Shaman Owl - Tazyb-Iyra.
An Enets tale
Once upon a time there lived three brothers. All of them were of the Enets family of Pya Bai. The brothers were married. The eldest brother had four children, the middle brother two. The youngest brother had no children, though he had been living with his wife for more than a year. The brothers lived in one camp, each had his own chum. The tents of the older brothers stood almost next to each other. The tent of the younger brother stood a little aside.
There was a shaman who lived in the Enets' camp. He lived alone, his wife had already died. He did not keep his own chum, he lived with an average Enets. They say he was a strong shaman. If he was asked, he put on a shaman's parka, took out a tambourine from his sledge and did a shamanistic ritual: either to cure people, or to find out where the reindeer had disappeared, or to predict the luck or failure of hunting wild reindeer. However, people were afraid of this shaman. Because they were afraid that he could turn into a bird or an animal and go into the forest for a long time. Having walked somewhere in the form of a bird or an animal, the shaman returned to the camp as a man. This was the shaman.
The brothers did not have many reindeer, only about a hundred. Well, they had enough for the argysh (caravan), but they did not slaughter them for meat. We went hunting for wild reindeer, and had a good trade. There was plenty of meat and skins in every chum. They went to the tundra for hunting. There were also wild deer on the rock, but the brothers were afraid to go there. In the mountains one could be killed by the arrows of tattooed Evenks. For centuries there had been news that people went to the stone to hunt wild reindeer and never came back. Women and children disappeared too. The tattooed Evenks, having killed the men, would come and take them away. Nothing more was usually heard of them. That's why the brothers didn't go to the stone, though they might have wanted to. What they could get in the tundra would be enough.
So, they lived, they lived. One day, as usual, they got together and went out to hunt wild deer. The older brother had a bait deer. He took it with him, of course. The elder brother with this bait could easily sneak up to a herd of wild deer and then, when the bait deer would clash antlers with some male deer, he would run up to the wild deer and stab it with his knife. Well, the younger brothers did not have bait deers, they simply with bow and arrows in their hands crept up to the wild deer and killed the one they could. That's how the brothers hunted.
Well, they packed up and went. I don't know what time it was, either the end of February or March. The sun was already shining high, the day was not short. The brothers left, and the wives and children stayed in the chum. Well, the shaman was out of the question, he didn't go hunting. He either sat in the tent or, having turned into a bird, flew into the forest. Women did not make fire in their chums when their husbands were hunting. It was so that the smoke would not be visible. Children were not allowed outside. It was as if there was no one in the chums.
When the brothers went hunting, the whole day passed. How could it not? Wild deer are hard to find. And watch out that they don't catch the smell of people, or they will run so far away that a whole day will not be enough to catch up with them. They might even return to the chum with empty sledges. Well, the brothers got four wild reindeer that day. The youngest brother wanted to go in search of more wild reindeer, but the older brother said:
- No more travelling. The sun is already going down, we'll go back to the tent. The meat we've got is enough for a long time.
The brothers returned to the camp with the booty, harnessed the reindeer and each went to his own chum.
And then it turned out that a great misfortune had happened. The younger brother went into his chum and his wife was gone! What is the matter, where has she gone? He immediately went to his elder brother's dwelling and announced what had happened. The elder brother knows nothing. The older brother's wife doesn't know either. She said:
- I stayed in the chum all day, I didn't go outside. The children also played in the chum, but I didn't let them go outside. No one came. I didn't hear any noise or talk. What am I going to say now?
The elder brother got out of bed and went with the younger brother to the middle brother's chum. Well, the same conversation took place there. The middle brother doesn't know anything, neither does his wife. She said she hadn't left the chum all day. The shaman was not in the chum at all, he had gone somewhere and had not returned yet.
What to do now? The men went to the outermost chum and began to examine the ground, maybe they would see the footprints of a stranger. But it was getting dark, how could they see the footprints? However, the elder brother did find footprints, it seems to be those of Tunguska bakary (shoes from reindeer skin). It looked as if someone had come from the side of the rock and gone back.
Noticing the footprints, the older brother said:
- Now I think I realise what misfortune has befallen us. I think some Tungus crept up to our camp and stole my younger brother's wife. Well, what shall we do now? It's getting dark. We'd follow the tracks in the daytime. But now how do we go? Well, you're a fool too, little brother. Why do you leave your wife alone in the chum? Couldn't she go to a neighbouring dwelling while we go hunting? Now where will you look for her? Or will you follow the Tungus' trail? If you go, you'll be lost. All right, let's do it another way. As soon as the shaman comes back, we'll ask him to do a shamanistic ritual. Let him do the ritual all night. He'll know everything that happened. I guess we'll have to fight the Tungus man.
Hearing these words of the elder brother, the younger brothers said nothing. What could be done, they had to wait for the shaman. The elder and the middle brother went to their chums. The younger brother went to sleep in the middle brother's dwelling.
Soon the shaman returned. No one asked where you had been or what you had been doing, but you had been walking. The shaman sat down on his bed, and now he was told about the big trouble.
The shaman said to the younger Enets:
- It's not your fault someone stole your wife. You went hunting and got wild deer. Now here's the deal: bring my shaman's parka and a tambourine from my sled. I will do the ritual. I'll see which way the thief came and who he is.
They brought a parka and a tambourine. The shaman got dressed, got ready, heated the tambourine. Then he began to do the ritual. People sat and waited for the end of the ritual, nobody went to bed. Even the wife of the middle brother, who had a small child, did not go to bed. The shaman performed the ritual at length. When he finished, it was already past midnight.
The shaman put the tambourine aside and spoke, addressing the younger Enets:
- Your wife was kidnapped by a tattooed Tungus, the leader of those Tunguses who stand in a stone camp. The Tungus had been watching our camp for a long time, waiting to see if the men would go hunting. He noticed that your chum was standing aside, that there was only one woman in the chum. Tungus spent the night in the forest, waiting for the day of your departure for hunting. He waited. You went hunting, leaving your wife alone in the dwelling. It would have been better if you had told her to go to her older or middle brother's chum. But you didn't. Your wife stayed in the chum. After you left for hunting, the Tungus crept up to the camp and suddenly entered your chum. Your wife didn't even have time to scream. He clamped her mouth shut. Then he dragged the woman out of the chum, took her in his arms and walked with quick steps into the forest. If a single person had been outside, he would have noticed this kidnapping. However, no one came out of the chums, neither women nor children. That's how the Tungus kidnapped your wife. I followed his whole journey. He walked through the forest for a long time, stopping for rest many times. But he reached his camp and now he's keeping your wife in his dwelling. He's a rich Tungus. He already has two wives. Now he's got a third.
Well, now we have to figure out how to get your wife out. I will. You go to bed, and let the rest of us go to bed.
Hearing these words of the shaman, the tired people went to bed.
The next day came. They got up, ate. The men came out of the chums. The shaman also came out. He went up to the eldest Enets and said:
- Now you and your brothers listen to what I've come up with. The fact that a tattooed Tungus kidnapped your little brother's wife is, of course, a great misfortune. However, I'm thinking of doing something about it. You and your middle brother stay at the camp. If you want, you can go hunting. If you don't want to, stay in your chums. I'll only go with your younger brother. Don't think I'll fight the Tungus. No, I won't. I'll use cunning and my shamanic power to summon the woman.
Then the shaman said to the youngest Enets:
- Get ready to go! You'll take your bow and arrow, of course. But you won't have to fight. You have a Tunguska parka and a bakari. Take them with you! You'll see you'll need them later. I'll go with you, I'll tell you what to do and how to do it. But I won't be with you all the time. I'll turn into an owl, I'll fly around and see where things are and who is where. I'll see which chum your poor wife is in. Tungus have many dwellings. How would you know which chum to approach? I'll show you. Now go, get ready for the road!
When they heard the shaman's decision, the eldest and middle brother said that they would not go anywhere and would guard the chums. They were afraid to go anywhere. Maybe the tattooed Tungus will come again. Well, we won't go hunting. Yesterday we got some wild deer, that's enough for now. The younger brother went to his chum to pack.
Well, what's the rest of the story? The younger Enets and the shaman followed the Tungus' footsteps into the stone. They walked, of course, for a long time. The whole day was spent on the road. They found no one, saw no one. They spent the night right in the forest. Only the next day the Tungus argysh (caravan) showed up. It turned out that the Tungus had left their former camp and were marching to a new place. A rich Tungus leader rides ahead. He is followed by three women's sledges. Probably two of his wives and the third, the kidnapped woman. Behind the argysh, workers, five or seven men, are driving a large herd of reindeer on foot.
The shaman said to the younger Enets:
- Now watch what we do. Let's seperate, though. If I were with you, it wouldn't do any good. I'll turn into an owl and fly wherever I want. Well, now dress in Tungus clothes, and then come stealthily to the herd of reindeer and drive them away together with the labourers. Don't talk too much to the Tungus. Otherwise they will notice that you are a stranger. If one of the workers asks you how you came here, tell them that your master hired you for work. Don't talk too much, though! After the argysh, stay in the workers' chum, do not show yourself in front of the leader! Stay in the chum, be silent! Don't go to other chums, don't ask about your wife! I'll be thinking of your wife. Remember my words well! If you don't obey, you'll be lost.
When he said these words, the shaman shook his whole body and turned into a white owl. He flew away. The Enets was left alone. What will he do now? He must fulfil the shaman's orders. He changed into Tungus clothes and hid his clothes in the snow. In the meantime, most of the argysh had already passed, and reindeer appeared nearby. Well, Enets started to drive these reindeer, as if he was a worker of the Tungus leader. Other workers are chasing them too. I don't know, maybe they noticed the new worker, maybe not. Nobody said anything or asked anything. The herd is big, there are a lot of reindeer, they have to work. Well, they drove and drove. The Tungus have already put up a camp, it is obvious that women have already put up chums, some of them are still putting them up. The labourers went to their chum, and Enets went there too.
When they entered the chum and sat down to tea, one of the workers asked the Enets:
- Who are you? You chased the reindeer with us. But where did you come from?
The Enets replied:
- Where am I coming from? My master hired me to work. I am a poor Tungus, only I don't have a tattoo on my face, my mother hasn't made one yet. I live only with my old mother, my father is long gone. I have very few reindeer, barely enough for an argysh. Out of great poverty I took a job with a rich Tungus.
The workers said:
- All right. What do we say? If your master hired you, you'll probably work. Tomorrow you'll come with us to look for the reindeer that broke away. There are about 100 reindeer missing. We don't know where they've gone. Maybe the wolves stole them. Now, however, we'll rest.
Well, we didn't say anything else. In the evening we ate and went to bed.
However, the Enets did not sleep. As soon as the workers fell asleep, he quietly went out of the chum and looked around to see if he could see anyone in the camp. Outside it was light from the moon. The Enets noticed that a white owl was sitting on the ends of the poles of one big chum. Now he remembered the shaman's words. Probably the shaman is sitting there to show him in which chum the abducted woman is. The Enets, hiding behind the sledge, came close to this big chum. He heard someone talking in the chum, probably they had not gone to bed yet. Soon the Enets noticed that a woman came out of the chum, probably to go to bed. It was his wife! Now it was time to do something. The Enets, still hiding behind the sledge, said softly to the woman in Enets language:
- Wife, be quiet! I've come for you. Now, let's get out of here. There's a thick forest nearby, we'll hide there. Maybe they won't find us.
Well, the wife did not say a word and together with her husband ran off into the forest. When they reached the trees, they stopped and looked round to see if any of the Tungus were running after them. However, while they were looking, a strong wind and a blizzard immediately arose. Before that the weather had been good, the moon was shining. Now everything disappeared, nothing could be seen, only the trees were making noise from the strong wind.
The Enets said to his wife:
- This blizzard was caused by our shaman. I don't know, maybe you saw him. An owl sat on the end of the pole of the leader's chum. That was the shaman. He helped me rescue you. Now let's keep going, we've got a long way to go. The blizzard will stop anyway, and the Tungus will start looking for us.
Let's go. I don't know how long they walked. Probably a long time. They must have stopped and rested. He would have walked fast, but how fast can a woman walk? As they walked, the day ended and the night passed. The shaman did not appear. Probably, after the snowstorm he had ordered, he had flown to his chum. Why should he go with the younger Enets and his wife? They might even be circling somewhere, but they would still come to the their chum.
And so it happened. By the end of the second day, the younger Enets and his wife returned to the chum. The older brothers were happy, saying that now we would live in peace again. They said the same thing:
- However, our shaman, so shaman. Very strong shaman!
But the shaman, hearing these conversations, came out of the chum and said:
- I helped rescue a kidnapped woman. But don't rejoice! Better bring my shaman's parka and tambourine into the chum. I will do the shamanistic ritual and watch the way of the Tungus. The leader of the Tungus is a strong man. Don't think he'll put up with a missing woman. Maybe he's travelling somewhere now, looking for tracks. I don't think he'll just sit in the chum and do nothing. Go get my parka and tambourine. I'll do the ritual.
The brothers said nothing more. They did as the shaman told them to do.
In the evening, when the sun had set, the shaman began his ritual. The brothers and their wives did not go to bed again, just as they had done that time. They sat waiting for the shaman's answer. The ritual lasted for a long time. Around midnight the shaman finished the ritual and said:
- I used to tell the truth: one should not be glad that the woman was brought back so easily. I have travelled the Tungus argysh routes and brought bad news. The leader of the Tungus found traces of your younger brother and his wife. True, in some places he lost them, in some places they were covered with snow. But that's all right. He's heading our way. His brother is travelling with him. If they find our plagues, there will be war. I'm afraid the Tungus will kill you all. I'm not afraid for myself. I can turn into any bird and fly away. But you brothers, will you be able to resist the Tungus? I think you can't. Now listen to my word. We must leave immediately. Don't sleep tonight, bring the reindeer, prepare the argysh! While you are preparing, the morning dawn will appear, it will become light. Quickly leave this place and go to the tundra! I'll stay in the camp. As soon as I see the Tungus, I will turn into an owl again and raise such a blizzard that all your tracks will be covered with snow. Maybe this blizzard will catch you too. However, you don't stop, keep travelling further and further. That's all I've said. Now don't go to sleep, but do what I said.
Well, what do the brothers say? They went to bring in the reindeer, and the women started dismantling the chums. They were in a hurry, afraid of being caught by the Tungus. But everything turned out happily. They prepared the argysh and, as soon as it became a little lighter, set off. The shaman, as he said, remained at the place where the chums stood.
The fairy tale is now left with this shaman. The brothers are fine, they're just gone. What's there to see? But the shaman stayed and waited. As soon as he saw the Tungus, he immediately turned into an owl and perched on the nearest tree. Meanwhile, the leader of the Tungus and his brother drove up to the beast, stopped and began to discuss:
- What do we do now? Are we too late? It's a shame the snowstorm has covered our tracks, or we'd have got here faster.
- We'd better take their argysh road. It's light now, we can see the argysh tracks clearly. I think we should catch up with them. We'll fight. We should kill the men and take the women for ourselves.
- You're right, we need to catch up with them.
While the Tungus men were talking like that, the wind blew, then became stronger and stronger. The Tungus men had not even had time to get far away from the camp before a blizzard broke out, so strong that it was impossible to see an outstretched hand.
I don't know what happened to the Tunguses next. They must have circled somewhere. Maybe they returned to their camp or disappeared?
The shaman flew to the camp of three brothers. It turned out that they had travelled far into the tundra. The Tungus usually did not come to these places. The shaman turned into a man again, entered the middle brother's chum and sat down on his seat. He said:
- Now you can live in peace. Don't be afraid of the Tunguses, they don't come here.
Well, the brothers went back to the way they were. They went back to hunting wild reindeer. There was no more bad news about them.
Text in Enets language
Кунахоʼʼ нэху пябис пя бай каса энчуʼʼ дирибиʼʼ. Пери ӈолюхун дирибиʼʼ. Чукчидуʼʼ будуʼʼ мале нԑсай энчуʼʼ эбиʼʼ. Ага каса касазуʼʼ тԑт неза эби. Дёдай каса касазуʼʼ щизы неза эби. Дюзыю каса касазуʼʼ тона низа дягубиʼʼ. Будиʼʼ нԑда но ӈолюхун тона ӈолю по дирибихиʼʼ. Будуʼʼ нэху мяз щер дирибиʼʼ. Ага касахуза мяззыʼʼ кащити кехун нэбиʼʼ. Дюзы каса касадуʼʼ мя кащида мякиз инукун нэби.
Ноныдуʼʼ периʼʼ тазыбь энчи дириби. Буʼʼ нԑда дягоохаз, керта мяз иби понир, пери дёдай каса касадуʼʼ мякун дириби. Мана ань, буʼʼ агаан ныхита тазыбь эби. Энчуʼʼ щита обухо щегун пярзышь кабуныдуʼʼ, буʼʼ тазыбь пагиза сԑрууби, педида мууби, собузымби. Буʼʼ кадыдаʼʼ энчуʼʼ качуʼʼ сохудагуби, дёхуй тэʼʼ узʼʼ когуби, касаʼʼ энчуʼʼ табзагуби, ку кадяшь канишь тара, ань курсыруʼʼ энчуʼʼ диришь щер таслагуби. Торь эбута ӈу, энчуʼʼ чики тазыбь энчи пиийпизуʼʼ. Чики деоон пиийпизу: буʼʼ кутуйхин самааш канигуби, кудаха могахан ԑуби. Сама беды понидь кохоон дязурахазда, мякда ань энчизарауʼʼ тоуби. Торсы чи тазыбь эби.
Пябис касаʼʼ идэ окаан тызуʼʼ тонԑ ԑби, дю пир эби. Месыбутуʼʼ тызуʼʼ тоорибиʼʼ, осааш тызуʼʼ ибизуʼʼ кадур. Периʼʼ кезарудь дязубиʼʼ, сойзаан кезарʼʼ кадубиʼʼ. Пери осасай эбиʼʼ, кодыдуʼʼ мин кобаʼʼ, пядаʼʼ оначибиʼʼ. Кадяшь кой ни дязубиʼʼ. Пуʼʼ дез кезарудь будуʼʼ кунахаруʼʼ ибиʼʼ дязур. Тонын будуʼʼ сԑз пазуй ошаʼʼ пиийпиʼʼ. Чики нэоон пери очик дёри нодупиʼʼ: тонын кезарудь дязумиʼʼ, кутуй энчуʼʼ пурзыʼʼ ибиз согуʼʼ. Сԑзʼʼ пазуй ошаʼʼ, дящегин касаʼʼ энчуʼʼ казахаздуʼʼ, мякуз нԑʼʼ, катыʼʼ, неʼʼ тэрибиʼʼ. Точгуз кунын чикиʼʼ энчуʼʼ канедуʼʼ щехуру дёхарабиза. Чи, торсыʼʼ щер тԑнышь, касаʼʼ энчуʼʼ пуʼʼ дез кадяшь кунахаруʼʼ ибиʼʼ дязурʼʼ. Кой нируун кадябиʼʼ.
То чи, торь будуʼʼ дирибиʼʼ. Ӈобкутын, сойза дерихун, касаʼʼ энчуʼʼ, киузную мяр езурудь каниʼʼ. Ага каса касазу кезар нортагуза тэза тонԑ ԑби. Чики тэда мооʼʼ. Кезар кобута, буʼʼ тэда бины убхун кезарʼʼ дез нобзадаза. Тэ торь тохолай эби, куна буʼʼ обухо кезар корад тарудь тԑбада, надузы ӈолюд похрудыз, каса энчи чикирухун кезар дез соодыз, нахуу корио убхун кезар сохуда дягахадаза. Дюзы касахуза ань, торсы тэзы дягуби, будиʼʼ кезарʼʼ мимухун дёзтубизыʼʼ. Торь, чи, касаʼʼ энчуʼʼ кадязабиʼʼ.
Чи, кадяшь дязуӈаʼʼ. Либи дири потаз дери ԑсау, ӈу сойза дюлла дири мале дязасауʼʼ. Кайяза мале ԑзхун эби, дериʼʼ мале дябууш канибиʼʼ. Касаʼʼ энчуʼʼ дящегин кадязаʼʼ, нԑзуʼʼ несай мякныдуʼʼ отыдуӈаʼʼ. Тазыбь кунахаруʼʼ ноныдуʼʼ кадяшь иби дязур. Буʼʼ мякун адиубиʼʼ, кутуйхин чида самааш канишь могад каниуубиʼʼ. Каса энчуʼʼ кадяшь дязудад мяз тԑр энчуʼʼ мякныдуʼʼ тухуру ибиʼʼ чуныгуʼʼ, мяту кочи кухуруз идэда озы. Низуʼʼ ань пед ибизу нобзагуʼʼ. Кудахаз сэӈидь мяз тԑрщизарахаʼʼ ԑзкудаʼʼ. То чи, касаʼʼ энчуʼʼ кезарудь канехаз, ноӈиза дери кани. Ань иӈи кани, кезарʼʼ чикирухун буниз код. Ортэ сое каний кезарʼʼ узʼʼ кошь тараʼʼ. Точгуз чики собидуʼʼ меоон кудаха нолькутыз. Дябохазуд ань, отӈирны кехуз нодуʼʼ тоошь тара. Локриʼʼ отуд нообутуʼʼ, чикиз чикирухун кудахай дяхин посырарадыз. Чикихохун, ань ноӈиза дери тарада щиззу нолькушь. Эки дери касаʼʼ энчуʼʼ тԑт кезар казаби. Дюзыю касазу тона кезарумад комашь. Ага касахуза щита ӈартахиʼʼ.
– Ԑки дери мешь ӈай кадяшь. Кайяза мале адугууйз. Бяуза пяушуда, мянаʼʼ дез дязхоʼʼ. Ԑки казадууйнаʼʼ осынаʼʼ ока нюʼʼ, кудаха осасай ԑзаʼʼ.
То чи, базадуʼʼ щер ӈаʼʼ. Мякду каса энчуʼʼ кадязысай соӈизʼʼ. Тызуʼʼ нобзаʼʼ, мятуʼʼ таан каниʼʼ. Чикихун, чи щер озыма. Дюзыю касазу мякда чушь, нԑда мякун неза ко. Абэй, кунын кани? Буʼʼ чикирухун чики щер тоорашь, ага каса касада мят кани. Ага каса касаза обухуру дёхара. Нԑза ань обухуру дёхара. Нԑза маниуʼʼ:
– Модь дери дябут мякун адизудь, пед незудь озыбур. Неʼʼ ань мякун санукоочь, пед модь нинуш нобзагуʼʼ. Щехуру мякна ниш чугу. Модь обухуру монуʼʼ, дёри пехун незудь нодус. Пеусоуʼʼ, кунын нԑр кани!?
Ага каса касаза баахазда нэриз, дюзыю каса касада но дёдай каса касади мят канихиʼʼ. Тонын ань чикируʼʼ дёриʼʼ. Дёдай каса касазыʼʼ обухуру дёхара, нԑза ань. Нԑза ань мана, дери дябут мяз миз кухуруʼʼ иби озыбурʼʼ. Тазыбь-дисызу киузэхаз канехазда, тона мякда иби то. Кунь тэза ԑзабутуʼʼ? Каса энчуʼʼ чукчидуʼʼ дюзыю касаду мят каниʼʼ. Мяз поштыш дя модсуӈа, тона дёгад энчуʼʼ дязыий кочуʼʼ. Пехун мале пяушума, тодууй дя нин обухуру ни озыʼʼ. Торь эбута ӈу, ага касазу ӈобчик дёгад энчи дязыий коо. Чикиза оша пяԑ дязыий эби. Энчи пу нэз тоби, точгуз тоныру каниби. Ага касазу кащихита мана:
– Тэзанда очик щед ноодарахинаʼʼ. Модь бийтуӈаз, касанаʼʼ нԑ сԑз пазуй ошад кадаризʼʼ. То, обу понидааʼʼ? Пехун мале пей. Дери ԑԑбуза дязыийда меоон нолькушь дябунибачь. Тэза ань кунь кантааʼʼ?
Модь, соку, пери нод манад комаубизудь, кадяшь дязудаханаʼʼ обуш нԑд мякныда ӈолюуш адишь каютар. Дящегин дязудаханаʼʼ кащида мякун эбуныда боо ԑубиса? Тэза, чи кунын педар? Ӈу, сԑз пазуй оша дязыий меоон кантад? Канибут ӈу, кадад. То ӈай, модь маназ торь эбунынаʼʼ тара. Тазыбь-дисԑʼʼ тобуныда манеʼʼ, собузыӈай. Пи дябуд собузыӈай. Буʼʼ модытаза, кунь чики щер эби. Модь маназ, чикиʼʼ ошахин, ԑнзай, сайдудаʼʼ.
Каса энчиги ага касадиʼʼ базаʼʼ дез модли дюсырихиʼʼ. Торь таханую тазыбь-дисырудуʼʼ дез отыдуӈаʼʼ, сэн кунь ԑзаʼʼ. Каса энчуʼʼ мяту таан каниʼʼ. Дюзыю касазы дёдай касада мят сԑгуудь кани.
Тоныкуʼʼ ԑԑхазда Тазыб – дисызуʼʼ тоо. Щехуру неза тоойдуʼʼ, кунын ԑсад, обу понидяд, то дязубута дязуӈай. Тазыбь баада ни адохазда, кащиза нода базыԑзуʼʼ, обу очиг щед ноориз. Тазыбь дюзыю каса энчид мана:
– Нԑд сԑз пазуй оша тарибиза. Буʼʼ пу нэз тоби. Чики ошар кудахан щизна модэшь пеби, буʼʼотыдуби, кунаʼʼ каса энчуʼʼ кудахад кадяшь кантаʼʼ. Буʼʼ модэбиза ууʼʼ мял кащихизыд корсыза дяхан нээ, нԑр мякныда ӈолюуш ӈа. Сԑз пазуй оша, ууʼʼ кадязашь канед отышь, мога мин сԑгаби. Ууʼʼ кадязашь канид, нԑд мякныда ӈолюуш кайир. Сойза эниш, куна ууʼʼ нԑхуд мами ԑԑбут, дягузахад буʼʼ кашида мякун адей. То чи, ууʼʼ торь недуш ман. Нԑр мякныда ӈолюуш кайишь. Ууʼʼ кадяшь канехазуд, сԑз пазуй оша мят дез нԑбрубиз, мярчили мякуд чуби. Нԑр идэда лэур, буʼʼ минхуда нада ще торби. Точгуз нԑд пед нёхурубиза, модида ни бяԑбиза, ань мога дез мяр каниби. Щехо пехун дязуми ԑԑбуза, чики щер модынизашь. Пехун щехуру буниш дязур. Торь, чи, сԑз пазуй оша нԑд тарибиза. Модь сԑхԑрида чукчи модыэбушь. Буʼʼ кудаха мога меоон дязашь, сԑнхо дёур нэтагушь нэртагууйзудь. Мякда тообиз, тэза нԑд мякныда нообираза. Чикир агаан тэраг оша. Буʼʼ щизы нԑза мале тонԑ. Тэза чи, нэхудэ нԑзда таре. Тэза бийтудь тара, кунь нԑд нозда пурзы морщичь. Модь бийтудаз. Ууʼʼ кодаз, удаʼʼ ань чукчидаʼʼ кодызаʼʼ. Тазыбь базаʼʼ нодашь, энчуʼʼ, ԑказахаздуʼʼ кодыз.
Ань дери тоо. Энчуʼʼ нэризʼʼ, ооӈаʼʼ. Каса энчуʼʼ мякуз пед озымаʼʼ. Тазыбь ань озыма. Буʼʼ ага касахаду мана:
– Тэза чукчида ноюнь дюсырираʼʼ, кунь модь чики щер таслаа. Касад нԑ сԑз пазуй ошад таририз, ӈуль ага май ӈаа ниуʼʼ. Модьхоʼʼ маназ, чики щегун торь эбунынаʼʼ тара. Ууʼʼ дёдай касад но мякныди кайириʼʼ. Комабуди кадяшь канириʼʼ. Ибути кома мякныдиʼʼ адириʼʼ. Модь дюзыю каса касад но кантаз. Нераʼʼ ман, модь ошахин сайдудюз. Нез сайдуд. Тазыбь ныхуй понидь модь ноздуʼʼ нԑ щимитыда.
Точгуз дюзыю касахадуʼʼ мана:
– Каниудь камазазʼʼ. Идуд, мимузʼʼ иӈиз муʼʼ. Сайдугоошь нед сайдуд. Ууʼʼ ноныд оша паги, пяԑʼʼ тонԑʼʼ. Чикиз ноныд мунʼʼ. Понтайгу камазадар, обу дез чики обуруʼʼ ноныд агаан тарадаʼʼ. Модь ноныд кантаз, щит табзагузаз, обу кунь мушь тара. Пери ноныд нез ԑз. Ийрааш канишь, модь чидаз, сэӈидаз, обу, щеԑ кунын ӈа. Сэӈидаз, коки мякун кемнэ нԑр ӈа. Тэраг оша мязза окаʼʼ. Ууʼʼ кокуз тԑныдарушь, кудию мят канишь тарада. Модь ань шит табзадаз. Тэза ань кань, каниудь камазазʼʼ!
Тазыбь база нодахаздиʼʼ, ага каса касахуза манахиʼʼ, будиʼʼ кухуруʼʼ нихий канид, мяз тԑр кащизыʼʼ модэдахиʼʼ. Пиданихимь, кохо канишь. Локри ань сԑз пазуй ошаʼʼ тозаʼʼ. Ӈай, кадяшь ней канид. Чеий казадуийнаʼʼ кезарʼʼ осаʼʼ кудахад тооризаʼʼ. Дюзыю каса касазуʼʼ мякда пагиза сԑруудь, обурыза камазаудь кани.
То, таханую коз мадаз? Эддюк каса энчи тазыбь но, оша дязыий меоон пу дез канихиʼʼ. Кудаха, иӈихиʼʼ дяз. Чики деридиʼʼ дязушь мотазыʼʼ. Щехуру нихий коʼʼ, щехуру нихий модыс. Мога мин сԑгабихиʼʼ. Наак дерирухун месыдаʼʼ ошаʼʼ озымаʼʼ. Оша наби дяд месэʼʼ. Модэзыʼʼ, орнэн тэраг бемзу эзза. Пооныда нэху нԑʼʼ эззушь дязаʼʼ. Ԑнзай, щизыхиʼʼ буʼʼ нԑхуза, нэхую таридууйза нԑ. Понэн собриг, ӈу сԑʼʼу энчи дязушь тэʼʼ тэнычь дязаʼʼ.
Тазыбь каса энчид мана:
– Тэза чи сэӈир, кунь ԑзай. Тэза щиззы дяан кантай. Модь пери ноныд эбунынь, обухуру таруза дягуза. Модь ийрааш кантаз, курун чидаз.
Ууʼʼ ань, тэза ошаʼʼ пагиз сԑрʼʼ, точгуз тэʼʼ кебоныд тоб, тэныдаʼʼ энчузурауʼʼ, тэʼʼ бароон ноныду орную дязнид. Ошахин окаан из дёрирʼʼ. Чикиз камазадазуʼʼ, дёгад энчид ԑԑд. Щехо мозрадахид щит тоʼʼийб, кокуз ууʼʼ озымад, манид, бемзу щит сое мозрадазуда муби. Окаан из дёрир. База ман, точгуз моди. Усабута мозарадаʼʼ энчуʼʼ мякун энид, боз бемудуʼʼ сэийʼʼ ороон из озыбур. Мякун модли ади. Мяз помон из дязур, нԑд нэоон из тоойдур. Нԑд нэоон модь бийтудаз. Базынь из дюртагу. Базынь щер ибут ӈа, казарадыдь.
Торь манахазда, Тазыбь – бусы айюза порухуяшь, сылеэйгу ийрааш кани. Чикирухун кохон чидь кани. Каса энчи ӈолюуш кайи. Тэза кунь ԑза? Тазыбь база щер эшь тара. Оша пагиʼʼ сԑра, керта пагизаʼʼ сыра ир тоийза. Месыда энчуʼʼ мале орнэн кани, кебоныда тэʼʼ озымаʼʼ. Каса энчи оша тэныда энчузурауʼʼ, тэʼʼ тэныдь пя. Дёгад мозрадаʼʼ энчуʼʼ чикирухун дязаʼʼ. Дёхарау, будуʼʼ чики сое озыми наби мозрада энчи модыпизуʼʼ, ӈу незуʼʼ. Щехуру ни тоойдур, ни дёрир. Тэʼʼ ока, мозрашь тара ниу. Чи, тэныӈаʼʼ, тэныӈаʼʼ. Ошаʼʼ мале усабиʼʼ, нԑʼʼ мяззуʼʼ моктабиʼʼ, кутуйзуʼʼ тона моктагуийзуʼʼ. Мозрадаʼʼ энчуʼʼ кертуʼʼ мякду кани, каса энчи пооныдуʼʼ кани. Мякду чуохаздуʼʼ чаймудь адыз, ӈоб оша, каса энчи дез сэӈидь мана:
– Ууʼʼ щеԑд ԑзад? Нонынаʼʼ тэʼʼ тэныӈадушь. Кохоз тоодархадушь?
– Кокуз тозаз. Меке бемооʼʼ щий мозрадазуда моошь. Модь магдуда ошаз, ӈолю, ԑԑбь тона сԑмь ниш пазта. Модь менсы-ԑԑнь нору дириз, ԑсыкуибь кудахай дерихин дягумашь. Тынь модь ӈуль тԑныʼʼ, борихунь месыубиз. Торь магтудь, тэраг энчид мозрадааш каниз.
Мозрадаʼʼ манаʼʼ:
– Ӈай. Коз модьнаʼʼ мадааʼʼ? Бемооʼʼ щит мозрадазуда мубута, иӈид мозраʼʼ. Чета нонынаʼʼ маритудь канинид. Дюʼʼ пир тэʼʼ ни тоориʼʼ. Дёхаринаʼʼ, кунын канибутуʼʼ. Самихид пяуртадасызымʼʼ. Тэза кодахуна, нэташь тара.
Сэн ибиʼʼ дёрирʼʼ. Оорахаздуʼʼ кодыз. Энчуʼʼ ԑказахазду, чикирухун номийзуъпяхазаʼʼ.
«Поединок», 1998 г. бумага, акварель, гуашь. 29,5\42 (см.)
Ӈолю, каса энчиру ни коди. Энчуʼʼ чукчи кодахаз, каса энчи дядокоон мякуз озыма. Сэгмид дяаан сэӈилыз, щехо тона модычуʼʼ. Пехун, дири дерихуз, дери. Каса энчи, ӈоб ага мяз самаа ӈуз уб нин адиза, сылеэйгу ийра модыԑ. Бихуда тазыбь базаʼʼ каийз. Ԑнзай, тазыбь табзагооза нода, коки мякун тарирай нԑза ӈа. Буʼʼ керта обухуру буни пирис? Тазыбь исыу ман, керит нԑд из пер. Каса энчи кодуʼʼ таха таклюш, дядокоон чики ага мяз кеуд тоийзʼʼ. Мяз мин энчуʼʼ тона дёримунузуʼʼ, идарахаʼʼ тона кодиʼʼ. Тоныку ԑԑхазда, мяз миз ӈоб нԑ озыма. Хоу, чики буʼʼ нԑза ниу ӈа! Каса энчи тона коду тахан такришь нԑда дядокоон онай базан ноюда катаза.
– Хэй! Ԑза, мярчили тольнук дяз. Модь щит косайшь тооз. Тэза нԑбрухунь ԑкихуз. Инукуй пейза мога, тонын такрынинь. Тона ичунь кораʼʼ.
Нԑза модли бусыда поон мога дез нԑбриз. Мога ми тоохазди, нэртызы, пурзы сэӈилыхиʼʼ, сԑз пазуй ошаʼʼ пооныди ибутуʼʼ нԑбаʼʼ? Сэӈидахадиʼʼ поди нэз пейза козу тоо. Сое ӈаза сойзаш, дири дериш. Тэза ань казу тахаз обухуру ни озы, ни со. Каса энчи нԑхуда мана:
– Ԑки казу модьнаʼʼ Тазыбь дисыхунаʼʼ ԑзтарай. Ууʼʼ мяз миз озыбууйр самаа ӈуз уб нин адиза сылеэйгу ийра исыр модыс. Чикир модьнаʼʼ Тазыбь дисэʼʼ. Буʼʼ щит щимитышь щий пярзышь. Тэза ань дязхуй, кудахад ԑки дяхаз канишь тара. Казу ӈаарахаз, ошаʼʼ щизынь педь пядаʼʼ.
Канихиʼʼ. Декар, сԑугуд дязай ԑԑбузыʼʼ. Ԑнзай, кудаха дязбихиʼʼ. Ԑнзай, нэтагушь нэртагубихиʼʼ. Бухода мяр дязнишь, нԑ торь мяр дязудь буниза пирис. Торь дяздахадиʼʼ, ноӈиза пи кани, дери кани. Тазыбь ни озыбур. Казу мяԑхазда, ԑнзай, мякныда канисауʼʼ. Обу понидь ноныди майдудь дязда. Будиʼʼ ибляйгоон кохон дёхутубуныди ӈу, ӈобчиг мякди тоодыхиʼʼ.
Торь эби. Наак дери исыгун, каса энчи нԑда но, мякди соӈихиʼʼ. Кащизыʼʼ чукчиʼʼ ԑдыбишь щиззыʼʼ дязтаʼʼ. Тэза манаʼʼ, дири чума ань сохуда. Точгуз, тазыбь дисыдуʼʼ базычь ань, торь мана:
– Дисэʼʼ тохаз, амык ныхута тазыбь эби. Щита пирита дягу!
Тазыбь кащита база нодахазда, мякуз озыма, мана:
– Модь нԑ морщигоошь морщи небууʼʼ, ӈолю, тона нераʼʼ ԑдыби! Чики декоон тазыбь пагинь, педий мят чурираʼʼ. Собузыдаз, ошаʼʼ сԑхԑри модытаз. Ошит бем, чики амык ныхита, бэри энчи. Нераʼʼ бийтур, нԑ нозда щимитэхазнаʼʼ, буʼʼ чикиру дяд низ ӈаарад. Тэза буʼʼ кохон тона, дязыийзы педь, дязтауʼʼ. Модьхоʼʼ маназ, буʼʼ тору чики щер неза каийд. Пагий, педий косайш канираʼʼ. Модь собузыдаз.
Касаʼʼ энчуʼʼ козхуруʼʼ сэн ни ман. Тазыбь база щер ӈаʼʼ.
Пяушумную, кайяда покрахаз, тазыбь собузылыз. Сԑдԑкидуʼʼ тотрау ань щехурузуʼʼ низ кодаʼʼ. Адиʼʼ, отыдуӈаʼʼ тазыбь коз мада. Собузыма кудаха дяза. Тазыбь-дисызуʼʼ пи дёдан пооза собузымада, кащихита мана:
– Орь исызуʼʼ ман, мяр ԑдыбираʼʼ, ошахаз нԑ пурзы щимитааʼʼ нэоон. Ошаʼʼ сԑхԑри модыԑхазунь, очик дёри тозаз. Ошаʼʼ бем, касади нԑда но, дязыий кобиза. Кутуй дяхин сԑризыʼʼ дёуубиза, сырахан тоʼʼий ӈаа ним. То ӈай. Буʼʼ ноюнаʼʼ дяза. Ноныда каса касаза дяза. Будиʼʼ мязнаʼʼ кобуныди, сайдумащуз, ԑнзай, ни ԑз. Модь пидаз, ошаʼʼ щиззаʼʼ чукчи казадаʼʼ. Керинь пуузунь нэоон модь нез пида. Модь обухо чида самааш канишь кохо чидый. Удаʼʼ ань чи, пиритызаʼʼ чики ошаʼʼ? Модьхоʼʼ маназ, низа пирит. Тэза модь базань дез дюсырираʼʼ. Тэзари ԑкихуз сопунаʼʼ тара. Ԑки пи нера коди, тыза ӈодараʼʼ, месыудь камазызаʼʼ! Обурызаʼʼ камазагузахадаʼʼ киузээш канта, ӈаза дерида. Ԑкихуз мяр кой ни месэраʼʼ. Модь эзайхин кайизазʼʼ. Ошаʼʼ ԑуʼʼ тоб, модь ийрааш кантаз, пейза казу мязаз, дязыийзаʼʼ чукчиʼʼ сырахан тодын. Чики казу щиззаʼʼ ань дябуда. Удаʼʼ нераʼʼ нэртагуʼʼ, пери орнуруʼʼ дязараʼʼ. Чи, базай бяуза. Тэза нераʼʼ кодагуʼʼ, базань щер ӈараʼʼ.
Пябис каса энчу коз мадаʼʼ? Тызуʼʼ тэнычь каниʼʼ, нԑʼʼ мяззуʼʼ каарагушь пяʼʼ. Лызыбиʼʼ, пидаʼʼ ошахит ириид кораʼʼ. Мяр камазызʼʼ, ибляйгоон дерииш канехазда соʼʼ ийзʼʼ. Тазыбь – дисызу базада щер, ошахиʼʼ отышь эзайхин кайи.
Щузыбичу тэза тазыбихун кайи. Ӈай, пябис каса энчуʼʼ канедуʼʼ щер дязайʼʼ. Обузынаʼʼ модэдынаʼʼ. Тазыбь ань, отыдудь эзайхин кайи. Ошахиʼʼ модычь, чикирухун сылеэйгу ийрааш кани, инукуй пя ни адыз. Чики чубун ошахиʼʼ эзайхит нэртазыʼʼ, помныди дёридь манахиʼʼ:
– Обу тэза понидай? Казухун дязыийзы ийԑԑбузыʼʼ тола, модинь мяр ԑкихун энибичь.
– Тэзахоʼʼ сԑхԑридуʼʼ меоон нолькухунь. Тэза мале дери, сԑхԑризуʼʼ сойзаан озыза. Модьхоʼʼ маназ, чикиз дябушь тараʼʼ. Сайдуний. Касаʼʼ энчуʼʼ казанинь, нԑʼʼ ань мунинь.
– Ууʼʼ онсыд, дябушь тараʼʼ.
Ошахиʼʼ торь дёридахади, ортэ мясы каийз, точгуз казусай мясыиш кани. Ошахиʼʼ эзайхит кудахаруд нихийʼʼ кани, торь локри амык пейза казууш кани, пуяди ирун обухуру нихийʼʼ модэʼʼ.
Дёхара, чики ошахиʼʼ таханую обузы кунь каниби. Кохон дёхутудь, ԑнзай, майбихиʼʼ?
Тазыбь ань, нэху пябис каса энчигиз тообиз. Будуʼʼ кудахад, кой ни каниби. Чики дяхин ошаʼʼ ниʼʼ дязумубиʼʼ. Буʼʼ ань энчииш кани, дёдай каса касадуʼʼ мят чуо, баада ни адыз. Кащихита тагаш мана:
– Тэзахоʼʼ чи, обухуру ищ пиийс дирираʼʼ. Ошаʼʼ нера пиийс, ԑуʼʼ будуʼʼ ниʼʼ дязумуби.
Чикихуз таханую онсыда ӈу, сойзаан дирибиʼʼ. Кадяшь дязубиʼʼ. Сэн обухуру очиг щер нэоон дёри дягушь.
Literature
- Bolina Z.N. Songs of the native land - amateur artist Ivan Silkin. Krasnoyarsk: OOO ‘Sitall’, 2014. Reference: https://www.tdnt.org/pdf_poli.php?id=23&t=publ
- Bolina Z.N. Ezzuui - Trace of Sleds. - Dudinka, 2014. - 155 p.: il. Reference: https://www.tdnt.org/pdf_poli.php?id=25&t=publ
- Labanauskas K.I. Native Word. SPb.: branch of the publishing house ‘Prosveshchenie’, 2002.
