inside and outside oor Kornies

inside and outside

The two sides of an object.

Vertalings in die woordeboek Engels - Kornies

a-ji hag a-ves

a-ves hag a-ji

voorbeelde

inside and outside
/ a-ves hag a-ji / / /

inside and outside
/ a-ji hag a-ves / / /

Suddenly he stopped as if listening. Frodo became aware that all was very quiet, inside and outside. Gandalf crept to one side of the window. Then with a dart he sprang to the sill, and thrust a long arm out and downwards. There was a squawk, and up came Sam Gamgee’s curly head hauled by one ear.
Distowgh, ev a hedhis haval orth ev dhe glywes. Frodo a dheuth ha bos war a’n taw, a-ji hag yn-mes. Gandalf a greupyas dhe unn du an fenester. Ena, yn uskis, ev a lammas dhe’n estyllenn-fenester hag a herdhas bregh hir yn-mes hag yn-nans. Yth esa gwigh, ha penn krullys Sam a dheuth yn-bann, tennas o gans unn skovarn.

As Frodo did so, he now saw fine lines, finer than the finest pen-strokes, running along the ring, outside and inside: lines of fire that seemed to form the letters of a flowing script. They shone piercingly bright, and yet remote, as if out of a great depth.
Dell wrug Frodo yndella, ev a welas linennow fin, finna es an finna linnennow-pluvenn, delinys a-hys an bysow a-der hag a-ji dhodho; linennow a dan a wrug lytherennow a skrif ow tinewi. I a splannas yn tynn, mes haval orth i dhe vos down hag a-bell.

Each union had a workhouse, and it was intended that relief would be given ‘inside’ the workhouse, rather than ‘outside'.
Y'n jevo pub kesunyans chi rag an voghosogyon, ha’n difresyans a vedha res ‘a-berveth’ an oberjiow na, yn le ‘yn-mes’.

Each union had a workhouse, and it was intended that relief would be given ‘inside’ the workhouse, rather than ‘outside (i.e. in the home).
Y'n jevo pub kesunyans chi rag an voghosogyon, ha’n difresyans a vedha res ‘a-berveth’ an oberjiow na, yn le ‘yn-mes’ (h.y. yn tre). [-1,1]

Each union had a workhouse, and it was intended that relief would be given ‘inside’ the workhouse, rather than ‘outside (i.e. in the home).
Y'n jevo pub kesunyans chi rag an voghosogyon, ha’n difresyans a vedha res ‘a-berveth’ an oberjiow na, yn le ‘yn-mes’ (h.y. yn tre).

Now that I thought about it, maybe such ‘soft’ duties had been assigned to him because of the horrors he had been through in his two tours of duty in ‘Nam. Maybe, beneath that confident and impressive exterior, the man was actually quite fragile. Can’t say now. Couldn’t say then. But it was certainly odd. In my mind’s eye, I could still see the blackboard in that seminar room. It was covered in circles and arrows but only one phrase appeared on it: “Form a Perimeter”. What did that mean? And did it only apply in jungle warfare? After wracking my brain for a while, I decided it could only have meant one of two things: 1. When entering unfamiliar territory, surround it and attack; or 2. When already in such a place, spread out and form a defensive circle around where you find yourself. I remembered the reg had spoken of his platoon being repeatedly dropped by Chinook helicopter behind enemy lines, in territory controlled by the VC (Viet Cong) – or ‘Charlie’ as he preferred to call them. Would it make sense for a small group of men to land (fairly obtrusively) at one point, immediately fan out widely and try to encircle an unseen enemy – an enemy which was, of course, entirely familiar with its own home territory? Nope, I decided. That would be plain dumb. The fragile circle that you formed in this way could be attacked by the enemy both from the inside and by those still outside it. So, strike out option 1 and tick option 2. So, in the seminar, ‘Form a perimeter’ had obviously meant ‘Form a Defensive Perimeter’ – i.e. around your ‘point of insertion’ into the battle zone. (You see, I must have been paying attention, after all!) In any event, this conclusion, in my mind at least, represented progress.
Lemmyn, wosa lies blydhen ombrederans, martesen deverow ‘medhel’ a’n par ma re via appoyntyes dhodho drefenn an euth re welsa ev dres y dhew dorn- dever yn ‘Nam. Martesen, yn-dann y du war-ves, meur y fydhyans ha poesekter, yth esa yn hwir den pur vrottel. Ny allav leverel lemmyn. Ny yllyn leverel ena. Byttegyns, koynt o yn sertan. Y’n dhewlagas ow brys vy, y hyllyn gweles hwath bordh du an stevell-semynar. Gorherys o gans skrifa treys-kelyon: kylghyow ha sethenyow. Byttegyns, nyns esa saw unn lavarenn skrifys warnodho: “Gwrewgh Furvya Kylghvusur”. Pyth a styrya henna? Ha, dres henna, a bertaynya an messaj ma dhe vresel yn gwylgoes hepken? Wosa kartha ow ympynnyon dres pols, my a erviras na ylli an geryow ma styrya saw onan yntra diw dhra: 1. Pan entrir y’n le anaswonnys, gwra kylgh oll a-dro dhodho rag gul omsettyans warnodho; po 2. Pan omgevir seulabrys yn le a’n par na, res o dhywgh omlesa rag furvya kylgh omwithek oll a-dro dhe’n le na. My a borthas kov an reg dhe gewsel a-dro dh’y barsell soudoryon. Y fia gesys dhe goedha lieskweyth a-dryv linennow an eskar, yn ranndiryow rewlys gans an VK (Viet Kong) – po ‘Charli’, dell wre an reg leverel. A via herwydh reson y tirsa (poran yn apert) bagas byghan soudoryon dhe unn le hag, a-dhistowgh, omlesa ledan rag assaya gul kylgh a-dro dhe eskar anweladow – eskar, heb mar, a aswonnsa yn ta y ranndir y honan? Na via, a erviris. Gul henna a via gokki yn tien. An kylgh brottel a allsewgh furvya y’n fordh ma a allsa bos omsettyes gans an eskar dhiworth an dhew dhu, dhiworth a-bervedh hag yn-mes. Ytho, ankevewgh dewis onan ha gorrewgh tykk a-berth y’n nessa kistenn. Ytho, y’n semynar, “Gwrewgh Furvya Kylghvusur” re styrsa, yn apert, “Gwrewgh Furvya Kylghvusur Omwithek” – henn yw leverel, a-dro dhe’n ‘le ynworrans’ war bark an vatel. (Dell yllowgh gweles, yth esov vy owth attendya, wosa oll!) Yn neb kas, an konklusyon ma, dhe’m breus vy dhe’n lyha, o avonsyans ragon ni.

By the 19th century parishes were no longer able to cope with the burden of poor relief so a new system was introduced. Parishes were grouped into ‘Poor Law Unions’ with elected officials (‘Guardians’) responsible for administering the relief. Each union had a workhouse, and it was intended that relief would be given ‘inside’ the workhouse, rather than ‘outside’ (i.e. in the home). Kresen Kernow holds a range of documents, including minute books, for these unions which contain high levels of detail and mention individual names and cases, making them an excellent source for both family and social history. The Boards of Guardians were abolished in 1930 and their work was transferred to the County Council.
Erbynn an 19ves kansvledhen ny ylli pluwow dyghtya an begh a dhifresyans boghosogneth, ytho system nowydh a veu dallethys. Pluwow a veu kuntellys yn ‘Kesunyansow an Lagha Boghosogneth’ gans sodhogyon etholys (‘Gwithysi’) ha gansa an dever a venystra an difresyans. Y’n jevo pub kesunyans chi rag an voghosogyon, ha’n difresyans a vedha res ‘a-berveth’ an oberjiow na, yn le ‘yn-mes’ (h.y. yn tre). Kresen Kernow a syns divers skrifennow dhyworth an kesunyansow ma, y’ga mysk lyvrow kovnotyans, gans meur a vanylyon, keffrys ha henwyn ha kasow unnik kampollys. Rag henna, pennfentynnyow splann yns rag istori teylu ha socyal. Kesvaow Gwithysi a veu defendys yn 1930 ha’ga ober a veu treusperthys dhe Gonsel an Konteth.

She applied for, and in 1903 was granted, a 17-year patent for a windshield wiper.[2] Her device consisted of a lever inside the vehicle that controlled a rubber blade on the outside of the windshield.
Yn 1903, hi a wrug ombrofya rag, hag a veu grontys, patent 17 bledhen rag an disegher. Hy devis o kolpes a-bervedh an karr a wra maystri lown glus gwedhyn war-ves an skewwyns.

Jesus Warns against the Teachers of the Law and the Pharisees (Mk 12.38–39; Lk 11.43, 46; 20.45–46) 1Then Jesus spoke to the crowds and to his disciples. 2“The teachers of the Law and the Pharisees are the authorized interpreters of Moses' Law. 3So you must obey and follow everything they tell you to do; do not, however, imitate their actions, because they don't practise what they preach. 4They tie on to people's backs loads that are heavy and hard to carry, yet they aren't willing even to lift a finger to help them carry those loads. 5They do everything so that people will see them. Look at the straps with scripture verses on them which they wear on their foreheads and arms, and notice how large they are! Notice also how long are the tassels on their cloaks! 6They love the best places at feasts and the reserved seats in the synagogues; 7they love to be greeted with respect in the market places and to be called ‘Teacher’. 8You must not be called ‘Teacher’, because you are all members of one family and have only one Teacher. 9And you must not call anyone here on earth ‘Father’, because you have only the one Father in heaven. 10Nor should you be called ‘Leader’, because your one and only leader is the Messiah. 11The greatest one among you must be your servant. 12Whoever makes himself great will be humbled, and whoever humbles himself will be made great. Jesus Condemns their Hypocrisy (Mk 12.40; Lk 11.39–42, 44, 52; 20.47) 13“How terrible for you, teachers of the Law and Pharisees! You hypocrites! You lock the door to the Kingdom of heaven in people's faces, and you yourselves don't go in, nor do you allow in those who are trying to enter! 15“How terrible for you, teachers of the Law and Pharisees! You hypocrites! You sail the seas and cross whole countries to win one convert; and when you succeed, you make him twice as deserving of going to hell as you yourselves are! 16“How terrible for you, blind guides! You teach, ‘If someone swears by the Temple, he isn't bound by his vow; but if he swears by the gold in the Temple, he is bound.’ 17Blind fools! Which is more important, the gold or the Temple which makes the gold holy? 18You also teach, ‘If someone swears by the altar, he isn't bound by his vow; but if he swears by the gift on the altar, he is bound.’ 19How blind you are! Which is the more important, the gift or the altar which makes the gift holy? 20So then, when a person swears by the altar, he is swearing by it and by all the gifts on it; 21and when he swears by the Temple, he is swearing by it and by God, who lives there; 22and when someone swears by heaven, he is swearing by God's throne and by him who sits on it. 23“How terrible for you, teachers of the Law and Pharisees! You hypocrites! You give to God a tenth even of the seasoning herbs, such as mint, dill, and cumin, but you neglect to obey the really important teachings of the Law, such as justice and mercy and honesty. These you should practise, without neglecting the others. 24Blind guides! You strain a fly out of your drink, but swallow a camel! 25“How terrible for you, teachers of the Law and Pharisees! You hypocrites! You clean the outside of your cup and plate, while the inside is full of what you have obtained by violence and selfishness. 26Blind Pharisee! Clean what is inside the cup first, and then the outside will be clean too! 27“How terrible for you, teachers of the Law and Pharisees! You hypocrites! You are like whitewashed tombs, which look fine on the outside but are full of bones and decaying corpses on the inside. 28In the same way, on the outside you appear good to everybody, but inside you are full of hypocrisy and sins. Jesus Predicts their Punishment (Lk 11.47–51) 29“How terrible for you, teachers of the Law and Pharisees! You hypocrites! You make fine tombs for the prophets and decorate the monuments of those who lived good lives; 30and you claim that if you had lived during the time of your ancestors, you would not have done what they did and killed the prophets. 31So you actually admit that you are the descendants of those who murdered the prophets! 32Go on, then, and finish what your ancestors started! 33You snakes and children of snakes! How do you expect to escape from being condemned to hell? 34And so I tell you that I will send you prophets and wise men and teachers; you will kill some of them, crucify others, and whip others in the synagogues and chase them from town to town. 35As a result, the punishment for the murder of all innocent people will fall on you, from the murder of innocent Abel to the murder of Zechariah son of Berechiah, whom you murdered between the Temple and the altar. 36I tell you indeed: the punishment for all these murders will fall on the people of this day! Jesus' Love for Jerusalem (Lk 13.34–35) 37“Jerusalem, Jerusalem! You kill the prophets and stone the messengers God has sent you! How many times have I wanted to put my arms round all your people, just as a hen gathers her chicks under her wings, but you would not let me! 38And so your Temple will be abandoned and empty. 39From now on, I tell you, you will never see me again until you say, ‘God bless him who comes in the name of the Lord.’ ”
Kuhudhans an Skribys ha'n Fariseow Mark 12:38-40; Luk 11:37-52, 20:45-47 1Ena Yesu a gewsis dhe'n routhow ha dh'y dhyskyblon 2ow leverel, ‘An skribys ha'n Fariseow re esedhas war esedh Moyses. 3Rakhenna gwrewgh ha gwithewgh oll an taklow a leverons dhywgh, saw herwydh aga gweythresow na wrewgh: rag i a gews mes ny wrons. 4I a gelm beghyow poes ha kales dhe berthi ha'ga gorra war dhiwskoedh tus, mes i aga honan ny vynnons aga remova gans aga bys. 5Oll aga oberow i a wra rag bos gwelys gans tus; rag i a ledanha aga fylakteriow ha hirhe pilennow aga gwisk. 6I a gar an penn-esedhow yn kevewiow ha'n penn-esedhow y'n synagys, 7ha salusyansow y'n marghasow, ha bos gelwys Rabbi gans tus. 8Mes hwi, na bedhewgh gelwys Rabbi; rag onan yw agas dyskador hag oll hwi yw breder. 9Ha hwi na wrewgh gelwel denvyth y'n nor agas tas, rag onan yw agas Tas a nev. 10Ha na vedhewgh gelwys dyskadoryon, rag onan yw agas dyskador, an Krist. 11An moyha ahanowgh yw agas servont. 12Neb a omughelha a vydh dres isel, ha neb a omuvelha a vydh ughelhes. 13‘Go-hwi, skribys ha Fariseow, falswesyon, rag hwi a dhege gwlaskor nev erbynn tus; rag nyns ewgh agas honan a-bervedh ynno na ny esowgh dhe vones a-bervedh an re a vynn entra. 14‘Go-hwi, skribys ha Fariseow, falswesyon, rag hwi a lenk chiow gwedhwesow, hag yn fayntys hwi a wrewgh pysadow hir; rakhenna y kevowgh breus dhe voy tynn. 15Go-hwi, skribys ha Fariseow, falswesyon, rag hwi a dremen dres mor ha tir dhe gavoes unn dyskybel nowydh ha pan y'n kevir, hwi a'n gwra mab ifarn dewblek gweth agesowgh hwi agas honan. 16‘Go-hwi, kevarwoedhoryon dhall neb a lever, “Seul a wrello ti re'n tempel, ny amont mann, mes seul a wrello ti re owr an tempel, ev yw kelmys.” 17Fellyon dhall, pyneyl ytho yw an moyha, an owr po an tempel a wra dhe'n owr bos sakrys? 18Ha, “Seul a wrello ti re'n alter, ny amont mann, mes seul a wrello ti re'n offrynn eus warnedhi, ev yw kelmys.” 19Tus dhall, pyneyl ytho yw an moyha, an offrynn po an alter a wra dhe'n offrynn bos sakrys? 20Rag neb a wra ti re'n alter, a de re'n alter ha re bup-tra eus warnedhi; 21ha neb a de re'n tempel a de re'n tempel ha re neb a drig ynno, 22ha neb a de re'n nev a de re dron Duw ha re neb yw esedhys warnodho. 23‘Go-hwi, skribys ha Fariseow, falswesyon, rag hwi a wra degevi menta ha fenogel ha kumin ha gasa dhe goll taklow poessa an lagha, ewnder ha tregeredh ha lenduri; an re ma y koedhsa dhywgh aga gul heb dispresya an re na. 24Kevarwoedhoryon dhall, usi ow kroedra gwibesenn ha lenki kowrvargh! 25‘Go-hwi, skribys ha Fariseow, falswesyon, rag hwi a lanha tu a-ves an hanaf ha'n skudell, mes an tu a-bervedh yw leun a arowder ha fowt omrewl. 26Ty Farise dall, kyns oll glanha tu a-bervedh an hanaf may fo glan an tu a-ves anodho. 27‘Go-hwi, skribys ha Fariseow, falswesyon, rag hwi yw haval dhe vedhow yw gwynnhes gans lim, teg aga semlans war-ves, mes war-ji yth yns leun a eskern tus varow hag a bub plosedhes. 28Yndellma ynwedh hwi yw gwiryon agas semlans war-ves a-wel dhe dus, mes war-ji yth owgh leun a falsuri ha fara dilagha. 29‘Go-hwi, skribys ha Fariseow, falswesyon, rag hwi a dhrehav bedhow an brofoesi ha tekhe meyn kov an re wiryon, 30ha leverel, “A kwrellen ni bewa yn dydhyow agan tasow, ny vien kevrennek gansa ow skoellya goes an brofoesi.” 31Yndella yth owgh hwi dustunioryon er agas pynn agas honan, hwi dhe vos mebyon an re a ladhas an brofoesi. 32Lenwewgh ytho musur kammweyth agas tasow. 33Hwi serf! Hwi askorr nadres! Fatell yllowgh diank dhiworth breus ifarn? 34Rakhenna, otta, my a dhannvon dhywgh profoesi ha tus fur ha skribys: re anedha hwi a's ladh ha'ga krowsya, ha skorjya re a wrewgh yn agas synagys ha'ga helghya a sita dhe sita; 35may teffo warnowgh an goes gwiryon oll a veu skoellys war an bys, a-dhiworth goes Abel gwiryon bys yn goes Zakaria mab Barakia, neb a ledhsowgh ynter an tempel ha'n alter. 36Yn hwir y lavarav dhywgh, oll an taklow ma a dheu war an henedh ma. Kynvann war Yerusalem Luk 13:34-35 37‘Yerusalem, Yerusalem neb a ladh an brofoesi ha labydha an re yw dannvenys dhis! Peskweyth y yeunis vy kuntell dha fleghes war-barth, kepar dell guntell yar hy yerigow yn-dann hy eskelli, mes hwi ny vynnsowgh. 38Awotta, agas chi yw gesys dhywgh hwi, ynyal. 39Rag my a lever dhywgh, na'm gwelowgh alemma rag, bys pan leverowgh, “Benniges yw neb a dheu yn hanow an Arloedh.” ’

The doors to the main entrance of the Baillieu Library were glass, thick sliding doors. They were still intact – which was a little surprising – but reinforced by bookshelves, cupboards and now-redundant vending machines. The zombies were not going to gain entrance any time soon – though they loitered outside constantly – waiting and watching. Given the desperate situation of those inside the library – no food, no outside contact – I had recently come to believe that the zombies’ waiting would not be in vain. I stood in the barricaded foyer: my brother was unseen on the other side of the glass doors, a thing abandoned – but not by me. “Let me see him,” I snarled. Silently, one of my fellow survivors moved forward and removed a box from the barricade to reveal an observation hole. He stepped back and allowed me to view the prone form of David. He was unmoving – just as I thought, not yet reanimated. Good – it was not too late. I nodded to myself and turned slowly to the others who eyed me with suspicion: “Please leave me alone with him,” I whispered. “I need a moment alone with him.” They shuffled their feet uneasily and looked at one another. Was I now worth that risk? “I’ll not try and retrieve him,” I said reassuringly. “He is, as you say, ‘gone’ now. There would be no purpose in trying to get him back.” Jude locked eyes with me for a long moment. She saw no deception. “Come on,” she said to the others. “Let the guy have some dignity. David was his brother, after all.” And with that, she abruptly turned on her heel and left the barricaded foyer, the others reluctantly trailing behind her. Good.
An darasow dhe’n chyf entrans o gwrys gans gweder. Yth esens darasow tew ow slynkya. Yth esens hwath dien – tra nebes marthek – mes krevhes gans estyll-lyvrow, amariow ha’n jynnow-wertha (a dhothya ha bos dresniver, heb mar). Ny ylli an zombis gul aswa dhe’n entrans – mes y krowdrens prest yn-mes – ow koelyas, ow kortos. Studh an re a-ji dhe’n lyverva re alsa ha bos heb govenek – po ogas. Nyns esa boes vyth dhedha hag, ynwedh, nyns esa kestav vyth gans an bys a-der an drehevyans na. Ytho, an kryjyans re dhothya dhymm a-gynsow na vos heb diwedh goel an zombis. Yth esen vy a’m sav yn sal-dhynnargh geys: anwelys o’m broder dres an darasow – tra forsakyes – mes nyns o forsakyes genev vy. “Gas vy dhe vires orto ev,” a dheskernis vy. Yn tidros, onan yntra’n gesdreusvyworyon a wayas war-rag ha kemmeres yn- mes kist dhiworth ke an mebel rag igeri toll rag mires. Ev a wrug kamm war- lergh rag ow gasa gweles shap Davydh a’y wrowedh. Nyns esa ev ow kwaya – kepar dell gryssen vy – nyns o dasvywekhes na hwath. Da o henna – nyns en re dhiwedhes. My a benndroppyas yn privedh ha treylya dhe’n re erell. Y firens orthymm, meur aga skeus. “Gesewgh vy bos ow honan ganso, mar pleg,” a hwystris. “Yma edhomm a bols bos ow honan ganso.” Anes, i a dhraylyas aga threys ha mires an eyl orth y gila. Esa bri lowr dhymm rag kemmeres an argoll na? “Ny vynnav assaya dh’y dhaskavoes,” yn-medhav rag konfortya an re erell. “Ev yw, dell leversowgh, ‘gyllys’ lemmyn. Ny via porpos vyth yn assayans y dhaskavoes.” Jude ha my a lagattas an eyl orth y gila. Yn apert, ny welas Jude toell vyth ynnov. “Deun yn-rag,” a leveris hi dhe’n re erell. “ Gesewgh an polat nebes dynita. Yth o Davydh y vroder ev, wosa oll.” Ha, gans henna, hi a dreylyas a-dhistowgh ha gasa an sal-dynnargh geys – ha’n re erell a’y sywyas, meur aga anvodh. Pur dha. 23

Judging Others (Lk 6.37–38, 41–42) 1“Do not judge others, so that God will not judge you, 2for God will judge you in the same way as you judge others, and he will apply to you the same rules you apply to others. 3Why, then, do you look at the speck in your brother's eye, and pay no attention to the log in your own eye? 4How dare you say to your brother, ‘Please, let me take that speck out of your eye,’ when you have a log in your own eye? 5You hypocrite! First take the log out of your own eye, and then you will be able to see clearly to take the speck out of your brother's eye. 6“Do not give what is holy to dogs — they will only turn and attack you. Do not throw your pearls in front of pigs — they will only trample them underfoot. Ask, Seek, Knock (Lk 11.9–13) 7“Ask, and you will receive; seek, and you will find; knock, and the door will be opened to you. 8For everyone who asks will receive, and anyone who seeks will find, and the door will be opened to those who knock. 9Would any of you who are fathers give your son a stone when he asks for bread? 10Or would you give him a snake when he asks for a fish? 11Bad as you are, you know how to give good things to your children. How much more, then, will your Father in heaven give good things to those who ask him! 12“Do for others what you want them to do for you: this is the meaning of the Law of Moses and of the teachings of the prophets. The Narrow Gate (Lk 13.24) 13“Go in through the narrow gate, because the gate to hell is wide and the road that leads to it is easy, and there are many who travel it. 14But the gate to life is narrow and the way that leads to it is hard, and there are few people who find it. A Tree and its Fruit (Lk 6.43–44) 15“Be on your guard against false prophets; they come to you looking like sheep on the outside, but on the inside they are really like wild wolves. 16You will know them by what they do. Thorn bushes do not bear grapes, and briars do not bear figs. 17A healthy tree bears good fruit, but a poor tree bears bad fruit. 18A healthy tree cannot bear bad fruit, and a poor tree cannot bear good fruit. 19And any tree that does not bear good fruit is cut down and thrown in the fire. 20So then, you will know the false prophets by what they do. I Never Knew You (Lk 13.25–27) 21“Not everyone who calls me ‘Lord, Lord’ will enter the Kingdom of heaven, but only those who do what my Father in heaven wants them to do. 22When Judgement Day comes, many will say to me, ‘Lord, Lord! In your name we spoke God's message, by your name we drove out many demons and performed many miracles!’ 23Then I will say to them, ‘I never knew you. Get away from me, you wicked people!’ The Two House Builders (Lk 6.47–49) 24“So then, anyone who hears these words of mine and obeys them is like a wise man who built his house on rock. 25The rain poured down, the rivers overflowed, and the wind blew hard against that house. But it did not fall, because it was built on rock. 26“But anyone who hears these words of mine and does not obey them is like a foolish man who built his house on sand. 27The rain poured down, the rivers overflowed, the wind blew hard against that house, and it fell. And what a terrible fall that was!” The Authority of Jesus 28When Jesus finished saying these things, the crowd was amazed at the way he taught. 29He wasn't like the teachers of the Law; instead, he taught with authority.
Breusi Tus Erell Luk 6:37-38, 41-42 1‘Na wrewgh breusi ma na vewgh hwi breusys; 2rag gans an vreus may hwrewgh hwi breusi dredhi, hwi a vydh breusys, ha gans an musur may fusurowgh hwi ganso, y fydh musurys dhy'hwi. 3Ha prag y hwre'ta mires orth an motta usi yn lagas dha vroder, mes ny verkydh an geber usi yn dha lagas dha honan? 4Po fatell yll'ta jy leverel dhe'th vroder, “Gas vy dhe denna an motta yn-mes a'th lagas”, hag awotta'n geber y'th lagas dha honan? 5Ty falswas! Kyns oll towl an geber yn-mes dhiworth dha lagas tejy hag ena y hwelydh diblans rag tewlel an motta yn-mes a lagas dha vroder. 6Na rewgh dhe'n keun an pyth yw sans, ha na dewlewgh agas perlys a-rag mogh, rag own i dh'aga threttya yn-dann dreys ha treylya dh'agas skwardya hwi. Govynn, Hwila, Knouk Luk 11:9-13 7‘Govynnewgh hag y fydh res dhywgh, hwilewgh ha hwi a gyv, knoukyewgh hag y fydh igerys dhywgh; 8rag peub neb a wovynn a dhegemmer, ha neb a hwila a gyv, ha dhe neb a gnouk y fydh igerys. 9Po py den eus ahanowgh, orto mar kovynn y vab bara, a re dhodho men? 10Po mar kovynn ev pysk, a re dhodho sarf? 11Hwi, ytho, ow pos drog, mar kodhowgh ri rohow da dh'agas fleghes, pygemmys moy y re agas Tas y'n nevow dhe'n re a wovynn orto! 12Kekemmys ytho a vynnowgh orth tus gul ragowgh hwi, henna gwrewgh ragdha i; rag hemm yw an lagha ha'n brofoesi. An Porth Kul Luk 13:24 13‘Ewgh a-bervedh der an porth kul; rag ledan yw an porth hag efan yw an fordh a led dhe dhiswrians ha lies yw an re a wra entra dredhi; 14mes kul yw an porth hag ynn yw an fordh a led dhe vewnans, ha tanow yw an re a's kyv. Gwydhenn Godhvedhys dre hy Frut Luk 6:43-44 15‘Bedhewgh war a fals profoesi, neb a dheu dhywgh yn gwisk deves, mes war-ji yth yns i bleydhi ow ravna. 16Hwi a wra aga aswonn der aga frut. A guntellir grappys dhiworth spern po figys dhiworth askall? 17Yn kettella pub gwydhenn dha a dheg frut da, mes gwydhenn bodrek a dheg drog frut. 18Ny yll gwydhenn dha doen drog frut, na byth moy ny yll gwydhenn bodrek doen frut da. 19Pub gwydhenn na dheg frut da a vydh treghys dhe'n dor ha tewlys y'n tan. 20Herwydh aga frut ytho hwi a's aswonn. Bythkweth ny'gas Aswonnis Luk 13:25-27 21‘Nyns a a-bervedh yn gwlaskor nev pubonan a lever dhymm, “Arloedh, Arloedh”, mes ev neb a wra bodh ow Thas eus yn nevow. 22Lies huni a lever dhymm y'n jydh na, “Arloedh, Arloedh, a ny wrussyn profoesa yn dha hanow jy, hag yn dha hanow tewlel yn-mes dywolow, hag yn dha hanow gul meur a oberow galloesek?” 23Hag ena my a dheklar dhedha, “Bythkweth ny'gas aswonnis; diberthewgh dhiworthiv, hwi dhrogoberoryon!” An Re a Woslow ha'n Re a Ober Luk 6:47-49 24‘Pubonan ytho a woslow ow geryow ma hag a's gwra, a vydh hevelebys dhe wour fur neb a dhrehevis y ji war an garrek; 25ha'n glaw a goedhas ha'n livow a dheuth ha'n gwynsow a hwythas ha deghesi war an chi na mes ev ny goedhas, rag y vos selys war garrek. 26Ha pubonan a woslow ow geryow ma mes heb aga gul a vydh hevelebys dhe wour foll neb a dhrehevis y ji war dir tewesek; 27ha'n glaw a goedhas hag y teuth an livow, ha'n gwynsow a hwythas ha deghesi war an chi na, hag ev a goedhas, ha meur o an terroes anodho.’ 28Ha pan worfennas Yesu an lavarow ma, an bobel a's tevo marth a'y dhyskas; 29rag yth esa ev orth aga dyski kepar hag onan a'n jevo galloes ha na kammenn vyth avel aga skribys.

We continued up a short driveway the name of which escapes me (Melba Drive, perhaps?) and turned right – over the top of an ancient and revered tree. (I believe it had been planted by the founders of the University to celebrate some significant event or other – which no-one now remembered. It has been classified by the National Trust, I’m told. Yes, we were doing good work here!) We rumbled on a slight decline towards the Bailieu entrance – on the way collecting a couple of stray bollards (not yet classified by the National Trust). And then, as I squeezed the brake pedal once more, I drove past the entrance of the library and prepared for my pièce de la résistance. “What the fuck?” yelled Paul. “You’ve missed the doors. Now we’ll have to run the gauntlet of the zombies to get inside.” “Pas du tout. Du calme, mon ami,” I said. (Don’t forget that Paul and I could speak passable French.) “Watch and be amazed.” I brought the lumbering beast to a complete halt – without stalling it – and grinned at Paul and Charles. They didn’t grin back. Their expressions looked decidedly grim. For me, this next bit was the easiest. Prior to this day, most of my truck driving had actually been in reverse gear – shifting the trucks around the yard of the IPEC depot. So, reversing was my best thing – comparatively. And so it proved. In a single sweep, with skilful use of my side mirrors, I backed the truck to within a few feet of the library’s glass doors. I didn’t want to get too close – smashing through the barricaded doors would have been a less than desirable outcome – unless, of course, you were a zombie waiting to get inside and devour whoever you might meet. As I had been backing, I could see admiring – but definitely gaunt – faces pressed to the inside of the library’s windows. The zombies that had been milling about outside also stopped to observe my performance. Were they impressed? Who cared! I was enjoying myself.
Yth esen ow fesya a-hys rosva verr ma na borth kov a’n hanow (Rosva Melba, martesen?) ha treylya a-dhyghow – unnweyth arta dre (hag a-ugh) gwydhenn pur goth ha meur y vri. (Hi re via blansyes, dell grysav, gans fondoryon an bennskol rag kovhe nebes hwarvos poesek - lemmyn ankevys gans pub huni, heb mar. Kovskrifys o an wydhenn ma gans Trest Ertach Kenedhlek, dell yw leverys orthymm. Yn hwir, yth esen ni ow kul oberennow pur dha!) Ni a gramyas yn-unn-wrommya war leder byghan troha entrans an Baillieu – ha ni kuntellys nebes bollardys (nag esa na hwath kovskrifys gans Trest Ertach Kenedhlek). Hag ena, my a waskas yn tov unnweyth arta war droesel an fronn ha lywya dres entrans an lyverva rag pareusi ow pièce de la résistance. “Piw an jyowl!” a armas Powl. “Ty re dremenas an darasow. Lemmyn, res vydh dhyn mos yn-dann lash an zombis rag entra ynna.” “Pas du tout. Du calme, mon ami,” yn-medhav. (Na ankevewgh Powl ha my dhe alloes kewsel da lowr an yeth frynkek.) “Gwra mires orthymm, meur dha varth!” My a ylli stoppya yn tien an best ankombrys – heb hedhi an jynn-disel. My a wryslas orth Powl ha Charles. Nyns esens i ow grysla orthymmo vy. Yn hwir, y heveli aga fismens bos asper dres eghenn. Ragov vy, yth esa an essa tra, an nessa rann. Kyns an jydh na, an brassa rann a’m lywyans re via gwrys y’n vaglenn dhelergh – ha my gwayes an kertow a- dro dhe arth IPEC. Ytho, gwayans y’n vaglenn dhelergh o’m gwella tra – yn kehevelus. Hag yndella y hwarva. Yn gwayans unnik, gans devnydh kuryns a’m gwedrow- mires a-denewen, my a lywyas war-dhelergh troha’n darasow-gweder an lyverva – hag omstoppya a-berth yn nebes treys-hys alena. Ny vynnen dos re ogas dhedha – skwattya dres an darasow (re via baryes) a via diwedh le es dell o desiryes – marnas, heb mar, an pobel a dhesirya diwedh a’n par ma dhe vos an zombis ow kortos rag gwaynya entrans a-bervedh rag dybri piwpynag yllens. Ha my gwayes an kert war-dhelergh, my a ylli gweles fasow askornek, orth ow estemya, gwaskys erbynn fenestri an lyverva. An zombis re via ow kwandra oll a-dro a hedhis keffrys rag mires orth ow ferformyans vy. Ens i kemmerys yn feur ganso? Ny vern. Yth esen owth omlowenhe.

Marvellous! Hours of fun for the whole family. It made me proud to be a Roman Catholic. (I shouldn’t really be so disrespectful of the owners’ tastes in religious art. The little light in the basilica actually proved to be invaluable inside the otherwise gloomy crypt.) Anyway, there was no doubt as to the ancestry of the folk who had so generously provided my brother and me with this precious haven. And no expense had been spared, it seemed. In one of the niches, was a brand-new – and unoccupied – coffin of extreme grandeur and ornamentation. Whom was this waiting for? None could say since it did not yet bear a plaque. Given that it had obviously been made to order – and was of the highest specification – my guess was that it could only have been made for the (still-living?) patriarch or matriarch of the family. Just a guess, though. And, sure, there were plenty of other expensive fittings inside – including some which appeared to be made of gold and silver (or, at least, were plated with gold and silver) – but this wasn’t the most startling thing to me: it was the fact that the crypt had running water! There was no hot water, of course – let’s not get completely ridiculous – but there, in one dark corner of the room, sat a small water tap (with even a modest drain to catch any overflow). Why? Did the deceased family members get thirsty in the night and need to take a sip of water? I put this question to David – he was no help. I thought about this for a while – in the circumstances, there was nothing much else to do – then the obvious answer dawned on me. There were literally dozens of vases inside the crypt, mostly containing withered blooms. Who was going to lug water from outside to fill all these vessels on a regular basis? No-one would do it willingly. Far better to have the water piped in. Kinda sensible – in an extravagant sort of way. And now pretty handy for any living person – or even a zombie – who decided to move in!
Barthusek! Yth esa ouryow a dhelit rag oll an teylu. Prout en vy bos Katholik Romanek. (Ny dalvien gul anvri, y’n fordh ma, dhe vlas an berghennow a-dro dhe art kryjyk. Y hyllyn gul devnydh an golow byghan y’n vasilyka avel golowys y’n gleudhgell dewal. Poran dhe les o yn hwir.) Yn neb kas, nyns esa dout vyth a-dro dhe linyeth an dus re brovisa, meur aga larjes, an skovva breshyous ma dhymm ha’m broder. Ha, gans henna, kost vyth re via sparyes, dell heveli. A-berth yn onan a’n neythigow, yth esa geler, flamm-nowydh ha heb annedhyas, geler meur y veuredh mayth esa meur a afinans. Rag piw esa ow kortos an eler ma? Ny yllyn leverel drefenn na dhegi hwath lown. Gwrys herwydh arghadow o, dell heveli, ha dhe’n ughella ragavysyans. Ytho, my a grysi hy bos gwrys rag ughelvamm po ugheldas (hwath byw?) an teylu. Mes ny allav bos sur. Hag, yn sur, yth esa meur a stagellow kostek erell – y’ga mysk, an re gwrys gans arghans hag owr (po, yn lyha, platyes gans arghans hag owr) - mes nyns o hemma an moyha marthek tra dhe’m breus vy: an dra ma o an dowr ow resek y’n gleudhgell! Heb mar, nyns esa dowr toemm ow resek ynni – na dheun ha bos gokki yn tien – mes, ena, yn unn gornell dewal, y sevi tapp (hag yn-danno sygerva byghan rag kachya fennans). Prag? Esa sygh nosweyth dhe eseli marow an teylu – hag yndella esa edhomm dhedha ganowas dowr? My a wovynnas Davydh – nyns o ev gweres vyth. (Herwydh usadow.) My a ombrederis pols yn y gever – wosa oll, nyns esa travyth porres dhe wul. Ena, y teuth dhymm gorthyp apert. Yth esa dewdhegow a lestri-vleujyow a- berth y’n gleudhgell hag ynna, dre vras, bleujennow gwedhrys. Piw a vynnsa doen dowr yn fenowgh rag lenwel oll an lestri ma? Denvyth. Gwella a via dhe dhri an dowr a-bervedh dre bib. Poran konnyk – yn fordh nebes skoellyek. Byttegyns, gans henna, pur dhe-les o dhe’n dus vyw – po dhe’n zombis hogen – a erviras triga ena!