Admonitive mood

The Admonitive is a rare mood I must confess, it is a somewhat cousin to the Imperative but asking for someone to grant permission to do something. In any case it implies the meaning of "letting someone do something", instead of complete commanding of something. As it adds an argument it stands quite differently from the imperative, it does not have a particular transition all to itself, but rather uses a suffix attached to a transition. Let's get a look at it:

If I can say:

tanakas, I speak

You can use the imperative: tananma, speak!

Or the admonitive: tanakabin, let me speak!

You could also add a pronoun, so you would get:

shiran tanakebin, don't let me speak to him!

And you can take it a step further:

yaran tanatebinsi, don't let him speak to me! (Using the factual evidential)

Historically one might argue that the suffix started off as a particle that quickly got fossilized into the verb. This particular mood is mostly used to ask any kind of permission and also in very polite contexts to allow for the recipient to grant a good wish upon the speaker. More on that soon.

Numerals, part 2

We've seen numerals in Kareyku before up to the number 10. And this is the important part, because after that numerals become very predictable. To get the number following the 10, you just join 10 + number, so, if we continue with this logic we get:

haru-tiri, haru-kana, haru-hatiri, haru-hakana, haru-soka, haru-nawa, haru-hasoka, haru-hanawa, haru-naka.

The list might make this more simple:

Number	Kareyku
11	haru-tiri
12	haru-kana
13	haru-hatiri
14	haru-hakana
15	haru-soka
16	haru-nawa
17	haru-hasoka
18	haru-hanawa
19	haru-naka
20	kana-haru

From this point forward the numerals will repeat themselves in the same pattern, reverting the order for the tens. Finally we should note that the number 100 is not haru-haru, but qayo.

Imperative mood

The imperative mood has a particular form in Kareyku. In essence it only works for the second person and it's the same whether it is singular or plural. The form it uses is somewhat strange due to historical changes which I will not discuss here (but may in the future). The form is: -nma, and it is inflected just like any other well-born transition has been inflected up to this point.

ikan tokinma!, protect me!

qappanma shu!, eat up!

You may ask yourself if one can use it in the passive, well yes you can. The form would be then;

tokeyma!, be protected!

I'm imagining it would be used as a kind of farewell or good wish. Note how the -n- drops but the infix remains the same. Now you may be wondering if the detransitive suffix will cause any problems, since it is essentially an -l- and it creates quite a pickle there. The answer is, the -nma applies for both transitive and intransitive verbs alike:

marinma!, come!

tinma!, do it!

tananma!, speak!

And so, the imperative can be used in all the tenses, but this would be very hard for me to explain without resorting to Ancient Greek. I will expand on this delicate item later on.

How to Present a Verb?

After looking at all the different tenses and moods one might justly ask, how then do I enunciate a verb in Kareyku? Or what's the equivalent to an infinitive/gerund in Kareyku? As it happens, there is such a form. In Kareyku the intransitive form in the third person is used to convey what other languages do by way of the infinitive or a noun gerund form.

qappalta, to eat/the eating

tokilta, to defend/the defending

Or to make a sentence;

qappalta pile gade, "eating fish is good"

So in this case it's a general statement that eating fish is something good or healthy. It can also be used as purpose constructions such as English "to eat", example:

marinma tokilta odanu inwa, "come to defend your son"