Håfa adai! It has been a quieter than usual on the blog these past few weeks, mostly due to me being frequently unwell. I’ve been trying to rest more, but I’ve missed posting on the blog. Jay and I are also on vacation for most of June, so it may be continue to be quieter than usual until July. But I will try to post when I can. Enjoy summer and take care of yourselves 🙂
In this post is a Chamorro story that our Saturday morning practice group read and translated a few Saturdays ago. Jay had an unexpected business trip that week and was unable to record the narration ahead of time. So he ended up reading the story live to the group. This is a fun (and long) story that is a Chamorro retelling, by Dolores Marciano, of a folktale from Thailand. And it’s another great find from the KPV Collection 🙂 This post includes a Chamorro narration by Jay Che’le, the Chamorro text, and an English translation. Happy reading!
I Hoben Na Taotao Yan I Tigiri
Sinangan as Dolores Marciano
Eståba un hobensitu na taotao na malago’ para u hånao huyong ginen i sengsong-ña ya u pasehu hulo’ gi sabåna put para u bisita i lugåt yan u li’e’ ayu siha na lugåt i taya’ nai ha fattoigue. Pues ha chule’ i taotao i mantensíon-ña ya sigi mo’na gi karerå-ña. Esta lá’apmam desde ki ha dingu i sengsong-ña annai umásodda’ yan un kukunitos gi chalan.
“Håfa hobensitu na låhi, para månu hao guatu ya kao siña humita na dos?” ilek-ña i kukunitos.
“Nihi ha’ yanggen malago’ hao,” ineppe nu i taotao.
Pues ma’udai i kukunitos gi hilo’ i kabåyu ya sigi i dos di humånao. Annai esta ta’lo lá’chago’ i hinanao-ñiha, mali’e’ un chåda’ na ha rárata gue’ mågi gi hilo’ i chalan.
“Håfa adai hoben na taotao, kao siña bai hu tattiyi hamyo?” mámaisen i chada’.
“Nihi ha’ yanggen malago’ hao,” manoppe i taotao.
Pues ma’udai lokkue’ i chada’ gi hilo’ i kabåyu ya mañigi mo’na gi kareran-ñiha.
Ti apmam mali’e’ un panglao na humåhånao mågi gi hilo’ chålan ya kinentútusi, “Håfa adai hoben na taotao, siña ta fanhita?”
“Nihi ha’ yanggen malago’ hao,” manoppe ta’lo i taotao.
Pues ma’udai lokkue’ i panglao gi hilo’ i kabåyu. Sigi mo’na i taotao, i kukunitos, i chada’, yan i panglao gi kareran-ñiha. Todu manma’ú’udai gi hilo’ i kabåyu. Ti apmam mali’e’ un kuchålan hineksa’ na mamómokkat mågi gi chalan.
“Håfa adai hoben na taotao?” umessalao i kuchålan hineksa’. “Siña ta fanhita?”
“Nihi ha’ yanggen malago’ hao,” ineppe nu i taotao.
Kahulo’ lokkue’ i kichalan hineksa’ gi hilo’ i kabåyu ya mañiha yan i taotao, i kukunitos, i chada’, yan i panglao ya ma konsigi i kareran-ñiha. Annai sigi mo’na gi chalan, manásodda’ yan un ramenta ni gof akádidok i puntå-ña.
“Håfa adai, hoben na taotao, siña ta fanhita?” mámaisen i ramenta.
“Nihi ha’, yanggen malago’ hao,” ineppe nu i taotao.
Ensegidas kahulo’ gi kabåyu ya manhånao gi kareran-ñiha. Annai esta lá’chago’ i hinanao-ñiha, ma li’e’ mågi i lisong na mamómokkat gi chalan. Sumåga ya ha kuentusi i taotao yan i mangga’chong-ña gi hilo’ i kabåyu.
“Håfa adai, hoben na taotao, siña ta fanhita.”
“Nihi ha’ yanggen malago’ hao,” ineppe nu i taotao.
Makonsigi na i taotao, i kukunitos, i chada’, i panglao, i kichalan hineksa’, i ramenta yan i lisong, i kareran-ñiha para i sabåna. Ti apmam ma li’e’ mågi un guafak akgak na ha rárata gue’ gi hilo’ i chalan.
“Håfa adai hoben na taotao siña ta fanhita?” finaisen nu i guafak.
“Nihi ha’ yanggen malago’ hao,” ineppe nu i taotao.
Pues ma’udai lokkue’ i guafak gi hilo’ i kabåyu. Sigi mo’na i taotao, i kukunitos, i chada’, i panglao, i kichalan hineksa’, i ramenta, i lisong yan i guafak gi kareran-ñiha annai manásodda’ yan i karitiya gi chalan.
“Håfa adai hoben na taotao siña ta fanhita?” umessalao i karitiya.
“Nihi ha’ yanggen malago’ hao,” ineppe nu i taotao.
Pues manhånao i taotao, i kukunitos, i chada’, i panglao, i kichalan hineksa’, i lisong, i guafak yan i karitiya gi hilo’ i kabåyu. Esta i kabåyu sen yayas lao sigi ha’ lokkue’ di ha nå’i animu put para u fanmåtto gi sabåna.
Annai esta para minachom i atdao, mali’e’ mo’na un guma’ ni gaige gi hilo’ sabåna gi halom tåno’. Guiguiya ha’ este na guma’ i gaige guini na lugåt. Ha na’chaddédek gue’ i kabåyu finalågú-ña asta ki måtto gi me’nan i gima’. Tumunok i taotao ginen i ga’-ña kabåyu ya mandåkkot guatu gi pettan i gima’. Sigi di ha dåkkot i petta pues annai tåya’ manó’oppe, ha baba i petta ya humålom gi halom i gima’. Ha sodda’ un palao’an na matåtå’chong gi hilo’ satge ya duru di kumåti.
“Håfa na tumåtånges hao?” mámaisen i taotao.
Kulang nina’luhan i palao’an annai ha hungok i taotao, kumuentos hulo’ ya ilek-ña, “Guaha un tigiri guini gi tatten i gima’-måmi na máfåtto kada puengi ya esta monhåyan ha kånno’ si tatå-hu, si nanå-hu, i che’lu-hu låhi yan i che’lu-hu palao’an. Lámo’na yanggen måtto tåtte, siempre tarehå-hu para u tucho’ yu’, ayu na kumåkåti yu’ sa’ ma’å’ñao yu’.”
“Cha’-mu ma’å’åñao sa’ manggaige ham ya bai in chagi umespiha empeñu annai siña in ayuda hao,” ilek-ña i taotao.
Pues ha ågang siha i mangga’chong-ña ya ha sangåni kada unu put håfa para u cho’gue. I kukunitos para u nangga gi un rinkon ya u puno’ i danges yanggen humålom i tigiri. I chada para u håfot gue’ gi halom i pinigan ya u chalapon i apu siha gi matan i tigiri yanggen humihot pat malak guatu para u fañule’ pinigan. I panglao para u fannangga gi labadót pues ayu na u ka’guas i atadók i tigiri. I kuchålan hineksa’ para u atok gi satten ya u galuti i ilun i tigiri. I ramenta sumåga gi papa’ guafak kosaki dinilok i tigiri yanggen maloffan. Ha faisen i taotao i lisong para u kahulo’ gi atof i gima’ ya u yute’ gue’ påpa’ gi ilon i tigiri kosaki u sen måtai yanggen dinanche i ilun i tigiri. Pågo’ i guafak yan i karitiya para u fanmalak i dipositu para u manangga i inagang i taotao.
Annai monhåyan ha nå’i’ kada unu håfa para u ma cho’gue, ha tågo’ siha na u fanhånao gi sagan-ñiha. Humuyong annai esta puengi, tumunok i tigiri ginen i sabåna ya ha hatmi hålom i kuatton i palao’an. Ayu ha’ na mumentu gigon ha’ håtmi i kuatto, måtai i danges sa’ ha boha i kukunitos nu i pappå-ña.
“Ti siña hu kånno’ esti i palao’an sa’ ti hu líli’e’ gue’ månu nai gaige ya mampos lokkue’ i lugåt homhom,” sigi i tigiri di manhasso. Pues humånao para i feggon ya ha guaifi hålom i pinigan siha, lao ensigidas machalapon huyong todu i manmámaipe na åpu yan pinigan esta i halom i atadók-ña.
“Ai! Ai! I matå-hu!” duru i tigiri di umessalao. Malågu para i labadót put para u fa’gåsi i matå-ña lao gotpe ha’ kina’guas i atadok-ña nu i dama’gas i panglao annai dumilok hålom gi labadót. Enlugåt di u kontentu i tigiri, mås nina’essalao sa’ esta ti siña manli’e’ ni ti ha tungo’ lokkue’ i chalån-ña gi halom i gima’ ya gigon ha’ sumeha tåtte esta i fi’on i feggon, pakpak ha’ i kuchålan hineksa’ gi hilo’ i ilu-ña, mås i tigiri nina’atbarutao ya nina’sen ma’åñao. Ensigidas ha espiha empeñu para u reskata i lina’lå’-ña, lao dinilok nu i puntan i ramenta annai para u falågu huyong ginen i halom guma’. Esta sen maneyok i patas i tigiri ya sigi di nina’ka’dideng gi halom i gima’. Uttimu-ña, poddong i lisong ginen i atof gi halom guma’ ya sinen puno’ annai poddong esta i ilu-ña.
Annai ha li’e’ i taotao na måtai i tigiri, ha ågang i guafak yan i karitiya. Ma balutan i tigiri gi halom i guafak pues mana’kinaritiya ya ma yute’ hålom gi saddok.
Annai ha li’e’ i palao’an i che’cho-ñiha i taotao yan i mangga’chong-ña, ha faisen siha para u fañåganñaihon nåya gi gimå’-ña. Despues di manlá’apmam mañågan-ñiha, finaisen i palao’an nu i lahi para u asagua i dos. Despues di umasagua, sumén maolek lina’la’-ñiha i dos yan minagof ribesan-ñiha.1
The Young Man and the Tiger
Told by Dolores Marciano
There was a young man that wanted to go out from his villange and travel up the mountain to visit the place and to see those places which he had never been to. And so the man took his supplies and continued on in his journey. It had already been a long while since he left his village when he and a beetle encountered each other on the road.
“Hey young man, where are you going and can the two of us go together?” the beetle said.
“Let’s go if you want,” he was answered by the man.
Then the beetle rode on top of the horse and the two continued on. When they were already a little farther on their journeying, an egg was seen rolling itself toward them on top of the road.
“Hello young man, can I follow you?” the egg asked.
“Let’s go if you want,” the man answered.
Then the egg also rode on top of the horse and they all continued on in their journey.
Soon a crab was seen that was going towards them on top of the road, and he talked to them, “Hello young man, can all of us go together?”
“Let’s go if you want,” the man answered again.
Then the crab also rode on top of the horse. The man, the beetle, the egg and the crab continued on in their journey. All of them were riding on top of the horse. Soon a rice spoon was seen walking toward them on the road.
“Hello young man,” the rice spoon shouted. “Can we all go together?”
“Let’s go if you want,” he was answered by the man.
The rice spoon also got up on top of the horse and all of them were together with the man, the beetle, the egg, and the crab, and they contiued on their journey. When they continued forward on the road, they all encountered a tool which had a very sharp point.
“Hello young man, can all of us go together?” the tool asked.
“Let’s go, if you want,” he was answered by the man.
He quickly got up on the horse and they all went on their journey. When they were already a little farther on their journey, they saw the mortar that was walking toward them on the road. He stayed and he talked to the man and his friends on top of the horse.
“Hello young man, can we all go together.”
“Let’s go if you want,” he was answered by the man.
The man, the beetle, the egg, the crab, the rice spoon, the tool, and the mortar continued on their journey to the mountain. Soon they saw a woven pandanus mat that was rolling itself toward them on top of the road.
“Hello young man, can we all go together?” he was asked by the woven mat.
“Let’s go if you want,” he was answered by the man.
Then the woven mat also rode on top of the horse. The man, the beetle, the egg, the crab, the rice spoon, the tool, the mortar, and the woven mat continued on in their journey when they encountered a wheelbarrow on the road.
“Hello young man, can we all go together?” the wheelbarrow shouted.
“Let’s go if you want,” he was answered by the man.
Then the man, the beetle, the egg, the crab, the rice spoon, the mortar, the woven mat, and the wheelbarrow went on, on top of the horse. The horse was already extremely tired, but it also kept giving itself spirit so that all of them would arrive at the mountain.
When the sun was already going to set, up ahead a house was seen that was on top of the mountain in the jungle. It was just this house here in this place. The horse made himself run faster until he arrived in front of the house. The man got down from his horse and he knocked on the door of the house. He kept knocking the door, then when nobody was answering, he opened the door and entered into the house. He found a woman that was sitting on top of the floor and crying hard.
“Why are you crying?” the man asked.
It was as though the woman was startled when she heard the man, she spoke up and said, “There is a tiger here behind our house that arrives every night, and he has already finished eating my father, my mother, my brother and my sister. Later tonight if he comes back, surely it will be my turn for him to eat me raw, that is why I am crying because I am afraid.”
“Don’t be afraid because he are here and we will try to find a way where we can help you,” the man said.
Then he called his companions and he told every one of them what will be done. The beetle will wait in a corner and will blow out the candle if the tiger enters. The egg will bury itself inside the hot coals and will scatter the ashes in the face of the tiger if it gets close, or if it goes to take some hot coals. The crab will wait in the sink, then that is where it will scratch the eyeball of the tiger. The rice spoon will hide in the pot and will hit the head of the tiger. The tool stayed underneath the woven mat so that the tiger will be stabbed if it passes. The man asked the mortar to climb up onto the roof of the house and to throw itself down on the head of the tiger so that it will really die if the head of the tiger is struck. Now, the woven mat and the wheelbarrow will go to the storehouse to wait for the man’s call.
When he finished giving every one of them what they were going to do, he sent them to go to their places. It came to be that when it was already nighttime, the tiger came down from the mountain and entered inside the room of the woman. That moment, as soon as it entered the room, the candle went out because the beetle fanned it with his wing.
“I cannot eat this woman because I don’t see where she is, and the place is also very dark,” the tiger kept thinking. Then it went to the stove and blew inside the hot coals, but all of the hot ashes and hot coals were suddenly scattered to inside its eyeballs.
“Oh! Oh! My eyes!” the tiger kept yelling. It ran to the sink to wash its face, but instantly its eyeballs were scratched by the crab’s claw when he bent his head into the sink. Rather than the tiger becoming content, it was made to shout more because it already couldn’t see anything, nor did it know its way inside the house, and as soon as it moved back next to the stove, the rice spoon hit it on top of its head, and the tiger was aggravated even more, and was made very afraid. It quickly searched for a way to save its life, but it was stabbed by the point of the tool when it was going to run out from inside the house. The feet of the tiger were already in pain and it was made to keep limping inside of the house. In the end, the mortar fell from the roof inside of the house, and the tiger was thoroughly killed when it fell onto its head.
When the man saw that the tiger was dead, he called the woven mat and the wheelbarrow. They rolled the tiger inside of the mat, then it was wheeled away and they threw it into the river.
When the woman saw the work of the man and his friends, she asked them to stay for a while in her house. After they all stayed for even longer, the woman was asked by the man for the two of them to marry. After they married, the lives of the two were very good and their new start was joyous.1
Notes
1 ribesan-ñiha: The closest word we could find in our dictionary was “ribesa” which means “revise.” So one interpretation of this phrase was “their new start.” There is also a word in Catalan that is “libesa” which means “freedom.” If we go with this definition, then the phrase could mean “their freedom.” If any of you know this word, please feel free to let me know in the comments! (back to text)
Sources
Marciano, Dolores, trans. 1979. I Hoben Na Taotao Yan I Tigiri. PDF. https://airtable.com/appU43QeD409YS6Hl/shrXhl6F1kRn9xx1H/tblN01VTDCNtsL5Er/viweMEfQRRSfWjSvi/reclFfpUIHCJhAWJq/fldJcH5PQ1juSBRbo/attjc9xFoOvUA9bm0?blocks=hide.
Lengguahi-ta 