Conlang Translation Relay no. 10/R "The Olympic Relay"

Ring B

Wenedyk   -   Jan van Steenbergen
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? sQi But pkMOM DOl: Wxf CXrt-i, ENONq CFOF-i ggj. d: LKpf CFOF-i ESER, EwoZq dd. CFOF-i: EJ Nazf d ObL DOl EJ ATrNf dd EJ xTBf dd, EK Cspl: GrNnx DokfON. ii 2: AtQr? i: AtQc? i: YOMsg aa Kd, EK hmb IRS: YOXp Askq gjqYS, EK i: YOfORxr aa	This boy is dangerous! Oh, $$$$! Has something happened? This beautiful woman came to my house to take care of my child. To entertain my child, she played with him, singing, My child was cruel to the poor dear, tearing her to pieces and eating her; what was the spilled went through a window. What have the 2 of us done? What am I going to do? Because it hasn't become clear to me, I'm not telling it to anybody, so that jealous thinkers don't start asking anything bothersome.
Byashrei   -   Rebecca Harbison
Ee! E karedheia karijem' eechafrei? Dajei byathrad'vree preethleenmich', feisleedak' preetheeflee shreebyei m'geishlabyei mishamich' teidhleetya. Dajei gadyeeg'vree thradeimich' kibyei cheislee, pleegrei keemleedak' gleiflee gleimich' pleegrei zavizheega. Elasa adak' thradeimich kibyei gleislee teirabyei m'geishlathree, pleegrei eeyamleedak' gleiflee gleimich' pleegrei aranleedak' gleiflee gleimich' Adei teidhleegyei afa? Avreezhei teidhleegyei afa? Apreibeeseb' k'sheenak'mich' aralayathree: "Yei chimigyei cheimich." Apreibikrei cheiflee karijem' eechfrei yeireethree.	"Alas! Did this really happen? An attractive woman entered our home in order to care for the child. She sang to and played with my father in order to entertain him. Because my father was cruel to her, she tore him apart and ate him. What are we? What will we become? The jealous one told the annoying one: "I do not understand." I tell no one of these events."
	Kevin Urbanczyk's smooth translation from Byashrei
	Have these events just occurred, Yes or No?? (Spoken with emphasis) In order to care for the child, The attractive women entered the dwelling In order for the father to entertain me, He sung and he played by himself. Because the cruel father was strong, He tore it apart and ate it. Are we both? Will we both? Your speech was bothersome jealousy. “I don’t understand” I spoke to no one of these events
Proto-Drem   -   Kevin Urbanczyk
Mèàlaşķasýesţéaalàglduĝkâşom-- Ķàm Çoĝ Ķàn— Yeti mèềĝêşgrìđ- Gṓglúmzṓsgropaâk Mèềĝêşķèş Ýōtròsâk-- Zarnaţ Zōsúozâk kàìźêşplúōg Şèžà- Zè Yềềĝeşmềeź Žâş Zè Yềềĝeşplúōg Zèžà-- Biđ Zèźlâýàgsúoz yềềĝeşđlón- Zè Ýèa Mèềĝêşşrútt Žâş Ýèa Mèềĝêştlal— Şes gềềţaş Bréik-- Şes gềềţaş Bréik-- Ţèţề Mèềĝêşblozàgyáêêgàggúâź-- Şè kààdêşyíaĝa Ţull-- Şèa Ķaĝpèbi mèềĝêşţóop Ķasţéaal--	(Have/did) these/those events just occur? Yes or No? [Spoken with great emphasis] In order to care for the child, The attractive women entered (went into) the dwelling. In order for the father to entertain me (myself), He continuously/always sung and played by himself. Because the bad/evil father was strong, He tore it apart and he ate it. Will we both? Will we both? Your speech was irritating jealousy. “I don’t understand” I spoke in front of/before no one (of) these events.
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." ¿Kükoakah kurahtut kör entissoc. Vaanak; kürüpinjoim an beri. Nü jönjo. Taim lahtil hasim üs sol vavoðimisro. De, elnit küc tavua kötüjoa kihrut. Tavu berat takoa embaenanaulöes. Anim tavura lahtatim. Tavua ðibounaue. Küpinjoim tista; sütakime u jalinja kurahtira. Keliraim vahtujan kurahtut.	I said to you the following: "Events, do you believe this: they occured?" Do you believe the following: these events occured in the past? I was a child; I was of the following opinion: my mother was important to me. She was a beautiful woman. My father entered my house one day so he could sing to me. But he played for a long time, with the result that he summoned a very evil spirit. The spirit was strong and tore my father apart and then ate him. My mother and I backed away from the spirit. We could not stop the spirit. The following is plain for me; I was not angry or jealous about these events. I never discussed these events.
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. A lewek tekalge sol ik patre mein dhekralge. Ik betain o dhamenalge henti a lewek... im kilfer. Nai galer tekei sol a lewek rel tuldhang. Nai mete galer manitei; nai karder pertin us famena gith vot. 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 kasio ro uti ha kirato oke ruhaka a uti ha kotoma a uti ka ha heko rokiya ruhaka ana a uti ka ha heko ori roesi a uti ka ha tu okosa na roha ara uti ha tu yimoku 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. My mother competed against the spirit. I fled. I couldn't make the spirit stop. I couldn't think well. I wasn't angry about it, but I was jealous. 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. To thrive, the suspicious adult female relative works to see! Male adult relative ran stridingly below through the year, male adult relative. Tell now, of the need yesterday. Sing of very nervously conquering supremely yesterday of this day ’s year! Now the demon thrives completely. Related male adult now nervous, wickedly seeing the toothed demon now sticks to conquer. (?) related adult female. Now runs away. To wickedly see - to try to see - demon today completely suspicious now. Inquest - revealing completeness thriving for eternity - now to speak suspiciously. The suspicious adult relative is more suspicious now!, now to take. 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. [Note: The word that was translated as "hairy good" (no part of speech was given), I translated as "shaman", because the word kept popping up and looked like a human. Further, shamans are traditionally seen as kind of sometimes good/sometimes bad figures. It seemed like an appropriate choice.] (2) It was the child's year. The woman needed an uncle now, said the shaman. [Note: I got "uncle" from a word that was translated as "a male relative other than a father".] (3) The uncle tries to perceive the strong woman. The uncle ran a long ways for a year. (4) The shaman recounts that he had a goal. Nervously he performed the ritual, the nervous clas now fights for a year. (5) Now the strong demon is finished. The nervous uncle now manages to perceive the demon, who bites him, and fights the woman. Now he runs away. (6) The shaman perceives (by force) that the demon is finished. (7) The shaman says how the finishing of the demon has allowed the people to thrive for years. (8) The shaman needs for the uncle to burn. (9) Now the shaman says the demon hasn't been seen for many years.
Epiq   -   David Peterson
Fântâ ânowwanwâ kânyânolušüxâ, fimanipuł ânistakwâ kânyâqâspušü. Kâq ânowwapânu kânyânolusu, "Pân piskił ânÿlipânał ipyaki ma, kâši nâmpuł kâšâmistušixâ, piski kâloqâšânya. "Kâši kâšâstunaskampu nâmpu ukâloxontwa. Nâmpwâxontu ipyaki pâs ukâšâtatakisusaqos ukâlofalkâ." Fântâ kâq ânowwapânu kânyânolusu, "Nâmpwâxontu tafântâtał kâšâstusâpâxošiqos, tafântâtâ kânyâsâpimâsqoši. Kâšił qosłé nâmpwâxontu kâšâxenâspufusâqos, qosłé ipyaki pâs ukâšâfałkuši. "Fifałkipu qosłé šimmał kânyâlekuši. Nâmpwâxontwânimâsqe šimma kânyâmâsusâxâ, nâmpwâxontwâ kânyâtanuši, kâši kânyâsâsâlâxosa. Âpânâs šimma finukânyâtakusa. "Mükumâsusâw šimmâ kânonunqoši." Fântâ kâq ânowwapânu kânyânolusu, "Šimmâł fifitakapu anšaqe kušâfulâłsânuši. "Mâwkânyânolusu nâmpwâxontu kâlolistunâšiqos, mükâlonkinaskampu, šimma yâkâlošifufolâ." Fântâ kâq ânowwapânu kânyânolusu, "Kuqâs, šimmây ipyakâkiši pâs tânyâlimâsolâ."	A shaman (once) told the story of the achievement of order. The shaman said, "In the year of the birth of that child, the mother sought a man to take care of it. "The mother needed to be sure that the man (i.e., the one to take care of the child) would be strong. So, in order to prove himself, a very strong man ran for an entire year." Said the shaman, "The very strong man still needed to peform a (supposedly required) ritual, and so, nervously, he peformed it. The mother's village were extremely ambivalent about this very strong man, though, so they fought amongst themselves for an entire year. The fighting lured a demon to the village. The nervous strong man saw the demon, who bit the strong man, and killed the mother. Then the demon fled. "I sensed that the demon was finished." Said the shaman, "The demon's departure allowed the people to thrive." "I said that the strong man should be burned, so that we could be sure that the demon wouldn't return." And the shaman said, "And now, the demon hasn't been seen for many years."
	Amanda Babcock's smooth translation from Epiq
	The shaman told this story which concerns winning balance. This word did he say: "During the year of that child's birth, the mother sought a man who would take care of the child. "The mother needed to be sure that the man would be strong. The strong man ran and ran for a year so that he could prove himself." This word did he say: "The strong man needed also to do a ritual, so he did the ritual nervously. The mother's tribe was very ambivalent toward the strong man, so for a year the tribes fought amongst themselves. "The fighting lured a demon to the tribe. The nervous strong man saw the demon, which bit him, and also killed his mother. Then the demon fled. "I sense that the demon was finished." This word did he say: "The demon's fleeing caused the people to thrive. "I did say to them, the strong man would have to be burned, so that I could be sure that the demon would not return." This word did he say: "And now, for many years the demon has not been seen."
Toma Heylm   -   Amanda Babcock Furrow
Syin semav seta ehimtyok minu akot sayil syin kelalu soteli. Syin semav seta tomyok tam loku edra: Kin yusirem syin simelali liniyi sodra, syin haya seta dava krenil minu alam delye tremilyok liniyu. Syin haya seta dava sokril syin kennalu sanya sil syin alam delye kereli. Yind yusirem syin alam kereli seta dava salyok tamya rae syin akeret syin kereliyi semi. Syin alam kereli seta sokryok syin stanalu. Sem seta stanyik osolmot. Rhelye syin hayayi seta kalteli lek son oyalam kereli. Yind yusirem tam rhelye seta dava kreprai lel. Syin krepet seta malyik bolgeyu aren yurhelye. Syin alam kereli osolmot seta tisanyik minu bolge seta kekyik astye. Syin bolge seta penatyok ekya hayayu semi lir seta salyok sav rhelyeyu. Myel efim ey rinla sil syin bolge seta silkyik. Tam rhelye seta dava manrai liya syin hisalet bolgeyi. Eff seta ehimtyok tishye sil hel seta sokrrai syin flalalu alami kereli rae syin akalteli son syin oparlal lek syin bolgeyi. Hiya yind yusirem tam hel tisandre lek syin bolgeyu.	The teacher told a story which concerns the winning of peace. The teacher said these words: During the year of the birth of that child, the mother was searching for a man who would take care of the child. The mother needed to know for sure that the man would be strong. For a year the strong man continued running to prove his strength. The strong man needed to perform a ritual. He did the ritual with unease. The tribe of the mother was not certain about the strong man. For a year the tribes fought themselves. The fighting attracted a demon to the tribe. The strong man with unease saw the demon that bit him. The demon also killed his mother and ran far away from the tribe. I have a sense that the demon is finished. The tribes lived well because of the demon's flight. I told them that we needed to burn the strong man to be certain of the demon not returning. Now through many years we do not see the demon.
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