closed in the evening oor Kornies

closed in the evening

Vertalings in die woordeboek Engels - Kornies

deges y'n nosweyth

voorbeelde

closed in the evening
/ deges y'n nosweyth / / /

Frodo saw him to the door. He gave a final wave of his hand, and walked off at a surprising pace; but Frodo thought the old wizard looked unusually bent, almost as if he was carrying a great weight. The evening was closing in, and his cloaked figure quickly vanished into the twilight. Frodo did not see him again for a long time.
Frodo a’n gorras dhe’n daras. Ev a wevyas y dhorn, ha kerdhes dhe-ves gans toeth marthus; mes Frodo a dybis bos semlant gwarrgromm dhe’n pystrier, haval orth ev dhe dhoen poesedh meur. Yth esa an gorthugher ow tewlhe, hag ev a dhisomdhiskwedhas yn skon y’n mo. Ny wrug Frodo y weles arta dre dermyn pell.

When he had overcome Sancho and pushed him out, Frodo collapsed on a chair in the hall. It’s time to close the shop, Merry,’ he said. ‘Lock the door, and don’t open it to anyone today, not even if they bring a battering ram.’ Then he went to revive himself with a belated cup of tea.
Pan fethas Frodo Sancho ha’y herdhyas yn-mes a’n chi, Frodo a goedhas yn kador y’n hel. ‘Termyn da dhe dhegea an gwerthji, Meri,’ ev a leveris. ‘Alhwedh an daras, na’n igor dhe nebonan arall hedhyw, na’n igor mars eus hor’benn dhedha.’ Ena, ev eth rag kavoes hanafas a de.

It was a supper even better than before. The hobbits under the spell of Tom’s words may have missed one meal or many, but when the food was before them it seemed at least a week since they had eaten. They did not sing or even speak much for a while, and paid close attention to business. But after a time their hearts and spirit rose high again, and their voices rang out in mirth and laughter.
Soper gwell es an huni kyns o. An hobytow, yn-dann husenn geryow Tom, a dremenas po unn boes po lies anedha martesen, mes, pan esa an voes a-ragdha, i o mar nownek kepar dell na dhepprens dre seythun. Ny wrussens i po kana po kewsel meur dre bols hir hag i a ros aga brys dhe’n negys dell o. Mes wosa pols, aga holon ha’ga spyrysow a dhallathas dasserghi ha’ga lev a dhrehevis ughel yn kan ha hwarth.

Stupidly, I smiled. This wasn’t information that I wanted lightly to volunteer. Ingrid cast a meaningful glance through the glass panel of the door – at the goons still loitering, with interest, outside the interview room. It was not in my best interests to be coy, it seemed. “I’ll give you a hint,” I said. “These guys, those close friends of mine, seemed (to me, at least) to be very like the other young people who never even succumbed to the infection.” Ingrid was puzzled by this ‘hint’. “Other young people?” said her face. Perhaps, the ‘hint’ was a bit obscure for her. “But the only others who didn’t succumb were girls,” said Ingrid, stating the obvious. “I don’t understand your hint at all.” “Think about it, doctor: guys who seem a lot like girls?” (Remember this was the 70’s – a lot of people, including me and Ingrid, didn’t yet realise that many gay guys were not effeminate at all. After all, only ten years before, homosexuality was still officially regarded as a mental illness!) Ingrid half-shook her head before the look of revelation suddenly burst across her face. I nodded and smiled: “Well done, Doctor. It seems you’re making progress.” Actually, she was still a bit slow. She took some moments before blurting out: “Gay? Is that what you’re saying? That gay guys recover?” “My friends, the ones who recovered from the zombie bites were definitely gay – one of them was ‘out’ and the other may as well have been. So, that is indeed what I’m saying: gay guys do indeed get better,” I replied. “But that’s awful. Our best estimate, based on current research, is that one in six guys is gay,” she said – to no-one in particular. (This, indeed, was the statistic widely quoted at the time – though I always doubted it.) “You’ve got the stats, sister,” I replied. “Not me.”
Meur ow gokkineth, my a vinhwarthas. Nyns o hemma derivadow a vynnen ri yn es. Ingrid a dhannvonas golok der kwarel an daras – ha troha’n bilens hwath ow kwandra oll a-dro, yn-mes an stevell-geskows, meur aga hwans a wodhvos pyth esa ow hwarvos ynno. Nyns o dhe’m gwayn bos gohelus, dell heveli. “My a yll ri dhis gidyansik,” yn-medhav. “An bolatys ma, an kothmans ma dhymm, a heveli (dhymmo vy dhe’n lyha) bos kepar ha’n dus yowynk erell na goedhsa nevra dhe’n klevesans.” Ankombrys o Ingrid gans an ‘gidyansik’. “ ‘Dus yowynk erell’?” yn-medh hy thremmynn. Martesen, re ankler o rygdhi. “Mes nyns esa re erell vyth na goedhas dhe’n klevesans a-der myrghes,” yn- medh Ingrid, ow leverel pyth o apert. “Ny gonvedhav mann dha idyansik.” “Gwra prederi yn y gever, ‘Dhoktour: polatys a hevel meur bos kepar ha myrghes?” (Porth kov: yth esen hwath yn blydhynnyow ’70 – ny wodhya hwath meur a dus, my hag Ingrid y’ga mysk, bos meur a bolatys kethreydhel nag o benynek vyth. Ha, wosa oll, nyns o saw deg blydhen kyns kethreythegyeth dhe vos konsydrys yn soedhek dell o kleves a’n brys!) Ingrid hanter-shakyas hy fenn kyn dheuth a-dhesempis golowyans dh’y thremmynn. My a benndroppyas ha minhwerthin: “Gwrys da, ‘Dhoktour. Avonsyans dhis yw henna, dell hevel.” Yn hwir, hwath lent o hi. Byttegyns, wosa berrdermyn, hi a leveris heb preder: “Kethreydhel? Yw henna pyth esosta ow leverel? An bolatys gethreydhel a yll omwellhe?” “Ow sos, an re a omwellhas wosa an brathow-zombi, o yn sertan kethreydhel – onan anedha o ‘apert’ yn y gever ha’n huni arall o aswonnys bos yndella. Ytho, henn yw yn hwir pyth esov ow leverel: an yonkers gethreythel, (dhe’n lyha) a wra yn hwir omwellhe,” a worthybis. “Mes henn yw euthyk. Herwydh agan gwella dismygriv, selys war hwithrans a- dhiwedhes, yma onan yntra hwegh polat yw kethreydhel,” yn-medh hi – dhe dhenvyth arbennik, dell heveli. (An rannriv ma o yn hwir an statystyk dyllys ledan y’n termyn na – kynth esa pup-prys dout dhymm yn y gever.) “An statystygon yw genes jy, ow hwoer,” a worthybis. “Nyns yns genev.”

Anyway, this meant the first item on the agenda in the morning after the battle (was it a ‘battle’, really?) was to clean ourselves up – just as, it seemed, Paul and Charles had been doing whilst holed up here. There were a couple of buckets now parked near the tap – and a watering can. I guessed that the buckets had been placed there by the keepers of the crypt but the watering can? Maybe Paul and Charles had swiped it from somewhere else in the cemetery grounds. A small mystery – too small to worry about. I brandished the watering can in David’s general direction: “Shower, Mate?” Barely a grunt. “Come on, Mate,” I said. “You could be a world record holder: the first zombie to take a shower.” No grunt at all. It seemed that zombies were not keen on personal hygiene – and David stank very badly. His clothes, his hair and his face were all caked with coagulated human blood and gore. I advised him ‘the beautiful people’ were not wearing blood and gore this season but still he seemed unmoved. David had never actually been a fashionisto – and now he was, well, dead, such matters seemed to mean even less to him. How would I get this stinking bugger to wash? I decided to set an example and stripped off my own disreputable gear. For the first time, I had a chance to look at my own state. I, too, was covered in filth of various kinds. I suppose that, by living in close contact with not only David but other zombies, I had picked up a lot of filth that they were carrying – even though I was largely unaware of it at the time. I decided to go naked until I had washed and dried my clothes. To keep warm, I could wrap myself in the blankets that Paul and Charles had left behind. Where had they managed to get the blankets? From their raid upon the gate-keeper’s residence, I supposed. No matter. The blankets were welcome wherever they had come from.
Yn neb kas, an myttin wosa an vatel (o hi batel wir?), yth o an kynsa tra herwydh an rol negys: res o dhyn omglanhe - kepar dell wrussa Powl ha Charles hag i trigys ena. Yth esa ynwedh dew gelorn parkyes ogas dhe’n tapp – ha kafas dowr keffrys. My a dhesevos an kelern dhe worra ena gans gwithoryon an gleudhgell mes an kafas dowr? Martesen, Powl ha Charles re’n ladersa nep-tu arall y’n park ynkleudhva. Kevrin byghan – re vyghan bos preder dhymm. My a boyntyas an kafas dowr troha Davydh: “Kowas, ‘Vata?” Namna wrug ev rogh. “Deun yn rag, ‘Vata,” yn-medhav. “Y hallses jy dos ha bos kampyer rekord an bys: an kynsa zombi dhe gavoes kowas.” Rogh vyth. Yth heveli na vos an zombis yntanys a-dro dhe lanydhter personel – hag yth esa fler tynn dhe Dhavydh. Y dhillas, y vlew ha’y fas, oll anedha a via kalashes gans goes kowlys ha keher denel. My a leveris orto na wiska ‘an dus fethus’ yn goes ha keher an seson ma mes, hwath, yth heveli y vos anwayys. Yn hwir, ny via Davydh ‘fashionisto’ (den herwydh an gis) – ha, lemmyn y vos, wel, marow, yth heveli materow a’n par na dhe styrya le hogen dhodho. Ytho, fatell yllyn vy gul omwolghi an horsen flerys ma? My a erviras omdhiskwedhes avel ensampel hag omdhiwiska – drefenn bos ow dhillas ow honan poran drog-gerys. Hemm o an kynsa chons dhymm dhe vires orth ow studh ow honan. Gorherys yn lastedhes a lies eghenn en vy ynwedh. My a grys, dre vywnans ogas dhe Dhavydh ha’y sos, my a gevrennsa meur a’n lastedhes esens ow toen – kyn nag y arwodhyen, dre vras, y’n tor’ na. My a erviras triga noeth erna wolghsen ow dillas ha’y sygha. Rag omwitha toemm, my a ylli omvaylya y’n lennow re assa a-dhelergh Powl ha Charles. Dhiworth py le re dhothya an lennow ma? Dhiworth omsettyans a Bowl ha Charles war ji an porther, dell grysav. Ny vern. Pur wolkomm ens i dhiworth plepynag re dhothyens.

11 See with what large letters I am writing with my own hand. [Mark carefully these closing words of mine.] 12 Those who want to make a good impression and a fine show in the flesh would try to compel you to receive circumcision, simply so that they may escape being persecuted for allegiance to the cross of Christ (the Messiah, the Anointed One). 13 For even the circumcised [Jews] themselves do not [really] keep the Law, but they want to have you circumcised in order that they may glory in your flesh (your subjection to external rites). 14 But far be it from me to glory [in anything or anyone] except in the cross of our Lord Jesus Christ (the Messiah) through Whom the world has been crucified to me, and I to the world! 15 For neither is circumcision [now] of any importance, nor uncircumcision, but [only] a new creation [the result of a new birth and a new nature in Christ Jesus, the Messiah]. 16 Peace and mercy be upon all who walk by this rule [who discipline themselves and regulate their lives by this principle], even upon the [true] Israel of God! [Ps. 125:5.] 17 From now on let no person trouble me [by making it necessary for me to vindicate my apostolic authority and the divine truth of my Gospel], for I bear on my body the [brand] marks of the Lord Jesus [the wounds, scars, and other outward evidence of persecutions–these testify to His ownership of me]! 18 The grace (spiritual favor, blessing) of our Lord Jesus Christ (the Anointed One, the Messiah) be with your spirit, brethren. Amen (so be it).
GALATIANYS 6 Degewgh Beghyow Keskristonyon Gwarnyans Diwettha 11Mirewgh ass yw bras an lytherennow may skrifis vy dhywgh gans ow dorn ow honan. 12An re a vynn gul omdhiskwedhyans teg y'n kig a'gas konstryn dhe vos trodreghys, unnsel ma na vons i helghys rag krows Krist. 13Rag ny wra an re yw trodreghys obaya dhe'n lagha aga honan, mes i a vynn orthowgh bos trodreghys may hallons bostya yn agas kig. 14Bynner re bo bostyans dhymmo vy, saw yn krows agan Arloedh Yesu Krist, ha dredhi an bys ma krowsys dhymm ha my dhe'n bys. 15Rag ny amont mann naneyl trodreghyans nag antrodreghyans, saw unnsel kreasyon nowydh. 16Ha kemmys a gerdh war-lergh an rewl ma, re bo kres warnedha ha tregeredh, ha war Ysrael Duw. 17Alemma rag, bynner re wrello denvyth ri troblow dhymm; rag my a deg merkyow Yesu war ow horf. 18Re bo gras agan Arloedh Yesu Krist gans agas spyrys, a vreder. Amen.

It may well have been that the zombies had not had a fresh kill for some days – and they were definitely acting as if that were the case. The way they frantically fought over the victim reminded me of those wildlife documentaries I’d seen – you now, the one where the hyenas, lions and vultures are all fighting each other over the same zebra carcase on the veldt. It was rough, bloody, noisy and bestial. There was nothing I could do but wait and watch – I could not afford to walk away from David unless I wanted to meet the same fate as this most recent victim of the apocalypse. Once again, I lost my lunch. No-one cared. How had this person – whose identity and even gender were no longer discernible – held out for so many days against the hordes only to be taken when help might have been close to hand? The glass doors to the Rowden White Gallery were open, swinging gently in the breeze, but there was no sign of disruption or violence to be seen inside. I’d say that this was where the person had come from – he or she had not got far before being set upon. Or, more likely, they had tried to leave and, finding zombies all about, had tried unsuccessfully to retreat to the gallery. In any event, the feasting zombies had brought their prey to bay within metres of the now-open doors. Based on previous experience, I knew that they (and David) would be occupied for some time with their grisly prize. So, I quietly entered the Rowden White and gently closed the doors behind me. I could observe the ‘festivities’ from a distance, through the glass doors and re- join David when it was appropriate. I decided to scout around. Just as I had thought: there was no food to be found – only remains and wrappings. Even the bottled water supply had run out. Perhaps this was what finally had driven the victim to try such a desperate escape. You can survive without food for quite a while but, once the water runs out, your survival time is short.
Yth o pur bossybyl na via dhe’n zombis ladhva vyth bys nebes dydhyow – hag, yn hwir, yth esa aga fara ow kewsel yndellna. An fordh le may hwrug batalyas an eyl orth y gila, mes a’ga rewl, rag gwaynya rann an vyktym a’m kovhas a’n towlennow re welsen orth an bellwolok – ty a yll perthi kov anedha, an re na le mayth omvatalya war an veldt an eusvilas, an lewyon ha’n hokys karyn, oll anedha erbynn an re erell, rag gwaynya an keth karyn-zebra. Garow, goesek, troesek ha bestek o. Nyns esa travyth oll a yllyn vy gul saw gortos ha mires orto. Nyns o possbyl dhe gerdhes dhe-ves – marnas y fynnen dos erbynn an keth tenkys dell dhothya er hy bynn an diwettha vyktym ma an gordhroglamm. Unnweyth arta, my a gollas ow kroust. Nyns esa denvyth ahwerek. Fatell omborthsa an den na – mayth esa ankoth lemmyn an honanieth ha’n reydh hogen – orth an ostys dres keniver dydh ha hwath bos kemmerys pan via yn possybyl bos gweres ogas dhe dhorn? Yth ens i apert, an darasow-gweder dhe Soler Rowden White, ow swaysya yn lent y’n gwyns skav, mes nyns esa sin vyth a dheray na freudh bos gwelys a- bervedh ynno. Dhe’m breus vy, hemm o le may tothya an den anfeusik – ny alsa ev pellder meur kyns y vos omsettyes. Po, an pyth yw moy gwirhaval, hag ev assays gasa ev re dhiskudhsa bos zombis oll a-dro dhodho – hag ena ev re assaysa kildenna dhe’n solder, heb sewena. Yn neb kas, an zombis ow koelya re gachsa aga freydh a-berth yn nebes mitrow a’n darasow o lemmyn apert. Selyes war an kyns hwarvosow, my a wodhya an zombis (Davydh y’ga mysk) dhe vos bysi dres termyn lowr gans aga fiwas grysel. Ytho, my a entras yn Soler Rowden White ha degea yn tov an darasow a- dhelergh dhymm. My a allsa mires orth ‘traow an dy’goel’ dhiworth pellder, dre dharasow-gweder hag omjunya gans Davydh arta pan via gwiw. My a erviras aspia oll a-dro dhe’n solder. Yth o kepar dell gryssen: nyns esa boes vyth bos kevys – a-der an remenantow ha’n maylyansow. An dowr botellys re alsa hogen. Martesen, yth o an dra na re wrussa wor’tiwedh an vyktym assaya diank a’n par na, heb govenek. Y hyllir treusvywya heb boes dres hirder mes, pan yw gyllys an dowr, termyn treusvywyans a vydh berr.

Cornish (Standard Written Form: Kernewek or Kernowek;[8] [kəɾˈnuːək]) is a Southwestern Brittonic language of the Celtic language family. It is a revived language, having become extinct as a living community language in Cornwall at the end of the 18th century. However, knowledge of Cornish, including speaking ability to a certain extent, continued to be passed on within families and by individuals,[9] and a revival began in the early 20th century. The language has a growing number of second-language speakers,[10] and a very small number of families now raise children to speak revived Cornish as a first language.[11][12] Cornish is currently recognised under the European Charter for Regional or Minority Languages,[13] and the language is often described as an important part of Cornish identity, culture and heritage.[14][15] Along with Welsh and Breton, Cornish is descended from the Common Brittonic language spoken throughout much of Great Britain before the English language came to dominate. For centuries, until it was pushed westwards by English, it was the main language of Cornwall, maintaining close links with its sister language Breton, with which it was mutually intelligible, perhaps even as long as Cornish continued to be spoken as a vernacular.[16][17] Cornish continued to function as a common community language in parts of Cornwall until the mid 18th century. There is some evidence of knowledge of the language persisting into the 19th century, possibly almost overlapping the beginning of revival efforts.[18] A process to revive the language began in the early 20th century, and in 2010, UNESCO announced that its former classification of the language as "extinct" was "no longer accurate."[19] Since the revival of the language, some Cornish textbooks and works of literature have been published, and an increasing number of people are studying the language.[10] Recent developments include Cornish music,[20] independent films,[21] and children's books. A small number of people in Cornwall have been brought up to be bilingual native speakers,[22][23] and the language is taught in schools and appears on road signs.[24][25] The first Cornish-language day care opened in 2010.[26] Classification[edit] Cornish is a Southwestern Brittonic language,[27] a branch of the Insular Celtic section of the Celtic language family, which is a sub-family of the Indo-European language family.[28] Brittonic also includes Welsh, Breton, Cumbric and possibly Pictish, the last two of which are extinct. Scottish Gaelic, Irish and Manx are part of the separate Goidelic branch of Insular Celtic. Joseph Loth viewed Cornish and Breton as being two dialects of the same language, claiming that "Middle Cornish is without doubt closer to Breton as a whole than the modern Breton dialect of Quiberon [Kiberen] is to that of Saint-Pol-de-Léon [Kastell-Paol]."[29] Also, Kenneth Jackson argued that it is almost certain that Cornish and Breton would have been mutually intelligible as long as Cornish was a living language, and that Cornish and Breton are especially closely related to each other and less closely related to Welsh.[30] History[edit] https://en.wikipedia.org/wiki/File:Cornish_language_shift.svg A map showing the westward decline of Cornish, 1300–1750 Cornish evolved from the Common Brittonic spoken throughout Britain south of the Firth of Forth during the British Iron Age and Roman period. As a result of westward Anglo-Saxon expansion, the Britons of the southwest were separated from those in modern-day Wales and Cumbria, which Jackson links to the defeat of the Britons at the Battle of Deorham in about 577.[31] The western dialects eventually evolved into modern Welsh and the now extinct Cumbric, while Southwestern Brittonic developed into Cornish and Breton, the latter as a result of emigration to parts of the continent, known as Brittany over the following centuries.[32] Old Cornish[edit] The area controlled by the southwestern Britons was progressively reduced by the expansion of Wessex over the next few centuries. During the Old Cornish (Kernewek Koth)[33] period (800–1200), the Cornish-speaking area was largely coterminous with modern-day Cornwall, after the Saxons had taken over Devon in their south-westward advance, which probably was facilitated by a second migration wave to Brittany that resulted in the partial depopulation of Devon.[34] https://en.wikipedia.org/wiki/File:Vocabularium_Cornicum_BL_MS_Cotton_Vespasian_A_xiv_7r.jpg The first page of Vocabularium Cornicum, a 12th-century Latin-Cornish glossary The earliest written record of the Cornish language comes from this period: a 9th-century gloss in a Latin manuscript of De Consolatione Philosophiae by Boethius, which used the words ud rocashaas. The phrase may mean "it [the mind] hated the gloomy places",[35][36] or alternatively, as Andrew Breeze suggests, "she hated the land".[37] Other sources from this period include the Saints' List, a list of almost fifty Cornish saints,[38] the Bodmin manumissions, which is a list of manumittors and slaves, the latter with mostly Cornish names,[39] and, more substantially, a Latin-Cornish glossary (the Vocabularium Cornicum or Cottonian Vocabulary), a Cornish translation of Ælfric of Eynsham's Latin-Old English Glossary,[40] which is thematically arranged into several groups, such as the Genesis creation narrative, anatomy, church hierarchy, the family, names for various kinds of artisans and their tools, flora, fauna, and household items.[41][42] The manuscript was widely thought to be in Old Welsh until the 18th century when it was identified as Cornish by Edward Lhuyd.[43] Some Brittonic glosses in the 9th-century colloquy De raris fabulis were once identified as Old Cornish, but they are more likely Old Welsh, possibly influenced by a Cornish scribe.[44] No single phonological feature distinguishes Cornish from both Welsh and Breton until the beginning of the assibilation of dental stops in Cornish, which is not found before the second half of the eleventh century,[45] and it is not always possible to distinguish Old Cornish, Old Breton, and Old Welsh orthographically.[46] Middle Cornish[edit] https://en.wikipedia.org/wiki/File:Origo_Mundi_kynsa_gwersow.jpg The opening verses of Origo Mundi, the first play of the Ordinalia (the magnum opus of medieval Cornish literature), written by an unknown monk in the late 14th century https://en.wikipedia.org/wiki/File:Beunans_Meriasek_(The_life_of_St_Meriasek)_(f.56v.)_Middle_Cornish_Saint%27s_Play.jpg Beunans Meriasek (The life of St. Meriasek) (f.56v.) Middle Cornish Saint's Play The Cornish language continued to flourish well through the Middle Cornish (Kernewek Kres)[33] period (1200–1600), reaching a peak of about 39,000 speakers in the 13th century, after which the number started to decline.[47][48] This period provided the bulk of traditional Cornish literature, and was used to reconstruct the language during its revival. Most important is the Ordinalia, a cycle of three mystery plays, Origo Mundi, Passio Christi and Resurrexio Domini. Together these provide about 8,734 lines of text. The three plays exhibit a mixture of English and Brittonic influences, and, like other Cornish literature, may have been written at Glasney College near Penryn.[49] From this period also are the hagiographical dramas Beunans Meriasek (The Life of Meriasek) and Bewnans Ke (The Life of Ke), both of which feature as an antagonist the villainous and tyrannical King Tewdar (or Teudar), a historical medieval king in Armorica and Cornwall, who, in these plays, has been interpreted as a lampoon of either of the Tudor kings Henry VII or Henry VIII.[50] Others are the Charter Fragment, the earliest known continuous text in the Cornish language, apparently part of a play about a medieval marriage,[51] and Pascon agan Arluth (The Passion of Our Lord), a poem probably intended for personal worship, were written during this period, probably in the second half of the 14th century.[52] Another important text, the Tregear Homilies, was realized to be Cornish in 1949, having previously been incorrectly classified as Welsh. It is the longest text in the traditional Cornish language, consisting of around 30,000 words of continuous prose. This text is a late 16th century translation of twelve of Bishop Bonner's thirteen homilies by a certain John Tregear, tentatively identified as a vicar of St Allen from Crowan,[53] and has an additional catena, Sacrament an Alter, added later by his fellow priest, Thomas Stephyn.[54] In the reign of Henry VIII, an account was given by Andrew Boorde in his 1542 Boke of the Introduction of Knowledge. He states, "In Cornwall is two speches, the one is naughty Englysshe, and the other is Cornysshe speche. And there be many men and women the which cannot speake one worde of Englysshe, but all Cornyshe."[55] When Parliament passed the Act of Uniformity 1549, which established the 1549 edition of the English Book of Common Prayer as the sole legal form of worship in England, including Cornwall, people in many areas of Cornwall did not speak or understand English. The passing of this Act was one of the causes of the Prayer Book Rebellion (which may also have been influenced by the retaliation of the English after the failed Cornish Rebellion of 1497), with "the commoners of Devonshyre and Cornwall" producing a manifesto demanding a return to the old religious services and included an article that concluded, "and so we the Cornyshe men (whereof certen of us understande no Englysh) utterly refuse thys newe Englysh."[56] In response to their articles, the government spokesman (either Philip Nichols or Nicholas Udall) wondered why they did not just ask the king for a version of the liturgy in their own language.[57] Archbishop Thomas Cranmer asked why the Cornishmen should be offended by holding the service in English, when they had before held it in Latin, which even fewer of them could understand.[58] Anthony Fletcher points out that this rebellion was primarily motivated by religious and economic, rather than linguistic, concerns.[59] The rebellion prompted a heavy-handed response from the government, and 5,500 people died during the fighting and the rebellion's aftermath. Government officials then directed troops under the command of Sir Anthony Kingston to carry out pacification operations throughout the West Country. Kingston subsequently ordered the executions of numerous individuals suspected of involvement with the rebellion as part of the post-rebellion reprisals.[60] The rebellion eventually proved a turning-point for the Cornish language, as the authorities came to associate it with sedition and "backwardness". This proved to be one of the reasons why the Book of Common Prayer was never translated into Cornish (unlike Welsh), as proposals to do so were suppressed in the rebellion's aftermath. The failure to translate the Book of Common Prayer into Cornish led to the language's rapid decline during the 16th and 17th centuries.[61][62] Peter Berresford Ellis cites the years 1550–1650 as a century of immense damage for the language, and its decline can be traced to this period. In 1680 William Scawen wrote an essay describing 16 reasons for the decline of Cornish, among them the lack of a distinctive Cornish alphabet, the loss of contact between Cornwall and Brittany, the cessation of the miracle plays, loss of records in the Civil War, lack of a Cornish Bible and immigration to Cornwall.[63] Mark Stoyle, however, has argued that the 'glotticide' of the Cornish language was mainly a result of the Cornish gentry adopting English to dissociate themselves from the reputation for disloyalty and rebellion associated with the Cornish language since the 1497 uprising.[64] Late Cornish[edit] https://en.wikipedia.org/wiki/File:Lether_Bodinar.jpg William Bodinar's letter, dated 3 July 1776 By the middle of the 17th century, the language had retreated to Penwith and Kerrier, and transmission of the language to new generations had almost entirely ceased. In his Survey of Cornwall, published in 1602, Richard Carew writes: [M]ost of the inhabitants can speak no word of Cornish, but very few are ignorant of the English; and yet some so affect their own, as to a stranger they will not speak it; for if meeting them by chance, you inquire the way, or any such matter, your answer shall be, "Meea navidna caw zasawzneck," "I [will] speak no Saxonage."[65] The Late Cornish (Kernewek Diwedhes)[33] period from 1600 to about 1800 has a less substantial body of literature than the Middle Cornish period, but the sources are more varied in nature, including songs, poems about fishing and curing pilchards, and various translations of verses from the Bible, the Ten Commandments, the Lord's Prayer and the Creed.[66] Edward Lhuyd's Archaeologia Britannica, which was mainly recorded in the field from native speakers in the early 1700s, and his unpublished field notebook are seen as important sources of Cornish vocabulary, some of which are not found in any other source.[67] Archaeologia Britannica also features a complete version of a traditional folk tale, John of Chyanhor, a short story about a man from St Levan who goes far to the east seeking work, eventually returning home after three years to find that his wife has borne him a child during his absence.[68] In 1776, William Bodinar, who describes himself as having learned Cornish from old fishermen when he was a boy, wrote a letter to Daines Barrington in Cornish, with an English translation, which was probably the last prose written in the traditional language. In his letter, he describes the sociolinguistics of the Cornish language at the time, stating that there are no more than four or five old people in his village who can still speak Cornish, concluding with the remark that Cornish is no longer known by young people.[69] However, the last recorded traditional Cornish literature may have been the Cranken Rhyme,[70][71] a corrupted version of a verse or song published in the late 19th century by John Hobson Matthews, recorded orally by John Davey (or Davy) of Boswednack, of uncertain date but probably originally composed during the last years of the traditional language. Davey had traditional knowledge of at least some Cornish.[72] John Kelynack (1796–1885), a fisherman of Newlyn, was sought by philologists for old Cornish words and technical phrases in the 19th century.[73] Decline of Cornish speakers between 1300 and 1800[edit] https://en.wikipedia.org/wiki/File:Dorothy_Pentreath.jpg Dolly Pentreath (died 1777), said to be the last monolingual speaker of Cornish, in an engraved portrait published in 1781 It is difficult to state with certainty when Cornish ceased to be spoken, due to the fact that its last speakers were of relatively low social class and that the definition of what constitutes "a living language" is not clear cut. Peter Pool argues that by 1800 nobody was using Cornish as a daily language and no evidence exists of anyone capable of conversing in the language at that date.[74] However, passive speakers, semi-speakers and rememberers, who retain some competence in the language despite not being fluent nor using the language in daily life, generally survive even longer. The traditional view that Dolly Pentreath (1692–1777) was the last native speaker of Cornish has been challenged,[18] and in the 18th and 19th centuries there was academic interest in the language and in attempting to find the last speaker of Cornish. It has been suggested that, whereas Pentreath was probably the last monolingual speaker, the last native speaker may have been John Davey of Zennor, who died in 1891.[75] However, although it is clear Davey possessed some traditional knowledge in addition to having read books on Cornish, accounts differ of his competence in the language. Some contemporaries stated he was able to converse on certain topics in Cornish whereas others affirmed they had never heard him claim to be able to do so.[74] Robert Morton Nance, who reworked and translated Davey's Cranken Rhyme, remarked, "There can be no doubt, after the evidence of this rhyme, of what there was to lose by neglecting John Davey."[76] The search for the last speaker is hampered by a lack of transcriptions or audio recordings, so that it is impossible to tell from this distance whether the language these people were reported to be speaking was Cornish, or English with a heavy Cornish substratum, nor what their level of fluency was. Nevertheless this academic interest, along with the beginning of the Celtic Revival in the late 19th century, provided the groundwork for a Cornish language revival movement. Notwithstanding the uncertainty over who was the last speaker of Cornish, researchers have posited the following numbers for the prevalence of the language between 1050 and 1800.[48][47]
Kernowek po Kernewek yw yeth keltek Kernow. Bretonek yw y gar nessa, hag yma an dhiw yeth na, gans Kembrek, ow kul an bagas Brythonek a'n kordh keltek. Yma an yeth ow kevrenna 80% a'y erva selvenek gans Bretonek, 75% gans Kembrek, ha 35% gans an yethow Godhelek, Iwerdhonek ha Gwydhelek an Alban. Yma Kembrek ow kevrenna 70% a'y erva selvenek gans Bretonek. Avel yeth ranndiryel a Bow Kernow, yma Kernewek dhe les dh'unn gre sodhogel, hag yma Konsel Kernow (gwelewgh Politegieth Kernow) ow ri arhans rag hwarvedhyansow y'n yeth dasserhyes. Lien[golegi | pennfenten] Erthyglow leun a vanylyon: Lien Kernowek ha Skriforyon yn Kernowek. Yma dew vagas a oberow lien Kernewek, herwydh an prys. An kynsa yw an lien hengovek, hag an nessa yw lien an dasserhyans. Manahow gatholik ha pronteryon erel a skrifas oberow chyf a'n lien hengovek. An lien arnowydh yw askorras kenedhlogoryon hag erel a erviras gul devnydh a'n yeth. Y'n termyn ma, brassa yw korf an lien arnowydh ages an korf hengovek. Kernewek yw pupprys skrifys y'n lytherennek romanek, mes war-lergh manerow pals. Yn Kernewek hengovek, oberow liennek o skrifys yn peswar system dre vras: onan an Vocabularium Cornicum (Kernewek Koth); onan a Gernowek Kres (warbarth gans vershyon arbennek Radulphus Ton); onan a Gernewek diwedhes a-dro dhe Bensans (Tonkin, Borlase, an teylu Boson h.e.); hag onan a Edward Lhuyd. Istori an yeth[golegi | pennfenten] https://kw.wikipedia.org/wiki/Restren:Penzansagasdynerghcrop.jpeg Arwodh dhiwyethek yn Pennsans Yth esa trigoryon Vreten Veur ow kewsel yeth keltek kyns termyn Iulius Caesar. An Romanyon a asas an enys yn 410, hag an Sowson a drevesigas yn Pow Sows. Kas Dyrham yn 577 a dhiberthas an Vrythonyon yntra "Brythonyon an Worlewin" (an Gembroyon) ha "Brythonyon an Dehow" (an Gernowyon). Yn 936 y tryghas luyow Athelstan (an myghtern sows) bro Kernow hag apoyntya Dowr Tamer avel an amal ynter tus Dewnans ha'n Gernowyon. Yma nebes skrifennow Kernewek Koth ow tydhya a'n oos ma, yn arbennek an Vocabularium Cornicum. An Pla Meur a hedhas Breten Veur yn 1349. Yth esa kemmys ankow na dhaskavas niver a Gernowegoryon nevra hwath. Y'n degbledhenyow ow tos, y skrifas hwelow chyf a lien Kernewek Kres – an Ordinalia ha Beunans Meriasek – yn Kollji Glasneth (sodhva a epskobeth katholik Karesk). Mes yth esa an yeth hwath ow kelli hy hys. Kaws a Rebellyans an Lyver Pysadow yn 1549 o enebi an lyvrow pysadow protestant nowyth, skrifys yn Sowsnek yn unnik. Kernewek Diwedhes a dhisplegyas yn 17ves kansblydhen yn kevrangow Pennwydh ha Kerrier. Sempelheansow gramasek hag omgerdh fonologiek o gnasow arbennek an oos ma. Yth esa an skoler brythonek Edward Lhuyd yn Kernow ow studhya an yeth y'n furv dhiwedhes ma yn 1700. Unn a'n diwettha Kernowegoryon aga mammyeth o Dolly Pentreath a Borthynys; hi a veu marow yn 1777. A-dhia 1904, nebes aktivedhyon a omgemmeras kaskyrgh rag dyski, devnydhya ha dasvywa an yeth y'n Dasserhyans Kernowek. Yn 1986, an omsav Kernewek a wodhevis fols yn tri bagas; mes ny lehas an niver a studhyoryon an yeth. Wosa kansblydhen a vywder tavosel, an yeth a gavas hy haswon gans Senedh an Rywvaneth Unys avel taves ranndiryel Gernow yn 2002 yn-dann an Chartour Europek rag Yethow Ranndiryel po Bian. Studhyans[golegi | pennfenten] Gwelewgh Studhyansow Kernowek rag rol a lyvrow gramasek, gerlyvrow, h.e. Y'n 17ves kansblydhen, William Scawen (1601–1689) o onan a'n kynsa tus a vynna kuntelles lavarow ha remenans an yeth kernewek. Nebes termyn wosa henna, y tisplegyas skol antikwaris Pennwydh a-dro dhe John Keigwin, an teylu Boson, William Borlase, h.e. An skoler kembrek Edward Lhuyd (onan a'n fondyers a studhyow Keltek) a oberas warbarth gans eseli an bagas ma. Kansblydhen wosa henna ogatti, William Pryce (1725(?)–1790) a berhennogas hwithransow Kernewek Lhuyd ha'ga dyllo avel Archaeologia Cornu-Britannica (1790). Rowedh meur esa dhe'n lyver ma y'n bledhenyow a-varr a studhyansow Kernewek, kyns skoloryon dhe wodhvos bos Lhuyd an awtour chyf. Attendya an taves Kernewek a wrug moy ha moy a akademedhyon y'n 19ves kansblydhen. Edwin Norris (1795–1872) a dhyllas an Ordinale yn 1859 (The Ancient Cornish Drama), warbarth gans treylyans Sowsnek ha gramasek Kernewek. Whitley Stokes (1830–1909), den laha a Iwerdhon, o den a boos yn studhyansow Keltek; dyllansow Gwreans an Bys ha Beunans Meriasek ev a wrug warbarth gans gerva a 2000 ger. An skoler bretonek Joseph Loth (1847–1934) a studhya Bretonek ha Kembrek warbarth gans Kernewek. Ev a dhylla lies erthygel a-dro dhe'n yeth Kernewek yn Revue Celtique. Henry Jenner, kynsa hembrenkyas an dasserhyans, a avowys Loth ha Stokes avel ragresegedhyon a res dhodho. Llawlyfr Cernyweg Canol o gramasek Kernewek Kres gans Henry Lewis hag esa dhe les dhe A.S.D. Smith ha Kembregoryon erel. Revd Robert Williams a skrifas Lexicon Cornu-Britannicum (gerva) yn 1865, ha Dr Frederick W.P. Jago unn gerlyver Sowsnek-Kernewek yn 1885. Gramasek ha gerva Kernewek o materow alhwedhel sertan rag gedyoryon an Dasserhyans: Jenner, Hal Wyn, Mordon, Caradar, h.e. Yma Ray Edwards, Oliver Padell, Nicholas Williams, Richard Gendall ha Ken George ow pesya aga hwithransow bys an dedhyow ma. A-der an Dasserhyans, kevrohow notadow dhe studhyansow an yeth kernewek a wrug Paula Neuss, Brian Murdoch, Lauren Toorians, hag erel. Fonologieth[golegi | pennfenten] Yma lies tybyans a-dro dhe fonologieth Kernewek a'n eyl oos ha'n aral, ha nyns eus unnveredh war lies poynt posek. Yn-mysk an skoloryon ow studhya an maters ma lemmyn, y tegodh notya Nicholas Williams, Ken George, Charles Penglase, Richard Gendall hag Ifan Wmffre. War-lergh Ken George, fonologieth Kernewek a-dro dhe dermyn Bywnans Meryasek a via moy po lyha yndella:

GALATIANS 6 1 BRETHREN, IF any person is overtaken in misconduct or sin of any sort, you who are spiritual [who are responsive to and controlled by the Spirit] should set him right and restore and reinstate him, without any sense of superiority and with all gentleness, keeping an attentive eye on yourself, lest you should be tempted also. 2 Bear (endure, carry) one another's burdens and troublesome moral faults, and in this way fulfill and observe perfectly the law of Christ (the Messiah) and complete what is lacking [in your obedience to it]. 3 For if any person thinks himself to be somebody [too important to condescend to shoulder another's load] when he is nobody [of superiority except in his own estimation], he deceives and deludes and cheats himself. 4 But let every person carefully scrutinize and examine and test his own conduct and his own work. He can then have the personal satisfaction and joy of doing something commendable [in itself alone] without [resorting to] boastful comparison with his neighbor. 5 For every person will have to bear (be equal to understanding and calmly receive) his own [little] load [of oppressive faults]. 6 Let him who receives instruction in the Word [of God] share all good things with his teacher [contributing to his support]. 7 Do not be deceived and deluded and misled; God will not allow Himself to be sneered at (scorned, disdained, or mocked by mere pretensions or professions, or by His precepts being set aside.) [He inevitably deludes himself who attempts to delude God.] For whatever a man sows, that and that only is what he will reap. 8 For he who sows to his own flesh (lower nature, sensuality) will from the flesh reap decay and ruin and destruction, but he who sows to the Spirit will from the Spirit reap eternal life. 9 And let us not lose heart and grow weary and faint in acting nobly and doing right, for in due time and at the appointed season we shall reap, if we do not loosen and relax our courage and faint. 10 So then, as occasion and opportunity open up to us, let us do good [morally] to all people [not only being useful or profitable to them, but also doing what is for their spiritual good and advantage]. Be mindful to be a blessing, especially to those of the household of faith [those who belong to God's family with you, the believers]. 11 See with what large letters I am writing with my own hand. [Mark carefully these closing words of mine.] 12 Those who want to make a good impression and a fine show in the flesh would try to compel you to receive circumcision, simply so that they may escape being persecuted for allegiance to the cross of Christ (the Messiah, the Anointed One). 13 For even the circumcised [Jews] themselves do not [really] keep the Law, but they want to have you circumcised in order that they may glory in your flesh (your subjection to external rites). 14 But far be it from me to glory [in anything or anyone] except in the cross of our Lord Jesus Christ (the Messiah) through Whom the world has been crucified to me, and I to the world! 15 For neither is circumcision [now] of any importance, nor uncircumcision, but [only] a new creation [the result of a new birth and a new nature in Christ Jesus, the Messiah]. 16 Peace and mercy be upon all who walk by this rule [who discipline themselves and regulate their lives by this principle], even upon the [true] Israel of God! [Ps. 125:5.] 17 From now on let no person trouble me [by making it necessary for me to vindicate my apostolic authority and the divine truth of my Gospel], for I bear on my body the [brand] marks of the Lord Jesus [the wounds, scars, and other outward evidence of persecutions–these testify to His ownership of me]! 18 The grace (spiritual favor, blessing) of our Lord Jesus Christ (the Anointed One, the Messiah) be with your spirit, brethren. Amen (so be it).
GALATIANYS 6 Degewgh Beghyow Keskristonyon 1A vreder, mar pe nebonan kechys yn kammweythres, hwi, usi a'n Spyrys, restoryewgh den a'n par na yn spyrys a jentylys. Mir orthis dha honan, ma na vi temptys ynwedh. 2Degewgh agas beghyow an eyl a-barth y gila, hag yndella hwi a gollenow lagha Krist. 3Rag mar tyb neb den y vos neppyth pan nag yw ev travyth, ev a omdoell. 4Mes preves pubonan y ober y honan, hag ena y'n jevydh skila rag bostyans ynno ev y honan, a-der yn den arall; 5rag pubonan a dheg y vegh y honan. 6Neb yw katekumenus y'n ger, kevrennes gans an dyskador yn pup-tra yw da. 7Na vedhewgh toellys: ny vydh Duw skornys. Rag pypynag a wra den y hasa, an keth henna a wra ev y vysi; 8rag neb a wra hasa dh'y gig y honan, dhiworth an kig ev a wra mysi podredhes; mes neb a wra hasa dhe'n Spyrys, dhiworth an Spyrys y hwra ev mysi bewnans heb diwedh. 9Yn masobereth na vedhen digolonnek; rag y'n prys ewn y hwren ni mysi mar ny glamderyn. 10Ytho, hedre vo spas dhyn, gwren ni da dhe bubonan, ha kyns oll dhedha i usi a'n teylu a fydh. Gwarnyans Diwettha 11Mirewgh ass yw bras an lytherennow may skrifis vy dhywgh gans ow dorn ow honan. 12An re a vynn gul omdhiskwedhyans teg y'n kig a'gas konstryn dhe vos trodreghys, unnsel ma na vons i helghys rag krows Krist. 13Rag ny wra an re yw trodreghys obaya dhe'n lagha aga honan, mes i a vynn orthowgh bos trodreghys may hallons bostya yn agas kig. 14Bynner re bo bostyans dhymmo vy, saw yn krows agan Arloedh Yesu Krist, ha dredhi an bys ma krowsys dhymm ha my dhe'n bys. 15Rag ny amont mann naneyl trodreghyans nag antrodreghyans, saw unnsel kreasyon nowydh. 16Ha kemmys a gerdh war-lergh an rewl ma, re bo kres warnedha ha tregeredh, ha war Ysrael Duw. 17Alemma rag, bynner re wrello denvyth ri troblow dhymm; rag my a deg merkyow Yesu war ow horf. 18Re bo gras agan Arloedh Yesu Krist gans agas spyrys, a vreder. Amen.