'Nat Ozermej’s Account on the Black Fox' Translation & Annotation by

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Status: Finished  |  Genre: Historical Fiction  |  House: Booksie Classic

Submitted: September 30, 2016

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Submitted: September 30, 2016

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  1. Nat Ozermedzchdexem Bazchaps’em Ra’ol’agher

Nat Ozermej’s Account on the Black Fox

 

Schapsighe text

 

Latinized Circassian text

Nat Sauseriqore nat X’imischire zidiriyschazchexiy, nat Ozermej a’oxew zidiriyschazcheriy, nat Ozermej a’oxew shhegoscherich’I schach’o rek’waghex. Schak’wap’em necixiy schech’oner raghazchagh. Shech’onir raghazchagheu, au xetxeriyzeghum mezim bedjaps’e qixagheshutigh. Nebgiriyscheriy zedeioxiy, bedjeyaps’er xaghefagh.

Nat Sauseriqo anah zchemiIanitiy:

Se siysche tefagh, - ‘iuagh

Nat Ximischiy:

-Se siysche tefagh, - ‘iuagh

Nat Ozermej:

Se siysche tefagh, - ‘iuagh

Bazche eik’wal’extiy zeiplhixem, schimiy a’uaghershipqeu qich’ech’igh: schischeriy tefagheu, xe’ughexeu alheghugh.

Schime aschisch gorem iyein faeiu, au aschije yazepeghesh’eschter amisch’eu, aschisch auschteu lhexamine ash’oiyghoux’uaghe.

aschighum, taschischeu nah sch’agho qizex’ul’aghem bejashor iyey, - nart Sauseriqo ‘iuagh.

Deghu. O apeu qe’uat, - a’uagh adire shoxoxheiuiyt’ume.

Zi nebgi siyghuseu ze schach’o sichoghagh, - ‘iuagh nart Sauseriqo. – Ziy qesiuschek’wn simighotigheu schititiy, xim baliq qixesxigh. Arptiy, ar siypscherahiy eictiy:

Mou ghazche, - ec’uagh.

Se sigholhiiy sichiyagh. Siqizeuschijim, baliqer ‘imeghejeghaxeu, ch’aler mesh’o pashhem schiceu qeslheghugh.

Ade tede x’ughe balkier? – s’uiysiqeipch’igh.

Baliker up’agheu, tsatsem pilheu zghazcheriyghuze, “Mir schiughen fae”. Sigudje s’uiy schiughem zixeseghuam, balkier tsatsem xim xehazhigh,- pscherahim ‘iuagh.

Afededje ts’if agheps’a.

“Tiu alausin, ps’Ii ‘iucigh s’uiy, ch’aler pch’echeu seuch’I” – sich’eghozchigh. Mi Ch’alem  ‘iuagher shipqeme, c’uiy hader xi ghunem qex’uzchigh. Ar se qisex’ul’agh.

Auschteu qebar sh’aghur nat Sauseriqo qizeiuxim nat X’imische  qeix’ul’aghe x’ughe-sh’aghem iyqe’oten qiublagh.

- Zi nebgiysiyghusem mezim schach’o sik’wagh, - I’uagh nat X’imische. Shiher qixedghetejich’iy, teiuiytiuch’ighe. Ch’em reinem tiqetineu x’ughe. Chizcheu ti’uch’ighagh. Zischitiuch’ighe Korghomez lhapem dej shihim ‘isho schitetxiy, teriy chizp’e asch schiytxigh. Schiher zefediyt’o zegosiupch’iy, tsetsefom pislhiy, siypscherahiy eistigh. Ch’alem ar eighezchefe t’ek’wu zizghepsefin zise’om, sipshighehetiy sixetch’iyagh.

- Bere sichiyaghemiy, mach’er sichiyaghemiy simish’eu siqizeuschizchim, ch’aler qafencheu mesh’o zchokum peseu qich’ich’igh.

- Bghezcheghaxa?

- Iyha’u,

- Shide?

-Ler zghazcheriy zeghu, s’ashhe ‘ighepshiy, s’epiziy mash’om zipafem, psaou qex’uzchiy, iyshuiy zeriyschechizchiy,  ch’iy’iy qushham xehazchigh.

Siyghegubzhiy:

Asch fede ts’if ei’ua shiu, - s’uiy sizeom siuch’iyghe. Eit’uane sich’eghozchigh:

Zigore I’uaghe fesh’ije shid papch’eje mir ciuch’iy! “Shiher mash’om zipafem, ar psaou x’uzchighe” – mi ch’alem I’uagh. Seiplhin mash’om hader qighepseozchme, - c’uiy hader qasschtiy mash’om zipeselheham, ch’aler qex’uzchigh. Ar se sshheje qisex’ul’agh, - I’uagh nat X’imische.

Qeide’ure nebgiriyt’ume ziy a’uaghep, nat Ozermeji qi’orem eide’unexeu zifaghezagh.

Aritiy, nat Ozermeji qiriyghezchaghe ‘ij: - Siyzaqou seizchiy fischti quschhe lhapem schach’o sik’wagh. Ziy qesiuschek’wun zghotighaxep. Mezir qesk’waheu sixetriy zeghu. Zi une schau gorem si’uch’agh. Lhesch dedu melach’e sel’e. Shaom sidahiy unem sizeihem, ‘ane sh’ighiyt’u iyteu sitefagh. Yazire ‘anem melil telhigh. Adire ‘anem ts’ifil telhigh. Ts’ifili zitelh ‘anem sischimischxeu, melil zitel’ ‘anem sischischxeu siublaghe.

A ‘anem uschimischheu, midere ‘anem ‘ut’ish! ‘iuiy zigore qisteghoghagh. Qisteghogagheriy slheghughep. Asch smeide’uxeu seschxe. Yat’uane qisfegubzcheu a meqe deder qitoghagh. Imaqe qe’u nah ezch zideschi’er ssh’erep.

Zi qamisch ghureu orex’u, - I’uiy qamisch pakomje qiseuagh.

Heu six’uiy schaom siqidenagh

Mi dunaeim a hajashom fesh’ou x’un tetep! -  a’uiy siyschtx’u chizcheu ‘uaghe.

Nati Pashechechi iymelxer tighuzch gorem ‘ihizepiteu schitagh. Aritiy, siyqebar zizexeixim qeizchiy sizdelh schaom qek’wagh.

- Tighuzchim siymelxer ssch’ueischxi, ziy qiselixerep! Ueihe hafeu qiset! – I’uiy siybisimi zexeseu qeilhe’ugh.

- Siyha ostischt, au uzeimigughuje ziy iysh’aghe qech’oschten.

- Beu seigughun, beu deghu s’ighin zei’om, - nat Pshech’ech’i hafeu bisimim siqirriytigh.

Adirem siqiriyschazchiy, eizch iymel pschipe sqiniyghesigh.

Mi har degho shu’igh, - I’uiy iypscheraheu tesime siqariytoy, eizch yadezchi ch’ozchighe.

Melax’oxer zijiy qispilhighexep, terezeu sagheschxaghep, gholhip’e tereiy sfash’ighep.

Hajescho ghurim eizch-eizchireu melxer qigheghunescht!- a’uiy melax’oxer gholhiy chieizchighex.

Cheschim, shid zex’umiy qisegughughaxeptiy, seriysix’yaghep.

A cheschim tighuzcher qak’wuiy iu’aghemiy, il’ighemiy mel bech’aei zesh’uiyghech’ighe.

Pchezchim nat Pshech’ech’ qesiiy qebarer zeisch’em:

- Uqisezitighem shhapajeu ufex’u! – I’uiy qistahiy qamischisho siysh’iy, siqi’uiyfigh.

Uqemich’ozchime shideu ziysh’in! sqeizcheezchigiy siybisim iyschao siqech’ozchigh. Siqidehazchiy, schaom sidagholhhagh. Thar qiseuaghe sidelh.

Zi chile gorem mischezchi qizdahaghe chilem des ts’ifme siyhash’ich’, siyschitx’u zexaghighe. L’ich’o siybisim qifash’iy:

- Ueha qitet, - a’uiy qeilhe’ughex.

- Seha schostin, au shozeimigughje iysh’uaghe qech’oschtep, - bisimim ariy’uagh.

- Shid p’omiy fetshen, - a’uagh.

- Qabzeu sho’ighin fae, sheigughun fae, - ariy’uagh.

- Zeretfelhech’eu t’ighin, qira’uagh.

Sariytiy sizdaschagh, lhescheu qisegughux, lhescheu qabzeu sa’igh. Auschteu schitiriyzeghu mischezchir chilem qidehagh.

- O maj, Hajesho ghur, misher qidehagh! -  a’uiy maqe qisaghe’ugh.

- Aritiy “haiyt!” ‘ou sipsch’eme-silheu silheizchagh. Adirem siqizereilheghou, ch’iy’izchigh. Sich’ehaniy faiy, au amaleu sifex’urep: chech’aeiu mache.

Auschteu tizerefire zeghu, uplheme ‘uaschhe gore qelhaghou schititiy, s’epich’izchiy a ‘oshha schigummisher dech’oeizchigh. Au seriy asch iuzchi siymich’ineu schititiy, bere pemiteu seriy asch silhidech’oyagh.

- Nat Ozermij, uqisemibeneu utsu! – I’uiy mishezcher qisaghoch’igh.  Sts’e qiriy’uaghetiy, zejem siqizeteitsagh.

- Mi chileu siqizidach’oschtighem siyyaghe yach’inje siqach’oschtighep, - I’uagh mishezchim. – Misch o paei siqach’oschtigh. Asch o uqizerascheschter se thamich’aghor ptesxizchi ssh’oiyghu.

Mi thamich’aghor qizoghex’ul’agher bzilhfigh. Ij eizchezchiy ueibisimiy ch’ozch. Schaom uzinesizchije simajeu zisch’: mou ueibejeu, utsalheu, utedjme uzexefezcheu. Pche’u shipqem dezch’uatsuax’uiy’ughualhh. Shid qiuiytighejiy umischxi.

Auschteu chesch-mefiysche gorem uzi’ulhirem:

- Misch iysh’uagh qech’ozchischtep, - I’oniyu ’iylheshuniy, pse zerepitim fesh’I uchiymit’eu, ijau uiyght’ilhischt.

 Qamisch pakou ar qizereouagher iypeshhaghi ch’el. Pcher qiriymigheteu eizch iych’ineu x’uscht. Asch fedeu ziychirem, o qetejiy, unem iylhadiy, p’eshhaghim ch’el qamisch pakor qich’exiy, “Se sizepreschitigheu sex’uzch!” ‘uiy zeozch. Ts’ifeu uqizix’uzchirem, o psh’en zifap’orem ufiyt, - mishezchim qisiy’uagh.

Axer qisex’ul’aghexeu siqeizchiy siybisim dezch siqech’ozchigh, mischezchim zeri’uaghem fedeu simejaeiu zissh’iy, pchem si’utsuax’uiy, siydiygho, dedeu si’ugholhhagh. Zeriy’uaghem fedeu ssh’iy, qamischir qiz’ech’ezghahiy, aschizche sizeozchiy, ts’ifeu zissh’izchigh. Sitisgheu sischiseu, bisimer qech’ozchiy, unem qiyhazchigh.

- Hach’e tiy’, -I’uagh.

Bisimre p’eshhaghim eik’wgh, aschiy eioscht! (Qezi’uaterer Yshiiy Ch’ischiqo meschxi).

P’eshhagher qize’etim qamisch pakor ch’elhizchep.

Auschteu ziselheghum, adedem:

- Schidix’ou orex’u! – S’uiy qamisch pakomje siqeiuagh.

Schidox’o x’uiy, siqeishesiy, sadezchi siqech’ozchigh.

A koter se qisex’ul’agh, - ‘iuiy nat Ozermeji qabarer qiuxigh.

Iji xeti beje sh’ucer eittischt? – a’uiy zeupch’izchixiy shhach’im, ar qodieije xetiy ezch-eizchireu zifiygheshoschezchinim eimiutsual’eu zex’um, ‘ofer net xasem xalhhaney a’uiy sh’us’em ‘isho qitiraxiy, qizdahiy nat shek’wiyscher qech’ozchigh.

Nat xasem ch’eliyscher eik’wal’iy, ya’of axalhhiy, qyax’ul’aghe qebarer qafa’otagh.

Xasem bajashor ‘itigh.

- Xeta bejashor zerapesigheschtigher?

English Translation 

Nat [1] Ozermej called upon both Nat Sauseriqo [2]  and Nat X’imisch to go hunting in the woods. They reached the hunting area, camped, and prepared to commence their mission. As all three were strolling in the wood, a black fox hurled afore them, and all three Narts aimed their arrows shooting the fox simultaneously to the ground. 

 

Hasty Sauseriqo cried:

My arrow struck

X’imisch said:

My arrow is the one that stroke

Ozermej said:

My arrow struck as well

As they drew near the pray, it appeared that all three arrows were pierced in the lifeless fox. Each Nat believed that the prey was his own conquest, and all felt awkward in the confounded situation. None wanted to renounce his share to the other.

“Let each one of us narrate an unusual experience that befell upon him, and whoever narrates the oddest, will become the acquirer of the foxs’ coat.”  Said Sauseriqo

“Alright, you begin first”, said the other two

 

“Once I went hunting accompanied by a friend” - began Sauseriqo narrating. I found nothing to hunt, until after long dearth, I was able to catch a fish. I handed the fish to my companion and told him:

“Grill this fish for us.’ I said

I lay on land and napped a little, when I woke I saw the young lad sitting next to the fire and there was no fish grilling.

 

“What happened to the fish?” I asked

“I rinsed the fish, fixed it on a skewer, and placed it on the fire; until it occurred to me that it needs to be salted. When I did soak it with salt, the fish jumped off the skewer and lunged into the sea.” – Said the lad

- Do you suppose you could con one with such a lie? I told the lad, and beat him to death.  Then, I felt great repentance; I killed the lad for no tangible reason. Regretting what I did, I told myself to perform what the lad said earlier, and verify the accuracy of his words. Therefore, I towed his body into the sea, and as the seawater covered his corpse, the lad’s soul rushed back into him. That is what happened to me… 

As Seoseriqo completed his peculiar account, Nart X’imisch started his:

 

- I was hunting in the woods accompanied by a friend. In the woods, we chased a deer and finally were able to seize and slay him.  We reached far into the woods and had to camp and reside there that night.At the outskirt of “Qurghomez [3]” we skinned the deer and prepared a resting area for us. I cut the deer into two equal portions, and handed it to my companion for him to roast it as I rest for a while. I slept from overtiredness. 

I slept for long or slept for a little while, I do not know. However, when I woke up, I saw the young lad sitting wretchedly next to the firewood.

- Did you roast the deer? X’imisch asked

- No.

- Why not? 

- As I was roasting it, my hands felt tired and accidentally slipped the skewer onto the fire, as that occurred the deer’s soul leapt back into him then, wrapped his skinned coat around his body and fled into the woods.

- How can a rational person believe what you had just said! I told the young lad, then I beat him to death and soon after I did what I did, I felt great remorse for taking his life. I merely killed him because he said, “the deer’s soul returned to him when he fell in the fire” that is what he said. Therefore, I decided to test the lad’s words and tossed his lifeless corpse onto the blazing fire. As soon as I did that, his soul returned into him. That is what happened to me, said Nat X’imisch.

None of the two listeners commented on the account, and then Ozermej started to narrate his:

-  Unaccompanied, I went off hunting by the plains of Mount Feschti; there, I found nothing to hunt. As I was strolling around the woods, I came across a house. In a miserable state of hunger, I entered the abode and found two grand tables spread. The first table was covered with lamb meat and the other one was covered with human meat.

Without approaching the human meat table, I began consuming the lamb meat set on the first table.

- “Depart this table at once and seat yourself at the other one!” a voice cried at me. I continued to eat my meal disregarding the voice’s order. Yet, once again, the same voice cried requesting the same thing. I heard the voice but could not recognize from where it was ascending.

Then, a black shadow appeared on the floor grasping a whip.

“May you turn into lean hound dog”- he said, and slashed me with the whip.

I transformed into a dog and remained in that house. 

- No dog in the world can defy this one. – The news spread about me.

 

A wolf was stealing Nat Pshich’ech’i’s [4] sheep, and when my news reached his knowledge, he rushed towards the abode where I dwelled.

- A wolf is attacking my herd leaving none for me. Do lend me your dog, - Pshich’ech’i requested of my warden.

- I shall lend him to you, but if you do not look well after him, the dog will not do you any good. - My warden said.

- I will certainly take good care of him, - and so, my warden lent me to Nat Pshich’ech’i.

He led me towards a hut where his sheepherders were staying at, and told them:

- Take good care of this dog, - Nat Pshich’ech’i said and returned to his house.

The herders disregarded the instructions and treated me with negligence; they barely served me any meals nor prepared a comfortable sleeping area for me to rest in.

- The skinny hound dog will guard the flock, - said the herdsmen, and off they went to sleep. That same night, a wolf attacked the herd killing and injuring many sheep.

The next morning Pshich’ach’i arrived and saw what happened to the herd. He raged and said:

- I hope you become worthless to the one who lent you to me!Said the Nat, he then hit and banished me out of his property.

I returned to my keeper and laid feeling great sorrow as if the mighty god poured all his rage on my being.

A bear attacked one of the neighbouring villages causing distress over its dwellers. And when they heard of me, they sent after my warden requesting to borrow me.

- Lend us your dog! - They requested.

- I shall lend you my dog, but you need to care for him, or he will not do you any good.

- We shall care for him as you request.

- You must keep him clean and constantly care for his well-being.

-We shall perform all we can to do so.

My warden lent me to the neighbouring village. There, they highly looked after me and treated me with kindness. After some time, the bear appeared and attacked the village once again.

- Aid us skinny hound dog! The bear has attacked the village! – They shouted.

I hurled behind the bear running as fast as I can, once he spotted me, he dashed towards a hill. I persistently chased the bear until I confronted him.

-Nat Ozermej! Stop howling and listen to what I have to say. – said the bear

When he uttered my name I stopped, gazed at him, and froze in my place.

- I mean no harm to the village dwellers, I have been attacking the area only to look for and find you. I knew that they would bring you to this village, and only by doing what I did, I will able to break the curse that has befallen onto you.

- A woman has cast her spell on you. Return to your warden and pretend you have become frail. Walk in a crooked manner until you fall to the ground and start crawling. Slither towards the doorstep and eat nothing for three days and nights.

- There is no use of him, - they will say. And your warden will drag you far without burying you since you would still be alive.

The lash that turned you into a dog is hidden under a pillow. One day, the entire household will leave their home, and that is when you run to the room, take out the lash, and whip yourself saying, “Restore me to the way I was”. And when you are restored, you shall set free from the spell. – The bear told me.

- I did exactly what the bear informed me, I pretended to be very ill; crawled to the doorstep, and as foretold I took out the whip from under the pillow, performed what I have been instructed and restored back to normal. I stayed in the warden’s house until he returned.

- A guest has arrived. – He said.

He walked towards the pillow and did not find the whip.  And when I saw him looking for it, I took the whip out and hit him with it saying:

- May you turn into a donkey.

He transformed into a donkey, and I mounted my horse and returned home. Concluded Nat Ozermej.

Who shall take the fox’s fur then? The three Nats questioned amongst each other, and each thought the fur was his own right.

When the Nats realized there was no resolution to their conflict, they narrated their quandary afore the Nat Council. And after the council heard their stories, one of the three was given the fur. Who did the Nat Council find eligible to have possession of the black fox’s fur?

(Hedeghel’e, I968, Vol.I, p. 183)

 

* “Nat Ozermej’s Account on the Black Fox” manifests vital aspects on the Narts historical, cultural, and spiritual dogma.

Initially, the west-Circassian ‘Schapsighe’ diction for the word “Nat, i.e. Nart” seems to comply with Nogmow’s historical assumption concerning the Narts “title’ linkage with the mythological Ent nation (Nogmow [S], I86I, p. 8). The term: “Ent” may well be an anachronistic of “Nat” or vice-versa. 

The Narts in the account are displayed as hunters; allowing to consider this narrative relatively archaic in the Nart sagas chronology. 

The series of “paranormal experiences” narrated by each Nart are evidently manifesting glimpse of the following:

Resurrection,

Shape shifting and,

Cannibalism.

  Saosiriqo and X’imische experienced the resurrection power of two of earth’s elements; water and fire. The salted water as portrayed in the account has ultimately returned the soul back to the fish and the young lad accompanied by Saosiriqo, ensuing the basic understanding: water is the source and creation of all life. The fire on the other hand, has miraculously brought back together the deer’s sliced corpse. The experience itself reflects the notion cherished by fire worshipers amongst some ancient civilizations.It is worthy to mention that fire veneration was highly vivid amongst the ancient Circassians, detected in their prayers, greeting and the basic principle of keeping the house hearth lit.

Both fire and water portray evident archaic spiritual dogma of the Narts, manifesting the rebirth and holy perceptions both entities contain.

Ozermej’s refusal to consume human flesh seems to point out a statement against the act itself. His experience manifested the fidelity to his own kind. Despite the persistent order, Ozermej refused the call for cannibalism. He ultimately transformed into a dog; a conversion rendering the loyalty attribute.

The shape shifting and conversing with animals seems to present a parallel for learning to take diverse perspectives between all living beings. Overall, this account offers an interesting insight on the Narts general nature.

 

 

 

 


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