Enets fairy tale - Szuzybichu. A Lost Man - Dyohuui Kasa.
A tale recorded by Kazimir Izidorovich Labanauskas, Taimyr folklorist, linguist, and ethnographer. Kazimir Izidorovich published all the collected Enets tales - Szuzybichu in the book “Native Word”. The tale was told by Ivan Ivanovich Silkin from the village of Vorontsovo, Taimyrsky Dolgano-Nenets District. The translation of the fairy tale is taken from the book ‘Ezzuui - Trace of Sleds’ by Zoya Nikolayevna Bolina, chief specialist in Enets culture at the Taimyr House of Folk Art.
The Lost Man
There lived an old man and an old woman. They had five sons. They were grown men. Four of them were married and had children. The fifth son was still single. There were few reindeer, two hundred, enough for an argysh (a caravan with reindeer). The sons were skilful hunters of wild reindeer. They never returned from hunting with empty sledges. When the sons were hunting, the old man would watch for reindeer. He was not quite old yet.
The youngest son, however, was a very naughty man. Sometimes his elder brothers would go to hunt wild deer, but he would not, he said, I have other work. No, he said, I'll go to get partridges. When they would go fishing, he wouldn't go again, he said I had to fix the sledge. His father always scolded him, he said:
- Son, why are you cutting the words of your elder brothers? You don't keep my words in your mind either. How will you live? Won't you get into trouble?
The youngest son replied:
- Father, I'm not a little boy anymore. Why are you teaching me? I have my own mind. Let my brothers do what they want. I'll do what I want too. Don't teach me anymore!
The old man said nothing more. What will he say if the youngest son only keeps his wits about him?
All right, let him have it his way. Just don't get in trouble. Some time passed. One day, as usual, the older brothers went to look for wild deer. They took their bows and arrows and went out.
The old man said to his youngest son:
- Today you go guard the reindeer! My legs hurt. I'll stay in the chum (a deerskin tent), I won't go anywhere. Even though we don't have many reindeer, we still have to guard them.
The youngest son said:
- Father, if you say so, I'll go on guard. If my brothers had told me, I wouldn't have listened. All right now, I'll keep watch.
The youngest son went to the reindeer. His older brothers are gone, they've gone far away. So he went. He walks along the tundra, he has gone far away from the chum.
Suddenly a big black hole in the ground appeared in front of him. The man did not have time to take a step back, but fell into the hole and began to fall somewhere. It was dark and nothing could be seen. As he fell, the man lost consciousness...
When he came to his senses and opened eyes, he saw that he was on some unfamiliar land. Tundra is just like tundra. The sun is shining. It's quiet, you can't hear anything. But the land is completely unfamiliar. There are some hills and flat places. In the lowlands you can see bushes. But the land is strange. The deer he was going to look out for are nowhere to be seen.
The man stood there wondering what to do next. He could not stand in one place. He went and started to climb up the hill, thinking that maybe he would see chums somewhere. He climbed up and looked around, but he did not see any chums anywhere. However, he saw a small herd of wild reindeer, twenty or thirty in number. The deer were grazing on the laida (treeless part of a tundra landscape). But these deer were of a dark colour for some reason. If they were real wild deer, as he had seen many times, they would be of a light colour. The man thought that these deer might be domestic deer. If so, there must be chums somewhere nearby, people must be living. The man started to climb down the hill to get a closer look at the deer. As he descended, he came very close. But what's the matter? The deer don't look at him at all, they don't get scared. Some are eating, others have already laid down to rest. The man stood looking at the deer. You couldn't tell if they were wild or domestic. It was as if the reindeer did not see the man.
As the man stood beside those reindeer, two sleds appeared. Someone was coming, either shepherds or hunters. Seems like it's hunters. The sleds stopped before reaching the reindeer. You can see the hunters take their bows and arrows and start sneaking up on this herd of reindeer. They only look at the deer, they pay no attention to the man standing there. Or do they not see him at all? The men crept up on the reindeer and first one, then the other shot at the reindeer. Killed two deer. The rest of the reindeer, having noticed the men, ran away quickly. The hunters went to their sledges, untied the reindeer and drove to the place where the killed reindeer were lying. They picked up the carcasses, put them on their sleds and tied them tightly. Then they began to talk. The hunter, who looked older, said:
- We only got two wild deer today. I wanted to get another one, but I didn't get a shot off. Maybe you and I didn't sneak up on them properly. Maybe the deer smelled human scent. All right. Those deer have run far away now. We're not gonna catch up with them. What do we do? Go to the chums?
The second hunter said:
- I think we should go to the chums. We will not find any wild reindeer today. While the hunters were talking like this, a man came to the sledges and said: ‘I don't know who you are, but maybe you can take me with you. Can't I go to your chums? How will I stay on an empty land?
The man said so, but the hunters did not even look at him. It turned out that they neither saw nor heard the man. After standing a little longer, they untied the reindeer, took the reindeer in their hands and turned the sleds round and drove off. The man remained standing in the empty place. What would happen now, where would he go? Soon the day would be over. Would he really spend the night in an empty place?
When those hunters left, the man followed their trail. Maybe he will come to the chums and there he will find out about the people and spend the night. So he goes, he goes. It turns out that their chums are far away. Already the sun is setting, and the dwellings are still nowhere to be seen. But the man goes on anyway, maybe he'll reach them by morning at least. And so he did. He walked all night. It's good that the moon appeared, it seemed a little brighter. He'd better not lose his tracks...
The man only saw the chums when the morning dawn appeared. He reached them somehow. He was tired, he hadn't eaten anything. Well, he reached them, but what then?
There are five big tents. Smoke has already appeared, some of them must have stood up and doused the fire. Which chum should I enter now? The man sat down on one sledge, which was next to the chums, and waited. Perhaps someone would come out and he would ask which chum he could enter. Indeed, soon a woman came out of the chum, went to her cargo sledge and took out some meat. I guess she was going to cook food. However, the woman did not even notice the man sitting on the sledge. Having taken the meat, she returned to the chum. The man again waited to see if the man would come out of the chum. He waited for a long time.
Then young people, two boys, came out of another chum. They stopped not far from the sledge on which the man who had come was sitting. But they could not see him. They began to talk:
- Well, today looks like it's gonna be a good day. We're gonna go look for wild deer.
- Well, how could we not? I want to go hunting.
Hearing this conversation, a man who came in got up from his sledge and approached the guys. He said:
- Who lives in these chums? I'm lost, I've come to you. I want to enter a chums, maybe I'll be fed. In which chum does your master live?
The young men don't even look at him. They do not answer anything. They stood still and went back to their chum. The man remained standing on the street. Thinking about what to do next. He's cold and hungry. Well, he thinks, I'll go to the middle chum. It seems to be bigger than the others. Maybe the owner is sitting there. It's morning now, we should have breakfast.
A man entered the middle chum. As soon as he entered, the fire was blazing strongly. Standing at the entrance, he began to examine the chum. It turned out to have two halves. An old man and an old woman sit in the left half, and a young man and his wife sit in the right half. In the cradle lies a child. Nobody notices the man who has entered their dwelling. The food is boiled. They sit and eat. Looking at them, the man also felt hungry.
He muttered:
- Hey, can't you see me or what? I'm here. Feed me!
The fire blazed again. The people paid no attention to the man who had come and said nothing. Only an old man said:
- Why is the fire worrying today? Yesterday nothing was heard, now it has puffed twice. Yet the fire sees something.
A young man, probably his son, said:
- Well, fire's always blazing. What are we gonna look at it for?
The man who came in asked once more:
- Feed me, please! I got lost, I walked for a long time on the empty tundra, I was exhausted.
The fire blazed again, even stronger than the other two times. But the inhabitants of the chum themselves do not see or hear the man who has come. Already finishing their meals, the old man and his son will probably go outside. What to do? The man who came to the house became quite ill at heart. He moved away from the entrance to the chum and sat down on the bed. But no one noticed it. What is it? Is this man still a man, or has he already turned into an invisible spirit? He sits on the bed, not knowing what to do, how to make the people of the chum pay attention to him. The man spoke once more:
- Give me something to eat! Or do you want a piece of meat? I'm so hungry that I feel sick at heart.
Before he could finish saying those words, the fire flickered twice. Again no one looked at the man. Only the old woman spoke, looking at the old man:
- What happened in our chum? Why is the fire so restless? Perhaps an evil spirit has sat on the ends of the poles of our chum?
The old man said:
- What are you talking about? What evil spirit do you know about? Or are you losing your mind in your old age?
The old woman fell silent and said nothing more. The old man and his son came out of the tent, probably they were going to hunt for reindeer. And where could the man who had come to the chum go? He sat on the bed and then went to sleep. Neither the young man's wife nor the old woman paid any attention to him. It was as if this man did not exist in the chum at all.
Well, the man slept, slept, maybe he felt better from sleeping. But he was hungry, didn't eat anything. While he slept, the whole day must have passed. There was the sound of sledges. The old man and his son must have returned from hunting. Conversations began to be heard. The young man's wife took the cauldron and left the chum, probably to get fresh meat. The man was still lying on the bed. Maybe he would have got up and come out of the chum to see what they had brought. Now he is lying there with no strength to get up.
Meanwhile the old man and the son entered the chum and sat down in their seats. The old man said:
- Let's eat while the blood is warm. We've got fat male deers, now we've got enough meat to last us a long time.
Well, ther are eating. The man who came in sat up on the bed and spoke:
- Give me something to eat! At least give me fresh blood to drink!
Nobody answered anything. As they ate, so they continued to eat. The young man's wife hung up the pot to boil. When the men have finished eating, they talk about this and that. They sit on their beds, waiting for fresh meat to boil.
However, what about the man who comes in? He sees and hears the people of the chum, but he cannot say anything to them. He is not visible to them at all. The man thought and thought for a long time, then decided to speak again. He said:
- What kind of people are you? Why can't you hear my words? The fire blazed twice again.
Here the old woman could not stand it and said to the old man:
- Go to the outermost chum and call the shaman to come and look at our fire. How come the fire keeps blazing? Has misfortune come to us?
The old man, whether he wanted to or not, got out of bed and went to the outermost chum. He didn't stay long and returned to his dwelling.
A little while later, a shaman came to them. He was dressed in a shaman's parka, but he had not brought a tambourine with him. Entering the chum, he said nothing. He went to the place behind the hearth, sat down and looked at the fire. At that time the man came and spoke again:
- Who lives here? Why can't they see or hear me?
As soon as he said these words, the fire blazed three times. And now the shaman looked at him, it seems that only he noticed that there was a stranger in the chum. The shaman said:
- I see that a spirit from the middle world has taken up residence in your chum. How did it get here? We've never had such spirits here before. Let me try to talk to it.
The shaman began talking to the man who had come in:
- What are you, the spirit of a man of the middle world or someone else?
- No, I'm not a spirit. I'm a real man.
- How did you come into our world?
- I don't know how I ended up in this strange land. I used to live with my father and mother and brothers. I think I used to walk on the tundra, gathering reindeer. Then something happened to me. I think I fell somewhere, lost consciousness. When I started to see with my eyes again, it turned out that I was on an unfamiliar land. Then I saw some deer. Two men came to that place and killed two deer. I was close to the men and wanted to talk to them. However, they did not hear me. They put the carcasses on a sledge and went home. Where could I go? I followed the trail, and here I am now. I was hungry and begged for food. But people can't hear or see me. Maybe you can help me. You're a shaman.
- Yes, I'm a shaman. But what am I going to do with you? You couldn't have come to our world for nothing. Earth people don't live here. However, if you did get here, you must have been punished by the gods. You must have committed some kind of sin. Once again, earthlings cannot live here. Now we'll have to do something. I guess I'll have to do a shamanistic ritual. I must retrace your path. If I follow your path and find your bad deeds, you'll probably be lost. I won't save you. However, if on your path I find your foolishness, I don't know what will happen. Maybe it will be possible to return you to the middle world.
Then the shaman said to the old man:
- There is a man from another world in your chum. He's like a spirit. You can't see him with your eyes, you can't talk to him. However, if I don't help him, he may disappear. Now bring in my tambourine, heat it up. I'll do the ritual, I'll walk his path. If he's a bad man, let him go. We don't need him.
The old man went out of the chum to get a tambourine. Then he came back and began to warm the tambourine. When everything was ready, the shaman started the ritual. He sang, jumped and pounded the tambourine for a long time. When he had finished, he announced:
- I have walked the whole path of this spirit that has come upon our land. I didn't find any bad deeds of his. Turns out he used to be the family's naughty son, an age of cutting his father's words. Apparently, the gods decided to punish him. They gave him a chance to suffer in a foreign land. Well, now we have to help him. Make a big fire! I'll burn him in our fire.
The old woman put wood on the fire. Soon there was a big fire and it was hot. The shaman said to the man who came in:
- Take my hand! With both hands grasp it and hold on tight! Don't be afraid of me, I won't kill you.
The shaman held out his hand to the man. The man got out of bed and took the shaman's hand with both hands. Then the shaman yanked him sharply towards him and threw him into the fire. The flames grew even bigger, a hissing sound was heard, sparks flew. The shaman kept the spirit in the fire until it took human shape. First the head appeared, then the torso, arms, legs. The shaman pulled it out of the fire, and the people of the chum only now saw that the spirit had become a human being like themselves.
The shaman said:
- Give him some clothes! Get some bacari (long boots from deerskin), a parka!
The old woman immediately came out of the dwelling and went to untie the sledge. She took out spare bakari and parka and brought them into the chum. The man who came dressed and became like everyone else. The shaman said to the old woman:
- Bring some meat, let him eat. He hasn't eaten anything for a long time, let him eat, rest and gain strength. Don't touch him, don't tell him anything! Let him lie on the bed as long as he wants. Then I'll wake him up myself.
The old woman said nothing, brought meat and gave it to the man. The shaman went to his chum. When the man had eaten, he went to bed. He slept day and night and all day long.
On the evening of the second day, the shaman came and began to wake the man, saying:
- Get up, if you can, if you have strength. The man got up and sat on the bed. He seemed to cheer up a little. He began to talk to the shaman:
- I don't know how I got better. But I can feel strength in my arms and legs. But I don't remember at all what happened to me in the past. I don't remember how I came to this chum. These people I see now are complete strangers. Maybe you can tell me why I am sitting here?
- You have no memory of your past now, of course. However, before you became our man, you yourself spoke of your past life. I heard your words. So I decided to burn you in our fire. You were burned and now you are just like our man. What do you think, how will you live from now on?
- I don't know what to say now. Well, I won't stay here. Maybe I'll go hunting wild reindeer.
- Well, of course, you will get wild reindeer. Now know the inhabitants of this chum: there is an old man, an old woman and their son and his wife. The son is good at getting wild reindeer. Keep one mind with him! Perhaps he will give you a sledge, reindeer. The old man will give you a bow and arrows. Well, live like that!
After this conversation, the shaman went to his dwelling. Well, this man, why would he sit in the chum for a long time? When the old man and his son came out of the chum, he went out too. Now he feels well, his heart is stronger. The son went to fetch reindeer. It turned out that the inhabitants of this camp had a lot of reindeer, maybe as many as a thousand. When the reindeer came, the men took harnesses and began to catch the right reindeer. The man who came just sat and watched. He had nothing of his own yet: no harness, no sledge, no reindeer. Well, that's no trouble. He will get everything as the shaman said. Indeed, when they had finished catching reindeer, the old man's son gave the man four reindeer and said:
- Here's your reindeer, here's your sledge, now you can come hunting with us. Do you think you'll go?
The man said:
- How can I not go? How can I not want to go deer hunting? Of course I'll go. If only the old man would give me a bow and arrow.
Well, what does the old man say? He gave the man a bow and arrow. The old man wasn't exactly infirm himself. He went hunting sometimes. Now, however, how would he cut the shaman's words? As he was told, so he did. Let him ride, let him get used to our life.
Well, we went hunting. That day we got three wild deer. Then we went several more times and had a good hunt. The man hunted wild deer on an equal footing with other hunters.
It's been like that for a whole year.
An old man once said to a man:
- You're good at hunting wild deer. Do you think it might be a good idea for you to get married? I've got my eye on a girl.
The man said:
- What can I say? I want to get married.
Well, what's next? The man got married. He was given a separate chum. After that, he went hunting again and got wild reindeer.
Some time passed, and one evening the shaman went into the man's chum and sat on the bed. The wife set up a table and put different food on it. They began to eat.
After the meal, the shaman spoke:
- I have a word for you, I don't know if you'll like it, if you'll take offence?
The man said 'Why should I take offence? You saved me, you didn't let me disappear for good. Now I live well, I don't see any misfortune. Speak up if you have something to say'.
The shaman said:
- I have long seen that you live well. You have a young wife, and your sledges are full of hides and meat. When I first saw you, I thought you would surely be lost. Earth people can't live in our world. But you burned in our fire and became our man. Now what I want to ask you is, do you think you can go back to your land? Your brothers must still be living there. I don't know if your father and mother are alive, I haven't seen them. Well, you're not going back yourself, of course. If you were to go back without my help, you would die, your wife and your reindeer would die too. After you have been burnt in our fire, you are no longer an earthling, but a man of this world. However, I will help you, if, of course, you wish to return to your brothers.
The man said:
- But how can I tell you whether I want to or not? I don't remember my past life. You say I have brothers. I don't remember anything about them. However, if they are really living, I don't know what to do. Maybe I should go back to them. However, how will I recognise my brothers if I haven't seen them?
The shaman said:
- You saw your brothers when you lived on earth. It was only when you were burned in the fire that your memory changed completely. But that's not a problem. With my help, you could return to earth, and if you did, you would recognise your brothers immediately.
The man said:
- If you say so, that's fine. I'll go back, though I live well on this earth. But I don't know how I'll live in my brothers' land if I've forgotten everything. But all right, I'll go back. I can't go against your word, you saved me from destruction.
The shaman said:
- Well, if you agree, then listen to my word. Remember what I say! I said that you will not get to the land of the brothers by yourself. However, you and the argysh (a caravan) will cross one mountain following me, and so you will find yourself in your native land. I will not be with you all the time, I will only lead you over the mountain. Then you'll go on your own. You will see your land and you will know where to go. When you return to your brothers, remember to slaughter seven reindeer at your family's sacrificial site. That way you will close the way to this world forever. If you spare the deer, I don't know, maybe you'll come back to us. That's all I said. Tomorrow prepare the argysh! Prepare the sledge, the harness. Put two puffin skins in the sledge. You'll need them to blindfold you and your wife.
The shaman said nothing more and left for his chum. Another day came, and after breakfast the man began to prepare for the journey. When the reindeer were brought in, the man fished out as many riding reindeer as were needed for the argysh. The wife dismantled the chum. The shaman harnessed four colourful reindeer to his sledge.
When everything was ready, the shaman said to the man:
- I'll ride in front, you ride behind me, and let your wife take the argysh sledge behind you. When we reach the mountain, we'll stop. Then I'll tell you what to do next. Don't stop on the way! As long as I go, you and your wife go as long as I go. If you stop once and I go too far ahead, you'll lose me. You'll get lost, and you'll both have to retrace your steps. Now I'm going, watch out, don't fall behind!
The shaman untied the reins, took the long pole in his hands and drove off. The man and his wife went too. Well, it must have been a long drive. Not once did they stop to give the reindeer a rest. So, during the argysh people usually stop, give the reindeer a rest, see if some sledges have fallen behind and we should wait for them. These people never stopped. They travelled as the shaman said. Then a hillside or a hill with steep slopes appeared ahead. It was covered with snow, only on the top there were thawed patches. By the time we reached it, it was time for the sun to set, the day was over. When we reached the hill, we stopped.
The shaman said to the man:
- Well, now listen carefully to what I'm about to tell you. We got to the place successfully, we didn't stop anywhere. That's good, but now I'll tell you what to do next. Now neither you nor your wife will be travelling on your own. Tie your reindeer to my sledge! Let your wife tie her reindeer to your sled. Then sit on your sledge and blindfold yourselves with wisps. Hold the reins and long poles in your hands, but do not steer the reindeer. I'll lead the whole argysh alone. You just sit on the sledge blindfolded. Maybe during the ride you will hear some sounds. Sit still, don't unbind your eyes! Take the waders off your eyes only when you feel that your reindeer are not walking slowly, but running. Then you will open your eyes and see where you are. If you don't see me, don't look for me. Know that I have already returned to my land and you don't need me anymore. Now do as I say!
Well, the man tied his reindeer to the shaman's sledge and his wife's reindeer to her sledge. Then he told his wife to sit on the sledge, put the reins and the reindeer in her hands and blindfolded herself with a wadding. Then he sat on his sledge and blindfolded himself. Well, now it's time to go forward. The man sees nothing, only listens. The shaman got on his sledge, and the whole argysh moved forward. But the reindeer are going very slowly, as if they can hardly move their legs. They go, they go. Then the noise of a snowstorm became audible, it seems that a strong wind blew. But only the noise of the wind was heard, the wind itself could not be felt. Then I heard the noise of bells, it seems that a long argysh is passing by, and tied bells are ringing on the necks of the front reindeer. They rang for a while and then fell silent. The man begins to feel that he wants to sleep very much, his head is bowed, his hands can hardly hold the reindeer and reins. But he tries not to fall asleep, somehow invigorates himself...
After a while, the man felt his reindeer move quickly. As fast as if they had just been harnessed. The man pulled the blindfold off his eyes. It was bright, a bright spring day. He turned back and saw that his wife had taken off her blindfold too. The man stopped his harness, trying to figure out where he was now. He began to look around the area and was surprised to see that the land was the same land he had travelled over more than once to hunt wild deer. The man looked in the direction he had come from, but he didn't see a tall hillside anywhere. The shaman was nowhere to be seen.
A man went to his wife's sled, untied her reindeer from his sled so that she could ride on her own. He said:
- Well, now I see I'm on familiar ground. Follow me! Let's go to my brothers' camp. What's the trouble now?
Let's go. They drove on and on, but they couldn't see their brothers' chums. They stopped at some old tent. It seems that there had been plagues here for a long time, and there were white-white bones of wild deer. Having examined this old chum, the man said to his wife:
- I don't know where we've come to. I've only been in these parts a short time ago, maybe six months. How did I find my brothers' old chum? My wife said:
- I don't know this land. If you found the old chum, it means that your brothers have leaved.
All right, let's keep going. Somehow we found barely visible tracks and followed them. The day was over, they spent the night in the empty tundra. When morning dawn appeared, they went again. They found another chum, which had been left long ago. The man wondered: where had the brothers gone? How could they have travelled so far away in such a short time? What to do now?
The wife said:
- But keep following your brothers' argysh tracks. They must stop somewhere.
We didn't say anything else, we followed the tracks. These tracks led somewhere to the south. While we were travelling, the tundra ended and the forest began to appear. On the way we found four or five more chums. The tracks showed that the brothers' argysh had gone far to the south, into the forest area. Well, what to do? We'll have to go to them.
Only on the fifth day of the argysh did the man finally see the chums. There were only three of them. The man thought: are these chums of my brothers, or have I fallen in with strangers? Well, he reached this camp, stopped not near the chums, but at a distance. He told his wife to stay and wait, and I went to see who lived there.
As he walked to the camp, an old man appeared from the middle chum. As he approached him, the man recognised him as his elder brother! But when had he grown old?
The man said:
- I think you're my older brother. I hardly recognise you, you've grown old. Well, I'm here now.
The older brother said, ‘Oh, I hardly recognise you. You seem to be my younger brother. It's been twenty years since you were lost. Well, tell me how you got back! Where did you disappear for so long?
The younger brother began to narrate:
- I don't know how twenty years could have passed. It seems like it was only a year ago that I was in trouble. I got lost and found myself in a strange land, among strangers. I almost died there. If it hadn't been for the shaman, I probably would have died. The shaman brought me back to life. Then I lived with strangers for a year, I think, and went hunting. But when I got married, the shaman offered me to return to my native land. He took me out of the alien world. But I couldn't find your chums for a long time, only now I saw them.
The older brother said:
- How could you find our camp? We have been travelling from place to place for twenty years. We have a lot of reindeer, how can we stay in one place for long? Well, now you see that I have only three chums. Father and mother died long ago. First my father got sick and died, and two years later my mother died. Then two brothers died of the disease. I, the middle brother and you have arrived. My eldest son lives in the neighbouring chum. He's been married for a long time and has three children. Well, I see you've come with an argysh, there's a woman sitting on a sledge. How will you live now? Are you going to build your own dwelling?
The man said:
- I will live in my chum. Now I have learnt the whole truth about how you lived without me. If you, elder brother, agree, I'll build my chum here. Where else can I go? I'm on my native land now.
After this conversation, the man brought his argysh to the camp, and his wife started to put up the chum.
Now this is the end of the tale. The man, remembering the shaman's words, slaughtered seven deer on the sacrificial site of his family. Thus he closed forever the way to the world he had accidentally entered, or the gods had punished him. After that he started to go hunting with his brothers, hunting wild deer. He lived peacefully, nothing bad ever happened to him again. That's all.
Дёхууй каса
Бусыхи” менсыхи” собриг каса низы тонԑ эби. Тԑт касанизы” керту мяту” щер дириби” Мале нԑсай”, несай”, эби”. Собригуй каса незы” тона ноныди” дириби. Тызу” идэ ока тонԑ эби”. Каса низы” дябута кадязада энчу” эби”. Кезарудь дязубуту” кунахару” тԑрщуз иби тогу”. Куна каса низа” кезарудь дязуб, бусы тыза” модэуби. Бу” тона агаан аруми энчи иби ӈа. Помдыдуъ” сойзаан дириби”. Ӈолю дюзыю каса неза ага кащида мод иби нодус. Кащиза нода маб, чета кезрудь канихо” – бу” мада – модь абазашь кантаз, погудь кантаз, кодуй муйтаз, ань обухо дёгад моза понидаз. Ԑсыза торь ԑзахада пери” нода мамби:
– Соку, обуш пери ага кащихиныд пою дязад? Модь базынь ань бид уд низ мугу”. Кунь диридад, щехуру мод ищ нодус? Торь эщ очик щед из тоо”.
– Ача, модь мале ибляйгуз нез ӈа. Обуш уу” щий пери табзагоод комад. Модь керинь бинь у” тонԑ”. Кащинь кунь комабуту торь ӈай, модь ноныду” щемь дягу. Модь ань, кунь комаз, торь ԑзаз. Нера” нонынь сэн тыя”!
Бусы сэн козхуру ни ман. То кунь мудаза, керта бида щер диред комабута, дирей. Ӈолю, торсы сԑю понидь, обухо очиг щед тоошь кудаха ни ӈа.
Чикихуз сԑнхо дери кани. Ӈобгутын кащиза кезарудь камазыз, идузу”, мимузу” моо”, кани”. Бусы нехуда мана:
– Ԑки дери уу” тыз” модэ”. Модь кухуру нез канид, мякнынь ԑзаз, ӈонь деԑ”. Тына” окахоо” буни” ӈа, модэшь ань, ӈобчик тара”. Каса ԑчи ԑсыхуда торь мана:
– Уу” базад щер, ача, ӈай, ԑки дери модь тэ” модэхун. Ага кащинь нонь мами ԑԑбузу”, модь буду” батуду” щер инизудь ӈа.
Каса ԑчи тыхита кани. Ага каса кащиза мале кудахан кудахай дяхин каниби”. Каса ԑчи дяза, дяза, мякзуда мале кудахад кани. Локри, ӈота ирун, щузыбь ползыда дя лэкку озыма. Каса энчи обухуру ищ камаза, чики дя лэкку меоон тощную сумуойз. Тонын пей, обухуру ни озы”. Каса энчи тошную дя одашка меоон чиԑда щер, ԑбаза пошимоо, сэийза” пяушума.
Куна, сэийза” нԑтыбууйза, дёгад дя модыэ”. Бодуй дяхо, бодуй дя ԑзараха. Ӈаза кайяку. Обухуру мону” кухуруз ни со”. Дя, модэбута, бу” дяза ни ӈа. Сошисай, ныгасай, бичай, ӈолю бу” дяза ни ӈа. Тыза кухурун ни озы. Каса энчи ӈота” ни нэриз. Бийтуӈа, кунь тэза ԑзабута. Соши ԑба ни тодыз, дя поштыш сэӈилыз, бида ироон мана: тона кохоон мяз модычуз. Мяз” кухурун ни озы. Ӈолю тощин, щизы би”, ӈу, нэху би” тэ” модыэй”. Тэ” лотаку нин козуйӈа”. Кезар” тэзрау” ни” дялдыр, мяз” тэрха”, ползыӈа. Торь эбута, кохон инукун энчу” тонԑ ԑза”. Каса энчи тошную тэ” дез каийз. Тэ” кеуд тоийз, тэ” помон дязуӈа. Тэ” нозда низ пизыгу, сэӈигурушь ноюда ни” сэӈир”. Тэзанда кунь ӈа, ԑки тэ” обуш щий ни” пиийс”? Кутуйзу” козуйӈа”, кутуйзу” бану”. Каса энчи нээ” тэ” дез сэӈиӈа. Тэ” ань, щита идараха” модэ”.
Торь бийтудахада щизы эззудахи” озымахи”, тэ” понидахи”, ӈу кадязадахи”. Кадязадахи” ԑзарахи”, тызы” инукун нэртызы”. Идузы”, мимузы” моохи”, дядокоон талячиш, тэ” дез дязарихи”. Буди” тэ” дезру сэӈиӈахи”, тонын нэза каса энчи идарахазы” модэ”, ӈу незы модэ”. Энчихи” щизы тэ казахи”. Ань тэ”, энчу” модычь, чукчи щимиийз. Кадязадахи” кодузы казадуйзы тэ” кеуд тозызы”. Казадуийзы” тэхузы” кодуди” ни диризы”, муюоон курызы”. Помныди” дёриӈахи”. Агаю касахада мана:
– Ԑки дери модинь щизыру кезар казай. Модь ань тэзуй дёзад комазудь, тэ” куньходу” мяр щимиийзудь. Модинь отунь ноо” исы”. Кунь ԑзай, мякунь каньтай? Лумиий тэ” тэза модинь ӈобчик нинь дябуд, буду” тэза” кудахай дяхин кани”.
– Модьхо” маназ мякунь канибунь сойза. Лумбиш каний тэ”, онсыд, тэза модинь нинь дябуд. Кадязадахи” помныди” дёридахади”, каса энчи пери” кехунди” нээ”. Буди” ноюда куньхуру нихий ӈа. Каса энчир керта бахаӈиз:
– Дёхара, щери” эбуныди”, щий мячи дёдид нери муд? Кунь дящегин ӈолюуш кайизаз?
Каса энчиги ԑбахуризы ноюда нихий дяра. Буди” чики энчи незы” модэ, незы” нодус. Точгуз кадязада энчиги эзбинызы” ноохи”, мячи дез эззыхи0. Каса энчир дящегин ӈолюуш нэшь кайи. Кунь ԑзабута, обу понидабута, дёхараза. Бяуза пииш канта. Дящегин, дёхарада дяхан, сԑгад бу” идараха кома. Сое каний каса энчиги сԑхԑри меоон дязриз. Сԑхԑри энчу” мякиз щита тоорад ниу”, тонын энчу” тоойдь, тԑныдаза, ку” бу” тэза тообиз. Сԑхԑри меоон бу” кудаха дяза, кайяза мале покругууйз, мяз” ань, тона кухурун ни” озы”. Пи дябут дири дерихун дяза, сԑхԑрида дёшь пида.
Каса энчи мяз” дёдид киузнуру” тоойз. Агаан ԑказа, пи дябут дязахазда, омулыз. Собриг щузыбь онай мяз” нээ”. Кутуй энчу” нэрдархабиз, самаду” ще” меоон кочи озыбуӈа. Кудию мяз ми чузабута. Каса энчи обухо коду ни адыз, отыдуӈа, щехо тона озыдю, бу” тоойдаза, щеԑ мяз ми чушь сойза эниш. Ӈоб мяз миз нԑ озыма. Коду миз оса собуо, пурзы мят чуо. Коду нин адиза каса энчи дез сэӈигурушь ни сэӈир. Каса энчи тона ади, отыдуӈа – каса энчи тона озыдю. Кудаха торь ади.
Обу дёдигун дёгад мякуз щизы одыз каса энчиги озымахи” помныди дёриӈахи”, коду нин адиза энчи дез ԑбахурузы нихий дярагу.
– Дериза сойза ԑудараха, ԑки дери ань кезарудь канихуй.
– Ԑ-ԑ”, канихуй. Модь ань торь бийтуӈазудь.
Дёхутуда каса энчир ань керта бахаӈиз:
– Модь дёхутуӈаз. Щеԑ” ԑки” мяз” мин дири”, щеԑ мят модь чубунь сойза эза? Модь пи дябут дязушь дязахазунь, омулый. Бемра” кудюю мякун дири?
Одыз энчиги бу” базыда дез куньхуру нихий ӈа, ноюхуруда нихий сэӈир, ань мят чуохи”. Дёхутуда каса энчир пехун ань ӈолюуш кайи. Кодтулыз, ӈаза сойза эбута ӈу, тэчиза сырей ӈа. То, ӈай. Бида ироон мана: «Дёдай мят чухугуз. Бу” сэгмид мякиз агайта. Тонын бемзу диритау”. Теза буду”, ԑнзай, киузэ оомаду” пониӈа”».
Каса энчи дёдай мят чуо. Бу” мят чуохазда, ту агаан пизыийз. Но ще мин нэшь, мяз ме модсуӈа: ӈолю кехун бусы менсы но адихи”, наак кехун эддюк каса энчи нԑда но” адихи”. Помныди баади нин личу мин некучазы” мощчи. Мят чууй энчи дез щехуру ни сэӈир. Энчу” ооӈа”. Оода” му” модычь, каса энчи чикихуз агаан оомад комариз. Борудь, курахад лԑука энчу” дез:
– Хэй, за кунь ӈара! Модь мякда чуооз, щий обу нера” модэ”? Щий кухо адтара”, оотара”!
Торь манахазда, ту ань агаан пизыийз. Мяз тԑр энчу”, чууй энчи дез куньхуру ни ӈа. Ӈолю бусы мана:
– Ту щизы дёур агаан пизыйз. Обухо модэдарха”.
Одыз каса энчи, бусы каса неза ԑзараха, мана:
– Ту пери торь пизымуби, обу модэда?
Дёхуй каса энчи, ань энчигиз бахаӈиз:
– Щий оотабута” боо. Модь дёхутуда энчиз, кудахаз дязушь тоозудь, омулый”, ныхищимаз”.
Ту ань чикихуз агаан пизыийз. Мяз тԑр энчу” ань, кунь исызу модэ, кунь исызу нодус, торь незу модэ, незу нодус чики энчи. Энчу” оомаду” пуозу”. Каса энчиги пед озымудь камазыхи”. Кунь ԑзабута? Каса энчи ӈуль ныхущума, сԑюза бома. Бу” орнук мяз ми кани, баа ни адыз. Щехуру ноюда ни сэӈир. Обу чики? Баа нин адишь, бида у” сэгмид дяан кани. Сосыда меԑ ӈуль бома. Дёхараза, обуза тэзанда бу” кунь ӈа. Обуш эки” энчу” ноюда сэӈимад ни” кома”, ноныда дёримад ни” кома”. Кунь тэза ԑзабута? Дядокоон ань оода музда каата.
– Обухо музуй таара”. Обу оса дюкчу сԑӈара”. Омудь курахад сԑюй боуударха.
Ту ань щизы дёур агаан пизыйз. Ань щехуру каса энчи дез низ сэӈир. Ӈолю менсы бусыда дез сэӈидь мана:
– Ту обуш торь пери агаан пизыӈа? Обухо очиг щер нэоон щизна” ни нодрагу?
Бусы модли менсыда дез сэӈилыз, козхуру ни ман. Каса неда но пед озымахи”. Каса энчиги тызы” ӈоохазди”, кадяшь канидарахабихи”. Чики дёхутуда энчи ань, чикру баада ни сумуошь, кодарабиз. Мяз мин адиза нԑхи кечигуру нихий ман, буди” мякныди дёгад энчи кодитау”. Дери дябут чики дёхутуда каса энчир оомузай коди. Пяушумную номада тахан нодуоза: пехун эззуда мяз кеуд нэртыз. Бусы каса неда но дящегиз тоодархахи”. Энчу” помныду дёриӈа”. Мяԑԑзу” пед дизысай озыма, ԑнзай, дизыда тԑруз косайшь кани. Каса энчи татэхазда тона энчу” баа нин мощчи, нэрушь ныхуза ӈуль дягу. Бусы каса неда но мят чуохи”. Бусы баада ни адохазда мана:
– Ԑза айбизгоо”. Ԑки дери модинь щизы щузыбь тузута кезар кора казай. Тэза кудахаъ осасай ԑза”.
Каса энчи барихуда адыз. Айбизда” энчу” дез сэӈиӈа.
Дядокоон энчигиз айбаззуда каата:
– Модь ань айбазкузуй таара”. Коч буязуй ибляйгоон ихирушь таара0.
Мяз тԑр энчу” ань кемнээду” незу” нода”.
Айбизрахазду каса энчиги помныди дёриӈахи” Мяԑԑзу” дизыда пиригоо, менсы сԑԑда таймахан боздышь обухо пониӈа. Кунь тэза ԑзабута кемнэ энчи? Бу” энчу” модыйза, нодууйза, буду” ань щита ни” модэ, ни” нодус. Кемнэ каса энчир, ань дёририз:
– Обу канды уда” энчура”, обуш щий нодуод нера кома?
Ту ань щизы дёур агаан пизыйз. Мяз тԑр энчу” сԑюзу” канидарха”.
Мэнсы бусыхуда мана:
– Кань мекиз, Тазыбь касад каата. Тообь, туна” дёри таслай. Щеԑ” тԑныза, очиг щер модэшь щизна” нодрагутау”.
Бусы кани мякиз. Кудахару ни дязур, чикирухун пурзы тоо. Пооныда Тазыбь чуо, мале пагиза пониӈа, ӈолю, педищуз тоо. Модли щеуную кани, тонын адыз, ту дез сэӈидь. Дёхуй энчир ань бахаӈиз:
– Щеԑ нонь мада, ԑкун дирида” энчу”, обуш щий ни” нодус?
Торь манахазда ту нэху дёур пизыйз. Чикихун, чи Тазыбь ноюда сэӈилыз, буруда тэза модэдархаза, мяз мин дёгад энчи тонԑ ԑза. Тазыбь мяз тԑр энчигиз мана:
– Уда” мякныда, ԑзэ дёдай дя тԑр энчи беду модэз”. Кунь бу” ԑу тообиз? Дирень дябуд кунахару модь торсы незудь модыс. Дёритагухугу:
– Уу” обуд, нԑдыгузад, ӈу энчид тона?
– Модь нԑдыгузаз нез ӈа, модь онай энчиз.
– Кунь уу” модьна” дяна ни тоосыдь?
– Дёхарау, кунь модь уда” дяда” ни” тообий. Ԑу” тоойнь дёдид, модь ԑԑхунынь, ԑсыхунынь, каса кащихинынь но диризудь. Тынь ӈодагушь дящегин дязудархазудь. Точгуз обухообь куньхо канишь. Кухо сумодархабичь, тошную сумуйдахань, сэийнь пяушумадь. Куна сэийнь нԑтыбуунь, модь мале дёгад дя нин мощчибизудь.
Точгуз модь обухо” тэ” модыэзудь. Щизы каса энчиги эззушь тоохичь, чики” тэ” погин щизы тэхи” казахичь. Модь кехуныди нэзудь, ноныди” дёриӈазудь, буди” щий нихичь нодус. Казадуйзы тэхи” кодуди ни” пуӈизыдь, мякди канихичь. Дёхарада дя нин модь ку канидасаз? Буди” дязыийди меоон модь ԑу” тоойбичь. Модь ӈуль омулый, ԑки энчигиз сэнуку дёур музуй каӈазудь, то” буду” щий буни” нодус. Ууруд щий, ԑнзай, пярзышь пиритад, уу” Тазыбид неду” ӈа.
– Модь тазыбихо тазыбиз ӈа незу”. Кунь щит мудабунь? Уу” ԑу” керид бид щер ԑзтарайд бунид ӈа. Ԑкихун дя тяр” энчу” диришь незу” пирис. Уу” ԑу” обухо очиг щер деоон Ӈахаз ԑзтарайд ԑзарахад. Дя нин уу” обухо деоон, ԑнзай, кехаларабидь. Тэза куньхо щит мушь тара. Собузыдаз, ԑнзай. Диришь понирууйд сԑхԑрид модыбунь тара. Тонын агаан кекучиза” щер” кобунынь, модь щит пярзышь нез пирит, ԑкиру дяхан бедур сԑбьиза. Мабут, Ӈа щит табзагушь торь муби, чикихун чи, модь щит пурзы ԑзташь пиритаз.
Тазыбь бусыд мана:
– Уда” мякныда дёдай дяхаз дёхуй энчи беды тонԑ. Бу” ни озы, базыза щехуру низа нодус. Щий каатада” дёдид, щита туру модэби. Тэза модь ибунь пярзы, бу” бедыза кудаха торь майдудь дязудь неза пирит, ԑкиру дя нин дягуда. Педий чурира” ту нин сойзаан дязтара”. Модь собузыдаз. Диришь понирууйда сԑхԑрида модытаз. Очиг энчи эбута, бедыза козру майдуӈай, очик щеда деоон. Щехуру неза сԑд.
Бусы пед педи косайшь озыма. Тонуку ԑԑхаз, педисай мят чуо. Педи ту нин дязтагушь пяза. Тазыбь камазахазда собузылыз. Бу” кудаха кинуо”, сооӈа, педида мону дез дюсыри, ту поштышь тора. Собузымада дёсэхазда мяз тԑр энчигиз мана:
– Модь дириийда сԑхԑрида чукчи модыэу”. Обухуру очиг щер нез ко”. Ӈолю, бу” тԑхԑ дяханыда ага кащида мод иби нодус, ԑсыда база щер иби ӈа. Сэгмид щегин керта бембед комаби. Ԑзԑ Ӈа бида у” нойдыԑд комашь торь мубиза. Дёгад дяд, дёгад энчу” погиз ԑзтабиза. Торь майдумада щер керта камазанизашь, кунь ӈа, куна щехуру щит ни нодус. Тэза модь пярзыда, чики майхузда ԑу накруда. Туда агайтаан чуныра. Модьна” туна нин порзада. Ту майдуда бедыда одь, модьна” дяна” бедыгун посышь, бу” бедыда муюрадаза.
Менсы туда пяз окайтаан пуӈа. Ту агаан лойриз, мяз мин депщума. Тазыбь дёхуй каса энчид мана:
– Щий узахазунь щизы узахан муюон нообира”. Щий из пиийс, модь щит казад нез кома.
Тазыбь каса орун ӈота ни нэриз, нода узада бугала. Каса энчи барихуда баа низ нэриз. Тазыбь щизы узахан узахазда нооза. Тазыбь, каса энчида локри ноюда бунраза, точгуз чикирухун туд бяԑза. Ту чикихуз агаан монудь лойриз, татуй сэӈиза дяаан соолыз. Ортэ туру агаан монудь лойдыӈа, сэн обухуру ни озы. Обу дёдигун лойдыда ту миз ортэ энчи ԑба озыма, точгуз узыза”, пузуза, ӈоза” озыма”. Тоныку ԑԑхаз, Тазыбь кунь ту ми локри бяԑсаза, торь мярчили ту миз ноюда тубахаӈаза. Чикихун, чи, мяз тԑр энчу” сое чики энчи сэийхинду модыэзу”. Щиту толха энчи эби, обухуруза нозду дёгадэза дягу. Тазыбь мяз тԑр энчигиз мана:
– Обухо пагизыза” миэра”!
Менсы чикирухун пехун кани. Кодуда дипра, тоныз пяԑ”, мальча озды. Мят чушь, обуру” каса энчид миийза. Каса энчи пагиза” сԑрахазда, мяз тԑр каса энчузурау кани. Точгуз Тазыбь менсыд мана:
– Тэза ань оотара сойзаан, айбизӈай. Бу” кудахай дерихит обухуру нишь оур. Точгуз сойзаан нэтайдь, айюда ныху” озыма дез. Нера” дёритагу”, нера” мостагу”, кунь эбута торь ӈай, керта бида щер. Куна тарада модь керинь нэртада.
Менсы модли каса энчи пуя ир пиби оса”, айбаз пуӈа. Тазыбь мякда кани. Каса энчи оорахазда кодыз. Щехуру неза дяйтагу. Бу” щизы дери дябут коди. Наак дерихун пяушумную Тазыбь тоо. Каса энчида нэртагушь пяза, мана:
– Нэрушь ныхур тоныбута, нэруз.
Каса энчи татэ, адыз. Тарсыса сохуби, Тазыбихун дёририз.
– Неу камазагу, кунь модь сохумаз. Узахинынь, ӈохинынь ныхуй озыма. Ӈолю, обхуру нез биийс. Неу биийс, кунь модь ԑу тообиий, ԑки мяз тԑр энчу” модь ань дёхарин. Модьхо” маназ, ууруд чики щер таслашь пириийз.
– Уу” тэза кудахай дириийд нер биийт. Модьна” дяна” тԑр энчииш канед ороон, уу” нонь базыийзушь керид дяд нин дириийз. Модь щит модьна” туна нин порзазудь. Уу” дяхазуд майдуми бедур модьна” туна нин порашь. Точкуз, ту пузуд ми”, модьна” дяна” беду посышь. Тэза уу” модьна дяна” энчииш канид. Кунь таханую бийтуӈад дириудь.
– Дёхараз, кунь ԑзабунь. Мякохон модь буниз адиз. Ԑнзай, кезарудь дязудаз.
– Кезарудь дязубут иӈи сойза ӈа. Тэза ань мяз тԑр кащиз сойзан модыс. Эдь бусыхи” менсыхи”, тԑхԑ каса незы” нԑда но. Буду” сойза энчу”. Каса незы дябута кадязада энчи. Бу” кодузуд, тызыз тозта. Бусы ань, идузуд, мимузыд” тозта. Кащид мод нодус, буду” щит сэгмид щегин пярзыгуза”, табзагуза”.
Дёримиза дёсэхазда Тазыбь мякда кани. Киузную каса энчи каса касахуда поон пед озыма. Сосыда меԑ тэзахо” ӈуль сохуби, сԑюза муюри. Бусы каса не тэныдь кани. Тызу” буду” ӈуль ока эби. Тэ” тоохаз, каса энчу” чезызу” моо”, нойрука”. Дёхутуда каса энчи ань, коду нин адишь нойруда кащида дез сэӈиӈа. Бу” тона обухуруза дягу ниу: керта чезыза, кодуза, тыза” дягу”. Каса энчу” нойрушь посахазду”, бусы каса не, дёхутуда каса энчид тԑт тэ” миԑ, мана:
– Ԑ”, тыз”, кодур эдь. Комабут тэза кезарудь каньхуй. Кунь бийтуӈад?
– Ԑ-ԑ”, кантаз ноныда” кезарудь. Ӈолю, бусы нонь идузуй мимузынь тозай ԑԑбуза.
То”, бусы коз мада, каса энчи идуз, мимуз” иӈи мис. Бусы тона керта агаан аруми энчи иби ӈа. Кутуйхин кадяшь дязуби. Тэза кунь тазыбь бату щер ни ԑз. Кунь малыз, торь ӈа. Ӈай, дязуӈай кадяшь, модьна” дяна нин диришь тохугоой.
Дёхуй каса энчи, бусы каса не но кезарудь канихи”. Чики дери буди” нэху кезар кора казабихи”. Точгуз пери ӈолюхун кадяшь дязубихи”. Дёхуй каса энчи кадяшь дязубута дябута энчи эби. Мяз тԑр кащихинда сойзан эби. Сэгмид щегин кащизу” пярзыгушь дириби”. Дёхуй каса энчи ага кащида модпери нодуби. Торь диришь ноӈиза по кани. Нобкутын бусы дёхуй каса энчид мана:
– Уу” сойза, дябута кадяда энчид. Модьхо” маназ уу” нԑзуд мубут тара. Меке таты мубут боо”? Коз мадад, модь базынь дез?
– Модь ань чики нэоон бийтуӈазудь. Чики каты модь кудахай дерихит модэу”. Уу” базат щер ӈай, чики каты нԑзунь мухуз.
Торь дёхуй каса энчи чики дяхан нԑзда моо”. Керти” мячи” моктахи”. Каса энчи, ань каса энчу” тотрау” кадяшь, кезарудь дязуӈа. Торь диридахаду ань по кани. Ӈобкутын пяушумную, дёхуй каса энчи мят, Тазыбь чуо, баа ни адыз. Каса энчид базаза тонԑԑзараха. Нԑза толда мокта, тол ни оода” му” пуӈа. Оорахазда”, Тазыбь каса энчид торь бахаӈиз:
– Модь нод базай тонԑ, дёхара, кунь уу” сԑюхуд каадыз, локри борудад?
– Обу понидь ноюд борсыдаз. Уу” щий ий ԑԑбут пярзы, модь кудахай дерихин майдудь канизудь. Тэза ань чи, сойзаан дириз, обухурухун нез магтур, энчу” нонынь сойзаан ӈа”. Ман, коз манад комасад.
– Модь пери щит модэз, сойзаан дирид. Нԑд но” уди” пяза энчири, магтудь нери дири. Кодузы” осахид, кобахид подэ”. Сое щит модыбууйнь, модьхо” маназудь, дириуудад нед ӈа. Дя тԑр энчу” модьна” дяна” нин диришь незу пирис. Дяхаз бедуд, модь нод маназудь мале, модьна” туна” нин порзабушь. Тэза уу” модьна” дяна” беды понидь дирид. Модьна” дяна” тԑр энчииш канид. Щит тооймад комаз, уу” пурзы” дяд дез канед кунахару” нед бийтумби”? Тонын ага каса касахуз дирихи”. Ԑԑхуз – ԑсыхуз модь тонын нихунуш модыс. Дёхара, буди” дирибучи. Уу” керит пурзы канишь нер пирит. Модь кебонынь пурзы собуныд, уу” дязад щер дёхутудь кадад, нԑр када, тыз када”. Тэза уу” модьна” дяна” беды неду” понир. Комабуд, модь щит дяд ни, кащихит тоорадаз. Коз мадад?
– Дёхараз, коз мадабунь, комаз модь дяхань канед, ӈу нез кома? Модь тонын дириийнь бунин биийс. Уу” манад, тонын модь каса касахунь тонԑхи”, модь ань курсы ԑхуруди дёхараз. Торь эбута, дяхань канибунь таратау”. Кунь ань модь касахунь тонын тудадахун, курсы ԑхуруди модь буниз биийс.
– Дя нин дирибууйр уу” касахуз тԑныхузушь. Ту нин порахазуд дюртыйзушь. Дяд ни тообут, касахуз модыбут, чикирухун тудадахуз, кудахай дириийз ань, бихуд каадыз. Модь щит пярзыдаз.
– Торь эбута, ӈай уу” батуд щер, согуй пурзы дяхань. Модьхо” нонынь ԑки дя нин дирибунь ань сойза эниш. То ӈай, базад щер, модь уу” базад моташь неу пирис, уу” бедый диритыисыдуу.
– Торь эбута таханую сойзаан ноюнь дюсыри”, ӈокру базай из нобза”. Керти уди”, нԑд но, дяхад тоошь нери пирит. Модь щиззы” щузыбь логарь таха бэйрадаз, чикихуз таханую керти дяздари”. Дяд ни тоохазуд, дяд модэхазуд, керит тԑныдар, ку дязашь тарада. Каса касахуд мят тоохазуд, сԑ”у тэзуд казанид. Сԑ”у тэ” буяхан мят бем кихуз оотанид. Торь уу” ԑу” сԑхԑрид пери тордар. Локри, тэ” сԑдь торь ибут ӈа, ань бэийд тоодыдь. Чи, базай бяуза. Чета киузную месыуудь обуризы камазанизы”. Адыд ир щизы суи кобакухи” пунид. Чики кобахан нԑд но сэийзы” сыхазадари”.
Тазыбь базада дёсэхазда, мякда кани. Киузную, дёхуй каса энчи нԑда но, месыуудь обуризы” камазагушь пехи”. Тэ” тоохаз каса энчи, тызза” ноо, кодуза” позура. Нԑза мята каара. Тазыбь тԑт пазыр катэ кодухуда позура. Эззуоду” ороон Тазыбь касахуда нод мана:
– Модь орзыш дяздаз, уу” поонынь дяз, нԑр кодуза0 бозудь пооныд дязай. Логир кеԑрухун нэртадына”. Чикихун модь мадаз, кунь таханую ԑза”. Логир дёдид кухурун нина” нэртагуз, нозунь нери” каюр. Щий дёпуныди”, ань дёхузари, орную керти дязашь нери пирит, ӈолю пурзы содызы”, сԑхԑриди” кобуныди”. То дязхо”, нери” каюр.
Тазыбь поон дёхуй каса энчи нԑда но эззухи”. Кудаха торь эзза”. Тыхурузу” ооташь, нэтагушь низ нэртагу”. Обу дёдигун орнэн щузыбь логир озыма, барза тукахан сопууйраха”. Чукчи сырасай, ӈолю кутуй дяаан тозаку” озы”. Логир кеуд тообуйзу” дериза мале мяурума, кйяза покругууйз. Тазыбь база щер, логир кехун нэртыз. Тазыбь каса энчид мана:
– Тэза дюсыри, кунь таханую ԑза”. Ԑки дя дёдид сойзаан тоойна”, кухурун нинач нэрта. Сойзаан ноюнь дюсыри, ӈокру базай из нобза. Ԑкихуз логир таха уу” нԑд но керти нери” эззуд. Тыз модь кодухузунь сԑрун, нԑр тыза уу” кодухузуд сԑрида, модь щиззы” бозудаз. Кодуди ни адызы”, сэийзы” суи кобахан сыхизызы”. Эзбинызы”, кориозы” узыхинди” нообиризы”, дязана” дябут тызы” низы” коригу. Дязана” щер обухо” мону” нодутари, ань обухо куньхо ԑза, сэийзы” низы” нԑтыгу, кунь адисари торь адири”. Ӈолю, куна тызы” дядокоон дязахазду мяр нԑбрудыз, чикихун сэийзыъ нԑтынизы”. Чи, керит дяд модытад. Щий ибути модыс, нери пер. Модь мале мякнынь ԑзаз, ноныди сэн нез тарад. Тэза ань базань щер камазызы”.
Каса энчи тыза” пуйхун Тазыбь кодухуз сԑриза, нԑда тэ” керта кодухузда сԑриза. Точгуз нԑда кодуда ни адтаза, узахита эзбиныда, кориода миԑ, сэийза суи кобахан сыхазыза. Керта сэийза суи кобахан сыхаза, узахита эзбиныда, кориода моо” кодуда ни адыз. Каса энчи обухуру ни модэ” ӈолю нодуо”.
Тазыбь кодуда ни адыз, чукчиду дядокоон орную дязриз. Тэ” ӈуль дядокоон дяздараха”, ӈозу” барихуду нёзыдарахизу”. Торь сԑугуд дяза”, дяза”. Обу дёдигун каса энчи мясысай казу мону нода. Казу дягу, ӈолю монуруза соо”. Казу мону модиримахаз, каса энчи сԑга” мону” нода. Буду” димныду месыза” энчу” дяздарха”. Ань сԑугуд торь дяза”. Обу дёдигун сԑга” мону” модирима”. Локри каса энчи номаза агаан тоо, ԑбаза щемныда сумуйриз, узахуза” барихуда эзбиныда, кориода нообирахи”. Идэда кода пузуда барихуда биддыгооза. Ань сԑугуд торь ӈа.
Обу дёдигун каса энчи нома тахан нодаза, тыза” мярчили дязриз. Сое позруй тэзрау нԑбе”. Каса энчи сэийда сыхио тубахаӈа, пурзы сэӈилыз, нԑза ань сэийда сыхио дикабиза. Ӈаза сойза, нарей кайя дери. Нэртыхи”. Каса энчи дяда модсудь пя”. Дёке, ԑки дя бу” тԑныза, омоон сэнку дёур кезарудь дязуӈашь. Пурзы сэӈилыз, тонын обухуру щузыбь логир ни озы”. Тазыбь ань кухурун дягу. Нԑда коду кодухузда дипра. Нԑхуда мана:
– Дяй модь туда. Омоон модь сэнку дёур кезарудь дязуӈазудь. Тэза кащинь мят кантай, поонынь дяз, обухуру из пиийс, тэзахо” сэгмид маюнь понын кайи”.
Эззухи”. Дязахи”, дязахи”, кудаха дязахи”, кащита мяз” ань кухурун ни” озы”. Обухо кудахай энчу” эзайд нэртыхи”. Каса энчи эзай модсудь пя”. Курун сԑхуд, мале сылейгууш каний, кезар лызы” мощчи”.
– Кебей, ԑки модьна” идэ кудахай эзайба, кезар лызы” ань сԑхуд лызызурау” каниби”. Неу камазагу, обуш торь ӈа?
– Декар, ԑки кащид эзай эбута, кащиз, ԑнзай, ԑкихуз кухо дёгад дяд сопи”. Дязыийду” меоон дязхуй, ӈобчик кохоон кодынь.
Ӈай, ань таханую дязрихи”. Дязади щер, дя нин барихуда озыза, энчу” эззуй коохи”. Таханую чики эззуй нолькушь канихи”. Дяздахади деризы пяушума. Дящегин сԑгахи”. Киузную, кайяда озыдь, ань эззухи”. Ань ӈоб сԑхуд эзай коохи”. Каса энчи бида ирон дёке: кунын кани кащиза, кунь торь мяр кудахай дяхин каниби”. Эзайзу” ань обуш сԑхуд эзайраха”? Кунь тэза ԑзабута? Нԑза нода мана:
– То, дязхуй ԑки эззуй нолькушь, кухо” щизынь ӈобчик ниу тоорад. Кащид дязыий эбута, буду” кохоон ним усуби”.
Сэн козхуру нихий ман, ань эззухи” сԑхԑри нолькушь. Сԑхԑриза тосную ӈа. Дяздахади мога озыбуриз. Ань сԑнхо сԑхуд эзай коохи”. Торь пери тосную сԑхԑри нолькушь дязахи”. Собригуй дери исыгурухун, каса энчи орнэн нэху мяз” модыэ. Каса энчи бида ироон мана: «Кащинь мяз, ӈу дёгад энчу” мяз”». Мяз” инукун нэртыхи”. Нԑда тыхин кайиза, керта ань мяз модсудь кани. Щеԑ тԑныза, обу” энчу” эбуту”? Мяз” дез дяздахада, дёдай мяз миз бусы озыма. Бусы кеуд тоошь, каса энчи ага каса касада туда. Обуш ань касаза торь бущиби!?
– Хоу! Уу” модь ага каса касай ԑзарахад. Ӈолю обуш уу” торь бущимад? Модь барихунь щит тудаз.
– Хоу, хоу, хоу! Модь ань щит барихунь тудаз. Кунын ԑсад тоук по” дябут? Дёхуохазуд щизы би по” мале канишь. Ԑза базыт, куныз дязад, кунынн ԑсад?
– Абэй! Кунь ань модь дёхуохазунь мале щизы би по каниби!? Модь по тахан бэйид тоойбичь. Тэ” поон дязабууйнь модь, локри дя ще меоон тощную сумуойбичь. Точгуз дёхарада дя нин дёхутудь дёгад энчу” мякиз тоойбичь. Тонын майдудь, кичизудь ка”. Тазыбиру щий ань диритышь. По дябуд дёгад энчу мякун диризудь, кадязазудь. Нԑзунь мубууйнь, Тазыбь щий мякунь ԑзтагушь пяшь. Бу” щий дянь дёдид тоорашь. Щизза модь кудаха” пеӈазудь.
– Модь дёкез, кунь уу” щиззна” коод. Модьна” щизыу по” дябут сэгмид дяаан месышь дязуӈаа”. Тэза тына” ока”, ӈолю дяхан кудаха неба адиуби”. Нэху мяз щер дириба”. Ԑхуна” – ԑсыхуна” кудахан дягумахичь. Ортэ ԑсыба качигуз дягумашь, щизы по канехаз ԑԑба дягумашь. Точгуз качигуз щизы касахунь дягумахичь. Дёдай каса касань нору” диришь кайий”, тэза чи, уу” тоод. Инукуй мякун ага каса ней дири. Нԑсай, нэху неза мале. Уу” модь модэу месышь дязад, нԑсай энчид. Кунь ԑзад, нонына кайизад, ӈу керид диридад?
– Уда” щий ибута” каюс, модь ноныда диред команизучь, мямь ԑу” моктанибушь. Кухуру сэн канед нез кома. Керинь дянь нин, керинь кащинь погин дириԑд комаз.
Каса энчи нԑда но, керти мячи моктабихи”. Тазыбь база щер, наак дерихун сԑ”у тэ” сыхазаби. Ӈа дез надуйдь сԑзайза”, кихуза” тэ” буяхан оотабиза, туда торакуз мипи. Чикихуз таханую обухуру очиг щегиз ибиз ноорагу. Кащихинда сойзаан кудаха дириби. Низа” тонысам”, чикида модь дёхара.
Literature
- Болина З.Н. Песни родной земли – самодеятельный художник Иван Силкин. Красноярск: ООО “Ситалл”, 2014. Ссылка: 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.