A37 The Bald Child and the Monsters

Yosep bet-Yosep of Zumallan in Turlock, California

ʾətva lətva xa yala ʾətva ⁺məsta ⁺ʾal-rišu ⁺raba lətva. ci-⁺k̭arívalə cačaluna ⁺raba꞊zə naxúpəva ⁺raba꞊zə ⁺zadúyəva. həc mən-beta leva ⁺plaṱa ⁺ʾal-vaddar. xá-yuma babu yəmmu xina … bəxzáyəna bruné garvúsələ, ⁺bəzdáyələ, har-lé ⁺bayyə ⁺paləṱ ⁺ʾal-vaddar. ⁺yanə ʾazəl ⁺ʾal-dəšta ⁺ṱavəl mən-⁺xavəryatu ⁺xoravatu. ⁺raba꞊zə gərdeyə ci-maǧǧəbva, gərdeyə yan cecə məndyanət k̭at yəmmu ʾé-⁺dana bašlava. xá-yuma yəmma mən-⁺goro, mən-baba m-⁺údalə taxmúnəna mudi ʾodi ʾa yala mavvəddilə k̭at ⁺paləṱ ⁺ʾal-vaddar. márələ baba, márələ bášəllə cecə, xruzlun, ⁺yanə ʾan-gərdeyə xruzlun ⁺ʾal gu-darta ʾatxa, ⁺xarta xa-tre-⁺ṱlá danə꞊zə ⁺ʾal vaddar mən-darta k̭at ʾaha bət … ⁺ʾaxəl mənné ⁺xarta p̂ṱ-azəl, bət-⁺paləṱ ⁺ʾal-vaddar. yəmma mara hada vádəla, ʾa dana dana mən dannə ⁺bixalelə. ʾani cecə ⁺bixalelə ⁺tarrət darta꞊zə švə́k̭tula ptixa. bəxzáyələ ⁺tarrət darta꞊zə ʾəttən. cut-⁺dana ʾak̭lu mattúyolə xač̭č̭a gašúk̭ələ. ⁺bəzdáyələ ⁺várələ gaváy. ʾina mədrə sodu bitáyələ velə ceca ⁺tamma piša. b-cul ʾurxa xá-dana jaldə jaldə bəgnávulə, ⁺várələ gaváy. ⁺xarta ʾo-xina bəgnávulə. gu-dó ⁺xáraya yəmma vítəla ⁺ṱušito gano ⁺bar ⁺tarra, ⁺tarra ⁺bəxlásula. ⁺ʾavun č̭arč̭úrələ tilə ⁺tala ṱ-⁺axəlli! diva p̂ṱ-⁺axəlli. mara laʾ le šok̭an ⁺ʾorət. xina gurvə́ssələ ʾadi yala gurvəssəl. víyyələ ⁺tmanəssár ʾəč̭č̭asár šə́nnəna ʾe-⁺danət k̭at … ʾá-⁺šula vádula yəmma b-rišu. márələ bas ʾadi k̭at … lēt bəšvak̭a ⁺ʾorən ʾe ⁺č̭ap̂p̂alti mən de-scənti ⁺ráppilun l-a-pāt guyda k̭at ʾani ⁺bari b-de ⁺č̭ap̂p̂alta xa … ʾən ⁺tala tilə ⁺ʾal-gani bət-maxənnə yan b-scənta. ʾannə ⁺rappuyela k̭atu ʾaha xina bəšk̭álolə scəntu ʾu-ʾe-⁺č̭ap̂p̂altu, bərrə́xšələ. bərrə́xšələ, xa-ducta ⁺raba šaršúyələ. miyyət ⁺ʾayna bəxzáyələ xa ⁺ʾayna. ʾita bəštáyələ xač̭č̭a mən-de-⁺ʾayna. dəpnət de-⁺ʾayna bədmaxəl sab ⁺raba šuršíyyəva ⁺bəṱlayəl. ⁺tama ʾətva ⁺šavvá devə. šavvá ʾaxunvátəva. ʾani šabta xa-ca xá-mənne c-ativa, gu-xa-mzida ⁺gurta miyya ci-maliva mən-de-⁺ʾayna labəlva k̭a … k̭a-šteté. ⁺yanə ʾé-mzida ci-xazyava k̭a … cullə xa-šabta diyyé. xa mən-ʾaxunvatə tíyyələ miyya labəl xa-b-xá bəxzáyələ marzət ⁺ʾayna xa … xa-naša dulə dmixa. ⁺ha ⁺maxleta mən k̭am-⁺dana ṱ-iva … ṱ-iva sk̭ida marzət da-⁺ʾayna ⁺bək̭yárələ b-de-scəntu ⁺bək̭yarəl de ⁺č̭ap̂p̂altu xacma … məndyanə ⁺bək̭yárələ k̭a sodu k̭at ⁺danu talək̭la ⁺bək̭yárələ k̭at mara šəmmət diyyi ʾilə ⁺pəllan … ⁺pəllan cas, ⁺yanə šəmmu ⁺bək̭yárulə b-xa ⁺č̭ap̂p̂alta ʾana … ʾarp̂í danə devə ⁺masən ⁺k̭aṱlənnun. b-xa mxetət da ⁺č̭ap̂p̂alta ʾayya víyyələ ctivo ⁺tama. ʾita ʾax-šḗr꞊ila ʾayən. víyyələ šuršiyya ⁺ṱəlya, ʾay꞊zə vítəla dəpnu. ʾá-deva ʾiman bitáyələ k̭at-xazzə ʾá-naša múdilə ⁺bayyə ⁺ʾaxəllə yan b-labəllə ⁺ʾaxunvatu m-⁺úydalə ṱ-⁺axlilə. ⁺ʾaynu bək̭yátəla ⁺ʾal de-ctəvta, xa-b-xá bəxzáyələ ʾa mara b-xa ⁺č̭ap̂p̂alta ʾa ʾarp̂í danə devə bət-⁺k̭aṱəl. bas ʾaxnan ʾivax ⁺šavva ⁺yanə hə́č-məndivax k̭a-dá. nixa b-nixa ⁺marrúšulə mara ya ⁺bar-naša ʾana parpúləvən b-diyyux k̭a-diyyan la ⁺k̭aṱlət. ʾaxnan ⁺šavvá ʾaxunvátəvax. laxxa cu-m-⁺bayyət b-yavvaxlux. ʾat꞊zə ta-ví ʾaxunət tmanya k̭a-diyyan. halbatta ʾa ʾe-⁺dā́n ⁺bərrašəl k̭amta bəxjálələ ʾina ʾiman bəxzáyələ ʾa-deva dulə parpulə k̭at-lá ⁺k̭aṱəllə mara mu p̂ṱ-avə, ʾana le ⁺k̭aṱlə́nnoxun sab ⁺bəddáyələ k̭at ʾe ctəvta ⁺k̭ə́ryolə. ʾita hak̭úyələ mara ʾaxnan ⁺šavvá ʾaxunvátəvax. mən-dá ⁺ʾayna c-atax miyya ci-šak̭lax ʾa-mzida ci-malyax k̭a-xá šabtət diyyan. mara k̭u ʾazax beta. bas ʾazax lábəlli betoxun xina ʾaxunvatux máxzilun k̭a-diyyi. ʾá-mzida mláyolə ʾa-deva ⁺bəṱṱánola ⁺ʾal-⁺xasu. túrvənte m-⁺údalə bərrə́xšəna beta, bərrə́xšəna cəs devə. ʾe-⁺dān ⁺várəna gu de gəppita ⁺yanə ʾe ġā́r gu-⁺ṱura ʾan xinə cullə cicé maxrupena devə k̭at dulə ʾaxunan muyyilə xa ⁺seda ṱ-⁺axlaxlə mara la ʾaxunvati, la. ʾa꞊ilə xa ⁺bar-naša. ʾaxnan gari ⁺raba ⁺myak̭raxlə. ʾana múyyəvən xa ʾaxunət tmanya k̭a-ganan ʾən macərbaxlə ⁺ʾav har parpəslan har ⁺dardək̭lan b-xa ⁺č̭ap̂p̂altu ⁺masə maxə ʾarp̂í danə devə. cullanaʾít ʾani꞊zə cullə hammúnəna pyášələ cəslé xá-šabta tre šabáy ⁺ṱla šabáy. devə k̭a-gané bərrə́xšəna ⁺seda vádəna, ʾa švík̭una beta. ⁺xarta bəxzáyəna xacma gahə bəxzaya bitáyəna ʾina nuyra lət ⁺šira k̭esə ləttən másalan k̭at … garə ʾé-⁺danət sətva tíyyələ tálgələ cul duyca k̭ártəla, k̭esə lətlun gari ʾé-⁺dana ʾazi k̭esə mayyi. mara ʾat ʾe-⁺dā́n b-nošux꞊ivət k̭at ganux꞊zə la sak̭dət másalan xuš k̭esə melan mən dayya meša, vela meša k̭urba, ʾazət xacma k̭esə mayyətlan, k̭at ʾe-⁺dā́n bitáyəvax mən-⁺seda ʾaxnan ⁺masax jaldə ʾa-⁺sedan bašlaxlə m-⁺údalə ⁺ʾaxlax yan ʾe-⁺danət lēx beta, xiša ⁺bar-⁺seda, ʾatən miyyan prák̭əna ʾazət xa xač̭č̭a miyya mayyətlan. mara ⁺raba ⁺spay. ⁺yanə b-nobanə ⁺bayyi ʾaha꞊zə ʾax ṱ-ən-paləx. xá-yuma ʾe-mzida bəšk̭álolə bərrə́xšələ ⁺ʾal-⁺ʾayna, k̭at miyya malila. mláyolə ʾina ʾiman bəgrášolə ʾay bəgrášəla k̭atu sab lelə ⁺msaya garəšla, lətlə xela. taxmúnələ mu ʾavəd ʾani miyya ⁺bəṱlábəna ʾadi gari miyya labəl k̭até. miyya sapúk̭olə sab lelə ⁺msaya garəšla, ⁺yak̭úrtəla. sapúk̭olə, mláyolə poxa. mláyolə poxa ⁺bəṱṱánolə ⁺ʾal-⁺ruyšu bitáyələ beta. devə꞊zə ⁺síyyəna ʾa márələ la! ʾana ⁺hala šuršiyyən gari k̭amta ʾana šatən. ʾaxuna ⁺gúrələ꞊zə k̭até ⁺yanə ʾaxunət tmanya víduna. ⁺p̂uzət poxa xač̭č̭a ptáxulə ʾe ⁺hava poxo cullə bəsp̂ák̭ələ. ʾannə bəxzáyəna cullə mzida šətyalə. ʾa mara ʾayya ci-xazyava k̭a-diyyan … k̭a-xá šabta ʾina ʾaha dulə xa-ga, har xa-ga šətyalə b-xa bina. bas ʾaha ṱ-⁺axəllan. ləbbé p̂k̭áyəna. har ʾé-⁺dana ⁺šadúrəna xa-xina xač̭č̭a ʾazəl miyya mayyilun, mara mu-p̂ṱ-avə, ʾat tuy manyəx. xá-yuma xina꞊zə k̭esə xíšəva mayyiva mərrə hálloli ⁺xolə ṱ-azən k̭esə mayyən. yuvvəllun xač̭č̭a ⁺xolə k̭atu mərrun k̭a-mú꞊ina ⁺raba? mərrə lá-ʾaviloxun ⁺šula. xzilun ⁺raba murk̭əllə. xəšlun ⁺ʾal-ʾurxu mərrun xazax … k̭a-mú ʾa xa-xč̭a murk̭əllə. xəšlun xzilun ⁺xola ⁺sírulə mən xa-k̭esa bərrə́xšələ cullə marzananət meša ʾatxa, velə har ⁺xola ⁺bəsyara bərrəxša. ⁺janam ʾaxnan, ʾat k̭a-mú xa-xča murk̭əllux? ʾa mut ⁺šulux꞊ilə? mərrə k̭a-mu cul-yum ʾatax k̭esə mayyax? ʾana ⁺bayyən cullə ʾa-meša xa-ga har ⁺ṱenənna ⁺ʾal-⁺xasi, mayyənna ⁺tama. ʾe-⁺dān ⁺bilan mapləxxax mənno mapləxxax. ʾani mərrun ʾatxa lé-ʾoya ʾat har ʾida la dri, har le ⁺bayyax k̭a-diyyan palxət. ta šak̭lax lablax k̭esə ganan ⁺jammax. cul daxi xzilun ʾatxa lé-ʾoya tilun mərrun vədlun meeting ⁺mudalə k̭at ʾaha xá-yuma xa-⁺cətra ṱ-avə k̭a-diyyan. temun ⁺k̭aṱlaxlə. ʾe-⁺dā́n ʾayya meeting váduva, ʾaha mən … xa ducta xita, leva ⁺bəddá k̭at ʾa ⁺ríšələ. lelə ⁺ṱəlya, ⁺bəšmayelə heməzmané. mut ⁺pəsla ⁺k̭aṱlaxlə? xa marəgla ⁺gura ʾətlan, ⁺martəxxaxlə miyya ⁺martəxxax miyya gavu miyya ⁺bərdaxa darax ⁺ʾallu ʾe-⁺dā́n ṱ-ilə ṱəlya. márəna ⁺raba ⁺spay. ⁺mardúxəna miyya ⁺hazər vadena, ʾe-dā́n ṱ-ilə ṱəlya. ⁺ʾavun ganu ⁺ṱúšyolə šopu švík̭ələ xa … xa k̭esa xá-məndi xina múttələ ʾannə yan jullə ⁺šulə múttələ ʾatxa videlə ʾax ṱ-ən-dmíxələ ʾannə miyya ⁺maxdurena ⁺ʾallu ʾu-bərrák̭əna. gané ⁺ṱašúyona har-lena mabyunə. ⁺bar … xá-⁺saʾat, tre ⁺saʾattə, bitáyəna k̭at-xazzi ʾadi šlík̭ələ bšílələ bəxzáyəna la, dulə ⁺ʾaynu praxé ⁺hala taza ⁺bərraša. ʾaybó ʾa dulə lelə mita mudyux꞊iva? mərrə ⁺raba ⁺ṱətli, xə́mməva. bəxzáyəna xa-xča miyya ⁺bərdaxa də́ryəna ʾa ⁺hala mara dūn ⁺ṱətli, ⁺yanə ʾax-ṱ-ə́n ʾanna miyya mən ⁺ṱata tíyyəna. xá-yuma xina xa decísion vádəna mara xa-cipa ⁺gura bət-⁺rappax ⁺ʾallu. mədrə ganu ṱašúyolə, mən-dó cipa꞊zə prák̭ələ. bəxzáyəna ʾatxa lé-ʾoya. ʾə́tvalun ⁺raba davə ṱ-iva ⁺jummə mən … šk̭ilé mən ducanə xinə. mayena yavena k̭atu. márəna básmalux ʾatən xina xuš gu-našət ganux. ʾannə davə ⁺šulə cullə šk̭ul, xuš. ʾaxnan, ʾaxnan lá-⁺amsax mənnux xayyax. ⁺bəzdayəx. yávuna davə bədráyuna ⁺ʾal-ʾurxa, bitáyələ bēt babu yəmmu. mədrə mən-šmayya pəllun ⁺ṱla xabuyšə. xa k̭a-dó cačaluna, xa k̭a-baba yuvvəllə, xa k̭a-yəmma yuvvəllə ʾita k̭a-diyyan la pəšlun xina mən dan xabuyšə.

Once up on a time, there was a lad who did not have much hair on his head. They used to call him Baldy. He was very shy and very timid. He never used to go outside of the house. One day, his father and mother notice that their son is growing up, but he is afraid and does not at all want to go outside, that is go into the field and play with friends. He very much used to like round loaves, round loaves or cakes, things that his mother used to cook at that time. One day, the mother together with her husband, with the father, think together as to what they could do to make him go outside. The father says, he says ‘Bake him cakes, lay them out together, that is lay out the round loaves in a line in the courtyard like this, then two or three outside of the courtyard, which he will eat, then will go along and go outside.’ The mother does just that. He eats them one by one. He eats the cakes. She has left the door of the courtyard open. He sees that there are some at the courtyard door. Every so often he places his foot (outside of the gate) and looks (outside). He is afraid and comes back inside. But again he is tempted, (he sees) there is still a cake remaining there. By any means (he can) he quickly snatches one, and comes back inside. Then he snatches the other one. By the last one, the mother had hidden herself behind the door and she shuts the door. He screams ‘A fox has come to eat me! A wolf will eat me!’ She says ‘No! I will not allow you to enter.’ Well, he has grown up, the lad has now grown up. He has become eighteen, nineteen years old, when the mother does this to him. He says ‘Now that you do not allow me to enter, at least throw that staff of mine together with the knife of mine to this side of the wall, so that those coming after me … if a fox comes after me I shall hit it with this staff or with the knife.’ She throws these to him. He takes his knife and the staff of his and goes on his way. He goes along and at a certain place becomes very tired. He sees a spring of water, a spring. So he drinks a little from that spring. He falls asleep at the side of that spring, because he was very tired, and he sleeps. There were there seven monsters. They were seven brothers. Once a week one of them would come and fill up a big waterskin with water from that spring, and would take it for them to drink. That is, that waterskin would suffice them for a whole week. One of the brothers has come to take some water, all of a sudden he sees that there is a man asleep by the side of the spring. O sorry, beforehand when he was bored by the spring he carves, he carves with his knife, with his staff, he carves some things for his amusement to pass the time. He carves saying ‘My name is so-and-so … such-and-such a person,’ that is he carves his name ‘With one staff I can kill forty monsters, with one blow of this staff.’ He had written that there. It was a like a poem. He had become tired and fallen asleep, and that was beside him. When this monster comes to see what man this is, he wants to eat him or to take him so his brothers would eat him together. His eye falls on that writing and suddenly sees that this man says that with one staff he would kill forty monsters. ‘But we are (only) seven, so we are nothing (compared) to him. He gently wakes him saying ‘O human, I beg you not to kill us. We are seven brothers. Here we will grant you whatever you wish. You come and be the eighth brother for us.’ Of course when he wakes he is startled at first, but when he sees the monster begging him not to kill him, he says ‘What does it matter? I will not kill you,’ because he knows that he has read that writing. Then he tells him saying ‘We are seven brothers. We come and take water from this spring. We fill this waterskin for us for one week.’ He says ‘Get up, let us go home.’ ‘Then let us go, take me to your home, show your brothers to me.’ The monster fills the waterskin and lifts it onto his back. The two of them go home, they go to the monsters. When they enter the cave, that is the cave, in the mountain, all the other monsters are sharpening their teeth thinking that ‘our brother has brought a prey for us to eat.’ He says ‘No my brothers, no. This is a human. We should show him great respect. I have brought an eighth brother for us. If we upset him, he will totally destroy us, he will totally shatter us. He can strike forty monsters with just his one staff.’ All in all, they all believe this and he stays with them for one week, two weeks, three weeks. The monsters go and hunt for themselves, having left him at home. Then they notice that sometimes they come back but no fire is lit, there are no logs of wood … they must, when winter has come, there is snow and everywhere is cold, and there are no logs of wood, they must then go and bring logs of wood. They say ‘When you are alone, so that you also do not become bored, go, for example, and bring logs from that forest—the forest is over there nearby. You should go and bring us some logs so that when we come back from hunting, we can quickly cook our prey and eat together, or when we are not at home, having gone out to hunt, and our water is running out, you should go and bring us some water.’ He says ‘Very well.’ That is they want him to work as it were in turns. One day he takes that waterskin and goes to the spring in order to fill it with water. He fills it but when he pulls it, it pulls him, because he is not able to pull it, he has no strength. He thinks what he could do. They are asking for water, he must now take water for them. He empties the water because he is not able to pull it, it is heavy. He empties it and fills it with wind. He fills it with wind, lifts it onto his shoulder, and he returns home. The monsters are thirsty. He says ‘No! I am still tired, I must drink first.’ He is indeed the eldest brother in relation to them, that is they have made him the eighth brother. He opens the mouth (of the bag of) wind a little, and that air, its wind, all empties out. They see that he has drunk the whole waterskin. They say ‘That used to be sufficient for one week for us, for a week, but he has drunk it all at once, with just one breath. Surely he will eat us.’ They are terrified. They then send another one to go and get some water for them. They say ‘Don’t worry. You sit down and rest.’ On another day he had gone to bring logs, he said ‘Give me ropes I will go and bring logs. They gave some ropes to him. They said ‘Why (do you want) so many?’ He said ‘Don’t worry.’ They noticed that he took a long time. They went along his path and said ‘Let us see why has he has taken so long.’ They went and saw that he has tied the rope to a branch and is going all around the forest. He keeps on tying the ropes like this as he goes. ‘Oh dear, why have you delayed so much, what are you up to?’ He said ‘Why should we come every day and bring logs. I want to carry all this forest on my back and bring it there in one go. Whenever we want to use some of it, we can use it.’ They said ‘It doesn’t work like that. Don’t you touch anything. We no longer want you to work for us. Come, let us carry logs and gather them by ourselves.’ Anyway, they realized that it does not work like this. They came back and said—they held a meeting together—‘This one would be a problem for us one day. Come, let us kill him.’ When they were holding this meeting, he (the bald man) he hears their words from another place—they did not know that he is awake and he is not asleep. ‘How should we kill him? We have a huge cauldron. We should make it boil with water, we should boil water in it, and pour boiling water on him when he is asleep.’ They say ‘Very well.’ They boil water. They prepare it when he is asleep. He has hidden himself and has left a piece of wood in his place, (or) he has put something else, he has placed clothes or the like, and arranged them as if he is asleep. The others pour the water out over on him and run away. They hide and do not show themselves at all. After an hour or two, they come to see if he has been boiled and cooked by now, but they see that no, he is rubbing his eyes and is just now waking up. Alas, he is not yet dead. ‘What was wrong with you?’ He said ‘I sweated a lot. It was hot.’ They see that they have poured so much boiling water, while this one just says ‘I have sweated,’ as if this water has come from sweat. On another day they make a decision, saying that we will throw a huge rock on him. He again hides and he is saved from that rock also. They realize that it would not work like this. They had a lot of gold coins, which they had gathered from …, they had taken from other places. They bring them and give them to him. They say ‘Please go now to your own folk. Take all this gold and go. We cannot live with you. We are afraid.’ They give him the gold coins, they set him on the road and he comes home to the house of his father and mother. Again three apples fell from the heaven. He (the story-teller) gave one to that bald man, one to the father, he gave another one to the mother. So then none remains for us of those apples.