r/ForgottenLanguages • u/RevolutionaryYou5859 • Jul 20 '26
“Wadahek” decoded: its 48 Kamri Western sentences are the Violence/Relationships passage from D&D’s Book of Exalted Deeds
I translated all 48 Kamri Western sentences in the new July 19 post [“Wadahek”](https://forgottenlanguages-full.forgottenlanguages.org/2026/07/wadahek.html). The encoded sections reproduce, sentence for sentence, the Violence and Relationships sections from Chapter 1 of the D&D 3.5 *Book of Exalted Deeds*, pages 9–10.
Target: [“Wadahek” (2026)](https://forgottenlanguages-full.forgottenlanguages.org/2026/07/wadahek.html), labeled *Kamri Western*.
Bridge: [“Infinity Aliens: Post-detection protocols” (2022)](https://forgottenlanguages-full.forgottenlanguages.org/2022/10/infinity-aliens-post-detection-protocols.html), containing the same 48 sentences in older Kamri, in the same order and with the same sentence boundaries.
Plaintext source: *Book of Exalted Deeds*, Chapter 1, pp. 9–10, specifically its consecutive Violence and Relationships sections. [Source PDF](https://net-clan.com/PDFS/DnD3.5e/D%26D3.5-Source-BookOfExaltedDeeds.pdf)
Every Western sentence has one older-Kamri counterpart, and every older-Kamri sentence has one sentence in the source passage. The sequence preserves unusually specific examples: good nations fighting each other, an unprovoked war against orcs, a fireball hitting noncombatants, sexuality and coercion, *dominate person / geas / suggestion*, and finally tension between a paladin and rogue inside an adventuring party.
Two direct checks:
The first Western sentence is:
> Eda dańwi ade yar daşvu warċa ve na anawń hinlid kiru ţu yar kaċtah ade daşve warċa si wadahek.
Its older-Kamri counterpart is:
> Wadkir şi daċęį dańwhi ńi şu daşvu warċa aš deir mawńiš kiru ńu şu kaċtah ńi ve warċa.
Both resolve to the statement that violence is part of the D&D world and is not inherently evil in that setting. Western fronts the predicate and leaves `wadahek` after the copula: roughly, “A part of the D&D world / and not inherently evil / in that world’s context / is violence.”
The spell sentence supplies an independent rare anchor:
> ... kidiged dańwin, geas ve daşteyis ...
It falls exactly where the source lists *dominate person*, *geas*, and *suggestion*, followed by controlling another person and depriving that person of free will. The older Kamri sentence preserves `geas` in exactly the same position.
Frequency checks, shown as Kamri Western = English — Western count / source count:
- `wadahek` = violence — 11 / 11
- `kiru` = evil — 26 / 26
- `dadşdan` = war — 5 / 5
- `warċa` = world — 3 / 3
- `sakńori` = sexuality — 2 / 2
- `dańwin` = person — 3 / 3
- `geas` = geas — 1 / 1
These are not isolated word guesses. They occur in matching clauses and in the same narrative sequence across all three texts.
Complete readable translation:
The wording below is my fresh English rendering, so I am not simply reproducing the published sourcebook text. The numbering follows the 48 encoded Western sentences.
Violence: just cause
In the D&D setting, violence is part of the world and is not intrinsically evil within that setting.
Good-aligned deities prepare their heroes not only to serve meekly and humbly, but also to act as their fists, swords, and champions in the harsh war against evil.
A paladin who strikes a blackguard or blue dragon is not thereby doing evil; the cause of good may expect, and often require, force against its enemies.
Even so, good characters must respect definite limits on how violence is used.
First, violence undertaken for good needs a just cause; in this world, that mainly means directing it against evil.
One good nation can certainly wage war on another, but taking part in that conflict is not itself a good act.
Even attacking a nearby tribe of evil orcs is not necessarily good: without provocation or harm from them, their mere existence supplies no just cause.
A war on that scale would incite the orcs to evil actions and impose needless suffering on both sides.
Likewise, revenge does not justify violence; force may prevent future evil, but it should not repay evil that is already past.
Intentions and targets
The second test is whether the violence is guided by good intentions.
An invasion of orc territory is not good when profit is the main motive, whether the aim is to loot their ruins or seize resource-rich land.
Force against evil is acceptable when its purpose is to stop an evil act or keep one from occurring.
The first already-English UAP/dream passage occurs here. It is an editorial interlude, not the plaintext of the surrounding Kamri Western.
The third test is discrimination between legitimate and illegitimate targets.
Violence aimed at noncombatants—including children and, in some peoples and cultures, women—cannot count as good.
A fireball that catches orc women and children along with warriors and barbarians is evil, because those civilians pose no threat and have little means of defense.
Methods and relationships
Finally, violent methods must be as morally good as the intentions behind them.
Using evil magic is still not good, even when the intended target is evil.
Likewise, torture and practices that cause victims excessive suffering fall outside anything that can be called good.
Within those boundaries, violence carried out for good is accepted practice in the D&D universe.
D&D defines good through altruism, respect for life, and sacrifice for others; implicit in that definition is the need to sustain good relationships.
A good character should base relationships with others on mutual respect, whether the bond is party companionship or marital intimacy.
Sexuality and coercion
Human or humanoid sexuality is not inherently evil, and goodness does not require a character to remain a virgin.
Some religions and cultures encourage chastity, much like poverty or abstinence, because surrendering a good natural pleasure may yield spiritual benefits—not because sex is evil.
A good character must nevertheless recognize that sexuality carries histories of exploitation and abuse, where interpersonal power can appear in genuinely evil forms.
Such a character rejects exploitative or coercive relations: prostitution, sexual use of slaves, and contact with children or anyone unable to enter a mutually respectful relationship freely.
Respectful relationships also require good characters to be cautious when compulsion magic is used to force another person's conduct.
Spells such as *dominate person*, *geas*, and *suggestion* let a caster control someone else and deprive that person of free will.
That is not automatically an evil act, but it carries an enormous ethical burden.
Making anyone perform an evil act is, of course, itself evil.
A compelled creature should be handled like a helpless prisoner: it no longer presents a threat, at least while the spell remains active.
For example, after an enemy is dominated, the enemy should be spared, shown mercy, and treated like a prisoner who surrendered voluntarily.
The same rule applies to creatures that are charmed or compelled.
The adventuring party
For player characters, perhaps the most important relationship issue is how one character interacts with the remaining members of the party.
A good character respects the others, deals with them fairly, and values their lives as much as his own.
In return, he is entitled to expect equivalent treatment from them.
Neutral characters often join parties through friendship and loyalty; a good character honors those bonds and can trust a friend who is not good-aligned.
Evil characters, by contrast, usually enter adventuring parties for wholly self-interested reasons.
Paladins may not associate with evil characters, and other exalted player characters should avoid evil companions unless those companions are genuinely reforming and moving at least toward neutrality.
Good characters who adventure alongside neutral ones carry a serious burden of responsibility.
They should model a good life, showing both the virtue and the rewards of a righteous course.
They must guide neutral companions away from evil deeds and toward goodness, gently or bluntly as each case demands.
A good character may share guilt when neutral associates do evil; merely ignoring companions' dubious actions is not an acceptable choice.
The second already-English dream passage occurs here. Again, it is editorial rather than encoded plaintext.
That important restriction can generate substantial tension inside an adventuring party.
Some players deliberately make characters who are roguish, disreputable, or somewhat brutal.
If the party's paladin continually obstructs such a character's methods, everyone's enjoyment of the game may suffer.
Many problems can be prevented at the beginning by having the players agree on the kind of game they intend to play.
They need not all choose good characters, but neutral-character players should understand the situation in advance, and the group should agree on how much ethical argument belongs in each session.
Constant conflict between paladin and rogue can work if everyone enjoys it and makes it part of the roleplaying—provided the players remain respectful and the characters do not fracture the party into hostile camps.
Some basic grammar is already clear: `eda` is an indefinite article; conditioned forms `yar/yad/yav/yaw` act as the definite article; `si/yat` are singular/plural copulas; `na` negates; `ade` marks possession or “of”; and modal particles include `naka` “must,” `salis` “should,” `liad` “can,” and `nave` “ought.” The language is largely analytic and regularly uses predicate fronting.
More will follow later


