a Pite Sámi story from Arjeplog, from Ignácz Halász, Svéd-lapp nyelv V (1893)

An account told in Pite Sámi by Sámi of Arjeplog parish, people who say they saw these things themselves, and taken down by Ignácz Halász at Saltdalen in Norway in 1891. A strange Sámi called Big Nils, said to be a noaidi*, a sorcerer and healer, comes with his wife to a household on a church day. Shop-hands, who have paid him for it, blacken his face; he tries to heal a sick man by spreading a bearskin on the floor, beating and stroking it with rowan switches and praying to the bear, whom he calls* taǯǯa*, the word for the settled farmer; the sick man's people fetch a doctor instead and do not pay him; and he ends as a thief in a Swedish house of correction.*

Translation

Ten years before this a strange Sámi came here with his wife, and it was rumoured of that Sámi that he could practise the noaidi's craft. He came to us one holy day, when the people were at church. There he got hold of a little pot; and when evening was coming on, there came also another, whose name is Pêr Anderson, or they called him Phälla.

When he came and noticed those strangers, then from the water he čūwtin at the strange man and said: "What sort of devil has come here now?" And he went on to say: "Do you dare let such folk into the house? Send him out at once through the doorway!" Then that stranger made his eyes very big, and his wife looked at those eyes of his, and then the two of them went out at once.

Then Phälla was going to see them out. But one of us said: "You are not to go out and see them off." Then Phälla said: "If only I had a gun with me now, I would have shot that one." This Phälla, you see, was drunk, and did not know what he was saying; and if he had been let go, he would have gone after them, and no one knows how it would have turned out then.

Then the strangers went on their way, and Phälla too went off to his own home. But when some days had passed, the stranger had shot a bear, and he came here to us with that load of bear. But just then there were only the two of us. Then the stranger came and asked whether he might stay here. But we two did not dare give him leave. Then, however, there came another man, who knew him, and he said that there was no need to be afraid of him: he does nothing to anyone, if he is not angered. Then indeed he got leave to stay a few days.

But when he had got money, one evening he drank himself thoroughly drunk. He had also been trading, and the shop-hands had blackened him round the eyes, and his nose they had marked with chalk, and round the mouth they had blackened him too. And he had bought two linen cloths, and the shop-hands had fastened those so that they hung down, nālui kum. And he had also bought a towel, and that they had tied at his breast, so that it hung there like a bell. And he had spectacles on his eyes, too, and a cap sat ċɵllūt on top of his head.

Then he came here, where his wife was; but his wife did not so much as look at him, while we two began to laugh at him, that he came in such a guise. He had also bought a small bundle of wadmal. He carried it in his hand and gave it to his wife. Then his wife said: "What muck have you bought now?" She was angry besides, you see, when she saw how he had come. Then the man said: "Big Nils (that was his name) does not buy muck!" And after that the two of them said not a word more about it, but we saw that the wife was very much ashamed. But that was not yet the end of it.

Then he set off from there, out to a certain place where a man lay sick. They had heard there too that the stranger could do something for the sufferer with his noaidi craft. He had been there already the day before, and he set off there again that evening, when he had been got up so like a gentleman. He was gone there for some hours, and there too he had drunk still more.

It was midnight when he came back; but by then they had after all wiped off those blackenings. Those burghers' lads, you see, had paid him beforehand to let them blacken him. When he came back here again, he was very drunk. In the daytime he had also told his wife to break rowan switches for him, and she had done it. A meek woman she was, that one, and so she heeded whatever her husband bade her.

When her husband came in, he began to yoik so hard that the walls simply shook; and he took the wadmal and spread it out on the floor: from the doorway to the innermost corner he spread that wadmal, terribly smooth; and when he had spread it, he fetched the bearskin and spread it on top of that wadmal. He laid the hair upward and the skin side downward on the wadmal.

Then he fetched those switches and began to stroke the bearskin with the switches, and he yoiked as loud as ever he could. And sometimes he struck the skin and sometimes he stroked it, and then he said: "Taǯǯa, raise up the taǯǯa!" Then we two heard that he was praying to the bear, that the bear should raise up the sick man and heal the man, so that he would become well.

Then I began to laugh, but my mother told me to keep quiet; but even so I could not hold back my laughter at such a man, who had first been blackened and then on top of that prays to the bear to be his helper. But his wife said not a word; she did not even look up. But when her husband left off that business, the wife began to shame him and said: "Are you not ashamed at all? With those ways of yours you are frightening the people of the house!" But the man said: "They are not afraid of me." Then he embraced his wife and said: "Don't, wife, don't be angry; forgive me; I will not do so again from now on." He was loving to his wife all the same, and did not grow angry when she shamed him.

Then they slept that night, and a few days after that they too went away. He had also met that Phälla who had spoken such ugly words. Then Phälla had to beg him to forgive him, because he was sorry for having said those things. Then the two of them talked it over, and then they parted.

Now they had promised, there where the sick man was, that they would give ten paper dalers if he could save that sick one of theirs. And then he had also washed his ētnames with water that he took from the marsh, and went to carry that water there. But by then those people had fetched the doctor, and he, you see, had warned them that there was no need to believe that Sámi, nor to let him so much as come into the room where the sick man was lying.

And so the stranger did not get those ten dalers at all, which they had promised him. Then he came here very angry and said, as we heard, that that man was going to see, since they had cheated him. He was quarrelsome about it, and then we heard that he threatened him that he would see, since they had not given him what they had promised.

Then he went away from there and went to Sweden, and when he got there, he began to steal and to shoot people's reindeer in the forest. He lived only out in the wilds. But his wife did not follow him in that. We too saw that the woman set herself against her husband's ways, but nothing could come of it. When her husband began to live in the forest, his wife did not go near him there.

And when the news had spread among the people, suhte men set off to search for him on that crag and catch him. Then it fell out so well that the rogue was lying fast asleep. They did not dare, you see, to go up to him while they believed he was awake, because they would have been shot if he had got to see them. Then they crept up to him, and just had time to take the gun from him. Then he woke too, and when he woke, he went at once for the gun; but those men had just had time to take it from him.

Then he was caught and taken away to the house of correction. He had stolen before too, and had been in the house of correction before, and there he had then taught another prisoner the Our Father. — Where he is now, we do not know. Whether he is alive or dead, the Lord alone knows.

Colophon

Translated from the Pite Sámi of Ignácz Halász, Svéd-lapp nyelv V: Népköltési gyűjtemény a Pite-lappmark arjepluogi egyházkerületéből (Budapest: Magyar Tudományos Akadémia, 1893), no. 20, pp. 20–23, in the section of primeval legends. Halász took these texts down in 1891 at Saltdalen from Sámi of Arjeplog parish, and printed a Hungarian translation after each, which was not consulted: it was masked out of the page images before translation.

The words that decide the reading were checked in K. B. Wiklund's Lule-lappisches Wörterbuch (1890), in Lindahl and Öhrling's Lexicon Lapponicum (1780), in Halász's South Sámi dictionary (Svéd-lapp nyelv IV, 1891) and in Joshua Wilbur's A Grammar of Pite Saami (2014), with J. A. Friis's North Sámi dictionary (Ordbog over det lappiske Sprog, 1887) where those are silent. Noiṭēsvûta, noitēsvûta is the craft of the noaidi, the Sámi sorcerer and healer (Wiklund s.v. noi'te-, with noi'tute-, "bezaubern", and noi'tutaɔka-, "zauberei"); noaidi is kept in Sámi in the English. Fotnū is "the evil one, the devil" (Wiklund s.v. fuətnu-, "schlimm; der teufel"). Čāčēst is "from the water" (Wiklund s.v. čaɔce-, "wasser"), the same word as čǟčin, čāciu later on. Kuku, kukū is "to (someone)", the postposition that Halász IV gives as ḳoaikā, kuoiku, "zu": mijā kuku, "to us". Ēčā is "another" (Wiklund s.v. ęočąte-, "nom. ęča ander"), and ēčas "his own" (Wiklund s.v. ęča-, "selbst … sein eigen"). Uihtus is "indeed" (Halász IV s.v. oihte, uihte, "in der tat, wirklich, fürwahr"). Käč, rendered "you see", is taken as the interjection that Halász IV gives as keähč', "siehe!" (Lule keähča). Pētniḳit is "money" (Halász IV s.v. pednaka, petnika, "geld"). Rǟďďit is "send!" (Halász IV s.v. rajet, "schicken, befehlen", Lule rädd'at), and talānak is "at once" (Lindahl–Öhrling, Swedish index s.v. Straxt, "tala, talak"). Ville is "still, further" (Wiklund s.v. udnɪk: vɪl udnɪk, "noch"). Vœllaḳen is "drunk" (Wiklund s.v. vuəlaḳe-, "bier; v-ḳɪn orut berauscht sein"), and kǟrrimī, "drunk", is built on the word that Lindahl–Öhrling give as KAREW, karewes, "ebrius, drucken" (the form itself is read from context). Kātui is "was away" (Wiklund s.v. kąɔtu-, "abwesend sein; verschwinden"). Kiʼrĭjam, "marked", is from the root of Lindahl–Öhrling's KIRJE, "litera, bok, bref" (kirjeb tjalet, "to write"); the verb form is read from context. Līnē is linen cloth (Lindahl–Öhrling s.v. LINE, "linum, lin"; Friis 1887 s.v. lidne, line, "linteum"). Ōsēstam is "had been trading", and the ōsēs-svaʼidnasa are the merchant's men (Wiklund s.v. osase-, "(kaufmanns-)waare"; Lindahl–Öhrling s.v. ÅSESTET, "mercari, handla"; Wiklund s.v. svai'nase-, "knecht"; Lindahl–Öhrling s.v. SWAINES, "famulus, dräng"). Tibĕrihtam is "fastened" (Halász IV s.v. tibretit, "an etwas befestigen"). Sakārṭem-līnē is a towel, a wiping-cloth, and sakērṭam "wiped off" (Wiklund s.v. sakąrte-, "abtrocknen, abwischen", with sakąrtaɔka-, "wischtuch, handtuch"). Kahcēmī and kahcahī belong to the verb "fall, hang down" (Halász IV s.v. kahcet, "fallen", Lule kahccat). Vāðas, vāððas is wadmal, coarse woollen cloth (Lindahl–Öhrling s.v. WADAS, "vallmar"), and kāmpa a bundle of cloth (Wiklund s.v. kampa-, "bündel; tuchpacken"). Paihkait is "muck" (Halász IV s.v. paihka, "dreck"). Runā and rutnam are "say" and "talked" (Lindahl–Öhrling s.v. RUDNET, "dicere, loqui"). Lojēs is "meek" (Lindahl–Öhrling s.v. LÅJES, "mitis, mansuetus, mild, saktmodig"). Vēčča are the walls (Wiklund s.v. væǯa-, "wand", from a Swedish dialect word), and lubbij, lubbim is "spread out" (Wiklund s.v. luəbu-, "ausbreiten, betten"). Kûlhkait is the hair of the skin (Wiklund s.v. kuəlᶜka-, "haar (an tieren)"), and assē its skin side (Lindahl–Öhrling s.v. ASSE, "cutis, hud"). Lului is "would be" (Wiklund s.v. pąras: p. lului, "es wäre an[gemessen]"). Talhkūt is "heal" (Wiklund s.v. tǫlᶜkute-, "heilen"), and varrēs "well, healthy" (Lindahl–Öhrling s.v. WARRES, "sanus, frisk, sund"). Ačai, ačin and ičė, before an infinitive, are the auxiliary that Halász IV gives as ača-, "auxiliare cum infinitivo = «ut» finale": "that he should …", "so that …". Jēkkēst is "from the marsh" (Wiklund s.v. jęge-, "sumpf, moor"). Ńōmosti is "embraced" (Lindahl–Öhrling s.v. NJAMOTET, "amplecti, omfamna"). Sirāṭiḳan is "they parted" (Lindahl–Öhrling s.v. SIRATET, "separari, discedere"). Nihti is "threatened" (Halász IV s.v. nihtet, "drohen"), and čilhkūs "quarrelsome" (Lindahl–Öhrling s.v. TSILKESET, "litigare, rixari"). Jura, jurā is "just, fast" (Lindahl–Öhrling s.v. JURA, "plane, just"; Wiklund s.v. jur(a), "just, gerade, eben"). Lāḳēṭe is "go near" (Wiklund s.v. lakate-, "nähern"). Pakāṭėm-saďďai, pakāṭėm-sajēn is the house of correction (Lindahl–Öhrling s.v. PAKKADEM, "disciplina, institutio"; Wiklund s.v. pąkąte-, "unterrichten, lehren"), and lērahtam "had taught" (Wiklund s.v. laraote-, "lehren"). Vûhčam, vûčačėt, vûčahtallat are forms of "shoot" (Lindahl–Öhrling s.v. WUOTJET, "jaculari, skjuta"). Taǯǯa is the settled farmer who is not a Sámi (Lindahl–Öhrling s.v. TATJA, "rusticus, bonde"; Halász IV s.v. täce, "bauer"), and in Halász's no. 19 it is also a name for the bear; in Big Nils's words to the bearskin it is kept in Sámi both times.

Read from context, or not settled by the dictionaries, and named here: čūwtin, what Phälla did from the water against the stranger, is in none of the dictionaries and is kept in Sámi. Ċohkohī … aktau unna pottočep̣, "got hold of a little pot", takes ċohkohī from the verb "gather" (Wiklund s.v. čoɔḳe-, "sammeln"), but its form is not decided; pottoč is read as a small pot or measure (perhaps from Norwegian pott), and it may be a bottle. Vaidnūt, "asked", mäʼlᵉkai, "at his breast", pällū, "a bell", prillait, "spectacles" (from Swedish brillor), hervihtuwwum, "got up like a gentleman" (from härra, "gentleman, lord"), khuidna, "woman" (from Swedish kvinna), porhkār, "burgher" (from Swedish borgare), skiďďujėn, "shook", slaďďat, "smooth", ńāmaṭēt, ńāmaṭa, "stroke", kēlla in kokte lī pära kēlla, "as loud as ever he could", vitnūst, "(left off) that business", vastēs pākuit, "ugly words", taʼte rājēst, "after that", skäʼbĕča, "sick", purukum, "had warned", kenāk, "at all", lapāi vûlēn, "out in the wilds", kosok, "nothing", rovvāsam, "had spread", skäʼlᵉbma, "the rogue" (from Swedish skälm), and fanka, "prisoner" (from Swedish fånge), are all read from context. Three words are kept in Sámi because no reading could be found: nālui kum, said of how the linen cloths hung; ċɵllūt, said of how the cap sat on his head; and suhte, said of the men who went to catch him, perhaps a numeral. Ētnames, which Big Nils washed with the water, is kept in Sámi: its ending reads as ētnam with the possessive, which would be "his land, the ground" (Halász IV s.v. jatnema, "erde", Lule eätnam), but what was washed is not clear; it is not the word for "mother", which these tellers say as ädnē. The tellers speak of themselves as "we two" and once as "I"; the English keeps that. Halász's bracketed variants (vᵘollaḳen, mija ēimē, vāððasist, tīhke, hījhti, ēn mōi, fänḳihtalai) are kept in the Source Text; the English gives each word once. Pite Sámi is close to Lule and South Sámi; where no dictionary of those languages decides a word, the reading is named here.

No English translation of this text is known to us.

© 2026 Tianmu Anglican Church. This English translation is licensed under CC BY-NC-SA 4.0: you may share and adapt it for non-commercial use with credit to the Good Works Library, tianmu.org. The source text keeps its own terms. For other uses, see Rights and Reuse.

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Source Text: Supcastem stûrra Nīlan pirra

The Pite Sámi text as printed by Halász (1893), no. 20, transcribed from the page images in his phonetic spelling. Line-end hyphens are joined; Halász's paragraphs are divided here at the same places as the English.

Lokiu jāpē tāhte ouṭolist pōtī akta amās sapmē aktan āhkainės ja tat sapmē lī kulūhtuwwum, āhte son mǟhtī tahkat noiṭēsvûtap̣. tē pōtī son akta aʼilēḳes pēivēn mijā kuku, ku’ almača lījin kirhkūn. tē ċohkohī son tasne aktau unna pottočep̣ ja ko ēhkēṭ talle lē šaddamen, tē pōhtā āi akta ēčā, jûn namma lī Pêr Anderson, jala kuhčuṭīn sū Phällan.

ko son pōtī ja aihcai tuit apmasīt, tē čāčēst son čūwtin tān amās olᵒbmai ja jahhtā: «makkar fotnū lē talle tēhke pōhtam?» ja ville jahhtā: «tœsstap̣ihtit tija takkarī hūsau lɵʼihtēt? rǟďďit sū talānak uksa-raiḳē!» tē tut amās čilimit takāi aʼive stûrrāsin ja tē tat sū ahhkā kēhčai taiṭa sū čilmiṭa ja tē vūlhkiḳan sōi talānak ulhkus.

tē kalhkai Phälla tolvūt sijāp̣ ulhkus. vala tē jahhtā akta mijāst: «ih ton očču lōpēp̣ ulhkus vaʒʒit ja sijāp̣ tolvūt.» tē jahhtā tat Phälla: «vāi sa lī talle mūsne piʼrĕsū, te lijib monno taiṭe vûhčit.» vœllaḳen (vᵘollaḳen) lī käč tāht Phälla ja iččī tētē, maiṭe son hōloi, ja jus lī lōpēb uǯǯum, tē lī son toʼlŏvūt sijāp̣ ja ī kē tētē, koktə talle lī šaddat.

tē vulhki tā apmasa keinūpse ja Phälla sa talle āi vūlhkī ēčas vēssum-saďďai. vala ku’ kalle pēivē lījin vāssam, tē lī tat amās pērhtnau vûhčam ja tē pōhta son taina pärᵉdna-nûðin tēhke mijā kuku. vala tē līme mija pära kᵘœktāk. tē pōhta tat amās ja vaidnūt, jus son uǯǯu lōpēp̣ täsne orrūt. vala mōi ēimēn (mija ēimē) tᵘossta suńī tāp̣ lōpēṭet. tē kuiht pōhta akta ēčā olmaj, mī toptoi sū, tē jahhtā tat, apma mau sūste pallat, ī son aktauk takā, ku ī vašū. tē uihtus oččui son lōpēp̣ uruṭit nākan pēiviu.

vala ku’ lī uǯǯum pētniḳit, tē son akta ēhkēṭen lī juhkam aʼive kǟrrimī. tē lī son āi ōsēstam ja tē lījin ōsēs svaʼidnasa ċaðatam sū pirra ċilⁱmī ja ńūńē lījėn sija krihtain āi kiʼrĭjam ja ńalmē pirra lījin sija jis čaððam. ja tē lī son ōstam kᵘœkte līnē ja taiṭe lījėn ōsēs-svaʼidnasa tibĕrihtam kahcēmī nālui kum. ja tē lī son āi osstam sakārṭem-līnēp̣ ja tāp̣ lījin sija jis čatnam mäʼlᵉkai, tē tat jis kahcahī kū pällū. ja prillait ėnī son āi ċilmin ja ċuhhpa lī jis ċɵllūt oivē naltne.

tē pōhtā son talle tēhke, kosne ahhka lēi, vala ī ahhka obonės kēhča suńī, vala mōi jis čaʼıbmaḳōtimen sūste, ku takkar mûtuin pōhtā. tē lī son āi osstam vāðasist (vāððasist) akta unna kāmpau. tē kᵘœddā son tāp̣ kētan ja tē ahhkai vaddā son tāp̣. tē tat sū ahhka jahhtā: «maiṭe paihkait lē ton talle osstam?» mōrēn lī käč ville, ku vuini, koktə son pōtī. tē jahhtā tāt olmaj: «ī sa Stûrra Nīlā (tāt lī sū namma) ōstē paihkait!» ja tē iččiḳan sōi tiste ville aktaḳīt runā, vala mōi vuinimen, āhte ahhka skāpmahī aʼive sagga. vala ī lam tat ańe nûkēs.

tē vœʼlĕḳā son taste ja ulhkus sōmēs saďďai, kosne lī akta olmaj pûhcamen. te liče tā āi kullam, āhte tat amās mahhtā nākanau tahkat tān vaivālačai noitēsvûtaina. tē lič son toppēn vaʒʒam jō ouṭēp pēivēn ja tē vœʼlĕḳā son āi tān ēhkēṭen, ku lī talle nouhte hervihtuwwum. tē kātui son toppēn kalle thīma ja tē ličč āi toppēn āi juhkam ańe ēnap̣ut.

tē lē talle kaska-iďďa, ku son pōhtā rɵptūt, vala tē lījin lihka sakērṭam taiṭe čaðatēmīṭes. tū porhkār-svaʼidnasa lījen käč makksam tan ouṭost, jus uǯǯu ċaðatit. ku son talle vite pōhtā tēhke (tīhke), tē lī son sagga vœllaḳen (vᵘollaḳen). tē lī āi āhkau pēivēn kuhhčum, ačai suńī toďďēt raʼudnū-rissīt ja tē lī son āi tāp̣ tahkam. lojēs khuidna lī taht, täste son kullṭali, kọkte olmaj kohčui sū.

ku talle pōhtā tāt sū olmaj sisa, tē son jɵʼikaḳōti nau sagga, āhte vēčča pära skiďďujėn ja tē vallṭā son vāððasau ja lubbij tāp̣ kulhpēn nalā, uksa-ajēst kita sisńēmus ċēhkai, lubbij son tāp̣ vāððasau alvūs slaďďat ja ko lī tāp̣ lubbim, tē väǯǯa son pärᵉdna-nāhkiu ja lubbij tau tān vāððasa nalā. kûlhkait pīejai son pajās ja assē vûlus vāððasa nalā.

tē väǯǯā son talle tait rissīt ja tē aʼlăḳā son ńāmaṭēt tau pärᵉdna-nāhkiu tai rissī ja jœʼika, kokte lī pära kēlla. ja muhtēmin cabma son tau nāhkiu ja muhtēmin jis ńāmaṭa son tāp̣ ja tē talle jahhtā: «taǯǯa, čuočċaltahtē tāččau!» tē kulāimen talle mōi, āhte pērhnau lī son rohkoṭallamen, ačai talle tat pärᵉdna čuoččaltahhtēt tau pûhcaj olᵒbmap̣ jah talhkūt tau olᵒbmap̣, vāi tat lului varrēs šaddat.

tē talle mon čaʼibmaḳọ̄htiu, vala mū ädnē kōhčui mū šāvūt orrūt, vala iččiu monno līhkan nakā čaimanasait anēhtėt takkar olᵒbmast, kute lī talle vûstak čaðahtuwwum ja tē eskan rohkoṭallā pērhtnau, ačai tat orrūt suńī vähhkēn. vala tat sū ahhka ičċī aktaḳīt hōlo, ī obonės kēhča pajās. vala ko tē hēihti (hījhti) tat sū olmaj tate vitnūst, te ahhkā skäbmiḳōti sū ja jahhtā: «ih ton obonės skāmāṭe? palhtā ton talle taina vûkīnat häʼibma-almačīt!» vala olmaj jahhta: «ēh tā pallā mūste.» tē son āhkau ńōmosti ja hollā: «ēlē, ahhkam, mōrāhte, luihtē muńī āntaks; ip̣ ma monno taste mañēp̣ pālēn nau takača.» kērēs lī son līhkan ahhkai ja iččī mōrāʼt, ku tat skäbmi sū.

tē ōðin sija tāp̣ ijāp̣ ja kalle pēivē ta’te rājēst vuʼlĕḳin āi sija. tē lī āi kaunaṭam tuina Phēllain, kute lī nou vastēs pākuit jahhtam. tē virhtij talle Phälla rohkot sū, vai kalhkai āntāḳes lɵʼihtēt sū, jutə son lī kāivas tān pālēn, ku taiṭe hōloi. tē ličap̣a talle rutnam ja tē āi sirāṭiḳan.

tē liče ai tuh toivūhtam, kosne lī tat skäʼbĕča olmoj, ačin sija vaddēt lokiu pāhpēr-ṭāla, jus nahhkā kāďďūt tau sijā pûhcajau. ja tē lič son talle āi sū ētnames čǟčin passam, maiṭe välṭi son jēkkēst, ja tē vūlhkī tau čāciu kᵘœddēt tohkō. vala tē lījėn talle tā almača väǯǯam toktōrau ja tat lī käč talle purukum sijāp̣, apma mau jahhkēt tan sapmai jala mau pāďďat sū obo čākñat sisa khammārī, kosne tat pûcas lī vällahēmēn.

ja te talle iċċī kenāk tut amās očču tait lokiu tālait, maiṭe lījėn sija toivūhtam suńī. tē pōhta son aʼive mōrēn tēhke ja jahhtā, kọkte mija kulāime, āhte oǯǯut sa kalhka tat olmaj voidnēt, ku kēlēstijėn suwwa. tē lī son tān pālēn čilhkūs ja tē mija kulāime, āhte son talle nihti suw, ačai oǯǯut voidnēt, ko iččin vattē suńi tāp̣, mau lījin toivūhtam.

tē vūlhki son taste ja manāi Sverĭjī, ja ku tohkō pōtī, ǟl’kī son suolāṭēt ja vûčačėt almaċī mähhcē-pūhcuit. vēsui son pära lapāi vûlēn. vala iččī sū ahhka tiste čōvuṭe sū. mija āi vuinime, āhte tat khuidna vastahi olᵒbmas vûkēp̣, vala ī kosok mahtē šaddat. kō talle tat sū olmaj vēssūḳōti mēhcēn, tē iččī tist ahhkā sū lāḳēṭe.

ja ku’ tat sāhka liċ rovvāsam almačī kaskan, te vuʼlĕḳē talle suhte olᵒbmā, ičė ōhcot sū taiste pǟktist ja fänḳit sū. tē hēvai talle nau pûrist, āhte skäʼlᵉbma lī jurā oððēmen. iččin käč tūsta mannat sū kukū, ku jǟhkin, āhte son lī kohcēmen, jute vûčahtallat lījin sija, jus son lī sijāp̣ oǯǯut voidnēt. tē talle ńāhkin sija sū ja jura asstin p̣iʼrᵉsūp̣ vallṭēt sū luhte. tē son āi kohcaj ja kō kohcaj, talā sa son talle pirĕsui kalhkai, vala tē lījėn tū olᵒbma jura asstam tau vallṭēt sū luhte.

tē son talle fänḳi’tuvai (fänḳihtalai) ja vūlhkahtuwai pakāṭėm-saďďai. ouṭola lī son āi suolāṭam ja lī āi ouṭola mannam pakāṭėm-sajēn, ja tē lī son tallui lērahtam muppē fankai āhčē-mijau. — konnes son talle lič ēhpe mija (ēn mōi) tētē. juko ličč vässū, jalā jāmas, akta härra vala tāp̣ tēhtā.

Source Colophon

Ignácz Halász, Svéd-lapp nyelv V: Népköltési gyűjtemény a Pite-lappmark arjepluogi egyházkerületéből (Budapest: Magyar Tudományos Akadémia, 1893), no. 20, pp. 20–23. Public domain. Transcribed from the page images of the scan of the Library of the Hungarian Academy of Sciences (REAL-EOD 4154). Halász's spelling is kept letter for letter, with his length marks, dots above and below, breves, raised vowels, ð, ʒ, ǯ, ǟ, œ, ɵ, ə, the raised stroke of the checked syllable (written here ʼ), and his bracketed variants; the opening bracket before fänḳihtalai is supplied. His Hungarian translation and his notes are not reproduced.

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