Sanandaj, Jewish: A Wedding in Sanandaj

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Transcribed by	Source	Speakers	Place
Geoffrey Khan	Khan, Geoffrey. The Jewish Neo-Aramaic Dialect of Sanandaj. Piscataway, NJ: Gorgias Press, 2009.	Habib Nurani	Jerusalem

	Transcription	Translation
0:00	ga-ʾaḥrá didànˈ ga-Sanandàjˈ bráta-u broná mắgar xášti waxtărèˈ ga-xášti twkè lə́xle xắenwa.ˈ ʾáy lá-yele blané-u broné mangál ʾătàˈ ʾazā̀d hăwén-uˈ lə́xle xằen-u,ˈ lə́xle pasnì-uˈ məntắke lə́xle hezíwa waryá čəkmá mŭdătè-uˈ ta-ləxlé pasnì,ˈ ʾo-waxtắra xlulà holí.ˈ ga-ʾaḥrá didànˈ ga-Sanandàjˈ bráta-u broná mắgar xášti waxtărèˈ ga-xášti twkè lə́xle xắenwa.ˈ ʾáy lá-yele blané-u broné mangál ʾătàˈ ʾazā̀d hăwén-uˈ lə́xle xằen-u,ˈ lə́xle pasnì-uˈ məntắke lə́xle hezíwa waryá čəkmá mŭdătè-uˈ ta-ləxlé pasnì,ˈ ʾo-waxtắra xlulà holí.ˈ	In our town, in Sanandaj, a girl and a boy perhaps sometimes, in some places would see each other. But it did not happen that, like now, the girls and boys were free to see one another and become fond of one another, or that they went out together for some time and chose one another then got married.
0:27	ga-dokàˈ táte-u daăkèˈ bì-zoaˈ ʾəntəxā̀b kolíwaˈ mằniˈ gorí ta-bronù.ˈ hìtwaˈ bronăké həl-bratăké la-xewále ba-ʿamrèf,ˈ wắle čún tate-ú daăkăkèˈ kəmríwa ʾéa ʿayztè-ya?ˈ bronăké-č qăbùl kólwa.ˈ ga-dokàˈ táte-u daăkèˈ bì-zoaˈ ʾəntəxā̀b kolíwaˈ mằniˈ gorí ta-bronù.ˈ hìtwaˈ bronăké həl-bratăké la-xewále ba-ʿamrèf,ˈ wắle čún tate-ú daăkăkèˈ kəmríwa ʾéa ʿayztè-ya?ˈ bronăké-č qăbùl kólwa.ˈ	There, the parents would generally choose who they married to their son. Sometimes the boy had never seen the girl in his life, but when the parents would say ‘Is she good?’, the boy would accept.
0:49	ba-mŭdằt-e kéˈ bəxlé dasgiràn-yelu,ˈ bā́z-ham rába baṣòr lə́xle xắenwa.ˈ xəmé-u xmalèˈ həl-kaldú la-xắenwa ʾəqrà,ˈ yáni kaldăké hăméša réšaf ksèwala.ˈ ba-mŭdằt-e kéˈ bəxlé dasgiràn-yelu,ˈ bā́z-ham rába baṣòr lə́xle xắenwa.ˈ xəmé-u xmalèˈ həl-kaldú la-xắenwa ʾəqrà,ˈ yáni kaldăké hăméša réšaf ksèwala.ˈ	When they became betrothed, they still saw each other very little. The fathers-in-law and mothers-in-law did not see their bride very much, be-cause the bride had always covered her head.
1:08	ṣalmè doqáwa.ˈ ṣalmé lìtwalaˈ qắme xəmá-u xmalá ya-ʾăxóne dasgiranáf hiyá waryà.ˈ hăméša xa-čačàw ba-rešáf-yeleˈ yá lăčăgà ba-rešàf-yela,ˈ ta-zămā́n-e ke-ʾanà xlulá wilí.ˈ ṣalmè doqáwa.ˈ ṣalmé lìtwalaˈ qắme xəmá-u xmalá ya-ʾăxóne dasgiranáf hiyá waryà.ˈ hăméša xa-čačàw ba-rešáf-yeleˈ yá lăčăgà ba-rešàf-yela,ˈ ta-zămā́n-e ke-ʾanà xlulá wilí.ˈ	She was shy. She was shy to come out before her father-in-law and mother-in-law or the brother of her betrothed. There was always a robe on her head or there was a veil on her head, until the time that I married.
1:23	ʾaná wáxt-e xlulá wilìˈ ga-Tarā̀n-yeli nóši.ˈ daăkí híya Tarā̀nˈ kəmrá tá-ləma ləbá hitóx baxtá gorèt?ˈ xor-səní rába là-yele.ˈ ʾanàˈ ʾəsrí-w təlḥà šné-yeliˈ xlùla wilí.ˈ ham-dárs qărènawaˈ ham-ga-bánk ḥaštà konáwa.ˈ ʾaná wáxt-e xlulá wilìˈ ga-Tarā̀n-yeli nóši.ˈ daăkí híya Tarā̀nˈ kəmrá tá-ləma ləbá hitóx baxtá gorèt?ˈ xor-səní rába là-yele.ˈ ʾanàˈ ʾəsrí-w təlḥà šné-yeliˈ xlùla wilí.ˈ ham-dárs qărènawaˈ ham-ga-bánk ḥaštà konáwa.ˈ	When I married, I myself was in Tehran. My mother came to Tehran and said ‘When do you want to get married?’, but I was still not very old. I was twenty-three when I mar-ried. I was both studying and also working in a bank.
1:49	daăkí hìyaˈ kəmrá gbé het-ó baqá ʾaḥrà.ˈ xa-bratá mətwali-ó baqòxˈ rába zărìf,ˈ rába ʿayztà,ˈ mən-xanăwadè ʿayztá.ˈ familù rába ʿayzá-yˈ ʾăxonàf ʿayzá.ˈ ʾăxonáf xa-duktə̀r-ye,ˈ ʾăxonáf duktə́r kakèle.ˈ xá ʾăxóna xetàfˈ čəkmá šoġḷè hité.ˈ daăkí hìyaˈ kəmrá gbé het-ó baqá ʾaḥrà.ˈ xa-bratá mətwali-ó baqòxˈ rába zărìf,ˈ rába ʿayztà,ˈ mən-xanăwadè ʿayztá.ˈ familù rába ʿayzá-yˈ ʾăxonàf ʿayzá.ˈ ʾăxonáf xa-duktə̀r-ye,ˈ ʾăxonáf duktə́r kakèle.ˈ xá ʾăxóna xetàfˈ čəkmá šoġḷè hité.ˈ	My mother came and said ‘You must return to the town (Sanandaj). I have arranged a girl for you, very pretty, very nice, from a good family. Their family is very good. Her brother is good. Her brother is a doctor.’ Her brother was a dentist. ‘Another brother of hers has several jobs.’
2:07	măsălànˈ hamrə́nwa baqòxˈ nàft zăbə́nwa,ˈ mašrùb zăbə́nwa.ˈ twkané ràba hítwaleˈ híwale ba-ʾijarà.ˈ xá ʾambár rába rabtà hítwaleˈ zmàṭelaˈ tir-ʾahā̀n,ˈ ʾasə̀nˈ zăbə̀nwa.ˈ lùle zăbə́nwa.ˈ wăsáʾel-e saxtmanì zăbə́nwa.ˈ míri ṭòbˈ morăxăṣì šaqná u,ˈ ken-ò.ˈ ken ó xằenaf.ˈ măsălànˈ hamrə́nwa baqòxˈ nàft zăbə́nwa,ˈ mašrùb zăbə́nwa.ˈ twkané ràba hítwaleˈ híwale ba-ʾijarà.ˈ xá ʾambár rába rabtà hítwaleˈ zmàṭelaˈ tir-ʾahā̀n,ˈ ʾasə̀nˈ zăbə̀nwa.ˈ lùle zăbə́nwa.ˈ wăsáʾel-e saxtmanì zăbə́nwa.ˈ míri ṭòbˈ morăxăṣì šaqná u,ˈ ken-ò.ˈ ken ó xằenaf.ˈ	For example, I can tell you, he used to sell oil, he used to sell drinks. He had many shops, which he had rented out. He had a big warehouse, which was full of metal beams. He would sell iron. He sold pipes. He sold building materials. I said ‘Fine, I’ll take leave and come back. I’ll come back and see her.’
2:31	ja-qắme d-èa ʾay-bratá daăkí hamràˈ xa-šatá ga-Kursā̀n-yeliˈ xà yomáˈ ʾay-baxtí ʾătá ya-xăetàˈ xiyàli.ˈ ja-qắme d-èa ʾay-bratá daăkí hamràˈ xa-šatá ga-Kursā̀n-yeliˈ xà yomáˈ ʾay-baxtí ʾătá ya-xăetàˈ xiyàli.ˈ	Now, before my mother told (me about) this girl, one year when I was in Kurdistan, one day I saw this wife of mine whom you see (now).
2:44	rásm ga-doká ʾăxà-yele.ˈ ga-yomàˈ reš-šatà,ˈ baqa-xətnàˈ mən-be-kaldá xwā̀n kwíwa.ˈ xwā́n mà-yele?ˈ mən-taxtà trə́ṣwalu,ˈ xa-taxtá rŭwà.ˈ gáef širìn mătíwa,ˈ ləbā̀s mătíwa,ˈ jəlé ʿayzè mătíwa,ˈ kwíwalu baqá xətnăkè.ˈ rásm ba-d-áy jorà-yela.ˈ rásm ga-doká ʾăxà-yele.ˈ ga-yomàˈ reš-šatà,ˈ baqa-xətnàˈ mən-be-kaldá xwā̀n kwíwa.ˈ xwā́n mà-yele?ˈ mən-taxtà trə́ṣwalu,ˈ xa-taxtá rŭwà.ˈ gáef širìn mătíwa,ˈ ləbā̀s mătíwa,ˈ jəlé ʿayzè mătíwa,ˈ kwíwalu baqá xətnăkè.ˈ rásm ba-d-áy jorà-yela.ˈ	The custom there was like this. On New Year’s day they would give a table (of gifts) to the groom on behalf of the family of the bride. What was a ‘table’? They made it out of a board, a large board. They put sweets in it, they put clothes in it, they put fine clothes in it then gave it to the groom. The custom was like this.
3:12	dohól-u zorná lapláwa qằme.ˈ mən-belá xəmè,ˈ mən-belá xətnăkè,ˈ gezíwa ba-dohól ʾu zorná mən-d-áy kují-u măḥălè,ˈ dăyáwa ʾəláf ta-gezíwa be-kaldà.ˈ gezíwa be-kaldà.ˈ yătìwa.ˈ xa-čày šăténwa-uˈ xánči ʾaràq šăténwa.ˈ dohól-u zorná lapláwa qằme.ˈ mən-belá xəmè,ˈ mən-belá xətnăkè,ˈ gezíwa ba-dohól ʾu zorná mən-d-áy kují-u măḥălè,ˈ dăyáwa ʾəláf ta-gezíwa be-kaldà.ˈ gezíwa be-kaldà.ˈ yătìwa.ˈ xa-čày šăténwa-uˈ xánči ʾaràq šăténwa.ˈ	The drum and pipe went in front. From the house of the father-in-law, the house of the groom, they went with drum and pipe through the lanes and streets, (the music) playing until they arrived at the house of the bride. They went to the house of the bride and sat down. They drank tea and they drank some arak.
3:28	ʾo-waxtắra ʾaráq rába rasmì-yela.ˈ heštànˈ wəskí rába lìtwa.ˈ xwanăké kmenwalà-uˈ gezíwa báqa béla nòšu.ˈ ʾo-waxtắra ʾaráq rába rasmì-yela.ˈ heštànˈ wəskí rába lìtwa.ˈ xwanăké kmenwalà-uˈ gezíwa báqa béla nòšu.ˈ	At that time arak was legal. There was not yet much whisky. They brought the table (for the groom), then went to their homes.
3:39	ʾaxní jwanqé smíxəxwa ga-ḥawšà.ˈ xá-ʿəda jwanqé, băruxăwalí, smíxəxwa ga ḥawšà.ˈ har-ʾăxá tămašà kolə́xwa.ˈ xá-ʿəda blanèˈ smìxiwa.ˈ ʾo-waxtắra baté mangal-lăxá kəryé là-yelu.ˈ baté ntòe-yelu.ˈ ʾay-ʾotaqàˈ ʾəqrá koštá là-yela.ˈ tre-ʾəqrà-yela ʾotaqáf.ˈ ʾaxní jwanqé smíxəxwa ga-ḥawšà.ˈ xá-ʿəda jwanqé, băruxăwalí, smíxəxwa ga ḥawšà.ˈ har-ʾăxá tămašà kolə́xwa.ˈ xá-ʿəda blanèˈ smìxiwa.ˈ ʾo-waxtắra baté mangal-lăxá kəryé là-yelu.ˈ baté ntòe-yelu.ˈ ʾay-ʾotaqàˈ ʾəqrá koštá là-yela.ˈ tre-ʾəqrà-yela ʾotaqáf.ˈ	We youngsters were stand-ing in the courtyard. We, a few youngsters, my friends, were standing in the courtyard. We were just looking. A few girls were standing there. At that time houses were not low like here. Houses were high. The room there was not as low as this (room here). A room there was twice (the height).
4:00	ʾáy-ga xa-ṭăbăqá duwóm yela šawyáwa măsălán ṭabăqá haftóm-e lăxà.ˈ ʾay-ʾotā́q čəkmá ntoté-ya ʾo-waxtắra ʾotaqé ʾəqrá ntòe-yelu.ˈ ʾáy-ga xa-ṭăbăqá duwóm yela šawyáwa măsălán ṭabăqá haftóm-e lăxà.ˈ ʾay-ʾotā́q čəkmá ntoté-ya ʾo-waxtắra ʾotaqé ʾəqrá ntòe-yelu.ˈ	At that time what was the second floor was equivalent to, for example, the seventh floor here. While this room is as high as this, at that time the rooms were high like that.
4:10	mən-lăḥā́l ʾo-xiyàli.ˈ míru ʾéa xăləstá Xanăkè-ya.ˈ šəmá ʾăxonáf Xanăkè-yele,ˈ ʾəlhá mănìxle.ˈ bróna rába ʿayzèk-yele,ˈ ràba.ˈ ʾéa xăləstá Xanăkè-ya.ˈ mən-lăḥā́l ʾo-xiyàli.ˈ míru ʾéa xăləstá Xanăkè-ya.ˈ šəmá ʾăxonáf Xanăkè-yele,ˈ ʾəlhá mănìxle.ˈ bróna rába ʿayzèk-yele,ˈ ràba.ˈ ʾéa xăləstá Xanăkè-ya.ˈ	I saw her from afar. They said ‘That is the sister of Xanăka’. The name of her brother was Xanăka, may God grant him rest. He was a very fine lad. ‘That is the sister of Xanăka’.
4:24	ʾo-waxtắra Xanăká pìšwa,ˈ heštán mən-ʿolā́m la-zìlwa.ˈ ʾaná mən-lăḥā́l ʾo-xiyàli.ˈ ʾày-əčˈ ʾo-waxtắra ʾaná ʾafsàr-yeliˈ ga-Kurdəstā̀n.ˈ rásm d-èeleˈ ʾafsărèˈ ʾartèšˈ rakwíwa susì.ˈ susì kwiwálu.ˈ ʾo-waxtắra Xanăká pìšwa,ˈ heštán mən-ʿolā́m la-zìlwa.ˈ ʾaná mən-lăḥā́l ʾo-xiyàli.ˈ ʾày-əčˈ ʾo-waxtắra ʾaná ʾafsàr-yeliˈ ga-Kurdəstā̀n.ˈ rásm d-èeleˈ ʾafsărèˈ ʾartèšˈ rakwíwa susì.ˈ susì kwiwálu.ˈ	At that time Xanăka was alive, he had not yet passed away. I saw her from afar. She—once I was an officer in Kurdistan. It was the custom that officers, in the army, would ride on a horse. They would give them a horse.
4:42	xa-nắfar-əč mangál nokàr,ˈ xa-sarbā̀z,ˈ lăpə́lwa ba-šonéf réša susí xèt.ˈ susyăké mən-sarbāzxané kméwale qam-tărà,ˈ həl-didí markùwaˈ ta-hezn-ó báqa sarbāzxanè.ˈ ʾo-waxtắra mašiné ʾəqrá lìtwa,ˈ pás mən-susì ʾəstəfadá kolíwa.ˈ sarbāzxáne-č lăḥā̀l-yela,ˈ ga-ḥdū́d təlḥà kilometré,ˈ ʾarbá kilometré ʾorxà-yela.ˈ xa-nắfar-əč mangál nokàr,ˈ xa-sarbā̀z,ˈ lăpə́lwa ba-šonéf réša susí xèt.ˈ susyăké mən-sarbāzxané kméwale qam-tărà,ˈ həl-didí markùwaˈ ta-hezn-ó báqa sarbāzxanè.ˈ ʾo-waxtắra mašiné ʾəqrá lìtwa,ˈ pás mən-susì ʾəstəfadá kolíwa.ˈ sarbāzxáne-č lăḥā̀l-yela,ˈ ga-ḥdū́d təlḥà kilometré,ˈ ʾarbá kilometré ʾorxà-yela.ˈ	Somebody like a servant, a soldier, would, moreover, follow him on another horse. He would bring the horse from the barracks to the door and would mount me (on the horse), (waiting) until I went back to the barracks. At that time there were not so many cars, so they would make use of a horse. The barracks were at a distance, around three or four kilometres away.
5:06	ʾaná xa-yomá réša susì-yeliˈ ʾáy-u xăləstáf rád xărì,ˈ xăləstáf kəmrá baqàfˈ ʾéa bróna Jăhā̀n-ye.ˈ šəmá daăkí Jăhā̀n-yele.ˈ kə́mra báqa baxtìˈ kə́mra ʾéa bróna Jăhā̀n-ye.ˈ xirá-y ba-ʾafsàr.ˈ ʾáy-əč mírwala ʾəlhá šóqla ta-daăkèfˈ ʾăjáb bronèk-ye.ˈ ʾăjáb zărìf-ye.ˈ ʾo-waxtằraˈ ʾána-č xiyalì.ˈ ʾaná xa-yomá réša susì-yeliˈ ʾáy-u xăləstáf rád xărì,ˈ xăləstáf kəmrá baqàfˈ ʾéa bróna Jăhā̀n-ye.ˈ šəmá daăkí Jăhā̀n-yele.ˈ kə́mra báqa baxtìˈ kə́mra ʾéa bróna Jăhā̀n-ye.ˈ xirá-y ba-ʾafsàr.ˈ ʾáy-əč mírwala ʾəlhá šóqla ta-daăkèfˈ ʾăjáb bronèk-ye.ˈ ʾăjáb zărìf-ye.ˈ ʾo-waxtằraˈ ʾána-č xiyalì.ˈ	One day I was on a horse. She and her sister passed by and her sister said to her ‘That is the son of Jăhān’. The name of my mother was Jəhān. She said to my wife, she said ‘That is the son of Jəhān. He has become an officer’. She (I am told) said ‘May god preserve his mother, he is a wonderful boy, he is wonderfully handsome’. I saw her at that time.
5:32	daăkí-č híya báqa Tarā̀n,ˈ míra baqìˈ gbé het-ó ʾay-bratá goretà.ˈ míri ṭòbˈ hár-či ʾā́t kəmràtˈ ʾána mătúna ba-réš ʾenì.ˈ hár-či ʾā́t kəmrát qăbùl hití.ˈ HʾázH zìlawaˈ mírwala baqá ʾăxonàf-uˈ nóšaf là halbắta,ˈ xa-năfar-xét šə́rwala baqá ʾăxonàfˈ hămər kèˈ ʾay-bronàˈ həl-d-áy bratá gbè.ˈ HʾázH ʾoní-č qăbùl wílwalu.ˈ daăkí-č híya báqa Tarā̀n,ˈ míra baqìˈ gbé het-ó ʾay-bratá goretà.ˈ míri ṭòbˈ hár-či ʾā́t kəmràtˈ ʾána mătúna ba-réš ʾenì.ˈ hár-či ʾā́t kəmrát qăbùl hití.ˈ HʾázH zìlawaˈ mírwala baqá ʾăxonàf-uˈ nóšaf là halbắta,ˈ xa-năfar-xét šə́rwala baqá ʾăxonàfˈ hămər kèˈ ʾay-bronàˈ həl-d-áy bratá gbè.ˈ HʾázH ʾoní-č qăbùl wílwalu.ˈ	My mother came to Tehran and said to me ‘You must go back and marry this girl’. I said ‘Fine. Whatever you say, I am willing to do. I agree (to do) whatever you say.’ Then she (my mother) went and said to her (the girl’s) brother—of course not her herself, she sent somebody else to her brother to say that the boy loves the girl. Then they agreed.
5:52	ʾána xa-yomá hiyen-ò,ˈ zína dokà-uˈ leléf-o zílex baqàˈ širinì hămex-ó.ˈ xá-ʿəda mən-našèˈ qawmàn kéˈ bi-zóa sənú ràba-yele,ˈ măsălànˈ ʾəšti-šənè,ˈ šoi-šənè.ˈ ʾárba xamšá năfăré pílex ʾorxà-uˈ zílex dokà,ˈ məntắke daăkì.ˈ ʾána tatí mən-ʿolā́m zìlwaˈ qắme təlḥá-šəne qắme d-ò.ˈ tatí-u ʾăxoná rŭwì,ˈ ʾay-ʾăxonì,ˈ ya-xắet ʿakséf ga-lăxà-y,ˈ ʾó ʾəštá šoá šəné qắme-d-ea mən-ʿolā̀m zíl.ˈ ʾána xa-yomá hiyen-ò,ˈ zína dokà-uˈ leléf-o zílex baqàˈ širinì hămex-ó.ˈ xá-ʿəda mən-našèˈ qawmàn kéˈ bi-zóa sənú ràba-yele,ˈ măsălànˈ ʾəšti-šənè,ˈ šoi-šənè.ˈ ʾárba xamšá năfăré pílex ʾorxà-uˈ zílex dokà,ˈ məntắke daăkì.ˈ ʾána tatí mən-ʿolā́m zìlwaˈ qắme təlḥá-šəne qắme d-ò.ˈ tatí-u ʾăxoná rŭwì,ˈ ʾay-ʾăxonì,ˈ ya-xắet ʿakséf ga-lăxà-y,ˈ ʾó ʾəštá šoá šəné qắme-d-ea mən-ʿolā̀m zíl.ˈ	I returned one day and went there. On that very night we went to fetch the sweets. A group of people, our relatives, who were mostly elderly, for example sixty or seventy years old. We set off, four or five people (in all) and went there, with my mother. My father had passed away three years previously, my father and my elder brother—this brother of mine whose picture you see here, he passed away six or seven years ago.
	zílex dokà-uˈ širiní híwlu baqànˈ ʾu-xét xíra ba-dasgiranì.ˈ xíra ba-dasgiranì,ˈ bə́qătef-o qímna zína dokà.ˈ híya ga-Hbalkonăkè,Hˈ kəmrá baqìˈ ba-lišaná bšəlmanèˈ Kkèt gărăká?Kˈ yáni mằni gbet?ˈ ʾána-č mìriˈ Mərzá Xănăká ga-belà-y?ˈ kəmrá ʾì.ˈ zílex dokà-uˈ širiní híwlu baqànˈ ʾu-xét xíra ba-dasgiranì.ˈ xíra ba-dasgiranì,ˈ bə́qătef-o qímna zína dokà.ˈ híya ga-Hbalkonăkè,Hˈ kəmrá baqìˈ ba-lišaná bšəlmanèˈ Kkèt gărăká?Kˈ yáni mằni gbet?ˈ ʾána-č mìriˈ Mərzá Xănăká ga-belà-y?ˈ kəmrá ʾì.ˈ	We went there and they gave us sweets and then she became my betrothed. After she became my betrothed, the next morning I went there. She came onto the balcony and said to me in the language of the Muslims kēt gărăka?, i.e. ‘Whom do you want?’ I said ‘Is Mərza Xănăka at home?’ She said ‘Yes’.
	ʾay-zílwala mírwala báqa Mə́rza Xănăkà,ˈ mírwala Mə́rza Xănăká xá-gora gbelòx.ˈ la-kắyan mằni-ye.ˈ Xănăká-č mən-panjărăké mʿine-òˈ həl-didí xèle.ˈ ʾá kŭ́le dasgiranàx-ye!ˈ ʾay-zílwala mírwala báqa Mə́rza Xănăkà,ˈ mírwala Mə́rza Xănăká xá-gora gbelòx.ˈ la-kắyan mằni-ye.ˈ Xănăká-č mən-panjărăké mʿine-òˈ həl-didí xèle.ˈ ʾá kŭ́le dasgiranàx-ye!ˈ	She went and said to Mərza Xănăka, she said ‘Mərza Xănăka, a man wants you. I do not know who it is’. Xănăka looked out of the window and saw me. ‘Oh, it is none other than your betrothed!’
	ta-ʾăxá míre baqàfˈ ʾáy ʾərqàla.ˈ xét ṣalmé lìtwala samxá lága didí ʾána xăènaf.ˈ ʾərqála zíla tíwa ga-xa-ʾotā̀q.ˈ ta-nóšaf tărăké mə́zra ba-réša-nòšaf.ˈ tắra mə́zra ba-réša nòšafˈ zílawa tíwa ga-dokà.ˈ ta-ʾăxá míre baqàfˈ ʾáy ʾərqàla.ˈ xét ṣalmé lìtwala samxá lága didí ʾána xăènaf.ˈ ʾərqála zíla tíwa ga-xa-ʾotā̀q.ˈ ta-nóšaf tărăké mə́zra ba-réša-nòšaf.ˈ tắra mə́zra ba-réša nòšafˈ zílawa tíwa ga-dokà.ˈ	When he said this to her, she fled. She no longer had confidence to stand by me, whilst I could see her. She fled and sat in a room. She closed the door behind her. She closed the door behind her and went and sat there.
	bàr-d oˈ ʾána tìwnaˈ xa-čáy mélu baqì.ˈ là,ˈ šarbàt mélu baqí.ˈ xăləstá rábta šarbàt méla baqì.ˈ míri ʾána šarbát mən-ʾíla didáx là šăténa.ˈ gbén dasgiranì šarbát hámya baqí.ˈ pás har-čí ʾəṣrā́r wílu là híya.ˈ ʾaxréf ba-zór miyàlun-uˈ míri là šăténaf ʾána.ˈ bàr-d oˈ ʾána tìwnaˈ xa-čáy mélu baqì.ˈ là,ˈ šarbàt mélu baqí.ˈ xăləstá rábta šarbàt méla baqì.ˈ míri ʾána šarbát mən-ʾíla didáx là šăténa.ˈ gbén dasgiranì šarbát hámya baqí.ˈ pás har-čí ʾəṣrā́r wílu là híya.ˈ ʾaxréf ba-zór miyàlun-uˈ míri là šăténaf ʾána.ˈ	After that, I sat and they brought me tea. No, they brought me sherbet. The elder sister brought me sherbet. I said ‘I shall not drink sherbet from your hand. I want my betrothed to bring sherbet to me.’ Then, however much they in-sisted, she did not come. In the end they brought her by force. I said ‘I shall not drink it (unless she serves me)’.
	ja-rásm ʾăxà-yeleˈ xor-ʾay-bratá lá-xar ʾay-broná xắya x-kà,ˈ maxṣuṣán wáxt-e ʾăxonăwaláf tiwèn.ˈ ṣalmè doqáwa.ˈ HàzHˈ bár-d-o xét yăwā́š yăwā̀šˈ hìya,ˈ šarbătăké méla baqìˈ ʾu-bár-d-o tíwa lagì-uˈ xa-dána lăčăgá rabtá ba-rešàf-yela.ˈ rešáf ksèwala-uˈ yăwā́š mən-rešáf gəršàliˈ šoḷtáli d-o-làg.ˈ ja-rásm ʾăxà-yeleˈ xor-ʾay-bratá lá-xar ʾay-broná xắya x-kà,ˈ maxṣuṣán wáxt-e ʾăxonăwaláf tiwèn.ˈ ṣalmè doqáwa.ˈ HàzHˈ bár-d-o xét yăwā́š yăwā̀šˈ hìya,ˈ šarbătăké méla baqìˈ ʾu-bár-d-o tíwa lagì-uˈ xa-dána lăčăgá rabtá ba-rešàf-yela.ˈ rešáf ksèwala-uˈ yăwā́š mən-rešáf gəršàliˈ šoḷtáli d-o-làg.ˈ	Now, it was not acceptable for the girl ever to see the boy, especially when her brothers are sitting (in the room). She was shy. Then after a while, she slowly came again and brought the sherbet to me and sat by me. A large veil was on her head. She had covered her head. I slowly pulled it from her head and threw it to one side.
	baqá ʾawaḷ kăràtˈ ʾána híyeli ga-Kursā̀n.ˈ qắme didìˈ hič-kás ʾay-ḥaštá la-wilawalèˈ ké lăčăgá ba-rešá dasgiraní nătènef-oˈ dasgiraní yătá lā-ʾilì.ˈ baqá ʾawaḷ kăràtˈ ʾána híyeli ga-Kursā̀n.ˈ qắme didìˈ hič-kás ʾay-ḥaštá la-wilawalèˈ ké lăčăgá ba-rešá dasgiraní nătènef-oˈ dasgiraní yătá lā-ʾilì.ˈ	I, for the first time, was able to do this in Kurdistan. Before me nobody had done such a thing, namely that I should take away the veil from the head of my betrothed and my betrothed should sit by my side.
	bàr-d-oˈ lelèf-oˈ daʿwát wílu mən-familànˈ mən-xanăwadànˈ mən-ʾăxonìˈ mən-daăkìˈ ʾăxonà xéti,ˈ mən-d-ó familí-č ya-hiyénwa baqá širní xoràn.ˈ leléf daʿwatàn wilú,ˈ ba-ʾəstá pa-gošà holì,ˈ kəmríle pa-gošà.ˈ ʾo-lelé xa-šā́m mfăṣál híwlu baqàn-uˈ ʾaná ʾo-lelé la-zìna-o belá,ˈ ga-doká gnèna.ˈ bàr-d-oˈ lelèf-oˈ daʿwát wílu mən-familànˈ mən-xanăwadànˈ mən-ʾăxonìˈ mən-daăkìˈ ʾăxonà xéti,ˈ mən-d-ó familí-č ya-hiyénwa baqá širní xoràn.ˈ leléf daʿwatàn wilú,ˈ ba-ʾəstá pa-gošà holì,ˈ kəmríle pa-gošà.ˈ ʾo-lelé xa-šā́m mfăṣál híwlu baqàn-uˈ ʾaná ʾo-lelé la-zìna-o belá,ˈ ga-doká gnèna.ˈ	Then, in the evening, they invited our family, my brother, my moth-er, my other brother, my family members who had come to ‘eat the sweets’ (at the betrothal). In the evening they invited us to honour us by performing the ‘stretching of the leg’, they call it ‘stretching of the leg’. That night they gave us a copious dinner. I did not go back home that night but rather I slept there.
	ta-bə́qătef-o zina-ò.ˈ qímna zína reš-Tarā́n báqa réša ḥaštì,ˈ čún gbéwa ham-dàrs qăréna-uˈ ham-ḥaštà hona ga-bánk.ˈ bar-xa-mŭdát-xet daăkí híya ba-šoní ʾắxa kòlaˈ ʾā́t taḥṣilóx timà-yˈ gbé het-òˈ lagá ʾăxonòx.ˈ ʾăxoní dawaxanè hitwale,ˈ ʾáy ʾăxonì.ˈ gbé het-ó məntắke d-ó komák holèt.ˈ ta-bə́qătef-o zina-ò.ˈ qímna zína reš-Tarā́n báqa réša ḥaštì,ˈ čún gbéwa ham-dàrs qăréna-uˈ ham-ḥaštà hona ga-bánk.ˈ bar-xa-mŭdát-xet daăkí híya ba-šoní ʾắxa kòlaˈ ʾā́t taḥṣilóx timà-yˈ gbé het-òˈ lagá ʾăxonòx.ˈ ʾăxoní dawaxanè hitwale,ˈ ʾáy ʾăxonì.ˈ gbé het-ó məntắke d-ó komák holèt.ˈ	In the morning I went back. I set off and went to Tehran for my work, because I had both to study and to work in a bank. After a while my mother came after me and says ‘Your studies are finished, you must return to your brother.’ My brother had a pharmacy—this brother of mine. ‘You must come back and help him.’
	ṭòb,ˈ ʾána ḥášta bánk wéḷ wilàli-uˈ hiyen-ó zína tíwna lagèf-uˈ bəxlé ḥaštá wilàn-uˈ ḥaštán ʿayztà-yela-uˈ rába ʿayztà-yela-u.ˈ ta-xlulà wilán.ˈ ṭòb,ˈ ʾána ḥášta bánk wéḷ wilàli-uˈ hiyen-ó zína tíwna lagèf-uˈ bəxlé ḥaštá wilàn-uˈ ḥaštán ʿayztà-yela-uˈ rába ʿayztà-yela-u.ˈ ta-xlulà wilán.ˈ	So, I stopped the work in the bank and I went back and stayed with him. We worked together. We worked together very well, very well. (This contin-ued) until we held the wedding.
	xlulà wilán-uˈ g-ó waxtằra-čˈ tanhá xà ʿăkā́s hítwaˈ ʿáks nătéwa ga-Kursā̀n.ˈ ʾaxní nóšan durbín ʿăkasì lítwalan.ˈ ʾó ʿàkse ntéle.ˈ durbíne xét-əč lìtwa,ˈ vìdyo.ˈ HʾázH čəkmá ʿaksé ntenìlan,ˈ ʾonyexáe píšen báqa yādgarì.ˈ xlulà wilán-uˈ g-ó waxtằra-čˈ tanhá xà ʿăkā́s hítwaˈ ʿáks nătéwa ga-Kursā̀n.ˈ ʾaxní nóšan durbín ʿăkasì lítwalan.ˈ ʾó ʿàkse ntéle.ˈ durbíne xét-əč lìtwa,ˈ vìdyo.ˈ HʾázH čəkmá ʿaksé ntenìlan,ˈ ʾonyexáe píšen báqa yādgarì.ˈ	When we held the wedding, at that time there was only one photographer who took photographs in Kurdistan. We ourselves did not have a photography camera. He took photographs. There were no other cameras, video. We took a few photographs and they have remained as a reminder (of the event).
	ja-ʾătàˈ ba-rajə́ʾ ba-xlulà hámna báqa didòx.ˈ bar-d-áy širní xorànˈ xa-mŭdắt-e trè-yarxe,ˈ təlḥà yarxé ṭùl gărəšwá.ˈ hítwa xá-šata ṭùl gărə́šwa kéˈ gbén xlulà holí.ˈ gbéwa xá-ʿəda mən-náše pìreˈ xanăwadàˈ hezí baqàˈ xosté xlu-là,ˈ yáni hamrí ʾijazá húlmu báqa xanăwadé kaldàˈ hamrí ʾijazá hùlmuˈ ke-ʾaxní xlulà holéx.ˈ ja-ʾătàˈ ba-rajə́ʾ ba-xlulà hámna báqa didòx.ˈ bar-d-áy širní xorànˈ xa-mŭdắt-e trè-yarxe,ˈ təlḥà yarxé ṭùl gărəšwá.ˈ hítwa xá-šata ṭùl gărə́šwa kéˈ gbén xlulà holí.ˈ gbéwa xá-ʿəda mən-náše pìreˈ xanăwadàˈ hezí baqàˈ xosté xlu-là,ˈ yáni hamrí ʾijazá húlmu báqa xanăwadé kaldàˈ hamrí ʾijazá hùlmuˈ ke-ʾaxní xlulà holéx.ˈ	Now, let me tell you about a wedding. After the ‘eating of sweets’, a period of two months or three months would pass. Sometimes a year would pass before they wanted to hold the wedding. A few senior people of the family had to go to request the marriage, that is to say to the family of the bride ‘Give permission, give permission for us to hold the wedding’.
	ʾóni-č xa-baṣór kəmríwa hàya-uˈ xánči nóšu doqìwala.ˈ kəmríwa hàya x-ka,ˈ palăpál la-holmù.ˈ là,ˈ xet-bronăké rəwyà y,ˈ bratăke rwitè-ya-uˈ gbé xlulà holí.ˈ ʾóni-č xa-baṣór kəmríwa hàya-uˈ xánči nóšu doqìwala.ˈ kəmríwa hàya x-ka,ˈ palăpál la-holmù.ˈ là,ˈ xet-bronăké rəwyà y,ˈ bratăke rwitè-ya-uˈ gbé xlulà holí.ˈ	They (the family of the bride) would say ‘It is a little too soon’ and would be rather reluctant (to give their permission). They would say ‘It is still too soon, do not rush’. (The family of the groom would say) ‘No, the boy is already grown-up, the girl is grown-up. They must marry’.
	pás ʾijazá xlulá kwìwa.ˈ ʾé kəmríwale xostè xlulá.ˈ ʾé m-ʾawaḷàf.ˈ bar-d-èaˈ ʾijazá wilwalù,ˈ gbéwa xa-širní xorắn-e mfăṣàl doqíˈ širní hăwi-ò.ˈ pás ʾijazá xlulá kwìwa.ˈ ʾé kəmríwale xostè xlulá.ˈ ʾé m-ʾawaḷàf.ˈ bar-d-èaˈ ʾijazá wilwalù,ˈ gbéwa xa-širní xorắn-e mfăṣàl doqíˈ širní hăwi-ò.ˈ	Then they gave permission for the wedding. They called that the ‘request of the wedding’. This (is what happened) at first. After they had given their permission, they had to hold a big ceremony of ‘eat-ing the sweets’ and distribute sweets.
	rába famíl daʿwát kolìwale.ˈ gezə́xwa báqa širní xo-ràn.ˈ ṭăbăqé rŭwè hítwaˈ kəmríwalu xwā̀n.ˈ ba-kurdí bšəlmané-č kəmríwale xwānčà.ˈ ga-d-èəčˈ širìn mătíwa-uˈ klučè-u la-kắena,ˈ ʾābnăbatè-uˈ nuqḷè-u.ˈ kŭ́le məndixanèˈ kŭ́le məndíx kèˈ širìn hăwé,ˈ xəlyà-hăwe.ˈ ʾéa mărasém-e širné xo-ràn-yela.ˈ rába famíl daʿwát kolìwale.ˈ gezə́xwa báqa širní xo-ràn.ˈ ṭăbăqé rŭwè hítwaˈ kəmríwalu xwā̀n.ˈ ba-kurdí bšəlmané-č kəmríwale xwānčà.ˈ ga-d-èəčˈ širìn mătíwa-uˈ klučè-u la-kắena,ˈ ʾābnăbatè-uˈ nuqḷè-u.ˈ kŭ́le məndixanèˈ kŭ́le məndíx kèˈ širìn hăwé,ˈ xəlyà-hăwe.ˈ ʾéa mărasém-e širné xo-ràn-yela.ˈ	They would invite a lot of fami-ly and we would go to the ‘eating of the sweets’. There were big trays which they called (in Farsi) xwān (‘table’). In the Kurdish of the Muslims it was called xwānča. In this they put sweets, cakes and I don’t know what, sugar candies, confectionary. Everything, everything that was sweet. This was the ceremony of the ‘eating of the sweets’ (betrothal).
	bár-d-o gezìwaˈ bár-d-ea ke-xostá xlulá wilwalù,ˈ xèta kolíwaˈ mà kəmríwaleˈ háft-e xlulà?ˈ ʾilá dwaqà.ˈ kəmríwale ʾilá dwaqà.ˈ bár-d-o gezìwaˈ bár-d-ea ke-xostá xlulá wilwalù,ˈ xèta kolíwaˈ mà kəmríwaleˈ háft-e xlulà?ˈ ʾilá dwaqà.ˈ kəmríwale ʾilá dwaqà.ˈ	Afterwards, after they had performed the ‘request of the wed-ding’, they did something, what was it called—the week of the wedding? ‘the joining of hands’. It was called ‘the joining of hands’.
	xá-ʿəda jwanqé daʿwát kolìwaˈ məntắke xətnăké ta-yóma yătìwa,ˈ naqḷíwa-u nandènwa u.ˈ dearà dắenwa ʾə́lef u,ˈ šăbubà dắenwale,ˈ ta-yomà.ˈ ʾéa ʾilá dwaqà-yela.ˈ xá-ʿəda jwanqé daʿwát kolìwaˈ məntắke xətnăké ta-yóma yătìwa,ˈ naqḷíwa-u nandènwa u.ˈ dearà dắenwa ʾə́lef u,ˈ šăbubà dắenwale,ˈ ta-yomà.ˈ ʾéa ʾilá dwaqà-yela.ˈ	They would invite several young men and they would sit with the groom for the day, dance and jig. They would beat the tambourine and play the pipe for a day. This is ‘the joining of hands’.
	bár ʾilá dwaqàˈ kaldá gbéwa lablíwa ḥămā̀m.ˈ ʾənšè.ˈ ʾo-waxtắra xor-ḥămā̀m lítwa ga-belá.ˈ ḥămā́m ʿămumì-yelaˈ mangál ḥămā́m-e turkì-yaˈ ʾắgar xiyăwelòx.ˈ gezíwa báqa ḥămā̀m.ˈ bár ʾilá dwaqàˈ kaldá gbéwa lablíwa ḥămā̀m.ˈ ʾənšè.ˈ ʾo-waxtắra xor-ḥămā̀m lítwa ga-belá.ˈ ḥămā́m ʿămumì-yelaˈ mangál ḥămā́m-e turkì-yaˈ ʾắgar xiyăwelòx.ˈ gezíwa báqa ḥămā̀m.ˈ	After the joining of hands, they had to take the bride to the bath. At that time there was still no bathroom in the house. The bath was public, like a Turkish bath, if you have seen one. They would go to the bath.
	ḥămā́m-e turkí mà-jor-ila?ˈ lăxàˈ ʾotā̀q-ila,ˈ tré təlḥá ʾəqrá lăxà.ˈ šerè,ˈ šeré màe-hitwa,ˈ máe šăxinè.ˈ tùn hitwalá.ˈ ḥămamăké mašxniwalà.ˈ mən-d ó šeré dărénwa ga-tā̀s.ˈ máe dărénwa ba-rešù.ˈ ḥămā́m-e turkí mà-jor-ila?ˈ lăxàˈ ʾotā̀q-ila,ˈ tré təlḥá ʾəqrá lăxà.ˈ šerè,ˈ šeré màe-hitwa,ˈ máe šăxinè.ˈ tùn hitwalá.ˈ ḥămamăké mašxniwalà.ˈ mən-d ó šeré dărénwa ga-tā̀s.ˈ máe dărénwa ba-rešù.ˈ	What is a Turkish bath like? There is a room here, two or three rooms like this here. Taps, there were water taps, hot water. It had a furnace. They used to heat the bath. From the taps they put (the water) in a jug. They poured the water over themselves.
	ləfkà garšíwa,ˈ kəstà garšíwa.ˈ pašòr garšíwa ga-ʾaqlú.ˈ xa-pašór képa komtà-yela.ˈ kménwala ga-txéla ʾaqlùˈ ke-ʾaqlú ṣā̀f xắri.ˈ nimašorà dắenwa ba-ṣalmù,ˈ báqa ṣalmú ʿayzà hăwé.ˈ ḥănà doqíwa ba-rešù.ˈ rasí rajə́ʾ ba-ḥăná-č là-ḥqelan.ˈ ʾéa ḥămā́m zalù-yele.ˈ ləfkà garšíwa,ˈ kəstà garšíwa.ˈ pašòr garšíwa ga-ʾaqlú.ˈ xa-pašór képa komtà-yela.ˈ kménwala ga-txéla ʾaqlùˈ ke-ʾaqlú ṣā̀f xắri.ˈ nimašorà dắenwa ba-ṣalmù,ˈ báqa ṣalmú ʿayzà hăwé.ˈ ḥănà doqíwa ba-rešù.ˈ rasí rajə́ʾ ba-ḥăná-č là-ḥqelan.ˈ ʾéa ḥămā́m zalù-yele.ˈ	They scrubbed with a loofa. They scrubbed with a bag (of soap). They scrubbed with a pašor (‘foot washer’) on their feet. A ‘foot washer’ was a black stone. They applied it to the bottom of their feet so that they would become smooth. They put cleansing mud on their face, in order to treat their face. They put henna on themselves. In fact we have not talked yet about henna. This is (the custom of) their going to the bath.
	bár-d-o kenwá-o be-kaldà.ˈ ga-dokàˈ năhā̀r kwíwalu.ˈ rajə́ʾ ba-ḥănabandàn lá ḥqéli baqóx.ˈ ḥănabandàn-əčˈ ʾarbá xamšá yomé qằme xlulá yelá.ˈ ya-trè-yome qắme xlulá yelá.ˈ tré-yome qằme xlulá yelá.ˈ bár-d-o kenwá-o be-kaldà.ˈ ga-dokàˈ năhā̀r kwíwalu.ˈ rajə́ʾ ba-ḥănabandàn lá ḥqéli baqóx.ˈ ḥănabandàn-əčˈ ʾarbá xamšá yomé qằme xlulá yelá.ˈ ya-trè-yome qắme xlulá yelá.ˈ tré-yome qằme xlulá yelá.ˈ	After-wards they came back to the house of the bride. There they gave them lunch. I have not told you about the henna ceremony. The henna ceremo-ny was four or five days before the wedding, or it was two days before the wedding. It was two days before the wedding.
	gbéwa xá-ʿəda mən-bé xətnàˈ ḥắna doqi-ò.ˈ ḥắna xa-məndìx-yeˈ xá mən-măwád-e giyahì-ye.ˈ mən-ʾilanà doqilé.ˈ xa-məndìx-yeˈ ké pərčé ko-mà kolú.ˈ măwád-e ṭăbiʿì-yeˈ lá mangál d-áy rangé ya-ʾắta hìt.ˈ măwád-e ṭăbiʿí-ye doqíwale ga-rešù.ˈ gbéwa xá-ʿəda mən-bé xətnàˈ ḥắna doqi-ò.ˈ ḥắna xa-məndìx-yeˈ xá mən-măwád-e giyahì-ye.ˈ mən-ʾilanà doqilé.ˈ xa-məndìx-yeˈ ké pərčé ko-mà kolú.ˈ măwád-e ṭăbiʿì-yeˈ lá mangál d-áy rangé ya-ʾắta hìt.ˈ măwád-e ṭăbiʿí-ye doqíwale ga-rešù.ˈ	A group of people from the groom’s family had to obtain henna. Henna is something, it is a herbal substance. They obtain it from a tree. It is a thing that makes hair black. It is a natural substance, not like the colours that there are nowa-days. It is a natural substance that they put on their head.
	gbéwa be-xətnàˈ xá-ʿəda ʾənšé-u jwanqé hezìˈ ḥăná doqí ga-rešá kaldăkè.ˈ ga-rešá-e kaldà,ˈ ḥănabandàn qărénwala,ˈ guranì-hitwa b-šəmá ḥănabandàn.ˈ gbéwa be-xətnàˈ xá-ʿəda ʾənšé-u jwanqé hezìˈ ḥăná doqí ga-rešá kaldăkè.ˈ ga-rešá-e kaldà,ˈ ḥănabandàn qărénwala,ˈ guranì-hitwa b-šəmá ḥănabandàn.ˈ	The family of the groom, a group of women and young people, had to go and put henna on the head of the bride. (They put henna) on the head of the bride, and sang the ḥănabandan to her, there was a song called ḥănabandan.
	bar-ḥănabandán xlulà-yela.ˈ lelé xlulàˈ mən-be-xətnàˈ ʾo-našé ya-daʿwàt kolíwalu,ˈ familù yelú,ˈ băruxù-yelu.ˈ hawkā̀r-yelu,ˈ kŭ́le daʿwát kolìwalu.ˈ bar-ḥănabandán xlulà-yela.ˈ lelé xlulàˈ mən-be-xətnàˈ ʾo-našé ya-daʿwàt kolíwalu,ˈ familù yelú,ˈ băruxù-yelu.ˈ hawkā̀r-yelu,ˈ kŭ́le daʿwát kolìwalu.ˈ	After the ḥănabandan came the wedding. The people whom they invited on the night of the wedding from the family of the groom were relatives, were friends, were work colleagues—they invited them all.
	šămáš-e kništàˈ gezə́lwa susì kméwa.ˈ ʾay-susí qăšáng marzənwale-ò.ˈ yaráq dăèlwa báef.ˈ parčané ʿayzé dăélwa ba-susiyăkè.ˈ qăšáng marzənwale-ò.ˈ xa-jā́m dăélwa qám babenèf.ˈ šămáš-e kništàˈ gezə́lwa susì kméwa.ˈ ʾay-susí qăšáng marzənwale-ò.ˈ yaráq dăèlwa báef.ˈ parčané ʿayzé dăélwa ba-susiyăkè.ˈ qăšáng marzənwale-ò.ˈ xa-jā́m dăélwa qám babenèf.ˈ	The bea-dle of the synagogue went to fetch a horse. He decorated the horse beauti-fully. He put a decorative cover on it. He put fine materials on the horse. He decorated it beautifully. He put a mirror in front of its forehead.
	məntắke d-áy našé ba-dohól-u zornàˈ gezíwa baqá kaldá hămeníla be-xətnàˈ mən-d-áy kují-u măḥălèˈ ʾo-waxtắra xór xiyabané ʾəqrà-litwa.ˈ kŭlé kují-u măḥălè-yeluˈ ga-pliyáw maxṣuṣànˈ măḥălé didàn,ˈ măḥălé yăhudì,ˈ hulaé ga-dokà-yelu.ˈ kŭ́le hulaé lā-lə̀xle yelú.ˈ məntắke d-áy našé ba-dohól-u zornàˈ gezíwa baqá kaldá hămeníla be-xətnàˈ mən-d-áy kují-u măḥălèˈ ʾo-waxtắra xór xiyabané ʾəqrà-litwa.ˈ kŭlé kují-u măḥălè-yeluˈ ga-pliyáw maxṣuṣànˈ măḥălé didàn,ˈ măḥălé yăhudì,ˈ hulaé ga-dokà-yelu.ˈ kŭ́le hulaé lā-lə̀xle yelú.ˈ	The people went with it with drum and pipe to the bride to bring her to the house of the groom, through the alleys and streets—at that time there were not so many roads. They were all lanes and streets, espe-cially within our streets, the Jewish streets, where the Jews were. All the Jews were (living) side by side.
	ʾay-našé b-ay-kujăwáe gezìwa-uˈ dohól ʾu-zorná dăyáwa ʾəlàf-uˈ ʾáy našé ya-ga-ʾáy kují yelùˈ kŭ̀leˈ qalá d-áy zor-ná šămenwalèˈ kénwa waryà.ˈ ga-tắra ḥawšú samxìwa.ˈ jā́m kménwa ba-qám kaldá u xətnà.ˈ ʾəqrá ʾəḥtərā́m-e lə́xle doqìwa.ˈ ʾay-našé b-ay-kujăwáe gezìwa-uˈ dohól ʾu-zorná dăyáwa ʾəlàf-uˈ ʾáy našé ya-ga-ʾáy kují yelùˈ kŭ̀leˈ qalá d-áy zor-ná šămenwalèˈ kénwa waryà.ˈ ga-tắra ḥawšú samxìwa.ˈ jā́m kménwa ba-qám kaldá u xətnà.ˈ ʾəqrá ʾəḥtərā́m-e lə́xle doqìwa.ˈ	The people went along these lanes. The drum and pipe were played. All the people who were in the lane and heard the sound of the pipe would come outside and stand at the door of their courtyard. They brought a mirror to the bride and groom. They had such respect for one another.
	gezə́xwa be-kaldà.ˈ kaldá kménwala tèx.ˈ markwíwala həl-d-ó susì.ˈ bā̀z-hamˈ ba-dohól-u zornàˈ ʾay-našèˈ xá-ʿəda píle m qằmafˈ xá-ʿəda píle m-bàraf,ˈ ba-dohól-u zorná lablíwala be-xətnà.ˈ gezə́xwa be-kaldà.ˈ kaldá kménwala tèx.ˈ markwíwala həl-d-ó susì.ˈ bā̀z-hamˈ ba-dohól-u zornàˈ ʾay-našèˈ xá-ʿəda píle m qằmafˈ xá-ʿəda píle m-bàraf,ˈ ba-dohól-u zorná lablíwala be-xətnà.ˈ	We would go to the house of the bride. They brought the bride down. They mounted the bride on the horse. (Then) also with the drum and pipe, the people took her to the house of the groom with the drum and pipe, some in front of her and some behind.
	ʾătá ga-be-xətnàˈ tárz-e qədúš ʾăxà-yeleˈ ke-xá-dana pardá doqìwa-uˈ g-o-dimàfˈ kaldá u xətná samxìˈ g-ay-lág-əč našé samxìwa.ˈ ʾătá ga-be-xətnàˈ tárz-e qədúš ʾăxà-yeleˈ ke-xá-dana pardá doqìwa-uˈ g-o-dimàfˈ kaldá u xətná samxìˈ g-ay-lág-əč našé samxìwa.ˈ	Now, at the house of the groom, the method of consecration was as follows. They would draw a curtain. On one side of it stood the bride and groom and on the other side stood the people.
	ʾo-waxtằraˈ ʰxaxámʰ-e kništàn,ˈ ʾəlhá mănìxle,ˈ kəmrìwaleˈ Xăḷifá Mixaʾèl,ˈ Mixáʾel Dăyanì,ˈ ʾəlhá mănìxle,ˈ ʾó kwéwale kătuwăkè,ˈ kălúwala ba-xắt-e nòšef.ˈ kméwala ga-dokà,ˈ qărèwala-uˈ kmə́rwa xətná čəkmá kwə́l báqa kaldăkè,ˈ kaldăké mà hitá.ˈ kŭ́le kalwìwale-uˈ pirèˈ gbéwa ʾemzà holiwalá.ˈ ʾo-waxtằraˈ ʰxaxámʰ-e kništàn,ˈ ʾəlhá mănìxle,ˈ kəmrìwaleˈ Xăḷifá Mixaʾèl,ˈ Mixáʾel Dăyanì,ˈ ʾəlhá mănìxle,ˈ ʾó kwéwale kătuwăkè,ˈ kălúwala ba-xắt-e nòšef.ˈ kméwala ga-dokà,ˈ qărèwala-uˈ kmə́rwa xətná čəkmá kwə́l báqa kaldăkè,ˈ kaldăké mà hitá.ˈ kŭ́le kalwìwale-uˈ pirèˈ gbéwa ʾemzà holiwalá.ˈ	Then the rabbi of our synagogue—may God grant him rest, he was called Xălifa Mixaʾel, Mixaʾel Dăyani, may God grant him rest—he had the marriage contract which he wrote with his own hand. He would bring it there and read it and say how much the groom would give to the bride and how much the bride had. They would write everything down and the elders had to sign it.
	bar-d-èaˈ ʾay-mărasə́m tìm,ˈ našé gezíwa-o belà-uˈ hár-kăsu gezə́lwa béla nòšef-uˈ kaldá-u xətná pišìwaˈ gezíwa ga-pardà.ˈ bar-d-èaˈ ʾay-mărasə́m tìm,ˈ našé gezíwa-o belà-uˈ hár-kăsu gezə́lwa béla nòšef-uˈ kaldá-u xətná pišìwaˈ gezíwa ga-pardà.ˈ	Af-ter that, when the ceremony had finished, people went home, each person going to his own home. The bride and groom remained and went behind the curtain.
	bəqătà-čˈ gbé paxasùˈ hezàˈ ʾay-stačé băkarằt-eˈ d-ay-kaldàˈ lablálu báqa tata-u-daăkàˈ wa-maxwíwala našé xét-əč ke-ga-dokènˈ ke-ʾălén ʾay-bratàˈ bătulà xirté-ya,ˈ bratulà xirlála.ˈ be-bătulá lá xirtè-ya.ˈ rasmán ʾăxà-yele.ˈ ʾătá ga-lăxá lá bătulà baqrí-uˈ là-hitu.ˈ qắme d-ó-č xlúla holìˈ kŭ́le be-bătulà-yen.ˈ bəqătà-čˈ gbé paxasùˈ hezàˈ ʾay-stačé băkarằt-eˈ d-ay-kaldàˈ lablálu báqa tata-u-daăkàˈ wa-maxwíwala našé xét-əč ke-ga-dokènˈ ke-ʾălén ʾay-bratàˈ bătulà xirté-ya,ˈ bratulà xirlála.ˈ be-bătulá lá xirtè-ya.ˈ rasmán ʾăxà-yele.ˈ ʾătá ga-lăxá lá bătulà baqrí-uˈ là-hitu.ˈ qắme d-ó-č xlúla holìˈ kŭ́le be-bătulà-yen.ˈ	In the morning the ‘woman inspector’ had to go and take the ‘sheets of virginity’ of the bride to the parents. They would show it to other people who were there so that they would know that the girl had been a virgin, she had had virginity, she had not been a non-virgin. Our tradition was like that. Now here they do not require a virgin, they do not have (them). Before they marry, they are all non-virgins.
	bàr-d-oˈ léle ʾáṣər-e šăbàt.ˈ léle rotá xlulá xărawà,ˈ lelé šăbàtˈ gbéwa xətná hezl-ó be-kaldăkèˈ ga-dokàˈ xăletèf holí.ˈ xăletéf xa-dăsá ləbā̀s-yele,ˈ krawàt,ˈ surà.ˈ bàr-d-oˈ léle ʾáṣər-e šăbàt.ˈ léle rotá xlulá xărawà,ˈ lelé šăbàtˈ gbéwa xətná hezl-ó be-kaldăkèˈ ga-dokàˈ xăletèf holí.ˈ xăletéf xa-dăsá ləbā̀s-yele,ˈ krawàt,ˈ surà.ˈ	Afterwards, on the eve of Sabbath—the wedding took place on Friday—on the eve of Sabbath the groom had to go back to the bride’s home in order for them to give him there his gift. His gift was a set of clothes, a tie, a shirt.
	ləbā́s ʿayzé šaqlíwa baqèf-uˈ mătíwale ga-xa-xwā̀n-uˈ ga-doká yătìwa,ˈ ʾaràq šătéwa-uˈ mazzà kəxlíwa-uˈ ʾáy-ka dolá-u zorná là lablíwa,ˈ dearè lablíwa,ˈ deará šăbubà.ˈ ga-doká xánči naqḷìwa-u,ˈ har-kắsu gezə́lwa béla nòšef.ˈ ləbā́s ʿayzé šaqlíwa baqèf-uˈ mătíwale ga-xa-xwā̀n-uˈ ga-doká yătìwa,ˈ ʾaràq šătéwa-uˈ mazzà kəxlíwa-uˈ ʾáy-ka dolá-u zorná là lablíwa,ˈ dearè lablíwa,ˈ deará šăbubà.ˈ ga-doká xánči naqḷìwa-u,ˈ har-kắsu gezə́lwa béla nòšef.ˈ	They bought fine clothes for him and put them in a chest. They sat there and drank arak. They ate snacks. At that time they did not bring the drum and pipe, they brought tambourines, the tambourine and flute. They danced there a little, then everybody went home.
	tá beqắta šăbàt.ˈ bə́qăta šăbát gbé famíl hé belá xətnà,ˈ xətná lăbə́l báqa kništà.ˈ jámʾ xărìwa-uˈ ba-dolá-u zorná lablíwale kništà.ˈ bár-d-ea kništà-č timá,ˈ băraxà mirú,ˈ kŭ́le zíli băraxá sefár mirù,ˈ kníšta tèma,ˈ kén-o béla bā́z-ham ba-dohól-u zornà.ˈ tá beqắta šăbàt.ˈ bə́qăta šăbát gbé famíl hé belá xətnà,ˈ xətná lăbə́l báqa kništà.ˈ jámʾ xărìwa-uˈ ba-dolá-u zorná lablíwale kništà.ˈ bár-d-ea kništà-č timá,ˈ băraxà mirú,ˈ kŭ́le zíli băraxá sefár mirù,ˈ kníšta tèma,ˈ kén-o béla bā́z-ham ba-dohól-u zornà.ˈ	Until the morning of Sab-bath—on the morning of Sabbath the family had to come to the house of the groom and take the groom to the synagogue. They would gather and would take him to the synagogue with the drum and pipe. After the syna-gogue had finished and they had said the blessing, everybody had gone and said the blessing on the Torah—the synagogue finishes and they go home again with the drum and pipe.
	xətná kménwale-o béla nošù.ˈ ta-ʾàṣərˈ ʾay-dohól-u zorná ga-ʾay-ḥawšá dăènwa.ˈ ḥắwəš hìtwa,ˈ ḥawšé rŭwè.ˈ g áy ḥawšá dăénwa ʾəlàf-uˈ jwanqé-u piré-u ʾənšé-u guré-u ʾăméta kŭ́le naqḷìwa.ˈ ʾaráq šătènwa uˈ naqḷìwa.ˈ kŭ́le màst-yelu.ˈ xətná kménwale-o béla nošù.ˈ ta-ʾàṣərˈ ʾay-dohól-u zorná ga-ʾay-ḥawšá dăènwa.ˈ ḥắwəš hìtwa,ˈ ḥawšé rŭwè.ˈ g áy ḥawšá dăénwa ʾəlàf-uˈ jwanqé-u piré-u ʾənšé-u guré-u ʾăméta kŭ́le naqḷìwa.ˈ ʾaráq šătènwa uˈ naqḷìwa.ˈ kŭ́le màst-yelu.ˈ	They brought the groom to their house. Until evening they played the drum and pipe in the courtyard. There was a courtyard, (there were) big courtyards. They beat the drum in the courtyard and young and old, women and men all danced together. They drank and arak and danced. They were all drunk.
	zəndəgí rába rába băsimà-yele.ˈ ʾătá zəndəgí rába sadà xirá-y.ˈ našé rába tăqalà lá dăénwa,ˈ rába hə́rs-u jáw litwálu báqa puḷè.ˈ ʾătá kŭ́le ʿolā́m xirté-ya puḷè.ˈ hár-kas bi-zóa hăwéle bíš ʿayzà-y.ˈ ga-dokàˈ rába našèˈ rába hamrét dawlamán hăwèn,ˈ dawlamán là-yelu.ˈ hár-kăsu pəška-nóšef hìtwale.ˈ zəndəgí rába rába băsimà-yele.ˈ ʾătá zəndəgí rába sadà xirá-y.ˈ našé rába tăqalà lá dăénwa,ˈ rába hə́rs-u jáw litwálu báqa puḷè.ˈ ʾătá kŭ́le ʿolā́m xirté-ya puḷè.ˈ hár-kas bi-zóa hăwéle bíš ʿayzà-y.ˈ ga-dokàˈ rába našèˈ rába hamrét dawlamán hăwèn,ˈ dawlamán là-yelu.ˈ hár-kăsu pəška-nóšef hìtwale.ˈ	Life was very very pleasant. Now life has become very easy. People (then) did not exert themselves. They did not have much yearning for money. Now the whole world has become money. Everybody who has more is (considered) better. There you would think that many people were rich, but they were not rich. Every one of them had enough for himself.
	zəndəgí ʿayzà kolíwaˈ zəndəgyú xărā́b là-yele.ˈ zəndəgí sadà-yele.ˈ ʾay-moblamán-u ʾasxá lìtwalan ʾáxni.ˈ ʾay-méz lìtwalan.ˈ ʾaxnìˈ fàrš rába hítwalan,ˈ qaḷiyè.ˈ qaḷiyé mandéxwalu rešá ʾărà.ˈ pəštì hítwalanˈ dăéxwalu ba-guzà.ˈ došăké ʿayzé mandéxwa rešá ʾărà,ˈ yătéxwa réš ằraˈ b-áy jorà.ˈ ʾătá har-lá-giz la-kélox yắtət ʾăxà.ˈ zəndəgí ʿayzà kolíwaˈ zəndəgyú xărā́b là-yele.ˈ zəndəgí sadà-yele.ˈ ʾay-moblamán-u ʾasxá lìtwalan ʾáxni.ˈ ʾay-méz lìtwalan.ˈ ʾaxnìˈ fàrš rába hítwalan,ˈ qaḷiyè.ˈ qaḷiyé mandéxwalu rešá ʾărà.ˈ pəštì hítwalanˈ dăéxwalu ba-guzà.ˈ došăké ʿayzé mandéxwa rešá ʾărà,ˈ yătéxwa réš ằraˈ b-áy jorà.ˈ ʾătá har-lá-giz la-kélox yắtət ʾăxà.ˈ	They led a good life, their life was not bad. Life was simple. We did not have this furniture and the like. We did not have (things) like this table, etc. But we had a lot of bedding and carpets. We would spread out carpets on the floor. We had a back-support, which we put on the wall. We spread out good mattresses on the ground and sat on the ground in this way. Now you could never sit like that.

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(1 0:00)ga-ʾaḥrá didànˈ ga-Sanandàjˈ bráta-u broná mắgar xášti waxtărèˈ ga-xášti twkè lə́xle xắenwa.ˈ ʾáy lá-yele blané-u broné mangál ʾătàˈ ʾazā̀d hăwén-uˈ lə́xle xằen-u,ˈ lə́xle pasnì-uˈ məntắke lə́xle hezíwa waryá čəkmá mŭdătè-uˈ ta-ləxlé pasnì,ˈ ʾo-waxtắra xlulà holí.ˈ(2 0:27)ga-dokàˈ táte-u daăkèˈ bì-zoaˈ ʾəntəxā̀b kolíwaˈ mằniˈ gorí ta-bronù.ˈ hìtwaˈ bronăké həl-bratăké la-xewále ba-ʿamrèf,ˈ wắle čún tate-ú daăkăkèˈ kəmríwa ʾéa ʿayztè-ya?ˈ bronăké-č qăbùl kólwa.ˈ(3 0:49)ba-mŭdằt-e kéˈ bəxlé dasgiràn-yelu,ˈ bā́z-ham rába baṣòr lə́xle xắenwa.ˈ xəmé-u xmalèˈ həl-kaldú la-xắenwa ʾəqrà,ˈ yáni kaldăké hăméša réšaf ksèwala.ˈ(4 1:08)ṣalmè doqáwa.ˈ ṣalmé lìtwalaˈ qắme xəmá-u xmalá ya-ʾăxóne dasgiranáf hiyá waryà.ˈ hăméša xa-čačàw ba-rešáf-yeleˈ yá lăčăgà ba-rešàf-yela,ˈ ta-zămā́n-e ke-ʾanà xlulá wilí.ˈ(5 1:23)ʾaná wáxt-e xlulá wilìˈ ga-Tarā̀n-yeli nóši.ˈ daăkí híya Tarā̀nˈ kəmrá tá-ləma ləbá hitóx baxtá gorèt?ˈ xor-səní rába là-yele.ˈ ʾanàˈ ʾəsrí-w təlḥà šné-yeliˈ xlùla wilí.ˈ ham-dárs qărènawaˈ ham-ga-bánk ḥaštà konáwa.ˈ(6 1:49)daăkí hìyaˈ kəmrá gbé het-ó baqá ʾaḥrà.ˈ xa-bratá mətwali-ó baqòxˈ rába zărìf,ˈ rába ʿayztà,ˈ mən-xanăwadè ʿayztá.ˈ familù rába ʿayzá-yˈ ʾăxonàf ʿayzá.ˈ ʾăxonáf xa-duktə̀r-ye,ˈ ʾăxonáf duktə́r kakèle.ˈ xá ʾăxóna xetàfˈ čəkmá šoġḷè hité.ˈ(7 2:07)măsălànˈ hamrə́nwa baqòxˈ nàft zăbə́nwa,ˈ mašrùb zăbə́nwa.ˈ twkané ràba hítwaleˈ híwale ba-ʾijarà.ˈ xá ʾambár rába rabtà hítwaleˈ zmàṭelaˈ tir-ʾahā̀n,ˈ ʾasə̀nˈ zăbə̀nwa.ˈ lùle zăbə́nwa.ˈ wăsáʾel-e saxtmanì zăbə́nwa.ˈ míri ṭòbˈ morăxăṣì šaqná u,ˈ ken-ò.ˈ ken ó xằenaf.ˈ(8 2:31)ja-qắme d-èa ʾay-bratá daăkí hamràˈ xa-šatá ga-Kursā̀n-yeliˈ xà yomáˈ ʾay-baxtí ʾătá ya-xăetàˈ xiyàli.ˈ(9 2:44)rásm ga-doká ʾăxà-yele.ˈ ga-yomàˈ reš-šatà,ˈ baqa-xətnàˈ mən-be-kaldá xwā̀n kwíwa.ˈ xwā́n mà-yele?ˈ mən-taxtà trə́ṣwalu,ˈ xa-taxtá rŭwà.ˈ gáef širìn mătíwa,ˈ ləbā̀s mătíwa,ˈ jəlé ʿayzè mătíwa,ˈ kwíwalu baqá xətnăkè.ˈ rásm ba-d-áy jorà-yela.ˈ(10 3:12)dohól-u zorná lapláwa qằme.ˈ mən-belá xəmè,ˈ mən-belá xətnăkè,ˈ gezíwa ba-dohól ʾu zorná mən-d-áy kují-u măḥălè,ˈ dăyáwa ʾəláf ta-gezíwa be-kaldà.ˈ gezíwa be-kaldà.ˈ yătìwa.ˈ xa-čày šăténwa-uˈ xánči ʾaràq šăténwa.ˈ(11 3:28)ʾo-waxtắra ʾaráq rába rasmì-yela.ˈ heštànˈ wəskí rába lìtwa.ˈ xwanăké kmenwalà-uˈ gezíwa báqa béla nòšu.ˈ(12 3:39)ʾaxní jwanqé smíxəxwa ga-ḥawšà.ˈ xá-ʿəda jwanqé, băruxăwalí, smíxəxwa ga ḥawšà.ˈ har-ʾăxá tămašà kolə́xwa.ˈ xá-ʿəda blanèˈ smìxiwa.ˈ ʾo-waxtắra baté mangal-lăxá kəryé là-yelu.ˈ baté ntòe-yelu.ˈ ʾay-ʾotaqàˈ ʾəqrá koštá là-yela.ˈ tre-ʾəqrà-yela ʾotaqáf.ˈ(13 4:00)ʾáy-ga xa-ṭăbăqá duwóm yela šawyáwa măsălán ṭabăqá haftóm-e lăxà.ˈ ʾay-ʾotā́q čəkmá ntoté-ya ʾo-waxtắra ʾotaqé ʾəqrá ntòe-yelu.ˈ(14 4:10)mən-lăḥā́l ʾo-xiyàli.ˈ míru ʾéa xăləstá Xanăkè-ya.ˈ šəmá ʾăxonáf Xanăkè-yele,ˈ ʾəlhá mănìxle.ˈ bróna rába ʿayzèk-yele,ˈ ràba.ˈ ʾéa xăləstá Xanăkè-ya.ˈ(15 4:24)ʾo-waxtắra Xanăká pìšwa,ˈ heštán mən-ʿolā́m la-zìlwa.ˈ ʾaná mən-lăḥā́l ʾo-xiyàli.ˈ ʾày-əčˈ ʾo-waxtắra ʾaná ʾafsàr-yeliˈ ga-Kurdəstā̀n.ˈ rásm d-èeleˈ ʾafsărèˈ ʾartèšˈ rakwíwa susì.ˈ susì kwiwálu.ˈ(16 4:42)xa-nắfar-əč mangál nokàr,ˈ xa-sarbā̀z,ˈ lăpə́lwa ba-šonéf réša susí xèt.ˈ susyăké mən-sarbāzxané kméwale qam-tărà,ˈ həl-didí markùwaˈ ta-hezn-ó báqa sarbāzxanè.ˈ ʾo-waxtắra mašiné ʾəqrá lìtwa,ˈ pás mən-susì ʾəstəfadá kolíwa.ˈ sarbāzxáne-č lăḥā̀l-yela,ˈ ga-ḥdū́d təlḥà kilometré,ˈ ʾarbá kilometré ʾorxà-yela.ˈ(17 5:06)ʾaná xa-yomá réša susì-yeliˈ ʾáy-u xăləstáf rád xărì,ˈ xăləstáf kəmrá baqàfˈ ʾéa bróna Jăhā̀n-ye.ˈ šəmá daăkí Jăhā̀n-yele.ˈ kə́mra báqa baxtìˈ kə́mra ʾéa bróna Jăhā̀n-ye.ˈ xirá-y ba-ʾafsàr.ˈ ʾáy-əč mírwala ʾəlhá šóqla ta-daăkèfˈ ʾăjáb bronèk-ye.ˈ ʾăjáb zărìf-ye.ˈ ʾo-waxtằraˈ ʾána-č xiyalì.ˈ(18 5:32)daăkí-č híya báqa Tarā̀n,ˈ míra baqìˈ gbé het-ó ʾay-bratá goretà.ˈ míri ṭòbˈ hár-či ʾā́t kəmràtˈ ʾána mătúna ba-réš ʾenì.ˈ hár-či ʾā́t kəmrát qăbùl hití.ˈ HʾázH zìlawaˈ mírwala baqá ʾăxonàf-uˈ nóšaf là halbắta,ˈ xa-năfar-xét šə́rwala baqá ʾăxonàfˈ hămər kèˈ ʾay-bronàˈ həl-d-áy bratá gbè.ˈ HʾázH ʾoní-č qăbùl wílwalu.ˈ(19 5:52)ʾána xa-yomá hiyen-ò,ˈ zína dokà-uˈ leléf-o zílex baqàˈ širinì hămex-ó.ˈ xá-ʿəda mən-našèˈ qawmàn kéˈ bi-zóa sənú ràba-yele,ˈ măsălànˈ ʾəšti-šənè,ˈ šoi-šənè.ˈ ʾárba xamšá năfăré pílex ʾorxà-uˈ zílex dokà,ˈ məntắke daăkì.ˈ ʾána tatí mən-ʿolā́m zìlwaˈ qắme təlḥá-šəne qắme d-ò.ˈ tatí-u ʾăxoná rŭwì,ˈ ʾay-ʾăxonì,ˈ ya-xắet ʿakséf ga-lăxà-y,ˈ ʾó ʾəštá šoá šəné qắme-d-ea mən-ʿolā̀m zíl.ˈ(20)zílex dokà-uˈ širiní híwlu baqànˈ ʾu-xét xíra ba-dasgiranì.ˈ xíra ba-dasgiranì,ˈ bə́qătef-o qímna zína dokà.ˈ híya ga-Hbalkonăkè,Hˈ kəmrá baqìˈ ba-lišaná bšəlmanèˈ Kkèt gărăká?Kˈ yáni mằni gbet?ˈ ʾána-č mìriˈ Mərzá Xănăká ga-belà-y?ˈ kəmrá ʾì.ˈ(21)ʾay-zílwala mírwala báqa Mə́rza Xănăkà,ˈ mírwala Mə́rza Xănăká xá-gora gbelòx.ˈ la-kắyan mằni-ye.ˈ Xănăká-č mən-panjărăké mʿine-òˈ həl-didí xèle.ˈ ʾá kŭ́le dasgiranàx-ye!ˈ(22)ta-ʾăxá míre baqàfˈ ʾáy ʾərqàla.ˈ xét ṣalmé lìtwala samxá lága didí ʾána xăènaf.ˈ ʾərqála zíla tíwa ga-xa-ʾotā̀q.ˈ ta-nóšaf tărăké mə́zra ba-réša-nòšaf.ˈ tắra mə́zra ba-réša nòšafˈ zílawa tíwa ga-dokà.ˈ(23)bàr-d oˈ ʾána tìwnaˈ xa-čáy mélu baqì.ˈ là,ˈ šarbàt mélu baqí.ˈ xăləstá rábta šarbàt méla baqì.ˈ míri ʾána šarbát mən-ʾíla didáx là šăténa.ˈ gbén dasgiranì šarbát hámya baqí.ˈ pás har-čí ʾəṣrā́r wílu là híya.ˈ ʾaxréf ba-zór miyàlun-uˈ míri là šăténaf ʾána.ˈ(24)ja-rásm ʾăxà-yeleˈ xor-ʾay-bratá lá-xar ʾay-broná xắya x-kà,ˈ maxṣuṣán wáxt-e ʾăxonăwaláf tiwèn.ˈ ṣalmè doqáwa.ˈ HàzHˈ bár-d-o xét yăwā́š yăwā̀šˈ hìya,ˈ šarbătăké méla baqìˈ ʾu-bár-d-o tíwa lagì-uˈ xa-dána lăčăgá rabtá ba-rešàf-yela.ˈ rešáf ksèwala-uˈ yăwā́š mən-rešáf gəršàliˈ šoḷtáli d-o-làg.ˈ(25)baqá ʾawaḷ kăràtˈ ʾána híyeli ga-Kursā̀n.ˈ qắme didìˈ hič-kás ʾay-ḥaštá la-wilawalèˈ ké lăčăgá ba-rešá dasgiraní nătènef-oˈ dasgiraní yătá lā-ʾilì.ˈ(26)bàr-d-oˈ lelèf-oˈ daʿwát wílu mən-familànˈ mən-xanăwadànˈ mən-ʾăxonìˈ mən-daăkìˈ ʾăxonà xéti,ˈ mən-d-ó familí-č ya-hiyénwa baqá širní xoràn.ˈ leléf daʿwatàn wilú,ˈ ba-ʾəstá pa-gošà holì,ˈ kəmríle pa-gošà.ˈ ʾo-lelé xa-šā́m mfăṣál híwlu baqàn-uˈ ʾaná ʾo-lelé la-zìna-o belá,ˈ ga-doká gnèna.ˈ(27)ta-bə́qătef-o zina-ò.ˈ qímna zína reš-Tarā́n báqa réša ḥaštì,ˈ čún gbéwa ham-dàrs qăréna-uˈ ham-ḥaštà hona ga-bánk.ˈ bar-xa-mŭdát-xet daăkí híya ba-šoní ʾắxa kòlaˈ ʾā́t taḥṣilóx timà-yˈ gbé het-òˈ lagá ʾăxonòx.ˈ ʾăxoní dawaxanè hitwale,ˈ ʾáy ʾăxonì.ˈ gbé het-ó məntắke d-ó komák holèt.ˈ(28)ṭòb,ˈ ʾána ḥášta bánk wéḷ wilàli-uˈ hiyen-ó zína tíwna lagèf-uˈ bəxlé ḥaštá wilàn-uˈ ḥaštán ʿayztà-yela-uˈ rába ʿayztà-yela-u.ˈ ta-xlulà wilán.ˈ(29)xlulà wilán-uˈ g-ó waxtằra-čˈ tanhá xà ʿăkā́s hítwaˈ ʿáks nătéwa ga-Kursā̀n.ˈ ʾaxní nóšan durbín ʿăkasì lítwalan.ˈ ʾó ʿàkse ntéle.ˈ durbíne xét-əč lìtwa,ˈ vìdyo.ˈ HʾázH čəkmá ʿaksé ntenìlan,ˈ ʾonyexáe píšen báqa yādgarì.ˈ(30)ja-ʾătàˈ ba-rajə́ʾ ba-xlulà hámna báqa didòx.ˈ bar-d-áy širní xorànˈ xa-mŭdắt-e trè-yarxe,ˈ təlḥà yarxé ṭùl gărəšwá.ˈ hítwa xá-šata ṭùl gărə́šwa kéˈ gbén xlulà holí.ˈ gbéwa xá-ʿəda mən-náše pìreˈ xanăwadàˈ hezí baqàˈ xosté xlu-là,ˈ yáni hamrí ʾijazá húlmu báqa xanăwadé kaldàˈ hamrí ʾijazá hùlmuˈ ke-ʾaxní xlulà holéx.ˈ(31)ʾóni-č xa-baṣór kəmríwa hàya-uˈ xánči nóšu doqìwala.ˈ kəmríwa hàya x-ka,ˈ palăpál la-holmù.ˈ là,ˈ xet-bronăké rəwyà y,ˈ bratăke rwitè-ya-uˈ gbé xlulà holí.ˈ(32)pás ʾijazá xlulá kwìwa.ˈ ʾé kəmríwale xostè xlulá.ˈ ʾé m-ʾawaḷàf.ˈ bar-d-èaˈ ʾijazá wilwalù,ˈ gbéwa xa-širní xorắn-e mfăṣàl doqíˈ širní hăwi-ò.ˈ(33)rába famíl daʿwát kolìwale.ˈ gezə́xwa báqa širní xo-ràn.ˈ ṭăbăqé rŭwè hítwaˈ kəmríwalu xwā̀n.ˈ ba-kurdí bšəlmané-č kəmríwale xwānčà.ˈ ga-d-èəčˈ širìn mătíwa-uˈ klučè-u la-kắena,ˈ ʾābnăbatè-uˈ nuqḷè-u.ˈ kŭ́le məndixanèˈ kŭ́le məndíx kèˈ širìn hăwé,ˈ xəlyà-hăwe.ˈ ʾéa mărasém-e širné xo-ràn-yela.ˈ(34)bár-d-o gezìwaˈ bár-d-ea ke-xostá xlulá wilwalù,ˈ xèta kolíwaˈ mà kəmríwaleˈ háft-e xlulà?ˈ ʾilá dwaqà.ˈ kəmríwale ʾilá dwaqà.ˈ(35)xá-ʿəda jwanqé daʿwát kolìwaˈ məntắke xətnăké ta-yóma yătìwa,ˈ naqḷíwa-u nandènwa u.ˈ dearà dắenwa ʾə́lef u,ˈ šăbubà dắenwale,ˈ ta-yomà.ˈ ʾéa ʾilá dwaqà-yela.ˈ(36)bár ʾilá dwaqàˈ kaldá gbéwa lablíwa ḥămā̀m.ˈ ʾənšè.ˈ ʾo-waxtắra xor-ḥămā̀m lítwa ga-belá.ˈ ḥămā́m ʿămumì-yelaˈ mangál ḥămā́m-e turkì-yaˈ ʾắgar xiyăwelòx.ˈ gezíwa báqa ḥămā̀m.ˈ(37)ḥămā́m-e turkí mà-jor-ila?ˈ lăxàˈ ʾotā̀q-ila,ˈ tré təlḥá ʾəqrá lăxà.ˈ šerè,ˈ šeré màe-hitwa,ˈ máe šăxinè.ˈ tùn hitwalá.ˈ ḥămamăké mašxniwalà.ˈ mən-d ó šeré dărénwa ga-tā̀s.ˈ máe dărénwa ba-rešù.ˈ(38)ləfkà garšíwa,ˈ kəstà garšíwa.ˈ pašòr garšíwa ga-ʾaqlú.ˈ xa-pašór képa komtà-yela.ˈ kménwala ga-txéla ʾaqlùˈ ke-ʾaqlú ṣā̀f xắri.ˈ nimašorà dắenwa ba-ṣalmù,ˈ báqa ṣalmú ʿayzà hăwé.ˈ ḥănà doqíwa ba-rešù.ˈ rasí rajə́ʾ ba-ḥăná-č là-ḥqelan.ˈ ʾéa ḥămā́m zalù-yele.ˈ(39)bár-d-o kenwá-o be-kaldà.ˈ ga-dokàˈ năhā̀r kwíwalu.ˈ rajə́ʾ ba-ḥănabandàn lá ḥqéli baqóx.ˈ ḥănabandàn-əčˈ ʾarbá xamšá yomé qằme xlulá yelá.ˈ ya-trè-yome qắme xlulá yelá.ˈ tré-yome qằme xlulá yelá.ˈ(40)gbéwa xá-ʿəda mən-bé xətnàˈ ḥắna doqi-ò.ˈ ḥắna xa-məndìx-yeˈ xá mən-măwád-e giyahì-ye.ˈ mən-ʾilanà doqilé.ˈ xa-məndìx-yeˈ ké pərčé ko-mà kolú.ˈ măwád-e ṭăbiʿì-yeˈ lá mangál d-áy rangé ya-ʾắta hìt.ˈ măwád-e ṭăbiʿí-ye doqíwale ga-rešù.ˈ(41)gbéwa be-xətnàˈ xá-ʿəda ʾənšé-u jwanqé hezìˈ ḥăná doqí ga-rešá kaldăkè.ˈ ga-rešá-e kaldà,ˈ ḥănabandàn qărénwala,ˈ guranì-hitwa b-šəmá ḥănabandàn.ˈ(42)bar-ḥănabandán xlulà-yela.ˈ lelé xlulàˈ mən-be-xətnàˈ ʾo-našé ya-daʿwàt kolíwalu,ˈ familù yelú,ˈ băruxù-yelu.ˈ hawkā̀r-yelu,ˈ kŭ́le daʿwát kolìwalu.ˈ(43)šămáš-e kništàˈ gezə́lwa susì kméwa.ˈ ʾay-susí qăšáng marzənwale-ò.ˈ yaráq dăèlwa báef.ˈ parčané ʿayzé dăélwa ba-susiyăkè.ˈ qăšáng marzənwale-ò.ˈ xa-jā́m dăélwa qám babenèf.ˈ(44)məntắke d-áy našé ba-dohól-u zornàˈ gezíwa baqá kaldá hămeníla be-xətnàˈ mən-d-áy kují-u măḥălèˈ ʾo-waxtắra xór xiyabané ʾəqrà-litwa.ˈ kŭlé kují-u măḥălè-yeluˈ ga-pliyáw maxṣuṣànˈ măḥălé didàn,ˈ măḥălé yăhudì,ˈ hulaé ga-dokà-yelu.ˈ kŭ́le hulaé lā-lə̀xle yelú.ˈ(45)ʾay-našé b-ay-kujăwáe gezìwa-uˈ dohól ʾu-zorná dăyáwa ʾəlàf-uˈ ʾáy našé ya-ga-ʾáy kují yelùˈ kŭ̀leˈ qalá d-áy zor-ná šămenwalèˈ kénwa waryà.ˈ ga-tắra ḥawšú samxìwa.ˈ jā́m kménwa ba-qám kaldá u xətnà.ˈ ʾəqrá ʾəḥtərā́m-e lə́xle doqìwa.ˈ(46)gezə́xwa be-kaldà.ˈ kaldá kménwala tèx.ˈ markwíwala həl-d-ó susì.ˈ bā̀z-hamˈ ba-dohól-u zornàˈ ʾay-našèˈ xá-ʿəda píle m qằmafˈ xá-ʿəda píle m-bàraf,ˈ ba-dohól-u zorná lablíwala be-xətnà.ˈ(47)ʾătá ga-be-xətnàˈ tárz-e qədúš ʾăxà-yeleˈ ke-xá-dana pardá doqìwa-uˈ g-o-dimàfˈ kaldá u xətná samxìˈ g-ay-lág-əč našé samxìwa.ˈ(48)ʾo-waxtằraˈ ʰxaxámʰ-e kništàn,ˈ ʾəlhá mănìxle,ˈ kəmrìwaleˈ Xăḷifá Mixaʾèl,ˈ Mixáʾel Dăyanì,ˈ ʾəlhá mănìxle,ˈ ʾó kwéwale kătuwăkè,ˈ kălúwala ba-xắt-e nòšef.ˈ kméwala ga-dokà,ˈ qărèwala-uˈ kmə́rwa xətná čəkmá kwə́l báqa kaldăkè,ˈ kaldăké mà hitá.ˈ kŭ́le kalwìwale-uˈ pirèˈ gbéwa ʾemzà holiwalá.ˈ(49)bar-d-èaˈ ʾay-mărasə́m tìm,ˈ našé gezíwa-o belà-uˈ hár-kăsu gezə́lwa béla nòšef-uˈ kaldá-u xətná pišìwaˈ gezíwa ga-pardà.ˈ(50)bəqătà-čˈ gbé paxasùˈ hezàˈ ʾay-stačé băkarằt-eˈ d-ay-kaldàˈ lablálu báqa tata-u-daăkàˈ wa-maxwíwala našé xét-əč ke-ga-dokènˈ ke-ʾălén ʾay-bratàˈ bătulà xirté-ya,ˈ bratulà xirlála.ˈ be-bătulá lá xirtè-ya.ˈ rasmán ʾăxà-yele.ˈ ʾătá ga-lăxá lá bătulà baqrí-uˈ là-hitu.ˈ qắme d-ó-č xlúla holìˈ kŭ́le be-bătulà-yen.ˈ(51)bàr-d-oˈ léle ʾáṣər-e šăbàt.ˈ léle rotá xlulá xărawà,ˈ lelé šăbàtˈ gbéwa xətná hezl-ó be-kaldăkèˈ ga-dokàˈ xăletèf holí.ˈ xăletéf xa-dăsá ləbā̀s-yele,ˈ krawàt,ˈ surà.ˈ(52)ləbā́s ʿayzé šaqlíwa baqèf-uˈ mătíwale ga-xa-xwā̀n-uˈ ga-doká yătìwa,ˈ ʾaràq šătéwa-uˈ mazzà kəxlíwa-uˈ ʾáy-ka dolá-u zorná là lablíwa,ˈ dearè lablíwa,ˈ deará šăbubà.ˈ ga-doká xánči naqḷìwa-u,ˈ har-kắsu gezə́lwa béla nòšef.ˈ(53)tá beqắta šăbàt.ˈ bə́qăta šăbát gbé famíl hé belá xətnà,ˈ xətná lăbə́l báqa kništà.ˈ jámʾ xărìwa-uˈ ba-dolá-u zorná lablíwale kništà.ˈ bár-d-ea kništà-č timá,ˈ băraxà mirú,ˈ kŭ́le zíli băraxá sefár mirù,ˈ kníšta tèma,ˈ kén-o béla bā́z-ham ba-dohól-u zornà.ˈ(54)xətná kménwale-o béla nošù.ˈ ta-ʾàṣərˈ ʾay-dohól-u zorná ga-ʾay-ḥawšá dăènwa.ˈ ḥắwəš hìtwa,ˈ ḥawšé rŭwè.ˈ g áy ḥawšá dăénwa ʾəlàf-uˈ jwanqé-u piré-u ʾənšé-u guré-u ʾăméta kŭ́le naqḷìwa.ˈ ʾaráq šătènwa uˈ naqḷìwa.ˈ kŭ́le màst-yelu.ˈ(55)zəndəgí rába rába băsimà-yele.ˈ ʾătá zəndəgí rába sadà xirá-y.ˈ našé rába tăqalà lá dăénwa,ˈ rába hə́rs-u jáw litwálu báqa puḷè.ˈ ʾătá kŭ́le ʿolā́m xirté-ya puḷè.ˈ hár-kas bi-zóa hăwéle bíš ʿayzà-y.ˈ ga-dokàˈ rába našèˈ rába hamrét dawlamán hăwèn,ˈ dawlamán là-yelu.ˈ hár-kăsu pəška-nóšef hìtwale.ˈ(56)zəndəgí ʿayzà kolíwaˈ zəndəgyú xărā́b là-yele.ˈ zəndəgí sadà-yele.ˈ ʾay-moblamán-u ʾasxá lìtwalan ʾáxni.ˈ ʾay-méz lìtwalan.ˈ ʾaxnìˈ fàrš rába hítwalan,ˈ qaḷiyè.ˈ qaḷiyé mandéxwalu rešá ʾărà.ˈ pəštì hítwalanˈ dăéxwalu ba-guzà.ˈ došăké ʿayzé mandéxwa rešá ʾărà,ˈ yătéxwa réš ằraˈ b-áy jorà.ˈ ʾătá har-lá-giz la-kélox yắtət ʾăxà.ˈ

Translation:

(1 0:00)In our town, in Sanandaj, a girl and a boy perhaps sometimes, in some places would see each other. But it did not happen that, like now, the girls and boys were free to see one another and become fond of one another, or that they went out together for some time and chose one another then got married.(2 0:27)There, the parents would generally choose who they married to their son. Sometimes the boy had never seen the girl in his life, but when the parents would say ‘Is she good?’, the boy would accept.(3 0:49)When they became betrothed, they still saw each other very little. The fathers-in-law and mothers-in-law did not see their bride very much, be-cause the bride had always covered her head.(4 1:08)She was shy. She was shy to come out before her father-in-law and mother-in-law or the brother of her betrothed. There was always a robe on her head or there was a veil on her head, until the time that I married.(5 1:23)When I married, I myself was in Tehran. My mother came to Tehran and said ‘When do you want to get married?’, but I was still not very old. I was twenty-three when I mar-ried. I was both studying and also working in a bank.(6 1:49)My mother came and said ‘You must return to the town (Sanandaj). I have arranged a girl for you, very pretty, very nice, from a good family. Their family is very good. Her brother is good. Her brother is a doctor.’ Her brother was a dentist. ‘Another brother of hers has several jobs.’(7 2:07)For example, I can tell you, he used to sell oil, he used to sell drinks. He had many shops, which he had rented out. He had a big warehouse, which was full of metal beams. He would sell iron. He sold pipes. He sold building materials. I said ‘Fine, I’ll take leave and come back. I’ll come back and see her.’(8 2:31)Now, before my mother told (me about) this girl, one year when I was in Kurdistan, one day I saw this wife of mine whom you see (now).(9 2:44)The custom there was like this. On New Year’s day they would give a table (of gifts) to the groom on behalf of the family of the bride. What was a ‘table’? They made it out of a board, a large board. They put sweets in it, they put clothes in it, they put fine clothes in it then gave it to the groom. The custom was like this.(10 3:12)The drum and pipe went in front. From the house of the father-in-law, the house of the groom, they went with drum and pipe through the lanes and streets, (the music) playing until they arrived at the house of the bride. They went to the house of the bride and sat down. They drank tea and they drank some arak.(11 3:28)At that time arak was legal.  There was not yet much whisky. They brought the table (for the groom), then went to their homes.(12 3:39)We youngsters were stand-ing in the courtyard. We, a few youngsters, my friends, were standing in the courtyard. We were just looking. A few girls were standing there. At that time houses were not low like here. Houses were high. The room there was not as low as this (room here). A room there  was twice (the height).(13 4:00)At that time what was the second floor was equivalent to, for example, the seventh floor here. While this room is as high as this, at that time the rooms were high like that.(14 4:10)I saw her from afar. They said ‘That is the sister of Xanăka’. The name of her brother was Xanăka, may God grant him rest. He was a very fine lad. ‘That is the sister of Xanăka’.(15 4:24)At that time Xanăka was alive, he had not yet passed away. I saw her from afar. She—once I was an officer in Kurdistan. It was the custom that officers, in the army, would ride on a horse. They would give them a horse.(16 4:42)Somebody like a servant, a soldier, would, moreover, follow him on another horse. He would bring the horse from the barracks to the door and would mount me (on the horse), (waiting) until I went back to the barracks. At that time there were not so many cars, so they would make use of a horse. The barracks were at a distance, around three or four kilometres away.(17 5:06)One day I was on a horse. She and her sister passed by and her sister said to her ‘That is the son of Jăhān’. The name of my mother was Jəhān. She said to my wife, she said ‘That is the son of Jəhān. He has become an officer’. She (I am told) said  ‘May god preserve his mother, he is a wonderful boy, he is wonderfully handsome’. I saw her at that time.(18 5:32)My mother came to Tehran and said to me ‘You must go back and marry this girl’. I said ‘Fine. Whatever you say, I am willing to do. I agree (to do) whatever you say.’ Then she (my mother) went and said to her (the girl’s) brother—of course not her herself, she sent somebody else to her brother to say that the boy loves the girl. Then they agreed.(19 5:52)I returned one day and went there. On that very night we went to fetch the sweets.  A group of people, our relatives, who were mostly elderly, for example sixty or seventy years old. We set off, four or five people (in all) and went there, with my mother. My father had passed away three years previously, my father and my elder brother—this brother of mine whose picture you see here, he passed away six or seven years ago.(20)We went there and they gave us sweets and then she became my betrothed. After she became my betrothed, the next morning I went there. She came onto the balcony and said to me in the language of the Muslims kēt gărăka?, i.e. ‘Whom do you want?’ I said ‘Is Mərza Xănăka at home?’ She said ‘Yes’.(21)She went and said to Mərza Xănăka, she said ‘Mərza Xănăka, a man wants you. I do not know who it is’. Xănăka looked out of the window and saw me. ‘Oh, it is none other than your betrothed!’(22)When he said this to her, she fled. She no longer had confidence to stand by me, whilst I could see her. She fled and sat in a room. She closed the door behind her.  She closed the door behind her and went and sat there.(23)After that, I sat and they brought me tea. No, they brought me sherbet. The elder sister brought me sherbet. I said ‘I shall not drink sherbet from your hand. I want my betrothed to bring sherbet to me.’ Then, however much they in-sisted, she did not come. In the end they brought her by force. I said ‘I shall not drink it (unless she serves me)’.(24)Now, it was not acceptable for the girl ever to see the boy, especially when her brothers are sitting (in the room). She was shy. Then after a while, she slowly came again and brought the sherbet to me and sat by me. A large veil was on her head. She had covered her head. I slowly pulled it from her head and threw it to one side.(25)I, for the first time, was able to do this in Kurdistan. Before me nobody had done such a thing, namely that I should take away the veil from the head of my betrothed and my betrothed should sit by my side.(26)Then, in the evening, they invited our family, my brother, my moth-er, my other brother, my family members who had come to ‘eat the sweets’ (at the betrothal). In the evening they invited us to honour us by performing the ‘stretching of the leg’, they call it ‘stretching of the leg’.  That night they gave us a copious dinner. I did not go back home that night but rather I slept there.(27)In the morning I went back. I set off and went to Tehran for my work, because I had both to study and to work in a bank. After a while my mother came after me and says  ‘Your studies are finished, you must return to your brother.’ My brother had a pharmacy—this brother of mine.  ‘You must come back and help him.’(28)So, I stopped the work in the bank and I went back and stayed with him. We worked together. We worked together very well, very well. (This contin-ued) until we held the wedding.(29)When we held the wedding, at that time there was only one photographer who took photographs in Kurdistan. We ourselves did not have a photography camera. He took photographs. There were no other cameras, video. We took a few photographs and they have remained as a reminder (of the event).(30)Now, let me tell you about a wedding. After the ‘eating of sweets’, a period of two months or three months would pass. Sometimes a year would pass before they wanted to hold the wedding. A few senior people of the family had to go to request the marriage, that is to say to the family of the bride ‘Give permission, give permission for us to hold the wedding’.(31)They (the family of the bride) would say ‘It is a little too soon’ and would be rather reluctant (to give their permission). They would say ‘It is still too soon, do not rush’. (The family of the groom would say) ‘No, the boy is already grown-up, the girl is grown-up. They must marry’.(32)Then they gave permission for the wedding. They called that the ‘request of the wedding’. This (is what happened) at first. After they had given their permission, they had to hold a big ceremony of ‘eat-ing the sweets’ and distribute sweets.(33)They would invite a lot of fami-ly and we would go to the ‘eating of the sweets’. There were big trays which they called (in Farsi) xwān (‘table’). In the Kurdish of the Muslims it was called xwānča. In this they put sweets, cakes and I don’t know what, sugar candies, confectionary. Everything, everything that was sweet. This was the ceremony of the ‘eating of the sweets’ (betrothal).(34)Afterwards, after they had performed the ‘request of the wed-ding’, they did something, what was it called—the week of the wedding? ‘the joining of hands’. It was called ‘the joining of hands’.(35)They would invite several young men and they would sit with the groom for the day, dance and jig. They would beat the tambourine and play the pipe for a day. This is ‘the joining of hands’.(36)After the joining of hands, they had to take the bride to the bath. At that time there was still no bathroom in the house. The bath was public, like a Turkish bath, if you have seen one. They would go to the bath.(37)What is a Turkish bath like? There is a room here, two or three rooms like this here. Taps, there were water taps, hot water. It had a furnace. They used to heat the bath. From the taps they put (the water) in a jug. They poured the water over themselves.(38)They scrubbed with a loofa. They scrubbed with a bag (of soap). They scrubbed with a pašor (‘foot washer’) on their feet. A ‘foot washer’ was a black stone. They applied it to the bottom of their feet so that they would become smooth. They put cleansing mud on their face, in order to treat  their face. They put henna on themselves. In fact we have not talked yet about henna. This is (the custom of) their going to the bath.(39)After-wards they came back to the house of the bride. There they gave them lunch. I have not told you about the henna ceremony. The henna ceremo-ny was four or five days before the wedding, or it was two days before the wedding. It was two days before the wedding.(40)A group of people from the groom’s family had to obtain henna. Henna is something, it is a herbal substance. They obtain it from a tree. It is a thing that makes hair black. It is a natural substance, not like the colours that there are nowa-days. It is a natural substance that they put on their head.(41)The family of the groom, a group of women and young people, had to go and put henna on the head of the bride. (They put henna) on the head of the bride, and sang the ḥănabandan to her, there was a song called ḥănabandan.(42)After the ḥănabandan came the wedding. The people whom they invited on the night of the wedding from the family of the groom were relatives, were friends, were work colleagues—they invited them all.(43)The bea-dle of the synagogue went to fetch a horse. He decorated the horse beauti-fully. He put a decorative cover on it. He put fine materials on the horse. He decorated it beautifully. He put a mirror in front of its forehead.(44)The people went with it with drum and pipe to the bride to bring her to the house of the groom, through the alleys and streets—at that time there were not so many roads. They were all lanes and streets, espe-cially within our streets, the Jewish streets, where the Jews were. All the Jews were (living) side by side.(45)The people went along these lanes. The drum and pipe were played. All the people who were in the lane and heard the sound of the pipe would come outside and stand at the door of their courtyard. They brought a mirror to the bride and groom. They had such respect for one another.(46)We would go to the house of the bride. They brought the bride down. They mounted the bride on the horse. (Then) also with the drum and pipe, the people took her to the house of the groom with the drum and pipe, some in front of her and some behind.(47)Now, at the house of the groom, the method of consecration was as follows. They would draw a curtain. On one side of it stood the bride and groom and on the other side stood the people.(48)Then the rabbi of our synagogue—may God grant him rest, he was called Xălifa Mixaʾel, Mixaʾel Dăyani, may God grant him rest—he had the marriage contract which he wrote with his own hand. He would bring it there and read it and say how much the groom would give to the bride and how much the bride had. They would write everything down and the elders had to sign it.(49)Af-ter that, when the ceremony had finished, people went home, each person going to his own home. The bride and groom remained and went behind the curtain.(50)In the morning the ‘woman inspector’ had to go and take the ‘sheets of virginity’ of the bride to the parents. They would show it to other people who were there so that they would know that the girl had been a virgin, she had had virginity, she had not been a non-virgin. Our tradition was like that. Now here they do not require a virgin, they do not have (them). Before they marry, they are all non-virgins.(51)Afterwards, on the eve of Sabbath—the wedding took place on Friday—on the eve of Sabbath the groom had to go back to the bride’s home in order for them to give him there his gift. His gift was a set of clothes, a tie, a shirt.(52)They bought fine clothes for him and put them in a chest. They sat there and drank arak. They ate snacks. At that time they did not bring the drum and pipe, they brought tambourines, the tambourine and flute. They danced there a little, then everybody went home.(53)Until the morning of Sab-bath—on the morning of Sabbath the family had to come to the house of the groom and take the groom to the synagogue. They would gather and would take him to the synagogue with the drum and pipe. After the syna-gogue had finished and they had said the blessing, everybody had gone and said the blessing on the Torah—the synagogue finishes and they go home again with the drum and pipe.(54)They brought the groom to their house. Until evening they played the drum and pipe in the courtyard. There was a courtyard, (there were) big courtyards. They beat the drum  in the courtyard and young and old, women and men all danced together. They drank and arak and danced. They were all drunk.(55)Life was very very pleasant. Now life has become very easy. People (then) did not exert themselves. They did not have much yearning for money. Now the whole world has become money. Everybody who has more is (considered) better. There you would think that many people were rich, but they were not rich. Every one of them had enough for himself.(56)They led a good life, their life was not bad. Life was simple. We did not have this furniture and the like. We did not have (things) like this table, etc. But we had a lot of bedding and carpets. We would spread out carpets on the floor. We had a back-support, which we put on the wall. We spread out good mattresses on the ground and sat on the ground in this way. Now you could never sit like that.