A God-Oracle Bear Song
This is the first and longest of four god-oracle bear songs (istenjoslatos medveenekek) in the Sixth Section of Munkacsi's collection. Where Song III (The Song of the Old One from the Vagla Headwaters) is narrated in first person by a male bear looking back from death, and Song II (The Bear Song from Khaszilah Village) narrates in third person a female bear who is told her fate by spirits — Song I combines both perspectives. The female bear narrates her own wandering in first person, endures three encounters with divine spirits who claim her ceremonial body, survives the hunt, passes through the full five-night ceremony, departs to heaven on the god's road, and then — in the song's theological capstone — addresses other bears and tells them to seek the same fate.
The theological structure rests on three spirit encounters. Unlike Song II's benevolent guiding spirits, Song I's spirits are possessive — they claim the bear, divide her tufts between them, and name themselves with warrior epithets. The bear refuses twice, is shamed the third time, and flees. But the division they pronounce is fulfilled exactly: at the ceremony, one side of her head-tufts is dedicated to Hemp-Pillow-Man-Great-Grandfather and the other to the Black-Sable and Red-Sable Spirit-Princes. The spirits were not inviting her. They were performing the naming that the ceremony would consummate.
The song's final section is unique among the god-oracle songs. After the ceremony, the bear meets other bears in the frosty forest and they ask why she jingles with silver. Her answer is an invitation: "If your hearts ache — go find the humans' sooty house too." She does not merely accept the covenant. She advocates for it. This transforms the entire song from narrative to liturgy — the bear becomes a missionary for the bear ceremony, speaking to the audience of bears (and by extension, the human listeners at the ceremony) with the authority of one who has passed through the complete cycle.
Recorded by Bernat Munkacsi among the Mansi people of Khulyem village (Xutjem-paul), Western Siberia, and published in his Vogul Nepkoltesi Gyujtemeny, Volume III: Medveenekek (Bear Songs), Budapest, 1893. No English translation of this song has previously existed.
The Sixth Section: God-Oracle Bear Songs
I. The Bear Song from Khulyem Village
Winter-spent animal-daughter,
winter-slept animal-daughter —
my earth-house with its roof-opening, my roof-opening house's door,
my earth-house with its cross-beam, my cross-beam house's door —
as I throw it open,
my ripe-currant two stars
look outward: nothing has happened.
Noble Sky man-father's
snow and ice — somehow it has melted.
Noble Sky man-father
somehow it has turned to spring.
And so I emerged.
Winter-spent animal-daughter,
winter-slept animal-daughter —
food to eat I search for,
water to drink I search for.
As I walk along, all at once
to what named famous river's
bank do I arrive?
To what famed renowned river's
bank do I arrive?
To the treetops as I look:
a pine-cone-dropping sparse pine grove
was what I saw. Then I knew:
the animal-dwelling, seven-river-branching
Liraki, my little stream, was what I saw.
The heat-swelling, swelling summer
had reached its midpoint.
The sweat-swelling, swelling summer
had reached its midpoint.
All at once in my wandering
to a bull-moose-tongue-narrow marsh
I arrived.
Willow-bud food I search for,
grass-stalk food I search for.
Broad-headed many leaves
had grown in abundance.
The broad-headed many leaves
I stuff into my mouth.
With spring moose-calf, my winter rumen
I the animal fill full.
With deer-calf, my rumen
I the animal stuff full.
Now winter-slept animal-daughter that I am,
empty-rumened animal-daughter that I am —
my yellow-silk-dragged path
I drag further,
my red-silk-pulled path
I begin to pull further.
To my bull-tongue-broad leafy marsh's
left bank as I look:
my great-grandfather's trees — a forested mountain appears,
my grandfather's trees — a forested mountain appears.
To that great-grandfather's forested mountain
I climbed.
With a she-wolverine's short leaps
I bound onward.
My ripe-currant two stars
gaze into the distance:
a human-crafted,
axe-marked, hand-marked
earth I have stumbled upon.
With a she-wolverine's three strides
I bound onward.
On the bull-moose-running narrow path,
on the game-running narrow path
I bound onward.
As I bound along, all at once
that moose-running, game-running
narrow path of mine ends.
My ripe-currant two stars
as I cast upward:
a human-crafted
masterwork plank, masterwork structure
appears.
I think: a human has stocked it —
a storehouse full of lake-food, full of Ob-food!
Animal-daughter, my two little hands —
to the doored storehouse's door
I flung them up.
The doored storehouse's door
with my five-fingered, fingered hand
I threw open.
My ripe-currant two stars
as I look within:
no lake-food whatsoever,
no Ob-food whatsoever.
In a fine-silk rich nest
someone sits.
In a fine-cloth rich dwelling
someone sits.
From within the fine-cloth rich nest —
Hemp-Pillow-Man-Great-Grandfather,
he it is, peering out.
His ten-toothed toothy mouth
as he opens it, he speaks:
"Animal-daughter child, animal-daughter babe —
what then are you looking for here?
If it pleases you: in this my
fine-silk rich nest,
in this my fine-cloth rich nest —
let us sit together!"
Animal-daughter, my two little hands —
to the side I flung them.
To Hemp-Pillow-Man-Great-Grandfather
these words I speak:
"Do you think that I — one like you,
a hemp-pillow man —
have never seen before?!"
The unknown man's wooden trap
I bend past.
The unknown man's wooden trap
I spring past.
My yellow-silk-dragged path —
animal-daughter's tufted head
I drag further along it.
My red-silk-pulled path —
animal-daughter's tufted head
I begin to pull further.
After I had gone long,
after I had gone short,
to a leftward-invisible wide swamp
I arrived.
To the swamp's left side I look:
what cloud-height thing appears?
Then I knew, then I learned:
nothing other than a great-grandfather's forested mountain
was what I saw.
The unknown man's wooden trap —
I spring past.
To that great-grandfather's forested mountain
I climbed and walked further.
To an axe-handle-width path
I came.
A human-walked
moose-hunting path, game-hunting path —
I crossed.
As I look into the distance:
a pine-cone-dropping sparse grove
appears.
My ripe-currant two stars
I cast upward:
a human-crafted
autumn-animal-full storehouse
stands here.
Empty-rumened animal-daughter that I am —
animal-daughter, my two little hands
to the doored storehouse's door
again I fling.
The doored storehouse's door
with my five-fingered, fingered hand
again I throw open.
My ripe-currant two stars
into the storehouse I cast:
In a black-sable-fur rich nest
someone sits.
In a red-sable-fur rich nest
someone sits.
In the red-sable-fur rich nest —
Sable-Fur-Brimmed-Cap-Great-Grandfather.
He it is, sitting there.
His ten-toothed toothy mouth
as he opens it, he speaks:
"Animal-daughter babe!
At this Black-Sable-Spirit-Prince —
what are you looking for?
Animal-daughter child!
At this Red-Sable-Spirit-Prince —
what are you looking for?
In this black-sable-fur rich nest of mine —
if you desire it, sweet: let us sit together!
In this red-sable-fur rich nest of mine —
if you desire it, sweet: let us sit together!"
Animal-daughter, my two little hands —
again I flung them down.
The unknown man's wooden trap —
onward I spring.
Long I walked, short I walked.
Again to that same storehouse I arrived.
That Black-Sable-Spirit-Grandfather,
that Red-Sable-Spirit-Grandfather —
again peers outward.
His ten-toothed toothy mouth
as he opens it, he speaks:
"Animal-daughter babe, animal-daughter child!
My princely prince-name —
if you do not know it:
with crow-feather glued
iron arrow, feathered arrow —
an adorned prince-hero am I, as you see."
Animal-daughter — I was shamed.
The unknown man's wooden trap —
onward I spring.
The iron-arrow, feathered-arrow adorned grandfather's
voice I hear:
"Animal-daughter! Your tufted head —
one side's animal-daughter tuft
to Hemp-Pillow-Man-Grandfather
I have named.
The other side's animal-daughter tuft
to the Black-Sable, Red-Sable Spirit-Prince
I have claimed."
After he had spoken thus —
animal-daughter, wise woman now —
a forest too dense for a man's nose to pierce
I seek,
a thicket too dense for a dog's nose to reach
I seek.
To the forest too dense for a man's nose
I arrive.
To the thicket too dense for a dog's nose
I arrive.
Animal-daughter's tufted head —
where to shelter it?
An earth-house with its roof-opening
I build.
An earth-house with its cross-beam
I build.
My earth-house with its roof-opening —
it had barely been finished
when a human arrived.
That earth-house with its roof-opening —
this I abandoned, and I left.
My yellow-silk-pulled path
again I begin to pull.
Long I went, short I went.
To what named famous land
do I arrive?
To what famed renowned land
do I arrive?
The Khulyem-village man has marked it,
the raw-flesh man has marked it —
a feathered axe-handle-width path.
There I arrive.
My trailing embroidery lies behind me.
Noble Sky, my father,
as he snows down —
his thick-eyed thick snow
as it falls —
a land too dense for a man's nose
again I search for.
A land too dense for a dog's nose
again I search for.
A thick log I find.
Along the log I spring.
Long I walked, short I walked.
A land too dense for a man's nose
I found.
A land too dense for a dog's nose
I found.
An earth-house with its roof-opening,
an earth-house with its cross-beam —
again I begin to build.
My earth-house with its roof-opening —
it was finished.
Three armfuls of juniper boughs
I gathered,
four armfuls of moss
I carried.
Into my earth-house with its roof-opening
I brought them.
A black-sable-quality fine nest
I made.
A red-sable-quality fine carpet
I spread.
Animal-daughter's tufted head
I extended outward.
To Noble Sky man-father
I pray:
"Wide-eyed snow —
fall down!"
To Noble White man-grandfather
I pray:
"Small-eyed snow —
fall down!
Animal-daughter's dragged
red-silk-pulled path —
let it be covered over,
let it be snowed upon!
A strong-voiced loud wind —
make it!
My good path — let it be blown away!"
Animal-daughter's tufted head —
into my earth-house with its roof-opening,
into my earth-house with its cross-beam
I carried in.
A neck-severable deep-rooted sleep
had not yet taken me.
A head-severable deep-rooted sleep
had not yet taken me.
As I listen outward:
a frost-struck branch — it cracks.
My ripe-currant two stars
I look:
the Khulyem-village man's own
bull-calf-sized hunting dog
runs here.
Every willow's gap,
every branch's gap —
all it sniffs, all it noses.
My scent-gifted dog's nose-gift
though I took away:
in a "vau, vau" worthy voice
still it bayed at me.
A pain-bringing branch cracks again.
My ripe-currant two stars
as I look there:
my Khulyem-village raw-flesh man
walks here.
To one hand I look:
a shoulder-blade-sized axe
gleams there.
To the other hand I look:
a three-span-long spear
gleams there.
To his right shoulder I look:
an imperial gun he carries.
Animal-daughter's gentle soul —
greatly it was frightened.
As I sit:
under the axe-weapon
I fell somehow.
Under the gun-weapon
I fell somehow.
When I look: animal-daughter's four buttons
in four directions they are loosened.
Into a birch-banded cradle
I was placed somehow.
A four-legged sled's
creaking woke me.
Animal-daughter's one side tuft —
to Hemp-Pillow-Man-Great-Grandfather
it was dedicated.
Animal-daughter's other side tuft —
to the Black-Sable, Red-Sable Spirit-Prince
it was dedicated.
Log-pillow, needle-pillow —
three houses we left behind.
To the daughter-raising, name-bearing
Khulyem village we arrived.
To the son-raising, fame-bearing
Khulyem village we arrived.
Animal-daughter's
low-voiced loud three shouts —
they shout them.
Thin-voiced loud four shouts —
they shout them.
To the bull-trodden trampled village square
we were sleighed.
Headscarf-donned many daughters —
with snow-play they welcome me,
with water-play they welcome me.
Arrow-seized many sons —
with snow-play they welcome me.
Bow-seized many sons —
with water-play they welcome me.
Into my raw-flesh man-son's dwelling —
a house fragrant with pine-tree resin —
they carry me.
Animal-daughter's tufted head —
they stroke it.
Animal-daughter's tufted head —
they kiss it.
On an animal-leg-high table
they seat me.
Through animal-daughter's three nights —
in the daughter-rejoicing house they wake me.
Through animal-daughter's four nights —
in the son-rejoicing house they wake me.
In a fine-cloth rich nest
they seat me.
With a fine-silk worthy covering
they cover me.
Animal-daughter's allotted four nights
have passed.
From the great idol, the great silver is loosened —
upon me it is tied.
From the small idol, the small silver is loosened —
upon me it is tied.
On the ten-plank planked house's floor
they seat me.
Animal-daughter's tufted head,
animal-daughter's fair little hands —
my headscarf-donned many mothers
kiss them.
My arrow-seized many sons
stroke them.
My bow-seized many sons
stroke them.
Behind my village, behind it —
a prince-hero's daughter lives.
Behind my village, behind it —
a god's daughter lives.
To the god's square they carry me.
To the prince-hero's square they bring me.
Animal-daughter's tufted head —
three shouts
to Noble Sky man-father
they shout up.
Animal-daughter's tufted head —
four shouts
to Noble Sky man-grandfather
they shout up.
My birch-banded cradle
they break apart.
On the great god's road they set me.
On the small god's road they set me.
With soper-silver's jingling sound
I go.
With kami-silver's jingling sound
I go.
Into the mountain-forest's frosty trees' seven spaces
I arrive.
My own kind — a meadow-animal —
I find.
My own kind — a forest-animal —
I find.
My own kind, my meadow-animals,
speak to me:
"You too, animal-daughter babe —
in the humans' sooty house
you were wakened,
in the humans' smoky house
you found your way:
and now with small silver jingling you go,
with great silver jingling you go?
— My own meadow-animal children!
For the autumn to come,
the dog-track-showing thin-snowed autumn,
the man-track-showing thin-snowed autumn —
if your little hearts ache:
in the humans' sooty house
find your way too!
And now — farewell!"
Haja-haj!
Colophon
Translated from Mansi (Vogul) source text via Munkacsi Bernat's Hungarian intermediary translation. Source: Munkacsi, Bernat. Vogul Nepkoltesi Gyujtemeny, III. kotet: Medveenekek (Bear Songs). Budapest: Magyar Tudomanyos Akademia, 1893. Sixth Section (Hatodik szakasz: Istenjoslatos medveenekek — God-oracle Bear Songs), Song I (A khulyem-falvi nosteny "allat" eneke — The Khulyem-village female "animal" song), pp. 297–322. Archive.org identifier: f1vogulnpklt03munkuoft. Public domain.
The Hungarian translation was the primary intermediary; the Mansi source text (presented below) was consulted for proper nouns, ritual formulae, spirit names, and structural verification. The Mansi text uses Munkacsi's standard phonetic transcription system; OCR quality from the Archive.org digitisation is moderate, with some degraded diacritics. This is the longest of the four god-oracle bear songs — approximately 430 verse lines in the Mansi original.
The three spirit encounters: The song's structure rests on three encounters with divine spirits in storehouses along the bear's path. Each follows a formula: the bear sees a storehouse, thinks it contains food, opens the door, and finds a spirit sitting in a rich nest. The spirits invite her to stay; she refuses and flees. The three spirits are: (1) Hemp-Pillow-Man-Great-Grandfather (Pondl-tqlx-qsmap-xum-aki), who sits in a fine silk nest and politely invites her; (2) the Black-Sable and Red-Sable Spirit-Princes (Semel-uj-misi-qter and Vixir-uj-misi-qter), who sit in sable-fur nests and offer sweetly; (3) the same Sable Spirits, who reveal their martial identity — "the crow-feather-glued iron-arrow adorned prince-hero" — and claim one side of her head-tufts while assigning the other to Hemp-Pillow-Man. The third encounter transforms the first two from invitations into a trap that was already sprung: the bear was claimed before she knew it.
The division of tufts (uj-ayi sayin punkjem namejawjem): The Iron-Arrow Spirit's speech divides the bear's ceremonial head between two spirit-patrons. This naming is prophetic: at the ceremony, the bear's two half-tufts are dedicated exactly as prophesied, one to each patron. The theological implication is that the ceremony's ritual assignments are not human inventions but fulfilments of a divine decree made in the wilderness, before the bear was caught. The bear resisted — she refused twice and was shamed the third time — but the naming holds.
The unknown man's wooden trap (yastal xum varem jor-poultep): A recurring motif. After each spirit encounter, the bear bounds past "the unknown man's wooden trap" (literally: "the nameless man's made planing-trap"). This is a real deadfall trap for catching animals, but in the context of the god-oracle song it is also the inescapable mechanism of fate. The bear bounds past the trap each time — she is not caught by the physical trap. She is caught by the spiritual naming.
The prayer for snow (lines 269–283): After building her second den, the bear prays to two divine fathers — Numi-Torem (Noble Sky) and Numi-Voiken (Noble White, the frost-god) — for snow to cover her tracks and wind to erase her path. This is the bear exercising divine prerogatives: as a sky-god's daughter, she commands the weather. But the prayer fails — the Khulyem-village hunter finds her anyway. The failure is theological: the covenant overrides the bear's own divine power. She can ask her father for snow, but the ceremony must happen.
"My ripe-currant two stars" (ponsem sosi kit saw): The bear's eyes. "Ripe currant" describes their dark, round, gleaming quality. "Stars" is the circumlocution. This phrase recurs throughout the song as a structural formula: each time the bear looks at something important — the treetops, the storehouse, the hunter — it begins with "my ripe-currant two stars."
The four buttons (nila kennem): The loosening of the bear's "four buttons in four directions" during the killing is the ritual unskinning — the hide is opened along four seams. The language is euphemistic: "buttons" rather than limbs, "loosened" rather than cut. The bear narrates her own death without violence.
"The humans' sooty house" (elem-xqles unlene pankin kwolte): The final section's phrase for the ceremony house. "Sooty" and "smoky" describe the interior of a Mansi dwelling with its open fire. The bear uses these terms affectionately — the sooty house is where the ceremony happened, where she was stroked and kissed and covered in silk. Her invitation to other bears to "find the sooty house too" is the song's theological culmination: the bear ceremony is not an ordeal imposed on bears but a covenant they are invited to join.
Haja-haj: The closing ritual cry, as in all god-oracle bear songs. It marks the end of sacred speech.
Good Works Translation (AI-assisted). Translated by Hrafn, Tulku of the New Tianmu Anglican Church, for the Good Works Project. First English translation. March 2026.
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Source Text
Mansi (Vogul) — Xutjem-paulin ne-uj eri'
Mansi source text from Munkacsi's phonetic transcription, pp. 297–322. OCR quality is moderate — Mansi diacritics are partially degraded. Line numbers follow Munkacsi's original. Presented here for reference, study, and verification alongside the English translation above.
Tal yoltem uj-ayi,
tal xujem uj-ayi,
ma surmep surmin kwol awim,
via sirp sirin kwol awim
5 palV kwoss manemtilem,
ponsem sosi kit saw
kwonul sunse'im: ness atim,
Numi-Tqrem xum apiem
tujta, janka yunte tolamet;
10 Numi-Tarem xum asem
yunte tujimem. —
kwond ti kwalsem;
tal yoltem uj-ayi,
tal xujem uj-ayi
15 ju te ne tep kismeje'im,
ju ajne vit kismeje'im.
tojamnem xalt akw'-mat-ert
majin nampa namin ja
vatan ne'le'im,
20 mana sujip sajin ja
vatan ne'le'im?
jiw-tqxe-jane kwoss sunse'im:
pqkwa patem yard suj
ti qlnata. — til xansilem:
25 uj unlene sat ja kivalene
Liraki jarisem ti qlnata.
sank-qltmin qltmin tuw
kwotW tijemtes,
munmin-qltmin altmin tuw
30 kwotW ti jemtem;
akw'-mat-ert jqmimem
xar-ne'lm qssa kelin
ti ne'ilasem.
ju tene nir-saw kismeje'im,
35 ju tene pum-saw kismeje'im,
panywin taleyipa saw lupta
sawel janimem,
panywin taleyipa saw lupta
ju ti sumridnem.
40 tuja'nap tallin xuyem
uj ate'im,
sus-newel tallin xuyem
uj sumre'im,
ati tra xujem uj-ayi manes,
45 tqtel xuyep uj-ayi manes,
kasm japek yartmin tqny
elal' ti yartilem,
kelp japek yasmin l'qny
elal' ti yassevitelem.
50 xar-nelem luptan kelyem
alem palne kwoss sunse'im:
aki jiwpa jqny ur nanki,
qjka jiwpa jqny ur nanki.
an aki jiwpa jqny uremne
55 pa ti kwalsem.
kai tulmey vad sumil
ela sume'im;
ponsem sosi kit saw
elal' sunse'im:
60 elem-xqles sairepulem
sairep-yilim kaslij-yilim
man xqntxatsem.
kai tulmey xuyem yatil
ela sumilem;
65 xar xajtem qssa l'qny,
uj xajtem qssa l'qny
ela sumilem.
toy sumemem xalt akw'-mat-ert
an xar xajtem, uj xajtem
70 qssa l'qnyem tu maraps.
ponsem sosi kit saw
nqnycil kwoss pattidyem:
narV sir elem-xqles-pV
master katel sairapem parta,
75 master jiwa master ura
ti nanki.
nqmse'im: elem-xqles-pV somjaytem
tur-tep, as-tep tabuin somjey;
uj-ayi kit katla
80 awin somjey awitqn
nqm ti saltemtesayem,
awin somjey awita
at tul'ap tulan katlal
paW manemtqslem.
85 ponsem sosi kit saw
jule kwoss sunse'im:
ne-mat tur-tep dum,
ne-mat as-tep dum.
vouta jarmak sunin piu
90 unlqwe,
vouta nuj sunin altul
unlqwe;
vouta nuj sunin piu kiwirnel
Pondl-tqlx-qsmap-xum aki,
95 taw tul ankwati.
lqu punkpa punkin supa
kwoss punsita, l'ayi:
nuj-ayi moxikwe, uj-ayi sisikwe,
nan qs ut maner kinse'in?
100 nqmten-ke pati: am ti unlene
vouta jarmak sunin piut,
vouta nuj sunin piut
akw' jot unililimen!
uj-ayi kit katldyem
105 pqxen ti adltemtesayem:
Pondl-tqlx-qsmap-xum aki nupet
xumtte l'awe'im:
am qs man nan xuyipen
pondl-tqlx qsmap xum
110 at xun vassintalsem?!
yastal xum varem jor-poultep
ela kawenliliem,
yastal xum varem jor-poultep
ela moyenliliem.
115 kasm japek yasmin l'qny
uj-ayi sayin punkem
elal' yartaslem,
vixir japek yasmin l'qny
uj-ayi sayin punkem
120 elal' yassemtaslem.
xqsa minnem jui-palt,
vat'i minnem jui-palt
alem pala nqnktal yard jqnkelman
ti ne'ilasem.
125 jqnkelma alem palen sunse'im:
taw man tul-sip nanki,
til xassilem, til vat'lem:
ness au, aki jiwpa vor-ur
ti qlnata.
130 yastal xum varem jor-poultep
elal sulinte'im.
an aki jiwpa jqny ur'en
pa kwalsem, elut jamentasem.
sairep-nal panyxwit untmitne
135 ta ne'ilasem.
elem-xqles-pV jalem
xarin untmit, ujin untmit
supV minaslem,
elal' kwoss sunse'im:
140 pakwa patem yard suj
ti nanki.
ponsem sosi kit saw
nqnyat pattidyem:
elem-xqles-pV sairapem
145 takwsi-uj tallin somjey
ut unli.
tatel xuyep uj-ayi ma'es
uj-ayi kit kattayem
awin somjey awin
150 as ti nqnk repitesayem.
awin somjey awita
at tul'ap tulan katel
qs ti pali manemtaslem.
ponsem sosi kit saw
155 somjey-kiwerne pattidyem:
sernel uj sunin piti
linlawe,
vixir uj sunin pit'i
unlawe,
160 vixir uj sunin piti kiwert
Nojs-saw-xuyp-kentin-aki
tot unli,
lqu punkpa punkin supa
kwoss punsita, l'ayi:
165 nuj-ayi siskwe!
an ti Semel-uj-misi-qter-palt
nan maner kinse'in?
uj-ayi moyikwe!
an ti Vixir-uj-misi-qter-palt
170 nan maner kinse'in?
ti sernel uj sunin pitim
tanyiken-ke: akw' jot unilimen!
ti vixir uj sunin pium
tanyiken-ke: akw' jot unlikelmen!
175 uj ayi kit katlayem
qs ti jola repitesayem,
yastal xum varem jor-poultep
elat sulinte'im.
xo'xa jalsem, vat'i jalsem,
180 an-mont somjayen qs ti ne'ilasem.
an Semel-uj-misi-aki,
Vixir-uj-misi-aki
qs ti kwond ankwatali.
lau punkpa punkin supa
185 kwoss punsita, l'ayi:
nuj-ayi sisikwe, uj-ayi moyikwe!
am namin qter namem
at-ke vaikalen:
xulay-tqulel lesime
190 kerin nal, nalin nal
sayin qter am ti nanki.
uj-ayi xot essemawasem;
yastal xum varem jor-poultep
elal sunte'im.
195 kerin nal, nalin nal
saXipa akim ti sujti:
nuj-ayi! sayin punken
akw' pal qlne uj-ayi-sakken
Pondl-tqlx-qsmap-xum akin
200 ta namejaslem,
akw'-pal qlne upay-sa'iken
Semel-uj-vixir-uj ater misi akin
am ti puwaslem.
toy l'awes-pel
205 an uj-ayi nqmtin ne
xum-nol peltal pal' ur
ti kinse'im,
amp-nol laptal pal' ur
ti kinse'im.
210 xum-nol peltal pal' uren
ti joytasem,
amp-nol laptal pal uren
ti joytasem.
uj-ayi sayin pankem
215 tulunkwe.
ma surmep surmin kwol
vare'im,
ma sirpa sirin kwol
vare'im.
220 ma surmep surmin kwolem
ala astes:
elem-xqles-pine ti joytawem.
an ma surmep surmin kwolem
ti xul'aslem, ti minasem.
225 kasm japek yasmin l'qny
qs elal' yassemtaslem.
xqsa minasem, vat'i minasem,
mana nampa namin man
joytem,
230 mana sujpa sujin man
joytem,
Xutem-paul xum postalem,
narV-sir xum postalem
nalin sairep-nal punymit untmiten,
235 tu ne'le'im.
jule xultem xansam toy xuji.
Numi-Tqrem asem
xun tujilsem,
qsin sampa samin tujta
240 xun patilsem:
xum-nol peltal pal ma
qs ti kismejasem,
amp-nol peltal pal ma
qs ti kismejasem.
245 qsin lupi xqnte'im:
lupi xqt sulinte'im.
xqsa jqmsem, vat'i jqmsem
xum-nol peltal pal ma
ti xqntsem,
250 amp-nol peltal pal' ma
ti xqntsem,
ma surmep surmin kwol,
ma sirpa sirin kwol
qs ti varunkwe patsem.
255 ma surmep surmin kwolem
ti astes,
val'-jiw xuyem al-tal'l
ti almdsem,
yasli nila al-tal'l
260 ti totsem,
ma surmep surmin kwolem kiwerne
ti tulsanem.
sernel uj jqmes piti
vare'im,
265 vixir uj jqmes vartqk
norte'im.
uj-ayi sayin punkiem
kwond ne'eltaslem.
Numi-Tqrem xum usemne
270 pojkse'im:
panywin sampa samin tujt
paten!
Numi-Voiken xum qpleanne
pojkse'im:
275 man sampa samin tujt
paten!
uj-ayi yartyatem
vixir japek yasmin l'qnyem
lap voss yartawe,
280 lap voss tujqwe!
vaxen turpa turin vot
varen
jim l'qnyem lap voss votastawe!
uj-ayi sayin punkiem
285 ma surmep surmin kwolemne,
ma sirpa sirin kwolemne
ju ta tulaslem,
sipa jaktem tarin ulem
inet ojajem,
290 punka jaktem tarin ulem
inet ojajem,
kwondal' kwoss yontle'im:
potem taw talmate'in.
ponsem sosi kit saw
295 sunsilem:
Xul'em-paul xum ansem
xar-pasV janit lomi
tit xajti.
xotat qlne nir-xal,
300 xotat qlne tqw-xal
pusen atintita, pusen seyxwita.
nol-atin amp nol-ata
xot kwoss vislem:
vqu-vqun jqmes turel
305 tot xqrteltanasem.
aumin tqw qs talmati;
ponsem sosi kit saw
tul kwoss sunse'im:
Xul'em-paul narV-sir xumim
310 tit jqmi.
akw' pal katan sunse'im:
xar-narem janit sairep
votiti;
akw' pal katan sunse'im:
315 xuyem tqres palit auta
votiti.
jqmes pal vayenan sunse'im:
xqn-tumka vayenat qne'ita.
uj-ayi soji nqmtem
320 saka ta xilmes. — toy unlimem
sairapin teren joli-palen
yunte patmem;
pisatin teren joli-palen
yunte patmem.
325 xqntmemte: uj-ayi nila kennem
nildi' pesatimem.
yat-jiw kispa kisin qpq'l
yunte xujiptimem.
nila lailej lailin suxi
330 si'linen yunte kesmem,
uj-ayi qsne akw' pal sayem
Ponql-tqlx-qsmap-xum akimne
namejimem,
uj-ayi qsne akw' pal sayem
335 Semel-uj-vixir-uj-misi qteme
namejimem.
nor-qsmap, tal-qsmap
xuyem kwol xul'semen;
an axit sastem nama totne
340 Xul'em-paulne ti ne'ilsemen,
piya sastem suja totne
Xul'em-paulne ti ne'ilsemen.
uj-ayi qsne
nolt turpa turin xuyem rqnyem
345 rqnyqwe,
sali turpa turin nila rqnyem
rqnyawe.
xar wartem vixir paul-kanne
ti xisatesien,
350 tqrd pinem saw ayin
tujt-jonyil jonyqwemen,
vit-jonyil jonyawemen;
nala puwem saw pine
tujt-jonyil jonyawemen,
355 jquta puwem saw pine
vit-jonyil jonyawemen,
narV-sir xum-plyem unlene
nul'qny atin kwolne
tulawem.
360 uj-ayi sayin punkem
vosyijawe,
uj-ayi sayin punkem
anilawe,
uj-la'il tutin pasanne
365 untawen,
uj-ayi xuyem etem
ayi kasin kwolte kensentawem,
uj-ayi nila etem
pV kasin kwolte kensentawem,
370 vouta nuj sunin pitin
unttawem,
vouta jarmak jqmes leptal
lepawem,
uj-ayi morsin nila etem
375 ti xiles.
janV pupinel janV qln pesatawe,
anemne neyawe;
man pupinel man qln pesatawe,
anemne neyawe.
380 lau partep partin kwol-kanne
nalu unttawem.
uj-ayi sayin punkem,
uj-ayi jqmes katlam,
tqrd pinem saw ankemne
385 anilawe,
nala puwem saw piyemne
vosyijawe,
jquta puwem saw piyemne
vosyijawe.
390 sisin paul sisemt
namin qter ayi qli,
sisin paul sisemt
sujin tqrem ayi qli.
tqrem-kanne tu kwaltuwem,
395 qter-kanne tu totawem.
uj-ayi sayin punkem
xuyem ranya
Numi-Tqrem xum asemne
rqnyawe,
400 uj-ayi sayin punkem
nila rana
Numi-Tqrem xum qplemne
rqnyawe.
xal-jiw kispa kisin qpqm
405 ta sakwatawe.
janV tqrem tqnyen tustuwem,
man tqrem tqnyen tustuwem.
soper qln samlin sujil
mine'im,
410 kami qln samlin sujil
mine'im,
ur sotin jiw sat xalen
joyte'im,
amki voipilem nurem-uj
415 xqnte'im,
amki voipilem unt-uj
xqnte'im.
amki voipilem nurem-uj cinem
lawe'it:
420 nan qs uj-ayi-siskwe
elem-xqles unlene pankin kwolte
keseltagtilasen,
elem-xqles unlene tumin kwolte
xqntxatilasen:
425 man qln samlinsl mine'in,
janV qln samline'l mine'in?
— amki voipilem nurem-uj-pikanem!
motit varne amp-la'il yares takwes,
motit varne xum-la'il yares takwes
430 simkan-ke sarye'it:
elem-xqles unlene pankin kwolne
nan qs xanteltaytekqn!
an qs jqmes ulem!
Kajajuj!