Dohok, Christian: A man and a lion (Folktale)

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Transcribed by	Source	Speakers
Dorota Molin	Lourd Hanna fieldwork	Yawsip Elisha Ishaq

	Transcription	Translation
0:00	1) ʾəθwa xa ʾarya mṣíṭera wewa l-ṭùra.ˈ là-qabəlwa čù bar-našət zə̀lwāle l-ṭura,ˈ māxewa qàyseˈ u-āwəðwa xà məndi.ˈ hàr zə̀lwāle,ˈ g-naxəθwa-le, k-ìxəlwāle.ˈ là-qabəlwa ču xa zawāle.ˈ 2) u-xa faqìra ʾəθwa.ˈ pəšle majbūr d-zale maθe qàyseˈ d-mzābə̀nnnay gyaneˈ d-ʿayəš b-gàway.ˈ ʾe, là-k-əθya mənneˈ xazele daʾəman yala zora bə-myaθa m-kəpna barqulehˈ u-latte ču məndi d-māxə̀llay.ˈ 3) k-imər ‘ʾana mð̣ăḥən b-zali l-day ṭura d-ile ʾarya gawe d-āxə̀lli, nayxən mən xàyi.ˈ bə̀š ṭu mət xazən yale zore myaθa m-kəpna.’ˈ 4) qəmle ham ʾaw šqəlle xmareḥ u-məndi dìyeḥ, xàwleḥ,ˈ u-zəlle d-awəð qayse u-àθe.ˈ θele, là-θele, mnayəx m-gyane.ˈ mhàymən,ˈ zəlle, mṭele l-ṭura u-munxətle jawðeḥ u-nàreḥˈ d-qaṭe qàyse.ˈ mxèle, taq, tàq.ˈ wele dewa... hənna, ʾàrya k-šame qala g-nàxəθ ʾəlle.ˈ 5) ‘ha, barnàša,ˈ ʾati lēθ šəmya gàwi?ˈ dax k-iθət ʾati d-qaṭət u-məndyane d-g-əbət u-là-g-əbət.ˈ lēθ šmiya gu da ṭura dìyi=le?’ˈ k-imər, ‘băle, bằle,ˈ wən šmiya u-ʾana ta hàdax=ən ʾəθya.’ˈ ‘dằxi ta hadax=ət ʾəθya?’ˈ 6) k-imər, ‘mhèmən, meri b-axlə̀ttiˈ ʿal ʾaqál là-xazən yali zore myaθa m-kəpna barqū́l ʾèni.ˈ ham ʾən ʾaxlətti ʾati bəš ṭu mət xāzə̀nnay,ˈ mayθən barqū́l yale zore hawe b-myaθa m-kəpna u-xàzənnay.ˈ naqla ʾàti=žiˈ b-kàypux=wən.ˈ ʾana gu ḥəmayata dìyux=iwən.ˈ g-ə̀bət,ˈ ʾana ḥalala ṭàlux.ˈ u-g-ə̀bət ži,ˈ ʾana hun ʾəθya m-majburùθiˈ d-máʿyəšən ʾayā̀l diyi.’ˈ 7) k-imər, ‘madám t-ila hàdax,ˈ ham, hàm ṭali rand=ilaˈ u-ham ṭàlux rand=la.’ˈ ‘dằxi?’ˈ k-imər ʾati b-awðət qayse u-b-làblət,ˈ u-ana b-yāwə̀nnux maṣraf diyux.ˈ b-zalux hàm ṭali b-aθət,ˈ ʾaygət aθət māθətti ʾixàla,ˈ hàm ʾana axlən.’ˈ ‘ʾe,’ k-imər, ‘kabìra rand=ila.’ˈ 8) kud yom k-izəl k-iwəð xà kartət hənna... ṭenət qàyse,ˈ g-làbəl.ˈ labəl qàyseˈ u-ču xa là-labole,ˈ ʾàjran gə-mzābənnay.ˈ k-iðət ʾəstəġlal d-šùqa.ˈ mhàymən,ˈ kud yom hol b-əθàya,ˈ labole u-mzabone qàyse,ˈ u-naše bə-xzàya, ʾe.ˈ u-ani xene là-g-yari zalay.ˈ 9) xa yoma... ṭábʿān d-ki-θe d-maθe ʾixàla, k-əxli mùxðaðe.ˈ ʾawa u-arya k-əxli mùxðaðe tama.ˈ yaʿni, hàm ʾixalət faqiraˈ ʿala ḥsàbeḥ k-awe.ˈ ʾe, ʾarya g-yāwəlle sìwa,ˈ ‘ṭali u-ṭàlux.’ˈ xa yoma mət xzèle ʾarya,ˈ yaʿni, kabìra wədle fað̣l ʾəlleḥ.ˈ 10) k-imər, ‘ba, xòniˈ, xa yoma də hayyu ham ʾati mšarəf l-gèban.ˈ ʿazmənnux xa yoma l-gèban,ˈ mənnan xùl.’ˈ k-imər, ‘mà y-xaləf.ˈ b-àθən.’ˈ ba ʾarya mən mằni b-zade?ˈ là-zade mən ču xa.ˈ 11) mhaymən wə̀dlay,ˈ zə̀llay mṭelay l-bàyθa.ˈ k-imər ta bàxteḥˈ ‘bàxta,ˈ g-daryat ʾixala ta ʾàrya,ˈ dre jŭda u-ṭàli dre jŭda.’ˈ k-imər, ‘ləʾán ʾegət galize g-nàxθi, galize g-naxθi gu ʾixàla,ˈ ləbbi là-k-izəl.’ˈ yaʿni, ʾè.ˈ ʾay=ži zə̀lla,ˈ θela muθela ʾixàla.ˈ drela ta ʾàrya jŭda,ˈ u-ṭàleh jŭda.ˈ u-ani pəšlay b-ixàla.ˈ 12) xə̀lle ʾaryaˈ u-xləṣle u-θele l-ṭùra.ˈ derət yoma zəlle faqìra.ˈ k-imər, ‘ha, ha, faqìra,ˈ kud yom k-əxlətwa mə̀nni,ˈ ʾàxxa,ˈ galizi là-naxθiwa gawət ixala?ˈ day d-mṭeli l-gebòxun kəm-ʿazmə̀tti,ˈ drelux jŭda ṭali u-ta gyànux jŭda.ˈ 13) ʾe, g-mestànkəfət mən galizi?ˈ ʾay, ʾày=ila fað̣l diyi ʾəllux?’ˈ ʾaxxa k-əxlətwa mənni ʿala ḥsàbiˈ galizi là-k-iθewa gawət ixala.ˈ ʾaygət θeli gèbux, galizi nxə̀tle gu ʾixala, g-yarəm ləbbux mənni.’ˈ 14) k-imər ṭàle,ˈ ‘xzi d-amrə̀nnux,ˈ ‘màθile narux,ˈ mxile gu rèši.’ˈ ‘dằxi maxənne b-rešux?’ˈ ‘ʾən là-maxətte b-reši, dằha b-axlənnux.ˈ lazəm māxətte b-rèši.’ˈ kəm-māxəle b-rešeḥ.ˈ u-arya zəlle ta gyàneḥ.ˈ u-faqira θèle,ˈ wədle qàyseˈ u-θele l-bàyθa.ˈ 15) pədle xena faqìra,ˈ u-ʾarya làtte ʿalaqa gawe.ˈ ḥal xa yòma,ˈ ʾàrya,ˈ nə̀xle rešeḥ.ˈ rešeḥ nə̀xle.ˈ u-θele, xaze faqira hole ʾəθya l-ṭura b-waða qàyse.ˈ mṭèle faqira,ˈ k-imər, ‘hà faqira!’ˈ ‘ʾuhu, Aʾahlan wa-sàhlanA,ˈ dằxi=wəθ?’ maqṣad: mroḥəble gàwe.ˈ 16) k-imər, ‘faqìra,ˈ də xur gu rèši,ˈ xzi nìxa reši, ʾən là.’ˈ xayer gu rèšeḥ.ˈ k-imər, ‘mhàymən, hole piša bə̀š ṭu m-qamayθa.ˈ mašaḷḷa... škī̀r alaha.ˈ k-imər, ‘làwa b-kepi bas ʾati,ˈ ʾati kəm-jabrə̀tti d-maxənwa ʾəllux.’ˈ 17) k-imər, ‘xzi, faqìra, reši nə̀xle.ˈ bas xabrux həš lèle nixa,ˈ d-ana... k-əmrətwa galizi y-naxθi gawət ʾixàla.ˈ băθər mət nəxle reši u-xabrux lèle nixa,ˈ Aḥaq u-mustaḥàqA=ile d-axlənnux.’ˈ qəmle kəm-ʾāxəlle be dàna.ˈ 18) ʾe, qày,ˈ šawpa, šawpət saypa g-nàyəx.ˈ šawpət xabra là-g-nayəx.ˈ xabra nàxwaš, nàxwaš=ile, ʾe.ˈ 1) ʾəθwa xa ʾarya mṣíṭera wewa l-ṭùra.ˈ là-qabəlwa čù bar-našət zə̀lwāle l-ṭura,ˈ māxewa qàyseˈ u-āwəðwa xà məndi.ˈ hàr zə̀lwāle,ˈ g-naxəθwa-le, k-ìxəlwāle.ˈ là-qabəlwa ču xa zawāle.ˈ 2) u-xa faqìra ʾəθwa.ˈ pəšle majbūr d-zale maθe qàyseˈ d-mzābə̀nnnay gyaneˈ d-ʿayəš b-gàway.ˈ ʾe, là-k-əθya mənneˈ xazele daʾəman yala zora bə-myaθa m-kəpna barqulehˈ u-latte ču məndi d-māxə̀llay.ˈ 3) k-imər ‘ʾana mð̣ăḥən b-zali l-day ṭura d-ile ʾarya gawe d-āxə̀lli, nayxən mən xàyi.ˈ bə̀š ṭu mət xazən yale zore myaθa m-kəpna.’ˈ 4) qəmle ham ʾaw šqəlle xmareḥ u-məndi dìyeḥ, xàwleḥ,ˈ u-zəlle d-awəð qayse u-àθe.ˈ θele, là-θele, mnayəx m-gyane.ˈ mhàymən,ˈ zəlle, mṭele l-ṭura u-munxətle jawðeḥ u-nàreḥˈ d-qaṭe qàyse.ˈ mxèle, taq, tàq.ˈ wele dewa... hənna, ʾàrya k-šame qala g-nàxəθ ʾəlle.ˈ 5) ‘ha, barnàša,ˈ ʾati lēθ šəmya gàwi?ˈ dax k-iθət ʾati d-qaṭət u-məndyane d-g-əbət u-là-g-əbət.ˈ lēθ šmiya gu da ṭura dìyi=le?’ˈ k-imər, ‘băle, bằle,ˈ wən šmiya u-ʾana ta hàdax=ən ʾəθya.’ˈ ‘dằxi ta hadax=ət ʾəθya?’ˈ 6) k-imər, ‘mhèmən, meri b-axlə̀ttiˈ ʿal ʾaqál là-xazən yali zore myaθa m-kəpna barqū́l ʾèni.ˈ ham ʾən ʾaxlətti ʾati bəš ṭu mət xāzə̀nnay,ˈ mayθən barqū́l yale zore hawe b-myaθa m-kəpna u-xàzənnay.ˈ naqla ʾàti=žiˈ b-kàypux=wən.ˈ ʾana gu ḥəmayata dìyux=iwən.ˈ g-ə̀bət,ˈ ʾana ḥalala ṭàlux.ˈ u-g-ə̀bət ži,ˈ ʾana hun ʾəθya m-majburùθiˈ d-máʿyəšən ʾayā̀l diyi.’ˈ 7) k-imər, ‘madám t-ila hàdax,ˈ ham, hàm ṭali rand=ilaˈ u-ham ṭàlux rand=la.’ˈ ‘dằxi?’ˈ k-imər ʾati b-awðət qayse u-b-làblət,ˈ u-ana b-yāwə̀nnux maṣraf diyux.ˈ b-zalux hàm ṭali b-aθət,ˈ ʾaygət aθət māθətti ʾixàla,ˈ hàm ʾana axlən.’ˈ ‘ʾe,’ k-imər, ‘kabìra rand=ila.’ˈ 8) kud yom k-izəl k-iwəð xà kartət hənna... ṭenət qàyse,ˈ g-làbəl.ˈ labəl qàyseˈ u-ču xa là-labole,ˈ ʾàjran gə-mzābənnay.ˈ k-iðət ʾəstəġlal d-šùqa.ˈ mhàymən,ˈ kud yom hol b-əθàya,ˈ labole u-mzabone qàyse,ˈ u-naše bə-xzàya, ʾe.ˈ u-ani xene là-g-yari zalay.ˈ 9) xa yoma... ṭábʿān d-ki-θe d-maθe ʾixàla, k-əxli mùxðaðe.ˈ ʾawa u-arya k-əxli mùxðaðe tama.ˈ yaʿni, hàm ʾixalət faqiraˈ ʿala ḥsàbeḥ k-awe.ˈ ʾe, ʾarya g-yāwəlle sìwa,ˈ ‘ṭali u-ṭàlux.’ˈ xa yoma mət xzèle ʾarya,ˈ yaʿni, kabìra wədle fað̣l ʾəlleḥ.ˈ 10) k-imər, ‘ba, xòniˈ, xa yoma də hayyu ham ʾati mšarəf l-gèban.ˈ ʿazmənnux xa yoma l-gèban,ˈ mənnan xùl.’ˈ k-imər, ‘mà y-xaləf.ˈ b-àθən.’ˈ ba ʾarya mən mằni b-zade?ˈ là-zade mən ču xa.ˈ 11) mhaymən wə̀dlay,ˈ zə̀llay mṭelay l-bàyθa.ˈ k-imər ta bàxteḥˈ ‘bàxta,ˈ g-daryat ʾixala ta ʾàrya,ˈ dre jŭda u-ṭàli dre jŭda.’ˈ k-imər, ‘ləʾán ʾegət galize g-nàxθi, galize g-naxθi gu ʾixàla,ˈ ləbbi là-k-izəl.’ˈ yaʿni, ʾè.ˈ ʾay=ži zə̀lla,ˈ θela muθela ʾixàla.ˈ drela ta ʾàrya jŭda,ˈ u-ṭàleh jŭda.ˈ u-ani pəšlay b-ixàla.ˈ 12) xə̀lle ʾaryaˈ u-xləṣle u-θele l-ṭùra.ˈ derət yoma zəlle faqìra.ˈ k-imər, ‘ha, ha, faqìra,ˈ kud yom k-əxlətwa mə̀nni,ˈ ʾàxxa,ˈ galizi là-naxθiwa gawət ixala?ˈ day d-mṭeli l-gebòxun kəm-ʿazmə̀tti,ˈ drelux jŭda ṭali u-ta gyànux jŭda.ˈ 13) ʾe, g-mestànkəfət mən galizi?ˈ ʾay, ʾày=ila fað̣l diyi ʾəllux?’ˈ ʾaxxa k-əxlətwa mənni ʿala ḥsàbiˈ galizi là-k-iθewa gawət ixala.ˈ ʾaygət θeli gèbux, galizi nxə̀tle gu ʾixala, g-yarəm ləbbux mənni.’ˈ 14) k-imər ṭàle,ˈ ‘xzi d-amrə̀nnux,ˈ ‘màθile narux,ˈ mxile gu rèši.’ˈ ‘dằxi maxənne b-rešux?’ˈ ‘ʾən là-maxətte b-reši, dằha b-axlənnux.ˈ lazəm māxətte b-rèši.’ˈ kəm-māxəle b-rešeḥ.ˈ u-arya zəlle ta gyàneḥ.ˈ u-faqira θèle,ˈ wədle qàyseˈ u-θele l-bàyθa.ˈ 15) pədle xena faqìra,ˈ u-ʾarya làtte ʿalaqa gawe.ˈ ḥal xa yòma,ˈ ʾàrya,ˈ nə̀xle rešeḥ.ˈ rešeḥ nə̀xle.ˈ u-θele, xaze faqira hole ʾəθya l-ṭura b-waða qàyse.ˈ mṭèle faqira,ˈ k-imər, ‘hà faqira!’ˈ ‘ʾuhu, Aʾahlan wa-sàhlanA,ˈ dằxi=wəθ?’ maqṣad: mroḥəble gàwe.ˈ 16) k-imər, ‘faqìra,ˈ də xur gu rèši,ˈ xzi nìxa reši, ʾən là.’ˈ xayer gu rèšeḥ.ˈ k-imər, ‘mhàymən, hole piša bə̀š ṭu m-qamayθa.ˈ mašaḷḷa... škī̀r alaha.ˈ k-imər, ‘làwa b-kepi bas ʾati,ˈ ʾati kəm-jabrə̀tti d-maxənwa ʾəllux.’ˈ 17) k-imər, ‘xzi, faqìra, reši nə̀xle.ˈ bas xabrux həš lèle nixa,ˈ d-ana... k-əmrətwa galizi y-naxθi gawət ʾixàla.ˈ băθər mət nəxle reši u-xabrux lèle nixa,ˈ Aḥaq u-mustaḥàqA=ile d-axlənnux.’ˈ qəmle kəm-ʾāxəlle be dàna.ˈ 18) ʾe, qày,ˈ šawpa, šawpət saypa g-nàyəx.ˈ šawpət xabra là-g-nayəx.ˈ xabra nàxwaš, nàxwaš=ile, ʾe.ˈ	1) There was a lion who ruled over a mountain. He didn't allow any humans to enter the mountain to cut wood or to do anything [else]. If someone went there, he would come down on them and eat them. He didn’t allow anyone to enter. 2) There was also a poor man. He had to go get wood to sell it in order to make a living. He was not able to see [his] little child dying of hunger in front of him, having nothing to feed him. 3) ‘I shall sacrifice myself by going to the mountain where the lion is. If he eats me, I will be spared [the burden of] this life. It is better than seeing [my] little children dying of hunger.’ 4) So he took his donkey and his equipment, his ropes, and went to get wood before going back. Whether or not [the lion] would come, he would find relief. Believe it, he went and climbed the mountain, got out his knife and axe to cut wood. He started cutting, bang, bang, and the lion heard the sound and come down to him. 5) ‘Hey, human, haven’t you heard of me? How dare you come here cut whatever you like and so on? Haven’t you heard that this mountain is mine?’ He said ‘Indeed, I have heard, and that is why I have come up here.’ ‘What do you mean that this is the reason you have come?’ 6) He said ‘Believe me, I thought [if] you eat me, at least I won’t see my little children dying of hunger in front of my eyes. Even if you eat me, it is better than seeing them, I would die in front of my little children dying of hunger, and I would see them. Now, [it’s up to] you, I am on your mercy, I am under your protection. If you want, I am yours, [but] if you please, I’ve come out of the need to feed my children.’ 7) He said ‘If that is the case, then it’s good for me and good for you.’ ‘How?’ He said ‘You will cut wood and take it [to town], and I will give you your living. You will go come to me and when you come here, you will bring me food so that I too can eat.’ ‘Yes, he says, this is a great advantage.’ 8) So he goes to cut wood every day, makes a bundle, a load of wood, and carries it. He brings wood while no one else does, so he sells the wood at a high price. You know, taking advantage of the market. Believe me, he comes every day, transports and sells the wood, people can see this. Others don’t dare to go. [to the mountain]. 9) One day... of course, when he brought food, they would eat together. He and the lion ate together there. So the poor man’s food was also on his expense. He gave him wood [saying], ‘For you and for me.’ 10) One day, he realized what a tremendous favour the lion was doing to him. He said ‘Brother, come over one day to ours, it will honour us. I’d like to invite you to ours, eat with us.’ He said ‘No problem, I would like to come over.’ Whom does a lion fear? He fears no one. 11) Believe me, they went and arrived at [the man’s] home. He said to his wife, ‘Woman, when you serve food for the lion, serve him separately from me.’ He said ‘because when his drool runs down, it goes drips on the food. I lose my appetite.’ So, she went off, came and brought food. She served the lion separately and [the man] separately. 12) They started eating. The lion had eaten his food up and came back to the mountain. The next day, the poor man went up. He said ‘Hey, poor man, we had food together here every day. Had my drool never run down into food? When you invited me, you served me separately and yourself separately. 13) You find my [drool] revolting? Is this [how you pay back] my favour ? When you used to eat with me on my expense, [then] my drool wasn’t dripping on food. When I came over to yours, my drool ran down into food, you became proud.’ 14) He said to him, ‘Listen to what I say. Bring your axe and hit me with it on the head.’ ‘How should I hit you with it on the head?’ ‘If you don’t hit me with it on the head, I’ll devour you right now. You must hit me with it on the head.’ He hit him on his head and the lion went away to his own [place]. The poor man came, cut the wood and came back home. 15) The poor man went on to another [place] while the lion had nothing to do with him, until one day, the lion’s head recovered. His head recovered. He came to see the poor man was already there in the mountain doing wood. He got to where the poor man was. He said ‘Hello, poor man! Welcome, how are you?’ I mean, he welcomed him. 16) He said ‘Oh poor man, come look at my head. See if my head had recovered or not.’ He looked at his head and said ‘Believe me, it’s better now than how it was before. Thank God.’ He said ‘It wasn’t what I wanted, but you forced me to hit you.’ 17) He said ‘Look, poor man, my head has recovered. But [the impact of] your words [when] you said that my drool was dripping into food hasn’t yet. Since my head had recovered and [the wound] of your word hasn’t, it’s my full right to devour you.’ He devoured him immediately. 18) Therefore, the impact of a sword heals, but that of words doesn’t. Words can be very evil, yes.

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(0:00)1)	ʾəθwa xa ʾarya mṣíṭera wewa l-ṭùra.ˈ là-qabəlwa čù bar-našət zə̀lwāle l-ṭura,ˈ māxewa qàyseˈ u-āwəðwa xà məndi.ˈ hàr zə̀lwāle,ˈ g-naxəθwa-le, k-ìxəlwāle.ˈ là-qabəlwa ču xa zawāle.ˈ
2)	u-xa faqìra ʾəθwa.ˈ pəšle majbūr d-zale maθe qàyseˈ d-mzābə̀nnnay gyaneˈ d-ʿayəš b-gàway.ˈ ʾe, là-k-əθya mənneˈ xazele daʾəman yala zora bə-myaθa m-kəpna barqulehˈ u-latte ču məndi d-māxə̀llay.ˈ 
3)	k-imər ‘ʾana mð̣ăḥən b-zali l-day ṭura d-ile ʾarya gawe d-āxə̀lli, nayxən mən xàyi.ˈ bə̀š ṭu mət xazən yale zore myaθa m-kəpna.’ˈ
4)	qəmle ham ʾaw šqəlle xmareḥ u-məndi dìyeḥ, xàwleḥ,ˈ u-zəlle d-awəð qayse u-àθe.ˈ θele, là-θele, mnayəx m-gyane.ˈ mhàymən,ˈ zəlle, mṭele l-ṭura u-munxətle jawðeḥ u-nàreḥˈ d-qaṭe qàyse.ˈ mxèle, taq, tàq.ˈ wele dewa... hənna, ʾàrya k-šame qala g-nàxəθ ʾəlle.ˈ
5)	‘ha, barnàša,ˈ ʾati lēθ šəmya gàwi?ˈ dax k-iθət ʾati d-qaṭət u-məndyane d-g-əbət u-là-g-əbət.ˈ lēθ šmiya gu da ṭura dìyi=le?’ˈ k-imər, ‘băle, bằle,ˈ wən šmiya u-ʾana ta hàdax=ən ʾəθya.’ˈ ‘dằxi ta hadax=ət ʾəθya?’ˈ
6)	k-imər, ‘mhèmən, meri b-axlə̀ttiˈ ʿal ʾaqál là-xazən yali zore myaθa m-kəpna barqū́l ʾèni.ˈ ham ʾən ʾaxlətti ʾati bəš ṭu mət xāzə̀nnay,ˈ mayθən barqū́l yale zore hawe b-myaθa m-kəpna u-xàzənnay.ˈ naqla ʾàti=žiˈ b-kàypux=wən.ˈ ʾana gu ḥəmayata dìyux=iwən.ˈ g-ə̀bət,ˈ ʾana ḥalala ṭàlux.ˈ u-g-ə̀bət ži,ˈ ʾana hun ʾəθya m-majburùθiˈ d-máʿyəšən ʾayā̀l diyi.’ˈ
7)	k-imər, ‘madám t-ila hàdax,ˈ ham, hàm ṭali rand=ilaˈ u-ham ṭàlux rand=la.’ˈ ‘dằxi?’ˈ k-imər ʾati b-awðət qayse u-b-làblət,ˈ u-ana b-yāwə̀nnux maṣraf diyux.ˈ b-zalux hàm ṭali b-aθət,ˈ ʾaygət aθət māθətti ʾixàla,ˈ hàm ʾana axlən.’ˈ ‘ʾe,’ k-imər, ‘kabìra rand=ila.’ˈ
8)	kud yom k-izəl k-iwəð xà kartət hənna... ṭenət qàyse,ˈ g-làbəl.ˈ labəl qàyseˈ u-ču xa là-labole,ˈ ʾàjran gə-mzābənnay.ˈ k-iðət ʾəstəġlal d-šùqa.ˈ mhàymən,ˈ kud yom hol b-əθàya,ˈ labole u-mzabone qàyse,ˈ u-naše bə-xzàya, ʾe.ˈ u-ani xene là-g-yari zalay.ˈ 
9)	xa yoma... ṭábʿān d-ki-θe d-maθe ʾixàla, k-əxli mùxðaðe.ˈ ʾawa u-arya k-əxli mùxðaðe tama.ˈ yaʿni, hàm ʾixalət faqiraˈ ʿala ḥsàbeḥ k-awe.ˈ ʾe, ʾarya g-yāwəlle sìwa,ˈ ‘ṭali u-ṭàlux.’ˈ xa yoma mət xzèle ʾarya,ˈ yaʿni, kabìra wədle fað̣l ʾəlleḥ.ˈ 
10)	k-imər, ‘ba, xòniˈ, xa yoma də hayyu ham ʾati mšarəf l-gèban.ˈ ʿazmənnux xa yoma l-gèban,ˈ mənnan xùl.’ˈ k-imər, ‘mà y-xaləf.ˈ b-àθən.’ˈ ba ʾarya mən mằni b-zade?ˈ là-zade mən ču xa.ˈ 
11)	mhaymən wə̀dlay,ˈ zə̀llay mṭelay l-bàyθa.ˈ k-imər ta bàxteḥˈ ‘bàxta,ˈ g-daryat ʾixala ta ʾàrya,ˈ dre jŭda u-ṭàli dre jŭda.’ˈ k-imər, ‘ləʾán ʾegət galize g-nàxθi, galize g-naxθi gu ʾixàla,ˈ ləbbi là-k-izəl.’ˈ yaʿni, ʾè.ˈ ʾay=ži zə̀lla,ˈ θela muθela ʾixàla.ˈ drela ta ʾàrya jŭda,ˈ u-ṭàleh jŭda.ˈ u-ani pəšlay b-ixàla.ˈ 
12)	xə̀lle ʾaryaˈ u-xləṣle u-θele l-ṭùra.ˈ derət yoma zəlle faqìra.ˈ k-imər, ‘ha, ha, faqìra,ˈ kud yom k-əxlətwa mə̀nni,ˈ ʾàxxa,ˈ galizi là-naxθiwa gawət ixala?ˈ day d-mṭeli l-gebòxun kəm-ʿazmə̀tti,ˈ drelux jŭda ṭali u-ta gyànux jŭda.ˈ
13)	ʾe, g-mestànkəfət mən galizi?ˈ ʾay, ʾày=ila fað̣l diyi ʾəllux?’ˈ ʾaxxa k-əxlətwa mənni ʿala ḥsàbiˈ galizi là-k-iθewa gawət ixala.ˈ ʾaygət θeli gèbux, galizi nxə̀tle gu ʾixala, g-yarəm ləbbux mənni.’ˈ
14)	k-imər ṭàle,ˈ ‘xzi d-amrə̀nnux,ˈ ‘màθile narux,ˈ mxile gu rèši.’ˈ ‘dằxi maxənne b-rešux?’ˈ ‘ʾən là-maxətte b-reši, dằha b-axlənnux.ˈ lazəm māxətte b-rèši.’ˈ kəm-māxəle b-rešeḥ.ˈ u-arya zəlle ta gyàneḥ.ˈ u-faqira θèle,ˈ wədle qàyseˈ u-θele l-bàyθa.ˈ 
15)	pədle xena faqìra,ˈ u-ʾarya làtte ʿalaqa gawe.ˈ ḥal xa yòma,ˈ ʾàrya,ˈ nə̀xle rešeḥ.ˈ rešeḥ nə̀xle.ˈ u-θele, xaze faqira hole ʾəθya l-ṭura b-waða qàyse.ˈ mṭèle faqira,ˈ k-imər, ‘hà faqira!’ˈ ‘ʾuhu, Aʾahlan wa-sàhlanA,ˈ dằxi=wəθ?’ maqṣad: mroḥəble gàwe.ˈ 
16)	k-imər, ‘faqìra,ˈ də xur gu rèši,ˈ xzi nìxa reši, ʾən là.’ˈ xayer gu rèšeḥ.ˈ k-imər, ‘mhàymən, hole piša bə̀š ṭu m-qamayθa.ˈ mašaḷḷa... škī̀r alaha.ˈ k-imər, ‘làwa b-kepi bas ʾati,ˈ ʾati kəm-jabrə̀tti d-maxənwa ʾəllux.’ˈ 
17)	k-imər, ‘xzi, faqìra, reši nə̀xle.ˈ bas xabrux həš lèle nixa,ˈ d-ana... k-əmrətwa galizi y-naxθi gawət ʾixàla.ˈ băθər mət nəxle reši u-xabrux lèle nixa,ˈ Aḥaq u-mustaḥàqA=ile d-axlənnux.’ˈ qəmle kəm-ʾāxəlle be dàna.ˈ
18)	ʾe, qày,ˈ šawpa, šawpət saypa g-nàyəx.ˈ šawpət xabra là-g-nayəx.ˈ xabra nàxwaš, nàxwaš=ile, ʾe.ˈ

Translation:

(0:00)1)	There was a lion who ruled over a mountain. He didn't allow any humans to enter the mountain to cut wood or to do anything [else]. If someone went there, he would come down on them and eat them. He didn’t allow anyone to enter.  
2)	There was also a poor man. He had to go get wood to sell it in order to make a living. He was not able to see [his] little child dying of hunger in front of him, having nothing to feed him. 
3)	‘I shall sacrifice myself by going to the mountain where the lion is. If he eats me, I will be spared [the burden of] this life. It is better than seeing [my] little children dying of hunger.’ 
4)	So he took his donkey and his equipment, his ropes, and went to get wood before going back. Whether or not [the lion] would come, he would find relief. Believe it, he went and climbed the mountain, got out his knife and axe to cut wood. He started cutting, bang, bang, and the lion heard the sound and come down to him. 
5)	‘Hey, human, haven’t you heard of me? How dare you come here cut whatever you like and so on? Haven’t you heard that this mountain is mine?’ He said ‘Indeed, I have heard, and that is why I have come up here.’ ‘What do you mean that this is the reason you have come?’  
6)	He said ‘Believe me, I thought [if] you eat me, at least I won’t see my little children dying of hunger in front of my eyes. Even if you eat me, it is better than seeing them, I would die in front of my little children dying of hunger, and I would see them. Now, [it’s up to] you, I am on your mercy, I am under your protection. If you want, I am yours, [but] if you please, I’ve come out of the need to feed my children.’  
7)	He said ‘If that is the case, then it’s good for me and good for you.’ ‘How?’ He said ‘You will cut wood and take it [to town], and I will give you your living. You will go come to me and when you come here, you will bring me food  so that I too can eat.’ ‘Yes, he says, this is a great advantage.’  
8)	So he goes to cut wood every day, makes a bundle, a load of wood, and carries it. He brings wood while no one else does, so he sells the wood at a high price. You know, taking advantage of the market. Believe me, he comes every day, transports and sells the wood, people can see this. Others don’t dare to go. [to the mountain].
9)	One day... of course, when he brought food, they would eat together. He and the lion ate together there. So the poor man’s food was also on his expense. He gave him wood [saying], ‘For you and for me.’  
10)	One day, he realized what a tremendous favour the lion was doing to him. He said ‘Brother, come over one day to ours, it will honour us. I’d like to invite you to ours, eat with us.’ He said ‘No problem, I would like to come over.’ Whom does a lion fear? He fears no one. 
11)	Believe me, they went and arrived at [the man’s] home. He said to his wife, ‘Woman, when you serve food for the lion, serve him separately from me.’ He said ‘because when his drool runs down, it goes drips on the food. I lose my appetite.’ So, she went off, came and brought food. She served the lion separately and [the man] separately.  
12)	They started eating. The lion had eaten his food up and came back to the mountain. The next day, the poor man went up. He said ‘Hey, poor man, we had food together here every day. Had my drool never run down into food? When you invited me, you served me separately and yourself separately.
13)	You find my [drool] revolting? Is this [how you pay back] my favour ? When you used to eat with me on my expense, [then] my drool wasn’t dripping on food. When I came over to yours, my drool ran down into food, you became proud.’ 
14)	He said to him, ‘Listen to what I say. Bring your axe and hit me with it on the head.’ ‘How should I hit you with it on the head?’ ‘If you don’t hit me with it on the head, I’ll devour you right now. You must hit me with it on the head.’ He hit him on his head and the lion went away to his own [place]. The poor man came, cut the wood and came back home.  
15)	The poor man went on to another [place] while the lion had nothing to do with him, until one day, the lion’s head recovered. His head recovered. He came to see the poor man was already there in the mountain doing wood. He got to where the poor man was. He said ‘Hello, poor man! Welcome, how are you?’ I mean, he welcomed him.
16)	He said ‘Oh poor man, come look at my head. See if my head had recovered or not.’ He looked at his head and said ‘Believe me, it’s better now than how it was before. Thank God.’ He said ‘It wasn’t what I wanted, but you forced me to hit you.’  
17)	He said ‘Look, poor man, my head has recovered. But [the impact of] your words [when] you said that my drool was dripping into food hasn’t yet. Since my head had recovered and [the wound] of your word hasn’t, it’s my full right to devour you.’ He devoured him immediately. 
18)	Therefore, the impact of a sword heals, but that of words doesn’t. Words can be very evil, yes.