The old man and his son - Busy kasa ne
An Enets tale
Once upon a time there lived an old man and an old woman. They weren't quite old yet. The old man set snares, caught hares and partridges. He had very few reindeer. He didn't hunt wild deer, he didn't have much strength. Of course, he caught fish. The old woman sat in the chum for ages. If the old man caught a lot of fish, then she would go to help him and whip the fish.
The old people had no children. They had been childless most of their lives, and no children had been born. The old woman, of course, wanted to have children. She told her husband many times:
- How come God doesn't give us children? Or have we done something wrong?
The old man replied:
- Well, what can we do? No, it's not. It would be nice to have a son. Maybe I could go hunting wild deer. I'm good at fishing, but I don't have the strength to go after wild deer.
They talked like that more than once or twice. One spring day, when the sun was already high above the forest, the old man went hare hunting. He hitched up two reindeer and set off. He rode and rode and went deep into the forest. After a while he stopped to give the reindeer a rest.
Suddenly the old man heard a baby crying. He looked around, wondering where the crying of a child could be heard in the forest. Could it be the voice of an evil spirit? But no, it was the voice of a human child. And only now the old man noticed that a cradle was suspended on the branch of one wood. The old man approached the tree and was surprised that there was no trace of it. Who could have hung the cradle if no one had approached the tree? The old man took the cradle off the branch and then put it on his sled. He untied the straps and examined the child. It turned out to be an ordinary human child, a boy. So, the old man swaddled him, then tied the cradle to the sledge and drove to the chum. He thought: ‘Well, now my old woman will be happy. We have not had a son for a long time'.
The old man returned to the stable, stopped the harness and shouted:
- Hey, wife, come out of the chum! I've brought you a son!
The old woman came out of the chum and said:
- Oh, man, what are you talking about? Where do children come from at our age? Then she went to the sledge and saw that the old man had actually brought a cradle with a baby in it. Well, the old woman rejoiced greatly, saying that God himself must have taken care of us. She took the cradle and without saying anything else went to the chum. Then she started to feed him. She had an ear or something. She couldn't breastfeed, her breasts had dried up. She wasn't quite old, but she'd never given birth to a child, where would she get milk? The old woman fed the child with fish soup, put it on her bed, and looked at him, admiring him.
Well, how could she not be happy when she hasn't had children all her life? Well, everything went on as usual. The child grew up happily. The old man fished, hunted hares as before.
It must have been eight or ten years. The child found in the forest grew up and became a quick and clever boy. The old man began to teach him all the wisdom of forest life: how to recognise animal tracks, how to set snares, how to set nets. The boy began to go hunting with his father all the time. Everything would be fine, but the old men began to notice that the boy had some strange things. At night he sometimes sings songs in his sleep. The old men did not understand what he was singing about, and in time it began to seem to them that the boy should become a shaman if he could sing in his sleep. However, they did not say anything to the boy himself, nor did they ask him, ‘How do you sing in your sleep, or do you see some spirits?'
Well, the fact that the boy sang in his sleep was half the trouble. All the troubles began when the son began to keep some unfamiliar mind and do things in his own way, contrary to the old man's words. One day he went to inspect the snares. The old man trusted him with the deer, because he knew that the son could go hunting on his own. And so when this guy started to find hares caught in the snares, he let all the live ones go free. In the evening he returned to the camp and brought back only one hare.
The old man asked:
- Well, son, you drove all day and only brought back one hare. How did that happen? Or didn't you get any more hares? When I go hunting, I bring three or five hares to the chum.
The son said:
- Father, I found many hares. But the hares that were still alive, I took pity on them and let them go. I can hear the animals' thoughts. The hares asked me to let them go I let them go and they ran off into the forest as if they were happy. When we hunt partridges, I can hear what they're thinking too. Some don't want to be caught.
The old man, hearing his son's words, did not know what to say for a long time. It was not at all clear who his son was: a shaman, a sorcerer, or an evil spirit in human form? The old man was silent, and then he spoke:
- Son, I don't understand how you can say that. It must be an evil spirit telling you to do it. It's been a long time since a man in his right mind let his prey go free. But if you let live hares go, you must be listening to some spirit. Maybe you're meant to be a shaman. Well, I won't scold you. You let me go, you let me go. Well, the next day I'll go to inspect the snares myself.
Well, they didn't say anything else. The old woman did not ask why her son had brought only one hare. They boiled a cauldron, ate and went to bed.
The boy started singing songs in his sleep again. The old people couldn't even get to sleep. He kept singing and singing.
In the morning the old woman got up, lit the fire, hung up the cauldron. The boy was still asleep. The old man woke up, sat up on his bed and said:
- All night I couldn't get a good night's sleep. That son of ours sings and sings. Or is he tormented by spirits in his sleep, or what does he see? Maybe he sees some misfortune or sickness? He's not an ordinary man. When I found him in the woods, I saw that there was not a single footprint of a human foot next to the wood on which he was hanging. He must have been sent by the spirits to live among men.
The old woman answered nothing, only said:
- I don't know anything.
All right. While the old men were talking like that, the food boiled. The son also woke up and sat on the bed.
The old man asked:
- Son, did you dream anything?
The son replied:
- No, father, I didn't see anything. Well, the old man didn't ask any more questions. They ate, then went outside. The old man said to the boy:
- Today's gonna be a good day. Why don't we go look for wild deer? We have no reindeer meat at all. We've run out of skins and camouflage too. We could at least get one wild deer. Son, go and collect the reindeer, and I'll prepare the sledge. We'll take only one cargo sledge, we won't get many wild reindeer anyway.
Okay, the son took the dog and went out to gather deer. Meanwhile, the old man got ready for the hunt. He took a bow and some arrows. He thought he might get at least one wild deer. He told the old woman to stay in the chum and not to go anywhere. He told the old woman to stay in the chum and not to go anywhere.
When the reindeer came, the old man and his son caught sledding reindeer and put them in two passenger sledges. They went to look for wild reindeer.
It was not long before the hunters reached a laida (a treeless part of a forest and tundra landscape) surrounded by forest. They noticed at once that there were wild reindeer, ten or fifteen of them, lying on the laida. They stopped the sledges without going to the laida itself, so as not to scare the wild reindeer away.
The old man said quietly to his son:
- Stay here, sit still! I'll take my bow and sneak up on you. The main thing is that the wild deer don't smell a human. They won't see. Maybe I'll get at least one fat buck.
The old man put on a white sokui, took a bow and three arrows and began to creep up. The wild deer did not seem to notice him. They just lay there. When the old man was very close, one male suddenly got to his feet. A big, fat wild deer! The old man shot at him, and the arrow went straight through his heart. The old man wanted to shoot another deer, but at that time he heard his son screaming. It turned out that he ran out into the laida, shouting:
- Father, don't shoot again! One deer is enough!
And immediately the wild deer were blown away. They ran away so fast that the old man didn't even notice which way they had gone. The dead buck was lying on the ground, and the others were already out of sight.
The old man took great offence at his son and began to scold him:
- Who told you to shout? Didn't I tell you to sit still? I could have got two more males, now where else are we going to look for wild deer? The ones that ran away won't come here again. Well, you're a good son, aren't you? If you weren't meant to be a shaman, I'd be beating you with a stick right now. Now, all right, what can you do? You spooked the wild reindeer, so we'll have to return to the chum with one carcass. We could have brought two or three. I can't help it if you don't listen to me, but to your spirits. Well, let's go to the chum, or the day will soon be over.
Well, they put the dead male on a cargo sledge, tied him up and drove off. While driving, the old man thought: ‘What shall I do with such a son? Will he make a man out of him? He is not a fool. He seems to understand everything. But he does not obey me. But how can he disobey me? I brought him from the forest when he was in his cradle. I raised him, I taught him. Why does he keep cutting my word all the way? Well, I'll teach him once. He may sing songs in his sleep, but let him sing. I'll teach him, I won't leave him like that.’
In the evening the hunters returned to the chum. The old woman, noticing this, came out of the chum only now, as she had been sitting outside all day. She said:
- Oh, the old man has brought something, has he brought a wild deer? Now we'll have meat and camouflage.
But the old man was not happy. He said to the old woman:
- Bring him in, how could we not? But he brought only one buck. We could have got two or three more wild deer. But my son has a strange mind. He scared the deer by shouting. I don't know if he's a fool or pretending to be one.
The old woman said:
- Why are you scolding your son? He sings shamanic songs in his sleep. Maybe he sees your happiness too. If he really becomes a shaman, don't let him disappear before his time.
The old man said:
- Well, I didn't scold you much. Now, go cook some fresh meat! I'm starving. Now let's butcher this deer.
All right, the old woman went to cook the food. The old man said nothing more to his son. They sat in silence all evening. Then they ate and went to bed.
When the next day came, the old man decided to go hunting again. But he remembered yesterday's incident. Again he felt resentment towards his son, who had acted so foolishly yesterday. If he had got at least two deer, he could have rested and not gone anywhere. Now only one deer has been caught, and the others have run away somewhere. But, wait, how far could they have run? Maybe they're hanging around somewhere near the laida. Let me send my son out on a hunt alone. Give him a bow and arrow. Let him suffer if he's foolish enough to scare my deer.
The old man entered the chum and said:
- Go hunting today! It's not a bad day, it's not snowing. Those wild deer that got away from us yesterday, I don't think they got very far. Maybe you'll see them on the other forest laida. Bring the reindeer and harness yourself three suckers, and take one cargo sledge with you. I'm staying, I'm not going. I'm very tired since last night's hunt.
Well, what can the son say? He got dressed and went to fetch the reindeer. As his father told him, he harnessed three reindeer and took one cargo sledge with him. He set off. The old men stayed in the chum.
The whole day had passed, the sun was about to set, but his son was gone. So, the old man thought, maybe his son had got two or three reindeer and now he was travelling slowly, the sledge must be heavy. But the sun set, it got dark, and still no son. The old man and the old woman are sitting in the tent, waiting for the arrival of their son. They are silent, saying nothing. The old woman is heating the fire to keep it burning. She cooked the food long ago. So they sit, waiting, waiting. It's night already. The son is still gone. What to do? The old man, tired, went to bed. The old woman is still sitting, stoking the fire. But then she went to bed too.
Another day came. The old woman got up and lit the fire. Then the old man got up. After they had eaten, the old man said:
- I'm going to take the dog and go deer hunting. I'll go to the same place where I got the wild deer. Maybe I'll see my son somewhere. What could have happened to him? Did he break the sledge while travelling through the forest, or spinning in an unfamiliar place? What am I going to do now, sit in a chum? I'd better go and look for my son.
His wife said nothing.
The old man gathered the reindeer. He didn't collect them for a long time, as he didn't have many reindeer. He harnessed three reindeer and drove to the same places where he had gone to hunt wild reindeer. He travelled for a long time and did not see any traces of wild reindeer in any place. It turned out that snow had fallen, the previous tracks were covered, and there were no fresh tracks to be seen anywhere. Could it be that the wild deer that his son had frightened that time had fled far away and never returned? The old man repeatedly stopped and examined the ground. But all to no avail. He didn't even find a trace of his son's sledge. The son was told to go to a familiar laida, maybe he would spot wild reindeer there. But no, the son didn't seem to have come here. Where could he have gone? The old man travelled some more and found another laida in the forest. However, the old man found no traces of his son or wild reindeer anywhere. Besides, the day was coming to an end. It was time to return to the tent. The old man, having travelled all day without any use, returned to the camp.
The old man unharnessed the reindeer, went into the chum and sat down on the bed. Then he said:
- Well, my son was in trouble. I wish I'd found some trace of him somewhere. Maybe I'd still be looking. Now I don't know what's gonna happen. I guess it's my own fault. How many times I told him to obey his father's words. But he's kept his wits about him for centuries. But I still feel sorry for him, I don't want him to disappear and get lost somewhere.
The old woman was silent for a long time, and then she spoke:
- In my mind, it's because you scolded him. He was singing songs in his sleep, he must have seen something. Maybe he'll become a shaman. Let such a man go round, he's not afraid. The spirits won't leave him in trouble. I think so: he'll probably come back and bring wild reindeer too.
The old man said nothing more. They ate and went to bed. No son, what can they do now?
In the morning, they got up, ate. The same thing happened again. The old man drove the reindeer, and then he went somewhere else. Maybe he thought he'd see his son's footprints. He drove around all day. He didn't find anything, not even a trace of wild deer. Again in the evening he returned to the dwelling, ate and went to bed. He did not say a word to his wife. She also kept silent, did not ask the old man where he had travelled and what he had seen.
And when another day came, in the morning the old man had no sooner eaten than a dog barked. The old woman immediately jumped out of the chum, and then shouted to the old man:
- Come out quickly! It seems our son is driving and driving a whole herd of reindeer. Where did those reindeer come from?
When the old man heard these words, he came out of the chum and looked. Indeed, his son was coming, driving domestic reindeer. About a hundred heads. Well, the old man was surprised: where could there be reindeer from? Did he steal deer from someone? How can that be? In the meantime his son drove the reindeer close to the camp, and he drove up to the chum. Only now the old men were sure that he was all right. Healthy, smiling. The carcass of a wild deer is lying on the cargo sledge. It turns out he got one deer after all. But where did the domestic deer come from?
The old man walked up to his son and asked:
- Where have you been travelling for so long? We wondered if you'd gone for a spin. You brought the reindeer. But from where?
The son said:
- What are you asking about those deer? I saw them in my dream. I sang in my dream because I saw my happiness ahead. Those reindeer are nobody's. Don't think I stole them or took them from anyone. These deer will be mine. God gave me happiness, and now I will live.
Well, the old man didn't ask any more questions. If his son was so fortunate, he should live as he wished.
Text in Enets language
Кунныда, тонныда менсыхиʼʼ бусыхиʼʼ дирибихиʼʼ. Будиʼʼ тона агаан аруми энчиги ибихиʼʼ ӈа. Идэ ока тызыʼʼ тонԑʼʼ эбиʼʼ. Бусы дещуби, погуби, нябаʼʼ кадуби. Ӈолю кезрудь буʼʼ мале иби дязур. Менсы мяз моза пониби. Бусыда пагиз созуруби, оода муʼʼ пиригуби, тооную, куна бусыза окаан кари казабута, бусыда, кариʼʼ сэйгушь, беригушь пярзыгуби.
Будиʼʼ низыʼʼ кунахару дягубиʼʼ, нещиза энчиги эбихиʼʼ. Менсы бида ироон периʼʼ некучад комаби. Кутуйхин бусыхуда дёримада щер мамби:
– Обуш Ӈа некучазунь ни тозула? Обухо деоон кехалтарабинь, ӈу?
– То щеԑ тԑныза, обуш Ӈа торь щиззынь пониӈа. Каса некучай тонԑй ԑԑбуза сойза энишь, модинь ӈолюхун кезарудь дязунибидь.
Торь будиʼʼ помныди периʼʼ дёрибихиʼʼ. Ӈобкутын, нарную бусы щизы катэзуда позора. Дещуза модсудь кани. Буʼʼ дери дябут эззохазда, мога инукуй лотаку ни тыза нэтагушь нэртыз. Локри, бусы мога миз не дярураха нода. Бида ироон мана: «Кокуз ань мога дёдан не дярда, ԑнзай, нԑдрарий». Кодуда нин адишь дюсыри. Не дяру инукуй кочирикухуз соо. Бусы нэриз кочирику дез кани. Сэӈиӈа, ӈоб научԑ кочири нин не личу изы, тоныз не дяру соо. Пя поштыш щехуру дязуруй дягуʼʼ. Щеԑ ань несай личу пя ни изыбиза? Бусы не личусай пя низ каараза, кодуда дез кадаза. Кодуда нин не дипраза, сойзаан модсудь пяза. Энчуʼʼ некуча эби, каса эчи. Бусы некуча пурзы сойзаан личуда ми похараза, кодуда ни кураза. Мята дез мярчили эззыз. Бида ироон мана: «Тэзахоʼʼ менсый не модычь ӈуль ԑдыбиза». Бусы мякда тошь, тызаʼʼ тохуу кехун нэртыза. Чикирухун менсыда лԑура:
– Менсыԑʼʼ, мят миз ӈуль озыуʼʼ. Сэӈир, модь каса незуд тозаз!
Менсы мята миз бузыдь, бусыхуда мана:
– Оу, обууйз амутад, Бусыԑʼʼ, дящегин кокуз не кодад?
Менсы пагиза сԑрхаяшь, бусы коду кеуд тоо, чикихун, чи, не модыԑ. Не модыдь менсы ӈуль ԑдыма, чи, маниу, Ӈа щизынь ниу нода. Ӈа дез надууйлыз. Точгуз некуча мооза, мякда чуриза. Мякныда туда сойзаан чуны, некучада дипраза, кари буйхун оотаза. Обухун сэн оотадаза, уйда тԑт дягу ним. Буʼʼ агаан менсыхо тона иби ӈа, нещиза нԑ ӈаа ниу, уйза касуй. Менсы неда кари буйхун оотахазда, баа ни пуӈаза, пери ԑдыбишь ноюда сэӈиӈа. То кунь ни ԑдыбиз, диреда дябут нед кома исыу.
Таханую кунь дирисахиʼʼ, торь дирибихиʼʼ. Некучазы бида щер базыгуби. Некучадиʼʼ ӈуль агаан комитабизыʼʼ, сойзаан понибизыʼʼ. Бусы каризаби, нябаʼʼ кадуби.
Торь сойзаан диридахаду, биу поʼʼ канибиʼʼ. Мога мин коой каса ԑчи пяза, бида уʼʼ ага, энчииш базыгуби. Бусы каса неда сэгмид диришь мучигиз тохалагушь пебиза: самаʼʼ дязыий таслагушь, дещуʼʼ, погаʼʼ чигушь табзагубиза. Каса ԑчи пери ԑсыхунда кадяшь дязуби. Торь сойзаан помныду дирибиʼʼ, ӈолю каса ԑчи пиную кинучь мучиза тонԑ эби. Бусы менсыда но ибизы камазагу, обу базычь буʼʼ кинупи, будиʼʼ помныди таслабизыʼʼ, каса ԑчи дюзыдь кинупута, ԑнзай орубута тазыбииш канта. Будиʼʼ каса ԑчид пиную кинуоода ибизы базыс. Обу модэшь, буʼʼ дюкныда кинуо, ань ибизы тоойду.
Пиную кинума кебоон, каса ԑчи керта бида уʼʼ нообирашь пяби, кутуйхин ԑсыда база щер иби ӈа. Ӈобкутын буʼʼ дещуза модсудь ӈолюуш каниби. Каса ԑчи кадяшь керта эззушь дязуби, бусы тԑныбиза, каса неза пириԑза чики моза понидь. То чи, чики каса ԑчир дещугиз погууй, тона диридаʼʼ нябаʼʼ, чукчи нобзабиза. Пяушумную мякда ӈолю няба тоза. Ԑсыза тоойдаза:
– Соку, дери дябут дязудь, обу ӈолю нябару ноод? Кунь ань? Обу, ӈокру няба сэн ибиз пога? Модь то, куна дещудь дязубунь, нэху, собриг нябаʼʼ тозаубиз.
Каса ԑчи торь ԑсыхуда мана:
– Ача, модь окаан нябаʼʼ коозудь. Ӈолю кутуй диридаʼʼ нябаʼʼ модь сԑдь, нобзынушь. Модь самаʼʼ дёри нодуооз. Нябаʼʼ щий дярусай агаан каӈачь, щиззуʼʼ нобзашь. Модь нобзынушь, будуʼʼ эдыбиш могад щимизудь. Куна абазаш дязубунынь, ань модь абаʼʼ дёриʼʼ нодуубиз. Ӈокру дирида сама щехохуд ноорайишь ԑԑд ни кома.
Бусы неда торсы базаʼʼ нодашь, кудаха дёхарашь, коз мадь. Тэза дёхараза буʼʼ щеԑ эбута неза: тазыби, ӈу тазай, ӈу очиг щер понида амыки. Бусы моди, моди точкуз бахаӈиз:
– Соку, модь базыз нин камазагу. Ԑнзай, амыкид понилыдь. Дирень дябут модь кунахару незудь нодус, куна энчи керта бида уʼʼ понидь, ноадуийза кадязызаʼʼ нобзанишь. Ууʼʼ обухо амык дез дюсыришь торь ӈад ӈу? Ӈу тазыбииш ԑудад? Модь щит незʼʼ коузтагуз. Нобзабуныд нобзан. Ӈай, чета модь керинь дещудь кантаз.
Сэн чики нэоон ибихиʼʼ дёрир. Менсы ань неда неза тоойду. Дизыду пиԑхаз, оорахаздуʼʼ, кодыз. Каса ԑчи ань дюкныда кинулыз. Бусы менсыда но кодихуруушь нихидь коди. Буʼʼ пери кинуо, кинуо.
Киузную менсы мяр нэриз, туда чуны, дизыда мокта. Незы тона коди. Бусы ань нэриз, баада нин адишь, менсыхуныда дёриӈа:
– Ань пи дябут ней коди. Каса ԑчи чики пери кинуо, кинуо. Дюкныда амыкихиз по нилыз ӈу, обухо модэ ӈу? Буʼʼ тона обухо бэй ӈу, качи модэтауʼʼ. Модьхоʼʼ маназ буʼʼ торь энчи ни ӈа. Кудахай мога мин кобууйнь пя кехун, кунын буʼʼ личу мин изыса, щехуру дязыий дягушь. Ԑнзай, ӈахаз энчуʼʼ погин дириудь ԑзтарай. Менсы модли бусыда дез дюсырехазда, ӈолю мана:
– Модьхоʼʼ обухуру дёхараз.
То ӈай. Торь дёридахади дизызыʼʼ пиԑʼʼ. Каса ԑчи ань татэ, баада ни адыз. Бусы тоойдаза:
– Бемооʼʼ, ууʼʼ дюкныд обухо модэсад?
– Дягооʼʼ, ача, модь обухуру незудь модыс.
Сэн бусы козхуру ни ман. Оорахазди пед озымахиʼʼ.
Бусы каса ԑчид мана:
– Дериза сойза ԑудараха. Кезарудь канибунь сойза ԑзараха. Тэ осаку кудахан небач оур. Кобинаʼʼ, пядынаʼʼ ань сусаʼʼ. Ӈокру кезар казай ԑԑбунь, сойза энишь. Соку, кань тызʼʼ ӈодаʼʼ, модь ань кодунь камазадаз. 1олю коду бозуний, чикихуз ока кезар модинь ӈобчиг ней казад.
То ӈай, каса ԑчи бункида моо, тэныдь кани. Бусы ань, кадяшь обуриза камаза. Позрузаʼʼ нойды, адзыза тубра, адыда ир идуда, сԑнхо мимузызаʼʼ пуӈа. Бида ироон мана, ӈолю кезарухо казадахий, ԑнзай. Менсыд мана мякун адей, кухуру неԑб дязур. Туда ань неда чуныгу, кочи кухуруз иниш озы.
Тэʼʼ тоохаз, бусы каса неда но тыззыʼʼ ноохиʼʼ. Щизы коду позурахиʼʼ, ӈолю кодудиʼʼ бозуӈазыʼʼ. Кезарудь канихиʼʼ.
Кудахару нихий дяз. Мога дёдан ԑза лотаку неоон озымахиʼʼ. Чикирухун лота нин бонуза биу, ӈу бикуз собриг бозат кезар модыэхиʼʼ. Кезарʼʼ идэдиʼʼ лумита, лота инукун нэртыхиʼʼ. Бусы нехуда мана:
– Ԑкихун кайи, сыкщуз ади. Модь идуй, мимусай мудаз кезар дез дядокоон кантаз. Боз, кезарʼʼ энчи от инич нооʼʼ. Модыгоошь будуʼʼ щий ниʼʼ модыд. Ӈолю кезар корахо тона казачуз.
Бусы сылеэйгу сокʼʼотыда сԑра, идуда, нэху мимузуда мооʼʼ, дядокоон кезарʼʼ дез кани. Кезарʼʼ щита идарахаʼʼ модэʼʼ. Кунь бонусаʼʼ, торь бонуʼʼ. Куна бусы кехудуʼʼ тообуйза, локри щузыбь кезар кора ӈотаʼʼ ни нэриз. Кеԑза сойза, щузыбь кезар кора. Бусы мярчили дёзаза, мимуза сԑюхуда тԑба. Чикирухун бусы ань кезарузда дёзад комашь, чики дёдигун каса ԑчи лэу озыма. Буʼʼ лэусай лота нин озыма:
– Ача, мещ ӈай, сэн из дёзтур! Ӈолю тэ ӈай!
Кезарʼʼ чикирухун мясыд кадарайзурау чиийзʼʼ. Будуʼʼ торь мяр щимизʼʼ ань, курахад бусы модыкуруушь низа модыс, кудию кеуд будуʼʼ канибиʼʼ. Дёзадууйза кезар корару чикихун мощчишь кайи. Бусы неда дез агаан борума, коузтагушь пяза неда:
– Щеԑр нод мадя лэур!? Модь обу исыз ман, ищ буздыр, модли ади. Модь щизы кезар казанизудь, тэза чи, кокун ань кезарʼʼ педай. Чикиʼʼ щимиийз ԑкихун сэн ниʼʼ озыд. Сойза нед эбид, тохаз! Тазыбииш каниудад ийԑԑбуд ӈа, модь щит пяхун тэза ӈуль дютунизудь. Тэза ӈай, обу кунь мудай. Кезарʼʼ чукчи пизыз, мякунь ӈолю кезар оса кададай. Тоз ӈу, щизы, нэху тозанибидь. Кунь муда, щий бунид нодус, дёгад би уʼʼ нообира недуʼʼ. То ӈай, дерий бяуза сусада, мянь дез дязхуй.
Казадууйдиʼʼ кезарудиʼʼ бозуда кодуди ни куразыʼʼ, канихиʼʼ. Эззоода щер бусы бийтуӈа: «Кунь муда торсы не? Обу энчииш канта? Солахо сола ни ӈа. Сэгмид щер камазагоо. Ӈолю могунь ни нодус. Кунь ма, щий ни нодус? Ибляйгу ԑбууйза, модь могахаз исыбуу тоза. Модь базабушь, табзагообушь. Обуш пери базынь щер ни ӈа? Ӈобкутун модь тонрада. Дюкныда кинубута ӈу, то кинуой. Ӈобчиг тонрада, чики щер торь неу кайид».
Кадязадахиʼʼ мякдиʼʼ пяушумнук тоийхиʼʼ. Менсы нодахуза, дери дябут адехазда, тэзари мякзуда пед озыма. Мана:
– Хоу, бусыԑʼʼ, обухо казариʼʼ, кезар казариʼʼ? Тэзахо осасай, пядасай ԑзаʼʼ.
Бусы тарсыза боо. Менсыхуда мана:
– Тозахошь, кунь ней тозад. Ӈолю кезар корару тозай. Щизы, нэху кезар казанибичь. Ӈолю ней тԑхԑ дёгад би уʼʼ нообира. Лэухун кезарʼʼ чукчиʼʼ лумитызашь. Солакуд ӈу, ԑнарайтад ӈу, модь ԑки не неу камазагу.
Менсы мана:
– Обузуд не ань коузтагуор? Буʼʼ дюкныда тазыбь бари пониӈа. Тона буʼʼ ууʼʼ дябуд модэтауʼʼ. Чикир торь тазыбииш канибуда, щит пяʼʼ.
– Модь агахоон небуш коузтагу – бусы мана, – Модь агаан омулый, осазуд му ань, буйзунаʼʼ пири. Модинь ань тэй дёхадай.
То ӈай, менсы осазуда моо, кани дизыда пиригушь. Бусы сэн нехуда козхуру ни ман. Пяушумную модли оорахаздуʼʼ, кодызʼʼ.
Киузную бусы ань кезарудь канед комашь. Бихуда ань чей щер каийз, чики деоон тона каса неда дез борсыдь, бида ироон мана, – «Ченую солакур, кезарʼʼ лэухун ийԑԑбуза пизы, тэза кухуру инизудь кани. Тона эхуӈай, чей кезариз тона кудахан исым кани, чикирухун кохон пощиритамʼʼ. Тэза буʼʼ кезырудь ӈолюуш канихуӈай ӈуль. Тԑхԑ идуй мимусайʼʼ мообь ань, чики пизыдуийза тызаʼʼ керта пелыда». Мят чуо каса нехуда мана:
– Ԑки дери ань кезарудь кань! Дериза сойза. Чей лумитадуийз кезарид узʼʼ тона озызаʼʼ. Тыз ӈода, нэхутунид, кодузуд бозунид. Модьхоʼʼ ԑки дери кухуру нез канид, ченую агаан ԑказазудь.
Каса ԑчи коз мада? Пагиза сԑра, тыза ӈода. Ԑсыда база щер нэху тэзда позура, коду бозуӈа. Кани. Бусы менсыда но мякныди кайихиʼʼ.
Дериза кани, бяуза кайяза покрудыз, каса незы ань тона дягу. Бусы бида ироон мана, ней щизы – нэху казар казатау, кодухуза сэʼʼийхиʼʼ, тэза кохоон дядокоон дязтауʼʼ. Кайяза покрыз, пяушума, каса незы тона дягу. Бусы менсыда но мякныди адихиʼʼ, каса неди отыхиʼʼ. Модли адихиʼʼ, помныди нихий дёрир, пери пед дюсырихиʼʼ. Туза идэда кочиʼʼ, менсы пери туда чуныгооза. Неда муз мале кудахан пиришь. Торь отыдудь мале пииш кани, каса незы пери дягу. Кунь ԑзабуди? Бусы отыдудь ԑказашь, кодыз. Менсы тона ади, туда чуныгоо. Тонуку ԑԑхазда буʼʼ ань кодыз.
Киузэԑш кани. Менсы нэриз, туда чуны. Тонуку ԑԑхазда бусы ань нэриз. Оорахазди, бусы мана:
– Бункий мудаз, тэныдь кантаз. Точгуз кезарудь дязуруийнь дяхань кантаз. Ней тона, дя погин кочуʼʼ. Обуза кунь кани, тохаз? Мога меоон эззудь кодуда моретауʼʼ, дёхарада дя нин дёхутутауʼʼ? Обу понидь мякун адизаз? Чики декоон эззудь ней педаз.
Менсы бусы база дез козхуру ни ман. Бусы тызаʼʼ мяр ӈодыза, буʼʼ тызаʼʼ ока буни ӈа. Нэху тэзда позура, кани кезарууйда дяхада. Буʼʼ кудаха эззуӈа, кухурун кезар дязыий ни когуʼʼ. Сыра каабиз, кудахай кезар узʼʼ чукчи толарабиз, наби дязыийзуʼʼ ниʼʼ озы. Каса ԑчи пизыдуй кезарʼʼ, ԑнзай кудахад щимибиз, пурзы ибиз согуʼʼ. Бусы сэнку дёур дя модсудь нэртагууйз, дягу, обухуру дягу. Неда эззуйхуру кухурун ни когуʼʼ. Буʼʼ мала исызуʼʼ, кезарʼʼ педь ԑуʼʼ тонишь. Буʼʼ ань ԑуʼʼ идарахаби дязур. То кокун кани чикихун? Бусы тона эззуӈа, ань ӈоб мога дёдан ԑза лотаку коо. Каса неда эззуй, кезарʼʼ дязыий торь кухурун ни коʼʼ. Дериза суса, ӈаза пяушума. Бусы дери дябут тарщуз эззохазда, мякда соӈиз. Бусы тызаʼʼ нобза, мякда чуо, баада ни адыз, тонуку ԑԑхазда мана:
– Ней обухо майд тоийз. Модь коч кохон дязыийда коой ԑԑбунь, тона пенибушь. Тэза ань дёхара, обу кунь ԑза. Буʼʼ керта щеда деоон торь кани. Пери ԑсыда мод ниш нодус. Керта бида уʼʼ понир исуʼʼ. Ней ӈобчиг сԑӈа, дящегин пери иреʼʼ дёхуʼʼ. Менсы кудаха модехазда, бахаӈиз:
– Модьхоʼʼ маназ, ууʼʼ пери коузтагуод деоон буʼʼ торь кани. Буʼʼ дюкныда кинубууйза, обухо модэсауʼʼ. Щеԑ тԑныза, тазыбииш ԑуда ԑтауʼʼ. Торсы энчи дёхутубуныда ӈу, ни дёхуз. Ӈа щита ни каийд, Ӈа щита табзада. Модьхоʼʼ маназ буʼʼ содыз, кезар тозада.
Бусы сэн козхуру ни ман. Оорахаздиʼʼ кодыхиʼʼ. Незыʼʼ мале щизы дери дягу, то кунь мудазыʼʼ. Киузную мяр нэрихиʼʼ, ооӈахиʼʼ. Бусы тыза тозахазда, тыззаʼʼ ноо, ань кохо кани. Бида ироон мантау, кохон тона неда дязыий кочу. Дери дябут эззуӈа. Обухуру ни коʼʼ, ӈокру тэ дязыийхуру кухурун ни модыс. Ань пяшумную мякда соӈиз, оорахазда менсыхуда ӈокру база ищ ман кодыз. Менсы ань моди, неза тоойду, кунын дязуби, обу модыби.
Торь киузную бусыхиʼʼ, менсыхиʼʼ сое нэргубихиʼʼ, тона ибихиʼʼ оур, пехун бунык мозулыз. Менсы чикирухун мякуз пед соʼʼуйз, пехуз бусыда лԑура:
– Ԑза, мяр пед озыуʼʼ! Каса ней тԑхԑ дяздарха, ока тэʼʼ тэныӈа.
Кокуз чикиʼʼ тэʼʼ?
Бусы торсыʼʼ база нодашь, мякзуда пед озыма, сэӈиӈа. Онсы, каса неза дяза, ока тэʼʼ тэныӈа. Дюʼʼ пир тэʼʼ. Бусы ань дёке, кокуз чики ʼʼ тэʼʼ? Обу, щехо тэʼʼ тареʼʼ? Тэзанда кунь ӈа!?
Торь ԑзахада каса ԑчи тэʼʼ мяз кеуд тоориза, керта ань мяз кеуд нэртыз. Чикирухун бусыхиʼʼ – менсыхиʼʼ модыэзыʼʼ незы обухуруза куньхуру ни ӈа. Дири, пищираби. Бозуда кодуда нин кезар оса кури. Ӈокоʼʼ кезар казаби то. Ԑки мяз тэʼʼ ань, кокуз? Бусы неда кеуд тоийз, тоойдаза:
– Кунын торь кудахаʼʼ дязудяд? Модьхонь манабичь, ууʼʼ кохоон дёхутуӈад ԑнзай. Тэʼʼ чикиʼʼ кокуз тозыз?
Каса неза мана:
– Ԑки тэʼʼ нэоон щий тоойдад? Модь чикиз дюкнынь модыийнушь. Модь дюкнынь, орунь нэн дябуй модэшь, кинуоозудь. Ԑки тэʼʼ щехуруʼʼ тэʼʼ ни ӈаʼʼ. Очигоон из бийтур, модь нинуш тари, щехурухуз нинуш морщиʼʼ. Ԑки тэʼʼ тэза модь тынь ԑзаʼʼ. Ӈаʼʼ дябзуй тозашь, тэза чи модь диридаз.
Бусы сэн неда ибиза тоойду. Неза торсы дябу ноохазда, таханую керта бида щер дириууда ӈаа ниуʼʼ.
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.
