LCC10 Relay Results - Ring R: NoRmal Ring

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Khangaþyagon

Original text by Pete Bleackley.

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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.

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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.

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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.

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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.

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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.

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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.

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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

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.