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ZAhO as sumti tcita
My current take on
1) mi culno ba'o le nu mi citka
I am-full in-the-aftermath-of the event-of I eat
is that it means that my being full is seen as a point-event which falls
into the aftermath (ba'o) portion of the process of my eating, >and< that
there is a connection between these things. In this view,
2) mi klama le zarci ba'o le nu mi citka
I go to-the store in-the-aftermath-of the event-of I eat
is somewhat anomalous, as it claims that my going to the store (viewed as
a point-event) is in some sense part of the eating process. More likely
3) mi klama le zarci pu'o le nu mi citka
I go to-the store in-the-foremath-of the event-of I eat
which strongly suggests that I went to buy food, or something else
intimately involved in the eating process.
5) le gugdrbosni,ia prenu cu simdamba ba'o
le nu la paulos. klama la damask.
The Bosnian people mutually-fight in-the-aftermath-of
the event-of Paul goes-to Damascus
makes some kind of sense, in that if Paul had not gone to Damascus, no
Christianity would exist, and thus Christian-Muslim conflict would be
6) le gugrdbosni,ia prenu cu simdamba ba'o le nu la metelus. cusku la rom.
The Bosnian people ... the event-of Metellus goes-to Rome
doesn't make much sense, because Metellus' journey (whoever he was)
is in no sense perceived as part of the fighting process.
So in general, ZAhO as sumti tcita says that the event of the main bridi,
considered as a point-event, represents (part of) a phase of the process
specified by the sumti, and which phase is determined by which ZAhO it is.
This model allows us to understand ".iba'obo" and the like. Since for a
tense, the meaning of "X .i+TENSE+bo Y" is "Y TENSE le nu X", the
afterthought coordinating version of Example 1 is
7) mi citka .iba'obo mi culno
I eat. In the aftermath of that, I am full.
Similarly, the forethought coordinating version is:
8) ba'ogi mi citka gi mi culno
In the aftermath of I die, I live.
John Cowan firstname.lastname@example.org ...!uunet!lock60!snark!cowan
e'osai ko sarji la lojban.