January 27, 2015
On sale today: Greg Van Eekhout’s Pacific Fire, the sequel to California Bones
Posted by Patrick at 08:50 AM * 6 comments

pacificfire.jpg On sale today in hardcover and e-book. Excerpt here. Author website here. West Coast tour schedule here.

(Making Light post about the previous book, California Bones, here.)

My flap copy:

I’m Sam. I’m just this guy.

Okay, yeah, I’m a golem created from the substance of his own magic by the late Hierarch of Southern California. With a lot of practice, I might be able to wield magic myself. I kind of doubt it, though. Not like Daniel Blackland can.

Daniel’s the reason the Hierarch’s gone and I’m still alive. He’s also the reason I’ve lived my entire life on the run. Ten years of never going anywhere near Los Angeles. Daniel’s determined to protect me. To teach me.

But always hiding, always traveling gets old. I’ve got nobody but Daniel. I’ll never do anything normal. Like attend school. Or date a girl.

Things are happening back in LA. Very bad people are building a Pacific firedrake, a kind of ultimate weapon of magical destruction. Daniel thought only he could stop them, but now he’s hurt. I managed to get us to the place run by the Emmas. (Yeah. Lots of women. All named Emma. It’s a long story.) They seem to be healing him, but he isn’t going anyplace soon.

Do I even have a reason for existing, if it isn’t to prevent this firedrake from happening? I’m good at escaping from things. Now I’ve escaped from Daniel and the Emmas, and I’m on my way to LA.

This may be the worst idea I ever had.

Some reviews and quotes:

“Half crime caper, half heroic quest, Greg van Eekhout’s Pacific Fire pulls the reader into an inventive, compelling, fully-textured urban fantasy world, mixing SoCal culture with magic so ingenious and convincing you can practically smell it, and feel it crunch between your teeth. A real treasure, not to be missed.”
—Kurt Busiek, author of Astro City

“Tense action and great worldbuilding.”
Library Journal

“Van Eekhout switches his POV from Daniel to Sam in a generational kind of move, and the tactic pays off. Instead of simply recapitulating the same sensibility and attitudes, the author delivers a fresh perspective on both the actors in the game and the social structures that support them. […] Van Eekhout’s scrupulously crafted language continues to flaunt that Zelazny-esque balance of demotic and poetic. I am also reminded of Steve Gould’s voice in the Jumper books. […Pacific Fire] comes to a highly satisfactory and resonant conclusion, while still keeping its face turned toward an open horizon of further adventures.”
Paul Di Filippo, Locus Online

“L.A. noir as dark as La Brea tar meets magic drawn from ancient bones.”
—Steven Gould on California Bones

“It’s got subterranean halls with pillars of bones, a magic sword, magical duels and some of the coolest bone magic ever, but that’s all interwoven with the taste of an LA burrito, the concrete waterways of Los Angeles, and the neon glow of the Ferris wheel on the Santa Monica Pier. Van Eekhout has written a 21st century alchemy.”
—Maureen F. McHugh on California Bones

January 24, 2015
Open thread 203
Posted by Abi Sutherland at 03:03 PM * 192 comments

So every now and then someone asks me for a link to something nice, or expresses so much stress in their life that I want to send them one. Usually, what I do is to Google “baby $animal” (where $animal varies depending on my mood), switch to image search, copy the link and clean up all the referrer crap, and send it on. It almost never fails to improve things.

But at the moment, my go-to link is not an image search; it’s a video of someone scratching capybaras until they bliss out. “Scratch me like one of your capybaras,” I found myself murmuring once. Don’t judge me.

What are your go-to links for the bad times?

January 23, 2015
“Why I Am Not a Maker”
Posted by Patrick at 10:02 AM * 100 comments

Deb Chachra, engineer, teacher, sometime Making Light commenter, on what’s wrong with the notion of “maker culture”, and why she doesn’t identify as part of it.

The cultural primacy of making, especially in tech culture—that it is intrinsically superior to not-making, to repair, analysis, and especially caregiving—is informed by the gendered history of who made things, and in particular, who made things that were shared with the world, not merely for hearth and home.

Making is not a rebel movement, scrappy individuals going up against the system. While the shift might be from the corporate to the individual (supported, mind, by a different set of companies selling a different set of things), it mostly re-inscribes familiar values, in slightly different form: that artifacts are important, and people are not. […]

[C]oders get high salary, prestige, and stock options. The people who do community management—on which the success of many tech companies is based—get none of those. It’s unsurprising that coding has been folded into “making.” […] Code is “making” because we’ve figured out how to package it up into discrete units and sell it, and because it is widely perceived to be done by men.

But you can also think about coding as eliciting a specific, desired set of behaviors from computing devices. It’s the Searle’s “Chinese room” take on the deeper, richer, messier, less reproducible, immeasurably more difficult version of this that we do with people—change their cognition, abilities, and behaviors. We call the latter “education,” and it’s mostly done by underpaid, undervalued women.

When new products are made, we hear about exciting technological innovation, which are widely seen as worth paying (more) for. In contrast, policy and public discourse around caregiving—besides education, healthcare comes immediately to mind—are rarely about paying more to do better, and are instead mostly about figuring out ways to lower the cost.

Worth reading in its entirety. Deb’s email newsletter Metafoundry, from which this was reprinted, is a constant stream of similar insight, and is thoroughly recommended.
January 16, 2015
The Just City: Spoilers, Arguments, and Speculations
Posted by Abi Sutherland at 03:19 AM * 84 comments

It’s all but a tradition here on Making Light now: shortly after the launch of a Jo Walton book, we’re in need of a spoiler thread. But for this one in particular, I think we need more than that. As both Liz Bourke and Amal El-Mohtar point out, The Just City is not only a fascinating book, but a set of arguments that invite arguing back. And judging by my Twitter stream, its premise is also a rich source of speculation.

So here’s a thread where you can indulge in all of these things with people who have either read the book, or don’t mind spoilers.

January 13, 2015
On sale today: Jo Walton’s The Just City, Book One of Thessaly
Posted by Patrick at 05:20 AM * 45 comments

TheJustCity_final.jpg On sale today in hardcover and ebook in North America, on January 15 February 28 in ebook in the UK and associated markets, and in print in the UK &c. in July.

Excerpt here. Author’s post about it (with FAQ!) on her own site, here.

From the author’s essay for the Tor-Forge newsletter/blog:

“One of the odd things about explaining what The Just City is about is people’s reactions. The Just City is a fantasy novel about a group of classicists and philosophers from across all of time setting up Plato’s Republic on Atlantis, with the help of some Greek gods, ten thousand Greek-speaking ten-year-olds they bought in the slave markets of antiquity, and some construction robots from our near future. What could possibly go wrong?

“Now I get two different immediate reactions to this. The first is from people who say ‘That’s insane, and I want it now!’ The second is from people who say they know nothing about Plato or philosophy in a kind of apologetic way, as if anything that touches on these subjects in any way would require background reading and be kind of boring….What I’ve written in The Just City is a utopia. No, a dystopia. No, wait, no…no, it’s not an ambiguous heterotopia either. But it’s about a designed society, and about human nature, and consent, and questioning. It’s about two women (and one god) growing up.”

Some reviews

“A remarkable novel of ideas…Superb. In the end, the novel does more than justice to the idea of the Just City.”
Booklist (starred review)

“As skilled in execution as it is fascinating in premise, The Just City doesn’t require a degree in classics…Although rich with philosophical discussions, what keeps this novel from becoming too chilly or analytical are its sympathetic female characters.”
Library Journal (starred review)

“Walton shines, as she always does, in the small and hurtful and glorious business of interpersonal relationships. Some of her children are forever scarred by slavery, others are lifted from it. Some find Plato’s teachings and philosophy to be a powerful force for happiness and satisfaction, others fare less well. The others around them—including, eventually, both Socrates and Apollo (who has incarnated himself as a mortal child)—reflect back their philosophical and human development, and show us the incredible beauty and the cruelty of utopian projects….Nobody writes like Walton. The Just City manages to both sympathize with social engineering at the same time as it demolishes paternalistic solutions to human problems. In so doing, this book about philosophy, history, gender and freedom also manages to be a spectacular coming-of-age tale that encompasses everything from courtroom dramas to sexual intrigue.”
—Cory Doctorow, Boing Boing

“A brilliant and haunting meditation on utopia, power, and consent—with deeply engaging characters and consummately clever worldbuilding. Jo Walton has given us another winner.”
—Susan Palwick

The Just City will be followed by Book Two of Thessaly, The Philosopher Kings, slated for June 2015, and Book Three, Necessity, currently being written, tentatively scheduled for mid-2016. Follow Jo Walton’s blog for updates.

January 08, 2015
Editorial work, 2014
Posted by Patrick at 07:38 PM * 9 comments

Or perhaps I should say, my editorial work that appeared in 2014. We’re always working on several years at once. What day is today?

Original hardcovers
What Makes This Book So Great by Jo Walton
Like a Mighty Army by David Weber
Working God’s Mischief by Glen Cook
My Real Children by Jo Walton
Severed Souls by Terry Goodkind
California Bones by Greg Van Eekhout
The Causal Angel by Hannu Rajaniemi
Lock In by John Scalzi

First softcover editions
The Fractal Prince by Hannu Rajaniemi
The Human Division by John Scalzi
Homeland by Cory Doctorow
Gaudeamus by John Barnes
Mending the Moon by Susan Palwick
The Third Kingdom by Terry Goodkind
The Incrementalists by Steven Brust & Skyler White
Dangerous Women eds. George R. R. Martin & Gardner Dozois

Original short fiction (all published on Tor.com)
The Eighth-Grade History Class Visits the Hebrew Home for the Aging” by Harry Turtledove
The Cartography of Sudden Death” by Charlie Jane Anders
Something Going Around” by Harry Turtledove
Unlocked: An Oral History of Haden’s Syndrome” by John Scalzi
Combustion Hour” by Yoon Ha Lee
The Devil in the Details” by Debra Doyle & James D. Macdonald
Sleeper” by Jo Walton
As Good as New” by Charlie Jane Anders
Midway Relics and Dying Breeds” by Seanan McGuire
Where the Lost Things Are” by Rudy Rucker & Terry Bisson
Father Christmas: A Wonder Tale of the North” by Charles Vess

2014 also saw the softcover edition of the reprint anthology Twenty-First Century Science Fiction, edited by David G. Hartwell and Patrick Nielsen Hayden.

What Makes This Book So Great, The Incrementalists, and “Father Christmas: A Wonder Tale of the North” were co-edited with Teresa. In addition, Teresa copyedited My Real Children, and edited the original hardcover Hawk by Steven Brust. She also edited Skyler White’s story in the Incrementalists universe, “Strongest Conjuration,” which appeared on Tor.com; and another book she edited, Burning Paradise by Robert Charles Wilson, saw its first softcover edition in 2014.

January 07, 2015
Juan Cole on the Charlie Hebdo murders
Posted by Patrick at 02:48 PM * 146 comments

Specifically, on why al Qaeda targeted a bunch of satirists and cartoonists.

Hint: It had nothing to do with outraged piety.

The problem for a terrorist group like al-Qaeda is that its recruitment pool is Muslims, but most Muslims are not interested in terrorism. Most Muslims are not even interested in politics, much less political Islam. France is a country of 66 million, of which about 5 million is of Muslim heritage. But in polling, only a third, less than 2 million, say that they are interested in religion. French Muslims may be the most secular Muslim-heritage population in the world (ex-Soviet ethnic Muslims often also have low rates of belief and observance). Many Muslim immigrants in the post-war period to France came as laborers and were not literate people, and their grandchildren are rather distant from Middle Eastern fundamentalism, pursuing urban cosmopolitan culture such as rap and rai. In Paris, where Muslims tend to be better educated and more religious, the vast majority reject violence and say they are loyal to France.

Al-Qaeda wants to mentally colonize French Muslims, but faces a wall of disinterest. But if it can get non-Muslim French to be beastly to ethnic Muslims on the grounds that they are Muslims, it can start creating a common political identity around grievance against discrimination.

I never cease to be amazed at how many people, including thoughtful, intelligent friends of mine, look at political events without ever considering the possibility that some actors might be doing things for reasons other than those they declare. My guess is that we’ve all become so chary of the dreaded wrongthink of “conspiracy theory” that we no longer have the common sense to extrapolate our everyday knowledge that people lie a lot into the world of larger affairs.

Back to Cole’s theory: Of course, it’s hard to imagine where Al Qaeda (or ISIS, or Name-Your-Band-of-Heavily-Armed Assholes) would get the idea that it’s possible to drive a prominent Western country into batshit behavior that would roil the entire Islamic world for years and decades to come. What an imagination!

January 01, 2015
Not much rhymes with “Zamyatin”
Posted by Avram Grumer at 02:48 AM * 43 comments

Some say the world will end in Huxley,
Some say in Orwell.
From what I’ve seen of those with bucks, the
Odds do seem to lean towards Huxley.
Yet as I on the matter dwell,
It seems the military state
Is bent on showing that Orwell
Is just as great.
But time will tell.

December 25, 2014
Texts, 2014
Posted by Teresa at 12:00 AM * 38 comments

Luke 2:1-14, Anglo-Saxon (via):

Soþlice on þam dagum wæs geworden gebod fram þam casere Augusto, þæt eall ymbehwyrft wære tomearcod. Þeos tomearcodnes wæs æryst geworden fram þam deman Syrige Cirino. And ealle hig eodon, and syndrige ferdon on hyra ceastre. Ða ferde Iosep fram Galilea of þære ceastre Nazareth on Iudeisce ceastre Dauides, seo is genemned Beþleem, for þam þe he wæs of Dauides huse and hirede; þæt he ferde mid Marian þe him beweddod wæs, and wæs geeacnod. Soþlice wæs geworden þa hi þar wæron, hire dagas wæron gefyllede þæt heo cende. And heo cende hyre frumcennedan sunu, and hine mid cildclaþum bewand, and hine on binne alede, for þam þe hig næfdon rum on cumena huse. And hyrdas wæron on þam ylcan rice waciende, and nihtwæccan healdende ofer heora heorda. Þa stod Drihtnes engel wiþ hig, and Godes beorhtnes him ymbe scean; and hi him mycelum ege adredon. And se engel him to cwæð, Nelle ge eow adrædan; soþlice nu ic eow bodie mycelne gefean, se bið eallum folce; for þam to dæg eow ys Hælend acenned, se is Drihten Crist, on Dauides ceastre. And þis tacen eow byð: Ge gemetað an cild hræglum bewunden, and on binne aled. And þa wæs færinga geworden mid þam engle mycelnes heofenlices werydes, God heriendra and þus cweþendra, Gode sy wuldor on heahnesse, and on eorðan sybb mannum godes willan.

Luke 2:1-20, tr. John Wycliffe, 1382 (via)

And it was don in tho daies, a maundement wente out fro the emperour August, that al the world schulde be discryued. :: This firste discryuyng was maad of Cyryn, iustice of Sirie. :: And alle men wenten to make professioun, ech in to his owne citee. :: And Joseph wente vp fro Galilee, fro the citee Nazareth, in to Judee, in to a citee of Dauid, that is clepid Bethleem, for that he was of the hous and of the meyne of Dauid, :: that he schulde knouleche with Marie, his wijf, that was weddid to hym, and was greet with child. :: And it was don, while thei weren there, the daies weren fulfillid, that sche schulde bere child. :: And sche bare hir first borun sone, and wlappide hym in clothis, and leide hym in a cratche, for ther was no place to hym in no chaumbir. :: And scheepherdis weren in the same cuntre, wakynge and kepynge the watchis of the nyyt on her flok. :: And lo! the aungel of the Lord stood bisidis hem, and the cleernesse of God schinede aboute hem; and thei dredden with greet drede. :: And the aungel seide to hem, Nyle ye drede; for lo! Y preche to you a greet ioye, that schal be to al puple. :: For a sauyoure is borun to dai to you, that is Crist the Lord, in the citee of Dauid. :: And this is a tokene to you; ye schulen fynde a yong child wlappid in clothis, and leid in a cratche. :: And sudenli ther was maad with the aungel a multitude of heuenli knyythod, heriynge God, :: and seiynge, Glorie be in the hiyeste thingis to God, and in erthe pees be to men of good wille. :: And it was don, as the aungelis passiden awei fro hem in to heuene, the scheephirdis spaken togider, and seiden, Go we ouer to Bethleem, and se we this word that is maad, which the Lord hath maad, and schewide to vs. :: And thei hiyynge camen, and founden Marie and Joseph, and the yong child leid in a cratche. :: And thei seynge, knewen of the word that was seid to hem of this child. :: And alle men that herden wondriden, and of these thingis that weren seid to hem of the scheephirdis. :: But Marie kepte alle these wordis, berynge togider in hir herte. :: And the scheepherdis turneden ayen, glorifyinge and heriynge God in alle thingis that thei hadden herd and seyn, as it was seid to hem.

Luke 2:1-20, tr. William Tyndale, 1530

And it chaunced in thoose dayes: yt ther went oute a comaundment from Auguste the Emperour that all the woorlde shuld be taxed. :: And this taxynge was ye fyrst and executed when Syrenius was leftenaut in Syria. :: And every man went vnto his awne citie to be taxed. :: And Ioseph also ascended from Galile oute of a cite called Nazareth into Iurie: vnto ye cite of David which is called Bethleem because he was of the housse and linage of David :: to be taxed with Mary his spoused wyfe which was with chylde. :: And it fortuned whyll they were there her tyme was come that she shuld be delyvered. :: And she brought forth her fyrst begotten sonne and wrapped him in swadlynge cloothes and layed him in a manger because ther was no roume for them within in the ynne. :: And ther were in the same region shepherdes abydinge in the felde and watching their flocke by nyght. :: And loo: the angell of ye lorde stode harde by them and the brightnes of ye lorde shone rounde aboute them and they were soare afrayed. :: But the angell sayd vnto them: Be not afrayed. For beholde I bringe you tydinges of greate ioye yt shal come to all ye people: :: for vnto you is borne this daye in the cite of David a saveoure which is Christ ye lorde. :: And take this for a signe: ye hall fynde ye chylde swadled and layed in a mager. :: And streight waye ther was with the angell a multitude of hevenly sowdiers laudynge God and sayinge: :: Glory to God an hye and peace on the erth: and vnto men reioysynge. :: And it fortuned assone as the angels were gone awaye fro them in to heven the shepherdes sayd one to another: let vs goo eve vnto Bethleem and se this thynge that is hapened which the Lorde hath shewed vnto vs. :: And they cam with haste and founde Mary and Ioseph and the babe layde in a mager. :: And when they had sene it they publisshed a brode the sayinge which was tolde them of that chylde. :: And all that hearde it wondred at those thinges which were tolde the of the shepherdes. :: But Mary kept all thoose sayinges and pondered them in hyr hert. :: And the shepherdes retourned praysinge and laudinge God for all that they had herde and sene evyn as it was told vnto them.

Luke 2:1-20, tr. Miles Coverdale, 1535

It fortuned at the same tyme, that there wete out a comaundement fro Augustus the Emperoure, that the whole worlde shulde be taxed. And this taxynge was the first that was executed, whan Syrenius was leftenaunt in Siria. And they wente all, euery one to his owne cite to be taxed. Then Ioseph gat him vp also fro Galile, out of the cite of Nazareth, in to Iewry, to ye cite of Dauid, which is called Bethleem, (because he was of ye house and lynage of Dauid) that he might be taxed wt Mary his spoused wife, which was wt childe. And it fortuned whyle they were there, ye tyme was come, that she shulde be delyuered. And she brought forth hir first begotte sonne, & wrapped him in swadlinge clothes, and layed him in a maunger: for they had els no rowme in the ynne.

And there were in ye same region shepherdes in the felde by the foldes, and watchinge their flocke by night. And beholde, ye angell of the Lorde stode by the, and ye brightnes of the Lorde shone rounde aboute them, and they were sore afrayed. And the angell sayde vnto them: Be not afrayed. Beholde, I brynge you tydiges of greate ioye, which shall happen vnto all people: for vnto you this daye is borne ye Sauioure, eue Christ ye Lorde, in the cite of Dauid. And take this for a token: Ye shal fynde the babe swadled, and layed in a maunger. And straight waye there was by the angell a multitude of heauenly hoostes, which praysed God, and sayde: Glory be vnto God an hye, & peace vpon earth, and vnto men a good wyll.

And it fortuned wha the angels were gone from the in to heaue, the shepherdes sayde one to another: let vs go now euen vnto Bethleem, and se this thinge that is happened, which ye Lorde hath shewed vnto vs. And they came wt haist, & founde both Mary and Ioseph, & the babe layed in ye maunger. And whan they had sene it, they published abrode the sayenge, yt was tolde the of this childe. And all they that herde it, wondred at the wordes, which the shepherdes had tolde them. But Mary kepte all these sayenges, and pondred them in hir hert. And the shepherdes returned, praysinge and laudinge God, for all that they had herde and sene, euen as it was tolde them.

Luke 2:1-14, King James Version, 1611

And it came to pass in those days, that there went out a decree from Caesar Augustus that all the world should be taxed. (And this taxing was first made when Cyrenius was governor of Syria.) And all went to be taxed, every one into his own city.

And Joseph also went up from Galilee, out of the city of Nazareth, into Judea, unto the city of David, which is called Bethlehem (because he was of the house and lineage of David), to be taxed with Mary his espoused wife, she being great with child.

And so it was that while they were there, the days were accomplished that she should be delivered; and she brought forth her first-born son, and wrapped him in swaddling clothes; and laid him in a manger, because there was no room for them in the inn.

And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them, and they were sore afraid.

And the angel said unto them, Fear not; for behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day, in the city of David, a Saviour, which is Christ the Lord. And this shall be a sign unto you: That ye shall find the babe wrapped in swaddling clothes, and lying in a manger.

And suddenly there was with the angel a multitude of the heavenly host, praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men.

Luke 2:1-14 - Δοξα εν υψιστοις θεω, και επι γης ειρηνη εν ανθρωποις ευδοκιας
εγενετο δε εν ταις ημεραις εκειναις εξηλθεν δογμα παρα καισαρος αυγουστου απογραφεσθαι πασαν την οικουμενην
    αυτη απογραφη πρωτη εγενετο ηγεμονευοντος της συριας κυρηνιου
    και επορευοντο παντες απογραφεσθαι εκαστος εις την εαυτου πολιν
    ανεβη δε και ιωσηφ απο της γαλιλαιας εκ πολεως ναζαρεθ εις την ιουδαιαν εις πολιν δαυιδ ητις καλειται βηθλεεμ δια το ειναι αυτον εξ οικου και πατριας δαυιδ
    απογραψασθαι συν μαριαμ τη εμνηστευμενη αυτω ουση εγκυω
    εγενετο δε εν τω ειναι αυτους εκει επλησθησαν αι ημεραι του τεκειν αυτην
    και ετεκεν τον υιον αυτης τον πρωτοτοκον και εσπαργανωσεν αυτον και ανεκλινεν αυτον εν φατνη διοτι ουκ ην αυτοις τοπος εν τω καταλυματι
    και ποιμενες ησαν εν τη χωρα τη αυτη αγραυλουντες και φυλασσοντες φυλακας της νυκτος επι την ποιμνην αυτων
    και αγγελος κυριου επεστη αυτοις και δοξα κυριου περιελαμψεν αυτους και εφοβηθησαν φοβον μεγαν
    και ειπεν αυτοις ο αγγελος μη φοβεισθε ιδου γαρ ευαγγελιζομαι υμιν χαραν μεγαλην ητις εσται παντι τω λαω
    οτι ετεχθη υμιν σημερον σωτηρ ος εστιν χριστος κυριος εν πολει δαυιδ
    και τουτο υμιν το σημειον ευρησετε βρεφος εσπαργανωμενον και κειμενον εν φατνη
    και εξαιφνης εγενετο συν τω αγγελω πληθος στρατιας ουρανιου αινουντων τον θεον και λεγοντων
    δοξα εν υψιστοις θεω και επι γης ειρηνη εν ανθρωποις ευδοκιας

(Thank you, Nick Whyte.)

Luke 2:1-20 in Old Church Slavonic:

мѣсѧца дєкѧбр҄ја иг въ навєчєриѥ рождьства хрьстова єванћєлиѥ отъ лѹкъі глава в въ оно врѣмѧ изідє заповѣдь отъ кєсарѣ авгоста напісаті в҄сѫ вьсєлєнѫѭ | сє напісаніє пръвоє бъістъ владѫщѹ сѹрієѭ и кѵрінієѭ | и идѣахѫ вьсі напісатъ сѧ кьждо въ свои градъ | вьзідє жє иосіфь отъ галілєѧ и града назарєтьска вь июдєѭ вь градъ давъідовъ іжє наріцаєтъ сѧ віѳлєємь занє бѣашє отъ домѹ и отьчьствіѣ давъідова | напісатъ сѧ съ марієѭ обрѫчєнѫѭ ємѹ жєноѭ сѫштєѭ нєпраздъноѭ | бъістъ жє єгда бъістє тѹ исплънишѧ сѧ дєниє да родітъ | и роді съінъ свои пръвѣнєць и обитъі и и положі и въ ѣслєхъ занє нє бѣ има мѣста въ обитѣли | и пастъирі бѣахѫ въ тоиждє ст҄ранѣ бъдѧщє и стрѣгѫщє стражѫ нощьнѫѭ о стадѣ своємъ | и сє анћєлъ господьнь ста вь нихъ и слава господьнѣ осіѣ ѧ и ѹбоѣшѧ сѧ ст҄рахомъ вєлиємъ | и рєчє имъ анћєлъ нє боитє сѧ сє бо благовѣщаѭ вамъ радость вєліѭ ѣжє бѫдєт бьсѣмь людємъ | ѣко роді сѧ вамъ съпасъ іжє єстъ христъ господь въ градѣ давъідовѣ | и сє вамъ з҄намєниє обрѧстєтє младьнєць повітъ и лєжѧшть вь ѣслєхъ | и вънєзаапѫ бъістъ съ ангѣломъ м҄ножьство вои нєбєснъіих хвалѧштиихъ бога и глаголѭшть | сла въ въішніих богѹ и на зєми миръ въ чловѣцѣхъ благоволєниє | и бъістъ ѣко отідѫ оть ніхъ анћєлі на нєбо и чловѣци пастъирі рѣшѧ дрѹгь кь дрѹгѹ прѣидѣмъ ѹбо до віѳлєома и відімъ глаголь сь бъівьшіи єгожє господь съказа нам | и прѣидѫ под҄вігьшє сѧ и обрѣтѫ маріѭ и иосифа и младьнєць лєжѧшть вь ѣслєхъ | видѣвъшє жє ськазашѧ о глаголѣ глаголанѣмь о отрочѧті сємъ | и въсі слъішавъшє дівішѧ сѧ о глаголанъіихъ отъ пастъирь кь німъ | маріѣ жє вьсѧ съблюдаашє глаголъі сіи въ срьдьци своємъ | и възвратішѧ сѧ пастъірі славѧштє и хвалѧштє бога о в҄сѣхъ ѣжє слъішашѧ и відѣшѧ ѣкожє глаголано бъисть кь нимъ |

(Thank you, Xopher)

Vulgate: Luke 2:1-14

Factum est autem in diebus illis, exiit edictum a Cæsare Augusto ut describeretur universus orbis. Hæc descriptio prima facta est a præside Syriæ Cyrino: et ibant omnes ut profiterentur singuli in suam civitatem. Ascendit autem et Joseph a Galilæa de civitate Nazareth in Judæam, in civitatem David, quæ vocatur Bethlehem: eo quod esset de domo et familia David, ut profiteretur cum Maria desponsata sibi uxore prægnante. Factum est autem, cum essent ibi, impleti sunt dies ut pareret. Et peperit filium suum primogenitum, et pannis eum involvit, et reclinavit eum in præsepio: quia non erat eis locus in diversorio. Et pastores erant in regione eadem vigilantes, et custodientes vigilias noctis super gregem suum. Et ecce angelus Domini stetit juxta illos, et claritas Dei circumfulsit illos, et timuerunt timore magno. Et dixit illis angelus: Nolite timere: ecce enim evangelizo vobis gaudium magnum, quod erit omni populo: quia natus est vobis hodie Salvator, qui est Christus Dominus, in civitate David. Et hoc vobis signum: invenietis infantem pannis involutum, et positum in præsepio. Et subito facta est cum angelo multitudo militiæ cælestis laudantium Deum, et dicentium: [Gloria in altissimis Deo, et in terra pax hominibus bonæ voluntatis.]

(Thank you, Sisuile.)

Luke 2:14 in Gothic

Warth than in dagans jainans. urrann gagrefts fram kaisara Agustau gameljan allana midjungard. soh than gilstrameleins frumista warth at wisandin kindina Swriais raginondin Saurim Kwreinaiau. jah iddjedun allai ei melidai weseina. hwarjizuh in seinai baurg. urrann than jah Iosef us Galeilaia. us baurg Nazaraith in Iudaian. in baurg Daweidis sei haitada Bethlaihaim duthe ei was us garda fadreinais Daweidis. anameljan mith Mariin. sei in fragiftim was imma qeins. wisandein inkilthon. warth than miththanei. tho wesun jainar. usfullnodedun dagos du bairan izai jah gabar sunu seinana thana frumabaur. jah biwand ina jah galagida ina in uzetin. unte ni was im rumis in stada thamma.

jah hairdjos wesun in thamma samin landa, thairhwakandans jah witandans wahtwom nahts ufaro hairdai seinai. ith aggilus fraujins anaqam ins jah wulthus fraujins biskain ins, jah ohtedun agisa mikilamma. jah qath du im sa aggilus: ni ogeith, unte sai, spillo izwis faheid mikila, sei wairthith allai managein, thatei gabaurans ist izwis himma daga nasjands, saei ist Xristus frauja, in baurg Daweidis. jah thata izwis taikns: bigitid barn biwundan jah galagid in uzetin. jah anaks warth mith thamma aggilau managei harjis himinakundis hazjandane guth jah qithandane:

wulthus in hauhistjam guda
jah ana airthai gawairthi in mannam godis wiljins.

(Thank you, Lisa Spangenberg, a.k.a. the Digital Medievalist; who in turn gives credit to “Jim Marchand, medievalist extraordinaire.”) (see also)

Luke 2:1-14 in Lallans Scots

About this time the Emperor Augustus pat furth an edick ordeinin at aa the fowk i the haill warld suid be registrate. This wis whan Quirinius wis Governor o Syria, an it wis the first time at siccan a thing hed been dune. Sae aabodie gaed tae be registrate, ilkane til his ain toun, Joseph amang the lave.

He belanged til the stock an faimlie o Dauvit, an sae it was wis tae Dauvit’s Toun, Bethlehem in Judaea, at he gaed doun frae Nazareth in Galilee for tae gie in his name, takkin Mary, at wis haundfastit til him, wi him. She wis boukin gin this; an whan they war in Bethlehem, she cam til her time an brocht hame her first-born son. She swealed the bairn in a barrie an beddit him in a heck, sin there wis nae room for them intil the inn.

Nou, i that same pairt the war a wheen herds bidin thereout on the hill an keepin gaird owre their hrisel at nicht. Suddent an angel o the Lord cam an stuid afore them, an the glorie o the Lord shined about them, an they war uncolie frichtit. But the angel said tae them: Binna nane afeard, I bring ye guid news o gryte blytheness for the haill fowk—this day in Dauvit’s Town a saviour hes born til ye, Christ the Lord! This gate ye s’ken it is een as I say: ye will finnd a new-born bairn swealed in a barrie an liggin intil a heck.

Syne in a gliff an unco thrang o the airmies o hieven kythed aside the angel, glein laud tae God an liltin:

Glore tae God i the heicht o heiven, an peace on the yird tae men he delytes in!

(Thank you, Lee Sandlin.)

Luke 2:1-14 in Swedish, trans. 2000

Vid den tiden utfärdade kejsar Augustus en förordning om att hela världen skulle skattskrivas. Det var den första skattskrivningen, och den hölls när Quirinius var ståthållare i Syrien. Alla gick då för att skattskriva sig, var och en till sin stad. Och Josef, som genom sin härkomst hörde till Davids hus, begav sig från Nasaret i Galileen upp till Judeen, till Davids stad Betlehem, för att skattskriva sig tillsammans med Maria, sin trolovade, som väntade sitt barn. Medan de befann sig där var tiden inne för henne att föda, och hon födde sin son, den förstfödde. Hon lindade honom och lade honom i en krubba, eftersom det inte fanns plats för dem inne i härbärget. I samma trakt låg några herdar ute och vaktade sin hjord om natten. Då stod Herrens ängel framför dem och Herrens härlighet lyste omkring dem, och de greps av stor förfäran. Men ängeln sade till dem: “Var inte rädda. Jag bär bud till er om en stor glädje, en glädje för hela folket. I dag har en frälsare fötts åt er i Davids stad, han är Messias, Herren. Och detta är tecknet för er: ni skall finna ett nyfött barn som är lindat och ligger i en krubba.” Och plötsligt var där tillsammans med ängeln en stor himmelsk här som prisade Gud:

“Ära i höjden åt Gud
och på jorden fred åt dem han har utvalt.”

Luke 2:1-14 in Swedish, trans. 1917

Och det hände sig vid den tiden att från kejsar Augustus utgick ett påbud att hela världen skulle skattskrivas. Detta var den första skattskrivningen, och den hölls, när Kvirinius var landshövding över Syrien. Då färdades alla var och en till sin stad, för att låta skattskriva sig. Så gjorde ock Josef; och eftersom han var av Davids hus och släkt, for han från staden Nasaret i Galileen upp till Davids stad, som heter Betlehem, i Judeen, för att låta skattskriva sig jämte Maria, sin trolovade, som var havande. Medan de voro där, hände sig att tiden var inne, då hon skulle föda. Och hon födde sin förstfödde son och lindade honom och lade honom i en krubba, ty det fanns icke rum för dem i härbärget. I samma nejd voro då några herdar ute på marken och höllo vakt om natten över sin hjord. Då stod en Herrens ängel framför dem, och Herrens härlighet kringstrålade dem; och de blevo mycket förskräckta. Men ängeln sade till dem: »Varen icke förskräckta. Se, jag bådar eder en stor glädje, som skall vederfaras allt folket. Ty i dag har en Frälsare blivit född åt eder i Davids stad, och han är Messias, Herren. Och detta skall för eder vara tecknet: I skolen finna ett nyfött barn, som ligger lindat i en krubba.» I detsamma sågs där jämte ängeln en stor hop av den himmelska härskaran, och de lovade Gud och sade:

»Ära vare Gud i höjden, och frid på jorden,
bland människor till vilka han har behag!» <

Luke 2:1-14 in Swedish, trans. 1541 - Gustavus Vasa’s bible, translated from Martin Luther’s bible

Thet begaff sigh j then tijdhen, at aff Keysar Augusto vthgick itt bodh, at all werlden skulle beskattas. Och thenna beskatning war then första, och skeedde vnder then Höffdingen offuer Syrien, Kyrenio. Och the gingo alle hwar vthi sin stadh, til at läta beskatta sigh. Så foor ock Joseph vp aff Galilea, aff then stadhen Nazareth in vthi Judeska landet, til Dauidz stadh, som heter Bethlehem, Ty han war aff Dauidz hws och slecht, på thet han skulle låta beskatta sigh medh Maria sijn troloffuadha hustru, hwilken haffuandes war. Så begaff sigh medhan the woro ther, wordo daghanar fulbordadhe, at hon skulle födha. Och hon födde sin förstfödda Son, och swepte honom j lindaklädher, och ladhe honom nedher j een krubbo, Ty them war icke rwm j herberghena. Och j then samma egnden woro någhre Heerdar, the ther wakadhe och höllo wård om nattena offuer sin hiord. Och sij, Herrans Ängel stoodh när them, och Herrans klarheet kringskeen them, och the wordo stoorligha förfäradhe. Och sadhe Ängelen til them, Warer icke förfäradhe, Sij, iagh bodhar idher stoor glädhi, hwilken allo folckena widerfaras skal, Ty jdagh är idher födder Frelsaren, som är Christus Herren, j Dauidz stadh. Och thetta skal wara idher för tekn. J skole finna Barnet swept j lindaklädher, nedherlagdt j een krubbo. Och strax wardt medh Ängelen itt stoort taal aff then himmelska häärskaran, the ther loffuadhe Gudh, och sadhe, Ära ware Gudh j högden, Och på jordenne fridh, Och menniskiomen en godh wilie.

(Thank you, Mikael Johansson.)

Nederlandse Statenvertaling (1637), Lukas 2:1-20

1 En het geschiedde in diezelfde dagen, dat er een gebod uitging van den Keizer Augustus, dat de gehele wereld beschreven zou worden.
2 Deze eerste beschrijving geschiedde, als Cyrenius over Syrie stadhouder was.
3 En zij gingen allen om beschreven te worden, een iegelijk naar zijn eigen stad.
4 En Jozef ging ook op van Galilea, uit de stad Nazareth, naar Judea, tot de stad Davids, die Bethlehem genaamd wordt, (omdat hij uit het huis en geslacht van David was);
5 Om beschreven te worden met Maria, zijn ondertrouwde vrouw, welke bevrucht was.
6 En het geschiedde, als zij daar waren, dat de dagen vervuld werden, dat zij baren zoude.
7 En zij baarde haar eerstgeboren Zoon, en wond Hem in doeken, en legde Hem neder in de kribbe, omdat voor henlieden geen plaats was in de herberg.
8 En er waren herders in diezelfde landstreek, zich houdende in het veld, en hielden de nachtwacht over hun kudde.
9 En ziet, een engel des Heeren stond bij hen, en de heerlijkheid des Heeren omscheen hen, en zij vreesden met grote vreze.
10 En de engel zeide tot hen: Vreest niet, want, ziet, ik verkondig u grote blijdschap, die al den volke wezen zal;
11 Namelijk dat u heden geboren is de Zaligmaker, welke is Christus, de Heere, in de stad Davids.
12 En dit zal u het teken zijn: gij zult het Kindeken vinden in doeken gewonden, en liggende in de kribbe.
13 En van stonde aan was er met den engel een menigte des hemelsen heirlegers, prijzende God en zeggende:
14 Ere zij God in de hoogste hemelen, en vrede op aarde, in de mensen een welbehagen.
15 En het geschiedde, als de engelen van hen weggevaren waren naar de hemel, dat de herders tot elkander zeiden: Laat ons dan heengaan naar Bethlehem, en laat ons zien het woord, dat er geschied is, hetwelk de Heere ons heeft verkondigd.
16 En zij kwamen met haast, en vonden Maria en Jozef, en het Kindeken liggende in de kribbe.
17 En als zij Het gezien hadden, maakten zij alom bekend het woord, dat hun van dit Kindeken gezegd was.
18 En allen, die het hoorden, verwonderden zich over hetgeen hun gezegd werd van de herders.
19 Doch Maria bewaarde deze woorden alle te zamen, overleggende die in haar hart.
20 En de herders keerde wederom, verheerlijkende en prijzende God over alles, wat zij gehoord en gezien hadden, gelijk tot hen gesproken was.

Luke 2:1-14 in Portuguese:

1. Naqueles tempos apareceu um decreto de César Augusto, ordenando o recenseamento de toda a terra.
2. Este recenseamento foi feito antes do governo de Quirino, na Síria.
3. Todos iam alistar-se, cada um na sua cidade.
4. Também José subiu da Galiléia, da cidade de Nazaré, à Judéia, à Cidade de Davi, chamada Belém, porque era da casa e família de Davi,
5. para se alistar com a sua esposa Maria, que estava grávida.
6. Estando eles ali, completaram-se os dias dela.
7. E deu à luz seu filho primogênito, e, envolvendo-o em faixas, reclinou-o num presépio; porque não havia lugar para eles na hospedaria.
8. Havia nos arredores uns pastores, que vigiavam e guardavam seu rebanho nos campos durante as vigílias da noite.
9. Um anjo do Senhor apareceu-lhes e a glória do Senhor refulgiu ao redor deles, e tiveram grande temor.
10. O anjo disse-lhes: Não temais, eis que vos anuncio uma boa nova que será alegria para todo o povo:
11. hoje vos nasceu na Cidade de Davi um Salvador, que é o Cristo Senhor.
12. Isto vos servirá de sinal: achareis um recém-nascido envolto em faixas e posto numa manjedoura.
13. E subitamente ao anjo se juntou uma multidão do exército celeste, que louvava a Deus e dizia:
14. Glória a Deus no mais alto dos céus e na terra paz aos homens, objetos da benevolência (divina).

(Thank you, Fragano)

Lik 2:1-14 en Kreyòl Ayisyen (Haitian)

1. Lè sa a, Seza Ogis te bay lòd pou yo te konte dènye moun ki nan peyi l’ap gouvènen yo. :: 2. Premye travay sa a te fèt nan tan Kireniyis t’ap kòmande nan peyi yo rele Siri a. :: 3. Tout moun te al fè pran non yo nan lavil kote fanmi yo te soti. :: 4. Jozèf te rete nan peyi Galile, nan yon bouk yo rele Nazarèt. Men, paske li te moun nan fanmi ak ras David, li moute, li ale nan Jide, nan lavil David yo rele Betleyèm lan. :: 5. Jozèf tapral fè yo pran non l’ ansanm ak non Mari, fiyanse li, ki te ansent. :: 6. Antan yo te la, jou pou Mari te akouche a rive. :: 7. Li fè premye pitit li a, yon ti gason. Mari vlope pitit la nan kouchèt, li mete l’ kouche nan yon kay kote yo bay bèt manje, paske pa t’ gen plas pou yo nan lotèl la. :: 8. Nan menm zòn sa a, te gen gadò mouton ki t’ap pase nwit la deyò ap veye mouton yo. :: 9. Lè sa a, yon zanj Bondye parèt devan yo, bèl limyè Bondye a klere tout kote yo te ye a. Yo te pè anpil. :: 10. Men zanj lan di yo konsa: Pa pè. N’ap anonse nou yon bon nouvèl ki pral fè tout pèp la kontan anpil. :: 11. Jòdi a, nan lavil David la, nou gen yon Sovè ki fenk fèt: se Kris la, Seyè a. :: 12. Men remak ki va fè nou rekonèt li: n’a jwenn yon tibebe vlope nan kouchèt, kouche nan yon kay kote yo bay bèt manje. :: 13. Menm lè a, yon foul lòt zanj nan syèl la vin jwenn zanj lan; yo t’ap fè lwanj Bondye, yo t’ap di konsa: :: 14. Lwanj pou Bondye anwo nan syèl la, kè poze sou latè pou tout moun li renmen.

Lúkasar guðspjall 2:1-20 in Icelandic:

En það bar til um þessar mundir, að boð kom frá Ágústus keisara, að skrásetja skyldi alla heimsbyggðina. Þetta var fyrsta skrásetningin og var gjörð þá er Kýreníus var landstjóri á Sýrlandi. Fóru þá allir til að láta skrásetja sig, hver til sinnar borgar. Þá fór og Jósef úr Galíleu frá borginni Nasaret upp til Júdeu, til borgar Davíðs, að láta skrásetja sig ásamt Maríu heitkonu sinni, sem var þunguð. En meðan þau voru þar, kom sá tími, er hún skyldi verða léttari. Fæddi jún þá son sinn frumgetinn, vafði hann reifum og lagði hann í jötu, af því að eigi var rúm handa þeim í gistihúsi.

En í sömu byggð voru hirðar úti í haga og gættu um nóttina hjarðar sinnar. Og engill Drottins stóð hjá þeim, og dýrð Drottins ljómaði kringum þá. Þeir urðu mjög hræddir, en engillinn sagði við þá: “Verið óhræddir, því sjá, ég boða yður mikinn fögnuð, sem veitast mun öllum lýðnum: Yður er í dag frelsari fæddur, sem er Kristur Drottinn, í borg Davíðs. Og hafði þetta til marks: Þið munuð finna ungbarn reifað og lagt í jötu.”

Og í sömu svipan var með englinum fjöldi himneskra hersveita, sem lofuðu Guð og sögðu: Dýrð sé Guði í upphæðum og friður á jörðu með mönnum, sem hann hefur velþóknun á. Þegar englarnir voru farnir frá þeim til himins, sögðu hirðarnir sín á milli: “Förum beint til Betlahem að sjá það, sem gjörst hefur og Drottinn hefur kunngjört oss” Og þeir fóru með skyndi og fundu Maríu og Jósef og ungbarnið, sem lá í jötu. Þegar þeir sáu það, skýrðu þeir frá því, er þeim hafði verið sagt um barn þetta. Og allir, sem heyrðu, undruðust það, er hirðarnir sögðu þeim. En María geymdi allt þetta í hjarta sér og hugleiddi það. Og hirðarnir sneru aftur og vegsömuðu Guð og lofuðu hann fyrir það, sem þeir höfðu heyrt og séð, en allt var það eins og þeim hafði verið sagt.

(Thank you, Sica)

Luke 2:1-20, trans. 1545 by Martin Luther

1. Es begab sich aber zu der Zeit, daß ein Gebot vom Kaiser Augustusausging, daß alle Welt geschätzt würde. :: 2. Und diese Schätzung war die allererste und geschah zu der Zeit, daCyrenius Landpfleger in Syrien war :: 3. Und jedermann ging, daß er sich schätzen ließe, ein. jeglicher inseine Stadt. :: 4. Da machte sich auch auf Joseph aus Galiläa, aus der Stadt Nazareth,in das jüdische Land zur Stadt Davids die da heißt Bethlehem, darum daßer von dem Hause und Geschlechte Davids war :: 5. auf daß er sich schätzen ließe mit Maria, seinem vertrauten Weibe,die war schwanger. :: 6. Und als sie daselbst waren, kam die Zeit, daß sie gebären sollte. :: 7. Und sie gebar ihren ersten Sohn und wickelte ihn in Windeln undlegte ihn in eine Krippe; denn sie hatten sonst keinen Raum in derHerberge. :: 8. Und es waren Hirten in derselbigen Gegend auf dem Felde bei denHürden, die hüteten des Nachts ihre Herde. :: 9. und siehe des Herrn Engel trat zu ihnen, und die Klarheit des Herrnleuchtete um sie, und sie fürchteten sich sehr. :: 10. Und der Engel sprach zu ihnen: Fürchtet euch nicht! Siehe, ichverkündige euch große Freude, die allem Volk widerfahren wird; :: 11. denn euch ist heute der Heiland geboren, welcher ist Christus, derHerr, in der Stadt Davids. :: 12. Und das habt zum Zeichen: Ihr werdet finden das Kind in Windelngewickelt und in einer Krippe liegen. :: 13. Und alsbald war da bei dem Engel die Menge der himmlischenHeerscharen, die lobten Gott und sprachen: :: 14. Ehre sei Gott in der Höhe und Friede auf Erden und den Menschenein Wohlgefallen! :: 15. Und da die Engel von ihnen gen Himmel fuhren, sprachen die Hirtenuntereinander: Laßt uns nun gehen gen Bethlehem und die Geschichtesehen, die da geschehen ist, die uns der Herr kundgetan hat. :: 16. Und sie kamen eilend und fanden beide, Maria und Joseph, dazu dasKind in der Krippe liegen. :: 17. Da sie es aber gesehen hatten breiteten sie das Wort aus, welcheszu ihnen von diesem Kind gesagt war. :: 18. Und alle, vor die es kam, wunderten sich der Rede, die ihnen dieHirten gesagt hatten. :: 19. Maria aber behielt alle diese Worte und bewegete sie in ihremHerzen. :: 20. Und die Hirten kehreten wieder um, preiseten und lobten Gott umalles, was sie gehöret und gesehen hatten, wie denn zu ihnen gesagt war.

(Thank you, Fidelio)

Luke 2:1-14 in Quenya

1. Ar túlë entë auressen i etelendë canwa Auhustus i Táraranello, i mo notumnë quanda ambar. :: 2. Minya notië sina martanë írë Quirinius nánë cáno Sírio. :: 3. Ilyë queni lender náven nótinë, ilquen véra ostoryanna. :: 4. Yando Yósef lendë amba Alilëallo, et i ostollo Nasaret, mir Yúrëa, Laviro ostonna, ya ná estaina Vet-Lehem, pan anes maro ar nossëo Laviro, :: 5. náven nótina as María ye nánë antaina sen vestalessë, ar ye sí nánë lapsarwa. :: 6. Írë engettë tassë, i lúmë túlë yassë columnes lapserya. :: 7. Ar colles yondorya, i minnóna, ar se-vaitanes ar panyane se salquecolcassë, pan lá engë tún nómë mí marmen. :: 8. Enger mavalli i imya nóressë i marner i restassë, tírala lámáreltar i lómissë. :: 9. Ar i Héruo vala tarnë ara te, ar i Héruo alcar caltanë os te, ar túra caurë nampë te. :: 10. Mal i vala quentë téna: “Áva rucë, pan inyë cára sinwa len túra alassë ya nauva i quanda lien, :: 11. an anaië cólina len síra Rehtando, ye ná Hristo, i Heru, Laviro ostossë. :: 12. Ar si nauva tanna len: Hiruvaldë vinimo, vaitana ar caitala salquecolcassë.” :: 13. Ar rincanen engë as i vala rimbë i meneldëa hossëo, laitala Eru ar quétala: :: 14. “Alcar i tarmenissen na Erun, ar cemendë rainë atanin pa i sanas mai.”

(Thank you, Helge Kåre Fauskanger at Ardalambion.)

Matyu 1:1-12 in Jamiecan

Jiizas did baan iina Betliyem, wan toun iina Judiya. Dem taim de, a Erad did a king iina Judiya. Nou, iina dem siem taim de, som waiz man fram di Iis said did kom a Jeruusilem an a aks, :: “We di pikni de we baan di ada die, we fi kom ton king fi di Juu piipl dem? Wi si im staar iina di Iis, we shuo se im baan, an wi kom fi shuo im nof rispek.” :: Nou wen King Erad ier dis ya, dis bada bada im ed, an it bada uol iip a piipl iina Jeruusilem tu. :: Erad kaal evribadi tugeda iina wan miitn — aal a di ed priis an di man dem we tiich Muoziz Laa — an im aks dem a wich paat di Krais — di king we Gad pramis, fi baan. :: Dem ansa se, “Iina Betliyem, kaaz a dat di prafit did rait dong: :: ‘An yu Betliyem we iina Judiya, wen yu luk pan aal di ada toun dem we a liid, yu no wot no les dan dem — yu op de mongks di tap-a-tap toun demkaaz a fram outa yu wan liida a-go kom we a-go protek an liid mi piipl dem we iina Izrel.’” :: Den Erad sen kaal di waiz man dem fi kom kom chek im anda di kwaiyat, an fain out fram dem a wa taim dem did si di staar. :: Im sen dem go a Betliyem an se, “Gwaan go luk fi di pikni. Luk gud gud, an wen unu fain im, kom tel mi, so mi kyan go shuo im nof rispek tu.” :: Afta dem don lisn di king, dem lef go we. Az dem a go bout dem bizniz so, no di sed staar we dem did si iina di Iis said kom bak agen! It galang infronta dem til it riich wich paat di pikni did de, an a uova de-so it tap. :: Wen dem did si di staar agen dem glad-bag bos! :: Dem kom iina di ous an si di pikni wid im mada, Mieri, an dem go dong pan dem nii an priez im. Dem tek out di prezent we dem did bring, an gi di pikni — guol, frangkinsens an mor. :: Nou, chuu Gad did don waan dem aaf, an tel dem iina wan jriim se dem no fi go baka Erad, dem tek wan neda wie go baka dem konchri.

(Thank you, Fragano Ledgister)

Luke 2:1-14 in Amharic

1 በመጀመሪያው ቃል ነበረ፥ ቃልም በእግዚአብሔር ዘንድ ነበረ፥ ቃልም እግዚአብሔር ነበረ። 2 ይህ በመጀመሪያው በእግዚአብሔር ዘንድ ነበረ። 3 ሁሉ በእርሱ ሆነ፥ ከሆነውም አንዳች ስንኳ ያለ እርሱ አልሆነም። 4 በእርሱ ሕይወት ነበረች፥ ሕይወትም የሰው ብርሃን ነበረች። 5 ብርሃንም በጨለማ ይበራል፥ ጨለማም አላሸነፈውም። 6 ከእግዚአብሔር የተላከ ስሙ ዮሐንስ የሚባል አንድ ሰው ነበረ፤ 7 ሁሉ በእርሱ በኩል እንዲያምኑ ይህ ስለ ብርሃን ይመሰክር ዘንድ ለምስክር መጣ። 8 ስለ ብርሃን ሊመሰክር መጣ እንጂ፥ እርሱ ብርሃን አልነበረም። 9 ለሰው ሁሉ የሚያበራው እውነተኛው ብርሃን ወደ ዓለም ይመጣ ነበር። 10 በዓለም ነበረ፥ ዓለሙም በእርሱ ሆነ፥ ዓለሙም አላወቀውም። 11 የእርሱ ወደ ሆነው መጣ፥ የገዛ ወገኖቹም አልተቀበሉትም። 12 ለተቀበሉት ሁሉ ግን፥ በስሙ ለሚያምኑት ለእነርሱ የእግዚአብሔር ልጆች ይሆኑ ዘንድ ሥልጣንን ሰጣቸው፤ 13 እነርሱም ከእግዚአብሔር ተወለዱ እንጂ ከደም ወይም ከሥጋ ፈቃድ ወይም ከወንድ ፈቃድ አልተወለዱም። 14 ቃልም ሥጋ ሆነ፤ ጸጋንና እውነትንም ተመልቶ በእኛ አደረ፥ አንድ ልጅም ከአባቱ ዘንድ እንዳለው ክብር የሆነው ክብሩን አየን።

(Thank you, Nick Whyte.)

===

Over the years, our readers have also gifted us with:

Maori, from Thomas;
Galego (Galician), from Fragano Ledgister;
Gronings Dutch, from Joris M;
Limburgs, from Abi Sutherland;
Old Georgian, from Tim May;
Schwäbisch, from Debbie;
Tagalog, From Lizzy L;
The 1839 Hawaiian translation, from Linkmeister;
Pitjantjatjara, from Dean Gahlon;
The 1884 Anishinaabemowin translation, from Fidelio;
Modern Irish, from JO’N;
Turkish, from Praisegod Barebones;
Modern colloquial Welsh, Bishop William Morgan’s 1588 Welsh, and the 1988 BCN’s Welsh, from Arwel;
Arabic, from Firefly;
A different version in Greek, from TR;
Armenian, from Praisegod Barebones; and
Frisian, from Nick Whyte.

- o0o -

Remembering Christmas Day posts and threads from years gone by — 2006, 2007, 2008, 2009, 2010, 2011, 2012, 2013 — because hey, family photo album.

Merry Christmas, dear all and sundry, and grace and peace and joy be with you in the year to come. Thank you for being here.

December 13, 2014
I’ll sing the anthem that banishes doubt
Posted by Abi Sutherland at 08:06 AM * 140 comments

I was all but crying with laughter after watching this video (via @mgedemin on Twitter). Astronaut Tom Marshburn has entirely forgotten about gravity—not as an intellectual concept, of course, but as an everyday physical reality. He unconsciously expects that an object placed midair will stay there. And when it doesn’t, his first searching glance is upward.*

In some ways, it reminds me of the excellent “Shtetl Days” by Harry Turtledove, with its subtle, clever examination of how practice shapes what we believe and who we are.

In other ways, it makes me ask again what habits of thought and behavior can make a police officer look at a person he’s supposed to protect and serve and see a demon. How many jokes, off-the-cuff comments, and casual slurs scoured those channels of his mind and created his immediate, unthinking reaction when the moment came?

And it makes me conscious of how much culture shapes a society’s attitudes toward torture: enabling it, believing it works, studiously ignoring it as long as possible, justifying it when it becomes unignorable. This is why all of the protestations that “this is not who we are” ring hollow: if it were not who we are, we would not have done what we did. Our unmindful behaviors reveal us.

But also, I think about a recent team-building session at work, which led me to explain how I use my blue light box to bridge the gap between developers and non-coders. My partner in the exercise, a fairly senior person in my company, has now asked me to come tell him more about the ways I experience these gaps. He wants to figure out whether they can be reduced.

Because the pen drops, whether you expect it to or not. The demon remains a person, and his community resents his death. The people you torture are thereby motivated to fight you. Actions have consequences.

And yet all is not lost. This may be who we are, but it is not who we must always be. We should choose our habits with care, for we will become them. We can be watchful and mindful and willing to change, aware that our beliefs and the actions that spring from them shape the world. This is a possible thing.


* Given that the channel is a satirical channel, this may be an act. I’d assumed the snarky link material was the channel’s contribution to the video, since there are so many context-dependent unconscious habits that we develop in our lives. But my point stands, even if this is an amusing riff on a human tendency rather than an expression of it.

December 07, 2014
Open thread 202
Posted by Teresa at 09:34 PM * 965 comments

Xandy Peters, a young industrial designer, invented a striking new stitch pattern she named Fox Paws. She put it up on Ravelry. A woman in Tottori, Japan knitted a beautiful version of it in yarns from a small factory in Ödeshög, Östergötlands whose F2F shop is open maybe two days a week.

The pattern has been knitted by people in West Yorkshire, Overijssel, Moscow, Lancashire, County Clare, NYC, Richmond, Tacoma, and Pittsburgh. Along the way it’s been translated into Polish, annotated in Cyrillic, charted by a construction manager in Queensland, and reworked as socks, a beanie, and a cardigan. Sixty-odd German-speaking knitters formed a support group about it. My guess is that pattern will be around as long as humans keep knitting.

So thank you, internet. Twenty years ago, that couldn’t have happened. While we’re at it, thank you for for propagating Twitter, cellphone videos, non-mainstream porn, Wikipedia pages about still-happening events, blog posts about absolutely anything, a zillion galleries on DeviantArt, and the many-to-many voice.

It’s easy to get dispirited. Flamewars we have with us always, and they’re always a downer. But the important fact to remember is that the same internet that can’t tell whether you’re a dog can eventually figure out that Theodore Beale and Requires Hate are monsters. They don’t own the net. Online culture has never been made in their image. They’re just a couple of the bugs you’re sure to get in a lively and diverse ecology. Screw them. Let a thousand flowers bloom.

Copyright 2001, 2002, 2003, 2004, 2005, 2006 by Patrick & Teresa Nielsen Hayden. All rights reserved.