NOV JUL Aug 18 2012 2014 2015 4 captures 13 Nov 09 - 18 Jul 14

Close Help

Vocabulary

Text

Im Héedawan

Bíide eríli ham loláad worabalin wowithehóo themehaletheháa: them héeda be wo. Sháad hath, i narahíyahul them hi óoya bethaha. I sháad hath, i nahothehul them betho óoyahonetha bethaha.  ¶

Bíide sháad be áatham bethodi i di wíithamidedi wo, “Báa rilrili shub le bebáath nahéeda lehéwan?” Di bihid bedi ham wud um wohéeda woháabethuhé; bre wéedan be beneth zhonal sháaleya woho, ébre héeda behé. Sháad be áathamede, i shub be zhe thódi bihid. Thad di be déeladáan hin domenanehóo hathóoleya nedebe aril; meden ben beth e heyiya e balaya e shalaya e héeyaya, izh názhe them betho: them héeda be.  ¶

Bíide sháad be habelid wobalin wowotháhóo olinehasháadi i di wo, “Báa rilrili shub le bebáath nahéeda lehéwan?” Om wobalin wowith bedi shuneth nedebe i di bedi bre wilomina be bezheth yodeyodedan hathóoleya woho, ébre héeda behé. Sháad be olinede i shub zhe di wobalin wowith. Íi náwéedan be wohéeda woháabeth sháaleya woho. Nahom be shuneth hizh beyenedi hathóolethameya nedebe aril; thal den be beyeneth hinehé, izh názhe them betho: them héeda be.  ¶

Bíide om worabalin wohomáhid—medi beyen rilrili behid lawithidehé—thomaha wo. Sháad be láadewan. Mime be omádi bedinaya aril, “Báa rilrili shub le bebáath nahéeda lehéwan?” Di bihid bedi edeláad bihid medush medod i medush mehohamedi with woho Lahiladi wozhe wodiídineya hathóolethameya wohohé; bre shub be hith, ébre héeda behé. Sháad be hothede hi i shub zhe di omáhid. Náwilomina be shuneth hathóoleya woho, i náwéedan be wohéeda woháabeth sháaleya woho. Mesháad hathóoletham thab, i medod i mehohamedi with rod menedebe diídineháalisheya; thal loláad be loleth hihé, izh názhe them betho: them héeda be.  ¶

Bíide ham hath widahath loláad be shama bróo meshóo shun i ohamedi wozhe wosháaleya, i thad shub ra be daleth hizh shin wo. Bithim be wohim woluhuláth sháaleya hi. Mime luhulá bedi, “Báa loláad ni shama bebáawáan?”  ¶

Bíide di be lhebedi wo, “Bíi dush shub le dal shin sháaleya ril nahéeda lehéwan wáa. Dush dod i dush yodeyod le; thad shub ra le daleth hizh shin wa. Báa rilrili shub le bebáath?”  ¶

Bíide mime luhulá wo, “Báa edeláad ni dush shub ni dal hizh héedawanehé bebáawáan? Báa medózhe dal hizh nith i Lahilath? Báa lith ni duth Lahila hatheth wéedanedáahé? Báa lith ni wilomina Lahila shunethehé? Báa lith ni ham ohamedi Lahila beyehóodiháahé? Bíidi bre dózhe ra dal waha nith i Lahilath, ébre rahol dal hi hatheth wi. Bíidi bre duth ni hath nithath zhe duth Lahila hath Bathath, ébre héeda ni hulehul wi.”  ¶

Bíide naloláad rabalin ra with hihatheháa shadon dáanethu luhulátho wo. Thónalothel be dush wéedan ra be wohéeda woháabethehé, i dush wilomina ra be shunethehé, i re dush yodeyod re dush dod behé, i thad ohamedi be Lahiladi widahath ham nin óoya behóothaha i óotha behóothahahé. Áala be luhuládi i sháad hothede hi. Duth be hath bethath sháalede hihóo shub be thalethehéwan i den be beyeneth beha ohéwan. Duth be mewohéeda woháabeth menedebehóo. Wilomina be shuneth menedebehóo. Ohamedi be Lahiladi hath menedebe—izh olowodeden hath nedebehóo.  ¶

Bíide widahath balineháalish with, nebithim be luhuláth wo. Di luhulá bedi, “Bíi eril shub na thal beyeneda wáa. Bóoli ril dórahóoha na; sháad na leden lu. Neril Lahila nath.” En wobalin wowith, bishibenal: ra hi wohim woluhulá; hi nori Lahila nolinehóoth bedi omewaneháa. Sháad be nolinedan hothede hi déela Lahilathodi—olimeha nil.  ¶

Morpheme-by-Morpheme Analysis

Free Translation

Pilgrimage

Long ago there was a young woman who felt a great need: she needed to be holy. Time passed, and this need began to be quite large in her heart. And time passed, and her need began to be extremely important in her mind.

She went to her church and said to the clergyman, “What might I do in order to become holy?” He told her that there were seven parts of the holy book; if she read them aloud every day, then she would be holy. She went from the church, and she did as he had just told her. A few months later, she could say those sentences from memory; they helped her in times of pain or anger or grief or fear, but her need remained the same: she needed to be holy.

She went to an old wise-woman who lived in a forest and said, “What might I do in order to become holy?” The old woman taught her several rituals and told her that if she performed them with feasting every month, she would be holy. She left the forest and did as the old woman said. Also she continued to read the holy book every day. After several years she began to teach these rituals to some others; it was good to help these others, but her need remained the same: she needed to be holy.

A young teacher—many said he might be a saint—was teaching nearby. She went to hear. After the lesson, she asked the teacher, “What might I do in order to become holy?” He said to her that he believed that all people were obligated to fast and pray to the Holy One on the same holy day every year; if she did that, she would be holy. She left that place and did as the teacher said. She continued to perform the rituals every month, and she kept reading the holy book every day. Ten years passed, and many millions of people were fasting and praying on the high-holy day; it was good to experience this sense of community, but her need remained the same: she needed to be holy.

There was a time when she was grieving (for reason, though there was no-one to blame, but also no remedy) because the ritual and the prayer were occurring on the same day, and she could not do both things. On this day she met a traveling mendicant. The mendicant asked her, “Why are you grieving?”

She said to her, “I must do two things today in order to become holy. I have to fast and to feast; I cannot do both things. What am I going to do?”

The mendicant asked, “Why do you believe you are obligated to do these things in order to be holy? Do these things cause you to be like the Holy One? Do you think the Holy One spends time reading? Do you think the Holy One performs rituals? Do you think there is someone the Holy One prays to? If any thing doesn’t cause you to be like the Holy One, that thing wastes time. If you spend your time as the Holy One spends Her time, then for sure you will be holy—obviously.”

The woman—who was now not young—began to perceive the truth of the mendicant’s words. She had just realized that she was not obligated to read the holy book, and that she was not obligated to perform the rituals, and that she was obligated neither to feast nor to fast, and that she could pray to the Holy One when there was cause in her own heart and soul. She thanked the mendicant and left that place. From that very day, she used her time to do good and to help those around her. Many were the holy books she used. Many were the rituals she performed. She prayed to the Holy One often—seldom, though, with groups.

When the woman was extraordinarily old, she met the mendicant again. The mendicant said, lovingly, “You have done good for many. Rest now; come with me, please. The Holy One is waiting for you.” Suddenly the old woman understood: this was no traveling mendicant; this was an angel that the Holy One had sent for her instruction. She gladly went with the angel from that place to the garden of the Holy One—in paradise.

Comments

Yes, this story introduces quite a bit of vocabulary, but I’m confident you can handle it.

The title “Im Héedawan” literally means “Journey for the Purpose of Sacredness;” I translated it “Pilgrimage.”

Did you note the word “domenan” in the second paragraph? Any verb can be used as a noun (so long as it isn’t nonsense). The verb “dom” (to remember) as a noun, would be “remembering” or “memory.” So, “domenan” [dom (remember) + -nan (Instrument)] would translate as “using (her) memory”—or, in more colloquial English, “by memory” or “from memory” or “by rote.”