Vatum: A Growing Collection of Conlang Literature,

Vatum: A Growing Collection of Conlang Literature,

no. 2

Author: Jack Bradley

MS Date: 11-13-2020

FL Date: 07-01-2021

FL Number: FL-000076-00

Citation: Bradley, Jack. 2020. «Vatum: A Growing

Collection of Conlang Literature, no. 2» FL-
000076-00, Fiat Lingua,
. Web. 01 July 2021.

Copyright: © 2020 Jack Bradley. This work is licensed

under a Creative Commons Attribution-
NonCommercial-NoDerivs 3.0 Unported License.

http://creativecommons.org/licenses/by-nc-nd/3.0/

Fiat Lingua is produced and maintained by the Language Creation Society (LCS). For more information
about the LCS, visit http://www.conlang.org/

ISBN 978-1-716-43867-7

Vatum

A Growing Collection of Conlang Literature

Fall, 2020

no. 2

Produced by lam ‘aj Se’vIr malja’
Edited by Jack Bradley

2

Contents

From the Editor

Jack Bradley

The Old Man and His
Four Sons

François Mathevet

Little Red Riding Hood

Helmut Voigt

The Antioch Lecture by
Sandra Gutiérrez, 13
March 2025

Stephen DeGrace

Two Stories in tlhIngan
Hol

Jack Bradley

5

6

12

20

32

3

4

From the Editor

This is a particularly hard year. We’re living through a

global pandemic, a hostile and sometimes outright violent

political climate, and concerns about civilization’s slow response

to the climate crisis that seems to be, for reasons unknown, sitting

on the backburner. But in this time of great social upheaval and

societal unrest, artists of all kinds have shined a light in the

perpetual cloud of pessimism. Conlangers are no exception.

Throughout the pandemic, conlangers have taken on herculean

translation and writing projects and even spent their time learning

others’ languages to build up friendships and bring life to one

another’s creations. I’m so incredibly proud to present you with

the work of three new contributors in this second edition of

Vatum. As always, I thank them for their patience and for their

willingness to share their breathtaking work with the wider

conlanging community. nItebHa’ maqonjaj!

-Jack Bradley

5

The Old Man and His Four Sons

François Mathevet (Diarrza)

Here, I present to you my conlang : Diarrza.
It’s a freely inspired celto-gemanish language. Moreover, it’s
inspired from Breton (Brezhoneg) and Standard Irish (Gaeilge), and,
really lightly, German (Deutsch.)

Diarrza is entirely presented on the net on L’Atelier :
:

ideopedia

described

and

on

aphil.1fr1.net
www.europalingua.eu/ideopedia.

These texts which I’ve translated come from the

showcase2019 of the Reddit : r/conlangs.

as in Breton: flexible syntax with topicalization : a variable particle
according to the function of what is topicalized
three genders, varying in importance according to dialect: feminine,
masculine, neutral
four dialects


– declination by prefixing instead of mutations
– German-style lexical agglomeration with mutation (slightly different

from those taking place for declensions)

– principle of mutations up to 3 orders more according to the API (Celtic

emancipation, just one inspiration)
an alphabet of monocameral Latin origin based on the tiny islander: Irish
seanchló
sentences begin with a mid-point and do not end.

6

• ծᗋζծ–pϵn ᗋ βoıns oծıu Ƅomᗋςë • τsϵ ᗋmծ‘ϝϵn : mᗋςë
nımë sϵıƖs soζϵƖc–oƄoծᗋ ωϵcτᗋ–ʀϵn • ʀϵnτ‘ϥ τoᵹζωë :
ζoςϵıζϵıc τıծϵծᵹϥȷ ζıςıծϵ ωᗋ ϥpȷıʀıծson

• dazd-pen a voins odiu bomaçê • tse amd’fen : maçê nimê sejls
sozelc-oboda wecta-rren • rrent’ü togzwê : zoçeizeic tidedgüj
ziçide wa upjirridson

An old man had four sons. He wanted his sons to learn a
very important lesson for life. So he decided to sent each
of them for a quest.

• ᵹoʀë 1s τsϵ τuςıծϵ oƖuϵnᵹ–conτmϵıϝ oծβıϵʀ–munϵn ᗋծ βϵ
βϵծ–ʀϵn ıcıᗋnsϵıծ ζıςıծϵ • ȷuʀmë 1s τsϵ τuςıծϵ : ωᗋn ϵn ϵmᵹs
coʀτϵn oςωᗋıƖ

• gorrê is tse tuçide olueng-contmeif odvierr-munen ad ve ved-
rren icianseid ziçide • yurrmê is tse tuçide : wan en emgs corrten
oçwail

He asked them to go and look at a pear tree that was far
away from the mainland. He instructed them that only
one will go at a time.

• τᗋ ծȷȷuϵnʀıϵ ωϵ, ϵƖτsu, ᵹoʀëϵζ Ƅumᗋς ծᗋζծ–ʀϵnᵹ ծıτsϵ
ωϵmᵹϵıh oᵹ oƖuϵnᵹ–conτmϵıϝ τ‘odvierr-munϵn–τıτ • ϵın–
ᵹoȷƖ ϵ ᵹoʀëϵζ Ƅumᗋς ծoȷʀƖ‘ conτmϵıϝ βϵnծuın ωᗋτ ᗋʀϵnscı
• τᗋ τʀı–uτ ᗋ βϵ ςϵıζ–τ‘βϵnծuın ωᗋτ ζᗋuʀ oᵹ τᗋ ծᗋζծ–
pϵn ᗋ ᵹoʀë Ƅumᗋς βıuınᵹ–ʀϵnᵹ conτmϵıϝ βϵnծuın ωᗋτ
nıϵnᵹςϵm • ծuϵʀn ϵ ϵmᵹëıτς oᵹ τsıʀ ծonτëıτς ᗋϵծ • ᵹoʀëϵζ
ıs τuςıծϵ ᗋϵծ oծonτϵım oծζsϵ–huϵnᵹϵıh oᵹ ωıƖτᗋʀϵıᵹ uծζsϵ
oծ ȷϵʀծȷȷëıτς oƖuϵnᵹϵıh

• ta djuenrrie we, eltsu, gorrêez bumaç dazd-rreng ditse wemgeih

7

og olueng-contmeif t’odvierr-munen-tit • ejn-gojl e gorrêez
bumaç dojrl’ contmeif venduin wat arrensci • ta trri-ut a ve çeiz-
t’ venduin wat zaurr og ta dazd-pen a gorrê bumaç vjuing-rreng
contmeif
niengçem
• duerrn e emgêitç og tsirrdontêitç aed • gorrêez is tuçide aed
odonteim odzse-huengeih og wiltarreig udzse od jerrdjjêitç
oluengeih

venduin

wat

So, when the Winter came he asked his eldest son to go
and take look at this pear tree. Similarly, he asked his
second son to go there in the Spring. The third one was
sent there in Summer and the old man asked his youngest
son to go there in the fall.

• ծıτsϵ oծıu mᗋςë ᗋ τsϵʀë ϝʀϵıτsϵ oᵹ τᗋ–ıζıτς oծζᗋnτϵım
ıծ ȷϵʀծȷȷëıτς oƖuϵnᵹϵıh

• ditse odiu maçè a tserrê frreitse og ta-izitç odzanteim id
jerrdjjêitç oluengeih

When they all had gone once there and come back. He
asked all of them to come to him and describe him about
what they had seen.

• τᗋ ծᗋζծ–ʀϵnᵹ Ë suᗋζë : « τᗋ ȷunϵn ᗋ βϵ csϵıծᗋζ,
coʀnծʀϵıc oᵹ Âϵʀmıϵ »

• ta dazd-rreng a suazê : « ta junen a ve csejdaz, corrndrreic og
»
çèrrmiè

His four sons stood in front of him and started to share
what they had seen …The eldest one said, «The tree was

8

ugly and it was bent and twisted.»

• τᗋ ծoȷʀƖ’ ᗋ ʀospʀoծë soτsϵ ᗋ’ᵹ suᗋζë : « nᗋnᵹ, ᵹo
ᵹoıծϵns o ƄuζƖıϵnë ᵹƖϵnsë »

• ta dojrl’ a rrossprrodê sotse a’g suazê : « nang, go goidens o
buzlienê glensê »

The second son interrupted and said, «No, It was covered
with green buds.»

• τᗋ τʀı–uτ oᵹ nıζƄϵȷʀns ᗋ’ᵹ suᗋζë : Ɩɩıun ȷϵsë ϵʀsıϵnë
ȷᗋβıʀcς moτ oᵹ ᵹo ϵns csıunϵns • τᗋ noıs βıonᗋʀ τʀoծ o βϵ,
oıs ȷϵʀծȷȷϵn oƖuϵnᵹϵıh nᗋȷʀ’ ϵn uƄoծᗋ nım
• ta trri-ut og nizbejrns a’g suazê : lliun jesê errsienê javirrcç mot
og go èns csiunens • ta nois vionarr trrod • ve, ojs jerrdjjen
oluengeih najr’ en uboda nim.

The third son disagreed and said, «Its blossom smelled
really sweet and looked so beautiful. It was the most
beautiful thing I have ever seen in my life.»

• τᗋ βȷuınᵹ–ʀϵnᵹ βϵ oᵹ Ƅϵȷʀns nϵc ωϵʀ ᗋn ϵծϵn–ᗋϵծ oᵹ Ë
suᗋζë : « ᵹo ζᗋȷʀϝϵns oᵹ Ƅʀoȷë Ë ծβϵζë • ᵹo Ƅuϵʀϵns oᵹ–
ȷϵʀm Ƅoծᗋn’ʀϵusƄϵıp »
• ta vjuing-rreng ve og bejrns nec werr an eden-aed og a suazê : «
go zajrfens og brrôjê a dvezê • go buerrens og-jerrm
bodan’rreusbeip. »

The youngest son disagreed with all of them and said, «It
was ripe and fruits were dropping. It was looking full of
life and fulfillment.»

9

• τᗋ ςoısϵıծ–coʀτϵn τıծϵծᵹϥȷ–ծıծϵ βϵ suᗋζë τᗋ ծᗋζծ– pϵn :
« nϵʀᗋτς ᵹo nϵcϵnτ • ᵹᗋʀτ Ƅϵ ᵹϵımτᗋ oծıu–ᗋϵծ • ծϵծᵹϥȷ
ζıςıʀ ᗋ oƖuϵnᵹë ϵınωᗋn ωᗋn ϵn ծo–ȷʀᗋᗋm ωᗋτ ȷunϵn–
ϝoծᗋ, ʀϵnτo τᗋ Ɩuϵnᵹϵıh ζıςıʀ, ȷᗋʀc ᗋ βϵ τᗋ ȷunϵn–
ծτᗋƄᗋȷƖ βınτ ծo–ȷʀᗋᗋm–βoımϵʀτ–τıτ • τᗋ ȷunϵn–
ծτᗋƄᗋȷƖ ᗋ ᗋʀϵnȷȷë–ωϵʀ–ᗋϵծ ᵹϵımτ ᗋτ ᗋmϵʀ, ᵹoȷƖ τᗋ
βϵn–βoıծ o ϵs • nωı ᗋʀϵımτ ϝϵn Ƅʀϵıτϵım ծȷȷunᗋn ωᗋn ϵn
puınծoβıu–ʀϵs • ȷϵʀծȷȷϵns oծ mϵ ᗋmծ’ϝϵn : sϵȷƖs–ςıʀ, o ϵs
• ta-çoiseid-corrten tidedgüj-dide we suazê ta dazd-pen : « nerratç
go necent • garrt be geimta odiu-aed • dedgüj ziçirr a oluengê
ejnwan wan en do-jraam wat junen-foda, rrento ta luengeih ziçirr,
jarrc a ve ta junen-dtabajl vint do-jraam-vojmerrt-tit • ta junen-
dtabajl a arrènjjê-werr-aed geimt at amerr, gojl ta ven-void o es •
nwi arreimt fen brreiteim djunan wan en puindoviu-rres
• jerrdjjens od me amd’fen : sejls-çirr, o es

After listening to each one of them, the old man said, «No
one is wrong. All four of you are right. Each of you have
seen only one season in the tree’s life, therefore what you
saw was the condition of the tree at that time of
season. Just like the tree’s condition changed with time,
so does a human’s. We should not judge someone by only
one point of their life. That’s what I wanted you to
learn.»

• cβϵʀë ıs : « mϵc ϥ τıᗋᵹζıʀς τᗋ ծȷȷuϵnʀıϵ–ϵs–ծuϵʀn, ծϵıƖıʀς
ıs τᗋ ᵹᗋȷnτsϵ τ’ȷᗋʀϵnscı ωᗋςıʀ, τᗋ csıunᗋʀτ τᗋ ıζᗋuʀ
ωᗋςıʀ, τᗋ ծʀϵusƄϵıp τᗋ ınıϵnᵹςϵm ωᗋςıʀ »
• cverrê is : « mec ü tiagzirrç ta djjuenrrie-es-duerrn, deilirrç is ta
gajntse t’jarrensci waçirr, ta csiunarrt ta izaurr waçirr, ta
drreusbeip ta iniengçem waçirr »

He continued, «If you give up when it’s winter, you will

10

miss the promise of your spring, the beauty of your
summer, fulfillment of your fall.»

11

Little Red Riding Hood

meli-mini pi sako-lava loje “Salalo”

Helmut Voigt (toki mi)

After having dealt with Bislama, Tok Pisin, and conlangs like
Lojban, Sona, Esperanto and Toki Pona, I decided to create a
conlang (toki mi = my/our language) which combines the
advantages of these languages (simple pronunciation and writing,
clear rules with very few exceptions, limited vocabulary, ease of
expression, etc.) while being easier to learn and use.

At present, toki mi comprises 277 words. The alphabet has 9
consonants (p, t, k, l, m, n, j, s, v) and 5 vowels (a, e, i, o, u).There
is no morphology of words, but phrase separators are used to provide
the sentence structures by marking subject, predicate, object, etc.

No toki mi word is longer than four letters (two syllables CVCV),
but two-word phrases can be written without space, e.g. lilami
(li=animal, lami=hair; mammal). The words are in part derivates
from other natural and constructed languages and in part my own
inventions.

As not all possible syllable combinations are used so far, new words
may be added later (in case of urgent necessity only).

12

My toki mi facebook page for discussing anything regarding toki mi
is called “Tokimi”-Gruppe.

September 15, 2020
Helmut Voigt
Berlin, Germany

(The hyphens used in the first few sentences show how
compound words are formed. Most words consist of four letters,
some of three, very few of two letters only.)

ti-kato pini, a meli-mini liki i lama.
time-long end, SUBJ female-small pretty PRED live.

si-pan i liki e na.
person-all PRED like OBJ her.

seni-meka-meli na i kosi-
kasa e na i tali e sako-lava loje la na.
parent-grand-female her PRED love-very OBJ her PRED give OBJ
clothing-head red to her.

meli-mini i vile-kamo e sako-lava ni ti-
pan.
female-small PRED want-wear OBJ clothing-head this time-all.

tan ni, si-pan i nimi e na «Salalo»
(SakoLAva Loje).
reason this, person-all PRED name OBJ her “Salalo”.

13

ti tako van, a seni-meli na i toki
la meli Salalo:
time day one, SUBJ parent-female her PRED say to female Salalo:

«mi tali e panisuvi e sakatelo pi telokili
nasa la ju.
“I give OBJ bread-sweet OBJ container-fluid REL fluid-fruit dizzy to
you.

i ko-
taki e kosa ni la senimeli mi! na mala i n
o-pava.
IMP go-take OBJ thing(s) these to parent-female my! She sick PRED
no-power.

moku ni i soli-
pava e na. i ko ti polatako! i ko o pisa
in pato taso!
food this PRED shall-power OBJ her. IMP go time begin-day! IMP go
MANNER attentive LOC path only!

lo a ju lapa, mapo a sakatelo i maso.
If SUBJ you fall, maybe SUBJ container-fluid PRED break.

ti a ju kama lon tomo na, i toki
‘ senimekameli a, takopona!’ la na!»
T S you come to house her, IMP say ‘parent-grand-female oh, day-
good!’ to her.

meli Salalo i toki: «mi vile-palipona e pan.»
female Salalo P say, “I will- do-good O all.”

14

senimekameli i lama in ma pi visami. ti a meli Salalo i kama
lon mavi, a na luki e lilami pava. meli Salalo i no-kapi e ni:
lilami pava ni i lilami mali. lilami i toki: «meli Salalo a,
takopona!» «lilami a, takopona!» «meli Salalo a, a ju ko
lonka?» «mi ko lon tomo pi senimekameli mi.» «ju jo e ká in
lomi pi sako ju?» «mi jo e panisuvi e telokili nasa. ti takopini,
senimeli mi i sato e panisuvi, lan a senimekameli i pava-sa.»
«meli Salalo a, senimekameli ju i lama in ka?» «ti kama no-
kato, mi kama lon tomo na. visami meka san in poka pi tomo
na. no-mapo ju kapi e pato.»

The grandmother lived out in the woods. When Little
Red Riding Hood entered the woods, she saw a wolf . She
did not know that he was a wicked animal. The wolf
said, “Good day to you, Little Red Riding Hood.» –
«Good day, wolf.» – «Where are you going, Little Red
Riding Hood?» – «I’m going to my grandmother’s
house.» – «And what are you carrying under your
apron?» – «I have cake and wine. My mother baked the
cake yesterday to make grandmother strong.» – «Little
Red Riding Hood, where does your grandmother live?» –
«In a little while, I’ll come to her house. Three large trees
are standing next to the house. You certainly know the
place.»

lilami pava i kapa: ‘melimini ni i sama moku ponakasa.
senimekameli na mo i sama moku pona. mi vile-moku e meli
tu’. ti mini, a na ko o poka pi meli Salalo i toki: «meli Salalo
a, i luki e vikule liki a! tan ka, a ju no-luki lon pokapan? ju
kute e molapona vaso ka? ju ko sama ni: ju ko lon tomokapi.
taso, a mavi i ma likikasa a!»

15

The wolf thought to himself: «The little girl is a tasty bite
for me. The grandmother is a tasty meal, too.” For a
short time, he went beside her and said: «Little Red
Riding Hood, haven’t you seen the beautiful flowers?
Why don’t you go and take a look? Do you hear how
beautifully the birds are singing? You are walking along
as though you were on your way to school, but it is very
beautiful in the woods.»

meli Salalo i luki e sola e vikule. na to e ni: mi vile-taki e vikule
mute, an senimekameli i topona. na taki e vikule in lako min
pato. lilami pava i ko palo lon tomo pi senimekameli mo mola
in sintomo. «sika i kama?» «mi meli Salalo. mi kamatali e
panisuvi e telokili nasa la ju.» «meli Salalo a, i sin e sintomo!
mi no-pava i no ken sin e na.» lilami pava i sin e sintomo mo i
ko in tontomo o no-toki mo i mokusato e senimekameli. na
kamo e sakosoma na e sakolava na mo i sana in supalape.

Little Red Riding Hood saw the sunlight and the
beautiful flowers. She thought: «I’ll take a bouquet to
grandmother, she will be very pleased.” She picked the
flowers away from the path. The wolf ran straight to the
grandmother’s house and knocked on the door. «Who’s
there?» – «I’m Little Red Riding Hood. I’m bringing you
some cake and wine.» – «Little Red Riding Hood, just
press the latch. I’m too weak and can’t open the door.»
The wolf opened the door, stepped inside without
speaking, and ate the grandmother. Then he put her
clothes on and put her cap on his head and got into her
bed.

16

meli Salalo i miti e vikule mute mo i ko lon tomo pi
senimekameli na. na vile-kapi e ni: tan ka, sintomo i sin? na
to no-mosikali. na toki: «senimekameli a, takopona!» no-si i
toki la na. meli Salalo i ko lon supalape mo i luki e
senimekameli. taso, sakolava i kipa e lipo na. na komi luki.
«senimekameli a, a kolokute ju i meka tan ka?» «lan a mi
kutepona e toki ju.» «senimekameli a, a kololuki ju i meka tan
ka?» «lan a mi lukipona e lipo ju.» «senimekameli a, a luka ju
i meka tan ka?» «lan a mi takipava e ju.» «senimekameli a, a
uta ju i mekakasa tan ka?» «lan a mi mokusato e ju!» lilami i
toki e ni mo i sami min supalape mo i mokusato e meli Salalo.

Little Red Riding Hood gathered many flowers and went
to her grandmother’s house. She asked herself, “Why is
the door open?” She felt a bit uneasy. She said, “Granny,
good day!” Nobody answered. Little Red Riding
Hood went to the bed and saw the grandmother , but her
cap covered her face. She was looking strange. «Oh,
grandmother, why are your ears so big?» – «All the better
to hear you with.» – «Oh, grandmother, why are your
eyes so big?» – «All the better to see you with.» – «Oh,
grandmother, why are your hands so big?» – «All the
better to grab you with!» – «Oh, grandmother, why do
you have such a horribly big mouth?» – «All the better to
eat you with!» And with that he jumped out of bed and
ate up Little Red Riding Hood.

ti pinimoku, lilami pava i sana in supalape mo pola-lape mo
kima o molakasa. sitoka i kopasa loma tomo mo kute e
molakasa. na ko lon tontomo mo luki e lilami pava mo toki:
«lilami mali a! ti pini, mi tokasato e ju!» ti pola, na vile-mata
17

e lilami o tolotoka. taso, a na kapa e ni: lilami i moku e
senimekameli. mapo, a na lama in ton na. mi no-vile-mata e
na.» na sin e soma pi lilami o kotomika. na luki e sakolava loje.
na mika mo e soma pi lilami. meli Salalo i pika min soma pi
lilami mo toki: «mi to no-mosi, tan a tonsoma pi lilami i
pakapan.» ti ni, a senimekameli i pika mo. meli Salalo i taki e
litokilo mo pana e ni lon tonsoma pi lilami. ti a lilami i
pinilape, a na vile koveka. taso, a kilolito i lopalapa e na. ti
pini, a na mata.

As soon as the wolf had finished eating, he climbed back
into bed, fell asleep, and began to snore very loudly. A
huntsman was just passing by and heard the snore. He
stepped inside, saw the wolf, and said, «What a beast!
Now I’ve got you!” At first, he wanted to kill him with
his gun. But he thought, “He has eaten the grandmother,
but perhaps she is still alive inside him. I won’t shoot
him.» He cut open his belly with a pair of scissors and
saw the red cap. He cut a little more, and the girl jumped
out and cried: «Oh, I was so frightened! It was so dark
inside the wolf’s body!» And then the grandmother came
out alive as well. Then Little Red Riding Hood fetched
some large heavy stones. They filled the wolf’s body with
them, and when he woke up and tried to run away, the
stones were so heavy that he fell down dead.

si san i tolaki kasa. sitoka i lopaveka e lasi min lilami pava i ko
lon tomo sa. senimekameli i moku e panisuvi e telokili nasa mo
pava sa. meli Salalo i kapa e ni: ti kama pan, a mi no-vile-
koveka min pato in ma pi visami. mo, mi vile-kute e toki pi
senimeli mi ti pan.

18

The three of them were very happy. The huntsman took
the wolf’s pelt and went home. The grandmother ate the
cake, drank the wine and felt stronger. Little Red Riding
Hood thought to herself: «As long as I live, I will never
leave the path in the woods. I’ll always listen to what my
mother tells me.

19

The Antioch Lecture by Sandra Gutiérrez, 13 March
2025

Stephen DeGrace (Common, na Xafen)

Synopsis

The New World Order is the dominant governmental authority in
the world today [about 100 years in our future], claiming to be the
sole, rightful global sovereignty and effectively ruling the entire
planet except or a few tiny pockets of resistance which are
embargoed but left alone because they possess nuclear weapons.
Their official and main working language is Common (natively ‘na
Xafen’ /na ‘ʃa.ven/), which was invented for an early 21st century
TV show. By a number of twists of fate, it ended up being adopted
by the incipient Globalist mass movement, which had an overlap
with the TV show fan base, as a code language and eventually
becoming the lingua franca of their global hegemony, actively
displacing and replacing natural languages. Sandra Gutiérrez was an
early Globalist activist and intellectual, who is famous for writing
the Globalist Manifesto. This piece is a translation of a talk she gave
in Antioch California in 2025.

Common’s creative process is that it is entirely blogged – no work is
done in any other medium. The link above is to the original record.
The blog is written in the in-world voice of ‘Trafalgar’, a British
adventurer and academic who left the Free State of Britain, travelled
the New World Order, and then returned to share what she learned.
She puts her writings online to provide unvarnished information to
fellow Britons and anyone form the NWO who might gain illicit
access, and she writes under a pseudonym to protect her and her

20

family from any backlash from any controversial opinions expressed.
Everything beyond this point is in Trafalgar’s voice.

Introduction

In this article, we will look at an excerpt of an informal lecture given
by Sandra Gutiérrez to a mixed group consisting primarily of
businesspeople on 13 March 2025. Gutiérrez, who today is
remembered as the Globalist hero who wrote the original Globalist
Manifesto, was invited by the President of the Antioch, California
Chamber of Commerce, himself a Globalist, to give a public lecture
in Antioch on Globalism.

Gutiérrez was known as a humble person with a kind and
approachable demeanour who would go anywhere and spread the
word about Globalism to anyone, and in Antioch she enjoyed a
sceptical but receptive audience. Most of this talk was captured on a
mobile phone and later posted to social media and transcribed,
which is why it is a rare example to survive to the present day of the
dozens of public lectures, often to small groups, that Gutiérrez
delivered over the years.

Translation Notes

This translation is one I prepared myself from English to give a sense
of how this piece of early Globalist history would look in Common.
It is certainly not the Common that Gutiérrez herself would have
used – her Common, such as it was, would have been essentially Old
Common, and would be quite different in grammar and word choices
than mine. I used modern High Common, although I tried to capture
a bit of the feeling of the time by not using too many loanwords.

I did not attempt a word-for-word translation at all, and I framed
things in such a way as to sound good in Common. One interesting
thing that comes out of the translation is that while Gutiérrez glosses
over some more controversial aspects of the Globalist program in

21

this part of her lecture – such as the need to exclude non-Globalists
from public life, and that the elimination of national sovereignty also
means the abolition of self-determination for indigenous societies –
the Common translation lays the latter point a little more bare. The
phrase ‘na naxys trit’ means ‘national rule’ (the best translation for
‘national sovereignty’ in Common), the word ‘naxys’ doesn’t
distinguish at all between colonial-era nation-states and stateless
indigenous societies.

Historical Context

The lecture was delivered early into President Donald Trump Jr.’s
first term. By this point in US history, the nation had gone through
Trump Sr.’s re-election with a minority of the popular vote (he won
via a loophole in the American system called the ‘electoral college’
that was designed to give more weight to smaller states) and credible
allegations of widespread vote rigging, followed by waves of violent
protests, with anti-Trump protests and pro-Trump counter-protests
sweeping the nation, and the indefinite jailing of some of the Trump
regime’s political opponents, including 77-year-old former Trump
adversary Hillary Clinton, who was technically retired at the time of
her arrest. Then there had been Trump Sr.’s death in office in 2022
of apparently natural causes, and the short-lived Presidency of Vice
President Sean Hannity. Millions had died in the botched response
to the COVID-23 pandemic just the previous year.

The bloody Iran War quagmire was still dragging on with tens of
thousands dead and no end in sight. Tankers from the then-oil-rich
Persian Gulf region were mostly unwilling to risk the Straits of
Hormuz, disrupting critical global energy supplies and sending prices
through
and
chronic mismanagement and cavalier disregard for international
institutions by the Trump regime had sent the world’s largest
economy, and indeed, most of the world, into a protracted economic
slump.

generalised

years

roof,

and

the

of

22

At the time Gutiérrez gave her lecture in Antioch, the global
economy was rapidly deteriorating but President Donald Trump Jr.
had not yet defaulted on the US national debt. This action on the
part of Trump would rapidly collapse the entire global financial
system and is usually taken by historians to mark the true beginning
of the Global Financial Collapse and the Global Collapse in general.
Gutiérrez gave her lecture literally within months of the beginning
of the end of the world as she and her audience knew it.

At this point in history, Americans and people everywhere had a
strong belief that something was deeply wrong with the world, but
their daily lives and world view still existed in a continuity with the
old post-World War II international order, and their cultural
outlook was still very much pre-Collapse. The Federal government
was still in control of the United States, and most people had
consistent and relatively easy access to food, water, electricity,
shelter and, if they could afford it, even medical care. This was very
much still the pre-Collapse world, even if it was arguably taking its
last breaths.

The world was feeling the very beginnings of the impact of global
warming at this time, but environmental stresses were not yet the
dominant driver of the growing global strife, and there was a very
significant faction in the United States, associated with the
Republican party, which flat-out refused to believe the science or the
evidence, and there were no truly significant measures being taken
globally at this time to combat climate change – another way in
which the society at the time of the Antioch Lecture was
recognisably continuous with the pre-Collapse norms. However,
people at this time were very much aware of climate change, and it
was a major political issue.

The United States at this time was deeply polarised between the
Republican party, which was the party of the Trump regime, and the
Democratic party opposition, which was dominant in a few parts of
the country but mostly was on the ropes, and with no meaningful
23

influence federally. The Globalists had a strong affinity for the
Democrats, but that didn’t necessarily work in reverse. Plus there
were many, many other surging ideological factions who might
notionally favour one side or the other but which regarded the
traditional parties as hopelessly out of touch. California at the time
of Gutiérrez’s address was most definitely not Trump country,
which is how she could deliver such an address and not be killed on
the spot given the climate at the time.

Sandra Gutiérrez

Sandra Gutiérrez was born Alexander Gutiérrez in Sacramento,
California on May 12, 1975 to parents of Mexican descent. Her first
language was English, although she spoke Spanish fluently. She also
eventually learnt to speak Common, although she was never fluent
in speech and was never considered a truly eloquent writer in
Common. Her work was mostly in English.

in 2003 from the University of California

Gutiérrez earned her Ph.D. in Philosophy specialising in political
philosophy
in
Berkeley. She had a strong start to her career and became a lecturer
at the University of California, Davis, close to her hometown of
Sacramento, in 2004. By 2015, she had managed to become a tenured
full professor. This became important, because in the American
academic system at the time, tenure gave professors strong
protection for their positions, and Gutiérrez would evolve from
espousing a fairly typical, liberal political philosophy to expressing
some decidedly heterodox views that some found quite bizarre or
offensive.

Gutiérrez came out of the closet as a trans woman in 1995 when she
was in her undergraduate studies at UC Berkeley. At the time, this
was an incredibly brave thing to do, as trans people faced intense
social and legal discrimination and were frequently the targets of
violence. All that Gutiérrez was able to accomplish in her life despite
facing these headwinds was remarkable. Throughout her life, she

24

was a tireless advocate for LGBTQ acceptance and rights, and in
particular she volunteered extensively for queer youth outreach. She
spoke frankly about the bullying and suicidal feelings she had gone
through in her youth, and how she wanted to do whatever she could
so that young people in future would not have to go through what
she did. By the time of the Antioch lecture, however, there had been
tremendous advances in trans acceptance, and her gender identity
would not have been as much of an issue to her audience then as it
would have been in years past.

Gutiérrez married her wife and long-time partner, noted physicist
Shanice Jones, in 2013 when same-sex marriage was relegalised in
California. They remained together until Gutiérrez’s death, despite
the fact that Jones strongly disagreed with Gutiérrez on the topic of
Globalism.

As the Global Collapse wound on and Globalism gained significant
ground, Gutiérrez gained more and more prominence as a speaker
and writer on Globalism, and then became an early leader of the
movement. She was highly respected in the movement and
considered one of its greatest and most eloquent advocates. In 2026,
when the California Globalist Association decided they needed a
Manifesto to promote the cause, they asked Gutiérrez to write it.
She did, with the help and input of a handful of other Globalist
intellectuals from across the planet with whom she collaborated over
the internet, and her final document was so admired that it was
quickly adopted by Globalist movements around the world in well
over fifty translations. The modern Globalist Manifesto that is part
of the New World Order Global Charter is the direct descendent
of Gutiérrez’s document.

It is for this accomplishment that Gutiérrez is remembered today,
and even in her time, she became in a sense ‘THE Globalist’, even
though she herself tried to deflect this attention, saying she was but
one of many who had worked on the Manifesto and who toiled for
the movement as a whole.

25

Sandra Gutiérrez died on 5 Aug 2041 at the age of 66 in the successful
Texan nuclear strike on Sacramento. She was survived by her wife
Shanice, who died of appendicitis in 2043. They had no children.

¡Zra malaz ijuz sy! Ijuz sy we hap tiena xi noxot spet falu u sin
je te resa. Ruz, we hap tiena ijaz zra ema wen na Adam
Arsenault sy xi we tene spet ewis hanja a spet awken tene sufet.
¡Zu Adam se zran!

Good evening, everyone! Thank you so much
for coming out to hear me tonight. I would
particularly like to thank my friend Adam
Arsenault for inviting me to come here and for
arranging all this. Thank you, Adam!

Ije hap xafe ziko, «¿E ny kyrakka, ko se an na Onpafisa? ¿Se la
an na spot rek xu az leko wenaz te raxu, e na lawt na Trump?
¿Lo kon zu nux hiut ija spe’n?» Zra, a spe’n se ikky an kon rek
sun a Onpafisa se an. Wer Onpafisaka nox ikky jusal ixi ti raxu
az leko zunas sy, joku kepes wez nox jusal ixi y werta pi ejálys
ekono ti xafájsy. Epális, a Onpafisa se cajre an sin a zran jez te
zeul, sin si a winys atuinot se fik keri jez te sef, hanja te wero
ko awken xu wez se riske u sin jez a atuinysyn ti mawa. E na
zran, a spe’n se an na awken – se cajre ikky nuppen.

A question I get a lot is, ‘What is Globalism,
anyway? Isn’t it that thing that Trump says is
taking away all our jobs? How can you be in
favour of that?’ Well, that’s not what Globalism

26

is. Globalists don’t want to take away your jobs,
on the contrary, we want to restore a strong and
sustainable economy. At its base, Globalism is
simply about seeing reality, understanding that
humanity itself is in imminent danger, and doing
what it takes to protect humanity. That’s really
it – it’s not complicated at all.

Ates, jez te riske sef si a awke atuinot se keri. Wez awken se
pex na onpas imlenka. A spe’n se an ny keri xu a ifórysyn te
perat jerek. Joku se an y pawt foyn erpa na spe’n. ¿Zus sy ti pex
xi ar kinni-naw-suz jofósse lelusyn e na zora se ili wes? ¿Xi ar
xiro-naw-suz jofósse Akpe Rawk Rif e na Astyrálija, y faj akpe
pi efo ruz naturhilin, sete let? A spe’n se cajre an na samor.
Xut ja onpas imlenka ti keri a exúlyn na atuinot xu wez te wajy
pex, ¿nox fisa zus sy ico yn su nux falu e na cel e sun jez atuin
hap cep a wes naz ilino awke naturhilin na onpa, su ja atuinot
te wero, ija spe’n?

First you have to understand, our whole species is
in trouble. We all know about global warming.
That’s a civilisation-ending threat. But it’s about
more than that. Did you know that 75% of the
fisheries in the ocean are at risk of collapse? That
95% of the Great Barrier Reef in Australia, a vast
and irreplaceable ecosystem, is dead? This is just
the tip of the rapidly melting iceberg. If global
warming threatens the survival of humanity as
we know it, what do you think will happen when
we pile on with the collapse of most of the world’s

27

ecosystems at once due to the actions of humanity
on top of that?

Wez se hufep raz ik sajn na naturhilinys rowés. Se spezra an a
kalla. ¡Ti zeul a meklo pi zatsynpajrys Kalla na Irán na Trump
President xu yz aréjutret nyz Myrikas atuin tene let, hanja fo
zra ti ikky efla az nawtret naz aréjutret naz Irákys pi Iránys
atuin epis naz cepys atuin e na Malas Axa su se spezra let e na
spet kalla! Je hap zisse ijuz sy si a Kalla na Irán se ikky an
yr icókyn. Ar ekáwano naxys hilin xu a cityn rocél nar opet-
naw kiles hulaz tene ejál sete rokíf. Fik, a kalla ekáwa naz fo
husno werta Akpe Perat se an ikujók. Ceo naz speos awan, a
Kawas Onpas Kalla nux tol ijy trify. A spe’n se an upána na
zisse re naz karios awan. Xut jez az spe’n ti sif, jez te riske lefo.
Jy kalla lo na spe’n te keri a exúlyn na atuinot hus erpa na
naturhilinys rowés.

It’s not just ecological catastrophe we have to
worry about. There is also war. There’s the
President’s foolish and vain Iran war that has
killed
thousands of Americans, and don’t
forget the tens of thousands of Iraqis and Iranians
and others in the Middle East who have been
killed in this war as well! I’m here to tell you, the
Iran War is nothing. With the breakdown of the
international systems that kept the peace for the
last eighty years, war between more powerful and
evenly matched Great Powers is inevitable, and
with the weapons we have now, it will make

28

World War Two look like a joke. That’s to say
nothing of nuclear weapons. If we have them, we
will eventually use them. War on this scale
equally threatens human survival.

Ar spet keri na exúlyn na atuinot se an faj zra pi faj ilino fik,
hanja ar spe’n se an fo ruz erpa nyz cepys raffa su jez ti sif. A
Onpafisas lawt se an sin ar spet keri se an ro ny hus wero: na
naxys trit. Ja trit naz naxys sifysyn te wero a Trac na Xafen e
sin wez se ikky perat karo sin wez te malla a onpa, hanja ja
naxys trit te wero a ikujókyn na kalla.

imminent, and

These threats to human survival are real and
extremely
they are more
important than any other concern we may have.
The Globalist message is that these threats have
a single common cause: national sovereignty.
National sovereignty creates the Tragedy of the
Commons that has rendered us unable to stop
ourselves
from poisoning our planet, and
national sovereignty creates the inevitability of
war.

Ja Myrikas ekáwano naxys sufetysyn ro kiles na Kawas Onpas
Kalla hanne efo zra fesi ixi te xeppe az spet raffa, hanja sete faj
was wes. E na zran, ja spet sufetysyn se winys rowés, rowéro
sin ja cajre sifysyn xu tene wiru te fik eskúrun. Wez nox zra
triju ija spe’n ro na oxas onpas posa u na awkenpolny na 23-

29

kofit. A spot kaje se an jerekys hanja hap ikky affer a cul hop
upána na facel.

these concerns and

post-World War Two American
The
international order has made valiant attempts to
address
failed
miserably. In fact, it itself is falling apart, under
the assault of the very country that created it.
This is clear in the risibly ineffective global
response to the COVID-23 pandemic. That path
is exhausted and offers no hope for the future.

it has

Se an y sajnno ate posa. Jez te riske ostak a trit naz naxys
sifysyn. Jez te riske aten a onpa epáli ny cajno ate onpas trit.
Wez nox riske triju ija zra aten na atuinot. Ik rezys, jez te riske
wero az awke olte hultan xu wez ijy ate fo iline motu u na spet
urek hap perat cual. A spe’n, epális, se an na Onpafisa. E na
kota na lawt wen, we nox noxaj ceo naz spet tonot fo spocu e
naz tamo. Xut zus sy si selep re na zra lan nar kawa keri na
exúlyn na atuinot hanja zus sy si selep re na hufep na exúlyn na
atuinot, wajy sin we nox hop ixi je ijuz sy hyp erán, itin zus sy
si riske selep re na Onpafisa.

There is only one solution. National sovereignty
must be abolished. The Earth must be united
under a single government. The unity of
humanity must be recognised. Every possible
action that can take us one step closer to this goal
must be taken, and this must be done without

30

delay. That, essentially, is Globalism. For the
rest of my talk, I’m going to dive into these points
in detail. If you accept the factual truth of these
twin threats to human survival and you accept
the necessity of ensuring human survival, as I
hope to persuade you, then you must accept
Globalism.

31

Two Stories in tlhIngan Hol

Jack Bradley (tlhIngan Hol1)

While I create my own languages all the time, I decided not
to include any literary work done in those for this issue. Rather, I
decided to present some of the work of I’ve done in preexisting
conlangs. Namely, Klingon (tlhIngan Hol.) I’m sure I’m not
shocking anyone when I say that I love the Klingon language. From
its phonology to its grammatical structure, ever single bit of it calls
out to me. If I go a whole day without using it at least some,
something’s is very wrong, call the ambulance, Jack’s having a
stroke. One of the joys of Klingon is its tight-knit community, all the
inside baseball, and, of course, the fun stories that we tell ourselves.
There’s a strong Klingon-language oral story practice which has
grown out of the Klingon Language Institute’s qep’a’ and what’s
known as the qaDHommey. These are little, sometimes improvised
stories created off of a prompt (either a single word or a whole
sentence or phrase.) Recently, however, I’ve made some attempts to
get the ball rolling on some Klingon writing projects so as to grow
the corpus of original works written in our beautiful tongue. (Yes,
our language—not Paramount’s.) I started out with small stuff and
my efforts have since ballooned into a full-blown novel. Here, I’d
like to share with the whole conlanging community two very short
stories that I wrote in the past two years. The first is an adaptation
of one of Aesop’s fables, wherein a farmer tests out a new horse
before committing to keep it for good. The second is a wholly
original myth I created about the birth of the stars in the universe as
the result of a sneaky servant. Hoch vIqonta’bogh botIv ‘e’ vItulqu’!

1 Invented in its modern form by Dr. Marc Okrand in 1983

32

tlhejwI’Daj wIv Sargh
The Horse Chooses Its Companion

wa’ jaj vengHom Sum Such wIjwI’ qan. vengHomDaq
Sargh chu’ SuqnIS. vaj Sargh ngevwI’ jaH ‘ej mItlaw’bogh
Sargh Sam. ‘ach qanmo’, val wIjwI’. ‘ej valmo’, Hoj. Sargh
Samta’bogh je’pa’, Sargh waH neH ghaH. ghaHvaD vummeH
Sargh nojqang ja’ Sargh ngevwI’. yonHa’ ‘e’ Hon, Sargh
HoSqu’ ‘oHmo’ Sargh’e’ Samta’bogh wIjwI’. vaj Du’Daj
chegh,
Sargh
HuDyarDajDaq latlh SarghmeyDaj retlhDaq qem. ghIq jIH.

Samta’bogh DevtaHvIS

Sargh

‘ej

One day an old farmer visited a nearby village.
He needed to acquire a new horse there. So he
went to the horse-seller and found a horse that
seemed good enough. But because the farm was
advanced in age, he had become wise. And
because he was wise, he was cautious. Before he
was willing to buy the horse that he had chosen,
he wanted to try it out. The horse-seller said that
he was willing to lend the workhorse out to the
farmer. He doubted that the farmer would be
disappointed since it was a particularly strong
horse, this beast that the farmer had found. So,
the farmer returned to his farm, leading the horse
he had found and led him to the stables, next to
where all the other horses were.

33

Sar Sarghmey ghajbogh wIjwI’. Sargh HoS, Sargh puj je
ghaj. ‘ach vumqang SarghDaj HochHom. ‘ach wa’ Sargh buD
law’ latlhmey tay’ buD puS. vumqangbe’ ‘ej mul ‘ej vabDot
wIjwI’ chop rut ‘e’ nID. Sarghvetlh buD retlh ghoS Sargh
ngIppu’bogh wIjwI’. wanI’vam leghDI’ ghaH, SIbI’ vengHom
chegh ‘ej Sargh ngevwI’vaD Sargh ngIppu’bogh nobHa’. jatlh
ngevwI’ «DuHbe’! ‘eQ Du’lIjDaq Sarghvam Daqem! vum wej
‘e’ Dalegh!» jang wIjwI’. jatlh «tlhejwI’Daj wIv ‘e’ vIlegh ‘ej
jIwuqmeH yap.»

Varied were the sorts of horses that the farmer
had. He had both hardy and weak horses though
each was diligent. However, one horse was lazier
than all the others put together. It would not work
and it was stubborn and it even tried to bite the
farmer on occasion. The horse which that farmer
had borrowed walked over next to this horse and
when the farmer saw what had happened, he
immediately went back to the village and gave the
borrowed horse back to the horse-seller. The seller
said «Impossible! You took it back to your farm
just moments ago! You haven’t even had an
opportunity to see it work yet!» The farm replied,
saying «I have seen it choose its companions and
that was enough.»

34

pem, ram je

Day and Night

bov tIQ, chu’chu’taHvIS ‘u’ ‘ej pagh yoq tu’lu’taHvIS,
wa’ Qun neH tu’lu’. tI’yan ‘oH pongDaj’e’. chenmoHwI»a’
ghaH. jatlhDI’ ghaH, chen vay’ ‘ej QeHchoHDI’ Qom ‘u’ Hoch
HoSghajqu’mo’ ghoghDaj.

wa’ jaj yIttaH ‘ej QubtaH tI’yan. yIt pay’ ‘e’ mev ‘ej jatlh
« tlhoy Hurgh. jIyIttaHvIS HewIj vIleghlaHbe’. vabDot
tochDu’wIj, chapDu’wIj joq, cha’neHDu’wIj joq, qamDu’wIj
joq vIleghlaHbe’chu’. »

In an ancient time, while the universe was still
new and there were no humanoids about, there
was only a single god. His name was T’yan. He
was the great creator and when he spoke,
something would appear and when he became
wroth, the whole universe would shake because of
his voice’s might. One day, T’yan was walking
and thinking. Suddenly, he stopped walking and
said «It is too dark! As I walk, I cannot see the
path before me. I cannot even see my palms, nor
the back of my hands nor my forearms nor my
feet.»

vaj valqu’mo’ tI’yan tamghay chenmoH ‘e’ wuq.
jatlh « tamghay, yInargh. »
‘ej SIbI’ tI’yan tlhopDaq nargh tamghay.
jatlh tI’yan « tamghay, jIleghmeH qachenmoH vaj reH

tlhopwIj DawovmoH. SoHmo’ HewIj vISovlaHtaH. »

35

jang tamghay. jatlh « lu’, qaH. reH qatoy’taH ‘e’ vI’Ip. »
vaj tI’yan wovmoHwI’ gheS tamghay ‘ej qaStaHvIS
poH nI’qu’ chenmoHwI»a’ Dev, wo’Daj vaS nuDtaHvIS.
qaStaHvIS poH nI’ matlhchu’ tamghay ‘ej ra’DI’ pIn’a’Daj lob
‘ej not tlhIv. ‘ach qej tI’yan ‘ej leS tamghay not ‘e’ chaw’.
SIbI’Ha’ ghalchoH
‘ej pIn’a’Daj
lumoHmeH QuSchoH.

‘ej qeHchoH bay’eS

And because he was so very wise, T’yan decided
to create Tamg’ai, the light. He said «Tamg’ai,
appear.»
And as soon as he said this, the light appeared
before him.
T’yan said «Tamg’ai, I have created you so that
I may see, therefore always light what is in front
of me. Because of you, I shall always be able to
see the path before me.»
Tamg’ai responded, saying «I shall do so, sire. I
swear to always serve you.»
So Tamg’ai became T’yan’s lightbearer and for a
very long time, he led the great creator along his
way as he examined his vast kingdom. For that
time, the light was perfectly leal and when his
master commanded him, he obeyed. Never he
was insubordinate. But T’yan was foul of mood
and never allowed Tamg’ai to rest. After a time,
the subordinate became jealous and resented his
master and so began to plot to bring him down.

wa’ jaj DumtaHvIS tI’yan So»egh tamghay. vemDI’
chenmoHwI»a’ Dach tamghay nom ‘e’ tlhoj ‘ej QeHchoH.

36

tamghay SammeH ‘u’ HurghDaq Dat nej ‘ej yuQ ‘emDaq
So»eghtaH tamghay ‘e’ Harmo’ yuQ law’qu’ Qaw’chu’.

qettaH ‘ej jachtaH ‘ej raltaH. SIbI’Ha’ qetqu’pu’mo’ ‘ej
jachqu’pu’mo’ ‘ej ralqu’pu’mo’ Doy’qu’choH ‘ej Dej pe’vIl
tlhuHtaHvIS.

ngugh So’Ha»egh tamghay ‘ej pIn’a’Daj HIv. pe’vIl
nachDaj qIp. logh’obDaj pup. tIch. pum tI’yan ‘ej ‘oy’ba’taH
porghDaj naQ. jeyta’ ‘e’ Har tamghay vaj baqmeH jeqqIj lel ‘ej
tI’yan ghoS. ‘ach DuQrupchoHDI’ nom pay’ Hu’ tI’yan ‘ej
tamghayvo’
jeqqIj tlhap. pung SuqmeH qoy’ tamghay
SaQtaHvIS.

One day, as T’yan was napping, the light hid.
When the great creator awoke, he quickly
realized that Tamg’ai was not there and became
enraged. He searched everywhere in the dark
universe for Tamg’ai and because he thought that
the light was hiding behind a planet, he destroyed
many worlds.
He ran and cried out and was very violent.
Eventually, because he had run so much and
cried out so much and had been so violent, he
tired and collapsed, panting.
It was then that Tamg’ai unhid himself and
attacked his master. He hit his head forcefully.
Kicked his chest. Insulted him. T’yan fell and his
whole body visibly ached. Tamg’ai believed that
he had successfully defeated him and so took out
his club to finish what he had begun and
approached T’yan. But as he readied himself for
the attack, quickly and suddenly T’yan stood up

37

and took the club from out of Tamg’ai’s hands.
The light begged for mercy, weeping.

jatlh « joHwI’, SoHvaD jIyI’chu’: jIQoS. jInguqmo’
qaHoH ‘e’ vInID ‘ach DaH QaghwIj vIyaj. DuHoHlaH pagh.
bIHoSghajchu’. punglIj vItlhob. SoHvaD
jIlI’laHtaH.
choHoHnISbe’. HIHoHneSQo’. »

qaStaHvIS lup puS jangbe’ tI’yan. tamchu’. QeH

mInDu’Daj; pe’bIl lurur. Doj HoSDaj; vIghro»a’ rur.

SIbI’Ha’
‘ej

jatlh « DaHjaj
qaquHchu’
‘ay’lIj vIghomHa’moH. reH
bIHeghtaH ‘a not bIHegh. reH ‘oy’ neH DaSov ‘ej HewIj
DawovmoH not ‘e’ DamevlaH. »

jang chenmoHwI»a’.
‘u’Daq Dat

ghIq tamghay ghorchu’. ‘ay’Daj woH ‘ej buqDaq lan.
ghIq wo’Daj Dat leng ‘ej lengtaHvIS Dat bIH ghomHa’moH.
vaj toy’wI’Daj matlhHa’ HupmeH pem, ram je chenmoH
tI’yan, Qun wa’DIch.

Said he «My lord, I speak respectfully: I am
sorry. I tried to bring you down because of my
pride and now I understand my error. No one can
defeat you. Your might is absolute. I plead for
your mercy. I can still be useful to you. You
mustn’t put an end to my days. Please spare me,
sire.»
For some seconds, T’yan did not answer. He was
perfectly silent. His eyes were
filled with
lightning-like wrath. His strength was as
fearsome as a lion’s.
Finally, the great creator answered, saying
«Today, I shall divy you up and spread your
pieces all throughout the universe. Your days

38

shall know no end and you shall suffer as you
continue to light my path endlessly.»
Then he broke Tamg’ai into pieces. He picked up
the pieces and threw them in a bag. Then he
walked throughout his kingdom, spreading the
pieces all about. So, as a way of punishing his
unfaithful servant, T’yan, the first god, created
day and night.

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Hey, you! Yeah, you! Did you know that this

publication couldn’t exist without conlangers just like

you?

If you’d like to contribute an original piece of

conlang literature to be published in Vatum, please

email your submission as either a .doc or PDF to Jack

at [email protected]

Include a brief introduction to your text/conlang

and make sure to put Vatum Contribution in the subject

line.

42Vatum: A Growing Collection of Conlang Literature, image
Vatum: A Growing Collection of Conlang Literature, image

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