There are several main types of pronunciation in the steppe tribal languages:

1. The basic sounds that can be produced by the human vocal cords are mainly A, E, I, O, L, Q, U;

2. The elephant sound emitted by the natural environment is divided into long tone, short tone and double short tone, the one ending with "basic tone + divine syllable" is a long tone, the one ending with "basic tone" is a short tone, and the syllable with "j" is a double short tone;

3. The special sounds that indicate the connection, word order, source, and description order are mostly runes with "J" as the initial sound;

4. The special sounds in the honorific title are mainly the three syllables of "X", "Y" and "Z". Pen "Fun" Pavilion www.biquge.info

For example, in the "Cin-din-Ta" tribe, the meaning of the rune "Din" is the clanging sound of a stone wall vigorously struck with a stone knife, while in the "Mu-Tua-Yin" tribe it is interpreted as "the sound of gold when a metal knife and axe hit a stone". In terms of pronunciation, there is no difference between the two, but in terms of literal meaning, the former is mostly used to describe the engineering work of digging mountains, while the latter is mostly seen in the sound of the battle between the two armies when the gold and stone weapons come and go.

The same rune has different interpretations in different tribes, and similarly, the way they pronounce the word is also very different. In the ritual rules of "Yo-Fo-Hi", the god of the sky, "A-Fo'ol" is pronounced "A-Fo-Or-L", "Ka-Sin-Ki" and "Mo-Ruq-Fa", and "A-Fl" in "Mu-Tua-Yin". This is because "Yo-Fo-Hi" is located at a high altitude where the wind is constantly blowing, and the sound of "Ka-Sin-Ki" is naturally high-pitched and continuous, and the camp of "Ka-Sin-Ki" is built by the river, and the wind here is dominated by gusts of gravity blowing down from the mountains, and this type of wind will slam down on the person and then quickly disappear, leaving only the skin that is blown by the strong wind, in which case the imitation is short and has an ending; The city is surrounded by forests, and the wind here is not strong, and the breeze is the main thing, so the pronunciation is naturally moist and silent.

In addition, the most pitiful thing is that "in the context of the same character and sentence formation, the same meaning and the same context, there is a difference in meaning when analyzing the character in a single sentence", which is to make it clear: each character in a sentence is the same, but in different tribes, the character in the sentence has different meanings. For example, Lek-Yin_Fon-Kal_Jhi-Yo_Fua'ar-wen'no, which says "there are not enough fish caught in the river", where the first, third, and fourth symbols all have the same meaning, and only "Fon-Kal" has some differences. In tribes near the river, "Fon" means "throwing a short spear with a backspin into the river", but in tribes far from the river and near the mountains, "Fon" is interpreted as "polishing a short spear for fishing", and in the same way, "Kal" is "the muffled sound of a short spear piercing the belly of a fish" in the riverside tribes, and in the hill tribes it is "the click of an empty spear hitting a stone on the riverbank". Not only that, but for the Omi tribes, "Fon-Kal" was an action word, but for the hill tribes, it became a word that "describes the action itself" (which can also be understood as a noun).

But the most maddening thing happened: among the "Pu-So-Hun" tribes, who live in the mountains and are close to the river, "Fon-Kal" is used to describe a "moving action" (i.e. a "gerund") such as "fishing", but there is no such thing as "yesterday", "past", or "was" fishing in their descriptions, because for them, fishing can only be in a "state of progress" When there is no fishing, the fishing gear is prepared, and the fishing is "harvested". But even if the meaning and use of the characters are completely different from those of other tribes, there is no need to change the order of expression of the above sentence when actually using it, and even obvious inverted words like "Jhi-Yo" do not need to be changed, and they can be copied and used. ！

This has brought a huge obstacle to the sorting of language symbols: on the whole, there are more than 1,700 words in the language of the steppe tribes, but they are distributed in different tribes, and the amount of vocabulary differences between tribes is large, and there are also differences in the interpretation of the words themselves, which must first carry out the interpretation screening of a single symbol - most of the people who have the ability to screen are the high-level of the original tribes, that is, the people who originally controlled the core interests of the tribe. In this way, the biggest obstacle to this job is the conflict between Hado's inner thinking about whether to use these old interest groups.

Let's not talk about the rights and wrongs of this for the time being, it is not so easy to sort out the order of the language symbols. First of all, the original runes of each tribe need to be collected first, and Hadu ordered the craftsmen of the original "Cin-din-Ta" to dig the mountain stone to create a standard stone slab that is 1 arm long and 3 palms wide, and then have the people of each tribe who know how to draw the runes paint on it with the red sap of the bitter tea tree. Then, in the basic tone category, the slate stacks were put together, and Hadu looked at them one by one, and then considered simplification. It doesn't seem like a problem, but the problem lies in the accuracy of the pronunciation of this "basic sound": some tribes do not distinguish between "O" and "L", others do not distinguish between "A" and "E", and even some tribes do not hear any difference when pronouncing "Jo", "Sjo", "Qj", "Qol", and "Qjl", which is a headache.

Originally, this scheme was more suitable for the standardization of language symbols in a single tribe, but after all, now "Shin'ne-Nu" is a "complete tribe", and if the tribes are regulated separately as before, then this unification cause will exist in name only.

The result of this is that the outside of the tower is filled with hundreds of stone slabs of various ghost drawings. It's two stories high. ！

During this period of time, Hadu did quite boring things every day: not to mention eating and sleeping, in the morning, he ordered someone to bring the slate, thinking about how to simplify the painting process and strokes, and to ensure that the characters were expressive enough; in the afternoon, he painted anew, and then took the new picture to the old tribe leaders who originally painted to check and discuss whether it was clearly expressed; in the evening, he would also pick up the lantern and fight at night, light a small lamp fueled by tallow, and plan the regular character slate for the next day.

This may seem like a simple thing, but it's actually very troublesome. The slate is 40 weights, and it takes 4 people to lift it, but fortunately, Hadu has a lot of strength to be able to hold it when watching. Originally, he wanted someone to move the slate upstairs, then move the slate downstairs, then move the slate upstairs, and then move the slate downstairs, but later Hadu saw that the person who moved the slate was tired enough, and he himself was annoyed by this matter and was speechless, so he had to go downstairs to check. It's nothing if you don't go downstairs, and I'm really scared when I go downstairs: the high-level of the original tribe from the same tribe actually has different opinions on the painting of the god rune characters, and the tribe with a large number of high-rise people has painted more than 300 stone slabs at most, which immediately caused the number of stone slabs stacked under the tower to exceed 4,000 at once, and Hadu couldn't help but be a little dumbfounded.

In addition, the head of the quarry reported that the transport of the slabs consumed a lot of manpower, and that it was an urgent time for the tribes to rebuild, and that this transportation involved the actual need to arrange for the personnel to be placed in the various important places. The slabs need to be transported from the quarry to the distribution center, then to the original sites of the various tribes, and if they have moved, to the new sites. The distance between the tribes is far and near, resulting in the uneven allocation of transportation personnel, and at this time, the ability to allocate resources is not so easy to play, including the lack of language symbols themselves, and the personnel in charge of transportation will not understand when explaining things to the original high-level of the tribes. And when these old high-rise buildings painted the slate, they don't know, so they can only go every few days to move back the stone, but this will be because of the number of high-rise people in different tribes, the difference in painting ability, the speed of painting, quantity and quality of painting, some tribes have not been able to draw a complete rune after a few days, while other tribes have painted 100 slates, which directly leads to the transportation personnel unable to move the slate back. Hadu had a headache when he heard the grumbling of the quarry leader, and it seemed that the work of sorting out the characters had to be done in a different way.

If it weren't for the high-level of the old ministry to draw to collect the runes, then there was another way: let Hadu directly take out those complete "simplified characters" from the consciousness space and use them. However, this will create a new problem: the runes in the consciousness space are indeed complete, easy to use, and efficient, but there is a generational gap between them and the existing runes on the grassland, and Hadu can understand them directly, which does not mean that the people of "Shin'ne-Nu" can also understand them. Of course, the benefits are also obvious, this set of complete and simplified characters has a very good vocabulary classification and meaning group division, and the pronunciation is classified according to the pronunciation methods and rules of the grassland, and there are no longer the "pronunciation characteristics" of various tribes as before.

It's just that just like Hadu was contradictory about using the old tribe's high-level before, he was also entangled in his heart about directly using this set of "normalization characters". Originally, he unified the grassland, just to free the tribe from the old system, so that the old high-level would return the tribal interests in their hands to the tribe itself. Now, if he were to implement a new rune system, it would be equivalent to putting a new neck ring on his clansmen, and this time it was he himself who had "Shin'ne-Nu" firmly in his hands, more than those of the old higher-ups.

This is the inevitable mechanism of the development of the times: no era can completely abandon the various rituals and rules of the previous dynasty after the innovation, and the vested interests of the previous dynasty will not be all abandoned and replaced due to the change of the times, and if the ruler of the new dynasty wants to stabilize the hard-won victory, he will have to use these old ministries.

In this way, Hadu actually did not want to be the so-called "ruler", in his mind, he was parallel to the status of other people, and he would not think of himself as superior because he dominated the great cause of the unification of the steppe. Limited by his ideological realm and the degree of civilization of this era, he still cannot understand the two concepts of "the needs of the times" and "class".

Fortunately, Hadu's insight is a certain level higher than the average of people in this era, and he can still see at a glance the crux of the "seemingly obvious" problem: the pursuit of pure power on the grassland. After all, it was the era of slash-and-burn farming, and the human tribes on the steppe inevitably needed to obtain the necessities of life by going out to hunt, in addition to the meat and wild fruits they ate every day, they also needed to replenish animal fat (used as lighting fuel), beeswax (used to stop bleeding from trauma), gum (used as a binder), and thorny plants (used to defend against wild animals outside the wall), and no matter what kind of items they obtained, they needed a strong and powerful body to complete the job. In short, in this era, people with delicate bodies cannot survive.

Only by acquiring sufficient physical fitness can one have the opportunity to learn special skills (such as mineral smelting), experience (such as commanding operations) and knowledge (such as the painting of runes), which Hado deeply understands. This is how he first plundered all kinds of fierce beasts to obtain a physical fitness that greatly exceeded the average ability of this era, and then had the opportunity to stand out in front of everyone, and then obtained the position of high priest and body pattern, so that he could smoothly move among other tribes and open up a situation.

If we want to abandon this kind of thinking of "strength first", we can only start from two aspects: one is to change the living environment of the entire grassland, through the domestication of wild beasts, the extensive cultivation of crops, the planned cultivation of functional plants, and the construction of more livable living buildings, to reduce possible threats to the environment and improve the security atmosphere of the entire tribe; The knowledge and experience of the veteran craftsmen were passed on to all the clansmen, and efforts were made to strengthen the physical fitness of the clansmen, and special wilderness environment survival training was carried out for the young children of the clan from an early age, and group cooperative hunting was emphasized, and the original scattered battles were improved into battle array battles.

However, these two aspects can not be achieved in a short period of time, as far as the first aspect is concerned, the environmental transformation work cannot be completed without 20 fire seasons, and the second aspect requires a long period of precipitation and continuous popularization to achieve the effect.

Hadu felt a little melancholy about this matter: if you want to "evenly popularize" those special technical experiences, you will inevitably have to plunder the corresponding craftsmen and hunters, and fortunately, now that the tribe is united, these old craftsmen and old hunters will not be abandoned by the tribe even if they have no relevant knowledge and experience, and there is no danger of their original lives. It's just that after the plunder, Hadu needs to teach these knowledge and experience to the clansmen himself, not to mention whether he is ready to do this "teaching and educating people" teaching image, just to face such a large group of clansmen, he is a little unconvinced.

Of course, whether he believes it or not, he can't stop the pace of creating a new situation, and Hadu can only look up to the sky and sigh softly. After resting for a while on the top of the tower, he was about to continue looking at the number of stone slabs left, when suddenly he was attracted by the sound of a quarrel coming from the direction of the woods outside the camp. Hearing the louder and louder noise, Hado sensed that something was wrong, so he hurriedly went downstairs to call Luo, who had just eaten hay, and hurried over there to check the situation.

The quarrel stemmed from two craftsmen: one from the former "Mo-Ruq-Fa" who was responsible for smelting the ore, and the other from the former "Mu-Tua-Yin" city who had developed the method of calcining and warming scorched wood. This "charred wood", which is actually charcoal, was discovered by chance during a fire in Mu-Tua-Yin, in which experienced craftsmen poked out charcoal from the burning pile of wood that had been charred but did not catch fire with a long stick to prevent the fire from growing further. This phenomenon attracted the research interest of the craftsmen, and after trial and error, they obtained the charcoal by wrapping the wood in small pieces of wet mud and roasting it in a large fire. This fuel produces a higher temperature than ordinary wood burning, and the heat is more evenly distributed, making it an excellent material for smelting minerals.

Under the influence of Hadu, the craftsmen of "Mu-Tua-Yin" also came to the tower to share their craft and technical experience with the people, but because of language and vocabulary problems, there was no way to express the words "scorched wood" and "high temperature" completely and correctly, and the language of the "Mo-Ruq-Fa" tribe simply did not have these words, which led to two groups of people talking to each other, and finally quarreled directly.

It may be because these craftsmen work in a hot and dry environment all year round, and most of them are anxious, and they pick up the short stick used to draw runes around them and beat them without saying a word. Even if they have merged into one tribe, these craftsmen can't care about the "tribal friendship" when they see their colleagues who usually work together like this, and they hurriedly pick up the short sticks, wooden anvils, and stone shovels around them and beat them all the way. As a result, a great scuffle between the craftsmen began, where the craftsmen from eight or nine different camps fought each other, and the guards and riders who were watching in a hurry did not know how to persuade them, not to help this, not to help that.

Hadu rode Luo to the scene of the brawl, and was very dissatisfied with the situation, he found that there were craftsmen who were injured in the fighting: some had broken skin on their heads, some had broken feet, some had fallen and were trampled on, and some had been beaten to the point that their noses were blue and their faces were swollen. He dismounted with a gloomy face, calmly walked into the melee, and with one palm pushed away the outer ring of a craftsman whose face had been slashed twice, and plundered his injuries with his hand. The craftsman didn't see who pushed him clearly, and just as he was about to turn around and fight back, he was frightened by the look of Hadu, who had been immersed in the battle for a long time.

Hadu walked around in the midst of the scuffle, and soon separated several groups of people completely. It's funny to say that the two craftsmen who provoked the group fight at the beginning were squatting in place intact, looking stupidly at the people around them who wanted to "avenge" them, you came and went, and kept attacking, but they squatted in place like no one else, and looked like "what a ghost happened".