In the days before recorded time and the separation of the heavens from the sky,
Garíruína néra ga utoséíra soko séíra éíréíkarémíshí nía asaka né,
(Recorded time-and heavens-from sky separation before days-in,)

When Téléra was still one with the celestial sphere, 
Télérá té ura ga tékka ín taruína kí,
(Telera-[topic] celestial sphere-and still one was-when,)

Uto, the God of the Aether took his wife Téléra, Goddess of the World, and had five children.
Utoséíra sa Uto-amíshíé té, kaku sa yaíka Aénora sa Téléra-amíshía la téroréa, íoré sa kíbítaí ka umaruína.
(Aether-of Uto-God-topic, his’s wife World-of Téléra-Goddess-[target] took-and, five-person-of children-[subject] birthed.)

The four brothers quarreled constantly and had yet to become true gods.
Nuoré akaítaí ka mataréí shíaéruínaréa, píaranaé amítaí tékka taruínarunanaí.
(Four-person brothers-[subject] constantly fought-and, true gods still were-not.)

But Lady Raíya, [she] achieved divinity, first among her siblings, 
To Raíya-shía té, amíwa la koraruína, aríka séno né laéna taréa,
(But Raíya-Lady-[topic], divinity-[target] achieved, siblings among-in first was.)

And became the Goddess of Spring, and her beauty became legend.
Kéya sa Amíshía né kawaríruína; kurísé sa míraéwa té, asukonaé taruína.
(Spring’s Goddess-into transformed; her’s beauty-[topic], legend was.)

The brothers, in their envy, sought out an oracle to divine their fates. 
Jaranaé akaítaí té méra la turagé taméní, turají la motaruína.
(Envious brothers-[topic], fate-[target] divine-[in order to], oracle-[target] sought.)

“Banished, you shall be, and the corners of the Earth shall you roam forevermore!”, said Méragéa, Goddess of Oracles. 
“Nakuruína tanégarétté! Aénora sa nuofía né koroa léírégaré!” saté Turajítaí sa Méragéa-amíshía. 
(“Forsaken will-be-[I observed it]! World’s corners-to forever will-walk!”-[quoted] Oracle’s Méragéa-Goddess.)

They slayed the Goddess for the offense and returned her breath to the firmament, 
Kísaké soko, Amíshía la tíonréa, aéno né kurísé sa cha ka méaruína.
(Insult-from, Goddess-[target] killed-and, ground-to her’s spirit-[subject] returned.)

But Méragéa was a fateweaver, and she unbound the fates of all.
To Méragéa-amíshía ka méra-éríléjí taréa, méra sa nodotté kíbarínaí taruína.
(But Méragéa-Goddess-[subject] fate-weaver was-and, fate-of all unbound was.) 

A grave offense goes not unpunished, and they were summoned to Mount Intéíra,  
Íbanka té agonaíkaruína taréa, Íntéíra Koma né akaítaí la, 
(Atrocity-[topic] punished is-and, Íntéíra Mountain-to brothers-[target])

by Ishion, the Supreme Goddess of the Sun, 
Íshíon-amíshía, Íshara sa Saíkona Amí ka sutaruína.
(Íshíon-Goddess, Íshara-of Supreme God-[target] summoned.)

She directed them to travel to the corners of the earth,
Kurísé té kakutaí né nuofía né tattéké wa la shíadaruína,
(She-[topic] them-to [corners of the world]-in travel-[nominalize]-[target])

until the world ends and the seas have dried away,
Aénora ka karuré wa ga, ríané ka éanoré wa,
(World-[subject] ends-[nominalize]-and, sea-[subject] dries-[nominalize],)

And the last celestial flame has faded in the night sky.
ga ura sa késsenaé ría ka utomé séíra né késaré wa karu.
(and celestial’s final star-[subject] night sky-in fades-[nominalize]-until.)

Travel, they did, And the into the four winds they became:
Kakutaí ka tattéké wa la íkaréa, nuolé sa dakí né kawaríruína,
(They-[subject] travel-[nominalize]-[target] did-and, four-spirit’s wind-to transform,)

Hotaké, the God of the North Wind, 
Akída-dakí sa Hotaké-amíshíé,
(North-wind-of Hotaké-God,)

Bashara, the God of the South Wind, 
Nomé-dakí sa Bashara-amíshíé,
(South-wind-of Bashara-God,)

Péaraé, the God of the East Wind,
Aídé-dakí sa Péaraé-amíshíé,
(East-wind-of Péaraé-God,)

Éléumaé, the God of the West Wind.
Hoshí-dakí sa Éléumaé-amíshíé.
(West-wind-of Éléumaé-God.)

The winds were fickle and easily manipulated.
Dakísén té yuraganaé taréa; tébasé wa té ménéré taruína.
(Winds-[topic] fickle are-and, manipulate-[nominalize]-[topic] easy was.)

Sato, the Hermit of the Range, and the God of the Summit, observed them,
Komasén sa Rodon Komésa sa Sato-amíshíé ka, dakísén la damaruína, 
(Mountains of Hermit Summit of Sato-God-[subject], winds-[target] observed,)

encountering the brothers one by one. 
Akaítaí la sowa soko léwa, sétoruína.
(Brothers-[target] that-from this, encountered.)

He promised to each a gift for the one who would find his lost flute. 
Luwanaé fué sa aríakéjí té, okotésaí ka séígaruína taruína.
(Lost flute’s finder-[topic], gift-[subject] promised was.)

Each asked for crown atop his head, and dominion over the other three.
Kakutaí té, mésa né kanérí la éshoréa, éíré shanré la tébaruínamaté.
(Them-[topic], head-on crown-[subject] asked-and other three-people-[target] controlled-want.)

Sato owned the mines that supplied his brother Énro, the God the Forge,
Sato sa kanaédo ka kaku sa akaí Énro-amíshíé, Rokéba sa Amíshíé la sannoséruína,
(Sato’s mines-[subject] his’s brother Énro-God, Forge-of God-[target] supplied.)

And so, he found the trade agreeable.
Karaní, éléu panékémíshí taruína.
(Thus, fortunate trade was.)

He said the flute was of the branches of Éíko, the first sacred sanka tree, 
Fué té, laéna shíshí sankalumé Éíko sa lumméí taruína,
(Flute-[topic], first sacred sanka tree Éiko-of branch was,)

and the tree was gift of love from Noa, the Goddess of Solace,
Lumé té, Nagíwa sa Noa-amíshía soko haní sa okotésaí taruína.
(Tree-[topic], Solace-of Noa-God-from love-of gift was.)

who had ventured to his mountains seeking to mend her broken heart.
Komasén né, pokaruruína shíendío la rénshéké wa taméní, tattéruína.
(Mountains-to, broken heart-[target] mend-[nominalize]-[in order to], traveled.)

In secret, the tree was spirited away by Míkuyué, the Goddess of the Forest, 
Maírí sa Míkuyué-amíshía ka, Janémíshí da ní, Lumé la hísoruína,
(Forest-of Míkuyué-Goddess-[subject], secret-[by way of], tree-[target] stolen,)

Jealous of the gentle light of Séléné, the Goddess of the Moon.
Kurísé ka Sélén sa Séléné-amíshía sa mélíné térí né jara taruína.
(She-[subject] Moon’s Séléné-Goddess-of gentle light-in jealous was.)

How it fell so softly on the mountain god’s peaks,
Ako té, Komasén sa Amíshíé sa komésa né mélínéí faíréa,
(It-[topic], Mountains’s God’s summit-on softly fell-and,)

and left her forest obscured in shadow.
Maírí té nanabé né janéruína taruína.
(Forest-[topic] shadow-in obscured was.)

The Goddess Míkuyué’s love for the Goddess Séléné rivaled the depths of heavens,
Míkuyué-amíshía sa Séléné-amíshía né haní té ura sa fukéwa la kaísoruína.
(Míkuyué-Goddess’s Séléné-Goddess-to love-[topic] heavens’s depths-[subject] rivaled.)

Though her affections were ill-fated, for Goddess Séléné had loved a mortal man.
To éléunaí sanamíshí taruína, arana, Séléné-amíshía ka sénra shoto la haní’íkakaína.
(Though unfortunate affection was, because, Séléné-Goddess-[subject] mortal man-[target] [had]-loved.)

On their ways around the world, the brothers encountered other gods,
Akaítaí té kamarí sa díara né éiré Amítaí la sétoréa,
(Brothers-[topic] world’s surroundings-in other Gods-[target] encountered-and,)

and had many adventures to call their own.
Kakutaí né gíoda larafía ka aíruína.
(Them-to many adventures-[subject] existed.) 

The God of the North Wind encountered Noséra, the God of the Sea, who provided him with a flute made of the finest coral. 
Akída-dakí sa Amíshíé ka Ríané sa Noséra-amíshíé la sétoréa, saíko ban éíkoén fué la aíkétéruína.
(North-wind’s God-[subject] Sea-of Noséra-God-[target] encountered-and, most quality coralline flute-[target] received.)

The God of the South Wind encountered Haétén, the God of the Plains, who provided him with flute made of the purest ivory.
Nomé-dakí sa Amíshíé ka Noa sa Haétén-amíshíé la sétoréa, saíko shí chéyaraén fué la aíkétéruína.
(South-wind’s God-[subject] Fields-of Haétén-God-[target] encountered-and, most pure ivory-made-of flute-[target] received.)

The God of the East Wind encountered Íokíé, the Goddess of Fertility, who provided him with a flute made of unmarred bone. 
Aídé-dakí sa Amíshíé ka Yanwa sa Íokíé-amíshía la sétoréa, mukén níttoén fué la aíkétéruína.
(East-wind’s God-[subject] Fertility-of Íokíé-Goddess-[target] encountered, unbroken bone-made-of flute-[target] received.)

And the God of the West Wind encountered Tíoréa, the Goddess of Fortune. 
Hoshí-dakí sa Amíshíé ka Éléuwa sa Tíoréa-amíshía la sétoruína.
(West-wind’s God-[subject] Fortune-of Tíoréa-Goddess-[target] enountered.)

Her affection and love, is what he received; The two crafted a flute made of sugar maple, and a legacy in an unborn child. 
Kaku ka sanamíshí ga haní la aíkétéruína; Kakutaí té hakuraén fué ga kéíto né umarun kíbí la koíruína. 
(He-[subject] affection-and love-[target] received; They-[topic] maple-made-of flute-and legacy-in unborn child-[target] created.)

But the winds are fickle, and so they had to part.
To dakí ka yuraganaé tané, Kakutaí ka karaní éíréruína.
(But wind-[subject] fickle is, they-[subject] thus seperated.)

Again, the brothers met Sato, and each presented his flute. 
Akaítaí té Sato-amíshíé la méaní sétoréa, fué la shíméséruína. 
(Brothers-[topic] Sato-God-[target] again encountered-and, flute-[target] presented.)

They insulted one another and fought, 
Akaítaí ka néméta kísakéíkaréa shíaéruína,
(They-[subject] together insulted-and fought.)

storms raging in their wake amongst the mountaintops. 
Ténka ka komésa séno né atoa né íaréruína.
(Storm-[subject] mountaintop among-in behind-at raging.)

“Depart from my lands, lest you destroy them, for you are already Kings in your own rights in the four corners of the world!”, he said.
“Híokaí ka sokéré wa taméní, yomé sa sía soko saréba! Arana, aénora sa nuofía né, tékka dénkítaí tané,” saté kuodéruína. 
(“Destruction-[subject] avoid-[nominalize]-[in order to], My’s land-from depart! Because, world’s [four-corners]-in, still kings are,” spoke.)

So they departed, having a terrible bout every time they meet, 
Kakutaí ka karaní saréruína, kakutaí té sétoré wa kí han shíaérémíshí ka sutéréa,
(They-[subject] thus departed, they-[topic] encounter-[nominalize]-[when] great battle-[subject] comes-and,)

leaving tempests and devastation in their wake.
Ténka ga híokaí ka atoa né tékkaruína.
(Storms-and destruction-[subject] behind-in remained.)

And thus, it is said: the Northern Winds are friends to the sea,
Karaní, akídanaé dakí ka ríané né aníarí tané wa la kuoruína. 
(Thus, northern wind-[subject] sea-to friend is-[nominalize]-[target] said,)

The Southern Winds are friends to the plains,
Noménaé dakí ka noa né aníarí tané,
(Southern wind-[subject] plains-to friend is,)

The Eastern Winds are friends to the farmers,
Aídénaé dakí ka kotají né aníarí tané,
(Eastern wind-[subject] farmers-to friend is,)

And the Western Winds are auspicious, the winds of reunions and return, a friend to all who travel by sea. 
ga hoshínaé dakí ka éléu tané, méara ga sétora sa dakí tané, ríané né tattéjí sa nodotté né, aníarí tané.
(and western wind-[subject] auspicious is, return-and encounter’s winds is, sea-in traveler-of all-to friend is.)

For the Goddess of Fortune awaits the western wind, blessing all who seek to return home.
Éléuwa sa Amíshía ka noréaré wa la motaré wa sa nodotté la méríaré wa kí hoshínaé dakí la maíté.
(Fortune-of God-[subject] [return home]-[nominalize]-[target] seek-[relativize]’s all-[subject] blessed-[to become]-[nominalize]-while western wind-[target] awaits.)

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I’ve included the English translation, the original Laénara, and finally the literal translation.

The literal translation is interesting because you can see exactly how Laénara works. It differs from English in many ways, but the two most distinct differences in grammar is the use of particles instead of articles, and the Subject-Object-Verb word order instead of Subject-Verb-Object. Laénara is also head-final instead of head-initial, like English.

For example, the sentence: “Tom drives to the store.”
It is written in [Subject-Verb-Object] order. The subject is “Tom”, the verb is “drives” and the object is “store”.

In Laénara, this sentence would be “Tom to the store drives.” It’s a bit like how Yoda speaks.

Now particles change this sentence again. English uses articles in its grammar. “the” is a definite article. “To” is a preposition. In Laénara, there are no articles, and most prepositions are expressed by particles.

Particles in Laénara are little words that function like the glue between words that show the relationships between nouns and clauses. It is debatable whether English has particles, though some idioms function like them.

In Laénara, you would use the particle né to indicate location. Also, verbs can either be transitive or intransitive. Transitive verbs are when the action (verb) is done to something.

“Tom bought groceries.”
In this sentence, bought is transitive. Tom, the subject, bought, the action, groceries, the object.

“Tom drives to the store.”
Back to our original sentence, Tom is the subject, drives is the verb. What is being driven? It’s not mentioned and is unnecessary here. So in this sentence, the verb “drives” is intransitive. This may not be too important in English, but is essential to understanding Laénara.

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In English, it is the word order that establishes grammatical function of words, and the meaning. Not so in Laénara. Particles take that role.

“Tom to the store drives.”
Back to our Laénara-ized sentence. We have the remove the preposition ‘to’, and the article ‘the’. We use the particle né to show location. But because word order doesn’t really matter much, we have to use the correct particles to determine who the actor of this sentence is. There are actually two particles we can use for this function, té and ka.

té vs. ka
The particle té establishes the subject of a sentence. It is what we are talking about. This could be pretty much anything. In English, it translates to something like: “As for Tom…” or “Speaking of Tom…”

The ka particle is a little more direct. It establishes the subject but is more like a spotlight on it. It tell everyone “this is who I’m talking about”. In English, it translates to something like: “It is Tom who…”, “Tom is the one who…”

A thing to keep in mind is that particles attach to the nouns they modify. Due to the head finality, they are placed after the noun. Let’s rewrite the sentence.

“Tom ka store né drives.”
The direct translation is: (Tom-[subject] store-to drives.)
We can translate this into English: “Tom drives to the store.” or “Tom is the one who drives to the store.” or “It is Tom who drives to the store”. All have the same meaning in Laénara.