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It was some distance from the Brandywine to Frodo’s new house at Crickhollow. They passed Buck Hill and Brandy Hall on their left, and on the outskirts of Bucklebury struck the main road of Buckland that ran south from the Bridge. Half a mile northward along this they came to a lane opening on their right. This they followed for a couple of miles as it climbed up and down into the country.
Nyns yw res dhis oberi hedhyw.langbot langbot
REVELATION 8 The Seventh Seal and the Golden Censer 1When he opened the seventh seal, there was silence in heaven for about half an hour. 2And I saw the seven angels who stand before God, and seven trumpets were given to them. 3Another angel, who had a golden censer, came and stood at the altar. He was given much incense to offer, with the prayers of all God’s people, on the golden altar in front of the throne. 4The smoke of the incense, together with the prayers of God’s people, went up before God from the angel’s hand. 5Then the angel took the censer, filled it with fire from the altar, and hurled it on the earth; and there came peals of thunder, rumblings, flashes of lightning and an earthquake. The Trumpets 6Then the seven angels who had the seven trumpets prepared to sound them. 7The first angel sounded his trumpet, and there came hail and fire mixed with blood, and it was hurled down on the earth. A third of the earth was burned up, a third of the trees were burned up, and all the green grass was burned up. 8The second angel sounded his trumpet, and something like a huge mountain, all ablaze, was thrown into the sea. A third of the sea turned into blood, 9a third of the living creatures in the sea died, and a third of the ships were destroyed. 10The third angel sounded his trumpet, and a great star, blazing like a torch, fell from the sky on a third of the rivers and on the springs of water— 11the name of the star is Wormwood. A third of the waters turned bitter, and many people died from the waters that had become bitter. 12The fourth angel sounded his trumpet, and a third of the sun was struck, a third of the moon, and a third of the stars, so that a third of them turned dark. A third of the day was without light, and also a third of the night. 13As I watched, I heard an eagle that was flying in midair call out in a loud voice: “Woe! Woe! Woe to the inhabitants of the earth, because of the trumpet blasts about to be sounded by the other three angels!”
My a dhallathas skrifa an lyver.langbot langbot
I had bivouacked several times in the vast tracts of bushland that surrounded this base and, I believed, still had a rough idea of how to get from base to inaccessible bush (if ever the opportunity presented itself.) Indeed, I had done several map-and-compass navigation exercises in that area. Did I still have a mental picture of the topographic maps I had used some years before? Well, no, that would be stretching it a little. But I did remember the names of one or two of the areas I’d been put in – as well as the sort of topography to expect in those areas and how to make my way round. David and I had been placed in the same cell. Obviously, they had realised he posed no threat to me. I wasn’t then sure if army lockups are any worse than civilian ones – I hadn’t been in a civilian prison previously (except at Port Arthur). This one, however, consisted of bare concrete and two thin mattresses for bedding. There was a bucket in the corner for ablutions and a solid steel door. I wasn’t warming to these facilities. As I lay there, in that cell, mining my memory banks for potentially useful, half- remembered, scraps of information, a guard’s voice shouted something unintelligible and the door was opened. The guard shouted “get back against the wall” and a woman appeared on the scene. She was wearing a white lab coat over a neatly pressed military uniform. She was an officer – a lieutenant, I thought. I felt the urge to salute her – but the need for that particular charade had now passed and I resisted the urge. This woman was an impressive sight. Tall, commanding and (apparently) severe. Her hair was cut reasonably short and pulled tightly away from her face. Very striking – but not really pretty. I took David’s hand – just in case he had thought of snacking on her. “You are both required for the Captain’s first lecture. You will be transferred into a portable cage – and restrained as may be required.” Behind her, in the hallway, I could see three very large soldiers – each with a fuckin’ cattle-prod! “Okay, lady,” I thought. “I’ll come quietly.” I wasn’t so sure about David.
Gwra y dhegea.langbot langbot
REVELATION 12 The Woman and the Dragon 1A great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet and a crown of twelve stars on her head. 2She was pregnant and cried out in pain as she was about to give birth. 3Then another sign appeared in heaven: an enormous red dragon with seven heads and ten horns and seven crowns on its heads. 4Its tail swept a third of the stars out of the sky and flung them to the earth. The dragon stood in front of the woman who was about to give birth, so that it might devour her child the moment he was born. 5She gave birth to a son, a male child, who “will rule all the nations with an iron scepter.” And her child was snatched up to God and to his throne. 6The woman fled into the wilderness to a place prepared for her by God, where she might be taken care of for 1,260 days. 7Then war broke out in heaven. Michael and his angels fought against the dragon, and the dragon and his angels fought back. 8But he was not strong enough, and they lost their place in heaven. 9The great dragon was hurled down—that ancient serpent called the devil, or Satan, who leads the whole world astray. He was hurled to the earth, and his angels with him. 10Then I heard a loud voice in heaven say: “Now have come the salvation and the power and the kingdom of our God, and the authority of his Messiah. For the accuser of our brothers and sisters, who accuses them before our God day and night, has been hurled down. 11They triumphed over him by the blood of the Lamb and by the word of their testimony; they did not love their lives so much as to shrink from death. 12Therefore rejoice, you heavens and you who dwell in them! But woe to the earth and the sea, because the devil has gone down to you! He is filled with fury, because he knows that his time is short.” 13When the dragon saw that he had been hurled to the earth, he pursued the woman who had given birth to the male child. 14The woman was given the two wings of a great eagle, so that she might fly to the place prepared for her in the wilderness, where she would be taken care of for a time, times and half a time, out of the serpent’s reach. 15Then from his mouth the serpent spewed water like a river, to overtake the woman and sweep her away with the torrent. 16But the earth helped the woman by opening its mouth and swallowing the river that the dragon had spewed out of his mouth. 17Then the dragon was enraged at the woman and went off to wage war against the rest of her offspring—those who keep God’s commands and hold fast their testimony about Jesus.
Ty a allas assaya.langbot langbot
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]
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19 sinne gevind in 6 ms. Hulle kom uit baie bronne en word nie nagegaan nie.