Shinasthana honorifics

Shinasthana honorifics are a system of honorific speech employed in Shinasthana, principally by Themiclesians but also by speakers of other nationalities. While most of these honorifics originated from politics and social conventions in Themiclesia, they are now broadly applied by speakers to interlocutors and referents, regardless of their nationalities.

Principles

As in many other langauges, customary honorifics in Themiclesian usage generally elevates the listener and demeans the speaker, in both directions. The same applies to other persons or things connected with these parties. This is called the "primary axis" (大旨) of honorific speech.  While the primary axis is usually plainly discernable, the extent of the ego, i.e. the persons and things humbled due to connection with the speaker, depends on context. In some situations (see below) it may be as large as the speaker's entire country, while in some other cases the country will be mentioned as a third party and not humbled, or even honorificated if the ambit of the current conversation permits. Generally, individuals connected by blood or marriage to the speaker is humbled before a non-relative, but the speaker's country and government are not usually humbled while speaking to a foreigner, unless the conversation focuses on them.

Many observers note that there are two kinds of honorifics applied in conversation: one kind beautifies the listener and his millieu and diminishes the speaker and his, while another implies an unequal relationship between them. Both are frequently used, but the latter kind is more common when an interaction is implied between the conversing parties.

While the primary axis imposes a strict hierarchy between the speaker and listener, other hierarchies, such as between parent and child, ruler and subject, employer and employee, etc., are also recognized honorifically, whether they are associated with the speaker or listener. These are called "secondary axes" (次旨). Generally speaking, a secondary honorific cannot be spoken of more highly than the primary (the listener). When a hierarchy associated with the listener places him in an inferior position relative to a third party, it is preferred to speak of the third party honorifically but not elevate him over the listener. In an extreme example, an ambassador usually calls his own country "the contemptible city" (敝邑) and his sovereign "the insignificant ruler" (寡小君) in order to elevate the listener and his country and/or ruler, but said ruler's act of giving to the ambassador will still be referred to honorifically; this honorific usage is done without respect to the listener's position.

Outside of the primary and secondary axes, certain persons, things, or things associated with them may be referred to "generally honorifically" (散旨). This practice, concentrated on the monarchy, aristocracy, and religious bodies, is considered customary in speech and writing not directed towards any particular person. Sometimes these are called "absolute honorifics" in Dayashinese fashion, as they are honorificated even if not associated with the listener. In a way, general honorifics are a broader application of the secondary axes employed in conversations. Some Shinasthana speakers, particularly those not associated with Themiclesian culture, eschew general honorifics and observe only those connected to the speaker and listener.

Many etiquette manuals state that there are two main errors in Shinasthana honorifics—self-honorification and imposed honorification. Self-honorification occurs when the speaker, intentionally or unintentionally, honorificates himself or something clearly connected with him. Imposed honorification refers to the situation when a third referent is honorificated over the listener him/herself. Certain forms of writing like legislation, academic compositions, and newspaper articles use honorifics sparingly to indicate neutrality or objectivity; however, even in these contexts, words addressed to specific individuals are usually still honorofic, such as footnotes on an academic article or a solicitation for subscriptions on a newspaper. Honorifics are usually absent in archaicizing writing, as they are absent in the oldest of documents and are not thought to be introduced until the 3rd c. CE.

Address

See also: Forms of address in Themiclesia

This section outlines the ways in which Shinasthana speakers in Themiclesia usually address their interlocutors.

Pronoun

The pronoun nja′ (汝), meaning "you", is rarely used as such in Themiclesia. As honorification is expected, using nja′ directly can be perceived as crass and impolite, especially if the speaker has failed to ask for a person's name. However, nja′ is frequently encountered in archaicizing writing and generally means "you" in both singular and plural.

However, the pronoun neng (乃), meaning "your" is frequently used even in honorific speech to emphasize the genitive sense when other forms of address would result in ambiguity. This is because Shinasthana is an isolating language and nouns may be used genitivally in the correct context.

Given name

Generally, it is considered highly impertinent to address one's listener by given name, or even infantilizing and insulting. The recognized exception is between parents and their own children before school age. Instead, Themiclesians generally use a person's courtesy name, which the listener has generally selected. In cultures that do not recognize courtesy names, using the listener's family name may be acceptable, though this is avoided in Themiclesia. However, it is not considered inappropriate to address a neutral third person by name, if not required to be honorificated, and addressing oneself or social inferiors associated with one by name is perceived as an act of humility.

There have been instances in Themiclesia where violence was provoked because a given name was used in public.

Courtesy name

Addressing a person by courtesy name alone is usually reserved for hierarchical juniors, such as between employer and employee. The lack of an explicit honorific can be perceived as hostile, but in other cases can signal intimacy between two individuals who is otherwise constrained by a more rigid relationship. For example, between a manager and two workers, a closer relationship is implied, at least theatrically, if the former addresses one by courtesy name only, and the other by courtesy name + kjur.

Addressing an unfamiliar person by courtesy name alone is rare in Themiclesia.

kjur

With courtesy name

kjur (君) or its equivalents kjun, kur, and kun originally meant "lord, ruler" generally. In the second person, it is the most common courtesy title and can be applied to adults of any gender.

When attached to the listener's courtesy name, kjur indicates a moderate degree of respect appropriate for social peers and hierarchical or social juniors. For example, if the listener's courtesy name is sngrjar (山), he would be addressed as sngrjar-kjur (山君). In translation, kjur here is usually rendered as "Mr." or "Mrs.".

With family name

When kjur is combined with the listener's family name, kjur indicates a moderate degree of respect for social or hierarchical superiors.

The use of kjur with the listener's courtesy name should be distinguished with the use with family names. The latter use derives from the titles of the heads of minor noble families, whose head enjoyed some powers over members of his extended family. While these two uses are probably connected, they are distinct in meaning. In this case, kjur can be rendered as "sir" or "madam" as required.

Alone

If the interlocutor's courtesy name is unknown, kjur can be used alone to replace the second person pronoun nja′ to provide expected honorification.

In the phrase no kimi

After Dayashinese fashion, kjur can also be pronounced as no kimi if a connection to Dayashina or Anime is implied.

sensei

sensei (先生) is a Dayashinese and Menghean term recently popularized in Themiclesia and can be used to identify any respected individual of any sex.  Literally it means "afore-born" and implies the listener is respected by virtue of seniority to the speaker, though this is not required to be true for the appelation to be used. If this term is read as ser-srêng, it is restricted to its Themiclesian meaning, while the Dayashinese pronunciation is used when a general meaning is implied.

Letters

Themiclesians writing in Shinasthana employ a set of honorifics in writing letters, which are seen as an extension of conversations. Other than honorifics specific to letters, all others found in conversations are customary in letters. The standard heading of the letter is in the form:

sender's title and name + sending verb + recipient's title and/or name + honorofic descriptor / speaking verb + recipient

e.g.

海再拜上書李君山門下 謹言山君
M′e′, twice bowing, submits this letter beneath Sir Rje Sngrjar's gate [and] reverently addresses Mr. Sngrjar

The first part of the heading describes the sender in the act of sending a letter to the recipient, while the second actually addresses the recipient; both parts are heavily honorificated in usual practice.

The close of the letter may be summarized as:

The aforesaid speaking verb to recipient / sender's name + sending verb

e.g.

右謹言山君 海再拜上
The aforesaid reverently addressed to Mr. Sngrjar / M′e′, twice bowing, submits

In most cases, the way the recipient is addressed in letters is the same as when referring to the same person in other writings. However, as a letter is a private document, humbling prefixes may be appended to the sender's name to denote a certain relationship that may assist the recipient in recalling the sender.

Honorific descriptor

The honorific descriptor is standardized to the following:

• predh-gra′ (陛下) is only used for reigning monarchs. predh refers to the staircase that leads up to the platform of a royal residence, the ntenh.
• ntenh-gra′ (殿下) is used for the royal consort, the crown prince, retired monarchs, and dowager consorts. In some cases, it is also used to refer to the head of government or first minister, though this is falling out of favour in Themiclesia.
• gap-gra′ (閤下) is used for princes/princesses, broadly speaking other nobles, and high figures in government. gap means "privy gate" and refers to the small gate that leads to private quarters within a larger residence.
• men-gra′ (門下) for people of a senior position, meaning "at your gate".
• dzok-gra′ (足下) for people of an equal or lesser position, meaning "at your feet".
• dzai-gwrje′ (左右) generally, only for individuals of equal or lesser position, meaning "at your left and right", i.e. at your side.

The following variations are used humorously:

• brjit-gra′ (鼻下), meaning "beneath your nose", used to imply excessive servility.
• mjuk-gra′ (目下), "beneath your eyes", used to imply that the recipient has snubbed the sender by refusing to meet him in person or take his telephone call.
• tje′-gra′ (止下), "beneath your toes", used with sexual connotation.
• te-mae (手前) is actually a borrowed term from Dayashinese, meaning "before your hand", and like its source word implies contempt for the recipient.

"Speaking" verbs

• ngjan (言) is the most common and means "says". As it is not honorificated, it is typically combined with terms like kjen′ or krjangh, meaning "reverently" and "respectfully", respectively.
• tsugh (奏) ordinarily means "to perform (music)", but honorifically it means "to address". This is reserved for letters to monarchs and government ministers (who are understood as the monarch's represenatives).
• l′jin (申) also means "to express", but used in official contexts towards individuals with authority.

"Sending" verbs

• djangs (上) means "elevates", i.e. the recipient is in a higher position so the letter is being elevated. This sending verb is almost universally used today.
• gras (下) means "lowers" and implies the recipient is in a lower position. This verb is only seen in laws promulgated in form of the Emperor's edict.
• strjidh (至) means "causes to be sent".
• drjon (傳) means "demands" and is only used in fossilized letters, like bank cheques and judicial forms.

Listener

Parents and grandparents

• bja′ (父; father) → mjen-kjur (文君); mjen-njing (文人)
• me′ (母; mother) → ring-kjur (靈君) ladh-kjur (大君)
• 內大父
• 內大母
• 外大父
• 外大母

Siblings

• 兄

Spouse

• The modern honorific for the listener's spouse is stjit-kjur (室君) whether a husband or wife. The older honorific for a man's wife, nubh-kjur (內君) and gap-kjur (閤君), are now considered sexist because they connect the female partner to the "inside" of the listener's house, which implies restrictions on females. Similarly, the dated honorific ndang-kjur (堂君) is considered mysoginist as well, because it implies that the female listener's husband is in a more public area of the household.
• The term kjur-gjê (君氏) is considered somewhat old-fashioned when referring to the listener's spouse.

Children

• 男子
• 女子
• 孫

=Unspecified family member

氏君

Cousins

• 從兄

Possessions and items

• House 第
• Car 駕
• Pet 愛
• Work, stationery 翰
• Food 膳
• Books 本
• Ailment 恙 未預
• Death 不可言 不測 不虞
• Birthday 辰
• Voice 音

Actions

• Read 覽
• See 監
• Hear 聞
• Come 臨
• Go 往
• Stop 𢓜 即
• Eat, drink 用
• Rest 止
• Born 誕
• Die 世
• Being sick 有怏
• Request 命
• Mourning 憂
• Stop mourning 既祥
• Buy, favour 惠
• Sell 讓
• Give 賜
• Forgive 函
• Meet 見
• Receive 內
• Comment, advice 教旨

Giving and receiving

The honorific forms of "give" and "receive" in Shinasthana are often considered the most complicated, as it represents a very direct interaction between parties. The elevated term for "give" is generally:

• sljêgh (賜)—an *s- derivative of lêgh (易).

The humble forms for "give" are:

• kjen′ (覲)—for holiday gifts and physical things given in person, especially in return for a favour.
• ng′jarh (獻)—for physical things.
• grji′ (示)—money.
• nubh (內)—money.
• tsjinh (進)—food or otherwise things for personal use.
• bjong′ (奉)—letters.
• lrjêng (呈)—jewellery, artwork, and things of intrinsic value.

The elevated form of "receive" is:

• njup (內)—note this is written exactly the same way but pronounced differently.

The humble forms of "receive" are:

• mbjongs (奉)—for physical objects and letters.
• mengh (蒙)—for favours.
• djêng (承)—for demands.

Both 奉 and 內 can be used two ways. 奉 lexically means "to carry with both hands", which is a gesture of respect and care in Themiclesian culture. Traditionally, one presented and received with both hands to indicate respect for the other party, and as such it can mean both. If written, context can disambiguate the two meanings.

See also

• Themiclesia