Urmi, Christian: St. Zayya’s Cake Dough

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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	Victor Orshan	Los Angeles, CA, USA

	Transcription	Translation
0:00	šlàmaloxun.ˈ ʾána šə́mmi ʾílə Və́ctur ʾÙršanˈ ʾána ʾət-māt-Zumàllan꞊ivən.ˈ Zumàllanˈ xá mən-matvátət ⁺mašṱáxət ʾÙrmila.ˈ pə́ltəla k̭úrbət ⁺Nāzlu-⁺čày.ˈ hàk̭yatˈ bitáyələ ⁺ʾal-xá-dana mən-⁺ʾadáttət ʾáxnan ʾə́tlan ɟu-mátət Zumàllanˈ b-šə́mmət mərtúxət ⁺Màrezə.ˈ mərtúxət ⁺Márezə ʾátxa ⁺šarúyələ k̭àtˈ xá-⁺dána ɟùˈ ʾÙrmiˈ ʾé-⁺dān bēt-dìyyan꞊ivaˈ ʾáxnan mən-⁺ʾàmti,ˈ mən-xá cə́lpat xìta,ˈ b-šə́mmət Yúʾav ⁺Muràdxan,ˈ šə́mmət ⁺xanìmuˈ ⁺Xlìtaˈ ci-xayyàxva.ˈ ʾáha ⁺myuk̭ə̀rtaˈ lè-ʾavivala brúna.ˈ ⁺ṱlə̀blaˈ mən-⁺Mar-⁺Zàyyaˈ k̭at-ʾavíla xá brùna.ˈ ʾíta ʾá brùnaˈ tílə vìlə,ˈ šə́mmu muttíla ʾOdìšu.ˈ ʾíta ⁺ʾal-dá nìyyatˈ ⁺šurílun ʾánnə ⁺ṱlà bətvátəˈ cút šìtaˈ ci-⁺jammìvaˈ bəl-ɟanèˈ k̭àmxa,ˈ mə̀šxa,ˈ ci-zarzíva mərtùxa,ˈ ci-⁺pallívalə bəl-ɟanè.ˈ ⁺xárta ʾá ⁺xábra pə́šlə prìsaˈ ɟu-bné màtanˈ k̭at-⁺šmílun ʾa-masála ʾàtxa váyəla,ˈ ʾá ⁺šúla ⁺šurílə níxa níxa ɟarvùsə.ˈ b-dá táhar víla k̭àtˈ ⁺šurílun mən-ɟíbət ⁺ṱlá bətvàtəˈ ⁺šurílun cùlləˈ bətvátət màtaˈ ⁺hayyúrə ⁺ʾal-dá nə̀sbat.ˈ xá yúma ⁺ršə̀mlunˈ k̭át k̭a-dà yúmaˈ ci-⁺hadrìvaˈ ci-ʾazíva ⁺ʾal-mátət Zumàllan.ˈ c-avíva zvínə m-k̭ám ⁺dána ⁺ràbaˈ k̭àmxa,ˈ mə̀šxa.ˈ ʾùˈ ⁺mixùlta꞊zə ci-lablívaˈ xá sáma ɟəllàlə,ˈ làxma,ˈ k̭a-dán nášət c-atìva.ˈ ⁺šuràyaˈ ʾá ⁺šúla ʾáxči ʾíva xá ⁺ʾadat k̭a-bné màtan.ˈ ci-⁺jammìvaˈ xá-yuma mən-mòrišaˈ hàlˈ ⁺dánət ɟnétət yùmaˈ ʾá ⁺šúla c-odìvalə.ˈ ci-tapk̭íva p̂-⁺ùydalə,ˈ ci-hamzəmmíva m-⁺ùydaləˈ cìˈ … xá yùmaˈ ci-⁺morívalə m-⁺úydalə b-⁺xálta ʾu-štèta.ˈ b-dá mərtùxaˈ xá txàra c-avíva.ˈ ʾína ʾá masála bùš ɟurvə̀sla.ˈ ⁺šuríla bəšk̭ála šópa ɟu-cúllə ʾÙrmi.ˈ ʾé-⁺danət ʾá-yuma ʾatìva,ˈ sắbab mátət díyyan ʾə́tvala ⁺budràtə,ˈ čimánə ⁺ràbaˈ nášə꞊da maxsusán k̭át ʾánnə šə́nnə ⁺xárayə ɟu-⁺ʾÍran vílə xá k̭uyáma ⁺ʾəslamàya,ˈ ʾíta lə́tvalun ducánət ⁺palṱìva,ˈ lə́tvalun ducánət ʾazíva k̭a-mabsàmta ʾu-⁺šúlə,ˈ b-dá ⁺mahànaˈ ʾé-⁺dān ʾá-yuma ʾatìvaˈ ci-⁺jammíva b-ʾàlpə nášə bálcətˈ ɟu-dá yúma ɟu-⁺mašṱàxətˈ mátət Zumàllan,ˈ bne-Zumàllanˈ c-avìva.ˈ sắbab ʾá ⁺šúla ⁺rába ɟurvə̀ssəvaˈ šuttə̀slunˈ xá ⁺sìtaˈ cmá ɟanátə taɟbərrànəˈ k̭át m-k̭àm ⁺dánaˈ xá trè-yumə,ˈ ṱlà-yuməˈ c-azíva k̭a-zvàntət mə́ndi,ˈ ⁺masàlla,ˈ ⁺xàlta,ˈ štèta,ˈ ⁺hadaryátə ⁺šùlə c-odíva.ˈ ʾò-yumaˈ ʾá ⁺šúla cúllə c-odívalə ɟu-màta.ˈ ɟu-máta ʾə́tva tré ⁺ʾumrànəˈ xá-mənne b-šə́mmət ⁺Màr-ʾAprəmˈ xá-mənne b-šə́mmət ⁺Màt-⁺Maryam.ˈ ɟu-dàrtətˈ ⁺ʾúmrət ⁺Màt-⁺Maryamˈ móriša ⁺xanímə c-avíva ⁺jə̀myə.ˈ ci-maxívalə ʾá mərtùxaˈ k̭át c-avìvaˈ b-⁺tiyànə bálcətˈ c-óya tanùyə.ˈ ⁺bár꞊t ʾá mərtúxa maxìvalə,ˈ c-odívalə ʾáx cúndə sùrəˈ ci-carməxxívalə ɟu-làxma.ˈ bálcət k̭a-hál xamšammá ɟanáy c-óya tanúyə ʾánnə ci-⁺hadrìvalə ʾá mə́ndi.ˈ ʾìtaˈ sắbab nášə bəzyàdəvaˈ xína masála búš ɟurvə̀slaˈ mə́n dḗ꞊t ʾàxčiˈ ʾavílun ⁺mixùltaˈ k̭a-⁺cavùtra,ˈ làxma,ˈ ɟəllàlə,ˈ yá mən-⁺hàlva,ˈ ʾə́t ⁺dána ci-maxíva ⁺hàlva.ˈ ⁺xárta ʾína ⁺šurìlunˈ bəzvána ⁺bùsra꞊zəˈ ci-bašlìvalə,ˈ ʾáx tahárət ⁺duxrána ci-⁺hadrìlə,ˈ sắbab mə́llat ⁺ràbəva.ˈ ʾá ⁺šúla c-odìvalə.ˈ hál ʾúdyu yùma꞊zəˈ c-óya tanùyəˈ ʾá ⁺šúla ɟu-mátət Zumàllanˈ ɟu-⁺mašṱáxət ʾÙrmiˈ pyášələ vìda.ˈ ʾìtaˈ b-šə̀nnətˈ k̭uyáma k̭át k̭ə̀mləˈ nášət mátət Zumàllanˈ ⁺šurílun ⁺mašaxáṱta bitáya ⁺ʾal-⁺ʾátrət ʾAmèrca.ˈ ⁺jmílun ɟu-k̭oluníyyət Califòrnia.ˈ làxxa꞊zəˈ sắbab bətvàtətˈ bne-mátət Zumállan zə̀dlunˈ tuxmə́nnun ⁺ʾal-dà yúmaˈ sắbab ⁺bəddáyəva xá yúma ʾə́ttən ɟu-Zumállan ci-⁺jammìlə.ˈ mə̀rrunˈ búš ⁺spáyəla ʾáxnan꞊zə ʾá ⁺šúla làxxaˈ ʾodàxlə.ˈ ⁺ʾal-dá nə́sbat láxxa꞊zə šuttə́slun xá ⁺sìtaˈ xvə́šta mən-cmà ɟanátəˈ mən-mdinátət Los Ànɟeles,ˈ Sàn Joséˈ ʾu-Tùrlockˈ sắbab nášət díyyan ɟu-⁺ṱúllunte m-dánnə mdinátə ci-xayyìva.ˈ ʾáha ⁺šúla ⁺šúrilə mən-mdítət Lós Ànɟeles.ˈ šíta k̭àmetaˈ bəxšàvənˈ ɟu-šítət ʾálpo ⁺ʾəč̭č̭ámmo ʾə́č̭č̭i xàˈ ʾoyáva ʾá ⁺šúla ⁺šurìlə.ˈ xá-šita c-avíva ɟu-Sàn José,ˈ xá-šita ɟu-Tùrlock,ˈ xá-šita ɟùˈ Lós Ànɟeles.ˈ k̭a-cmà šə́nnəˈ ʾá ⁺šúla ʾátxa píšələ šuxlə̀ppaˈ ʾúdyu yùma꞊zəˈ mə́dre nàšəˈ ʾá marɑ̄sə́m c-odìla.ˈ ci-⁺jámmi mə́dre mən-⁺rúyta ⁺bérašə ⁺ʾal-⁺hadártət ⁺duxràna,ˈ búš zóda mən-mərtùxa,ˈ ʾáx꞊t mə̀rriˈ sắbab nášə ʾárxə ʾatyánə ⁺ràba váyəna.ˈ léna váya ⁺ʾáxči xá yúma ⁺mavúrə b-⁺xáltət mərtùxa.ˈ bút dàhaˈ muzyəddálun màsalaˈ ɟurvəssàlun.ˈ ʾu-ʾúdyu yúma píšələ ⁺díyya xàˈ mən-⁺ʾadàttətˈ bne-mátan Zumàllan.ˈ b-ɟaššák̭tət ⁺ʾal-dà ⁺šúlaˈ ʾúp matvátə xìnə꞊zəˈ ⁺šurílun ⁺ʾadáttət ɟanè ʾə́tvalun,ˈ ʾáx ⁺šaravátət k̭át ci-dok̭ìvalun.ˈ ʾáx ⁺dètət díyyiˈ mátət Mùyšava cút šíta ci-⁺jàmma.ˈ mátət ⁺ʾÀdaˈ ci-dòk̭aˈ …. marɑsə́m꞊ət ʾáni ɟanè ʾə́tvalun.ˈ ʾíta ʾá hák̭yat ʾíla xá cəryùtaˈ mən-mátət Zumàllanˈ ⁺ʾal-mərtúxət ⁺Màr-Rezəˈ k̭àtˈ pyášəla tuníta b-yád Və́ctur ʾÙršanˈ mən-mátət Zumàllan.ˈ ʾávitun basìmə.ˈ šlàmaloxun.ˈ ʾána šə́mmi ʾílə Və́ctur ʾÙršanˈ ʾána ʾət-māt-Zumàllan꞊ivən.ˈ Zumàllanˈ xá mən-matvátət ⁺mašṱáxət ʾÙrmila.ˈ pə́ltəla k̭úrbət ⁺Nāzlu-⁺čày.ˈ hàk̭yatˈ bitáyələ ⁺ʾal-xá-dana mən-⁺ʾadáttət ʾáxnan ʾə́tlan ɟu-mátət Zumàllanˈ b-šə́mmət mərtúxət ⁺Màrezə.ˈ mərtúxət ⁺Márezə ʾátxa ⁺šarúyələ k̭àtˈ xá-⁺dána ɟùˈ ʾÙrmiˈ ʾé-⁺dān bēt-dìyyan꞊ivaˈ ʾáxnan mən-⁺ʾàmti,ˈ mən-xá cə́lpat xìta,ˈ b-šə́mmət Yúʾav ⁺Muràdxan,ˈ šə́mmət ⁺xanìmuˈ ⁺Xlìtaˈ ci-xayyàxva.ˈ ʾáha ⁺myuk̭ə̀rtaˈ lè-ʾavivala brúna.ˈ ⁺ṱlə̀blaˈ mən-⁺Mar-⁺Zàyyaˈ k̭at-ʾavíla xá brùna.ˈ ʾíta ʾá brùnaˈ tílə vìlə,ˈ šə́mmu muttíla ʾOdìšu.ˈ ʾíta ⁺ʾal-dá nìyyatˈ ⁺šurílun ʾánnə ⁺ṱlà bətvátəˈ cút šìtaˈ ci-⁺jammìvaˈ bəl-ɟanèˈ k̭àmxa,ˈ mə̀šxa,ˈ ci-zarzíva mərtùxa,ˈ ci-⁺pallívalə bəl-ɟanè.ˈ ⁺xárta ʾá ⁺xábra pə́šlə prìsaˈ ɟu-bné màtanˈ k̭at-⁺šmílun ʾa-masála ʾàtxa váyəla,ˈ ʾá ⁺šúla ⁺šurílə níxa níxa ɟarvùsə.ˈ b-dá táhar víla k̭àtˈ ⁺šurílun mən-ɟíbət ⁺ṱlá bətvàtəˈ ⁺šurílun cùlləˈ bətvátət màtaˈ ⁺hayyúrə ⁺ʾal-dá nə̀sbat.ˈ xá yúma ⁺ršə̀mlunˈ k̭át k̭a-dà yúmaˈ ci-⁺hadrìvaˈ ci-ʾazíva ⁺ʾal-mátət Zumàllan.ˈ c-avíva zvínə m-k̭ám ⁺dána ⁺ràbaˈ k̭àmxa,ˈ mə̀šxa.ˈ ʾùˈ ⁺mixùlta꞊zə ci-lablívaˈ xá sáma ɟəllàlə,ˈ làxma,ˈ k̭a-dán nášət c-atìva.ˈ ⁺šuràyaˈ ʾá ⁺šúla ʾáxči ʾíva xá ⁺ʾadat k̭a-bné màtan.ˈ ci-⁺jammìvaˈ xá-yuma mən-mòrišaˈ hàlˈ ⁺dánət ɟnétət yùmaˈ ʾá ⁺šúla c-odìvalə.ˈ ci-tapk̭íva p̂-⁺ùydalə,ˈ ci-hamzəmmíva m-⁺ùydaləˈ cìˈ … xá yùmaˈ ci-⁺morívalə m-⁺úydalə b-⁺xálta ʾu-štèta.ˈ b-dá mərtùxaˈ xá txàra c-avíva.ˈ ʾína ʾá masála bùš ɟurvə̀sla.ˈ ⁺šuríla bəšk̭ála šópa ɟu-cúllə ʾÙrmi.ˈ ʾé-⁺danət ʾá-yuma ʾatìva,ˈ sắbab mátət díyyan ʾə́tvala ⁺budràtə,ˈ čimánə ⁺ràbaˈ nášə꞊da maxsusán k̭át ʾánnə šə́nnə ⁺xárayə ɟu-⁺ʾÍran vílə xá k̭uyáma ⁺ʾəslamàya,ˈ ʾíta lə́tvalun ducánət ⁺palṱìva,ˈ lə́tvalun ducánət ʾazíva k̭a-mabsàmta ʾu-⁺šúlə,ˈ b-dá ⁺mahànaˈ ʾé-⁺dān ʾá-yuma ʾatìvaˈ ci-⁺jammíva b-ʾàlpə nášə bálcətˈ ɟu-dá yúma ɟu-⁺mašṱàxətˈ mátət Zumàllan,ˈ bne-Zumàllanˈ c-avìva.ˈ sắbab ʾá ⁺šúla ⁺rába ɟurvə̀ssəvaˈ šuttə̀slunˈ xá ⁺sìtaˈ cmá ɟanátə taɟbərrànəˈ k̭át m-k̭àm ⁺dánaˈ xá trè-yumə,ˈ ṱlà-yuməˈ c-azíva k̭a-zvàntət mə́ndi,ˈ ⁺masàlla,ˈ ⁺xàlta,ˈ štèta,ˈ ⁺hadaryátə ⁺šùlə c-odíva.ˈ ʾò-yumaˈ ʾá ⁺šúla cúllə c-odívalə ɟu-màta.ˈ ɟu-máta ʾə́tva tré ⁺ʾumrànəˈ xá-mənne b-šə́mmət ⁺Màr-ʾAprəmˈ xá-mənne b-šə́mmət ⁺Màt-⁺Maryam.ˈ ɟu-dàrtətˈ ⁺ʾúmrət ⁺Màt-⁺Maryamˈ móriša ⁺xanímə c-avíva ⁺jə̀myə.ˈ ci-maxívalə ʾá mərtùxaˈ k̭át c-avìvaˈ b-⁺tiyànə bálcətˈ c-óya tanùyə.ˈ ⁺bár꞊t ʾá mərtúxa maxìvalə,ˈ c-odívalə ʾáx cúndə sùrəˈ ci-carməxxívalə ɟu-làxma.ˈ bálcət k̭a-hál xamšammá ɟanáy c-óya tanúyə ʾánnə ci-⁺hadrìvalə ʾá mə́ndi.ˈ ʾìtaˈ sắbab nášə bəzyàdəvaˈ xína masála búš ɟurvə̀slaˈ mə́n dḗ꞊t ʾàxčiˈ ʾavílun ⁺mixùltaˈ k̭a-⁺cavùtra,ˈ làxma,ˈ ɟəllàlə,ˈ yá mən-⁺hàlva,ˈ ʾə́t ⁺dána ci-maxíva ⁺hàlva.ˈ ⁺xárta ʾína ⁺šurìlunˈ bəzvána ⁺bùsra꞊zəˈ ci-bašlìvalə,ˈ ʾáx tahárət ⁺duxrána ci-⁺hadrìlə,ˈ sắbab mə́llat ⁺ràbəva.ˈ ʾá ⁺šúla c-odìvalə.ˈ hál ʾúdyu yùma꞊zəˈ c-óya tanùyəˈ ʾá ⁺šúla ɟu-mátət Zumàllanˈ ɟu-⁺mašṱáxət ʾÙrmiˈ pyášələ vìda.ˈ ʾìtaˈ b-šə̀nnətˈ k̭uyáma k̭át k̭ə̀mləˈ nášət mátət Zumàllanˈ ⁺šurílun ⁺mašaxáṱta bitáya ⁺ʾal-⁺ʾátrət ʾAmèrca.ˈ ⁺jmílun ɟu-k̭oluníyyət Califòrnia.ˈ làxxa꞊zəˈ sắbab bətvàtətˈ bne-mátət Zumállan zə̀dlunˈ tuxmə́nnun ⁺ʾal-dà yúmaˈ sắbab ⁺bəddáyəva xá yúma ʾə́ttən ɟu-Zumállan ci-⁺jammìlə.ˈ mə̀rrunˈ búš ⁺spáyəla ʾáxnan꞊zə ʾá ⁺šúla làxxaˈ ʾodàxlə.ˈ ⁺ʾal-dá nə́sbat láxxa꞊zə šuttə́slun xá ⁺sìtaˈ xvə́šta mən-cmà ɟanátəˈ mən-mdinátət Los Ànɟeles,ˈ Sàn Joséˈ ʾu-Tùrlockˈ sắbab nášət díyyan ɟu-⁺ṱúllunte m-dánnə mdinátə ci-xayyìva.ˈ ʾáha ⁺šúla ⁺šúrilə mən-mdítət Lós Ànɟeles.ˈ šíta k̭àmetaˈ bəxšàvənˈ ɟu-šítət ʾálpo ⁺ʾəč̭č̭ámmo ʾə́č̭č̭i xàˈ ʾoyáva ʾá ⁺šúla ⁺šurìlə.ˈ xá-šita c-avíva ɟu-Sàn José,ˈ xá-šita ɟu-Tùrlock,ˈ xá-šita ɟùˈ Lós Ànɟeles.ˈ k̭a-cmà šə́nnəˈ ʾá ⁺šúla ʾátxa píšələ šuxlə̀ppaˈ ʾúdyu yùma꞊zəˈ mə́dre nàšəˈ ʾá marɑ̄sə́m c-odìla.ˈ ci-⁺jámmi mə́dre mən-⁺rúyta ⁺bérašə ⁺ʾal-⁺hadártət ⁺duxràna,ˈ búš zóda mən-mərtùxa,ˈ ʾáx꞊t mə̀rriˈ sắbab nášə ʾárxə ʾatyánə ⁺ràba váyəna.ˈ léna váya ⁺ʾáxči xá yúma ⁺mavúrə b-⁺xáltət mərtùxa.ˈ bút dàhaˈ muzyəddálun màsalaˈ ɟurvəssàlun.ˈ ʾu-ʾúdyu yúma píšələ ⁺díyya xàˈ mən-⁺ʾadàttətˈ bne-mátan Zumàllan.ˈ b-ɟaššák̭tət ⁺ʾal-dà ⁺šúlaˈ ʾúp matvátə xìnə꞊zəˈ ⁺šurílun ⁺ʾadáttət ɟanè ʾə́tvalun,ˈ ʾáx ⁺šaravátət k̭át ci-dok̭ìvalun.ˈ ʾáx ⁺dètət díyyiˈ mátət Mùyšava cút šíta ci-⁺jàmma.ˈ mátət ⁺ʾÀdaˈ ci-dòk̭aˈ …. marɑsə́m꞊ət ʾáni ɟanè ʾə́tvalun.ˈ ʾíta ʾá hák̭yat ʾíla xá cəryùtaˈ mən-mátət Zumàllanˈ ⁺ʾal-mərtúxət ⁺Màr-Rezəˈ k̭àtˈ pyášəla tuníta b-yád Və́ctur ʾÙršanˈ mən-mátət Zumàllan.ˈ ʾávitun basìmə.ˈ	Greetings to you. My name is Victor Urshan. I am from the village of Zumallan. Zumallan is one of the villages on the plain of Urmi. It is situated near the Nazlu river. The story is about one of the customs that we have in the village of Zumallan by the name of (the festival of) the cake dough of St. Zayya. (The festival of) the cake dough of St. Zayya began when a … when our family was living in Urmi together with my paternal aunt, with another family, by the name of Yuav Muradkhan, the name of whose wife was Xlita. This lady could not have a child. She requested St. Zayya (to allow) her to have a son. Then this son was born and she named him Odishu. Then for this purpose (of celebrating this event) these three houses began every year to gather among themselves flour, oil, (from which) they made cake dough and divided it among themselves. Later this news was spread among the inhabitants of our village, who heard that this was taking place, and the event began to gradually grow. In this way it happened that instead of just three families, all the families of the village began to help in this connection. They designated a day for which they would prepare and on which they would go to the village of Zumallan. They would have bought beforehand a lot of flour, oil. They also took food, some herbs and bread for those people who came. In the beginning this event was a custom only for the inhabitants of our village. They used to gather for one day and hold this event from morning until the time of the setting of the sun. They met one another, they talked with one another. They would spend a day with each other eating and drinking. With this (festival of) cake dough a memorial took place. But this initiative grew bigger. It began to take place in the whole of Urmi. When this day came, because our village had many threshing floors and lawns, and the people, especially since in recent years an Islamic revolution took place in Iran, did not have places to go out to, did not have places to go to for enjoyment and so forth, for this reason when this day came, the people gathered in the open space of the village of Zumallan and the inhabitants of Zumallan were perhaps in their thousands there. Because this initiative had grown a lot, they established a committee, with a number of organizers, who one, two or three days previously would go to buy things, goods, food, drink and make preparations and so forth. On that day they would all hold this event in the village. In the village there were two churches, one of them by the name of St. Ephrem and the one of them by the name of St. Mary. In the courtyard of the church of St. Mary in the morning the ladies would have gathered. They used to put together the cake dough that was there in cauldrons, perhaps one could say. After they put the cake dough together, they would make something like small balls of dough and roll them in bread. One could say that they prepared this for up to five hundred people. Then, because the people were increasing and the event grew bigger than their just having food for lunch, bread, herbs or sweetmeats, there were times that they used to make sweetmeats. Later they started to buy meat and cook it, they prepared it like the type (of meat cooked for) votive offerings, because the people were many. They used to do this. It may be said that to this very day this is being done in the village of Zumallan on the plain of Urmi. Then, in the years when the revolution occurred, the people of the village of Zumallan began to immigrate to America. They gathered in the colony of California. Also here, because the families of the inhabitants of Zumallan increased, they thought about this day, because they knew that there is a day in Zumallan that they jointly hold. They said ‘It is better that we also do that here.’ In this regard they also here established a committee, composed of several people, from the towns of Los Angeles, San Jose and Turlock, because our people live in these three towns. This began from the town of Los Angeles. I think the first year that it began was in 1991. One year it was in San Jose, one year in Turlock and one year in Los Angeles. For several years the event changed (place), and to this day people hold this festival. They gather starting on Friday evening to prepare the (meat for the) votive offering, more than cake dough, as I said, because guests and visitors are many. They do not spend the day only eating cake dough. For that reason they increased the event and made it bigger. Nowadays it is known as one of the customs of the inhabitants of our village, Zamallan. By looking at this, also other villages began, as they had their own customs, such as festivals of saints that they used to hold. As far as I know, the village of Mušava gathers every year. The village of ⁺ʾAda holds traditions that they used to have. So this story is a brief account concerning the village of Zumallan about the cake dough of St. Zayya which is being told by Victor Orshan from the village of Zumallan. Thank you.

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Transcription:

šlàmaloxun.ˈ ʾána šə́mmi ʾílə Və́ctur ʾÙršanˈ ʾána ʾət-māt-Zumàllan꞊ivən.ˈ Zumàllanˈ xá mən-matvátət ⁺mašṱáxət ʾÙrmila.ˈ pə́ltəla k̭úrbət ⁺Nāzlu-⁺čày.ˈ hàk̭yatˈ bitáyələ ⁺ʾal-xá-dana mən-⁺ʾadáttət ʾáxnan ʾə́tlan ɟu-mátət Zumàllanˈ b-šə́mmət mərtúxət ⁺Màrezə.ˈ mərtúxət ⁺Márezə ʾátxa ⁺šarúyələ k̭àtˈ xá-⁺dána ɟùˈ ʾÙrmiˈ ʾé-⁺dān bēt-dìyyan꞊ivaˈ ʾáxnan mən-⁺ʾàmti,ˈ mən-xá cə́lpat xìta,ˈ b-šə́mmət Yúʾav ⁺Muràdxan,ˈ šə́mmət ⁺xanìmuˈ ⁺Xlìtaˈ ci-xayyàxva.ˈ ʾáha ⁺myuk̭ə̀rtaˈ lè-ʾavivala brúna.ˈ ⁺ṱlə̀blaˈ mən-⁺Mar-⁺Zàyyaˈ k̭at-ʾavíla xá brùna.ˈ ʾíta ʾá brùnaˈ tílə vìlə,ˈ šə́mmu muttíla ʾOdìšu.ˈ ʾíta ⁺ʾal-dá nìyyatˈ ⁺šurílun ʾánnə ⁺ṱlà bətvátəˈ cút šìtaˈ ci-⁺jammìvaˈ bəl-ɟanèˈ k̭àmxa,ˈ mə̀šxa,ˈ ci-zarzíva mərtùxa,ˈ ci-⁺pallívalə bəl-ɟanè.ˈ ⁺xárta ʾá ⁺xábra pə́šlə prìsaˈ ɟu-bné màtanˈ k̭at-⁺šmílun ʾa-masála ʾàtxa váyəla,ˈ ʾá ⁺šúla ⁺šurílə níxa níxa ɟarvùsə.ˈ b-dá táhar víla k̭àtˈ ⁺šurílun mən-ɟíbət ⁺ṱlá bətvàtəˈ ⁺šurílun cùlləˈ bətvátət màtaˈ ⁺hayyúrə ⁺ʾal-dá nə̀sbat.ˈ xá yúma ⁺ršə̀mlunˈ k̭át k̭a-dà yúmaˈ ci-⁺hadrìvaˈ ci-ʾazíva ⁺ʾal-mátət Zumàllan.ˈ c-avíva zvínə m-k̭ám ⁺dána ⁺ràbaˈ k̭àmxa,ˈ mə̀šxa.ˈ ʾùˈ ⁺mixùlta꞊zə ci-lablívaˈ xá sáma ɟəllàlə,ˈ làxma,ˈ k̭a-dán nášət c-atìva.ˈ ⁺šuràyaˈ ʾá ⁺šúla ʾáxči ʾíva xá ⁺ʾadat k̭a-bné màtan.ˈ ci-⁺jammìvaˈ xá-yuma mən-mòrišaˈ hàlˈ ⁺dánət ɟnétət yùmaˈ ʾá ⁺šúla c-odìvalə.ˈ ci-tapk̭íva p̂-⁺ùydalə,ˈ ci-hamzəmmíva m-⁺ùydaləˈ cìˈ … xá yùmaˈ ci-⁺morívalə m-⁺úydalə b-⁺xálta ʾu-štèta.ˈ b-dá mərtùxaˈ xá txàra c-avíva.ˈ ʾína ʾá masála bùš ɟurvə̀sla.ˈ ⁺šuríla bəšk̭ála šópa ɟu-cúllə ʾÙrmi.ˈ ʾé-⁺danət ʾá-yuma ʾatìva,ˈ sắbab mátət díyyan ʾə́tvala ⁺budràtə,ˈ čimánə ⁺ràbaˈ nášə꞊da maxsusán k̭át ʾánnə šə́nnə ⁺xárayə ɟu-⁺ʾÍran vílə xá k̭uyáma ⁺ʾəslamàya,ˈ ʾíta lə́tvalun ducánət ⁺palṱìva,ˈ lə́tvalun ducánət ʾazíva k̭a-mabsàmta ʾu-⁺šúlə,ˈ b-dá ⁺mahànaˈ ʾé-⁺dān ʾá-yuma ʾatìvaˈ ci-⁺jammíva b-ʾàlpə nášə bálcətˈ ɟu-dá yúma ɟu-⁺mašṱàxətˈ mátət Zumàllan,ˈ bne-Zumàllanˈ c-avìva.ˈ sắbab ʾá ⁺šúla ⁺rába ɟurvə̀ssəvaˈ šuttə̀slunˈ xá ⁺sìtaˈ cmá ɟanátə taɟbərrànəˈ k̭át m-k̭àm ⁺dánaˈ xá trè-yumə,ˈ ṱlà-yuməˈ c-azíva k̭a-zvàntət mə́ndi,ˈ ⁺masàlla,ˈ ⁺xàlta,ˈ štèta,ˈ ⁺hadaryátə ⁺šùlə c-odíva.ˈ ʾò-yumaˈ ʾá ⁺šúla cúllə c-odívalə ɟu-màta.ˈ ɟu-máta ʾə́tva tré ⁺ʾumrànəˈ xá-mənne b-šə́mmət ⁺Màr-ʾAprəmˈ xá-mənne b-šə́mmət ⁺Màt-⁺Maryam.ˈ ɟu-dàrtətˈ ⁺ʾúmrət ⁺Màt-⁺Maryamˈ móriša ⁺xanímə c-avíva ⁺jə̀myə.ˈ ci-maxívalə ʾá mərtùxaˈ k̭át c-avìvaˈ b-⁺tiyànə bálcətˈ c-óya tanùyə.ˈ ⁺bár꞊t ʾá mərtúxa maxìvalə,ˈ c-odívalə ʾáx cúndə sùrəˈ ci-carməxxívalə ɟu-làxma.ˈ bálcət k̭a-hál xamšammá ɟanáy c-óya tanúyə ʾánnə ci-⁺hadrìvalə ʾá mə́ndi.ˈ ʾìtaˈ sắbab nášə bəzyàdəvaˈ xína masála búš ɟurvə̀slaˈ mə́n dḗ꞊t ʾàxčiˈ ʾavílun ⁺mixùltaˈ k̭a-⁺cavùtra,ˈ làxma,ˈ ɟəllàlə,ˈ yá mən-⁺hàlva,ˈ ʾə́t ⁺dána ci-maxíva ⁺hàlva.ˈ ⁺xárta ʾína ⁺šurìlunˈ bəzvána ⁺bùsra꞊zəˈ ci-bašlìvalə,ˈ ʾáx tahárət ⁺duxrána ci-⁺hadrìlə,ˈ sắbab mə́llat ⁺ràbəva.ˈ ʾá ⁺šúla c-odìvalə.ˈ hál ʾúdyu yùma꞊zəˈ c-óya tanùyəˈ ʾá ⁺šúla ɟu-mátət Zumàllanˈ ɟu-⁺mašṱáxət ʾÙrmiˈ pyášələ vìda.ˈ ʾìtaˈ b-šə̀nnətˈ k̭uyáma k̭át k̭ə̀mləˈ nášət mátət Zumàllanˈ ⁺šurílun ⁺mašaxáṱta bitáya ⁺ʾal-⁺ʾátrət ʾAmèrca.ˈ ⁺jmílun ɟu-k̭oluníyyət Califòrnia.ˈ làxxa꞊zəˈ sắbab bətvàtətˈ bne-mátət Zumállan zə̀dlunˈ tuxmə́nnun ⁺ʾal-dà yúmaˈ sắbab ⁺bəddáyəva xá yúma ʾə́ttən ɟu-Zumállan ci-⁺jammìlə.ˈ mə̀rrunˈ búš ⁺spáyəla ʾáxnan꞊zə ʾá ⁺šúla làxxaˈ ʾodàxlə.ˈ ⁺ʾal-dá nə́sbat láxxa꞊zə šuttə́slun xá ⁺sìtaˈ xvə́šta mən-cmà ɟanátəˈ mən-mdinátət Los Ànɟeles,ˈ Sàn Joséˈ ʾu-Tùrlockˈ sắbab nášət díyyan ɟu-⁺ṱúllunte m-dánnə mdinátə ci-xayyìva.ˈ ʾáha ⁺šúla ⁺šúrilə mən-mdítət Lós Ànɟeles.ˈ šíta k̭àmetaˈ bəxšàvənˈ ɟu-šítət ʾálpo ⁺ʾəč̭č̭ámmo ʾə́č̭č̭i xàˈ ʾoyáva ʾá ⁺šúla ⁺šurìlə.ˈ xá-šita c-avíva ɟu-Sàn José,ˈ xá-šita ɟu-Tùrlock,ˈ xá-šita ɟùˈ Lós Ànɟeles.ˈ k̭a-cmà šə́nnəˈ ʾá ⁺šúla ʾátxa píšələ šuxlə̀ppaˈ ʾúdyu yùma꞊zəˈ mə́dre nàšəˈ ʾá marɑ̄sə́m c-odìla.ˈ ci-⁺jámmi mə́dre mən-⁺rúyta ⁺bérašə ⁺ʾal-⁺hadártət ⁺duxràna,ˈ búš zóda mən-mərtùxa,ˈ ʾáx꞊t mə̀rriˈ sắbab nášə ʾárxə ʾatyánə ⁺ràba váyəna.ˈ léna váya ⁺ʾáxči xá yúma ⁺mavúrə b-⁺xáltət mərtùxa.ˈ bút dàhaˈ muzyəddálun màsalaˈ ɟurvəssàlun.ˈ ʾu-ʾúdyu yúma píšələ ⁺díyya xàˈ mən-⁺ʾadàttətˈ bne-mátan Zumàllan.ˈ b-ɟaššák̭tət ⁺ʾal-dà ⁺šúlaˈ ʾúp matvátə xìnə꞊zəˈ ⁺šurílun ⁺ʾadáttət ɟanè ʾə́tvalun,ˈ ʾáx ⁺šaravátət k̭át ci-dok̭ìvalun.ˈ ʾáx ⁺dètət díyyiˈ mátət Mùyšava cút šíta ci-⁺jàmma.ˈ mátət ⁺ʾÀdaˈ ci-dòk̭aˈ …. marɑsə́m꞊ət ʾáni ɟanè ʾə́tvalun.ˈ ʾíta ʾá hák̭yat ʾíla xá cəryùtaˈ mən-mátət Zumàllanˈ ⁺ʾal-mərtúxət ⁺Màr-Rezəˈ k̭àtˈ pyášəla tuníta b-yád Və́ctur ʾÙršanˈ mən-mátət Zumàllan.ˈ ʾávitun basìmə.ˈ

Translation:

Greetings to you. My name is Victor Urshan. I am from the village of Zumallan. Zumallan is one of the villages on the plain of Urmi. It is situated near the Nazlu river. The story is about one of the customs that we have in the village of Zumallan by the name of (the festival of) the cake dough of St. Zayya. (The festival of) the cake dough of St. Zayya began when a … when our family was living in Urmi together with my paternal aunt, with another family, by the name of Yuav Muradkhan, the name of whose wife was Xlita. This lady could not have a child. She requested St. Zayya (to allow) her to have a son. Then this son was born and she named him Odishu. Then for this purpose (of celebrating this event) these three houses began every year to gather among themselves flour, oil, (from which) they made cake dough and divided it among themselves. Later this news was spread among the inhabitants of our village, who heard that this was taking place, and the event began to gradually grow. In this way it happened that instead of just three families, all the families of the village began to help in this connection. They designated a day for which they would prepare and on which they would go to the village of Zumallan. They would have bought beforehand a lot of flour, oil. They also took food, some herbs and bread for those people who came. In the beginning this event was a custom only for the inhabitants of our village. They used to gather for one day and hold this event from morning until the time of the setting of the sun. They met one another, they talked with one another. They would spend a day with each other eating and drinking. With this (festival of) cake dough a memorial took place. But this initiative grew bigger. It began to take place in the whole of Urmi. When this day came, because our village had many threshing floors and lawns, and the people, especially since in recent years an Islamic revolution took place in Iran, did not have places to go out to, did not have places to go to for enjoyment and so forth, for this reason when this day came, the people gathered in the open space of the village of Zumallan and the inhabitants of Zumallan were perhaps in their thousands there. Because this initiative had grown a lot, they established a committee, with a number of organizers, who one, two or three days previously would go to buy things, goods, food, drink and make preparations and so forth. On that day they would all hold this event in the village. In the village there were two churches, one of them by the name of St. Ephrem and the one of them by the name of St. Mary. In the courtyard of the church of St. Mary in the morning the ladies would have gathered. They used to put together the cake dough that was there in cauldrons, perhaps one could say. After they put the cake dough together, they would make something like small balls of dough and roll them in bread. One could say that they prepared this for up to five hundred people. Then, because the people were increasing and the event grew bigger than their just having food for lunch, bread, herbs or sweetmeats, there were times that they used to make sweetmeats. Later they started to buy meat and cook it, they prepared it like the type (of meat cooked for) votive offerings, because the people were many. They used to do this. It may be said that to this very day this is being done in the village of Zumallan on the plain of Urmi. Then, in the years when the revolution occurred, the people of the village of Zumallan began to immigrate to America. They gathered in the colony of California. Also here, because the families of the inhabitants of Zumallan increased, they thought about this day, because they knew that there is a day in Zumallan that they jointly hold. They said ‘It is better that we also do that here.’ In this regard they also here established a committee, composed of several people, from the towns of Los Angeles, San Jose and Turlock, because our people live in these three towns. This began from the town of Los Angeles. I think the first year that it began was in 1991. One year it was in San Jose, one year in Turlock and one year in Los Angeles. For several years the event changed (place), and to this day people hold this festival. They gather starting on Friday evening to prepare the (meat for the) votive offering, more than cake dough, as I said, because guests and visitors are many. They do not spend the day only eating cake dough. For that reason they increased the event and made it bigger. Nowadays it is known as one of the customs of the inhabitants of our village, Zamallan. By looking at this, also other villages began, as they had their own customs, such as festivals of saints that they used to hold. As far as I know, the village of Mušava gathers every year. The village of ⁺ʾAda holds traditions that they used to have. So this story is a brief account concerning the village of Zumallan about the cake dough of St. Zayya which is being told by Victor Orshan from the village of Zumallan. Thank you.