Index - Introduction - Rules - List of translations - Ring A - Ring B - Ring Q - Ring R - Ring S |
Wenedyk - Jan van Steenbergen | |
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Acięcoń: mał nieparłarz!Ożej, kód pasawy? Przyściędzej awieńszy a ność dom biała, żewnia piała, prokód gwardar suma nieparłarzu. Ła fieczy kód pocieba prokód ażokar nat: żokaba sie ku łu, kątaba li kąciekły i.sz.ł. Wiec małgra ili nieparłarz asłutawy łą, dyskarniawy łą, dzieworawy łą, maż resztły ił dzieżaczewy dzie wniastry. Kód faczer, kód faczer? Wiartablemięć nie szczu. I dąk a wieczy partaczym aferą, prokód polica nie czywierzy proponier nodzęcie kwieszczonie. |
Beware of the baby!O dear, what's happened? Yesterday, a pretty young girl came to our home to watch over the baby. She did what she could to entertain the child: she played with it, sung songs for it, etc. But nevertheless, the baby attacked her, tore her into pieces, devoured her, and it threw the rest out the window. What to do, what to do? I really don't know. And so, for the time being, we keep the affair silent, in order to prevent the police from starting to ask annoying questions. |
Kali-sise - Jeffrey Henning | |
Senuse-kalane se nala lele sulala-pe su!Seti na, pasatu sasala se? Sekupe se le ta sulala-pe ke lesune-ka, pasatu-tine sisi se le ta nesetu li sanile kune-salape sesete pi. Kelepe se le ta sulala ke lesune-ka, pi su lete-kelepe se nusika-kalane se ke. Nune-kase-ka, le ta sulala-pe kupate se sesete ke, supele-palate se ke, kita se ke, sisi se tasale ke setina-kene li! Tu le pi se? Le pi se?! Le pi sati nune kukitu se. Kase-ka, kanuna-sekupe pi nune kune-pinise se puse se lete-kune-satisi lete-puse ke lesune-ka, le pi nune kunune se le sasala su. |
Pay attention to this bad baby boy!O dear, what's happened? Yesterday, a pretty young girl came to our home to watch over the baby. She did what she could to entertain the child: she played with it, sung songs for it, etc. But nevertheless, the baby attacked her, tore her into pieces, devoured her, and it threw the rest out the window. What to do, what to do? I really don't know. And so, for the time being, we keep the affair silent, in order to prevent the police from starting to ask annoying questions. |
'Yemls - Jeffrey S. Jones | |
Wi gjBut pkFOF: KOr-n EoxeE!, Esk a: Cr?
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This boy is dangerous!
Oh, $$$$! Has something happened?
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Byashrei - Rebecca Harbison | |
Ee! E karedheia karijem' eechafrei?
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"Alas! Did this really happen?
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Kevin Urbanczyk's smooth translation from Byashrei | |
Have these events just occurred, Yes or No?? (Spoken with emphasis)
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Proto-Drem - Kevin Urbanczyk | |
Mèàlaşķasýesţéaalàglduĝkâşom-- Ķàm Çoĝ Ķàn—
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(Have/did) these/those events just occur? Yes or No? [Spoken with great emphasis]
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Khangaþyagon - Peter Bleackley | |
teldidaur gewanidaur þangushar kloviluz? wenu gog ngip? tesrifœng ulev. dahi yi poh vrimal. gelifœng yi relgipam, parushkilaug u lengowli lot yi'uz ya'ung. witihafœ beb lengihafœ de de'ung. bengilaug u ukhrindahing lot, shrakifœng beb treshifœng en tra yi. slohakhar yar den. slonakhar yar den. khiploshtwanfœshe amitafœshe ya yagonku grikhtontku gœmweku ue'uz, yagafœng ya holshetuk þangushkur. |
Do such events as these truly occur? Indeed not, or on the contrary yes? The child cared. She was a beautiful woman. She had gone into the house, so that her father might sing for me. He had been playing and singing for himself. Because the father was wicked, a strong thing had torn him apart and eaten him. We both shall wish. We both shall wish. Confusedly, I have not thought about your irritating, jealous speech. I had spoken of this before noone. |
Xara - Jim Taylor | |
temijeyilme, xeyemeyer esir si na milonis, vi ha temijasme? na magares xe xi u ri ha temijasme? lan si ha oris, to fer isar ha marujis. ha oras fol semejan tolix. rodo tor ha xumeyedas haopejol goru kar isar isir da xalevas. nu seon xumen ha xojeresumas xu seyen ruger kagan tolix ha meleyevas. an julijan sean aser ha guhamaledas xu aser ha pimivas. is xu fer isar ha nozagedisme reyer si ha parisme goru aser zimul. ha jelarisme reyer par goru aser zimul. isir ha oros tulejan xu ri ha jelaris goveyon si ha melevis u rumiran u jarakan si ha oris. paleju reyeir ha melevis totemijeyilme sean. |
Did the events I am about to relate truly happen? Would you believe that they did or that they did not? As a child I cared about my mother. She was a woman of great beauty. One day she went into the house so that my father might sing for me. But on that occasion he also played continuously, and in doing so evoked a spirit of great evil. This strong being tore him to pieces and eat him. My mother and I stood back and did nothing to stop it. We could do nothing to stop it! It was all clear to me and I could not contemplate speaking or being irritated or jealous. Indeed, I spoke to no-one of these events. |
Kosi - Trebor Jung | |
Kükekelim "¿Kuraht küak, kokör."
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I said to you the following: "Events, do you believe this: they occured?"
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Sturnan - Christopher Wright | |
Nai im seker "Kwe fe vot o tekalge?" Nai nigredher. Im o gensel, nai ik betain kredher sol seon osalge amainta. Fairi nai galesa manitei.
Fe ahukwe, ik patre kagiralge (kagirei to enter) ri ik duom ak
basomalge sol im gege. Dur serilge bid mel lewek heldalge gith
garant.
Vot sol o tekalge nenom taiv e sekem. |
I didn't say "Did all this happen?" I didn't disbelieve. As a child, I didn't think that my mother was important. Women can't think. One day, my father entered into my house and wanted for me to play. He played for a long time but an evil spirit was summoned (lit. came for beck). The spirit made my father cry profusely. My mother was compared to the spirit... I fled. I couldn't make the spirit stop. I couldn't think well; I had no anger or jealousy for it. That which was done, I have never spoken about it. |
Ikanirae Seru - Estel Telcontar | |
uti ka ha seru a: "esa ha isatu i" uti ha ka tamoka a kata ekaiti se uti ha tu koku nari, uti ka ha tamoka kasio ro uti tu mitaki a ikosama ka heko roesi a
ta kea nome, rasio ro uti ha ari ma kata kasi ro uti ti eki ha takiku
uti romasaine a eki ha tenasaine sa rako ekaiti ara uomo ruhaka ha ari
ma ayoko a ruhaka ha rokiya rasio ro uti noku meuri a
kesita se roha ha isatu e uti moma kie seru roha a |
I didn't say "Did this happen?" I did't believe. In the time that I was a child, I didn't believe that my mother was necessary. Women can't think. One day, my father came into my house and he wanted me to sing. He
played an instrument for a long time, but an evil spirit came to the
call. The spirit made my father weep a lot.
The thing that happened I will never say. |
Ilaini - Irina Rempt | |
Na laynan "liyat lea dilnenat?" Li na coran. Ine tay lesne, ni nane in velin na corun. Lyasi rasta naverayt. Hanrie sali, tate asten ien donat. Ine halan purat. Lei doyadien tay elsinan nedat. Anie lish do le mostat so dolaynat. Anie tatea lysa loch dilat. Nane in anien mustat. Ine desan. Ania tyset dila naveran. Dolyes rasta naveran. Ilea na gazan, do zulan. Cusali lea dilnenat! Natay na li laynesin. |
I'm not saying "what happened?" I don't believe it. When I was a child, I didn't believe my mother was necessary. Women can't think. One day, Father came into my house. He wanted me to sing. He played an instrument for a long time. An evil spirit came and shouted. The spirit made Father cry a lot. My mother fought the spirit. I fled. I couldn't make the spirit stop. I couldn't think well. I wasn't angry, but jealous. What a thing it was that happened! I'll never talk about it. |
Chrol - Apollo Hogan | |
"Gwc cxaqqokhqyyx", 6oj 6hlaalaan c'aeaes kgan lyq l6yckvkh. Ngan qqac kcvl 6hlaalaan c'aeaes gchan lyq. Grych q'crwn gchan lyq jryylgryj qqac cjokga. Ggoo6vx lyq kcvl grsakjjel c'aeaes gchan kgw-qrooqrooljhyyn, grych 6hlaalaan gchan lyq. Grych 6hlaalaan xaech-c'aeaes gchan kqw-qrooqrooljhyyn-qrooqrooljhyyn l6eccek. Jryylgryj cocrlwq-qwwn jryylcyj k'yckyn k'vgyn lyq grych kkakkac kgan jjho-qrooqrooljhyyn l6okkokh. Qvj kvqrcagr kgan lyq, grych grsakjjel kgan ckvk. Khwkrol j'akrjjakr grych sses-sses-gyjkwl-gyjkwl kgan ckvk jryylgryj cjokga-cjokga. Krcryl kegaek krcryl xaggaal kgan kkexk'aes c'vk', l6okkokh. Krcryl sses gchan jjho-qrooqrooljhyyn, ngan kkexk'aes krcryl craeq-grkae6-chkwk-ggyj kgan kgw-qrooqrooljhyyn l6okkokh. Krcryl jkwgr-k'yk'ac kgan lyq. Ngan kkexk'aes krcryl qysswjjwwn c'aeaes kgan lyq l6eccek. Ngan qysswjjwwn-ojael xaech krcryl 6hlaalaan c'aeaes gchan lyq. Craecraecr qrooqrooljhyyn-qrooqrooljhyyn krcryl crool c'aeaes gchan lyq, krcryl krk'vkh-grsakjjel grsak gchan lyq. Gwc cxaqqokhqyyx c'vk' l6okkokh jryylgryj cocrlwq-c'aeaes, 6oj 6hlaalaan c'aeaes kgan lyq l6yckvkh. |
"It happened", I won't say. I don't believe this. I was a child at this time. I thought I didn't need a mother. It seemed mothers couldn't think. One time my father came to me at home. He wanted me to sing. He was playing (lit. beating and shaking) a musical-instrument (j'akrjjakr). Then an evil-spirit suddenly comes and growls and yells. Father was shaking so much. My mother then attacks and fights the spirit. I run away. It seems I can't make the spirit stop. I didn't think I could ever make it stop. I am not angry at my parents. I am jealous. This happened, I swear! Never will I speak of this. |
Metes - Rodlox | |
"J\qYes-ar", attau'at-tollqW-bartabad. aubartabad-ayer-tollqW-bartabad. J\qYes-teqwos-Yer. ayer-teqWenn-bartabad-*-aWo, J\qYes- tollqW-. J\qYes- tollqW. bell-bartabad-*- aWo-aWoauau. Yer-beCW-J\eub-J\qYes- steIq-@-aWo. ayer-tell, J\qYes-teqWenn. spennd-J\qYes- sWeldsreu-sWeldsreu-WeIq-WeIq-ayer-Yer-Yer. ayer-J\eue-ayer-annnnsu-bell. ayer sWeldsreu-@ - aWo, aubartabad- annnnsu-ayer-tennnnt-steq-WeIq-*-aWo. ayer-apo-beCW. aubartabad-annnnsu-ayer-J\eue-bartabad-auau. aubartabad-J\eue-attau'at-bell- ayer-tollqW-bartabad. bartabad-aWo-aWo-ayer-as-bartabad, ayer-teqWenn. J\qYes-ar-auaubartabad-annnnsu-bartabad, attau'at-tollqW-bartabad. |
"Fitted together yesterday", Wary to speak of eternity. Wary now to speak of inquests.
Spoken of the infant for the year yesterday. Now the female adult relative takes suspiciously, spoken yesterday. Spoken yesterday.
Fitted together yesterday" surprised by suspicious spirit, hesitant to speak of forever. |
David Peterson's smooth translation from Metes | |
(1) "It worked", said the shaman. Take a look at the shaman.
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Epiq - David Peterson | |
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Amanda Babcock's smooth translation from Epiq | |
The shaman told this story which concerns winning balance.
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Toma Heylm - Amanda Babcock Furrow | |
Syin semav seta ehimtyok minu akot sayil syin kelalu soteli.
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The teacher told a story which concerns the winning of peace.
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Talarian - Padraic Brown | |
âsatamonayomtarasca camt’tâhaâçarmamta amonayati, isca âpratarta ffâhomt: cumtanisa, cacammaparataseseti çnewwarsa, mamalcxati matarcahe wiramta cammaparatamûmcetenseratom. woytay somtô ritascahe sat: wirasta nararma. cumtanisa, aharnati narawirascahe narapalaffâhatom, sewemaçatlowarktomhe, ffolyommôspa weraçasa warkam, anpalamanyel pancatarma wiramcahamffi, acarâmtar pancatarsahe. ffrancâmti pancatanhal caramca anfalamestahe, tetamti anfalasta narawiramcahe, axalati anfalasta matarcahe, pancatanhapte xexatenti. camtar pancatarca, xexatenti anfalastahe. faffâ akam somashal raeç pûrelsa haxaltahayesççwayacam amtar, xortoma mesmahe anfalaç’ânxamyam ra. nûhay, nixamyatina anfalâsca. |
A teacher of untruth taught this anti-sharma, saying: “One time a baby was born with a midwife and the mother sought to choose a man to care for the child, for surely she knew that a man would be strong. In that time, a man was proving his strength and working the soma ritual but his efforts were fruitless. For the woman’s clan was undecided about the man and quarelled. The fighting brought evil spirits to the clan and one bit the strong man and slew the mother before fleeing. Happy were the people thereafter, after the spirit fled, and I said to them: ‘In fire we must slay and sacrifice the man if we wish that the evil spirits not return to us.’ Thereafter, no evil spirits ever came.” For in the Noble Way there is no fire sacrifice of living beings. |
Christian Thalmann's smooth translation from Talarian | |
A savage shaman taught exorcism doctrines by telling the following despicable story: In the year when the midwife delivered a little baby boy, the mother was choosing a man to raise the little baby. She knew as a fact that the man would [have to] be strong. In that year, a strong man ran to prove his strength and performed a drug-induced ritual. But his performance was not good enough, and the clan stood undecided all around the man, and argued loudly. The fighting attracted demons to the clan, one of which bit the strong man, killed the mother, and then fled from the clan. The clan was happy about the retreat of the demons. I said to them: 'We must burn him at the stake in sacrifice, if we wish to keep the demons from returning.' Now, the demons no longer appear. | |
Obrenje - Christian Thalmann | |
Tsannu tsemmaj pjori josaj u kace jendem u wujka gy dobjae u ti dobi rictes: Dzha punce dajne, prymmut zuntsu, a dewuq ammae i torva bla je pallee. Ziccee kowu u tse me torav u goj. Dri lizni, goja noffee levu torva gy juba a kace cewo caja. Joq tatozzu jem fjasoe, a tcu nice naja das je laq gorvoje, a jumwe kyvuna. Nagwu makar i wujka ki najae. Pwosu i torav goj, tsugu i ammae, lom cossew i najae. Galimu najae u cossee wujak. Joq je zynze cene: "Tsuga tozze nae i torav gy frossee kacenje, ajle takwoze tse dajwe wujak." Lom, tademwe myv wujak. |
A savage shaman taught a demon-cleansing ritual by telling this evil story: Many years ago, a little child was born, and the mother was looking for a man to raise it. She wanted to make sure the man would be strong. Soon, a man tried to prove his strength by running and performing drug rituals. But his performance was not good enough, and the whole clan stood around the man in disappointment, and argued loudly. The anger led a demon to the clan. It bit the strong man, killed the mother, and then fled from the clan. The clan was glad about the demon's retreat. But I myself said: "We must burn the man ritually, if we don't want the demon to return." After that, the demon didn't come again. |
Jan van Steenbergen's smooth translation from Obrenje | |
The high priest of a tribe taught [us] how to get rid of a demon by telling the following evil story: Many years ago, a little child was born, and the mother looked for a{n adult} man to raise it. She wanted to make sure that the man was strong. After a while, a man tried to prove his strengh by running quickly and brewing a ritual drug. But he did not fulfill his effort, and the whole tribe stood around him, disappointed and arguing loudly. Their anger evoked a demon unto the tribe. It bit the strong man, killed the mother, and then fled away from the tribe. The tribe was happy about the demon's escape. But I told them only [this]: "We must all kill the man by ritually burning him, if we dońt want the demon coming back." Consequently, the demon never came back again. | |
Wenedyk - Jan van Steenbergen | |
Seprzór prześcierz unu trzebu doczewy now komód dzietrowiar sie demonu po ażutą pościorej watroczej historii: "Mółtu anór ili naszczewy sie nat, maż macierz szukaba maszkłu adłutu prokód łu jelwarzy. Przymie ła wleba sie atrzotar en iłu, kód ił maszkieł szy froć. Po alkwał ciępu un maszkieł ciątawy prowar swą frocą piara kierzer wiałoczemięć i browar poconi rzytwałej. Wiec ił nie potwy akopler swu munrzy i jęgier trzeb staba czarek łu, dyzyłużonat i dysptęć wokalemięć. Łór ferza a fini prowokawy kód wni demon a trzeb. Ił mrodziewy froć maszkieł, oszczydszy macierz, i tęk dzieweższy dzie trzebu. Trzeb jara mółtu lat kód demon weższy. Wiec jego dzikszy lew sięgłamięć iłu: 'Now tociew fali oszczydzier ił maszkieł i rzytwalemięć łu ardzier, szy nie wołym prokód demon rzewnierzy.' Pościału, demon facwalemięć nękwa płu nie rzewieńszy." |
The high priest of a tribe taught us how to get rid of a demon with the help of the following gruesome story: "Many years ago, a child was born, and the mother was looking for an adult man to raise it. First she wanted to make sure that the man was strong. After some time a man tried to prove his strengh by running quickly and brewing a ritual potion. But he could not accomplish his task, and the whole tribe stood around him, desillusioned and arguing loudly. At last, their anger evoked the coming of a demon unto the tribe. He bit the strong man, killed the mother, and then he fled away from the tribe. The tribe was very glad that the demon had left. But I told them only this: 'We all need to kill the man and burn him ritually, if we don't want that the demon comes back.' After that, the demon has indeed never come back anymore." |
© Jan van Steenbergen, 22 Sept. 2004