vet- chop a tree or cut wood'''. Seperate.'''

'''si- first sumbol means to pour water or clean. The second means bowl or poetry.'''

'''ku- a hut 'or a p'lace that someone lives. It could mean camp or live.'''

gi- 'what resembles' a farm or hearth where crops are grown.

hu- valley

hu- mountain glyph

gin- snake

kut- vine

tu- sun, also could mean cook food on hot stone slabs.

ga- human glyph.

la- cutter glyph

du-

zia- a temple or the symbol for word.

eb- wind glyph.

ti- map glyph.

uwa- resembling a opening of a cave with lighting next to the entrance.

dah- resembling rod used for walking or for pocking things with.

kud- could mean house or a symbol for a four legged creature that lays down.

chu- hat or head.

tzu- to fly or a bird.

cha- resembles a plant that grows.

ja- a frog glyph.

Wikitor Literate History

Messages or even entire stories were written on wood, stone, clothing, or even religious architecture to tell the story of travelers far and wide. The Wikitor believe in the Tartara religion that the spirit of wanders come to meet in certain instances and time to aid the forest and partake as agents of its while through certain times of the year. In many cases, this has become a case for many tribesmen on their quest to find love through their journey to for romance. However, these are not always received well, and the messages of peace and compassion were absent in the Tartara religion during the Sangwal revolution. For a brief moment, the Wikitor lost their identity and their connection to folk traditions from their ancestors resulting in some regions losing this practice of carving stories on rock faces of religious sites become more callous and closed off to other clans. Although the Wikitor have a xenophobic tradition affecting their daily behavior, rarely share their magical rites with others amongst themselves or other groups, this practice has been one of the many that have helped shape and form literate language. Common symbols of animals and even tools and weapons were depicted in cave paintings and then adopted slowly into a text like style which others compied making a generalized shared set of images acting as a literate system. Predating literate history, Wikitor people would often write using images or geometric paterns on shields, flags, blankets, houses, weapons, and many other items.

More translations of daily stories uisng same script...

(Deciphered text)

While walking we transferred food by cart and held some by hand. While fishing we caught stingray and placed them on (stone/ stone tables) back at the cam. They were washed starting from the head and then processed. We tool the rest of the food and placed them on boats around noon. We took the meat of the processed fish and then cooked them on (flat stones/ cooking surface) during the day, and the afternoons were recorded with what we saw in the in the fields in the valley basin. The fish were killed before noon and then we ground corn to make flour from it. It was placed in boxes for storage and then we rested. A wild cat was in the trees and the hunter spotted it and killed the beast by launching three arrows causing it to fall to the forest floor. It was taken to the camp and it was washed and processed from head, legs, arms, feet, paws and broken down using the medium sized sword. We cooked and ate the meat and walked to the hut once the forest got dark. We shut the door and then rested there.



Sentence: ha/gi chat shu la/shi gu ma juk wi dzah fek wi du kek fek dzah juk wi ma gu la/shi tu shu gi muk gu pat ya ma bu jup wit juk ma dzah du.

Translation: At day the corn was was taken but there was lighting. Wood was taken to the hut with the food and carried it to the shelf. We used a cart to do this around noon. The corn was crushed under a stone wheel but part of the forest was on fire around night. Hammer and nails were used to add the new wood to the hut and was carried over by cart.



Sentence: Dan pat dum ma dam jup ta dza wit pat

Translation: I moved by boat into the forest and fixed the door. I went into the house to eat. I had some nails (maybe of wood or stone origin) left but decided to go back on the long path for more supplies.



(Deciphered Text)

I moved by boat to forest and got outof the boat onto the dry land and walked to the horse into the forest with my tools and some of the nails I had left. I was going to add some wood to the door of the house and then go inside to eat. I took my tools and walke onto a open path to get some materials such as metal and corn. I ground the corn into flour around dark and took some materials to the hut to patch a hole on the roof. I had to cut down a tree to do this.



(Deciphered Text)

Editing translation...

Common words:

tarbtu- lion god

luntu- god of tricks

lun- tie, knot

madz- a bussle, a harvest

fwat- lough of bread

ging- worm, mauget

gita- food god, life

tmuk- crab, crayfish

pak- blanket

tunka- strong, roga

terdu- i mix

tuk- a shield

sharg- meat

tar- i do, ijta (action)

tukuda- live, method

chati- think

chawiwa- the brain

tunkachatiim- to desire

kiachatu- long

tzula- to make

tzulakincha- revolve, orbit

dukud- uncommon

terwi- a plant

hutarnu- dream

chu- brick

pawandu- dance

kwayargod

kaiyap

tertznurip

tiwik

qai

shargshu- to make meat

shuma- to make wood

yas- to make fire

tug- lobster

si- pour water, clean

mu- apple/fruit

haklu- bone god, the grave

jan- plum fruit

bu- chew, see

fa- make bread

kog- to farm, cultivate

tarb- lion

tmuktug-fish

wei- alligator gar

bam- gate

bu- door

dan- boat

dum- walk

ta- eat 

baq- helmet

shar- meat

ar- fish

warb- alligator

koid- stingray

ha/ gi- bone, corn

chat- day

pa- web, net, catch

shu- work, crouch

la/ shi- axe, hoe

gu- lightning

ma- tree, wood

juk- hut

wi- food

dzah- hold, carry, hand

fek- shelf, box, cargo

du- transport items, pull

jup- hammer, use hammer

pat- wilderness

dun- canoe, dingy

az- neck

su- hat/head

duyat- big boat, catamaran

og- string

ga- chair, sit

an- mountain

aws- star

lut- equip

par- to fish

sok- ice

nim- secret, hide

hup- branch, arm

gwal- outside

glu- sleep

wip- the lord or ruler

wipuk- castle, kingdom

tam- foot

yat- spider

kek- path/ road

tu- noon

muk- crush (mill), stone wheel

pat- wilderness

ya- burn, fire

tu- sun

kin- sickle, use sickle

kek- path, road

net- carve or write

bu- night

hammer- jup

place nail, to center- wit

dal- mushroom

wi- god, totem

so- water

"Tartara" With the power of my will, I can predict there will be safe travels, with my hand, I will also bring tributes and my decisions will demonstrate my true inner self, the awoken self is my goal, and my mistakes and redemption are all resolved through my sense of urgency, I thrive along with my mistakes, and surviving is similar to learning how to walk from when I was a child, I learn to conduct myself, learn from my failures, and my will at times still is inevitably broken, but the quest and urgency of wanting to find myself is one of the centers where the awoken thrive as it is the center of tartara itself. In many ways, it is not easy to categorize what Tatara really is either being a religion, phylogeny, perspective of approaching or looking at the world? There have been many different forms and interpretations through cultural construction and deconstruction to show the common and illusive and magical nature of what seems to be common adjectives attached to the practice itself within the Wikitor society. Tartara-ism has no official symbol but often tools, weapons, single written characters, animal deities and places of sacrifice/temples have been used as a sort of symbol for this common held belief within the tribe. Oracles and spell craft are some of the many common practices within some forms of Tartara-ism. It is not totally confirmed and sometimes even denied in the free-ness and flow of the belief system. ' where art roams free if there are spells used. Oracles have been written on rocks, stones, animal skins and tree bark in a effort to find this "inner man" that wishes to survive and live to the fullest. The stone says (dan "boat" pat "forest" dum "walk" ma '

"tree"' bu "door" jup "hammer" wit "nail" juk "hut" ta "eat" wit "nail" kek "path": I came by boat in the forest and went to the door of my home to build and eat and I had some nails left, I will go down the path again.)The more conservatives beliefs are highly secretive and believe that attachment and ego are bad but a sort of balance can be played within the roles of people that know it very well. The less conservative beliefs use methods somewhat questionable to push outward onto others which has lead to revolution and violence. Absence within ones self and ego is the first step to becoming center with both heaven and earth according to Duya (Daridax). Having one complete opinion is nearly impossible as another common practice within the system allows someone to play a different roles in society, ati-tur, "there are many faces/ i constantly change." Even items are traded or destroyed on occasion in a effort to symbolize balance as the belief of tartara also says that there are no new ideas in the universe. Physiological training in a sense of self denial, humility, respecting human needs or healthy structures values towards society, and then repeating and observed in what might be similar to Hinduism or or Tengrism. It can be outwardly observed and mentioned that the only difference is that Tarara denies but also believes in the construction and deconstruction actively through different decisions made from the court in accordance to seasons and influences in society. A practitioner of tartara not only can gain the knowledge of spell-craft or different styles and tastes in language and literature but also obtain the knowledge of Igyar Temple In Sangwal, "the knowledge of the universe, as long as they are seen without false intention or desire to harm others. Within the center of Tartara however, a person can play on behalf of being a sort of arbiter or demon in accordance to the courts of Igyar in Sangwal. These titles are given out secretly in accordance to sudo-philosophy. The actions you do in the beginning of your life might predict or bring you to a conclusion that you may play on the behalf of a greater good or total evil which is still up for debate among the courts of Igyar. Relics with triangular and hexagon based shapes have been know to be common with writing of many different sorts and dialects from region to region have been found bearing words of wisdom, oracle telling, and divination and house made spells of their own mainly in a effort to improve cultivation over their crops and farming life. For the longest time, there was not official system of writing and illiteracy has lead the way to a sort of braille; making the system of writing some what tactile. Within intellectuals of the society, the igyar tartara narrative has had many debates among the courts as to what duya's original intentions were along with the increasing expansion of the kingdoms known in English as Proto-Sangwal, the common dialect is also Proto-Sangwal; later evolving into Wado. The origins of proto-sangwal are still a mystery with theories of most it words deriving from the many hybrid dielects of the meilo region combined with Kida groups. The temple of knowledge, also named "Igyar (place of self)" is a place were many tribesmen have made into a city center combined attributes of a library, church, political center, and negotiation of judicial courts within the society. The society itself is a with a collective theocracy with a collection of bureaucratic officials and citizens that hear and decide cases. The highest affairs of Tartara is held only among the officials of Igyar balancing the society of a sort church and state equally. . Everything about the openness and magical tradition within the courts began to change' however when the traditional tartara shifted as we can see in similar franchise, stories and movies today building a narrative of diss-topia or a utopia settings. The one party one system formed a strong identity within the culture paving the way to a sort of imperialism. Certain topics were not seen as favorable and some of the more popular subject began talks around exclusive power among one group and not sharing such traditional or rich philosophies as open as unworthiness. If someone was unworthy or had a dept to pay, they would have to work out their own to regain favoritism becoming arbiter. This type of behavior can be seen in the sort of perversion of the traditional Tartara practice where instead many are coursevly sentenced by the Igyar as the church overstep it's boundaries and needed to be reeducated on the roles and construction the balance of the two systems were suppose to play. This lead to the further exclusion of candidates, bribery, and a private military of Igyar at the time leading up to the Sangwal revolution. Songs along with written traditions about the treks of well known people and daily living often published in books and relics written in the new and old Wikitor; dialects varied. Sacrificial items take specific preparation often bearing images of the glyph on, around, or decorated next to the are of preparation. The Wikitor are heavily minimalists and mates have also been shared equally in the most ancient days of the tribe since the Diwa Group, Kita Group, and Wikitwo, but his practice soon died away as society began to change and immigration increased along with trade and construction of towns and cities. From these three main factions, the word Wikitor has changed for many thousands of years with it meaning driving from the base words such as animal tamer (Wikibsal), healer/ shaman (Wikitamu) shaman. The ideas of multi-universe and polytheism occurred around the incident where Duya fought a giant who was his friend before he decided that he wanted the riches and spoils of the earth for himself. Duya vowed to leave but was still attacked none of the less. The bones of the giants were scattered and spread out through out the land making the trees and mountains. The rain from the sky was also the blood from the giants and some of the remains of the monsters from other worlds turning back to stone and soil. This is why some mountains and things in nature appear to be a face of a creature according to the mythology. Traditional tartara after the Sangwal revolution was never the same with more ideas added and influenced by what some believe to be a wound or great evil that was committed by the society of Igyar for their selfishness and lack of stability created in society because of them. The newer forms of tartara use less ancient Socratic methods and use the power of monsters to an extent resembling Hoodoo and Voodoo. The position of the planets and also times have always played a big role in many of the rituals. More gold an wealth ever sense the revolution has lead many who are conservative believers in Duya believe that much money and would could provoke bad spirits and demons called Junula. A ritual triangle to the right as it bears images in the native language resemble Tengreist ideologies that nature will bring good luck and health to the user of the enchantment. Some have become rather materialist as a result of increased trinkets and items are used more and more without resulting to more and spiritual compasses. No evil monster can touch or use the tool of someone who has placed gylphs of good luck on their tools/ weapons as they will burn in flames from the fire and goodwill of the huntsman. With many animals to hunt in the woods, the Atuka will also be there and children of the demons from netherworld as well. Communication is often limited between other tribes and the Wikitor as the main interest of the tribe is to focus on their inward system of beliefs which help them survive and often might resemble antisocial behaviors. This can be ironic as people have come within the region but the citizens try to avoid or pay little attention to them resulting to a sort of xenophobic problem in resent years. It is evident that trade and commerce has effected the culture greatly allowing them to expand their knowledge of Wikitwo Forest Magic Voodoos, a newer addition added to Tartara. Elemental concepts such as fire resemble the birth of life itself. To them, life is just as equal to death reverting to their natural instincts rather than letting their constriction of constant fear get the better of them. Man made structures made from certain materials such as metals and gold are revised as a place of a god. Symbols written on caves, totem poles, statues, and even other structures are decorated all across the tribal grounds in a effort to bring good luck and keep negative spirits away. Their songs they sing also help them remember where to go, so it is often hard for them to get lost. Most of the songs consist of bird songs and animal calls as well. Language to the Wikitor should also be dictated to the times of year as each animal is praised as ascending or descending the devil ladder. A person that calls themselves a god but questionably obtain wealth might be considered a demon or calls god of a sort. There are more demons than gods in the TARTARA? belief system. Prior chefs or leaders might come back to haunt evil doers for wrong doings using karma or even natural forces. All of these things are written within the proverbs they have since the times of Diwa. They believe this is the way to become one with the beasts in nature according to their teachings written on scrolls and charcoal writing written of MABABA? bark from the tall MABABA? tree. The way of the jackal is resourceful and creative. Life for a Wikitwo is instinctive following family tenants including, survival, passion, cleverness, and knowledge of ancestors. Unlike most tribes, a person outside a Wikitor tribe can become a member as long as they follow careful initiations. Often so, they do not have rights that are as proportional to the other naturally born members within the group and vary few often make it within the tribe. Stone statue and then the stone guardians told them to make a boat and use the back of a ox and also make some stone animals also making the essential structure to make things they need for their survival. The crow help make day and night using its wings to block out the sun making time differences. The spider weaved the webs of dreams all in the world. Other tools and glyphs were made but many secret societies within the tribe made their own form of writing. Some of them were tangible while others were simple pictures carved on the face of wood objects. Farmers, craftsman, and entire families were written on the face of many of these wood carved objects. The raven transformed into a soothsayer and the stone spirits were around him. The tree people of the forest then began to appear more when the spider weaved bad dreams into the world. The raccoon was used to tell if fortune was good or bad seen as an often lucrative and mysterious creature. Ever since these events, writing has been recorded even before it predated itself with the many secret societies and paranormal powers o the forest that kept their stories in songs and mantras that have helped their civilization survive for millennia.

Common Laws of Tartara: 7. The one to be promoted to a leader is decided by the gods. The humble and hard working will be rewarded for their deeds.
 * 1) Do which is necessary to establish the civilization. Certain actions might be agreed upon but the shaman must be the one to oversea it as this is the way of a civilized society.
 * 2) Harvests made from the land go to the alter of fire to made as a offering to the gods. A shaman must oversea the actions as this is the way of a civilized society.
 * 3) Harvests made from the sea must go to the alter of water to be made as a offering to the gods. A shaman must oversea the actions as this is the way of a civilized society.
 * 4) Helpers of the shaman or the hunter must be honored for their work as it is necessary for the soothsayer tell the stories of their deeds through song and dance to the gods as this is the way of a civilized society.
 * 5) The star calendar must be observed for one's personal use to hunt, gather and survive as this is the way of a civilized society.
 * 6) The forest can transform friends and kin alike into beasts. Do not forget the ways of the common man and share among yourselves as the way of the gods is known and within us all to establish the civilized society.

8. The one that begins the hunt must build the shrine when successfully completing it.

10. Under competition or claim of a thing, the rival group that has no alliance must pay for the item or compete in a game of sports to settle the argument. Under old law before the time of Duya, two rivals fight until one submits under the same house tribe. Guest tribes or enemy tribes under the old law fight to the death as this is before the way of civilization.

11. Under circumstances of dire famine or scarcity of food, the shrine to the gods does not need to be set up after the prey has been slain as this applies to the first law of the way of establishing a civilized society. The shaman will be the one to speak on their behalf.

12 Under dire circumstances, it is shameful for in a famine for a brother to eat the flesh of his own kin. The gods do not smile on one who's heart is set on become the beast according to laws six and ten. This is the way of the demon and not the way of civilization.

13. To collect a animal already killed by another animal in a time of famine can be considered when brought before the shaman. Food must be brought forth to the shaman as the coveting of things is the way of the beast.

14. A tribesman without work must be put to work. The gods do not intend for the house of their own to starve or toil in poverty as this applies to law six and four.

15. Ask the gods for wisdom in hard times. The way of civilization is the way of the gods and it is in every member.

16. The land belongs to everyone and no one person should possess it, and everything returns back to the land within it's lifetime. 

Example Sentences:

Tanu (moon) witi’a (area) ol (water) tark zla’jata (it is beautiful). Andollee (basin) dantu (mountain) nusha (palice) taringlu (the land) harubsol (to help, to lead) bachi’gitu (to live). Among (we) matsugenaloge (make friends) paja (people) anglut (are safe) andoln (mountain basen) shamp’ja (at the top). Abod (we all) shidi (here) gentusu’ja (look after) dzagengsi ( the herd) naliwi (here) avalsol (wind) wadnar’ja (to flow, gust) ithori (the place) inyat (mother) kavakwal (stronghold) tala’jata (it is called). Kaibachutu (languages, voices) saqwa (I know) dzagenpatihi (the groups, together) wikitoda (wikitor language) hutpu’ja (are difficult). Bachindo (livelihood) o’do (only) jaku (not) witi (area) gwal (in the walls/ castle) ugpack (to rest) tarir (camp) witi (here) abuna (we) tup (also) tartara’pa (survive).

Story:

The moon and the water are beautiful tonight. At the mountain basen there is a palace and the land helps us live. We make friend and people are save here at the top of the mountain. We also look after the herd in this windy place called the mother stronghold. There are many languages I know but all together all of the wikitor language are difficult. Our livelihood is not only lived behind the castle walls, but we rest here at the camp and survive.

Example:

AKAPECH (The tribe) ZIDUTZU (green fruit) KA’ TUMIAD (vegetables/ crops) SITA (field) TZUSUNAPACHU went to harvest. Abarba (pumpkin), anoto (banana), zoncoi (plum), birik (grapes), zobirba (coconut)..(ayanzahoap) to take. Boyaktu (storytellers) tara (clay) kyetzurub (tablet) turwit / cavus (write) ka sazitwr/ uk (pots) ka awo'apo (fruit) iyapariglu (season of fire/ summer). akapech (the tribe) itandu (river) dununk (canoe) justalatu (used). (Awari) hunters (weyeye) caiman (wapu) oil fees (brush) yoglek ( the body) aja eep (because of flies) gel’lohu (avoid). Bajapu (leaves) chon (to wear) ka mababa tree zobirba coconit anoto banana witertsalu (cut down) (anchup) put in basket/ consolidate. Marbiwi bark witertsalu cut down aja sami (because to build) jangolu (huts/ hovels) sawiot (bones), zitwee (sticks), ket (animal hide), oluglit (stone/ brick/ box), olpesh (seagrass) ka masetrit (deep forest/ wilderness) inabe (origin). Uk (river)

Story (Translating...)



Pumpkins, bananas, plums, grapes, plums, and coconuts were all that were found. The storytellers took their time and drew on clay tablets, carve onto stone, and imprint on pottery the first fruits of the season of fire. Next, the tribe went to the creek. Next a handful of hunters brushed alligator oils onto their bodies to cover their sent and keep the flies away. They also wore long leaf life clothes and climbed up into the trees to hide and collect coconut fruits and bananas. Some tore bark from the tree and used it use for their huts and hovels made from bones, sticks, animals hide, stone bricks, seagrass, logs and many other materials found within the deep forest. Up the river a group went to go to where the salmon ran up stream. Along hey way, they collected mud crabs, eels, and prawns. The salmon rushed up stream and they caught it with large nets. Everything was transferred back by water to the camp. Next, the went on their canoes to the sea to collect fin seagrass and stingray. A Member would take a handful of javelins and a bow. He jumped into the water to stabbed at the lumps in the sand. Another boat also made a net to sounds the area they speared fished and the nets were pulled once they were finished. Stories and art have been passed down with engravings from the most ancient writing to the modern from this day in the tribes commandments, in the way of tartara. At night, the bones of animals cooked and eaten, fruits, and fish were offered to the gods and thrown into the fires of the glowing alters which smoke burned throughout the star lit skies. The first law was written, the land is plentiful with resources, sacrifice first the foods which have grown from the purest volcanic soil. The meat and blood from which comes from the beasts of the land shall be set next to the fruit and the finally the creatures of the sea placed last. A dance was done and one by one the few chosen items were tossed into the fire. Rain came and food was made more readily available in that season.

We knew the guest tribe would arrive around night fall. So we were working hard today to prepare the foods that we needed to prepare the feast. This is was very unusually occasion, and no food would go to waste tonight as the the maters were diplomatic. New laws were being created. I know the basic ones any person would know, but there were some that were so arbitrary that I have sure that I might have broken a few of them in private. For the occasion. Spiders and wild cat meat was prepared, and traps were also set to catch a few of the jungle beasts. The spiders were to be washed and prepared in the coconut with other ingredients to cook over the fire. The demi-god of the spider would be thanked in advance as well as the god of corn for their offerings of their resources for the ceremony of inditing the new laws within the province.

Horse and Snake: Translating...

We met the horse and I crouched down. The tall creature was happy after i gave it a yellow fruit. I made a new friend and now have a dead snake in our bag. I will prepare it with chicken and rice. I have no more coins left, but I can use the stone and the fire to cook both. The snake and chicken meat should turn white after cooking...for the rice the water needs to boil and make a fire.

ubazglu (we meet) ibak (horse) si( i) (shu) to crouch or bend, agsalot (tall creature) tengl (feel) anglu (safe) ibak (horse) omnunk( happy) ka bogo (eat) mulka (yellow fruit). Si (i) matsogehaloge (make friends) mata (have) tuhami (snake) (tuki) killed (aja tan)in the bag. Tarak (tonight) taiyash (to prepare) ka lumok (chicken) ka ibasi (rice) iliwo (combine). Tuazilu (coin/ money) justalu (use) iya (fire) ka huro (stone) tuhami lumok (snake and chicken). Tuhami lumok (snake and chicken) Shawarg (meat) leptzuh (white) vakah (late/ after) hale(to cook). Si (i) Koaba (to craft) tagas (stone wheel/ circle) ka ibasi (for the rice) so (water) ninana (boil) kulbatsi (make fire).

 

Words in the common speak (Wado):

Translating these words...

Anawa- daughter

abarba- pumpkin

Akleel- worm

Anzaz- touch, press

Apawul- girl

Aselretpawultehap- I stack, I roll

Awe’alapet-born

Awo’apo- fruit

Ayan- spider

Ayan'tlut- a net/ webbing

ayanyep- grass hopper

ayanyepyep- hopping spider

Ayanzahoap- hold, to take

BAOKWA- sea grass

barpuh- rat

charkati- ant

Chongrass- together

Chu’anwalki- size, does it fit

Daboon- thunder

doboba- string

Dorabi- to remove

dori'inti- the shade/ hat

Dzuendet- old

Dzuenpat- hisotry

Emwep- carving tool, pen

Erabobohoto- color, the light

Gel’lohu- avoid

harunati- javelin

Herej- designer

Ho- still water, ice,

java- java fruit

Jerjutat- I accept

Jerjutawar- brain

Matak- sword

Matakali- sickle (tool)

Nahavi- boy

Nawin- son

Nendu- mud, a tandoori hut

Oha- rhythm

Owapi- unfold, blossom

Pa' shu' gwi' hep' etalek- I am cutting down the tree (thing)

Pachi- axe

Pata- time

Rat- cliff

Res- close

sanakat- prey

Sazi- canteen, drinking gourd

Shandawi design

shashiva- mud

shawar'i- meat

Sopda- pool, lake

talatitahintu- I go harvest the crops

Tasawlwi- lighting,

Taswi- barricade, obstruction

Tazeraptu- neck

tintu- a hole or pit

Tiwalk- ceremony

Tzusunapatachu- it took a while...

uwakut- flat rock for writing on

Vakah res pata tzusunapatachu- why where you late, what took you so long

Wakutxut- hammer

Watsaimi- medicine

Wel' hep' atap het' glu- could you bring it here.

wibdu- nest

wiret- drawn pattern

wiru- egg

wiwa- I tie together

wiwakut- basket

wiyep- rabbit

Wumsaimo – Ready for travel

yep- jump

yepshathi- insect/ bug

yep- jump

•RASUM- eternal

ABONGO- a party

ABONGO, AMONG- we

Abtenat- travel and discover

AKIBASHTA- I stay

Anayashna-

Anoto- Banana

Anunk - kingdom

Anyana- companion, we work together

APA’A’TARIR

Arala- to blow gust of wind

ARGI’IJ- brick (construction)/ stack stones

ARI- moon

ASHTAK- later

ATAWAT- mammal

athab- measurement

ATI- many

ayanyep- grass hopper

ayanyepyep- hopping spider

BACHINDO- livelihood, I live

bantu- deer

BAOKWA- sea grass

Baqi- gate

Butsala- flour/ corn powder

CHABAWAK- sound of movement (noise of moving clothes)

chakinacha- crab, a clamp

CHASHA- amount

CHATIKACHU- reptile

Chauwa- wood worm

Chees'sla- it is not

CHESHMASH- crafting, forging

Chisala- plum

Chu- brown coin

CHUHU- hovel

CHUTARK- I beg

Dalili- mushroom

DAMONG- sounds

dantu- forage for items

dori'inti- the shade/ hat

Dukud-

Dukudkidga-

DUNUNK- canoe

DURUNI- the human spirit

DUYUNA- the evil

dzageh- yellow

Eba- planet

Ebacha- a shape

Ebijidu- weak

EEGDU- blood, i bleed

Eyata- to wait, to leave be for a certain amount of time, sometimes used in reference to a investment of monetary value

FAND- meet

FANIJ- glass

gena- purple

Gi/ Giwap- corn

GIDONGA- move

ginginku- worm

Grutati- disease, a illness

GWAL- inside, please stop

HALE (Cook without fire)/ TRUWAK (BBQ)

harunati- javelin

HIRAKA- a season

Ho- still water, ice,

HUICHU- door, covering over a entrance

Hutpa- difficult

IJ'TU- I want to help

INOFAD- the guests tribe

Ithori- a place

JAKARICHASHA- it goes down

JUSHU all of the days, week

JUTSA- I stand, I am tall

Kabara- Plague

kaibachuta- the voices, conversation

KAPJA- house hold, family

KATUPA- a building or structure

KAVAS'JA- fight me!

KAVO- hand, or cup

KAVOJA- i grab

KAWAK- i throw myself, i swing, a shell

Keidroo- wagon, courier

KELGORA- to learn

Keshin- a stone or hovel town

Ketchar- hut

Kiapala- eel

Kiasu- curds

Kidga- turtle

KIHUKUBA-

Kinancha- shell

Kincha- claw, split in two/ seperate

kincha- silver coin

KIYANA- the ground

KUBUNGU- Burn

Kudga- armor

KUNAMBJA- it is dark

KUSBAW- purple

ku'uz'zalan- temple/ alter, zia (temple)

LAZU- cave

leptzu- white

LUMOCK- chicken

Manunki- stingray

MEDOH!- Get out!

MISIA- force out air, exhale

mitu- grapes

NALAPAK- glory

naltzu'uk- the back

natzupuh- the front

na'uk

na'up

na'ut

NEN- dirt

Nibu - to fly, a cow

Nibutara- Legal system, law

Nimanutar- horn

NUNAKIBONK- that's awesome, very cool

OH'WO

ONGASHTA- weight

PAJU- she

PAKUP- all

Pala- bowl

Papet- it is cold

Peladu-

qimu- a canid

RUPTA- mine

sanakat- prey

SANGWA- I know

SANIR- clouds or the sky

SANIR- the sky

SAWNU- beach

SHADDA- smuggler

Sharg- prepared meat

shawar'i- meat

SHENDI- well rested

shidi- here (i am here)

Shu- kneel over

SHUSHAMBA- year

Sitasotugo- lobster

su'uwa- to feel a emotion

suzia

Tanank- strong

Tara - to heal

Tara- clay

TARAK- height

TARAK- night

Tarb- jungle cat

TARIR- a campsite

Tarnu- a clay pot, to contain

Tarta- it is alive

Tartara- I survive/ civilization

Teiyar- wheat

tenga- bird

Tepcha - to send a letter

Terwi- it is a plant

TIGPAK- Tent, a hut

tongl- to feel

TRO'AN

Tuda

Tuki- kill

Tukituko- stingray

Tukti- appearance changes

tuktugo- crab

tumi- green

tumia- vegetable

tuntun- wild beast

TUP- also, and...

TUR- a surface

Tzidula

Tzidula - between

UGBUN- revenge

UGPACK- I rest here, to set down

UGPAK- I rest here

ukup

utpah- light brown, tan

utpuh- black

VAKAH- late

VAPAL- to surprise

VUTAI- ready VUTAIKAVASA (i am ready)

wadnar- to flow wind

WANDU- a liar

WEK- make a fire, torch, candle

Weyetlu- alligator gar

Weyeye- alligator

Wikut- wooden stick

wiret- drawn pattern

wiru- egg

witi- here (the thing is here)

Wituk- table

wiyep- rabbit

YADA- i train

yep- jump

yepshathi- insect/ bug

YONGA- I am carrying

YUNBA- lighting, electricity

ZAWICHU- door hinge

ZITULA- beauty

Example sentence: Hongo (we) justala'gitu (stand) dantu (mountain) jajor'jata(to think) nali (over there)

Awara/ lazu (cave) witi (area) kunamba'ja (evil ' the thing is) = evil comes from the cave, there is evil in the cave.

Hongo justala'gitu dantu jajor'jata nali awara witi kunamba'ja.

adjective and verb endings for persons Abok- i change something
 * jata (first person),(ja)
 * jaja (second person), (tu)
 * gitu (third person) (tun)
 * jaku, jakuna, stlee
 * AKIDU- climb
 * PAZILI- hide or skin
 * WIKIDALI- rib cage, cage made from bones, cage
 * PAZILI- hide or skin
 * WIKIDALI- rib cage, cage made from bones, cage

abungo- family/ we

Agaslot- a tall creature

algikwa- i bake bread

Alichnog-

Alvol- bird

anampt- i clean

anamtu- tree vine

anglu- it is safe

Anotpa- small creature

ariupa-

Asiwar- state or national government

asun- the head

atobu- to roll

Avala- wind

Avalan- place with wind

Awo- breeze, the wind blows

awo- love

Bajaja- divide, cause problems or act in pretense (descriptive for someone acting in this fashion)

Bubabara- to betray, act in the disinterest of someone else

Chatila- to use magic

Datu-

Dzagengsi- sad

ejigi- to fly

enaja- to corrupt, it is perverted

example: nimya kot'tak niman alvol. (we talk and i weigh the bird.)

Gangja- dry

Gnongji-

Gonch- seafood

gwal- a castle, fortitude "shaddaga"

hahako- knife, a mask

hakalu- ponder, rest to think about what is learned

hakliyisar- sharp

hirakanzu- to experience

hisa- sister

Hisa- sister

huro- stone

ibasi- rice

Ichnog- it has a price

ilisklu- to sleep, this is my home

iliwo- combine

inyatiha- mother

Ithor-

iyana- to love

Jaributi- to share, (it is equal trade between two people)

jatula- destroy

Jee- verbal, mid-sentence word for I or myself

Jojaba- to try

jushu'a- all week

Ka- yellow

kanga- I do or decide to do

Kaoba- make a tool

Katzula- written words

kavakwal- strng hold

Kenipa- misfortune, bad luck

kibzar- a cub, to strike

Koba- to shake

korbowek- anteater

Kotaku- used at the beginning of a sentence to mark that the speaker is doing something (I / myself/ or me)

kubung- smart

Kuktwa- the restroom

Kungja- defecate

lashadda- thief

Lumok- chicken

Mailo- region of Sangwal, meaning green

mata- to have

Matachatila- I pray

Matopa- fortune

Matsogehaloge- make friends

Meed- orange

Meilo- fertile

Meinicar- to preform a action

Miyada- to access/ open

Mul- fruit

Mul-ka- yellow fruit

Mulmeed- orange fruit

Nadku- burrow, hide -Adnadku: I hide

nadkutu- to weigh a item

natzluzu- to

Neira- A persons name, from the stars, outer space

nenra- to make dirty, vandalize

Niboba- to employee or contract

Niman- weight, i balance or weigh

Nimya- to meet and talk

Ninimar- a table, it's flat

Ninma- we sit down

ninmaja- we sit

omnunk- happy

Paja- person

papaja- father

Putar- Bush, undergrowth

Rampa- drought, dried up

sangwa- to know

Sawuk- Courage, confidence

shamna- the top

si- I, me

sia- the people, we, citizens

Siasdzah-

Siayar- a tribal household or family government

Sidzati-

Siltyar- to govern, a leader

Siti-

sula- mercy

Sulakep- a metal pick for mining

Taiyash- to prepare

Tiwi- area

tuazilu- coin

tubu- bite

tuhami- snake, bowl

Tuwi- horse

ubazglu- we meet

wakukaba- to get low to the ground

Yada-

zidutzu-

zuru- mouth

Syntax:Edit
The structure is centered around this model, other which topic marker is more important, this goes before the other words in the sentence. Words are formative

(SUBJECT/ ADJECTIVE) + (VERB)= SENTENCE

(VERB) + (SUBJECT/ ADJECTIVE) = SENTENCE

Ashinank- flow, moving water

SHIKANI- apparel for the head/ headband

SHIBREDA- interrupt

KA- participle in connecting two words

AKNAK- to sacrifice a item to the gods, a offering

PATU- castle

BUDONI- ancient

ODACHUL- stomach

DAKULI- offer a choice

TAGAL- rough

TAGAS- stone wheel

DAGWA- stir/ mix

GWAGI- crush/muddle

GWAGU- to return a item

Watsacha- barely

COROB- stone wheel grinder, cereal mill

ZOKOY- return

PANGA- to extend, grows

SHEE- arm

SHAKAN- title

SHAKAN' ASALI- my name is...

ASALI- to call or name something

NENVA- clay

TUJUBANA- remote area

JABADA- delicious

EEHOP- bake

CHOP

POCH- chocolate beans

KARAKA- lava

BAROSHT- volcano

Varasha- pickaxe

Magu- sauce

ASHAR- bridge, ab (bridge)

RASHA- scraps

NOBUGI- hiding hole for animals

NORBOORT- stone hovel

DAWU- shelf

Verbs

Akok- to conceal, a seed

Kwab- I work

Kiya- the ground

Kigyar: beginner, private

Sangwal- a place or i know

Huro- stone

Silkep- metal

Siltyar- chef, boss

Sqatcharpat

Sqatchnopot- we all talk, government meeting

Sagkig

Meema

Dosqutwi- irrigate, rain

Kaicha

______________________________________________________________________________________________

Tartara- I survive

AMIONI- to find a lost friend

ANOWI weird

CHANGA wrap

BIGUJU - spicy

GUJUYA- leg

JALA- lower feet and leg

GUJUYAJALA- step on something or to make flat, something is flat

EAT- BOGO

MABA/ MABABA- tree

JATSILATU- use

DUMU- run

ILISKLU- sleep on ground

LAHAKA- stove top, leaves laid down to cook food on

HAKA- roof, thatching

TORBOWI- sharp spear, skinny

BOSAI- to lead, be loyal

Jatwek- master

TALA- Say

ADEBASHI- the many

KELGORO- library, knowledge, I learn

KOHA- a pipe or tube item

JARIBA- we trade

JARABA- i take materials

JARABA' SKULGA' WITU- i build

HAJA- rib cage

JEDULE- tree rat, coward JEDULEMABAFIWIDU (he ran up the tree to escape predators)

MEGUAK- big, tree trunk, stump

TUKLUSKI- inside

CHUKTI- intestines

TARATARACHUGTI- roasted intestines (Woba Dialect)

Galsp'tisar- top of a tree, forest tree canopy

Galsp- head

TADO- no move, stop

CHUSHU- lay on

KIBRA- a headdress, decorate something

KOROBO- scales (animal), boil

CHUKABAKABARA- scale torso armor, reptile hide

IKABAR- to forget

DIKABA

IYABA- a place of fire, volcano, sometimes used to refer to the underworld.

PATUWA- metal, it is tough

IKIBARA- a tough tree used to take material from for tools, salvageable

PATWICHA- forge a weapon

CHACHARATAWK- a harpoon or javelin, to hunt fish

TURI- a mask, a image of a face (carving)

TURIPATU- something like a helmet,

TUR- face

UKTUR- a ball or sphere

KURUT- tea pot

Kurutkar- tea plant or leaves

UK- a pot

ARUTZI- yam/ potato

TRISHU- tree bark stew

TRIGO- tree bark

DISHU- I store

TRUWAK- I cook

TRUPTA- fried meat

WITE- knife

KIBA- bag

ABIQU- I believe it, i understand

UTITIL- tools

KUTUTUWI- i want that thing,

IYALE- animal noises, a call

KUTATUWE- unusual kindness

AMATIWI- the burning center of my heart

YAPAPAPUE- taste of honey, it is sweet

HOHOA- I fight someone

YAHOA- I do not like it, disagreement, quarrel

YAHOANEGEGE- lets work it out

MATU- satisfied

MATZIGEHODUGE- we are now friend

KUTATUTUWE- a animal mating call, i call out for my lovers name

TASHAGO- place to rest

TETEKU- point and spike, triangle

SI'TA- a dirt road

CHACHASI- fish farm, school of fish, seafood (also just called CHACHA)

CHACHA- fish

CHAKITZUPANEJE- I feel bad in my insides, i feel sick, is there a place to rest and heal.

PANTENEKU CHAPITUWAPATU- there is a sharp plain

TUWAPATU- do it now, currently

DOKOBAJEJE- is there some place to eat food, a safe place to eat.

DOKOBO- cooked snake, neck

JAKUDAGIDATI- snake god of the under world (prefers sacrifices by fire at volcano)

JAKUDA- predator

JAKU- void, nothing, no

JIGIDU – worker, work (FIWI ADD)

JIGIDU NAFIWA (i work with those people in the field) SI

BAZMAKI- multiply, clone, duplicate

SAMI- build

BAJAJA- divide, fall apart, not together, share among people food, IYAKIBAJUNGA

APU- add, build onto something or bottle neck, construction

MINUS- subtract (du dialect)

KIJUPAPATU- minus, there is less than before. NIDUBAKAKU NA KIJUPAPATU "you divide food and now there is less"

PAPATU- wild fruit, papaya

JUNGAPATU- fruit, flower, vegetable is safe to eat.

AKIBOBULUI- butchered wild game, to butcher or cut into pieces after hunting it (harvesting in this way)

KIDEGO- structure, a cave den or place to hunt and fight from (du dialect)

JAKAK’TIDEGO- building (du dialect), a temple or public gathering

JANGO- house, hut MABANGO (tree house)

AKIBO JAKAJAKA BUGABUGA/ THE WEAPON( SWORD) WAS SLASHING AN CRASHING

JAKAJAKA- sometimes means waving

BUGABUGA- sometimes crashing or dancing

BUBABARA- sin, a specific bad taboo of doing something wrong

NAFIWA (they are far away) / FIWA (must be close) / FIWI (in same location as me) - person

COFIKUWI- Problem (du dialect), no direct translation for the word problem in the Wikitor language

WAJAJA- problem providing food to every member

FIWA'W'DUJU- hunting problem, no animals

ASUKU- search (du dialect)

TITINA- island, APUMITINIA (it is small)

KIKU- listen

BAWAKI (grass) - tall grass

BAWAKIKU- listen to the sounds in grass

GOHA- spirit spectrum, creature thing

TABAKA- cigar, smoking pipe or traded tabacco

BOGIWOGI- embrace and tie something

KOBO- identity,body KOBOTUWAPATU ( i am who i am, to be one's self)

WAPATU- a verb ending but also meaning many things used in verb forms with changed sounds and endings for words.

DUGU-KOBO

HUWABAKI- physical ability

JUNGI- jump (du dielect)

JUWAPAWIKI- grass hopper, locus, something like a ninja or spy

TUTURA- BBQ, fully cooked food items

DAGIWI- I jump

KOJO- coffee, craft

PAGWIDI- a wooden club, hammer

KANG- bean, bad guy, rough

TACHU- forest foliage and brush, thatching of a house/ hut, a roof.

UKI- damage something

IYAUKI- burn using fire

IYA- fire (also a taboo word to use out right making bad luck come around.)

CHONGJU- battle clothes, i equip

BASKANI- pesent clothes

BUHANI- poor clothing in bad condition

GANCHOJUNI- fancy clothes

KANGA- preferring something or making a mental decision.

KWITA- we trade, something like money but often there is not really a word for money, it is called trade items.

KIWITALAKICHUCHIGA- we trade tools

LAKI- a wooden club

PAKUNKINI SHI SANAKU HONGO JA’R BANYA.

JA’R BANYA- natural, survival instinct

HONGO- to roam, also often a word meaning open field or no man's land.

HOKIHONGO- paradise, it is beautiful

DUKWI- pretty, it looks good in condition

BAQEQE- bad condition or ugly.

SHAWI- thin

EBEGE- curse, ghost or demon that lurks on the jungle floor.

COCOA- chocolate

ESWIGU- to trek

KUNKUDA- here

BUKUDA- hunt, stalk a animal, a predator

DARAWARA-

AWARA- cave

DAWARA- spear throwing something

WAKAMAIKOACHUCHU- what do you do

TIKUNI- cooking or chemistry TITZI

HANENE- water that is safe to drink

YALU- dirty water, a brown river, brackish water

NINANA- to boil.

YETANGONA

HANAYAFA- bean

JUAMGILA

WAPU- berry, oil

Wapuyalu- a alcoholic berry drink

BARAHARA

TUPUTSWI- Something similar to Fufu or crushed yams, I mix food

API- a mile

PAET- walk

KAYU- language, code

CANTU- plant stalk, sugar

GENTU- eyes

WIBRHAK- place to put tools,

WIBRWAR- fertilize area, farm

WATSI- plant seeds

IBUWATSI- I carry

IBU- we carry

ABU- green

AWAR- bear

KILOJUAMJI

JUAMGI- bamboo

YASA- we play

YASANI- a group, many people, crowd

WEES- food

TATZALU- we train

ANEBE- i am sorry

WAWI- above

AWAWI- butcher or cut meat

Kalwa- I live

Ejig- No deal, we don't trade

Patyada- to destroy/ break

Chutark- give me

SAM- push

Tamu- metal

AWIK- fabric

WIK- rug

YADA- bar

NALWU-

BENTALUG-

BANTU- house

ARIUPA- money

ARGWADU- to breath

ASHWAD- large

KESHAW- small

TONGLU- gills

KAICHA- written articles or documents

ALUT- a flat plate

TASHAG- I hope

HURTEP- stone foundation, granite stone

WITZA- blue

INAK- fish

SHAKAN- myself

EENA- fish

SULIA- garden

SHAMNA- pipe or pole

HURUPKEP- quarry

UPKEP_ forge

AWAK- catch a living thing (Meilo dialect)

ALAWI

TATZULAWI

IDZAG- name for the temple of wind, one of the brother temples to Igyar in Sangwal.

WITZA- five

IYA- burn it!

SIYASA- farm

Kaja- it is free

SOLU- it has no value or it is worthless

Amnuk- statue, we stack thing (stones)

Kunnam- dark

Kusnaw- breakfast, we eat at the beginning of the day

Pari- we eat, dinner

Ninwa- peace

Kunb- bowl

Pangsak- it is safe, a refuge

Owap- I drink

Tapo- bars of something that resembles stick

Pagsa- a place in the wikitor region named "tiles" as the palce of many tiles "pagsawar" or for amor it would be chacha (fish) plus + chongju (armor) + pagsa = chachopa (tile armor)

Omnunk- a temple, also a place next to Igyar, bed

Bayamar- region next to the Mailo farming region known for its trade. (transaction route, convoy)

Harsa

Siyara

Niya

Uwack

Ubsti

Boyaktu- story

Bakoyon

Ikang

HALE- to cook

TIYUTSE

IBARABRA- perfect

TUTUYE

TIHAYNO

TIANO

QU-AK

QUo

TAQU'O

BOHOYI

Iya-anebeg- A town in the meilo region

Tala

zitwee

alitwe

KATUKLEHOHO

TUATZI

TUATZILU

UBAZGLU

TUBAZGLU

UTATAGE- a doubt, false

GEBENEAYI

NEAYI- a lion

OBAGI-

BURQUAK- giraffe

KYETZURUB- hedge stone, tablet

ZURU - bandage

KYETULU

KIYEDTZI

TIBRAQUAK-

TWIQUAK- I understand

QENITUWEYEYE

WEYEYE- crocodile

KATAKWE- carved image, idol

KATWEK- carve, cutting something

YENI- i answer a call

IWETU-

KURSITASI

SIFA- powder

PAFA- cloud

FWATO- one

WAKU

WIKFWAT- we trade food

FWAT- BREAD, cooked grain

FWATWAT- GRAINS STORAGE, i store grains

TASAHU- i repair

TSAHA- to form using the hands (pottery) or something like sushi

TSAHUI- a student

TSAHUT

TSAJA

JAKTAW- a bird, a game hen or chicken

KUDALKI

KUAKA- to teach

KUKAPALIGI

KUDALKI

ALGIKWA- square

ALGOKWE- wrist

KUETZUD- the teacher

BERQI

GUNIK- ear

STWAKE

BENANK

ABACHI

IBAK- a horse

IBASI- zebra, stripes

TSWIBASI-

OWIJTSIBALI-

PA'ATO- totem

OJUMANA

ANAMTU- i wash clothes

HAMI

TUHAMI

HUM- a vase for holding water

JAMA- a box or a chest, but often say you store things in the same place where you put your tools

KAP- i doubt

PAKUS- predator, I am afraid

IJI

EJIG

OJI

KALWA- a barn

HULWA- a underground oven

HULSHU- duties and responsibilities

KODUJAJA

KOJA- we speak nice to each other

SKUWIDU- cover or close something

OWILSYEEZ- reserve

IGUKOWI- harvest wood, i gather materials

ISNAWLO- i go

ILISLU- we sleep in same location

ASHUHUJA- we make fire

ILIWO- defend

HALISHASAPECH- prepare food

PECHA- a disk

HALI- wild berries

PECHAKA- a idol or a monument but it appears to be a building

KIZARA- a very tall person in the image of a idol, statue (also name of a prolific leader)

RAZBAK

Orobad- tall, or can be used like haka (roof/ ontop/ head) but orobad is used to refer that something is over a person like a hat.

example: Shakina haka orobad. The hat is on the head or my head.

SHAKINA- a hat

DUYU- complete/ finish

RORGU- happen/ to do

HANALAKI- restaurant, we sit to eat

SANALAZI- a line

JANO- prepare

SHADE- trust

KAPATU- castle

BUDONI- ancient

BASU- a plant grain, rice

DAGWA- leaf

GWAGI- tree fruit

GWAGU- salmon

TENGL- sticks

BACHI- communication, we share ideas

MACHAWA- a wooden plank or a board

ACHAWA- simple

GOGI- mud

JANGOGI- adobe hut

CHABAWAK- we go silently

IYA- fire

KIDU- yes

WANDUPA- predator

KASHUMA- mail box

PARAKUN- small creature

PAKWA- liquid

PAWASANI- jump and dance (Use a one-syllable word, BA, NA, HA, WA, YA, KA, GA… etc. behind a noun to also make it rhyme or make it into an action word / axillary.

MACHITAYA- ready

IBUGI- found

JIGUNA- today

PAKUJA- earth

GAWAKAJU- the heavens

Government- KACHUGE

JAGUND- cereal, plant grains like in flour

NANABA- to believe

BUGU- bronze armor, MABUGU wooden armor

RAFISCO- benevolence, wisdom (koba dialect)

WIKIDO- traditional way, religion

RAFI- religion (koba dialect)

VONTREES- bushes

QUITU- boss

TUTUPA- total, maximum

KAKAJAJA- too much talk, i talk to others

MYO- mine (du dialect)

HATINI- to drink

TAKO- wrap in covering

MATUM'KE- it will cost you life, WIKIATUMTE (how much money, the price of something)

TITIKOB- bread

Wikitor (diju)

Wikitor- bone

Torba- body

Tikuda- shaman, barial for the dead or medieam for such peoples.

Itikala- droplets, (name) small rain

Iti- a road

Itidu- river

Wikdytu- lava, lava river, fire waters (boiling overheat)

Torwiku- waistes, body remains, excrement (animal items that are not useful), rubbish

Wiwikuda- tools, useful items

Widiwiwikadu- useful animal items to harvest or forge

Kawpa- pay in currency

Nikoi-

Kaglu

Keetani- animal hide

Chakmani

Chakmtsydi

Lyktacha

Achali – plants

Takiti

Chafi- shoes, base of something

Shafi- bucket

Fidu

Wkita

Wikila

Wiki

Ficha

Fichu

Tucha

Udiwa

Duwa

Funi Sugar

Fikuka

Fitila

Latsyekatu

Yekatu-boat/ float

Natala- stones stacked on each other, flame pillars

Somi- a well

Esi single

Hai two

Kasalu three

Bunga man

Bungowido- den

Daweet woman

Tari- sugar, sweet

Diwag- rope

Kitsula- big area/ lobby

Taiwa- comrade (military), friend, a good solider

Natila- cream or paste

Tawiglu- bee hive

Tariwi- honey, glue

Cado- shell

Wigjar- a far distance

Afasa- grass

BOWAREK- tie

BORUK- dig

CAVUS- i write

KOZAG- small bread, a meal, lets sit to rest

Dei- bee (animal)

Dema- we are together, lover

Deiju- honey comb

KAHN- to govern

ANUM- cherish

KULBATSI- make fire

SAKUR- disagree

SASHL- dialect (bayamar/ mailo) - a wheel, it spins

IFIDUWA- our god (honorific)

TAIGA- foot, we use our feet

TAYIJIGO- we make noise (with feet), stomping

TARINGA- our home, we farm here

TARBARK- a rodent

TARATO- they hide

TAN- bag

TIMNEDU- a wound in my soul, evil corruption, sin, i feel loss/ sad

TENG -circle, coin

TENGZUL- a wheel, it rotates

BSORO- mouth

INABE- origin, the founders

CHATAW- fountain, water alter

DEANI- fruit

KIDOWA- the floor

KESOS- the wind

DOFA- ferment food item, become of age

KENINWOK- the earth

UTSUWIG- a man/ human UTSWI (my brother/ close friend)

ODWA- the foreigner things/ people

Olekwo'l (the people)    Yurok (from a Karok word for "downriver.")

ANDOLEE- mountains, the earth is big

OSIWKE- snake

Taluk- paint, a color pigment

Osglali- travel by a way of water

Kopa- brush

Pena- two

Ebobo- launch

atzee- four

awia- a place southwest part of sangwal

LOROS- uncommon, rare

SEERIN- irregular, weird

NATZLU- fig

anaz- smile

nanmrr- spices

Panup- to cultivate a plant

EEP- a fly

Sholi- the chin

Itsuchki- gauntlet

Sun-Wikgu

Moon-Tadu

Water- So