The suffixes -mmu-/-num- and -numu- are a pair of adverbial suffixes (Position 6) that make a distinction that English renders as separate words are –mmu-/-num- ‘allow’ and –numu- ‘permit’. The negative meanings of these suffixes are ‘hinder’ and ‘forbid’, respectively. The suffix -mmu-/-num- carries no legal implication, whereas –numu- has legal force behind it. The suffixal form –mmu- is used after a syllable with an oral vowel, -num- is used after a nasal vowel (one that ends in /m/). Both –mmu-/-num- and –numu- trigger the Causative Construction, provided that the Causor and the Causee are different. The suffix remains in the converbal slot (Position 6). In the imperfective aspect, the one who permits (or allows, or hinders, or forbids) something is the Causor in the Nominative or Ergative Case, the one who is permitted is the Causee in the Instrumental or Animate Instrumental Case, and the thing affected is the Recipient in the Accusative or Absolutive Case. In the Perfective aspect, the one who permits (or allows, or hinders, or forbids) something is the Causor in the Nominative or Ergative Case, the one who is permitted is the Causee in the Absolutive or Accusative Case, and the thing affected is the Recipient in the Dative or Allative Case.

Le pesoneki yetelo elelipummunama.

Le pesonechi yetelo elelifungmunama.

I allow you two to eat the pieces of fruit.

Le yetelosu saso ileyosommunana.

Le yetelosu saso ileyosongmunana.

I allowed you two to eat the pieces of fruit.

Le pesoneki yetelo elelipummunamu.

Le pesonechi yetelo elelifungmunamu.

I will hinder you two from eating the pieces of fruit.

Le yetelosu saso ileyosommunanu.

Le yetelosu saso ileyosongmunanu.

I hindered you two from eating the pieces of fruit.

Le pesoneki yetelo elelipunumunama.

Le pesonechi yetelo elelifunumunama.

I permit you two to eat the pieces of fruit.

Le yetelosu saso ileyosonumunana.

Le yetelosu saso ileyosonumunana.

I permitted you two to eat the pieces of fruit.

Le ikatu saso salekesosumnumnuna.

Le ikatsu saso salekesosungnungnuna.

I allowed you to kill all of them.

Le pesoneki yetelo elelipunumunama.

Le pesonechi yetelo elelifunumunama.

I forbid two from eating the pieces of fruit.

Le yetelosu saso ileyosonumunana.

Le yetelosu saso ileyosonumunana.

I have forbidden you two from eating the pieces of fruit.

Le ikatu saso salekesosumnumununa.

Le ikatsu saso salekesosungnumununa.

I authorized you to kill all of them.

Nummunamuyam – bureaucrat

Nummunamaki – bribe

Nunumunamayam – one who can authorize

Nunumunamakim – office

Kenumunanakim – the place/project authorized

Kenumunanaki – permit (the actual form) to do something

In Siye, the suffixes -te-, with the imperfective PAM suffix, and -ka-,  with the perfective PAM suffix, as well as -teka- with the irrealis PAM suffix are closely connected. The specification of aspect is critical here, because -te- with the perfective PAM suffixes is associated with a different cluster of suffixes.

The suffix –te– with the imperfective aspect indicates ‘to want to do X’. The polarity and mood can vary. Examples using the suppletive verb -yo-tu- (imperfective) -sa-tu- (perfective) ‘to hear’. -yo- witth the perfective is from the suppletive verb ‘to eat’. -sa- with the imperfective is from the suppletive verb ‘to (get) wet’ ‘to drink’.

eleyoputetuma.

eleyofutetsuma.

I want to listen to it.

eleyoputetumesum.

eleyofutetsumesung.

If I wanted to listen to it.

The suffix –ka- with the perfective aspect indicates ‘to have resolved to do/be X’.  The polarity and mood  of the suffix can vary.

elesapukatuna.

elesafukatsuna.

I have resolved to listen to it.

elesapukatune.

elesafukatsune.

If I had not resolved to listen to it.

The suffix -teka- is translated differently depending on the aspect of the verb. If the verb is irrealis, it is translated ‘I would like to X’. Certain districts, whose speakers have received a poor education, use -te- and the irrealis PAM  suffix for -teka- and the irrealis suffix, even while using -teka for the perfective!

eleyoputekatume.

eleyofutekatsume.

I would like to listen to it.

X eleyoputetume.

X eleyofutetsume.

I would like to listen to it.

X elesaputekatunneku.

X elesafutekatsunehu.

I wouldn’t have liked to listen to it.

If -teka- is paired with a realis PAM suffix, the verb should be translated, ‘must X’. Certain districts, whose speakers have received a poor education, use -wi and the perfective PAM  suffix for -teka- and the irrealis perfective suffix, even while using -teka- for the imperfective!

eleyoputekatuma.

eleyofutekatsuma.

I must listen to it.

elesaputekatunu.

elesafutekatsunu.

I did not need to listen to it.

X elesapuwitunu.

X elesafuvitsunu.

X I did not need to listen to it.

Two suffixes which learners of Siye often confound are -mulu- and -like-. -mulu- indicates ‘to do X in vain’.

sili elekesomulunana.

shili elekesomulunana.

We two have built the house in vain.

The negation of the suffix works in the default fashion, by changing the suffix which indicates polarity, aspect, and mood (the PAM suffix).

sili elekesomulunanu.

shili elekesomulunanu.

We two have not built the house in vain.

The suffix -like- indicates ‘to fail to X’

sili elekesolikenana.

shili elekesolikenana.

We two have failed to build the house.

-like-, unlike -mulu-, is a member of a class of suffixes called ‘inverse suffixes’. These suffixes use the floating negative suffix -ku- rather than changing the vowel of the PAM suffix. There are (unfortunately) regions in which -like- is not treated as a suffix of the ‘inverse suffix’ class.

sili elekesolikekunana.

shili elekesolikehunana.

X sili elekesolikenanu.

X shili elekesolikenanu.

We two have succeeded in building the house.

So far, one might be tempted to think that the two suffixes do not intersect sufficiently to create confusion. Consider, however, the translation of these two sentences.

layuluwepumulukima. layuluwepulikekima.

layuluvefumuluchima. layuluvefulikechima.

The first sentence contains the suffix -mulu- and therefore should be translated ‘he searches for me/us in vain’. The second sentence contains -like- and therefore should be translated ‘he fails to search for me/us’.The first sentence indicates that the individual is searching for us. The second sentence suggests that the individual has not started the task. If these sentences are negated, they become

layuluwepumulukimu. layuluwepulikekukimu.

layuluvefumuluchimu. layuluvefulikehuchimu.

The first sentence should be translated ‘He does not search for us in vain’, probably indicating a successful search. It could, however (depending on context) indicate that the individual has decided that the searching is futile and therefore is not doing so – a more positive spin on the previous sentence layuluwepulikekima. The second sentence should be translated ‘He does not fail to search for us’ or ‘He succeeds in searching for us’. This sentence does not commit itself to the success of the search, just commends the individual for her devotion to the task.

Further illustration of the subtle interactions between these suffixes appears in the verb -uluwe-tu- ‘to find’.

i layuluwelomulutuna. i layuluweloliketuna.

i layuluvelomulutsuna. i layuluveloliketsuna.

She found us in vain. She failed to find us.

i layuluwelomulutuna. i layuluwelolikekutuna.

i layuluvelomulutsunu.  i layuluvefulolikehutsuna.

She did not find us in vain. She successfully found us.

The first sentence in this set indicates that we were found, but it did not accomplish the further goals of our captor (or rescuer). The second sentence indicates that the searcher failed to find us. The third sentence indicates that we were found, and the larger goal was accomplished. The fourth sentence indicates that she did find us but places stress on the finder rather than the finding (otherwise why not use the simple form layuluwetunu?)

So the relationship between the suffixes –mulu- and –like- is complex and demands careful attention from the translator of Siye texts.

A great river flows from the rains of the Mountain, through the Valley, pools in the Lake, then sinks into the sands of dying Mars. Siye is the language of the valley, Ulok is the language of the mountain, and altogether different is the language of the Southern Men who tend the covered canals. Here are the chronicles of those languages, principally Siye, although the others may also appear.

The Simayamka, the speaker of Siye, live in the Valley, a complex of city-states, bound together by trade and deference to the Guild of Scholars who ensure the clarity of the language.