Khangaþyagon
Original text by Pete Bleackley.
The Aborið
The aborið is a monster that is said to dwell in the forest. It stands on two feet and has hands like a man, but it has the face and fur of a bear. It leads travellers astray in the forest.
Tagirn, King of the Sword-Folk, led his army against Daksim, King of the Birch-People. And Daksim feared Tagirn, because his soldiers were few and Tagirn's soldiers were many. But Daksim's wife was Tagirn's sister, and a forest stood between their lands. Therefore Artoþþunont wore the pelt of a bear, and gave a scythe to the queen, and bound her eyes, and led her around a tub of earth from Daksim's land, and he said, "Let the eyes of Tagirn's people be closed. May the aborið lead them. May they come ill-timedly to this land."
And the soldiers were scattered, and they strayed through the forest, and they came to Daksim's land in small groups. And Daksim's soldiers took their weapons, and sent them back to their land. And they took Tagirn to Daksim, and he gave an oath by his crown and his sword that he would not lead soldiers against the Birch-People again.
Note: The Khangaþyagon words for "scythe" and "unseasonable weather, out of place, ill-timed" are homophones (morvin).
aborið
dahi aborið koriþas u yagiuf enil yiku dunni yi magzhelip. mansti yi zelebstar denebgri beb wiþi yi etnir arra rik, shosh wiþi yir aþras beb surval grakheþuz. stragisi yi gitommonholar ðonno magzhelip.
stagrising Tagirn, vlakhmark Lomokhvlakhuz tevrirnarrot yiuz Daskimyat, vlakhmarkuat Sidrafholuzar. beb virring Daksim Tagirn, bengilaug u kamsdahingar tevrinar yiuz beb damzdahir tevrinar Tagirnuz,. shosh dahing aba Daksimuz þuni Tagirnuz beb dahinguf magzhel ðershissipar yiuzar. bengilaug palhing Artoþþunont ussakh grakheþuz, beb ruging yi morvin markpohakh, beb tiskring yi iður de'uz, beb stagising yi de bultanombgu givrokebomb ðershig Daksimuz, beb yaging yi, "nakriufltar iður holuzar Tagirnuz. stagrilt aborið yir. morvinwaniltar samiltar yir ðershilam."
beb gafatingufar tevrinar, beb ðonningar yir magzhelgu,
beb samingar yir ðersham Daksimuz ulðakolar singolar.
beb garwingar tevrinar Daksimuz salbar de'uzar, beb
shubringar yir der ðersham de'uzar. beb plewingar yir
Tagirn Daksimakh, beb ruging yir ustirn aþonol yiuz beb
lomokhol yiuz stagrisoshe tevrinar Sidrafholyatar
halbanðen.
Sasrâl
Translated by Jeff Lilly.
Aboridh is a monster which, it is said, dwells in a forest.
It stands on two feet and it has hands like a man, but it has fur and the face of a bear.
It leads traveling people astray in the forest.
Tagirn, chieftain of the sword folk, once lead his soldiers against Daksim,
chieftain of the birch people.
And Daksim feared Tagirn, for his soldiers were few, and many were the soldiers of Tagirn.
But the wife of Daksim was the sister of Tagirn and the forest was in her
nearby land.
For this reason she wore thick bearskin armor,
and she cursed the chief woman, and she bound her eyes,
and she led her around a barrel on the earth from the land of Daksim,
and she said:
"Let the eyes of the people of Tagirn be closed.
Lead Aboridh to them. Let them come with a curse to this land."
And the soldiers were scattered, and they strayed through the forest, and they came to the land of Daksim with few soldiers. And the soldiers of Daksim took their weapons,
and they drove them back to their land. And they brought Tagirn to Daksim,
and he swore by his crown and his sword not to lead soldiers against the
birch people henceforth.
Abóridh with úra mrla, úththi with sáath, bré úththi lith úri úra forstmu.
úththi bré asdhâ úthi g tú fartthumu
galdh úththi bré čâth g ashdhâat gâth úra mrlâtu,
barttha úththi bré čâth frat galdh da fardháat úra brraxo.
Úththi bré althé g tmâmrlât go tćhât úri da forstmu.
Tagirn, sé g da sardhomrlâxo, aalthéath g čith sróy gro Daksimmu, sé g da
brarsmrlâxo.
Galdh Daksim afriath Tagirnat, bi čâthathčésróy fúvo, galdh čâthath
agirnsróy mrrléxo.
Barttha da úré Daksimvo w si Tagirnxo gladh da forst aasdhâath úri ča
nilârtu.
Ddha sé awath galascrli brraxo
galdh sé acrarsath nlaat
galdh sé acarmavath g ča g
galdh sé aalthéath ča gal bârmu gro da srromu fla da lârtu Daksimxo,
galdh sé asáath:
"Wi g da g g mrlâxo Tagrinxo with crótath.
Wi althé AborD ta dmmu.
Wi dá crla úthi úra crars ta ddhi lârtu."
Galdh g da sróy ga ascâdath
Galdh dá alúthath dra tćhât tha da forstmu
galdh dá acrlaath ta da lârti Daksimxo úthi g sróy fúvo.
galdh g da sróy Daksimxo atćháath g dra úarbram
galdh dá adratath dmmú barghâ dra lârtu.
galdh dá abanhaath Tagirnam ta Daksimtu
galdh čé asraath úthi čith clatu galdh čith sardhomu
nó wi althé g sróymu gro da brarsmrlâxo
ashsartho.
Azalian
Translated by Enrique Gamez.
An aclo is a monster said to dwell in forests. It goes on two legs and has a human's hands, but the fur and face of a bear. It lures travelers from paths in the forest.
Jilaz, chieftain of the People of the Sword, declared war on Averraz, chieftain of the People of the Birch, and Averraz feared Jilaz because he had few soldiers and Jilaz had many. But Averraz's wife was Jilaz's sister, and the nearby forest was her land.
So Averraz donned a bear's hide,
and enspelled his wife,
and covered up her eyes,
and led her around a barrel as they walked upon soil
from Averraz's land,
and he said:
“May Jilaz's eyes be closed!
May the aclo find them!
May my curse force him into this land!”
And the soldiers scattered,
and they became lost in the forest,
and few of them reached Averraz's land.
And Averraz's soldiers took their weapons,
and they forced them back to their own land,
and they brought Jilaz to Averraz,
and ever since, he wields the crown and sword.
One does not make war upon the People of the Birch anymore.
Jo aclo zhif jo gazhibog zhi resshujif bashazhec ve ja radannac. Sus jolu oplur buref ma juduf jani lusci joi zhelezhit, e gayavit zhif ba voyoc ma ba socchu yut. Lendayif jo rippe ne ja zhiduzhit ja radannac.
Ba Jilaz, zhi ba alefi ba Duccunnac ba Dolit, yambazhif ba Averraz, zhi ba alefi ba Duccunnac ba Maccuzhit, ma ba Averraz azalif ba Jilaz bazhe jovo toddego achovo jedof ma ba Jilaz jovo bongovo jedof. E bo musto ba Averrannac ras bo jero ba Jilannac, ma ba rada zhivvu ras bo mezo yut.
Bospochun ba alefi zannif ja oyevvi gayavit,
ma eggif bo musto vec,
ma bonef bani midusci yut,
ma bostif yus zheli joi rulovit, appaji bu bo vusto boi
mezovit ba Averrannac,
ma ezzef,
“Midu Jilannac acci!
Aclo dorru osca!
Iggec rec ves jevarric lemma zostovit yuvit!”
Ma bovo toddego lobojiji,
ma boshatti ba radannac,
ma achovo boji lem bo mezo ba Averrannac.
Ma bovo toddego ba Averrannac rastoji bani nudosci
dorrut,
ma jevaji dorru lundec lem bo mezo dorrut,
ma voboji ba Jilaz lem ba Averraz,
ma ven nezhuni sazof ba ili ma ba dol.
Ba Duccu ba Maccuzhit dagollut yombazojif.
Old Deru
Translated by Stephen Edward Seale.
The Agjov was a beast living in the forest, that walks on two legs in the human way, but is fur-bearing, and her appearance enchants travelers on the forest roads.
Gilaz, who was the leader of the warriors of his tribe, hated Gaberraz, the leader of the Birch Tree Tribe. Gaberraz had nightmares of fighting Gilaz with few, and Gilaz with many. Gaberraz of the Birch Tree had a sister Gilsnnak, who was of the nearby forest.
Therefore, the chief bore his armor and sought her as his wife, and when he saw her she was on her land with her brother Gaberraz.
Seeing this,Gilaz sent a curse toward them.
And they fought in the forest, and many fled from Gaberraz.
And Gaberraz fought, their weapons struck, and Gaberraz drove him out of their land, and back toward his own, and from then on he focused his crown and his blade on his birch tree people, no longer making war on others.
UNLWS
Translated by Alex Fink and Sai.
The order this translation is arranged in is, of course, not a feature of the UNLWS text.
Ride and Shiny Snake are brother and sister. Ride is the leader of the Birchfolk, a society who live in a birch (lit. peeling-tree) forest. He has a tool for slicing people which he doesn’t use, and which stays near his headwear that symbolizes his rule, except this one time. The Birchfolk include various groups, one of which is a number of fighters.
Also in the forest is Tool. Tool walks upright on two legs, as people do, and all of their skin has long hair on it. At the time of our story, Tool frequently does the following. They create a visual illusion of a large group of evil soldiers (“evil” is lit. “bad”; it is not meant that they fight poorly). The target of the illusion1 is, generally, a group of travelers in the forest. The illusory soldiers stop the targets, and Tool says to them “if (you want) these soldiers not to attack and finish you, what you give me in return is everything (you have)”.
Outside the forest is Reflective, a man who leads a small, loyal retinue of fighters. His feelings towards Ride are a tense mix of contempt and disgust. Reflective has heard of Tool’s banditry, and makes a plan. Part 1: enter the forest with his retinue3, and once there, hire Tool to cast their spell on Ride and Shiny Snake4, with Shiny Snake herself as the price demanded. Reflective plans that (though) his force is smaller than the group of fighters among the Birchfolk, his actual force plus Tool’s illusory army will jointly outnumber Ride’s. This will bring about Part 2: abduct Shiny Snake to outside the forest and forcibly marry her.
Part 1 takes place, (but) not Part 2. Tool’s illusion succeeds as planned. Reflective’s force attacks, but, unexpectedly, Ride and the Birchfolk military fight back, doing much heavier damage. This is the time Ride used his sword. This projection of military power makes Reflective and his retinue leave the forest swiftly.
The signature reads: Sai and Alex write this text, which will be presented at the instance of the LCS bringing a group together after nine previous occasions. In what form do you express its meaning?
T'owal
Translated by Jonathan Kane.
In a large forest of birch trees there was a kingdom. The king, who was named Lok’a, had a knife hidden in his crown.
In another part of the forest there lived a creature named Epe. It had long hair on its entire body, but walked like a person on two long legs. When people would travel through its part of the forest, Epe would create a magical illusion of a large, evil army. The magical army would take the travelers to Epe, and it would say to them, “You must choose. Either my soldiers kill you, or you give me all of your things and are not killed.”
Outside of the forest lived a man named T’idu. He hated and was disgusted by the king, but he desired the king’s sister, Thiye. He wanted to take her from her home in the forest and marry her. To accomplish this, he made a plan.
He had been told of the actions of Epe with the travelers in the forest, and he thought, “If I can make Thiye and Lok’a encounter Epe, Epe will take Thiye away from Lok’a. Then I’ll be able to trade with Epe, and have Thiye for myself. Lok’a might might bring his army (which is bigger than mine), but my army and the magical army combined will be bigger than his!
T’idu told Epe his plan, and promised to trade with it after the capture of the king’s sister. Epe sent the magical army after Thiye and Lok’a, took Thiye, and gave her to T’idu.
But Lok’a ran home and gathered his soldiers. He and his followers surprised T’idu and his soldiers before they could leave the forest. The two real armies and their leaders fought until Lok’a used his crown’s hidden knife, and the battle ended. T’idu and his followers ed the forest, and Thiye returned to her home.
(Note that the T’owal text does not use any gendered terms or pronouns, but I have used them here for clarity, following the genders indicated in the UNLWS torch.)
e sonden do fyonte le hú mínol. bmétho minol hu Lok’a há hyán hontsu pasyo mo.
wís sí fdu hu Epe tyót sgen sonden. há mó p’áth yi le e hliyi sos mo, tu mó só il sin swa tsin slod yu yi. e pwa tuf sin le e tyot sondem mo sál swa tsim p’ith Épe fén fan kseg kwet do sk’etut le. kséd sk’etut le p’ith ts’ún swa xi Epe sí tuf le, a lál swa mó bós í. “hlég xmen hné. fút li hné sk’étut le su, ix wás li hné kúth ex hne sú, a fút hox li hné.”
wís sín hu T’idu sígu sonden. kwét a wútsyup bmétho mó, tu p’éf mó thwí bmetho hu Thiye. p’éf mó ts’úm bos dne dus bos e sonden a thbáha bos. ús í ót, sál mó fén t’es.
mén tso we mó fén le Epe o si tuf le e sonden, a wól mó í. “os ól sú tsés i, Thíye a Lók’a bwúd li Épe, túl k’a li dne Lok’a Épe Thíye. ól li nul ot sú ts’óhef o Epe, a há li sú t’an Thíye. p’of ts’ún Lók’a sk’étut le mo (uli then sk’etut su), tu sk’étut su a sk’étup p’ith úli k’a then sk’etup mo!”
T’ídu mén fén t’es mo Épe, a últs’a mó ts’óhef o bos nul fen tul thwi bmetho. gwíd Épe sk’étup p’ith le Thíye a Lók’a, a túl Épe Thíye, a wás Épe Thíye T’ídu.
tu nás Lók’a dús mo, a sdóye mó sk’étut le mo. p’út Lók’a a sí yeftsu le mo T’ídu a sk’étut le bos, psíl ót í, ól li bós dné sonden. kséd ubsul yu sk’etut le a sí thdat yu thdó de i, tsím bmétho hyán hontsu pasyo mo, a bwét fén thdo. nás dne sonden T’ídu a sí yeftsu le mo, a xí lot Thíye dús mo.
Old Besokian
Translated by Michael Goessler.
There was a country in a forest of large birch trees. The country’s monarch Lok’a had a knife hidden in their crown.
The creature Epe resided in a different part of the forest. They had long hair all over their body but walked on two long legs like a normal person. When people travelled in their forest, Epe would, usually through magic, create a vision of a large and terrible group of soldiers. The magical group of soldiers would bring the travellers to Epe, and they would say this to them: ‘You must choose. Either my soldiers kill you, or you give me all you have and they will not.’
T’idu lived outside the forest. The monarch hated them, but the monarch’s sibling Thiye desired them. They wanted [T’idu] to take them away from their home in the forest and marry them. To this end they made a plan.
They had heard of Epe’s actions against the travellers in the forest, and they thought this: ‘If I can get Lok’a and Thiye to encounter Epe, Epe will take Thiye away from Lok’a. After that, they [?] can trade with Epe and have Thiye alone. Maybe Lok’a would bring their soldiers (which are more numerous than mine), but my soldiers and the magic soldiers would outnum- ber them!’
T’idu told Epe of their plan and promised they would trade with them after taking the mon- arch’s sibling. Epe sent the magic soldiers after Thiye and Lok’a, and Epe took Thiye, and Epe gave Thiye to T’idu.
But Lok’a ran to their home and gathered their soldiers. Lok’a surprised and would follow T’idu and their soldiers after they had left the forest. Two groups of real soldiers and fighters, until the monarch used the knife hidden in their crown and ended the fight. T’idu and their followers ran away from the forest, and Thiye went home again.
Fêgûre’ mînoc enâc rûtûkin î-nôwîs elod î-’tanîterân î-sen. Ku’ nûroc î-mîrênonî nûn sârish kômoc îr-mînoc î-nâkûn Lôkâ.
Tônim têtân-rish îr-rûtûkin têrûc î-nâkûn Êwê. Kun bêrôc-nî’ mûnâshet î-nôr âlârod tûr dâlon tesh tûrîn kûnâsh-nîn sân ârunin î-’tanûrîm. Dâlon enâc rûtûkin tânûc tû’ mênûrû tesh menârîmor têtân-se’ nûkî’ shêtûlûren î-’sînûc î-moshûdor. Tûn tûnish Êwê kôdâlon têtân nûkî’ shêtûlûren î-menârîmor âm mîlûd în Êwê tesh: “Tîl emoc tâin. Mârûd nûkêm tâin shêtûlûren îr-êtin, mârûd mâtenâc êti’ mûnâshet î-kun tâin âm atanûkêm.”
Tôni’ nâkerân rûtûkin shâwen î-nâkûn Tîdû. Mishûdan în kômoc tûr kênôr în kâmûren-sân îr- kômoc î-nâkûn Sîe. Kênôr tûnish nâkerâ’ nishûnâc enâc rûtûkin âm tâlanâc âlâwes în Tîdû. Tesh nûkîsh tûnish.
Mîd mêlûdi’ nûkîsh tâlanâc moshûd kôdâlon enâc rûtûkin îr-Êwê, âm imêlûdor tesh: “Tâlanâc mârûd Lôkâ âm Sîe Êwê, tû’ nâlac nâkerân Lôkâ Sîe Êwê. Dîl argîn kêwes Êwê âm kun Sîe î- sîrish. Tûni’ shêtûlûren Lôkâ î-’rgîn (î-fêgûren bêret-bêret nôr shêtûlûren îr-êtin), tûr bêret- bêret nôr în shêtûlûren îr-êtin âm shêtûlûren î-menârîmor!”
Mîlûd tûnish Êwê Tîdû âm kûlûnâ’ kêwes mîd nâla’ kâmûren-sân îr-kômoc. Tûni’ Shîe âm Lôkâ shêtûlûren î-menârîmor Êwê, â’ nâlac Sîe Êwê, âm tûnish Tîdû Sîe Êwê.
Tûr nitêshîdîsh nishûnâc Lôkâ âm êkerân shêtûlûren. Nûrîm âm ârûc Tîdû âm shêtûlûren îr-î’ mîd sîrish rûtûkin. Manûlakish tûrîn têtâ’ nûkî’ shêtûlûren kâmârod, dîl nâkerân tâlanâc nûkêm kômoc tesh nûroc î-mîrênonî nûn sârish. Nitêshîdîsh nâkerân rûtûkin Tîdû âm tânûc îr-în âm dâlo’ Nishûnâc Sîe sân.
Panċone
Translated by Benjamin Young.
There is a country with a forest that grows large birch trees. The country’s king has a blade, hidden under his crown, called Loca.
Animal called Ewes hide on the edge of the forest. They have long hair all over their body, and wander on legs as long as the average man is tall. If the people wander there, soldiers, using their magic, will create large memorials for them, as the wanderers create Ewes, when they are decapitated by magical soldiers, and Ewes speak like them. Rules are necessary. Either my soldiers kill you, or you give me everything you have and become my slave.
Tidu lives on the border of the forest. The king hated him, but an honest man, named, Sîe, wanted his son. Tidu valued his home at the edge of the forest, and he worked hard for his family. So, a plan was made.
Before that, the Wanderers-turned-Ewes told stories of the end of the world. If Loca were to cross paths with Sîe or an Ewe, then they meet the blade’s edge. Then, the Ewes learned to trade and he had an escape. Loca was turned into the soldiers, to be more of a defence for myself, as I could defend myself better with a magical army.
Tidu spoke with the Ewes, and before swearing his soul, convinced them his son was a king. Sîe was made immortal, and Loca was turned into the magical army by the Ewe. The Ewe grabbed Sie and the Ewe gave Sîe back to Tidu.
So, Tidu went home, and found the soldiers, surprised that they were in his forest. The soldiers’ souls worked to divide the forest, but the king stopped the miracle from working by hiding it under his crown. Tidu am his animal hurried to the edge of the forest and Sîe walked home.
Auma
Translated by Juhani Mönkkönen.
There is a country in which a forest of mighty pure trees grows strong. The queen of the country has a sword which can hide its bearer, and we shall call it Loka.
Near the edge of the forest, beasts called eve are hiding and the creatures have long fur and walk on legs which are as long as an average person. If people walk there, soldiers will magically raise signs for them. Because walkers are not eve, if they meet the soldier's magical sword, the eve speak like they do. Either you will be killed by my soldiers or brought to me, Tezos, known by all, for not being my subjects.
Tidu lived near the edge of the forest. The queen was annoyed by her but her son was attracted to her, and his name was Sie. Tidu valued her home near the forest's edge and had worked a lot for her family. She made a plan.
Before that, the walkers, avoiding eve, considered that the edge of the world. Loka meets either Sie or an eve. Then eve have payment and she can leave. How safe is Loka when there are no soldiers?
Tidu discussed with the eve and set the leadership of Sie for sale before paying with her magic. Sie did no live eternally like gods anymore. The eve took it and gave Sie to Tidu. Tidu and Sie went home.
Shalti
Translated by Beverly Little.
The country is called Tsun. A great bright forest grows in this country. The ruler of the country owns a hidden sword. Let us call the sword bearer Laika. Near the border of the forest a creature hides, who is called Eve. All the animals with long fur go on foot to where an average nomad built an interesting thing. They walk there and the soldiers erect many large signs using magic. The nomads know that the sword of the soldiers is magical. Eve does not know this fact. Eve says I built it and either the soldiers or the people broke it down. Everyone knows Teezos because he is not my servant.
Tiru lives by the edge of the forest. She is the queen, but an honest boy is attracted to her. Tiru cares about the home near the edge of the forest and works in the garden a lot. She starts to scheme.
The nomads used to avoid Eve. They regarded it to be at the edge of the world. Laika is one of them. She approaches either them or Eve. So Eve pays and goes away. Laika serves when there are no soldiers. Tiru and Eve discussed, and the queen put up the fur for sale, because he paid with magic. He does not feel like an immortal anymore. Eve takes us and we serve Tiru. Tiru and he go home.
Khangathyagon
Translated by Pete Bleackley.
There is a country whose name is Tul. A great bright forest grows near its border. The king of that country has a hidden sword and his swordsman's name is Læka. An animal hides hear the border of the forest and its name is eve. Long fur clothed the animals all over their legs where nomads typically built interesting things. Swords moved towards the border where soldiers had built great signs by magic. The nomads knew what the soldier's magic sword was, but the eve did not know this. The eve said that the thing I had built could destroy the soldiers or the people. The people usually knew Teezos because they were not servants.
Tiru dwelt near the border of the forest. Tiru was a queen but she was attracted to her honest son. Tiru enjoyed her home near the edge of the forest and often worked in her garden. They begin to plan.
The nomads had ceased to avoid the eve because they did not believe they lived at the edge of the world any more. Læka belonged to that people. He moved them or the eve. The eve paid so they moved away from it. Læka served the people who were not soldiers. Tiru spoke and the eve sold fur to the queen because they had paid with magic. The people no longer felt immortal. The eve stole from us and we serve Tiru. Tiru and the people went home.
dahiuf ðersh u dahi ðekh yiuz Tul. alvi magxhel mœza stiril murdaniss yiuz. wiþing vlakhmark ðershbanuz lomokh gwendosht beb dahi ðekh lomokhrikuz yiuz Læka. gwendi gravd murdaniss magzheluz beb dahi ðekh yiuz eve. mustening aþras tullis gravdar gelnaebombar zhelbanut u ustringar sasawaningar ishfirontholar bastir. rolingar lomokhar murdinissam zhelbanut u ustrifœngar tevrinar stavar mœzar damzar khangaþol. ving ishfirontholar lomokhku khangaþlku tevrinuz dahing yi endau, shosh vingsher ever enil. yaging eve enku u ustrafœnf ya yi ragrovling yi tevrinar gog holar. vingar sasawaningar holar tezos parushkilaug u dahingar yir palmontar.
dunning Tiru murdaniss magzheluz. dahing Tiru markpoh shosh æsvaþin yi isk khosaf yiuz. anweting Tiru undal yiuz murdaniss magzheluz beb damzwaning newting yi tullaip. loremingar yir marriko.
fostifœngar ishfirontholar zurdo eve parushkilaug u tamitngsher yir ansidikur dunningar yir murdaniss huna'uz halbanðen. sulwing læka vlakhban. roling yi yir gog eve. kalwing eve bengilaug rolingar yir yiig. palming Læka holbanar u dahingsher yir tevrinar. yaging Tiru beb ensaþing eve ussakhar markpohakh bengilaug u kalwifœnar yir khangaþol. suhalþelontesaringsher holar halbanðen. khrating eve yayatar beb palwar yar Tiru. gelingar Tiru beb holar relgam.