the;used withdes and eitherpli(“more”) ormalpli(“less”) to form the first half of a coordinated comparative.
1903, Ben Elmy, “La Lingvo de la floroj”, inThe Esperantist: The Esperanto Gazette for the Spreading of the International Language, page138:
Ju pli ni studas la florojn, des pli ni konstatas, ke multe da ili posedas nesuspektitajn lertecojn, kiujn apud besto ni volonte nomus instinkto aŭ еĉ prudento.
The more we study the flowers, the more we establish that many of them possess unexpected abilities, which in an animal we would willingly call instinct or even foresight.
Transcriptions of Mandarin into the Latin script often do not distinguish between the criticaltonal differences employed in the Mandarin language, using words such as this one without indication of tone.
Indicates an expectation of shared understanding, or that what is said is an obvious fact – "as you well know," "of course."
Bussen gårju klockan tre.
The busof course leaves at three o'clock /But the bus leaves at three o'clock(with an expectation that the second party in the conversation is aware of the fact)
Det varju inte så bra att vi missade bussen. Nu hinner vi inte med flyget.
It wasn't great that we missed the bus,of course. Now we will miss the flight.
Varför gjorde du det inte? Du lovadeju!
Why didn't you do it? You promised(as you know)!
– Filmen var bra. – Det var denju inte alls!
– The movie was good. – No it wasn't(and this should be our common understanding, as a fact – theju adds a bit of an argumentative tone, similar to the "No")!
Vad fan, ytterdörren står öppen
What the hell, the front door is open (think two people coming home)
Vad fan, ytterdörren stårju öppen
What the hell, the front door is open(and this is (or will very soon be) our common understanding, as a fact, as you can also see that it is open – theju just acts as an emphasizer here)
mydear(s),dearie(intimate yet very courteous term of address from one woman to another, esp. to a female sibling, close relative, or companion)
Hai,ju! Aya awauta apisun wiu. Ume eu. Aya awauta apisun wiu,ju. Hoona! Iseju, wi.
"Well, dear! Let's find ourselves a lover," she said. "Let's look for a lover for ourselves, my dear." "Agreed!" [said] her younger sister.
Pitsu neke,ju! uma pakai paiseju ipitsi. Pitsu neke,ju.
"Your turn now, dearie," the woman said to her younger sister. "Your turn, my dear."
Munyakawaka wi, kamwo putukawiu, naatsa kamwi eu whun. Hoona! Hai,ju! Aya waku wiu,ju! Hoona! uma pakai. Aya waku wi! Tuma ulepiu!
It began to be light, the sun showed itself, it was just here on the horizon. So! [The women said to one another:] "Hey there, my dear! Let's go to the riverside, dear!" "Yes, let's do!" came the reply. "Let's go to the river, indeed!" They began to make fresh manioc bread [to give their lover when they met him at the river's edge].
"Let's go [visit the tree] once again, dear!" [the older sister said to the younger]. "All right!" [the younger sister agreed]. [They] went under [the tree]. They saw pequi fruit [on the ground] beneath [the tree]! "Ah! Let's taste it, dear!" [She] cut [it] open:tsiiiii! [sound of slicing open the fruit]
"My dear" is a rough translation of the termju, as there is no counterpart in modern English. This is a traditional term of address between women who are speaking in a tone that is both intimate and gracious. It is simultaneously polite and tender, expressing feminine solicitude at its most comforting. Though this term was routinely used by well-spoken female elders in 1981, it was already beginning to be seen by young people as archaic. Older women would teach the anthropologist to use this lovely old term, and remark that young women nowadays no longer bothered to use it. Meanwhile, young female relatives within earshot typically would just giggle. A few decades later, it was rarely heard in daily speech, and more likely to be encountered in traditional stories. Note that it is not a kinship term, but more like a term of gender solidarity.
"Hai, ju!"(transcript, p. 9),"Pitsu neke"(p. 33),"Munyakawaka wi"(p. 57), and"Ayama ju!"(p. 72), uttered by Aruta, storyteller and elder, as he recounted the traditional tale, "The Caiman Spirit"(Yakaojokuma). Recorded in Piyulaga village in the presence of assembled elders and others, November 1989. In this story, a chief, who already has two wives, takes two additional ones, causing the first two wives to feel neglected, and to decide to take a lover. The dialogue between the two women makes extensive use ofju in a comedic manner, showing the two woman so utterly jealous at their husband's taking two new wives that they completely — and quite unnaturally — put aside any jealousy between themselves. With utmost courtesy and decorum, the women in the story calmly take turns receiving the amorous attentions of their shared paramour, something it is impossible to imagine any Wauja woman tolerating, which makes the story all the more amusing.
