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

The kitniha are the underground people of Sámi belief, who keep herds and stores of their own beneath the earth. This tale was told in Pite Sámi by Sámi of Arjeplog parish and taken down by Ignácz Halász at Saltdalen in Norway in 1891. When the kitniha come by night to steal from a family's milk-store, the younger of two brothers hides under the table, wounds the fairer of two kitniha girls with his knife, and keeps her with him through three nights of her people's anger; she is baptised Stina and becomes his wife, and her father's herds come after her.

Translation

The kitniha also steal from some people's milk-store (house). Every night they go there and eat butter and cheeses and milk and kapā. Hardly a thing was to be found in the morning, when the people came and were going to fetch food. Then those people also carried a Bible there and laid it on the shelf, but that was of no help to anyone.

Now those people had two young lads. The younger says to the eldest: "Brother, tonight we two shall go off there and spend the night sleeping there, and if there are beautiful girls going about in our storehouse, then we shall take them for ourselves as wives." But the elder said: "I don't dare stay there at night." Their milk-house was still some little way off; so the younger went off there in the evening. But his parents would not let him go there either; yet he went there all the same.

When he gets there, he scrambles in under the table and lays his cover over his eyes, and in his right hand he had a big knife. As he sits there now, waiting for them, then indeed he hears that they are coming. Then the door opens, and in comes an old man, and after that old one comes another, who is older still, and ugly, and after him again come two young girls: one is beautiful, but the other is uglier. Then they sat down around the table and began to eat; but they did not see the man who was sitting under the table.

The more beautiful girl happened to sit down right opposite, and to put her foot into the lad's lap. While they are eating, the lad stabs the girl in the foot with that knife. Then she cried out at that, and the others sprang up and went out through the doorway. The door split before them.

Then the lad pulls at her and begins to talk with that girl; but the girl weeps. Then the lad said, as he grew angry: "Go back again, then!" But the woman said: "They will not accept me any more." Then she told him that the other girl was her sister, and the younger man was her father, and the old one was her grandfather; and she told him further that her father had twenty-five cows, and her grandfather had fifty cows.

Then the lad said that they should go back to his home. But the girl did not want to; she said that they should rather stay in the forest three days, and should take the Bible along with them. Then the two of them indeed took the book and food and went off to the forest shed (the hay-house). Then the kitniha woman said that he should put the book under his head and lie down upon it, and she said too: "They will want to frighten you; they will not want to let me go with a smile. But do not be afraid of them; they will do you no harm, if you stay beside me and lie face down, with your face downward."

When the lad's parents now came and did not find their lad, they were afraid and began to grieve; they saw, too, that the door had also fallen in two. Then the eldest lad says: "I was wise, that I did not listen to my brother and go with him." Then they searched all around, but they did not find their lad anywhere.

When the first night came, the kitniha indeed came there, where the lad and the girl were. Then they rumbled terribly, and it sounded just as if the earth were shaking, and they called their girl back. So that night came to an end, and day came. Then the lad fetches food from that milk-house and goes back again to the girl. Then the parents come in the morning and see that food has vanished. Then they grew more troubled still.

The second night came again, and the kitniha came again to those two, and began to frighten that lad. It sounded too just as if that house would fall in, so they rumbled. And they kicked the floor too; it sounded as though the floor would all but split before them, so angry were they. That night passed thus, and day came again. Then the lad again fetched food from that same food-store and went back again.

Then the third night came, and the kitniha came. But this time they were terribly angry. They threatened that they would make pieces of all of him in just a moment. Then the lad was afraid and wanted to run away from there. But the girl held on to him and said: "Don't you go anywhere! If you go away from me, then they will truly be upon you and make pieces of you; but if you stay here, then after all they will do nothing to you." So he stayed there after all.

The kitniha said: "Do you even think that we would give you our riches now?" And they rumbled terribly. Then, when morning came, the kitniha too went off their own way. Then the girl said: "Now let us two go to that home of yours. They will surely send the riches all the same, though they said that they would send nothing."

Then the two of them went home, and when he came in, the lad said to his parents and his brother: "Now you see what a beautiful bride I have got." And while they were talking, they noticed that a great herd of cows was coming, and many sheep, and goats too. Then, after that, they had the kitniha girl baptised, and gave her the name Stina. And when they had baptised her, they taught her God's word, and when she had done her reading for school, he took that beautiful girl as his wife, and the two lived very happily, and he got great riches as well.

But the other lad regretted that he had not gone along with his brother that time; then he would have got the other girl as his wife, and some of the kitniha's riches. Twenty-five cows had even been sent over to that other girl. Then the eldest brother also went to that milk-house, but not one kitniha ever came there again, and none of them ever went again to steal from people's food-houses. Since they had lost even their girl, and had to give riches along with their girl as well, they never came again to steal butter, cheeses, milk and kapā. That was a good lesson, since they had been such hardened thieves.

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. 24, pp. 29–31, in the section of kinē (kitniha) 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). Kitniha are the underground people (Wiklund p. 35 s.v. katnɪhe-, nom. kanej, "unterirdischer Mensch, Wicht, Ungeheuer"), and kinē in kinē-khuidna, "kitniha woman", and aktak kinē, "not one kitniha", is its singular; the name is kept in Sámi in the English. Suolāṭi, suolāṭe and suolāṭ are "steal" (Halász IV p. 144 s.v. suolätit, "stehlen"), and sûllaḳa are thieves (Wiklund p. 132 s.v. suolaḳe-, "Dieb"); fērhtan ijān is "every night" (Halász IV p. 205 s.v. fiärhta, "jeder, all"; fiärhtn aikien, "immer, ein jedes mal"); mäʼlĕhkē, mēlhkiu is milk (Wiklund p. 66 s.v. mel'ke-); vûjau is butter (p. 172 s.v. vuəɟa-); vûstait are cheeses (p. 175 s.v. vuəsta-); näli is "hardly" (Lindahl–Öhrling p. 275 s.v. NALAN, nale or nali, "vix"); käudnu is "was to be found" (Wiklund p. 35 s.v. kau'nu-, "sich finden, zu finden sein"); līsi is "it helped" (Lindahl–Öhrling p. 212 s.v. Lisi, "juvat, det hjelper"); ēhkēṭis is "in the evening" (Halász IV p. 15 s.v. iehkete, "Abend"); äihteḳa are parents (Wiklund p. 2, plural aɪ'teka, "Eltern"); pāja is "let" (Wiklund p. 85 s.v. paja-, "lassen, gestatten"). Kûhcā is "scrambled" (Wiklund p. 51 s.v. kuəɔca-, "laufen (von Tieren); klettern"); kopčosau is "his cover" (Wiklund p. 45 s.v. kopčose-, "Decke, Deckel"); olhkēs is "right" (Lindahl–Öhrling p. 574 s.v. ALKES, "dexter, höger"); kullā is "hears" (Wiklund p. 48 s.v. kula-); uihtus, uihtos is "indeed" (Halász IV p. 20 s.v. oihte, uihte, "in der tat, wirklich, fürwahr"); rahpas is "opens" (Wiklund p. 103 s.v. raɔpase-, "sich öffnen"); vastēs is "ugly", and romēp̣ "uglier" (Lindahl–Öhrling, Swedish index p. 654 s.v. Okarsk: rábmes, wastes); soʼihtā is "happened" (Lindahl–Öhrling p. 448 s.v. SÅITET, "contingere, evenire, hända"); jura is "right, just" (Wiklund p. 28 s.v. jur(a), "just, gerade, eben"); pûhta is "opposite" (Wiklund p. 100 s.v. puəta, "gegenüber"); asskai is "into the lap" (Lindahl–Öhrling p. 24 s.v. ASKE, "sinus, sköte"); čukkāt is "stabs" (Wiklund p. 161, "stechen"); kiljāṭi is "cried out" (Lindahl–Öhrling p. 145 s.v. KILJOM, "vociferatio, rop"); uksa-rāiḳēn is "through the doorway" (Lindahl–Öhrling p. 369 s.v. RAIKE, "Uksa raike, ostium, dörr"); luottani and luottane are "split" (Halász IV p. 259 s.v. luottat, luottet, "spalten, zerspalten"). Kēssat is "pulls" (Wiklund p. 38 s.v. ḳese-, "ziehen"); its object, the girl, is supplied in the English. Rutnaḳōhta is "begins to talk", and lē rutnamen "were talking" (Lindahl–Öhrling p. 379 s.v. RUDNET, "dicere, loqui"); čērru is "weeps" (Wiklund p. 156 s.v. čæru-, "weinen"), and jis before it "but" (Halász IV p. 89 s.v. jis, "auch, und, wieder, dann", in the Hungarian also pedig, the "but" of contrast); suhtā is "grew angry" (Wiklund p. 134 s.v. suəta-, "zornig werden"); rɵptūt is "back" (Wiklund p. 110 s.v. ruəptu-, "zurückgehend"); tiste is "any more" (Halász IV p. 122 s.v. tēšte, "mehr, weiterhin", Lule tast); tûstū in ē tiste tā mū tûstū is "accept" (Wiklund p. 150 s.v. tuəstu-, "empfangen, annehmen"), not tuəsta-, "wagen", which is Halász's tūsta, "dare", in ip̣ monno tūsta; obba is "sister" (Wiklund p. 80 s.v. ǫba-); aďďa is "grandfather" (Wiklund p. 1 s.v. aɟa-, "Grossvater"); lok is "ten" (Wiklund p. 58 s.v. loɔḳe-), so kᵘœkte lok ja vihta is twenty-five and vihta lohkē fifty; kusā are cows (Wiklund p. 52 s.v. kusa-). Ačap̣a is the auxiliary of purpose, "that they should" (Halász IV p. 4 s.v. ača-, "verb. auxiliare cum infinitivo = «ut» finale"); mēhcin is "in the forest" (Wiklund p. 67 s.v. mɪeɔce-, "Wald"); kirĭjep̣ is "the book" (Lindahl–Öhrling p. 148 s.v. KIRJE, "liber, bok"); sɵʼidnē-hūssai is "to the hay-house" (Wiklund p. 131 s.v. suɪ'ne-, "Heu"); oivē vullāi is "under the head" (Wiklund p. 81 s.v. oi've-, "Kopf"); pallṭēt is "to frighten" (Wiklund p. 87 s.v. palte-, "erschrecken, tr."); mōjūn is "with a smile" (Lindahl–Öhrling p. 257 s.v. MOJOS, "risus, löje"); lɵʼihtēt is "let go" (Halász IV p. 259 s.v. luoihtet, "loslassen"); skāðau is "harm" (Wiklund p. 120 s.v. skąđa-, "Schade"); kûran is "beside" (Lindahl–Öhrling, Swedish index p. 704 s.v. Vid: kuoren); mûtuin is "with the face" (Lindahl–Öhrling, Swedish index p. 587 s.v. Anlete: muoto). Surŭḳaḳōhtin is "began to grieve" (Lindahl–Öhrling p. 442 s.v. SURGOT, "maerere, sörja"); raʼukam is "fallen" (Lindahl–Öhrling p. 373 s.v. RAUKET, "decidere, affalla"); vīsēs is "wise" (Lindahl–Öhrling p. 547, wises, "sapiens, vis, klok"); kullṭele is "listen to" (Halász IV p. 68 s.v. kulltelit, "hören, anhören"); jäbᵉda ku is "just as if" (Lindahl–Öhrling p. 90 s.v. JEBDAL AKS, "aequali modo, på lika sätt"); skilĕpi is "shook" (Wiklund p. 120 s.v. sḳel'pɪje-, "zittern"); nokōi is "came to an end" (Halász IV p. 163 s.v. nahkat, nohkot, "vergehen, abnehmen"); hojēn is "troubled" (Wiklund p. 19 s.v. hoju-, hoje-, "betrübt werden"); äʼlĕḳė is "began" (Wiklund p. 4 s.v. al'ḳe-, "anfangen"); kulhpēp̣ and kᵘœʼlĕpē are "the floor" (Wiklund p. 49 s.v. kuəl'pe-, "Fussboden"); vallak is "almost" (Wiklund p. 165 s.v. valak, "beinahe"); vǟsi is "passed" (Wiklund p. 167 s.v. vąse-, "vorbeigehen … ein Ende nehmen"); mōrēn is "angry" (Wiklund p. 69 s.v. more-, "Zorn"); nihtė is "threatened" (Halász IV p. 167 s.v. nihtet, "drohen"); atnal is "held on" (Wiklund p. 7 s.v. atnale-, "halten"); sadnan is "truly" (Halász IV p. 134 s.v. satnan, "wahr, wahrlich, wahrhaftig"); ē lik is "not, after all" (Halász IV p. 254 s.v. liek, līk, "doch; ij … l. doch nicht"), and lihkan, līhkan is "all the same, after all" (Halász IV p. 251 s.v. läikan, leikan, "doch"); takā, takača are "do" (Wiklund p. 141 s.v. taɔka-, "thun, machen"); pärā is "just" (Wiklund p. 88 s.v. para, "nur, bloss", from Swedish bara); jāhkāh is "do you think" (Wiklund p. 22 s.v. jaəḳe-, "glauben"); vittičep, vaddēt are "give" (Wiklund p. 164 s.v. vade-, "geben"); rājači, rāďďat, rāďďam are "send" (Halász IV p. 241 s.v. rajet, "schicken", Lule rädd'at; Lindahl–Öhrling p. 369 s.v. RAJET, "mittere"). Aʼihcin is "noticed" (Halász IV p. 1 s.v. äihcet, "bemerken"); smālā are sheep (Halász IV p. 153 s.v. smälä, "Schaf"); kāihca are goats (Wiklund p. 29 s.v. kaɪᵉča-, "Ziege"); eskan is "after that" (Halász IV p. 11 s.v. äskä, eska, "dann, nachher"; Wiklund p. 10 s.v. æska, "soeben, erst"); kāstatihtin is "had baptised" (Wiklund p. 34 s.v. kąstaɔte-, "taufen"); lērahtīn is "taught" (Wiklund p. 56 s.v. laraɔte-, "lehren"); pākūp̣ is "word" (Wiklund p. 87 s.v. pąku-, "Wort"); mōrsēp̣ is "bride" (Wiklund p. 69 s.v. morese-, "Braut"); lühkulāčat is "happily" (Wiklund p. 57 s.v. luku-, "Glück"); sāñarṭī is "regretted" (Wiklund p. 114 s.v. sąŋarte-, "bereuen"); pisstin is "lost" (Wiklund p. 92 s.v. peste-, "loslassen, verlieren"); lērrū is "lesson" (Wiklund p. 56 s.v. laru-, "Lehre"); karrā is "hard" (Wiklund p. 32 s.v. kara-, "hart").

Read from context, or not settled by the dictionaries, and named here: kapā (kapāu), some food of the milk-store, is not in any of the dictionaries and is kept in Sámi. Māi is read as "also, either" in its three places, and ville as "still, again" (compare Halász IV p. 216 s.v. vielie, "mehr; noch; wieder"); vēhka stuttūn as "some little way off"; udnāč ijān as "tonight"; ijāp̣ as "at night, the night through"; tahta in kiljāṭi tahta as "at that"; hau is left in the sense "then". In kᵘœʼlĕpē vallak ī luottane sijā ouṭon, "the floor would all but split before them", the negative verb ī after vallak, "almost", is not rendered: the English takes the phrase as "almost split", which the scene requires. Skihhča in mähhcē-skihhčui is read as "shed", from Halász's own bracket "(hay-house)"; villeṭit as "lie down" (compare Wiklund p. 169 s.v. vællahe-, "liegen"); kobmut as "face down"; ē sī sijā tuńi skāðau takača as "they will do you no harm", the forms sī sijā not decided. Kœutat in uksa lī āi kœutat raʼukam is read as "in two", from the genitive of "two", kuəuhte (Wiklund p. 49 s.v. kuəḳte-); "off its hinges" is the other possibility. Tutni is read as "rumbled", räʼụhki as "called", kuku in tāi kᵘœktāi kuku as "to (those two)", slāpmat as "fall in", čikči as "kicked"; tǟktit muϑkutit and tāktit muʼðᵉkīje as "make pieces of", taking the first word as a form of the verb "do, make" (taɔka-, the takā of the same speech) and the second as a noun "pieces"; snuhhkan in pärā snuhhkan as "a moment"; uihti in sija sadnan tū uihti as a verb, "be upon (you)", since Halász IV's uihte, "indeed" (p. 20), would leave the clause without its verb; none of these is in the dictionaries in this form. Ihke in ihke họlli is rendered "though": Halász IV gives ihke as "weil, denn; dass" (p. 16), and "though" (obzwar) only for ihkie mai (p. 227 s.v. mai); the concessive sense is read from the sentence. Käċ, käč is read as "even" in its three places. Hülltui is read as "on the shelf" (compare Swedish hylla), purṭē, pōrhtē, porhtē as "the table" (compare Swedish bord), sprīdnėn as "sprang" (compare Swedish springa), vite and viste as "again", and vańᵉhkāṭet as "run away"; none of these is in the dictionaries in this form. Skillui lohkom is read as "done her reading for school" (compare Wiklund p. 121 s.v. skoulu-, "Schule"); rāďďūn, a noun of the verb "send", is folded into "sent over". The more beautiful girl is called khuidna, "woman" (Wiklund p. 47 s.v. kuɪᵉna-, "Weib, Frau"), once she has been wounded, and the English follows the Sámi. Halász's bracketed variants (hūsau, sɵʼidnē-hūssai, vᵘollāi, vᵘolhkā, ēllō, lihkulāčat) are kept in the Source Text; the English gives the first two as Halász's own glosses and the others 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.

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Source Text: Supcas sāmē parhtnēn ja kitnihi nēiṭan pirra

The Pite Sámi text as printed by Halász (1893), no. 24, transcribed from the page images in his phonetic spelling. Line-end hyphens are joined; Halász's first, second, third and seventh paragraphs are divided here at the same places as the English.

tē āi kitniha suolāṭi sōmēs almači mäʼlĕhkē-āihtēu (hūsau). fērhtan ijān sija tasne minni ja purri vûjau ja vûstait ja mēlhkiu ja kapāu. ī näli aktak käudnu ārrat, ku almaċa pọ̄hti ja kilhkē pēpmuit väǯǯat. tē māi tā almaċa kuddi pībalau tohku ja pēďďin hülltui, valla iččī kenak tat līsi.

— tē lē tain almačin kᵘœkte nûrra pārhtnē. tē nûrap jahhtā porrāsupmusī: «te kalhkin, väʼlĕjam udnāč ijān vœʼlĕḳēt tohku ja ijāp̣ ōððit ja jus lē fawrūs nēiṭa, mah lē mannamen mijān āihtēn, tē kalhkin vallṭēt taiṭe allasene ahhkān.» vala tut porrasumus jahhta: «ip̣ monno tūsta tanne ijāp̣ orrut.» vēhka stuttūn lī ville tat sijān mäʼlĕhkē-hūssa, tē vœʼlĕḳā tut nûrap̣ tohko ēhkēṭis. vala äihteḳa ē māi sū pāja tohko mannat, vala vūlhki son lihkan tohko.

ku son tohku pōhta, kûhcā son purṭē vullai ja pēďďā kopčosau čilᵉmī nalā ja stûrra nīipē lī sū olhkēs kētan. ku’ son talle lē čohkuhēmēn ja vœʼrĕṭēmen sijāb, tē uihtus kullā, ahte pūhti. tē uksa rahpas ja sisa pōhta akta vûras olmaj ja tān vûrrasa mañēn pōhta akta, kute lī ville vûrrasubbu ja vastēs ja tān mañēn jis pọ̄hti kᵘœkte nûrra nēiṭa; mubbē lī fawrū, vala tut ēčā lī romēp̣. tē sija čọhkėṭin pirra pōrhtē ja porroḳōhtin; vala iččin vuinē tāp̣ olᵒbmap̣, kuhte lī porhtē vûlēn čohkohem.

tut fawrūp näʼiṭa ville soʼihtā čuhkėṭit jura pûhta ja julhkēp̣ pēďďat tun pārhtnē asskai. ko talle lē porromen, tē čukkāt tut parᵉdnē tuina nīpin nēiṭa jᵘœʼlăkai. tē kiljāṭi tahta ja tē tu’ ēhčaṭa sprīdnėn pajās ja vuʼlĕḳin uksa-rāiḳēn ulhkus. uksa luottani sijā owṭon.

tē kēssat tut parᵉdnē ja rutnaḳōhta tuina nēiṭain, tut näʼiṭa jis čērru. tē hollā parᵉdnē, ku tē suhtā: «manā hau tal viste rɵptūt!» vala khuidna hollā: «ē tiste tā mū tûstū.» tē supcast, ahte tut mubbē näʼiṭa lī sū obba ja tut nûrap̣ olmaj lī sū ahhčē ja tut vûras lī sū aďďa, ja ville supcast, āhte āhċēnis lē kᵘœkte lok ja vihta kusā ja aďďānės lē vihta lohkē kusāist.

tē parᵉdnē hollā, ačap̣a mahhcat sū häʼibmai. vala näʼiṭa ī sitā, hollā, ačap̣a ańe mēhcin orrût kolᵒbmo pījvit, valā vallṭēt pībalau mañēn. tē sōi uihtos vallṭēp̣an kirĭjep̣ ja pēpmuit ja vœʼlĕḳēp̣a mähhcē-skihhčui (sɵʼidnē-hūssai). tē hollā kinē-khuidna, ačap̣a kirĭjēp̣ pēďďat oivē vullāi (vᵘollāi) ja villeṭit tān nalā ja ville jahhtā: «tē sija sitāčė tū pallṭēt; ē si talle sitāča mū mōjūn lɵʼihtēt. vala ėllu ta pallāju sijāst, ē sī sijā tuńi skāðau takača, jus orû mū kûran ja kobmut vällaha mûtuin vûlus.»

ko talle pārhtnēn äihteḳa pọ̄htin ja ē kauna parhtniusa, tē sija pallājin ja surŭḳaḳōhtin; vuidnin sija āi, āhte uksa lī āi kœutat raʼukam. tē jahhtā tut porrāsumūs parᵉdnē: «vīsēs lījėp̣ monno, ku iččiu vēljau kullṭele ja ċûvū suw.» tē sija uhcin pirra kaihka, vala iččin pārhtniuse kosnek kāuna.

ko tē vûstas iďďa šadda, pọ̄htė uihtos kitniha tohku, kosne tut parᵉdnē ja näʼiṭa lī. tē sija tutni alvūs-lāhkai ja kulluj jäbᵉda ku’ ētnam skilĕpi, ja nēiṭause räʼụhki rɵptūt. tat iďďa nokōi nauhte ja päʼivē šattai. tē väǯǯā parᵉdnē pēpmuit tute mäʼlᵉhkē-hụ̄sast ja mahhcā viste rɵptūt nēiṭa koʼiku. tē äihteḳa pọ̄htė ārrat ja vuidnė, āhte pēpmū kāhtu. te sija ville ēnap̣uht hojēn šiddi.

mubbē iďďa vite šadda jah kitniha āi pūhti tāi kᵘœktāi kuku ja äʼlĕḳė pallṭalet tū parhtniu. kulluj āi jäbᵉda ku tat hūssa sihtā slāpmat, nau sijā tutni. ja čikči sija āi kulhpēp̣, kulluj, āhte kᵘœʼlĕpē vallak ī luottane sijā ouṭon, nau mōrēn lījėn sija. tat iďďa vǟsi nawhte ja päʼivē vite šadda. tē väǯǯa vite parᵉdnē pēpmuit tut sammā päbmū-sajēst ja mahhca vite rɵptūt.

tē kolmāt iďďa šadda ja kitniha pọ̄hti. vala tan pālēn lē sija aʼlvūs mōrēn. nihtė, āhte kalhkė sūste kaʼihka tǟktit muϑkutit pärā snuhhkan. tē pallaj parᵉdnē ja sihtā vańᵉhkāṭet tast. vala näʼiṭa atnal sū pirra ja hollā: «illuh ta kosok vuʼlĕḳu! jus vūl’kā (vᵘolhkā) mū luhte, tē sija sadnan tū uihti ja tāktit muʼðᵉkīje; vala jus tasne orū, tē sija ē lik tuńi aktauk takā.» tē orui son līhkan tasne.

kitniha họlli: «jāhkāh ta käċ te mī mija talle tuńi vittičep rihkep̣?» ja tutni alvūs-lāhkai. tē ārrat šaddā, kitniha āi vūʼlĕkin ēčaise kēinūp̣. tē näʼiṭa hollā: «tē manāċėn talle tan tū häʼibmai. kale sī lihkan rājači rīhkiu, ihke họlli, āhte ē sija kalhkam rāďďat aktauk.»

tē mannap̣an sōi häʼibmai ja ku pōhta sisā, hollā tāht parᵉdnē äihteḳīṭā ja väʼlĕjasis: «tē vɵidnēp̣ihtit, man fawrūs mōrsēp̣ mon lep̣ uǯǯum.» ja ku sija lē rutnamen, aʼihcin sija, āhte stûrra kussa-ēllū (ēllō) pōhtā ja ētna smālā ja āi kāihca. tē eskan kāstatihtin kitnihi nēiṭap̣ ja viddin suńi namāp̣ Stīnā. ja ku’ līn kāstaṭam, lērahtīn sija suńi jupmēlen pākūp̣ ja kō lī skillui lohkom, tē vällṭi son tāp̣ fawrūs nēitap̣ allasis ȧhhkan ja vēsuikan alvūs lühkulāčat (lihkulāčat) ja stûrra rīhkėu āi oččui.

vala tut mubbē parᵉdnē sāñarṭī, ku iččī son tān pālēn mañēn vūlhki vēljas mañēn; tē lī son oǯǯut tāp̣ muppēp̣ nēitap̣ allasis ahhkan ja kitnihi rihkēst. kᵘœkte lok ja vihta kusā lījin käċ tā rāďďam tun muppē näʼiṭai rāďďūn. tē māi tut p̣orrāsumūs väʼlĕja vūlhki tān mäʼlᵉhkē-hûssai, vala iččī tiss aktak kinē ville pōtē tohkū ja iččin kenak ville kossek manā ja suolāṭe almači päbmū-hūsait. ku sijā käč nēiṭau pisstin ja rīhkėp̣ virhtijėn āi vaddēt mañēn nēiṭase, tē iččin ville kossək pōtē ja vûjait, vᵘosstait, mēlhkiu ja kapāu suolāṭ. tē lī purrē lērrū, kū sija lījin nau karrā sûllaḳa.

Source Colophon

Ignácz Halász, Svéd-lapp nyelv V: Népköltési gyűjtemény a Pite-lappmark arjepluogi egyházkerületéből (Budapest: Magyar Tudományos Akadémia, 1893), no. 24, pp. 29–31. 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, ϑ, ď, ǟ, ü, œ, ɵ, ə, č and ċ as printed, the raised stroke of the checked syllable (written here ʼ), and his bracketed variants. His Hungarian translation and his notes are not reproduced.

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