Urmi, Christian: The Wise Brother

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Transcribed by	Source	Speakers	Place
Geoffrey Khan	Khan, Geoffrey. The Neo-Aramaic Dialect of the Assyrian Christians of Urmi. 4 vols. Studies in Semitic Languages and Linguistics 86. Leiden-Boston: Brill, 2016, vol. 4	Arsen Mikhaylov	Arzni, Armenia

	Transcription	Translation
0:00	masálo ʾíla hàdaˈ dá məttə̀ltaˈ dáx ṱ-í ʾàna šə́myon mə̀nˈ nanùnti,ˈ mən-yə̀mmiˈ mən-sàvan.ˈ ⁺manáyu ʾíla bàsˈ tré ⁺p̂arsùpəˈ tré ʾaxunvàtə.ˈ xá-mənne váyələ ⁺rába ⁺brìxaˈ ʾùˈ ⁺p̂armiyyàna náša,ˈ honàna náša váyələ.ˈ ʾo-xína váyəl xač̭č̭a búš aɟresìv,ˈ ʾína hónu xáč̭č̭a ⁺basùra váyələ.ˈ ⁺basúra tanéta lḗl xà-txaˈ ʾu-baxxúləl bí ʾaxùnu.ˈ baxxúləl bí hónət dó ʾaxūn-ɟànu,ˈ sắbab but-dàha꞊da,ˈ k̭at-ʾó ʾaxùnu,ˈ ɟánu váyəl ⁺ʾavun màlcaˈ ʾət-xa-malcùta,ˈ ʾína ⁺bəddáyələ k̭át ʾaxúnu mə́nnu bùš honánələ,ˈ bùš ⁺p̂armiyyanələ,ˈ búš ⁺msàyəlˈ taxmántu ⁺mazmə̀ṱla ɟu-nášə.ˈ ʾu-⁺màsəˈ ⁺buk̭àrə šárəˈ problèm šárə ⁺ɟùrə.ˈ k̭a-but-háda k̭a-ʾaxúnu ⁺ṱarúsəl háda mə́ndi b-rìšuˈ hàdaxˈ maxzúyul ɟu-de-malcútət ɟànuˈ dáx ʾaxúnu ʾílə šidàna,ˈ xá ⁺mùxlaˈ hónu ⁺rùppu,ˈ hónu ⁺rúppu nàša,ˈ ʾu-cúllə nášə dáyya malcútət dòˈ màlcaˈ k̭a-ʾaxúnət màlcaˈ bəsnàyələ.ˈ mára ʾá šidànələ.ˈ cúllə xína ⁺bar-màlca mə́rrəˈ ʾaxúni šidànələ.ˈ cúllə ɟár b-xá k̭ála č̭arč̭ə̀rri,ˈ ɟárəc cúllə č̭arč̭ə́rri k̭át ʾaxúnət màlcaˈ hónu ⁺rùppulə,ˈ šidànələ.ˈ ʾína vazzírət màlca,ˈ ʾo-vázzər k̭amàya,ˈ ⁺bəddáyəl k̭át ʾaxúnət málca mànilə,ˈ cmá honána nàšəl,ˈ ʾa Dahlún Dewànda.ˈ xá-yuma k̭édamta jàldəˈ málca bíyya bi-vazzìru,ˈ nazzìru,ˈ bi-⁺tazìyyu,ˈ b-calbanànu,ˈ ⁺pláṱəna ⁺ʾal-⁺sèda,ˈ ⁺pláṱəna mən ⁺darvázət malcùta.ˈ m-mdíta ʾé-⁺dān ⁺plàṱəna,ˈ ʾàˈ vazzírət málca bəxzàyəlˈ ⁺ʾàmmanˈ ʾaxúnət málca tìvəlˈ b-dé k̭edámta jàldəˈ ⁺dān ⁺bára ⁺barràntaˈ tívəl k̭am-⁺darvàzətˈ məndìtaˈ ʾu-⁺ṱursəl ⁺ṱlá ⁺ɟúrə k̭uxā̀nˈ bi-⁺k̭ə̀ṱma.ˈ ʾánnə cúllə bərrə̀ššəna xína m-⁺uydāl,ˈ susavátət màlcaˈ bi-calbanā́n bərrə̀ššəna,ˈ ʾa-vàzzərˈ k̭amàyaˈ ⁺bəddárəl ⁺barày.ˈ mára Dahlùn Dewándaˈ ʾána ⁺bəddàyənˈ k̭at-ʾáxun màlcaˈ ɟu-dánnə k̭uxān-díyyux ʾə́ttən ⁺manàˈ ʾánnə k̭àm ⁺ṱursévətˈ ʾánnə k̭uxā̀n?ˈ ⁺manayé mù꞊iva?ˈ b-dá k̭edámta jàldəˈ ʾánnə k̭uxā́n vidévət l-úrxət dìyyanˈ ʾáxnan ⁺pliṱəx ⁺ʾal-⁺sèda.ˈ ʾàˈ Dahlún Dewàndaˈ ʾáxun màlcaˈ k̭a-vàzzər máraˈ cút k̭úxa ʾə̀tləˈ ⁺ṱìma.ˈ cút k̭úxa ⁺dák̭ər xa-dàva.ˈ tá hàlliˈ tanə̀nnaˈ ⁺manáy da-k̭úxa mù꞊ila.ˈ ʾa-vázzər ⁺palúṱələ ⁺ṱlá dān-dàvəˈ yávvəl k̭àˈ do-ʾáxūn màlcaˈ màraˈ tànilaˈ ⁺manáyət k̭uxā̀n.ˈ màraˈ ʾa-k̭úxət ⁺k̭ə́ṱma ʾavíni b-rīš-dó nàšətˈ k̭at-⁺xásu ⁺bəsyárul b-malcùta,ˈ b-hùcma,ˈ hivíyyu mattúyul ⁺ʾal-hùcma,ˈ ⁺xásu ⁺bəsyárul b-hùcma.ˈ ʾa-k̭úxət d-tré ʾavíni b-rīš-dò nášət k̭átˈ sìruˈ hak̭uyḗl k̭a-bàxta,ˈ k̭a-báxtət ɟànu.ˈ ʾa-k̭úxət d-⁺ṱlá ʾavíni b-rīš-dò nášətˈ k̭at-nášət ɟánu bəsravèlə,ˈ xəzmā̀n ɟánu,ˈ bné məllàttət ɟánu,ˈ bəsravélə nāš-ɟànu,ˈ bəsnayḕlˈ ʾùˈ ⁺hayyúrəl k̭a-nášət bàxtaˈ ʾu-k̭a-⁺naxrày.ˈ ʾánnə ⁺ṱlá k̭uxā̀n.ˈ ʾá ⁺bəṱràyəlˈ bətyávəl vázzər ⁺ʾal-sùsa,ˈ bərrə́ššəl ⁺bár màlca,ˈ ⁺mṱàyəl,ˈ ⁺sèda bərrə́ššəl.ˈ ʾa-vázzər bitáyəl ⁺bérāš béta ⁺rába taxmùnəlˈ ⁺ʾal-dánnə ⁺ṱlá nùk̭zəˈ k̭at-tanuyḗl k̭àtuˈ ʾa-Dahlún Dewànda.ˈ màraˈ ʾá xázzət mùjjurraˈ ʾá náša mə̀jjət tanuyḗlˈ ʾó honàna nášəl.ˈ ʾánnə ⁺šulā́n ɟárəc ⁺jàrbi.ˈ ʾátxa lè-ʾoya.ˈ ʾu-⁺šarùyəlˈ pəlxànaˈ taxmúnəl ⁺ʾal-da mùjjurraˈ ⁺jarə́blun ʾànnəˈ ⁺ṱlá núk̭zət dàˈ ʾáxūn màlca k̭át tunyḗl k̭àtu.ˈ ɟu-xáyyət mə́jjət ʾánnə vàyənaˈ yán là?ˈ ʾùˈ mən-k̭ámeta bitáyəl xà-yumaˈ b-lèlə,ˈ xa-tré ⁺ʾəsticā́n꞊da mən-dúɟlə bəštàyələ,ˈ ⁺xàmra,ˈ bitáyəl màraˈ bàxta,ˈ ⁺plùṱ,ˈ ⁺plùṱ.ˈ k̭a-bàxtu márəl.ˈ ⁺marrúšol bàxtu.ˈ mára k̭ùylax,ˈ prùk̭.ˈ mù꞊ila víta?ˈ màra.ˈ ʾày náša,ˈ k̭àmˈ ʾàtxaˈ xa-tahàr꞊vət?ˈ màraˈ k̭ùˈ nàša ⁺k̭ṱílən.ˈ náša ⁺k̭ṱìlən,ˈ vḗn čurmə́xxu ɟu-dánnə jùllə.ˈ lḗn-⁺bədda mù ʾodə́nna.ˈ xá mə́ndi ɟárəc ʾòdax.ˈ málca ⁺dìlə,ˈ maxnə̀k̭li.ˈ ⁺ʾal-⁺máydan ʾe-⁺dánta ⁺jammuyèva,ˈ čambulèva,ˈ bəxnak̭èva,ˈ ʾō꞊t-nàša ⁺bək̭ṱàləl,ˈ bí k̭anū́n dè ⁺dana.ˈ màraˈ jáldə xa-mə́ndi ɟárəc ʾòdax.ˈ ʾíta màraˈ ʾày nášaˈ mù-ʾodax?ˈ bàxtu mára.ˈ ɟárəc xa-dúcta ⁺ṱášax nā̀š la-xázzi.ˈ màraˈ xàpraxˈ ⁺ṱamràxxə xa-dúcaˈ k̭at-nā́š lá xàzzi.ˈ màraˈ ʾìtaˈ ʾày baxta,ˈ ʾìca ⁺ṱamráxxə?ˈ tàni.ˈ mára ɟu-pàɟa.ˈ me-⁺moràxxə,ˈ ⁺ṱamràxxə ⁺ʾávvaˈ ɟu-paɟéni k̭at-nā́š là xázzi mújjurra bəxpárəx.ˈ màraˈ d-prùk̭,ˈ jáldə k̭ù.ˈ ⁺ɟóra báxta bək̭yàmənaˈ ʾàlbalˈ ⁺lap̂àṱk̭a bəšk̭áləna,ˈ xá-dana ⁺mùyra,ˈ cùllunɟ.ˈ ⁺bək̭k̭àrəna,ˈ ⁺ṱamúruna ɟu-pàɟaˈ táhar tàmməz,ˈ xa-nàša lḗl ⁺bəddá.ˈ bədmàxəna.ˈ ⁺ʾal-dó-yuma xìnaˈ ʾá vàzzərˈ jə́ns bəštàyəl mədrə,ˈ ɟánu šōp-⁺ravàya mattúyolə.ˈ dáx ʾáxči ⁺rùyələ,ˈ bitáyəl bèta,ˈ ⁺šarúyəl k̭a-báxta mxàya,ˈ k̭a-báxtət ɟànu.ˈ mxàyol,ˈ màraˈ ʾátən ⁺spáy báxta lḗt ʾàt.ˈ ʾa-báxta màraˈ ʾádi maxziyyànna k̭a-díyyux ʾána.ˈ ʾádi maxziyyánna ʾàna.ˈ dū́z ṱ-ázan k̭edámta cəs-màlcaˈ tányan ʾátən mù vídət,ˈ nàša ⁺k̭ṱílət,ˈ ⁺k̭aṱlān-nā̀š,ˈ tíyyət k̭a-díyyi꞊da mxàyət.ˈ ʾáha mxàyol,ˈ xína mattúyul ríšu dmàxəl.ˈ ʾá k̭édamta jàldəˈ báxtu ⁺mṱáyəla dū́z cəs-màlca.ˈ màraˈ málca ṱ-ávət basìma,ˈ ʾátən lḗt ⁺bəddá vazzíru mút nàšəl.ˈ vazzírux nàša ⁺k̭ṱilələ.ˈ vazzírux nàšaˈ ⁺k̭aṱlánət nàšəl.ˈ ʾátən xamúyut dax-vàzzər.ˈ ⁺bérāš꞊da tìyyəlˈ k̭a-dìyyi꞊da mə́xyələ.ˈ mə̀xyil,ˈ ⁺byáyəva ⁺k̭aṱə̀lvali.ˈ ⁺ʾávva ɟárəc maxnək̭k̭ə̀ttə,ˈ là šok̭ə́ttə.ˈ màlca xínaˈ ⁺bára ⁺burrə̀nnəl,ˈ xína xə́šla cə̀slu.ˈ ⁺hála tré ⁺saháttə léla váya ⁺və̀rta,ˈ mən-vazzíru lḗl hamzùma꞊da malca,ˈ ⁺bək̭ráyəl ⁺jamáhat ⁺ʾal-⁺màydanˈ mattúyul màraˈ ɟári maxnə̀k̭ni vázzər.ˈ vázzər nàša ⁺k̭ṱíləl.ˈ xína vázzər bədvàk̭aˈ bèta bitáyələˈ xìnaˈ k̭óšun màlca.ˈ bədvàk̭una,ˈ labúluna ⁺ʾal-⁺màydan,ˈ ⁺bəsyáruna ⁺ʾal-dó sṱòlba,ˈ k̭at-ɟári xank̭ī̀l,ˈ xútu k̭ə̀rša bədráyənaˈ k̭àtˈ mak̭dìləˈ m-òdil?ˈ ʾíta ʾé-⁺dān váyəna ⁺síru ⁺ʾal-dó sṱòlba,ˈ k̭at-ɟár čambəllìləˈ ʾu-mak̭dìlə,ˈ ʾáha ʾátxa pacùrələ,ˈ ʾa-vázzər ɟànu,ˈ pacúrəl ⁺ʾal-màlca,ˈ málca ɟànu,ˈ k̭at-m-⁺úydāl plìxəna,ˈ nāš-d-trèlə.ˈ lḕl ⁺bak̭úra k̭átuˈ mút náša ⁺k̭ṱìlət?ˈ ʾìca ⁺k̭ṱílut?ˈ k̭a-but-mù ⁺k̭ṱílut?ˈ mùjjurra ⁺k̭ṱílut?ˈ mára d-prùk̭.ˈ ʾíta pacùrələˈ cúllə ʾánnə k̭at-ɟánu muttélə ⁺ʾal-⁺darġa ⁺ʾəllàya,ˈ xəzmān-bàxtu,ˈ ⁺naxràyə.ˈ xá-mənne ⁺xòla máyələ.ˈ ʾo-xína ⁺sàbun máyəle.ˈ ʾo-xína k̭ə̀rša máyələ.ˈ ʾo-xína mára d-prùk̭,ˈ málca ṱ-ávət basìma,ˈ prùk̭ˈ ʾá xank̭áxxə pàrk̭ax,ˈ ʾína k̭àmˈ ⁺maryùxot?ˈ ⁺rába k̭àm ⁺maryùxot.ˈ jáldə xank̭áxxə pàrk̭ax.ˈ ʾíta ʾa-vázzər pacùrəlˈ ʾína ʾan-xəzmān-ɟánu k̭at-srivèləˈ k̭at lḗl k̭até ⁺huyyə̀rra,ˈ hə́č ⁺dàna,ˈ xa-⁺ʾəsrá ɟanàyˈ ʾátxa ⁺ʾal-màrzaˈ xá ʾánnə tívəna bə́xyəna k̭àtu,ˈ k̭at-⁺ʾávun ɟu-xáyyu šláma꞊da lḗl də́rya ⁺ʾallè,ˈ ʾé-dān víyyəl ⁺ʾal-vazzirùta,ˈ ʾé-⁺dān ⁺ʾal-⁺rùmta víyyəl.ˈ ʾádi k̭at ⁺ʾávva bəxnàk̭unaˈ xa-ʾánnə ⁺ʾəsrá ɟanày,ˈ ⁺xamsár ɟanàyˈ xəzmān-ɟànuˈ ʾànnə bə́xyəna ⁺ʾállu.ˈ ʾánnə xínə k̭at-muttḗl ⁺ʾal-⁺dárġa ⁺ʾəllàyaˈ cúllə prùk̭ˈ málca ṱ-ávət basìma.ˈ màraˈ prúk̭ jàldəˈ maxnək̭k̭àxxəˈ ʾá xank̭áx pàrk̭ax.ˈ ʾa-⁺bər-cálba ʾátxa ʾátxa xìnaˈ nā̀š ⁺k̭ṱilələ.ˈ k̭a-dé báxtu꞊da mə̀xyələ.ˈ prùk̭un!ˈ ʾíta ʾá ɟašùk̭əlˈ xína málca k̭ála lḕl váda.ˈ vàzzərˈ ɟašùk̭əl xínaˈ ʾádi b-xank̭ìlə.ˈ ⁺byáyəna núra꞊da tapìlə xut-ʾák̭lu.ˈ mára màlca ṱ-ávət basíma,ˈ xa-⁺ʾijàza hálˈ xàˈ ⁺xábra tanə̀nnux xínaˈ ʾána vazzìrux꞊vənˈ lá k̭àtˈ ⁺dránux ⁺ràstəvən,ˈ ʾo-nā́š d-trèvən?ˈ hár la bak̭úra bəxnàk̭ivət,ˈ hə́č məndi lá bak̭ùra?ˈ ⁺xábrət ⁺xáraya lēt-yávu k̭a-dìyyi?ˈ har-ʾátxa bəxnàk̭ivətˈ lá hə́č mə́ndi tanùya.ˈ màraˈ ⁺ʾijáza hál xá-məndi tànən xína.ˈ mára tàniˈ xàˈ ⁺xábra tàni,ˈ ⁺dā́n pràk̭tola.ˈ màraˈ xá ⁺bák̭ər mən-dánnə nàšə,ˈ ʾána ⁺byáyən ʾánnə ⁺ʾal-da-⁺máydan ⁺jùmyəna,ˈ ⁺jamáhat ⁺ʾàlma,ˈ ⁺bàk̭riˈ k̭a-mā̀n ⁺k̭ṱílən ʾána,ˈ ʾu-⁺k̭aṱlána mànilə,ˈ ʾòˈ k̭at-⁺k̭ṱílun mànilə,ˈ ʾu-k̭a-but-mùdi ⁺k̭ṱìlun.ˈ xa-k̭ám lḗt ⁺bak̭ùra?ˈ ⁺bák̭ər mən-dá bàxti.ˈ màraˈ táni bàxta.ˈ k̭àm ⁺k̭ṱílun?ˈ ʾána mút ⁺yaṱṱan mā́n ⁺k̭ṱìlut?ˈ mára d-xa-xzímun mə̀jjət náša ⁺k̭ṱílənˈ yán là.ˈ k̭a-báxtu màraˈ mùt náša ⁺k̭ṱíləl?ˈ ʾìca ⁺k̭ṱíləl?ˈ mára vḗl ɟu-paɟèni꞊da ⁺ṱúmrux.ˈ ʾána mən-⁺dàvva ⁺ṱúmruxˈ ʾo-nàša.ˈ ⁺šadúrəl k̭òšunˈ mára jáldə xùšun.ˈ m-ɟu-pàɟaˈ bàxtu꞊da mənnéˈ ⁺palúṱuna màyuna.ˈ ɟu-júlla čurmə̀xxaˈ ⁺ʾal-de-⁺máydan mattùyuna.ˈ mára d-šrì,ˈ ptùxunˈ xázzən mànilə ʾa-náša,ˈ k̭àm ⁺k̭ṱílut.ˈ ptàxunaˈ ʾína pacúrəna xa-pìra,ˈ ʾə̀rba,ˈ ⁺bəryan vída šap̂ìraˈ ɟu-⁺laváša čurmə̀xxa,ˈ šap̂ìra.ˈ ʾé-⁺dān ptàxuna,ˈ réxu šap̂íra basíma bitàyəl.ˈ ʾa-málca ʾátxa pacùrələˈ màraˈ ʾa-mùt masáləva,ˈ lá ⁺p̂urmìli.ˈ ʾá mút mə̀ndivaˈ k̭át ʾátxa vìla.ˈ ʾá k̭ám vìdut,ˈ ʾátxa ⁺šùla?ˈ màraˈ málca ṱ-ávət basìma,ˈ ʾána ⁺šmíli ⁺ʾal-dó ʾaxùnux,ˈ Dahlùn Dewánda.ˈ ⁺rába honána ⁺šùla tunyíləˈ k̭àtˈ ʾan-k̭uxā̀nˈ k̭at-ʾa-k̭úxa ʾā́v b-rīš-dò nášətˈ ⁺xásu ⁺yásər bi-malcùta.ˈ ʾána ⁺xási ⁺sírunva bi-dìyyuxˈ k̭át ʾát bət-ʾavə́tva k̭a-dìyyiˈ ⁺xàsa,ˈ p-⁺hayyərrə̀tvaliˈ ʾé-⁺dān ɟu-dúca ʾə̀k̭taˈ ʾávənva npìla.ˈ ʾátən k̭ámtət cúllə k̭a-díyyi zubə̀nluxˈ dáx màlca?ˈ ʾána lá k̭at-nášət d-trḕnva ɟu-dá malcúta?ˈ ʾát lá ⁺buk̭ə́rrux꞊da k̭a-mā̀nˈ ⁺k̭ṱìlən ʾána.ˈ bəxnàk̭itvaˈ lá ⁺bak̭ùra.ˈ ʾó k̭úxət d-trèˈ k̭at-mə́rrə ʾavíni b-rīš-dó nā́š k̭àtˈ síru hak̭ílun k̭a-bàxtu.ˈ ʾána k̭a-báxti dùɟlə dúɟlənva,ˈ mírənva nàša ⁺k̭ṱilən.ˈ ʾána náša lḕnva ⁺k̭ṱíla.ˈ pìraˈ ⁺bə̀ryan vídunva.ˈ ⁺ṱuyáy vìdunva,ˈ ⁺bùslə ɟávu mə́lyənva,ˈ bi-⁺lavášə mùttunva.ˈ báxti har-k̭ámtət cúllə ⁺ʾuldiyyə̀nna.ˈ zubnə̀nna báxti. tíla k̭am-cúllə zubnə̀nnaˈ ʾat꞊da muxnək̭k̭ə̀nnux.ˈ ʾu-ʾó k̭úxət d-⁺ṱlàˈ k̭at-ʾavíni b-rīš-dó nášət xəzmā̀n ɟánuˈ bnē꞊t ʾùmtət ɟánuˈ ⁺rappìlun,ˈ ⁺naxráy davə̀k̭lun.ˈ ʾa-k̭úxa꞊da ʾána pacúrən xa-ʾánnə xəzmàniˈ ʾan-⁺càsəbˈ k̭át hə́č ⁺dána ʾída ⁺ʾallé lḗn ⁺mumṱìyya,ˈ véna ʾánnə ⁺tàmma.ˈ xa-ʾánnə ⁺xamsàr ɟanáy,ˈ ʾəsrì ɟanáyˈ ⁺ʾálli bə̀xyəna.ˈ ʾánnə cúllə k̭at-muttḗn ⁺ʾal-⁺darġa ⁺ʾəllàyaˈ ⁺bixàla,ˈ bəštàyəna,ˈ cḕp vádəna,ˈ ʾánnə cúllə ⁺byayəna xank̭íli jàldə,ˈ mən-cúllə k̭ámta ⁺byáyəna xank̭ìli.ˈ ʾu-ʾáxun díyyux mən-cúllə honána nášəl ɟu-dá malcùyta.ˈ málca ṱ-ávət basìma,ˈ mən-ʾúdyu mára xìnaˈ ʾána cə̀sluxˈ dax-vázzər lè pálxən.ˈ púš b-šlàma ʾátən.ˈ ʾána švə́k̭li xə̀šliˈ m-ɟu-dá malcùta.ˈ ⁺pláṱəl bərrəššəl m-ɟu-dá malcùytaˈ ʾu-bətlàk̭əl.ˈ bàxtu꞊da bəšvák̭ol.ˈ ʾá vàzzərˈ bə̀ššələ.ˈ xá šíta ⁺vàrəla.ˈ ⁺ʾal-šítət d-tré bə̀rza váyəl ɟavˈ …. ɟu-dó ⁺ʾàtra,ˈ ɟu-dè malcúta.ˈ málca lḗl ⁺bəddá mújjur ʾàvəd.ˈ ⁺jamáhat cpə̀ntəla,ˈ cə̀pna bənpàləlˈ ɟàvo.ˈ lḗl ⁺bəddá mújjur ʾàvədˈ ⁺jamáhat xamìla.ˈ mújjur ʾódax mára mən-dá próblem ⁺pàlṱax,ˈ ɟu-dá ʾəsk̭ùta ⁺pálṱax?ˈ k̭a-ʾaxúnu ⁺bək̭ràyələ.ˈ ʾaxúnu ⁺bəddàyəlˈ k̭àtˈ xìšələˈ ʾo-vàzzər.ˈ k̭a-ʾaxúnu ⁺bəddáyəl honána nàšəlˈ mára ʾáxuna tàniˈ xa-mə́ndi ʾòdax.ˈ ʾo-vázzər ɟári mačxàxxəˈ cma꞊t ⁺ṱavvúyən ⁺báru lḕn mačúxu.ˈ ⁺ʾàvun꞊va cúllə ʾa-⁺ʾátrət díyyiˈ taɟbúru.ˈ ʾádi vázzər xìšəl,ˈ hóna lḕl píša.ˈ cúllə pròblem bitáyəna ⁺bar ⁺ʾùydāl.ˈ mújjur ʾódax ʾa-⁺šúla xamàxxə,ˈ p̂-ùrxa láblax?ˈ mújjur mačxə́nnə ʾana ʾo-vàzzər,ˈ nónən bíyyu ⁺paxàlta mə́nnu ⁺ṱálbən,ˈ k̭at-ʾatíni ⁺barày?ˈ mára ⁺bəddàyət mú vùd?ˈ ⁺k̭rílun cùlləˈ ʾànnəˈ spetsyalìst ɟu-məndìtuxˈ ɟu-⁺ʾàtrux,ˈ ʾànnəˈ damurčìyyəna,ˈ ⁺xeṱān-⁺sòləna,ˈ ʾánnə k̭àtˈ ⁺nak̭k̭ašcàrəna,ˈ spetsyalìst.ˈ cúllə ⁺k̭rìlun,ˈ cút-mənne xá-dana pìra hállun,ˈ ʾə̀rba.ˈ ʾu-hál k̭até ʾátxa taxmànta táni:ˈ xá yárxa k̭atóxun ⁺dàna yávvən.ˈ ʾa-pìraˈ bətk̭àlunˈ ⁺ʾal-masèta.ˈ ʾəsrì cilóyəl píra.ˈ ⁺bar xa-yárxa mayyítun dū́z ʾəsrì cilóyəˈ ʾavíni ⁺ʾal-duca cə̀lya,ˈ lá zā̀dni,ˈ la ⁺basə̀rni.ˈ lá vílə ⁺ʾal-dúcu cə̀lyaˈ cullóxun rišóxun maxə́nnə bi-⁺bàlta.ˈ ⁺k̭aṱlə̀nnoxun.ˈ ʾàˈ vàzzərˈ váyələ xíša cəs-xá-dana damùrčiˈ pəlxàna,ˈ dax-šàɟərd,ˈ k̭at-xàyyə,ˈ ɟánu ⁺ṱúšyo ⁺tàma,ˈ pəlxàna.ˈ ʾu-ʾé-⁺dān bitáyəl ⁺tàma,ˈ ɟašúk̭əl ʾo-šéfu bitàyələ xína,ˈ píra p̂-ìduˈ máyul bètaˈ màraˈ málca yúvvan꞊lə ʾátxa xàˈ ⁺buk̭àra,ˈ pròblem ʾə́tlan,ˈ k̭at-ʾá píra xa-yàrxaˈ ʾáxnan mùjjurra xamáxxəˈ k̭àtˈ mən-ʾəsrí cilóyə lá zā̀dni,ˈ lá ⁺basə̀rni?ˈ màraˈ ʾát hállə k̭a-dìyyi,ˈ ʾána b-xamə̀nnə.ˈ ⁺šūl-díyyux lèlə.ˈ vàzzər márələ.ˈ ʾu-ɟu-mə́txət xà yárxaˈ ⁺maxùlul,ˈ maštúyul ʾa-pìra.ˈ cut-⁺bérāš b-dèˈ šullúxtət dìva bəlvášəl ⁺ʾállu,ˈ bi-púm dìva,ˈ ⁺várəl ɟànu,ˈ ⁺mazdùyul,ˈ m-⁺bar ⁺xàlta,ˈ štèta xína,ˈ ⁺dā́n dmàxtu.ˈ ʾu-m-⁺bár xà yárxaˈ ʾé-⁺dān mattúyul ⁺ʾal-masèta,ˈ xà váyələ.ˈ ʾíta k̭a-dó damúrči màraˈ c-⁺ámsət ⁺spáy ⁺ʾarxàyənˈ ʾàzət,ˈ ⁺ráhat ʾázət cəs-màlca.ˈ ʾá ʾəsrí cilòyə,ˈ lá zìda,ˈ lá ⁺bsìrəl.ˈ màraˈ hèˈ ʾá mújjur ʾátxa xùmyut?ˈ mára xùmyun.ˈ málca cúllə bətk̭alèl ʾánnə.ˈ ʾəmmá ɟanáy váyəna pìrə lúbla,ˈ cúllə xá-mənne váyəl zìda,ˈ xá-mənne ⁺bsìra.ˈ ɟašúk̭əna xà-danaˈ píšəl ʾəsrì cilóyə,ˈ xà píra.ˈ ʾá k̭a-damúrči màraˈ ʾá ʾət-mā̀n꞊lə?ˈ mára ʾət-damùrči ʾáha,ˈ ʾòˈ prə̀zla ⁺taptəppánaˈ damúrči ⁺bəddáyət là mú꞊ilə?ˈ mára ʾáxuni ʾá mújjurra xùmyut?ˈ màraˈ ʾáha xùmyun,ˈ dax-dū́z ʾána lḕn xúmyu,ˈ šaɟə̀rdi xúmyul.ˈ xa-bèta ʾə́tliˈ paláxa šàɟərd,ˈ ⁺ʾàvun xúmyul.ˈ ʾána lḗn ⁺bəddá mújjur xùmyul,ˈ ʾátxa pìšəl.ˈ jáldə mára xúšun mèmunlə.ˈ ⁺šadùrəlˈ k̭òšunˈ ʾálbal polī́s màyula.ˈ màyulaˈ ɟašúk̭əna ⁺ʾámman ʾó vazzìrulə.ˈ màraˈ ⁺paxàlta ⁺bəṱlábən mə́nnux ʾána.ˈ málca k̭átu tanùyəl.ˈ tá plùx.ˈ mə̀drəˈ ⁺ʾal-dùcux,ˈ ʾána ⁺xə̀lṱa víyyən.ˈ màraˈ ʾána mə́nnux xína lè pálxən,ˈ málca ṱ-ávət basìma.ˈ ʾə̀nˈ p-sazɟə̀rrətˈ ʾaxúnux ʾavíni màlca,ˈ ʾána ʾàvənˈ mə́drə vazìru,ˈ bət-pàlxən.ˈ ʾə́n lè sazɟə́rrət,ˈ mə́drə púš b-šèna,ˈ ʾána xə̀šli.ˈ màraˈ yávon ʾá malcùta,ˈ cúllə ɟu-pròblem váyəla,ˈ ⁺rába próblem váyəla malcùtaˈ k̭a-mú clìta?ˈ ʾu-dəžmə̀nnə váyol.ˈ mən-márza ʾáɟar máxi ⁺ʾàllo,ˈ parpəssíla malcùta.ˈ mára yávon k̭a-ʾaxùni ʾa-malcútaˈ ʾu-k̭a-dìyyux,ˈ ʾu-ʾána bərrə̀ššən.ˈ xá-ʾaxči là-ʾazət,ˈ tá tùy.ˈ tá túy làxxa.ˈ ʾáyya꞊da xá ⁺manáy ɟàno ʾə́tla xína ʾa-məttə́lta.ˈ xína ʾádi lì yáṱṱənˈ ʾə́k̭ro m-ìcəl ʾá məttə́lta,ˈ ʾína ⁺bəddáyən k̭àtˈ ʾaváhan ʾá məttə́lta hùk̭yona.ˈ masálo ʾíla hàdaˈ dá məttə̀ltaˈ dáx ṱ-í ʾàna šə́myon mə̀nˈ nanùnti,ˈ mən-yə̀mmiˈ mən-sàvan.ˈ ⁺manáyu ʾíla bàsˈ tré ⁺p̂arsùpəˈ tré ʾaxunvàtə.ˈ xá-mənne váyələ ⁺rába ⁺brìxaˈ ʾùˈ ⁺p̂armiyyàna náša,ˈ honàna náša váyələ.ˈ ʾo-xína váyəl xač̭č̭a búš aɟresìv,ˈ ʾína hónu xáč̭č̭a ⁺basùra váyələ.ˈ ⁺basúra tanéta lḗl xà-txaˈ ʾu-baxxúləl bí ʾaxùnu.ˈ baxxúləl bí hónət dó ʾaxūn-ɟànu,ˈ sắbab but-dàha꞊da,ˈ k̭at-ʾó ʾaxùnu,ˈ ɟánu váyəl ⁺ʾavun màlcaˈ ʾət-xa-malcùta,ˈ ʾína ⁺bəddáyələ k̭át ʾaxúnu mə́nnu bùš honánələ,ˈ bùš ⁺p̂armiyyanələ,ˈ búš ⁺msàyəlˈ taxmántu ⁺mazmə̀ṱla ɟu-nášə.ˈ ʾu-⁺màsəˈ ⁺buk̭àrə šárəˈ problèm šárə ⁺ɟùrə.ˈ k̭a-but-háda k̭a-ʾaxúnu ⁺ṱarúsəl háda mə́ndi b-rìšuˈ hàdaxˈ maxzúyul ɟu-de-malcútət ɟànuˈ dáx ʾaxúnu ʾílə šidàna,ˈ xá ⁺mùxlaˈ hónu ⁺rùppu,ˈ hónu ⁺rúppu nàša,ˈ ʾu-cúllə nášə dáyya malcútət dòˈ màlcaˈ k̭a-ʾaxúnət màlcaˈ bəsnàyələ.ˈ mára ʾá šidànələ.ˈ cúllə xína ⁺bar-màlca mə́rrəˈ ʾaxúni šidànələ.ˈ cúllə ɟár b-xá k̭ála č̭arč̭ə̀rri,ˈ ɟárəc cúllə č̭arč̭ə́rri k̭át ʾaxúnət màlcaˈ hónu ⁺rùppulə,ˈ šidànələ.ˈ ʾína vazzírət màlca,ˈ ʾo-vázzər k̭amàya,ˈ ⁺bəddáyəl k̭át ʾaxúnət málca mànilə,ˈ cmá honána nàšəl,ˈ ʾa Dahlún Dewànda.ˈ xá-yuma k̭édamta jàldəˈ málca bíyya bi-vazzìru,ˈ nazzìru,ˈ bi-⁺tazìyyu,ˈ b-calbanànu,ˈ ⁺pláṱəna ⁺ʾal-⁺sèda,ˈ ⁺pláṱəna mən ⁺darvázət malcùta.ˈ m-mdíta ʾé-⁺dān ⁺plàṱəna,ˈ ʾàˈ vazzírət málca bəxzàyəlˈ ⁺ʾàmmanˈ ʾaxúnət málca tìvəlˈ b-dé k̭edámta jàldəˈ ⁺dān ⁺bára ⁺barràntaˈ tívəl k̭am-⁺darvàzətˈ məndìtaˈ ʾu-⁺ṱursəl ⁺ṱlá ⁺ɟúrə k̭uxā̀nˈ bi-⁺k̭ə̀ṱma.ˈ ʾánnə cúllə bərrə̀ššəna xína m-⁺uydāl,ˈ susavátət màlcaˈ bi-calbanā́n bərrə̀ššəna,ˈ ʾa-vàzzərˈ k̭amàyaˈ ⁺bəddárəl ⁺barày.ˈ mára Dahlùn Dewándaˈ ʾána ⁺bəddàyənˈ k̭at-ʾáxun màlcaˈ ɟu-dánnə k̭uxān-díyyux ʾə́ttən ⁺manàˈ ʾánnə k̭àm ⁺ṱursévətˈ ʾánnə k̭uxā̀n?ˈ ⁺manayé mù꞊iva?ˈ b-dá k̭edámta jàldəˈ ʾánnə k̭uxā́n vidévət l-úrxət dìyyanˈ ʾáxnan ⁺pliṱəx ⁺ʾal-⁺sèda.ˈ ʾàˈ Dahlún Dewàndaˈ ʾáxun màlcaˈ k̭a-vàzzər máraˈ cút k̭úxa ʾə̀tləˈ ⁺ṱìma.ˈ cút k̭úxa ⁺dák̭ər xa-dàva.ˈ tá hàlliˈ tanə̀nnaˈ ⁺manáy da-k̭úxa mù꞊ila.ˈ ʾa-vázzər ⁺palúṱələ ⁺ṱlá dān-dàvəˈ yávvəl k̭àˈ do-ʾáxūn màlcaˈ màraˈ tànilaˈ ⁺manáyət k̭uxā̀n.ˈ màraˈ ʾa-k̭úxət ⁺k̭ə́ṱma ʾavíni b-rīš-dó nàšətˈ k̭at-⁺xásu ⁺bəsyárul b-malcùta,ˈ b-hùcma,ˈ hivíyyu mattúyul ⁺ʾal-hùcma,ˈ ⁺xásu ⁺bəsyárul b-hùcma.ˈ ʾa-k̭úxət d-tré ʾavíni b-rīš-dò nášət k̭átˈ sìruˈ hak̭uyḗl k̭a-bàxta,ˈ k̭a-báxtət ɟànu.ˈ ʾa-k̭úxət d-⁺ṱlá ʾavíni b-rīš-dò nášətˈ k̭at-nášət ɟánu bəsravèlə,ˈ xəzmā̀n ɟánu,ˈ bné məllàttət ɟánu,ˈ bəsravélə nāš-ɟànu,ˈ bəsnayḕlˈ ʾùˈ ⁺hayyúrəl k̭a-nášət bàxtaˈ ʾu-k̭a-⁺naxrày.ˈ ʾánnə ⁺ṱlá k̭uxā̀n.ˈ ʾá ⁺bəṱràyəlˈ bətyávəl vázzər ⁺ʾal-sùsa,ˈ bərrə́ššəl ⁺bár màlca,ˈ ⁺mṱàyəl,ˈ ⁺sèda bərrə́ššəl.ˈ ʾa-vázzər bitáyəl ⁺bérāš béta ⁺rába taxmùnəlˈ ⁺ʾal-dánnə ⁺ṱlá nùk̭zəˈ k̭at-tanuyḗl k̭àtuˈ ʾa-Dahlún Dewànda.ˈ màraˈ ʾá xázzət mùjjurraˈ ʾá náša mə̀jjət tanuyḗlˈ ʾó honàna nášəl.ˈ ʾánnə ⁺šulā́n ɟárəc ⁺jàrbi.ˈ ʾátxa lè-ʾoya.ˈ ʾu-⁺šarùyəlˈ pəlxànaˈ taxmúnəl ⁺ʾal-da mùjjurraˈ ⁺jarə́blun ʾànnəˈ ⁺ṱlá núk̭zət dàˈ ʾáxūn màlca k̭át tunyḗl k̭àtu.ˈ ɟu-xáyyət mə́jjət ʾánnə vàyənaˈ yán là?ˈ ʾùˈ mən-k̭ámeta bitáyəl xà-yumaˈ b-lèlə,ˈ xa-tré ⁺ʾəsticā́n꞊da mən-dúɟlə bəštàyələ,ˈ ⁺xàmra,ˈ bitáyəl màraˈ bàxta,ˈ ⁺plùṱ,ˈ ⁺plùṱ.ˈ k̭a-bàxtu márəl.ˈ ⁺marrúšol bàxtu.ˈ mára k̭ùylax,ˈ prùk̭.ˈ mù꞊ila víta?ˈ màra.ˈ ʾày náša,ˈ k̭àmˈ ʾàtxaˈ xa-tahàr꞊vət?ˈ màraˈ k̭ùˈ nàša ⁺k̭ṱílən.ˈ náša ⁺k̭ṱìlən,ˈ vḗn čurmə́xxu ɟu-dánnə jùllə.ˈ lḗn-⁺bədda mù ʾodə́nna.ˈ xá mə́ndi ɟárəc ʾòdax.ˈ málca ⁺dìlə,ˈ maxnə̀k̭li.ˈ ⁺ʾal-⁺máydan ʾe-⁺dánta ⁺jammuyèva,ˈ čambulèva,ˈ bəxnak̭èva,ˈ ʾō꞊t-nàša ⁺bək̭ṱàləl,ˈ bí k̭anū́n dè ⁺dana.ˈ màraˈ jáldə xa-mə́ndi ɟárəc ʾòdax.ˈ ʾíta màraˈ ʾày nášaˈ mù-ʾodax?ˈ bàxtu mára.ˈ ɟárəc xa-dúcta ⁺ṱášax nā̀š la-xázzi.ˈ màraˈ xàpraxˈ ⁺ṱamràxxə xa-dúcaˈ k̭at-nā́š lá xàzzi.ˈ màraˈ ʾìtaˈ ʾày baxta,ˈ ʾìca ⁺ṱamráxxə?ˈ tàni.ˈ mára ɟu-pàɟa.ˈ me-⁺moràxxə,ˈ ⁺ṱamràxxə ⁺ʾávvaˈ ɟu-paɟéni k̭at-nā́š là xázzi mújjurra bəxpárəx.ˈ màraˈ d-prùk̭,ˈ jáldə k̭ù.ˈ ⁺ɟóra báxta bək̭yàmənaˈ ʾàlbalˈ ⁺lap̂àṱk̭a bəšk̭áləna,ˈ xá-dana ⁺mùyra,ˈ cùllunɟ.ˈ ⁺bək̭k̭àrəna,ˈ ⁺ṱamúruna ɟu-pàɟaˈ táhar tàmməz,ˈ xa-nàša lḗl ⁺bəddá.ˈ bədmàxəna.ˈ ⁺ʾal-dó-yuma xìnaˈ ʾá vàzzərˈ jə́ns bəštàyəl mədrə,ˈ ɟánu šōp-⁺ravàya mattúyolə.ˈ dáx ʾáxči ⁺rùyələ,ˈ bitáyəl bèta,ˈ ⁺šarúyəl k̭a-báxta mxàya,ˈ k̭a-báxtət ɟànu.ˈ mxàyol,ˈ màraˈ ʾátən ⁺spáy báxta lḗt ʾàt.ˈ ʾa-báxta màraˈ ʾádi maxziyyànna k̭a-díyyux ʾána.ˈ ʾádi maxziyyánna ʾàna.ˈ dū́z ṱ-ázan k̭edámta cəs-màlcaˈ tányan ʾátən mù vídət,ˈ nàša ⁺k̭ṱílət,ˈ ⁺k̭aṱlān-nā̀š,ˈ tíyyət k̭a-díyyi꞊da mxàyət.ˈ ʾáha mxàyol,ˈ xína mattúyul ríšu dmàxəl.ˈ ʾá k̭édamta jàldəˈ báxtu ⁺mṱáyəla dū́z cəs-màlca.ˈ màraˈ málca ṱ-ávət basìma,ˈ ʾátən lḗt ⁺bəddá vazzíru mút nàšəl.ˈ vazzírux nàša ⁺k̭ṱilələ.ˈ vazzírux nàšaˈ ⁺k̭aṱlánət nàšəl.ˈ ʾátən xamúyut dax-vàzzər.ˈ ⁺bérāš꞊da tìyyəlˈ k̭a-dìyyi꞊da mə́xyələ.ˈ mə̀xyil,ˈ ⁺byáyəva ⁺k̭aṱə̀lvali.ˈ ⁺ʾávva ɟárəc maxnək̭k̭ə̀ttə,ˈ là šok̭ə́ttə.ˈ màlca xínaˈ ⁺bára ⁺burrə̀nnəl,ˈ xína xə́šla cə̀slu.ˈ ⁺hála tré ⁺saháttə léla váya ⁺və̀rta,ˈ mən-vazzíru lḗl hamzùma꞊da malca,ˈ ⁺bək̭ráyəl ⁺jamáhat ⁺ʾal-⁺màydanˈ mattúyul màraˈ ɟári maxnə̀k̭ni vázzər.ˈ vázzər nàša ⁺k̭ṱíləl.ˈ xína vázzər bədvàk̭aˈ bèta bitáyələˈ xìnaˈ k̭óšun màlca.ˈ bədvàk̭una,ˈ labúluna ⁺ʾal-⁺màydan,ˈ ⁺bəsyáruna ⁺ʾal-dó sṱòlba,ˈ k̭at-ɟári xank̭ī̀l,ˈ xútu k̭ə̀rša bədráyənaˈ k̭àtˈ mak̭dìləˈ m-òdil?ˈ ʾíta ʾé-⁺dān váyəna ⁺síru ⁺ʾal-dó sṱòlba,ˈ k̭at-ɟár čambəllìləˈ ʾu-mak̭dìlə,ˈ ʾáha ʾátxa pacùrələ,ˈ ʾa-vázzər ɟànu,ˈ pacúrəl ⁺ʾal-màlca,ˈ málca ɟànu,ˈ k̭at-m-⁺úydāl plìxəna,ˈ nāš-d-trèlə.ˈ lḕl ⁺bak̭úra k̭átuˈ mút náša ⁺k̭ṱìlət?ˈ ʾìca ⁺k̭ṱílut?ˈ k̭a-but-mù ⁺k̭ṱílut?ˈ mùjjurra ⁺k̭ṱílut?ˈ mára d-prùk̭.ˈ ʾíta pacùrələˈ cúllə ʾánnə k̭at-ɟánu muttélə ⁺ʾal-⁺darġa ⁺ʾəllàya,ˈ xəzmān-bàxtu,ˈ ⁺naxràyə.ˈ xá-mənne ⁺xòla máyələ.ˈ ʾo-xína ⁺sàbun máyəle.ˈ ʾo-xína k̭ə̀rša máyələ.ˈ ʾo-xína mára d-prùk̭,ˈ málca ṱ-ávət basìma,ˈ prùk̭ˈ ʾá xank̭áxxə pàrk̭ax,ˈ ʾína k̭àmˈ ⁺maryùxot?ˈ ⁺rába k̭àm ⁺maryùxot.ˈ jáldə xank̭áxxə pàrk̭ax.ˈ ʾíta ʾa-vázzər pacùrəlˈ ʾína ʾan-xəzmān-ɟánu k̭at-srivèləˈ k̭at lḗl k̭até ⁺huyyə̀rra,ˈ hə́č ⁺dàna,ˈ xa-⁺ʾəsrá ɟanàyˈ ʾátxa ⁺ʾal-màrzaˈ xá ʾánnə tívəna bə́xyəna k̭àtu,ˈ k̭at-⁺ʾávun ɟu-xáyyu šláma꞊da lḗl də́rya ⁺ʾallè,ˈ ʾé-dān víyyəl ⁺ʾal-vazzirùta,ˈ ʾé-⁺dān ⁺ʾal-⁺rùmta víyyəl.ˈ ʾádi k̭at ⁺ʾávva bəxnàk̭unaˈ xa-ʾánnə ⁺ʾəsrá ɟanày,ˈ ⁺xamsár ɟanàyˈ xəzmān-ɟànuˈ ʾànnə bə́xyəna ⁺ʾállu.ˈ ʾánnə xínə k̭at-muttḗl ⁺ʾal-⁺dárġa ⁺ʾəllàyaˈ cúllə prùk̭ˈ málca ṱ-ávət basìma.ˈ màraˈ prúk̭ jàldəˈ maxnək̭k̭àxxəˈ ʾá xank̭áx pàrk̭ax.ˈ ʾa-⁺bər-cálba ʾátxa ʾátxa xìnaˈ nā̀š ⁺k̭ṱilələ.ˈ k̭a-dé báxtu꞊da mə̀xyələ.ˈ prùk̭un!ˈ ʾíta ʾá ɟašùk̭əlˈ xína málca k̭ála lḕl váda.ˈ vàzzərˈ ɟašùk̭əl xínaˈ ʾádi b-xank̭ìlə.ˈ ⁺byáyəna núra꞊da tapìlə xut-ʾák̭lu.ˈ mára màlca ṱ-ávət basíma,ˈ xa-⁺ʾijàza hálˈ xàˈ ⁺xábra tanə̀nnux xínaˈ ʾána vazzìrux꞊vənˈ lá k̭àtˈ ⁺dránux ⁺ràstəvən,ˈ ʾo-nā́š d-trèvən?ˈ hár la bak̭úra bəxnàk̭ivət,ˈ hə́č məndi lá bak̭ùra?ˈ ⁺xábrət ⁺xáraya lēt-yávu k̭a-dìyyi?ˈ har-ʾátxa bəxnàk̭ivətˈ lá hə́č mə́ndi tanùya.ˈ màraˈ ⁺ʾijáza hál xá-məndi tànən xína.ˈ mára tàniˈ xàˈ ⁺xábra tàni,ˈ ⁺dā́n pràk̭tola.ˈ màraˈ xá ⁺bák̭ər mən-dánnə nàšə,ˈ ʾána ⁺byáyən ʾánnə ⁺ʾal-da-⁺máydan ⁺jùmyəna,ˈ ⁺jamáhat ⁺ʾàlma,ˈ ⁺bàk̭riˈ k̭a-mā̀n ⁺k̭ṱílən ʾána,ˈ ʾu-⁺k̭aṱlána mànilə,ˈ ʾòˈ k̭at-⁺k̭ṱílun mànilə,ˈ ʾu-k̭a-but-mùdi ⁺k̭ṱìlun.ˈ xa-k̭ám lḗt ⁺bak̭ùra?ˈ ⁺bák̭ər mən-dá bàxti.ˈ màraˈ táni bàxta.ˈ k̭àm ⁺k̭ṱílun?ˈ ʾána mút ⁺yaṱṱan mā́n ⁺k̭ṱìlut?ˈ mára d-xa-xzímun mə̀jjət náša ⁺k̭ṱílənˈ yán là.ˈ k̭a-báxtu màraˈ mùt náša ⁺k̭ṱíləl?ˈ ʾìca ⁺k̭ṱíləl?ˈ mára vḗl ɟu-paɟèni꞊da ⁺ṱúmrux.ˈ ʾána mən-⁺dàvva ⁺ṱúmruxˈ ʾo-nàša.ˈ ⁺šadúrəl k̭òšunˈ mára jáldə xùšun.ˈ m-ɟu-pàɟaˈ bàxtu꞊da mənnéˈ ⁺palúṱuna màyuna.ˈ ɟu-júlla čurmə̀xxaˈ ⁺ʾal-de-⁺máydan mattùyuna.ˈ mára d-šrì,ˈ ptùxunˈ xázzən mànilə ʾa-náša,ˈ k̭àm ⁺k̭ṱílut.ˈ ptàxunaˈ ʾína pacúrəna xa-pìra,ˈ ʾə̀rba,ˈ ⁺bəryan vída šap̂ìraˈ ɟu-⁺laváša čurmə̀xxa,ˈ šap̂ìra.ˈ ʾé-⁺dān ptàxuna,ˈ réxu šap̂íra basíma bitàyəl.ˈ ʾa-málca ʾátxa pacùrələˈ màraˈ ʾa-mùt masáləva,ˈ lá ⁺p̂urmìli.ˈ ʾá mút mə̀ndivaˈ k̭át ʾátxa vìla.ˈ ʾá k̭ám vìdut,ˈ ʾátxa ⁺šùla?ˈ màraˈ málca ṱ-ávət basìma,ˈ ʾána ⁺šmíli ⁺ʾal-dó ʾaxùnux,ˈ Dahlùn Dewánda.ˈ ⁺rába honána ⁺šùla tunyíləˈ k̭àtˈ ʾan-k̭uxā̀nˈ k̭at-ʾa-k̭úxa ʾā́v b-rīš-dò nášətˈ ⁺xásu ⁺yásər bi-malcùta.ˈ ʾána ⁺xási ⁺sírunva bi-dìyyuxˈ k̭át ʾát bət-ʾavə́tva k̭a-dìyyiˈ ⁺xàsa,ˈ p-⁺hayyərrə̀tvaliˈ ʾé-⁺dān ɟu-dúca ʾə̀k̭taˈ ʾávənva npìla.ˈ ʾátən k̭ámtət cúllə k̭a-díyyi zubə̀nluxˈ dáx màlca?ˈ ʾána lá k̭at-nášət d-trḕnva ɟu-dá malcúta?ˈ ʾát lá ⁺buk̭ə́rrux꞊da k̭a-mā̀nˈ ⁺k̭ṱìlən ʾána.ˈ bəxnàk̭itvaˈ lá ⁺bak̭ùra.ˈ ʾó k̭úxət d-trèˈ k̭at-mə́rrə ʾavíni b-rīš-dó nā́š k̭àtˈ síru hak̭ílun k̭a-bàxtu.ˈ ʾána k̭a-báxti dùɟlə dúɟlənva,ˈ mírənva nàša ⁺k̭ṱilən.ˈ ʾána náša lḕnva ⁺k̭ṱíla.ˈ pìraˈ ⁺bə̀ryan vídunva.ˈ ⁺ṱuyáy vìdunva,ˈ ⁺bùslə ɟávu mə́lyənva,ˈ bi-⁺lavášə mùttunva.ˈ báxti har-k̭ámtət cúllə ⁺ʾuldiyyə̀nna.ˈ zubnə̀nna báxti. tíla k̭am-cúllə zubnə̀nnaˈ ʾat꞊da muxnək̭k̭ə̀nnux.ˈ ʾu-ʾó k̭úxət d-⁺ṱlàˈ k̭at-ʾavíni b-rīš-dó nášət xəzmā̀n ɟánuˈ bnē꞊t ʾùmtət ɟánuˈ ⁺rappìlun,ˈ ⁺naxráy davə̀k̭lun.ˈ ʾa-k̭úxa꞊da ʾána pacúrən xa-ʾánnə xəzmàniˈ ʾan-⁺càsəbˈ k̭át hə́č ⁺dána ʾída ⁺ʾallé lḗn ⁺mumṱìyya,ˈ véna ʾánnə ⁺tàmma.ˈ xa-ʾánnə ⁺xamsàr ɟanáy,ˈ ʾəsrì ɟanáyˈ ⁺ʾálli bə̀xyəna.ˈ ʾánnə cúllə k̭at-muttḗn ⁺ʾal-⁺darġa ⁺ʾəllàyaˈ ⁺bixàla,ˈ bəštàyəna,ˈ cḕp vádəna,ˈ ʾánnə cúllə ⁺byayəna xank̭íli jàldə,ˈ mən-cúllə k̭ámta ⁺byáyəna xank̭ìli.ˈ ʾu-ʾáxun díyyux mən-cúllə honána nášəl ɟu-dá malcùyta.ˈ málca ṱ-ávət basìma,ˈ mən-ʾúdyu mára xìnaˈ ʾána cə̀sluxˈ dax-vázzər lè pálxən.ˈ púš b-šlàma ʾátən.ˈ ʾána švə́k̭li xə̀šliˈ m-ɟu-dá malcùta.ˈ ⁺pláṱəl bərrəššəl m-ɟu-dá malcùytaˈ ʾu-bətlàk̭əl.ˈ bàxtu꞊da bəšvák̭ol.ˈ ʾá vàzzərˈ bə̀ššələ.ˈ xá šíta ⁺vàrəla.ˈ ⁺ʾal-šítət d-tré bə̀rza váyəl ɟavˈ …. ɟu-dó ⁺ʾàtra,ˈ ɟu-dè malcúta.ˈ málca lḗl ⁺bəddá mújjur ʾàvəd.ˈ ⁺jamáhat cpə̀ntəla,ˈ cə̀pna bənpàləlˈ ɟàvo.ˈ lḗl ⁺bəddá mújjur ʾàvədˈ ⁺jamáhat xamìla.ˈ mújjur ʾódax mára mən-dá próblem ⁺pàlṱax,ˈ ɟu-dá ʾəsk̭ùta ⁺pálṱax?ˈ k̭a-ʾaxúnu ⁺bək̭ràyələ.ˈ ʾaxúnu ⁺bəddàyəlˈ k̭àtˈ xìšələˈ ʾo-vàzzər.ˈ k̭a-ʾaxúnu ⁺bəddáyəl honána nàšəlˈ mára ʾáxuna tàniˈ xa-mə́ndi ʾòdax.ˈ ʾo-vázzər ɟári mačxàxxəˈ cma꞊t ⁺ṱavvúyən ⁺báru lḕn mačúxu.ˈ ⁺ʾàvun꞊va cúllə ʾa-⁺ʾátrət díyyiˈ taɟbúru.ˈ ʾádi vázzər xìšəl,ˈ hóna lḕl píša.ˈ cúllə pròblem bitáyəna ⁺bar ⁺ʾùydāl.ˈ mújjur ʾódax ʾa-⁺šúla xamàxxə,ˈ p̂-ùrxa láblax?ˈ mújjur mačxə́nnə ʾana ʾo-vàzzər,ˈ nónən bíyyu ⁺paxàlta mə́nnu ⁺ṱálbən,ˈ k̭at-ʾatíni ⁺barày?ˈ mára ⁺bəddàyət mú vùd?ˈ ⁺k̭rílun cùlləˈ ʾànnəˈ spetsyalìst ɟu-məndìtuxˈ ɟu-⁺ʾàtrux,ˈ ʾànnəˈ damurčìyyəna,ˈ ⁺xeṱān-⁺sòləna,ˈ ʾánnə k̭àtˈ ⁺nak̭k̭ašcàrəna,ˈ spetsyalìst.ˈ cúllə ⁺k̭rìlun,ˈ cút-mənne xá-dana pìra hállun,ˈ ʾə̀rba.ˈ ʾu-hál k̭até ʾátxa taxmànta táni:ˈ xá yárxa k̭atóxun ⁺dàna yávvən.ˈ ʾa-pìraˈ bətk̭àlunˈ ⁺ʾal-masèta.ˈ ʾəsrì cilóyəl píra.ˈ ⁺bar xa-yárxa mayyítun dū́z ʾəsrì cilóyəˈ ʾavíni ⁺ʾal-duca cə̀lya,ˈ lá zā̀dni,ˈ la ⁺basə̀rni.ˈ lá vílə ⁺ʾal-dúcu cə̀lyaˈ cullóxun rišóxun maxə́nnə bi-⁺bàlta.ˈ ⁺k̭aṱlə̀nnoxun.ˈ ʾàˈ vàzzərˈ váyələ xíša cəs-xá-dana damùrčiˈ pəlxàna,ˈ dax-šàɟərd,ˈ k̭at-xàyyə,ˈ ɟánu ⁺ṱúšyo ⁺tàma,ˈ pəlxàna.ˈ ʾu-ʾé-⁺dān bitáyəl ⁺tàma,ˈ ɟašúk̭əl ʾo-šéfu bitàyələ xína,ˈ píra p̂-ìduˈ máyul bètaˈ màraˈ málca yúvvan꞊lə ʾátxa xàˈ ⁺buk̭àra,ˈ pròblem ʾə́tlan,ˈ k̭at-ʾá píra xa-yàrxaˈ ʾáxnan mùjjurra xamáxxəˈ k̭àtˈ mən-ʾəsrí cilóyə lá zā̀dni,ˈ lá ⁺basə̀rni?ˈ màraˈ ʾát hállə k̭a-dìyyi,ˈ ʾána b-xamə̀nnə.ˈ ⁺šūl-díyyux lèlə.ˈ vàzzər márələ.ˈ ʾu-ɟu-mə́txət xà yárxaˈ ⁺maxùlul,ˈ maštúyul ʾa-pìra.ˈ cut-⁺bérāš b-dèˈ šullúxtət dìva bəlvášəl ⁺ʾállu,ˈ bi-púm dìva,ˈ ⁺várəl ɟànu,ˈ ⁺mazdùyul,ˈ m-⁺bar ⁺xàlta,ˈ štèta xína,ˈ ⁺dā́n dmàxtu.ˈ ʾu-m-⁺bár xà yárxaˈ ʾé-⁺dān mattúyul ⁺ʾal-masèta,ˈ xà váyələ.ˈ ʾíta k̭a-dó damúrči màraˈ c-⁺ámsət ⁺spáy ⁺ʾarxàyənˈ ʾàzət,ˈ ⁺ráhat ʾázət cəs-màlca.ˈ ʾá ʾəsrí cilòyə,ˈ lá zìda,ˈ lá ⁺bsìrəl.ˈ màraˈ hèˈ ʾá mújjur ʾátxa xùmyut?ˈ mára xùmyun.ˈ málca cúllə bətk̭alèl ʾánnə.ˈ ʾəmmá ɟanáy váyəna pìrə lúbla,ˈ cúllə xá-mənne váyəl zìda,ˈ xá-mənne ⁺bsìra.ˈ ɟašúk̭əna xà-danaˈ píšəl ʾəsrì cilóyə,ˈ xà píra.ˈ ʾá k̭a-damúrči màraˈ ʾá ʾət-mā̀n꞊lə?ˈ mára ʾət-damùrči ʾáha,ˈ ʾòˈ prə̀zla ⁺taptəppánaˈ damúrči ⁺bəddáyət là mú꞊ilə?ˈ mára ʾáxuni ʾá mújjurra xùmyut?ˈ màraˈ ʾáha xùmyun,ˈ dax-dū́z ʾána lḕn xúmyu,ˈ šaɟə̀rdi xúmyul.ˈ xa-bèta ʾə́tliˈ paláxa šàɟərd,ˈ ⁺ʾàvun xúmyul.ˈ ʾána lḗn ⁺bəddá mújjur xùmyul,ˈ ʾátxa pìšəl.ˈ jáldə mára xúšun mèmunlə.ˈ ⁺šadùrəlˈ k̭òšunˈ ʾálbal polī́s màyula.ˈ màyulaˈ ɟašúk̭əna ⁺ʾámman ʾó vazzìrulə.ˈ màraˈ ⁺paxàlta ⁺bəṱlábən mə́nnux ʾána.ˈ málca k̭átu tanùyəl.ˈ tá plùx.ˈ mə̀drəˈ ⁺ʾal-dùcux,ˈ ʾána ⁺xə̀lṱa víyyən.ˈ màraˈ ʾána mə́nnux xína lè pálxən,ˈ málca ṱ-ávət basìma.ˈ ʾə̀nˈ p-sazɟə̀rrətˈ ʾaxúnux ʾavíni màlca,ˈ ʾána ʾàvənˈ mə́drə vazìru,ˈ bət-pàlxən.ˈ ʾə́n lè sazɟə́rrət,ˈ mə́drə púš b-šèna,ˈ ʾána xə̀šli.ˈ màraˈ yávon ʾá malcùta,ˈ cúllə ɟu-pròblem váyəla,ˈ ⁺rába próblem váyəla malcùtaˈ k̭a-mú clìta?ˈ ʾu-dəžmə̀nnə váyol.ˈ mən-márza ʾáɟar máxi ⁺ʾàllo,ˈ parpəssíla malcùta.ˈ mára yávon k̭a-ʾaxùni ʾa-malcútaˈ ʾu-k̭a-dìyyux,ˈ ʾu-ʾána bərrə̀ššən.ˈ xá-ʾaxči là-ʾazət,ˈ tá tùy.ˈ tá túy làxxa.ˈ ʾáyya꞊da xá ⁺manáy ɟàno ʾə́tla xína ʾa-məttə́lta.ˈ xína ʾádi lì yáṱṱənˈ ʾə́k̭ro m-ìcəl ʾá məttə́lta,ˈ ʾína ⁺bəddáyən k̭àtˈ ʾaváhan ʾá məttə́lta hùk̭yona.ˈ	The story of this tale is thus, as I have heard it from my grandmother, my mother and my grandfather. It is about two people, two brothers. One of them is very lovable, an intelligent man, a clever man. The other is a little more aggressive and he is a little less clever—‘less’ means ‘not much’—and he is jealous of his brother. He is jealous of the intelligence of his own brother, also because his brother—he himself is a king of a kingdom, but he knows that his brother is cleverer than him, more intelligent, more able to establish his thought among the people. He is able to answer questions and solve big problems. Because of this he does something against his brother, in that he presents his brother in his kingdom as if he were mad, a tiresome fool, a man who has lost his mind, and all the people of the kingdom of the king hate the brother of the king. They say ‘He is mad.’ All after the king said ‘My brother is mad.’ All have to shout in one voice, all have to shout that the brother of the king has lost his mind, he is mad. But the vizier of the king, the first vizier, knows who the brother of the king really is, how intelligent a man he is, this Dahlun Dewanda (as he was called). One day early in the morning the king, together with his vizier, his overseer, his greyhound, his dogs, goes out hunting, goes out of the royal city gates. When they go out of the city, the vizier of the king sees that the brother of the king is sitting, early that morning, when dawn was breaking, sitting in front of the city gates, and that he has made three large piles of ash. They all go off together, the horses of the king, they go off with dogs, but the first vizier goes back. He says ‘Dahlun Dewanda, I know, brother of the king, that in those piles of yours there is a meaning. Why have you made these piles? What was the meaning of them? You have made these piles early this morning in our way, as we have gone out to hunt.’ Dahlun Dewanda, the brother of the king, says to the vizier ‘Every pile has a value. Every pile is worth a gold coin. Come, give (this) to me and I shall tell you what the meaning of this pile is.’ The vizier takes out three gold coins and gives them to the brother of the king. He says ‘Tell me the meaning of the piles.’ He says ‘May this pile of ash be on the head of the man who relies on the king, on the government, who puts his hope in the government, relies on the government. May this second pile be on the head of the man who tells his secrets to a wife, to his wife. May the third pile be upon the head of the man who disowns his own family, his own relatives, those of his community, rejects his own people, hates them and helps the family of the wife and strangers. These are the three piles.’ He rides off, the vizier rides off on his horse. He goes after the king. He arrives and goes out to the hunt. The vizier comes home in the evening and thinks a lot on the three points that Dahlun Dewanda told him. He says ‘Let me see whether this man is telling the truth about them. He is an intelligent man. These things have to be tested. This cannot be.’ He begins to work and thinks how he could test the three points that the son of the king told him. 'Do these exist in real life, or not?’ First he comes back one day, at night he pretends to drink one or two glasses of wine and says ‘Wife, come out, come out,’ he says to his wife. He wakes his wife. He says ‘Get up, straight away.’ ‘What has happened?,’ she says. ‘Man, why are you like this?’ He says ‘Get up, I have killed somebody. I have killed somebody. Look I have wrapped him in these cloths. I do not know what to do. We must do something. If the kings knew about it, he would hang me.’ At that time they used to collect people in the square, hang them and throttle them, whoever killed a person, by the law of that time. He says ‘We must do something quickly.’ Then she says ‘Oh, man, what should we do?’ His wife says. ‘We must bury him somewhere so people do not see.’ She says ‘We should dig and bury him somewhere, so that people do not see.’ He says ‘Oh, wife, where should we bury him? Tell me.’ She says ‘In the stable. Bring him and we’ll take him in there, we’ll bury him in our stable, so people do not see us digging.’ She says ‘Quickly, get up.’ The husband and wife get up, straight away take a shovel, a spade and a pickaxe. They dig and bury him in the stable very neatly, and nobody knows. They go to bed. The next day the vizier drinks heartily again and pretends to be somebody who is drunk. When he is as if drunk, he comes home and begins to beat the wife, his own wife. He beats her and says ‘You are not a good wife.’ The wife says ‘Now I’ll show you. Now I’ll show you. In the morning I shall go straight to the king and tell him what you have done, that you have killed a man, that you are a murderer and you have come and beaten me also.’ He beats her, then puts his head down and sleeps. Early next morning his wife goes straight to the king. She says ‘King, be well, you do not know what kind of man your vizier is. Your vizier has killed a man. Your vizier is the murderer of a man. You have kept him as a vizier. Last night he came and beat me too. He beat me and wanted to kill me. You must hang him, do not spare him.’ As soon as it became light, she went to the king. Two hours have not passed, the king does not speak with his vizier, he summons a crowd to the square. He brings them there and says ‘The vizier must be hanged. The vizier has killed a man.’ Then they seize the vizier. The army of the king comes to the house. They seize him and take him to the square, and tie him to the post where they must hang him, under which they put firewood in order to burn him. What will they do to him? Then, when they have bound him to the post, where they must hang him and burn him, he looks, the vizier himself, he looks at the king, the king himself—they have worked together, he is the second (in command). He does not ask him ‘Which man have you killed? Where have you killed him? Why have you killed him? How have you killed him? They say ‘Finish the job.’ Then he looks at all those whom he has put in positions of high rank, the relatives of his wife and foreigners. One of them brings a rope. Another brings soap. Another brings firewood. Another says ‘Finish the job, king, may you be well, finish the job, let’s hang him and finish. Why are you taking so long? You are taking a very long time. Let’s hang him quickly and finish.’ Then the vizier looks and sees his own relatives, whom he has disowned, whom he has not helped, ever, some ten people like this on the edge (of the crowd), he was surprised to see that they are sitting and weeping for him, people whom he has not greeted in his life, when he was in his position of vizier, when he was in a high position. Now that they are throttling him, these ten people or so, fifteen people, his relatives, they are weeping for him. The others whom he has put in high positions all say ‘Finish the job, king, may you be well.’ They say ‘Finish the job quickly, let’s hang him. Let’s hang him and finish. This son of a dog’—and so forth—‘he has killed people. He has also beaten his wife. Finish the job!' He sees that the king does not utter a sound. The vizier sees that now they will hang him. They want to light the fire under his legs. He says ‘King, may you be well, permit me to say something. I am your vizier. Am I not your right arm, the second man (in command)? Are you hanging without asking (questions), without asking anything? Are you not allowing me a final word? You are hanging me like this, without saying anything.’ He says ‘Give me permission to say something.’ He says ‘Speak, say one word. It is time to end the matter.’ He says ‘Ask these people, I want these people who have gathered in this square, this crowd of people, to ask whom I have killed, who is the killer, who is the one whom I have killed, why have I killed him? Go on, why do you not ask? Ask my wife.’ He says ‘Tell me wife, why have I killed him?’ ‘How should I know whom you have killed?’ He says ‘Just check whether I have truly killed a man or not.’ He (the king) says to his wife ‘Which man has he killed? Where has he killed him?’ She says ‘We have buried him in our stable. I have buried the man together with him.’ He sends an army. He says ‘Go quickly. They take him (the putative murdered man) out from the stable, while his wife is with him, and bring him back. Wrapped in a cloth, they put him in the square.’ He says ‘Untie it, open it so I can see who this person is, why you have killed him.’ They open it. They see a lamb, a sheep, made into a nice roast dish, wrapped in bread, very pleasing. When they open it, it makes a lovely, pleasant smell. The king sees this and says ‘What has happened? I do not understand. What is this that has happened? Why have you done this, this thing?’ He says ‘King, may you be well, I listened to your brother, Dahlun Dewanda. He told me a very clever thing, saying “The piles—may this pile be upon the head of the man who puts his trust in the king.” I put my trust in you, that you would support me, that you would help me, when I fell into a tight spot. But you were the first to abandon me, how could you, king? Was I not the second man in command in this kingdom? You did not even ask whom I killed? You were going to hang me without asking. The second pile was the one concerning that which he said “May it be on the head of the man who tells his secrets to his wife.” I told lies to my wife and said that I have killed a man. I had not killed a man. I had grilled a lamb, I had made it into a roast, filled it with onions and put it in bread. My wife tricked me in the presence of everybody before everybody else tricked me. My wife betrayed me. She came and tricked me before everybody anybody else betrayed me. You too would have hanged me. The third pile, concerning which he said “May it be on the head of a man who rejects his relatives, people of his own community, and takes on foreigners.” As for this pile, I see that some of my relatives, poor people, to whom I have never offered a helping hand, they were there. These fifteen people, twenty people, wept for me. All those whom I had put into a lofty position, who eat, drink and enjoy life, they all want to hang me quickly, in the presence of everybody else they want to hang me. You brother is a more intelligent man than anybody else in this kingdom. King, may you be well, from today, he says ‘I shall not work with you as a vizier. Farewell. I am leaving and going away from this kingdom'. He leaves and goes away from the kingdom. He disappears. He leaves his wife. The vizier goes. A year goes by. In the second year a drought afflicts that land, that kingdom. The king does not know what to do. The people are hungry, famine afflicts them. He does not know what to do to look after the people. ‘What should we do’ he says ‘to get out of this problem, to get out of this difficulty?' He calls his brother. His brother knows that the vizier has gone away. He says to his brother—he knows he is a clever man—‘Brother, tell me something that we can do. We must find the vizier. However much I search for him, I do not find him. He used to administer all this land. Now the vizier has gone away, no brains are left. All the problems come one after the other. What should we do to cope with this matter and go about dealing with it? How can I find the vizier to plead with him and beg forgiveness from him, so that he will come back?’ He says ‘Do you know what you should do? Call all the craftsmen in your city, in your country, those who are blacksmiths, who are shoemakers, craftsmen. Summon them all and give each one a lamb, a sheep. Give them the following challenge: I give you a period of one month. I am weighing this lamb on the scales. The lamb is twenty kilos. After a month you should bring it back here weighing exactly twenty kilos, no more and no less. If it is not this weight, I shall behead you all with an axe, I shall kill you.’ The vizier has gone to work with a blacksmith, like an apprentice, in order to live, hiding himself away there, working. When he comes there, he sees his boss coming, with a lamb in his hands, bringing it home saying ‘The king has given us a challenge, we have a problem, for how can we keep the lamb for a month without it becoming more or less than twenty kilos?’ He said ‘Give it to me. I shall look after it. It is not your problem,’ the vizier says. During the period of a month he feeds the lamb and gives it drink. Every evening he wears the skin of a wolf, he comes in with the mouth of a wolf and frightens it, after eating and drinking at the time it slept. After a month, when he puts it on the scales, it is the same. Then he says to the blacksmith ‘You can go safely, you can go at ease to the king. This is twenty kilos, no more, no less.’ He says ‘Oh, how have you managed to keep it like this?’ He says ‘I have kept it so.’ The king weighs them all. One hundred people have taken a sheep, among all of them, some have increased (in weight) and some have diminished. They see that one lamb has remained twenty kilos. He says to the blacksmith ‘Whose is this?’ They say ‘It belongs to the blacksmith, the hammerer of iron, blacksmith—you know don’t you what it is?—He says ‘My brother, how have you kept it?’ He says ‘I have kept it, but to be accurate I have not kept it, my apprentice has kept it. I have an apprentice worker at home. He has kept it. I do not know how he has kept it, but it has remained like this. He says ‘Quick, go and bring him.’ He sends an army and at once the police bring him. They bring him and they see that he is his vizier. He says ‘I beg forgiveness of you,’ the king says to him. Go and work again in your place, I have been in error.’ He says ‘I shall not work with you again, king, may you be well. If you agree that your brother should be king and that I should be his vizier, I shall work. If you do not agree, then farewell again, I am going.’ He says ‘I give you this kingdom. The kingdom is all full of problems, many problems. Why is it still so? It has enemies. If they attack the kingdom across the border, they will destroy it.’ He says ‘I give this kingdom to my brother and to you and I am going away.’ ‘Don’t go. Come and sit down. Come and sit down here.’ This story has its own meaning. I do not know what the origin of this story is, but I know that our forebears told this story.

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masálo ʾíla hàdaˈ dá məttə̀ltaˈ dáx ṱ-í ʾàna šə́myon mə̀nˈ nanùnti,ˈ mən-yə̀mmiˈ mən-sàvan.ˈ ⁺manáyu ʾíla bàsˈ tré ⁺p̂arsùpəˈ tré ʾaxunvàtə.ˈ xá-mənne váyələ ⁺rába ⁺brìxaˈ ʾùˈ ⁺p̂armiyyàna náša,ˈ honàna náša váyələ.ˈ ʾo-xína váyəl xač̭č̭a búš aɟresìv,ˈ ʾína hónu xáč̭č̭a ⁺basùra váyələ.ˈ ⁺basúra tanéta lḗl xà-txaˈ ʾu-baxxúləl bí ʾaxùnu.ˈ baxxúləl bí hónət dó ʾaxūn-ɟànu,ˈ sắbab but-dàha꞊da,ˈ k̭at-ʾó ʾaxùnu,ˈ ɟánu váyəl ⁺ʾavun màlcaˈ ʾət-xa-malcùta,ˈ ʾína ⁺bəddáyələ k̭át ʾaxúnu mə́nnu bùš honánələ,ˈ bùš ⁺p̂armiyyanələ,ˈ búš ⁺msàyəlˈ taxmántu ⁺mazmə̀ṱla ɟu-nášə.ˈ ʾu-⁺màsəˈ ⁺buk̭àrə šárəˈ problèm šárə ⁺ɟùrə.ˈ k̭a-but-háda k̭a-ʾaxúnu ⁺ṱarúsəl háda mə́ndi b-rìšuˈ hàdaxˈ maxzúyul ɟu-de-malcútət ɟànuˈ dáx ʾaxúnu ʾílə šidàna,ˈ xá ⁺mùxlaˈ hónu ⁺rùppu,ˈ hónu ⁺rúppu nàša,ˈ ʾu-cúllə nášə dáyya malcútət dòˈ màlcaˈ k̭a-ʾaxúnət màlcaˈ bəsnàyələ.ˈ mára ʾá šidànələ.ˈ cúllə xína ⁺bar-màlca mə́rrəˈ ʾaxúni šidànələ.ˈ cúllə ɟár b-xá k̭ála č̭arč̭ə̀rri,ˈ ɟárəc cúllə č̭arč̭ə́rri k̭át ʾaxúnət màlcaˈ hónu ⁺rùppulə,ˈ šidànələ.ˈ ʾína vazzírət màlca,ˈ ʾo-vázzər k̭amàya,ˈ ⁺bəddáyəl k̭át ʾaxúnət málca mànilə,ˈ cmá honána nàšəl,ˈ ʾa Dahlún Dewànda.ˈ xá-yuma k̭édamta jàldəˈ málca bíyya bi-vazzìru,ˈ nazzìru,ˈ bi-⁺tazìyyu,ˈ b-calbanànu,ˈ ⁺pláṱəna ⁺ʾal-⁺sèda,ˈ ⁺pláṱəna mən ⁺darvázət malcùta.ˈ m-mdíta ʾé-⁺dān ⁺plàṱəna,ˈ ʾàˈ vazzírət málca bəxzàyəlˈ ⁺ʾàmmanˈ ʾaxúnət málca tìvəlˈ b-dé k̭edámta jàldəˈ ⁺dān ⁺bára ⁺barràntaˈ tívəl k̭am-⁺darvàzətˈ məndìtaˈ ʾu-⁺ṱursəl ⁺ṱlá ⁺ɟúrə k̭uxā̀nˈ bi-⁺k̭ə̀ṱma.ˈ ʾánnə cúllə bərrə̀ššəna xína m-⁺uydāl,ˈ susavátət màlcaˈ bi-calbanā́n bərrə̀ššəna,ˈ ʾa-vàzzərˈ k̭amàyaˈ ⁺bəddárəl ⁺barày.ˈ mára Dahlùn Dewándaˈ ʾána ⁺bəddàyənˈ k̭at-ʾáxun màlcaˈ ɟu-dánnə k̭uxān-díyyux ʾə́ttən ⁺manàˈ ʾánnə k̭àm ⁺ṱursévətˈ ʾánnə k̭uxā̀n?ˈ ⁺manayé mù꞊iva?ˈ b-dá k̭edámta jàldəˈ ʾánnə k̭uxā́n vidévət l-úrxət dìyyanˈ ʾáxnan ⁺pliṱəx ⁺ʾal-⁺sèda.ˈ ʾàˈ Dahlún Dewàndaˈ ʾáxun màlcaˈ k̭a-vàzzər máraˈ cút k̭úxa ʾə̀tləˈ ⁺ṱìma.ˈ cút k̭úxa ⁺dák̭ər xa-dàva.ˈ tá hàlliˈ tanə̀nnaˈ ⁺manáy da-k̭úxa mù꞊ila.ˈ ʾa-vázzər ⁺palúṱələ ⁺ṱlá dān-dàvəˈ yávvəl k̭àˈ do-ʾáxūn màlcaˈ màraˈ tànilaˈ ⁺manáyət k̭uxā̀n.ˈ màraˈ ʾa-k̭úxət ⁺k̭ə́ṱma ʾavíni b-rīš-dó nàšətˈ k̭at-⁺xásu ⁺bəsyárul b-malcùta,ˈ b-hùcma,ˈ hivíyyu mattúyul ⁺ʾal-hùcma,ˈ ⁺xásu ⁺bəsyárul b-hùcma.ˈ ʾa-k̭úxət d-tré ʾavíni b-rīš-dò nášət k̭átˈ sìruˈ hak̭uyḗl k̭a-bàxta,ˈ k̭a-báxtət ɟànu.ˈ ʾa-k̭úxət d-⁺ṱlá ʾavíni b-rīš-dò nášətˈ k̭at-nášət ɟánu bəsravèlə,ˈ xəzmā̀n ɟánu,ˈ bné məllàttət ɟánu,ˈ bəsravélə nāš-ɟànu,ˈ bəsnayḕlˈ ʾùˈ ⁺hayyúrəl k̭a-nášət bàxtaˈ ʾu-k̭a-⁺naxrày.ˈ ʾánnə ⁺ṱlá k̭uxā̀n.ˈ ʾá ⁺bəṱràyəlˈ bətyávəl vázzər ⁺ʾal-sùsa,ˈ bərrə́ššəl ⁺bár màlca,ˈ ⁺mṱàyəl,ˈ ⁺sèda bərrə́ššəl.ˈ ʾa-vázzər bitáyəl ⁺bérāš béta ⁺rába taxmùnəlˈ ⁺ʾal-dánnə ⁺ṱlá nùk̭zəˈ k̭at-tanuyḗl k̭àtuˈ ʾa-Dahlún Dewànda.ˈ màraˈ ʾá xázzət mùjjurraˈ ʾá náša mə̀jjət tanuyḗlˈ ʾó honàna nášəl.ˈ ʾánnə ⁺šulā́n ɟárəc ⁺jàrbi.ˈ ʾátxa lè-ʾoya.ˈ ʾu-⁺šarùyəlˈ pəlxànaˈ taxmúnəl ⁺ʾal-da mùjjurraˈ ⁺jarə́blun ʾànnəˈ ⁺ṱlá núk̭zət dàˈ ʾáxūn màlca k̭át tunyḗl k̭àtu.ˈ ɟu-xáyyət mə́jjət ʾánnə vàyənaˈ yán là?ˈ ʾùˈ mən-k̭ámeta bitáyəl xà-yumaˈ b-lèlə,ˈ xa-tré ⁺ʾəsticā́n꞊da mən-dúɟlə bəštàyələ,ˈ ⁺xàmra,ˈ bitáyəl màraˈ bàxta,ˈ ⁺plùṱ,ˈ ⁺plùṱ.ˈ k̭a-bàxtu márəl.ˈ ⁺marrúšol bàxtu.ˈ mára k̭ùylax,ˈ prùk̭.ˈ mù꞊ila víta?ˈ màra.ˈ ʾày náša,ˈ k̭àmˈ ʾàtxaˈ xa-tahàr꞊vət?ˈ màraˈ k̭ùˈ nàša ⁺k̭ṱílən.ˈ náša ⁺k̭ṱìlən,ˈ vḗn čurmə́xxu ɟu-dánnə jùllə.ˈ lḗn-⁺bədda mù ʾodə́nna.ˈ xá mə́ndi ɟárəc ʾòdax.ˈ málca ⁺dìlə,ˈ maxnə̀k̭li.ˈ ⁺ʾal-⁺máydan ʾe-⁺dánta ⁺jammuyèva,ˈ čambulèva,ˈ bəxnak̭èva,ˈ ʾō꞊t-nàša ⁺bək̭ṱàləl,ˈ bí k̭anū́n dè ⁺dana.ˈ màraˈ jáldə xa-mə́ndi ɟárəc ʾòdax.ˈ ʾíta màraˈ ʾày nášaˈ mù-ʾodax?ˈ bàxtu mára.ˈ ɟárəc xa-dúcta ⁺ṱášax nā̀š la-xázzi.ˈ màraˈ xàpraxˈ ⁺ṱamràxxə xa-dúcaˈ k̭at-nā́š lá xàzzi.ˈ màraˈ ʾìtaˈ ʾày baxta,ˈ ʾìca ⁺ṱamráxxə?ˈ tàni.ˈ mára ɟu-pàɟa.ˈ me-⁺moràxxə,ˈ ⁺ṱamràxxə ⁺ʾávvaˈ ɟu-paɟéni k̭at-nā́š là xázzi mújjurra bəxpárəx.ˈ màraˈ d-prùk̭,ˈ jáldə k̭ù.ˈ ⁺ɟóra báxta bək̭yàmənaˈ ʾàlbalˈ ⁺lap̂àṱk̭a bəšk̭áləna,ˈ xá-dana ⁺mùyra,ˈ cùllunɟ.ˈ ⁺bək̭k̭àrəna,ˈ ⁺ṱamúruna ɟu-pàɟaˈ táhar tàmməz,ˈ xa-nàša lḗl ⁺bəddá.ˈ bədmàxəna.ˈ ⁺ʾal-dó-yuma xìnaˈ ʾá vàzzərˈ jə́ns bəštàyəl mədrə,ˈ ɟánu šōp-⁺ravàya mattúyolə.ˈ dáx ʾáxči ⁺rùyələ,ˈ bitáyəl bèta,ˈ ⁺šarúyəl k̭a-báxta mxàya,ˈ k̭a-báxtət ɟànu.ˈ mxàyol,ˈ màraˈ ʾátən ⁺spáy báxta lḗt ʾàt.ˈ ʾa-báxta màraˈ ʾádi maxziyyànna k̭a-díyyux ʾána.ˈ ʾádi maxziyyánna ʾàna.ˈ dū́z ṱ-ázan k̭edámta cəs-màlcaˈ tányan ʾátən mù vídət,ˈ nàša ⁺k̭ṱílət,ˈ ⁺k̭aṱlān-nā̀š,ˈ tíyyət k̭a-díyyi꞊da mxàyət.ˈ ʾáha mxàyol,ˈ xína mattúyul ríšu dmàxəl.ˈ ʾá k̭édamta jàldəˈ báxtu ⁺mṱáyəla dū́z cəs-màlca.ˈ màraˈ málca ṱ-ávət basìma,ˈ ʾátən lḗt ⁺bəddá vazzíru mút nàšəl.ˈ vazzírux nàša ⁺k̭ṱilələ.ˈ vazzírux nàšaˈ ⁺k̭aṱlánət nàšəl.ˈ ʾátən xamúyut dax-vàzzər.ˈ ⁺bérāš꞊da tìyyəlˈ k̭a-dìyyi꞊da mə́xyələ.ˈ mə̀xyil,ˈ ⁺byáyəva ⁺k̭aṱə̀lvali.ˈ ⁺ʾávva ɟárəc maxnək̭k̭ə̀ttə,ˈ là šok̭ə́ttə.ˈ màlca xínaˈ ⁺bára ⁺burrə̀nnəl,ˈ xína xə́šla cə̀slu.ˈ ⁺hála tré ⁺saháttə léla váya ⁺və̀rta,ˈ mən-vazzíru lḗl hamzùma꞊da malca,ˈ ⁺bək̭ráyəl ⁺jamáhat ⁺ʾal-⁺màydanˈ mattúyul màraˈ ɟári maxnə̀k̭ni vázzər.ˈ vázzər nàša ⁺k̭ṱíləl.ˈ xína vázzər bədvàk̭aˈ bèta bitáyələˈ xìnaˈ k̭óšun màlca.ˈ bədvàk̭una,ˈ labúluna ⁺ʾal-⁺màydan,ˈ ⁺bəsyáruna ⁺ʾal-dó sṱòlba,ˈ k̭at-ɟári xank̭ī̀l,ˈ xútu k̭ə̀rša bədráyənaˈ k̭àtˈ mak̭dìləˈ m-òdil?ˈ ʾíta ʾé-⁺dān váyəna ⁺síru ⁺ʾal-dó sṱòlba,ˈ k̭at-ɟár čambəllìləˈ ʾu-mak̭dìlə,ˈ ʾáha ʾátxa pacùrələ,ˈ ʾa-vázzər ɟànu,ˈ pacúrəl ⁺ʾal-màlca,ˈ málca ɟànu,ˈ k̭at-m-⁺úydāl plìxəna,ˈ nāš-d-trèlə.ˈ lḕl ⁺bak̭úra k̭átuˈ mút náša ⁺k̭ṱìlət?ˈ ʾìca ⁺k̭ṱílut?ˈ k̭a-but-mù ⁺k̭ṱílut?ˈ mùjjurra ⁺k̭ṱílut?ˈ mára d-prùk̭.ˈ ʾíta pacùrələˈ cúllə ʾánnə k̭at-ɟánu muttélə ⁺ʾal-⁺darġa ⁺ʾəllàya,ˈ xəzmān-bàxtu,ˈ ⁺naxràyə.ˈ xá-mənne ⁺xòla máyələ.ˈ ʾo-xína ⁺sàbun máyəle.ˈ ʾo-xína k̭ə̀rša máyələ.ˈ ʾo-xína mára d-prùk̭,ˈ málca ṱ-ávət basìma,ˈ prùk̭ˈ ʾá xank̭áxxə pàrk̭ax,ˈ ʾína k̭àmˈ ⁺maryùxot?ˈ ⁺rába k̭àm ⁺maryùxot.ˈ jáldə xank̭áxxə pàrk̭ax.ˈ ʾíta ʾa-vázzər pacùrəlˈ ʾína ʾan-xəzmān-ɟánu k̭at-srivèləˈ k̭at lḗl k̭até ⁺huyyə̀rra,ˈ hə́č ⁺dàna,ˈ xa-⁺ʾəsrá ɟanàyˈ ʾátxa ⁺ʾal-màrzaˈ xá ʾánnə tívəna bə́xyəna k̭àtu,ˈ k̭at-⁺ʾávun ɟu-xáyyu šláma꞊da lḗl də́rya ⁺ʾallè,ˈ ʾé-dān víyyəl ⁺ʾal-vazzirùta,ˈ ʾé-⁺dān ⁺ʾal-⁺rùmta víyyəl.ˈ ʾádi k̭at ⁺ʾávva bəxnàk̭unaˈ xa-ʾánnə ⁺ʾəsrá ɟanày,ˈ ⁺xamsár ɟanàyˈ xəzmān-ɟànuˈ ʾànnə bə́xyəna ⁺ʾállu.ˈ ʾánnə xínə k̭at-muttḗl ⁺ʾal-⁺dárġa ⁺ʾəllàyaˈ cúllə prùk̭ˈ málca ṱ-ávət basìma.ˈ màraˈ prúk̭ jàldəˈ maxnək̭k̭àxxəˈ ʾá xank̭áx pàrk̭ax.ˈ ʾa-⁺bər-cálba ʾátxa ʾátxa xìnaˈ nā̀š ⁺k̭ṱilələ.ˈ k̭a-dé báxtu꞊da mə̀xyələ.ˈ prùk̭un!ˈ ʾíta ʾá ɟašùk̭əlˈ xína málca k̭ála lḕl váda.ˈ vàzzərˈ ɟašùk̭əl xínaˈ ʾádi b-xank̭ìlə.ˈ ⁺byáyəna núra꞊da tapìlə xut-ʾák̭lu.ˈ mára màlca ṱ-ávət basíma,ˈ xa-⁺ʾijàza hálˈ xàˈ ⁺xábra tanə̀nnux xínaˈ ʾána vazzìrux꞊vənˈ lá k̭àtˈ ⁺dránux ⁺ràstəvən,ˈ ʾo-nā́š d-trèvən?ˈ hár la bak̭úra bəxnàk̭ivət,ˈ hə́č məndi lá bak̭ùra?ˈ ⁺xábrət ⁺xáraya lēt-yávu k̭a-dìyyi?ˈ har-ʾátxa bəxnàk̭ivətˈ lá hə́č mə́ndi tanùya.ˈ màraˈ ⁺ʾijáza hál xá-məndi tànən xína.ˈ mára tàniˈ xàˈ ⁺xábra tàni,ˈ ⁺dā́n pràk̭tola.ˈ màraˈ xá ⁺bák̭ər mən-dánnə nàšə,ˈ ʾána ⁺byáyən ʾánnə ⁺ʾal-da-⁺máydan ⁺jùmyəna,ˈ ⁺jamáhat ⁺ʾàlma,ˈ ⁺bàk̭riˈ k̭a-mā̀n ⁺k̭ṱílən ʾána,ˈ ʾu-⁺k̭aṱlána mànilə,ˈ ʾòˈ k̭at-⁺k̭ṱílun mànilə,ˈ ʾu-k̭a-but-mùdi ⁺k̭ṱìlun.ˈ xa-k̭ám lḗt ⁺bak̭ùra?ˈ ⁺bák̭ər mən-dá bàxti.ˈ màraˈ táni bàxta.ˈ k̭àm ⁺k̭ṱílun?ˈ ʾána mút ⁺yaṱṱan mā́n ⁺k̭ṱìlut?ˈ mára d-xa-xzímun mə̀jjət náša ⁺k̭ṱílənˈ yán là.ˈ k̭a-báxtu màraˈ mùt náša ⁺k̭ṱíləl?ˈ ʾìca ⁺k̭ṱíləl?ˈ mára vḗl ɟu-paɟèni꞊da ⁺ṱúmrux.ˈ ʾána mən-⁺dàvva ⁺ṱúmruxˈ ʾo-nàša.ˈ ⁺šadúrəl k̭òšunˈ mára jáldə xùšun.ˈ m-ɟu-pàɟaˈ bàxtu꞊da mənnéˈ ⁺palúṱuna màyuna.ˈ ɟu-júlla čurmə̀xxaˈ ⁺ʾal-de-⁺máydan mattùyuna.ˈ mára d-šrì,ˈ ptùxunˈ xázzən mànilə ʾa-náša,ˈ k̭àm ⁺k̭ṱílut.ˈ ptàxunaˈ ʾína pacúrəna xa-pìra,ˈ ʾə̀rba,ˈ ⁺bəryan vída šap̂ìraˈ ɟu-⁺laváša čurmə̀xxa,ˈ šap̂ìra.ˈ ʾé-⁺dān ptàxuna,ˈ réxu šap̂íra basíma bitàyəl.ˈ ʾa-málca ʾátxa pacùrələˈ màraˈ ʾa-mùt masáləva,ˈ lá ⁺p̂urmìli.ˈ ʾá mút mə̀ndivaˈ k̭át ʾátxa vìla.ˈ ʾá k̭ám vìdut,ˈ ʾátxa ⁺šùla?ˈ màraˈ málca ṱ-ávət basìma,ˈ ʾána ⁺šmíli ⁺ʾal-dó ʾaxùnux,ˈ Dahlùn Dewánda.ˈ ⁺rába honána ⁺šùla tunyíləˈ k̭àtˈ ʾan-k̭uxā̀nˈ k̭at-ʾa-k̭úxa ʾā́v b-rīš-dò nášətˈ ⁺xásu ⁺yásər bi-malcùta.ˈ ʾána ⁺xási ⁺sírunva bi-dìyyuxˈ k̭át ʾát bət-ʾavə́tva k̭a-dìyyiˈ ⁺xàsa,ˈ p-⁺hayyərrə̀tvaliˈ ʾé-⁺dān ɟu-dúca ʾə̀k̭taˈ ʾávənva npìla.ˈ ʾátən k̭ámtət cúllə k̭a-díyyi zubə̀nluxˈ dáx màlca?ˈ ʾána lá k̭at-nášət d-trḕnva ɟu-dá malcúta?ˈ ʾát lá ⁺buk̭ə́rrux꞊da k̭a-mā̀nˈ ⁺k̭ṱìlən ʾána.ˈ bəxnàk̭itvaˈ lá ⁺bak̭ùra.ˈ ʾó k̭úxət d-trèˈ k̭at-mə́rrə ʾavíni b-rīš-dó nā́š k̭àtˈ síru hak̭ílun k̭a-bàxtu.ˈ ʾána k̭a-báxti dùɟlə dúɟlənva,ˈ mírənva nàša ⁺k̭ṱilən.ˈ ʾána náša lḕnva ⁺k̭ṱíla.ˈ pìraˈ ⁺bə̀ryan vídunva.ˈ ⁺ṱuyáy vìdunva,ˈ ⁺bùslə ɟávu mə́lyənva,ˈ bi-⁺lavášə mùttunva.ˈ báxti har-k̭ámtət cúllə ⁺ʾuldiyyə̀nna.ˈ zubnə̀nna báxti. tíla k̭am-cúllə zubnə̀nnaˈ ʾat꞊da muxnək̭k̭ə̀nnux.ˈ ʾu-ʾó k̭úxət d-⁺ṱlàˈ k̭at-ʾavíni b-rīš-dó nášət xəzmā̀n ɟánuˈ bnē꞊t ʾùmtət ɟánuˈ ⁺rappìlun,ˈ ⁺naxráy davə̀k̭lun.ˈ ʾa-k̭úxa꞊da ʾána pacúrən xa-ʾánnə xəzmàniˈ ʾan-⁺càsəbˈ k̭át hə́č ⁺dána ʾída ⁺ʾallé lḗn ⁺mumṱìyya,ˈ véna ʾánnə ⁺tàmma.ˈ xa-ʾánnə ⁺xamsàr ɟanáy,ˈ ʾəsrì ɟanáyˈ ⁺ʾálli bə̀xyəna.ˈ ʾánnə cúllə k̭at-muttḗn ⁺ʾal-⁺darġa ⁺ʾəllàyaˈ ⁺bixàla,ˈ bəštàyəna,ˈ cḕp vádəna,ˈ ʾánnə cúllə ⁺byayəna xank̭íli jàldə,ˈ mən-cúllə k̭ámta ⁺byáyəna xank̭ìli.ˈ ʾu-ʾáxun díyyux mən-cúllə honána nášəl ɟu-dá malcùyta.ˈ málca ṱ-ávət basìma,ˈ mən-ʾúdyu mára xìnaˈ ʾána cə̀sluxˈ dax-vázzər lè pálxən.ˈ púš b-šlàma ʾátən.ˈ ʾána švə́k̭li xə̀šliˈ m-ɟu-dá malcùta.ˈ

⁺pláṱəl bərrəššəl m-ɟu-dá malcùytaˈ ʾu-bətlàk̭əl.ˈ bàxtu꞊da bəšvák̭ol.ˈ ʾá vàzzərˈ bə̀ššələ.ˈ xá šíta ⁺vàrəla.ˈ ⁺ʾal-šítət d-tré bə̀rza váyəl ɟavˈ …. ɟu-dó ⁺ʾàtra,ˈ ɟu-dè malcúta.ˈ málca lḗl ⁺bəddá mújjur ʾàvəd.ˈ ⁺jamáhat cpə̀ntəla,ˈ cə̀pna bənpàləlˈ ɟàvo.ˈ lḗl ⁺bəddá mújjur ʾàvədˈ ⁺jamáhat xamìla.ˈ mújjur ʾódax mára mən-dá próblem ⁺pàlṱax,ˈ ɟu-dá ʾəsk̭ùta ⁺pálṱax?ˈ k̭a-ʾaxúnu ⁺bək̭ràyələ.ˈ ʾaxúnu ⁺bəddàyəlˈ k̭àtˈ xìšələˈ ʾo-vàzzər.ˈ k̭a-ʾaxúnu ⁺bəddáyəl honána nàšəlˈ mára ʾáxuna tàniˈ xa-mə́ndi ʾòdax.ˈ ʾo-vázzər ɟári mačxàxxəˈ cma꞊t ⁺ṱavvúyən ⁺báru lḕn mačúxu.ˈ ⁺ʾàvun꞊va cúllə ʾa-⁺ʾátrət díyyiˈ taɟbúru.ˈ ʾádi vázzər xìšəl,ˈ hóna lḕl píša.ˈ cúllə pròblem bitáyəna ⁺bar ⁺ʾùydāl.ˈ mújjur ʾódax ʾa-⁺šúla xamàxxə,ˈ p̂-ùrxa láblax?ˈ mújjur mačxə́nnə ʾana ʾo-vàzzər,ˈ nónən bíyyu ⁺paxàlta mə́nnu ⁺ṱálbən,ˈ k̭at-ʾatíni ⁺barày?ˈ mára ⁺bəddàyət mú vùd?ˈ ⁺k̭rílun cùlləˈ ʾànnəˈ spetsyalìst ɟu-məndìtuxˈ ɟu-⁺ʾàtrux,ˈ ʾànnəˈ damurčìyyəna,ˈ ⁺xeṱān-⁺sòləna,ˈ ʾánnə k̭àtˈ ⁺nak̭k̭ašcàrəna,ˈ spetsyalìst.ˈ cúllə ⁺k̭rìlun,ˈ cút-mənne xá-dana pìra hállun,ˈ ʾə̀rba.ˈ ʾu-hál k̭até ʾátxa taxmànta táni:ˈ xá yárxa k̭atóxun ⁺dàna yávvən.ˈ ʾa-pìraˈ bətk̭àlunˈ ⁺ʾal-masèta.ˈ ʾəsrì cilóyəl píra.ˈ ⁺bar xa-yárxa mayyítun dū́z ʾəsrì cilóyəˈ ʾavíni ⁺ʾal-duca cə̀lya,ˈ lá zā̀dni,ˈ la ⁺basə̀rni.ˈ lá vílə ⁺ʾal-dúcu cə̀lyaˈ cullóxun rišóxun maxə́nnə bi-⁺bàlta.ˈ ⁺k̭aṱlə̀nnoxun.ˈ ʾàˈ vàzzərˈ váyələ xíša cəs-xá-dana damùrčiˈ pəlxàna,ˈ dax-šàɟərd,ˈ k̭at-xàyyə,ˈ ɟánu ⁺ṱúšyo ⁺tàma,ˈ pəlxàna.ˈ ʾu-ʾé-⁺dān bitáyəl ⁺tàma,ˈ ɟašúk̭əl ʾo-šéfu bitàyələ xína,ˈ píra p̂-ìduˈ máyul bètaˈ màraˈ málca yúvvan꞊lə ʾátxa xàˈ ⁺buk̭àra,ˈ pròblem ʾə́tlan,ˈ k̭at-ʾá píra xa-yàrxaˈ ʾáxnan mùjjurra xamáxxəˈ k̭àtˈ mən-ʾəsrí cilóyə lá zā̀dni,ˈ lá ⁺basə̀rni?ˈ màraˈ ʾát hállə k̭a-dìyyi,ˈ ʾána b-xamə̀nnə.ˈ ⁺šūl-díyyux lèlə.ˈ vàzzər márələ.ˈ ʾu-ɟu-mə́txət xà yárxaˈ ⁺maxùlul,ˈ maštúyul ʾa-pìra.ˈ cut-⁺bérāš b-dèˈ šullúxtət dìva bəlvášəl ⁺ʾállu,ˈ bi-púm dìva,ˈ ⁺várəl ɟànu,ˈ ⁺mazdùyul,ˈ m-⁺bar ⁺xàlta,ˈ štèta xína,ˈ ⁺dā́n dmàxtu.ˈ ʾu-m-⁺bár xà yárxaˈ ʾé-⁺dān mattúyul ⁺ʾal-masèta,ˈ xà váyələ.ˈ ʾíta k̭a-dó damúrči màraˈ c-⁺ámsət ⁺spáy ⁺ʾarxàyənˈ ʾàzət,ˈ ⁺ráhat ʾázət cəs-màlca.ˈ ʾá ʾəsrí cilòyə,ˈ lá zìda,ˈ lá ⁺bsìrəl.ˈ màraˈ hèˈ ʾá mújjur ʾátxa xùmyut?ˈ mára xùmyun.ˈ málca cúllə bətk̭alèl ʾánnə.ˈ ʾəmmá ɟanáy váyəna pìrə lúbla,ˈ cúllə xá-mənne váyəl zìda,ˈ xá-mənne ⁺bsìra.ˈ ɟašúk̭əna xà-danaˈ píšəl ʾəsrì cilóyə,ˈ xà píra.ˈ ʾá k̭a-damúrči màraˈ ʾá ʾət-mā̀n꞊lə?ˈ mára ʾət-damùrči ʾáha,ˈ ʾòˈ prə̀zla ⁺taptəppánaˈ damúrči ⁺bəddáyət là mú꞊ilə?ˈ mára ʾáxuni ʾá mújjurra xùmyut?ˈ màraˈ ʾáha xùmyun,ˈ dax-dū́z ʾána lḕn xúmyu,ˈ šaɟə̀rdi xúmyul.ˈ xa-bèta ʾə́tliˈ paláxa šàɟərd,ˈ ⁺ʾàvun xúmyul.ˈ ʾána lḗn ⁺bəddá mújjur xùmyul,ˈ ʾátxa pìšəl.ˈ jáldə mára xúšun mèmunlə.ˈ ⁺šadùrəlˈ k̭òšunˈ ʾálbal polī́s màyula.ˈ màyulaˈ ɟašúk̭əna ⁺ʾámman ʾó vazzìrulə.ˈ màraˈ ⁺paxàlta ⁺bəṱlábən mə́nnux ʾána.ˈ málca k̭átu tanùyəl.ˈ tá plùx.ˈ mə̀drəˈ ⁺ʾal-dùcux,ˈ ʾána ⁺xə̀lṱa víyyən.ˈ màraˈ ʾána mə́nnux xína lè pálxən,ˈ málca ṱ-ávət basìma.ˈ ʾə̀nˈ p-sazɟə̀rrətˈ ʾaxúnux ʾavíni màlca,ˈ ʾána ʾàvənˈ mə́drə vazìru,ˈ bət-pàlxən.ˈ ʾə́n lè sazɟə́rrət,ˈ mə́drə púš b-šèna,ˈ ʾána xə̀šli.ˈ màraˈ yávon ʾá malcùta,ˈ cúllə ɟu-pròblem váyəla,ˈ ⁺rába próblem váyəla malcùtaˈ k̭a-mú clìta?ˈ ʾu-dəžmə̀nnə váyol.ˈ mən-márza ʾáɟar máxi ⁺ʾàllo,ˈ parpəssíla malcùta.ˈ mára yávon k̭a-ʾaxùni ʾa-malcútaˈ ʾu-k̭a-dìyyux,ˈ ʾu-ʾána bərrə̀ššən.ˈ xá-ʾaxči là-ʾazət,ˈ tá tùy.ˈ tá túy làxxa.ˈ ʾáyya꞊da xá ⁺manáy ɟàno ʾə́tla xína ʾa-məttə́lta.ˈ xína ʾádi lì yáṱṱənˈ ʾə́k̭ro m-ìcəl ʾá məttə́lta,ˈ ʾína ⁺bəddáyən k̭àtˈ ʾaváhan ʾá məttə́lta hùk̭yona.ˈ

Translation:

The story of this tale is thus, as I have heard it from my grandmother, my mother and my grandfather. It is about two people, two brothers. One of them is very lovable, an intelligent man, a clever man. The other is a little more aggressive and he is a little less clever—‘less’ means ‘not much’—and he is jealous of his brother. He is jealous of the intelligence of his own brother, also because his brother—he himself is a king of a kingdom, but he knows that his brother is cleverer than him, more intelligent, more able to establish his thought among the people. He is able to answer questions and solve big problems. Because of this he does something against his brother, in that he presents his brother in his kingdom as if he were mad, a tiresome fool, a man who has lost his mind, and all the people of the kingdom of the king hate the brother of the king. They say ‘He is mad.’ All after the king said ‘My brother is mad.’ All have to shout in one voice, all have to shout that the brother of the king has lost his mind, he is mad. But the vizier of the king, the first vizier, knows who the brother of the king really is, how intelligent a man he is, this Dahlun Dewanda (as he was called). One day early in the morning the king, together with his vizier, his overseer, his greyhound, his dogs, goes out hunting, goes out of the royal city gates. When they go out of the city, the vizier of the king sees that the brother of the king is sitting, early that morning, when dawn was breaking, sitting in front of the city gates, and that he has made three large piles of ash. They all go off together, the horses of the king, they go off with dogs, but the first vizier goes back. He says ‘Dahlun Dewanda, I know, brother of the king, that in those piles of yours there is a meaning. Why have you made these piles? What was the meaning of them? You have made these piles early this morning in our way, as we have gone out to hunt.’ Dahlun Dewanda, the brother of the king, says to the vizier ‘Every pile has a value. Every pile is worth a gold coin. Come, give (this) to me and I shall tell you what the meaning of this pile is.’ The vizier takes out three gold coins and gives them to the brother of the king. He says ‘Tell me the meaning of the piles.’ He says ‘May this pile of ash be on the head of the man who relies on the king, on the government, who puts his hope in the government, relies on the government. May this second pile be on the head of the man who tells his secrets to a wife, to his wife. May the third pile be upon the head of the man who disowns his own family, his own relatives, those of his community, rejects his own people, hates them and helps the family of the wife and strangers. These are the three piles.’ He rides off, the vizier rides off on his horse. He goes after the king. He arrives and goes out to the hunt. The vizier comes home in the evening and thinks a lot on the three points that Dahlun Dewanda told him. He says ‘Let me see whether this man is telling the truth about them. He is an intelligent man. These things have to be tested. This cannot be.’ He begins to work and thinks how he could test the three points that the son of the king told him. 'Do these exist in real life, or not?’ First he comes back one day, at night he pretends to drink one or two glasses of wine and says ‘Wife, come out, come out,’ he says to his wife. He wakes his wife. He says ‘Get up, straight away.’ ‘What has happened?,’ she says. ‘Man, why are you like this?’ He says ‘Get up, I have killed somebody. I have killed somebody. Look I have wrapped him in these cloths. I do not know what to do. We must do something. If the kings knew about it, he would hang me.’ At that time they used to collect people in the square, hang them and throttle them, whoever killed a person, by the law of that time. He says ‘We must do something quickly.’ Then she says ‘Oh, man, what should we do?’ His wife says. ‘We must bury him somewhere so people do not see.’ She says ‘We should dig and bury him somewhere, so that people do not see.’ He says ‘Oh, wife, where should we bury him? Tell me.’ She says ‘In the stable. Bring him and we’ll take him in there, we’ll bury him in our stable, so people do not see us digging.’ She says ‘Quickly, get up.’ The husband and wife get up, straight away take a shovel, a spade and a pickaxe. They dig and bury him in the stable very neatly, and nobody knows. They go to bed. The next day the vizier drinks heartily again and pretends to be somebody who is drunk. When he is as if drunk, he comes home and begins to beat the wife, his own wife. He beats her and says ‘You are not a good wife.’ The wife says ‘Now I’ll show you. Now I’ll show you. In the morning I shall go straight to the king and tell him what you have done, that you have killed a man, that you are a murderer and you have come and beaten me also.’ He beats her, then puts his head down and sleeps. Early next morning his wife goes straight to the king. She says ‘King, be well, you do not know what kind of man your vizier is. Your vizier has killed a man. Your vizier is the murderer of a man. You have kept him as a vizier. Last night he came and beat me too. He beat me and wanted to kill me. You must hang him, do not spare him.’ As soon as it became light, she went to the king. Two hours have not passed, the king does not speak with his vizier, he summons a crowd to the square. He brings them there and says ‘The vizier must be hanged. The vizier has killed a man.’ Then they seize the vizier. The army of the king comes to the house. They seize him and take him to the square, and tie him to the post where they must hang him, under which they put firewood in order to burn him. What will they do to him? Then, when they have bound him to the post, where they must hang him and burn him, he looks, the vizier himself, he looks at the king, the king himself—they have worked together, he is the second (in command). He does not ask him ‘Which man have you killed? Where have you killed him? Why have you killed him? How have you killed him? They say ‘Finish the job.’ Then he looks at all those whom he has put in positions of high rank, the relatives of his wife and foreigners. One of them brings a rope. Another brings soap. Another brings firewood. Another says ‘Finish the job, king, may you be well, finish the job, let’s hang him and finish. Why are you taking so long? You are taking a very long time. Let’s hang him quickly and finish.’ Then the vizier looks and sees his own relatives, whom he has disowned, whom he has not helped, ever, some ten people like this on the edge (of the crowd), he was surprised to see that they are sitting and weeping for him, people whom he has not greeted in his life, when he was in his position of vizier, when he was in a high position. Now that they are throttling him, these ten people or so, fifteen people, his relatives, they are weeping for him. The others whom he has put in high positions all say ‘Finish the job, king, may you be well.’ They say ‘Finish the job quickly, let’s hang him. Let’s hang him and finish. This son of a dog’—and so forth—‘he has killed people. He has also beaten his wife. Finish the job!' He sees that the king does not utter a sound. The vizier sees that now they will hang him. They want to light the fire under his legs. He says ‘King, may you be well, permit me to say something. I am your vizier. Am I not your right arm, the second man (in command)? Are you hanging without asking (questions), without asking anything? Are you not allowing me a final word? You are hanging me like this, without saying anything.’ He says ‘Give me permission to say something.’ He says ‘Speak, say one word. It is time to end the matter.’ He says ‘Ask these people, I want these people who have gathered in this square, this crowd of people, to ask whom I have killed, who is the killer, who is the one whom I have killed, why have I killed him? Go on, why do you not ask? Ask my wife.’ He says ‘Tell me wife, why have I killed him?’ ‘How should I know whom you have killed?’ He says ‘Just check whether I have truly killed a man or not.’ He (the king) says to his wife ‘Which man has he killed? Where has he killed him?’ She says ‘We have buried him in our stable. I have buried the man together with him.’ He sends an army. He says ‘Go quickly. They take him (the putative murdered man) out from the stable, while his wife is with him, and bring him back. Wrapped in a cloth, they put him in the square.’ He says ‘Untie it, open it so I can see who this person is, why you have killed him.’ They open it. They see a lamb, a sheep, made into a nice roast dish, wrapped in bread, very pleasing. When they open it, it makes a lovely, pleasant smell. The king sees this and says ‘What has happened? I do not understand. What is this that has happened? Why have you done this, this thing?’ He says ‘King, may you be well, I listened to your brother, Dahlun Dewanda. He told me a very clever thing, saying “The piles—may this pile be upon the head of the man who puts his trust in the king.” I put my trust in you, that you would support me, that you would help me, when I fell into a tight spot. But you were the first to abandon me, how could you, king? Was I not the second man in command in this kingdom? You did not even ask whom I killed? You were going to hang me without asking. The second pile was the one concerning that which he said “May it be on the head of the man who tells his secrets to his wife.” I told lies to my wife and said that I have killed a man. I had not killed a man. I had grilled a lamb, I had made it into a roast, filled it with onions and put it in bread. My wife tricked me in the presence of everybody before everybody else tricked me. My wife betrayed me. She came and tricked me before everybody anybody else betrayed me. You too would have hanged me. The third pile, concerning which he said “May it be on the head of a man who rejects his relatives, people of his own community, and takes on foreigners.” As for this pile, I see that some of my relatives, poor people, to whom I have never offered a helping hand, they were there. These fifteen people, twenty people, wept for me. All those whom I had put into a lofty position, who eat, drink and enjoy life, they all want to hang me quickly, in the presence of everybody else they want to hang me. You brother is a more intelligent man than anybody else in this kingdom. King, may you be well, from today, he says ‘I shall not work with you as a vizier. Farewell. I am leaving and going away from this kingdom'.

He leaves and goes away from the kingdom. He disappears. He leaves his wife. The vizier goes. A year goes by. In the second year a drought afflicts that land, that kingdom. The king does not know what to do. The people are hungry, famine afflicts them. He does not know what to do to look after the people. ‘What should we do’ he says ‘to get out of this problem, to get out of this difficulty?' He calls his brother. His brother knows that the vizier has gone away. He says to his brother—he knows he is a clever man—‘Brother, tell me something that we can do. We must find the vizier. However much I search for him, I do not find him. He used to administer all this land. Now the vizier has gone away, no brains are left. All the problems come one after the other. What should we do to cope with this matter and go about dealing with it? How can I find the vizier to plead with him and beg forgiveness from him, so that he will come back?’ He says ‘Do you know what you should do? Call all the craftsmen in your city, in your country, those who are blacksmiths, who are shoemakers, craftsmen. Summon them all and give each one a lamb, a sheep. Give them the following challenge: I give you a period of one month. I am weighing this lamb on the scales. The lamb is twenty kilos. After a month you should bring it back here weighing exactly twenty kilos, no more and no less. If it is not this weight, I shall behead you all with an axe, I shall kill you.’ The vizier has gone to work with a blacksmith, like an apprentice, in order to live, hiding himself away there, working. When he comes there, he sees his boss coming, with a lamb in his hands, bringing it home saying ‘The king has given us a challenge, we have a problem, for how can we keep the lamb for a month without it becoming more or less than twenty kilos?’ He said ‘Give it to me. I shall look after it. It is not your problem,’ the vizier says. During the period of a month he feeds the lamb and gives it drink. Every evening he wears the skin of a wolf, he comes in with the mouth of a wolf and frightens it, after eating and drinking at the time it slept. After a month, when he puts it on the scales, it is the same. Then he says to the blacksmith ‘You can go safely, you can go at ease to the king. This is twenty kilos, no more, no less.’ He says ‘Oh, how have you managed to keep it like this?’ He says ‘I have kept it so.’ The king weighs them all. One hundred people have taken a sheep, among all of them, some have increased (in weight) and some have diminished. They see that one lamb has remained twenty kilos. He says to the blacksmith ‘Whose is this?’ They say ‘It belongs to the blacksmith, the hammerer of iron, blacksmith—you know don’t you what it is?—He says ‘My brother, how have you kept it?’ He says ‘I have kept it, but to be accurate I have not kept it, my apprentice has kept it. I have an apprentice worker at home. He has kept it. I do not know how he has kept it, but it has remained like this. He says ‘Quick, go and bring him.’ He sends an army and at once the police bring him. They bring him and they see that he is his vizier. He says ‘I beg forgiveness of you,’ the king says to him. Go and work again in your place, I have been in error.’ He says ‘I shall not work with you again, king, may you be well. If you agree that your brother should be king and that I should be his vizier, I shall work. If you do not agree, then farewell again, I am going.’ He says ‘I give you this kingdom. The kingdom is all full of problems, many problems. Why is it still so? It has enemies. If they attack the kingdom across the border, they will destroy it.’ He says ‘I give this kingdom to my brother and to you and I am going away.’ ‘Don’t go. Come and sit down. Come and sit down here.’ This story has its own meaning. I do not know what the origin of this story is, but I know that our forebears told this story.