Color Me Calm

IMG_1766

Photo by pedrojperez.

The early twenty-first century included some of the most turbulent decades of Earth’s history. Terrorist plots and atrocities raised anxiety levels to an all-time high. Confusion reigned in the 2016 electoral face for the US Presidency as Republican candidate Donald Trump’s popularity soared. Immense global issues, such as global warming, fracking, and impending superbug epidemics, were deprived government funding for scientific investigation and neatly swept under the rug. If ever the nations of Earth needed strong leaders, it was then. No one, however, was emotionally prepared to deal with these crises.

Still, there is evidence that the early decades of the twenty-first century was a time when humans began to take a strong interest in controlling their emotions. Enrollment in yoga classes and religious retreats increased, but one particular movement took the world by storm. In 2015, Amazon.com reported that for the first time in the company’s history, a coloring book made the best-seller list. Everywhere adults picked up colored pencils and gel markers to return to an activity they once enjoyed in the care-free days of childhood. Humans discovered, as Vulcans did during the violent times when Surak lived, that creating art – even, and perhaps especially, at an elementary level – offered a release of tension and a way to spend time in mindful contemplation; a way to focus on the here and now away from the violence and despair. Earth’s coloring trend also provided a social outlet, bridging generation gaps and enticing youngsters away from electronic media and games to enjoy meaningful social contact with their cohorts and elders.

The situation on Vulcan was no different in Surak’s time. Despite the violence, the elemental arts, such as pottery, drawing, and calligraphy flourished. As on Earth, coloring books or tablets were created to help children unwind and learn basic concepts, such as the alphabet, as a precursor to reading.

Recently there has been a gathering interest in this particular Vulcan art form. Over the next two years, the College of Historical Studies at the Vulcan Science Academy’s Shi’Kahr campus will have the coloring tablet Kur’voh ish-veh hayalik (Color Me Calm) on display. The work was created by artist S’harien and was designed to teach Vulcan children the glyphs of the Seleyan script, in the manner of “A is for apple,” “B is for ball,” etc. The drawings feature highly stylized images of common but important objects – most from the natural world – from Vulcan life. The exhibition will also be available for viewing here and will feature a new page each month. The pages have been arranged in a pattern that will be familiar to speakers of Federation Standard English, with the alphabet starting with the glyph corresponding to A and ending with Z, instead of the traditional Vulcan sequence. Viewers will note that there is no glyph for J, Q, and X.

Visitors are welcome to download and print the pages for personal enjoyment, but the pages may not be reproduced in whole or in part without the written permission of the copyright holder. Click on the links to the PDFs below.

Viewers should also note that the Seleyan script was only one of many popular Vulcan writing systems. It was one of a few that was adapted for computer use and can be downloaded here: http://www.dafont.com/vulcan-script.font. Another important script in Vulcan’s history was the Dzhaleyl script: https://kirshara.wordpress.com/2012/02/15/the-dzhaleyl-script/  To learn about Vulcan calligraphy, visit http://korsaya.org/vulcan-calligraphy.

Along with the fine arts, music also flourished in Surak’s time. To learn about the Vulcan musical tradition, please visit https://www.facebook.com/pages/Ralash-tanaf-VuhlkansuVulcan-Music/399311346930693. Many of Surak’s teachings have been set to music by T’Prion and are available through my YouTube channel: https://www.youtube.com/channel/UC8kuP8GHIoLXI1RzhSn6lWA

Kur’voh ish-veh hayalik (Color Me Calm)

A is for arev (desert wind)

B is for bah-ker (garden)

C is for cir-cen (cactus)

D is for dunap (book)

E is for el’ru (hand)

F is for fau-yut (road)

G is for gad (day)

H is for heya (mountain)

I is for igen (sky)

K is for kahr (city)

L is for lap (tree)

M is for masu (water)

N is for nei (seed)

O is for oluhk (snake)

P is for pilash (river)

R is for ravot (insect)

S is for svep (door)

T is for tchol (bay)

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To Understand without Knowing

Art by Jonliza Velox

Art by Jonliza Velox

Ken-tor rik’faiyan. The phrase comes from Dahr-Krus, or Part Two, of Surak’s Analects. In it, Surak considers the subject of epistemology, or how we know what we know. He wrestles through the systems of knowledge prominent on Vulcan in his day, including: 1) empiricism – the insistence that all knowledge is derived from sensory experience; 2) rationalism – the doctrine that knowledge (and ultimately, truth) must be tested by intellect and deductive reasoning ; 3) the scientific method – the rigorous discipline which combines and utilizes both empiricism and rationalism in the pursuit of knowledge and truth; and authoritarianism – the acceptance of knowledge and the truth of ideas asserted by an unquestionable authority.

He concludes that all these systems have their place in the daily quest for knowledge but that none are satisfactory for developing understanding. “Wide experience increases wisdom,” he said, “but to know the ultimate truth, we must transcend knowledge.” It was this assertion that won him favor with the priests of the Suta Temple in Shi’Kahr, and it was there on the ancient steps that he first began to teach a new philosophy to a wide audience. Before the Awakening, Vulcan monasteries were institutions of peace, as they remain today, but they were closed to all but the initiated. Before Surak, holy men and women practiced isolationism, removing themselves from the violence of the day behind thick walls. They had little hope the average Vulcan could live in peace, but when Surak began to advocate the strict control of emotions, the priests of the Suta Temple thought he was onto something.

Since that time, Vulcan philosophers, priests, linguists, scientists, and educators continued to debate what the phrase “to understand without knowing” means. One renowned voice in the debate was Professor Aravik who taught music and psychology at the Vulcan Science Academy. He was particularly interested in how the brain processes, stores, and retrieves information. He recognized that the unconsciousness stored a vast amount of information that was more readily retrieved when paired with a musical phrase, which acted as a trigger. Working with psychologists and musicians at the VSA, he developed a musical style call tumaun-ralash-tanaf, or “programming music.”  The technique involves creating a meaningful word-phrase that embodies a concept, construct, lesson, method, or any subject matter the student wishes to master. The word-phrase is then paired with a simple but memorable musical phrase, which is repeated at predetermined intervals in the learning process. Dr. Aravik discovered that his subjects – students who were required to master vast sequences of equations or to recall lengthy passages of scientific theorem or legal doctrine – improved their recall ability on exams by 96.78% when the material was paired with tumaun-ralash-tanaf. The musical phrase alone (without what he termed the “word-crutch”) became for the student a key that unlocked the unconscious mind where a large amount of the memorized information was stored. “Music,” he wrote in one of his reports, “enters the brains at a deeper level than language. Music acts as a trigger for our deepest memories and can access that part of the brain where information once thought to be irretrievable by normal methods of recall is easily, quickly, and precisely brought into the conscious mind.” (Aravik, 2423, p. 16)

Modern Vulcan education employs tumaun-ralash-tanaf at all levels, from the primary learning pods through the doctoral dissertation. To this day, the Vulcan ability of extraordinary recall continues to amaze non-Vulcans throughout the galaxy. Many species have requested the use of the technique for their own educational programs. Vulcan scientists, however, are reluctant to share the procedure since the Vulcan mind does not exhibit the same structure as the brains of similar humanoid species. Even other Vulcanoids, such as Romulans, have a remarkably different brain structure from modern Vulcans. The teachings of Surak and the discipline adhered to for the last two millennia are partly responsible for the development of the modern Vulcan mind.

The following is a sample of tumaun-ralash-tanaf in a song composed and sung by T’Prion. The phrase ken-tor rik’faiyan, “to understand without knowing,” is used by followers of Surak, often with the guidance of a priestess or other instructor, to reach a deeper level of consciousness in meditation and to commit Surak’s teachings to memory.

Ken-tor rik’faiyan video

Here are the lyrics in Modern Golic Vulcan and in Federation Standard English:

Ken-tor rik’faiyan lyrics  (Art by Jonliza Velox)

SOURCES

Aravik & Sern. (2422). Learning and the control of behavior: principles, theories, and application of operant conditioning. Shi’Kahr: Vulcan Science Academy Press.

Aravik. (2423). Learning in a new key: a study in the application of music and its effect on cognitive processing and recall. Journal of Vulcan Cognition, 45(2), 12-36.

To read a selection of Aravik’s work, click on this link:

http://korsaya.org/wp-content/uploads/2015/06/Tumaun-ralash-tanaf.pdf

Join the Forum at Korsaya.org to discuss this work and many other topics regarding Vulcan culture and language.

 

 

Now We Shape the Wind

With the recovery of the Kir’Shara, containing the original teachingsT'Prion
of Surak, and the destruction of the Vulcan homeworld (T’Khasi), much study has been devoted recently to pre-Reform civilization – the Vulcan that existed before Surakian philosophy and discipline were widely accepted. The purpose of this intense study by surviving scholars serves not only to assist in the restoration of Vulcan society but also to provide assurance that it will continue into the future. It was not long ago that the biological and cultural connection between Vulcans and Romulans was kept secret – a secret that was nearly lost. During the time of the Sundering, those who rejected Surak left T’Khasi to found a homeworld on a distant planet. They continued on as pre-Reform Vulcans and developed a new civilization in which emotions went unchecked.

Now Vulcans are once again faced with rebuilding, restructuring, and preserving their society. By studying Vulcan’s past, her people will not be doomed to repeat its violence.

One of the more fascinating aspects of this project is the ancient wisdom that comes to light. As archival networks, databases, and primary source documents are recovered, examined, and restored, many facets of former Vulcan life – most unfamiliar to the modern Vulcan – are made available again for public analysis and consideration. Files and manuscripts that have long been forgotten or even lost are now coming again to the forefront.

One study currently under investigation is the music – passed down from generation to generation in a wholly oral fashion – preserved through Vulcan’s monastic tradition. The College of Historical Studies of the Vulcan Science Academy has contracted with singer/songwriter T’Prion, to study a cache of newly discovered journals and documents, and to compose new material encompassing sacred traditions.

To hear the first of these compositions, click on this link:

http://youtu.be/DqGrsQuuS5E

Lyrics in both Vuhlkansu and Federation Standard English are provided here:

Lyrics in Vulcan                                     Lyrics in English

The song I’kushizhau etek salan (Now We Shape the Wind), composed and sung by T’Prion, is based on three distinct musical traditions. The oldest, zhit-ralash-tanaf (word-music) is a spontaneous style performed only by priestesses, who received their inspiration from sacred texts. Here, T’Prion focused on the text of Part One of Surak’s First Analects. The words convey the struggle for survival in Vulcan’s harsh climate, the endless battles for precious resources and wars that nearly destroyed the planet, and the philosophy that saved it. I’kushizhau etek salan encapsulates the evolution of the Vulcan species.

The song also builds upon the tradition of shean-ralash (rising-sound). The key of each succeeding stanza is raised by a step or half-step, gradually elevating the song to the heavens.

The third musical tradition T’Prion studied for this composition is uralal-varlar (sung-stories), a type of narrative singing used for epic poems and heroic tales. Each of these traditions can be explored more fully in the writings of T’Prion. As the documents and translations become available, links will be provided here. Read the original Modern Golic Vulcan transcriptions of these writings and join the discussion:

http://korsaya.org/forum/?mingleforumaction=viewtopic&t=62.0

The images in the video accompanying I’kushizhau etek salan are ancient holo-images of Raalan life, dating to the Second Dynasty, restored here in two-dimensional format. The chimes heard at the end are believed to from the T’Shen Monastery.

From War to Knowledge: The Vulcan Science Academy

In Surak’s youth, there were centers of learning, but the Vulcan VSA Shi'KahrScience Academy did not yet exist. In its place stood a massive fortress complex known as Pelasht, named for the Phelsh’t, the ancient tribe which occupied the basalt cave and defended the oasis that became the city of Shi’Kahr.1  Vulcan education was centered in nearby temples and led by a pyllora, a word usually translated into Federation Standard English (FSE) as “mentor” or “guide.” One such pyllora was T’Plana-hath, whose dictum, “Logic is the cement of our civilization, with which we ascend from chaos using reason as our guide,” shaped the philosophy of Surak and the future of Vulcan.2 Surak was one of her prized pupils.

Surak himself became a pyllora at the Suta Temple, where he could be found on the steps spreading his message of logic and emotional restraint to a curious audience in the plaza below.3 Before a formal collegium developed around his school of thought, most of his early lectures were given in the open air in the shade of the temple. Eventually, his lectures became so popular that the old fortress was repurposed into vast halls to hold audiences of thousands. In 399, when Surak was 120 years old, it became the heart of the new Vulcan Science Academy. While he lived, Surak encouraged the study of all subjects and the application of logic to learning in order to reach a heightened understanding of the universe and its infinite possibilities. This ultimate quest for knowledge and truth led to the birth of the concept of IDIC, a leading dictum of the Academy to this day.4

It wasn’t long after Surak’s death in 481 that the campus of the VSA spread beyond the walls of Pelasht. Today this central core of the earliest building houses the administrative complex, along with the lecture halls, the archives, and visitors’ center. The silver-white domes and spires of ancient temples contain labs, classrooms, and offices, and blend with clusters of new facilities devoted to specific disciplines.5 Beyond the fortress complex, where public lectures and performances are held, only two other areas are open to the general public: the Archives and the Medical Center. The Medical Center serves as the main hospital for the city as well as a state-of-the-art research facility. Above its bronze gates on a plaque in flowing calligraphy is its simple mission statement, which reads: “Nam-tor hakaya svi’la na’fan-veh ma vi bolaya. (There is healing within for any who have need.)”6 The databases of the Archives serve as a repository of knowledge on a planetary scale, housing over 164 billion volumes. Offworld, the VSA Archives are often referred to as simply the Vulcan Archives. A few documents remain classified by the Minister of Defense, but the vast majority of the archival files are accessible to any who wish to do research.

In most cases, it is not difficult to gain access to other areas of the VSA. All visitors are asked to stop at the Visitors’ Center to gain admission. Tours of various colleges, labs, and research centers are easily arranged. A special stop on any tour of Pelasht is the stone building annexed on the west side. Archaeologists believe it originally served as an armory. Here T’Pau’s office is located, situated close to the bubbling spring. Outside the entrance one can find an interactive plaque featuring recordings in over 400 languages welcoming visitors and giving a brief history of the VSA. Here is an excerpt in FSE, recorded by Amanda Greyson:  “To this oasis in the desert, Surak came five thousand years ago with a small band of followers, to practice a new philosophy of nonviolence. It is said that when warrior bands approached, seeking to seize control of the precious source of water, Surak welcomed them and bid them drink their fill while he spoke to them of logic, and the peace found through emotional control…..The Academy grew up around the philosophers who followed Surak. Disciples came here to learn from them, and the first buildings are the ones clustered here about the spring. Over many centuries the Vulcan Academy of Sciences grew from this center into the huge complex you see today.”7

There are a few rooms, such as private offices, which are not open to the public and they are marked with signs only in Vulcan. All public spaces, including a small museum displaying some of Surak’s personal belongings, are marked with signs in multiple offworld languages.8 T’Pau often keeps a few relics from the museum in her office for study. At present these include scrolls written in Surak’s own hand.9 Offworlders are often puzzled as to why these writings were committed to a papyrus-like paper and the words hand-written in an ancient script when Surak had digital technology at his disposal and communicated with the masses through the nets. These scrolls were specifically created for the monks of the Kolinahru Monastery, who to this day lead an austere life and use no advanced or automated technology. The scrolls are currently on loan from the monastery for three more years and are displayed in the museum every tenth day.

Offworlders are surprised to find that classrooms, laboratories, dorm rooms, and other nonpublic areas of the campus are not marked with any signage. Instead, the Vulcan tradition is to use variations in texture and shades of color as cues to function and location.10

Following traditional Vulcan architecture, all interior rooms throughout the Academy complexes receive natural light through an elaborate system of skylights, even at ground-level and sub-surface locations in multistory buildings. The thick stone walls and minimalist transparent steel windows keep the interiors naturally cool. The acoustics of the lecture halls are such that no amplification is needed at the lectern or during theatrical or concert performances. The largest hall of the fortress complex, simply known as the Hall of Pelasht, is noted in many guidebooks as “one of the largest room in the known worlds – nearly half a mile long, a quarter mile across, five hundred feet up to the roof, and all carved out of the living stone, an ancient volcanic basalt.”11 Thousands of lamps recessed into the walls often remind visitors of distant stars.

Another of the Academy’s grand lecture hall complexes lies off campus on the other side of Shi’Kahr. Originally known as va’ne’meLakht (Hiding from the Rage), it was built as a place of refuge from sunstorms and was large enough to hold the entire population of the city and its environs just prior to Surak’s time – a time when there was a resurgence of solar activity. Today it is known as the Halls of the Voice and is constructed out of a smooth blue-grey stone known as bureki. The majority of the halls in this complex are located several hundred feet underground. They are cool in temperature and light but far from dark. Shafts, cut through the vaulted ceilings, allow sunlight to stream in slanting columns from ground level. The halls are mostly used today for the biggest lectures, debates, and meetings, in addition to many ceremonial occasions.12

The main campus, tucked away in Shi’Kahr’s oldest quarter is laid out so that its buildings, walkways, and green space make maximum use of the small plot of land. All VSA buildings are multi-story both above and below ground and are positioned so that the pedestrian has a view of most facilities from any one point on the carefully groomed pathways. The meditation gardens are open to all and no permission is needed to stroll or sit within their quiet beauty. Most species of trees planted on the grounds, such as lhm’ta and mah’ta, are actually giant herb specimens, according to their botanical classification. Other trees include the ancient flame-leaved induku, clustered near the fortress complex. The carpet-like blue-green groundcover is a plant known as kh’aa and may be walked upon. Unlike Earth’s lawn grass, it never needs cutting. The various fountains are programmed to display an endless variety of cones, parabolas, and hyperbolas through their water jets.13

The visitor is reminded that there are no parking facilities for vehicles of any kind. The closest structures are located in the adjacent government quarter. Shuttle services and grav-chairs are available for the non-ambulatory, and all campus buildings are connected through underground tunnels where it is always possible to escape the extreme heat of the day. There one will find cafés and full cafeteria services.

When attending lectures and other performances, it is important to remember that at the end of the presentation, there is no applause. It is customary to wait a few moments – to show respect to the speaker – before asking questions.14

It is hoped that your visit to the Vulcan Science Academy will be an enlightening and meaningful one. Below is a list of colleges and their corresponding departments, along with a map of the campus. Please direct your questions and requests for tour arrangements to Stepn, Head of Visitor Services.

Vulcan Science Academy: Shi’Kahr Campus

Vulcan Science Academy Map (click here)

College of Agriculture

  • Dept. of Agroforestry
  • Dept. of Conservation Biology
  • Dept. of Horticulture
  • Dept. of Hydroponics
  • Dept. of Soil Science
  • Dept. of Veterinary Science

College of Chemistry

  • Dept. of Analytical Chemistry
  • Dept. of Photochemistry
  • Dept. of Physical Chemistry
  • Dept. of Quantum Chemistry
  • Dept. of Theoretical Chemistry
  • Dept. of Thermochemistry

College of Computer Science

  • Dept. of Artificial Intelligence
  • Dept. of Computer Architecture
  • Dept. of Cryptology
  • Dept. of Holography and Optics
  • Dept. of Medical Imaging
  • Dept. of Network Engineering
  • Dept. of Plasma Engineering and Diagnostics
  • Dept. of Robotics
  • Dept. of Sensor Technology
  • Dept. of Software Engineering

College of Engineering and Applied Science

  • Dept. of Aerospace Engineering
  • Dept. of Atmospheric, Oceanic and Space Sciences
  • Dept. of Chemical Engineering
  • Dept. of Civil and Environmental Engineering
  • Dept. of Electrical Engineering
  • Dept. of Industrial Science
  • Dept. of Macromolecular Science
  • Dept. of Mechanical Engineering
  • Dept. of Nanotechnology
  • Dept. of Nuclear Engineering and Radiological Sciences
  • Dept. of Photonics

College of Geophysics

  • Dept. of Aquatic Sciences
  • Dept. of Ecology
  • Dept. of Geochemistry
  • Dept. of Geology
  • Dept. of Geophysics and Seismology
  • Dept. of Meteorology
  • Dept. of Volcanology

College of Historical Studies

  • Dept. of Archaeology
  • Dept. of Architecture and Urban Planning
  • Dept. of Art and Music
  • Dept. of History
  • Dept. of Language and Linguistics
  • Dept. of Literature
  • Dept. of Museum Studies
  • Dept. of Paleontology
  • Dept. of Political Science
  • Dept. of Religion
  • Dept. of Sociology

College of Information Technology

  • Dept. of Archival Sciences
  • Dept. of Communications Engineering
  • Dept. of Infomatics and Information Theory
  • Dept. of Information Analysis and Retrieval
  • Dept. of Information Services

College of Mathematics

  • Dept. of Adaptive Systems
  • Dept. of Analysis
  • Dept. of Applied Mathematics
  • Dept. of Fluid Dynamics
  • Dept. of Mathematical Logic
  • Dept. of Probability Science
  • Dept. of Topology

College of Medicine and Life Sciences

  • Dept. of Biochemistry
  • Dept. of Biology
  • Dept. of Biomedical Engineering
  • Dept. of Biophysics
  • Dept. of Cardiology
  • Dept. of Dentistry
  • Dept. of Dietetics
  • Dept. of Endocrinology
  • Dept. of Experimental Medicine
  • Dept. of Genetics
  • Dept. of Geriatrics
  • Dept. of Internal Medicine and General Surgery
  • Dept. of Kinesiology
  • Dept. of Microbiology and Immunology
  • Dept. of Neurology and Neurosurgery
  • Dept. of Pediatrics
  • Dept. of Pathology and Toxicology
  • Dept. of Pharmacology and Therapeutics

College of Physics

  • Dept. of Applied Physics
  • Dept. of Astrophysics
  • Dept. of Nuclear and Subatomic Physics
  • Dept. of Quantum Physics
  • Dept. of Theoretical Physics

College of Thought

  • Dept. of Mental Disciplines
  • Dept. of Philosophy
  • Dept. of Psionics
  • Dept. of Psychology

College of Xenology

  • Dept. of Xenobiology
  • Dept. of Xenolinguistics
  • Dept. of Xenopsychology
  • Dept. of Xenosociology

_____________________

SOURCES

1 Duane, D. (1988). Spock’s  World. New York: Pocket Books, pp. 117, 126.

2 The Way of Kolinahr: The Vulcans. (1998). Culver City, CA: Last Unicorn Games, p. 15.

3 ibid, p. 55.

4 ibid, p. 56.

5 ibid, p. 57.

6 Sherman, J. & Shwartz, S. (1999). Vulcan’s Heart. New York: Pocket Books, p. 366.

7 Lorrah, J. (1984). The Vulcan Academy Murders. New York: Pocket Books, p. 183.

8 ibid, p. 185.

9 ibid, pp. 187-188.

10 Strickland, B. & B. (1996). Crisis on Vulcan. (Starfleet Academy). New York: Pocket Books, p. 57.

11 Duane, D. (1988). Spock’s  World. New York: Pocket Books, p. 117.

12 ibid., pp. 184-185.

13 Strickland, B. & B. (1996). Crisis on Vulcan. (Starfleet Academy). New York: Pocket Books, pp. 55-57.

14 Sherman, J. & Shwartz, S. (2004). Exodus. (Star Trek: Vucan’s Soul, Book 1). New York: Pocket Books, p. 143.

The Logic of the Forge

Recently, an excerpt from Surak’s teachings appeared in a publication commemorating the firstThe Forge 150 years of the United Federation of Planets. The selection is included as a sample of Vulcan philosophy and as an artifact of interest from one of the founding worlds. While the translation into Federation Standard English is satisfactory, the opening commentary is insufficient in detail to adequately introduce non-Vulcans to Surak’s writings. I would like to expand on and clarify that introduction here.

The journal entry featured in Federation: The First 150 Years is from a selection of writings typically referred to as The Logic of the The Forge, dating to the year 312 when Surak was 33 standard Vulcan years old. The entry is part of the Awakening phase of his life, after his family was killed and he lost his best friend Senet in the Sudocian Wars. While he took refuge in various part of Shi’Kahr, he was captured and tortured – not behind enemy lines – but by Shi’alan officials who believed he possessed military intelligence that would aid them in pinpointing the location of the mindlord Sudoc. Sudoc’s strikes on the region of Shi’al, and in particular the city of Shi’Kahr were Surak lived, were vicious and unrelenting. Shi’alan military officials sought to end the war by infiltrating Sudoc’s compound and executing the warlord. Sudoc knew they were getting close. Days earlier, his mind-controlled assassins penetrated Shi’Kahr and slaughtered several of its top-ranking officers, including General Solek, Surak’s father, and their households.

When they brought Surak in for questioning, they found him wandering the streets in a state of shock. He’d been out with his friends – one of whom was Senet – when Surak’s family was murdered. His confusion only increased when officials began interrogating him about his defection from the army. They accused him of desertion and, therefore, treason. They accused him of orchestrating his family’s murder. Surak, they said, deserted his position in the Shi’alan army and killed his own family because he was under the influence of Sudoc’s psychic powers. Stunned, Surak invoked the right of privilege. In those days, the sons and daughters of the wealthy were spared from the draft. Only a handful these young people freely chose to enter military service, preferring instead days of leisure. Surak was no exception and spent his youth enjoying games of strategy and debating the finer points of philosophy with a close circle of friends.

General Solek was so embarrassed by Surak’s lack of patriotism that he created a complete forgery of records detailing his son’s distinguished career in the army. Hence, the officials’ confusion and the comment in the aforementioned introduction: “The Vulcan philosopher Surak grew up in a world plagued by war and on the edge of self-destruction. As a young man, he fought in those wars in the infantry; he attributed much of his later philosophy to the changes he underwent during his ordeal.”[1]

This last statement is undeniably true.  In his journal, Surak wrote: “Vesht nam-tor nash-veh has-bosh fna’mesh; Nekal nash-veh agreibaya t’au, vesht tan-tor na’au ek’ro’fori ik psal au. I was sick over my humiliation; I had succumbed to their torture, given them all the information they had sought….”[2] In passages preceding the one quoted here, Surak described the nature of the information he had given the authorities and how that revelation affected him.

“I did have the information they sought,” he wrote, “for I had touched my father as he lay dying and saw it in his mind. I saw his hopes and his fears. I knew where Sudoc hid. I knew where all his wives and children were. I knew where his generals were, and all their wives and children. My father had learned their location through his operatives, who were also killed that night – before any of that intelligence could be utilized. With a few cowardly words, I sentenced them all to death.”

Later, when Surak began teaching peace and compassion in the crowded markets, he was often asked, “Why did you not rejoice at this information and give it eagerly? Here was your chance to destroy the man who destroyed your family and countless others.” Surak replied, “Does the destruction of the man who destroyed my family elevate me above him? Does the destruction of innocents for the sake of his execution absolve my conscience of the blood that has been spilled due to my words? Will not the survivors in his compound wish to retaliate? When will it end?”

Although Sudoc escaped the storming of his compound, the majority of his family was killed. During the raid, Surak managed to flee his cell and escaped through a series of tunnels into the neighboring kingdom of Lhai where he wandered the Forge for days until the search parties thought him dead.

In this journal entry, Surak wrote, “Katal nahp pa’svik mesh, heh vesht fai-tor hash-veh ta worla kupi hal-tor nash-veh na’ha-kel. The thought of my betrayal brought guilt, and I knew I could never go home.”[3] The betrayal he speaks of here is not only the betrayal of his close circle of friends but also the betrayal of self. At that point in his life, his friends had become his family, and during his incarceration, he had revealed their whereabouts through the pain of torture. They were all charged with sedition and wanted for questioning. But most of all, Surak was troubled by his betrayal of his own morals. By giving into his emotions and the pain, he failed to stand by his convictions, he later said.

One of the most interesting segments of this entry is Surak’s confession that he broke one of Vulcan’s ancient taboos. After he had wandered in the Forge for several days without food and water, he was awoken by a scout craft flying dangerously low overhead. Moments later, he witnessed its crash and ran to the crumpled fuselage to check for survivors. He pulled the bodies of two pilots – both dead – from the wreckage and searched the craft for survival rations and water but found none. “Thirst was overcoming me,” he wrote, “and I thought…I could drink their blood. It would allow me to survive. My religious upbringing considered this a violation of sacred law. If I did this and was discovered, I would be an outcast, I would be tried and executed.”[4]

Surak sat with the bodies for a long time, thirst and uncertainty gnawing at his mind. He thought of his home and his family of friends. He struggled to find meaning in his life and why he even might want to continue living. He thought of all the emotional states that had brought him to this place, that had brought all of Vulcan to this place, and began to formulate his renowned treatise on fear. The elimination of fear, he believed, was the key. He concluded, “Vesht pla-ash-tor nash-veh s’riklopaya; u’samu-esh, khal ozhika eh vesht var-tor ozhika nash-veh rish-tor. Vesht mon-tor nash-veh plak, visolektal nash-veh vukhutlar heh fa’lefator nash-veh. I stepped back from my indecision; like a cool breath, logic took over and told me to survive. I drank the blood, buried the bodies, and continued on.”[5]

Surak’s treatise on fear remains to this day one of the most influential pieces of Vulcan literature.

While copyright restrictions prevent me from posting the FSE translation of Surak’s journal entry, here is the original in Traditional Golic Vulcan:  Ozhika t’ah’Hrak


[1] An Excerpt from the Teachings of Surak in Goodman, David A. (2012). Star Trek: Federation: The First 150 Years. London: Titan Books, p. 17)

[2] ibid, p. 19.

[3] ibid.

[4] ibid.

[5] ibid.

The Silences

Ralash WhiteDuring the time he spent speaking in Shi’Kahr’s public places, advocating for a change in Vulcan lifestyle, Surak often spoke of respect. It was the one simple courtesy he felt was essential for each Vulcan to master and practice on a daily basis. Without it there could be no emotional control and no peace. Respect was sorely lacking in Vulcan culture during his time, as he demonstrated in this speech given on the steps of the Suta Temple in the year 323. In it, he outlined a code of conduct which became known as The Silences.

“It is always a signal that something is wrong when leaders live by different rules than citizens. In fact, it is the breakdown of society, of all that is civilized. A citizen cannot access the networks without being tracked. Purchases, conversations, messages, information-searches, images, health records, employment records, academic records, criminal records, family records, and property records are captured by data-mining software. The information is sold to the one who makes the highest offer. Credit applications are denied due to political affiliation. Job applicants are turned away because of their genetic predisposition to diseases. Identities, access codes, and bank accounts are stolen. Political opponents contact voters directly and take positions or make promises that are shielded from scrutiny by the public. Students are expelled for criticizing their teachers. Surveillance cameras are installed along borders encouraging anyone to access and monitor illegal crossings. False reports and vigilantism come in waves.

“Yet one cannot learn by accessing the nets what Minister Pola purchased today, what he ate for breakfast, what vaccinations he’s received or what childhood diseases he’s had, what genetic diseases are prevalent in his family, his score on the Academy exit exam, what transportation he uses, what personal interests he has, what his marital status is, when his last pon farr was and if any offspring were produced, what his household income is, or even where his private residence is located. All one sees is a simple file which includes his educational degrees and specialty, his title of office, and his official commcode. No personal information is given.

“This is how it should be – for all of us. Only in the sanctity of privacy can we find peace. The intensity and complexity of life meant to evolve civilization have done the opposite – devolved it – making retreat from the world a necessity for Vulcan sanity and the control of the emotions. Modern technology and business practices, through invasion of privacy and lack of societal regulation, have subjected us to mental distress far greater than any bodily injury. We have lost our right as individuals to be let alone. Once information and images of an individual are on the nets, they can be used against that individual in perpetuity, making it impossible for him or her to leave an old life behind and start a new one. We have lost our integrity and far more. We have lost our soul because we have lost respect for one another.

“Only by leaving others the privacy of their minds and lives can we regain what we have lost. The courts do not protect individuals against the collection and selling of personal information. Therefore, it is the responsibility of the citizen to uphold the right of those around him to be let alone.

“How can we do this? Through the elimination of the incessant noise of life – through The Silences – by allowing each individual privacy in these aspects of life:

Birth:  This is a private journey shared by mother and child. No others should be present except those responsible for their care. The mother should not be distracted from bonding with the child. Announcing the birth on the nets and posting images leaves the child vulnerable.

Home and family life:  The location of one’s home must remain private information to preserve the sanctity of the house as a retreat from the world. While the honor and tradition of guest-right should be maintained, do not expect to be invited to the home of another. When wishing to meet with one whom you do not know, request that the meeting occur in a public place so that you do not intrude upon the individual’s personal sanctuary. Additionally, the individual should be contacted through his or her place of work or study and not at home.

Personal space:  Allow each individual a cushion of space. Do not intrude with your gaze, your voice, or your touch. Remain at a respectful distance, at least one pace away. Establish consent, even with the one to whom you are bonded, before you invade the other’s space. Do not ask another’s name of a third party. Wait for the owner to give it.

Spiritual beliefs:  Allow one the privacy of his or her experience with the being or force responsible for the creation and maintenance of the universe. It is a journey you cannot take and it is not your concern. We each have our own journey to which we must attend.

Thoughts and remembrances:  I have said before that it is the inherent right of all Vulcans to meld in mind and spirit. If you meld, do not invade the thoughts and remembrances of the other. Let the other reveal them to you, if that is his or her wish. Likewise, do not force your thoughts, desires, or memories on the other. Wait for an invitation. And above all else, never enter the other’s mind unbidden.

Time alone:  When you sense that you have come to the limits of your abilities, retreat into your personal sanctuary and conserve energy. Likewise, allow each individual time alone to heal and renew the mind, body, and soul.

Bonding and pon farr:  There are few situations in life that are more sacred than the link between bondmates. When their link is active through a mind-meld, pon farr, the birth of a child, or a more mundane event, no one else in the world matters, and no one should intrude. Even the status of their bonding is a matter only to be shared between the pair, their families, and close friends. And when their bond is severed by death, the survivor should be cared for but left to heal in the privacy of his or her thoughts and memories.

Death:  There is no life event more personal than death. While birth is the experience of two, death can only be experienced by one. It is a solitary journey. Allow those dying privacy. It is the last offer of respect that we can give. Death records, like all medical records, should be sealed, made available only to those who demonstrate a legal or scientific need to know.”

These are The Silences – the quieting of the noise of the Vulcan species.

_____________________

For those of you who would like to practice reading in Traditional Golic Vulcan, here is the original text:   Ralash-Fam’eslar

A List of Vulcan Names

As promised, we’re finishing up our discussion of Vulcan personal names with a list of the most common and notable names throughout history, along with their etymology and meaning. The list is broken up, alphabetically,  into three sections: A-R, T-Z, with separate lists for names starting with S and names containing the T’ prefix — as is common for Vulcan directories.

This list is by no means comprehensive and will be updated as time allows. If you’re interested in the etymology or meaning of a name that does not appear on this list, or if you’d like to know the source for a particular name, please feel free to email me. Some meanings are rather obscure, especially to offworlders, and I may be able to shed some additional light on certain traditions. I welcome your inquiries: sidzhan.tgai@gmail.com

NAMES A- R, T-Z

FEDERATION STANDARD

GOLIC VULCAN

DERIVED MEANING

Adenkar

adun karik

“strong husband”

Alieth

al’rig-pseth

“desert-branch”

Aloran

ashal-orensu

“beloved student”

Anauk

ha nauk

“cries vigorously”

Aravik

arev vik

“desert-wind well”

Arev

arev

“desert wind”

Asil

asal

“morning”

Avarak

aber-rok

“one who raises hope”

Avarin

aber+in

“one who lifts/raises”

Awidat

vakh wi datorik

“bold yet prepared”

Ayhan

vai yon

“holy fire”

Azeraik

az’ir-vaikar

“devoted mate”

Balev

ba-lahv

“traditional tongue”

Chu’lak

khau-lakh

“one who has command of language”

Delvok

dvelan vokaya

“will of memory”

Denak

dvinsu ekon-ak

“servant of the divine eye”

Dvir

duv-hirat

“crimson shadow”

Dzharok

dzhar-rok

“lay/song of hope”

Dzhossen

dvinsu zul-os-yon

“servant of the old lava fire”

Elieth

elik pseth

“free desert”

Elonat

el-on-natya

“both different and free”

Evekh

arev ekhlami

“surrounded by desert wind”

Evoras

arev vohris

“desert breeze”

Falor

fal+tor

“one who makes hot; bellows-worker”

Fer’at

feretausu

“gatherer”

Galsh

gal-en-shi

(from the) “moss place”

Grake

grei-faitik

“esoteric”

Grelek

kril’es-ek

“total harmony”

Haadok

ha-dahkuh

“two-life; twin”

Hanesh

feihan eshikh

“boss of the desert”

Harauk

ha taurauk

“amazing life”

Iria

hirat vre-ha

“crimson life-vessel”

Ivek

heya-vik

“mountain well”

Karatek

nakaratik

“endeavoring”

Kawarda

kahwa’ra-de

“similar mind;” name given to a twin

Kerak

k’yerak

“with bowl” (i.e., one who won’t go hungry)

Kesh

rik’esh

“without breath”

Kiri-kin-tha

kiri-kin than-tha

“golden one from Kir who guides children through their first meld”

Koss

rik’koshvar

“without disaster”

Kov

kov

“stone”

Kovar

kov ar’kadan

“stone worker”

Kuvak

ku vakh

“bold palm”

L’Nel

leshu nel-dath

“bearer of the pattern”

L’Vor

leshu va’orenan

“bearer of infinite learning”

Ladok

la dvin-tor oekon

“here serves the honorable god”

Lerius

leshu e’rroi’es

“bearer of attraction”

Lhai

leshu hai-fan

“banner carrier”

Lodzhal

leshu ozhika ashal

“bearer of beloved logic”

Lorian

leshu ro’fori+an

“bearer of information”

Lorot

leshu ro’fori ovsot

“bearer of complete information”

Lovar

lofik ar’kadan

“purposeful worker”

Lyras

lesh zherka hasu

“being who carries emotion”

M’Fau

maat fau

“clan who rides; The Riders”

Mahak

mahvel+ak

“hammer-like”

Menos

menal os

“(from the ) old cliff”

Mestral

mes-tor ye-halek

“one who crosses the galaxy”

Metana

maat-ta’an

“gift of the clan”

Mishih

mishitra hiyasu

“equipment expert”

Mitrani

m’aih toranik

“busy mother”

Muroc

mu-yor rok

“night hope”

N’Ereon

nei fer-yon

“seed of the fire-generation”

N’Evran

nei arev-rahm

“seed of the desert thunder-wind”

N’Keth

nei k’pseth

“desert seed”

N’Livek

nei li-wun-veh

“seed of the one with the lance”

N’Maret

nei mahr-ret

“seed of the market”

N’Oblan

nei opla-ang’dzhmizm

“seed of the honorable rear captain”

N’Rayek

nei Reah-yai-ek

“seed of Reah’s flame”

N’Vea

nei vi ha

“seed which is life”

N’Veyan

nei veh-yon

“seed of the flaming one”

Nesheh

veh neseshau

“one who deduces”

Nirak

nirak

“fool”

Nivol

nikh-vul

“eye-slant”

Nomikh

nei omekh

“seed of honorable parent”

Nu’Val

nei uzh-vahlsu

“seed of the new bestower”

Oratt

oradasu

“honorable spinner”

Paradaik

pa ra dakh

“the one around what is cast out”

Pekev

puhku gef

“(from the) amber coast”

Perren

perren

“actor”

Pola

po’lahv

“one who has the last word”

Prisu

prisu

“braider”

Radak

ra dak

“what is cast out”; an outcast

Radzhek

razhek

“awl”

Raelyek

Raal-yai-ek

“Raalan flame”

Ravanok

rarav-kanok

“every song”

Refas

Reah-vash

“Reah-terror”

Rekan

rehr-kan

“third child”

Romar

rom-ar’kadan

“good worker”

Rovalat

rok vahl lakht

“a grant of hope in the 10th month”

Tallera

talu lerash

“hard neck”

Talok

taluhk

“precious”

Tasav

tah-savas

“unobtainable fruit”

Taurik

taurau+ik

“amazing”

Tavek

tah va’khen

“unobtainable mountain raptor”

Tavin

t’avon

“of the hunger/famine”

Tekav

teker-khaf

“deviant blood”

Teknat

tehk-natya

“different sprout”

Telas

tel-hasu

“telepathic being”

Tellus

tel’es

“embodiment of the telepathic bond”

Tes

tesmur

“to prosper”

Teska

tehs-kau-bosh

“deceit-wise”

Tevik

dif-vik

“long-life well”

Tok

tok

“fine”

Tolaris

t’olara’es

“of the honorable blue” (house color)

Tolek

t’oluhk (maat)

“of the snake (clan)”

Torin

tor+in

“doer/ maker”

Tos

to-sai

“cloak/cloaked one”

Tu’Pari

tu pa’ritsuri

“the way around the unusual”

Turak

tu-rok

“way of hope”

Tuvok

tu va’khen

“way of the mountain raptor”

V’Lar

veh leshu a’riv’ne

“one who is bearer of a’riv’ne”

V’Las

veh leshu asenara

“one who is bearer of the lantern”

Vach

vakh

“bold”

Valeris

va’lerash’es

“immeasurable hardness”

Vanik

vaunik

“hesitant”

Varek

var+ek

“talkative”

Varekat

varu eik katausu

“broad storyteller”

Varen

aber+in; a variant of Avarin

“one who raises up”

Varith

var ithag

“story challenger/expert”

Vedzhat

veh-zad

“forbidden one”

Vektan

duvek ta’an

“shade gift”

Velekh

veh el’es ekhlami

“one surrounded by freedom”

Velik

velik

“simple/uncomplicated”

Verrin

ver-tor+in

“one who edits/editor”

Vethek

veh thek

“one who drops;” an indication of epilepsy

Vorant

vai oren-tor

“to learn (is) holy”

Vorealt

vohris ryll-torsu

“slow ryll-player;” a ryll is a ka’athaira, a Vulcan lute

Vorik

veh orfik-kel

“one of the ancestors; a throw-back”

Voris

vohris

“slow/methodical”

Vyorin

vi orenau

“one who studies”

Ych’a

yel tsatik

“secret star”

Yehenik

yai-enek

“fire-pain”

Yiluv

yel-ulef

“half-star”

Yuris

ur-is

“one who uses tunnels”

Zebed

za’bezhun

“behind-eye;” one who can see into the past or has “eyes” on the back of his head

Zerin

zeh-hir run

“onyx dream”

Zhi’rev

zhai arev

“grey wind”

NAMES starting with S

At the time of the Sundering, 28.6% of Vulcan’s population had taken S names to honor Surak.

S’harien

s’harr-igen

“from the tail of the sky (sun-tower)”

S’chn

s’khart-lan

“from the captain”

S’laron

s’lara-yon

“from the fire-bird”

S’lovan

s’lo’uk van-kal

“from the great ceremony”

S’rivas

s’ri’vas

“from no relief”

S’t’kal

s’t’sai kal’i

“from the lady of the challenge”

S’task

s’tcha-ihsek

“from the curling fog”

S’tvan

s’tviyan

“from the core”

S’vec

s’vik

“from the well”

S’wek

s’awek

“from out of solitude”

Saavik

sa’ahkh-vik

“from the well-war”

Sadzhik

sa’dzhasifik

“from out of jasif crystal”

Sakht

sakkhet

“longevity”

Sakkath

sakkhet-dath

“tendency towards longevity”

Sakonna

sakunotau

“one who extrapolates”

Sakorn

sakan oren

“spreading learning”

Salet

salatik

“indigenous/native”

Salkath

salan-k’rhth’a

“k’rhth’a- wind”; k’rhth’a is an herb

Salok

s’aluk (maat)

“from the fish (clan)”

Salvir

s’al vi ir

“from a distant male relative”

Sanshiin

sa(su)-na’shi’igen

“man at sky-place”

Sarda

sa-reldai

“priest”

Sarek

sahr ek’ariben’es

“fast fluency”

Sarissa

s’a’rs’a

“from the dance;” a dancer

Saros

s’arev-os

“from the old desert wind”

Sarpk

sahr pakashogaya

“fast perception”

Sasak

sa’sakkhet

“from out of longevity”

Sasek

sa’Seheikk’he

“away from the Sundred”

Sasav

sa’savas-shi

“from out of the fruit-place”

Satak

sa’i’hatik

“from out of the surviving”

Satat

sa’Tat’Sahr

“from out of Tat’Sahr”

Satelk

sa’telik

“from out of the bonded”

Satok

sa-tok

“fine male”

Savar

savarun

“digression”

Savel

sahriv-yel

“storm-star”

Savesh

sa’veshtaya

“outside of experience”

Saya

saya

“radiation/brilliance”

Scorus

ruskaraun’es

“embodiment of grasping”

Sefor

sef+tor

“dune-maker/shaper”

Segon

s’eik yon

“from the wide fire”

Sehlk

selk

“delta”

Sek

sek

“outlet/stream”

Sekir

s’sek-hirat

“from the crimson outlet/stream;”

Sekla

sek lamekh

“warm outlet/stream”

Selar

s’el-arev

“from the free desert wind”

Selden

s’el-tehnaya

“from the free resistance”

Selek

s’yel-ekon

“from the star-god”

Selik

s’yel i’ki

“from the soul of the star”

Selok

s’el-oekon

“from the free honorable god”

Selon

s’yel-yon

“from the star-fire”

Seltar

s’selk tor

“from the long delta”

Selv

s’el-veh

“from the free one”

Senak

senepa-ak

“knife-eye;” one who has a sharp eye

Sendet

senepa dator

“prepares senepa;” a knife-maker

Senek

senepa ekon

“knife god”

Senet

senepa-yeht

“knife-true”

Senkar

senepa kahr

“knife of the city”

Senor

seo’an+tor

“one who asserts”

Senva

senepa-vakh

“knife-bold”

Separ

senepa ar’kadan

“knife worker”

Sepek

sef-pelq

“dune captain”

Sepel

sep-wafikh el(ik)

“one who freely agrees

Sered

s’ir-ith’du

“from the distant camp”

Serevan

s’Reah van-kal

“from Reah’s ceremony”

Sern

asenara

“lantern”

Seroni

s’rom-nikh

“from the one with the good eye”

Sesenek

ses’ik ne ki’ne

“accountable sword-brother”

Setek

s’set-eik

“from the wide drop”

Sethan

s’pseth a’nirih

“from the desert father”

Sevennin

s’fen-igen

“from the sky-seal;” the Sky Clan used an emblem of the sky as their official seal.

Sev

seveh

“prosperity”

Sevek

seveh-ek

“total prosperity”

Sevel

seveh yel

“star of prosperity”

Seyhan

sihaunsu

“betting person”

Shanak

shan’hal’lak

“love at first-sight”

Shath

shen a’Tha

“ascent from the direct experience of the universe”

Shinat

s’shi Natara

“from the place of Natara” (god of water)

Shupal

shu-pal

“source”

Sidak

si’dahkuh

“from out of two”

Sidzhan

s’i’tsan

“from the bridge;” a reference to Seleya

Sihek

s’ihsek

“from the fog”

Sikan

s’ikun

“from the cone (volcano)”

Silek

si’lehk

“outside of ten;” a reference to the ten wells of the Shi’Kahr oasis

Silok

s’igen lo’uk

“from the great sky”

Simar

si’mahr

“outside the market”

Simora

si’mor-vakh

“outside bold leaf” (may refer to a place)

Sinak

s’igen-ak

“from the sky-eye” (a reference to T’Khut)

Sirak

s’irak-shi

“from the distant place”

Sirok

si’rok

“outside  hope”

Sitak

s’i’hatik

“from the surviving”

Sitar

s’itar-bosh

“from the thankful”

Sitok

s’igan tauk

“from the sky-cave”

Sivath

si’vath

“outside other;” outsider

Skamandros

skamau mamut-rushan

“one who attracts conversion-aid”

Skaren

s’ka-ran-zhi

“from the cactus”

Skep

s’kep

“from the gong”

Skitra

skil trau

“honest victory”

Sklar

skladantra ar’kadan

“message system specialist”

Skon

sohk-yon

“elegant fire”

Snil

s’nik’el

“from the convoy”

Sobek

s’obek

“from the honorable wait” (i.e., conceived during pon farr); variant of Sopek;

Sodok

s’otauk

“from the honorable cave”

Sofek

s’ofek

“from the honorable staff/scepter”

Sokel

sohk-yel

“elegant star”

Solek

s’oluhk(maat)

“from the snake clan”

Solen

s’oleh-nau

“from the honorable nineteen (a squad of martyred heroes)”

Solin

s’solai-igen

“from the sky-field”

Solkar

solai-kar

“field arm;” a field hand

Solok

shasol+ok

“rural, pagan”

Solor

solek-tor

“one who works the soil”

Sonak

s’on ahkhu

“from both wars”

Sopeg

s’obek

“from the honorable wait” (i.e., conceived during pon farr); variant of Sobek

Sopek

s’obek

“from the honorable wait” (i.e., conceived during pon farr); variant of Sobek

Soral

sa’Raal

“out of Raal”

Sorahl

sa’Raal

“out of Raal;” a variant of Soral

Soran

tsoraya+an

“cache”

Sorek

so-reshek

“insane”

Sorel

tsoraya yel

“star cache”

Sorn

s’orensu

“from the student”

Sorrd

sau rytemk

“one who radiates rytemk” (state of healing)

Sotir

s’otir

“from the dry lake bed”

Soton

ovsot yon

“complete fire”

Soval

s’oveh ashal

“from the honored beloved one”

Sovar

sov ar’kadan

“air worker”

Sovik

s’ovik

“from the honorable well”

Spahn

spoh ahnsu

“pale combatant”

Spelak

s’pi’halek

“from the little wheel”

Spet

s’petakov

“from the darling one”

Spock

spo’k’hat’n’dlawa

“resembling half of each other’s heart and soul”

Sreil

s’reldai

“from the priestess”

Stak

s’ta’Krat

“from the seventh month”

Stalat

s’t’lakht

“from the tenth month”

Stalek

s’taluhk

“from the precious one”

Stark

s’tah rok

“from unobtainable hope”

Stavel

s’tauf-el

“from the free ridge”

Stavin

s’tauf-hinek

“from the bone ridge”

Stef

s’tev’rak

“from the west”

Stel

s’tel

“from the bond”

Stelev

stegel arev

“stiff desert wind”

Stell

s’ti-yel

“from the star-spear”

Stepn

svep-dvinsu

“doorkeeper”

Stimm

s’temep

“from the gate”

Stonn

stonn

“antler”

Storn

storaun

“developing/advancing”

Streon

storik-yon

“advanced fire”

Strom

s’trufemu

“from the martyr”

Stron

stron

“escape”

Sudoc

s’udohk

“from the river-mist”

Suhur

su huhrik

“highest-ranking person”

Sulen

su’elan

“emancipation”

Sunak

suk’nak

“big cheek”

Sunok

su-nok

“concrete-person/worker

Sunvar

su nah-tor varu

“person who thinks tales”

Surak

s’ur’ahkh

“from the tunnel war”

Surev

s’uralaun arev

“from the singing desert wind”

Suter

su terseht

“insignia person”; a herald

Sutok

su-tauk

“cave-person”

Suvel

su-dvel

“choice-person; selector”

Suvin

su vinik

“mature person”

Suvok

su-vok

“level-person;” a mason’s apprentice

Suvuk

su-ulef-uk

“half-digit person”

Svaid

svai-tor

“to bloom”

Sybok

svai-bah-ker

“(master of the ) bloom garden”

Syrilius

si’rilokav’es

“outside of fallacy”

Syrran

s’yar-Arlanga

“from the grassy Arlanga Mountains

Syvar

svai-vafersu

“bloom regenerator; gardener”

NAMES starting with T’ prefix

T’Aimnu

t’sai aikum nu’ri

“lady of the young moon”

T’Alaro

t’sai ashal-Ah’rak

“lady of beloved Vulcan”

T’Aloren

t’sai ashal-orensu

“lady of the beloved student”

T’Amar

t’sai ahn’vahr

“lady of the double-edged sword”

T’Ara

t’sai arev vakh

“lady bold desert wind”

T’Aria

t’sai ha ri’a’gra

“lady resolute life”

T’Arvot

t’sai arev-odva

“lady of the desert-wind faith”

T’Dar

t’sai dahr

“secondary lady” (of the house)

T’Deata

t’da’a’tja

“of the dark pebble”

T’Dess

t’sai desh-rak

“lady of the north”

T’Enne

t’sai en’ahr’at

“lady godparent”

T’Evoryn

t’sai teh-vohr-runu

“lady of one hundred halting dreams”

T’Gai

t’sai gadzhai

“lady of the feast”

T’Gra

t’sai Gratan

“lady of Gratan” (a mythological desert spirit)

T’Hen

t’sai ha’e-igen

“lady sky-light,” i.e., a light in the sky (not a light in the ceiling)

T’Kar

t’sai kahr

“city lady”

T’Karik

t’sai karik

“strong lady”

T’Karra

t’sai kar-vakh

“lady bold-arm”

T’Kin

t’sai kin-kuhr

“golden lady”

T’Kiha

t’sai ki-haf

“basket lady”

T’Klaas

t’klashausu asal

“of the morning guard”

T’Klass

t’klashausu

“of the guard”

T’Kosa

t’sai khosaar

“lady of Khosaar” (an ancient god of war)

T’Laan

t’sai la’n’u

“lady who approves”

T’Lak

t’sai lakh

“lady of language”

T’Lan

t’sai lan

“lady of rank”

T’Lar

t’sai lara

“lady blue desert bird;” an shortened form of T’Lara

T’Lara

t’sai lara

“lady blue desert bird”

T’Larn

t’sai lara-ain

“lady of the dazzling blue garment”

T’Leia

t’sai leshu iyula

“lady bearer of culture”

T’Leiar

t’sai leshu yar

“lady bearer of grass/green”

T’Leng

t’sai leshu an’jmizn

“lady bearer of the captain”

T’Lera

t’sai lerashan

“lady consolidation”

T’Les

t’sai les

“target lady”

T’Lie

t’sai limein

“lady of the mask”

T’Lil

t’sai leh-hilek

“lady ten-shovels”

T’Liri

t’sai leshu ir-izh

“lady bearer of distant snow”

T’Lona

t’sai lo’uk-nahp

“lady of great thought”

T’Loran

t’sai  leshu orenan

“lady bearer of learning”

T’Lores

t’sai leshu fator’es

“lady bearer of continuity”

T’Lura

t’sai leshu uralaun

“lady bearer of singing”

T’Lyra

t’sai lirpa

“lady of the lirpa (a traditional Vulcan weapon)”

T’Madh

t’sai mathu

“lady of the scale”

T’Mal

t’sai malat

“nature lady”

T’Mar

t’sai mahr

“lady of the market

T’Maran

t’sai mahran

“lady of buying”

T’Meni

t’sai men-hilsu

“lady investigator”

T’Mihn

t’sai maat i’ni

“lady of the copper clan”

T’Mir

t’sai maat irak

“lady of the distant clan”

T’Mirek

t’sai maat ri-ek’traik

“lady of the ethereal clan”

T’Mor

t’sai mor

“leaf lady;” an herbalist or tea merchant

T’Nedara

t’sai Natara

“lady of Natara”

 (ancient god of water)

T’Neithan

t’sai nei-pseth-thon

“lady of the dry-seed-measure”

T’Neveith

t’sai nuf-ithag

“lady case expert”

T’Olryn

t’sai oleshu runu

“lady honored bearer of dreams”

T’Paal

t’sai pa’alem-masu

“lady around the saltwater”

T’Pak

t’pagun

“of the duel”

T’Pan

t’sai panah

“lady who considers”

T’Par

t’sai paribaya

“lady of discussion”

T’Para

t’sai pa’rau-nol

“lady around the refuge”

T’Parel

t’sai pa’reldai

“lady around the priestess;” an acolyte

T’Partha

t’sai pa’a’ri’a’Tha

“lady around the correct experience of the universe”

T’Pau

t’sai pau

“lady corona”

T’Pavis

t’sai pa’vis

“lady around the (fishing) net”

T’Pei

t’sai pi-feh

“lady of the little peak”

T’Peia

t’sai pa’eitaya

“lady around the shear”

T’Pel

t’sai pelal

“lady of the robe”

T’Pelek

t’sai pelal eik

“lady of the wide robe”

T’Penna

t’sai pi’en’ahr’at

“little lady godparent”

T’Peyra

t’sai pi’yai Reah

“lady little flame of Reah” (ancient goddess of death)

T’Pina

t’sai pi’nartaya

“lady little embrace”

T’Pir

t’sai pi’hirat

“little crimson lady”

T’Plana-Hath

t’sai pla-nahan-a’Tha

“lady return-thinking to the direct experience of the universe”

T’Pol

t’sai pollu

“lady of the pollu bush”

T’Pren

t’sai pi’run

“lady little dream”

T’Preth

t’sai per-ithop

“actress”

T’Pri

t’sai pi’ri’a’gra

“little resolute lady”

T’Pris

t’sai pris

“lady of the braid”

T’Pring

t’sai prai ngiq’e

“lady who assumes acquisition”

T’Prol

t’sai pi’rolaya

“lady little reaction”

T’Prylla

t’sai pi’ryll-ha

“lady little ryll-vigor”; ryll is another word for ka’athaira, a Vulcan lute

T’Ra

t’sai ho-rah

“lady of ritual”

T’Rama

t’sai rahm vakh

“lady bold thunder”

T’Ranneha

t’sai rahm nehayan

“lady decaying thunder”

T’Raya

t’sai raya

“lady refuge”

T’Rea

t’sai Reah

“lady of Reah” (ancient goddess of death and bereavement)

T’Rehu

t’sai rehu

“lady of the three”

T’Rel

t’sai reldai

“lady priestess”

T’Reni

t’sai reh-ni’rch

“lady three fires”

T’Resik

t’sai reh-eshikh

“lady of three deserts”

T’Risa

t’sai rishan-ha

“lady of vigorous survival”

T’Ruhi

t’sai run-ihn

“lady dense dream”

T’Rya

t’sai ri’a’gra

“resolute lady”

T’Saaf

t’sai s’afersu

“lady from the founder”

T’Saan

t’sai sa’yon

“lady from out of the fire”

T’Sai

t’sai

“lady”

T’Sala

t’sai salan

“lady wind”

T’Sanvi

t’sai sanuk vik

“lady pleasant well”

T’Saen

t’sai sa’wein

“lady from out of the cover;” i.e., from the pages of a book, from legend

T’Saien

t’sai sa’igen

“lady from out of the sky/heavens”

T’Sehn

t’sai se’heikan

“lady of the declaration”

T’Sel

t’sai selk

“delta lady”

T’Selis

t’sai zhel-izh

“lady of the snowline”

T’Sey

t’sai seo’a

“lady who asserts”

T’Shael

t’sai s’ha’gel

“lady from the light”

T’Shanik

t’sai shan’hal’lik

“lady loved at first sight”

T’Shenn

t’sai shen

“lady of ascent”

T’Shevat

t’sai she’rak vat

“lady of the eastern vault”

T’Sri

t’sai srikh

“lady of the srikh” (a unit of currency)

T’Syra

t’sai s’iraktra

“lady from the expanse”

T’Thelaih

t’sai thol-vai

“holy noble lady”

T’Vaakis

t’sai vakh’es

“lady of boldness”

T’Vei

t’sai vai

“holy lady”

T’Vel

t’sai vel

“simple/uncomplicated lady”

T’Velar

t’sai fel-ar’kadan

“lady rower”

T’Veran

t’sai firan

“lady support”

T’Vhet

t’sai vet

“lady of doubt”

T’Via

t’sai vi ha

“lady who is life”

T’Vin

t’sai vi ne’shau

“lady who greets”

T’Vish

t’sai vishizhukel

“foundry lady”

T’Vora

t’sai kuvoran

“winding lady”

T’Vran

t’sai-varan

“storytelling lady”

T’Vria

t’sai vre-ha

“life-vessel lady”

T’Vysse

t’sai visak’a

“lady legacy”

T’Zan

t’sai zan

“lady of the view”

T’Zora

t’sai zhagra

“lady of the game”