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1. [an]inji orunglingji do
([first syllable cut off in recording] They escorted me, but [pause])
The shaman's helper spirits escorted her to the beginning of the path which leads a shaman in trance to the Underworld; Sora sentences often end with "do", meaning "and" or "but", and leaving the rest hanging in mid-air to be inferred
1.669
2. tangoren a-ilai gij'nai ñen
(I went to see the path)
3.124
3. [sirisajle] yuyunji a-ilai gij'nai ñen: aiñ!
(I went [word unclear] to see the grandmothers: No!)
"Grandmothers" are the former shamans waiting for her to visit them down below; "aiñ!" is an interjection of refusal or sudden revulsion
5.652
4. kan batongling, edalenai
(I was afraid of that, I wept)
The path is at the same time seductive and terrifying; she was trying to enter trance after a long time out of practice, and at the last moment she could not manage it
7.56
5. [PV: e! do sintan bate ode, gamlenden kani a tangoren langga?] langga! [PV: u'u] langga!
([PV: Eh! Out of sadness, or what, because that path (is/was) beautiful?] Beautiful! [PV: Yes] Beautiful!)
Sadness because she misses the company of her Underworld spirits and grandmothers
16.637
6. do ñen garoj'dage de'en, omdrenglainji ildanji gamle, garoj'daling
(But I was ashamed, because I'd abandoned my ildas, I was ashamed)
She gave up practising as a shaman under pressure from her jealous husband and evangelical Christian children; ilda is a category of shaman's familiar spirit
25.055
7. [PV: u'u] purban omdrenglainji ate, ian gam ñen oki yire kan a tangoren, ayirenai ñen kuranboj goden, gamle yuyunji a tangoren oki ayirai ñen
(because I abandoned them long ago, how can I follow that path again, [how can] I follow the shamaness path, meaning [how can I] follow the grandmothers' path again?)
Because she took the initiative in breaking off the relationship with her spirits, she feels ashamed to face them
35.748
8. dijte ayamen a-kadablenai lami, tamji miñumen tinji miñumen deyen dele a-kadablenai ñen andreng
(It's so long [since I] gave up now, eight years nine years have already passed since I gave up
"eight years nine years" is an example of takudber, a parallel double phrasing in which the elements combine stereoscopically to form a more semantically dense compound phrase
42.030
9. godlo'tamling go'lo'jinling [... amrid.... jenang pirui jenang... a'blekay] amrid gamle ogandilai do garoj'daling [cock crows]
(My mouth was blocked my teeth were blocked, [words unclear], I thought like that and I was ashamed
godlo'tamling go'lo'jinling is another example of takudber
52.885
10. [PV: u'u] yuyunji garoj'ling aile gijnai ñenji [PV: ildanamji kainlamji po?] ijja, a'kainlingji
([PV: Yes] I was ashamed [as I] went to see my grandmothers [PV: Did your ildas reproach you?] No, they didn't reproach me)
The ildas' lack of reproach is in contrast to what she feels she deserves, in the light of her shame
59.147
11. "yirai" gamle moiñteji aninji [PV: gudingtamji] u'u, "yirai" gamtingji, a'kainlingji: "yirai, bangsa dele, a-iaite nam bangsa dele, anlen apirtai kakinamji ayinamji ampara, akentai, bangsa dele" gamtingji, do ñen dee, mandra ñen "ijja pirdong" a-gamten asen [PV: ai!]
(saying "Come!" they are happy [PV: they're calling you] Yes, "Come!" they say to me, they didn't reproach me: "Come, it was good, when you came it was good, we do rituals with your elder sisters [and] your younger sisters, we sing, it was good!" they tell me, but as for me, because my husband says "No, don't do rituals!..." [PV: Ai!])
The ildas remind her of lost happiness, and point out that they are still doing rituals with other shamans, here called her sisters (elder and younger: another takudber); there is no indirect speech construction in Sora, and one must reproduce the words (and intonation) of the original speaker; the first-person plural verb forms are "we (exclusive of the listener)"
78.922
12. a'pirai, "kadabna" gamte [PV: do mandra nam "ijja", gamlenden iten asen?] iten asen edte gamte do? girjan, girjan a gamte do, ñen a'nitsiming girjan [PV: e'e!]
(...I don't do rituals, "Give up!" he says [PV: but your husband's "No", because why?] Why indeed does he say this? Church, church he says but, I don't like church [PV: Aha!])
"Why indeed...", literally (using particle "do"): "Why does he say this and?"
91.082
13. [PV: e'e!] anidsiming ñen, aiñ! "[e'nelenai...] a teramtam, purban a teramtam dakutenai" gamtai
([PV: Aha!] I don't like it: No! "I keep/wear the [words unclear] jewellery/costume, the old jewellery/costume," I say)
'teramtam' is from the root tam-, meaning to fit, suit, adorn: her use conveys an entire Gestalt of traditonal costume and body language
98.017
14. [cock crows] [PV: e'tiden amen tangoren susule, ijja po?] u'u, susu[lai]
([PV: And so you began the path, isn't that right?] Yes, I beg[an] [last syllable cut off from recording])
She had indeed reached the point of entering trance, and faltered only at the last moment; the last few words are inaudible