Napun,
ing "keka,"
"queca" ya,
ing "kanaku,"
"canacu" ya,
ing "kekatamu,"
"quecatamu" ya,
ing "keni,"
"queni" ya,
ing "wagas,"
"uagas" ya,
ing "hamun,"
"jamun" ya.
Ngeni,
ing "queca"
(e ne queca),
keka nia mu;
ing "canacu"
(e ne kanaku),
kanaku nia mu;
ing "quecatamu"
(e ne quecatamu),
kekatamu nia mu;
ing "queni,"
ala ne queni
(uling keni nia mu);
ing "carin,"
angga nia karin
(uling ala nang "carin");
ing "uagas,"
e ne uagas
(uling cabud nia wagas);
ing "jamun,"
hamun nia mu,
uling ing sadiang
"uagas" a "jamun"
inalilan da ne
ring taung minacmul
qng "tinape mamun,"
bista man ing lasa na,
lalasa yang gabun,
uling ing "hamun" ngeni,
e ya macaiamaut
qng uagas a amlat
a quecatamu mimulat,
uling ing malagua,
yang quecatamung nasa,
at ing masaquit,
e ta na pagmasaquit,
pauli na ning
que-alan ta'ng malasaquit.

Cailian da ca tamu mu
ring murit.


Author's notes (in his own words): It is the belief of the author that the "modern" or new Capampangan orthography should not be encouraged and should not replace the historical one. For if we insist on advocating and promoting the new Capampangan orthography, we are teaching the future generation to be lazy and to be ignorant of the hsitory of their language. Likewise, we are robbing the youth today and the future generation of a significant and precious possession that is due them: the HISTORICITY of their native tongue. The author strongly believes that we can't take away the HISTORICAL SIGNIFICANCE/VALUE of a language and sacrifice this essential linguistic element for the sake of FUNCTIONALITY and for an easier and wider appreciation of one's native tongue.