⇦ YN CARVAL NOA ER STAID Niauhickyr yn Peccagh as MYR GEDDYN GERJAGH DA’N PECCAGH ARRYSAGH

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Manx English
YN THE
CARVAL, NEW CARVAL,
NOA ER STAID ON THE Insecure
Niauhickyr yn Peccagh as STATE of the Sinner and
MYR GEDDYN GERJAGH DA’N ALSO CONSOLATION FOR THE
PECCAGH ARRYSAGH REPENTFUL SINNER
Prentit ayns y Vlein 1783. Printed in the Year 1783.
CARVAL RAUEAGH. A WARNING CARVAL.
1. MYR va mee smooinaghtyn dy dowin er jee, 1. As I was thinking deeply about god,
Honnick mee dy row peccah feer eajee, I saw that sin was truly loathsome, [1]
[1] Honnick mee dy row peccah feer eajee] Mona’s Herald 10.02.1889 gives
[Honnick mee dy row peccah feer eajee].
Ta shin nish faagit sy vagher foshlit feayn, We are now left in the wide open field,
O less my chargjn cren staid treie ta sin ayn. Alas,[2] my friends, what a miserable state we are in.
[2] O less] Mona’s Herald 10.02.1889 gives
[Aless!].
2. O cre cha arloo ta shin my vraaraghyn, 2. O how ready are we my brothers,
My ta shin fagit gys y chooney treie ain hene; If we are left to our own miserable help;
Dy roih ersooyl lesh peccah as gys baase, To run away towards sin and to death,
Goll lest y thooilley as tregaile jee ny grayse. Going with the flood[3] and adandoning the god of grace.
[3] lest y thooilley] — 
[lest] here is evidently a typo for
[lesh] — as in Mona’s Herald 10.02.1899 and Moore, 1891. The word
[lesh] can mean ‘towards’, but in the context of being driven by floods, tides, winds, currents, etc. it means ‘with’, or ‘by’.
[Thooilley] is translated as ‘throng’ in Moore 1891.
3. Corle verryms diu ooilley shouish ta aig, 3. A (piece of) advice I will give to all of you who are young,
Ta agynagh dy chummall mie nyn staid Who are willing to keep good your state,
Gleck shu noi’n eill noi peccah as fardaill, (Who) Wrestle against the flesh, against sin and folly,[4]
[4] Moore 1891 gives
[fendail] instead of
[fardail] and in this line, and vice-versa in the following line.
S. my nee shu tuittym eeie shu gys nyn fendaile. And[5] if you fall, call out to your defence.[6]
[5] S.] here taken to be a contraction of
[As]. Missing from Mona’s Herald 10.02.1899.
[6] eeie shu gys nyn fendaile] ‘call unto your defence’.
[fendeilys] is used elsewhere in the corpus for ‘defence’. Moore 1891 gives
[eie shiu gys nyn fardail] (with ‘fardaill’ clearly an error for
[fendei]) and give the tranlation ‘to your Protector fly’.
4. She Creest nyn Jarn chionnee shin veih tortmou, 4. It is Christ our Lord who redeemed us from destruction,
Chea jee veih peccah myr veih eaddyn ardniau, Flee from sin as from the den of the snake,[7]
[7] eaddyn ardniau]
[edd yn ardnieu] ‘the den of the snake’ perhaps a reference to Isaiah 11.8. Moore 1891 gives
[eddin ardnieu] ‘a serpant’s face’.
Roih shu veih peccah myr roih-agh shu veih aile, Run from sin as you would run from fire, [8]
[8] Chea jee] ‘Flee’ and
[Roih shu] ‘Run’ the first with the imperative plural marker
[jee], the second with
[shu]
[shiu]. In Mona’s Herald 10.02.1889 this is
[Chea shiu] and
[Roie shiu].
Son tan vea shoh soilit myr smaill huittagh jeh cainle. For this life is compared unto a spark that would fall[9] from a candle.
[9] huittagh] ‘would fall’ — this word omitted from Mona’s Herald 10.02.1889 and Moore 1891.
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5. Tra ta’n vea sho cha giare my charjyn deyre 5. When this life is so short my dear friends
Te gaglagh me lesh attym as lesh craa; It frightens me with terror and with trembling;
Agh uss my charrey teg aish ayns dy pheccaghyn, But you, my friend, who is at ease in your sins,
O less O less O treie cre’n staid tow ayn. Alas, Alas, O wretch, what a state you are in!
6. Jean oo tannaghtyn foe corree vooar y chiarn, 6. Will you remain beneath the lords’s great anger?
As gimmeeagh ayns broid dy pheccaghyn, And depart[10] in the filth of your sins?
[10] gimmeeagh]
[gimmeeaght] ‘going’, ‘proceeding’, also used in the sense of ‘departing’. Here it is taken to carry the meaning of ‘passing away’ or ‘dying’, for which
[partail] ‘departing’ is the more common choice. An alternative interpretation is ‘proceeding’.
Mannagh jyndaa oo veih’n Jouyl s’y raad niauglen, Unless you turn from the Devil and his impure way,
Be’n cronney ayd ayns torchagh dy bragh beayn. Your fate will be in everlasting torture.
7. She’n Jouyl Ehene va hoshagh moir yn olk 7. It is the Devil Himself who was the source of evil[11]
[11] moir yn olk] literally ‘the mother of evil’ —
[moir] can also mean ‘source’. Mona’s Herald 10.02.1889 and Moore 1891 give
[ayr yn olk] ‘the father of all ill’ (perhaps because the meaning of ‘source’ for
[moir] was by then lost?).
Harn E Lesh anmeeyn dy horchagh ad, He drew souls towards him[12] to torture them,
[12] Harn E Lesh]
[Hayrn Eh Lesh] — here taken to mean ‘he drew towards him’. An alternative reading would be ‘he brought, drawing’. Moore 1891 gives ‘alluring’.
Spyrryd niaughlen cys tow er volley’n seyle, Unclean Spirit how you have deceived the world,
She niurin heese ta’r nirree seose dy whaile. It is Hell below that has risen up to meet you.
8. Brimstone as aile trimshey angaish as peean, Brimstone and fire, sadness, anguish and pain,
Niurin veih heese tar vooadaghey ee hene, Hell from below that has enlarged itself,
Dy heet dy whaile O Lucifer ren craa, To meet you, O Lucifer! who shook,
Ny hashoonyn agh tow hene Jeeit moie dy bra. The nations but you yourself are shut out (condemned) for ever.
9. As she in Jouyl ta miolagh sleih gys olk 9. And it is the Devil that tempts people to evil
Wheeleein as ver geill da te dy violagh ad; All those who[13] pay heed to him, he tempts them;
[13] Wheeleein as]
[Whilleen as] ‘As many as’, ‘All those who’. Mona’s Herald 02.10.1889 gives
[wheesh] ‘so much’, ‘as much’ here.
O cre cha mennick as te goll mygeayrt y mooin, O how frequently he goes around about us,
S gialdyn ryddyn-mooarey nagh vel veg jeu lesh hene. And promises great things, none of which he owns.
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10. Violee E ahab dy creck E hene son faill, 10. He tempted Ahab to sell himself for hire,
Hug er ghoall corle y heshey Jessebel; Made him take the advice of his spouse Jezebel;
O treie va E staid ayns marroo y naboo, O how miserable was his state in the killing of his neighbour,
Sharvantyn failt teg y Jouyl sy laa tayn Jiu. The Devil has hired servants unto this day.[14]
[14] sy laa tayn Jiu]
[sy laa t’ayn jiu] here taken as a variation of
[gys y laa t’ayn jiu] ‘unto this day’.
11. Te gra rish fer goll as te Jannoo shin, 11. He tells one to go and he does that,
Gr rish fer elley goll er shagheryn, Tells another to go astray,
Gra rish fer geid as te dy yannoo E, Tells[15] one to steal and he does it,
[15] Gr]
[Gra]
Yn looder cadjin as yn breagerey. The common swearer and the liar.
12. O vishtallee nagh vel traa diu Chyndaa, 12. O, drunkards, have you not time to change (your ways)?
As neesht Chraidoilee gyn jummal weesh nyn draa, And also, scorners, without wasting so much of your time,
O varderee ta tannaghtyn niaughlen, O adulterers, who remain unclean,
Nagh vel ard tra diu fagaill nyn beccaghyn. Is it not high-time for you to leave your sins?
13. Dy Chooilley naane ta tannaghtyn ayns olk, 13. Every one who remains in sin,
She’n Jouyle nyn minshtyr eish cre’n cosney tock; The Devil is their master, therefore what gain do they have?
Niurin nyn gronney as nyn Eiraght braa, Hell is their fate and their eternal Inheritance,
Dy Chooilley naane nagh Jean veih olk Chyndaa. Every one that will not turn from evil.
14 Cur jee my ner shiush ooilley shen as aig 14. Behold, all of you, young and old,
Cys ta yn seyle Er Lheeiney trooid Lesh craid; How the world has filled through with scorn;
Cha gow ad corle cha gow ad gys nyn gree, They will not take advice, will not take (it) to their hearts,
Dy vel ad kinjagh Brishey leighyn yee. So that they are constantly breaking God’s laws.
15. Coolchassad Deeiney ta’d dy kinjagh shooyl, 15. Slandering men who always walk (the pure and perfect way), [16]
[16] Coolchassad Deeiney ta’d dy kinjagh shooyl]
[Cooyl-chassid Deiney t’ad dy kinjagh shooyl] literally ‘Slandering Men who always walk’ — this references the first verse of Psalm 119 in
[Psalmyn Currit Ayns Drane Ghaelgagh] — 
[O maynrey ad ta kinjagh shooyl Ayns raaidyn jeeragh Yee] ‘How bless’d are they who always keep the pure and perfect Way!’
Uss ta Jannoo sho tan minshtyr ayd y Jouyl, You who do this, your master is the Devil,
Dy hoiggal as dy phrowal E veih’n goo; To understand, and to tempt him from the Word (of God); [17]
[17] Dy hoiggal as dy phrowal E veih’n goo] ‘For understanding and to test Him from the word (of God)’.
‘Understanding’ here refers to ‘gaining an understanding of God’s wisdom’ which the Book of Job teaches is unattainable. ‘To test’ here seems to refer to Job’s demand from God to provide proof that he hears’ (Job 31.35).
Ren sattan Job y phliant rish nyn fer croo. Satan made Job his complaint for our creator.[18]
[18] Ren sattan Job y phliant rish nyn fer croo]
[Ren Satan Job e phlaiynt rish nyn ver croo] ‘Satan made Job his complaint for our creator’.
Moore 1891 gives a different interpretation of the last two line of verse 15: ‘To know, and from the Scripture prove this plain, The Devil to Job’s maker did complain’
16. She sho ny goan Loayr nyn sauallagh Creest, 16.[19] These are the words our saviour Christ Spoke,
[19] Verse 16 is missing from the version of this carval in Mona’s Herald 10.02.1889 and Moore 1891 under the title
[MYR VA MEE SMOOINAGHTYN DY DOWIN ER JEE].
Scoan yoagh E credjue ec yn cheet echey reesht; How scarce would he find[20] faith at his return,
[20] Yoagh eh]
[yioghe eh]
[yoghe eh]
[yiogh eh] ‘he would find’, ‘he would get’.
Shoh trimshey mooar agh Lig dooin aggle ghoall, This is a great sadness, but let us take fright,[21]
[21] agh Lig dooin aggle ghoall] ‘but let us take fright’, a likely typo (judging from the meaning and the syllable count) for
[agh ny lhig dooin aggle ’ghoaill] ‘but let us not take fright’.
Tregaill nyn beccah as Yeesey hig nyn guaill. Deserting our sins and Jesus will come to meet us.
17. Curjee my-ner vel saase erbee nyn gowre, 17. Behold, is there another remedy for us?
Dy hirveeish jee ny dy ghoall rish y phooar, To serve God or to confess his power,
Sho eer yn saase dy Inshlaghey shin hene, This is the very method to humble ourselves,
Ayns Joan as Leoie er son nyn[22] beccaghyn. In Dust and Ashes for our sins.
[22] nyn] text gives
[myn]. Both Mona’s Herald 10.02.1889 and Moore 1891 give
[ny].
18. Lig dooin my charjyn Lesh Jeeanid preale gys Jee, 18. Let us, my friends, with zeal pray to God,
Er son nyn beccaghyn Broghe as eajee, For our Filthy and loathsome sins,
Dy ghoall ersooyl niaughlennit nyn greeghyn To take away the impurity of our hearts
Faggaill Jeh olk as Lhiantyn gys yn eayn. Giving up evil and adhering to the lamb.
19. O tar, jee shiuish ta loyart ny goan eu hene, 19. O come, ye, you who speak your own words,
Er laa yn chiarn as Brishey harraghyn; On the Lord’s day and break his commandments;
Vel aggle eu ta myr sho Loayrt noi Jee, Do you have fear, who speak like this against God?
Ta gra nagh vod annaane veih peccah free. Who says that no one can be free from sin?
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20. Shouish nagh Jean scuir Jeh[23] Loyart, noi nyn naboo 20. You who will not cease from Speaking, against your neighbours,
[23] Scuir Jeh] here taken to mean ‘desist from’, although the usual idiom is
[scuirr veih].
As soieagh beg Jeh ta shirveeish er croo, And despise he who serves his creator,
Nagh vel ard traa diu dy hyndaa gys mie, Is it not high-time for you to return to good,
Yn thalloo ta geaym son feanish nyn oi. The earth is calling for testimony against you.[24]
[24] Yn thalloo ta geaym son feanish nyn oi.] ‘The earth is calling for testimony against you.’ The use of Subject-Object-Verb word order in verse is well attested in, for example
[Pargeiys Caillit].
21. Cre sherree diu ta tannaghtyn niaughlen 21. What will become of you who remain unclean
Nagh vel Jannoo arloo son dy vettaile y chiarn, That are not making ready for to meet the lord,
Cre sherree diu nagh vel son mies streeu, What will become of you that do not strive for goodness,
Tra veeis E Looit nagh bee ain traa ny smoo. When it is sworn that we will not have more time.
22. Tra hed yn ard, ainle magh s’y carn ny Laue, When the archangel goes out with the horn in his Hand,
Dy haglym cooiddagh ooilley slaane sheel naue, To gather together all of humanity,
Dagh corp as annym va reeue sy teyl as vees Every body and soul that ever was and will be in the world
Ne chaglym eish kiongoyrt rish Yeesey Creest. Will gather then in the presence of Jesus Christ.
23. Chooinshenshyn eish vees er nyn joonney slaane, 23. Consciences then will be made whole,[25]
[25] er nyn jooney slaane] likely a typo for
[er nyn yannoo slane] ‘made whole’. Both Mona’s Herald 10.02.1889 and Moore 1891 agree with this interpretation.
Traa vees y chiarn cheet ayns ny Boshylyn When the lord will come in the Clouds[26]
[26] Boshalyn] here taken to be
[Bodjallyn] ‘Clouds’.
Traa nee yn thalloo s’y cheayn cur seose nyn gair When the land and the sea will give up their rights[27]
[27] nyn gair] ‘their right(s)’, ‘their portion(s)’, ‘their share’. Moore 1891 gives ‘their dead’.
Drogh yantee eish vees toshaght shilley jeeir. Evil doers then will begin to shed tears.
24. Foe crooink as creckyn eish wooishagh ad goll 24. Under hills and rocks then they would wish to go,
Dy oolagh ad hene woish Eddyn Briu’n theill, To hide themselves from the Face of Judge of the world,
Agh ayns fardaill nyn mooishal hed E mou, But in vain their wish will come to nought,
Cha Jean ny creckyn ailagh soieagh jeu. The firey rocks will not asknowledge them.
25. Dy gough shin nish my charjyn gys nyn gree, If we would now, my friends, consider,[28]
[28] Dy gough shin nish my charjyn gys nyn gree]
[dy goghe shin nish, my chaajyn, gys nyn gree].
‘If we would now, my friends, consider,’ — the phrasal verb ‘goaill gys cree’ is used well attestesd as a translation of ‘considering’ in the Manx Bible.
Dy hoiggal cre ta jerrey drogh yantee, To realise what the end of evil doers is,
Tra hed yn seyl as ooilley yn stoo tayn, When the world and all the material that is in it,
Er Lostey seose kingoyrt rish nyn sooillyn. Will be Burnt up before our eyes.
26. Yn chloan chrauee hed eish Er trogal seose, 26. The children of faith will then be raised up,
Dy reill ayns mainrys marish Yeesey Creest, To reign in bliss with Jesus Christ,
Agh ny drogh yantee hed ad ooilley rowe, But the wicked, they will all go,[29]
[29] rowe]
[roue]
Gys niurin heese ayns shen nyn draa dy cheau. To hell below, there to spend their time.
27. O Pheccee Lhigdooin chonney gys y chiarn, 27. O Sinners Let us hasten unto the lord,[30]
[30] chonney]
[chionney]
As preale son arrys tra ta’n Earish ain, And pray for repentence when we have the time, [31]
[31] tra ta’n Earish ain] here taken to mean ‘while we have the time’. As
[Earish] can also be read as
[lifetime],
[season] or
[spell of weather]; this phrase might also be translated as ‘when we still can’. Moore 1891 gives ‘while there’s time’.
Fagaill Jeh peccah ter ve shen chomrage Desist from sin that has been an old comrade,
Veih streeu as moarn veih goanlys as veih craid. From strife and pride from malice and from scorn.
28. Dy yannoo Jerrey Lesh focklyn giare dy chorle, 28. To conclude with short words of advice,
Ma charjyn chea’jee veih Raaidyn doo yn Jouyl; My friends, flee from the black Ways of the Devil;
Dy vod mad ny Laghyn ghiar tain y cheau ayns shee, So that we may spend the short days we have in peace,
As reill dy bragh ayns mainrys marish Jee. And reign forever in bliss with God.
29. Dy Jennagh shin my ’charjyn cromey sheese, 29. If we, my friends, were to bow down,
As dobbyryn son ve weeish crossey Creest. And grieve for being so much the cross of Christ,
Fagaill Jeh Peccah as Lhian-tyn gys y vie, Desist from Sin and adhere to good,
Ayns ynrycys shirveeish yn jee dy graih. In honesty, serving the god of love.
30. Tra vees mad arloo Eisht dy vettaile yn Chiarn, 30. When we will be ready Then to meet the Lord,
Dy reill ayns mainrys as ayns gerjagh veayn To reign in bless and in eternal cheer
As Marish ny hainlyn gioall cur molley da, And with the bright angels, giving him praise,
As ayns y staid vannee shen dy reill dy braa. And in that blessed state to reign forever.
Metrit liorish D. KELLY. Metered by D. Kelly.
YN JERREY. The End.