Béu : Chapter 8

..... Nouns and how they pervade other parts of speech

nambo

nambo meaning house is a fairly typical non-single-syllable noun and we can use it to demonstrate how béu generates other words from nouns.

nambodu

Not many nouns can be used as verbs. However when an action is associated to a certain noun, usually, with no change of form, it can be used as a verb. For example lotova means bicycle and you get lotovarwi meaning "I used to ride my bicycle". For the infinitive, du must be affixed to the basic form.

The meaning given to the verb nambo is arrived at through metaphor, it is not so straight forward as the bicycle example.

The use of all tools can be expressed in a similar manner to lotova.

nambon

Sometimes in English a bare noun can be used to qualify another noun (i.e. it can act as an adjective). For example in the phrase "history teacher", "history" has the roll usually performed by an adjective ... for example, "the sadistic teacher". This can never happen in béu, the noun must undergo some sort of change. The most common change for nambo is it to change into its genitive form nambon as in pintu nambon "the door of the house". Other changes that can occur are the affixation of -go or -ka. These are used with certain nouns more than others. They are not used that much with the noun nambo so I haven't included them in the chart above. You could use the forms nambogo or namboka if you wanted tho' (they would mean "house-like"). Maybe you would use one of these terms in a joke ... it would stike the listener as slightly odd however.

nambia

This is a very common derivation. Nearly all nouns can take this transformation.

nambia is an adjective meaning "having a home". And its use as a noun is quite common as well, in which case it would probably be translater as "a home owner"

nambua

Also a very common derivation. The opposite of nambia.

nambua means homeless or the homeless

Note that although ia and ua are exact opposites, the usage of the words produced from these affixes do not completely mirror each other. It all depends oner what the base word is.

For example, in this case, the form nambia is a bit rarer than nambia. Also nambua is used more often as an adjective than as a noun, while nambia is used more often as a noun than an adjective.

nambuma

Many of the worlds languages have a suffix that has this roll. Called an "augmentative" in the Western linguistic tradition. Does not really come into play in English but quite common in béu. As well as some basic forms that appear regularly in their augmentative version, any noun can receive this affix. But of course it will stick out if it is not commonly used.

nambita

The opposite of nambuma. Called an "diminutive" in the Western linguistic tradition. In béu it is often used to show that the speaker feels affection for the noun so transformed. There is no trace of the opposite for the augmentative : nobody would use the augmentative to show repulsion.

nambwan

The form changes that produce nambia, nambua, nambuma, nambita, *nambija are *nambeba affected by deleting the final vowel (or diphthong) and then adding the relevant affix. However with this change of form this is not always possible to delete the final vowel (example). In this example it is possible. In fact it is possible if the final consonant of the base word is j, b, g, d,c, s, k, t, l or m.

By the way nambwan means domestic or domesticated. Nearly always when you come across the word it is referring to animals.

Other derivations that are not possible with nambo

I have already mentioned nambogo and namboka which while possible, are not at all common. Also I will mention three other derivations that are quite common however can not occur with nambo.

1) -ija is affixed to the names of animals and give a word meaning the young of that animal. For example;-

huvu = sheep

huvija = lamb

mèu = cat

meuja = kitten

2) -eba is an affix that produces a word meaning "a set of something" where the base word is considered as a central/typical member of that set. For example;-

baiʔo = spoon

baiʔeba = cutlery

= chair

= furniture

nambeba could represent a set comprising (houses, huts, skyscrapers, apartment buildings, government buildings etc etc.), however this is already covered by bundo (derived from the verb bunda "to build").

báu

..... -uʒi and -go

Note that wan tends to be affixed to nouns while uzhi gets affixed to verbs.

to play	lento	playful	lentuʒi
to rest/relax	loŋge	lazy	loŋguʒi
to lie	selne	untruthful by disposition	selnuʒi
to work	kodai	diligent	koduʒi

If the verb is monosyllabic, then -go is used instead of -uʒi.

Sometimes it is hard to tell if a word is basically a verb or a noun.

For example eskua is the gomia of a verb which means "to be angry". However it is also a noun meaning "anger".

However we can say that it is basically a verb as eskuʒi "bad tempered" !!!

How do we say "angry" ???

..... Number of categories

So now we can say, béu has ...

1 wepua

2 mazeba .......................... and 2 demonstratives

3 plova ......... participles ........ ʔinʔanandau or whatever words

4 teŋko ........ evidentials ........ relativizers or ʔasemo-marker

5 seŋgeba ..... modals ..... and 5 specifyana

6 ʔanandau ... question words

7 cenʔo ......... subject marked on the verb

9 ??? .............. personal pronouns

12 pilana (noun cases),

15 "specified"

16 gwoma (tense/aspect verbal affixes).

best to have 10 ??? conjunctions ???

The complement clause construction ???

wí = to see polo = Paul timpa = to hit jene = Jenny

wori polo timpa andai = He saw paul hitting something

wori pá timpana ó = He saw me hitting her

wori jene bwò timpa = He saw Jenny being hit

wori polo timpa jene = He saw Paul hitting Jenny

wori pà timpa jene = He saw me hitting Jenny.

In the above constructions the word order must be as shown above.

..... Want

Maybe I should forget about the subjunctive (ends in xn, before ended in xs, maybe should end in xk) and do things another way ??

If then the

1) wár bái nambo => I want to go home ............. bái is infinitive ............ bái and nambo can not be separated

2) wár bís nambo => I want you to go home ... bís is subjunctive ........ bís and nambo can not be separated

3) wár timpis ò => I want you to hit her/him ... timpis is subjunctive ... timpis and ò can not be separated

I wish that you had hit her/him => wár tà (gìs) timpir ò ???

I wish that you would hit him => ???

So in the above ... the construction as in 1) is used when the person doing the wanting, is also the subject (A or O) of the action required and the second action sort of "follows on" from the "wanting".

The construction as in 2) and 3) is used when the person doing the wanting is different from the subject (A or O) of the action required. The second action again sort of "following on" from the "wanting".

The construction as in 4) is used when the person doing the wanting is different from the subject (A or O) of the action required AND the second action DOES NOT "following on" from the "wanting".

TO THINK ABOUT

Now we have said before that béu has free word order, however this really only applies to the verb in R-form (R) and the S argument in an intransitive clause, and the R, A and O in a transitive clause. When you have a verb in gomia-form (G), in the subjunctive form (Sub) or in the imperative form (Imp), you must have these elements in the following order ;-

S G : S Sub ... the last of these (S -S ) is quite unusual. Maybe can have S I ... but then S must be in vocative case

A G O : A Sub O : Imp O ... expand this and make it look good. Maybe can have A I O ... but then A must be in vocative case

In the béu linguistic tradition, a clause that has one R verb in it, or one N verb, or one I verb is called aʒiŋko baga or a simple clause. Any clause that has an R verb plus an G or N, verb is called a aʒiŋko kaza or a complex clause.

..... Start, Stop, Try

In béu, three secondary verbs (in English) are expressed by a copula plus a pilana. They are ...

to start drinking => láu solbelke

to stop drinking => láu solbelfe

to try drinking => sàu solbewo

And just to demonstrate that the above doesn't necessary lead to confusion ...

He talks about drinking => cator solbewo

We talk about trying to drink => catair wo sàu solbewo

So in fact the gomia take 8 of the 12 pilana ... ji ge n ho la lfe lkx wo

The ergative s also occurs but only in its prepositional form sá

..... -am- as a none-productive infix

klói = to see

klamoi = to show

tàu = to know

tamau = to tell

bái = to go, to move

bamai = to drive

kàu = to come

kamau = to summon

fyu = to fly

fyamu = to throw

gwoi = to jump (involuntarily), to give a start

gwamoi = to make somebody jump, to give somebody a start

doika = walk

damoika = to manage, to run ......... damoikanai = "the management" or "the managers"

..... To think about

Further uses of the "s" form of the verb. That is the subjunctive.

Also used in dependent clauses with the meaning ...

that xxx should yyy.

Used after "want/hope/believe ?" if the subject is different. If subject is the same then the verb is in the gomia form.

hear, see, think, like, remember, know, believe | use tà + full verb with FACT complements.

hear, see, like, remember | use gomia with ACTION complements (English would use "-ing")

Sometimes when English would use the "to" construction, béu would use the -u participle | remember

Some rubbish

poma = leg

pomas = to kick, pomari = I kicked

pomaswan = liable to kick, fond of kicking

pomonda = good to kick

klonda = worth seeing

To fix up this bit.....Of course we can make two clauses, and have the second clause one element inside the first clause. To do that you must use the particle tà. Equivalent to one of the uses of "that" in English. tà basically tells you that the following clause should be treated like a single element, like a single noun.

I should mention sá tà ...

solbe = to drink

heŋgo = to live (or it could mean "a life")

soŋkau = to die (or it could mean "death")

glabu = person

moze = water

moʒi = steam

heŋgola = alive, living

soŋki = dead

..... Examples of prepositions

move these somewhere else

ilai = between

geka = without

mú = outside of

muka = outside

pika = inside

pòi = to enter or to put in

poi.a nambo = go into the house

wi.a toilia di toilicoipi = put these book in the bookcase ... wi.a toilia di toilicoin ... yeah, I like the second version

toilia di TAKE.ia poi.a nambo = take these book into the house

toilia di TAKE.ia nambo.pia jene.kye.a = take these book into the house and give to Jane

TAKE.iya toilia di nambo pireu jene kyireu = take these book into the house and give to Jane

méu = to exit or to take out ... I guess cat must be mèu

miwa nambo báin = come out of the house, get out of the house

.... -GO

pronounced	operation	label	example
-go	noun => adjective, plus adjective => adjective, plus verb => adjective	"ish"	gla.go = effeminate, hia.go = reddish, bla.go = quarrelsome

-go

gó = to resemble, to be like

gó dó = to be the exact image of

gla.go = effeminate, hia.go = reddish, bla.go = quarrelsome

Sometimes the -go derived words have negative connotations, as in gal.go

There is a suffix -ka (notice it is not considered a pilana), that often has a positive connotation, sometimes making a couplet with a -go derived word. For example ;-

gla.ka = womanly

kài = to appear, to seem

kò = appearance

..... Opposite meaning, same word class

The prefix for adjectives is "u"

taitau = many

utaitau = few

mutu = important

umutu = unimportant

The prefix for adverb is "u"

nan = for a long time

unan = not for a long time

The prefix for nouns is "u"

mezna = to fight

meznana = combatant

umeznana = non-combatant

As in English, not found that often. Sometimes found in rule books.

However the prefix for verbs is "ku"

kunja	to fold	kukunja	to unfold
laiba	to cover	kulaiba	to uncover
fuŋga	to fasten, to lock	kufuŋga	to unfasten, to unlock
benda	to assemble, to put together	kubenda	to take apart, to disassemble
pauca	to stop up, to block	kupauca	to unstop
sensa	to weave	kusensa	to unravel
fiŋka	to put on clothes, to dress	kufiŋka	to undress
tasta	to tangle	kutasta	to untangle

Note ... if they verbal prefix was simply u, then the same word would mean both "non-folding" and "unfolding"

kunja = to fold

kunjana = "folding" (an adjective) or "one that folds" (a noun)

kukunjana = "unfolding" or the "unfolder"

ukunjana = "non-folding" or "one that doesn't fold"

..

... Names of religions

..

klisti = chistianity ... klistime = a christian (but not necessarily a churchgoer ... a believer) ... klistiki = a minister, a priest ... klistida = christendom (archaic term)

muzlu = islam ... muzlume = a muslim

buda = buddhism ... budame = a buddhist

yuda = judism ... yudame = a jew ... yudaki = a rabbi

sai.entolo = scientology ... sai.entolome = a scientologist

Note .... None of the above take the gan suffix in the manner béu does.

Note ... The ideas conveyed by béu and béugan overlap to a great extent. Maybe beugan is first used when first introducing the concept into a conversation, but after that just béu is considered sufficient. Also as a noun qualifier, béu is the form normally used.

Note ... béu can takes the place in a persons life normally taken by a religion, however following the way of béu does not bar one from following another religion. Just as being a Buddhist doesn't necessary force one to reject the Hindu gods.

Note ... béu is one of the few words that takes both the ki suffix and the me suffix.. Usually a noun would only be augmented with one of them. For example ...

pulis = the police ... puliski = a policeman (or policewoman) ... ʔazwo = milk ... ʔazwome = a milkman

It is thought that policemen co-ordinate their activities together and hence are given the -ki suffix.

It is thought that the milkmen don't o-ordinate their activities and hence are given the -me suffix.

Of course you might come across a situation where the police fail to co-ordinate their activities and a group of milkmen co-ordinate their activities brilliantly ... nevertheless ... puliski = policemn and ʔazwome = milkman.

Note ... beuda would be a contiguous area under béu political control ... similar to Christendom ... probably will never happen

..

The waterfall chimes

Near every habitation (well not individual houses) but every village anyway. Has a waterfall chimes. Nobody knows why they are called waterfall chimes. The chimes consist of three tubes that each produce a different note when hit. These chimes ring through out the day (especially late morning and mid afternoon) and give all hearers a feeling of supreme satisfaction. it gives them a feeling that all is well in the world.

beumeu do not like noise around their habitations. They like to hear the sound that a breeze makes as it goes through the village. The biggest sound in a béu village is the sound of children playing. All vehicles are electric, all horses have rubber shoes and cart wheels have muffled rims. All machines of industry are carefully designed for quiet operation.

The bells ring out about every 15 minutes (but impossible to predict exactly). 29 (17 consonants + 11 vowels/diphthongs + R) symbols from the alphabet are encoded by the chimes. (27 three chimes long and 2 four chimes long ??) ... (the tone mark is not encoded, but it is not necessary for decipherment). Usually short poems, a bit like a Japanese haiku, are rang out. Nearly all adults can understand the chimes. They take great delight in hearing novel "haiku". Also people take great delight in composing novel "haiku" that relate a local happening concerning local characters. An appropriate "haiku" can be the talk of the village for months (and the talk of the neighbouring villages as well).

Also the chimes are used to inform people of things like football scores, etc. etc.

It is a bit of a mystery who actually operates the chimes. In fact children are told that "water spirits" are behind it all. Anyway even though the chimes seem to know all the successes/failures/embarrassments of the local population, nothing unkind is ever in the haiku. Many very funny things are in the haiku which indicates the content of the haiku approach a limit (but never should go across this limit ... well this is the theory anyway).

..... honda lé aska

..

In the Introduction I mentioned that honda lé aska are opposites ... like Yin and Yang.

However there is not any correspondence between the béu and the chinese concepts. Also the "sub-properties" associated with Yin and Yang have no correspondence with the "sub-properties" associated with the béu concepts.

Just for ease of reference I have listed the secondary concept associated with Yin and Yang below.

YIN	YANG
femininity	masculinity
soft	hard
yielding	solid
passive	aggressive or active
fast	slow
the moon	the sun
black	white
cold	hot
wet	dry
water	fire
nighttime	daytime
the earth	the sky
diffuse	focused

However "order" and "chaos" are associated with other concepts. They have each 2 "under-concepts" ...

honda is associated with the colour "sky blue" suna and "tranquility"

aska is associated with the colour "orange" nela and "activity"

And each under-concept is associated with one under-under-concept

And the under.concepts, have in turn, underconcepts of their own ...

sky blue => the sky

orange => the sun

tranquility => dead

activity => alive

As well as no associations (for the most part) with the concepts linked to Yin and Yang ... also there is strictly no association with

good/bad, truth/falsehood, right/wrong, north/south, beauty/uglyness, positive/negative, right/left ... etc etc etc

..

Minor points pertaining to honda and aska

The "béu.symbol" is a orange disk with a sky blue background (the "béu.symbol" has both a simple and a complex representation)

This imagery continues into the way that machines are marked ...

To show that a machine is working, an orange disc is illuminated To show that a machine is switched off, a sky blue square is illuminated

The button to switch a machine on, is an orange disk with a black ring on it The button to switch a machine off, is a sky blue square with a black ring on it

(Of course the functions of indication and switching are often combined in one button)

For rocker switches (such as light swithes) the top part is square and you push this to switch off ... the bottom part is semicircular and you push this to switch on

By the way "red" is associated with danger and "green" is associated with safety So for example traffic lights are exactly the same (including the orange in the middle)

By the way there are no other associations with colour ... you do not talk about a blackheart or a yellow streak etc etc ... kids are not split up according to pink or blue clothes, etc etc

..

The twida

The nearest translation in English is "resolution" or "a standard of behaviour that is set by the individual themself. They can involve a variety of activities, but are often to do with diet and exercise.

People often adopt one of a recognised set of these twida, called a twidaibu. For example ... the twidaibu london is to do 100 push-ups + have heartbeat above 130 BPS for 20 minutes + walk 9 km every 24 hours.

People involved in twida involving fasting often wear a head band. Some who are less ostentatious go in for a plaque worn on one of their little fingers. But actually there is no requirements to wear either.

When people first become beume they must undergo a ten day fast. This fast involves food only. There is no restriction of water. Also a few handfuls of rice grains are allowed every day ... just to counter stomach spasms. Now as you can imagine, his fast is extremely difficult to keep to. Most people doing it, wear a red headband when they are out and about. This help other people to avoid temping them with food among other things.

Many (maybe the majority) of beume fast for two days out of 7. However this fast is only lasts from sunrise to sunset. Again there is no restriction on water and a little rice grains are allowed. If the beume is above the latitude of 60 degrees (northern hemisphere) they are allowed to keep the fast times for somebody at 60 degrees. So you are limited to 19 hours of fasting in one day. It is usual to wear a white headband when out and about, doing this fast.

Another type of fast is to have a 4 day period every month involving a severely restricted food intake. It is usual to wear a light blue headband during that one.

Also some people who are cutting out salt have a grey patch on their headband.

Also some people who are cutting out sugar have a yellow patch on their headband.

..

However not all twida are to do with diet and exercise. Some example of other types of twida ...

a) Every second day to walk a certain path (say 500 mtr) and to pick up every piece of litter along that path.

b) To reach out to a stranger at every opportunity. Ideally to befriend one new stranger every month and to give advice/aid/(introductions to new people) to these new acquaintances.

c) Give a bath and slap up feed to a down-and-out every second week.

etc. etc. etc.

(SideNote) ... The three examples above should be are things that you can sign up for. That is ... there should be some co-ordination given from the kasʔau

(SideNote) ... In Japanese culture, hachimaki headbands symbolise determination or devotion. h)

The mandu

In the central garden and also around the elaʔa (south of the poster huts but north of the stage) are many statues representing the mandu. The mandu are deceased people who lead exemplary lives (at least one aspect of their life was exceptional). These people in no way achieve godhood or even sainthood ... but they are publicly held up as roll models for everybody. The statues are coloured as lifelike as possible. The mandu are also represented in the stain glass windows of the elaʔa. They are also represented in bass reliefs set against the elaʔa walls (both inside and outside). Inside the building they are represented by statues and tapestries and paintings. Around the outside areas containing these images are planted pleasant bushes and hedges : flower beds small lawns and walkways. Among these bushes and hedges are semi-secluded comfortable seats where people can sit and contemplate the images and also read the tomes that record the lives of these mandu. Inside also there are some indoor plants and soft seats for this purpose. Inside there is also an attendant whose task is to give out and take back these tomes.

"keeper of the tomes" and "keeper of the statues" are highly respected positions. (the job "keeper of the statues" is nearly all gardening)

There might be between 8 and 32 mandu celebrated at the particular kasʔau. The method of choosing these mandu is hazy.

There is a lot of variation among different kasʔau. They can also change over time as well.

Some examples (i.e. possible mandu) are .... Isaac Newton, Albert Einstein, Winstone Churchill, Nelson Mandela, Robert Plant, Bob Marley, Paolo Maldine, Terry McDermott, Horatio Nelson, Erwin Rommel, Nadezhda (Nadia) Vasil'yevna Popova, Thomas Edison, Steve Jobs, JRR Tolkien, Mervyn Peake, Jack London, Michael Moorcock, Jostein Gaarder, George Orwell, William Somerset Maugham, William Makepeace Thackery, Edgar Allan Poe .... etc. etc. etc.

About 50% of the mandu are very common and one would come across these many many times if you visited many kasʔau. However the remainder are less ubiquitous ... maybe a local war hero or writer or mathematician or whatever ... or often not local at all, but a second rank figure in some field that for some reason (???) was thought worthy of recognition. Some people travel from kasʔau to kasʔau and contemplate the lives of these lesser known* mandu (they usually set up their tents in the periphery of the mandu area : they are made welcome by the "keeper of the mandu)

most adult are familiar with the life story of the better known mandu

Coming of age

In the ‘’’béu’’’ tradition there are two parts in life. Childhood and adulthood. XXXX is a noun referring to the change of state from childhood to adulthood. It also refers to the rites associated with this transition.

The responsibility to make sure a child behaves properly lies with its parents. Hence XXXX is seen as a relief to parents. They are being freed of a bunden. They no longer have to make sure their child follows the law of the land (maybe the law of the land says that they are responsible, but in the ‘’’béu’’’ tradition they are absolved of responsibility).

After this ceremony, you are no longer innocent and is responsible for his or her own actions. After this ceremony you are allowed to participate in all areas of community life and bear their own responsibility w.r.t. the law of the land, ‘’’béu’’’ rites and ethics.

Ceremony held 3 days before the full moon.

The ceremony is never held at home, but at the public hall. Every season 2 or 3 of these ceremonies are taken. The usual (short) speech about the responsibilities of adulthood. They will be shown around the rooms that are offlimit to kids (in the town hall) … brief lessons are given in every room. A travelling rug is given to the female XXXXME. This has been made by female relatives and many meaning full or traditional patterns are incorporated in the design. The boy is given a Swiss-army knife (equivalent). The ceremony finishes late afternoon. There is usually special food that night. Maybe siight-seeing early evening (if family have travelled from afar to witnes the ceremony)

Often the new adult is given some responsibility in the ‘’’béu’’’ community life. (Usually this will last about 6 months) … it is important to get the new adult involved and try and find a roll that they will enjoy. Of course some people are more suited to this sort of thing than others. No pressure is put on people to get involved in community affairs but an effort is put in to try and find a match between the offices that are open and what an individual would enjoy. It is good to make the XXXXME a “stakeholder” in the community as soon as possible.

For the male XXXXME, usually a journey unaccompanied by adults is undertaken … to visit an uncle … or equivalent male relative living a distance away … usually 2 weeks is spent away.

Sometimes two XXXXME that underwent the same ceremony will do the trip together.

For the female XXXXME sometimes a journey is undertaken, but in this case she is always accompanied by a responsible adult.

The town clock

Every town has a clocktower and the clocktower has 4 faces, which are aligned with the cardinal directions. The street pattern is also so aligned : that is the four biggest streets radiate out from the clock in the cardinal directions.

Each face displaying a clock similar to the one below.

The above figure shows the time at exactly 6 in the morning. You notice that the main (hour hand) hand is pointing to the right : it starts from the horizontal. This hand sweeps out one revolution in 24 hours and it moves anti-clockwise

Notice that secondary (minute hand) starts from the vertical and sweeps out a revolution in 2 of our hours. It moves clockwise. And actually when it passes the main hand, there is a clever mechanism to stop it being hidden. It stops 3.75 minutes at one side of the main hand, and then moves directly (2 steps) to the other side of the main hand and stops there for 3.75 minutes. After that it does a step and waits 2.5 minutes, etc. etc. ... until it encounters the main hand again.

The red and the black arms do not move continuously but move in steps. The primary arm moves 3.75 degrees every 15 minutes, and the secondary arm moves 7.5 degrees every 2.5 minutes.

The clocktower is surmounted by a green conic roof (actually not really conic ... the roof slope decreases as you get nearer the bottom). Lighting from under the roof could be provided for each face. Either that or the faces could be illuminated from within at night. The faces are not exactly vertical but the top slightly overhangs the bottom.

There is never any numbering on the face.

The clock also emits sounds. Every 2 of our hours the clock makes a deep "boing" which reverberates for some time. Also from 6 in the morning to 6 at night, the clock emits a "boing" every 30 of our minutes. The first "boing" has no accompaniment. However the second "boing" is followed (well actually when the "boing" is only .67 % dissipated) by a "sharper" sound that dies down a lot quicker : "teen". The third "boing" has 2 "teen"s 0.72 seconds apart. The fourth has 3 "teen"s. The fifth one is back to the single "boing" and so it continues thru the day.

The secondary hand and the 36 diamonds should be ...

East face => white or even better, silver

North face => light blue

West face => green

South face => dark blue

(The drawing is a bit out in this respect)

..

The parish hall

..

Below is shown the plan of the parish hall. This is the administrative centre of the parish and the place where the banner-rows point to.

The parish hall is referred to as kas.heu. This refers to the hexagonal main building and the ancillary buildings and the adjoining grounds. If you want to refer to the main building alone you say elaʔa (the hexagon).

The red shape at the top of the plan is the water-fountain. It must have a red tiled roof. It is to provide clean drinking water to passers by and also a sheltered place to rest. It can take a variety of forms. Some are made very fancy and have a small "hanging garden" along their centre surrounded with pools filled with beautiful fish. There must be fresh water flowing, either continuous or on demand. Also there must be seating. There is also a small banner-row of 3 banners ... in line with the "water-hut" and on the side away from the elaʔa.

There is often a tree lined avenue leading up to the front entrance of the kas.heu. In hot countries the trees are usually some sort of shade tree. In colder countries, trees with a well defined, uniform shape are favoured ... poplars ?? The two rows of trees diverge from each other as the road passes the row of three banners. They open up to encompass the "poster-huts" but don't extend beyond them.

Usually 2 or 3 other types of tree are planted around the elaʔa (maybe 5 or 6 trees in all). This makes every kas.heu unique.

The whole complex provides the following services ...

1) A clocktower

2) Public toilets

3) A post office

4) A library

5) Archives for public records

6) A place for the parish council to meet

7) Offices for the parish council members

The black part of the elaʔa is the main entrance.

You will notice to "huts" with half their roof red and half black. These are the "poster huts". These are sheltered billboards for posting important information. The red side is for official notices (that is for what the parish officers or the central government think should be posted). On the black side the general public can post whatever it wants. New notices are posted on the small "poster hut". After 9 days they are transferred to the larger "poster huts". In béu the adjective "red" can be used to refer to something pertaining to the government, and the adjective "black" to refer to something non-government.

The orange part of the elaʔa is a stage, or actually the roof over the stage. And the area in front of this stage is a fairly large green where people gather to see the various shows that are put on. There are various conserts put on by the parish members at regular times every year. Also occasionally you get wondering groups of "players" who put on a show.

Above is how the kas.heu looks from street level (the "hut" to the left is the "water hut").

The entrance has about 1.3 m of steps to climb. There are three arches at every entrance. The central one being slightly higher than the other two.

(I have probably drawn the building too high in the street level view). Usually tall stain glass windows on 4 sides of the elaʔa. There is always at least 2 storeys within the main part of the building, sometimes more. Also usually there is a separate storey in the roof (the triangular shapes seen on the plan view, are actually windows in the roof to provide light to this storey. These windows look onto the central courtyard.)

The centre of the hexagon has a pleasing garden. In the very centre is the base of the "clock tower".

The 2 kidney shaped building are public toilets. The one on the right for the use of men, the one on the left for the use of women.

Tables and chair for setting out for the various concerts are also kept in these buildings. These toilets are kept meticulously clean. In fact every parishioner must do a certain amount of duty at the toilets every year ... keeping them clean. No fit adult is exempt from this duty.

There is a single banner just outside each of these buildings ... on the opposite side from the stage.

There are similar roof-colouring rules for other government buildings. Namely the schools have are gray-roofed and the hospitals are dark blue-roofed.

Just as every child (person that has not yet mastered the laws) has his "enjoyment day" (i.e. his birthday) so every parish has its enjoyment day. Every parish has a different enjoyment day and people frequently visit neighbouring parishes to experience the neighbouring parishes enjoyment day. In the enjoyment day there is a parade and people from different organisations and neighbourhood enter "troops" into this parade. Everybody in a troop is flamboyantly and colourfully dressed. Also the pull bizarrely decorated wagons. Usually each troop picks a different theme every year so the dresses and the moves they perform reflect this theme. A prize is usually given to what is judged the best troop, but most people do not take that too seriously. They are just out to enjoy themselves.

At night there is tasty and abundant food available from tents that have been put up on the village green. The food is provided free of charge by the parish.

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..... Arithmetic, Algebra & Calculus

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nogau = arithmetic

One further point of note ...

If you wanted to express a number represented by digits 2->4 from the LHS of the monster, you would say auvaidaula nàin .... the same way as we have in the Western European tradition. However if you wanted to express a number represented digits 6 ->8 from the RHS of the monster, you would say yanfa elaibau .... not the way we do it. This is like saying "milli 630 volts" instead of "630 microvolts".

-6 is pronounced komo ela ... komo meaning left or negative.

By the way bene means right (as in right-hand-side) or positive.

4i is pronounced uga haspia^** ... and what does haspia mean, well it is the name of the little squiggle that touches the number bar, for one thing.

-4i is pronounced komo uga haspia

-1/10 is pronounced komo diapa

i/4 is pronounced duga haspia

^*Actually these placeholder symbols are named after 6 living things. This does not lead to confusion tho'. When you are doing arithmetic these concrete meanings are totally bleached.

^**This can also be pronounced as bene uga haspia. However usually the bene bit is deemed redundent.

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Algebra

WHERE DOES THIS ONE GO ??

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haijogu = arithmetic

In the West we use x y and z to represent variables. In béu we have 3 special symbols to represent these three variables. The names of these symbols are haigan, jogan and gugan

Also in béu there are certain conventions to adhere to. If we are considering one dimension only, it is invariably called haigan and is represented by an up and down the page (see the diagram below).

If we are considering two dimension, then the variable jogan is added at 90 degrees to the haigan line (see the diagram below).

And if we are considering three dimension, then the variable gugan is added at 60 degrees to the haiganline and 30 degrees to the jogan line (see the diagram below)

I need a name for "i" 1/2 and sqrt 1/2 symbols ???

You will notice that instead of using brackets a horizontal line is placed over the elements that must be considered together. Also exponents are simple placed above the number that they qualify.

Note ... haigan is probably derived from the adjective hái. Likewise jogan from the adjective joga and gugan from the adjective guboi

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.... Calculus

laigau = calculus

yyyy = straight, straight line ... both an adjective and a noun

xxxx = curvy, a curve ............. both an adjective and a noun

Now xxxx also means function. Or at least instead of talking about putting x into a function (process) and obtaining y, the tradition in béu is to talk about xxxx defined in terms of x and y (either through an equation or simply a list of x and y values)

xxxx is usually written using the sign below.

xxxx is declared to exits in the dimensions (variabes) haigan and kyugan below.

xxxx is defined in terms of an equation below.

... how spoken out ?

Now the differential of xxxx is called molgan xxxxwo and is written as .... (the image on the RHS is the second differential)

And the integral of xxxx is called fendagan xxxxwo and is written as .... (the image on the RHS is the second integral)

Note moloi = slant, slop, incline, gradient .... fenda = area

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..... Signage

... Road

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The above is what you pass through when you enter a town. There can be no "Welcome to Pleasantsville" written. It should just be a plane red colour on top. The name of the town on the sides.

On the opposite side of this sign, the red colour will be green. There will be nothing at all written anywhere on the other side ... next town ???

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... Major Buildings

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Quite similar to the node sign for roads is the sign giving directions in major buildings (such as airports, train stations etc.). However the position of the coloured circles does not show the angle that the joining road takes at the intersection. It shows the angle from the reader to the destination beacon. Actually there is a big black ring on the floor and it is assumed that the reader is within this ring. It is the angle from this ring to the destination beacon that is represented by the position of the coloured circles.

At the bottom of the below diagram, can be seen the destination beacon. It is a sphere about 50 cm in diameter. It is supported by a black pillar which is about 6 foot high. The beacon colour follows the colour of the circle in the sign. The beacon should be located in a clear (unobstructed) area maybe about 20 or 30 mtrs from the destination (for example toilets, information desk, screens displaying timetables, passport control etc. etc.). For course the destination should be clearly visible from near the beacon.

The signs at the middle of the above diagram are found near stairways and escalators. Upon stepping off a stairway the sign on the LHS should be clearly visible. This shows what floor you are on (ground floor is floor one by the way). The other two signs are positioned near the entrance to a stairway and tell you where the stairway is going.

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... Streets

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Above can be seen a street sign. These street signs are placed in from the corner, a distance equal to half the width of the street (measured building wall to building wall). They are well above head hight and offset from the wall by 60 % of their width. In the middle section is written the name of the street.

In the top section there is the distance along the street of the nearest corner. In the bottom section is the distance along the street of the next corner (measured in units of 2.13 mtrs ... houses do not have numbers as such ... they are all addressed as to how many mtrs they are along the street). Now the sign shown is what you see looking from the corner towards the street. What is written on the back side of the sign is exactly the same as you would see if you looked over directly behind you and saw the sign across the street (i.e. at an intersection you will see eight signs, but they come in pairs that are exactly the same).

One side of the street will have negative numbers. If you are walking away from the centre of town, then the negative numbered side will be on your left. If you are walking around the centre in an anti-clockwise direction, then the negative numbers will be on your left.

The start of the street is marked will the symbol for zero (a black dot), and no black triangle.

The end of the street is marked by that part of the sign having a red background (and no triangle).

To try and give you an idea of the system, I have drawn the diagram above. The signs 1, 2 and 3 are what you see on "olive street" at positions 1, 2 and 3.

What I have shown as pink should actually be red. I have done a bad drawing. Every instance of "olive" should be the exact same size. A lot of the signs will be different heights as no blank spaces are allowed inside a sign. Only one font and font size are allowed for every sign in a town.

One further point. If you are walking from the centre of town, and the street you are on is within 18 degrees of directly out from the centre, then every street name you see will have a green background (However the red background has precedence when green and red both apply).

No street can be longer than 1,872 units long (about 4 km)

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..... Symbols

..

Words are not always written out in full. Certain common words have their own special symbol. For instance the ergative pronouns ...

And the non-ergative pronouns ...

The words "table" = pazba, "bracket" = gizgi, "interior wall" = ozdo and "chair" = yuzlu have probably got some relationship with the above symbols.

And the determiners ...

Note that dè looks similar to the sign for dùa ... similar but not exactly the same. The two slanting strokes meet the vertical stroke exactly halfway along for dè.

And the particles lè "and" and lú "or" ...

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..... Some Musings

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^* WHAT ??? ... To get enough food ... is that it ??

it is not a complete answer ... but it is about 80% or 90% of the answer)

E) ... Other bits and pieces ... but really, they pale into insignificance compared to D).

However that fact should not condemn it to disregard. By arranging the beukia in such a way that people of "compassion" and "taste" always rise to the top of the organisation and and also by having a method that allows for continuous revision of every aspect of itself, béu should produce truths and ways that are very worthy of regard.

"béu" specifies certain "best practices" for many many aspects of life. These "best practices" encompass many varied aspects of life.

For example the manner in which the 5 yearly festivals should be celebrated, what screw shapes and sizes should be used, how a man should treat his wife and a woman her husband, the periods of fasting and dietary restrictions that each individual should undertake.

These are just some examples of these "best practices". Actually each of these "best practices" are given a level of importance. There are 3 of these levels ... "recommended", "highly recommended" and "an absolute must".

These "best practices" are set out in various books. Theses books are held to be "canonical" or holy. However these writings are not set in stone, and there are mechanisms where by these books are updated and also new books can be added to the "special books".

Some people consider these "special books" to constitute a religion that has no god. However other people follow these "best practices" as just "cool things to do" and fit them in to their lives under another over-reaching belief system, such as Christianity or Islam (in much the same way that the early Buddhist adherent were free either to forget the old hindu gods or to continue to venerate them).

béu place great importance upon education and lifelong learning. There is a core body of work that all béume must read. Also there are a great many “recommended works” that they are encouraged to study.

The most important “daily ritual” is 15 minutes given over to the study of these books..

béume are expected to show generosity, hospitality, and to constantly pursue of social justice and reform of poor institutions. They are discouraged from the excessive pursuit of luxury and status.

Rather … they believe that in order to be happy, you need …

1) A community of good friends

2) To be engaged in work that gives satisfaction (as part of this self-empoyment is look favourably on)

3) To spend a part of each day in contemplation (reading the holy books is believed engenders this contemplation) ... beume believe that the highest calling in life is to expand the body of knowledge that humanity possesses ( peugəŋgau) ... to accomplish addition or amendment to one of the treasure of books that are considered "cannonical" is to gain the greatest regard possible from fellow beume.

For the harmonious functioning of society as a whole, everybody should follow the rule …

1) What you do not wish for yourself, do not do to others

Probably the most detailed part of béu is beuba (the language of béu).

First some new words concerning béu ...

beuki = a person that follows béu and takes part in the community of béu

beume = a person that follows béu but follows in a private manner.^*

beugan = all the people that follow béu plus all the paraphernalia of béu (i.e. buildings, flags, clothes, etc. etc.)

Note ... I will not use the term beuba from now on ... I shall simply say béu. This is sufficient since it is obvious that I am talking about the language. In a similar way, in a book about language you do not continuously come across the term "the English language" ... but rather "English".

The foundations of béu

Some questions and answers ...

Question ... What is béu ?

Answer ... béu is a way of life.

Question ... Where does béu come from ?

Answer ... Well béu was wilfully constructed here, down on earth, by humans. But actually béu is designed to evolve over time, so maybe it is better to say that béu is "being constructed", rather than "was constructed".

Question ... Why was béu constructed ?

Answer ... béu was constructed to fill a gap in the life of a man. Or perhaps it would be better to say ... béu was constructed to fill a gap in the lives of men.

Question ... What was the starting point in this construction ?

Answer ... The starting point for constructing béu was to ask two questions. Which were ....

What is a human being ?

What is the point of life ?

After some thought the first question was answered on three different levels …

A) ... A collection of genes.

B) ... A collection of urges ... to eat, to drink, to have sex, etc etc etc

C) ... A network of friends and family … loved-ones.

And after some further thought the answer to the second question was answered …

D) … To get enough food.^*

béu is an attempt to build a "framework" for life. A framework that is compatible with the 4 answers given above. But why a framework, you might ask. Well it seems to be a psychological need. Because people are happier when they are told what they can and can not do, what goals are worth striving for and which are worthless. And also as part of this "framework" ... well people like "ritual", they like purposeful action without too much thought, they like the thought that they are part of something bigger than themselves, they like to feel meaning in their lives, they like to feel that they are part of a tradition that stretches back eons and eons. ( OK ... béu can not fulfil the last item ... or at least, not at the moment)

In short béu is a gigantic collection of meme's ... aesthetically pleasing and slotting together harmoniously with each other.

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Three basic concepts ... angwa, honda and aska

At the centre of this body of work defining the "best practices" there are 3 important concepts.

angwa can best be translated as "harmony"

When used in relation to motion it can be translated as "grace" When used in relation to design it can be translated as "elegance" When used in relation to text it can be translated as "poetry"

angwai is an adjective meaning "graceful", "elegant" or "poetic"

angwa is considered getting the right balance between honda and aska

honda can best be translated as "order"

aska can best be translated as "chaos"

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..... Mmmh

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I	pás	só pà	we	yúas	só yùa
		we	wías	só wìa
you	gís	só gì	you	só jè
he, she	ós	só ò	they	só nù
it	ʃís	só ʃì	they	ʃís	só ʃì

Noun		Particle for a headless relative clause

kyù	occasion, time	kyù	"the time that", when
dá	place	dà	the place that
kài	sort, type	kai.a	"the type that", "as"
làu	amount	lau.a	the amount that

..

The particle for an ergative headless relative clauses about things or persons is so.a ( maybe this can be considered a contraction of só ʃì à or só ò à ... by the way, these two forms are never found )

The particle for a non-ergative headless relative clauses about things is ʃi.a (this can definitely be considered a contraction of ʃì à ... the form ʃì à is never found although it is valid by the rules of grammar)

The particle for a non-ergative headless relative clauses about persons is o.a (this can definitely be considered a contraction of ò à ... the form ò à is never found although it is valid by the rules of grammar)

The head of headless relative clauses about people ... ò à or só ò à ... nù à or só nù à ... well actually any pronoun can be patterned like this.

..

The house cell

In the Christian religion, for the average adherent, the hour spent in church on Sunday represents the main obligation ... in terms of time anyway. Of course most Christians support their church financially and often their devotion results in some socialising with their fellows believers. This socializing usually has the aim of doing good-works but of course people enjoy socializing and these get-togethers often supply moral support with respect to personal problems and probably there is mutual re-enforcing of beliefs and a feeling of "solidarity" with respect to life's problems and the rest of the world in general.

The main time demand for a beuki is not sitting in a church listening to sermons but privately reading. This reading is done in a special room called a "cell". The volumes containing the body of knowledge that is considered "canonical" is read.

This reading is the most basic obligation however and most also go in for other "duties" such as dietary restrictions and prescribed daily excercise routines (to some extent at least). Many also volunteer time and money to the many activities which are proscribed by béu to promote personal happiness and social cohesion (these activities are actually designed to have the results (mentioned in the above paragraph) which seems like a chance by-product of certain Christian practices).

Other sections will go into detail about the duties touched on above. However this section is only about how the requirement to spend a certain time each day, reading the body of knowledge that béu considers "canonical" * affects the architecture of the typical béu followers place of residence.

..

The above shows the plan view of a "cell" : the room in which the reading of the "canonical" works is done. There is usually a cell in every family dwelling. It is a requirement that the cell is perfectly square and is windowless. Also the only lighting permitted is two oil lanterns fitted over either shoulder of the "reader" to cast light over the top of the lectern.

Behind the door is situated the bookcase that contain the "tomes" that constitute the béu canon. It is attached to the wall as opposed to standing on the floor. It can also be recessed into the wall.

Facing the door there is a large tapestry (a poster would also do). The image is usually of an awe-inspiring view of nature. However colourful fractals or geometric patterns are also quite common.

The rectangular object is a lectern. And behind the lectern is a comfy seat. And either side of the seat (above on the wall) are two lanterns.

As can been seen, the seat and the lectern are quite low. The chair is legless and the usual method is just to cross your legs on the floor just to the front of the seat.

It is common to excercise and bathe before doing your daily reading. Also many change into loose robes of a light blue colour, before entering the cell.

On the wall facing the lectern is "the shelf".

..

Below is shown a robe that is optionally put on before entering the cell to read. It is light blue ... quite similar to a robe that an Egyptian peasant would wear.

..

Below is shown the shelf attached to the wall facing the reader. About 4 or 5 feet of the ground. It is in the shape of an ellipse from which a third has been cut off from the depth, allowing it to be flush with the wall. In the middle is a small naked flame in a glass. Either side of the are two oblong vases with flowers. On the extremities (over the focuses) are two objects d'art. (the support or supports for the shelf are not shown)

..

Below is shown one of the lanterns. Obviously to prevent fire these ate placed in fairly substantial brackets connected to the wall.

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Other items sometimes found in the cell ...

The books are meant to be read in 20 minute sittings and there is ofter an egg-times that counts out about 20 minutes. Usually about 6 inches high and kept on a special indentation on the lectern

A large glass goblet filled with marbles. They are numbered and come in different sizes. Used for keeping a record of what chapters have been read. All the marbles from one book would have the same size and colour. Perhaps inside the lectern is a large wooden tray with indentations. One indentation for every marble. When the goblet is empty and the tray is full, the course of study has been completed.

Large cards. A bit like playing cards but bigger and more solid. Each with intricate designs on it. Usually some sort of fancy box for them as well. These are for keeping a record of what chapters have been read.

Obviously if you have the cards you won't need the goblet and vice versa.

..

At the present time, the body of work that is considered "canonical", consists of 15 volume (at the present time)s. However unlike other movements ... in béu, there is actually a mechanism for updating and improving these "proscribed books". The very opposite to every other religion. Every other religion has shown a strong instinct to hastily gather a body of script together and then to "set it in stone" ... well that is a by-product of our mental make-up. Hopefully the results of a more deliberate method will also be considered worthy of reverence ( or a little consideration at least :-) ).

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The "canon"

Well there is the main volume of course ???

..

Then there is the 5 volumes containing the "5 main subjects".

History ... I have temporarily made Jared Diamonds book, "Guns, Germs and Steel" canonical (until the proper tome can be written of course).

Mathematics ...

Chemistry ... (maybe 30 % of the pages of this book will be given over to organic chemistry)

Physics ... Actually more comprising what I would call Engineering Science ( motion of bodies, forces and their direction within a bridge, etc. etc. )

The language of Béu ... actually a broader linguistic course

..

Then there is the 5 volumes containing the "5 minor subjects".

Human Physiology/Health ... maybe about 10 % of the pages of this book will be given over to how other animals do things (after first explaining how the human body does things of course)

The Civil Society which surrounds the beuki ... for example banking system, mortgages, local government, central government, tax, how the tax money is spent etc.etc.

Geology ...

Geography ... physical shape and how countries interconnect ... populations and population growth ... stage of development ( country by country or region by region )

Accounting/economics ...

..

We soon get on to "practical" subjects, such as metalwork, which is not really suited to be learnt solely from a book. So no more subjects needed ... better to restrict them to 10.

..

Then there is the x volumes concerning behaviour. (That is interpersonal relations)

General behaviour ... I have temporarily made Dale Carnegie's book, "How to win friends and influence people" canonical (until the proper tome can be written of course).

Husband <--> Wife ... I have temporarily made Nancy Van Pelt's book, "Highly Effective Marriage" canonical (until the proper tome can be written of course).

Employee <--> Employer ... There was a very good book by two guys with Dutch sounding names ... published at least 20 years ago ... I can not remember or find the book at the moment.

Child <--> Parent ... ???

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Then there is a smallish book about First Aid

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These canonical book are not set in stone however. There will be a mechanism for updating them.

Maybe this seems like a contradiction of terms ... a canonical body of work, yet mere mortals are allowed to change it. Well for some reason it is accepted by the beuki. Of course the scholars who update the work are very respected and there is a lot of conferring done before any update (also "any" bickering about what to update, is kept well out of the public eye).

The food complex

Many of the delights of life are found in the company of fellow human beings. Especially like-minded human beings. A lot of the customs of béu are designed especially to help people find that delight, to make them feel as if they are part of something bigger than any individual, to feel as if they are part of a community. The following is a tradition that has been designed with this in mind.

Every 3 seasons everybody is expected to get together with one other person and invite 2 strangers to dine (usually it will be to a home of one of the inviters). This is arranged by the local town hall. It is to facilitate meeting people that live near to you but that you do not know well. It is meant to be an enjoyable occasion for all involved. Only the 4 people should be present. Sometimes the hosts are siblings, sometimes a couple and sometimes friends. Usually the invitees do not know each other very well ... but sometimes they are a couple. Obviously some people are not into this sort of thing so they shouldn't be forced ... but they should be encouraged to be both hosts and guests.

The parish flags

béu country is divided into "parishes". These are rural communities of 10,000 -> 50,000 people (urban areas have are distinct from rural areas and have a very different administrative structure).

The parish boundaries follow geographical features, such as streams and ridges etc. However the shape of a parish approximates to a hexagon. In fact in a total featureless landscape it would be a hexagon.

The rim banners

Each parish has 6 banner-rows along its boundaries. A banner-row consists of 17 banners about 10 m apart. Each banner is made from a pole about the girth of an adults arm or leg. Each pole is about 7.5 m high and the top 5 m of the pole has an orange banner. The cloth of the banner is about 1/3 m wide. When about half the original cloth has been weathered away the cloth should be replaced, best to do an entire banner-row at on time. These banner-rows are normally placed in prominent positions. They can be anywhere along a boundary, but it isn't considered good to have the gap too small or too big between any neighbouring banner-rows.

In sparsely populated areas you get what is called a super-parish. They are around 10 times the size of a normal parish (but their population falls within the 10,000 -> 50,000 limit). These super-parishes have 2 barrier-rows per side(that is 12 in total), and each banner-row has 19 banners. All these banner dimensions are about 15% to 20% bigger than normal.

The outer banners

About 2/3 of the way out from the parish centre there are what are called the spoke banners arranged in banner-rows. There are 4 of these banner-rows and each has 11 banners. Again these are in prominent positions and/or well visible from roads. Again they should be quite spread out from each other.

Each of there banner-rows, instead of delineating the parish boundary, point towards the administrative centre of the parish, the kasʔau.

(For a super-parish there are 8 banner-rows with 13 banners each)

The inner banners

About 1/3 of the way out from the parish centre there are what are called the spoke banners arranged in banner-rows. There are 3 of these banner-rows and each has 5 banners. Below is what a banner looks like.

Again each of these banner-rows is pointing to the kasʔau.

(For a super-parish there are 5 banner-rows with 7 banners each)

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