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amau vicha kaveta yopna
intoke tua ka nooka huni'i
anaka a nokria waka hua aniapo waka
      sea yolemta
hunaka nokria ala
porke inian katek
inian a teuwasuk wame yo'ora lutu'uria
inian a tookokok ta inepo ka am
      vichak
inian wa-ka hekata waka vuitemta
inen ne amet a hikkahak
hunamani
pitaya pweplopo
inen ket ne amet a hikkahak
ta huname yo'ora kokosuk
Jose Maria Hapachituka'u
intuchi wa Galavis
ket inian a teuwak intuchi ket wa senu yoeme
Luis Chone'elateame
Aldamasteame ket inian teuwak.
tua inian in mampo a tosiika huna'a
tua huname kechia hubwela au haptek
      ta ian wame. . . chea yo'ora lutu'uria inian a hikkahak
ta huname yoem yo'owe ka ne mahtak
huntuksan inepo vea hunaitchi
yeu sikapo vea inepo vea inika'a
waka bwikata haisa ina natene'u
ta huname ka ne tehwak
ta hunaka waka hekata
      waka chasisimemta polovesi ma mavetakapo amani
hunaka lutu'uria
ta ne . . .ta inepo huni ka hunea . . .
ta ne waka polove waka erenciata
neu toosakawakamta
wame pahkom

o chea malatune
o chea achalitune
chea ito venasia polovetune

hunaimak ne kiktesime
waka uhbwanta in mampo yehteko

tua ne hunaka hiokoleka ne na weye
ubwanta
weiyamta
polovesia waka vatorata
santorata
wohnaiki pweplom santa iglesiam
vellkatana hokame
into waka vihiperam yumako
wame bwere pahkom
inen tam mavetak
inen te amet paso wakte
tua inia veeki tiempo weye
inen ne amet ne
ka tu'ik
into waka tu'ik
inen ne amet a vitchime
inen ne a huneiyak inepo
eme ket inen a pasaroane inimi'i
tua polovesimachi
tua ka aou pappewasimachi
ta ket eme inian a inene
tua chea vatnatakai apo señor Díos achai o'ola
tua inika'a ka emou chupane
ta inian machi wa ...
Díos Señor achai o'ola apo enchim aniane
enchim takaa into waka enchim hiawai
tua kave emou omtine
tua kave emou waka huenak pensaroane
porke ka tu'i
porke hunama ka ye ania
wa ubwanta itom mampo yechakame
ka ye ania
waka ko'okoata ama aukapo
ka ye ania
chewa polove
inen ubwanta hosuk
ian into te aman kechia
wa ili hittoata vetchivo te aman a makne
polovesi ko'okoe
aman ta vikne
ti kave eu hiaka eu hahaptene
hunaka enchi tu'ika weamau ala
wa tui servisio en mampo yehtene
tua hunak empo
hunama vo'oka petenciapo vo'oka vea
ili vaa emo mimikaka
o wana
ka pappeaka vo'oka huni empo yehteka vea
empo pensaroane
si'imeta pensaroane

ne wana tu'ika weamau
into ke have huni waka ubwanta in mampo yechane
hiva empo pensaroane
e'e ta ket Díos ket apo enchi aniane
into wa hua aniapo wa yoeme
huna ket wa sea yoleme ket enchi aniane
huna ket ito vetchivo
santik iglesiam
wohnaiki pweplo santik iglesiam hooka
wam hua aniapo
kaupo
haksa ha'ani
wam pocho'oku
chea yo aniapo
hunama hooka
hunama si'ime ayuk
wa enchim inim itou nattemai'u
into wa enchim neu nattemai'u
inian a huneiyaka ket eme
vichau vicha ket eme at tekipanoane
inepo kechia
ket emo venasi ne ket
inian a ta'apean
ta inepo ka inian a makwak
into ne ka inian a huneiyak

inian a huneiyaka
wame enchim
chikti mammi sentidom
hikau tahtahti tonnuatuaka vellekatana
eme aet mammatteka aet paso waktine
into eme aet kupteka totene

aet remtisakane
aet emou temaine
eme chea uusim

ka yo'owe
inen enchim mampo taawane wa lutu'uria
enchim sentidompo inen ket eme a mammattene
enchim mampusiam enchim nunubwa vetana
vatan vetana waka mamni sentidota haisa eme a hippwe
hunum katek wa enchim wa enchim mampusiampo
natekai vatan vetana ayuk
nu wa enchim sentidompo katek
martini sentidom ti katin hihia wame yo'ora inian na
kuaktisukame
tua inian eme a huneiyaka
aet yeu matchusakane
aet kuptisakane
nuhmeelam inim hokame
into waka sewa yolemta

waka nokta

inen ket eme a waata
into ket Men ket eme a huneiyavae
iniet chukula kechia
waka kanaria naate
inika huni ka ne mahtasuk
inika si'imeta ka ne tehwaasuka
polovesi ne im katek
polovesi te inim hooka
in usimmake
vahimmake inim ne katek
inepo am usek inime'e emo venasia
como haisa enchim yoemiam
 

He doesn't answer anybody behind him,
and does not even really talk at all.
Yes, they talk for it, for the wilderness world,
      the flower person.
For that, they talk.
Because like this it sits.
Like this, they said it, the elders' truth.
Like this, they left it when they died, but I did not
      see them.
Like this, the wind, the one that is blowing,
Like this, I heard it from them,
over there,
in Pitaya Pueblo.
Like that I heard it from them,
but those elders have died:
Jose Maria Hapachituka'u,
and also, that Galavis,
like this also he said it, and again also that one Yoeme,
the one who is called Luis Chone'ela,
the one who is called Aldamas also said it like this,
really like this that one left it in my hands.
Really, they stood up to it in recent times,
      but now the. . . more of elders' truth, they heard it like this,
But those Yoeme elders did not teach me.
That is why I, on that
which happened, I, this,
the songs, how I should begin?
But they did not tell me.
But the swirling wind,
      is how I received it poorly.
That truth,
but I. . . but I do not even know. . .
but I, the poor inheritance
that was left to me,
the pahkom,

or perhaps it could be a mother,
or perhaps it could be a father,
perhaps like us they could be poor.

I continue to stand up with that,
the sacred request that settles in my hands.

Really I walk about, I pity him
the one who carries
the sacred request.
Poorly, the baptized ones,
the saints,
the Eight Pueblos, holy churches,
the ones that are sitting side-by-side,
when the vespers occur,
those large pahkom,
like this we arc accepting them.
Like this we make our steps on them.
Really it has been for this much time.
Like this I, on it, I ...
the bad
and the good.
Like this I continue to see it on them.
Like this I, I learned it.
You also like this will experience this here.
Really it is pitiful.
Really it is a burden.
But you also like this will feel it.
Really in the very beginning He, the Lord God, old father,
really he will not create it this way for you
but like this it is the ...
Lord God, old father, He will help you.
Your body and your sound,
really nobody will get angry with you.
Really nobody will have evil thoughts about you.
Because it is bad,
because there it does not help us,
the sacred request, the one that was placed in our hands,
does not help us.
The sickness that is there,
it does not help us.
Even the poorest
like this made the sacred request
and we, also, over there
as a little medicine we will go and give it to him.
He is pitifully sick.
"Let's go over there and see him,"
nobody will be standing there and saying that to you
of course, when you are well and walking around. Then
the good fortune will settle in your hands
then you will really,
while lying there in your suffering, lying there will
give yourself a little water,
or there,
lying there without any energy, you will get up.
You will think,
you will think about everything.

When I walk about there in good health,
"anybody could place the sacred request in my hands,"
you will be thinking.
No, but God himself also will help you,
and the person in the wilderness world,
that one also, the flower person, also, will help you
that one also is for us.
The holy churches
the Eight Pueblos, the holy churches that are sitting
there in the wilderness world
in the mountains
wherever
there in the desert
in the most enchanted world
they are sitting there.
Everything is there.
What you are asking here from us
and what you are asking from me.
Knowing it in this way you also
will go forward and you also will work on it.
I also
also like you, I also
would have liked to learn it in this way,
but I was not given it like this,
and I did not learn it like this.

Knowing it like this
with all
your five senses,
all the way to the top, giving it parts side by side,
you will think about it and make steps on it.
And you will lie down with it in the evening

and it will continue to open your eyes.
You will question yourself about it.
You are very young,

not old.
Like this the truth will stay in your hands.
In your senses like this you will study it.
On the side where you carry your fingers,
on the right side, you see how you have your five senses?
it is in your ... your fingers.
It starts, it is there on your right side.
That is in your senses.
Five senses, remember? This is how those elders used to talk
about it, the ones who used to walk about like this.
Really, like this you should know it.
On it you continue to awaken in the morning.
On it you continue to reach the evening.
You young men who are sitting here.
And the flower person,

the talk,

like this, also, you want it,
and also like this you also want to know it.
On this also later,
when the kanaria begins ...
not even this was I taught.
They never told me all these things.
Pitifully I sit here.
Pitifully we sit here
with my children
with the three I sit here.
These, I fathered these, like you
the same way your people ...
 


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