Tagalog Texts with Grammatical Analysis. Leonard Bloomfield

Tagalog Texts with Grammatical Analysis - Leonard Bloomfield


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away there were wounds in his face and the blood was flowing in a stream. The physician left him without a word. He sought out the brother of the wounded man and told him not to heed his brother’s wounds, for tomorrow they would go away and be transferred to the sorcerer, for it was the latter whom he had reached in the body of his brother. On the next day the doctor went to the man whom he had cured with the knife and was much pleased when he found him well and without the marks of wounds in his face. A few days later they heard that a sorcerer in the neighboring town was in a serious condition, owing to the unceasing flow of blood from some wounds in his face. 10Máy-roon dìn namà ŋ maŋkukúlam na maligsì at hindí na paaábot sa maŋgagamòt. Aŋ maŋgagamòt namàn ay kinàkayiláŋa ŋ bihásaʾ at maligsì. Aŋ káhit síno y maàári ŋ gumamòt sa isà ŋ nàkùkúlam, yámaŋ walá namà ŋ ibà ŋ paŋgamòt kuŋ hindìʾ aŋ pagpapahìrap sa katawàn naŋ nàkùkúlam. 15Dátapuwat malakì aŋ paŋánib, sapagkàt, kuŋ hindí maligsì, dahilàn sa kawalàn naŋ sánay, aŋ gumágamòt, maàári ŋ makawalàʾ aŋ maŋkukúlam. Kuŋ magkágayo y aŋ nàkùkúlam mìsmo aŋ maghìhírap dahilàn sa parúsa. Mínsan ay máy nàbalíta ŋ naŋyári na gáya nitò ŋ sumúsunòd. There are also, however, some sorcerers who are quick and have not been caught by physicians. The physician, too, must be skilful and quick. Anyone at all can cure a person who has been bewitched, since there is no other method of cure than that of inflicting pain on the body of the bewitched person. The danger, however, is great, since, if the one who is attempting the cure is not quick, owing to lack of practice, the sorcerer will be able to get away. In this event it is the bewitched person himself who will suffer from the punishment. It is related that there once happened something like this which follows. 20Aŋ isà sa dalawà ŋ magkapatìd na laláki ay kinúlam naŋ kanya ŋ karibàl sa paglígaw. Walà ŋ màtáwag na médiko-ŋ-maŋkukúlam. Sa malakì ŋ áwà sa kanyà naŋ kanya ŋ kúya ay tinalagà nitò ŋ gamutìn sya káhit na walá sya ŋ pagkasánay. Hindí ŋá sya sanày, dátapwat madalàs nya ŋ nàpakiŋgàn sa 25maŋa maŋgagamòt aŋ paraàn naŋ paggamòt. Isa ŋ hápon, naŋ inakálà nya ŋ nása loòb na namàn naŋ katawàn naŋ kanyà ŋ kapatìd aŋ maŋkukúlam, ay sinuŋgabàn nya agàd aŋ isa ŋ gúlok at pagkálapit nyà sa kanya ŋ kapatìd ay tinagá nya itò naŋ walà ŋ tuòs. Kinàbukásan sa lugàr naŋ màkíta nya ŋ magalìŋ at wala 30ŋ súgat aŋ kanyà ŋ kapatìd itò y baŋkày na lámaŋ. Aŋ maŋkukúlam ay nakawalàʾ. One of two brothers was bewitched by his rival in courtship. There was no witch-doctor within call. In his great pity for him, the older brother decided to cure him, even though he had had no practice. He was not practised, to be sure, but he had often heard from physicians the manner of cure. One evening, when he thought that the sorcerer was inside his brother’s body, he quickly seized a bolo, and, stepping up to his brother, cut him without care. On the next day, instead of his finding his brother well and unwounded, the latter was a corpse. The sorcerer had got away.
12. Aŋ laro ŋ sípaʾ sa Filipínas.Table of Contents 12. The game of football in the Philippines.Table of Contents
Aŋ laro ŋ sípà sa Estádos-Unídos at sa Filipínas ay lubhà ŋ malakì aŋ pagkakáibà. Sa lugàr naŋ dalawà ŋ paŋkàt na nagtàtálo 35aŋ nagsìsipaglaròʾ na gáya naŋ fùtbol, sa sípà ay isà ŋ paŋkàt lámaŋ aŋ naglálaròʾ. Sa sípà aŋ haŋàd naŋ nagsìsipaglarò ay hindí aŋ talúnin aŋ isa ŋ kaáway, dátapuwat aŋ huwàg bayáa ŋ lumagpàk sa lúpà aŋ bóla o sípaʾ. Aŋ bóla ŋ gámit ay malakì ŋ malaki rìn aŋ kaibhàn. Itò y 40nayàyárì naŋ yantòk na tinilàd at nilála ŋ pabilòg. Walà ŋ lamàn aŋ loòb, at aŋ maŋa matà naŋ sulihiyà ay malalakè. Dáhil díto ay magaàn aŋ sípaʾ, hindí gáya naŋ bòla ŋ gámit sa bèsbol. The games of football in the United States and in the Philippines are very different. Instead of the players belonging to two contending sides, as in American football, in “sipa” the players form but one party. In sipa the aim of the players is not to defeat an opponent, but to prevent the ball or sipa from falling to the ground. The ball used is also very different. It is made of split rattan woven into the shape of a sphere. The inside is hollow and the eyes of the weave are large. Therefore the sipa, unlike the ball used in baseball, is light.
Mulá sa dalawà haŋgàŋ sa dalawà ŋ pùʾ aŋ bílaŋ naŋ nagsìsipaglaròʾ. Kuŋ silà ay marámi aŋ áyos ay pabilòg. Úpaŋ umpisahàn 5aŋ paglalaròʾ isà sa maŋa kasále ay ihiníhitsà aŋ sípa na paitaàs at patúŋo sa isà sa maŋa nagsìsipaglaròʾ, karanyúwa y sa isà ŋ katapàt nyà. Aŋ táo ŋ hinitsahàn naŋ sípaʾ ay ipinabábalik itò sa naghágis sa kanyà, hindí naŋ kanya ŋ kamày, dátapwat naŋ kanya ŋ paà. The number of players is from two to twenty. When they are many, they stand in a circle. To begin the game, one of the party throws the sipa ball up into the air and toward one of the players, usually toward one opposite him. The one to whom the ball is tossed returns it to the one who threw it to him, not with his hand, but with his foot.
10Kuŋ aŋ maŋa nagsìsipaglarò ay marurúnoŋ, napapúpunta nilà aŋ pelóta sa káhit na síno sa maŋa kasále, kayà t báwat isà sa kanilà ay nakaabàŋ at naghíhintay naŋ pagdatìŋ naŋ sípaʾ. Aŋ báwat isà ay nagìíŋat na hwàg bayáa ŋ lumagpàk sa lúpa aŋ pelóta. Kadalasàn aŋ maŋa nagsísipaglarò ay nagpàpakíta naŋ 15sarì-sári ŋ áyus naŋ pagsípaʾ. Aŋ maŋa magandà ŋ pagbabaluktòt naŋ paà sa harapàn o likuràn, aŋ maligsì at magaà ŋ lundàg, aŋ banáyad at magaà ŋ pagsípà sa pelóta, at aŋ pagpapadalà naŋ sípà sa káhit na alì ŋ bandà ay maŋa bágay na nagpàpagandà sa laro ŋ sípaʾ. Hindi rìn bihíra na aŋ balíkat, aŋ síko, aŋ túhod, o 20aŋ kamày ay sya ŋ ginàgámit sa pagpapabalìk naŋ pelóta. When the players are skilful, they direct the ball to each one of the party, so that each one of them is alert and ready for the coming of the ball. Each one is careful not to let the ball fall to the ground. Often the players display various manners of sending the ball. The graceful bendings of the legs forward and backward, the quick and light leaps, the gentle and light kicking of the ball, and the sending of the ball in every possible direction, are features which give beauty to the game of sipa. Sometimes the shoulder, the elbow, the knee, or the hand is used in returning the ball.
Papáno aŋ pagkakatalò sa larò ŋ itò? Itò y maàári lámaŋ sa pagpapàtagálan naŋ hindí paglagpàk naŋ sípà sa lúpaʾ. How is there any contest in this game? This can consist only in the test of endurance in keeping the ball from falling to the ground.
Kuŋ halimbáwa y íbig makipaglában naŋ isa ŋ paŋkàt naŋ maŋa màninípa o sipéros sa ybà ŋ paŋkàt, aŋ úna y maŋhàhámon 25sa alin mà ŋ paŋkàt na kanila ŋ màpíleʾ. Kuŋ itò y taŋgapìn, aŋ áraw, óras, at lugàr naŋ paglalarò ay agad nà ŋ nàbàbalíta sa maŋa pàhayagàn. When, for instance, one team of football-players or siperos wants to contend with another team, the former challenges whatever team it has picked out. If the challenge is accepted, the day, hour, and place of the game are at once announced in the newspapers.
Sa óras naŋ paglalaròʾ ay hindí íilan lámaŋ na líbo ŋ táo aŋ nagsísipanoòd. Aŋ maŋhahámun karanyúwa y umùúpa naŋ 30isa ŋ bànda-ŋ-músika at tinùtugtugàn aŋ báwat paŋkàt sa kanilà ŋ paglalaròʾ. Karanyúwa y dalawà ŋ bànda aŋ músika, sapagkàt, kuŋ aŋ hinámon ay may kauntì ŋ gílas, ay íbig dìn namàn nilà ŋ ipakíta, at dáhil díto y nagdádala silà naŋ saríle nilà ŋ bànda naŋ músika. At the time of the game thousands of people look on. The challenging party
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