Names and Links |
Conlang Text |
Smooth English |
Khangaþyagon
Original text by Pete Bleackley.
Full Torch
|
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.
|
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).
|
Asirka
Translated by Scott Villanueva-Hlad.
Full Torch with Translation (TXT)
|
Aboriŧ
Aboriŧ sa na vronol aijok na ailetous ecoinol ehanœte
sośute euv vamysdi. Si euril caizom elot tlud ke leika
hem ude igau ecoin oku leika het edmo ke het voisil œl
ylsed. Si antiga hem koiźetot diek vamysdi.
Tagirn, na ejudicot, tigate het mlegœ œlem boglot taile
Damisk, na teśfuso œl ecoinol œl edmosk ke Damisk
skeifu het Tagirn aporau Tagirn likate het siga skeħ œl
boglot lœs Damisk. Źac na eutijumcy œl Damisk sa na elu
œl Tagirn, ke na vamysdi sa rosem umi oisk. Aporau si
umoite het oćla taile taina lanc ke si teju het kesis
ete timna ćief ke si caizotecate hetem umi œli ćeil
lumieź ke si tigate het emi deic iśnyg an oisk œl
Damisk aijoca sa caizo śrau ke si sertore, “Bog đatoi
nem œli œl Tagirn. Otigate het emi, Aboriŧ! Eizomyte!
Eisijifite han umi oisk zom śrau!”
Ke bejuvamu na boglot ke emi ankoiźete euv vamysdi ke
na umi nidemot ke umi grepu han fiprul œlem boglot œl
Damisk ke œvamu het emi zom umi oisk ke umi onite het
Tagirn zom Damisk ke umi sertore het aśvut ćeil
ośvotne ke slyśa do emi oko deicous tigacom hem boglot
tailem œl edmosk.
|
Aborið is a creature who is said to dwell in the forest. He stands with his two feet together and has hands like a man but has fur and the face of a bear.He leads travellers astray in the forest.
Tagirn led the commander of a host of soldiers against Damisk, the leader of the Birch people and Damisk was afraid of Tagrin because Tagrin had more soldiers. But Damisk's wife was Tagirn's sister and the forest was near their lands. For this reason she wore a spear catching pelt and she gave a scythe to the chief woman and she blind folded him and led them around a barrel from the land of Damisk which was on the ground and she said, "Let the eyes of the people of Tagrin be closed. Lead them, Aborið. Come and mow down their land!"
And the soldiers were scattered and they strayed in the forest and came a small like minded group of them and they took the weapons of the soldiers of Damisk and sent them to their land and they brought Tagrin to Damisk and they gave an oath by the crown and sword to not lead soldiers against the tree people a second time.
|
Tircunan
Translated by Henrik Theiling.
Full Torch
Note: full torch contains an interlinear.
|
Pau Astra Rabul
Mrut popra cuit ci Pau Astra Rabul e ginrat ce viu ni
bosc. Suteni se ni do pren i tenu man com gen, sinu
tenu faci i panc com us. Cul ginrat cufundu viacatur
ni bosc i nduc eli ni priduti.
N'un irun, cumantur Brinaldi nduc mrutitat miltar
cuntra Druci, rei popra bitul. Druci temu Brinaldi pi
ci Brinaldi tenu pru miltar ci Druci.
Cumum, spus Druci e griman Brinaldi, i bosc e aprup
pais Druci. Druci a fricat lamra frac cu pel i dat
frac a spus. Spus cunus racu camin sicrit i nduc
miltar Druci, ce copri ocra se cu tisut, furi pais
Druci, i aprup nimic. La, Druci leva se i diclar:
"Ocra Brinaldi va diveni crusat!
Va nduc eli i miltar ni bosc a Pau Astra Rabul ce sa
cufundu tut!
Va veni!
No va cupas pais nimic!"
I sim aveni. Miltar Brinaldi fu tintat ni bosc u predu
anurtar. I gen nginius di Druci fur tut ram di miltar
nimic, i miltar fu mandat napui a lar, i rei nimic fu
trait avan Druci. Brinaldi deu iur a curun i a grai ci
mai pru veni ritron upur nduc miltar cuntra popra
bitul.
|
The Tree Bogy
Many people think that the Tree Bogy is a creature that
lives in the forest. It stands upright on two legs and
has hands like a human, but it has a face and a belly
like a bear. This creature confuses travellers in the
forest and leads them into perdition.
One day, commander Brinaldi led a multitude of solders
against Druci, the ruler of the Birch People. Druci
feared Brinaldi because Brinaldi had more soldiers.
However, Druci's spouse was a sibling of Brinaldi's,
and the forest was close to Druci's land. Druci rubbed
the blade of a scythe with hide and gave it to the
spouse. The spouse knew secret paths and led Druci's
soldiers, who covered their eyes with a cloth, out of
the country and close to the enemy. There, Druci arose
and declared:
Brinaldi's eyes shall be closed!
Lead them with their soldiers into the forest to the
Tree Bogy who shall confuse them all!
Come!
We will crush the land of the enemy!
And so it happened. Brinaldi's soldiers were lured
into the forest and lost orientation. Druci's
ingenious people stole all the weapons from the enemy
soldiers, and the soldiers were sent back home, and the
enemy ruler was pulled before Druci. Brinaldi had to
swear an oath on the cross and on the sword that never
again will they return or lead soldiers against the
birch people.
|
Žskđ
Translated by Alex Hailman.
Full Torch (PDF)
Grammar (PDF)
Smooth English (PDF)
English Translation of Tircunan Text (PDF)
|
Čŋčŋsđ Čržsđ
T’k’rvz k’mđ vs Čŋčŋsđ Čržsđ, xžxsđ vf šprsđ vl’ŋ, zŋ,
ŋlŋ. K’vt šlxsđ št’nz mʀ rŋtsđ v k’mfđ zŋ, čzv vžxsđ mʀ
k’rstsđ v t’ržfđ k’vt zŋ. ’rt zmvsxđ ž šprfđ p’lp’lŋ
čđnŋ.
Xz t’k’rvz tsxpfđ, lxŋsđ P’rnlts vz Ðrtsžf, Pfʀžđšknšđ
lxŋfđ, šʀsn. Ðrtsžs P’rnlt pxđn v P’rnltf t’k’rz smv
ptsžsđ zn.
Kmvmts, Ðrtsž mxktsđ, P’rnlč žmtsđ zr. Šprsđ nŋ’z Ðrtsž
frzlfđ zn. Ðrtsž kšvčđ lzmsđ kzŋ spʀšđzmfđ pšn, fz k’žt
mxkpfđ pfln. Kmvmpf ščlxz trʀsđ pđ šprfđ rʀmn fz rt
Ðrtsž ptsžsđ psʀ k’žt frzlfđ ŋr žvšđ frzlfđ štsžn. K’ž
vlxsđ kzŋ xmlfđ ščlvzn fz r trʀsđ vžlnl. V k’zt
ŋkrŋržn, Ðrtsžs stsŋn skrv:
“P’rnlč vlxsđ ščlvzm! K’zt mʀ k’žt ptsžsđ ŋrž šprfđ, ŋr
Čŋčŋfđ Čržfđ, ŋr k’ž p’lp’lfpđ, štsžm! Zž ’žvšđ frzlsđ
k’t’fsnml.”
Fz zn štrv. P’rnlč ptsžsđ ŋrž šprfđ štsžn fz p’lp’ln.
Ðrtsž svʀ’z k’mđ ’žvžz ptsžđ šʀsšpđčrt’šxđ sčʀsđ k’nvn,
fz ptsžsđ spfʀđn. ’Žvz lxŋfđ xz Ðrtsžf tsxfn. Kzŋ
sfrpfđ mʀ mvpfđ, P’rnlt vs k’zt znl-’ŋkrʀvp mʀ vs k’zt
vz Pfʀžđšknfđ znl-šʀsp ʀŋkv mrkžt.
|
Uncle Tree
Many people believe that Uncle Tree, a creature that
lives in the forest, exists. It has two legs and hands
like a person, but a face and belly like a wolverine.
By it are travelers in the forest confused and misled.
Many years ago, king P’rnlt made war against Ðrtsž,
king of the Birch Forest people. Ðrtsž was afraid of
P’rnlt because P’rnlt had a more numerous host.
Kmvmt, Ðrtsž’s wife, was P’rnlt’s younger sister, and
there was a forest near to Ðrtsž’s lands. Ðrtsž
sharpened the blade of a machete using leather and gave
it to his spouse. Kmvmt knew a secret path through the
forest so she led Ðrtsž’s troops from his land to the
enemy’s land. Their eyes were covered by cloth so they
did not see the path. When they arrived, Ðrtsž spoke
thus:
May P’rnlt’s eyes be covered! Lead him and his army
into the forest, to Stepfather Tree, to confound them!
Let us not utterly destroy the enemy’s land.
And so it was. P’rnlt’s soldiers were led into the
forest and were disoriented. Ðrtsž’s intelligent people
stole all of the enemy soldiers’ tools of war, and the
soldiers fled. The enemy king was dragged before Ðrtsž.
By the crown and by the sword, P’rnlt was made to swear
that he would not return and that he would not make war
against the Birch Forest people again.
|
Beltös
Translated by Jeffrey Brown.
Torch (PDF)
Grammar (Docx)
Smooth English (Docx)
English Translation of Žskd Text (Docx)
|
Ja‘o ‘oḰa ‘iGözleläm
zeBeltös zamdaš setëdomzdam sesë ‘iǧ ja ‘ibelṕäbazjam
säs‘illas ‘ozzen žeš šimelzgossëš ždon ja‘o ‘o‘iḰaš
‘iGozleläm. Ja‘o ‘oḰa t́ edlazjaždin ‘ebeltosön maš
šidlamzeš dlim ‘en šija‘aš dlim se‘im maš ‘imo‘anëš ‘en
‘igoškiš žeš ‘imazḱemëm ‘a‘anzomli. Ja‘o ‘oḰa
‘iGözleläm t́ e‘iždamassimassi ‘ozzen zeta‘enož nižda
ṕeš sikëždinṕejaš kennaz ja ‘ibelṕäbazjamëš.
Sesë gojezgojezme, ja ‘eṔonolot, ja ‘e‘inne baždim
‘embeltösom ḱidapäzdasöm, še‘embidi‘ozimma mižba
‘emilmazmanön jašim bos t́ a‘ambaždasëš ‘embeltösom
‘ibelṕäbazjamëm. Ja ‘eŽatessož, ja ‘e‘inne baždim
‘embeltösom ‘ibelṕäbazjamëm, zgabom ždon ja
‘eṔonolotož, ždonnis jaši ‘en ‘emilmazman jašin
šetëdo‘an zdezboli ždon ‘o‘izdezboš ‘emöžmepam.
Ja ‘eKamimmat, ja ‘etedilla ja ‘emŽatessožom, ja
‘emä‘ezjaš ja ‘emṔonolotom; ḱidapäzdas dan
‘ebelṕäbazjamëš. Ja ‘eŽatessož ‘ebom‘a ja
ḱizbos‘inamöm zdagilmedašli pözballe ‘en jaši
šedelžen‘e ja ‘eKamimmatön. T́ edige jati siḱizamkezän
zdažžammošli ‘ibelṕäzjamëm. Šetëdaṕaz ‘emilmazman ja
‘emŽatessožom ši‘en titima ‘ozzen žeš siḱinazmašäš
pannimṕa t́edat́ iš ja ‘e‘em‘am pännam žeš šimassizmax
titima. Ja ‘eKamimmat t́emaždät́ ez ‘ebeltosön
‘ibelṕäbazjamëm ‘ozzen ja ḱizbos‘in‘amäh zdegilmedašli
dan siḱizamkezäš zdažžammošli bos ḱidapäzdasäh.
Geten sešëdanazjel šiti ja ‘eŽatessož še‘izṕam ‘iǧ ja
‘eṔonolot šemaždät́ezos ‘emilmazmanön jašim ‘ižbi
‘ibelṕäbazjamëš ‘en bos ja‘o ‘o‘iḰaš ‘iGözleläm. Šiši
šetëdamassimassi. Da šetëdasalji zim‘a ja t́
an‘ambaždasën ‘embeltösom ḱidapäzdasöm.
Sesë ‘a‘amjemli gojezgojezme. Ja ‘eṔonolot šemaždäteza
‘emilmazmanön jašim ‘ižbi ‘ibelṕäbazjamëš ‘en ‘emmenzem
šiti šetë‘iždamassimassibimma. Ja ‘ebeltös
‘ibelṕäbazjamëm žgazjoli šetëṕabastan šitina bos
ḱidapäzdašäh ‘en šetëdožbözgim ‘ozdezbon titima ‘en
šetëdemezdiš ja ‘o‘inga‘omën ja ‘emöžmepam si‘em
šitina. Ja ‘eṔonolot šedamjim ‘iǧ da šetëgližbez zim‘a
jäzbisli ‘en šetëdomöžmepa ‘ilzazzim.
|
The Spirit of the Fig Tree
Many people believe that the forest is full of animals
because of the Spirit of the Fig Tree. The Spirit has
two legs and two arms similar to people, but the belly
and face of a dog with sharp teeth. The Spirit of the
Fig Tree causes those who travel through the forest to
be lost in daydreams.
A long time ago, Ṕonolot, the chief of the People of
the Meadow, planned to bring his tribe to the land of
the People of the Forest. Žatessož, the chief of the
People of the Forest, feared Ṕonolot because he and his
tribe were sick with an illness of peace.
Kamimmat, the wife of Žatessož, was the sister of
Ṕonolot; the meadow was near to the forest. Žatessož
was the owner of a sharp magical knife and he gave it
to Kamimmat. She knew the secret paths of the forest.
The tribe of Žatessož covered their eyes with swaddling
so that they would be protected from being lost in
daydreams. With the aid of the magical knife, Kamimmat
led the People of the Forest along the secret paths
towards the meadow.
When they arrived, Žatessož said, “Ṕonolot has led his
tribe into the forest and towards the Spirit of the Fig
Tree. They are lost in daydreams. Let us honor the land
of the People of the Meadow.”
So it was a long time ago. Ṕonolot had led his tribe
into the forest and then they were lost in daydreams.
The kind People of the Forest guided them back to the
meadow and cured their illness and taught them to love
peace. Ṕonolot said truthfully, “Let us live together
in peace forevermore.”
|
Tulvan
Translated by Nicolás Campi.
Torch and Smooth English (Docx)
|
Goiv Mudutim (mudin, utim)
Prum toten ya püm Beltus pali ya ëv rütim ipritno
luronen siv sutëv goiv Mudutim. Ëv goiv iBeltus, grev
tot utoimen geiv mas ufitumen geiv, ut ubalon mas upomu
rauvo pa igoici giv siv. Sut goiv Mudutim uleuumen
karumen ya pur toten rütim siv cum.
Prum toten ya gemal rë Poinilus, tugam Beltus ipadma
giv, caur tot eugum ukarumen itot coimu Beltus irütim
giv cuv. Zätesus, tugam Beltus irütim giv, raog tot
uPoinilus, rëkik äv tot mas karumen itot izoli sutëv
lipo ilibaimu giv.
Kamimas, roth Zätesus giv mas kirum Poinilus giv, äv
teg nuso padma mas rütim. Äv Zätesus grevas zigil izilo
nizurim mas caum tot utot teg cum. Neve kyaëvud teg
upirolen ilipadim rütim giv. Ilipuad karumen Zätesus
giv sim kunum ikillim siv, bacim prum toten sim leuumen
itoten gim. Ëvgaum Kamimas ukarumen irütim zigil izurim
siv pirolen ilipadim siv padma cuv.
Yil nevkaom toten, praum Zätesus: “kuëvgum Poinilus
ukarumen itot rütim cuv, mas goiv Mudutim cuv. Kugum
toten uleuumen. Ëvsutin nikimil coimu Beltus ipadma giv
rim.
Nisomav prum totene gemal rë ya ëvgaum Poinilus
ukarumen itot rütim cuv mas kik gaum toten uleuumen.
Ëvgaum Beltus irütim utoten nitrum padma cuv mas
gimgaum totene ulipo itoten mas sutëvaud ubrimum mas
ilibaimumu toten cum. Praum Poinilus nisomav: “ëvin
isutali mas ëvsutin nilibaimu ni ciyulen.”
|
They say that many Beltus believe that the forest is
full of animals due to the Fig-tree god. The god is
like the Beltus, it has two legs and two arms, but the
belly and the face of a dog with more teeth. The
Fig-tree god causes visions to the people that walk
through the forest.
They say that a long time ago Poinilus, king of the
meadow Beltus, wanted to take his people to the land of
the forest Beltus. Zätesus, king of the forest Beltus,
feared Poinilus, because he and his people were loose
due to the peacefulness disease.
Kamimas, Zätesus’ wife and Poinilus’ sister, was
between the meadow and the forest. Zätesus was the
owner of a magically sharp knife and he gave it to her.
Thus, she would know the hidden paths of the forest.
Zätesus’ people covered themselves with swaddling
clothes in order to protect themselves from their
visions. Kamimas took the forest people with her
magical knife through the hidden paths to the meadow.
When they arrived, Zätesus said: “Poinilus will take
his people to the forest, and to the Fig-tree god. They
will have visions. Let us act honorably in the land of
the meadow Beltus”.
Verily they say a long time ago that Poinilus took his
people to the forest and then they had visions. The
forest Beltus took them kindly to the meadow and took
away their disease and taught to them love and
peacefulness. Verily said Poinilus: “Let us be together
and act peacefully forever”.
|
Okuna
Translated by Matt Pearson.
Full Torch (Docx)
Full Torch (PDF)
|
Nai Sanekam Hosmi
He opa dalh na Mohkiampa koin ante ta tlama tsatsa ta
loka mo ohpei Sanekam Hosmi. Nai hosmi ne iala mo
Mohkiampa. Ne yla me koin kalial ko nalhal, le inan he
poku ko kuma auohtlohta ka ikei me tosukmit. Mo Sanekam
Hosmi he moita mekietam ni koine iklohe’i loka.
Na ulukats Sanouna, taloi ka siyhu oka, ne nka histuhai
dalh uan okapamit hi niolhe ka loka oka. Sanouna ne nka
huetle na Motla, taloi ka loka oka, mo talhkoi mon
paila husu uan okapamit me site moutats.
Ihdina, ndomei mo Motla ko lihpai mo Sanouna, ne nka na
kusoi siyhu ko loka. Me Motla ehuà es ulé kilhe kamal,
ne uktioi tai ni ndomi. Inan he deuk ionté ta ihpome
helaue me loka. Okapamite mo Motla ne tsan patloit pyi
mupaitle, ka elhkoi mon tsan ekekaistit ka mekietam. Me
ulé kamal, Ihdina ne histoi loka okapamit me ihpome
helau hi siyhu.
Ne utskanàt he etsé mo Motla ia: “He oke hista mo
Sanouna uan okapamit hi loka, ni Sanekam Hosmi. He oke
moita mekietam anat. Kim etialamat ho inane siyhu
okapa.”
Na ulukats he ytapi histé dalh mo Sanouna uan okapamit
hi loka elh he moité mekietam unat. Loka okapamit ne
tulke uhistàt nat hi siyhu ne lahoit ineu hi moutats ne
mioktioit unat ta uilol husu eliats. Sanouna ne ytapi
etsoi ia: “Kim eliampi etukpat ho heku muohpi sihoi.”
|
The Cedar Spirit
It is said that many Mohkiampa people believe that the
forest is full of animals because of the Cedar Spirit.
That spirit belongs to the Mohkiampa. He has human legs
and arms, but his stomach and face are more like that
of a dog with big teeth. From the Cedar Spirit people
who walk through the forest receive visions.
It is said that long ago Sanouna, the chief of the
meadow people, wanted to lead his people to the country
of the forest people. Motla, the chief of the forest
people, was afraid of Sanouna because he and his people
were afflicted by a peaceful disease.
Ihdina, wife of Motla and sister of Sanouna, was
between the meadow and the forest. Motla, possessing a
magically sharp knife, gave it to his wife. She thereby
came to know the hidden paths through the forest.
Motla’s people covered themselves in the clothes of
children in order to protect themselves from visions.
With the magic knife, Ihdina led the forest people
along the hidden paths to the meadow.
When they arrived Motla said: “Sanouna will lead his
people to the forest, to the Cedar Spirit. They will
receive visions. Let us behave decently towards those
meadow people.”
It is said that long ago Sanouna truly led his people
to the forest, and they received visions. The forest
people, having kindly led them to the meadow, released
the disease from them and taught them love and grace.
Sanouna truly said: “Let us gracefully work together
forever more.”
|
Jaixa
Translated by Holly L. Ellis.
Full Torch (Docx)
Full Torch (PDF)
English Translation of Okuna Text with Jaixa
|
:[todo lutaa kol jecoo nasoli]:
ifolko xo anau nol e xasooli esa: jikaxia Okuna ja todo
lutaa kol enasolaj jecoo sel dama enasexaj pevoi esa:
jecoo sel okusoose e kuneni esa: jecoo ja jika tse
moine maven ne e kuni esa; eke wojeli sel xelbe tse
ebetic yovalixia bo jinaoni esa: noldoco sel ifolko tol
esontolaj jika e nenleni esa:
jikaxia loondi etaj Sanoona e nasai esa: osecaaxia;
ifolko tol lotse jikaxia e toolka esa: jikaxia ifolko
etaj Molta ja Sanoona e nanoi esa; exalo ekomic tse
Molta xo jikaxia e epukej jinaagi esa:
Molta xo udaso ne Sanoona xo junde Iidina e nasai esa:
lotse otiki te elota-talaka si: Molta ja xaci tse
edusexaj sisutu e kuni esa: dama sel Iidina e nenleni
esa: dos; ifolko tol etsobaj vil e fadooli se: amaxe ja
noldoco te notoo livoaje elulaj jun xaroolagi esa:
Iidina ja estobaj vil kol jikaxia ifolko e sisutu
emonaj jun tooli esa: loondi xen sontooli esa:
dos; tisai esa: “Sanoona e nasai: ifolko xen lotse jika
e toolun si: todo lutaa kol enasolaj jecoo kol toolun
si: noldoco sel amaxe e nenlen se: bene ixia ja jikaxia
loondi sel jameno nai:” ve Molta
Sanoona e nasai esa: osecaaxia; ifolko tol lotse
jikaxia e tooli esa; bene noldoco sel nenleni esa:
jikaxia ifolko ja okusoose e jikaxia loondi e esaagaj
siditsalai esa; bene eloic ekomaic ne sel jikaxia
loondi e otademaoni esa:
“sosulooxia; ixia ja xose kol eponaic lalipoun nai:” ve
Sanoona:
|
Many animals live in the forest. Many Mohkiampa people believe that this is because of the Spirit of
the Cedar Tree. (They) have a duty of care to the soul. The spirit has a person’s arms and legs, but the upper-torso seems like a dog’s big teeth.
(It) gives visions to people who go through the forest.
There is Sanoona, who leads the meadow tribe. Long ago, (he) wanted to lead his people by the
forest. (He) was afraid of Molta, (who) lead the forest people. because Molta’s people seemed sick with
peace.
There is Iidina, who is Molta’s partner and Sanoona’s sibling. From her position, tension would
blossom. Molta has a magically sharpening knife. (He) gives it to Iidina.
Thus, (they) would come to know the paths hiding through the forest.
They dress themselves in childlike clothes to protect themselves from the visions.
Iidina used the knife to lead the forest tribe people through the hidden paths. They walked to the
meadow.
Thus, they stood (at the meadow).
“There is Sanoona. (He is going to) lead his people to the forest. Lead (them) by the Spirit of the
Cedar Tree. “They will get visions. “So we are going to behave for them.” Said Molta.
There is Sanoona. Long ago, he lead the meadow tribe by the forest, and so (they) were given visions.
The forest tribe took care of the meadow tribe while they saw (the visions), and so taught the meadow
tribe peace and love.
“We are going to work together without difficulty, from now on.” Said Sanoona.
|
Yaatláw
Translated by Jake Penny & Miles Wronkovich
Full Torch (Docx)
Fulll Torch (PDF)
|
Táńi shųtáńilį tsáw fua maamaa
Matį́ tsáw fua maamaa ngaw ńźí nząsa. Tlua kį́ táńi
shųtáńilį tsáw fua maamaa nzhua nji wifyį́ shųtáńilį
ląlą Awkúna. Guy tlii day pį́ bia plá kúúnu shųtáńilį,
tśuy nji day yadi tą́w plá afu katlu. Sáw chąysi gę́lą
tuu ląlą kúú yąą adi maamaa tśų́ shųtáńilį.
Táńi ląlą ngį́pu ę́sa, ląlą Sanuuna. Tlua sę́kaw mya tíaku
fulų, kaw guy yąą úlu fua maamaa ląlą hlá. Guy sáw mya
plá śua ląlą kúú shíw Mawtlá, áypa kaw guy aa'á ląlą
maamaa, ląlą Mawtlá pláshų́ ląlą Sanuuna nzę́.
Táńi yąw’upyę́ę́ Mawtlá plá shų́ klą́tlua Sanuuna Iidinia.
Mya tląpú chuachu fua śúú kúúnu nzę́ ńu gį́ Iidina. Mya
shú ńu tlíkí ńíw kyua hlų́ śíí hlá tuu Iidina Mawtlá.
Plá śę́ ishį́ tlá ndáy isú ńíw nzhua bąątu la yąą maamaa
hlálą. Kaw táá shlii plá pualą tuu tśaw nji gyau may
gę́lą hlálą. Guy yąą ląlą maamaa la są́ isú ńíw nzhua
bąątu są́ tlíkí Iidina. Adi úlu ngį́pu ę́sa.
Mya plá kaw tlua fu. Sanuuna klu! La ishį́ guy yąą úlu
maamaa ląlą tśi. La ishį́ guy yąą są́ yąą shųtáńilį. La
nzhua nji sáw chąysi gę́lą tuu hlálą tlua nji guy plá
pąsą ląlą ngį́pu ę́sa fulų. Mya plá kaw tlua Mawtlá.
Guy yąą bąw maamaa ląlą hlá sáw chąysi gę́lą tuu hlálą
Sanuuna. Nzhua nji tlátlá wifyį́ ląlą ngį́pu ę́sa ląlą
maamaa. Plá śę́ yu nzhua awku ląlą ngį́pu ę́sa kúú nzhua
nji muyfyį́ shíw fua.
Tlátlá kupúkupú nzhua nji ishį́ pųna kyufę́ę́ fulų. Mya
plá kaw tlua Sanuuna.
|
There are spirits in the forest
Many animals live in the forest. The Awkúna people
believe in wind spirits in the forest and they are
obliged to care for them. The spirits have arms and
legs like a man but have chests and fangs like naked
moles. The spirits induce possession in people who walk
through the forest.
There is a people of the clearing, Sanuuna’s people.
Once upon a time, their people were led into the
forest. Because Mawtlá’s calm people looked sick, both
the people of the forest, Mawtlá’s people and Sanuuna’s
people, were afraid.
Iidina is Mawtlá's partner and Sanuuna’s sibling too.
Iidina’s goal was to resolve the pair’s relationship.
Mawtlá gave their enchantedly sharp knife to Iidina.
Thus, they began to discover the hidden path through
the forest. They dressed up like children to protect
themselves from spirit possession. Iidina leads the
forest people along the hidden path using the knife.
They walk towards the clearing.
It was how I said. “Sanuuna! Start leading your people
towards the forest. Start leading by following the
spirits. You must induce possession on them so that we
might make the clearing people behave well.” This is
what Mawtlá said.
Sanuuna lead their people through the forest, so they
got possessed. The forest people are expected to watch
over the people of the clearing. Thusly, they have
taught the beloved and peaceful clearing people.
“And from now on, we must begin to work together.” This
is what Sanuuna said.
|
Sivmikor
Translated by Graham Hill.
Full Torch (PDF)
Smooth English
|
Evuli ko Azduj ker Nobex ka Bynzati
TupAukunalas zefizma, vesoj rek nobex ka bynzati evuli
ko azduj, inyr lehijerjak ejen vyk me ruvo na duham.
Evuli zedo hul toripuzoj duham vel nobal.
Oge Aukuna undiga bel tupori bu, atri tupnu na bynzam,
vidigefa Mautlaro, me tupnu na hybynzam, vidigefa
Sanunalo. Sanuna divliga hali nobal savre. Vidjekuta
savre va Mautla, zor varigox puzoho beki evuli. Kedu
taliravon hus varijyko sahu va Sanuna, kedu
sunziflanita. Sonulojal ziflarota sko sahu va Mautla.
Hoxe tupto bu kalo vahotrota boza.
Ulam Idinalo, vun jormalo va Sanuna, heprujumiga
Mautla. Kedu pasikin bu steldrota hakluro vibe tupto.
Loby Mautla duluz Idina hul flinzo opysupsin huk
evulkempale ke izirek. Lobromir kedijomeson masma
iriman kor nobal. Goxavon araxinyr talam yni pegeravon
bodonimas hul puzoho. Idina rygohuta lejo flini masal,
dilava leji masal sahu va bynzam.
Rek glatojes hybynzati va Sanuna, Mautla nahiniga hus,
"Diles hali nobal ka bynzati savre. Sunhenes hus
meskovum evuli ko azduj. Lazakuze evuli vendonibu hul
puzoho, yni usonulavet edokyxinyr.".
Ikfe Sanuna divliga hali nobal sahu, bodokuta puzoho.
Bojodrikuta vix sahu va bynzam, kedu bokavinita
sunboziflarota.
Ikfe Sanuna hiniga hus, "Hoxe aviharbizle!".
|
The Wind Spirits in the Middle of the Forest
The Aukuna people believe that there are wind spirits
in the middle of the forest, who look like moles with
human arms and legs. The wind spirits put a trance on
humans who come to the middle of the forest.
But long ago, the Aukuna people were two different
groups: the forest people, led by Mautla, and the
clearing people, led by Sanuna. Once, Sanuna led his
people towards the middle of the forest. They
encountered Mautla's people, but they were in a trance
from the wind spirits and Sanuna's people thought they
were sick, which frightened them. Their reaction, in
turn, frightened Mautla's people. After that, the two
groups were wary of each other.
But then Sanuna's sister Idina fell in love with
Mautla, and the two leaders decided to mend the rift
between their peoples. Mautla gave Idina a knife imbued
with a sharpness spell. The two lovers set out to find
a secret path through the middle of the forest. They
dressed up as children to protect themselves from the
trance. Idina cleared the way using the knife, and led
the forest people along the path.
When they arrived at Sanuna's clearing, Mautla told
him: "Lead your people towards the middle of the
forest. Tell them to follow the wind spirits. Let the
wind spirits put a trance on you, so that you'll behave
the way we do."
So Sanuna led his people towards the middle of the
forest, and they were put in a trance. The forest
people came and cared for them, and they learned not to
fear the forest people.
And Sanuna said, "From now on, we'll work together!"
|
3SDeductiveLanguage (1Sense=1Sign=1Sound)
Translated by Seth Kazan.
Full Torch (PDF)
Translation of Previous Text (PDF)
|
|
lord of the wind
(ruling) underground
(ruling) arrms and legs
giving visions to men heart
in the heart of forest (hairs of the ground)
believed by people named speaking men (mehina)
compounded by people of the forest
(whose) leader named watchman of the forest (mularihey)
compounded by people of the desert
(whose) leader named your word (senuna)
led to the heart of the forest
whose people getting gift of lord
frightening people of the desert
to whom did not speak the people of the desert
whose leader born of the same mother than a (wo)man named inner voice (duna)
whose heart taken by mularihey
Receiver of the pointed stick of mularihey
searcher of the secret path to the heart (of the forest)
hided from the Lord provider of visions
using the stick to opening the path
followed by all people of the desert
taking heart of people of the forest of the lord
giver of visions
giver of knowledge
no more frightening
its leader saying the two people seen as one
|
ABCL
Translated by Aydın Baykara.
Full Torch
Smooth English (Docx)
|
Venbe.z münbe
Şem.aka ek.x.vonna
Sinşei es sönbei
Ken.aka mab.aya an salta.z sunna
Sunna un vonna sansa
Saf.aka “saltai roh.e.n saltai”
San.aka röz.ö.n salta.z sansa feh.ö.n oş “salta.i
roh.e.n saltai”
Yaz.aka sansa röz.ö.n oş sansa.x saltai feh.ö.n oş
salta.i roh.e.n o.
San.aka “röz.ö.n oş salta” J C an sunna sansas
Salta.z sunna şiy.ö.n oş münbe
Kel.aka sansa.x salta.z sunna
San.o.n.x oş saltas iç.x sansas
Röz.ö.n oş salta man.aka şi salya uş salta roh.e.n “ni
san.aka”
Sunna kan.o.n oş “salta föh.ö.n salta” bay.aka sansa
Şiy.ö.n esü dünsü “salta roh.e.n salta” bay.aka sansa.
Yah.aka abü hünbi an sunna bay.aka.x an iti münbe
ken.aka meb.aya
Yaz.aka dünsü kal.aka hünbi rok.o.n oş salfe es salme
salta sansa
Kan.aka salta.z sunna un sansa sunna un sunna münbe.
Ken.aka meb.aya, ken.aka banbı, kel.aka.x sunna
Salta röz.ö.n oş salta san.aka çi saltai es bay.aka eş
bi.
|
God of the wind
Living underground
Arms and legs
Giving vision to the heart of human
Heart at ground hair
Believing “humans named humans”
Speaking compounded humans hairs ruled by “humans named
humans”
Using hair compounded by “no hair” humans ruled by
humans named you.
Speaking “ruled by human” J C to heart hairs
Humans heart gifted by lord
Closing heart of “no hair” humans
Not spoken by “no hairs” humans ruled by human
Having the same mother than human named “inner
speaking”
Heart taken by “human named human” seeing hair
Gifted of stick sharp “human named human” seeing hair
Searching path secret C to heart not seen to whom lord
giving visions
Using stick opening path followed by F (female) and M
(male) human hairs
Taking heart humans at hair heart (at) heart lord
Giving visions, giving knowledge, closing not heart
Humans ruled by human speaking two humans and seen as
one
|
Na'vi
Translated by Tim Stoffel.
Full Torch with Smooth English
|
Eywa hufweä
rerusey äo kllte
pun sì ayhinam
terìng txe’lanru alu tute, äieil
txe’lan lu ro nìkre kllteyä.
Spirvaw fwa fa aylì’ul pamlltxe ìlä san sute syamaw
Sute sìk a
fol txeykamula nìkret tuteyä fwa ameyk ìlä san sute
syamaw Sute sìk
a serar nìkret txamula ftumfa nìkre kea suteä a ameyk
sute syamaw nga.
Perlltxe san txamula ìlä tute sìk << J C >>
ne nikre txe’lanä
Txe’lan tuteä lu stxeli Eywayä
tstu seri txe’lan nìkreru kea tuteä
ke pamlltxe tuteìlä kea nìkre
a tamxula ìlä tute (hu) sanok ateng to tute syaw san
ftumfa perlltxe sìk
Txe’lanit kämamunge san tutel syamaw Tute sìk a tsere’a
nìkre
a tamìng vultsyìpil apxi san tutet syaw Tute sìk a
tsere’a nìkre
a fwerew nìwan fya’ot ne txe’lan a ke kerame äie a Eywa
tìng
Serar vultsyìpil tsata piak si fya’o a namong ìlä
nìkre tuteyä a tutan sì tuté
ulte Kämunge txelan tuteyä ro nìkre txe’lanä ro te’lan
Eywayä
Tutel syamaw Tute perlltxe ne mesute ulte kerame ‘aw
|
(Smooth English forthcoming)
|
Jayodang
Translated by James Wolter.
Full Torch with Smooth English (Docx)
Full Torch with Smooth English (TXT)
|
Chari e bandas ka im seru, waye olih yal im bayal, da
ngor ri da yalad wai da ayas, rim, bang tora, ri da tai
ka da ayas ngo im bayal.
Noyesu waim odang im odang ngo gat tora wasdes oros
Tora, wasdes chaderogat im kita ka gat tora, wasdes
linyu te gat tora wasdes oros Tora.
Derojes im kita ka gat tora ri le da kita, linyu te gat
tora wasdes oros Il.
Odang JC wai im kita ka im ayas, “Dero te yi bang
tora.”
Da ayas ka bang tora da chari ka e bandas.
Jolada im ayas wai da kita ka le gat tora.
Odang le e tora i da kita waim dero tem yi e tora waye
kah e maye nachi wai e tora waye oros Yi Da Odang.
Riyan e tora waye oros Tora im ayas.
Pertu im kita chari e tora waye oros Tora da ambet ilin
waiye,
ri pertu im kita jorogeye layi da geya wai im ayas,
ri pertu le im kita im tai waye chari te yi e bandas.
Riyan im ayas ka e tora im kita ka im ayas yi im ayas
ka e bandas.
Odang e tora waye oros Tora wai gat tora mai ri pertu
da.
|
The god of the wind, living under the ground, gives
arms and legs to a heart, thus, a person, and a vision
of a heart in the ground’s hair.
Believe that the words speak of people called People,
who were made to build people’s hair, led by people
called People.
They build people’s hair using not-hair, led by people
called You.
JC says to the heart’s hair, “Built by a person,”
A person’s heart is God’s gift.
The heart is closing to hair of not-people.
The person without hair did not say that it was built
by the person who has the same mother as the person
called “From Speech.”
The person called Person took the heart.
The hair sees the person called Person give him a sharp
stick,
and the hair sees him secretly searching for a path to
the heart,
and the hair does not see the vision given by God.
He used the stick to open the path that was followed by
the person’s hair, the man, and the woman.
The person’s heart takes the heart’s hair from God’s
heart.
The person called Person speaks to two people and sees
one.
Note: The 3rd person singular pronouns aren’t
gendered, I just pick he or she arbitrarily when I
translate them, since ‘they’ is ambiguous.
|
Hannestiks
Translated by Alexis Huchelmann.
Torch
Smooth English
Dictionary
Grammar
English Translation of Jayodang Text
|
Hekekotteka seliksōi ei eksaba bis dēmi pouta dē itets
ołe iskin, vāni hidīloneinau dē pouta āpāsis ō dēmi.
Iselōsmā fōtous itāni māi hifōtous izāni os odīloneinau
hoi biskalosau senno Begai oi okeipsessō gīnos
ivodīloneinau ōkeidveuta hapno Begai.
Okeipsessō gīnos ivodīgīnoseva ōkeidveuta, hoi
biskalosau senno Lī.
Efōtseka JC māi gīnos ipvouta: "l'ipsessoikan in
begai".
Hipouta avegai kotteknos hapno seliksōi.
Avīpsekeva pouta gīnos hī indīloneineva.
Efōtsekeva dīgīnoseva māi atōi: "l'apsessoikan in begai
hei inkabēmītou eviskalosau senno In Fōtous".
Ełauma Begai pouta.
Epāsa gīnos hekkotige Begai dē nepān īnīktis ołe viktī
keippāsitsegnos, viktī hatis os pepouta, ołe ipāseva
gīnos pāsous hapno seliksōi.
Ałauma pouta avegai gīnos ipvouta asveliksōi.
Efōta Begai māi begai ekaze ołe pāsa emīto.
|
The god of the winds, who lives under the ground, has
given a heart hands and feet, so that there is a human
with a seeing heart on the earth.
These words believe that those words are with humans
named Person, who made the hair of a people led by
Person.
They make the hair of the led bald people, who are
named You.
JC has said to the hair of the heart: "you are made
from a person".
The heart of a person is a gift from the god.
The heart doesn't listen anymore to the non-human-made
hair.
The bald person hasn't said to it: "You are made from
a person with the same mother as From A word".
Person seizes the heart.
The hair sees that Person gives him a pointy stick, and
that he's looking for a secret, looking for a path to
the heart, and the hair doesn't see the sight given by
the god.
The heart of the person seizes the hair of the heart of
the god.
Person speaks to two people and sees one.
|
U̇vįolıhu
Translated by Sidney Welsh.
Torch and Translation (PDF)
|
Sıle xirinedhu-hanı vadha dhaįa ŋu̇ôbxela ea ƶ neų̇eumâegh ithıu̇lmıƶibhirâexmı neų̇eİgnıâsxuŋu̇
ŋu̇ôbxilo umâeghmı khe ghiviįoŋu̇ a.
Omų̇axıidh ikvadh erų̇axıkhâ aų̇ ignıâsxu khân̨ u ea m ôadhiį İgnıâsxu zâıqh vaių̇amiśâ.
Vadha phı İgnıâsxuxilo ôadhiį zâıqhqô hiqıpaob.
JCudh ôakiįįarixa “İgnıâdhxu aų̇ zâıqh phıŋu̇” dâquxa.
Neų̇eİgnıâsxu umâeghitmı khe baqhiim xirine-hanı iśli.
M ôadhiį İgnıâdhxu aų̇ “phıudh n̨ ıpamni ų̇axıqô evįônuob” dâquxa.
İgnıâdhxu umâegh śıiįɸa
Ghiviįoŋu̇ ôadhiį ƶ qhibhô ɸiol İgnıâsxuŋu̇ a, ƶ vedha ų̇axıniin qhaoxįa, ƶ vedha umâeghqu̇
qhu̇śu̇, ƶ vedha ôakiįghiviįoŋu̇ m ghoŋu.
Umâeghit İgnıâsxu gahu̇ ôadhiįmi hanıįarixa śıiįɸa
İgnıâdhxu ignıâsxu ƶola aų̇ dâquxa, ƶ vadha xôdo ghoŋu.
|
The god of the winds that lived underground gave a heart with hands and feet to the Person with
a seeing heart above the ground.
The words wanted to be spoken in front of a human, like how hair grew on People’s heads
They ordered you to grow hair on bald People’s heads.
JC said to the hair “You made the Person grow.”
The heart of the Person was a gift from the wind.
The bald speaker said “you taught your unnamed sibling to speak.”
A person took the heart.
The seeing hair gave a gun to the person, and searched for secret, and searched for the path in
front of the heart, which is the goal, and didn’t see hair sight by wind
The heart took the person’s hair to the wind.
The person spoke to person two and saw one.
|
Mar18
Translated by Jeffrey Jones.
Full Torch
Smooth English (plus notes)
|
ne kubandi ta kintro ne wesko rasre qozbotlux
par ne fouhi burqo yasqix sraasik.
ta kxendilta ne yasqi hurix son kudoka fouhistik,
"ta saakto son lamulqa mai gomi soik."
ta kudoka sraasik,
"ta slaasleijo 'anne gomix fouhistik."
"so k'aixa ner zolox tlota menci soix par sanjibok;
ma kompi ta waxxo kono soixk."
"wisu jo ta waxxo kono maik;
ma kubandi ta kintro ne wesko rasre qozbotluxk."
ta kubilta par qaso tasi fouhistik.
|
A shaman was walking along the center of a red-dirt
path,
while a cold wind blew adversely.
The wind took the form of a adversarial person and
said,
"Your hair has grown long; I claim it."
The shaman said,
"The wind does not need hair."
"Before you ate, you taught your sibling words;
I seek your secret."
"This is my secret:
I'm walking along the center of a red-dirt path."
Hearing that, the wind stilled.
|
Aedian
Translated by Carl Avlund Nepper-Christensen.
Full Torch (PDF)
Smooth English
|
Kaus tima-itut me-gipu-ulia undu.
Aulis bilaia teppega doi ki
“Bu-ogis sustiba-giþ.”
Kaes doi
“Aulil igit þakai.”
“Saþetka mu dutka manaet ro ta-babaia teppuia.
Ge bennaesu mu bebba þu tešigau.”
“Tes ge bennaesu-baika þu bebba.
Þu tima-itut me-gipu-ulia undu.”
Aulis damšiþiska ibbedu ki.
|
A priest was walking on a red road against a cold
wind.
The wind showed him another person and said: “Your hair
looks long.”
The priest said: “The wind doesn’t need hair.”
“While you were about to eat, you have taught your
brother some words. I seek the secret, that you hide.”
“This is the secret that I hide. I was walking on a red
road against a cold wind.”
The wind stopped and listened.
|
Volapük
Translated by Jan van Steenbergen.
Full Torch with English Translation (PDF)
|
Kultan ägolom su veg binu bakastons redik, ven vien
koldik äbladon ini logod oma.
Ad gevön foginane at lejonodi vien äsagon: „Vö! herem
olik kiolunik binon!”
Kultan ägespikom: „Ö! vien ga no neodon heris.”
„Gudikumos-la, das oprimol ad fidön, o blod! e vütimo
konolös obe bosi. Bi vilob seivön kläni, keli
klänädol.”
„Benö! ekö! klän, keli eklänädob: ägolob su veg binü
bakastons redik, ven vien koldik äbladon ini logod
oba.”
Tü timül at vien ästopedon ad lilön.
|
A priest was walking on a red brick road, when a cold
wind was blowing in his face.
To teach that stranger a lesson, the wind said: “Wow,
such long hair you have! ̈
The priest answered: “Öh my! The wind doesn’t need
hairs, now does it?”
“You better start eating, brother, and in the meantime
tell me something. Because I want to know the secret
you are keeping.”
“Alright, here comes the secret I’ve been keeping: I
was walking on a red brick road, when a cold wind was
blowing in my face.”
At that moment, the wind stopped listening.
|
Dzadza
Translated by Tchakamau Ra.
Full Torch (PDF)
Smooth English
|
Mo akusul mo tii oju ñu na išul oṛul imil,
kunanatpa ul tiil ojul mo tataṛi dzo ta ve av tool
twoocalul: “Aee! Kiveel kaol tsel iḷe pobul!”
Tool avav “Wu! Kutpaž modzï tataṛi ṛu kivee kao!”
Toṛïl avav “Kïïs... Ṛa usap tse ḷee av tse ḷee kïïḷë
meekṛil dzo tse lo?”
“Tse utav ḷee. Kïïḷë meekṛil ḷee lo - ḷee kiñu na iš oṛ
imi, dzeni tataṛi kita na ul ḷeel.”
Tataṛil liš ve toṛïl dzal tool.
|
While a priest was walking on the brick road, his face
was chilled by a cold wind that blew in order to tell
him, a stranger, “wow, your robes are very long!”
The priest answered: “Fancy that - the wind doesn't
need robes!”
The wind replied “That’s true, but do me a favour and
tell me - what is the secret you are hiding?”
“You win! Here is the secret I am hiding: while I was
walking along a brick road, the wind blew into my
face.”
The wind calmed down in order to listen.
|
Khangaþyagon
Translated by Pete Bleackley.
|
halbanut u peshtihang mallbukhrik urreebgu banutomb,
harreapinguf surval khælsol hilkhing de rembo aba yiuz,
"a! tullisdahi halmur ye'uz!"
niraking yi, "a! gewanishe slonishe khæls halmur"
niraking khæls, "ngip! shosh gwendelt ye amur ya'ung!"
"toambefœ ye ya. gwendakh ya amurban. peshtang ya
urreebgu banutomb beb hilkhing khæls survalebam."
þomavlanting khæls beb kholising yi de.
|
While a priest was running on a stone road, his face
was chilled by the wind that blew to tell his wife,
"Hey! Your cloak is long!"
He replied, "Hey! Surely the wind does not want a
cloak!"
The wind replied, "Indeed so! But keep it secret for
me!
"You have defeated me. I will keep that secret. I ran
on the stone road and the wind blew on my face."
The wind became calm and listened to him.
|