Saturday, January 29, 2011

Ba tob Babél

Ba tob Babél

1.Ba ivi imbrrîa baslét trré jîctab mé trré jîb fî ivi kéma.

2.Basal mérr ba kéman bajeb dé ra, baju lorrab pa ba boc jînarr, mé ŵak basma ta safpabi.

3.Basmî dé trré kéma dé jut kéma: "rai bal an otaŵma main belabi, mé otaŵred hel otéb."

4. Mé basmî: "rai bal an otaŵma fî aŵ ba kéman tufanab mé tobab, mé ba uwa fën ba tob fën aŵ obakrréw ba hyarab."

5.Ba jwrin kéman basfézu dé hyar, an rrauk ba tobab mé tufanab, atéb kamai basal ba kéman.

6.Mé ba jwrin kéman basmî: "inéhî, ba kéman batara trré kéman, mé fî ba nu bal trré jîct, mé an ma béb osrreb. Me inéhî élso toma ivin dabi, an ma otéb ojin."

7. Bal ra an otaŵféd dé hyarr, mé ŵak otaŵma fî ba jîct, an bateneot lét gob, fî an ba kéman bateneot fe trré kémab u jut kémab.

8. Basal, ba jwrrin kéman basma fî ba kéman, an basal usmetúi o ba imbrîa; mé ba kéman bajem an ma ba tufanab.

9. Skrra jéb basoka, kéman otorra fî ba tob béenúb babél, skrra ba jwrrin kéman basma fî ba jîct ba ivi imbrrîa, an basneot lét gob, mé skrra ba jwrrin kéman basma fî ba kéman, an basal usmetúi o ba imbrrîa.


This is the first-ever text in what I'm calling Atipican Sandic. It's the Babel text!

Atipican Sandic is very closely related to Nothern Sandic (which is what everything else here on this blog has been written in), and officially it's considered to be a dialect of Northern Sandic. The two are mutually-intelligible, though a speaker of either dialect will consider one of the others to have a heavy accent.

Friday, January 28, 2011


Care to listen?

Féúluc baahl naulé katui ta lēlain, ta bertalaoin, ta naberain
Féúluc baahl pela rolēthini, pal ba bajjew neot
Féúluc baahl ba lisa amatéi mé ba emú akyui

lēian ebas, lēé ba kame ba kéfaluc, ân lēétrékâ ó ba imprîâ
ân ba mlî ba núkiam, kateraug wian
mé enfelan etole dé ta îrin lēé


Winter is the wolf killing the old, the sick, and the very young
Winter is the hard stone where nothing lives
Winter is the evil beak and the sharp talons

We ask you, o youth of spring, to dance upon the earth
So that the sun of Núkiam will look to us
And flowers will spring from your footsteps.


Found here.

A note: The sun is considered to be one of Núkiam's eyes. If the sun is looking at the earth, then Núkiam must be looking, as well. It is for this reason that the verb used is kateraug (he will look), not bateraug (it will look).

A further note: Aurg, I said 'greefeluc'(fall) instead of keefaluc(spring). I'll re-record this again sometime so it'll be right.

Lēé enfel

Lēé enfel, lēé enfel frn ba imprîâ uxmici, lēé enfel pal lēyar kazefai.
Pal imprîâ kéi baxara ba enfel, ba enfel baxjégén pa yéâ ba mlî!
Ba kame ta man ka oahlto frnmacin ŵhé ân raug enfelabin,
Ba kame ba jjew ka baahlto kinéri ŵhé vuda enfelan,
Ba kame ba mî ka baahlto talēfi ŵhé aud frn sosoir enfelan,
Ba kame kéfaluc kamée ba repab ân zefa ta iaman ta enfelan.
Lēé kemâenfel ba auzerrai, lēé enfel lēétara ŵhé énj
lēé enfel ba kéman
lēé enfel ba mlî
lēé enfel kabrelēi ŵhé îbú maugi
Lēé enfel frn ba ta oradan otara, lēé enfel wenarai.
Lēé enfel frn ba otara ta gezon, lēé enfel frn ba otara ta anderan!
Ialth lēétara frn ba kéman, mé ialth batara ba kéman frn lēé!


Oh flower, born on the earth, flower growing in the sky.
Small on earth was the flower, the flower wilted in the sunlight!
The man whose acts are pleasing as the sight of flowers,
The man whose life is sweet as the smell of flowers,
The man whose voice is soft as the petals of a hundred flowers,
The man who in spring heralds the growing in the buds of flowers.
Oh good man-flower, flower who is like an angel
Flower of the People,
Flower of the sun,
Flower shining like the white-moon,
Oh flower from whom there is a gift, beautiful flower.
Oh flower of whom we are the children, flower of which we are the descendants! Behold!
You are a part of the People, and the People are part of you!


A whatever to Déviat. I just felt like translating it.

I modified it quite a bit, but see the original here.

Also, I did the stupid fall/spring thing again. I don't know why I do this, but ... I tend to mix up the words for 'fall'(greefeluc) and spring(keefaluc). I'll have to re-record this sometime.

Thursday, January 27, 2011

Taraminact ba ere Arrthurr

Taraminact ba ere Ärrthurr

Felē eahl Arrthurr Piandragon, faé England eahl ere. Pal eslēam ba jam frn siap me, baahl ba plat hamari. Ba jam frn siap baahl mead, pa ba apen oturaj: tukan frn trakan, sukan frn apeact, dîjjckan frn dîjj uxtrecin. Ivi frn élsol kalēlét kambab ân mî.
Srît, fî ân ebra, felē esore ân eahl ere. Jéb baahl béno frn kambâ auzeri. Srît, ta kéman pal ba plat hamari oneot mî. Jésrît felē exsin frn ân mî kambab frn me.

A gator exmî biab- plî etemî.

Helavnia mér kéfaluc, exféd éb dé kasla me, ân jjace. Ber me o klamek kaxtag ba kâmâ Akolon. So lēiaâ ba méeav ba mlî, erinrai kaherle baxmée. Aŵxbakraj.
Baxen dé rec aŵ. Fî ân aŵxav fúl faé ba, baxféd pa noalabin. Gre srît aŵxahl karaugin biab, mé baxneot ahl ra dé aŵ fovi. Ta klamekan aŵ oxara natulin mé paelain, a ba kaherle baxneot av ber rec aŵ.
Aŵxtag mé aŵxkraj- ejj mé ejj. Sun aŵxahl dé 'Kamialat' fovin.
Ta klamekan oxgrelav. Oxahl katéwîcin, mé paelâ oxenhâ.
Klamek me baxyum o vémarbin ba. Baxahlco whé baxviata iab ân esem.
"Aŵféd o fon aŵ zer plî." Felē exmî, mé exfiamav.
"Teadian lēé ere me?" Kaxbas ba Akolon.
"Teadian, balra." Rial exmî. Exraug ba meadab.
Exmahae ân esuig daniab usai- a daniab exneot su.
Utofein aŵxahl.

Felē efialēr

Felē efialēr

Felē efialēr ân batoka ba jjew me
Felē efialēr ân ta skaen otoka pa jebé me
Felē efialēr ân batara ba imprîâ

lēaact ber me baahl.

(bal péwîc ân bra biab?)

I allow

I allow my life to happen
I allow the breaths to occur in my body
I allow the earth to exist

I am happy.

This is sort of a response to yesterday's post. I've found a quiet place to rest for the time being. And when things happen? Well, I'll ride the wave. Lēaact ber me baahl.

Wednesday, January 26, 2011



for your ears.

mohn ba rep ân jjew faé ba imprîâ
zaoan otovo dru ba jéjé
bama faé me xsinan
gréfeluc? skra ba yjjew
mé exgre ân ba luc obakfé ba srît ba gre

a baahl ra yneot sa frn kiab otema
kia ebatoka mér ba ivlú jéd?
bal ta zaoan etoahl wenain?
bal etetovo o ba groam jéd ba poc me?
ú bal eteahl fov dé ivi, faé me baahl usai?

jéd yneot sa.
jéd yneot sa.


the day of the beginning of life on earth
flowers stand through the snows
it makes me think
spring? I'm alive for it
and I waited for the season to follow the waiting

but I don't know what to do now
what's going to happen this year?
will the flowers be as beautiful?
will I still stand on the grasses of this land?
or will I be far from everything that is known to me?

I don't know.
I don't know.

Tuesday, January 25, 2011

Skra kia


Skra kia kamalēli yahl?

Kamalēli yahl...
ivi ta skaen
ivi ta daman
ta katén
kamalēli yahl...

Skra kia kajjewi yahl?

Kajjewi yahl...
skra ba skae
skra ba dam
ba katé
kajjewi yahl...


Why am I dying?

I'm dying...
every breath
every eating
I'm dying...

Why am I alive?

I'm alive...
because of breathing
because of eating
I'm alive...


Life's a bundle of contradictions.

Here, I made you a picture.

Monday, January 17, 2011

Felē ebamo

Felē ebamo

Care to listen?

zum felē ebamo
kaxsini yahl frn erin dan
plî dabinia yneot sa,
dabin ywîc ân ma

yxsin frn jaeact(an) me
frn ba sandi, frn ba bameâ-ân-ara jaeact,
ba biab-ywîc-ân-nuvxsin jaeact
dabin ywîc ân ma

ygila mé ymaxsin frn ba mac, biab exlēlét skra ba nuvxsin op,
frn ba haec ta jaeactan,
frn ba kaxjaeiact me
ba talaoact uxreci skra ba wîc ân otiab matalēl
dabin yxwîc ân ma


I lie

Here I lie,
thinking about many things
there are things I don't know now:
there are things that I want to do

I think of my language(s)
of sandic, of the language that might yet be
of the language that I want to make
of the language I have forgotten
there are things I want to do

I remember and think about the joy that I had in creating them
about writing them
about how I have spoken them
and the sickness I feel because I want to change them
There are things I wanted to do.

I always feel guilty about wanting to make biggish changes to one of my languages. I don't know why this should be- I'm sure that they both aren't aware of it and don't mind at all. I get excited over a change that I'm interested in making, and lift my pencil- but then I think of things the way they are now, and start to feel a little sadness.

Here's a poem about the predicament I felt last night.

Saturday, January 15, 2011

Déviat sets the sun - A tale from the Ilyun


One day, Núkiam, having decided that he was tired of the world and did not want to be spoken to any longer, shut himself in a dark cave*. He placed a heavy boulder there at its mouth which was covered with moss to make it seem as though it had been there for a long while. And the rock was so thick and heavy that no man could move it, and no sounds from inside could be heard. Núkiam lay quietly on the stones, and, pleased with the silence and darkness, closed his eyes and drifted off to sleep.

But outside, everything grew dark and dry, to the point of where the women could not find their children, and many scared voices cried out. Déviat, who had been knitting while watching his flock, heard their cries and set aside his work, determining to seek out his husband to find out what was the matter. But try as he might, he could not find him.

So he went to the people themselves, and taking on gently by the arm, he asked what was the matter, and why the darkness should so suddenly have come upon the land. And the old man he had grabbed confessed to not knowing, for even one so wise in the world as he had no knowledge of this phenomenon nor what had caused it.

Déviat again took up his search, but again found nothing, nor any clue as to where Núkiam had gone. Overnight the crops dried and died out in the fields and then even the cows and the horses were groaning with hunger and laying down where they stood, ready for endless sleep.

And the people cried loudly, creating such a cacophony in the mind of Déviat that he could not think clearly- so Déviat, determined to bring an end to all of this, stood at the forge of the Great God Núkiam, and brought forth a great fire, which he placed in the sky**.

But the sun was too bright, and it scorched the dead plants on the ground and many things were flame and burnt. So Déviat extinguished the flames, and, returning the failed sun to the forge, fashioned from it a smaller sun.

And he placed this one in the sky, but it was lopsided because the voices and the cries of the people were too loud for him to concentrate. This sun was too dim because of its lopsidedness: only half of the light of it shone upon the land, and again the people cried out against the darkness.

Déviat tried to adjust the sun so that it would be right for the people, but each time he reached out towards it, the brightness of it and the heat of it scorched his hands so that he had to pull back. The people cried out a little louder, and then suddenly there came from the ground a great rustling.

Núkiam, who had been woken from his slumber by the noise of the people, burst forth from his sleeping place within the rock, and looked about in annoyance.

“What is this noise you are making, and what is the meaning of it?” Thundered the great god, then spied Déviat trying to turn the sun and burning himself. Without so much as the effort of shooing a fly, Núkiam gestured and the sun was set right again in the sky, and Déviat turned to him in happiness and was healed instantly of his burns, and the people were saved.


* - Núkiam is known for having episodes of apathy such as these, and many tales in the Ilyun describe him leaving and some catastrophe befalling the land, which is then fixed by the much-beloved Déviat. This tale in particular is important to understanding some of the celebrations among the people who share the culture of the tréi kémani. For example, when there are solar eclipses, the people wail and make as much noise as possible, banging on pots and pans, shaking rattles, and chanting loudly in an attempt to rouse the slumbering god so that he lend his help to fixing the sun properly. (Legend holds that if the greater god is not awakened, the people will either spend the rest of their eternities in semidarkness, or the sun will grow in strength continually, until there is nothing left of the earth but ash.)
This tale is also one of the main which is reflected upon during the three-day festival called kajamohn, during which the people first have a great party, then spend a day in absolute silence and do not work, instead contemplating and thanking Déviat for his interventions on their behalf.

** - Though Déviat is understood to be the lesser of the two gods, he proves in this tale and in many others that he is capable of at least temporarily matching Núkiam in power. It is said that only Núkiam can use his own tools and that anyone else who tries will be burnt to ash, but here Déviat manages to do so with (relatively little) difficulty. It doesn't appear as though Núkiam is too terribly bothered by this, either.

*** Image found here.