Urmi, Christian: The Man who Wanted to Complain to God

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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	Sophia Danielova	Arzni, Armenia

	Transcription	Translation
0:00	ʾə́tva lə́tva xá nàšaˈ ʾó ⁺ʾarp̂á yā́l sū̀r ʾə́tvalə.ˈ cú-dax vàdəva,ˈ lèʾva ⁺myása ríša xamìva.ˈ mára k̭émən k̭a-ʾázən k̭a-⁺marya ʾaláha xaltána šəccàyat ʾódən.ˈ hè.ˈ ʾá ʾázən šəccàyat ʾódən, mə́rrə.ˈ xàč̭č̭a bərrə́ššələ,ˈ ⁺ràba bərrə́ššələ.ˈ ⁺ʾata-⁺bàbaˈ mírəna ʾícət yúma bəɟnàyələ,ˈ ⁺tàma púš,ˈ lá xùš.ˈ móriša b-k̭èmət,ˈ ṱ-àzət.ˈ bərrə̀ššələ,ˈ ɟašúk̭əle xá dána nàšaˈ jə́ns jùllə ʾə́tlə,ˈ ⁺ruppélə ríšət ⁺k̭aràvat.ˈ ⁺támma làxma pyáyəna.ˈ hár màraˈ ⁺havā̀r,ˈ ʾàlaha,ˈ mə̀tli.ˈ cpìnən,ˈ pnìli.ˈ ⁺ʾámma ⁺bəzdáyəl làxmaˈ ʾídu maxíla ⁺ʾal-láxma ⁺ʾàxəl.ˈ mə́n dán p̂ərc̭ác̭ə ⁺jammúyə ⁺bixàlələ.ˈ mə́rrə ʾá náša ʾàtxa ⁺márra víyyulə,ˈ m-àxxa.ˈ mə́rrə ʾáxuni ʾìca bərrə́ššət?ˈ mə́rrə bərrə́ššən k̭a-ʾaláha šəccàyat ʾódən.ˈ lḗn ⁺myása xàyyən.ˈ xàč̭č̭a bərrə́ššələ,ˈ ⁺ràba bərrə́ššələ,ˈ ⁺mṱàyələˈ cə́s xàˈ ʾilàna.ˈ ⁺ʾávun váyəle ʾilánət pərdèsa.ˈ cut-yā́l sū́r lḗl vàyu,ˈ ɟabúyələ mə́nnu ⁺bixàla,ˈ váyulə yāl sùrə.ˈ cút꞊da váyələ ⁺mə̀rya,ˈ mən-dó xabúša ɟabùyulə,ˈ ⁺bixàlələ,ˈ ⁺màrru,ˈ bərrə̀ššəl,ˈ parpùsəl.ˈ mən-ʾalàha ʾíta.ˈ ʾá sápar mən-⁺táma bərrə̀ššələ.ˈ ⁺ʾámma ʾá ʾilána xá dána ⁺ʾállu lè pā́švaˈ ⁺ʾámma ⁺ṱìnəlˈ píləl ⁺ʾal-⁺ʾàrra,ˈ xá dána xabúša m-⁺állu lḕl npála.ˈ mə́nnu k̭àla ⁺pláṱələ,ˈ màraˈ hà ⁺bar-náša,ˈ ʾìcət bərrə́šša?ˈ ʾána bərrə́ššən k̭a-ʾaláha šəccàyat váda.ˈ bàs-diyyi꞊da hák̭i.ˈ bàs-diyyi꞊da hák̭i.ˈ cmá šə́nnə c-atíva ɟabìvaˈ xá dána ⁺ʾálli lè pā́šva.ˈ ʾadíyya ʾána dū́n ⁺mumrə̀lla,ˈ ⁺màyra víyyən xína.ˈ ʾá sápar mən-⁺tàmaˈ xàč̭č̭a bərrə́ššələ,ˈ ⁺ràba bərrə́ššələ,ˈ bətpàk̭ələˈ bi-xá dána dìva.ˈ dìva.ˈ ⁺ʾámma cúllə ɟàrmuˈ m-⁺állu ⁺plìṱəna.ˈ dmìxələ.ˈ mən-ʾalàha ʾítaˈ k̭àla bitáyələ,ˈ hamzùmələ díva,ˈ màraˈ ⁺bar-nàša,ˈ ʾìcət bərrə́šša?ˈ mə́rrə k̭a-ʾaláha šəccàyat váda.ˈ bàs-diyyi꞊da táni k̭a-ʾaláha.ˈ mən-⁺táma ⁺pláṱa bərrə̀ššələ.ˈ xàč̭č̭a꞊da bərrə́ššələ.ˈ l-ò-yba bərrə́ššələˈ ɟašúk̭əl xá dána yàla,ˈ ⁺ʾúxča šap̂ìrələ.ˈ hál láxxu píšələ ɟu-cìpa.ˈ bə̀xyələ,ˈ ⁺sosùyələˈ ʾàlaha,ˈ ⁺màrya,ˈ yá šk̭ùlliˈ yá šk̭úlli mètən,ˈ yán ʾátxa lá ⁺janjə́rrən pàrək̭li.ˈ ʾíca bərrə̀ššət?ˈ cəs-ʾalàha.ˈ bás dìyyi꞊da hák̭ət.ˈ ʾáha bərrə̀ššələ.ˈ ⁺márya ʾaláha xaltána mən-⁺tàmaˈ talmídu ⁺šadùruləˈ mírələ k̭átu mú p-tánət k̭a-dá nàša.ˈ talmídu ⁺šadùrulə.ˈ bitàyəl,ˈ màraˈ ʾána ʾalàhəvən.ˈ mù márət?ˈ ʾátxa lḗn ⁺myása xàyyən ʾátxa.ˈ mə̀rrəˈ ʾátən m-áxxa p̂ṱ-àzət.ˈ xá-dana ⁺k̭usarta dàvaˈ xút dòˈ xabū́š pərdèsaˈ ⁺táma ʾə̀ttən.ˈ ɟnàvta vítəlaˈ mumrə̀llə ʾo-xabúša.ˈ ʾátən ʾáy ⁺palṱə̀ttaˈ b-láblət xáyyət dìyyu.ˈ k̭a-dó náša k̭at-ɟu-cìpələˈ tánət ⁺ʾávun hal-dúnyə ʾóya nuxàmaˈ ⁺ʾav ɟárəc pā́š ɟu-cìpa.ˈ ɟu-pā́t bába yə̀mmaˈ ⁺rába k̭ìmələ.ˈ háda k̭ímələ ɟu-pā́t bába yə̀mmaˈ xína lé-ʾoya tanùyə.ˈ ⁺ʾáv ʾàtxa pā́šni.ˈ m-àxxa p̂ṱ-ázət mə́rrəˈ k̭a-dó nášət k̭át júllu šulxèlə,ˈ láxma lḕl ⁺myása ʾídu ⁺pašə́ṱla,ˈ làxma.ˈ ⁺ʾávun ⁺šūl ⁺saṱànələ,ˈ xá dána č̭apúla là ⁺yáṱṱənˈ màxət mə́n ɟu-pùmmu,ˈ ʾo-⁺lā́m ⁺saṱána mə́n ɟu-púmmu ⁺pàləṱ.ˈ k̭ā́m júllu b-làvəšlun,ˈ làxma p̂ṱ-⁺áxəl.ˈ pàrək̭ ʾo-náša.ˈ bitáyəl ⁺mṱáyələ cəs-dìva.ˈ màraˈ ⁺hála dávə bəšk̭alḕl,ˈ ⁺paluṱḕl,ˈ mattuyḗl lab-dò nášaˈ mára ʾázən k̭a-díva ⁺jùvvab láblən.ˈ ʾáy ⁺bàbamˈ k̭ám k̭a-díva ⁺jùvvab láblət?ˈ ⁺ʾav dìvələ.ˈ cúl xa-náša hónu ⁺táyyar lèlə.ˈ ʾá sápar mən-⁺táma bitàyələˈ cəs-dìva.ˈ màraˈ ʾàxuniˈ mú mə́rrə ⁺márya ʾaláha xaltána k̭a-dìyyi?ˈ màraˈ ta-xáč̭č̭a k̭ùrba.ˈ lḕn ⁺bəšmáya.ˈ xìna máraˈ ⁺xlàpux c-ávən,ˈ mú mìrələ?ˈ màraˈ ta-k̭ùrba,ˈ lḗn ⁺bəšmà.ˈ bərrə́ššələ k̭ùrba,ˈ ʾídu ⁺rappúyol mən-ɟu-cìsu.ˈ ⁺márya ʾaláha xaltàna mírələˈ ʾátən ṱ-àzətˈ k̭a-díva p-tànətˈ xà-danaˈ ʾáxmak̭ náša p-tápək̭ ⁺ʾal-ʾìdux.ˈ ṱ-⁺axlə̀ttə,ˈ p̂-k̭émət ⁺ʾàv ṱ-ódət.ˈ mən-cə́pnu lḗl ⁺myása k̭ā̀mˈ mən-⁺tàma.ˈ ʾá sápar ʾà nášaˈ c-àtə.ˈ tunílə k̭àtu,ˈ ʾá xə́šlə k̭a-díva tanùyəˈ tà k̭úrba,ˈ tà k̭úrba.ˈ ʾídu ⁺ruppálə mən-cìsuˈ ⁺priṱàlə.ˈ ʾó náša ⁺xə̀llə.ˈ mə̀rrəˈ mə̀nnux꞊da ʾáxmak̭ náša lə́tva.ˈ ⁺rást títəva ⁺ʾal-ʾìdux,ˈ švík̭a xìšaˈ béta nafàrux xúmyu.ˈ ba-k̭a-díva ⁺júvvab ci-màyyi?ˈ císu tupxàləˈ k̭átu ⁺xə̀llə.ˈ ʾan-dávə꞊da pə́šlun k̭a-dó nàšətˈ k̭át ⁺lām ⁺saṱàna mən-ɟu-púmmu ⁺plə́ṱlə.ˈ ʾáha ʾátxa masàla.ˈ ʾá xà.ˈ ʾə́tva lə́tva xá nàšaˈ ʾó ⁺ʾarp̂á yā́l sū̀r ʾə́tvalə.ˈ cú-dax vàdəva,ˈ lèʾva ⁺myása ríša xamìva.ˈ mára k̭émən k̭a-ʾázən k̭a-⁺marya ʾaláha xaltána šəccàyat ʾódən.ˈ hè.ˈ ʾá ʾázən šəccàyat ʾódən, mə́rrə.ˈ xàč̭č̭a bərrə́ššələ,ˈ ⁺ràba bərrə́ššələ.ˈ ⁺ʾata-⁺bàbaˈ mírəna ʾícət yúma bəɟnàyələ,ˈ ⁺tàma púš,ˈ lá xùš.ˈ móriša b-k̭èmət,ˈ ṱ-àzət.ˈ bərrə̀ššələ,ˈ ɟašúk̭əle xá dána nàšaˈ jə́ns jùllə ʾə́tlə,ˈ ⁺ruppélə ríšət ⁺k̭aràvat.ˈ ⁺támma làxma pyáyəna.ˈ hár màraˈ ⁺havā̀r,ˈ ʾàlaha,ˈ mə̀tli.ˈ cpìnən,ˈ pnìli.ˈ ⁺ʾámma ⁺bəzdáyəl làxmaˈ ʾídu maxíla ⁺ʾal-láxma ⁺ʾàxəl.ˈ mə́n dán p̂ərc̭ác̭ə ⁺jammúyə ⁺bixàlələ.ˈ mə́rrə ʾá náša ʾàtxa ⁺márra víyyulə,ˈ m-àxxa.ˈ mə́rrə ʾáxuni ʾìca bərrə́ššət?ˈ mə́rrə bərrə́ššən k̭a-ʾaláha šəccàyat ʾódən.ˈ lḗn ⁺myása xàyyən.ˈ xàč̭č̭a bərrə́ššələ,ˈ ⁺ràba bərrə́ššələ,ˈ ⁺mṱàyələˈ cə́s xàˈ ʾilàna.ˈ ⁺ʾávun váyəle ʾilánət pərdèsa.ˈ cut-yā́l sū́r lḗl vàyu,ˈ ɟabúyələ mə́nnu ⁺bixàla,ˈ váyulə yāl sùrə.ˈ cút꞊da váyələ ⁺mə̀rya,ˈ mən-dó xabúša ɟabùyulə,ˈ ⁺bixàlələ,ˈ ⁺màrru,ˈ bərrə̀ššəl,ˈ parpùsəl.ˈ mən-ʾalàha ʾíta.ˈ ʾá sápar mən-⁺táma bərrə̀ššələ.ˈ ⁺ʾámma ʾá ʾilána xá dána ⁺ʾállu lè pā́švaˈ ⁺ʾámma ⁺ṱìnəlˈ píləl ⁺ʾal-⁺ʾàrra,ˈ xá dána xabúša m-⁺állu lḕl npála.ˈ mə́nnu k̭àla ⁺pláṱələ,ˈ màraˈ hà ⁺bar-náša,ˈ ʾìcət bərrə́šša?ˈ ʾána bərrə́ššən k̭a-ʾaláha šəccàyat váda.ˈ bàs-diyyi꞊da hák̭i.ˈ bàs-diyyi꞊da hák̭i.ˈ cmá šə́nnə c-atíva ɟabìvaˈ xá dána ⁺ʾálli lè pā́šva.ˈ ʾadíyya ʾána dū́n ⁺mumrə̀lla,ˈ ⁺màyra víyyən xína.ˈ ʾá sápar mən-⁺tàmaˈ xàč̭č̭a bərrə́ššələ,ˈ ⁺ràba bərrə́ššələ,ˈ bətpàk̭ələˈ bi-xá dána dìva.ˈ dìva.ˈ ⁺ʾámma cúllə ɟàrmuˈ m-⁺állu ⁺plìṱəna.ˈ dmìxələ.ˈ mən-ʾalàha ʾítaˈ k̭àla bitáyələ,ˈ hamzùmələ díva,ˈ màraˈ ⁺bar-nàša,ˈ ʾìcət bərrə́šša?ˈ mə́rrə k̭a-ʾaláha šəccàyat váda.ˈ bàs-diyyi꞊da táni k̭a-ʾaláha.ˈ mən-⁺táma ⁺pláṱa bərrə̀ššələ.ˈ xàč̭č̭a꞊da bərrə́ššələ.ˈ l-ò-yba bərrə́ššələˈ ɟašúk̭əl xá dána yàla,ˈ ⁺ʾúxča šap̂ìrələ.ˈ hál láxxu píšələ ɟu-cìpa.ˈ bə̀xyələ,ˈ ⁺sosùyələˈ ʾàlaha,ˈ ⁺màrya,ˈ yá šk̭ùlliˈ yá šk̭úlli mètən,ˈ yán ʾátxa lá ⁺janjə́rrən pàrək̭li.ˈ ʾíca bərrə̀ššət?ˈ cəs-ʾalàha.ˈ bás dìyyi꞊da hák̭ət.ˈ ʾáha bərrə̀ššələ.ˈ ⁺márya ʾaláha xaltána mən-⁺tàmaˈ talmídu ⁺šadùruləˈ mírələ k̭átu mú p-tánət k̭a-dá nàša.ˈ talmídu ⁺šadùrulə.ˈ bitàyəl,ˈ màraˈ ʾána ʾalàhəvən.ˈ mù márət?ˈ ʾátxa lḗn ⁺myása xàyyən ʾátxa.ˈ mə̀rrəˈ ʾátən m-áxxa p̂ṱ-àzət.ˈ xá-dana ⁺k̭usarta dàvaˈ xút dòˈ xabū́š pərdèsaˈ ⁺táma ʾə̀ttən.ˈ ɟnàvta vítəlaˈ mumrə̀llə ʾo-xabúša.ˈ ʾátən ʾáy ⁺palṱə̀ttaˈ b-láblət xáyyət dìyyu.ˈ k̭a-dó náša k̭at-ɟu-cìpələˈ tánət ⁺ʾávun hal-dúnyə ʾóya nuxàmaˈ ⁺ʾav ɟárəc pā́š ɟu-cìpa.ˈ ɟu-pā́t bába yə̀mmaˈ ⁺rába k̭ìmələ.ˈ háda k̭ímələ ɟu-pā́t bába yə̀mmaˈ xína lé-ʾoya tanùyə.ˈ ⁺ʾáv ʾàtxa pā́šni.ˈ m-àxxa p̂ṱ-ázət mə́rrəˈ k̭a-dó nášət k̭át júllu šulxèlə,ˈ láxma lḕl ⁺myása ʾídu ⁺pašə́ṱla,ˈ làxma.ˈ ⁺ʾávun ⁺šūl ⁺saṱànələ,ˈ xá dána č̭apúla là ⁺yáṱṱənˈ màxət mə́n ɟu-pùmmu,ˈ ʾo-⁺lā́m ⁺saṱána mə́n ɟu-púmmu ⁺pàləṱ.ˈ k̭ā́m júllu b-làvəšlun,ˈ làxma p̂ṱ-⁺áxəl.ˈ pàrək̭ ʾo-náša.ˈ bitáyəl ⁺mṱáyələ cəs-dìva.ˈ màraˈ ⁺hála dávə bəšk̭alḕl,ˈ ⁺paluṱḕl,ˈ mattuyḗl lab-dò nášaˈ mára ʾázən k̭a-díva ⁺jùvvab láblən.ˈ ʾáy ⁺bàbamˈ k̭ám k̭a-díva ⁺jùvvab láblət?ˈ ⁺ʾav dìvələ.ˈ cúl xa-náša hónu ⁺táyyar lèlə.ˈ ʾá sápar mən-⁺táma bitàyələˈ cəs-dìva.ˈ màraˈ ʾàxuniˈ mú mə́rrə ⁺márya ʾaláha xaltána k̭a-dìyyi?ˈ màraˈ ta-xáč̭č̭a k̭ùrba.ˈ lḕn ⁺bəšmáya.ˈ xìna máraˈ ⁺xlàpux c-ávən,ˈ mú mìrələ?ˈ màraˈ ta-k̭ùrba,ˈ lḗn ⁺bəšmà.ˈ bərrə́ššələ k̭ùrba,ˈ ʾídu ⁺rappúyol mən-ɟu-cìsu.ˈ ⁺márya ʾaláha xaltàna mírələˈ ʾátən ṱ-àzətˈ k̭a-díva p-tànətˈ xà-danaˈ ʾáxmak̭ náša p-tápək̭ ⁺ʾal-ʾìdux.ˈ ṱ-⁺axlə̀ttə,ˈ p̂-k̭émət ⁺ʾàv ṱ-ódət.ˈ mən-cə́pnu lḗl ⁺myása k̭ā̀mˈ mən-⁺tàma.ˈ ʾá sápar ʾà nášaˈ c-àtə.ˈ tunílə k̭àtu,ˈ ʾá xə́šlə k̭a-díva tanùyəˈ tà k̭úrba,ˈ tà k̭úrba.ˈ ʾídu ⁺ruppálə mən-cìsuˈ ⁺priṱàlə.ˈ ʾó náša ⁺xə̀llə.ˈ mə̀rrəˈ mə̀nnux꞊da ʾáxmak̭ náša lə́tva.ˈ ⁺rást títəva ⁺ʾal-ʾìdux,ˈ švík̭a xìšaˈ béta nafàrux xúmyu.ˈ ba-k̭a-díva ⁺júvvab ci-màyyi?ˈ císu tupxàləˈ k̭átu ⁺xə̀llə.ˈ ʾan-dávə꞊da pə́šlun k̭a-dó nàšətˈ k̭át ⁺lām ⁺saṱàna mən-ɟu-púmmu ⁺plə́ṱlə.ˈ ʾáha ʾátxa masàla.ˈ ʾá xà.ˈ	Once upon a time there was a man who had four children. Whatever he did, he was not able to make ends meet. He says ‘I shall set off to go and make a complaint to the Lord God Almighty. Yes, I shall go and complain,’ he said. He goes a little, he goes a lot. The ancestors have said ‘Where the sun sets, stay there, do not go further. You should get up in the morning and go.’ He goes and sees a man. He has fine clothes. He threw them onto a bed. They are baking bread there. He keeps saying ‘Help, God, I am dying. I am hungry. I am finished.’ But he is afraid to lay his hand on the bread to eat it. He gathers the crumbs and eats. He says ‘This man has such an illness (far be it from here).’ He (the ill man) said ‘My brother, where are you going?’ He said ‘I am going to make a complaint to God. I cannot live.’ He goes a little, he goes a lot and arrives at a tree. It is a tree of paradise. Whoever does not have children picks (fruit) from it and eats, then he has children. Also whoever is ill, he picks from the apple tree and eats, then his illness goes away and is eliminated—it is from God. Then he goes from there. But not one (apple) was remaining on the tree. He lifted it up and it fell on the ground, but not one apple falls from it. A voice comes from it saying ‘Hey, man, where are you going?’ ‘I am going to complain to God.’ ‘Tell about me also. Tell about me also. For so many years people came and picked (fruit) and not one remained. Now I have become bitter, I have become bitter.’ Then from there he goes a little, he goes a lot and meets a wolf, a wolf, but all of his bones are sticking out. He is asleep. Then a voice comes from God and the wolf speaks, saying ‘Man, where are you going?’ He said ‘To God in order to complain to him.’ ‘Tell God also about me.’ He sets off from there. He goes a little. He goes to one side and sees a boy, who is so beautiful. He is (stuck) in a stone up to here on him. He is weeping. He is begging ‘Lord God, either take me, take me to die, or save me so I do not suffer torment like this. Where are you going?’ ‘To God’ ‘Tell him also about me.’ He goes off. Lord God Almighty sends his disciple from there and told him what he should say to this man. He sends his disciple. He comes and says ‘I am God. What do you say?’ ‘I cannot live like this.’ ‘You should go from here. Under the apple-tree of paradise there is a pot of gold. There has been a theft and the apple-tree has become bitter. You should take it out and take away its life. To the man who is in the stone you should say that until the world reaches Judgement Day he must stay in the stone. He has very much disrespected his father and mother. He has disrespected his father and mother in such a way that it cannot be spoken about. He will remain like that. You will go from here,’ he said ‘to the man who has stripped off his clothes and is unable to stretch out his hand to bread. This is the work of the devil. Give him a slap, I don’t know what, on his mouth, the accursed devil will come out of his mouth. He will get up and put on his clothes, he will eat bread. That man will be saved.’ He comes and reaches the wolf. Then he takes the gold coins, he takes them out and places them by the man. He says ‘I am going to give an answer to the wolf.’ ‘Oh, my dear, why will you give an answer to the wolf? He is a wolf.’ ‘The mind of every man is not perfect.’ Then he comes from there to the wolf. It says ‘My brother, what did the Lord God Almighty say regarding me?’ He says ‘Come a little closer, I do not hear.’ He then says ‘I am your substitute, what has he said?’ He says ‘Come closer, I do not hear.’ It goes closer. He releases his hand from his stomach. ‘The Lord God Almighty has said “You should go and say to the wolf: a stupid man will meet you. You should eat him. You should get up and do that.’ On account of his hunger he is unable to rise from there. Then the man comes. He said to him, he went to the wolf and says ‘Come closer, come closer.’ He released his hand from his stomach and he (the wolf) tore it open. He ate the man. He said ‘There was never a man more stupid than you. Good fortune had come into your hands. You should have left well alone and gone home to look after your family. But does one bring an answer to a wolf?’ He attacked his belly and ate him. The gold coins remained for the man from whose mouth the accursed devil came out. This is a story. This is one.

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Transcription:

ʾə́tva lə́tva xá nàšaˈ ʾó ⁺ʾarp̂á yā́l sū̀r ʾə́tvalə.ˈ cú-dax vàdəva,ˈ lèʾva ⁺myása ríša xamìva.ˈ mára k̭émən k̭a-ʾázən k̭a-⁺marya ʾaláha xaltána šəccàyat ʾódən.ˈ hè.ˈ ʾá ʾázən šəccàyat ʾódən, mə́rrə.ˈ xàč̭č̭a bərrə́ššələ,ˈ ⁺ràba bərrə́ššələ.ˈ ⁺ʾata-⁺bàbaˈ mírəna ʾícət yúma bəɟnàyələ,ˈ ⁺tàma púš,ˈ lá xùš.ˈ móriša b-k̭èmət,ˈ ṱ-àzət.ˈ bərrə̀ššələ,ˈ ɟašúk̭əle xá dána nàšaˈ jə́ns jùllə ʾə́tlə,ˈ ⁺ruppélə ríšət ⁺k̭aràvat.ˈ ⁺támma làxma pyáyəna.ˈ hár màraˈ ⁺havā̀r,ˈ ʾàlaha,ˈ mə̀tli.ˈ cpìnən,ˈ pnìli.ˈ ⁺ʾámma ⁺bəzdáyəl làxmaˈ ʾídu maxíla ⁺ʾal-láxma ⁺ʾàxəl.ˈ mə́n dán p̂ərc̭ác̭ə ⁺jammúyə ⁺bixàlələ.ˈ mə́rrə ʾá náša ʾàtxa ⁺márra víyyulə,ˈ m-àxxa.ˈ mə́rrə ʾáxuni ʾìca bərrə́ššət?ˈ mə́rrə bərrə́ššən k̭a-ʾaláha šəccàyat ʾódən.ˈ lḗn ⁺myása xàyyən.ˈ xàč̭č̭a bərrə́ššələ,ˈ ⁺ràba bərrə́ššələ,ˈ ⁺mṱàyələˈ cə́s xàˈ ʾilàna.ˈ ⁺ʾávun váyəle ʾilánət pərdèsa.ˈ cut-yā́l sū́r lḗl vàyu,ˈ ɟabúyələ mə́nnu ⁺bixàla,ˈ váyulə yāl sùrə.ˈ cút꞊da váyələ ⁺mə̀rya,ˈ mən-dó xabúša ɟabùyulə,ˈ ⁺bixàlələ,ˈ ⁺màrru,ˈ bərrə̀ššəl,ˈ parpùsəl.ˈ mən-ʾalàha ʾíta.ˈ ʾá sápar mən-⁺táma bərrə̀ššələ.ˈ ⁺ʾámma ʾá ʾilána xá dána ⁺ʾállu lè pā́švaˈ ⁺ʾámma ⁺ṱìnəlˈ píləl ⁺ʾal-⁺ʾàrra,ˈ xá dána xabúša m-⁺állu lḕl npála.ˈ mə́nnu k̭àla ⁺pláṱələ,ˈ màraˈ hà ⁺bar-náša,ˈ ʾìcət bərrə́šša?ˈ ʾána bərrə́ššən k̭a-ʾaláha šəccàyat váda.ˈ bàs-diyyi꞊da hák̭i.ˈ bàs-diyyi꞊da hák̭i.ˈ cmá šə́nnə c-atíva ɟabìvaˈ xá dána ⁺ʾálli lè pā́šva.ˈ ʾadíyya ʾána dū́n ⁺mumrə̀lla,ˈ ⁺màyra víyyən xína.ˈ ʾá sápar mən-⁺tàmaˈ xàč̭č̭a bərrə́ššələ,ˈ ⁺ràba bərrə́ššələ,ˈ bətpàk̭ələˈ bi-xá dána dìva.ˈ dìva.ˈ ⁺ʾámma cúllə ɟàrmuˈ m-⁺állu ⁺plìṱəna.ˈ dmìxələ.ˈ mən-ʾalàha ʾítaˈ k̭àla bitáyələ,ˈ hamzùmələ díva,ˈ màraˈ ⁺bar-nàša,ˈ ʾìcət bərrə́šša?ˈ mə́rrə k̭a-ʾaláha šəccàyat váda.ˈ bàs-diyyi꞊da táni k̭a-ʾaláha.ˈ mən-⁺táma ⁺pláṱa bərrə̀ššələ.ˈ xàč̭č̭a꞊da bərrə́ššələ.ˈ l-ò-yba bərrə́ššələˈ ɟašúk̭əl xá dána yàla,ˈ ⁺ʾúxča šap̂ìrələ.ˈ hál láxxu píšələ ɟu-cìpa.ˈ bə̀xyələ,ˈ ⁺sosùyələˈ ʾàlaha,ˈ ⁺màrya,ˈ yá šk̭ùlliˈ yá šk̭úlli mètən,ˈ yán ʾátxa lá ⁺janjə́rrən pàrək̭li.ˈ ʾíca bərrə̀ššət?ˈ cəs-ʾalàha.ˈ bás dìyyi꞊da hák̭ət.ˈ ʾáha bərrə̀ššələ.ˈ ⁺márya ʾaláha xaltána mən-⁺tàmaˈ talmídu ⁺šadùruləˈ mírələ k̭átu mú p-tánət k̭a-dá nàša.ˈ talmídu ⁺šadùrulə.ˈ bitàyəl,ˈ màraˈ ʾána ʾalàhəvən.ˈ mù márət?ˈ ʾátxa lḗn ⁺myása xàyyən ʾátxa.ˈ mə̀rrəˈ ʾátən m-áxxa p̂ṱ-àzət.ˈ xá-dana ⁺k̭usarta dàvaˈ xút dòˈ xabū́š pərdèsaˈ ⁺táma ʾə̀ttən.ˈ ɟnàvta vítəlaˈ mumrə̀llə ʾo-xabúša.ˈ ʾátən ʾáy ⁺palṱə̀ttaˈ b-láblət xáyyət dìyyu.ˈ k̭a-dó náša k̭at-ɟu-cìpələˈ tánət ⁺ʾávun hal-dúnyə ʾóya nuxàmaˈ ⁺ʾav ɟárəc pā́š ɟu-cìpa.ˈ ɟu-pā́t bába yə̀mmaˈ ⁺rába k̭ìmələ.ˈ háda k̭ímələ ɟu-pā́t bába yə̀mmaˈ xína lé-ʾoya tanùyə.ˈ ⁺ʾáv ʾàtxa pā́šni.ˈ m-àxxa p̂ṱ-ázət mə́rrəˈ k̭a-dó nášət k̭át júllu šulxèlə,ˈ láxma lḕl ⁺myása ʾídu ⁺pašə́ṱla,ˈ làxma.ˈ ⁺ʾávun ⁺šūl ⁺saṱànələ,ˈ xá dána č̭apúla là ⁺yáṱṱənˈ màxət mə́n ɟu-pùmmu,ˈ ʾo-⁺lā́m ⁺saṱána mə́n ɟu-púmmu ⁺pàləṱ.ˈ k̭ā́m júllu b-làvəšlun,ˈ làxma p̂ṱ-⁺áxəl.ˈ pàrək̭ ʾo-náša.ˈ bitáyəl ⁺mṱáyələ cəs-dìva.ˈ màraˈ ⁺hála dávə bəšk̭alḕl,ˈ ⁺paluṱḕl,ˈ mattuyḗl lab-dò nášaˈ mára ʾázən k̭a-díva ⁺jùvvab láblən.ˈ ʾáy ⁺bàbamˈ k̭ám k̭a-díva ⁺jùvvab láblət?ˈ ⁺ʾav dìvələ.ˈ cúl xa-náša hónu ⁺táyyar lèlə.ˈ ʾá sápar mən-⁺táma bitàyələˈ cəs-dìva.ˈ màraˈ ʾàxuniˈ mú mə́rrə ⁺márya ʾaláha xaltána k̭a-dìyyi?ˈ màraˈ ta-xáč̭č̭a k̭ùrba.ˈ lḕn ⁺bəšmáya.ˈ xìna máraˈ ⁺xlàpux c-ávən,ˈ mú mìrələ?ˈ màraˈ ta-k̭ùrba,ˈ lḗn ⁺bəšmà.ˈ bərrə́ššələ k̭ùrba,ˈ ʾídu ⁺rappúyol mən-ɟu-cìsu.ˈ ⁺márya ʾaláha xaltàna mírələˈ ʾátən ṱ-àzətˈ k̭a-díva p-tànətˈ xà-danaˈ ʾáxmak̭ náša p-tápək̭ ⁺ʾal-ʾìdux.ˈ ṱ-⁺axlə̀ttə,ˈ p̂-k̭émət ⁺ʾàv ṱ-ódət.ˈ mən-cə́pnu lḗl ⁺myása k̭ā̀mˈ mən-⁺tàma.ˈ ʾá sápar ʾà nášaˈ c-àtə.ˈ tunílə k̭àtu,ˈ ʾá xə́šlə k̭a-díva tanùyəˈ tà k̭úrba,ˈ tà k̭úrba.ˈ ʾídu ⁺ruppálə mən-cìsuˈ ⁺priṱàlə.ˈ ʾó náša ⁺xə̀llə.ˈ mə̀rrəˈ mə̀nnux꞊da ʾáxmak̭ náša lə́tva.ˈ ⁺rást títəva ⁺ʾal-ʾìdux,ˈ švík̭a xìšaˈ béta nafàrux xúmyu.ˈ ba-k̭a-díva ⁺júvvab ci-màyyi?ˈ císu tupxàləˈ k̭átu ⁺xə̀llə.ˈ ʾan-dávə꞊da pə́šlun k̭a-dó nàšətˈ k̭át ⁺lām ⁺saṱàna mən-ɟu-púmmu ⁺plə́ṱlə.ˈ ʾáha ʾátxa masàla.ˈ ʾá xà.ˈ

Translation:

Once upon a time there was a man who had four children. Whatever he did, he was not able to make ends meet. He says ‘I shall set off to go and make a complaint to the Lord God Almighty. Yes, I shall go and complain,’ he said. He goes a little, he goes a lot. The ancestors have said ‘Where the sun sets, stay there, do not go further. You should get up in the morning and go.’ He goes and sees a man. He has fine clothes. He threw them onto a bed. They are baking bread there. He keeps saying ‘Help, God, I am dying. I am hungry. I am finished.’ But he is afraid to lay his hand on the bread to eat it. He gathers the crumbs and eats. He says ‘This man has such an illness (far be it from here).’ He (the ill man) said ‘My brother, where are you going?’ He said ‘I am going to make a complaint to God. I cannot live.’ He goes a little, he goes a lot and arrives at a tree. It is a tree of paradise. Whoever does not have children picks (fruit) from it and eats, then he has children. Also whoever is ill, he picks from the apple tree and eats, then his illness goes away and is eliminated—it is from God. Then he goes from there. But not one (apple) was remaining on the tree. He lifted it up and it fell on the ground, but not one apple falls from it. A voice comes from it saying ‘Hey, man, where are you going?’ ‘I am going to complain to God.’ ‘Tell about me also. Tell about me also. For so many years people came and picked (fruit) and not one remained. Now I have become bitter, I have become bitter.’ Then from there he goes a little, he goes a lot and meets a wolf, a wolf, but all of his bones are sticking out. He is asleep. Then a voice comes from God and the wolf speaks, saying ‘Man, where are you going?’ He said ‘To God in order to complain to him.’ ‘Tell God also about me.’ He sets off from there. He goes a little. He goes to one side and sees a boy, who is so beautiful. He is (stuck) in a stone up to here on him. He is weeping. He is begging ‘Lord God, either take me, take me to die, or save me so I do not suffer torment like this. Where are you going?’ ‘To God’ ‘Tell him also about me.’ He goes off. Lord God Almighty sends his disciple from there and told him what he should say to this man. He sends his disciple. He comes and says ‘I am God. What do you say?’ ‘I cannot live like this.’ ‘You should go from here. Under the apple-tree of paradise there is a pot of gold. There has been a theft and the apple-tree has become bitter. You should take it out and take away its life. To the man who is in the stone you should say that until the world reaches Judgement Day he must stay in the stone. He has very much disrespected his father and mother. He has disrespected his father and mother in such a way that it cannot be spoken about. He will remain like that. You will go from here,’ he said ‘to the man who has stripped off his clothes and is unable to stretch out his hand to bread. This is the work of the devil. Give him a slap, I don’t know what, on his mouth, the accursed devil will come out of his mouth. He will get up and put on his clothes, he will eat bread. That man will be saved.’ He comes and reaches the wolf. Then he takes the gold coins, he takes them out and places them by the man. He says ‘I am going to give an answer to the wolf.’ ‘Oh, my dear, why will you give an answer to the wolf? He is a wolf.’ ‘The mind of every man is not perfect.’ Then he comes from there to the wolf. It says ‘My brother, what did the Lord God Almighty say regarding me?’ He says ‘Come a little closer, I do not hear.’ He then says ‘I am your substitute, what has he said?’ He says ‘Come closer, I do not hear.’ It goes closer. He releases his hand from his stomach. ‘The Lord God Almighty has said “You should go and say to the wolf: a stupid man will meet you. You should eat him. You should get up and do that.’ On account of his hunger he is unable to rise from there. Then the man comes. He said to him, he went to the wolf and says ‘Come closer, come closer.’ He released his hand from his stomach and he (the wolf) tore it open. He ate the man. He said ‘There was never a man more stupid than you. Good fortune had come into your hands. You should have left well alone and gone home to look after your family. But does one bring an answer to a wolf?’ He attacked his belly and ate him. The gold coins remained for the man from whose mouth the accursed devil came out. This is a story. This is one.