not conversant oor Kornies

not conversant

Vertalings in die woordeboek Engels - Kornies

anaswonys

voorbeelde

unfamiliar (adj.) strange; new anazwonnyz, ankoth; not conversant; not familiar diazwonn
unfamiliar (adj.) strange; new anazwonnyz, ankoth; not conversant; not familiar diazwonn

“Are you queer?” he shouted again before muttering: “Hate Jews and queers.” This was not a conversation I wanted. “The world has come to an end,” I said simply. “Where’s my bloody embuggerance? Where’s that useless secretary of mine?” he shouted. “Try looking in the toilets,” I whispered. I left, taking David, very much against his will. Now, you may ask what kind of loser would voluntarily lead a zombie into a cemetery with him? Hasn’t everyone seen ‘Night of the Living Dead’? Wasn’t that the protagonist’s first big mistake? (I.e. going to a cemetery full of zombies). Well, that may be. However, I knew that cemeteries are full of dead people, people who, being under the ground in recent times, could not possibly have been bitten by the recent crop of student zombies – and who, equally, were unlikely to have participated in any recent medical experimentation (if that had been the root cause of the plague). Furthermore, I’d seen no evidence at all that buried folk had been rising from the dead of late (spectacular though that might have been). On the contrary, every zombie that I had seen was young and male. So, by this logic, and, given that there were no living folk in cemeteries to attract the attention of any passing zombies, I figured that the cemetery was the safest place around in which to find refuge. Besides, David seemed amenable to the suggestion – in preference to the basement of Union House. Thus, it was ‘all good’. I thought one of the big family crypts would be good – very solid, very weather- proof. So, after entering via the Eastern gate, I headed with David in that direction. Sure enough, there were no signs of mayhem and destruction. No pools of coagulated blood, no dismembered, rotting corpses, nothing like that at all.
“Osta kethreydhel?” a armas arta kyns ev dhe stlevi: “ ‘gas an Yedhewon ha’n wer wow.” Nyns o hemma keskows a vynnen vy. “Gorfennys yw an bys,” yn-medhav yn sempel. “Ple’ma’m ynbuggrans euthyk? Ple’ma’n skrifennyades euver na?” ev a armas. “Assay hwithra an privedhyow,” a hwystris vy. My a asas. My a gemmeras Davydh, meur a’y anvodh. Wel, y hallsewgh govynn py par kollor a ledsa yn folonjedhek zombi yn ynkleudhva ganso ev. (A ny welas ev ‘Nos an Vyworyon Marow’? A nyns o henna kynsa kammgemmyans an chyf karakter? Henn yw leverel, mos dhe ynkleudhva leun a zombis). Martesen. Byttegyns, my a wodhya an ynkleuvaow dhe vos leun a dus marow, tus re via yn-dann an dor a-gynsow – hag, ytho, tus na allsa yn possybyl bos brethys gans trevas a-dhiwedhes an zombis-studhyer ha, dres henna, na yllens a- dhiwedhes kemmeres rann yn arbrovow medhegel (mar pia henna an achesonwreydh an pla). Kekeffrys, ny welsen vy dustuni vyth a bobel ynkleudhys esa ow trehevel dhiworth aga bedhow (kyn fia henna gwari-mir gwir). Dhe’n kontrari, oll an zombis a welis vy o yowynk ha gorow. Ytho, gans an reson ma, ha, drefenn na vos tus vyth yn fyw yn ynkleudhvaow rag tenna an zombis esa ow tremena, my a erviras an ynkleudhva dhe vos an sawwa le may hyllys kavoes harber. Dres henna, akordyes (lowr) o Davydh, dell heveli – yn prefferyans dhe selder Chi an Kesunyans. Ytho, ‘da-oll’ o. My a grysi bos da onan yntra’n kleudhegellow teyluyek – pur grev hy dhrehevyans, hi a allsa omsettya erbynn an gewer. Ytho, wosa my dhe entra der an yet a’n est, my a gerdhas gans Davydh y’n tu na. Yn hwir, nyns esa sinys vyth ow tiskwedhes po distruyans po deray. Pollow vyth a woes kowlys, korfow diskevelesys ha breyn vyth – travyth kepar ha henna. 67

William died in 1796, and because of this it is possible to say that by the beginning of the nineteenth century the language was not often to be heard on the streets. This does not mean that the language was not spoken at all, only that it became harder to find. A well-known speaker at this time was the farmer John Davey of Boswednack, who was born in 1812. John learnt Cornish from his father and according to some sources could converse on simple subjects, although it is not clear how much of the language he had. In spite of this John gets the credit for having written Odl y Cranken (the Cranken Rhyme), the last song in traditional Cornish. John died in 1891, and by this point academics had now begun to record the language and started on the road to reviving it. A Sketch of Cornish Grammar by Edwin Norris was published in 1859 by the Oxford University Press as notes to assist people in reading manuscripts in traditional Cornish.
Y merwis William yn 1796, hag awos hemma yth yw possybyl leverel nag esa'n yeth dhe's klowes war an stretys yn fenowgh erbyn dalleth an nownjekves kansvledhen. Ny styr hemma na veu'n yeth ow pos kowsys vytholl, mes yth o kalessa dhe's trovya. Unn Kernowegor aswonys a'n oos ma o'n tiek John Davey a Voswydnek a veu genys yn 1812. Y tyskas John an Kernowek a-dhyworth y das hag y hwodhya klappya yn-kever themys sempel herwydh nebes pennfentynnyow, kyn nyns yw kler yn poran pes a'n yeth esa dhodho. Byttegyns John a gemer kresys rag skrifa Rim an Grankan, an gan Gernowek hengovek mogha a-dhiwedhes. Y merwis John yn 1891, mes erbyn an poynt ma y tallathsa akademogyon kovadha'n yeth ha dalleth an hyns dhe's dasserghi. Dyllas A Sketch of Cornish Grammar gans Edwin Norris yn 1859 gans Gwask Pennskol Resoghen avel merkyansow dhe weres tus orth redya dornskrifow yn Kernowek hengovek.

The Pirates started the second half somewhat on the back foot, being under a lot of pressure from Richmond – insomuch so that they received a yellow card. However, the defence held firm and repelled every attack. Gradually, the Pirates started to create scoring chances, and Rory Parata, following a ruck in front of the Richmond posts, flicked the ball along the line to Maliq Holden, who scored in the corner. The conversion was unsuccessful due to the wind, but the score was now 13-0. With the clock on 59 minutes, a rolling maul following a line-out saw Tom Duncan break clear and score close to the posts. This time Luke Scully was successful with the conversion – 20-0. Richmond fought hard and were rewarded with a converted try – 20-7. Still Richmond were not finished and attacked strongly again but they conceded a penalty. The Pirates worked their way up field and Kiri Kiri after beating two defenders, passed the ball to Matt Bolwell, who scored under the posts, giving Harry Bazalgette an easy conversion to make the score 27-7 and a bonus point win to the Pirates.
An Vorladron a dhallathas an nessa hanter nebes war an troos delergh, yn-dann meur a wask dhiworth Richmond – yn mar veur dell wrussons y kavos carten velyn. Byttegyns, an defens a omsynsas cref ha fetha pub omsettyans. Tamm ha tamm, an Vorladron a dhallathas creatya chonsow dhe scorya, ha Rory Parata, yn un sewya tervans a-dherag an peulyow Richmond, a flyckyas an bel a-hes an linen dhe Maliq Holden, neb a scoryas y’n gornel. Nyns o an treylyans sewen der an gwyns crev mes an scor o lebmyn 13-0. Gans an clock orth 59 mynysen, omdowl rolyans yn unn sewya linen dewlel a welas Tom Duncan omderry cler ha scorya ogas dhe’n peulyow. An dro ma Luke Scully ow sewen gans an treylyans – 20-0. Richmond a vatalyas yn cref hag a veu pewashes gans assay treylyes – 20-7. Whath na veu Richmond gorfennys hag omsettya yn crev arta, mes y a dhascoras spal. An Vorladron a oberas aga forth a-hys an park ha Kiri Kiri woja fetha dhew dhefendyer, a dhelivras an bel the Matt Bolwell, neb a scoryas yn-dann an peulyow, yn unn ry Harry Bazalgette treylyans es dhe wul an scor 27-7 ha gwayn poynt mas dhe’n Vorladron.

This is the third play of the Ordinalia triliogy, written some time in the late 14th century, probably at Glasney Priory, Penryn. This version is based on the 1859 edition by Edwin Norris, converted to Kemmyn by Keith Syed and edited by Ray Edwards. The three plays were performed to Cornish audiences in the ‘plen an gwari’ across Cornwall in their own native language, probably as a means of conversion to Christianity and a reinforcement of Christian culture and mythology. The three plays together trace Christian salvation history from Creation to Ascension, using not only biblical material, but also drawing extensively from the Apocrypha and legendary sources. The plays of the Ordinalia are some of the most important sources for the revival of the Cornish language, having been written at a time well before English was commonly used in Cornwall.
Henn yw tressa gwari an trihwedhel Ordinalia, skrifys neb termyn diwedhes y’n 14ves kansblydhen, martesen dhe Prayori Glasney, Penryn. An vershyon ma a veu selys orth an dyllans 1859 gans Edwin Norris, treylys veu dhe Gemmyn gans Keith Syed ha pennskrifys gans Ray Edwards. An tri gwari a veu diskwedhys dhe woslowysi Kernewek y’n plenow an gwari a-dreus Kernow yn aga yeth enesik aga honan, martesen avel fordh a dreylyans dhe Gristyonedh ha krevheans a wonisogeth ha henhwedhlans Kristyon. An tri gwari warbarth a lever istori selwyans Kristyon a-dhiworth Gwrians bys yn Yskynnans, dre dhevnydhya dafar biblek keffrys ha fentenyow a-dhiworth an ‘Apocrypha’ ha fentenyow henhwedhlek. Gwariow an ‘Ordinalia’ yw nebes an moyha poesek dhe dhasserghyans an yeth kernewek, drefenn i dhe vos skrifys dhe dermyn pell kyns Sowsnek dhe vos devnydhys yn kemmyn yn Kernow.

This is the second play of the Ordinalia triliogy, written some time in the late 14th century, probably at Glasney Priory, Penryn. This version is based on the 1859 edition by Edwin Norris, converted to Kemmyn by Keith Syed and edited by Ray Edwards. The three plays were performed to Cornish audiences in the ‘plen an gwari’ across Cornwall in their own native language, probably as a means of conversion to Christianity and a reinforcement of Christian culture and mythology. The three plays together trace Christian salvation history from Creation to Ascension, using not only biblical material, but also drawing extensively from the Apocrypha and legendary sources. The plays of the Ordinalia are some of the most important sources for the revival of the Cornish language, having been written at a time well before English was commonly used in Cornwall.
Henn yw nessa gwari an trihwedhel Ordinalia, skrifys neb termyn diwedhes y’n 14ves kansblydhen, martesen dhe Prayori Glasney, Penryn. An vershyon ma a veu selys orth an dyllans 1859 gans Edwin Norris, treylys veu dhe Gemmyn gans Keith Syed ha pennskrifys gans Ray Edwards. An tri gwari a veu diskwedhys dhe woslowysi Kernewek y’n plenow an gwari a-dreus Kernow yn aga yeth enesik aga honan, martesen avel fordh a dreylyans dhe Gristyonedh ha krevheans a wonisogeth ha henhwedhlans Kristyon. An tri gwari warbarth a lever istori selwyans Kristyon a-dhiworth Gwrians bys yn Yskynnans, dre dhevnydhya dafar biblek keffrys ha fentenyow a-dhiworth an ‘Apocrypha’ ha fentenyow henhwedhlek. Gwariow an ‘Ordinalia’ yw nebes an moyha poesek dhe dhasserghyans an yeth kernewek, drefenn i dhe vos skrifys dhe dermyn pell kyns Sowsnek dhe vos devnydhys yn kemmyn yn Kernow.

This is the first play of the Ordinalia triliogy, written some time in the late 14th century, probably at Glasney Priory, Penryn. This version is based on the 1859 edition by Edwin Norris, converted to Kemmyn by Keith Syed and edited by Ray Edwards. The three plays were performed to Cornish audiences in the ‘plen an gwari’ across Cornwall in their own native language, probably as a means of conversion to Christianity and a reinforcement of Christian culture and mythology. The three plays together trace Christian salvation history from Creation to Ascension, using not only biblical material, but also drawing extensively from the Apocrypha and legendary sources. The plays of the Ordinalia are some of the most important sources for the revival of the Cornish language, having been written at a time well before English was commonly used in Cornwall.
Henn yw kynsa gwari an trihwedhel Ordinalia, skrifys neb termyn diwedhes y’n 14ves kansblydhen, martesen dhe Prayori Glasney, Penryn. An vershyon ma a veu selys orth an dyllans 1859 gans Edwin Norris, treylys veu dhe Gemmyn gans Keith Syed ha pennskrifys gans Ray Edwards. An tri gwari a veu diskwedhys dhe woslowysi Kernewek y’n plenow an gwari a-dreus Kernow yn aga yeth enesik aga honan, martesen avel fordh a dreylyans dhe Gristyonedh ha krevheans a wonisogeth ha henhwedhlans Kristyon. An tri gwari warbarth a lever istori selwyans Kristyon a-dhiworth Gwrians bys yn Yskynnans, dre dhevnydhya dafar biblek keffrys ha fentenyow a-dhiworth an ‘Apocrypha’ ha fentenyow henhwedhlek. Gwariow an ‘Ordinalia’ yw nebes an moyha poesek dhe dhasserghyans an yeth kernewek, drefenn i dhe vos skrifys dhe dermyn pell kyns Sowsnek dhe vos devnydhys yn kemmyn yn Kernow.

Hebrews 13 Perfect in Every Good Work 1Let brotherly love continue. 2Be not forgetful to entertain strangers: for thereby some have entertained angels unawares. 3Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body. 4Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge. 5Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee. 6So that we may boldly say, The Lord is my helper, and I will not fear What man shall do unto me. 7Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation. 8Jesus Christ the same yesterday, and to day, and for ever. 9Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein. 10We have an altar, whereof they have no right to eat which serve the tabernacle. 11For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. 12Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. 13Let us go forth therefore unto him without the camp, bearing his reproach. 14For here have we no continuing city, but we seek one to come. 15By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. 16But to do good and to communicate forget not: for with such sacrifices God is well pleased. 17Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. 18Pray for us: for we trust we have a good conscience, in all things willing to live honestly. 19But I beseech you the rather to do this, that I may be restored to you the sooner. 20Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, 21make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen. 22And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words. 23Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you. 24Salute all them that have the rule over you, and all the saints. They of Italy salute you. 25Grace be with you all. Amen. Written to the Hebrews from Italy by Timothy.
AN BIBEL KERNEWEK 2020 Ebrowyon 13 Gonis Kemmeradow dhe Dhuw 1Pesyes kerensa dhe breder. 2Na ankevewgh wolkomma estrenyon, rag yndellma nebes re wolkommas eledh heb y wodhvos. 3Perthewgh kov a'n brisnoryon par dell vewgh prisonys war-barth gansa; ha'n re yw kammdhyghtys, a-ban esowgh hwi ynwedh y'n korf. 4Bedhes priosoleth synsys yn enor gans peub, ha bedhes andhefolys gweli an demmedhyans; rag Duw a vreus an re dhijast ha'n avoutroryon. 5Bedhes agas bewnans rydh a gerensa arghans, ha bedhewgh kontentys gans an pyth a'gas beus; rag ev re leveris, ‘Nevra ny wrav dha fyllel na dha forsakya.’ 6Ytho, ni a lever yn kolonnek, ‘An Arloedh yw ow gwereser, ny'm bydh own; pandr'a yll den gul dhymm?’ 7Perthewgh kov a'gas hembrenkysi, an re a gewsis ger an Arloedh dhywgh; prederewgh a siwyans aga bewedh ha gul war-lergh aga fydh. 8Yesu Krist yw an keth de ha hedhyw ha bys vykken. 9Na vedhewgh kemmerys a-denewen gans divers dhyskasow ankoth; rag da yw may fo krevhes an golonn dre ras, yn le dre boesow na veu dhe les dhe'n re a wra devnydh anedha. 10Ni a'gan beus alter ma na's teves an re a serv an tabernakel an gwir dhe dhybri anodho. 11Rag korfow an enyvales na, ha'ga goes kyrghys a-ji dhe'n sentri gans an arghoferyas yn sakrifis rag peghosow, yw leskys yn-mes a'n kamp. 12Yndellma, Yesu a wodhevis yn-mes a'n yet rag sanshe tus der y woes. 13Ytho deun yn-rag dhodho yn-mes a'n kamp ha doen y vismer ev ganso. 14Rag omma ny'gan beus sita a dhur, mes y hwilyn an sita dhe dhos. 15Dredho ytho, offrynnyn heb lett sakrifis a wordhyans dhe Dhuw, henn yw frut diwweus a wormel y hanow. 16Na ankevewgh gul oberow mas na kevrenna an pyth eus genowgh; sakrifisow a'n par ma yw plegadow dhe Dhuw. 17Bedhewgh gostydh dh'agas hembrenkysi hag uvel dhedha; rag ymons i ow koelyas a-barth agas enev, avel tus a goedh ri reknans; gesewgh i dhe wul hemma yn lowen, heb kyni yn tristans, rag ny via henna dh'agas les. 18Pysewgh a'gan govis ni, rag sur on ni bos kowses da dhyn, ow mynnes omdhegi yn enor yn pup-tra. 19My a'gas pys a wul hemma yn tiwysyk may fiv daskorrys dhywgh dhe skonna. Bennath ha Charj Diwettha 20Lemmyn, an Duw a gres neb a dhros arta dhiworth an re varow agan Arloedh Yesu Krist, bugel meur an deves, dre woes an kevambos a dhur bys vykken, 21re'gas provio gans pub tra vas may hwryllowgh y vodh, ow kul ynnon an pyth yw plegadow yn y wolok dre Yesu Krist; dhe neb bedhes gordhyans bys vykken ha bynnari. Amen. 22Ha my a'gas pys, breder, a wul vri a'm ger a geskians, rag my dhe skrifa war verr lavarow. 23Godhvydhewgh bos livrys agan broder Timothi, gans neb my a'gas gwel, mar teu yn skon. 24Salusewgh agas hembrenkysi ha'n syns oll. An re a Itali a'gas salus. 25Bedhes gras genowgh hwi oll. Amen.

“You haven’t been reading the papers, my friend,” I replied. Our own troops had not long returned from the war and been demobbed. The morale of those remaining had been destroyed, firstly by what had happened to them (and what they had witnessed) in that war and, secondly, by the reception they had received upon their return home. To our great shame, our soldiers were reviled in the street and ignored by those in the government which had sent them (often as 19 year-old conscripts whose ‘number’ had come up in a public ballot.) Many were even spat upon when they returned. They had not asked to go to that war and, in most cases, had only served their country in the way that their revered fathers and grandfathers had done before them. The injustice that they suffered would not be addressed until many years later – and, even then, inadequately and too late for the many who had died (often by their own hand) in the meantime. Of importance to the zombie apocalypse that was now occurring, the Australian Army was, just then, not in prime shape to meet the challenge that unexpectedly confronted the nation. But, as it turned out, they were not so far away even then. After a time, Paul and I realised we could do no more than speculate as to what may have been happening outside Melbourne. So, the conversation turned to more immediate matters. “The folks back at the Baillieu are starving, you know,” I said. “Really starving. They’ve had nothing substantial to eat since this all began – just a few snacks from the vending machines.” “And they are not likely to get re-supplied any time soon, I’d guess,” said Paul. “But why are you concerned? They kicked you out, didn’t they?” “David and I were a package deal: kick him out and you kick me out,” I said. “And they had to kick him out, didn’t they? I hold no grudges. They are still good kids.” No argument from Paul. I continued:
“Yn apert, ny wredh redya an nowodhow-paperyow, ow sos,” a worthybis. Y tehwelsa agan soudoryon dhiworth an vresel nans o berrdermyn – hag y fiens, rann vrassa anedha, digommyttyes dhiworth an lu. Spyrys an re na re remaynsa re via distruys – yn kynsa le, gans pyth re hwarsa dhedha (ha gans pyth a welsens i) dres an vresel na hag, yn nessa le, gans ‘dynnargh’ a dhegemmersens hag i dehwelys yn tre. Meur agan meth, agan soudoryon re via milliges y’n stret ha skonya aswonn dhedha gans an governans re aga danvonnsa (menowgh pan nag ens saw nawnsek bloedh - ha pan dhothya aga niver yn ‘gwari-dall’ poblek.) Yth esa meur re via trewys warnedha pan dhehwelsens. Ny wovynnsens bos danvennys dhe’n vresel ma ha, dres vras, i re servysa aga bro yn fordh kepar dell servysa kyns aga thasow ha’ga thasow-gwynn, meur aga reowta. Ny veu konsydrys yn ewn, an gammhynseth ma re wodhevsens, bys meur a vlydhynnyow a-wosa – hag, ena, nyns o da lowr na skon lowr rag an re a vawrsa (menowgh gans aga dorn aga honan) y’n termyn re dremensa. A-dro dhe’n gordhroglamm esa ow hwarvos y’n tor’ na, nyns o an Lu Ostralek y’n gwella furv rag metya an chalenj re savsa erbynn an genedhel heb gwarnyans. Mes, dell happyas, nyns esa an lu pellder dhiworthyn. Wosa pols, y hwodhyen, Powl ha my, na yllyn ni gul travyth a-der aventurya agan tybyansow a-dro dhe’n hwarvosow yn-mes Melbourne. Ytho, y treylyas an keskows troha’n materow a res. “Yma’n dus y’n Baillieu ow famya, dell wodhesta,” yn-medhav. “Yn hwir, ow famya. Nyns eus dhedha boes vyth a-dhia dalleth an gordhroglamm – a-der nebes kroustyow dhiworth an jynnow-gwerther.” “Ha, dres henna, nyns yw gwirhaval aga bos dasdhabarys yn skon,” yn-medh Powl. “Byttegyns, prag yw henna a vern dhis? I a’th tewlis yn-mes alena, a ny dowlsons?” “Bargen kompassus o Davydh ha my: mara y’n dowlsens yn-mes, y’m towllens yn-mes keffrys,” yn-medhav. “Ha res o dhedha y dewlel yn-mes, a nyns o? Nyns eus drogvrys dhymm. Fleghes da ons hwath.” Dadhel vyth dhiworth Powl. My a besyas:

The Aussie looked as if he’s just stepped off a cattle-station: tall (6’4” or so), rangy and raw-boned. Incongruously, he sported a closely cropped moustache (almost Hitlerian, but not quite). The stare in his eyes also suggested he was the sort of bloke who’d rather have a fight than a feed. “Well, that’s where you’d be wrong, brother,” replied Gately. Gately, on the other hand, looked as if he’d not be out of place as an extra on a Hollywood set. He was big, muscular – and very determined. (And, perhaps, he didn’t much like the talk of ‘lynching’.) The Aussie soldier put down his glass of beer – a serious move in any situation – and challenged Gately: “Oh, yeah? And how’s that?” “There’s a guy, a guy they captured with the zombies while you were away. He’s at the camp now – recovering in the infirmary.” “So?” replied the rangy Aussie, lifting his glass to his lips once more. “Don’t you get it?” replied Gately. “He was living with the zombies. He says he was with them for the entire first two weeks after the outbreak in Melbourne.” The Aussie took in the significance of this – and placed his glass down once again. “And they didn’t eat him?” “No, sir!” asserted Private First Class Gately. “And he’s not a zombie himself?” “Nope. We all saw him,” said Gately. “The guy was as alive as you or me. They had him in a cage, on-stage, at one of the Captain’s lectures – you know, that Doctor Captain.” “Bullshit!” replied the Aussie dismissively. “How can a guy live with the zombies for two weeks – and not get eaten or turn into a zombie himself? That’s just plain bullshit. How can that be?” (Bullshit was something, apparently, that the tall Aussie was fully conversant with.)
Yth heveli an Ostralian dhe dos a-dhiwedhes dhiworth ammethva-jatel: hir (ogas dhe 6’4”), eseliek ha nerthek y eskern. Yn koynt, yth esa dhodho minvlew berr (nebes haval dhe huni Hytler). Tremmynn settyes yn y dhewlagas a leveris y vos eghenn a was mayth o gwell ganso dhe vatalyas ages dhe dhybri. “Wel, henn yw le mayth ythys kamm, ‘Broder,” a worthybis Porther. Yn fordh arall, ny via Porther yn mes y le a-berth yn settyans Hollywood. Bras o, meur y geher, hag unnverrhes yn y borpos. (Ha, martesen, ny vynna meur keskows a-dro dhe ‘lynchyans’.) An souder Ostralek a worras y wedrenn korev war an voes – gwayans sevur yn studhyow oll – ha gul challenj dhe Borther: “Yn hwir? Fatla yw henna?” “Yma polat, polat re via kachyes gans an zombis pan esewgh a-ves. Yma ev y’n selva lemmyn, owth omyaghhe y’n vedhegva.” “Hag ytho?” a worthybis an Ostralian eseliek hag ev drehevys y wedrenn dh’y dhiwweus unnweyth arta. “A ny gonvedhydh?” a worthybis Porther. “Yth esa ow triga gans an zombis. Ev a lever y vos gansa dres oll an kynsa diw seythun wosa an tardhans yn Melbourne.” “Ha ny wrussons y dhybri?” “Na wrussons, a Syrr!” a dheklaryas Souder keth, Kynsa Gradh, Porther. “Ha ny eth ha bos zombi y honan?” “Na. Ni re’n gwelas, ahanan ni oll,” yn-medh Porther. “Byw yw an polat – kepar ha ty po my. Y feu gorrys war soler y’n wariva, yn kowell, dres unn arethow an Kapten – henn yw leverel an Kapten-vedhek.” “Ass yw honna kraghell kawgh!” a worthybis an Ostralian, meur y dhiskryjyans. “Fatell yll polat triga gans an zombis dres diw seythun heb y vos dybrys po heb y dhos ha bos zombi y honan? Honn yw yn sempel kraghell kawgh. Fatell yll henna bos gwir?” (Yn apert, kawgh o neppyth aswonnys yn ta dhe’n Ostralian hir.)