Barwar: Life in ʾƐn-Nune (1)

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Transcribed by	Source	Speakers
Geoffrey Khan	Khan, Geoffrey. The Neo-Aramaic Dialect of Barwar. 3 vols. Leiden-Boston: Brill, 2008, vol. 3	Dawiḏ Bakus

	Transcription	Translation
0:00	ʾáxni qàmṯaˈ gu-maṯwàṯa,ˈ ʾíṯwalən ʾurxáṯət gʸànən,ˈ dáx maṯălan y-oḏə́xwa xlulàne.ˈ šùrayeˈ y-azə̀xwa,ˈ nášət xə́tna y-azìwaˈ l-bɛ̄ṯ-be-kʸàlo.ˈ níxa nìxaˈ mašmɛ́wala bə́nta qamàyeˈ ʾi-mašmɛ̀walaˈ y-amríwa ʾáxni bằyəxˈ ṭalbə́xxa bratɛ̀xuˈ qa-d-ó bronɛ̀ni.ˈ y-ámri b-xàzexi.ˈ tà-ma?ˈ qàmṯaˈ líṯwa qá-t mbaqríwa bràta.ˈ bábət bràtaˈ xazéwa yə́mmət bràtaˈ xazɛ́wa ġḏáḏe ʾàni,ˈ gayət-tré mə́dre y-azìwaˈ y-amríwa mù wiḏlɛ̀xu?ˈ hal-lɛ̀ka yáʿniˈ xəyálɛxu mù-qṭila?ˈ yáʿni razítu ʾə̀n-la?ˈ y-oráwa šaqláwa dànaˈ rába gàyeˈ ʾəštà yarxéˈ xamšà yarxéˈ biz-zàwda.ˈ yáʿni béna xáčča zàmət ʾiyáwa.ˈ ʾu-də-trèˈ le-y-yawíwa mən-ʾójəx l-ʾòjəx.ˈ ham-kút-xa ʾójəx gʸàne qamáye,ˈ kə́ma maṣìwaˈ ʾa-bràtaˈ yawíwala ṭla-ʾójəx gʸàna.ˈ fa-hal-hádəx šaqláwa dàna.ˈ bár hàdəxˈ ʾə́n qăṭíwa xəyalèyˈ y-amríwa ʾáxni ràziyəx.ˈ y-azíwa tré našèˈ mən-bɛ̄ṯ-xə̀tna,ˈ y-azíwa be-kʸàlo.ˈ y-atwìwaˈ mṣawṯìwa,ˈ xamlìwa.ˈ də́ryəxxa gʸánən gu-bɛṯɛ̀xu.ˈ bắyəx ṱ-óḏəx xəzmayúṯa mənnɛ̀xu.ˈ rába b-xáḏexi qá-t mxaṯəxṯə́xxa xəzmayùṯa.ˈ bálki qam-dána háwa wíye xə́zme m-ġḏàḏe.ˈ fa-mbáqri ġḏàḏeˈ ṱ-ámri hé ʾáxni ràziwəx.ˈ qemíwa dàna,ˈ mattíwa nišànqe.ˈ nišánqe mòdila?ˈ yáʿni xà,ˈ ʾax-ṱ-àmri,ˈ ʾíḏa hămànta,ˈ ʾíḏa hămàntaˈ mattíwa kə́ma … zùze.ˈ ʾɛ́-ga zúze baṣòrewa.ˈ mattìwaˈ ṱ-ámrəx xá xámša dinàreˈ ʾən-hàtxa mə́ndiˈ yáʿni ʾax-mṣɛ̀ṯa,ˈ líṯən?ˈ pɛ́ši nišànqa.ˈ y-oráwa xa-dána biš-hòdəx,ˈ xákma yàrxe.ˈ y-óra xákma yàrxe,ˈ béna m-táma hòdəxˈ y-ámri ṱ-oḏéxi ṭalòbe.ˈ ʾáwwa ʾíla ṭlàbtaˈ yáʿni ʾíḏa hămánta doqìwala,ˈ xárṯa béna y-azíwa ṭalòbe.ˈ ṭalòbe,ˈ y-oḏíwa mɛxòlta.ˈ ʾá mɛxólta nášət kʸàlo y-oḏíwala.ˈ ʾáni táma mrazgíwa mɛxòlta,ˈ ʾítlən mɛxolyàṯa …ˈ mɛṯɛ́wa xá-ʾərbət xwàre y-amrə́xwa,ˈ ʾə́rbət xwàre.ˈ ʾiṯ-ʾə́rbət xwàre,ˈ ʾə́rbət kòme.ˈ ʾə́rbət xwáre pɛrmìwale-uˈ ʾə́rbət kòme …ˈ y-oḏíwa bə́sra mbašlìwa.ˈ béna bašlíwa rə̀zza.ˈ qawùrma y-amríle.ˈ ʾáwwa rə̀zza-wˈ dɛ́rɛ bə́sra gáwe dìye,ˈ ʾáwwa y-ámri qawùrma.ˈ ʾu-y-azíwa tàma,ˈ ʾo-yóma qăṭíwa nə̀qda.ˈ yáʿni béna y-atwìwa-w,ˈ mṣawṯìwa-wˈ bə́nta qamáye mšɛrìwa yaʿni,ˈ ʾax-ṱ-ámrəx mazyàtta.ˈ ṱ-amə́rwa qamàye,ˈ ʾɛ́-ga nə́qda xànči y-awéwa,ˈ mən-ʾəsrí dináre hal-ṭḷàṯi,ˈ bálki xàmši,ˈ kliṯɛ́la ʾahwáltət d-ò našaˈ kə́ma ʾiṯwále mṣɛ̀ṯa,ˈ ṱ-amə̀rwaˈ ʾáxni bắyəx xámši dinàre.ˈ hè,ˈ ṱ-ámri xámši dinàre,ˈ ṱ-ámri hè,ˈ lítla xàm.ˈ qayə́mwa xéna ṱ-amə̀rwaˈ bènaˈ ʾíṯ xaṭràna-wˈ ʾáxni-x pyáša xə̀zme.ˈ ṱ-ámər mót mára fə́llən ʾàti.ˈ ṱ-amə̀rwaˈ ʾána màṣlēnˈ ʾə́ṣra dinàre.ˈ háwət basíma ràbaˈ ʾu-máxa č̣àppeˈ zamrìwa-w.ˈ kále m-bar-hádəx mó-ytu màra?ˈ mə́dre m-bar-hàdəx,ˈ maṣlɛ́wa xá-məndi xɛ̀na.ˈ nášət kʸálo y-amrìwale,ˈ y-ámri xáṭər xaṭrànaˈ lán-ḏaya mòdi,ˈ xə̀zmeˈ ʾu-pɛ́šəx dóste-u xə̀zme-u,ˈ t-la-páyəš lə́bbən b-ġḏàḏe.ˈ qayə́mwa maṣléwa xámša xène.ˈ ṱ-ámər pɛšíwa ṭḷáṯi-u xàmša.ˈ qayə́mwa bábət xə̀tna,ˈ dawə́qwala ʾíḏə bábə kʸàlo.ˈ yaʿni dwáqa dawə́qwa ʾíḏə-dìyeˈ qá-t ʾó-məndi wèle.ˈ mən-táma hódəx zamrìwa-wˈ raqḏìwa-w.ˈ ʾíṯwa zamríwa diwàne.ˈ y-áwa tíwe diwáne mṣawòṯeˈ ʾu-zamríwa …ˈ zmaryáṯa basímewa t-ʾáṯṛa tàma.ˈ ʾíṯwa ʾằraq.ˈ béna gu-d-á-dana mɛṯɛ́wa štɛ̀ṯa.ˈ ʾa-štɛ̀ṯaˈ har-tàma mpalṭə́xwala,ˈ ʾằraq.ˈ ʾắraq mpalṭə̀xlaˈ m-yabìše,ˈ sab-ɛ́-ga xúrme lìṯwa táma,ˈ y-amríwala qàzbe.ˈ fa-ʾắraq mpalṭíwa b-yabìše,ˈ yabíše ʾu-ʾə̀nwe.ˈ paláṭṭət ʾằraq,ˈ ṱ-amrèxi,ˈ y-aṯɛ́wa mɛṯɛ́wa lìne ʾíṯwa,ˈ dɛrɛ́wa lìne,ˈ ʾu-dɛrɛ́wa mìya gáwa.ˈ ʾu-mkasɛ̀wala-wˈ mattíwala xa-dúkṯa šaxìntaˈ ṱ-amrə́xxa gòma.ˈ ṱ-óya šaxínta mkasɛ̀wala.ˈ ʾu-šaqláwa qúrbə l-ʾárbi, xamšì yomáṯaˈ qa-ʾìma?ˈ qa-d-ó-yomə t-wéwa ṱ-ámrəx ṭalòbe.ˈ qa-d-ó-yomət mɛṯɛ́wa ʾắraq nàše.ˈ y-atwíwa ʾə̀sri,ˈ ṭḷàṯiˈ ʾárbi náše y-atwíwa zmára rqàḏa.ˈ mɛṯɛ́wa ʾằraq,ˈ dɛrɛ́wa šatɛ̀wa,ˈ ʾu-y-oḏíwa mázze-u bə́sre-u mə́ndi-u šabùḏe.ˈ ʾắraq ʾíṯwa masìna.ˈ masína mturáṣtɛwa m-ʾùpra,ˈ fa-ʾán məndiyáne dɛrɛ́wa gu-d-a-masìna,ˈ ʾa-masína ʾíṯwa glā́s zòra.ˈ dɛrɛ́wale-u šatɛ́wale t-là míya.ˈ fa-ʾa-štɛ́ṯa šatɛ́wala t-lá mìya.ˈ šaqláwa ṱ-ámrəx trè-saʾəte,ˈ tre-ṭḷà-saʾəte.ˈ m-bár xamlìwa,ˈ raqḏìwa,ˈ zamrìwa.ˈ béna mɛṯɛ́wa mɛxòlta.ˈ mɛxólta y-áwa mbúšle qawúrma-w rə̀zza,ˈ ʾu-kəftàne.ˈ ʾu-béna ʾíṯwa lə́xma y-amrə́xwa zeḏàye.ˈ ʾaw-zeḏáya mtúrṣɛwa m-xə̀ṭṭe.ˈ ʾan-xə́ṭṭe zăríwala … čèri zăríwala.ˈ ʾíṯwa rába ʾi-zăríwala čèri.ˈ bɛ̀hɛr,ˈ b-yárxət xámša, ʾə̀šta,ˈ ʾi-xazdìwala.ˈ fa-ʾáni ʾi-xazdìwala-wˈ mdarɛ̀wala-wˈ maṣlɛ́wala ʾə̀rxe,ˈ ṭaxnìwala,ˈ pɛ́ši qàmxa.ˈ ʾo-qàmxaˈ mɛṯɛ́wale bɛ̀ṯa.ˈ béna ʾíṯwa baxtáṯa t-yắḏi t-yàpiˈ lɛšìwale.ˈ ʾíṯwa ṭášte gòṛtaˈ lɛšìwale,ˈ hálbat míya mə́nne mə́nne lɛšìwale.ˈ mattíwale xá-saʿət hàtxa,ˈ xáčča pyáša xămèwa y-amrə́xle.ˈ dɛrɛ́wa xmíra gáwa dìye,ˈ xămèwa.ˈ bár xămèwa,ˈ y-ámri dān-dìyeˈ ṭla-pàya.ˈ nablíwa tanùre.ˈ ʾíṯwa tanùra,ˈ ʾáx t-y-àmrəx,ˈ hár ṭla-d-ò-məndi y-áwe mtúrṣa.ˈ ʾu-ʾíṯwa baxtáṯa gu-màṯa,ˈ là-kulley yapɛ́wa,ˈ ʾáni šúley ʾàwwɛwa.ˈ ʾu-yapyàwaleˈ yawíwala xà-məndi,ˈ xà-ləxma,ˈ trè-ləxme,ˈ ʾap-ʾáyya xamyáwa biye-dìye.ˈ fa-m-bar-hàdəxˈ y-atwìwa-w,ˈ y-axlìwa-w,ˈ mə́dre ʾi-zamŕwa-w šatɛ̀waˈ hál y-oráwa gu-lɛ̀le.ˈ ʾáyya b-lɛ́le y-oḏíwa ʾaṣràre,ˈ ʾu-qayə́mwa kút-xa y-azə́lwa bɛ̄ṯ-dìye.ˈ bar-hàdəxˈ y-oráwa kə́ma yàrxe.ˈ béna bálki ʾo-nàša,ˈ ʾo-xə̀tna ṱ-ámrəx,ˈ ʾo-ʾùrza,ˈ lè-y-awe táma.ˈ y-awéwa pláxa gu-mḏinàṯa mắṯălan.ˈ ṱ-amrìwa,ˈ sab-ʾáxni xluláne dìyənˈ hammáše y-oḏə̀xwalaˈ čeriyăwàṯa.ˈ čeriyăwáṯa ʾìmɛla?ˈ yáʿni b-yárxət ʾə̀č̣č̣aˈ ʾu-ʾə́ṣra,ˈ w-hal-xadə̀ssər,ˈ ʾáni y-amrə́xxa čèri.ˈ sab-ʾɛ́-ga náše b-qɛ́ṭa y-áwa plìxe,ˈ mjŭmíye mɛxòlta,ˈ mjŭmíye məndiyàne,ˈ kúlla mtugə́brəlla qa-d-ɛ̀-ga,ˈ ʾɛ́-ga y-áwa bíš sapìqe,ˈ lá y-awéwa šúla ràba.ˈ fa-y-ámri flan-yóma xlùlɛle.ˈ tre-šabbáṯa qam-dána čɛ̀di.ˈ y-ázi maṯwàṯa,ˈ čyàda čɛdíwa.ˈ ʾɛ́-ga líṯwa càrdˈ líṯwa wăràqaˈ mə́ndi šúle nablìwa.ˈ xa-náša y-azə̀lwaˈ ʾíṯwa maṯwáṯa qurbɛ̀ni.ˈ šaqə́lwa čánta mə̀nne-uˈ máttu lə́xma gàwa,ˈ y-azə́lwa čyàda,ˈ bɛ́ṯa bɛ̀ṯa.ˈ šláma ʾəllɛ̀xu.ˈ b-šɛna b-ṭawàṯa,ˈ yába čídetu xlúlə brōn-fə́llən b-flàn-yoma.ˈ ʾo-bɛ́ṯa kúlla hàdəx.ˈ ʾíṯwa tre-ṭḷá maṯwàṯaˈ ʾo-náša y-azə́lwa ʾə́lla dìyey,ˈ l-ay-gòta.ˈ ʾíṯwalən maṯwàṯa,ˈ ʾə́šta, xamša-ʾəštà maṯwáṯa,ˈ ʾi-mpălìwala.ˈ y-azə́lwa l-bɛ̀ṯa-wˈ y-ámər čìdetuˈ xlūl-d-ɛ̀ni?ˈ fə̀llən-ile.ˈ y-ámər basíma ràba.ˈ béna ʾan-márət xə́tna qɛmíwa mtagbòre.ˈ mə́dre dɛrɛ́wa ʾắraq ṭla-xlùla,ˈ sab-xlúla rába náše čɛdìwa.ˈ ʾu-mɛṯɛ́wa ʾə́rwe pɛrmíwa y-oḏíwa qàlya.ˈ ʾu-mɛṯɛ́wa rə́zza ʾu-məndyàneˈ béna hál-yomət xlùla.ˈ ʾíṯwalən xlùla táma,ˈ ʾíṯwa dáwla-w zòrna y-amrə́xwale.ˈ dáwla-w zòrnaˈ ʾáni sáma zóda ʾíṯwa suráye ʾu-hám mən-mšəlmáne ṱ-íwa tàma.ˈ fa-ʾáni mɛṯɛ́wa ʾaṣə̀rta,ˈ šàbṯa y-aṯɛ́wa.ˈ xá-yoma qám dànaˈ y-amrə́xla xyáptət xə̀tna.ˈ šadə̀sta y-áwe ʾo-yóma.ˈ kúlla náše y-aṯɛ́wa yatwíwa bɛ́ṯət xə̀tna.ˈ xamlìwa,ˈ raqḏìwa,ˈ zamrìwa.ˈ dárt yòma,ˈ ʾíṯwa xyáptət xə̀tna.ˈ xyáptət xə́tna y-aṯɛ́wa dáwla-w zòrna.ˈ ʾi-jămíwa nàše,ˈ lošíwa jùlleˈ ʾu-xɛpìwale.ˈ qám t-xɛ́pi xə̀tna,ˈ mɛṯɛ́wa xa-yalúnka zòra.ˈ ʾap-ʾáwwa xa-nišànqɛle.ˈ mxallíwale rēš-dìyeˈ xɛpìwale.ˈ ʾu-xaráye xɛpíwa xə̀tna.ˈ y-asqíwa malwəšíwale jull-dìyeˈ ʾu-y-atwìwa.ˈ y-áwa wíḏe xa-rámša yòma.ˈ y-áwa wíḏe dùxwa.ˈ dúxwa ʾíle mtúrṣa mən-dàwwe-uˈ sàṛe-uˈ bə́sre gáwe dìyeˈ kùll xa-mə́ndi.ˈ fa-ʾànnaˈ yáʿni y-oráwa dànaˈ tre-ṭḷá-saʾəte ʾárba sàʾəte.ˈ ʾáxni y-oḏə́xwa dùxwa táma.ˈ ʾo-lɛ̀leˈ y-azə́xwa be-kʸàlo.ˈ y-azə́xwa be-kʸàlo.ˈ y-atwíwa b-dawɛ̀re,ˈ ʾɛ́-ga b-dawɛ̀re,ˈ koḏə̀nta y-amrə́xxa.ˈ y-azíwa be-kʸàlo.ˈ ʾən-d-à-maṯɛle.ˈ ʾən-d-a-máṯa xètɛle,ˈ y-azíwa y-atwíwa táma be-kʸàlo.ˈ ʾap-táma dáwla-w zórna xmála hál b-lɛ̀le.ˈ xə́tna-w qarìwaˈ … ʾáw šaqə́lwa qarìwa mə́nne díye,ˈ qaríwa y-áwe mə́nne díye ʾap-ʾàwˈ … qaríwa-w xə́tna pɛšíwa bé kʸàlo,ˈ yáʿni xákma xa-bɛ́ṯa qurbèy.ˈ hɛ́ yáʿni ṱ-amrə́xxe be-kʸàlo.ˈ m-lɛ́le mbàdla táma,ˈ yáʿni mbarxìwa.ˈ y-aṯéwa qàša.ˈ har-gu-bɛ̀ṯaˈ y-asṛíwale gnùna-wˈ yáʿni ṱ-ámrəx mbarxìwale.ˈ ʾay-qàmṯɛwa.ˈ xàrṯaˈ bár mbarxìwa,ˈ ʾu-razgìwaˈ béna y-atwíwa kʸálo-w xə̀tna-wˈ qaríwa-w qaríwta mə̀nney-uˈ béna náše raqḏíwa zamrìwaˈ hál pɛšáwa qédamta jàlde xáčča.ˈ béna mɛṯɛ́wa fṭàrtaˈ faṭrìwa.ˈ mɛṯɛ̀waˈ … jàjək y-awéwa,ˈ gùpta,ˈ kúlla mturáṣta tàma,ˈ dùša,ˈ duwànaˈ … duwána ʾi-mtarṣíwale mən-qàmxaˈ ʾu-mə̀šxa,ˈ mə́šxa ḥùr,ˈ mə́šxət ʾə̀rwe,ˈ mə́šxət ʾə́rwe m-áwwa tàza.ˈ ʾɛ́-ga lìṯwa,ˈ la-kʸàsa măráwaˈ ʾu-la-xàṣa măréwa,ˈ la-ḍắġaṭ y-awèwale.ˈ fa-faṭríwa razgíwa m-kùl-xa-məndi,ˈ hál kawùṯra.ˈ béna qám t-mšɛ́re xə̀tna,ˈ mattíla ṭàmtaˈ l-mes-ìlaˈ l-ʾắrɛla xzi-dàxila táma.ˈ mattíwa ṭàmta,ˈ xə́tna y-amə́rwa: ʾana-lɛ̀ ʾaxléna.ˈ ʾáwwa ʾíle xa-nišànqa díyən,ˈ yáʿni m-záwna qadī́m hàtxa y-ámriwa.ˈ lé-y-axəl xə̀tna.ˈ magúṛwa gʸān-dìye.ˈ y-oḏə́xwa lèbe-u,ˈ gaxkə̀xwa-wˈ zamrə̀xwa-wˈ xamlə́xwa bìya.ˈ ʾu-y-amrə̀xwa:ˈ də-xùlena-wˈ y-ámər lɛn-kpìna-wˈ xə̀ḏya-wˈ m-án məndiyàne.ˈ ʾap-ʾayyɛ́wa xa-xumlàna díyən,ˈ yáʿni xa-nišànqa díyən.ˈ gu-d-a-dàna,ˈ y-amrìwa:ˈ kəmá ṱ-àxlət?ˈ y-ámər: bắyən ʾəṣrà-dinare.ˈ gu-d-a-dàna,ˈ mə́dre mzanfə́rwala gʸān-dìye,ˈ y-amə́rra: lè-y-axlena,ˈ lan-ḏáʾa mòdi.ˈ y-ámri: xùl!ˈ dànɛla.ˈ qìrra.ˈ xùlena!ˈ lan-ḏáʾa mòdi.ˈ qɛmíwa yawíwale ʾəṣrà-dinareˈ ʾu-y-axə̀lwa,ˈ hàlˈ l-kawùṯra.ˈ ʾána ʾáxxa nšéli xa-mə̀ndi.ˈ kʸàloˈ ʾíman ṱ-aṯyàwaˈ páṯa díya mkusɛ̀ṯa.ˈ kʸàloˈ páṯa díya mkusɛ̀ṯa.ˈ mɛṯɛ́wa ʾíṯwalən xá … ʾáx jùllɛleˈ ʾáx k̭unnə̀kṯɛla,ˈ hátxa darɛ́wa l-yálma dìya.ˈ y-ámri xə̀ppo.ˈ ʾáw y-amríle xə̀ppo.ˈ xə́tna lè-y-xaze kʸálo.ˈ ʾu-y-átwi táma m-ġḏàḏeˈ hál sáʾət xáʾa trèˈ béna gắrəg ʾázi bɛ̄ṯ-be-xə̀tna.ˈ qam-dàna,ˈ y-áxli kawùṯra.ˈ y-áwa mrúzge xùmṣa,ˈ ʾáyya mɛxólta y-óya l-nášət kʸàlo.ˈ ʾa-mɛxólta yawìla-wˈ rázgi mbádla dàna.ˈ qam-dána y-áwe rqáḏa zmára ʾu-štàya.ˈ ʾu-dáwla-w zòrna.ˈ ʾu-náše y-áwa jə̀mye,ˈ y-áwa mrúzge qa-d-a-dàna.ˈ m-bar-t-y-àxli,ˈ mɛ́ṯɛ dawɛ̀ra,ˈ koḏə̀nta y-amrə́xwala.ˈ mxamlìwala-wˈ dɛráwa qurṭána-w m-an-məndiyàne,ˈ ʾu-dɛrɛ́wa xá júlla tắməz reša-dìya-w.ˈ ʾu-xə́tna-w ʾu-kʸàlo,ˈ kʸálo y-atúwwa xa-xə́zma díya mə́nna dìya,ˈ y-atúwwa qamàyeˈ ʾu-ʾáy mattúwala báṯre dìye,ˈ xāṣ-t-koḏə̀nta.ˈ ʾu-ʾúp xə́tna dawɛ̄́r gʸān-dìyeˈ qaríwa … kúlla b-dawɛ́re ʾɛ́-ga lìṯwa?ˈ ʾu-xákma y-áwa p-àqla,ˈ ʾap-ʾən-wɛ́wa maṯwáṯa rə̀ḥqa.ˈ ʾu-gu-d-a-dànaˈ ʾi-mšaníwa zála l-be-xə̀tna.ˈ gu-d-á-dana y-amríwala máxa čáppe bùke,ˈ yáʿni patlə́xxa dukáne ʾən-yéwa bɛ́ṯa qùrbaˈ yan-rə̀ḥqa.ˈ ʾáy y-ámri čáppe bùke.ˈ yáʿni maxəḏríla ʾa-kʸàloˈ qúrbət bɛ̀ṯa,ˈ y-áṯi máṭi l-bɛ̀ṯa.ˈ m-bár máṭi l-bɛ̀ṯaˈ … qam-dànaˈ y-áwa mrúzge xá ʾilàna.ˈ ʾilànaˈ y-amrə́xwala ʾɛ́-ga ṱ-ámrəxxa jwànne.ˈ ʾáy ʾilána mṣaqlìwala.ˈ dɛrɛ́wa xabúše bìya.ˈ dɛrɛ́wa lə́xma ʾə́lla dìya.ˈ dɛrɛ́wa guttàṯa.ˈ rába mṣaqlìwaˈ rába məndiyáne tazè.ˈ ʾay-ʾilána ʾɛ̀ka?ˈ masqíwala gàre.ˈ xə́tna ʾu-qaríwa y-asqíwa l-gàre.ˈ kʸálo y-aṯyáwa l-tărət-bɛ̀ṯa.ˈ táma y-áwa mtùrṣe,ˈ y-awéwa xa-ʾamána y-amrə́xla zawə̀rta.ˈ y-awa də́rye yabìše gáwa,ˈ gàwze-uˈ bə̀ṭme-uˈ xáčča šarníye ʾu-məndiyáne gàwa.ˈ ʾáy y-óya muttɛ́ṯa gu-tắra qam-ṱ-óra kʸàlo.ˈ qam-t-óra kʸàloˈ y-oḏáwa ṣlíwa mə̀šxa.ˈ mɛṯɛ́wa mə̀šxa,ˈ y-oḏáwa ṣlíwa l-tằra,ˈ qa-t-ʾána bawarúṯi ṯáya biyɛ̀xula,ˈ pyášən m-d-áwwa bɛ̀ṯa.ˈ ʾáwwa nišànqɛle.ˈ xa-ṭuṣɛ̀leˈ qa-t-ʾána ʾáwwa ʾíle bɛ̀ṯiˈ m-díya hòdəx.ˈ gu-d-ɛ-dànaˈ qɛmìwaˈ kʸálo toráwala ʾáy zawə̀rtaˈ ʾu-y-oráwa gu-bɛ̀ṯa.ˈ m-bar-hàdəxˈ qɛmìwaˈ mzabóne ʾilàna.ˈ náše ʾíwa kòpaˈ kùlla,ˈ ʾu-ʾáwwa gárewa ràma.ˈ ʾáwwa náše ʾiyɛ́wa kúlla spára kòpa.ˈ ʾa-ʾilána mzabnìwala y-amrə́xxa.ˈ ṱ-aṯɛ́wa xə́zme dìyeˈ ṱ-amə̀rwaˈ hé gállək nàše,ˈ ʾɛ́ni záwən ʾilàna?ˈ xa-náša díye ṱ-ámərwa ʾána zonə́nna b-ʾə̀ṣra,ˈ šaqlíwa ʾə́ṣra dinàre.ˈ ʾu-xéna ṱ-ámərwa zonə́nna b-xamšàssər,ˈ šaqlíwa xamšàssər.ˈ qa-xumlàna ʾáwwa mə́ndiˈ sáma zóda lìṯən?ˈ béna xaràyeˈ qayə́mwa šaqə́lwa ʾa-ʾilànaˈ maxáwala l-swàna y-amrə́xla,ˈ swàna.ˈ ʾu-ʾan-gàwzeˈ ṱ-ítwa bíya dìya-wˈ xabùšeˈ ʾu-sparə̀gleˈ ʾu-m-án məndiyàne,ˈ kúlla ṣalɛ́wa gota-xtɛ̀ṯa.ˈ ʾu-jămíwa náše mə́nna dìya.ˈ ʾu-ʾáy ʾilána mattíwa tàma.ˈ ʾu-bár hàdəxˈ béna kʸálo ṯíṯa làxxa,ˈ ʾo-yòmaˈ pɛšíwa tàma.ˈ ʾaṣə́rta xlùlɛle.ˈ qɛ́mi náše rqàḏa.ˈ bár hàdəx,ˈ bár ṱ-ila-báxta pyáša rásmi tàmaˈ yáʿni wára gu-l-bɛ̀ṯa,ˈ ṯáyɛle qàšaˈ ʾu-sáṛa gnùnɛle.ˈ ʾó gnúna ʾíle nišànqaˈ qa-t- … hămántət bɛ̀ṯa,ˈ pyáša d-o-bɛ̀ṯa.ˈ qáša ʾu-šamáše ṱ-íwa tàmaˈ mṣàli,ˈ y-ásṛi gnùnaˈ kul-xa-mə̀ndi.ˈ ʾu-ʾáni y-átwi qam-d-ó gnùna,ˈ y-áwe mtúrṣa ʾə́n qănằfɛle,ˈ ʾə́n xa-mə̀ndi,ˈ ʾən-l-ằrɛle.ˈ y-átwi qám d-o-gnùnaˈ ʾu-náše qɛ́mi rqáḏa ʾu-zmàra-wˈ kúlla yóma hàdəx.ˈ xačča-pyáša xlúla y-awe ṭḷà-yomane,ˈ yómət trušèba,ˈ dárt yòma,ˈ ṱ-ámrəx sab-ʾáxni xluláne kə́slən šàbṯa y-áwa.ˈ xušèba-wˈ be-kʸálo y-áwa dɛ́ṛi nàše.ˈ yómət trùšebaˈ ʾáwwa be-xə̀tnɛle.ˈ ʾó-yoma xlúla rasmìle.ˈ qɛ́mi qedámta nàšeˈ ʾu-jằmi.ˈ y-áwa zìle,ˈ kút-xa bɛ̄ṯ-dìye.ˈ m-maṯwáṯa y-áwa ʾə̀ṯyeˈ maṯwáṯa kúlla y-áwa lwíše júlle šàlla,ˈ y-áwa mxùmle,ˈ kusyàṯa,ˈ ʾu-mútte párre gu-rèša.ˈ ʾu-ʾo-ṱ-ítle xànjərˈ muttɛ́le xànjər.ˈ yáʿni mxúmle rába šapíre júlle lwíše tròṣa.ˈ ʾó-məndi táza ʾò-yomɛleˈ sab-ḏa-xəḏyúṯa ʾítla kùlla.ˈ m-táma hódəx har-ò-yoma,ˈ y-ámri xădáyət xə̀tna.ˈ y-áwe mbúšla kút-xa,ˈ xa-rə̀zzaˈ xa-prɛ̀xe,ˈ xá rə́zza smòqa,ˈ xa-rə́zza xwàra.ˈ kút-xa xá-məndi y-áwe mbùšla.ˈ ʾáy y-amríla xădáyət xə̀tna.ˈ yáʿni xa-xəllèta ṭla-xə́tna ʾap-ʾáyya.ˈ ʾu-y-áwa múṯye bə̀ṯqe.ˈ táma ʾiṯ-bə̀ṯqe.ˈ maṯyála báxta m-xəzmàne.ˈ mɛṯɛ́la xădàya,ˈ ʾu-y-ázi l-xə́tna ʾu-kʸàloˈ našqìle reše-díyeˈ ʾu-rēš-t-kʸàlo.ˈ ʾu-ʾiṯ-bə́ṯqa dɛ́rɛ b-rešèy.ˈ yáʿni mbarxìley y-ámrəxˈ ʾap-ʾáni mbarxìley.ˈ ʾu-y-àtwi,ˈ ʾaṣə́rta kúlla jằmi-uˈ ṣàli.ˈ bar-hàdəx,ˈ bar-t-y-áxli náše kawúṯra kull-xa-mə̀ndi,ˈ qɛ́mi mpálṭi kʸálo marqḏìla.ˈ y-áṯi náše qamṯèy,ˈ šaqlíla maṣlɛ̀la,ˈ qam-tărət-bɛ́ṯa gòṛta y-óya.ˈ maduqíla xə́tna-w kʸálo gotə-ġḏàḏe,ˈ ʾu-béna náše ràqḏi.ˈ ʾup-ʾó-yoma hal-ʾaṣə́rta y-áwe xlùla.ˈ dárt yóma xlúla pàrəq.ˈ ʾu-kʸálo pɛ́ša táma hál … yómət šàwwaˈ y-amríle šurèla.ˈ hɛ́ yómət šáwwaʾ ʾíle šurèla.ˈ xə́tna-w kʸàloˈ xáčča mən-d-án-našət bɛ̀ṯa,ˈ mən-xəzmàne,ˈ y-ázi be-kʸàlo.ˈ y-ázi be-kʸálo tàma,ˈ pɛ́ši ʾó-lɛle tàma.ˈ yáʿni qámṯa hàtxaˈ hadíya lɛ̀le hádəx.ˈ ʾína qámṯa ʾurxà ʾiyáwa.ˈ pɛ́ši xə́tna-w kʸálo tàmaˈ hal-xušèba.ˈ kulléy béna dɛṛíwa bɛ̀ṯa,ˈ ʾu-kút-xa y-azə́lwa bɛṯe-dìye.ˈ qyàmta,ˈ ʾáxni gu-maṯwàṯaˈ tróṣa rába tazɛyèwa.ˈ sáma zòdaˈ b-lɛ̀le ṣalə́xwa,ˈ ʾaṣə̀rta.ˈ ʾíṯwalən ṣàwma,ˈ yáʿni ʾéḏa y-aṯéwa mən-ṣàwma.ˈ ṣáwma ʾíle xamšì yomáṯa.ˈ bar-ṣɛ́mi náše xamšì yomáṯa,ˈ ʾi-ṣăwíwa bèʾe.ˈ mrazgìwaˈ šábṯa ʾaṣə̀rta.ˈ qám-dana y-áwa-mrúzge bèʾe,ˈ kút-xa xá mrúzge gʸanèy.ˈ šábṯa ʾaṣə̀rtaˈ mrazgíwa gʸána qa-t-ṣálɛ qyàmta,ˈ sab-qyámta b-lɛ̀le ʾiyáwa.ˈ y-azíwa šahàrta y-amrə́xla.ˈ sáma zóda náše y-ázi šahàrta,ˈ sab-táma b-màṯɛwa.ˈ b-máṯa ʾúmra qùrbɛyewa.ˈ w-iyéwala pùnde,ˈ kút-xa ʾiyewále pùnde.ˈ fa-mṣalíwa šahàrta,ˈ mšɛríwa ṣloyàṯa.ˈ gu-d-ɛ-dàna,ˈ y-oráwa xá-saʾət biz-zòda,ˈ qayə̀mwaˈ … ʾáy y-ámri má dánət plíṭla qyàmta.ˈ šahárta qa-t-qyàmta pálṭa.ˈ fa-zayə́nwa qàšaˈ ʾu-kút-xa púnde b-íḏe dìye.ˈ y-aṯèwaˈ xá bar-d-o-xɛ̀na.ˈ sáma zóda y-oḏə́xwala qam-tằra.ˈ rába šəklánta ʾiyáwa basìmta.ˈ yáʿni ʾana-taxrə́nna rába ràba.ˈ rába tàza ʾiyéwa.ˈ qayə̀mwa,ˈ qáša y-awéwa zína qamàye.ˈ ʾu-šamáše báṯre bàṯre.ˈ kút … y-ázi tàma,ˈ maxɛ́wale púnda réše dìyeˈ y-amə́rwa: qyámtət màrənˈ qímle màrən.ˈ hál kúlla párqi m-ġḏàḏe.ˈ šaqlàwaˈ bálki xá-saʾəta biz-zóda y-oràwa.ˈ ʾu-náše xamlìwa.ˈ gu-d-ɛ-dána mšɛríwa wáḏa rázət qurbàna.ˈ ʾɛ́ kúlla b-lɛ̀lele,ˈ qedamyàṯɛle yáʿni.ˈ bár parqáwa qyàmta,ˈ qám mšɛríwa rázət qurbàna,ˈ ʾúmra qúrbət bɛṯ-qorayàṯa y-awéwa.ˈ bɛṯ-qòra.ˈ ʾan-náše mìṯeˈ ʾáni y-amrə́xxa bɛṯ-qòra.ˈ fa-y-azìwa.ˈ kút-xa ʾítle xa-mìṯa.ˈ malhéwa pùnda,ˈ mattúwale kəs-reše-dìyeˈ mdabə̀šwale.ˈ tré-punde ṭḷàṯaˈ y-oḏíwa zòre,ˈ y-oḏíwa zóre qəṭṭàṭe,ˈ mattìwalaˈ mdabšìwalaˈ l-réšəd bɛṯ-qòra.ˈ sáb kúl-xa náša hálbat ʾítle mìṯa.ˈ ʾu-kúl kúlfət y-azáwa l-míṯe dìye,ˈ yáʿni l-bɛṯ-qòra,ˈ mattáwa ʾəlle-dìye,ˈ malhɛ̀wale.ˈ ʾu-mṣalɛ́wa ʾap-ʾáni ʾəlle-dìye.ˈ ʾu-dɛṛìwa,ˈ ʾu-y-óriwa mə́dre gu-ʾùmra,ˈ šɛríwa rázət qurbàna.ˈ ʾu-hál qedàmtaˈ … gu-d-ɛ-dànaˈ kút-xa y-áwe múṯya bèta mə́nne.ˈ béta halbát smòqtɛla,ˈ yáʿni ʾáwwa xa-nišànqɛle.ˈ ʾu-náše ràbe ʾiyɛ́wa.ˈ m-bár páləṭ qurbàna,ˈ pálṭi gu-dɛ̀rta,ˈ qɛ́mi mxáya bèʾe.ˈ y-amrə́xxe mxáya bèʾe.ˈ yáʿni šmáṭa béʾe xa-d-o-xèna,ˈ twàra.ˈ maxɛ́wa bèʾe,ˈ ʾáxni y-amrə́xxe mxáya bèʾe.ˈ gu-d-ɛ-dànaˈ toráwa bèta,ˈ y-ámər màxḏərra!ˈ ʾap-o-géba yáʿni góta xèta.ˈ ʾən-twírwala tə́rnaˈ t-xa mənnèyˈ y-awə́lwala qa-t-wáha šaqə̀lwa mə́nne,ˈ yáʿni qəm-qarə̀mla ṱ-ámrəx.ˈ ʾu-bár parqìwa,ˈ náše y-áwa múṯye táma ṱ-amrə́xxe kàde.ˈ ʾáni káde y-áwa mtúrṣe … mən-qàmxɛle-uˈ mə̀šxaˈ ʾu-rába mənnéy y-áwe duwàna,ˈ là?ˈ hè,ˈ y-áwe duwána-w qámxa-w m-án məndiyàne.ˈ ʾáni kullèyˈ y-áwa múṯye tàmaˈ ʾu-mpălìla náše.ˈ yáʿni ʾáx nišànqɛle ʾap-áwwaˈ … y-áwa múṯye béʾe xa-yáwəl qa-d-o xèna.ˈ ʾu-jắmi tàma-wˈ mbárxi náše ġḏàḏeˈ ʾu-xàmli,ˈ ʾu-kúl xa-məndì.ˈ ʾu-ʾən-ʾíṯən náše ʾə́ṯye m-maṯwáṯa xène,ˈ kút-xa šáqəlwa xákma xəzmān-dìye,ˈ masə́qla kəsle-díye ṭla-fṭàrta.ˈ ʾu-bar-párqi rázgi … qamáye ʾáxni táma y-azə́xwa bɛ́ṯət ràyyəsˈ … ràyyəsˈ ʾáwwa ʾíle górə màṯa y-amrə́xleˈ … ʾu-be-qàša.ˈ fa-jămíwa nàše,ˈ níxa níxa níxa nìxa,ˈ pɛšíwa xámša-w ʾəṣra-w hál xamšə̀ssər.ˈ ʾu-pɛ́ši xa-béna maṭáwa hal-ʾə̀sri,ˈ doqíwa bɛ́ṯa bɛ̀ṯaˈ xá bar-d-o-xèna,ˈ lìṯən?ˈ ʾéḏux brìxa,ˈ šláma-w yatwìwa.ˈ béna mɛṯɛ́wa štɛ̀ṯa-w,ˈ yáʿni ʾằraq,ˈ ʾu-m-xàmra-wˈ zamrìwa-wˈ xamlìwa.ˈ y-áwa lwíše kúlla jùlle,ˈ mxùmle,ˈ xákma məndiyàne,ˈ yáʿni rába tàza,ˈ sab-ʾó-yoma xa-xəḏyùṯɛwa,ˈ hál kawùṯra,ˈ pálgəd yòma.ˈ gu-d-ɛ-dàna,ˈ ʾɛ́kɛyɛwa mùṭyeˈ pálgət yòmaˈ táma y-axlíwa kùlla.ˈ ʾáni y-ámri xădàya,ˈ sab-y-áwa wíḏe xădàya,ˈ wíḏe rə́zza-w šòrba-wˈ ʾu-bə́sre ʾu-məndiyáne ʾu-štɛ̀ṯa,ˈ kúl-xa mə́ndi táma y-axlìwa.ˈ mə̀dreˈ mšɛrìwaˈ l-ʾeḏawàṯa,ˈ yáʿni jwája l-ʾeḏăwáṯa d-an-xène,ˈ hál ʾaṣə̀rta,ˈ hál dart-yòma.ˈ tre-yomáṯa ʾiyéwa ʾèḏa.ˈ ʾu-y-áwa blíge b-ánna məndiyàne.ˈ ʾáwwa ʾíle ʾax-ṱ-ámrəx ʾeḏət-qyàmta,ˈ xa-nišánqa rába góṛa tròṣa.ˈ ʾáwwa ʾéḏa gòṛa y-amrə́xle,ˈ ʾáwwa ʾéḏa gòṛa.ˈ ʾéḏa gòraˈ yómət trùšebaˈ y-áwe duxràna.ˈ y-áwe duxràna.ˈ ʾo-duxrána mòdile?ˈ ʾan-nàšeˈ kùlla báteˈ kut-bɛ́ṯa mbášəl xa-mə̀ndi.ˈ ʾən-rə̀zzɛle,ˈ ʾən-dùxwɛle,ˈ ʾən-prɛ̀xɛla,ˈ ʾən-bušàlɛla,ˈ gə̀rḏo,ˈ sáma zóda y-ámri gə̀rḏo.ˈ gə́rḏo ʾíla mən-màsta.ˈ másta ʾíla mən-xə̀lya,ˈ xə́lyət ʾə̀rwe.ˈ fa-mɛṯɛ́le l-bɛ̀ṯa xə́lya.ˈ xalwíle mɛṯɛ́le l-bɛ̀ṯa.ˈ ʾa-másta marɛ̀la.ˈ mátti š-nùra-wˈ šáxna-w dɛ́rɛ marɛ̀ṯa.ˈ kúlla šáxna pɛ́ša màsta.ˈ ʾa-masta y-óḏi gə̀rḏo.ˈ gə́rḏo mòdila?ˈ rə́zza-w màsta.ˈ mbašlìla.ˈ fa-sáma zóda y-óḏi gə̀rḏo.ˈ ʾɛ́-ga táma kəslɛ́ni ʾíṯwalən tùṯa.ˈ túṯa xa-dúkṯa gòṛtɛla,ˈ pṯìxtɛla,ˈ rába náše jắmi tàma.ˈ ʾáyya qam-tắrət bɛ̀ṯa ṱ-amrə́xla.ˈ fa-kul-náše kút-xa mɛṯéwa xădáye díye ʾu-mattúwa tàma.ˈ ʾu-y-áwa tíwe nàšeˈ y-áwa mrúzge dùka.ˈ ʾɛ́-ga qɛ̀seˈ mattíwa qɛ́sa y-atwíwa réše dìye.ˈ ʾan-xoriyáṯa y-amrə́xxa qɛ̀se,ˈ y-atwíwa rēš-dìye.ˈ ʾu-y-áwa mríze kúlla mɛxòlta,ˈ kút-xa mútta gotə-ġḏàḏe.ˈ ʾó-t mɛṯéwa bušàlaˈ be-pálge díye y-awə́ḏwale maqòra y-amrə́xle.ˈ matúwwa xá ṭàsa,ˈ hátxa gáwe dìye,ˈ ʾu-ʾa-báxta maṯyàwaˈ gu-xá ʾamána xènaˈ mə̀šxaˈ dɛryáwa gáwe dìye.ˈ mə́šxa-w napóxta yan-duwána dɛ́rya gáwe dìye.ˈ ʾay-y-ámri gə̀rḏo.ˈ ʾu-y-aṯɛ̀wa.ˈ ʾən-ʾíṯ-qaša táma mṣalɛ̀wa-wˈ kúlley y-axlìwa.ˈ ʾáwwa wéwa xa-ʾiqàra.ˈ ʾáwwa yómət tré ʾéḏa góṛa y-oḏìwale.ˈ ʾu-parqíwa-w xamlìwaˈ ta-ʾap-ʾo-yóma zamríwa xamlíwa raqḏíwa kúl-xa mə̀ndi.ˈ ʾu-xárṯa y-azíwa bɛ̀ṯa.ˈ ʾáwwa ʾéḏa gòṛa,ˈ ʾáwwa nišánqət ʾéḏa gòṛa.ˈ šèraˈ xa-təxrùnyɛle,ˈ ʾáw xà-yomɛle.ˈ ʾi-jắmi náše ràba.ˈ náše jắmi qa-šèra.ˈ ʾap-ʾáw ʾíle xa-təxrúnya d-ó qadìša,ˈ d-o-ʾúmra təxrúnya dìyele.ˈ gu-d-ɛ-dànaˈ y-áṯi náše m-wadər ràba.ˈ y-áwa dwíxe gʸanèy,ˈ dwíxe xa-nišánqa ṭla-ʾùmra,ˈ xa-xə̀llət,ˈ xa-mə̀ndi.ˈ fa-ʾáxni gu-Mar-Sàwa,ˈ gu-ʾƐ̄n- Nùne,ˈ y-áwa yíwe qə̀ble y-amrə́xle.ˈ qə́bla mòdile?ˈ ʾə̀rba.ˈ ʾə́rba ʾi-mɛṯɛ̀le,ˈ ʾi-pɛrmíle ʾo-yòma.ˈ ʾu-náše y-áwa rába ʾə́ṯye m-maṯwàṯa.ˈ pɛrmíle ʾə̀rbaˈ ʾu-y-áwa rába náše mruzgə́lla ganɛ́ qa-d-o-yòma.ˈ ʾi-pɛ̀rmiˈ ràba gáyeˈ ʾəṣrà-rešət ʾə́rwe.ˈ y-amrə́xxe rèša.ˈ ʾíṯən rába gàyeˈ ṭḷàṯi,ˈ ʾə̀sri.ˈ ʾáwwa xa-dùxa y-áwe.ˈ pɛrmìle.ˈ fa-m-báṯər t-y-áṯa nàšeˈ y-áwe qurbána-w prìqe.ˈ y-átwi fáṭri qamàye.ˈ y-áwa mrúzge fṭàrta.ˈ m-bár fṭàrtaˈ ʾáwwa dúxa ṱ-íle prìmaˈ y-oḏíle ṭla-kawùṯra.ˈ ʾína gu-d-ɛ-dànaˈ har-ʾíṯ rqàḏa-wˈ zmàra-wˈ mɛṯóye štɛ̀ṯa,ˈ ʾằraq-uˈ xumlàna.ˈ yáʿni ʾap-ʾánna xa-nišánqət šèrɛla,ˈ ʾap-ʾaw-dìya.ˈ rába y-oḏíwa spày,ˈ rába ràba.ˈ rába tàze.ˈ ʾani myaqríle ṭla-ʾèta.ˈ jắmi nàše.ˈ rába náše y-áwa mrúzgəlla ganéy qa-d-áw mə̀ndi.ˈ ʾàxniˈ gu-ʾƐ̄n-Nùneˈ ʾítlən šèra.ˈ halbát díya lɛ́le ʾax-qàmṯa.ˈ ʾína qámṯa lošíwa jùlle,ˈ yáʿni y-oḏíwale xa-ṣə̀qlaˈ rába šapìraˈ rába tàza.ˈ dìyaˈ ʾahwalə́tte šuxlə̀pla,ˈ lɛla-ʾax-qàmṯa,ˈ ʾína šèraˈ har-ʾo-šèra,ˈ har-o-ʾiqàraˈ kúl-xa mə̀ndi.ˈ gu-d-ɛ-dànaˈ y-awèwaleˈ pṯánət tàwre.ˈ pṯánət táwre zăréwa bìya.ˈ ʾíman ʾi-zăréwa bìya,ˈ ʾăráṯe díye zărèwala,ˈ ṭla-nàše.ˈ yáʿni xá-mdi zòra,ˈ šaqə́lwa zùzeˈ mən-nàšeˈ sab-kúlla lìṯwale táwre.ˈ zăríwa xə̀ṭṭe,ˈ zăríwa pràge,ˈ zăríwa màše.ˈ qámṯa rəzzà-ʾiṯwa,ˈ xarṭmàne.ˈ ʾánna məndiyàneˈ kúlla zăríwa qàmṯaˈ ʾu-xăyíwa bíye dìye.ˈ yáʿni líṯwa məndiyáne t-zoníwa ràba.ˈ ʾu-ʾáw … y-awéwale tàwre,ˈ ʾan-tàwreˈ dáx zărìwa?ˈ ʾíṯwa bzàra.ˈ ʾáw ʾakàraˈ ṱ-íṯwale pṯánət tàwre,ˈ fa-ʾáwwa ʾíṯwale mə́nne díye … zăréwa b-bzàra.ˈ bzára modìla?ˈ ʾáyya mturáṣtɛla mən-qɛ̀se.ˈ béna ʾáy ʾíṯwala sə̀kṯa,ˈ sə́kṯa ṱ-amrə́xla prə̀zlɛla,ˈ ʾáy sə́kṯət prə̀zla.ˈ ʾu-zăréwa bíya dìya,ˈ yáʿni mtagbə́rwala gʸān-díye xayùṯe.ˈ bar-hàdəxˈ náše mšuréla tróṣa … yáʿni xayúṯa qəm-mšaxəlpìlaˈ qímla zráʾa xabùše.ˈ qímla zráʾa xabùše.ˈ xabúše muntéwala bíya dìya.ˈ bás ʾáṯṛa šuxlə̀pwale.ˈ ʾína xabúše biš-senàyiwaˈ pəlxanèy.ˈ ʾína halbát băyéla šúla gòṛa,ˈ ʾu-hal-hadíya xayuṯèyˈ l-xabùšela.ˈ zrúta rába baṣórta ʾìṯena,ˈ ʾánna məndiyáne ʾi-mpalxíwala qàmṯaˈ qa-t-maṣɛ́wa xăyìwa.ˈ zrétət rə̀zza,ˈ zrútət rə̀zza,ˈ ʾắra ʾiyáwa sapìqta.ˈ qam-dàna,ˈ tré-yomaṯa ṭḷàṯa,ˈ maštɛ̀walaˈ qá-t xáčča pɛ́šawa rakìxta.ˈ fa-ʾáyya ʾi-zăríwala šuráye b-yárxət ṭḷàṯa,ˈ ʾàrba,ˈ xámša hatxàne,ˈ sab-ʾáwwa b-qɛ̀ṭa y-áwe rə́zza.ˈ fa-dɛrɛ́wa mìya gáwa díyaˈ ʾu-mɛṯɛ́wa tàwreˈ ʾu-zărìwala.ˈ ʾáwwa y-amrə́xxe wáḏa hɛrìke.ˈ ʾáyya lé-y-amri zràʾaˈ y-ámri wáḏa hɛrìke.ˈ fa-y-oḏíwa hɛrìke,ˈ zărìwala.ˈ y-aṯɛ́wa m-bár hàdəxˈ xámša ʾəštà ganáṯa,ˈ xámša ʾəštà ʾúrze,ˈ y-oḏíwa məššàre.ˈ ʾán məššáre manáy díya modìla?ˈ qá-t ṭla-maštɛ́ṯət rə́zza yéwa biš-senàyi.ˈ qá-t yăḏíwa kút-xa məššáre kə́ma b-ṣále míya gáwa dìya.ˈ bár d-ày,ˈ xá-tre yomàṯa,ˈ y-aṯɛ̀waˈ ṃaḷɛ́wa ʾáni mìya,ˈ y-aṯɛ́wa baḏqíwa rə̀zza.ˈ rə́zza xá-yoma qam-dána ʾiyéwa murə́kxa gu-juwàla.ˈ mɛṯɛ̀waleˈ y-azíwa baḏqìwale.ˈ bḏàqa,ˈ yáʿni baḏqíwa rə̀zza.ˈ bár baḏqìwale,ˈ hammáše míya gắrəg háwa ʾə́lle dìye.ˈ šaqlàwaˈ xà-šabṯa,ˈ trè šabbáṯa,ˈ mšɛ́re bráya ʾo-rə̀zza,ˈ hál maṭéwa t-rayə̀mwa,ˈ qám … ṱ-amrə́xxe šalə̀pwa,ˈ yáʿni šlàpa,ˈ yáʿni qám páləṭ bəṛ-zằra díye.ˈ yáʿni bár t-rayə̀mwa,ˈ y-azíwa baxtáṯa yàda.ˈ yáda modìle?ˈ yáda ʾíla … ʾíṯwa kə́ma gəllále palṭíwa mən-d-ò-rəzza,ˈ qá-t la-ʾoḏíwa kɛ̄̀r,ˈ qá-t ʾáw-rəzza maxərwíwale ṱ-awéwa zằbun.ˈ ʾi-jămíwale-ʾo baxtàṯa,ˈ kúlla b-iṯaṯèy.ˈ y-óri gu-mìyaˈ tàmaˈ xazɛ́wa xuwwàwe.ˈ baxtáṯa kə́ma zădíwa mən-xuwwàwe!ˈ ʾu-gu-d-ɛ̀-dana,ˈ xákma doqíwale xúwwa qaṭlìwale.ˈ rába zirə̀k-wɛwa.ˈ xákma zădìwa.ˈ ʾu-mtăməzíwale rə̀zza,ˈ níxa nìxa,ˈ hál qayə̀mwa.ˈ ʾíṯwale xà-yarxa,ˈ trè-yarxe hatxáne,ˈ ṭḷàṯa,ˈ béna ʾi-sàməq.ˈ bar-sàməq,ˈ ṱ-ámrəx dā́n-t xzàttɛla.ˈ mbarzíwa mìya.ˈ bár mbarzíwa mìya,ˈ y-azíwa xazdìwale.ˈ y-azíwa xazdìwale,ˈ bár xazdìwale,ˈ gu-mšanɛ̀ṯe mən-d-à-ʾăra,ˈ nablíwale xá-dukṯa xèta,ˈ y-amríwala bə̀dra.ˈ ʾíman ṱ-ila-nabólle bə̀draˈ m-gu-ʾằra,ˈ mattíwa xá y-amrə́xle … xa-jùllaˈ ʾabàya y-amrə́xwale,ˈ ʾabàya.ˈ ʾo-ʾabáya mattíwale l-xà-dəpna,ˈ ʾan-réšət rə̀zza,ˈ ʾan-bòle y-amrə́xxa,ˈ bòle,ˈ mattíwa l-ò ʾabáya.ˈ ʾáw xăḏíwale pálga-w pálga … rə̀zza,ˈ qá-t ʾíman majwəjìwale,ˈ t-lá naplíwa … t-la-nápəl ʾo-rə́zza ʾurxà-w-urxa.ˈ sab-mattíwa xāṣ-t-dawɛ̀re.ˈ xákma ṭɛníwa xàṣaˈ masqíwale bə̀dra.ˈ ʾíṯwa dukáne rə̀ḥqa,ˈ dukáne qùrba.ˈ mattíwa táma ʾax-huḏàla y-amrə́xwale,ˈ y-amríwale huḏàla.ˈ maṯíwale xa-ʾárba xámša yomàṯa,ˈ šaxə̀nwa,ˈ hál maṭéwa gàrre,ˈ sab-ʾíṯwa yáʿni garrèy,ˈ xá bar d-ó-xena y-amrə́xxe gàrra.ˈ gu-d-ɛ-dànaˈ yómət ṱ-amrə́xxe dwàra.ˈ ʾaṣə̀rta y-azíwa šarɛ̀wale.ˈ šárɛ modìle?ˈ mattə́xwale gu-bə̀dra,ˈ mpaṯə̀xwale.ˈ ʾay-y-ámri šràya.ˈ bás ʾo-bola-dìyeˈ y-áwe rìma.ˈ ʾax-murìze ṱ-ámrəx,ˈ kul-xá-mdi mtugə̀bra.ˈ ʾu-dárt yòmaˈ qèdamta,ˈ qɛmə́xwa jàlde,ˈ nablə́xwa tàwre,ˈ ʾə́šta tàwre,ˈ šàwwa táwre.ˈ ʾáy y-ámri dwàra.ˈ ʾíman ṱ-íx nabóle ʾan-tàwre,ˈ ṣalwə̀xwala,ˈ ʾíṯwala qaṭìraˈ b-qḏaléy ʾáw t-qɛ̀sa.ˈ y-amríwa qaṭírət qɛ̀saˈ t-qḏàla,ˈ yasóṛe y-asṛíwale b-púmmət tàwraˈ qa-t-lá ʾaxə́lwa m-rə̀zza,ˈ ʾu-dorìwa.ˈ dwára, yáʿni patlìwa táwre.ˈ y-áwa síṛe b-ġḏàḏe.ˈ ʾu-xá-mənna ʾáw y-amríwa sar-gèra.ˈ sar-gèra,ˈ yáʿni ʾáwən majújwala ʾan-tàwre.ˈ šaqláwa ʾárba sàʾəte,ˈ xámša sàʾəte.ˈ ʾu-kul-xa-dána ʾó-rəzza jămíwale ʾo-qɛ́se dìye,ˈ y-oḏíwale pùwuš.ˈ jămíwale y-oḏíwale qàpla.ˈ ʾu-napṣìwale,ˈ qá-t ʾan-rə́zza la-páyəš gàweˈ napṣìwale.ˈ baxtáṯa y-áwa zíne napṣìwale.ˈ kúl-xa ʾəṣrá daqìqeˈ šaqlíwa xákma mə́nna b-məlxàwaˈ mɛṯɛ̀wale,ˈ mattíwale l-d-à-gotaˈ ʾu-ʾan-baxtàṯaˈ kapšìwale,ˈ napṣíwale gu-d-a-npàṣtaˈ ʾu-mattíwale l-qóma báṯər xàṣey.ˈ xa-xènaˈ ʾúrza y-áṯe y-asə̀ṛwaleˈ dàrze y-amrə́xwala,ˈ qá-t ʾáwwa payə́šwa qa-mɛxóltət táwre qa-sə̀twa.ˈ ʾúrza payə́šwa tàma,ˈ bar-hàdəx,ˈ y-aṯɛ́wa mdarɛ̀waleˈ qa-t-lá-hawa píše šə̀xte.ˈ ʾu-gu-práqtət ʾaṣə̀rta,ˈ bar-prìqla,ˈ mɛṯɛ́wa juwàla,ˈ dɛrɛ́wa gáwe dìye.ˈ palṭíwa xamšà-juwale,ˈ ʾəštà-juwale,ˈ ʾəṣrà-juwale,ˈ ʾu-masqíwa bɛ́ṯa b-dawɛ́re ʾu-b-koḏə̀nta,ˈ lìṯən?ˈ məlxáwa modìle?ˈ məlxáwa ʾíwa mtúrṣa m-qɛ̀sa.ˈ ʾu-ʾíṯwale də́sqa rìxa.ˈ ʾu-reše-díye ʾítla ṭḷá qɛ́se hatxa-zòre.ˈ ʾáw napə́šwala ʾan-rə̀zza,ˈ ʾáw məndiyáne šùle,ˈ kúl-xa mə̀ndi.ˈ ʾáwwa y-amrə́xwa məlxàwa.ˈ ʾu-ʾáy ʾiyéwa qə́ṣṣət yáʿni rə̀zza,ˈ m-ɛ́ka mšaròyeˈ ʾu-laxxa pràqɛle.ˈ bar-hádəx rə́zza mbárzi bràza.ˈ masqíwale gàre,ˈ masqíwa gā́r-t bɛ̀ṯa.ˈ mpaṯɛ̀wale.ˈ barə́zwa tàza.ˈ bar-barə́zwa mjămìwale.ˈ bar-mjămíwale parə̀qwa.ˈ ʾíṯwa gu-bɛ̀ṯa,ˈ ʾíṯwa kàwe y-amrə́xwala.ˈ y-oya-mruzə́gta xa-dúkṯa mən-kàwe.ˈ gu-d-ɛ́-kawe ʾo-rə́zza kúlle dɛrɛ́wale ṣále gu-bɛ̀ṯa.ˈ ʾáyya kúlla b-čerìye ṱ-amrə́xəlla,ˈ b-čerìye.ˈ qɛmìwaˈ héwən ṱ-ámrəx ʾə̀rxe.ˈ ʾap-ʾə́rxe b-gàrre y-áwa.ˈ ʾa-ʾə́rxe módi šū́l dìya?ˈ qə́ṣṣət ṭxánət rə̀zza,ˈ mattíwa pə̀nxa,ˈ t-ʾə̀rxe,ˈ pə́nxət ʾə̀rxe.ˈ ʾíṯwa ʾo-t-kʸépa ʾáw ʾo-t-xə̀ṭṭe,ˈ y-oḏíwa qàmxa,ˈ ʾína ʾáw t-rə̀zzaˈ ʾíwa t-qɛ̀sa.ˈ har-ta-d-áwwa mə́ndi wéwa t-qɛ̀sa.ˈ fa-dɛráwa rə́zza qa-t-lá ʾawə́ḏle qámxa qa-t-la-tàwərre.ˈ ʾáwwa mrùzgɛwa.ˈ ʾu-gu-d-ó pə̀nxaˈ nqìre wéwaˈ qá-t ʾan-xə́ṭṭe ṱ-oríwa bēl-pə́nxa l-pə̀nxa.ˈ qá-t ʾo-gə́šər-dìyeˈ ʾàw ṱ-azə́lwa.ˈ ḥabbə́kṯət gān-dìyaˈ ʾáyya … yáʿni lɛ-qayə́ṯwa čú-mdi bi-dìya.ˈ ʾu-palṭáwa ṱ-azáwa ʾu-mjămìwalaˈ ʾu-masqíwa bɛ̀ṯa.ˈ ʾu-gəšər-díya b-zadɛ̀wale,ˈ y-amrə́xwale pàrta.ˈ ʾíman-t y-aṯɛ́wa maṣlɛ́wa rə́zza l-ʾə̀rxe,ˈ mattíwa pə̀nxa.ˈ pə́nxa ʾɛ́ni mənnɛ̀le?ˈ ʾiṯ-pə́nxət qɛ̀sa,ˈ ʾiṯ-pə́nxət kèpa.ˈ pə́nxət qɛ́sa ʾáwwa ta-rə̀zzɛle.ˈ sab-ʾə́n muttúlən pínxət kèpa,ˈ marə́xle kúlla-w páyəš qàmxa.ˈ hadíya bud-qɛ̀saˈ béna ʾáwwa y-áwe xrìṭaˈ gáwe y-áwe mtùrṣa.ˈ ʾiṯ-náše šúlɛ ʾàw-ile.ˈ garsíle biye-dìyeˈ yáʿni ṭaxníle biye-dìye,ˈ ʾu-mpálṭa rə́zza ḏa-gòtaˈ ʾu-párta ḏa-gòta.ˈ párta zadɛ̀la.ˈ y-àza,ˈ ta-čú-mdi la-nằfa.ˈ ʾu-rə́zza mjămɛ̀le,ˈ ʾu-másqi bɛ̀ṯa.ˈ b-nə́sba rə́zza hal-làxxɛle,ˈ m-tama-hódəx mšɛ́ri mbašòle,ˈ kút-xa ta-gān-dìye.ˈ zrútət xə́ṭṭe prìštɛla.ˈ ʾíṯən ʾávi ʾu-dèmi.ˈ démi t-lá mìya,ˈ la-bás l-ʾəryàna zăríla.ˈ ʾáni xə́ṭṭe zăríla …ˈ ʾáni xə́ṭṭe huwèdi sáma zódaˈ ʾi-zăríla t-là maštóye,ˈ y-amrə́xxa dèmi.ˈ ʾáni zắri gu-ṭùra.ˈ ʾíṯ dukáne tắməz y-áwa ṭla-zrùta,ˈ yáʿni ʾa-dúkṯa har-ṭla-hàdəx-ila.ˈ ʾá-t gu-ʾaqàraˈ ṱ-íle gu-màṯaˈ ʾaqára xə́ṭṭe zărìlaˈ m-báṯər xzáttət rə̀zza.ˈ ʾáy y-ámri šōp-rə̀zza.ˈ xazdíla rə̀zza.ˈ ʾu-xáčča ʾi-ràkxa dúka,ˈ y-ázi zắri xə́ṭṭe šáwpa dìya,ˈ sab-ʾáyya b-qɛ̀ṭa y-óya.ˈ yárxət šáwwa tmànya,ˈ mšɛ́ri xzáda xəṭṭàne.ˈ xəṭṭáne biš-senàyila.ˈ ʾáp-ʾani dwàrɛla.ˈ bár zăríla-w qɛ̀mi,ˈ bár xazdìla,ˈ y-óḏi dàrze y-amrə́xla.ˈ y-oḏíla dàrze.ˈ mɛṯɛ́la ʾap-ʾáni l-bə̀dra.ˈ ʾíman-t dorìla,ˈ mɛṯɛ-táwre dorìla.ˈ ʾax-mə́ri qa-rə́zza mɛ́ṯɛ tàwre-uˈ ʾu-kul-xa-mə́ndi y-asṛílɛ dòri.ˈ ʾáni … qɛ́sa díya kúlla páyəš ʾax-tùna y-amrə́xle.ˈ xə́ṭṭe pɛ́ši ḏà-gota,ˈ ʾu-ʾáw páyəš ḏà-gota,ˈ túna lìṯən?ˈ kul-xa-mə́ndi qəm-dorìle,ˈ liṯ-pyáša ʾánna ṱ-amrə́xxa bòla díye,ˈ m-d-an-məndiyáne pyáša gàwe,ˈ qɛ̀mi,ˈ marpɛ́la-tawre y-àzi.ˈ sàpriˈ ʾən-háwe pàwxa,ˈ ʾánna y-amrə́xxa mdaròye.ˈ mdaróye modìla?ˈ mɛ́ṯɛ məlxàwa.ˈ ʾən-ʾíṯ pàwxa,ˈ ʾi-marmíle gu-hàwa.ˈ xə́ṭṭe y-ázi ḏá gòtaˈ ʾu-túna y-ázəl ḏá gòta.ˈ párši m-ġḏàḏe.ˈ ʾu-tùna,ˈ m-bár túna páləṭ ḏa-gòtaˈ xə́ṭṭe ḏa-gòta,ˈ xə́ṭṭe mɛṯɛ́la juwàla.ˈ ʾu-dɛrɛ́la gáwa dìya.ˈ ʾu-túna ʾap-ʾáw mɛṯɛ́le juwàle,ˈ masqíle ʾítle dúka mruzágta qa-sə̀twa.ˈ ʾína túna dɛrɛ́le qa-koḏə̀nta,ˈ qa-tàwre,ˈ qa-sə̀twa,ˈ qa-t-xámɛ biye-dìye.ˈ ʾu-xə́ṭṭe masqìla.ˈ xə̀ṭṭe,ˈ yáʿni mturáṣtət xə̀ṭṭeˈ halbát ʾíle lə̀xma.ˈ lə́xma ʾíle ʾap-ʾáw mən-xə̀ṭṭe.ˈ xə́ṭṭe maṣlɛ́le l-ʾə̀rxe.ˈ ʾáwwa ṱ-in-mára pə́nxət kʸèpa,ˈ b-d-áw ṭaxnìle.ˈ ṭxánta díye ʾíle pə́nxət kʸèpa.ˈ m-bár ṭaxnìle,ˈ páyəš qàmxa,ˈ masqíle bɛ̀ṯa,ˈ ʾax-t-mə́ri ʾən-bắyi t-yápi lə́xma mənnéy zeḏàye,ˈ mtárṣi mənnéy ṭə̀lme,ˈ yáʿni lə́xma prìša y-áwe.ˈ lɛšále bàxta,ˈ bəd-míya mə̀nneˈ ʾu-lɛšàleˈ ʾu-dɛ́rɛ xmìra gáwe díyeˈ ʾu-mxămɛ̀le.ˈ šáqla xa-sàʾət,ˈ xa-sàʾət hátxa məndì.ˈ ʾu-ʾanna baxtáṯa yằḏi,ˈ mattí ʾíḏa ʾə̀lleˈ ṛɛ́ši qá-t ʾáwwa məndìˈ hóle xmìya.ˈ yằḏi biye-díye.ˈ ʾu-nablíle tanùra.ˈ ʾíṯ xa-tanúra mtúrṣa ṭla-hàdəx-ile.ˈ ʾu-yapyále bàxta.ˈ m-bár t-yapyàle,ˈ ʾáyya šaqlálɛ zeḏáye dìyaˈ ʾu-yáwa xá-tre zeḏáye ṭla-d-ày.ˈ ʾu-y-áṯya bɛ̀ṯa,ˈ ʾu-máṯya mɛxòlta,ˈ y-àxli.ˈ tanùra:ˈ bár mɛṯɛ́le kəs-d-a-bàxta,ˈ t-yápya lə̀xma,ˈ y-oḏále zeḏàye.ˈ ʾáyya mpaṯyále mpaṯyàle.ˈ y-oḏále guttáṯa qamàye,ˈ ʾu-mpaṯyále tàza.ˈ m-bar-hàdəxˈ mattále gu-tanùra.ˈ ʾo-tanúra y-áwe mšúxna qam-dàna.ˈ y-áwɛ də́rye nùra,ˈ múṯye qɛ̀se.ˈ mšúxna tàza,ˈ šxíne y-amríwa smìqa.ˈ ʾu-y-áṯya mdabšála ʾəlle-dìyeˈ kòpaˈ gawàye,ˈ hal sàməq.ˈ yắḏa kmɛ́le smìqa.ˈ ḏà-b-ḏa šáqla-wˈ mattála xa-xèta.ˈ ʾu-párqa ʾàyˈ ʾu-ʾáni ʾárbe xámməš y-áwɛ mùtte,ˈ lìṯən?ˈ kut-sámqa jàlde,ˈ šaqlàla.ˈ ʾáy y-oya-prìqta,ˈ mátta xéta šópa dìya.ˈ ʾay-y-amríla pɛ́ṯət lə́xma gu-tanùra.ˈ xabúše xéna šúlɛ xáčča zàmət-ile.ˈ ʾíman ṱ-it-maṯóyəlle y-amrə́xxe šə̀dla.ˈ šə̀dla,ˈ gu-d-a-ʾắra t-bắyət mattə̀tle.ˈ ʾən-bắyət zărə̀tle,ˈ xaprə́tle šáwpe dìye.ˈ xaprə̀tleˈ ṱ-ámrəx xa-ṣìṭa,ˈ xa-ṣìṭa biz-zòda.ˈ mattə́tle ʾo-šə́dla gáwa tàma,ˈ ʾu-mkasə̀tlaˈ šáwpe dìye.ˈ bēl-šə́dla l-šə̀dlaˈ gắrəg mátteti xa-xamšá ʾaqlàṯa,ˈ xamšá pasùwe,ˈ ʾátxa mə̀ndi,ˈ qa-t-ʾíman t-áwɛ gòṛeˈ qa-t-lá qɛ́ṯi b-ġḏàḏe,ˈ bíš yáwi ṭúnta ràbṯa.ˈ m-bár xákma šə̀nne,ˈ ʾáwwa ʾáp-ʾən-hawe marìra,ˈ ʾína bár xa-šéta-w pàlge,ˈ gắrəg y-amrə́xle ksàxa.ˈ gắrəg ʾáṯəx kasxə̀xleˈ ʾu-ṱ-oḏə́xle taqlī̀m,ˈ taṭʿī́m y-amrìle,ˈ qá-t ṱ-oḏə́xle xabúšta ʾixàla.ˈ fa-ʾáw băyále xa-šèta.ˈ šétət ʾàrbeˈ xabúšta dòqa.ˈ ʾína kùššətˈ gắrəg xaprə́tla č̭ənnək̭ɛ́ra dìya,ˈ gắrəg xaprə́t-ži č̭ənnək̭ɛ́ra díya-w dɛrə́tla sùla.ˈ súla modìle?ˈ ʾáwwa ʾíle šə́xtət heywàne,ˈ t-tàwre,ˈ koḏə̀nta,ˈ t-ʾə̀rwe.ˈ dɛrə́tla sùla líṯənˈ qá-t šéta b-šéta biš-mqărə́na tàza.ˈ ʾu-béna ʾíman ṱ-ila-pyáša gòṛeˈ xáčča šúla biš-zàmət-ile.ˈ ləʾánnahu pyáša gòṛtɛlaˈ mtagbárta díya biš-ràbɛla,ˈ ʾu-gắrəg rába ʾáxlət xàm.ˈ ʾu-qɛ̀ṭa,ˈ bár ṱ-ila-dwàqa,ˈ qám t-màṭiˈ gắrəg maxə́tla daṛmàna,ˈ qá-t ʾan-márre la-ʾáṯi ʾə́lla dìya,ˈ mtarə̀mza,ˈ yán ṭarpáṯa díya xàrwi,ˈ xabúšta xàrwa,ˈ kul-xa məndì.ˈ fa-ʾánna məndiyáne kùllaˈ yáʿni y-oḏìwala.ˈ ʾu-xayuṯèyˈ b-àyyɛwaˈ tròṣa yáʿni.ˈ rába ʾítley xayúṯa basímta bəd-àyya,ˈ yáʿni zrátət xabùše.ˈ lɛ́le zàmət.ˈ senàyile,ˈ yáʿni xayúṯa biš-senàyila.ˈ xayúṯət táma dàx-ila?ˈ qɛ̀ṭa,ˈ qɛ́ṭa ʾìmɛle?ˈ mən-yárxət ṭḷàˈ ʾíle náše mšɛ̀riˈ plàxa.ˈ qɛ́ṭa ʾíle šúle yáʿni dánət pəlxàna,ˈ qɛ́ṭa kúlle y-áwe pláxa hal-čèri.ˈ čéri manáy y-amrə̀xle,ˈ yárxət ʾə̀ṣra,ˈ xadə̀ssər.ˈ m-táma hòdəxˈ kúlla ʾan-ʾárba yàrxe,ˈ xámša yàrxe,ˈ y-áwɛ náše blíge mjămòye,ˈ mjămóye qa-sə̀twa.ˈ sə́twa mšɛ́re mən-yárxət ʾə̀ṣra.ˈ bàryaˈ ʾáṯe tálga ràba.ˈ bárya ʾáṯe mə́ṭra hammàše.ˈ bas-náše y-awa-mrùzge.ˈ ʾo-t-ʾítle ʾə̀rwe,ˈ ʾo-t-ʾítle tàwreˈ y-áwe xzída gə̀lla.ˈ ʾo-t-hawéle ʾə̀rweˈ y-áwe xzida ṭàrpa.ˈ ʾan-ṱ-óḏi koḏə̀nta,ˈ ṱ-awéle tùna.ˈ mən-məndiyáne kúlla mjăméla qa-sə̀twa,ˈ sab-sə́twa hammáše líṯ čù məndí.ˈ yáʿni mən-yárxət xadə̀ssərˈ gə́lla lá y-àwe,ˈ ʾə́rwe lé-y-asqi ṭúra xàla.ˈ sab-ʾáxni táma ʾítlən b-qɛ̀ṭa,ˈ mən-yárxət xàmša,ˈ ṭla-ʾə̀rweˈ dóqəx šăvàna.ˈ šăvána modìle?ˈ kut-nášət ʾítle ʾə̀rwe,ˈ ʾən-ʾə́rwət xwàrela,ˈ ʾə́rwət kòmela,ˈ yáʿni ʾə̀zzela,ˈ ʾən-wànela.ˈ dóqəx šăvàna.ˈ ʾáw dóqəx b-zùze,ˈ yán xzí kəmà yawíleˈ yáʿni ṭla-d-ày.ˈ ʾu-ʾáw qédamta šaqə́lla … mjămí náše kúlla t-màṯa,ˈ mjămílɛ ʾan-ʾərwèyˈ ʾu-masə́q l-ṭùra,ˈ mən-qedámta ʾu-hál ʾaṣə̀rta.ˈ ʾaṣə́rta madə́ṛṛa qám gnɛ́ṯət šə̀mša,ˈ xwɛ́ṯət xùya.ˈ ʾu-kùt-xaˈ ʾítle gómət gʸàne,ˈ ʾítle dúka mruzágta y-amrə́xla dùna.ˈ ʾáw dúna ʾítla … yáʿni pṯìxtɛla.ˈ góma ʾíle gawàye,ˈ dúna ʾíle qam-ṭằra.ˈ ʾáwwa šúlət qɛ̀ṭɛle kúlla.ˈ ʾu-har-hádəx tàwre.ˈ tàwre,ˈ tawə̀rta,ˈ yáʿni ʾánna y-amrə́xla bə̀qra.ˈ dóqəx baqàra.ˈ ʾaw-baqára mòdile?ˈ y-ázəl báṯər … nábəl bə̀qra.ˈ ʾap-ʾáw hádəx qèdamtaˈ xálwi tawə̀rta,ˈ ʾu-qédamta masqíla l-bə́qra ḥátta mjắmi xà-dukṯa.ˈ ʾu-šaqə́lla ʾaw-baqàraˈ ʾu-šule-díye y-áwe masə́qla l-ṭùra,ˈ maṛèla,ˈ ʾu-hál ʾaṣə́rta mɛṯèla.ˈ ʾáyya b-qèṭa.ˈ ʾaṣə́rta wíḏɛla gə̀lla,ˈ gə́lla gu-ʾaqàra.ˈ mɛṯɛ̀la,ˈ dɛ́rɛla mɛxòlta.ˈ ʾu-xalwìla-wˈ xošíla gu-gòma.ˈ ʾáyya qɛ́ṭɛla ṭla-heywàne.ˈ ʾína gu-d-ɛ-dána har-y-áwa mrùzgeˈ mqarqòze,ˈ xzáda gə́lla qa-sə̀twa.ˈ ʾina y-áwe hal-yárxət ʾə̀ṣra.ˈ yárxət ʾə̀ṣraˈ y-áwa mjúmye gə̀lla-wˈ mə́ndi xzìda-w mùṯya.ˈ ʾáw y-áwe brìza.ˈ ʾáw mattíle š-ġḏàḏe,ˈ y-amríle huḏàla.ˈ mattíle š-ġḏàḏeˈ y-amríle huḏàla.ˈ qa-ʾìma?ˈ qa-sə̀twa,ˈ qa-haywáne diyèy.ˈ š-d-ó huḏàlaˈ ʾi-mátti pùwuš,ˈ sab-púwuš la-ṣála míya bi-dìye.ˈ púwuš m-ɛ́ni mənnɛ̀le?ˈ ʾo-t rə̀zza.ˈ béna hadíya rə́zza lìṯena.ˈ hadíya qíme gu-d-ɛ̀-danaˈ dɛ́rɛ naylòn,ˈ qá-t ʾáwwa naylón qa-t-lá-ṣala míya gàweˈ d-ó ṱ-ámrəx huḏàla,ˈ sab-ʾə́n ṣléla míya xàru.ˈ xrùle,ˈ táwre-u heywáne pɛ́ši t-lá mɛxòlta.ˈ har-hádəx mrázgi kúlla mɛxòlta,ˈ mắṯălan xə̀ṭṭe,ˈ rə̀zza,ˈ pràge,ˈ šìšme,ˈ kúlla ʾan-ṱ-áwa zəryə̀lla.ˈ ʾánna ṭla-náše ṱ-axlíla b-sə̀twa,ˈ sáb zrúta líṯ b-sə̀twa.ˈ l-kúlla d-àyˈ qa-t-ʾánna ṭla-nàšeˈ ʾu-ʾanná gə́lle məndiyàneˈ qa-heywáne diyèy,ˈ hál yárxət ṭḷà.ˈ yárxət ṭḷá mə́dre mšɛ́re bɛ̀hɛr.ˈ heywáne y-ásqi ṭùra.ˈ ʾu-níxa nìxaˈ ʾo-t-y-áwe píša xá-mdi mɛxólta y-axlìla.ˈ ʾu-ʾáw-ile xa-dánət farqúṯa bēl-d-áyya l-d-àyya.ˈ kúlla məndiyáne mrazgíla qa-xayúṯət sə̀twa.ˈ b-qɛ́ṭa hal-yárxət ʾə̀ṣra,ˈ y-áwe mkapòše y-amrə́xle.ˈ ʾáxni y-amrə́xle mkapòše.ˈ mkapóše mòdi?ˈ mjămòye.ˈ mjămóye mòdi?ˈ yáʿni mrazóge qa-sə̀twa.ˈ sab-sə́twa y-áṯe tàlga,ˈ y-áṯe mə̀ṭra,ˈ pàwxa.ˈ lá-mṣe. náša ṱ-ázəl dukàne.ˈ kút-xa y-áwe gu-bɛ̀ṯeˈ ʾu-heywáne y-áwa mə́nne dìye,ˈ har-gu-gòma y-amrə́xxe.ˈ yáʿni ʾáyya y-amrə́xxa gòma.ˈ dɛ́re mɛxólta ʾu-yàtu.ˈ ʾu-dɛ́re mɛxólta ʾúrzət bɛ̀ṯa.ˈ ʾáw ʾo-ṱ-ítle qàmxaˈ nabə́lle l-tanùra,ˈ y-apɛ̀leˈ ʾu-y-áṯi y-atwí ʾu-mdì.ˈ ʾánna ṭḷá-yarxe tré-yarxe lítley čù-šula,ˈ bas-mtagbóre héywən diyèyˈ ʾu-tíwe bɛ̀ṯa.ˈ hal-yárxət ṭḷàˈ mšɛ́re bɛ̀hɛr,ˈ béna mšɛ́rɛ mqarqóze xabušèyˈ ʾu-ʾaqarèyˈ ʾu-kúl xá-mdi diyèy.ˈ dawɛ̀raˈ ʾíwa xa-mə́ndi ʾax-ṱ-ámrəx ʾíḏe-w ʾàqle y-amrə́xla,ˈ dawɛ́ra ʾíḏe-w ʾàqle,ˈ yáʿni xăyíwa náše b-dawɛ̀ra.ˈ y-azíwa qàrwən.ˈ qárwən modìla?ˈ šaqlíwa ṭènaˈ mən-máṯa l-màṯa,ˈ mən-mḏíta l-mḏìta.ˈ ʾu-šaqlàwaˈ rába gàyeˈ gu-sə̀twaˈ gu-ʾəryàne,ˈ šaqláwa xámša saʾàtte.ˈ y-amríwa qàrwən.ˈ mə́n xá-dukṯa ʾìṯwaˈ ṱ-ámrəx ʿAmedìyaˈ ʾəl-ʾƐ̄̀n Núne.ˈ ʾína kúlla ṭurànewa.ˈ šaqə́lwa maṯălan xamší kiloʾé biz-zòdaˈ hal-šawwí kiloʾè.ˈ dɛ́rɛ xā́ṣ-t dawɛ̀raˈ ʾu-masíqwa l-Ɛ̄̀n Núne.ˈ … mɛxòltaˈ ʾína rášən qa-t-ʾánna məndiyàne.ˈ ʾáxni y-amrə́xwala ràšən.ˈ ʾína rášən mòdila?ˈ rášən ʾíla … ʾíwa xə̀ṭṭe,ˈ … ʾíṯwa šèkər,ˈ ʾíṯwa qámxa t-y-aṯéwa šùxra.ˈ mɛṯɛ́wa masqíwala l-màṯa.ˈ fa-xayuṯéy b-dawɛ̀rɛwa.ˈ ʾu-dawɛ́ra rába xɛlànewa.ˈ ʾu-kúl-naše, kút-ʾiṯwa dawɛ́ra ʾi-xàme bi-díye.ˈ dawɛ̀raˈ ʾi-mtagbrə̀xwale rába,ˈ yáʿni y-axlə́xwa xam-dìye.ˈ yáʿni dawɛ́ra ʾíṯwale qurṭàna.ˈ qurṭána m-mòdi mtúrṣa?ˈ mtúrṣa mə́n y-amrə́xwale čùxa.ˈ y-amrə́xwale qurṭàna.ˈ ʾo-qurṭànaˈ ʾíṯwale bar-xaráye dìye.ˈ ʾáwwa t-qàyiš-wewa.ˈ ʾu-dɛrɛ́wa məndiyàneˈ ʾu-wajjúwe xákma xéne xāṣ-t-dìyeˈ ʾu-ʾíṯwale ṱàngaˈ y-asṛìwale.ˈ ʾu-bár qamàyaˈ qá-t ʾíma ṱ-ásəqwa ṭùraˈ t-lá ʾo-qurṭána jawə̀jwaˈ ṣaléwa napə́lwa ṭèna.ˈ fa-ʾən-măṭəníwale ʾíṯwa xàwla.ˈ xáwla ʾíṯwale ʾaqòlta.ˈ b-ó xáwla y-asṛíwa ṭèna.ˈ ʾíman-t dawɛ́ra ʾàwwɛle yáʿniˈ ʾi-nablíwa ṭéna mən-dúka l-dùka.ˈ fa-ʾíman-t y-awíwa bɛ̀ṯa,ˈ y-azə́xwa măṛòye.ˈ măṛóye modìle?ˈ qédamta nablə́xwala gu-ʾaqàra.ˈ dóqəxwala b-ʾìḏən.ˈ sab-har-mrupéwalən rēš-dìyeˈ leš-maṣə́xwa doqə̀xwale,ˈ ṱ-arə̀qwa.ˈ fa-ʾɛ́ka ʾíṯwa dúkṯa basímta maxlə̀xwaleˈ qá-t ṱ-awéwa xɛlàna-wˈ ṱ-awéwa qùya,ˈ qá-t maṣéwa ṱ-azə́lwa qárwən ʾu-ṱ-aṯèwa.ˈ ʾána tàxrena,ˈ ʾɛ́-ga zòrənwa,ˈ b-xšáwən ʾìwabiˈ ʾəṣrá šə̀nne,ˈ xáčča pyàšaˈ šḗt ʾàlpa-wˈ ʾəč̣č̣à-mma-wˈ ʾárbi w-ə̀šta.ˈ b-yárxət šàwwɛwa,ˈ hon-txára dìya,ˈ xošèbɛwa.ˈ xošèba,ˈ yáʿni xošéba lá-palxi nàše.ˈ fa-ʾána ṣə́lyənwa gu-ʾaqàra,ˈ ʾána-w xàṯi.ˈ ʾáyya qam-ʾə̀rweˈ ʾu-ʾána qam-koḏə̀nta.ˈ koḏə́nta b-ìḏiyawaˈ šulxɛ̀ṯa.ˈ ʾána šobànənwa xáčča.ˈ y-atwə́nwa xáṣa díya šulxɛ̀ṯa,ˈ yáʿni t-lá qurṭàna.ˈ yatwə́nwa xāṣ-t-dìya-wˈ lá lɛ-zădə́nwa ču-bèna.ˈ ʾo-yòmaˈ măṛòyənwala.ˈ măṛòyənwala,ˈ gu-ḏà-ʾăra.ˈ ʾíṯwa gawàna,ˈ maṛoyə̀nwala.ˈ bènaˈ ʾána tìwənwa-wˈ ʾáy b-o gawàna.ˈ táma ʾo-gawána bēl-ʾắraˈ l-ʾằra.ˈ ʾìqa y-áweˈ ʾu-lá-raba pə̀ṯya.ˈ qəm-maxyále púmma díya l-rə̀zzaˈ zəryə́xwa rə̀zza.ˈ ʾap-ʾána mə̀riˈ ṣríxən hátxa biya-dìya.ˈ ʾáyya qəm-patlála gʸān-dìyaˈ ʾána xšíwən là maxyáli.ˈ qəm-patlála gʸān-dìya,ˈ ʾaqláṯa ʾan-xaráye … p̣èna,ˈ qəm-maxyála ḏà-p̣ena.ˈ b-ḏá-ʾaqla díya p̣éna qəm-maxyáli ʾàxxaˈ rèši,ˈ qəm-ṭarpáli gu-məššàra.ˈ ʾu-ṣrìxənˈ ʾu-ṯíṯɛla xàṯi,ˈ ʾína réši šmíṭa ʾaxxàne.ˈ qímɛn bar-hàdəxˈ síṛənne rèšiˈ ʾìna xáṯi síṛtəlle rešì.ˈ ʾu-ṯíṯɛla koḏə́nta kə̀sliˈ ʾu-tíwɛn xáṣa dìyaˈ síqa bɛ̀ṯa.ˈ yáʿni hade-m-háde píšlən xawràneˈ xamə̀štən.ˈ fa-dawɛ́ra rába šɛ̀nɛle,ˈ yáʿni ʾamìnɛle,ˈ šɛ́nɛla ràba.ˈ ʾu-mtagəbrə̀xwaleˈ ʾu-xayùṯənˈ taqrìbanˈ xačča-pyàšaˈ l-d-àw-wawa.ˈ yáʿni ʾo-t-ʾítwale dawɛ̀raˈ xáyūṯ-diye rába tàzɛyawa.ˈ b-dawɛ́ra garšə́xwa qɛ̀se.ˈ garšə́xwa qɛ́se m-ṭúra qa-sə̀twa.ˈ yáʿni kú-benət laxmàwaˈ t-lɛ́ y-azə́lwa qàrwən,ˈ y-ázi ṭùraˈ mɛṯɛ́wa qɛ́se brìze,ˈ kə́ma maṣə́xwa qɛ́se brìze.ˈ ʾu-šúlət máṯa kúlle grášta nabálta mə̀ndiˈ mən-ʾắra l-bɛ̀ṯa.ˈ xāṣ-dawɛ̀ra-yewa,ˈ sab-rə̀ḥqɛwa,ˈ là-mṣɛwa,ˈ gráštət rə̀zza,ˈ gráštət xə̀ṭṭe,ˈ sùla.ˈ súla modìle?ˈ ʾáwwa yáʿni zə́blət haywàne.ˈ gu-góma mpalṭə̀xwaleˈ qam-zăríwa náše rə̀zza.ˈ garšə̀xwaleˈ maṣlə̀xwaleˈ l-d-à-ʾăraˈ dɛrə́xwa tàma,ˈ ʾu-tàma,ˈ báṯər t-y-asṛíwa rə̀zza.ˈ ʾa-šábṯa qamɛ́ṯa dɛrɛ́wa gu-məššàraˈ qa-t-rə́zza ṱ-awéwa spày.ˈ ʾáwwa súla dax-maṣlɛ̀wale?ˈ y-amrə́xxe qərṭàla.ˈ qərṭála modìle?ˈ har-tùre,ˈ y-awéwa túre gu-ʾaqàra,ˈ pɛrmə̀xwala.ˈ ʾíṯwa yáʿni xa-dárya nàšeˈ y-oḏìwaˈ mtarṣìwaˈ y-amrə́xwala qərṭàla.ˈ ʾíṯwa náše šuléy ʾàwwɛle líṯən?ˈ qá-t ʾap-xánči maṭewalèy.ˈ y-oḏíwa ʾan-qərṭàle,ˈ mɛṯɛ̀wala.ˈ béna m-bár hàdəxˈ ʾan-qərṭále kut-tə̀rteˈ y-asṛíwa b-ġḏàḏeˈ b-xàwla.ˈ y-asṛíwa b-xáwla b-ġḏàḏeˈ ʾu-ʾíman garšíwa sùla,ˈ dɛrɛ́wa xāṣ-dawɛ̀ra.ˈ dɛrɛ́wa xāṣ-dawɛ́ra sapìqe.ˈ zayə́nwa kəs-tắrət gòmaˈ y-áwa mpúlṭe ʾo-súla qam-tằra.ˈ b-məlxàwa,ˈ šaqlíwa ʾó-zəbla mən-ằraˈ dɛrɛ́wa gu-qərṭàla.ˈ ṃaḷɛ́wa qərṭála m-ay-gṓt tərnèy,ˈ maṣlɛ́wala … gu-ʾăràṯaˈ gu-ʾaqàra,ˈ xzi-ɛ́ka ʾaqára díya rə̀ḥqa.ˈ bár ṣalɛ́wa l-ʾaqàra,ˈ msapáqtət súla senàyiyewa.ˈ m-ḏa-gòtaˈ zɛpə́twala l-d-ó-geba xènaˈ qa-t xaḏríwa qərṭàle-uˈ súla msapqə̀twaleˈ mə́dre dɛrə́twala xāṣ-koḏìnta.ˈ ʾu-y-attə́xwa xāṣ-koḏə́nta rēš-d-án qərṭàle,ˈ be-pàlga,ˈ y-aṯə́xwa mɛṯə̀xwaˈ ʾu-kúlla yóma b-áyya garšə́xwa sùlaˈ ʾáwwa súla mapəlxíwa ṭla-rə̀zzaˈ diya mapəlxíle ṭla-xabùšeˈ ʾina ʾáwwa súla ʾíle xá xayúṯət ʾaqàra kúlle líṯən.ˈ kúlla ʾaqára gắrəg máxe m-d-àw.ˈ b-màṯaˈ y-oḏíwa məndiyáne xène.ˈ ʾə́rwe b-qɛ̀ṭaˈ mxamə́xwa ṭla-qàlya.ˈ ʾə́rwe mtagbrə́xwala qa-t-ṭarsìwa,ˈ qá-t mpɛrmə́xwa b-čèri,ˈ b-yárxət ʾə̀č̣č̣a,ˈ ʾə̀ṣra,ˈ xadə̀ssərˈ pɛrmə́xwala qá-t ʾɛ-qálya mbarzə̀xwale,ˈ y-oḏə́xwale qəṭṭáṭe qəṭṭàṭe.ˈ bašlə́xwale dɛrə́xwa gu-tanə̀kka.ˈ ʾu-mxamə́xwale magḏə́lwa qa-sə̀twaˈ y-axlə́xwa mənne-dìye.ˈ b-qɛ́ṭa y-azə́xwa qə̀rṭa.ˈ qə́rṭa modìle?ˈ y-azə́xwa ʾánna xoriyáṯa ṱ-ítlən tàma,ˈ xoriyàṯa,ˈ xelàpela.ˈ ʾíṯwa jawə̀tta.ˈ jawə́tta ʾáyya t-prə̀zlɛla.ˈ jawə́tta t-prə̀zlɛla.ˈ y-asqəxwa š-xòrta,ˈ qăṭə́xwa ʾo-táqa zòrɛwa,ˈ lɛ́wa rába gòṛa.ˈ mɛṯə̀xwale,ˈ mattə́xwale ʾaṣə̀rta.ˈ ʾu-y-aṯɛ́wa ʾə̀rweˈ ʾu-mattə́xwa qamèyˈ y-áxli mənne-dìyeˈ qa-t-ṭarsìwa.ˈ ʾo-šúla y-amrə́xwale qə̀rṭa líṯən?ˈ ʾu-xzátta … t-gə̀llaˈ ʾíṯwa màgla.ˈ ʾíṯwalən táma yáʿni nàše,ˈ ḏá-maṯa gótən-wawa Dɛrə̀ške,ˈ ʾáy šulèyˈ tarṣíwa màgle.ˈ ʾáyya xzáda xə̀ṭṭe,ˈ gə̀lla.ˈ jawə́tta ṭla-pràmaˈ ʾanna qɛ́se ma-qɛ̀se.ˈ ʾu-gu-d-ɛ̀-danaˈ har-ʾìṯwaˈ y-amrə́xwala nằra.ˈ nắra ʾánna ṭla-práma qɛ́se xlìme.ˈ ʾaw-nắra ʾap-ʾáw ʾáni mtarṣìle,ˈ ʾánna ʾòsteˈ ḥaddàde y-amrə́xwa,ˈ ḥaddàda.ˈ ʾánna xa-Šlémun m-Dɛrə̀ške,ˈ ʾánna Dɛrəšknàye y-amrə́xwala,ˈ šwàwən-wawa.ˈ ʾáni mtarṣíwa nằre,ˈ mtarṣíwa jawəttàṯa,ˈ mtarṣíwa màgle.ˈ ʾíṯwa gə́lla y-ámri mɛrgàne.ˈ ʾáni … mɛrgáne ràba ʾiyáwa.ˈ mtarṣíwa màglaˈ béna ʾaw-lɛ́le-šəmme màglaˈ y-amríwa gilàndi.ˈ gilándi rába gòṛɛleˈ ʾánna ʾɛ-ga-nášətˈ kúlla lá-mṣɛ zắri,ˈ ʾánna gắrəg b-ṣanə́tta gòṛa y-áwe,ˈ sab-ʾánna mɛrgáne ràbeˈ lɛ́la m-an-t-xazdə́xla b-màgla.ˈ máglaˈ ṭla-gu-rə̀zzɛle,ˈ gə̀lla-hatxa.ˈ xánči xànčiˈ pɛrmə́xwa bi-dìye.ˈ ʾína gilàndiˈ ʾáwwa prə̀zlaˈ ʾánna máglət gilándi xá-mdi gòṛɛle líṯən?ˈ ṭla-d-án mɛrgáne góṛe gòṛe.ˈ sab-ʾánna gắrəg tre-ṭḷá ʾùrzeˈ b-kúlla yóma zór maṣìwaˈ xàzdiˈ xá-mdi rába baṣòra.ˈ ʾáxni b-sə́twa mšɛ́ra dúnye ràyaˈ mən-yárxət ʾə̀ṣra-wˈ xadə́ssər hòdəx.ˈ fa-mò ʾíṯwa?ˈ ʾíṯwalən gàre.ˈ gáre y-awéwa yáʿni t-ʾúpra, ṭìna.ˈ ʾina ʾáwwa y-amrə̀xwaleˈ sərsə̀rraˈ yáʿni qùwyɛwa.ˈ fa-l-gàreˈ ʾíman ṱ-aryáwa dùnyeˈ ʾíṯwalən mandòrta.ˈ mandórta mòdila?ˈ ʾáwwa kèpɛle,ˈ mən-gòte,ˈ m-ay-góta m-ay-gòtaˈ xríṭa xa-bòya.ˈ ʾu-mùṯyəxˈ mtúrṣəx qɛ̀sa,ˈ b-d-ó-qɛsa nablə́xwala-w mɛṯə̀xwala.ˈ ʾáyya y-amrə́xxa mandòre,ˈ qa-t garmə́xwa gàreˈ yáʿni gáre qa-t mandə̀rwa,ˈ qa-t-dalòpeˈ la-ṣálɛ b-sə̀twa.ˈ ʾu-ʾən-xàččaˈ xáčča xa-béna ʾaryàwa-dunyeˈ dɛrɛ́wa xáčča tùna,ˈ biš-dawùqwa.ˈ qàmṯaˈ y-aṯéwa tálga ràba.ˈ díya lɛ̀le-ṯaya tálga.ˈ šuxlə́pla ʾahwáltət dùnye.ˈ qámṯa rába y-áṯe tàlga,ˈ y-azə́xwa gərkàwe.ˈ gərkáwe modìla?ˈ gərkáwe ʾíla b-yárxət trè,ˈ ṭḷàṯa,ˈ rába y-áṯe tàlga,ˈ qəqwàne.ˈ ʾáw qəqwána gu-ṭùra y-áwe.ˈ b-qɛ́ṭa lá-mṣəx doqə̀xle,ˈ ʾəlla-qṭála qaṭlìwa náše.ˈ ʾína b-sə̀twaˈ ma-t-yawéwa tàlgaˈ lá-mṣe jawə̀jwa.ˈ fa-y-aṯɛ̀wa,ˈ yăḏə́xwa bíya ʾaṣə̀rta,ˈ y-aṯɛ̀wa.ˈ ʾàxniˈ ʾƐ̄n-Núne npílta bēl-ṭúra l-ṭùra.ˈ ʾƐ̄n-Núne npíltɛla l-ṭúra l-ṭùraˈ mənná-mənnət nèra.ˈ ʾáṯṛa rába basìmɛle.ˈ ba-ròžaˈ ʾáy šəmšɛ̀ṯɛla,ˈ l-ṭalána m-ay-gòta.ˈ yámne ṭalàna-wˈ ba-róža čàppe.ˈ fa-y-aṯéwa qəqwàne.ˈ ṯéle rápət qəqwàne,ˈ ʾáyya gu-sə̀twɛwa,ˈ tálga lá-mṣəxwa jojə́xwa m-áxxa l-àxxa.ˈ y-azə̀xwa.ˈ ʾíman-t jwíjwale xá kilométer m-áxxa l-àxxa,ˈ ṱ-ámrəx hàtxa,ˈ ʾíman t-yatúwwa lá-mṣe pàrəxˈ y-azə́xwa doqə́xwale senàyi,ˈ ma-ṱ-íwa čìya líṯən.ˈ ʾáyya y-amrə́xxa gərkàwe.ˈ ʾìṯən,ˈ ḏa-xéta y-amrìlaˈ qùlta.ˈ qúlta ʾáy-ʾila prə̀zla.ˈ mtarṣíwala doqìwa.ˈ ʾarnùwwe doqíwa.ˈ tèle bíya doqíwa,ˈ heywánət ṭùra.ˈ məndiyáne xèneˈ mò ʾamrə́nnox?ˈ ʾádətte prìše.ˈ ʾɛ́-ga ʾíṯwa y-amrə́xwale ṣàwma,ˈ šawèta,ˈ doqə́xwa bàte.ˈ ʾáxni bátən šáwwi tmáni batèwa.ˈ mšɛrə́xwa ṣàwma.ˈ ʾíma-t mšɛrə́xwa ṣyàma,ˈ dɛrə́xwa yómət Mar-Sàwa,ˈ yáʿni ʾo-yòmaˈ basìmɛle,ˈ ʾɛ̀wɛle,ˈ tàlgɛle.ˈ kút-xa y-amrə́xxe yáʿni ʾən-íle náša spày,ˈ ʾó-yoma basímta ṱ-óya šə̀mša.ˈ xàḏexi.ˈ ʾó-yoma hàtxa yáʿniˈ y-amrə́xla màra.ˈ ʾína kúlla spày nášeˈ láx-mara là.ˈ ʾína gu-d-ɛ-dàna,ˈ yáʿni ʾó xa-ṭùsa y-amrə́xwa yáʿniˈ ʾən-ila-šə̀mšaˈ basìmtɛla-wˈ ʾən-lɛ̀la-šəmša,ˈ yáʿni ʾo-náša la-spày.ˈ yómət parə̀qwa,ˈ yóma xaràya,ˈ ʾáwwa y-amrə́xwale ʾƏ̀šwuṭ.ˈ ʾƏ́šwuṭ rába krḕt-iwa gu-ʾàṯṛa.ˈ rábɛwa tàlga,ˈ rábɛwa mə́ṭra ʾu-məndiyàne.ˈ ʾən-parə́qwa ʾƏ̀šwuṭ,ˈ ʾáw ʾəsrí-tmanya yomáṯa yan-ʾəsrí-ʾəč̣č̣a yomànɛle,ˈ y-azə́xwa ṭùra.ˈ ʾíṯən dapràna.ˈ xa-ʾilànɛleˈ y-amrə́xxe dapràna.ˈ ʾo-daprána y-azə́xwa, ʾáxni yálət mədràsaˈ wə́xwa ʾɛ́-ga zòre,ˈ mɛṯə́xwale.ˈ y-oḏə́xwale qóma gòṛa.ˈ tálga ràbaˈ mjămə̀xwaleˈ mattə́xwa š-ġḏàḏe.ˈ maqḏə́xwale ʾƏ̀šwuṭ,ˈ y-ámrəx ʾáwwa xə̀rbɛwa.ˈ mṭapə́xwa núra bìyeˈ ʾó məlməlàwa y-amrə́xwa.ˈ ṭúr ʾƏ̀šwuṭˈ ṯéle ʾÀḏər.ˈ yáʿni y-amrə́xxe ʾÀḏərˈ basìmɛle,ˈ yáʿni ʾƏ̀šwuṭ zìlle.ˈ yáʿni ʾáwwa xa-nišànqɛleˈ t-ʾáṯṛa d-ɛ̀-ga.ˈ xéna ʾáxni gu-maṯwàṯaˈ y-amríwa ʾíṯwa ʾə̀rwe,ˈ ʾə́rwət xwàre,ˈ ʾə́rwət kòme.ˈ b-qɛ̀ṭaˈ doqíwa šăvànaˈ ʾu-părɛ̀wale.ˈ ʾu-kùt-yomaˈ xa-y-asə́qwa mən-díye y-amríwale malgòri.ˈ ʾáwwa y-asə́qwa mən-lɛ́le hal-ʾaṣə̀rtaˈ ʾu-ʾə́rwe pɛšíwa gu-ṭùra.ˈ qɛ́ṭa y-aṯɛ́wa b-yòmaˈ y-ásqi măṛìwalaˈ y-aṯɛ́wa l-dwàṛa.ˈ ʾíman-t y-aṯɛ́wa dwáṛa qúrba l-màṯa,ˈ y-asqíwa berìye,ˈ beríye baxtàṯa,ˈ kút-ḏa šaqláwa sáṭla dìya,ˈ y-azáwa dwàṛa,ˈ xalwíwa ʾə̀rwe.ˈ m-bár xálwi ʾə̀rweˈ manixìwa.ˈ pɛšíwa yáʿni ganéwa … tawə̀rwa xə́mma y-amrə́xle.ˈ y-asqìwaˈ răyìwaˈ hál ʾaṣə̀rta.ˈ ʾaṣə́rta mɛṯɛ́wala ḏa-dúkṯa bíš-qurba t-y-awɛ́wa mìya táma.ˈ mə́dre y-azíwa xalwíwala ʾə̀rwe,ˈ y-aṯɛ̀wa,ˈ ʾu-b-lɛ́le pɛšíwa gu-ṭùra.ˈ xàrṯaˈ xa-béna b-ʾarbìye y-áwa ṱ-ámrəxˈ ʾə́rwe t-y-áwa píše b-lɛ̀le,ˈ ṯéla genàwe y-amrə́xxa,ˈ qačàxe.ˈ ʾánna ʾiyɛ́wa xámša ʾə́šta y-áṯɛ genàwe.ˈ qíme ʾə́ṯye b-lɛ̀le,ˈ dwíqəlle šăvàna-wˈ malgóri dìye.ˈ ṣlíwəlla ʾiṯaṯèyˈ ʾu-gníwəlla ʾə̀rweˈ ʾu-mupíḏəlla b-ḥŭdū̀dˈ yáʿni ʾáṯṛa d-áy-gotət diyɛ̀ni.ˈ ʾu-píštɛla háwar gu-màṯaˈ béna ʾɛ́-ga ʾíṯwa tòpeˈ ʾíṯwa čàkke y-amrə́xwa,ˈ tòpe.ˈ píštɛla hàwar.ˈ tàxrenaˈ kúlla náše qìmela,ˈ síqe l-hàwar,ˈ síqe b-hàwar,ˈ ʾína ʾə́rwe mšúre l-xá-ʾaṯṛa xèna,ˈ yáʿni gu-Tùrki.ˈ táma xáčča plìšela xá-yoma trè,ˈ qímela hár ʾan-náše dìyən,ˈ slíbe mən-ʾə́rwət qurḏaye d-a-gòtaˈ ʾu-muṯyəlla.ˈ fa-ʾánna məndiyáne har-y-awɛ̀wa yáʿni.ˈ rába gáye wítɛla ʾánna məndiyàne.ˈ y-aṯɛ́wa ganwìwala.ˈ ʾó-xəlyət xalwìwaleˈ mɛṯɛ́le bɛ̀ṯa.ˈ mɛṯɛ́le bɛ̀ṯa,ˈ mṣapàwale-uˈ ʾu-dɛrɛ́wa gu-quṣxàne.ˈ ʾu-marəxṯìwale,ˈ yáʿni mšaxníwale-u marəxṯìwaleˈ qa-t-ʾáw ṱ-oḏíwale màsta.ˈ m-bár t-ráxəṯ ʾo-xə̀lya,ˈ mattíwale hal-qayə̀rwa xánči.ˈ qam-qayə́rwa rába ràba,ˈ ʾíṯən mattíwa ṣabóta gáwe dìyeˈ qá-t ʾən-qablála ṣabòtaˈ yáʿni dánɛla qá-t dɛrɛ́la marɛ̀ṯa.ˈ ʾa-marɛ́ṯa mtarṣíwala m-rába məndiyàne.ˈ dɛràwala,ˈ mkɛsàwaleˈ báṯər xákma dàna.ˈ ʾu-m-bar-hádəx mattíwale xa-dúkṯa hal-dawùqwa.ˈ ʾu-dártə yòmaˈ qɛmíwa ʾína pìšaˈ màstaˈ fa-ʾa-màsta,ˈ ʾo-xə̀lyaˈ dáwuqwa qrùšta.ˈ qrúšte-diye rába basimtɛ̀wa.ˈ ʾu-dɛrɛ́wa ṭla-nàšeˈ ʾaxlíwa gu-fṭárta mə̀ndi,ˈ ṭla-yalúnke zóre t-yɛ́wa gu-bɛ̀ṯa.ˈ ʾa-màstaˈ y-axlíwa mənna-dìya.ˈ ʾo-t-zayə̀dwaˈ halbát ʾo-ràbɛwaˈ ʾíṯwalɛ náše ʾə́rwe xa-dàrya.ˈ mò y-oḏíwa?ˈ mən-d-o-xə́lya ʾu-mən-d-a-másta ʾi-mtarṣíwa gùpta.ˈ ʾáw bár hádəx mšaxnìwale,ˈ bar-hádəx ʾa-másta mɛṯɛ́wala xa-kìsta,ˈ kísta yáʿni dɛrɛ́wa gáwe dìye.ˈ ʾu-bar dɛrɛ́wa gáwe y-asṛìwala,ˈ mattíwa xa-képa xačča-pṭóxa xòṯeˈ ʾu-rèše mattíwa xa-kèpaˈ qá-t kəmá-t ʾiyɛ́wa míya gawe-dìyeˈ gamṣìwaˈ ṣalɛ̀wa.ˈ pɛšáwa xa-yóma trè,ˈ hál barə̀zwa.ˈ ʾu-bár barə́zwa xáčča talɛ̀wale.ˈ ʾa-gúpta béna mɛṯɛ́wa dɛrɛ̀wala.ˈ ʾíṯwa băyɛ́wa dɛrɛ́wa gə̀lla gáwa.ˈ ʾíṯwa gúpta y-oḏíwa b-gə̀llaˈ ʾíṯwa sə̀rmo dɛrɛ́wa b-gàwaˈ ʾu-šə̀bbətˈ ʾu-príše prìše.ˈ ʾáyya kúlla gúpta ṭla-ʾìmɛwa?ˈ ṭla-sə̀twa.ˈ sab-sə́twa la-y-awéwa réčəl ràba.ˈ fa-ʾánna mxamɛ̀wala.ˈ mò y-óḏi?ˈ ʾíṯwa bár ṱ-iyáwa ràbṯaˈ dɛrɛ́wa gu-markàne.ˈ ʾan-markáne mtúrṣɛla m-ʾùpra.ˈ ʾíṯwa gu-ʾáṯṛa har-šuléy ʾàwwɛwa,ˈ mtarṣíwa markàne,ˈ lìne,ˈ kawàze,ˈ garšíwa míya bìya,ˈ kúl xa-mə̀ndi.ˈ fa-ʾánna ʾamàneˈ dɛrɛ́wa gùpta gáwa díya.ˈ ladmìwala.ˈ kút-xa bɛ́ṯe dìyeˈ xapə̀rwaˈ ʾu-l-páṯa d-o-gúpta dɛréwa matúwwa ṭàrpe,ˈ ṭarpət dalìṯa,ˈ qa-t lá ṣaléwa šə́xta gàwe.ˈ y-asṛíwa púmma dìyaˈ ʾu-mattíwa réše xtàya.ˈ hon-txàraˈ ʾɛ-ga-ṱ-íxwa zòreˈ ṣálənwa mə́nnət xóni mattùwwala.ˈ xaprə́xwa ʾu-mattúwwa réše xtàyaˈ ʾu-mkasèwala.ˈ yăḏə́xwa ʾɛ̀kɛwa.ˈ kút-xa šwáwe náše yăḏə́xwa ʾɛ́kɛwa mùtte.ˈ hál héwən čerìyeˈ béna mšɛrə̀xwaˈ xá-xa šqàləlla líṯən.ˈ ʾu-náše mapəlxìwalaˈ hal-tắrət sə̀twa.ˈ ʾu-b-ó pəṣlàˈ ʾi-mtarṣíwa gùpta.ˈ yáʿni dáx tarṣíwa m-xə̀lya-wˈ pálṭa béna xaráya gùpta-wˈ mapəlxíwa náše ṭla-gu-bɛ̀ṯa.ˈ ʾíṯwa tawràṯa.ˈ bás ṭla-mɛxólta diyèy-iyawa.ˈ tawə́rta xalwìwala.ˈ ʾu-ʾíṯwa y-amrə́xla bə̀qra.ˈ sab-b-qɛ́ṭa kúlla dɛrɛ́wa y-asqíwa gu-ṭùra.ˈ doqíwa xá y-amrə́xle baqàra.ˈ ʾáw măṛéwa tawriyàṯaˈ ʾu-tàwre.ˈ ʾáw y-amrí baqàra.ˈ m-lɛ́l mbàdlaˈ xalwíwa tawə̀rtaˈ y-asqáwa bə̀qraˈ ʾap-ʾáy har-hàdəxˈ mšaxníwa xə́lya dìya-wˈ marɛ̀wale-uˈ ʾu-dɛrɛ́wa marɛ̀ṯa,ˈ har-ʾax-ṱ-oḏíwa xə̀lya.ˈ mtaráṣtət xə́lya kúlla xà-məndila.ˈ šaxnìle-uˈ pàyəšˈ ʾu-bar-hádəx dɛ́rɛ marɛ̀ṯa,ˈ ʾu-šaqlìle.ˈ ʾína mástət ʾə́rwe rába biš-basimtɛ́la biš-príštɛla mən-d-a-t-tàwre.ˈ ʾu-čeriyăwàṯaˈ bɛhɛrìyeˈ ʾə́rwe yadlìwa.ˈ yáʿni dax-zɛ́di ʾə̀rwe?ˈ yadlìwaˈ y-awɛ́wa pàṛe.ˈ ʾu-ʾə́zze yadlìwaˈ jisqàṯa-wˈ gə̀ḏye.ˈ ʾu-šéta b-šètaˈ zɛdìwa-wˈ náše zɛdíwa ʾərwèy.ˈ ʾúrxət xláwta kúlla xa-məndìla.ˈ báxta y-àzaˈ mattála qaṣxàneˈ rēš-bə́rka dìya,ˈ xalṣàla-wˈ yáʿni xalwála tawə̀rta.ˈ w-áni yắḏi dáx ʾi-xálwi tawə̀rta.ˈ tawə́rta šɛ̀nɛla.ˈ dɛ́rɛ gə̀lla-wˈ ʾən-ʾítla mója zòraˈ qám-ma xalwàla,ˈ mămiṣála xàčča-wˈ xalwála-w ʾap-xáčča xéna šóqa ṭla-mòja.ˈ qá-t ʾap-ʾáw zòrɛle,ˈ sab-qá-t š-lɛ́wa mšúrya xála gə̀llaˈ qa-ṱ-áwe spày,ˈ qa-t-mànte.ˈ ʾíṯwa gu-máṯa doqíwa dabàšeˈ ṭla-dùša.ˈ ʾánna doqíwalɛ bɛhɛrìye.ˈ dɛrɛ́wa gu-sulàmməš.ˈ ʾan-dabàšeˈ … kəmá-ṱ-awɛ wɛ̀rdeˈ pálṭi wɛ̀rde,ˈ bɛ́hɛr y-áwɛ príše prìšeˈ … y-àziˈ mɛ́ṯɛ mɛxólta diyèy,ˈ hál máṭe héwən diyéy b-čeriyăwàṯa.ˈ b-čèriˈ ʾíṯən nàšeˈ ʾiḏéy bìsta y-amrìla.ˈ ʾu-ʾíṯwa ʾùrxa,ˈ pɛ́ša ʾax-šàna y-amrə́xla.ˈ béna bar-pɛ́ša šàna,ˈ … ʾi-šáqla ʾárba xámša yàrxe,ˈ … bar-pɛ́ša šàna,ˈ y-ámri hèwənileˈ sab-gắrəg xáčča pɛ̀xa dúnye.ˈ b-yárxət ʾə̀ṣraˈ xadə̀ssərˈ y-óya pìxta dúnye,ˈ qá-t la-šàriˈ ʾárqi y-àzi.ˈ ʾi-doqíle šàna.ˈ ʾu-sulámməš doqíle lóši xa-jùllaˈ qa-t-lá nɛsìla-wˈ ʾu-dɛ́rɛ gu-ʾamàna,ˈ garšíle níxa nìxa-w.ˈ m-táma hòdəxˈ dɛ́rɛ gu-qáwwe zòre.ˈ ʾáwwa dúša hàtxa mtarṣíle.ˈ ʾu-ʾíṯwa náše xa-dàryaˈ yáʿni ʾíṯwaley kút l-gʸān-dìye.ˈ xákma mə́nna mzabnìwaˈ yáʿni sáma zóda ṭla-bɛṯuṯéy mapəlxìwalaˈ ṭla-našèy.ˈ ʾáni qámṯa báte bə́nye b-képa-w ṭìna.ˈ qàmṯa,ˈ qám šáwwi tmáni šə̀nne yáʿniˈ banɛ̀wa.ˈ ʾína šḗt ʾarbíye-u l-àxxaˈ m-bar-náše y-awéwala xákma yaʿni zùze,ˈ plíxwala nàše,ˈ mšurɛ́lɛ bnáyəlla batèyˈ b-képa ʾu-gèsa.ˈ képa mɛṯɛ́wa m-gu-ṭùra.ˈ y-azíwa l-ṭùraˈ y-awéwa ṭə̀šya ʾaw-képaˈ mattíwa daṛmàna.ˈ ʾíṯwa nàšeˈ ʾánna banàyeˈ sằne y-amrə́xwa,ˈ sằne.ˈ y-azíwa mpăqìwalaˈ palṭí kepe-xwàre.ˈ ʾán kepe-xwáre pɛrmìwalaˈ y-oḏíwa zóre zòre.ˈ ʾu-ʾánna hár gu-ṭùra.ˈ ʾu-m-tàmaˈ ʾánna képa ʾáwwa y-amrə́xxe pàṯa.ˈ ʾáwwa képət pàṯɛle,ˈ naqrìwale.ˈ y-awéwa xwàra,ˈ tắməz rába tàza.ˈ ʾu-y-azíwa dawɛ́re garšìwale.ˈ dawɛ̀re,ˈ šaqə́lwa kùt-xa,ˈ kut-ṭéna šaqə́lwa ʾarbà-kepe,ˈ ləʾánnahu yaqùreyɛwa.ˈ garšíwala b-stàvle.ˈ ʾan-stàvleˈ mtúrṣewa m-qɛ̀sa.ˈ ʾan-stávle xāṣ-dawɛ̀reyɛwa,ˈ síṛe xāṣ-dawɛ̀ra,ˈ koḏə̀nta y-amrə́xla.ˈ dɛrɛ́wa tre-képe m-ay-gòta,ˈ tre-m-ày-gotaˈ ʾu-mɛṯɛ́wala màṯa-w.ˈ yawìwalaˈ yáʿni zúzə d-o-nàšaˈ yawíwale kə́ma-t daqə̀r.ˈ bár mɛṯɛ̀wala,ˈ mrazgíwa kul-xa-məndì.ˈ qam-šɛríwa bnàya,ˈ y-azíwa y-oḏíwa ʾatùna,ˈ qá-t mtarṣíwa kə̀lša,ˈ qa-t mšɛríwa bnàya.ˈ ʾatúna modìle?ˈ y-azíwa ʾap-ʾáyya gu-ṭùrɛla.ˈ xaprìwaˈ ʾú … y-amrə́xxe č̭ənnək̭ɛ́re y-oḏíwa qɛ́se banɛ̀walaˈ xa-tùxma.ˈ ʾu-mɛṯɛ́wa kèpeˈ ʾu-qɛ̀se.ˈ ʾu-m-xòṯeˈ y-oḏíwa nùra.ˈ ʾo-kə̀lša,ˈ ʾan-kèpeˈ y-aqḏìwa.ˈ bar-t-y-aqìḏwa,ˈ kúlla pɛšíwa ʾax-qàmxa.ˈ ʾaw-kə́lša y-ámrəxxe qàmxa.ˈ bar-t-y-aqíḏwa y-amríwa ʾáwwa máḷe ṭla-bənyàna,ˈ y-azìwaˈ garšíwale b-juwàle,ˈ sab-píšɛwa ʾax-qàmxa,ˈ ṭxìnɛwa.ˈ ʾo-kə́lša dɛrɛ́wale gu-juwàle,ˈ mɛṯɛ́wale l-màṯa,ˈ xzí ʾɛ́kɛle bɛ́ṯux ṱ-it-bnàyəlle.ˈ mšɛ́ri bnàya.ˈ l-gáwət bɛ̀ṯa,ˈ ʾáni képa-w ṭìnewa,ˈ ʾína l-bàṯreˈ páṯe dìye,ˈ páṯe dìyeˈ ʾan-képe ṱ-in-mára tằməz ʾiyɛ́wa,ˈ prìme-uˈ tàze-uˈ ʾax-ṱ-ámri nqìre.ˈ mənnéy mənnéy mattíwa kə̀lša,ˈ ʾo-kə̀lšaˈ rába qùwyɛwa,ˈ yáʿni m-bár xá ʾəṣrá yomàṯa,ˈ yáʿni ṱ-amrə́tte dabə̀šwa,ˈ kúlla ṱ-amrə́tte dabə́šwa xá kèpa yáʿni,ˈ képa-w kə̀lša.ˈ ʾu-b-ó-pəṣla banɛ̀wa.ˈ ʾáwwa gúda banɛ́wa hàtxa.ˈ xàrṯaˈ halbát tarráne tarránət qɛ̀sɛyɛwa táma.ˈ gyàttaˈ ʾax-ṱ-amrə̀xxaˈ ṱ-amrə́xla yáʿni gàre.ˈ mə́ndi qamáye ʾíṯwa xoriyàṯa.ˈ ʾánna xoriyáṯa xlìmeyɛ́wa.ˈ ʾánna xoriyàṯaˈ dɛrɛ́wa … y-áwa bə́nye ʾotàxe.ˈ maṯălan ʾíṯ bɛ́ṯa ʾəštà ʾotáxe,ˈ xamšà ʾotáxeˈ y-áwa kúlla ʾap-ʾáni be-pálga bə̀nye.ˈ ʾáni b-képa ʿàdi bánɛ,ˈ lá b-képa xwàra.ˈ m-táma hódəx mɛṯɛ́wa xoriyàṯa.ˈ garšíwa nàše,ˈ y-ázi gu-néra bár pɛrmìwala-wˈ barzíwa xáčča mkalčìwala.ˈ garšìwaˈ y-aṯɛ́wa ʾax-ṱ-ámri náše zəbbáre mhɛ́ri ġḏàḏe.ˈ garšíwa ʾan-gúre xelàne.ˈ ʾɛ̀-ga ʾíṯwa náše rábe gu-màṯa.ˈ mɛṯɛ̀wala,ˈ masqìwala,ˈ mattíwala š-gùda.ˈ mattíwa š-gùda,ˈ bar-hàdəxˈ š-d-ó gùdaˈ mɛṯɛ́wa y-amrə́xxa nìre.ˈ ʾap-ʾáni y-áwɛ prìme.ˈ ʾap-ʾáni t-qɛ̀sɛla.ˈ bēl-qaríṯa l-qarìṯa,ˈ ṱ-ámrəx bálki y-àwaˈ métra-w pálgʸe ʾátxaˈ kút bēl-qaríṯa l-qarìṯa.ˈ sab-lá-hoya biš-pṯìṯa,ˈ ʾən-wéla biš-pṯìṯa,ˈ y-ámrəxxa dàrpa,ˈ yáʿni ṣàlya,ˈ ṱ-áṯe sə̀twaˈ ṱ-áṯya tàlga mə́ndi.ˈ kəmá ṱ-iyɛ́wa ʾìqe-uˈ xoriyáṯa xlìme,ˈ biš-yáʿni ṱ-amrə́xwa xắyiwa biz-zàwda.ˈ bar-dɛrɛ́wa nìre,ˈ mɛṯɛ̀waˈ ṭàrpa.ˈ ʾɛ́-ga qámṯa ṭàrpa y-oḏíwa.ˈ dɛrɛ́wa ṭárpa réše dìye,ˈ ʾína m-ó mgùbya.ˈ ʾu-m-bár hàdəx,ˈ dɛrɛ́wa níxa nìxaˈ xìzaˈ ʾu-xáčča ṭína məndìˈ qa-t dawùqwa.ˈ ʾu-dɛrɛ́wa ʾúpra réše dìye.ˈ ʾu-m-bár dɛrɛ́wa ʾúpra rēš-dìye,ˈ yăḏíwa mo-qádra dɛrɛ̀waˈ t-lá-hawewa biz-zàwdaˈ yáʿni t-la xarùwwa.ˈ bar-xàrṯaˈ ʾíṯwa har-ʾúpra xā̀ṣˈ yáʿni la-kùt-ʾupra ṱ-áwewa.ˈ yáʿni prìša yéwa.ˈ ʾa-xarɛ̀ṯaˈ č̭ənnək̭ɛ̀re-ži mattíwa,ˈ č̭ənnək̭ɛ́rət gùda,ˈ swanàne y-amrə́xla.ˈ swanáne palṭíwa m-gùdaˈ qa-t-lá-miya ṣále gu-gùda.ˈ ʾap-ʾáni ʾiyɛ́wa mtugə̀bre.ˈ gu-d-á dànaˈ gàreˈ bená xaràyeˈ mɛṯɛ́wa y-amrə́xxe sərsə̀rra.ˈ ʾap-ʾàwˈ xa-ʾùprɛleˈ ʾu-xáčča ṱ-amrə́xxe kepànɛle.ˈ ʾap-ʾáw b-dawɛ̀re mɛṯɛ́le.ˈ gótə máṯa ʾíṯən y-amrə́xla xpàrta.ˈ ʾáwwa képa xā́ṣ dɛrɛ́le š-gùda.ˈ ʾáwwa rába qùwyɛle.ˈ míya lɛ́-ṣale bíye dìye,ˈ rába dàwuq.ˈ ʾu-m-bár t-y-óḏi ʾáy kùllaˈ ʾíṯən y-amrə́xxa mandòrta.ˈ mandórta ʾíle kèpaˈ gòṛa y-áwe,ˈ yáʿni y-áwe mtúrṣa xāṣ-d-ó-məndiˈ ʾáyya y-amríla mandòrta,ˈ yáʿni mandrále gàre,ˈ dalkàle yáʿni,ˈ dalkále gàre.ˈ gu-d-a-dànaˈ ʾíṯeni y-amrə̀xxeˈ …. mandórta ʾu-dɛ́rɛ xa-qɛ́sa bi-dìye,ˈ fa-ʾáw qunjiyáṯe dìyeˈ d-áy mandòrtaˈ y-áwa bə̀zyeˈ y-áwe bóya bìyeˈ y-áwe ʾax-xpìra,ˈ nqìra y-amrə́xle.ˈ fa-moríle mən-tə́rna goyàṯaˈ ʾu-garšíle b-ó-qɛsət y-áwe bi-dìye,ˈ nablíle mɛṯɛ́le mandrìle gáre.ˈ mandrìle gáreˈ qa-t-qàweˈ qa-t-ʾíma ṱ-áṯya ʾəryàna-wˈ ṱ-áṯe tàlgaˈ qa-t-lá-ṣala dalòpe.ˈ ʾu-b-sə̀twaˈ ʾíṯena ʾíma t-y-áṯe ʾəryànaˈ ʾáy mandòre mándəri.ˈ bas-ʾíma t-y-áṯe tàlga,ˈ halbát y-aṯéwa tálga ràbaˈ rába y-aṯéwa tàlga,ˈ fa-mò y-oḏíwa?ˈ ʾíṯwalən maṛùṯa.ˈ garpìwale,ˈ gràpa y-ámri,ˈ yáʿni zadáwale kúlla m-gàreˈ č̭ənnək̭ɛ́rət swànaˈ l-yámne čàppe.ˈ yáʿni kút-dukət ṱ-óya bis-senàyi,ˈ sab-ràba-ʾiyewa tálga.ˈ ʾó … maṛúṯa mturáṣtɛwa m-qɛ̀sa.ˈ ʾíṯwala də́sqa rìxa y-áwe.ˈ ʾu-mɛṯɛ́wa qɛ́sət ʾilànaˈ ʾu-y-oḏíwa dapyàṯaˈ ʾu-mtarṣìwala-wˈ ʾu-b-àyˈ garpíwa gàre.ˈ yáʿni zɛpíwa tàlgaˈ qa-t-lá payə́šwa b-gàre.ˈ ʾiṯ-rába gàye,ˈ trè-gaye,ˈ ṭḷà-gaye,ˈ b-lɛ̀leˈ ʾima-t-y-aṯéwa tàlgaˈ sáma zóda b-yárxət trèssərˈ yárxət xà.ˈ ʾap-ʾƏ̀šwuṭ krèhət y-áwe,ˈ ʾap-ʾáw xelàna y-áwe.ˈ ʾu-páyəš bɛ̀hɛrˈ m-tama-hódəx mandòrtɛla-wˈ yáʿni m-tama-hódəx la-sáqḏi bìya.ˈ yáʿni báte b-ò-pəṣla banɛ́wala.ˈ yáʿni bnɛ́ṯət bate,ˈ hál ʾánna šə́nne xaràyeˈ mšuréla bnáyəlla b-čimànto,ˈ bar-náše xàčča wéla,ˈ ʾurxáṯət ʾatnabéle sìqla.ˈ mšuréla masóqe čimànto.ˈ ʾína báte qámṯa ṭìna-wɛwa.ˈ ʾu-píšwala ṱ-amrə́xwa qàṣre,ˈ béna ʾáwwa lɛ́ y-amrə́xwa bàteˈ y-amrə́xwa qàṣra.ˈ sab-bíš muntèwalɛˈ šə́mma díya qəm-mšaxəlpìwale.ˈ bɛ́ṯa ʾáwwa t-ṭìnɛyewaˈ y-amrə́xwa bɛ̀ṯaˈ badə́kka zòra.ˈ ʾína ʾaw-xéna píšwale qàṣraˈ t-yéwa bə́nya b-kèpe.ˈ báte hàtxa banɛ́wa.ˈ xàrṯaˈ ʾɛ́-ga mə́rwali qá-t báte dáx banɛ̀la,ˈ bás gu-d-án báte mò ʾíṯwa?ˈ ʾɛ́-ga … tróṣa yáʿni lɛ́wa ʾax-dìya.ˈ ʾɛ́-ga ʾíṯwa bɛ̀ṯaˈ ʾíṯwa xá-ʾotəx yan-trè.ˈ ḏà-ʾotəxˈ ʾáyya mšuwɛ̀ṯa.ˈ ʾíṯwa y-amrə́xwa xaṣìra.ˈ xaṣíre mɛṯɛ́wala m-mḏinàṯa ʾɛ́-ga.ˈ ʾàniˈ dɛrɛ́wa xtɛ̀ṯa.ˈ xéna halbàtˈ d-ɛ́-dān d-ɛ̀-gaˈ líṯwa ʾánna qănằfe-u məndiyáne.ˈ ʾíṯwa kut-bɛ̀ṯaˈ ḏa-ʾòtəxˈ yan-tə́rte ṭə̀ḷḷəṯ,ˈ la-bi-zóda ʾiyɛ́wa ʾatxàne.ˈ ʾu-náše xamɛ́wa kúlla kúlfət m-ġḏàḏe,ˈ yalúnke zòreˈ ʾu-bɛ̀ṯa-wˈ kúlla m-ġḏàḏe.ˈ ʾɛ́-ga ʾap-ʾə́n gorìwaˈ har-m-ġḏáḏe xamɛ̀wa.ˈ ʾărət-bɛ́ṯa y-áwa mšùwyaˈ ṱ-ámrəx xaṣìre y-amríwala.ˈ xaṣìre,ˈ y-awa-zqíre mə́nnət zàleˈ ma-zále ʾu-məndiyáne y-áwa zqìre.ˈ dɛrɛ́wa l-ʾằraˈ ʾu-rèšaˈ dɛrɛ́wa gàle y-amrə́xle.ˈ gàle,ˈ xákma y-awéwala xalìyeˈ mə́nna xáčča biš-xlìme.ˈ ʾánna ʾíla prìsta y-amríwala ʾɛ́-ga.ˈ béna ʾánna dɛrɛ́wa rèša-wˈ č̭ənnək̭ɛ̀raˈ y-oḏíwa došəkyàṯa,ˈ y-áwa raqìqe.ˈ ʾu-mattìwaˈ barəšyàṯa č̭ənnək̭ɛ́ra.ˈ ʾu-náše yattìwa ʾɛ́-ga.ˈ sáb kúlla tàwtaˈ y-aṯɛ̀wa,ˈ ṣawléy šalxìwalaˈ ʾu-y-aṯɛ́wa y-atwìwa,ˈ šwàwe-uˈ nàše-uˈ xəzmàne-uˈ ʾən-wɛ́wa naxràye,ˈ dòste.ˈ ʾánna məndiyáne t-yɛ́wa gu-bɛ̀ṯa.ˈ ʾína táma ʾíṯwa qarawə̀tte,ˈ ʾan-qarawə́tte ḏà ʾiyáwa.ˈ ʾína ʾo-ṱ-ítwale ḏa-qaràwət,ˈ y-awa mtúrṣət qɛ̀sa.ˈ ʾíṯwa najáre mtarṣìwalɛ.ˈ y-aṯɛ́wa m-ʿAmedíya najàre.ˈ b-qɛ́ṭa y-aṯɛ́wa mtarṣíwa kút-xa ḏà qaráwət.ˈ kúd-xa-t băyèwa,ˈ y-aṯɛ̀wa.ˈ ʾana-txárən y-aṯɛ́wa xo-túṯa č̣ùwa,ˈ ʾáw túṯa góṛa t-ʾùmra.ˈ ʾu-y-aṯɛ́wa m-ʿAmedíya ʾan-najàre,ˈ mtarṣíwa ʾan-t-y-amrə́xwa qaràwət.ˈ ʾan-qarawə̀tteˈ ʾi-masqíwala b-qɛ́ṭa gàre.ˈ sab-nàšeˈ ʾɛ́-ga gắrəg yasqíwa gáre damxìwa,ˈ sab-gu-bɛ́ṯa xə̀mma ʾiyéwa,ˈ yáʿni bíš y-awéwa ráḥat ràma.ˈ fa-ʾáni masqíwa qarawə́tte gàre-uˈ xákma har-damxíwa l-ằra.ˈ ʾína sáma zóda ʾiyɛ́wala qaràwət.ˈ sab-mò?ˈ qa-t-dɛrɛ́wa mə̀stik.ˈ mə́stik ʾáw pàrdaˈ sab-y-áwe č̣ène.ˈ ʾɛ́-ga ʾíṯwa zăríwa náše rə̀zzaˈ ʾu-míya gu-ʾaqàra,ˈ rába č̣éne ʾiyèwa.ˈ fa-mapəlxíwa mə̀stik.ˈ ʾáni mattíwa b-gàreˈ hál yárxət tmànyaˈ ʾə̀č̣č̣a,ˈ ʾatxàne,ˈ qam-qɛráwa dùnye,ˈ ʾu-mšɛríwa níxa níxa ṣláya gu-bɛ̀ṯa.ˈ táma ʾíṯwalən gu-màṯaˈ gu-ʾƐ̄́n Nùneˈ ʾíṯwalən xelàpa.ˈ ʾáw xelàpaˈ lá-mṣəx mapəlxə́xxe qa-bnáyət bàte,ˈ qɛ́se díye lɛ́le qùwya.ˈ ʾìnaˈ rába məndyáne sanqə́xwa ʾə́lle dìyeˈ sáma zòdaˈ ʾɛ́-gət y-áwe qə́rṭət ʾə̀rweˈ pɛrmə́xwa ʾɛ́-gət y-áwe ṭárpe dìye.ˈ ʾína taqān-díye pɛrmə́xwa mənne-dìyeˈ ʾítlən ʾə̀rweˈ maṭərsə́xwa ʾə̀rwe.ˈ qám čeriyàṯaˈ ʾu-bɛhɛrìye,ˈ dɛrə́xwala ṭla-ʾə̀rwe.ˈ ʾu-ʾiṯwalən xòrta.ˈ xwárta ʾáyya rába spày-ila.ˈ yáʿni hám maṣə́xwa mzabnə́xwa mə́nna dìya.ˈ bár mqărəníwa xalmìwaˈ xà-siṭaˈ yan-trè-siṭeˈ yan-ṭḷà-siṭe,ˈ y-aṯɛ́wa ʾánna zawnàne,ˈ y-aṯáwa m-Mòṣul.ˈ m-dukáne xéne mzabnìwa.ˈ rába gằrən-iwɛwa.ˈ ʾu-taqanèyˈ hammáše pɛrmə̀xwala.ˈ y-amrə́xxa bɛhɛ́ri pɛrmə̀xwalaˈ mgărə̀xwalaˈ mə̀dreˈ šadlə̀xwala y-amrə́xxaˈ šə̀dle,ˈ qá-t ʾap-ʾáni mqarəni qa-yáʿni xákma šə́nne xèneˈ mzábni mənnèyˈ qá-t … dā́n-t-pɛrmìlaˈ qa-d-áni qɛ́mi šàwpa.ˈ ʾáni y-amrə́xxa xòrta.ˈ táma ʾíṯwalən xabùše.ˈ xabúše ʾíla zwàna,ˈ yáʿni mzabníwa náše mə̀nna.ˈ ʾu-ʾíṯwa xàwxe.ˈ ʾap-ʾáni mzábni náše mənnèy.ˈ ʾína sáma zóda ṭla-bɛṯùṯa.ˈ ʾíṯwa šèḏe,ˈ ʾap-ʾàniˈ šèḏe,ˈ y-oḏíwa muràbbe mə́nna.ˈ ʾap-xáwxe y-oḏíwa murábbe mənnèy.ˈ ʾíṯwalən šèḏeˈ ʾíṯwalən ʾína daliyáṯət ʾə̀nwe.ˈ y-amrə́xxa kɛ̀rma.ˈ ʾáni t-y-áwe góṛa ràbaˈ y-áwe zə̀ryaˈ ʾáwwa kɛ̀rma y-amrə́xleˈ kɛ̀rma.ˈ ʾap-ʾáw …ˈ béna m-d-ó kɛ̀rmaˈ ʾáni … daliyáṯa kúlla gáwe dìyeˈ y-áwe məšmə́šše mə̀ndi.ˈ ʾiṯ-héwən čerìyeˈ ʾan-ʾə́nwe laqṭìwala.ˈ y-oḏíwa napòxta mə́nna,ˈ y-oḏíwa yabìše mə́nna.ˈ béna m-bár y-oḏíwa yabìšeˈ táma y-óḏi xàmra.ˈ mpálṭi ʾằraq mənnéy.ˈ ʾu-rába məndiyáne mpalṭíwa mənnèy.ˈ ʾu-šoqíwala ʾap-ṭla-mɛxólta yabìšeˈ sab-rába fayda-ʾìtla.ˈ xàmraˈ yabíše maṣláwala ʾíṯwa lìne y-amrə́xwale.ˈ lína rába gòṛɛle.ˈ y-ásqi trè tannə́kkeˈ ṭḷà tannə́kke míyaˈ ʾàrba.ˈ gu-d-áni dɛ́rɛ yabìše.ˈ ʾáw máṣli xá-dukṯa ṱ-óya šaxínta y-amrə́xwa gòma.ˈ mkasɛ́wale šaxìna,ˈ ʾáw … xačča-pyáša ʾarbì yomáṯaˈ gắrəg hawé gu-šaxinùṯaˈ yaʿni raxə̀ṯwaˈ ʾáni yắḏi bìyeˈ mtarṣìwa.ˈ ʾi-tàxrən ʾána ṣalə́nwa m-d-ó-nixət xòni.ˈ ṣalə́nwa y-awéwa rxàṯa,ˈ xzi-hóle rxàṯa,ˈ hóle mə́ṭya héwən dìye.ˈ mbarəxšìwaleˈ kút-kəma yomáṯa mbarəxšìwale.ˈ w-áy šaqláwa xačča-pyàšaˈ ʾarbì yomáṯaˈ hátxa mə̀ndi.ˈ ʾu-xámra … ʾíṯwa mɛrkáne zóre dɛrɛ̀waleˈ ʾu-mṣapàwale,ˈ páləṭwa xàmra.ˈ sáma zòdaˈ ʾína kəsléni xámra lè-y-oḏiwa rába.ˈ yáʿni xànči,ˈ baṣòre.ˈ ʾína sáma zòdaˈ y-oḏíwa ʾằraq,ˈ ʾắraq ṭla-štàya,ˈ sab-xumlàna.ˈ ʾắraq ṭla-čeriyăwàṯa y-oḏíwala,ˈ sáb mšɛríwa xlulàne,ˈ qá-t náše goríwa b-čeriyawàṯa.ˈ mapəlxíwa štɛ̀ṯa-wˈ ṭla-xəzmáne náše ʾíman-t y-aṯɛ́wa šwàwe,ˈ y-áṯɛ xawràne,ˈ y-áṯɛ ʾàrxe.ˈ ʾu-ṭla-ʾèḏa,ˈ ʾeḏăwàṯa,ˈ mapəlxíwa štɛ̀ṯaˈ ʾằraq ʾiyéwaˈ xa-štɛ́ṯa rába rešɛ̀ṯaˈ qa-xúbbət ʾiqárət náše t-y-aṯɛ́wa kəs-ġḏàḏe.ˈ w-íṯwalən gàwze.ˈ gáwze ʾánna rába gòṛeyɛwa.ˈ yáʿni kúl-naše lìṯwalaˈ gu-màṯa,ˈ lɛ́-qɛmi ràba.ˈ ʾíṯwalən gawzàne,ˈ yáʿni sáma zóda t-ʾúmra ʾìṯwale.ˈ fa-ʾáni kút-xa ṭla-gʸàne y-áwe.ˈ b-zòr-ṃaḷeˈ ṭla-mapláxtət bɛ̀ṯa.ˈ ʾu-ʾáni bɛ́hɛr hál čèri.ˈ čéri y-ázi laqṭìla.ˈ m-bár laqṭìla,ˈ mɛ́ṯɛ l-bɛ̀ṯaˈ dɛrɛ̀laˈ bàrzi y-amrə́xla.ˈ bàrzi,ˈ sab-y-áwe qalə̀pṯa ʾəlléy,ˈ ʾáy rəzyànta y-óya.ˈ ʾə́n har-hóya talìltaˈ har-qítla ʾíḏux bíya díya xàčča,ˈ kɛ́ma ʾíḏət nàša,ˈ ʾi-ṣằwa y-amrə́xla.ˈ ʾi-ṣằwaˈ lìṯən?ˈ ma-ṱ-íle qúwya ʾo-qálpa dìya.ˈ ʾína m-báṯər bàrza,ˈ šaqlíwa qálpe zadɛ̀lɛˈ pɛ́ši bas-gáwze gʸān-dìyɛ.ˈ ʾɛ́-ga-t y-áwe ʾeḏăwàṯa,ˈ šère,ˈ xlulàne,ˈ mapəlxíla ṭla-rába məndiyàne.ˈ ṭla-maṯălan bə̀ṯqe,ˈ ṭla-maṯălan ʾíman-t y-óḏiˈ kuléče ṭla-ʾèḏa.ˈ yáʿni kúlla məndiyáne mapə̀lxi mə́nna,ˈ ʾánna gàwze.ˈ sparə́gle ʾìtlɛni.ˈ sparə̀gle.ˈ ʾáni lɛ́-y-awa rába rába gu-màṯa.ˈ ʾína ʾap-ʾàniˈ ṭla-mapláxta gu-bɛ̀ṯa,ˈ ʾap-ʾáwwa xa-fèkɛle.ˈ ʾap-ʾáni har-ʾó-mdi-t xabùšela.ˈ mən-bɛ̀hɛrˈ hál čèri,ˈ čéri pɛ́ši zằre yáʿniˈ tròṣaˈ ʾáni milàne ʾiyɛ́wa,ˈ bar-hádəx gu-práqta pɛ́ši zằre.ˈ y-ázi laqṭìla,ˈ mapə́lxi ṭla-gu-bɛ̀ṯa.ˈ ʾən-bắyət ṱ-óḏət muràbba,ˈ ʾap-m-d-áni y-óḏi muràbba,ˈ yáʿni ham-mən-sparə̀gle.ˈ yáʿni máṣət ṱ-óḏət rába məndiyáne mə́nne dìye,ˈ ʾən-ila zawdàne.ˈ yáʿni máṣət mapəlxèti.ˈ ṭlá-mo gắrəg záwən zwàna,ˈ ʾən-máṣi mapə́lxi mə̀nna?ˈ sab-ítlɛ ràba mənna-dìya.ˈ gu-ṭúra ʾíṯwa ʾilána y-amrə́xxe … ʾíṯ bə̀ṭme.ˈ ʾíṯən bə̀ṭma.ˈ bə̀ṭmaˈ ʾáni góṛtɛwa ràba.ˈ ʾap-ʾàniˈ ʾítlɛ héwən diyèy.ˈ ʾáni gu-ṭúra y-áwa sáma zòda,ˈ lɛ-y-áwa gu-qurbə màṯa,ˈ rə̀ḥqe ʾiyɛ́wa.ˈ b-čèriˈ ʾíman t-màṭi,ˈ y-amríla gùjme.ˈ y-ázi laqṭìla.ˈ ʾu-rába ṭemàne y-áwa-wˈ basìme y-áwa.ˈ ʾu-ʾíṯ nášət ʾàṯṛaˈ rába mənnéy mzàbni,ˈ ʾáni sab-gằrən-ila-w,ˈ basìme y-áwa.ˈ ʾu-xákma mənnéy ṭla-gʸànaˈ sab-t-y-áṯa ʾàrxe kəslèy.ˈ basìme y-áwa,ˈ rába tazè.ˈ bə́ṭme ʾap-ʾáni ʾìṯena.ˈ gu-ṭúre ʾíṯən garsə̀kke y-amrə́xla,ˈ harmìye,ˈ dèmi y-amrə́xla,ˈ gu-ṭùra líṯən.ˈ ʾap-ʾáni ʾɛ-ga-y-ázi nàšeˈ qɛ́se mɛṯòye,ˈ mɛ́ṯi ṭlá gu-bɛ̀ṯa.ˈ halùke,ˈ ʾítlɛni halùke,ˈ ʾap-ʾáni har-gu-ʾaqàra y-áwa.ˈ ʾap-ʾáni rába basìme y-áwa.ˈ ʾap-ʾáni y-áwa smòqeˈ zằreˈ basìme.ˈ ʾap-ʾáni y-óḏi muràbbe mə́nnaˈ ṭla-xàla.ˈ ʾítlən féka fə̀rya.ˈ wɛ̀rdeˈ y-amrə́xla ʾíṯən qɛ́mi kəskə̀nnelaˈ ʾu-balazèzela.ˈ ʾíṯən bukìne,ˈ ʾíṯ wɛ́rde smòqe,ˈ rába táza šapìre.ˈ ʾáni b-bɛ̀hɛr y-áwa tróṣa.ˈ ʾu-ṭla-mɛxóltət hewáne ʾítlən y-ámrəxxe ràsa.ˈ ʾaw-rása ṭla-ʾə́rwət xwàre y-áwe.ˈ ʾáw b-yárxət ʾárba xámša bàreˈ gu-ṭùra y-áwe.ˈ ʾáni qúrbə máṯa gu-ṭùra,ˈ lɛ́la gu-ʾaqàra.ˈ ʾaw-rása mapə́lxi ṭla-ʾə̀rwe,ˈ ʾə́rwət xwáre sáma zòda.ˈ wɛ̀rde,ˈ ʾítlən y-amrə́xxa wɛ́rde žèri.ˈ ʾáni gu-ʾaqàre y-áwa.ˈ rába šəklàne y-áwa.ˈ ʾíṯwa smòqe,ˈ yan-kàskela.ˈ ʾánna wɛ̀rdela.ˈ ʾu-b-qɛ̀ṭa,ˈ ʾɛ́-ga tàxrexi,ˈ ʾɛ́-gət qɛ̀ṭa,ˈ y-áwe nèra y-amrə́xle,ˈ nèra.ˈ béna xə̀mma y-áwe,ˈ y-ázi náše bána gàrra.ˈ ʾo-gárra páyəš ʾamùqa.ˈ y-áṯi náše msáxi gàwe.ˈ qédamta y-azə́xwa qam-tàwreˈ ʾu-y-aṯə̀xwa.ˈ sáʾət xadə́ssər tréssər y-azə́xwa l-gàrraˈ xmàla,ˈ yáʿni mṭawòleˈ ʾu-msaxòye,ˈ hál sáʾət ṭḷáṯa, ʾárba xàmša.ˈ ʾu-mə́dre qá-t-yátwəx qam-bečìye,ˈ qam-tàwre,ˈ ləʾánnahu ʾánna pàṛeˈ ʾu-koḏə̀ntaˈ yáʿni lɛ-dɛ́rɛwa l-ṭùre.ˈ y-áziwa náše măṛìwala,ˈ doqìwala,ˈ nablìwala,ˈ maxlìwala-wˈ mădəṛíwa ʾaṣə̀rta.ˈ ʾàxniˈ ʾƐ̄n-Núne y-azə́xwa … ṣalə́xwa Bəšmiyàye,ˈ ṣalə́xwa Sardàšte.ˈ ʾánna kúlla maṯwàṯa.ˈ kúlla y-amríla Bɛ̀rwar-ila.ˈ ṣalə́xwa l-Zàwa,ˈ yáʿni ʾax-t-y-amrə́xwa xḏàra.ˈ y-aṯɛ́wa nàše.ˈ m-mḏináṯa y-asqìwa.ˈ y-azə́xwa xḏàra,ˈ táma doqə́xwa nùne.ˈ ʾíṯwa hammáše ʾɛ́kɛwa xa-šèra,ˈ y-azə́xwa máṯa l-màṯa.ˈ ʾánna məndiyàne yáʿniˈ ʾiqárɛwa xá qa-d-o-xèna.ˈ ʾən-wéwa šēr-Dùre,ˈ kúlla náše ʾo-yóma y-azíwa šēr-Dùre.ˈ sab-šérət Dúre ʾíle yóma xošèbaˈ qamàyaˈ m-báṯər ʾéḏa gòṛa.ˈ y-amríle xošéba xàṯa.ˈ ʾíṯən Màye.ˈ ʾáw šēr-Màyele.ˈ yáʿni ʾáni y-aṯɛ́wa ʾƐ̄n-Nùne.ˈ ʾƐ̄n-Núne šéra díya b-yárxət ʾə̀č̣č̣ɛle.ˈ ʾarbássər bə́ … ʾə̀č̣č̣aˈ kúlla ʾálma jằme.ˈ gu-mḏináṯa y-àsqiˈ ʾu-ʾaṯṛăwáṯa xène.ˈ ʾu-har-hàdəxˈ yáʿni ʾánna məndiyáne kúlla y-oḏə̀xwa,ˈ mattə́xwa ʾiqára xa-qa-d-o-xèna.ˈ ʾu-xa-šéra y-awéwa ʾo-šérət kúlla nàšewa.ˈ sab-y-azìwaˈ l-à-maṯa.ˈ ʾa-máṯa ʾíṯwa ʾúmra gàwa.ˈ y-oḏíwa qurbàna.ˈ bár qurbàna,ˈ palṭìwa,ˈ y-axlìwa,ˈ xamlìwa,ˈ zamrìwa,ˈ raqḏìwa.ˈ mɛṯɛ́wa ʾằraq,ˈ mɛṯɛ́wa xàmra.ˈ kúl xa-məndì.ˈ ʾɛ́-ga qamàyeˈ d-a-dúnye biš-basìmta.ˈ mɛ́ṯɛ dáwla-w zòrna.ˈ zamríwa nàšeˈ ʾu-raqḏìwa.ˈ rába rába tazɛ̀wa.ˈ xaḏrə́xwa maṯwàṯa,ˈ kúlla xḏìrəxla.ˈ b-qɛ̀ṭaˈ b-sə̀twaˈ yáʿni zálta-w ṯɛ́ṯa ʾíṯwa kəs-ġḏàḏe,ˈ yáʿni nášət ġḏáḏe wíye xəzmayùṯa.ˈ xəzmayúṯa mòdi?ˈ xəzmayúṯa ʾíla manáy ʾən-xá náša dìyuxˈ yan-xá bráta díyux hot-híwəlla qa-ḏà-maṯa,ˈ píše xə̀zme.ˈ ʾən-ʾàtiˈ xa-xə̀zmuxˈ ʾə́n xa-nāš-dìyuxˈ ʾə́n xa-gwíra m-ḏá-maṯa xéta ʾə́ṯye kə̀slux,ˈ ʾánna y-amríla xə̀zme.ˈ ʾína ʾánna məndiyáne wìyɛlɛ.ˈ yáʿni máṯa l-màṯa,ˈ bráta gòra,ˈ ʾən-ʾúrza y-ázəl mɛ́ṯe m-ḏa-máṯa xèta,ˈ ʾáw bráta m-áxxa y-áza ḏa-máṯa xèta.ˈ ʾánna məndiyàneˈ fa-ʾáyya y-ámri xəzmayùṯa.ˈ yáʿni qá-t našùṯaˈ la-tálqa y-amrə́xwala.ˈ našúṯa la-tàlqaˈ mxaṯxə̀ṯa.ˈ ʾu-ʾɛ́-gət y-azə́xwa m-máṯa l-màṯa,ˈ xašwə́xwa hár gu-máṯət gʸànən-ixwa.ˈ hammáše yáʿni xə̀zyəxˈ ʾu-xmìləxˈ ʾu-ʾiqàraˈ tìweˈ ʾu-pɛšíwa tàma,ˈ damxíwa ṭla-xlulàne.ˈ pɛšíwa xá-lɛle trè.ˈ yáʿni rába ʾíṯwa zálta-w ṯɛ́ṯa maṯwàṯaˈ kúlla tfàqta.ˈ ʾíṯwa dostùṯa-wˈ našùṯa-wˈ xəzmayùṯaˈ kúl-xa mə́ndi ʾíṯwa.ˈ ʾáxni qàmṯaˈ gu-maṯwàṯa,ˈ ʾíṯwalən ʾurxáṯət gʸànən,ˈ dáx maṯălan y-oḏə́xwa xlulàne.ˈ šùrayeˈ y-azə̀xwa,ˈ nášət xə́tna y-azìwaˈ l-bɛ̄ṯ-be-kʸàlo.ˈ níxa nìxaˈ mašmɛ́wala bə́nta qamàyeˈ ʾi-mašmɛ̀walaˈ y-amríwa ʾáxni bằyəxˈ ṭalbə́xxa bratɛ̀xuˈ qa-d-ó bronɛ̀ni.ˈ y-ámri b-xàzexi.ˈ tà-ma?ˈ qàmṯaˈ líṯwa qá-t mbaqríwa bràta.ˈ bábət bràtaˈ xazéwa yə́mmət bràtaˈ xazɛ́wa ġḏáḏe ʾàni,ˈ gayət-tré mə́dre y-azìwaˈ y-amríwa mù wiḏlɛ̀xu?ˈ hal-lɛ̀ka yáʿniˈ xəyálɛxu mù-qṭila?ˈ yáʿni razítu ʾə̀n-la?ˈ y-oráwa šaqláwa dànaˈ rába gàyeˈ ʾəštà yarxéˈ xamšà yarxéˈ biz-zàwda.ˈ yáʿni béna xáčča zàmət ʾiyáwa.ˈ ʾu-də-trèˈ le-y-yawíwa mən-ʾójəx l-ʾòjəx.ˈ ham-kút-xa ʾójəx gʸàne qamáye,ˈ kə́ma maṣìwaˈ ʾa-bràtaˈ yawíwala ṭla-ʾójəx gʸàna.ˈ fa-hal-hádəx šaqláwa dàna.ˈ bár hàdəxˈ ʾə́n qăṭíwa xəyalèyˈ y-amríwa ʾáxni ràziyəx.ˈ y-azíwa tré našèˈ mən-bɛ̄ṯ-xə̀tna,ˈ y-azíwa be-kʸàlo.ˈ y-atwìwaˈ mṣawṯìwa,ˈ xamlìwa.ˈ də́ryəxxa gʸánən gu-bɛṯɛ̀xu.ˈ bắyəx ṱ-óḏəx xəzmayúṯa mənnɛ̀xu.ˈ rába b-xáḏexi qá-t mxaṯəxṯə́xxa xəzmayùṯa.ˈ bálki qam-dána háwa wíye xə́zme m-ġḏàḏe.ˈ fa-mbáqri ġḏàḏeˈ ṱ-ámri hé ʾáxni ràziwəx.ˈ qemíwa dàna,ˈ mattíwa nišànqe.ˈ nišánqe mòdila?ˈ yáʿni xà,ˈ ʾax-ṱ-àmri,ˈ ʾíḏa hămànta,ˈ ʾíḏa hămàntaˈ mattíwa kə́ma … zùze.ˈ ʾɛ́-ga zúze baṣòrewa.ˈ mattìwaˈ ṱ-ámrəx xá xámša dinàreˈ ʾən-hàtxa mə́ndiˈ yáʿni ʾax-mṣɛ̀ṯa,ˈ líṯən?ˈ pɛ́ši nišànqa.ˈ y-oráwa xa-dána biš-hòdəx,ˈ xákma yàrxe.ˈ y-óra xákma yàrxe,ˈ béna m-táma hòdəxˈ y-ámri ṱ-oḏéxi ṭalòbe.ˈ ʾáwwa ʾíla ṭlàbtaˈ yáʿni ʾíḏa hămánta doqìwala,ˈ xárṯa béna y-azíwa ṭalòbe.ˈ ṭalòbe,ˈ y-oḏíwa mɛxòlta.ˈ ʾá mɛxólta nášət kʸàlo y-oḏíwala.ˈ ʾáni táma mrazgíwa mɛxòlta,ˈ ʾítlən mɛxolyàṯa …ˈ mɛṯɛ́wa xá-ʾərbət xwàre y-amrə́xwa,ˈ ʾə́rbət xwàre.ˈ ʾiṯ-ʾə́rbət xwàre,ˈ ʾə́rbət kòme.ˈ ʾə́rbət xwáre pɛrmìwale-uˈ ʾə́rbət kòme …ˈ y-oḏíwa bə́sra mbašlìwa.ˈ béna bašlíwa rə̀zza.ˈ qawùrma y-amríle.ˈ ʾáwwa rə̀zza-wˈ dɛ́rɛ bə́sra gáwe dìye,ˈ ʾáwwa y-ámri qawùrma.ˈ ʾu-y-azíwa tàma,ˈ ʾo-yóma qăṭíwa nə̀qda.ˈ yáʿni béna y-atwìwa-w,ˈ mṣawṯìwa-wˈ bə́nta qamáye mšɛrìwa yaʿni,ˈ ʾax-ṱ-ámrəx mazyàtta.ˈ ṱ-amə́rwa qamàye,ˈ ʾɛ́-ga nə́qda xànči y-awéwa,ˈ mən-ʾəsrí dináre hal-ṭḷàṯi,ˈ bálki xàmši,ˈ kliṯɛ́la ʾahwáltət d-ò našaˈ kə́ma ʾiṯwále mṣɛ̀ṯa,ˈ ṱ-amə̀rwaˈ ʾáxni bắyəx xámši dinàre.ˈ hè,ˈ ṱ-ámri xámši dinàre,ˈ ṱ-ámri hè,ˈ lítla xàm.ˈ qayə́mwa xéna ṱ-amə̀rwaˈ bènaˈ ʾíṯ xaṭràna-wˈ ʾáxni-x pyáša xə̀zme.ˈ ṱ-ámər mót mára fə́llən ʾàti.ˈ ṱ-amə̀rwaˈ ʾána màṣlēnˈ ʾə́ṣra dinàre.ˈ háwət basíma ràbaˈ ʾu-máxa č̣àppeˈ zamrìwa-w.ˈ kále m-bar-hádəx mó-ytu màra?ˈ mə́dre m-bar-hàdəx,ˈ maṣlɛ́wa xá-məndi xɛ̀na.ˈ nášət kʸálo y-amrìwale,ˈ y-ámri xáṭər xaṭrànaˈ lán-ḏaya mòdi,ˈ xə̀zmeˈ ʾu-pɛ́šəx dóste-u xə̀zme-u,ˈ t-la-páyəš lə́bbən b-ġḏàḏe.ˈ qayə́mwa maṣléwa xámša xène.ˈ ṱ-ámər pɛšíwa ṭḷáṯi-u xàmša.ˈ qayə́mwa bábət xə̀tna,ˈ dawə́qwala ʾíḏə bábə kʸàlo.ˈ yaʿni dwáqa dawə́qwa ʾíḏə-dìyeˈ qá-t ʾó-məndi wèle.ˈ mən-táma hódəx zamrìwa-wˈ raqḏìwa-w.ˈ ʾíṯwa zamríwa diwàne.ˈ y-áwa tíwe diwáne mṣawòṯeˈ ʾu-zamríwa …ˈ zmaryáṯa basímewa t-ʾáṯṛa tàma.ˈ ʾíṯwa ʾằraq.ˈ béna gu-d-á-dana mɛṯɛ́wa štɛ̀ṯa.ˈ ʾa-štɛ̀ṯaˈ har-tàma mpalṭə́xwala,ˈ ʾằraq.ˈ ʾắraq mpalṭə̀xlaˈ m-yabìše,ˈ sab-ɛ́-ga xúrme lìṯwa táma,ˈ y-amríwala qàzbe.ˈ fa-ʾắraq mpalṭíwa b-yabìše,ˈ yabíše ʾu-ʾə̀nwe.ˈ paláṭṭət ʾằraq,ˈ ṱ-amrèxi,ˈ y-aṯɛ́wa mɛṯɛ́wa lìne ʾíṯwa,ˈ dɛrɛ́wa lìne,ˈ ʾu-dɛrɛ́wa mìya gáwa.ˈ ʾu-mkasɛ̀wala-wˈ mattíwala xa-dúkṯa šaxìntaˈ ṱ-amrə́xxa gòma.ˈ ṱ-óya šaxínta mkasɛ̀wala.ˈ ʾu-šaqláwa qúrbə l-ʾárbi, xamšì yomáṯaˈ qa-ʾìma?ˈ qa-d-ó-yomə t-wéwa ṱ-ámrəx ṭalòbe.ˈ qa-d-ó-yomət mɛṯɛ́wa ʾắraq nàše.ˈ y-atwíwa ʾə̀sri,ˈ ṭḷàṯiˈ ʾárbi náše y-atwíwa zmára rqàḏa.ˈ mɛṯɛ́wa ʾằraq,ˈ dɛrɛ́wa šatɛ̀wa,ˈ ʾu-y-oḏíwa mázze-u bə́sre-u mə́ndi-u šabùḏe.ˈ ʾắraq ʾíṯwa masìna.ˈ masína mturáṣtɛwa m-ʾùpra,ˈ fa-ʾán məndiyáne dɛrɛ́wa gu-d-a-masìna,ˈ ʾa-masína ʾíṯwa glā́s zòra.ˈ dɛrɛ́wale-u šatɛ́wale t-là míya.ˈ fa-ʾa-štɛ́ṯa šatɛ́wala t-lá mìya.ˈ šaqláwa ṱ-ámrəx trè-saʾəte,ˈ tre-ṭḷà-saʾəte.ˈ m-bár xamlìwa,ˈ raqḏìwa,ˈ zamrìwa.ˈ béna mɛṯɛ́wa mɛxòlta.ˈ mɛxólta y-áwa mbúšle qawúrma-w rə̀zza,ˈ ʾu-kəftàne.ˈ ʾu-béna ʾíṯwa lə́xma y-amrə́xwa zeḏàye.ˈ ʾaw-zeḏáya mtúrṣɛwa m-xə̀ṭṭe.ˈ ʾan-xə́ṭṭe zăríwala … čèri zăríwala.ˈ ʾíṯwa rába ʾi-zăríwala čèri.ˈ bɛ̀hɛr,ˈ b-yárxət xámša, ʾə̀šta,ˈ ʾi-xazdìwala.ˈ fa-ʾáni ʾi-xazdìwala-wˈ mdarɛ̀wala-wˈ maṣlɛ́wala ʾə̀rxe,ˈ ṭaxnìwala,ˈ pɛ́ši qàmxa.ˈ ʾo-qàmxaˈ mɛṯɛ́wale bɛ̀ṯa.ˈ béna ʾíṯwa baxtáṯa t-yắḏi t-yàpiˈ lɛšìwale.ˈ ʾíṯwa ṭášte gòṛtaˈ lɛšìwale,ˈ hálbat míya mə́nne mə́nne lɛšìwale.ˈ mattíwale xá-saʿət hàtxa,ˈ xáčča pyáša xămèwa y-amrə́xle.ˈ dɛrɛ́wa xmíra gáwa dìye,ˈ xămèwa.ˈ bár xămèwa,ˈ y-ámri dān-dìyeˈ ṭla-pàya.ˈ nablíwa tanùre.ˈ ʾíṯwa tanùra,ˈ ʾáx t-y-àmrəx,ˈ hár ṭla-d-ò-məndi y-áwe mtúrṣa.ˈ ʾu-ʾíṯwa baxtáṯa gu-màṯa,ˈ là-kulley yapɛ́wa,ˈ ʾáni šúley ʾàwwɛwa.ˈ ʾu-yapyàwaleˈ yawíwala xà-məndi,ˈ xà-ləxma,ˈ trè-ləxme,ˈ ʾap-ʾáyya xamyáwa biye-dìye.ˈ fa-m-bar-hàdəxˈ y-atwìwa-w,ˈ y-axlìwa-w,ˈ mə́dre ʾi-zamŕwa-w šatɛ̀waˈ hál y-oráwa gu-lɛ̀le.ˈ ʾáyya b-lɛ́le y-oḏíwa ʾaṣràre,ˈ ʾu-qayə́mwa kút-xa y-azə́lwa bɛ̄ṯ-dìye.ˈ bar-hàdəxˈ y-oráwa kə́ma yàrxe.ˈ béna bálki ʾo-nàša,ˈ ʾo-xə̀tna ṱ-ámrəx,ˈ ʾo-ʾùrza,ˈ lè-y-awe táma.ˈ y-awéwa pláxa gu-mḏinàṯa mắṯălan.ˈ ṱ-amrìwa,ˈ sab-ʾáxni xluláne dìyənˈ hammáše y-oḏə̀xwalaˈ čeriyăwàṯa.ˈ čeriyăwáṯa ʾìmɛla?ˈ yáʿni b-yárxət ʾə̀č̣č̣aˈ ʾu-ʾə́ṣra,ˈ w-hal-xadə̀ssər,ˈ ʾáni y-amrə́xxa čèri.ˈ sab-ʾɛ́-ga náše b-qɛ́ṭa y-áwa plìxe,ˈ mjŭmíye mɛxòlta,ˈ mjŭmíye məndiyàne,ˈ kúlla mtugə́brəlla qa-d-ɛ̀-ga,ˈ ʾɛ́-ga y-áwa bíš sapìqe,ˈ lá y-awéwa šúla ràba.ˈ fa-y-ámri flan-yóma xlùlɛle.ˈ tre-šabbáṯa qam-dána čɛ̀di.ˈ y-ázi maṯwàṯa,ˈ čyàda čɛdíwa.ˈ ʾɛ́-ga líṯwa càrdˈ líṯwa wăràqaˈ mə́ndi šúle nablìwa.ˈ xa-náša y-azə̀lwaˈ ʾíṯwa maṯwáṯa qurbɛ̀ni.ˈ šaqə́lwa čánta mə̀nne-uˈ máttu lə́xma gàwa,ˈ y-azə́lwa čyàda,ˈ bɛ́ṯa bɛ̀ṯa.ˈ šláma ʾəllɛ̀xu.ˈ b-šɛna b-ṭawàṯa,ˈ yába čídetu xlúlə brōn-fə́llən b-flàn-yoma.ˈ ʾo-bɛ́ṯa kúlla hàdəx.ˈ ʾíṯwa tre-ṭḷá maṯwàṯaˈ ʾo-náša y-azə́lwa ʾə́lla dìyey,ˈ l-ay-gòta.ˈ ʾíṯwalən maṯwàṯa,ˈ ʾə́šta, xamša-ʾəštà maṯwáṯa,ˈ ʾi-mpălìwala.ˈ y-azə́lwa l-bɛ̀ṯa-wˈ y-ámər čìdetuˈ xlūl-d-ɛ̀ni?ˈ fə̀llən-ile.ˈ y-ámər basíma ràba.ˈ béna ʾan-márət xə́tna qɛmíwa mtagbòre.ˈ mə́dre dɛrɛ́wa ʾắraq ṭla-xlùla,ˈ sab-xlúla rába náše čɛdìwa.ˈ ʾu-mɛṯɛ́wa ʾə́rwe pɛrmíwa y-oḏíwa qàlya.ˈ ʾu-mɛṯɛ́wa rə́zza ʾu-məndyàneˈ béna hál-yomət xlùla.ˈ ʾíṯwalən xlùla táma,ˈ ʾíṯwa dáwla-w zòrna y-amrə́xwale.ˈ dáwla-w zòrnaˈ ʾáni sáma zóda ʾíṯwa suráye ʾu-hám mən-mšəlmáne ṱ-íwa tàma.ˈ fa-ʾáni mɛṯɛ́wa ʾaṣə̀rta,ˈ šàbṯa y-aṯɛ́wa.ˈ xá-yoma qám dànaˈ y-amrə́xla xyáptət xə̀tna.ˈ šadə̀sta y-áwe ʾo-yóma.ˈ kúlla náše y-aṯɛ́wa yatwíwa bɛ́ṯət xə̀tna.ˈ xamlìwa,ˈ raqḏìwa,ˈ zamrìwa.ˈ dárt yòma,ˈ ʾíṯwa xyáptət xə̀tna.ˈ xyáptət xə́tna y-aṯɛ́wa dáwla-w zòrna.ˈ ʾi-jămíwa nàše,ˈ lošíwa jùlleˈ ʾu-xɛpìwale.ˈ qám t-xɛ́pi xə̀tna,ˈ mɛṯɛ́wa xa-yalúnka zòra.ˈ ʾap-ʾáwwa xa-nišànqɛle.ˈ mxallíwale rēš-dìyeˈ xɛpìwale.ˈ ʾu-xaráye xɛpíwa xə̀tna.ˈ y-asqíwa malwəšíwale jull-dìyeˈ ʾu-y-atwìwa.ˈ y-áwa wíḏe xa-rámša yòma.ˈ y-áwa wíḏe dùxwa.ˈ dúxwa ʾíle mtúrṣa mən-dàwwe-uˈ sàṛe-uˈ bə́sre gáwe dìyeˈ kùll xa-mə́ndi.ˈ fa-ʾànnaˈ yáʿni y-oráwa dànaˈ tre-ṭḷá-saʾəte ʾárba sàʾəte.ˈ ʾáxni y-oḏə́xwa dùxwa táma.ˈ ʾo-lɛ̀leˈ y-azə́xwa be-kʸàlo.ˈ y-azə́xwa be-kʸàlo.ˈ y-atwíwa b-dawɛ̀re,ˈ ʾɛ́-ga b-dawɛ̀re,ˈ koḏə̀nta y-amrə́xxa.ˈ y-azíwa be-kʸàlo.ˈ ʾən-d-à-maṯɛle.ˈ ʾən-d-a-máṯa xètɛle,ˈ y-azíwa y-atwíwa táma be-kʸàlo.ˈ ʾap-táma dáwla-w zórna xmála hál b-lɛ̀le.ˈ xə́tna-w qarìwaˈ … ʾáw šaqə́lwa qarìwa mə́nne díye,ˈ qaríwa y-áwe mə́nne díye ʾap-ʾàwˈ … qaríwa-w xə́tna pɛšíwa bé kʸàlo,ˈ yáʿni xákma xa-bɛ́ṯa qurbèy.ˈ hɛ́ yáʿni ṱ-amrə́xxe be-kʸàlo.ˈ m-lɛ́le mbàdla táma,ˈ yáʿni mbarxìwa.ˈ y-aṯéwa qàša.ˈ har-gu-bɛ̀ṯaˈ y-asṛíwale gnùna-wˈ yáʿni ṱ-ámrəx mbarxìwale.ˈ ʾay-qàmṯɛwa.ˈ xàrṯaˈ bár mbarxìwa,ˈ ʾu-razgìwaˈ béna y-atwíwa kʸálo-w xə̀tna-wˈ qaríwa-w qaríwta mə̀nney-uˈ béna náše raqḏíwa zamrìwaˈ hál pɛšáwa qédamta jàlde xáčča.ˈ béna mɛṯɛ́wa fṭàrtaˈ faṭrìwa.ˈ mɛṯɛ̀waˈ … jàjək y-awéwa,ˈ gùpta,ˈ kúlla mturáṣta tàma,ˈ dùša,ˈ duwànaˈ … duwána ʾi-mtarṣíwale mən-qàmxaˈ ʾu-mə̀šxa,ˈ mə́šxa ḥùr,ˈ mə́šxət ʾə̀rwe,ˈ mə́šxət ʾə́rwe m-áwwa tàza.ˈ ʾɛ́-ga lìṯwa,ˈ la-kʸàsa măráwaˈ ʾu-la-xàṣa măréwa,ˈ la-ḍắġaṭ y-awèwale.ˈ fa-faṭríwa razgíwa m-kùl-xa-məndi,ˈ hál kawùṯra.ˈ béna qám t-mšɛ́re xə̀tna,ˈ mattíla ṭàmtaˈ l-mes-ìlaˈ l-ʾắrɛla xzi-dàxila táma.ˈ mattíwa ṭàmta,ˈ xə́tna y-amə́rwa: ʾana-lɛ̀ ʾaxléna.ˈ ʾáwwa ʾíle xa-nišànqa díyən,ˈ yáʿni m-záwna qadī́m hàtxa y-ámriwa.ˈ lé-y-axəl xə̀tna.ˈ magúṛwa gʸān-dìye.ˈ y-oḏə́xwa lèbe-u,ˈ gaxkə̀xwa-wˈ zamrə̀xwa-wˈ xamlə́xwa bìya.ˈ ʾu-y-amrə̀xwa:ˈ də-xùlena-wˈ y-ámər lɛn-kpìna-wˈ xə̀ḏya-wˈ m-án məndiyàne.ˈ ʾap-ʾayyɛ́wa xa-xumlàna díyən,ˈ yáʿni xa-nišànqa díyən.ˈ gu-d-a-dàna,ˈ y-amrìwa:ˈ kəmá ṱ-àxlət?ˈ y-ámər: bắyən ʾəṣrà-dinare.ˈ gu-d-a-dàna,ˈ mə́dre mzanfə́rwala gʸān-dìye,ˈ y-amə́rra: lè-y-axlena,ˈ lan-ḏáʾa mòdi.ˈ y-ámri: xùl!ˈ dànɛla.ˈ qìrra.ˈ xùlena!ˈ lan-ḏáʾa mòdi.ˈ qɛmíwa yawíwale ʾəṣrà-dinareˈ ʾu-y-axə̀lwa,ˈ hàlˈ l-kawùṯra.ˈ ʾána ʾáxxa nšéli xa-mə̀ndi.ˈ kʸàloˈ ʾíman ṱ-aṯyàwaˈ páṯa díya mkusɛ̀ṯa.ˈ kʸàloˈ páṯa díya mkusɛ̀ṯa.ˈ mɛṯɛ́wa ʾíṯwalən xá … ʾáx jùllɛleˈ ʾáx k̭unnə̀kṯɛla,ˈ hátxa darɛ́wa l-yálma dìya.ˈ y-ámri xə̀ppo.ˈ ʾáw y-amríle xə̀ppo.ˈ xə́tna lè-y-xaze kʸálo.ˈ ʾu-y-átwi táma m-ġḏàḏeˈ hál sáʾət xáʾa trèˈ béna gắrəg ʾázi bɛ̄ṯ-be-xə̀tna.ˈ qam-dàna,ˈ y-áxli kawùṯra.ˈ y-áwa mrúzge xùmṣa,ˈ ʾáyya mɛxólta y-óya l-nášət kʸàlo.ˈ ʾa-mɛxólta yawìla-wˈ rázgi mbádla dàna.ˈ qam-dána y-áwe rqáḏa zmára ʾu-štàya.ˈ ʾu-dáwla-w zòrna.ˈ ʾu-náše y-áwa jə̀mye,ˈ y-áwa mrúzge qa-d-a-dàna.ˈ m-bar-t-y-àxli,ˈ mɛ́ṯɛ dawɛ̀ra,ˈ koḏə̀nta y-amrə́xwala.ˈ mxamlìwala-wˈ dɛráwa qurṭána-w m-an-məndiyàne,ˈ ʾu-dɛrɛ́wa xá júlla tắməz reša-dìya-w.ˈ ʾu-xə́tna-w ʾu-kʸàlo,ˈ kʸálo y-atúwwa xa-xə́zma díya mə́nna dìya,ˈ y-atúwwa qamàyeˈ ʾu-ʾáy mattúwala báṯre dìye,ˈ xāṣ-t-koḏə̀nta.ˈ ʾu-ʾúp xə́tna dawɛ̄́r gʸān-dìyeˈ qaríwa … kúlla b-dawɛ́re ʾɛ́-ga lìṯwa?ˈ ʾu-xákma y-áwa p-àqla,ˈ ʾap-ʾən-wɛ́wa maṯwáṯa rə̀ḥqa.ˈ ʾu-gu-d-a-dànaˈ ʾi-mšaníwa zála l-be-xə̀tna.ˈ gu-d-á-dana y-amríwala máxa čáppe bùke,ˈ yáʿni patlə́xxa dukáne ʾən-yéwa bɛ́ṯa qùrbaˈ yan-rə̀ḥqa.ˈ ʾáy y-ámri čáppe bùke.ˈ yáʿni maxəḏríla ʾa-kʸàloˈ qúrbət bɛ̀ṯa,ˈ y-áṯi máṭi l-bɛ̀ṯa.ˈ m-bár máṭi l-bɛ̀ṯaˈ … qam-dànaˈ y-áwa mrúzge xá ʾilàna.ˈ ʾilànaˈ y-amrə́xwala ʾɛ́-ga ṱ-ámrəxxa jwànne.ˈ ʾáy ʾilána mṣaqlìwala.ˈ dɛrɛ́wa xabúše bìya.ˈ dɛrɛ́wa lə́xma ʾə́lla dìya.ˈ dɛrɛ́wa guttàṯa.ˈ rába mṣaqlìwaˈ rába məndiyáne tazè.ˈ ʾay-ʾilána ʾɛ̀ka?ˈ masqíwala gàre.ˈ xə́tna ʾu-qaríwa y-asqíwa l-gàre.ˈ kʸálo y-aṯyáwa l-tărət-bɛ̀ṯa.ˈ táma y-áwa mtùrṣe,ˈ y-awéwa xa-ʾamána y-amrə́xla zawə̀rta.ˈ y-awa də́rye yabìše gáwa,ˈ gàwze-uˈ bə̀ṭme-uˈ xáčča šarníye ʾu-məndiyáne gàwa.ˈ ʾáy y-óya muttɛ́ṯa gu-tắra qam-ṱ-óra kʸàlo.ˈ qam-t-óra kʸàloˈ y-oḏáwa ṣlíwa mə̀šxa.ˈ mɛṯɛ́wa mə̀šxa,ˈ y-oḏáwa ṣlíwa l-tằra,ˈ qa-t-ʾána bawarúṯi ṯáya biyɛ̀xula,ˈ pyášən m-d-áwwa bɛ̀ṯa.ˈ ʾáwwa nišànqɛle.ˈ xa-ṭuṣɛ̀leˈ qa-t-ʾána ʾáwwa ʾíle bɛ̀ṯiˈ m-díya hòdəx.ˈ gu-d-ɛ-dànaˈ qɛmìwaˈ kʸálo toráwala ʾáy zawə̀rtaˈ ʾu-y-oráwa gu-bɛ̀ṯa.ˈ m-bar-hàdəxˈ qɛmìwaˈ mzabóne ʾilàna.ˈ náše ʾíwa kòpaˈ kùlla,ˈ ʾu-ʾáwwa gárewa ràma.ˈ ʾáwwa náše ʾiyɛ́wa kúlla spára kòpa.ˈ ʾa-ʾilána mzabnìwala y-amrə́xxa.ˈ ṱ-aṯɛ́wa xə́zme dìyeˈ ṱ-amə̀rwaˈ hé gállək nàše,ˈ ʾɛ́ni záwən ʾilàna?ˈ xa-náša díye ṱ-ámərwa ʾána zonə́nna b-ʾə̀ṣra,ˈ šaqlíwa ʾə́ṣra dinàre.ˈ ʾu-xéna ṱ-ámərwa zonə́nna b-xamšàssər,ˈ šaqlíwa xamšàssər.ˈ qa-xumlàna ʾáwwa mə́ndiˈ sáma zóda lìṯən?ˈ béna xaràyeˈ qayə́mwa šaqə́lwa ʾa-ʾilànaˈ maxáwala l-swàna y-amrə́xla,ˈ swàna.ˈ ʾu-ʾan-gàwzeˈ ṱ-ítwa bíya dìya-wˈ xabùšeˈ ʾu-sparə̀gleˈ ʾu-m-án məndiyàne,ˈ kúlla ṣalɛ́wa gota-xtɛ̀ṯa.ˈ ʾu-jămíwa náše mə́nna dìya.ˈ ʾu-ʾáy ʾilána mattíwa tàma.ˈ ʾu-bár hàdəxˈ béna kʸálo ṯíṯa làxxa,ˈ ʾo-yòmaˈ pɛšíwa tàma.ˈ ʾaṣə́rta xlùlɛle.ˈ qɛ́mi náše rqàḏa.ˈ bár hàdəx,ˈ bár ṱ-ila-báxta pyáša rásmi tàmaˈ yáʿni wára gu-l-bɛ̀ṯa,ˈ ṯáyɛle qàšaˈ ʾu-sáṛa gnùnɛle.ˈ ʾó gnúna ʾíle nišànqaˈ qa-t- … hămántət bɛ̀ṯa,ˈ pyáša d-o-bɛ̀ṯa.ˈ qáša ʾu-šamáše ṱ-íwa tàmaˈ mṣàli,ˈ y-ásṛi gnùnaˈ kul-xa-mə̀ndi.ˈ ʾu-ʾáni y-átwi qam-d-ó gnùna,ˈ y-áwe mtúrṣa ʾə́n qănằfɛle,ˈ ʾə́n xa-mə̀ndi,ˈ ʾən-l-ằrɛle.ˈ y-átwi qám d-o-gnùnaˈ ʾu-náše qɛ́mi rqáḏa ʾu-zmàra-wˈ kúlla yóma hàdəx.ˈ xačča-pyáša xlúla y-awe ṭḷà-yomane,ˈ yómət trušèba,ˈ dárt yòma,ˈ ṱ-ámrəx sab-ʾáxni xluláne kə́slən šàbṯa y-áwa.ˈ xušèba-wˈ be-kʸálo y-áwa dɛ́ṛi nàše.ˈ yómət trùšebaˈ ʾáwwa be-xə̀tnɛle.ˈ ʾó-yoma xlúla rasmìle.ˈ qɛ́mi qedámta nàšeˈ ʾu-jằmi.ˈ y-áwa zìle,ˈ kút-xa bɛ̄ṯ-dìye.ˈ m-maṯwáṯa y-áwa ʾə̀ṯyeˈ maṯwáṯa kúlla y-áwa lwíše júlle šàlla,ˈ y-áwa mxùmle,ˈ kusyàṯa,ˈ ʾu-mútte párre gu-rèša.ˈ ʾu-ʾo-ṱ-ítle xànjərˈ muttɛ́le xànjər.ˈ yáʿni mxúmle rába šapíre júlle lwíše tròṣa.ˈ ʾó-məndi táza ʾò-yomɛleˈ sab-ḏa-xəḏyúṯa ʾítla kùlla.ˈ m-táma hódəx har-ò-yoma,ˈ y-ámri xădáyət xə̀tna.ˈ y-áwe mbúšla kút-xa,ˈ xa-rə̀zzaˈ xa-prɛ̀xe,ˈ xá rə́zza smòqa,ˈ xa-rə́zza xwàra.ˈ kút-xa xá-məndi y-áwe mbùšla.ˈ ʾáy y-amríla xădáyət xə̀tna.ˈ yáʿni xa-xəllèta ṭla-xə́tna ʾap-ʾáyya.ˈ ʾu-y-áwa múṯye bə̀ṯqe.ˈ táma ʾiṯ-bə̀ṯqe.ˈ maṯyála báxta m-xəzmàne.ˈ mɛṯɛ́la xădàya,ˈ ʾu-y-ázi l-xə́tna ʾu-kʸàloˈ našqìle reše-díyeˈ ʾu-rēš-t-kʸàlo.ˈ ʾu-ʾiṯ-bə́ṯqa dɛ́rɛ b-rešèy.ˈ yáʿni mbarxìley y-ámrəxˈ ʾap-ʾáni mbarxìley.ˈ ʾu-y-àtwi,ˈ ʾaṣə́rta kúlla jằmi-uˈ ṣàli.ˈ bar-hàdəx,ˈ bar-t-y-áxli náše kawúṯra kull-xa-mə̀ndi,ˈ qɛ́mi mpálṭi kʸálo marqḏìla.ˈ y-áṯi náše qamṯèy,ˈ šaqlíla maṣlɛ̀la,ˈ qam-tărət-bɛ́ṯa gòṛta y-óya.ˈ maduqíla xə́tna-w kʸálo gotə-ġḏàḏe,ˈ ʾu-béna náše ràqḏi.ˈ ʾup-ʾó-yoma hal-ʾaṣə́rta y-áwe xlùla.ˈ dárt yóma xlúla pàrəq.ˈ ʾu-kʸálo pɛ́ša táma hál … yómət šàwwaˈ y-amríle šurèla.ˈ hɛ́ yómət šáwwaʾ ʾíle šurèla.ˈ xə́tna-w kʸàloˈ xáčča mən-d-án-našət bɛ̀ṯa,ˈ mən-xəzmàne,ˈ y-ázi be-kʸàlo.ˈ y-ázi be-kʸálo tàma,ˈ pɛ́ši ʾó-lɛle tàma.ˈ yáʿni qámṯa hàtxaˈ hadíya lɛ̀le hádəx.ˈ ʾína qámṯa ʾurxà ʾiyáwa.ˈ pɛ́ši xə́tna-w kʸálo tàmaˈ hal-xušèba.ˈ kulléy béna dɛṛíwa bɛ̀ṯa,ˈ ʾu-kút-xa y-azə́lwa bɛṯe-dìye.ˈ qyàmta,ˈ ʾáxni gu-maṯwàṯaˈ tróṣa rába tazɛyèwa.ˈ sáma zòdaˈ b-lɛ̀le ṣalə́xwa,ˈ ʾaṣə̀rta.ˈ ʾíṯwalən ṣàwma,ˈ yáʿni ʾéḏa y-aṯéwa mən-ṣàwma.ˈ ṣáwma ʾíle xamšì yomáṯa.ˈ bar-ṣɛ́mi náše xamšì yomáṯa,ˈ ʾi-ṣăwíwa bèʾe.ˈ mrazgìwaˈ šábṯa ʾaṣə̀rta.ˈ qám-dana y-áwa-mrúzge bèʾe,ˈ kút-xa xá mrúzge gʸanèy.ˈ šábṯa ʾaṣə̀rtaˈ mrazgíwa gʸána qa-t-ṣálɛ qyàmta,ˈ sab-qyámta b-lɛ̀le ʾiyáwa.ˈ y-azíwa šahàrta y-amrə́xla.ˈ sáma zóda náše y-ázi šahàrta,ˈ sab-táma b-màṯɛwa.ˈ b-máṯa ʾúmra qùrbɛyewa.ˈ w-iyéwala pùnde,ˈ kút-xa ʾiyewále pùnde.ˈ fa-mṣalíwa šahàrta,ˈ mšɛríwa ṣloyàṯa.ˈ gu-d-ɛ-dàna,ˈ y-oráwa xá-saʾət biz-zòda,ˈ qayə̀mwaˈ … ʾáy y-ámri má dánət plíṭla qyàmta.ˈ šahárta qa-t-qyàmta pálṭa.ˈ fa-zayə́nwa qàšaˈ ʾu-kút-xa púnde b-íḏe dìye.ˈ y-aṯèwaˈ xá bar-d-o-xɛ̀na.ˈ sáma zóda y-oḏə́xwala qam-tằra.ˈ rába šəklánta ʾiyáwa basìmta.ˈ yáʿni ʾana-taxrə́nna rába ràba.ˈ rába tàza ʾiyéwa.ˈ qayə̀mwa,ˈ qáša y-awéwa zína qamàye.ˈ ʾu-šamáše báṯre bàṯre.ˈ kút … y-ázi tàma,ˈ maxɛ́wale púnda réše dìyeˈ y-amə́rwa: qyámtət màrənˈ qímle màrən.ˈ hál kúlla párqi m-ġḏàḏe.ˈ šaqlàwaˈ bálki xá-saʾəta biz-zóda y-oràwa.ˈ ʾu-náše xamlìwa.ˈ gu-d-ɛ-dána mšɛríwa wáḏa rázət qurbàna.ˈ ʾɛ́ kúlla b-lɛ̀lele,ˈ qedamyàṯɛle yáʿni.ˈ bár parqáwa qyàmta,ˈ qám mšɛríwa rázət qurbàna,ˈ ʾúmra qúrbət bɛṯ-qorayàṯa y-awéwa.ˈ bɛṯ-qòra.ˈ ʾan-náše mìṯeˈ ʾáni y-amrə́xxa bɛṯ-qòra.ˈ fa-y-azìwa.ˈ kút-xa ʾítle xa-mìṯa.ˈ malhéwa pùnda,ˈ mattúwale kəs-reše-dìyeˈ mdabə̀šwale.ˈ tré-punde ṭḷàṯaˈ y-oḏíwa zòre,ˈ y-oḏíwa zóre qəṭṭàṭe,ˈ mattìwalaˈ mdabšìwalaˈ l-réšəd bɛṯ-qòra.ˈ sáb kúl-xa náša hálbat ʾítle mìṯa.ˈ ʾu-kúl kúlfət y-azáwa l-míṯe dìye,ˈ yáʿni l-bɛṯ-qòra,ˈ mattáwa ʾəlle-dìye,ˈ malhɛ̀wale.ˈ ʾu-mṣalɛ́wa ʾap-ʾáni ʾəlle-dìye.ˈ ʾu-dɛṛìwa,ˈ ʾu-y-óriwa mə́dre gu-ʾùmra,ˈ šɛríwa rázət qurbàna.ˈ ʾu-hál qedàmtaˈ … gu-d-ɛ-dànaˈ kút-xa y-áwe múṯya bèta mə́nne.ˈ béta halbát smòqtɛla,ˈ yáʿni ʾáwwa xa-nišànqɛle.ˈ ʾu-náše ràbe ʾiyɛ́wa.ˈ m-bár páləṭ qurbàna,ˈ pálṭi gu-dɛ̀rta,ˈ qɛ́mi mxáya bèʾe.ˈ y-amrə́xxe mxáya bèʾe.ˈ yáʿni šmáṭa béʾe xa-d-o-xèna,ˈ twàra.ˈ maxɛ́wa bèʾe,ˈ ʾáxni y-amrə́xxe mxáya bèʾe.ˈ gu-d-ɛ-dànaˈ toráwa bèta,ˈ y-ámər màxḏərra!ˈ ʾap-o-géba yáʿni góta xèta.ˈ ʾən-twírwala tə́rnaˈ t-xa mənnèyˈ y-awə́lwala qa-t-wáha šaqə̀lwa mə́nne,ˈ yáʿni qəm-qarə̀mla ṱ-ámrəx.ˈ ʾu-bár parqìwa,ˈ náše y-áwa múṯye táma ṱ-amrə́xxe kàde.ˈ ʾáni káde y-áwa mtúrṣe … mən-qàmxɛle-uˈ mə̀šxaˈ ʾu-rába mənnéy y-áwe duwàna,ˈ là?ˈ hè,ˈ y-áwe duwána-w qámxa-w m-án məndiyàne.ˈ ʾáni kullèyˈ y-áwa múṯye tàmaˈ ʾu-mpălìla náše.ˈ yáʿni ʾáx nišànqɛle ʾap-áwwaˈ … y-áwa múṯye béʾe xa-yáwəl qa-d-o xèna.ˈ ʾu-jắmi tàma-wˈ mbárxi náše ġḏàḏeˈ ʾu-xàmli,ˈ ʾu-kúl xa-məndì.ˈ ʾu-ʾən-ʾíṯən náše ʾə́ṯye m-maṯwáṯa xène,ˈ kút-xa šáqəlwa xákma xəzmān-dìye,ˈ masə́qla kəsle-díye ṭla-fṭàrta.ˈ ʾu-bar-párqi rázgi … qamáye ʾáxni táma y-azə́xwa bɛ́ṯət ràyyəsˈ … ràyyəsˈ ʾáwwa ʾíle górə màṯa y-amrə́xleˈ … ʾu-be-qàša.ˈ fa-jămíwa nàše,ˈ níxa níxa níxa nìxa,ˈ pɛšíwa xámša-w ʾəṣra-w hál xamšə̀ssər.ˈ ʾu-pɛ́ši xa-béna maṭáwa hal-ʾə̀sri,ˈ doqíwa bɛ́ṯa bɛ̀ṯaˈ xá bar-d-o-xèna,ˈ lìṯən?ˈ ʾéḏux brìxa,ˈ šláma-w yatwìwa.ˈ béna mɛṯɛ́wa štɛ̀ṯa-w,ˈ yáʿni ʾằraq,ˈ ʾu-m-xàmra-wˈ zamrìwa-wˈ xamlìwa.ˈ y-áwa lwíše kúlla jùlle,ˈ mxùmle,ˈ xákma məndiyàne,ˈ yáʿni rába tàza,ˈ sab-ʾó-yoma xa-xəḏyùṯɛwa,ˈ hál kawùṯra,ˈ pálgəd yòma.ˈ gu-d-ɛ-dàna,ˈ ʾɛ́kɛyɛwa mùṭyeˈ pálgət yòmaˈ táma y-axlíwa kùlla.ˈ ʾáni y-ámri xădàya,ˈ sab-y-áwa wíḏe xădàya,ˈ wíḏe rə́zza-w šòrba-wˈ ʾu-bə́sre ʾu-məndiyáne ʾu-štɛ̀ṯa,ˈ kúl-xa mə́ndi táma y-axlìwa.ˈ mə̀dreˈ mšɛrìwaˈ l-ʾeḏawàṯa,ˈ yáʿni jwája l-ʾeḏăwáṯa d-an-xène,ˈ hál ʾaṣə̀rta,ˈ hál dart-yòma.ˈ tre-yomáṯa ʾiyéwa ʾèḏa.ˈ ʾu-y-áwa blíge b-ánna məndiyàne.ˈ ʾáwwa ʾíle ʾax-ṱ-ámrəx ʾeḏət-qyàmta,ˈ xa-nišánqa rába góṛa tròṣa.ˈ ʾáwwa ʾéḏa gòṛa y-amrə́xle,ˈ ʾáwwa ʾéḏa gòṛa.ˈ ʾéḏa gòraˈ yómət trùšebaˈ y-áwe duxràna.ˈ y-áwe duxràna.ˈ ʾo-duxrána mòdile?ˈ ʾan-nàšeˈ kùlla báteˈ kut-bɛ́ṯa mbášəl xa-mə̀ndi.ˈ ʾən-rə̀zzɛle,ˈ ʾən-dùxwɛle,ˈ ʾən-prɛ̀xɛla,ˈ ʾən-bušàlɛla,ˈ gə̀rḏo,ˈ sáma zóda y-ámri gə̀rḏo.ˈ gə́rḏo ʾíla mən-màsta.ˈ másta ʾíla mən-xə̀lya,ˈ xə́lyət ʾə̀rwe.ˈ fa-mɛṯɛ́le l-bɛ̀ṯa xə́lya.ˈ xalwíle mɛṯɛ́le l-bɛ̀ṯa.ˈ ʾa-másta marɛ̀la.ˈ mátti š-nùra-wˈ šáxna-w dɛ́rɛ marɛ̀ṯa.ˈ kúlla šáxna pɛ́ša màsta.ˈ ʾa-masta y-óḏi gə̀rḏo.ˈ gə́rḏo mòdila?ˈ rə́zza-w màsta.ˈ mbašlìla.ˈ fa-sáma zóda y-óḏi gə̀rḏo.ˈ ʾɛ́-ga táma kəslɛ́ni ʾíṯwalən tùṯa.ˈ túṯa xa-dúkṯa gòṛtɛla,ˈ pṯìxtɛla,ˈ rába náše jắmi tàma.ˈ ʾáyya qam-tắrət bɛ̀ṯa ṱ-amrə́xla.ˈ fa-kul-náše kút-xa mɛṯéwa xădáye díye ʾu-mattúwa tàma.ˈ ʾu-y-áwa tíwe nàšeˈ y-áwa mrúzge dùka.ˈ ʾɛ́-ga qɛ̀seˈ mattíwa qɛ́sa y-atwíwa réše dìye.ˈ ʾan-xoriyáṯa y-amrə́xxa qɛ̀se,ˈ y-atwíwa rēš-dìye.ˈ ʾu-y-áwa mríze kúlla mɛxòlta,ˈ kút-xa mútta gotə-ġḏàḏe.ˈ ʾó-t mɛṯéwa bušàlaˈ be-pálge díye y-awə́ḏwale maqòra y-amrə́xle.ˈ matúwwa xá ṭàsa,ˈ hátxa gáwe dìye,ˈ ʾu-ʾa-báxta maṯyàwaˈ gu-xá ʾamána xènaˈ mə̀šxaˈ dɛryáwa gáwe dìye.ˈ mə́šxa-w napóxta yan-duwána dɛ́rya gáwe dìye.ˈ ʾay-y-ámri gə̀rḏo.ˈ ʾu-y-aṯɛ̀wa.ˈ ʾən-ʾíṯ-qaša táma mṣalɛ̀wa-wˈ kúlley y-axlìwa.ˈ ʾáwwa wéwa xa-ʾiqàra.ˈ ʾáwwa yómət tré ʾéḏa góṛa y-oḏìwale.ˈ ʾu-parqíwa-w xamlìwaˈ ta-ʾap-ʾo-yóma zamríwa xamlíwa raqḏíwa kúl-xa mə̀ndi.ˈ ʾu-xárṯa y-azíwa bɛ̀ṯa.ˈ ʾáwwa ʾéḏa gòṛa,ˈ ʾáwwa nišánqət ʾéḏa gòṛa.ˈ šèraˈ xa-təxrùnyɛle,ˈ ʾáw xà-yomɛle.ˈ ʾi-jắmi náše ràba.ˈ náše jắmi qa-šèra.ˈ ʾap-ʾáw ʾíle xa-təxrúnya d-ó qadìša,ˈ d-o-ʾúmra təxrúnya dìyele.ˈ gu-d-ɛ-dànaˈ y-áṯi náše m-wadər ràba.ˈ y-áwa dwíxe gʸanèy,ˈ dwíxe xa-nišánqa ṭla-ʾùmra,ˈ xa-xə̀llət,ˈ xa-mə̀ndi.ˈ fa-ʾáxni gu-Mar-Sàwa,ˈ gu-ʾƐ̄n- Nùne,ˈ y-áwa yíwe qə̀ble y-amrə́xle.ˈ qə́bla mòdile?ˈ ʾə̀rba.ˈ ʾə́rba ʾi-mɛṯɛ̀le,ˈ ʾi-pɛrmíle ʾo-yòma.ˈ ʾu-náše y-áwa rába ʾə́ṯye m-maṯwàṯa.ˈ pɛrmíle ʾə̀rbaˈ ʾu-y-áwa rába náše mruzgə́lla ganɛ́ qa-d-o-yòma.ˈ ʾi-pɛ̀rmiˈ ràba gáyeˈ ʾəṣrà-rešət ʾə́rwe.ˈ y-amrə́xxe rèša.ˈ ʾíṯən rába gàyeˈ ṭḷàṯi,ˈ ʾə̀sri.ˈ ʾáwwa xa-dùxa y-áwe.ˈ pɛrmìle.ˈ fa-m-báṯər t-y-áṯa nàšeˈ y-áwe qurbána-w prìqe.ˈ y-átwi fáṭri qamàye.ˈ y-áwa mrúzge fṭàrta.ˈ m-bár fṭàrtaˈ ʾáwwa dúxa ṱ-íle prìmaˈ y-oḏíle ṭla-kawùṯra.ˈ ʾína gu-d-ɛ-dànaˈ har-ʾíṯ rqàḏa-wˈ zmàra-wˈ mɛṯóye štɛ̀ṯa,ˈ ʾằraq-uˈ xumlàna.ˈ yáʿni ʾap-ʾánna xa-nišánqət šèrɛla,ˈ ʾap-ʾaw-dìya.ˈ rába y-oḏíwa spày,ˈ rába ràba.ˈ rába tàze.ˈ ʾani myaqríle ṭla-ʾèta.ˈ jắmi nàše.ˈ rába náše y-áwa mrúzgəlla ganéy qa-d-áw mə̀ndi.ˈ ʾàxniˈ gu-ʾƐ̄n-Nùneˈ ʾítlən šèra.ˈ halbát díya lɛ́le ʾax-qàmṯa.ˈ ʾína qámṯa lošíwa jùlle,ˈ yáʿni y-oḏíwale xa-ṣə̀qlaˈ rába šapìraˈ rába tàza.ˈ dìyaˈ ʾahwalə́tte šuxlə̀pla,ˈ lɛla-ʾax-qàmṯa,ˈ ʾína šèraˈ har-ʾo-šèra,ˈ har-o-ʾiqàraˈ kúl-xa mə̀ndi.ˈ gu-d-ɛ-dànaˈ y-awèwaleˈ pṯánət tàwre.ˈ pṯánət táwre zăréwa bìya.ˈ ʾíman ʾi-zăréwa bìya,ˈ ʾăráṯe díye zărèwala,ˈ ṭla-nàše.ˈ yáʿni xá-mdi zòra,ˈ šaqə́lwa zùzeˈ mən-nàšeˈ sab-kúlla lìṯwale táwre.ˈ zăríwa xə̀ṭṭe,ˈ zăríwa pràge,ˈ zăríwa màše.ˈ qámṯa rəzzà-ʾiṯwa,ˈ xarṭmàne.ˈ ʾánna məndiyàneˈ kúlla zăríwa qàmṯaˈ ʾu-xăyíwa bíye dìye.ˈ yáʿni líṯwa məndiyáne t-zoníwa ràba.ˈ ʾu-ʾáw … y-awéwale tàwre,ˈ ʾan-tàwreˈ dáx zărìwa?ˈ ʾíṯwa bzàra.ˈ ʾáw ʾakàraˈ ṱ-íṯwale pṯánət tàwre,ˈ fa-ʾáwwa ʾíṯwale mə́nne díye … zăréwa b-bzàra.ˈ bzára modìla?ˈ ʾáyya mturáṣtɛla mən-qɛ̀se.ˈ béna ʾáy ʾíṯwala sə̀kṯa,ˈ sə́kṯa ṱ-amrə́xla prə̀zlɛla,ˈ ʾáy sə́kṯət prə̀zla.ˈ ʾu-zăréwa bíya dìya,ˈ yáʿni mtagbə́rwala gʸān-díye xayùṯe.ˈ bar-hàdəxˈ náše mšuréla tróṣa … yáʿni xayúṯa qəm-mšaxəlpìlaˈ qímla zráʾa xabùše.ˈ qímla zráʾa xabùše.ˈ xabúše muntéwala bíya dìya.ˈ bás ʾáṯṛa šuxlə̀pwale.ˈ ʾína xabúše biš-senàyiwaˈ pəlxanèy.ˈ ʾína halbát băyéla šúla gòṛa,ˈ ʾu-hal-hadíya xayuṯèyˈ l-xabùšela.ˈ zrúta rába baṣórta ʾìṯena,ˈ ʾánna məndiyáne ʾi-mpalxíwala qàmṯaˈ qa-t-maṣɛ́wa xăyìwa.ˈ zrétət rə̀zza,ˈ zrútət rə̀zza,ˈ ʾắra ʾiyáwa sapìqta.ˈ qam-dàna,ˈ tré-yomaṯa ṭḷàṯa,ˈ maštɛ̀walaˈ qá-t xáčča pɛ́šawa rakìxta.ˈ fa-ʾáyya ʾi-zăríwala šuráye b-yárxət ṭḷàṯa,ˈ ʾàrba,ˈ xámša hatxàne,ˈ sab-ʾáwwa b-qɛ̀ṭa y-áwe rə́zza.ˈ fa-dɛrɛ́wa mìya gáwa díyaˈ ʾu-mɛṯɛ́wa tàwreˈ ʾu-zărìwala.ˈ ʾáwwa y-amrə́xxe wáḏa hɛrìke.ˈ ʾáyya lé-y-amri zràʾaˈ y-ámri wáḏa hɛrìke.ˈ fa-y-oḏíwa hɛrìke,ˈ zărìwala.ˈ y-aṯɛ́wa m-bár hàdəxˈ xámša ʾəštà ganáṯa,ˈ xámša ʾəštà ʾúrze,ˈ y-oḏíwa məššàre.ˈ ʾán məššáre manáy díya modìla?ˈ qá-t ṭla-maštɛ́ṯət rə́zza yéwa biš-senàyi.ˈ qá-t yăḏíwa kút-xa məššáre kə́ma b-ṣále míya gáwa dìya.ˈ bár d-ày,ˈ xá-tre yomàṯa,ˈ y-aṯɛ̀waˈ ṃaḷɛ́wa ʾáni mìya,ˈ y-aṯɛ́wa baḏqíwa rə̀zza.ˈ rə́zza xá-yoma qam-dána ʾiyéwa murə́kxa gu-juwàla.ˈ mɛṯɛ̀waleˈ y-azíwa baḏqìwale.ˈ bḏàqa,ˈ yáʿni baḏqíwa rə̀zza.ˈ bár baḏqìwale,ˈ hammáše míya gắrəg háwa ʾə́lle dìye.ˈ šaqlàwaˈ xà-šabṯa,ˈ trè šabbáṯa,ˈ mšɛ́re bráya ʾo-rə̀zza,ˈ hál maṭéwa t-rayə̀mwa,ˈ qám … ṱ-amrə́xxe šalə̀pwa,ˈ yáʿni šlàpa,ˈ yáʿni qám páləṭ bəṛ-zằra díye.ˈ yáʿni bár t-rayə̀mwa,ˈ y-azíwa baxtáṯa yàda.ˈ yáda modìle?ˈ yáda ʾíla … ʾíṯwa kə́ma gəllále palṭíwa mən-d-ò-rəzza,ˈ qá-t la-ʾoḏíwa kɛ̄̀r,ˈ qá-t ʾáw-rəzza maxərwíwale ṱ-awéwa zằbun.ˈ ʾi-jămíwale-ʾo baxtàṯa,ˈ kúlla b-iṯaṯèy.ˈ y-óri gu-mìyaˈ tàmaˈ xazɛ́wa xuwwàwe.ˈ baxtáṯa kə́ma zădíwa mən-xuwwàwe!ˈ ʾu-gu-d-ɛ̀-dana,ˈ xákma doqíwale xúwwa qaṭlìwale.ˈ rába zirə̀k-wɛwa.ˈ xákma zădìwa.ˈ ʾu-mtăməzíwale rə̀zza,ˈ níxa nìxa,ˈ hál qayə̀mwa.ˈ ʾíṯwale xà-yarxa,ˈ trè-yarxe hatxáne,ˈ ṭḷàṯa,ˈ béna ʾi-sàməq.ˈ bar-sàməq,ˈ ṱ-ámrəx dā́n-t xzàttɛla.ˈ mbarzíwa mìya.ˈ bár mbarzíwa mìya,ˈ y-azíwa xazdìwale.ˈ y-azíwa xazdìwale,ˈ bár xazdìwale,ˈ gu-mšanɛ̀ṯe mən-d-à-ʾăra,ˈ nablíwale xá-dukṯa xèta,ˈ y-amríwala bə̀dra.ˈ ʾíman ṱ-ila-nabólle bə̀draˈ m-gu-ʾằra,ˈ mattíwa xá y-amrə́xle … xa-jùllaˈ ʾabàya y-amrə́xwale,ˈ ʾabàya.ˈ ʾo-ʾabáya mattíwale l-xà-dəpna,ˈ ʾan-réšət rə̀zza,ˈ ʾan-bòle y-amrə́xxa,ˈ bòle,ˈ mattíwa l-ò ʾabáya.ˈ ʾáw xăḏíwale pálga-w pálga … rə̀zza,ˈ qá-t ʾíman majwəjìwale,ˈ t-lá naplíwa … t-la-nápəl ʾo-rə́zza ʾurxà-w-urxa.ˈ sab-mattíwa xāṣ-t-dawɛ̀re.ˈ xákma ṭɛníwa xàṣaˈ masqíwale bə̀dra.ˈ ʾíṯwa dukáne rə̀ḥqa,ˈ dukáne qùrba.ˈ mattíwa táma ʾax-huḏàla y-amrə́xwale,ˈ y-amríwale huḏàla.ˈ maṯíwale xa-ʾárba xámša yomàṯa,ˈ šaxə̀nwa,ˈ hál maṭéwa gàrre,ˈ sab-ʾíṯwa yáʿni garrèy,ˈ xá bar d-ó-xena y-amrə́xxe gàrra.ˈ gu-d-ɛ-dànaˈ yómət ṱ-amrə́xxe dwàra.ˈ ʾaṣə̀rta y-azíwa šarɛ̀wale.ˈ šárɛ modìle?ˈ mattə́xwale gu-bə̀dra,ˈ mpaṯə̀xwale.ˈ ʾay-y-ámri šràya.ˈ bás ʾo-bola-dìyeˈ y-áwe rìma.ˈ ʾax-murìze ṱ-ámrəx,ˈ kul-xá-mdi mtugə̀bra.ˈ ʾu-dárt yòmaˈ qèdamta,ˈ qɛmə́xwa jàlde,ˈ nablə́xwa tàwre,ˈ ʾə́šta tàwre,ˈ šàwwa táwre.ˈ ʾáy y-ámri dwàra.ˈ ʾíman ṱ-íx nabóle ʾan-tàwre,ˈ ṣalwə̀xwala,ˈ ʾíṯwala qaṭìraˈ b-qḏaléy ʾáw t-qɛ̀sa.ˈ y-amríwa qaṭírət qɛ̀saˈ t-qḏàla,ˈ yasóṛe y-asṛíwale b-púmmət tàwraˈ qa-t-lá ʾaxə́lwa m-rə̀zza,ˈ ʾu-dorìwa.ˈ dwára, yáʿni patlìwa táwre.ˈ y-áwa síṛe b-ġḏàḏe.ˈ ʾu-xá-mənna ʾáw y-amríwa sar-gèra.ˈ sar-gèra,ˈ yáʿni ʾáwən majújwala ʾan-tàwre.ˈ šaqláwa ʾárba sàʾəte,ˈ xámša sàʾəte.ˈ ʾu-kul-xa-dána ʾó-rəzza jămíwale ʾo-qɛ́se dìye,ˈ y-oḏíwale pùwuš.ˈ jămíwale y-oḏíwale qàpla.ˈ ʾu-napṣìwale,ˈ qá-t ʾan-rə́zza la-páyəš gàweˈ napṣìwale.ˈ baxtáṯa y-áwa zíne napṣìwale.ˈ kúl-xa ʾəṣrá daqìqeˈ šaqlíwa xákma mə́nna b-məlxàwaˈ mɛṯɛ̀wale,ˈ mattíwale l-d-à-gotaˈ ʾu-ʾan-baxtàṯaˈ kapšìwale,ˈ napṣíwale gu-d-a-npàṣtaˈ ʾu-mattíwale l-qóma báṯər xàṣey.ˈ xa-xènaˈ ʾúrza y-áṯe y-asə̀ṛwaleˈ dàrze y-amrə́xwala,ˈ qá-t ʾáwwa payə́šwa qa-mɛxóltət táwre qa-sə̀twa.ˈ ʾúrza payə́šwa tàma,ˈ bar-hàdəx,ˈ y-aṯɛ́wa mdarɛ̀waleˈ qa-t-lá-hawa píše šə̀xte.ˈ ʾu-gu-práqtət ʾaṣə̀rta,ˈ bar-prìqla,ˈ mɛṯɛ́wa juwàla,ˈ dɛrɛ́wa gáwe dìye.ˈ palṭíwa xamšà-juwale,ˈ ʾəštà-juwale,ˈ ʾəṣrà-juwale,ˈ ʾu-masqíwa bɛ́ṯa b-dawɛ́re ʾu-b-koḏə̀nta,ˈ lìṯən?ˈ məlxáwa modìle?ˈ məlxáwa ʾíwa mtúrṣa m-qɛ̀sa.ˈ ʾu-ʾíṯwale də́sqa rìxa.ˈ ʾu-reše-díye ʾítla ṭḷá qɛ́se hatxa-zòre.ˈ ʾáw napə́šwala ʾan-rə̀zza,ˈ ʾáw məndiyáne šùle,ˈ kúl-xa mə̀ndi.ˈ ʾáwwa y-amrə́xwa məlxàwa.ˈ ʾu-ʾáy ʾiyéwa qə́ṣṣət yáʿni rə̀zza,ˈ m-ɛ́ka mšaròyeˈ ʾu-laxxa pràqɛle.ˈ bar-hádəx rə́zza mbárzi bràza.ˈ masqíwale gàre,ˈ masqíwa gā́r-t bɛ̀ṯa.ˈ mpaṯɛ̀wale.ˈ barə́zwa tàza.ˈ bar-barə́zwa mjămìwale.ˈ bar-mjămíwale parə̀qwa.ˈ ʾíṯwa gu-bɛ̀ṯa,ˈ ʾíṯwa kàwe y-amrə́xwala.ˈ y-oya-mruzə́gta xa-dúkṯa mən-kàwe.ˈ gu-d-ɛ́-kawe ʾo-rə́zza kúlle dɛrɛ́wale ṣále gu-bɛ̀ṯa.ˈ ʾáyya kúlla b-čerìye ṱ-amrə́xəlla,ˈ b-čerìye.ˈ qɛmìwaˈ héwən ṱ-ámrəx ʾə̀rxe.ˈ ʾap-ʾə́rxe b-gàrre y-áwa.ˈ ʾa-ʾə́rxe módi šū́l dìya?ˈ qə́ṣṣət ṭxánət rə̀zza,ˈ mattíwa pə̀nxa,ˈ t-ʾə̀rxe,ˈ pə́nxət ʾə̀rxe.ˈ ʾíṯwa ʾo-t-kʸépa ʾáw ʾo-t-xə̀ṭṭe,ˈ y-oḏíwa qàmxa,ˈ ʾína ʾáw t-rə̀zzaˈ ʾíwa t-qɛ̀sa.ˈ har-ta-d-áwwa mə́ndi wéwa t-qɛ̀sa.ˈ fa-dɛráwa rə́zza qa-t-lá ʾawə́ḏle qámxa qa-t-la-tàwərre.ˈ ʾáwwa mrùzgɛwa.ˈ ʾu-gu-d-ó pə̀nxaˈ nqìre wéwaˈ qá-t ʾan-xə́ṭṭe ṱ-oríwa bēl-pə́nxa l-pə̀nxa.ˈ qá-t ʾo-gə́šər-dìyeˈ ʾàw ṱ-azə́lwa.ˈ ḥabbə́kṯət gān-dìyaˈ ʾáyya … yáʿni lɛ-qayə́ṯwa čú-mdi bi-dìya.ˈ ʾu-palṭáwa ṱ-azáwa ʾu-mjămìwalaˈ ʾu-masqíwa bɛ̀ṯa.ˈ ʾu-gəšər-díya b-zadɛ̀wale,ˈ y-amrə́xwale pàrta.ˈ ʾíman-t y-aṯɛ́wa maṣlɛ́wa rə́zza l-ʾə̀rxe,ˈ mattíwa pə̀nxa.ˈ pə́nxa ʾɛ́ni mənnɛ̀le?ˈ ʾiṯ-pə́nxət qɛ̀sa,ˈ ʾiṯ-pə́nxət kèpa.ˈ pə́nxət qɛ́sa ʾáwwa ta-rə̀zzɛle.ˈ sab-ʾə́n muttúlən pínxət kèpa,ˈ marə́xle kúlla-w páyəš qàmxa.ˈ hadíya bud-qɛ̀saˈ béna ʾáwwa y-áwe xrìṭaˈ gáwe y-áwe mtùrṣa.ˈ ʾiṯ-náše šúlɛ ʾàw-ile.ˈ garsíle biye-dìyeˈ yáʿni ṭaxníle biye-dìye,ˈ ʾu-mpálṭa rə́zza ḏa-gòtaˈ ʾu-párta ḏa-gòta.ˈ párta zadɛ̀la.ˈ y-àza,ˈ ta-čú-mdi la-nằfa.ˈ ʾu-rə́zza mjămɛ̀le,ˈ ʾu-másqi bɛ̀ṯa.ˈ b-nə́sba rə́zza hal-làxxɛle,ˈ m-tama-hódəx mšɛ́ri mbašòle,ˈ kút-xa ta-gān-dìye.ˈ zrútət xə́ṭṭe prìštɛla.ˈ ʾíṯən ʾávi ʾu-dèmi.ˈ démi t-lá mìya,ˈ la-bás l-ʾəryàna zăríla.ˈ ʾáni xə́ṭṭe zăríla …ˈ ʾáni xə́ṭṭe huwèdi sáma zódaˈ ʾi-zăríla t-là maštóye,ˈ y-amrə́xxa dèmi.ˈ ʾáni zắri gu-ṭùra.ˈ ʾíṯ dukáne tắməz y-áwa ṭla-zrùta,ˈ yáʿni ʾa-dúkṯa har-ṭla-hàdəx-ila.ˈ ʾá-t gu-ʾaqàraˈ ṱ-íle gu-màṯaˈ ʾaqára xə́ṭṭe zărìlaˈ m-báṯər xzáttət rə̀zza.ˈ ʾáy y-ámri šōp-rə̀zza.ˈ xazdíla rə̀zza.ˈ ʾu-xáčča ʾi-ràkxa dúka,ˈ y-ázi zắri xə́ṭṭe šáwpa dìya,ˈ sab-ʾáyya b-qɛ̀ṭa y-óya.ˈ yárxət šáwwa tmànya,ˈ mšɛ́ri xzáda xəṭṭàne.ˈ xəṭṭáne biš-senàyila.ˈ ʾáp-ʾani dwàrɛla.ˈ bár zăríla-w qɛ̀mi,ˈ bár xazdìla,ˈ y-óḏi dàrze y-amrə́xla.ˈ y-oḏíla dàrze.ˈ mɛṯɛ́la ʾap-ʾáni l-bə̀dra.ˈ ʾíman-t dorìla,ˈ mɛṯɛ-táwre dorìla.ˈ ʾax-mə́ri qa-rə́zza mɛ́ṯɛ tàwre-uˈ ʾu-kul-xa-mə́ndi y-asṛílɛ dòri.ˈ ʾáni … qɛ́sa díya kúlla páyəš ʾax-tùna y-amrə́xle.ˈ xə́ṭṭe pɛ́ši ḏà-gota,ˈ ʾu-ʾáw páyəš ḏà-gota,ˈ túna lìṯən?ˈ kul-xa-mə́ndi qəm-dorìle,ˈ liṯ-pyáša ʾánna ṱ-amrə́xxa bòla díye,ˈ m-d-an-məndiyáne pyáša gàwe,ˈ qɛ̀mi,ˈ marpɛ́la-tawre y-àzi.ˈ sàpriˈ ʾən-háwe pàwxa,ˈ ʾánna y-amrə́xxa mdaròye.ˈ mdaróye modìla?ˈ mɛ́ṯɛ məlxàwa.ˈ ʾən-ʾíṯ pàwxa,ˈ ʾi-marmíle gu-hàwa.ˈ xə́ṭṭe y-ázi ḏá gòtaˈ ʾu-túna y-ázəl ḏá gòta.ˈ párši m-ġḏàḏe.ˈ ʾu-tùna,ˈ m-bár túna páləṭ ḏa-gòtaˈ xə́ṭṭe ḏa-gòta,ˈ xə́ṭṭe mɛṯɛ́la juwàla.ˈ ʾu-dɛrɛ́la gáwa dìya.ˈ ʾu-túna ʾap-ʾáw mɛṯɛ́le juwàle,ˈ masqíle ʾítle dúka mruzágta qa-sə̀twa.ˈ ʾína túna dɛrɛ́le qa-koḏə̀nta,ˈ qa-tàwre,ˈ qa-sə̀twa,ˈ qa-t-xámɛ biye-dìye.ˈ ʾu-xə́ṭṭe masqìla.ˈ xə̀ṭṭe,ˈ yáʿni mturáṣtət xə̀ṭṭeˈ halbát ʾíle lə̀xma.ˈ lə́xma ʾíle ʾap-ʾáw mən-xə̀ṭṭe.ˈ xə́ṭṭe maṣlɛ́le l-ʾə̀rxe.ˈ ʾáwwa ṱ-in-mára pə́nxət kʸèpa,ˈ b-d-áw ṭaxnìle.ˈ ṭxánta díye ʾíle pə́nxət kʸèpa.ˈ m-bár ṭaxnìle,ˈ páyəš qàmxa,ˈ masqíle bɛ̀ṯa,ˈ ʾax-t-mə́ri ʾən-bắyi t-yápi lə́xma mənnéy zeḏàye,ˈ mtárṣi mənnéy ṭə̀lme,ˈ yáʿni lə́xma prìša y-áwe.ˈ lɛšále bàxta,ˈ bəd-míya mə̀nneˈ ʾu-lɛšàleˈ ʾu-dɛ́rɛ xmìra gáwe díyeˈ ʾu-mxămɛ̀le.ˈ šáqla xa-sàʾət,ˈ xa-sàʾət hátxa məndì.ˈ ʾu-ʾanna baxtáṯa yằḏi,ˈ mattí ʾíḏa ʾə̀lleˈ ṛɛ́ši qá-t ʾáwwa məndìˈ hóle xmìya.ˈ yằḏi biye-díye.ˈ ʾu-nablíle tanùra.ˈ ʾíṯ xa-tanúra mtúrṣa ṭla-hàdəx-ile.ˈ ʾu-yapyále bàxta.ˈ m-bár t-yapyàle,ˈ ʾáyya šaqlálɛ zeḏáye dìyaˈ ʾu-yáwa xá-tre zeḏáye ṭla-d-ày.ˈ ʾu-y-áṯya bɛ̀ṯa,ˈ ʾu-máṯya mɛxòlta,ˈ y-àxli.ˈ tanùra:ˈ bár mɛṯɛ́le kəs-d-a-bàxta,ˈ t-yápya lə̀xma,ˈ y-oḏále zeḏàye.ˈ ʾáyya mpaṯyále mpaṯyàle.ˈ y-oḏále guttáṯa qamàye,ˈ ʾu-mpaṯyále tàza.ˈ m-bar-hàdəxˈ mattále gu-tanùra.ˈ ʾo-tanúra y-áwe mšúxna qam-dàna.ˈ y-áwɛ də́rye nùra,ˈ múṯye qɛ̀se.ˈ mšúxna tàza,ˈ šxíne y-amríwa smìqa.ˈ ʾu-y-áṯya mdabšála ʾəlle-dìyeˈ kòpaˈ gawàye,ˈ hal sàməq.ˈ yắḏa kmɛ́le smìqa.ˈ ḏà-b-ḏa šáqla-wˈ mattála xa-xèta.ˈ ʾu-párqa ʾàyˈ ʾu-ʾáni ʾárbe xámməš y-áwɛ mùtte,ˈ lìṯən?ˈ kut-sámqa jàlde,ˈ šaqlàla.ˈ ʾáy y-oya-prìqta,ˈ mátta xéta šópa dìya.ˈ ʾay-y-amríla pɛ́ṯət lə́xma gu-tanùra.ˈ xabúše xéna šúlɛ xáčča zàmət-ile.ˈ ʾíman ṱ-it-maṯóyəlle y-amrə́xxe šə̀dla.ˈ šə̀dla,ˈ gu-d-a-ʾắra t-bắyət mattə̀tle.ˈ ʾən-bắyət zărə̀tle,ˈ xaprə́tle šáwpe dìye.ˈ xaprə̀tleˈ ṱ-ámrəx xa-ṣìṭa,ˈ xa-ṣìṭa biz-zòda.ˈ mattə́tle ʾo-šə́dla gáwa tàma,ˈ ʾu-mkasə̀tlaˈ šáwpe dìye.ˈ bēl-šə́dla l-šə̀dlaˈ gắrəg mátteti xa-xamšá ʾaqlàṯa,ˈ xamšá pasùwe,ˈ ʾátxa mə̀ndi,ˈ qa-t-ʾíman t-áwɛ gòṛeˈ qa-t-lá qɛ́ṯi b-ġḏàḏe,ˈ bíš yáwi ṭúnta ràbṯa.ˈ m-bár xákma šə̀nne,ˈ ʾáwwa ʾáp-ʾən-hawe marìra,ˈ ʾína bár xa-šéta-w pàlge,ˈ gắrəg y-amrə́xle ksàxa.ˈ gắrəg ʾáṯəx kasxə̀xleˈ ʾu-ṱ-oḏə́xle taqlī̀m,ˈ taṭʿī́m y-amrìle,ˈ qá-t ṱ-oḏə́xle xabúšta ʾixàla.ˈ fa-ʾáw băyále xa-šèta.ˈ šétət ʾàrbeˈ xabúšta dòqa.ˈ ʾína kùššətˈ gắrəg xaprə́tla č̭ənnək̭ɛ́ra dìya,ˈ gắrəg xaprə́t-ži č̭ənnək̭ɛ́ra díya-w dɛrə́tla sùla.ˈ súla modìle?ˈ ʾáwwa ʾíle šə́xtət heywàne,ˈ t-tàwre,ˈ koḏə̀nta,ˈ t-ʾə̀rwe.ˈ dɛrə́tla sùla líṯənˈ qá-t šéta b-šéta biš-mqărə́na tàza.ˈ ʾu-béna ʾíman ṱ-ila-pyáša gòṛeˈ xáčča šúla biš-zàmət-ile.ˈ ləʾánnahu pyáša gòṛtɛlaˈ mtagbárta díya biš-ràbɛla,ˈ ʾu-gắrəg rába ʾáxlət xàm.ˈ ʾu-qɛ̀ṭa,ˈ bár ṱ-ila-dwàqa,ˈ qám t-màṭiˈ gắrəg maxə́tla daṛmàna,ˈ qá-t ʾan-márre la-ʾáṯi ʾə́lla dìya,ˈ mtarə̀mza,ˈ yán ṭarpáṯa díya xàrwi,ˈ xabúšta xàrwa,ˈ kul-xa məndì.ˈ fa-ʾánna məndiyáne kùllaˈ yáʿni y-oḏìwala.ˈ ʾu-xayuṯèyˈ b-àyyɛwaˈ tròṣa yáʿni.ˈ rába ʾítley xayúṯa basímta bəd-àyya,ˈ yáʿni zrátət xabùše.ˈ lɛ́le zàmət.ˈ senàyile,ˈ yáʿni xayúṯa biš-senàyila.ˈ xayúṯət táma dàx-ila?ˈ qɛ̀ṭa,ˈ qɛ́ṭa ʾìmɛle?ˈ mən-yárxət ṭḷàˈ ʾíle náše mšɛ̀riˈ plàxa.ˈ qɛ́ṭa ʾíle šúle yáʿni dánət pəlxàna,ˈ qɛ́ṭa kúlle y-áwe pláxa hal-čèri.ˈ čéri manáy y-amrə̀xle,ˈ yárxət ʾə̀ṣra,ˈ xadə̀ssər.ˈ m-táma hòdəxˈ kúlla ʾan-ʾárba yàrxe,ˈ xámša yàrxe,ˈ y-áwɛ náše blíge mjămòye,ˈ mjămóye qa-sə̀twa.ˈ sə́twa mšɛ́re mən-yárxət ʾə̀ṣra.ˈ bàryaˈ ʾáṯe tálga ràba.ˈ bárya ʾáṯe mə́ṭra hammàše.ˈ bas-náše y-awa-mrùzge.ˈ ʾo-t-ʾítle ʾə̀rwe,ˈ ʾo-t-ʾítle tàwreˈ y-áwe xzída gə̀lla.ˈ ʾo-t-hawéle ʾə̀rweˈ y-áwe xzida ṭàrpa.ˈ ʾan-ṱ-óḏi koḏə̀nta,ˈ ṱ-awéle tùna.ˈ mən-məndiyáne kúlla mjăméla qa-sə̀twa,ˈ sab-sə́twa hammáše líṯ čù məndí.ˈ yáʿni mən-yárxət xadə̀ssərˈ gə́lla lá y-àwe,ˈ ʾə́rwe lé-y-asqi ṭúra xàla.ˈ sab-ʾáxni táma ʾítlən b-qɛ̀ṭa,ˈ mən-yárxət xàmša,ˈ ṭla-ʾə̀rweˈ dóqəx šăvàna.ˈ šăvána modìle?ˈ kut-nášət ʾítle ʾə̀rwe,ˈ ʾən-ʾə́rwət xwàrela,ˈ ʾə́rwət kòmela,ˈ yáʿni ʾə̀zzela,ˈ ʾən-wànela.ˈ dóqəx šăvàna.ˈ ʾáw dóqəx b-zùze,ˈ yán xzí kəmà yawíleˈ yáʿni ṭla-d-ày.ˈ ʾu-ʾáw qédamta šaqə́lla … mjămí náše kúlla t-màṯa,ˈ mjămílɛ ʾan-ʾərwèyˈ ʾu-masə́q l-ṭùra,ˈ mən-qedámta ʾu-hál ʾaṣə̀rta.ˈ ʾaṣə́rta madə́ṛṛa qám gnɛ́ṯət šə̀mša,ˈ xwɛ́ṯət xùya.ˈ ʾu-kùt-xaˈ ʾítle gómət gʸàne,ˈ ʾítle dúka mruzágta y-amrə́xla dùna.ˈ ʾáw dúna ʾítla … yáʿni pṯìxtɛla.ˈ góma ʾíle gawàye,ˈ dúna ʾíle qam-ṭằra.ˈ ʾáwwa šúlət qɛ̀ṭɛle kúlla.ˈ ʾu-har-hádəx tàwre.ˈ tàwre,ˈ tawə̀rta,ˈ yáʿni ʾánna y-amrə́xla bə̀qra.ˈ dóqəx baqàra.ˈ ʾaw-baqára mòdile?ˈ y-ázəl báṯər … nábəl bə̀qra.ˈ ʾap-ʾáw hádəx qèdamtaˈ xálwi tawə̀rta,ˈ ʾu-qédamta masqíla l-bə́qra ḥátta mjắmi xà-dukṯa.ˈ ʾu-šaqə́lla ʾaw-baqàraˈ ʾu-šule-díye y-áwe masə́qla l-ṭùra,ˈ maṛèla,ˈ ʾu-hál ʾaṣə́rta mɛṯèla.ˈ ʾáyya b-qèṭa.ˈ ʾaṣə́rta wíḏɛla gə̀lla,ˈ gə́lla gu-ʾaqàra.ˈ mɛṯɛ̀la,ˈ dɛ́rɛla mɛxòlta.ˈ ʾu-xalwìla-wˈ xošíla gu-gòma.ˈ ʾáyya qɛ́ṭɛla ṭla-heywàne.ˈ ʾína gu-d-ɛ-dána har-y-áwa mrùzgeˈ mqarqòze,ˈ xzáda gə́lla qa-sə̀twa.ˈ ʾina y-áwe hal-yárxət ʾə̀ṣra.ˈ yárxət ʾə̀ṣraˈ y-áwa mjúmye gə̀lla-wˈ mə́ndi xzìda-w mùṯya.ˈ ʾáw y-áwe brìza.ˈ ʾáw mattíle š-ġḏàḏe,ˈ y-amríle huḏàla.ˈ mattíle š-ġḏàḏeˈ y-amríle huḏàla.ˈ qa-ʾìma?ˈ qa-sə̀twa,ˈ qa-haywáne diyèy.ˈ š-d-ó huḏàlaˈ ʾi-mátti pùwuš,ˈ sab-púwuš la-ṣála míya bi-dìye.ˈ púwuš m-ɛ́ni mənnɛ̀le?ˈ ʾo-t rə̀zza.ˈ béna hadíya rə́zza lìṯena.ˈ hadíya qíme gu-d-ɛ̀-danaˈ dɛ́rɛ naylòn,ˈ qá-t ʾáwwa naylón qa-t-lá-ṣala míya gàweˈ d-ó ṱ-ámrəx huḏàla,ˈ sab-ʾə́n ṣléla míya xàru.ˈ xrùle,ˈ táwre-u heywáne pɛ́ši t-lá mɛxòlta.ˈ har-hádəx mrázgi kúlla mɛxòlta,ˈ mắṯălan xə̀ṭṭe,ˈ rə̀zza,ˈ pràge,ˈ šìšme,ˈ kúlla ʾan-ṱ-áwa zəryə̀lla.ˈ ʾánna ṭla-náše ṱ-axlíla b-sə̀twa,ˈ sáb zrúta líṯ b-sə̀twa.ˈ l-kúlla d-àyˈ qa-t-ʾánna ṭla-nàšeˈ ʾu-ʾanná gə́lle məndiyàneˈ qa-heywáne diyèy,ˈ hál yárxət ṭḷà.ˈ yárxət ṭḷá mə́dre mšɛ́re bɛ̀hɛr.ˈ heywáne y-ásqi ṭùra.ˈ ʾu-níxa nìxaˈ ʾo-t-y-áwe píša xá-mdi mɛxólta y-axlìla.ˈ ʾu-ʾáw-ile xa-dánət farqúṯa bēl-d-áyya l-d-àyya.ˈ kúlla məndiyáne mrazgíla qa-xayúṯət sə̀twa.ˈ b-qɛ́ṭa hal-yárxət ʾə̀ṣra,ˈ y-áwe mkapòše y-amrə́xle.ˈ ʾáxni y-amrə́xle mkapòše.ˈ mkapóše mòdi?ˈ mjămòye.ˈ mjămóye mòdi?ˈ yáʿni mrazóge qa-sə̀twa.ˈ sab-sə́twa y-áṯe tàlga,ˈ y-áṯe mə̀ṭra,ˈ pàwxa.ˈ lá-mṣe. náša ṱ-ázəl dukàne.ˈ kút-xa y-áwe gu-bɛ̀ṯeˈ ʾu-heywáne y-áwa mə́nne dìye,ˈ har-gu-gòma y-amrə́xxe.ˈ yáʿni ʾáyya y-amrə́xxa gòma.ˈ dɛ́re mɛxólta ʾu-yàtu.ˈ ʾu-dɛ́re mɛxólta ʾúrzət bɛ̀ṯa.ˈ ʾáw ʾo-ṱ-ítle qàmxaˈ nabə́lle l-tanùra,ˈ y-apɛ̀leˈ ʾu-y-áṯi y-atwí ʾu-mdì.ˈ ʾánna ṭḷá-yarxe tré-yarxe lítley čù-šula,ˈ bas-mtagbóre héywən diyèyˈ ʾu-tíwe bɛ̀ṯa.ˈ hal-yárxət ṭḷàˈ mšɛ́re bɛ̀hɛr,ˈ béna mšɛ́rɛ mqarqóze xabušèyˈ ʾu-ʾaqarèyˈ ʾu-kúl xá-mdi diyèy.ˈ dawɛ̀raˈ ʾíwa xa-mə́ndi ʾax-ṱ-ámrəx ʾíḏe-w ʾàqle y-amrə́xla,ˈ dawɛ́ra ʾíḏe-w ʾàqle,ˈ yáʿni xăyíwa náše b-dawɛ̀ra.ˈ y-azíwa qàrwən.ˈ qárwən modìla?ˈ šaqlíwa ṭènaˈ mən-máṯa l-màṯa,ˈ mən-mḏíta l-mḏìta.ˈ ʾu-šaqlàwaˈ rába gàyeˈ gu-sə̀twaˈ gu-ʾəryàne,ˈ šaqláwa xámša saʾàtte.ˈ y-amríwa qàrwən.ˈ mə́n xá-dukṯa ʾìṯwaˈ ṱ-ámrəx ʿAmedìyaˈ ʾəl-ʾƐ̄̀n Núne.ˈ ʾína kúlla ṭurànewa.ˈ šaqə́lwa maṯălan xamší kiloʾé biz-zòdaˈ hal-šawwí kiloʾè.ˈ dɛ́rɛ xā́ṣ-t dawɛ̀raˈ ʾu-masíqwa l-Ɛ̄̀n Núne.ˈ … mɛxòltaˈ ʾína rášən qa-t-ʾánna məndiyàne.ˈ ʾáxni y-amrə́xwala ràšən.ˈ ʾína rášən mòdila?ˈ rášən ʾíla … ʾíwa xə̀ṭṭe,ˈ … ʾíṯwa šèkər,ˈ ʾíṯwa qámxa t-y-aṯéwa šùxra.ˈ mɛṯɛ́wa masqíwala l-màṯa.ˈ fa-xayuṯéy b-dawɛ̀rɛwa.ˈ ʾu-dawɛ́ra rába xɛlànewa.ˈ ʾu-kúl-naše, kút-ʾiṯwa dawɛ́ra ʾi-xàme bi-díye.ˈ dawɛ̀raˈ ʾi-mtagbrə̀xwale rába,ˈ yáʿni y-axlə́xwa xam-dìye.ˈ yáʿni dawɛ́ra ʾíṯwale qurṭàna.ˈ qurṭána m-mòdi mtúrṣa?ˈ mtúrṣa mə́n y-amrə́xwale čùxa.ˈ y-amrə́xwale qurṭàna.ˈ ʾo-qurṭànaˈ ʾíṯwale bar-xaráye dìye.ˈ ʾáwwa t-qàyiš-wewa.ˈ ʾu-dɛrɛ́wa məndiyàneˈ ʾu-wajjúwe xákma xéne xāṣ-t-dìyeˈ ʾu-ʾíṯwale ṱàngaˈ y-asṛìwale.ˈ ʾu-bár qamàyaˈ qá-t ʾíma ṱ-ásəqwa ṭùraˈ t-lá ʾo-qurṭána jawə̀jwaˈ ṣaléwa napə́lwa ṭèna.ˈ fa-ʾən-măṭəníwale ʾíṯwa xàwla.ˈ xáwla ʾíṯwale ʾaqòlta.ˈ b-ó xáwla y-asṛíwa ṭèna.ˈ ʾíman-t dawɛ́ra ʾàwwɛle yáʿniˈ ʾi-nablíwa ṭéna mən-dúka l-dùka.ˈ fa-ʾíman-t y-awíwa bɛ̀ṯa,ˈ y-azə́xwa măṛòye.ˈ măṛóye modìle?ˈ qédamta nablə́xwala gu-ʾaqàra.ˈ dóqəxwala b-ʾìḏən.ˈ sab-har-mrupéwalən rēš-dìyeˈ leš-maṣə́xwa doqə̀xwale,ˈ ṱ-arə̀qwa.ˈ fa-ʾɛ́ka ʾíṯwa dúkṯa basímta maxlə̀xwaleˈ qá-t ṱ-awéwa xɛlàna-wˈ ṱ-awéwa qùya,ˈ qá-t maṣéwa ṱ-azə́lwa qárwən ʾu-ṱ-aṯèwa.ˈ ʾána tàxrena,ˈ ʾɛ́-ga zòrənwa,ˈ b-xšáwən ʾìwabiˈ ʾəṣrá šə̀nne,ˈ xáčča pyàšaˈ šḗt ʾàlpa-wˈ ʾəč̣č̣à-mma-wˈ ʾárbi w-ə̀šta.ˈ b-yárxət šàwwɛwa,ˈ hon-txára dìya,ˈ xošèbɛwa.ˈ xošèba,ˈ yáʿni xošéba lá-palxi nàše.ˈ fa-ʾána ṣə́lyənwa gu-ʾaqàra,ˈ ʾána-w xàṯi.ˈ ʾáyya qam-ʾə̀rweˈ ʾu-ʾána qam-koḏə̀nta.ˈ koḏə́nta b-ìḏiyawaˈ šulxɛ̀ṯa.ˈ ʾána šobànənwa xáčča.ˈ y-atwə́nwa xáṣa díya šulxɛ̀ṯa,ˈ yáʿni t-lá qurṭàna.ˈ yatwə́nwa xāṣ-t-dìya-wˈ lá lɛ-zădə́nwa ču-bèna.ˈ ʾo-yòmaˈ măṛòyənwala.ˈ măṛòyənwala,ˈ gu-ḏà-ʾăra.ˈ ʾíṯwa gawàna,ˈ maṛoyə̀nwala.ˈ bènaˈ ʾána tìwənwa-wˈ ʾáy b-o gawàna.ˈ táma ʾo-gawána bēl-ʾắraˈ l-ʾằra.ˈ ʾìqa y-áweˈ ʾu-lá-raba pə̀ṯya.ˈ qəm-maxyále púmma díya l-rə̀zzaˈ zəryə́xwa rə̀zza.ˈ ʾap-ʾána mə̀riˈ ṣríxən hátxa biya-dìya.ˈ ʾáyya qəm-patlála gʸān-dìyaˈ ʾána xšíwən là maxyáli.ˈ qəm-patlála gʸān-dìya,ˈ ʾaqláṯa ʾan-xaráye … p̣èna,ˈ qəm-maxyála ḏà-p̣ena.ˈ b-ḏá-ʾaqla díya p̣éna qəm-maxyáli ʾàxxaˈ rèši,ˈ qəm-ṭarpáli gu-məššàra.ˈ ʾu-ṣrìxənˈ ʾu-ṯíṯɛla xàṯi,ˈ ʾína réši šmíṭa ʾaxxàne.ˈ qímɛn bar-hàdəxˈ síṛənne rèšiˈ ʾìna xáṯi síṛtəlle rešì.ˈ ʾu-ṯíṯɛla koḏə́nta kə̀sliˈ ʾu-tíwɛn xáṣa dìyaˈ síqa bɛ̀ṯa.ˈ yáʿni hade-m-háde píšlən xawràneˈ xamə̀štən.ˈ fa-dawɛ́ra rába šɛ̀nɛle,ˈ yáʿni ʾamìnɛle,ˈ šɛ́nɛla ràba.ˈ ʾu-mtagəbrə̀xwaleˈ ʾu-xayùṯənˈ taqrìbanˈ xačča-pyàšaˈ l-d-àw-wawa.ˈ yáʿni ʾo-t-ʾítwale dawɛ̀raˈ xáyūṯ-diye rába tàzɛyawa.ˈ b-dawɛ́ra garšə́xwa qɛ̀se.ˈ garšə́xwa qɛ́se m-ṭúra qa-sə̀twa.ˈ yáʿni kú-benət laxmàwaˈ t-lɛ́ y-azə́lwa qàrwən,ˈ y-ázi ṭùraˈ mɛṯɛ́wa qɛ́se brìze,ˈ kə́ma maṣə́xwa qɛ́se brìze.ˈ ʾu-šúlət máṯa kúlle grášta nabálta mə̀ndiˈ mən-ʾắra l-bɛ̀ṯa.ˈ xāṣ-dawɛ̀ra-yewa,ˈ sab-rə̀ḥqɛwa,ˈ là-mṣɛwa,ˈ gráštət rə̀zza,ˈ gráštət xə̀ṭṭe,ˈ sùla.ˈ súla modìle?ˈ ʾáwwa yáʿni zə́blət haywàne.ˈ gu-góma mpalṭə̀xwaleˈ qam-zăríwa náše rə̀zza.ˈ garšə̀xwaleˈ maṣlə̀xwaleˈ l-d-à-ʾăraˈ dɛrə́xwa tàma,ˈ ʾu-tàma,ˈ báṯər t-y-asṛíwa rə̀zza.ˈ ʾa-šábṯa qamɛ́ṯa dɛrɛ́wa gu-məššàraˈ qa-t-rə́zza ṱ-awéwa spày.ˈ ʾáwwa súla dax-maṣlɛ̀wale?ˈ y-amrə́xxe qərṭàla.ˈ qərṭála modìle?ˈ har-tùre,ˈ y-awéwa túre gu-ʾaqàra,ˈ pɛrmə̀xwala.ˈ ʾíṯwa yáʿni xa-dárya nàšeˈ y-oḏìwaˈ mtarṣìwaˈ y-amrə́xwala qərṭàla.ˈ ʾíṯwa náše šuléy ʾàwwɛle líṯən?ˈ qá-t ʾap-xánči maṭewalèy.ˈ y-oḏíwa ʾan-qərṭàle,ˈ mɛṯɛ̀wala.ˈ béna m-bár hàdəxˈ ʾan-qərṭále kut-tə̀rteˈ y-asṛíwa b-ġḏàḏeˈ b-xàwla.ˈ y-asṛíwa b-xáwla b-ġḏàḏeˈ ʾu-ʾíman garšíwa sùla,ˈ dɛrɛ́wa xāṣ-dawɛ̀ra.ˈ dɛrɛ́wa xāṣ-dawɛ́ra sapìqe.ˈ zayə́nwa kəs-tắrət gòmaˈ y-áwa mpúlṭe ʾo-súla qam-tằra.ˈ b-məlxàwa,ˈ šaqlíwa ʾó-zəbla mən-ằraˈ dɛrɛ́wa gu-qərṭàla.ˈ ṃaḷɛ́wa qərṭála m-ay-gṓt tərnèy,ˈ maṣlɛ́wala … gu-ʾăràṯaˈ gu-ʾaqàra,ˈ xzi-ɛ́ka ʾaqára díya rə̀ḥqa.ˈ bár ṣalɛ́wa l-ʾaqàra,ˈ msapáqtət súla senàyiyewa.ˈ m-ḏa-gòtaˈ zɛpə́twala l-d-ó-geba xènaˈ qa-t xaḏríwa qərṭàle-uˈ súla msapqə̀twaleˈ mə́dre dɛrə́twala xāṣ-koḏìnta.ˈ ʾu-y-attə́xwa xāṣ-koḏə́nta rēš-d-án qərṭàle,ˈ be-pàlga,ˈ y-aṯə́xwa mɛṯə̀xwaˈ ʾu-kúlla yóma b-áyya garšə́xwa sùlaˈ ʾáwwa súla mapəlxíwa ṭla-rə̀zzaˈ diya mapəlxíle ṭla-xabùšeˈ ʾina ʾáwwa súla ʾíle xá xayúṯət ʾaqàra kúlle líṯən.ˈ kúlla ʾaqára gắrəg máxe m-d-àw.ˈ b-màṯaˈ y-oḏíwa məndiyáne xène.ˈ ʾə́rwe b-qɛ̀ṭaˈ mxamə́xwa ṭla-qàlya.ˈ ʾə́rwe mtagbrə́xwala qa-t-ṭarsìwa,ˈ qá-t mpɛrmə́xwa b-čèri,ˈ b-yárxət ʾə̀č̣č̣a,ˈ ʾə̀ṣra,ˈ xadə̀ssərˈ pɛrmə́xwala qá-t ʾɛ-qálya mbarzə̀xwale,ˈ y-oḏə́xwale qəṭṭáṭe qəṭṭàṭe.ˈ bašlə́xwale dɛrə́xwa gu-tanə̀kka.ˈ ʾu-mxamə́xwale magḏə́lwa qa-sə̀twaˈ y-axlə́xwa mənne-dìye.ˈ b-qɛ́ṭa y-azə́xwa qə̀rṭa.ˈ qə́rṭa modìle?ˈ y-azə́xwa ʾánna xoriyáṯa ṱ-ítlən tàma,ˈ xoriyàṯa,ˈ xelàpela.ˈ ʾíṯwa jawə̀tta.ˈ jawə́tta ʾáyya t-prə̀zlɛla.ˈ jawə́tta t-prə̀zlɛla.ˈ y-asqəxwa š-xòrta,ˈ qăṭə́xwa ʾo-táqa zòrɛwa,ˈ lɛ́wa rába gòṛa.ˈ mɛṯə̀xwale,ˈ mattə́xwale ʾaṣə̀rta.ˈ ʾu-y-aṯɛ́wa ʾə̀rweˈ ʾu-mattə́xwa qamèyˈ y-áxli mənne-dìyeˈ qa-t-ṭarsìwa.ˈ ʾo-šúla y-amrə́xwale qə̀rṭa líṯən?ˈ ʾu-xzátta … t-gə̀llaˈ ʾíṯwa màgla.ˈ ʾíṯwalən táma yáʿni nàše,ˈ ḏá-maṯa gótən-wawa Dɛrə̀ške,ˈ ʾáy šulèyˈ tarṣíwa màgle.ˈ ʾáyya xzáda xə̀ṭṭe,ˈ gə̀lla.ˈ jawə́tta ṭla-pràmaˈ ʾanna qɛ́se ma-qɛ̀se.ˈ ʾu-gu-d-ɛ̀-danaˈ har-ʾìṯwaˈ y-amrə́xwala nằra.ˈ nắra ʾánna ṭla-práma qɛ́se xlìme.ˈ ʾaw-nắra ʾap-ʾáw ʾáni mtarṣìle,ˈ ʾánna ʾòsteˈ ḥaddàde y-amrə́xwa,ˈ ḥaddàda.ˈ ʾánna xa-Šlémun m-Dɛrə̀ške,ˈ ʾánna Dɛrəšknàye y-amrə́xwala,ˈ šwàwən-wawa.ˈ ʾáni mtarṣíwa nằre,ˈ mtarṣíwa jawəttàṯa,ˈ mtarṣíwa màgle.ˈ ʾíṯwa gə́lla y-ámri mɛrgàne.ˈ ʾáni … mɛrgáne ràba ʾiyáwa.ˈ mtarṣíwa màglaˈ béna ʾaw-lɛ́le-šəmme màglaˈ y-amríwa gilàndi.ˈ gilándi rába gòṛɛleˈ ʾánna ʾɛ-ga-nášətˈ kúlla lá-mṣɛ zắri,ˈ ʾánna gắrəg b-ṣanə́tta gòṛa y-áwe,ˈ sab-ʾánna mɛrgáne ràbeˈ lɛ́la m-an-t-xazdə́xla b-màgla.ˈ máglaˈ ṭla-gu-rə̀zzɛle,ˈ gə̀lla-hatxa.ˈ xánči xànčiˈ pɛrmə́xwa bi-dìye.ˈ ʾína gilàndiˈ ʾáwwa prə̀zlaˈ ʾánna máglət gilándi xá-mdi gòṛɛle líṯən?ˈ ṭla-d-án mɛrgáne góṛe gòṛe.ˈ sab-ʾánna gắrəg tre-ṭḷá ʾùrzeˈ b-kúlla yóma zór maṣìwaˈ xàzdiˈ xá-mdi rába baṣòra.ˈ ʾáxni b-sə́twa mšɛ́ra dúnye ràyaˈ mən-yárxət ʾə̀ṣra-wˈ xadə́ssər hòdəx.ˈ fa-mò ʾíṯwa?ˈ ʾíṯwalən gàre.ˈ gáre y-awéwa yáʿni t-ʾúpra, ṭìna.ˈ ʾina ʾáwwa y-amrə̀xwaleˈ sərsə̀rraˈ yáʿni qùwyɛwa.ˈ fa-l-gàreˈ ʾíman ṱ-aryáwa dùnyeˈ ʾíṯwalən mandòrta.ˈ mandórta mòdila?ˈ ʾáwwa kèpɛle,ˈ mən-gòte,ˈ m-ay-góta m-ay-gòtaˈ xríṭa xa-bòya.ˈ ʾu-mùṯyəxˈ mtúrṣəx qɛ̀sa,ˈ b-d-ó-qɛsa nablə́xwala-w mɛṯə̀xwala.ˈ ʾáyya y-amrə́xxa mandòre,ˈ qa-t garmə́xwa gàreˈ yáʿni gáre qa-t mandə̀rwa,ˈ qa-t-dalòpeˈ la-ṣálɛ b-sə̀twa.ˈ ʾu-ʾən-xàččaˈ xáčča xa-béna ʾaryàwa-dunyeˈ dɛrɛ́wa xáčča tùna,ˈ biš-dawùqwa.ˈ qàmṯaˈ y-aṯéwa tálga ràba.ˈ díya lɛ̀le-ṯaya tálga.ˈ šuxlə́pla ʾahwáltət dùnye.ˈ qámṯa rába y-áṯe tàlga,ˈ y-azə́xwa gərkàwe.ˈ gərkáwe modìla?ˈ gərkáwe ʾíla b-yárxət trè,ˈ ṭḷàṯa,ˈ rába y-áṯe tàlga,ˈ qəqwàne.ˈ ʾáw qəqwána gu-ṭùra y-áwe.ˈ b-qɛ́ṭa lá-mṣəx doqə̀xle,ˈ ʾəlla-qṭála qaṭlìwa náše.ˈ ʾína b-sə̀twaˈ ma-t-yawéwa tàlgaˈ lá-mṣe jawə̀jwa.ˈ fa-y-aṯɛ̀wa,ˈ yăḏə́xwa bíya ʾaṣə̀rta,ˈ y-aṯɛ̀wa.ˈ ʾàxniˈ ʾƐ̄n-Núne npílta bēl-ṭúra l-ṭùra.ˈ ʾƐ̄n-Núne npíltɛla l-ṭúra l-ṭùraˈ mənná-mənnət nèra.ˈ ʾáṯṛa rába basìmɛle.ˈ ba-ròžaˈ ʾáy šəmšɛ̀ṯɛla,ˈ l-ṭalána m-ay-gòta.ˈ yámne ṭalàna-wˈ ba-róža čàppe.ˈ fa-y-aṯéwa qəqwàne.ˈ ṯéle rápət qəqwàne,ˈ ʾáyya gu-sə̀twɛwa,ˈ tálga lá-mṣəxwa jojə́xwa m-áxxa l-àxxa.ˈ y-azə̀xwa.ˈ ʾíman-t jwíjwale xá kilométer m-áxxa l-àxxa,ˈ ṱ-ámrəx hàtxa,ˈ ʾíman t-yatúwwa lá-mṣe pàrəxˈ y-azə́xwa doqə́xwale senàyi,ˈ ma-ṱ-íwa čìya líṯən.ˈ ʾáyya y-amrə́xxa gərkàwe.ˈ ʾìṯən,ˈ ḏa-xéta y-amrìlaˈ qùlta.ˈ qúlta ʾáy-ʾila prə̀zla.ˈ mtarṣíwala doqìwa.ˈ ʾarnùwwe doqíwa.ˈ tèle bíya doqíwa,ˈ heywánət ṭùra.ˈ məndiyáne xèneˈ mò ʾamrə́nnox?ˈ ʾádətte prìše.ˈ ʾɛ́-ga ʾíṯwa y-amrə́xwale ṣàwma,ˈ šawèta,ˈ doqə́xwa bàte.ˈ ʾáxni bátən šáwwi tmáni batèwa.ˈ mšɛrə́xwa ṣàwma.ˈ ʾíma-t mšɛrə́xwa ṣyàma,ˈ dɛrə́xwa yómət Mar-Sàwa,ˈ yáʿni ʾo-yòmaˈ basìmɛle,ˈ ʾɛ̀wɛle,ˈ tàlgɛle.ˈ kút-xa y-amrə́xxe yáʿni ʾən-íle náša spày,ˈ ʾó-yoma basímta ṱ-óya šə̀mša.ˈ xàḏexi.ˈ ʾó-yoma hàtxa yáʿniˈ y-amrə́xla màra.ˈ ʾína kúlla spày nášeˈ láx-mara là.ˈ ʾína gu-d-ɛ-dàna,ˈ yáʿni ʾó xa-ṭùsa y-amrə́xwa yáʿniˈ ʾən-ila-šə̀mšaˈ basìmtɛla-wˈ ʾən-lɛ̀la-šəmša,ˈ yáʿni ʾo-náša la-spày.ˈ yómət parə̀qwa,ˈ yóma xaràya,ˈ ʾáwwa y-amrə́xwale ʾƏ̀šwuṭ.ˈ ʾƏ́šwuṭ rába krḕt-iwa gu-ʾàṯṛa.ˈ rábɛwa tàlga,ˈ rábɛwa mə́ṭra ʾu-məndiyàne.ˈ ʾən-parə́qwa ʾƏ̀šwuṭ,ˈ ʾáw ʾəsrí-tmanya yomáṯa yan-ʾəsrí-ʾəč̣č̣a yomànɛle,ˈ y-azə́xwa ṭùra.ˈ ʾíṯən dapràna.ˈ xa-ʾilànɛleˈ y-amrə́xxe dapràna.ˈ ʾo-daprána y-azə́xwa, ʾáxni yálət mədràsaˈ wə́xwa ʾɛ́-ga zòre,ˈ mɛṯə́xwale.ˈ y-oḏə́xwale qóma gòṛa.ˈ tálga ràbaˈ mjămə̀xwaleˈ mattə́xwa š-ġḏàḏe.ˈ maqḏə́xwale ʾƏ̀šwuṭ,ˈ y-ámrəx ʾáwwa xə̀rbɛwa.ˈ mṭapə́xwa núra bìyeˈ ʾó məlməlàwa y-amrə́xwa.ˈ ṭúr ʾƏ̀šwuṭˈ ṯéle ʾÀḏər.ˈ yáʿni y-amrə́xxe ʾÀḏərˈ basìmɛle,ˈ yáʿni ʾƏ̀šwuṭ zìlle.ˈ yáʿni ʾáwwa xa-nišànqɛleˈ t-ʾáṯṛa d-ɛ̀-ga.ˈ xéna ʾáxni gu-maṯwàṯaˈ y-amríwa ʾíṯwa ʾə̀rwe,ˈ ʾə́rwət xwàre,ˈ ʾə́rwət kòme.ˈ b-qɛ̀ṭaˈ doqíwa šăvànaˈ ʾu-părɛ̀wale.ˈ ʾu-kùt-yomaˈ xa-y-asə́qwa mən-díye y-amríwale malgòri.ˈ ʾáwwa y-asə́qwa mən-lɛ́le hal-ʾaṣə̀rtaˈ ʾu-ʾə́rwe pɛšíwa gu-ṭùra.ˈ qɛ́ṭa y-aṯɛ́wa b-yòmaˈ y-ásqi măṛìwalaˈ y-aṯɛ́wa l-dwàṛa.ˈ ʾíman-t y-aṯɛ́wa dwáṛa qúrba l-màṯa,ˈ y-asqíwa berìye,ˈ beríye baxtàṯa,ˈ kút-ḏa šaqláwa sáṭla dìya,ˈ y-azáwa dwàṛa,ˈ xalwíwa ʾə̀rwe.ˈ m-bár xálwi ʾə̀rweˈ manixìwa.ˈ pɛšíwa yáʿni ganéwa … tawə̀rwa xə́mma y-amrə́xle.ˈ y-asqìwaˈ răyìwaˈ hál ʾaṣə̀rta.ˈ ʾaṣə́rta mɛṯɛ́wala ḏa-dúkṯa bíš-qurba t-y-awɛ́wa mìya táma.ˈ mə́dre y-azíwa xalwíwala ʾə̀rwe,ˈ y-aṯɛ̀wa,ˈ ʾu-b-lɛ́le pɛšíwa gu-ṭùra.ˈ xàrṯaˈ xa-béna b-ʾarbìye y-áwa ṱ-ámrəxˈ ʾə́rwe t-y-áwa píše b-lɛ̀le,ˈ ṯéla genàwe y-amrə́xxa,ˈ qačàxe.ˈ ʾánna ʾiyɛ́wa xámša ʾə́šta y-áṯɛ genàwe.ˈ qíme ʾə́ṯye b-lɛ̀le,ˈ dwíqəlle šăvàna-wˈ malgóri dìye.ˈ ṣlíwəlla ʾiṯaṯèyˈ ʾu-gníwəlla ʾə̀rweˈ ʾu-mupíḏəlla b-ḥŭdū̀dˈ yáʿni ʾáṯṛa d-áy-gotət diyɛ̀ni.ˈ ʾu-píštɛla háwar gu-màṯaˈ béna ʾɛ́-ga ʾíṯwa tòpeˈ ʾíṯwa čàkke y-amrə́xwa,ˈ tòpe.ˈ píštɛla hàwar.ˈ tàxrenaˈ kúlla náše qìmela,ˈ síqe l-hàwar,ˈ síqe b-hàwar,ˈ ʾína ʾə́rwe mšúre l-xá-ʾaṯṛa xèna,ˈ yáʿni gu-Tùrki.ˈ táma xáčča plìšela xá-yoma trè,ˈ qímela hár ʾan-náše dìyən,ˈ slíbe mən-ʾə́rwət qurḏaye d-a-gòtaˈ ʾu-muṯyəlla.ˈ fa-ʾánna məndiyáne har-y-awɛ̀wa yáʿni.ˈ rába gáye wítɛla ʾánna məndiyàne.ˈ y-aṯɛ́wa ganwìwala.ˈ ʾó-xəlyət xalwìwaleˈ mɛṯɛ́le bɛ̀ṯa.ˈ mɛṯɛ́le bɛ̀ṯa,ˈ mṣapàwale-uˈ ʾu-dɛrɛ́wa gu-quṣxàne.ˈ ʾu-marəxṯìwale,ˈ yáʿni mšaxníwale-u marəxṯìwaleˈ qa-t-ʾáw ṱ-oḏíwale màsta.ˈ m-bár t-ráxəṯ ʾo-xə̀lya,ˈ mattíwale hal-qayə̀rwa xánči.ˈ qam-qayə́rwa rába ràba,ˈ ʾíṯən mattíwa ṣabóta gáwe dìyeˈ qá-t ʾən-qablála ṣabòtaˈ yáʿni dánɛla qá-t dɛrɛ́la marɛ̀ṯa.ˈ ʾa-marɛ́ṯa mtarṣíwala m-rába məndiyàne.ˈ dɛràwala,ˈ mkɛsàwaleˈ báṯər xákma dàna.ˈ ʾu-m-bar-hádəx mattíwale xa-dúkṯa hal-dawùqwa.ˈ ʾu-dártə yòmaˈ qɛmíwa ʾína pìšaˈ màstaˈ fa-ʾa-màsta,ˈ ʾo-xə̀lyaˈ dáwuqwa qrùšta.ˈ qrúšte-diye rába basimtɛ̀wa.ˈ ʾu-dɛrɛ́wa ṭla-nàšeˈ ʾaxlíwa gu-fṭárta mə̀ndi,ˈ ṭla-yalúnke zóre t-yɛ́wa gu-bɛ̀ṯa.ˈ ʾa-màstaˈ y-axlíwa mənna-dìya.ˈ ʾo-t-zayə̀dwaˈ halbát ʾo-ràbɛwaˈ ʾíṯwalɛ náše ʾə́rwe xa-dàrya.ˈ mò y-oḏíwa?ˈ mən-d-o-xə́lya ʾu-mən-d-a-másta ʾi-mtarṣíwa gùpta.ˈ ʾáw bár hádəx mšaxnìwale,ˈ bar-hádəx ʾa-másta mɛṯɛ́wala xa-kìsta,ˈ kísta yáʿni dɛrɛ́wa gáwe dìye.ˈ ʾu-bar dɛrɛ́wa gáwe y-asṛìwala,ˈ mattíwa xa-képa xačča-pṭóxa xòṯeˈ ʾu-rèše mattíwa xa-kèpaˈ qá-t kəmá-t ʾiyɛ́wa míya gawe-dìyeˈ gamṣìwaˈ ṣalɛ̀wa.ˈ pɛšáwa xa-yóma trè,ˈ hál barə̀zwa.ˈ ʾu-bár barə́zwa xáčča talɛ̀wale.ˈ ʾa-gúpta béna mɛṯɛ́wa dɛrɛ̀wala.ˈ ʾíṯwa băyɛ́wa dɛrɛ́wa gə̀lla gáwa.ˈ ʾíṯwa gúpta y-oḏíwa b-gə̀llaˈ ʾíṯwa sə̀rmo dɛrɛ́wa b-gàwaˈ ʾu-šə̀bbətˈ ʾu-príše prìše.ˈ ʾáyya kúlla gúpta ṭla-ʾìmɛwa?ˈ ṭla-sə̀twa.ˈ sab-sə́twa la-y-awéwa réčəl ràba.ˈ fa-ʾánna mxamɛ̀wala.ˈ mò y-óḏi?ˈ ʾíṯwa bár ṱ-iyáwa ràbṯaˈ dɛrɛ́wa gu-markàne.ˈ ʾan-markáne mtúrṣɛla m-ʾùpra.ˈ ʾíṯwa gu-ʾáṯṛa har-šuléy ʾàwwɛwa,ˈ mtarṣíwa markàne,ˈ lìne,ˈ kawàze,ˈ garšíwa míya bìya,ˈ kúl xa-mə̀ndi.ˈ fa-ʾánna ʾamàneˈ dɛrɛ́wa gùpta gáwa díya.ˈ ladmìwala.ˈ kút-xa bɛ́ṯe dìyeˈ xapə̀rwaˈ ʾu-l-páṯa d-o-gúpta dɛréwa matúwwa ṭàrpe,ˈ ṭarpət dalìṯa,ˈ qa-t lá ṣaléwa šə́xta gàwe.ˈ y-asṛíwa púmma dìyaˈ ʾu-mattíwa réše xtàya.ˈ hon-txàraˈ ʾɛ-ga-ṱ-íxwa zòreˈ ṣálənwa mə́nnət xóni mattùwwala.ˈ xaprə́xwa ʾu-mattúwwa réše xtàyaˈ ʾu-mkasèwala.ˈ yăḏə́xwa ʾɛ̀kɛwa.ˈ kút-xa šwáwe náše yăḏə́xwa ʾɛ́kɛwa mùtte.ˈ hál héwən čerìyeˈ béna mšɛrə̀xwaˈ xá-xa šqàləlla líṯən.ˈ ʾu-náše mapəlxìwalaˈ hal-tắrət sə̀twa.ˈ ʾu-b-ó pəṣlàˈ ʾi-mtarṣíwa gùpta.ˈ yáʿni dáx tarṣíwa m-xə̀lya-wˈ pálṭa béna xaráya gùpta-wˈ mapəlxíwa náše ṭla-gu-bɛ̀ṯa.ˈ ʾíṯwa tawràṯa.ˈ bás ṭla-mɛxólta diyèy-iyawa.ˈ tawə́rta xalwìwala.ˈ ʾu-ʾíṯwa y-amrə́xla bə̀qra.ˈ sab-b-qɛ́ṭa kúlla dɛrɛ́wa y-asqíwa gu-ṭùra.ˈ doqíwa xá y-amrə́xle baqàra.ˈ ʾáw măṛéwa tawriyàṯaˈ ʾu-tàwre.ˈ ʾáw y-amrí baqàra.ˈ m-lɛ́l mbàdlaˈ xalwíwa tawə̀rtaˈ y-asqáwa bə̀qraˈ ʾap-ʾáy har-hàdəxˈ mšaxníwa xə́lya dìya-wˈ marɛ̀wale-uˈ ʾu-dɛrɛ́wa marɛ̀ṯa,ˈ har-ʾax-ṱ-oḏíwa xə̀lya.ˈ mtaráṣtət xə́lya kúlla xà-məndila.ˈ šaxnìle-uˈ pàyəšˈ ʾu-bar-hádəx dɛ́rɛ marɛ̀ṯa,ˈ ʾu-šaqlìle.ˈ ʾína mástət ʾə́rwe rába biš-basimtɛ́la biš-príštɛla mən-d-a-t-tàwre.ˈ ʾu-čeriyăwàṯaˈ bɛhɛrìyeˈ ʾə́rwe yadlìwa.ˈ yáʿni dax-zɛ́di ʾə̀rwe?ˈ yadlìwaˈ y-awɛ́wa pàṛe.ˈ ʾu-ʾə́zze yadlìwaˈ jisqàṯa-wˈ gə̀ḏye.ˈ ʾu-šéta b-šètaˈ zɛdìwa-wˈ náše zɛdíwa ʾərwèy.ˈ ʾúrxət xláwta kúlla xa-məndìla.ˈ báxta y-àzaˈ mattála qaṣxàneˈ rēš-bə́rka dìya,ˈ xalṣàla-wˈ yáʿni xalwála tawə̀rta.ˈ w-áni yắḏi dáx ʾi-xálwi tawə̀rta.ˈ tawə́rta šɛ̀nɛla.ˈ dɛ́rɛ gə̀lla-wˈ ʾən-ʾítla mója zòraˈ qám-ma xalwàla,ˈ mămiṣála xàčča-wˈ xalwála-w ʾap-xáčča xéna šóqa ṭla-mòja.ˈ qá-t ʾap-ʾáw zòrɛle,ˈ sab-qá-t š-lɛ́wa mšúrya xála gə̀llaˈ qa-ṱ-áwe spày,ˈ qa-t-mànte.ˈ ʾíṯwa gu-máṯa doqíwa dabàšeˈ ṭla-dùša.ˈ ʾánna doqíwalɛ bɛhɛrìye.ˈ dɛrɛ́wa gu-sulàmməš.ˈ ʾan-dabàšeˈ … kəmá-ṱ-awɛ wɛ̀rdeˈ pálṭi wɛ̀rde,ˈ bɛ́hɛr y-áwɛ príše prìšeˈ … y-àziˈ mɛ́ṯɛ mɛxólta diyèy,ˈ hál máṭe héwən diyéy b-čeriyăwàṯa.ˈ b-čèriˈ ʾíṯən nàšeˈ ʾiḏéy bìsta y-amrìla.ˈ ʾu-ʾíṯwa ʾùrxa,ˈ pɛ́ša ʾax-šàna y-amrə́xla.ˈ béna bar-pɛ́ša šàna,ˈ … ʾi-šáqla ʾárba xámša yàrxe,ˈ … bar-pɛ́ša šàna,ˈ y-ámri hèwənileˈ sab-gắrəg xáčča pɛ̀xa dúnye.ˈ b-yárxət ʾə̀ṣraˈ xadə̀ssərˈ y-óya pìxta dúnye,ˈ qá-t la-šàriˈ ʾárqi y-àzi.ˈ ʾi-doqíle šàna.ˈ ʾu-sulámməš doqíle lóši xa-jùllaˈ qa-t-lá nɛsìla-wˈ ʾu-dɛ́rɛ gu-ʾamàna,ˈ garšíle níxa nìxa-w.ˈ m-táma hòdəxˈ dɛ́rɛ gu-qáwwe zòre.ˈ ʾáwwa dúša hàtxa mtarṣíle.ˈ ʾu-ʾíṯwa náše xa-dàryaˈ yáʿni ʾíṯwaley kút l-gʸān-dìye.ˈ xákma mə́nna mzabnìwaˈ yáʿni sáma zóda ṭla-bɛṯuṯéy mapəlxìwalaˈ ṭla-našèy.ˈ ʾáni qámṯa báte bə́nye b-képa-w ṭìna.ˈ qàmṯa,ˈ qám šáwwi tmáni šə̀nne yáʿniˈ banɛ̀wa.ˈ ʾína šḗt ʾarbíye-u l-àxxaˈ m-bar-náše y-awéwala xákma yaʿni zùze,ˈ plíxwala nàše,ˈ mšurɛ́lɛ bnáyəlla batèyˈ b-képa ʾu-gèsa.ˈ képa mɛṯɛ́wa m-gu-ṭùra.ˈ y-azíwa l-ṭùraˈ y-awéwa ṭə̀šya ʾaw-képaˈ mattíwa daṛmàna.ˈ ʾíṯwa nàšeˈ ʾánna banàyeˈ sằne y-amrə́xwa,ˈ sằne.ˈ y-azíwa mpăqìwalaˈ palṭí kepe-xwàre.ˈ ʾán kepe-xwáre pɛrmìwalaˈ y-oḏíwa zóre zòre.ˈ ʾu-ʾánna hár gu-ṭùra.ˈ ʾu-m-tàmaˈ ʾánna képa ʾáwwa y-amrə́xxe pàṯa.ˈ ʾáwwa képət pàṯɛle,ˈ naqrìwale.ˈ y-awéwa xwàra,ˈ tắməz rába tàza.ˈ ʾu-y-azíwa dawɛ́re garšìwale.ˈ dawɛ̀re,ˈ šaqə́lwa kùt-xa,ˈ kut-ṭéna šaqə́lwa ʾarbà-kepe,ˈ ləʾánnahu yaqùreyɛwa.ˈ garšíwala b-stàvle.ˈ ʾan-stàvleˈ mtúrṣewa m-qɛ̀sa.ˈ ʾan-stávle xāṣ-dawɛ̀reyɛwa,ˈ síṛe xāṣ-dawɛ̀ra,ˈ koḏə̀nta y-amrə́xla.ˈ dɛrɛ́wa tre-képe m-ay-gòta,ˈ tre-m-ày-gotaˈ ʾu-mɛṯɛ́wala màṯa-w.ˈ yawìwalaˈ yáʿni zúzə d-o-nàšaˈ yawíwale kə́ma-t daqə̀r.ˈ bár mɛṯɛ̀wala,ˈ mrazgíwa kul-xa-məndì.ˈ qam-šɛríwa bnàya,ˈ y-azíwa y-oḏíwa ʾatùna,ˈ qá-t mtarṣíwa kə̀lša,ˈ qa-t mšɛríwa bnàya.ˈ ʾatúna modìle?ˈ y-azíwa ʾap-ʾáyya gu-ṭùrɛla.ˈ xaprìwaˈ ʾú … y-amrə́xxe č̭ənnək̭ɛ́re y-oḏíwa qɛ́se banɛ̀walaˈ xa-tùxma.ˈ ʾu-mɛṯɛ́wa kèpeˈ ʾu-qɛ̀se.ˈ ʾu-m-xòṯeˈ y-oḏíwa nùra.ˈ ʾo-kə̀lša,ˈ ʾan-kèpeˈ y-aqḏìwa.ˈ bar-t-y-aqìḏwa,ˈ kúlla pɛšíwa ʾax-qàmxa.ˈ ʾaw-kə́lša y-ámrəxxe qàmxa.ˈ bar-t-y-aqíḏwa y-amríwa ʾáwwa máḷe ṭla-bənyàna,ˈ y-azìwaˈ garšíwale b-juwàle,ˈ sab-píšɛwa ʾax-qàmxa,ˈ ṭxìnɛwa.ˈ ʾo-kə́lša dɛrɛ́wale gu-juwàle,ˈ mɛṯɛ́wale l-màṯa,ˈ xzí ʾɛ́kɛle bɛ́ṯux ṱ-it-bnàyəlle.ˈ mšɛ́ri bnàya.ˈ l-gáwət bɛ̀ṯa,ˈ ʾáni képa-w ṭìnewa,ˈ ʾína l-bàṯreˈ páṯe dìye,ˈ páṯe dìyeˈ ʾan-képe ṱ-in-mára tằməz ʾiyɛ́wa,ˈ prìme-uˈ tàze-uˈ ʾax-ṱ-ámri nqìre.ˈ mənnéy mənnéy mattíwa kə̀lša,ˈ ʾo-kə̀lšaˈ rába qùwyɛwa,ˈ yáʿni m-bár xá ʾəṣrá yomàṯa,ˈ yáʿni ṱ-amrə́tte dabə̀šwa,ˈ kúlla ṱ-amrə́tte dabə́šwa xá kèpa yáʿni,ˈ képa-w kə̀lša.ˈ ʾu-b-ó-pəṣla banɛ̀wa.ˈ ʾáwwa gúda banɛ́wa hàtxa.ˈ xàrṯaˈ halbát tarráne tarránət qɛ̀sɛyɛwa táma.ˈ gyàttaˈ ʾax-ṱ-amrə̀xxaˈ ṱ-amrə́xla yáʿni gàre.ˈ mə́ndi qamáye ʾíṯwa xoriyàṯa.ˈ ʾánna xoriyáṯa xlìmeyɛ́wa.ˈ ʾánna xoriyàṯaˈ dɛrɛ́wa … y-áwa bə́nye ʾotàxe.ˈ maṯălan ʾíṯ bɛ́ṯa ʾəštà ʾotáxe,ˈ xamšà ʾotáxeˈ y-áwa kúlla ʾap-ʾáni be-pálga bə̀nye.ˈ ʾáni b-képa ʿàdi bánɛ,ˈ lá b-képa xwàra.ˈ m-táma hódəx mɛṯɛ́wa xoriyàṯa.ˈ garšíwa nàše,ˈ y-ázi gu-néra bár pɛrmìwala-wˈ barzíwa xáčča mkalčìwala.ˈ garšìwaˈ y-aṯɛ́wa ʾax-ṱ-ámri náše zəbbáre mhɛ́ri ġḏàḏe.ˈ garšíwa ʾan-gúre xelàne.ˈ ʾɛ̀-ga ʾíṯwa náše rábe gu-màṯa.ˈ mɛṯɛ̀wala,ˈ masqìwala,ˈ mattíwala š-gùda.ˈ mattíwa š-gùda,ˈ bar-hàdəxˈ š-d-ó gùdaˈ mɛṯɛ́wa y-amrə́xxa nìre.ˈ ʾap-ʾáni y-áwɛ prìme.ˈ ʾap-ʾáni t-qɛ̀sɛla.ˈ bēl-qaríṯa l-qarìṯa,ˈ ṱ-ámrəx bálki y-àwaˈ métra-w pálgʸe ʾátxaˈ kút bēl-qaríṯa l-qarìṯa.ˈ sab-lá-hoya biš-pṯìṯa,ˈ ʾən-wéla biš-pṯìṯa,ˈ y-ámrəxxa dàrpa,ˈ yáʿni ṣàlya,ˈ ṱ-áṯe sə̀twaˈ ṱ-áṯya tàlga mə́ndi.ˈ kəmá ṱ-iyɛ́wa ʾìqe-uˈ xoriyáṯa xlìme,ˈ biš-yáʿni ṱ-amrə́xwa xắyiwa biz-zàwda.ˈ bar-dɛrɛ́wa nìre,ˈ mɛṯɛ̀waˈ ṭàrpa.ˈ ʾɛ́-ga qámṯa ṭàrpa y-oḏíwa.ˈ dɛrɛ́wa ṭárpa réše dìye,ˈ ʾína m-ó mgùbya.ˈ ʾu-m-bár hàdəx,ˈ dɛrɛ́wa níxa nìxaˈ xìzaˈ ʾu-xáčča ṭína məndìˈ qa-t dawùqwa.ˈ ʾu-dɛrɛ́wa ʾúpra réše dìye.ˈ ʾu-m-bár dɛrɛ́wa ʾúpra rēš-dìye,ˈ yăḏíwa mo-qádra dɛrɛ̀waˈ t-lá-hawewa biz-zàwdaˈ yáʿni t-la xarùwwa.ˈ bar-xàrṯaˈ ʾíṯwa har-ʾúpra xā̀ṣˈ yáʿni la-kùt-ʾupra ṱ-áwewa.ˈ yáʿni prìša yéwa.ˈ ʾa-xarɛ̀ṯaˈ č̭ənnək̭ɛ̀re-ži mattíwa,ˈ č̭ənnək̭ɛ́rət gùda,ˈ swanàne y-amrə́xla.ˈ swanáne palṭíwa m-gùdaˈ qa-t-lá-miya ṣále gu-gùda.ˈ ʾap-ʾáni ʾiyɛ́wa mtugə̀bre.ˈ gu-d-á dànaˈ gàreˈ bená xaràyeˈ mɛṯɛ́wa y-amrə́xxe sərsə̀rra.ˈ ʾap-ʾàwˈ xa-ʾùprɛleˈ ʾu-xáčča ṱ-amrə́xxe kepànɛle.ˈ ʾap-ʾáw b-dawɛ̀re mɛṯɛ́le.ˈ gótə máṯa ʾíṯən y-amrə́xla xpàrta.ˈ ʾáwwa képa xā́ṣ dɛrɛ́le š-gùda.ˈ ʾáwwa rába qùwyɛle.ˈ míya lɛ́-ṣale bíye dìye,ˈ rába dàwuq.ˈ ʾu-m-bár t-y-óḏi ʾáy kùllaˈ ʾíṯən y-amrə́xxa mandòrta.ˈ mandórta ʾíle kèpaˈ gòṛa y-áwe,ˈ yáʿni y-áwe mtúrṣa xāṣ-d-ó-məndiˈ ʾáyya y-amríla mandòrta,ˈ yáʿni mandrále gàre,ˈ dalkàle yáʿni,ˈ dalkále gàre.ˈ gu-d-a-dànaˈ ʾíṯeni y-amrə̀xxeˈ …. mandórta ʾu-dɛ́rɛ xa-qɛ́sa bi-dìye,ˈ fa-ʾáw qunjiyáṯe dìyeˈ d-áy mandòrtaˈ y-áwa bə̀zyeˈ y-áwe bóya bìyeˈ y-áwe ʾax-xpìra,ˈ nqìra y-amrə́xle.ˈ fa-moríle mən-tə́rna goyàṯaˈ ʾu-garšíle b-ó-qɛsət y-áwe bi-dìye,ˈ nablíle mɛṯɛ́le mandrìle gáre.ˈ mandrìle gáreˈ qa-t-qàweˈ qa-t-ʾíma ṱ-áṯya ʾəryàna-wˈ ṱ-áṯe tàlgaˈ qa-t-lá-ṣala dalòpe.ˈ ʾu-b-sə̀twaˈ ʾíṯena ʾíma t-y-áṯe ʾəryànaˈ ʾáy mandòre mándəri.ˈ bas-ʾíma t-y-áṯe tàlga,ˈ halbát y-aṯéwa tálga ràbaˈ rába y-aṯéwa tàlga,ˈ fa-mò y-oḏíwa?ˈ ʾíṯwalən maṛùṯa.ˈ garpìwale,ˈ gràpa y-ámri,ˈ yáʿni zadáwale kúlla m-gàreˈ č̭ənnək̭ɛ́rət swànaˈ l-yámne čàppe.ˈ yáʿni kút-dukət ṱ-óya bis-senàyi,ˈ sab-ràba-ʾiyewa tálga.ˈ ʾó … maṛúṯa mturáṣtɛwa m-qɛ̀sa.ˈ ʾíṯwala də́sqa rìxa y-áwe.ˈ ʾu-mɛṯɛ́wa qɛ́sət ʾilànaˈ ʾu-y-oḏíwa dapyàṯaˈ ʾu-mtarṣìwala-wˈ ʾu-b-àyˈ garpíwa gàre.ˈ yáʿni zɛpíwa tàlgaˈ qa-t-lá payə́šwa b-gàre.ˈ ʾiṯ-rába gàye,ˈ trè-gaye,ˈ ṭḷà-gaye,ˈ b-lɛ̀leˈ ʾima-t-y-aṯéwa tàlgaˈ sáma zóda b-yárxət trèssərˈ yárxət xà.ˈ ʾap-ʾƏ̀šwuṭ krèhət y-áwe,ˈ ʾap-ʾáw xelàna y-áwe.ˈ ʾu-páyəš bɛ̀hɛrˈ m-tama-hódəx mandòrtɛla-wˈ yáʿni m-tama-hódəx la-sáqḏi bìya.ˈ yáʿni báte b-ò-pəṣla banɛ́wala.ˈ yáʿni bnɛ́ṯət bate,ˈ hál ʾánna šə́nne xaràyeˈ mšuréla bnáyəlla b-čimànto,ˈ bar-náše xàčča wéla,ˈ ʾurxáṯət ʾatnabéle sìqla.ˈ mšuréla masóqe čimànto.ˈ ʾína báte qámṯa ṭìna-wɛwa.ˈ ʾu-píšwala ṱ-amrə́xwa qàṣre,ˈ béna ʾáwwa lɛ́ y-amrə́xwa bàteˈ y-amrə́xwa qàṣra.ˈ sab-bíš muntèwalɛˈ šə́mma díya qəm-mšaxəlpìwale.ˈ bɛ́ṯa ʾáwwa t-ṭìnɛyewaˈ y-amrə́xwa bɛ̀ṯaˈ badə́kka zòra.ˈ ʾína ʾaw-xéna píšwale qàṣraˈ t-yéwa bə́nya b-kèpe.ˈ báte hàtxa banɛ́wa.ˈ xàrṯaˈ ʾɛ́-ga mə́rwali qá-t báte dáx banɛ̀la,ˈ bás gu-d-án báte mò ʾíṯwa?ˈ ʾɛ́-ga … tróṣa yáʿni lɛ́wa ʾax-dìya.ˈ ʾɛ́-ga ʾíṯwa bɛ̀ṯaˈ ʾíṯwa xá-ʾotəx yan-trè.ˈ ḏà-ʾotəxˈ ʾáyya mšuwɛ̀ṯa.ˈ ʾíṯwa y-amrə́xwa xaṣìra.ˈ xaṣíre mɛṯɛ́wala m-mḏinàṯa ʾɛ́-ga.ˈ ʾàniˈ dɛrɛ́wa xtɛ̀ṯa.ˈ xéna halbàtˈ d-ɛ́-dān d-ɛ̀-gaˈ líṯwa ʾánna qănằfe-u məndiyáne.ˈ ʾíṯwa kut-bɛ̀ṯaˈ ḏa-ʾòtəxˈ yan-tə́rte ṭə̀ḷḷəṯ,ˈ la-bi-zóda ʾiyɛ́wa ʾatxàne.ˈ ʾu-náše xamɛ́wa kúlla kúlfət m-ġḏàḏe,ˈ yalúnke zòreˈ ʾu-bɛ̀ṯa-wˈ kúlla m-ġḏàḏe.ˈ ʾɛ́-ga ʾap-ʾə́n gorìwaˈ har-m-ġḏáḏe xamɛ̀wa.ˈ ʾărət-bɛ́ṯa y-áwa mšùwyaˈ ṱ-ámrəx xaṣìre y-amríwala.ˈ xaṣìre,ˈ y-awa-zqíre mə́nnət zàleˈ ma-zále ʾu-məndiyáne y-áwa zqìre.ˈ dɛrɛ́wa l-ʾằraˈ ʾu-rèšaˈ dɛrɛ́wa gàle y-amrə́xle.ˈ gàle,ˈ xákma y-awéwala xalìyeˈ mə́nna xáčča biš-xlìme.ˈ ʾánna ʾíla prìsta y-amríwala ʾɛ́-ga.ˈ béna ʾánna dɛrɛ́wa rèša-wˈ č̭ənnək̭ɛ̀raˈ y-oḏíwa došəkyàṯa,ˈ y-áwa raqìqe.ˈ ʾu-mattìwaˈ barəšyàṯa č̭ənnək̭ɛ́ra.ˈ ʾu-náše yattìwa ʾɛ́-ga.ˈ sáb kúlla tàwtaˈ y-aṯɛ̀wa,ˈ ṣawléy šalxìwalaˈ ʾu-y-aṯɛ́wa y-atwìwa,ˈ šwàwe-uˈ nàše-uˈ xəzmàne-uˈ ʾən-wɛ́wa naxràye,ˈ dòste.ˈ ʾánna məndiyáne t-yɛ́wa gu-bɛ̀ṯa.ˈ ʾína táma ʾíṯwa qarawə̀tte,ˈ ʾan-qarawə́tte ḏà ʾiyáwa.ˈ ʾína ʾo-ṱ-ítwale ḏa-qaràwət,ˈ y-awa mtúrṣət qɛ̀sa.ˈ ʾíṯwa najáre mtarṣìwalɛ.ˈ y-aṯɛ́wa m-ʿAmedíya najàre.ˈ b-qɛ́ṭa y-aṯɛ́wa mtarṣíwa kút-xa ḏà qaráwət.ˈ kúd-xa-t băyèwa,ˈ y-aṯɛ̀wa.ˈ ʾana-txárən y-aṯɛ́wa xo-túṯa č̣ùwa,ˈ ʾáw túṯa góṛa t-ʾùmra.ˈ ʾu-y-aṯɛ́wa m-ʿAmedíya ʾan-najàre,ˈ mtarṣíwa ʾan-t-y-amrə́xwa qaràwət.ˈ ʾan-qarawə̀tteˈ ʾi-masqíwala b-qɛ́ṭa gàre.ˈ sab-nàšeˈ ʾɛ́-ga gắrəg yasqíwa gáre damxìwa,ˈ sab-gu-bɛ́ṯa xə̀mma ʾiyéwa,ˈ yáʿni bíš y-awéwa ráḥat ràma.ˈ fa-ʾáni masqíwa qarawə́tte gàre-uˈ xákma har-damxíwa l-ằra.ˈ ʾína sáma zóda ʾiyɛ́wala qaràwət.ˈ sab-mò?ˈ qa-t-dɛrɛ́wa mə̀stik.ˈ mə́stik ʾáw pàrdaˈ sab-y-áwe č̣ène.ˈ ʾɛ́-ga ʾíṯwa zăríwa náše rə̀zzaˈ ʾu-míya gu-ʾaqàra,ˈ rába č̣éne ʾiyèwa.ˈ fa-mapəlxíwa mə̀stik.ˈ ʾáni mattíwa b-gàreˈ hál yárxət tmànyaˈ ʾə̀č̣č̣a,ˈ ʾatxàne,ˈ qam-qɛráwa dùnye,ˈ ʾu-mšɛríwa níxa níxa ṣláya gu-bɛ̀ṯa.ˈ táma ʾíṯwalən gu-màṯaˈ gu-ʾƐ̄́n Nùneˈ ʾíṯwalən xelàpa.ˈ ʾáw xelàpaˈ lá-mṣəx mapəlxə́xxe qa-bnáyət bàte,ˈ qɛ́se díye lɛ́le qùwya.ˈ ʾìnaˈ rába məndyáne sanqə́xwa ʾə́lle dìyeˈ sáma zòdaˈ ʾɛ́-gət y-áwe qə́rṭət ʾə̀rweˈ pɛrmə́xwa ʾɛ́-gət y-áwe ṭárpe dìye.ˈ ʾína taqān-díye pɛrmə́xwa mənne-dìyeˈ ʾítlən ʾə̀rweˈ maṭərsə́xwa ʾə̀rwe.ˈ qám čeriyàṯaˈ ʾu-bɛhɛrìye,ˈ dɛrə́xwala ṭla-ʾə̀rwe.ˈ ʾu-ʾiṯwalən xòrta.ˈ xwárta ʾáyya rába spày-ila.ˈ yáʿni hám maṣə́xwa mzabnə́xwa mə́nna dìya.ˈ bár mqărəníwa xalmìwaˈ xà-siṭaˈ yan-trè-siṭeˈ yan-ṭḷà-siṭe,ˈ y-aṯɛ́wa ʾánna zawnàne,ˈ y-aṯáwa m-Mòṣul.ˈ m-dukáne xéne mzabnìwa.ˈ rába gằrən-iwɛwa.ˈ ʾu-taqanèyˈ hammáše pɛrmə̀xwala.ˈ y-amrə́xxa bɛhɛ́ri pɛrmə̀xwalaˈ mgărə̀xwalaˈ mə̀dreˈ šadlə̀xwala y-amrə́xxaˈ šə̀dle,ˈ qá-t ʾap-ʾáni mqarəni qa-yáʿni xákma šə́nne xèneˈ mzábni mənnèyˈ qá-t … dā́n-t-pɛrmìlaˈ qa-d-áni qɛ́mi šàwpa.ˈ ʾáni y-amrə́xxa xòrta.ˈ táma ʾíṯwalən xabùše.ˈ xabúše ʾíla zwàna,ˈ yáʿni mzabníwa náše mə̀nna.ˈ ʾu-ʾíṯwa xàwxe.ˈ ʾap-ʾáni mzábni náše mənnèy.ˈ ʾína sáma zóda ṭla-bɛṯùṯa.ˈ ʾíṯwa šèḏe,ˈ ʾap-ʾàniˈ šèḏe,ˈ y-oḏíwa muràbbe mə́nna.ˈ ʾap-xáwxe y-oḏíwa murábbe mənnèy.ˈ ʾíṯwalən šèḏeˈ ʾíṯwalən ʾína daliyáṯət ʾə̀nwe.ˈ y-amrə́xxa kɛ̀rma.ˈ ʾáni t-y-áwe góṛa ràbaˈ y-áwe zə̀ryaˈ ʾáwwa kɛ̀rma y-amrə́xleˈ kɛ̀rma.ˈ ʾap-ʾáw …ˈ béna m-d-ó kɛ̀rmaˈ ʾáni … daliyáṯa kúlla gáwe dìyeˈ y-áwe məšmə́šše mə̀ndi.ˈ ʾiṯ-héwən čerìyeˈ ʾan-ʾə́nwe laqṭìwala.ˈ y-oḏíwa napòxta mə́nna,ˈ y-oḏíwa yabìše mə́nna.ˈ béna m-bár y-oḏíwa yabìšeˈ táma y-óḏi xàmra.ˈ mpálṭi ʾằraq mənnéy.ˈ ʾu-rába məndiyáne mpalṭíwa mənnèy.ˈ ʾu-šoqíwala ʾap-ṭla-mɛxólta yabìšeˈ sab-rába fayda-ʾìtla.ˈ xàmraˈ yabíše maṣláwala ʾíṯwa lìne y-amrə́xwale.ˈ lína rába gòṛɛle.ˈ y-ásqi trè tannə́kkeˈ ṭḷà tannə́kke míyaˈ ʾàrba.ˈ gu-d-áni dɛ́rɛ yabìše.ˈ ʾáw máṣli xá-dukṯa ṱ-óya šaxínta y-amrə́xwa gòma.ˈ mkasɛ́wale šaxìna,ˈ ʾáw … xačča-pyáša ʾarbì yomáṯaˈ gắrəg hawé gu-šaxinùṯaˈ yaʿni raxə̀ṯwaˈ ʾáni yắḏi bìyeˈ mtarṣìwa.ˈ ʾi-tàxrən ʾána ṣalə́nwa m-d-ó-nixət xòni.ˈ ṣalə́nwa y-awéwa rxàṯa,ˈ xzi-hóle rxàṯa,ˈ hóle mə́ṭya héwən dìye.ˈ mbarəxšìwaleˈ kút-kəma yomáṯa mbarəxšìwale.ˈ w-áy šaqláwa xačča-pyàšaˈ ʾarbì yomáṯaˈ hátxa mə̀ndi.ˈ ʾu-xámra … ʾíṯwa mɛrkáne zóre dɛrɛ̀waleˈ ʾu-mṣapàwale,ˈ páləṭwa xàmra.ˈ sáma zòdaˈ ʾína kəsléni xámra lè-y-oḏiwa rába.ˈ yáʿni xànči,ˈ baṣòre.ˈ ʾína sáma zòdaˈ y-oḏíwa ʾằraq,ˈ ʾắraq ṭla-štàya,ˈ sab-xumlàna.ˈ ʾắraq ṭla-čeriyăwàṯa y-oḏíwala,ˈ sáb mšɛríwa xlulàne,ˈ qá-t náše goríwa b-čeriyawàṯa.ˈ mapəlxíwa štɛ̀ṯa-wˈ ṭla-xəzmáne náše ʾíman-t y-aṯɛ́wa šwàwe,ˈ y-áṯɛ xawràne,ˈ y-áṯɛ ʾàrxe.ˈ ʾu-ṭla-ʾèḏa,ˈ ʾeḏăwàṯa,ˈ mapəlxíwa štɛ̀ṯaˈ ʾằraq ʾiyéwaˈ xa-štɛ́ṯa rába rešɛ̀ṯaˈ qa-xúbbət ʾiqárət náše t-y-aṯɛ́wa kəs-ġḏàḏe.ˈ w-íṯwalən gàwze.ˈ gáwze ʾánna rába gòṛeyɛwa.ˈ yáʿni kúl-naše lìṯwalaˈ gu-màṯa,ˈ lɛ́-qɛmi ràba.ˈ ʾíṯwalən gawzàne,ˈ yáʿni sáma zóda t-ʾúmra ʾìṯwale.ˈ fa-ʾáni kút-xa ṭla-gʸàne y-áwe.ˈ b-zòr-ṃaḷeˈ ṭla-mapláxtət bɛ̀ṯa.ˈ ʾu-ʾáni bɛ́hɛr hál čèri.ˈ čéri y-ázi laqṭìla.ˈ m-bár laqṭìla,ˈ mɛ́ṯɛ l-bɛ̀ṯaˈ dɛrɛ̀laˈ bàrzi y-amrə́xla.ˈ bàrzi,ˈ sab-y-áwe qalə̀pṯa ʾəlléy,ˈ ʾáy rəzyànta y-óya.ˈ ʾə́n har-hóya talìltaˈ har-qítla ʾíḏux bíya díya xàčča,ˈ kɛ́ma ʾíḏət nàša,ˈ ʾi-ṣằwa y-amrə́xla.ˈ ʾi-ṣằwaˈ lìṯən?ˈ ma-ṱ-íle qúwya ʾo-qálpa dìya.ˈ ʾína m-báṯər bàrza,ˈ šaqlíwa qálpe zadɛ̀lɛˈ pɛ́ši bas-gáwze gʸān-dìyɛ.ˈ ʾɛ́-ga-t y-áwe ʾeḏăwàṯa,ˈ šère,ˈ xlulàne,ˈ mapəlxíla ṭla-rába məndiyàne.ˈ ṭla-maṯălan bə̀ṯqe,ˈ ṭla-maṯălan ʾíman-t y-óḏiˈ kuléče ṭla-ʾèḏa.ˈ yáʿni kúlla məndiyáne mapə̀lxi mə́nna,ˈ ʾánna gàwze.ˈ sparə́gle ʾìtlɛni.ˈ sparə̀gle.ˈ ʾáni lɛ́-y-awa rába rába gu-màṯa.ˈ ʾína ʾap-ʾàniˈ ṭla-mapláxta gu-bɛ̀ṯa,ˈ ʾap-ʾáwwa xa-fèkɛle.ˈ ʾap-ʾáni har-ʾó-mdi-t xabùšela.ˈ mən-bɛ̀hɛrˈ hál čèri,ˈ čéri pɛ́ši zằre yáʿniˈ tròṣaˈ ʾáni milàne ʾiyɛ́wa,ˈ bar-hádəx gu-práqta pɛ́ši zằre.ˈ y-ázi laqṭìla,ˈ mapə́lxi ṭla-gu-bɛ̀ṯa.ˈ ʾən-bắyət ṱ-óḏət muràbba,ˈ ʾap-m-d-áni y-óḏi muràbba,ˈ yáʿni ham-mən-sparə̀gle.ˈ yáʿni máṣət ṱ-óḏət rába məndiyáne mə́nne dìye,ˈ ʾən-ila zawdàne.ˈ yáʿni máṣət mapəlxèti.ˈ ṭlá-mo gắrəg záwən zwàna,ˈ ʾən-máṣi mapə́lxi mə̀nna?ˈ sab-ítlɛ ràba mənna-dìya.ˈ gu-ṭúra ʾíṯwa ʾilána y-amrə́xxe … ʾíṯ bə̀ṭme.ˈ ʾíṯən bə̀ṭma.ˈ bə̀ṭmaˈ ʾáni góṛtɛwa ràba.ˈ ʾap-ʾàniˈ ʾítlɛ héwən diyèy.ˈ ʾáni gu-ṭúra y-áwa sáma zòda,ˈ lɛ-y-áwa gu-qurbə màṯa,ˈ rə̀ḥqe ʾiyɛ́wa.ˈ b-čèriˈ ʾíman t-màṭi,ˈ y-amríla gùjme.ˈ y-ázi laqṭìla.ˈ ʾu-rába ṭemàne y-áwa-wˈ basìme y-áwa.ˈ ʾu-ʾíṯ nášət ʾàṯṛaˈ rába mənnéy mzàbni,ˈ ʾáni sab-gằrən-ila-w,ˈ basìme y-áwa.ˈ ʾu-xákma mənnéy ṭla-gʸànaˈ sab-t-y-áṯa ʾàrxe kəslèy.ˈ basìme y-áwa,ˈ rába tazè.ˈ bə́ṭme ʾap-ʾáni ʾìṯena.ˈ gu-ṭúre ʾíṯən garsə̀kke y-amrə́xla,ˈ harmìye,ˈ dèmi y-amrə́xla,ˈ gu-ṭùra líṯən.ˈ ʾap-ʾáni ʾɛ-ga-y-ázi nàšeˈ qɛ́se mɛṯòye,ˈ mɛ́ṯi ṭlá gu-bɛ̀ṯa.ˈ halùke,ˈ ʾítlɛni halùke,ˈ ʾap-ʾáni har-gu-ʾaqàra y-áwa.ˈ ʾap-ʾáni rába basìme y-áwa.ˈ ʾap-ʾáni y-áwa smòqeˈ zằreˈ basìme.ˈ ʾap-ʾáni y-óḏi muràbbe mə́nnaˈ ṭla-xàla.ˈ ʾítlən féka fə̀rya.ˈ wɛ̀rdeˈ y-amrə́xla ʾíṯən qɛ́mi kəskə̀nnelaˈ ʾu-balazèzela.ˈ ʾíṯən bukìne,ˈ ʾíṯ wɛ́rde smòqe,ˈ rába táza šapìre.ˈ ʾáni b-bɛ̀hɛr y-áwa tróṣa.ˈ ʾu-ṭla-mɛxóltət hewáne ʾítlən y-ámrəxxe ràsa.ˈ ʾaw-rása ṭla-ʾə́rwət xwàre y-áwe.ˈ ʾáw b-yárxət ʾárba xámša bàreˈ gu-ṭùra y-áwe.ˈ ʾáni qúrbə máṯa gu-ṭùra,ˈ lɛ́la gu-ʾaqàra.ˈ ʾaw-rása mapə́lxi ṭla-ʾə̀rwe,ˈ ʾə́rwət xwáre sáma zòda.ˈ wɛ̀rde,ˈ ʾítlən y-amrə́xxa wɛ́rde žèri.ˈ ʾáni gu-ʾaqàre y-áwa.ˈ rába šəklàne y-áwa.ˈ ʾíṯwa smòqe,ˈ yan-kàskela.ˈ ʾánna wɛ̀rdela.ˈ ʾu-b-qɛ̀ṭa,ˈ ʾɛ́-ga tàxrexi,ˈ ʾɛ́-gət qɛ̀ṭa,ˈ y-áwe nèra y-amrə́xle,ˈ nèra.ˈ béna xə̀mma y-áwe,ˈ y-ázi náše bána gàrra.ˈ ʾo-gárra páyəš ʾamùqa.ˈ y-áṯi náše msáxi gàwe.ˈ qédamta y-azə́xwa qam-tàwreˈ ʾu-y-aṯə̀xwa.ˈ sáʾət xadə́ssər tréssər y-azə́xwa l-gàrraˈ xmàla,ˈ yáʿni mṭawòleˈ ʾu-msaxòye,ˈ hál sáʾət ṭḷáṯa, ʾárba xàmša.ˈ ʾu-mə́dre qá-t-yátwəx qam-bečìye,ˈ qam-tàwre,ˈ ləʾánnahu ʾánna pàṛeˈ ʾu-koḏə̀ntaˈ yáʿni lɛ-dɛ́rɛwa l-ṭùre.ˈ y-áziwa náše măṛìwala,ˈ doqìwala,ˈ nablìwala,ˈ maxlìwala-wˈ mădəṛíwa ʾaṣə̀rta.ˈ ʾàxniˈ ʾƐ̄n-Núne y-azə́xwa … ṣalə́xwa Bəšmiyàye,ˈ ṣalə́xwa Sardàšte.ˈ ʾánna kúlla maṯwàṯa.ˈ kúlla y-amríla Bɛ̀rwar-ila.ˈ ṣalə́xwa l-Zàwa,ˈ yáʿni ʾax-t-y-amrə́xwa xḏàra.ˈ y-aṯɛ́wa nàše.ˈ m-mḏináṯa y-asqìwa.ˈ y-azə́xwa xḏàra,ˈ táma doqə́xwa nùne.ˈ ʾíṯwa hammáše ʾɛ́kɛwa xa-šèra,ˈ y-azə́xwa máṯa l-màṯa.ˈ ʾánna məndiyàne yáʿniˈ ʾiqárɛwa xá qa-d-o-xèna.ˈ ʾən-wéwa šēr-Dùre,ˈ kúlla náše ʾo-yóma y-azíwa šēr-Dùre.ˈ sab-šérət Dúre ʾíle yóma xošèbaˈ qamàyaˈ m-báṯər ʾéḏa gòṛa.ˈ y-amríle xošéba xàṯa.ˈ ʾíṯən Màye.ˈ ʾáw šēr-Màyele.ˈ yáʿni ʾáni y-aṯɛ́wa ʾƐ̄n-Nùne.ˈ ʾƐ̄n-Núne šéra díya b-yárxət ʾə̀č̣č̣ɛle.ˈ ʾarbássər bə́ … ʾə̀č̣č̣aˈ kúlla ʾálma jằme.ˈ gu-mḏináṯa y-àsqiˈ ʾu-ʾaṯṛăwáṯa xène.ˈ ʾu-har-hàdəxˈ yáʿni ʾánna məndiyáne kúlla y-oḏə̀xwa,ˈ mattə́xwa ʾiqára xa-qa-d-o-xèna.ˈ ʾu-xa-šéra y-awéwa ʾo-šérət kúlla nàšewa.ˈ sab-y-azìwaˈ l-à-maṯa.ˈ ʾa-máṯa ʾíṯwa ʾúmra gàwa.ˈ y-oḏíwa qurbàna.ˈ bár qurbàna,ˈ palṭìwa,ˈ y-axlìwa,ˈ xamlìwa,ˈ zamrìwa,ˈ raqḏìwa.ˈ mɛṯɛ́wa ʾằraq,ˈ mɛṯɛ́wa xàmra.ˈ kúl xa-məndì.ˈ ʾɛ́-ga qamàyeˈ d-a-dúnye biš-basìmta.ˈ mɛ́ṯɛ dáwla-w zòrna.ˈ zamríwa nàšeˈ ʾu-raqḏìwa.ˈ rába rába tazɛ̀wa.ˈ xaḏrə́xwa maṯwàṯa,ˈ kúlla xḏìrəxla.ˈ b-qɛ̀ṭaˈ b-sə̀twaˈ yáʿni zálta-w ṯɛ́ṯa ʾíṯwa kəs-ġḏàḏe,ˈ yáʿni nášət ġḏáḏe wíye xəzmayùṯa.ˈ xəzmayúṯa mòdi?ˈ xəzmayúṯa ʾíla manáy ʾən-xá náša dìyuxˈ yan-xá bráta díyux hot-híwəlla qa-ḏà-maṯa,ˈ píše xə̀zme.ˈ ʾən-ʾàtiˈ xa-xə̀zmuxˈ ʾə́n xa-nāš-dìyuxˈ ʾə́n xa-gwíra m-ḏá-maṯa xéta ʾə́ṯye kə̀slux,ˈ ʾánna y-amríla xə̀zme.ˈ ʾína ʾánna məndiyáne wìyɛlɛ.ˈ yáʿni máṯa l-màṯa,ˈ bráta gòra,ˈ ʾən-ʾúrza y-ázəl mɛ́ṯe m-ḏa-máṯa xèta,ˈ ʾáw bráta m-áxxa y-áza ḏa-máṯa xèta.ˈ ʾánna məndiyàneˈ fa-ʾáyya y-ámri xəzmayùṯa.ˈ yáʿni qá-t našùṯaˈ la-tálqa y-amrə́xwala.ˈ našúṯa la-tàlqaˈ mxaṯxə̀ṯa.ˈ ʾu-ʾɛ́-gət y-azə́xwa m-máṯa l-màṯa,ˈ xašwə́xwa hár gu-máṯət gʸànən-ixwa.ˈ hammáše yáʿni xə̀zyəxˈ ʾu-xmìləxˈ ʾu-ʾiqàraˈ tìweˈ ʾu-pɛšíwa tàma,ˈ damxíwa ṭla-xlulàne.ˈ pɛšíwa xá-lɛle trè.ˈ yáʿni rába ʾíṯwa zálta-w ṯɛ́ṯa maṯwàṯaˈ kúlla tfàqta.ˈ ʾíṯwa dostùṯa-wˈ našùṯa-wˈ xəzmayùṯaˈ kúl-xa mə́ndi ʾíṯwa.ˈ	In the old days we in the villages used to have our own ways (of doing things), like, for example, the way we used to hold weddings. First of all we would go, the family of the groom would go to the house of the bride’s family. They would first politely make an announcement to them saying ‘We want to ask (for the hand of) your daughter for our son.’ They would say ‘We shall see’. Why (did they do this)? In the old days it was not the practice to ask the girl. The father of the girl would see the mother of the girl, they (both parties) would see each other. Again they (the family of the boy) would go and say ‘What have you decided? How far (have you got with your thoughts)?’ That is ‘What decision have you made? Do you agree or not?’ It would take time. Often it would take almost five or six months or more. In those days it was rather difficult. Moreover they did not give (brides) from one tribe to another. Everybody used to have his own tribe and as far as possible they would give the girl (in marriage) to (somebody in) her own tribe. So, it took time for such (arrangements to be made). Afterwards, if they had made a decision, they would say ‘We agree’. Two people from the family of the groom would go to the family of the bride. They would sit, talk and enjoy themselves. ‘With great respect (we announce to you) that we want to form a family relationship with you.’ (Or they would say) ‘We would be very happy to renew the family relationship.’ Perhaps previously they had become relatives of one another. They would ask each other and would say ‘Yes we agree’. After some time they would deposit tokens (of betrothal). What are these tokens? This is what is called ‘a trusted hand’, ‘a trusted hand’. They would deposit some money. At that time money was in short supply. They would deposit let’s say a sum of five dinars, or thereabouts, according to their ability (to pay), you see. These become the token (of betrothal). Further time would pass, a few months. A few months would pass, then at that point they would say ‘Let us make the betrothal.’ This is the act of betrothing, that is they would hold (the ceremony) of the ‘trusted hand’ then afterwards would proceed to hold the betrothal. As for the betrothal, they would make food. The family of the bride would make this food. They would prepare food. We have various types of food. They would bring one of the ‘white small cattle’ (sheep), as we say, white small cattle. There was white small cattle (sheep) and black small cattle (goats). They would slaughter sheep. As for goats… . They would prepare meat and cook it. Then they would cook rice. It is called _qawurma_. This rice, in which they put the meat, this is called _qawurma_. They would go there (to the bride’s house) and on that day they would decide on money. They would sit and speak, then they would start the bidding, as we say. He (a representative of the bride’s family) would say—in the old days, at that time money was scarce, (one requested) from twenty to thirty dinars, perhaps fifty, depending on the circumstances of that man, on how much he was able to pay—he would say ‘We want fifty dinars’. ‘Yes’, they say ‘fifty dinars’, they say ‘Yes, that’s fine’. Another man would stand up (and say) ‘There is (the obligation of) respect (for our family relationship), we are becoming relatives.’ He says ‘What do you, so-and-so, say?’ He says ‘I shall deduct ten dinars.’ ‘Thank you very much’. Then they would clap hands and sing. (The clapping) would stop and after that (one would say) ‘What do you say?’ Again after that they would deduct something else. The family of the bride would say to him, they would say ‘For the sake of respect (we shall decrease the amount).’ I do not know what, ‘(We are) relatives, we are becoming friends and relatives. (We should do so) so that we do not feel anger with each other.’ He would then proceed to deduct five more, so that thirty-five remained. The father of the groom would rise and shake the hand of the father of the bride. He would shake his hand (to confirm) that this has taken place. From then onwards they would sing and dance. Some would sing _diwane_. They would sit and say _diwane_ and sing. The songs of our land there were beautiful. There was arak. At that time they brought drink. We produced that drink, arak, there. We produced arak from raisins, because at that time there were no dates there—they were called _qazbe_. So, they produced arak with raisins, raisins and grapes. As for the production of arak, they used to bring pots, they would put down the pots and put water into them. Then they would cover them and place them in a warm place, which we call a _goma_ (basement). In order for it to be warm they would cover them. It would take about forty or fifty days. For when (did they prepare the arak)? For the day on which what we call the betrothal took place. For that day people would bring arak. Twenty, thirty, forty people would sit singing and dancing. They would bring arak, they would serve (food) and they would drink. They would make snacks, meat dishes, kebabs and the like. As for arak, there was (a pot called a) _masina_. A _masina_ was made from clay. Those things they would put in the _masina_. The _masina_ had a small glass. They would serve it and drink it without water. They would drink that drink without water. This would take let’s say two hours, two to three hours. Afterwards they would make merry, dancing and singing. Then they would bring the food. As for the food, they would have cooked _qawurma_, rice, meat-balls. There was bread which we called _zeðaye_. The _zeðaya_ was made out of wheat. They would sow the wheat … in Autumn they would sow it. Many people sowed it in Autumn. In Spring, in May or June, they would harvest it. They would harvest it, thresh it and take it down to the water-mill. They would grind it and it would become flour. They would bring the flour home. There were women who knew how to bake and they kneaded it. There was a large dish, (on which) they kneaded it. Of course they kneaded it together with water. They put it aside for about an hour and it gradually rose, as we say. They would put yeast in it and it rose. After it rose, they would say ‘Its time (has come) for baking’. They would take it to the ovens. There was an oven, as we say, which was made specially for this. There were women in the village whose profession was this, not all of them baked. She (the baker-woman) would bake it and they gave her something, a loaf of bread, two loaves, and she made a livelihood by this. After this they sat, ate and again sang and drank until it was night. At night they would hold evening celebrations and then everyone would go to their home. After that several months would pass. Perhaps the person, that is the groom, the man, was not there. He was working in the towns, for example. (This passage of time) was because we always used to hold our weddings in Autumn. When was Autumn? It was September, October until November, we called these Autumn. This is because in those days people would have worked in summer and gathered food, gathered various things and prepared them for that time, then at that time (in the Autumn) they were more free and there was not much work. They would say ‘Such-and-such a day is (that of ) the wedding’. Two weeks beforehand they would invite (people). They would go to the villages and make invitations. There was no (invitation) card at that time. It was not the practice to take a piece of paper or the like. A man would go to villages that were near us. He would take a bag with him, in which he put bread, and would go from house to house making invitations. ‘Greetings to you’. ‘You are welcome’. ‘You are invited to the wedding of the son of so-and-so on such-and-such a day.’ All the family was likewise invited. There were two or three villages in one direction where the man would go (first). We had five or six (neighbouring Christian) villages, which they would divide (into groups). He would go to a house and say ‘You are invited’. ‘The wedding of whom?’ ‘It is so-and-so’. He (the guest) would say ‘Thank you very much’. The parents of the groom would start making preparations. They would put out arak for the wedding, since they invited many people to the wedding. They would bring sheep, slaughter them and make _qalya_ (roasted meat preserved in fat). They would bring rice and other things (and continue thus) until the day of the wedding. (When) we had a wedding there, there was the drum and pipe, as we called it. The drum and pipe, these were mainly (played by) Christians and also some Muslims who were there. They would bring these in the evening, they would come on Saturday. A day before there was what we call ‘the bathing of the groom’. The _šadəsta_ (pre-wedding party) was held on that day. Everybody came and sat in the house of the groom. They would enjoy themselves, dance and sing. The next day was the bathing of the groom. At the bathing of the groom the drum and pipe band would come. People would gather together wearing (fine) clothes and bathe him. Before they bathed the groom, they would bring a small boy. This also was symbolic. They would wash his head and bathe him. Finally they would bathe the groom. They would come up (from the river) and dress him in his clothes. Then they would sit down. They would have made the evening meal during the day. They would have made _duxwa. Duxwa_ is made from diluted yoghurt and barley, with meat and so on put in it. It took time (to make), two or three hours. We used to make _duxwa_ there. In the evening we would go to the house of the bride. We would go to the house of the bride. They would sit on mules, at that time (they sat) on mules. They called it a _koðənta_ (‘female mule’). They went to the house of the bride. Whether it was in the village or in another village, they would go and sit there in the house of the bride. Also there there would be the drum and pipe and merriment into the night. The groom and the best man—he would take a best man with him, the best man would be together with him—the best man and the groom would stay at the house of the bride, that is in a house nearby. Yes, we call this the house of the bride. In the early morning they would hold perform the blessing (of the wedding ceremony) there. A priest would come. In the house they would tie the band. We say ‘They blessed it’. This was beforehand. Afterwards, after they performed the blessing and were finished, the bride and the groom sat down together with the best man and the bridesmaid. Then people would dance and sing, until it was almost early morning. Then they would bring breakfast and they would eat breakfast. They would bring … there used to be jajik, cheese, all made there, honey, _duwana_—they made _duwana_ from flour and butter, pure butter, the butter of sheep, good quality sheep’s butter. At that time there was no (illness), there was no stomachache, no backache, one did not have (high blood) pressure. They ate breakfast and finished everything until it was lunchtime. Before the groom began, they would lay out the breakfast, on the table and on the ground, as was the practice there. They would lay out the breakfast and the groom would say ‘I shall not eat’. This is a symbolic act of ours. From times of old they would say that the groom will not eat. He would act pompously. We made tricks, laughed, sang and enjoyed the occasion. We would say ‘Eat!’ and he would say ‘I am not hungry’, in fun, things like that. This also was a form of merriment of ours, and a symbolic act of ours. At that time they would say ‘How much (do you want) in order for you to eat?’ He would say ‘I want ten dinars’. Then he would pompously puff himself up again and say to them ‘I shall not eat’, I don’t know why.’ They would say ‘Eat! It’s time. It’s got cold. Eat!’ ‘I don’t know why (but I shall not eat)’. Then they would give him ten dinars and he would eat. (This would go on) until lunchtime. But I have forgotten something here. The bride, when she came, her face was covered. The bride’s face was covered. They brought something that was like a cloth, like a kerchief. They put it like this over her face. It is called a _xəppo_ (‘cover’). It is called a _xəppo_. The groom does not see the bride. They sit there together until one or two o’clock, then they have to go to the house of the groom’s family. Beforehand they eat lunch. They would have prepared _xumṣa_. This food is for the family of the bride. They give this food to them and they finish (eating) in the early morning. Beforehand there is dancing, singing, drinking, the drum and pipe. The people would be gathered and prepared for that time. After eating, they bring a mule, we call it a _koðənta_ (‘female mule’). They decorate it and put on it a saddle blanket or the like, and put on it a clean cloth. As for the bride and groom, a relative sits with the bride, he sits at the front and he would put her behind him, on the back of the mule. The groom also (has) his own mule, and the best man … they were all on mules at that time, you see. Some were on foot, even if the villages were far off. At that time they move to the house of the groom. At that time (they do what) is called ‘clapping hands for the bride’, that is we would take her around various places, whether her house was close or far. This is called ‘clapping hands for the bride’. That is, they take the bride around towards her house and come to her house. After they arrive at the house—beforehand they have prepared a tree. We used to call the tree a thorn-tree. They used to decorate the tree. They put apples on it. They put bread on it. They put balls on it. They decorated it with many beautiful things. Where was this tree? They put it up on the roof. The groom and the best man went up on the roof. The bride would come to the door of the house. There they made a vessel that we call a _zawərta_ (‘pot’). They put raisins in it, walnuts, terebinth nuts, some sweets and other things. This is placed at the door before the bride enters. Before the bride enters she makes (the sign of ) the cross in oil. They would bring oil and she would make (the sign of) the cross on the door, (to indicate) that ‘I place my trust in you. I am becoming a member of this family’. This is a symbolic act. It is a sign that ‘This is my house from now on’. At that time the bride would break the pot and enter the house. After that they would sell the tree. The people were all below and he (the groom) was high up on the roof, all the people were waiting below. They sold the tree, as we say. His relatives came and (one) said ‘Hey, everbody, who will buy the tree?’ One relative of his would say ‘I shall buy it for ten’ and they would receive ten dinars. Another would say ‘I shall buy it for fifteen’ and they would receive fifteen. This was mainly for fun, you see. In the end, he (the groom) would take the tree and they would knock it against the eaves, as we call them, the eaves. The walnuts that were on it, the apples, the quinces and such things all fell down. Then the people gathered them up. They set up the tree there. After that, when the bride had come, they remained there that day. In the evening there were wedding celebrations. People got up and danced. Afterwards, after the woman has become official there, that is she enters the house, the priest comes and ties the band. The band is a symbol (expressing) trust in the family (and that) she is becoming (a member) of the family. The priest and the deacon who are there pray, tie the band and (do) everything. They (the bride and groom) sit before the band, which is placed either on a sofa or something else, or on the ground. They sit before the band and the people get up and dance and sing, all day long. The wedding celebrations last almost three days, (until) Monday, the next day, let’s say, since in our community weddings took place on Saturday. On Sunday the people are at the bride’s house and then return. On Monday it (the wedding) is at the groom’s house. This day is the official wedding. The people get up the next morning and gather together. They went (there), each (from) his home, they came from the villages, from the villages, all dressed in the _šalla_. They dressed up, with hats, in which they put feathers. If somebody had a dagger, he put on the dagger. They dressed up and indeed the clothes were very beautiful. This splendid event took place on that day, since they were all very joyful. Subsequently, on the same day, there was what is called ‘the lunch of the groom’. Everybody would have cooked something, one person rice, one stuffed vine leaves, another red rice, another white rice. Everybody cooked something. This is called ‘the lunch of the groom’. This also was a gift for the groom. They would have brought sweets to be scattered (over the newly weds). We had (such a custom) of scattering sweets. A woman from among the relatives brings them. They bring the lunch, then go to the groom and bride and kiss his head and the head of the bride. Some people scatter sweets over them. In this way they bless them, according to our custom, they bless them. They sit and in the evening all gather and go down (to dance). Afterwards, after the people have eaten all the lunch, they bring the bride out and make her dance. People come up to them and take them down to a large space outside. They put the groom and bride together side by side and everybody dances. This day also the wedding celebrations last until evening. The next day the celebrations gradually come to an end. The bride stays there until the seventh day, which is called ‘(the time) she has begun (her functions of a wife)’. Yes, the seventh day is called ‘(the time) she has begun’. The bride and the groom—some of the family, some relatives, go to the house of the bride. They go to the house of the bride and spend the night there. They did this in the old days, it is not like that now. But in the old days this was the custom. The groom and bride stay there until Sunday. Then they all return home, everybody goes to his home. Easter in our community in the villages was indeed very beautiful. Generally we went down (to the church) at night or in the evening. We had a fast, that is the festival came after a fast. The fast is fifty days. After people fast for fifty days, they would paint eggs. They would prepare them on Saturday evening. They would have prepared the eggs beforehand, each person prepared them himself. On Saturday evening they prepared themselves to go down (to church) for the Easter (vigil), because Easter was at night. They went to the vigil, as we called it. Most people went to the vigil, since it was there in the village. In the village the church was nearby. They had tallow candles, everybody had tallow candles. Then they prayed the vigil, they began the prayers. Then, after about an hour had passed, the resur-rection would be celebrated. What is this called?: The time when the resurrection has taken place. They keep vigil until the resurrection takes place. The priest stands and everybody has a tallow candle in his hand. They come up one after another. Generally we hold it (this ceremony) outside. It was very beautiful and pleasant. I remember well. It was very nice. (When) the resurrection was celebrated, the priest would have stood at the front and the deacons behind him. Everybody came up and they touched his head with a tallow candle and said ‘The resurrection of our Lord. Our Lord has arisen’. (This went on) until everybody had finished. It took time, perhaps an hour or more would pass. The people were joyful. Then they began to take communion. All this was at night, that is in the early morning. After the resurrection ceremony had finished, before they began to take communion—the church was near the cemetery, the cemetery. The dead people, they lay in what is called the cemetery. The people would go (there). Each person has a dead (family member). He would light a tallow candle and put it by his head and press it (down on the grave). They made two or three small tallow candles, they made small pieces and placed them, stuck them onto the head of the grave. This was because every man, of course, had a dead (family member). Every family went to his dead, that is to the cemetery, placed (a tallow candle) for him and lit it. They also prayed for him. Then they returned, went back into the church and began the communion mass. The next day—at that time everybody would have brought an egg with him. The egg was red, of course. This was a symbol. There were many people. When the communion is over, they go out into the courtyard and begin to knock eggs together. We call this ‘knocking eggs’, that is smashing the eggs of one another and breaking them. They would strike eggs together, we call it ‘striking eggs’. Then, when the egg broke, one would say ‘Turn it round!’ and (the opponent struck) also the other side. If both (sides) of one of the eggs broke, he would give it to the other person to take it from him. He has won it, as we say. After they finish—people would have brought there what we call _kade._ The _kade_ were made from flour and butter, and many had _duwana_ (cake paste) in them, is that not so? Yes, they were (made of ) _duwana_, flour and the like. They brought all these there and people shared them out. This was also a symbolic act. They brought eggs and people gave to one another. They gather there, bless one another (with greetings of the season) and enjoy themselves, and so forth. If there are people who have come from other villages, each person would take some of his relatives and take them up to his home for breakfast. After they had finished and were ready … in the old days there (in our land) we used to go the house of the (village) head—the head is ‘the man of the village’, as we call him—and to the house of the priest (to offer Easter blessings). The people would gather and would gradually become five, ten, up to fifteen, sometimes they would reach twenty (in number), then they would call on each house, one after the other, you see. (They would say) ‘May your festival be blessed. Greetings’ and they would sit. Then they would bring drink, arak and some wine, and they would sing and enjoy themselves. They were all dressed in festive clothes and the like, very smart, since that day was a joyful occasion. (This went on) until lunchtime, midday. At that time, wherever they had got to, at midday they all ate. They say _xădaya_ (‘lunch’), they would have made lunch, rice, soup, meat and so on, also drink, everything, and they ate. Then they would again start on the festival visits, that is they would make festival visits to other people, until evening, until the next day. The festival was two days. They were busy (in this period) with these things. This is, as we say, the festival of resurrection (‘Easter’), a really big symbolic event. We call this the ‘Great Festival’, it is the ‘Great Festival’. During the ‘Great Festival’, Monday was a (time of ) memorial, it was a (time of) memorial. What is this memorial? The people, all the families, each family cooks something. This is rice, _duxwa_, stuffed vine leaves, stew or _gərðo_—generally it is called _gərðo_. _Gərðo_ is made of yoghurt. Yoghurt is made from milk, milk of sheep. They bring the milk to the house. They draw milk and bring it to the house. They congeal (the milk to make) the yoghurt. They put it on the fire, it warms up and they add a congealing agent (rennet). It all warms up and becomes yoghurt. They make the yoghurt into _gərðo_. What is _gərðo_? Rice and yoghurt. They cook it. They generally make _gərðo_. At that time in our village we had a mulberry tree. The mulberry is in a big, spacious place and many people gather there. This was ‘before the door of the house’, as we say. Everybody would bring his own lunch and set it out there. People would sit there and would have prepared a place (for the food). On this occasion they would put out wood and sit on it. They would sit on wood of poplar trees, as we called them. They would have lined up all the food, each (item) placed beside the other. Whoever brought stew would make what we call a _maqora_ ‘hole’ in the middle of it. He would put a small dish in it, like this, and a woman would bring, in another vessel, butter, which she would put in it. She would put butter, date syrup or cake paste in it. They call this _gərðo_. Then people would come. If a priest was there, they would pray and everybody would eat. This was a (sign of) respect. They did this on the second day of the Great Festival. (When) they finished (the festival), they enjoyed themselves, singing, making merry, dancing and so on also that (second) day. Afterwards, they went home. This is the Great Festival. This is the customary way of celebrating the Great Festival. A saint’s festival is a memorial, it is a day (of memorial). Many people gather. People gather for the saint’s festival. This is the memorial of the saint of the church, his memorial. At that time, many people come from outside. They would have dedicated themselves, dedicated some symbolic item to the church, a gift, something. In our (the church) of Mar Sawa, in ʾƐn-Nune, people would have given what we call devotional gifts. What is a devotional gift? A sheep. They bring a sheep and slaughter it that day. Many people came from the villages and slaughtered sheep. Many people would have prepared themselves for that day. On many occasions they slaughtered ten head of sheep. We call it ‘head’ (of sheep), on many occasions thirty, twenty. This was a dedicatory sacrifice. They would slaughter it (the object of this sacrifice). After the people came, there would be (holy) communion and then they finished. They would first sit and have breakfast. They would have prepared breakfast. After breakfast they prepare the sacrifice that has been slaughtered for lunch. At that time there is constant dancing, singing, serving of drinks, arak, and jollity. These things are also customary features of the festival, even now. Many people hold the festival in a very beautiful way. They respect it for the sake of the church. The people gathered together. Many people would have prepared themselves for that event. We in ʾƐn-Nune have a saint’s festival. Of course now it is not as it was in the old days. In the old days people would wear (special) clothes. They would make it a decorative occasion, very beautiful, very fine. Now circumstances have changed. It is not like formerly, but the festival is the same festival, the same respect (is shown), everything. At that time (a cultivator) had a pair of oxen. He would cultivate with a pair of oxen. When he cultivated with them, he cultivated his own lands and also for other people. He would take something small, some money from the people (as his fee), since not everybody had oxen. People would cultivate wheat, they would cultivate millet, they would cultivate beans. In the old days there was rice, chickpeas. They used to cultivate all such things in the old days and they would live off this. There were not many things that they bought. The person who had the oxen—how did the oxen cultivate? There was a plough. The farmer who had the pair of oxen, he had (them) with him and he would cultivate with a plough. What is a plough? It is made from wood. It had a blade. The thing we call the blade is iron. It is a blade of iron. He used to cultivate with it. He would make his livelihood. Afterwards, people in truth changed their livelihood and began to cultivate apples. They began to cultivate apples. They were successful with apples. The country changed (and agriculture became difficult), but the cultivation of apples was easier (than that of other crops). They, nevertheless, required a lot of work. Until now people’s livelihood is made by apples. There is very little (field) cultivation. They used to cultivate those things in the old days to make a livelihood. As for the sowing of rice, the cultivation of rice—the ground was (left) empty. Three or four days beforehand, they would irrigate it so that it would become quite soft. They cultivated this beginning in March, April or May, in such (months) as these, since by summer it would be rice. They would put water onto it. They would bring oxen and cultivate it. We call this making ‘soft mud beds’. This is not called cultivating, it is called making soft mud beds. They would make soft mud beds and cultivate them. Afterwards, five or six people, five or six men, would come and make paddy fields. What is the purpose of these paddy fields? So that the irrigation of the rice was easier, so that everybody would know how much water would go into his paddy field. One or two days after that they would come and fill them with water and would come and scatter rice (in them). The rice one day beforehand was softened in a sack (with water). They would bring it and go and scatter it. Scattering, that is they would scatter rice. After they scattered it, water had to be on it constantly. It would take a week, two weeks, then the rice would start to germinate, until it matured and grew high, before producing ears (of seed), as we say, producing ears, that is before the seed develops in it. After it grew high, the women would go to weed. What is ‘weeding’? Weeding is … there were several plants that they took out of the rice, so that they did not affect it, blighting the rice so that it would be weak. The women gathered it all up with their hands. They entered into the water. They would see snakes there. How the women would be afraid of the snakes! When this happened, some grasped the snake and killed it. They were very courageous. Others were afraid. They cleared the rice (of weeds) until it gradually grew tall. It took one month, two or three and then it became brown. After it became brown, we say that it is harvest time. They would drain the water. After draining the water, they would go and harvest it. They would go and harvest it and, after harvesting it, they would transfer it from that land and take it to another place, which was called the ‘threshing floor’. When they took it to the threshing floor from that ground, they would lay down what we called a ‘cloth’—we called it a ‘cloak’. They would put the cloak on one side, and they would put on the cloak the heads of the rice, we call them ‘seed heads’, ‘seed heads’. They would roll it up (bringing) each half (together), so that when they transported the grass, the rice, they would not fall, so that the rice would not fall along the way. This was because they put it on the back of mules. Some carried it on their back and brought it up to the threshing floor. There were places far away and places nearby. People would deposit (the rice) there in the form of a _huðala_ (‘stack of produce’), as we called it. It was called a _huðala_. They would bring it (and wait) four or five days, while (in the meantime the produce) was warmed (in the sun), until the turn of each person came. This was because they had their turns, one after the other, it is called ‘turn’. Then it is the day of what we call _dwara_ (‘the grinding of the grains’). In the evening they would go and untie the rice. What does the untying involve? We would put it on the threshing floor and spread it out. They call that ‘untying’. The seed head of the rice plant would be upright, as if they were in a row, as we say, with everything arranged. The next day, in the morning, we would get up early and take oxen (to the threshing floor), six or seven oxen. They call that _dwara_. When we took the oxen, we would tether them. They had a beam (across) their necks made of wood. They called it a wooden _qaṭira_,(fixed) to their necks, with tethers tying it to the mouth of the bull, so that it did not eat any of the rice, and they would go around. (It was called) _dwara_, that is the oxen would turn round. They were tied together. One of them was called the leader. The leader, that is it would make the (other) oxen walk around. It took four hours, five hours. All the time they gathered the wood (husks) of the rice and they made it into hay. They gathered it into an armful and shook it so that the rice did not remain in it. They shook it. The women stood and shook it. Every ten minutes or so, they would take some from it with a threshing fork. They would bring it and place it on one side. The women would gather it and shake it with the shaking ( just mentioned) and put it into a pile behind their back. Another man comes and ties it up into bundles (_darze_), as we called them, in order for it to remain for cattle fodder for the winter. The man would remain there, then they would come and winnow it, so that impurities did not remain. At the end of the evening, after they finished, they would bring a sack and put (the produce) in it. They would bring away five sacks, six sacks, ten sacks and take them up to the house on mules, on a she mule, you see. What is a winnowing fork (_məlxawa_)? The winnowing fork was made from wood. It had a long handle. Its end had three pieces of wood, small like this. It would spread out the rice, or various other things, everything. They called this a ‘winnowing fork’ (_məlxawa_). This is the story of rice, from where it begins, and it ends here. After that they dry the rice out. They would take it up to the roof, take it up to the roof of the house. They spread it out. It became thoroughly dry. After it dried, they gathered it together. After they gathered it, it (the process) was over. In the house there was what we called a ‘small window’ (_kawe_). A place was prepared with a small window. They put the rice in this small window in order for it to run down into the house. This all took place in the _čeri_ months (October and November), as we call them, the _čeri_ months.31 They were undertaking (this) in the season of what we call the ‘water-mill’. Also the water-mill was by turns. What is the job of the water-mill? As for the story of grinding the rice, they would install a grind wheel, of a water-mill, a grind wheel of a water-mill. There was a stone (grind wheel), which was for wheat, with which they made flour, but the one for rice was of wood. It was for exactly the same thing, but of wood. They put rice (onto it) so that it would not make it flour and not break it. It was set up (for grinding). In the grind wheel there were bore holes so that the wheat would enter between one wheel and the other, so that its husk would be removed. But the grain itself was not damaged. It came out (of the mill) and they gathered it and brought it up to the house. They would throw out its husks, it was called ‘chaff’ When they came and brought the rice down to the water-mill, they would install a grind wheel. Which of the (types of) grind wheel was it? There was a grind wheel of wood and a grind wheel of stone. The grind wheel of wood is for rice, for if we installed a stone grind wheel, it would crush everything and it would become flour. Now with regard to the wood, it is made with a groove in it. There are people whose job that is. They crush it (the rice) with it, that is they mill it with it, and it (the mill) sends forth rice on one side and chaff on the other side. They throw the chaff away. It is discarded, since it is of no use. They gather up the rice and take it up to the house. This is all there is to say about rice. Thereafter they start cooking, everybody for himself. The cultivation of wheat is different. There is irrigated land and unir-rigated land. Unirrigated land is without water. Rather, they sow it relying only on rainfall. They sow the wheat. The _huwedi_ wheat they generally sow without irrigation, they call it ‘unirrigated’ (_demi_ ). They sow it in the mountains. There are places that are clear for sowing, such a place is always used for this purpose. As for the (sowing place) in the farm land in the village, they sow wheat in this land, after the harvest of the rice. They call this (sowing) ‘in place of the rice’. They harvest the rice. The place has become quite soft and they go and sow wheat in its place, since this takes place in the summer. In July or August, they begin to harvest the wheat plants. Wheat plants are easier (to harvest). Wheat also is threshed. After they sow it and it grows, after they harvest it, they make what are called ‘bundles’ (_darze_), they make it into bundles. They bring also these to the threshing floor. When they thresh it, they bring oxen to thresh it. As I said regarding the rice, they fetch oxen and so forth, tie them together and they turn and thresh (the wheat). The wood of the wheat all becomes like straw, as we call it. The wheat grains stay on one side and this stays on the other side, that is straw, you see. (After) they have threshed everything and no more of its heads, as we call them, remain, none of such things remain, they let the oxen go. They wait for there to be wind and they do what we call winnowing. What is winnowing? They bring a winnowing fork. If there is wind, they raise it in the air. The wheat grains go onto one side and the straw goes onto the other. They separate. After the straw goes out on one side and the wheat grains on the other side, they bring a sack for the wheat grains and put them in it. They bring sacks also for the straw and take it up to a place that has been prepared for it for the winter. They lay out the straw for the mule, for the cattle, for them to live off for the winter. They bring the straw up. Something that is made of wheat is, of course, bread. Bread is made of wheat. They take the wheat down to the water-mill. They grind it with the stone grind wheel, as I said. Its grinding is with the stone grind wheel. After they grind it and it becomes flour, they take it up to the house, as I said, if they want to bake pitta breads from it or make thin breads, there being different types of bread. A woman kneads it, together with water. She kneads it and they put yeast in it and leaven it. It takes an hour or so. The women know (about this), they place a hand on it and feel that it is leavened. They know about it. They take it to the oven . There is an oven that is prepared for this purpose. Then a woman bakes it. After she bakes it, she (the other woman) takes her pitta breads and gives one or two pitta breads to her (the baker woman). She comes home and brings food and they eat. The oven: After they bring the bread to the woman who bakes, she makes it into pitta breads. She spreads it out. First she makes it into balls and then spreads it out well. After that, she puts it into the oven. The oven is heated beforehand. They have put fire (in it), brought wood. It is heated well, (the wood becoming) hot and (the oven) red. She (the baker woman) comes and presses (the flat bread) onto it, down below, inside, until it becomes brown. She knows how brown it has become. She takes them one by one and puts another in. (When) she finishes, four or five are laid out. She takes out whichever one is brown soonest. That one is finished and she puts in another in its place. This is called baking bread in the oven. The cultivation of apple trees is somewhat difficult. When you bring it (to be planted), we call it a sapling. You put the sapling in whatever land you like. If you want to plant it, you dig its place. You dig it, let’s say a span or more than a span (in size). You put the sapling in this place and cover it over. Between the saplings you must leave about five steps, five paces, something like that, so that when they are big, they do not touch one another and they will yield more abundant fruit. After a few years, even if the fruit is (still) bitter, after a year and a half it must be pruned, as we say. We must come and prune it and trim it and perform what is known as grafting, in order to make an apple tree bearing edible fruit. This requires one year. In the fourth year the apple tree produces fruit. Each year you must dig around it. You must dig around it and place manure on it. What is manure? It is the muck of animals, of oxen, a mule, of sheep. You put manure on it, you see, in order that from year to year it grows better. When they become big, the work is a little more difficult. This is because, when they become big, the job to main-tain them is bigger, and you must be very careful. In summer, after it bears fruit, before (the apples) become ripe, you must apply chemical (insecticide), so that diseases do not afflict it, whereby it wilts or its leaves are spoilt and the apple tree is spoilt, and so forth. They did all these things. Indeed their livelihood was in this. They had a very good life by this, that is by the cultivation of apples. It (their life) is not difficult. It is easy. Their life is easier. What is the life there like? When is summer? It is from March that people begin to work. Summer is (for) jobs, that is the time for working, all the summer is work, until the autumn. The autumn means October, November. From this time onwards, throughout four or five months, people are busy gathering, gathering for winter. Winter begins from November. It sometimes happens that a lot of snow falls. It sometimes happens that it rains all the time. People, in any case, are prepared. A person who has sheep or who has cattle has harvested grass. A person who has sheep would have harvested leaves. Those who keep mules have hay. They gather everything for winter, since in winter there is never anything. From November onwards there is no grass. The sheep do not go up into the mountains to eat. For there, in the summer, from May onwards we hire a shepherd for the sheep. What is a shepherd? Anybody who has small cattle, whether they are ‘white small cattle’ or ‘black small cattle’, that is whether they are goats or sheep. We hire a shepherd. We hire him for money, whatever they (agree to) give him for that. He takes them in the early morning. All the people of the village muster and gather the sheep. He then goes up into the mountains, from the morning until the evening. He brings them back in the evening before the setting of the sun and the coming of darkness. Everybody has his own basement stable and a place prepared (for feeding), which we call a _duna_ (feeding pen). This feeding pen is open (to the sky). The basement stable is inside and the feeding pen is outside. This is all a job of the summer. (The care of ) oxen is just the same. Oxen, a cow, we call these cattle. We hire a cowherd. What is this cowherd? He goes and fetches the cattle. Likewise early in the morning they milk a cow and take it up to the cattle so that they are collected in one place. The cowherd takes them and it is his job to take them to the mountains, graze them and bring them back by evening. This is in summer. By the evening they have prepared grass in the farm-land. They bring them back and put food out for them. They milk them and shut them in the stable basement. This is (the activity of ) the summer with regard to animals. Yet at that time they would have already made preparations, putting things in order and harvesting grass for the winter. This is the case until October. In October (after) they have gathered the grass and what they had harvested and brought it home, it becomes dry and they stack it up. This is called a _huðala_ (fodder stack). They stack it up, it is called a fodder stack. For when (is this prepared)? For the winter, for their animals. On top of this fodder stack they put hay, since water does not seep through hay. What type of hay is it? That of rice. Now there is no rice. Now, at that time (of year) they put plastic (on it), so that this plastic prevents the water from seeping down into what we call a fodder stack, for if water seeps in, it spoils. If it is spoilt, the cattle and animals remain without food. In the same way they prepare all the food, for example wheat, rice, millet, sesame, everything that they have sown. These are for people to eat in the winter, since in the winter there is no cultivation. In general the practice was that these things were for people whereas the grass and such things were for their animals. (This continued) until March. In March Spring begins again. The ani-mals go up to the mountains and, gradually, they eat any food that is left. This is a time of division between this (season) and the other. They prepare everything for life in the winter. In summer until October they gather, as we say. We call it gathering. What is ‘gathering’? ‘Collecting’. What is ‘collecting’? This means preparing for the winter, since in the winter the snow comes, the rain and the wind. One cannot go to places. Everybody is in his home and his animals are with him, in what we call the basement stable. We call this the basement stable. He lays in food and sits (at home). The householder lays in food. Somebody who has flour takes it to the oven and they bake it. Then they return home and sit and so forth. During these two or three months they have no work. They only look after their animals and sit in the house, until March, when the Spring begins, then they begin to tend the apple trees, their farmlands and all their things. The mule was something that was (as important to somebody as) ‘his hands and his legs’, as we say. We say the mule is ‘his hand and his leg’, that is people would live by the mule. They would go in a convoy. What is a convoy? They would take a load from village to village, from town to town. In the winter and in rain-storms it often took five hours. They called it a convoy. It (went) from some place, let’s say Amediya to ʾƐn-Nune. It was all mountains. They would take, for example, fifty kilos or more, up to seventy kilos. They put it on the back of the mule and took it up to ʾƐn-Nune. (This was) food, that is a ‘ration’ of such things. We called it ‘ration’. What is a ration? The ration consisted of wheat. There was also sugar and flour, which would come by commissioned (pack-animals). They brought it up to the village (in this way). Their livelihood was in the mule. A mule was very strong. Everybody who had a mule lived by it. We looked after a mule very well, we took care of it. A mule had a ‘cloth’.What was a cloth made from? It was made from (a thick fabric) that we called _čuxa._ We called it a ‘cloth’. The cloth had its ‘back end’. This consisted of a belt. They would place things, various items on its back, and would tie them with a strap. (They also attached a belt known as) ‘the front end’, so that when they went up into the mountains, the cloth would not move and the load fall off. When they loaded it, there was a rope. The rope had a buckle. With this rope they would tie up the load. When the mule was (loaded like this), they took the load from place to place. When the mules were at home, we would go and graze them. What is grazing? In the morning we would take them to the farmland. We would hold them with our hands, for, once we had let a mule’s head go, we could not catch it again and it would run away. We would let it eat where there was a good place (for feeding), so that it would become strong, so that it would become tough, so that it could travel in the convoy and return (safely). I remember, when I was young, I think I was ten, or thereabouts, in the year 1946. It was in the month of July, on a Sunday. On a Sunday people did not work. I had gone down to the farmland, I together with my sister. She was in charge of sheep and I was in charge of a mule. The mule was in my hand, barebacked. I had a bit of a cold. I was sitting on its bare back, that is it was without a cloth. I was sitting on its back. Indeed, I was never afraid (to do so). On that day I was grazing it. I was grazing it in a certain piece of land. There was a boundary area (and this is where) I grazed it. Now, I was sitting (on the ground) while it was on this boundary area. The boundary area there is between one plot of land and another. It was narrow, not very wide. It put its mouth in the rice. We had sown rice. I said, I shouted at it like this. It turned itself round. I thought it would not strike me. It turned itself round. Its back legs (gave) a kick, it gave me a kick. With one of its legs it kicked me here, on my head, and threw me into the paddy field. I shouted and my sister came. My head was injured around here. I got up and bound up my head, my sister bound my head. The mule came to me. I sat on its back and went up to the house. We became friends again. A mule is very tame. It is safe, very tame. We used to look after it and our livelihood depended to some extent on it. Whoever had a mule had a good livelihood. With a mule we would transport wood. We would transport wood from the mountains for winter. That is whenever it was convenient and the mule was not going on a convoy, they would go to the mountains and fetch dry wood. As far as we could (we fetched) dry wood. It was the job of the whole village to transport and bring things from the land to the home. This was on the back of a mule, since (things) were far away and they could not do this otherwise, namely the transportation of rice, the transportation of wheat, of manure. What is manure? It is the muck of animals. We took it out of the stable basement, before people sowed the rice. We would take it down to the land and spread it there, and also (spread it) there after they had bound up the rice. During the first week they would put it in the paddy field in order for the rice to grow well. How did they take the manure down? (In) what we call a ‘pannier basket’. What is a pannier basket? It consists only of pliable sticks from the farmland, which we cut down. There were many people who made what we called a pannier basket. There were people whose job this was, you see, so that they would gain a little (extra income). They would make the pannier baskets and bring them (for people to buy). Then they would tie together the baskets in pairs with rope. They would tie them together with rope and when they transported manure they would put them on the back of a mule. They would put them on the back of the mule empty. It would stand by the door of the stable basement, (after) they had brought the manure outside. They would lift the muck from the ground with a threshing fork and put it in the pannier basket. They would fill the pannier basket on both sides. They brought them (the baskets) down to the plots of land, the farmland. You see, their farmland was far off. After they went down to the farmland, the emptying of the manure was easy. You would push from one side to the other so that the baskets would turn round and so empty the manure, then put them again on the back of the mule. We would sit on the back of the mule on top of those baskets, in between them. We would come and fetch the manure, every day we would transport the manure in this way. They used the manure for rice. Now they use it for apples. Manure is a vital feature of the entire farm, you see. The whole farm must spread this. In the village they would make other things. We looked after sheep in the summer for the fat tail. We would look after sheep so that they became fat, in order to slaughter them in the autumn. We would slaughter them in September, October and November in order to dry the fat tail. We cut it into pieces, then cooked it and put it into tin. We would keep it (in storage) to set for the winter, in order to eat it. In summer we would go trimming. What is trimming? We would go to the poplar trees that we have there (in our village), which are (a type of ) willow. There was a chopper. The chopper was made of iron. The chopper was made of iron. We would climb up a poplar tree and cut down a branch that was small, one that was not very big. We would bring it back and in the evening would put it (on the ground). Sheep would come and we would put it down in front of them for them to eat, so that they would become fat. We called this job trimming. As for the harvesting of grass, there was a sickle. We had people there, there was a village near to us (called) Dɛrəške, this was their job, they used to make sickles. This was (for) the harvesting of wheat and grass. The chopper was for chopping wood and the like. At that time there was what we called an axe. The axe was for chopping thick pieces of wood. The axe was also made by those craftsmen, blacksmith, as we called them. A certain Šlemun from Dɛrəške (used to make them). These people from Dɛrəške, as we called them, were our neighbours. They would make axes, they would make choppers and they would make sickles. There was grass called meadows. There were many of these meadows. They would make a sickle, but it was not called a sickle, it was called a scythe. The scythe was big. Not all people at that time could work (with it), it needed great skill, for there were many of these meadows and they were not (like) those (types of land) that we harvested with a sickle. A sickle was for (working) in rice (plantations), grass and the like. We would cut down with it a little at a time. But the scythe is made of iron, such scythes are something big, you see, for those large meadows. Since these meadows require two or three men, in a whole day they can barely manage to harvest a very small amount. In our community it started raining from October, November onwards. What was there (to protect us)? We had roofs. A roof was of earth, mud. We called this _sərsərra_ (gravel mixed with mud). It was strong. On the roof, when it rained, we had a roller. What is a roller? It is a stone, bored with a hole in its side, on one side and the other side. We brought and fashioned a piece of wood and with that piece of wood we would move it to and fro. We call that ‘compressing’ (_mandore_), in that we rolled the roof and the roof became compressed, so that leaking drops did not seep through in the winter. If it rained a little, they put down a little straw, so that it became more compact. In the old days it snowed a lot. Now it does not snow (so much). The climate has changed. In the old days (when) it snowed a lot, we used to go hunting par-tridges. What is partridge hunting? Partridge hunting is in February or March, (when) there is a lot of snow. (They are called) partridges. The partridge lives in the mountains. In summer we could not catch them, but rather people would kill them. However, in winter, when there was snow, they could not walk (and we used to catch them). They used to come, we knew that they would come in the evening. ʾƐn-Nune lies between one mountain and another. ʾƐn-Nune lies between one mountain and another alongside a river. It is a very pleas-ant place. The (mountain known as) _ba-roža_ is sunny, which lies opposite (the mountain known as) _ṭalana_ on the other side. On the right was _ṭalana_ and on the left _ba-roža_. Partridges would come. (When) a flock of partridges came, this was in the winter, (there was) snow and we could not move about (easily). We would go off (hunting). When it had moved a kilometre from one place to another, let’s say, when it sat down it could not fly, and we would go and catch it easily, because it was so tired, you see. We call this ‘partridge hunting’. There is something else that is called a ‘trap’. A trap is made of iron. They would set it up and catch (animals). They would catch rabbits. The would catch foxes with it, mountain animals. What other things shall I tell you? (There were) various customs. At that time there was a fast of _šaweta_. We would go around the houses. The houses in our community were seventy or eighty in number. We would begin the fast. When we began fasting, we would predict on the day of Mar Sawa that the day would be fine, cloudy, snowy. We would say to each person, if he was a good man, that on that day the sun will shine. We were having fun. It was like that on that day, we would just say such things. They were all good people, we are not saying they were not. But at that time, it was a ritual for us to say this if the sun was fine. If there was no sun (we said that) the man is not good. On the day (the festival) finished, the last day (was the last day of the month that) we called February. (The month of ) February was very bad in our land. There was a lot of snow, a lot of rain and so on. When February was finished—it is twenty-eight or twenty-nine days long—we would go to the mountains. There is something called ‘juniper’. It is a tree, called ‘juniper’. We used to go—we were young school children at that time—and fetch the juniper and make a big pile of it. We gathered together a lot of snow and piled (the juniper over it). We would ‘burn February’. We would say that it was a bad thing. We would set fire to it. We called this _məlməlawa_. We would say ‘Good riddance February (The month of) March has come.’ That is to say (the month) we call March is pleasant and February has gone. This was a symbolic act of our country at that time. We in the villages had small cattle, white small cattle (‘sheep’) and black small cattle (‘goats’). In summer they would hire a shepherd and pay him (for his services). Every day somebody went up (the mountains) with him called a ‘assistant’. He (the shepherd) would go up in the morning (and work) until evening. The small cattle would remain in the mountains. In the summer they would come during the day, they would go up and people would graze them, then they would come back to the resting place. When they came to the resting place near the village, milkmaids would come up, women, each would carry her pail and go to the resting place and they would milk the small cattle. After they milked the small cattle, they left them to rest. They remained (there until the sun) set and the heat was broken, as we say. They would go up and graze until evening. In the evening they would bring them to a place closer (to the village) where there was water. Again they would go and milk the small cattle. They would return and remain during the night in the mountains. Now, in the 1940s, thieves, brigands as we call them, came (to steal) the small cattle that remained in the mountains. The thieves who came were five or six in number. They came in the night and seized the shepherd and his assistant. They tied their hands, stole the small cattle and took them over the border, that is (the border of) the country on our side. There was a cry of alarm in the village. In those days there were rifles, weapons, as we called them, rifles. There was an cry of alarm. I remember all the people got up and went up (into the mountains) to (investigate) the alarm, they went up (into the mountains) at the cry of alarm, but the small cattle had been smuggled to another country, that is to Turkiye. They battled for a day or two, then our people robbed some of the small cattle of the Kurds on the other side and brought them back. Such things were always happening. Many times such things hap-pened. People would come and steal them. Now, they brought back home the milk that they milked. They brought it home, strained it and put it in a pan. Then they boiled it, that is they heated it up and boiled it in order to make it into yoghurt. After the milked boiled, they put it aside until it cooled slightly. Before it became very cool—there were some who put a finger in it and if the finger toler-ated (the heat), it meant that it was time to add the rennet. They used to make rennet from many things. They would add it and cover it after a certain time. Then they would put it in some place until it set. The next day they would get up and see that it had become yoghurt. The yoghurt, (made from) the milk, would set (with) a crust. Its crust was delicious. They would serve it to people for them to eat at breakfast and so on and to the young children in the house. They would eat the yoghurt. As for what was left over—of course there was a lot, people had many small cattle. What did they do? From the milk and the yoghurt they made cheese. They would heat it (the milk) then bring a bag for the yoghurt, in which they put it. After they put it in it they tied it up. They put a flattish stone under it and put a stone on top of it, in order to squeeze out whatever water it had in it, so that it would flow down. It took one or two days until it became dry. After it dried they hung it for a while. They would then bring the cheese and lay it out (to be eaten). Some people liked to put herbs in it. There was a cheese that they made with herbs. Some put the herb _sərmo_ into it anddill, and many different ones. For when was all this cheese (made)? For winter. Since in winter there were not many dairy products, so they kept them. What did they do? After the cheese became abundant, they put it in storage jars. These jars were made from clay. There were some people in the country whose job was (to do) this. They made jars, large pots and small pots, in which water was transported, all kinds of things. They would put cheese in these vessels. They compressed it. Everybody in his home would dig (a hole) and over the surface of the cheese they would put leaves, vine leaves, so that dirt would not get into it. They would tie up its mouth and place it upside down (in the ground). I remember, when we were young, I used to go down with my brother and he placed (the cheese in the ground). We would dig (a hole) and he would place it upside down and cover it. We knew where it was. We knew where each of the neighbours had put (their jars). (This was) until the season of Autumn, when we each began to take it (out of the ground). People would use it until the beginning of winter. They would make cheese in this way. (This is) how they made it out of milk and how in the end cheese was produced and people used it for their household. There were cows. They served only to provide their food. They would milk the cow. There was a herd of cattle, as we said, for in the summer they would put all (their cows in the herd) and they would go up into the mountains. They would hire somebody called a cow-herd. He would graze the cows and the oxen. They call him a cow-herd. Early in the morning they would milk the cow and it would go up to the herd. They would heat its milk, in the same way (as described). They would set it by putting rennet into it, just as they made (sheep’s) milk. The preparation of the milk is the same. They heat it and it is left (to cool). Afterwards they put rennet into it and take it away (to leave it to set). But the yoghurt of sheep is much better and more choice than that of cattle. In the Autumn and the Spring the sheep would give birth. How do sheep reproduce? They give birth, producing lambs. The goats would give birth to young females and males. From year to year they would increase, the small cattle of people would increase. The method of milking all (animals) is the same. A woman would go and place a pail on her knees and would squeeze it, that is, she would milk the cow. They know how to milk the cow. The cow is domesticated. They put down grass (for it). If it has a small calf, before she milks it, she allows it to give suck (to the calf ) a little, then she milks it and leaves a little more for the calf. This is because it is small and had not yet started to eat grass. (They allowed it to have milk) to be good (in health) and progress (in growth). Some people in the village used to keep bees for honey. They would keep them in springtime. They would put them in a beehive. The bees—there were many flowers, in the Spring all kinds of flowers came out—(the bees) would go to fetch their food (from the flowers) until their season arrived in Autumn. In Autumn, there are skilled people, as they are called. There was a way to do it. It becomes something called a honeycomb. After it becomes a honeycomb—this took four or five months—after it becomes a honeycomb, they say it is time, for the weather must be somewhat cool. In October or November the weather is cool. This was so that the bees did not start to fly away. They (the beekeepers) would take hold of the honeycomb. They would hold the hive whilst wearing a cloth so that the bees would not sting them. They put it into a vessel and took it way slowly. Afterwards they would put it into small jugs. They would prepare honey in this way. Many people had honey for themselves. Some of them sold it, though most people used it for their household, for their family. In the old days houses were built with stone and mud. In the old days, seventy or eighty years ago, they would build like that. But from the forties onwards, after people had money—since the people worked—they began to build their houses with stone and gypsum plaster. They would bring the stone from the mountains. They would go to the mountains—the stone was hidden, so they planted gunpowder. There were builders, labourers we called them, labourers. They would go and blow them up and extract the white stones. They cut these white stones, making them very small. They were only in the mountains. (They were brought) from there. They (made) the stone that we call the ‘facing’ (of the house). It is the stone of the facing. They would carve it out. It was white, beautifully clean. Mules would go and transport it. Each mule would carry a load of four stones, since they were heavy. They transported them in containers. The containers were made of wood. These containers were on the back of mules, tied to the back of pack animals, which we called a mule. They would put two stones on this side and two on the other side and bring them to the village. They would pay the man’s money, they would pay him however much it cost. After they brought it (to the village), they would prepare everything. Before they began build-ing, they went and set up a furnace to make gypsum, so that they could start building. What is a furnace? They would go—this also was in the mountains. They would dig and put wood around it and build it up into a certain shape. They would bring stones and wood. Then under it they would put fire. The gypsum stones would burn. After it burnt, they all became like flour. We call the gypsum flour. After it burnt and they considered that it was enough for build-ing, they would proceed to transport it in sacks, since it had become like flour, it was ground. They put the gypsum in sacks and brought it to the village, wherever your house that you were building was situated. Then they would begin to build. Inside the house was stone and mud, but behind this was its (outer) facing. Its facing consisted of the stones that I said were clean, nicely cut and carved, as they say. Together with these (stones) they would put gypsum. The gypsum was very strong. After about ten days, you would say that it stuck together, you would say that the gypsum all stuck together in a single stone. They would build in this way. This is the wall, which they built in the this way. Then, of course, (they would make) the doors, which were made of wood there. (They would make) the ‘finishing’ (at the top of the wall), as we call it, that is (the base of the) the roof. First of all, there were poplar trees. These poplar were thick. They laid these poplar (to make the roof ). They had built the rooms (by this stage). There were, for example, six rooms in a house, five rooms. They were all built within (the house). They would build these with ordinary stone, not with white stone. After that they would bring poplar (trunks). People would transport them. They would float down the river after people cut them up. (After) they dried a little, they would remove their bark. Volunteer workers, as they are called, would transport them and help one another (in the task). Those strong men would transport them. At that time there were many people in the village. They would bring them, take them up (to the village) and then place them on top of the wall. They placed them on top of the wall and after that, on top of the wall, they would bring (and fit) slats. These were also cut (to measure) and were made of wood, (placed) between one beam and another. Each (space) between one beam and another was, perhaps, about metre and a half (long). This was because (the space) must not be wider. If it were to become wider, (the roof) would collapse, as we say, that is it would come down, when it was winter and the snow arrived. In proportion as the poplars were narrowly spaced and thick, they survived longer. After they laid the slats, they would bring leaves. They would have previously collected the leaves. They would place the leaves on this, (using only) those that were selected (for good quality). Afterwards they laid a light layer of sand and a little mud, or the like, so that it would all adhere together. Then they would put soil on it. After they put soil on it—they knew how much to put on, so that it was not too much and spoil. Fur-thermore, there was a special soil (which had to be used), that is not any type of soil. It was different. They laid the last (section of the roof ) they laid also what was round it, around the wall, which we called ‘eaves’. The eaves protruded from the wall, so that the water would not run down the wall. These also were dealt with. At that time, the last thing (they did for) the roof was that they brought what is called ‘white gravel’. This is also a kind of soil, rather like gravel. They would bring this also on mules. Next to the village there is what is called a quarry (from where they brought it). This is a special stone that they put on the wall. It is very strong. Water does not seep through it, since it retains (water) well. After they do all this, there is what we call a roller. A roller is a stone, which is large and is made specially for this thing. This is called a roller, i.e. it rolls the roof, it compresses it, it compresses the roof. At that time there was a thing called a roller. They would put a piece of wood into it. The ends of the roller are bored, with holes in them, dug out, carved out, as we say. They insert it (the wood) from both sides and pull it with the (handle of) wood that is attached to it, back and forth, rolling the roof. They roll the roof so that it becomes tough, so that when the rain comes and the snow comes, leaking water does not seep down (into the house). In the winter, when it rains, they would roll it in this way. But when it snowed—of course there was a lot of snow—what did they do? We had a snow shovel. They would shovel it—they call it shovelling, that is they would throw it all from the roof from around the eaves, on the right and on the left, whatever place was easiest, since there was a lot of snow. The snow shovel was made of wood. It has a long hand. They would bring a branch of wood from a tree and make it into flat pieces and construct it (the shovel). With this they would shovel the roof, that is they would push off the snow, so that it did not remain on the roof. Sometimes (they did this) many times, two times, three times, at night when it snowed, mainly in December and January. (The month of ) Febru-ary is also bad, that is the snow was heavy. Then it is Spring and from then onwards it is the roller (that they use). That is, from then onwards they have no difficulty with it (the weather). They would build houses in this way. This was the method of building of houses, until recent years, when they began to build them with cement, after people became few (in number) and roads for cars came up (to the village). They began to bring up cement. Formerly, however, houses were made of mud. They (the houses) became villas, as we called them. We did not call them houses, we called them villas. Since (people) were more prosperous, (they built bigger houses) and they changed the name of them. A house was made of mud, we would call this a house or a small hut. But the other sort was (called) a villa, which was built of stones. This is the way they built houses. So, I have said how they built houses, but what (furniture) was there in the houses? At that time, indeed, it was not like today. At that time in a house there was one room or two. One room was furnished. There was a mat, as we called it. They brought the mats from the towns at that time. They put these on the floor. Of course at that time there were no armchairs and things like that. Each house had one room, or two or three, but no more than that. All the family lived together, small children, family, all were together. At that time, even if people were married, they all lived together. The floor of the house was furnished with what is called mats. The mats were woven from reeds. They were woven from reeds and similar things. They would put these on the floor. On top they would put rugs, as we called them, rugs, and some people had carpets, which are a bit thicker than rugs. These things are what were called at that time a _prista_ (‘a spread’). So, they put these things on (the floor) and around them they laid thin cushions. They laid around (the floor) also pillows. People would sit down at that time. For when they came to a seated gathering, they would take off their shoes then sit down, neigh-bours, people (of all kinds), relatives, any strangers who may be there, friends. These are the things that were in the house. There were also beds there. These beds were one (type). These beds, which people had, were made of wood. There were carpenters. Carpenters came from Amedia. In the summer they would come and each one would make a bed. If anybody wanted one, they would come. I remember they would come (and sit) under the smooth mulberry tree, the big tree belonging to the church. Carpenters would come from Amedia and make beds, as we called them. In the summer they took the beds up to the roof. People at that time had to go up onto the roof to sleep, since it was hot in the house. It was more comfortable up above. They would take the beds up to the roof. Some would sleep only on the floor (of the roof ). Most people, however, had a bed. Why? So that they could attach a mosquito net. A mosquito net is a curtain. (This was necessary) since there were mosquitoes. At that time people cultivated rice and (since there) was water in the farmland there were many mosquitoes. So, they used a mosquito net. They put these (beds) on the roof until August or September, or thereabouts, before the weather got cold. Then they would gradually begin to come down into the house (to sleep). As far as I remember, there were only these things in their homes, not more. There, in the village, in ʾƐn-Nune, we had (what is called) a _xelapa_ (small willow). We cannot use the small willow for the building of houses, since its wood is not strong. But we needed it for many things. We cut it down in large quantities at the time of trimming for small cattle, when it had its leaves. We would cut down its branches and fatten our small cattle. Before the Autumn and Spring seasons we would lay them down for the small cattle (to eat). We had (in the village) the (tree known as) _xorta_ (white poplar). The poplar is a very fine (tree). We could even sell some of them. After they had grown up and become one, two or three spans thick, buyers would come from Mosul. They also sold them in other places. They were very expensive. We would always cut down their branches. In Spring we would cut them down and strip them off. We would plant them again (and they would become) what we call saplings, so that when these also grow after a few years, they can sell them, so that when they cut (the others down) these will take their place. They call these poplars. We had apples there. Apples were for buying, that is they would sell them to people. There were peaches. They would sell also these to people. Yet most of these were for household (use). There were almonds. From these almonds they would make jams. They would make jams also from peaches. We had almonds and we had grape vines. (There was what) we called an orchard. This was something very large, which was cultivated, it was called an orchard. In the orchard there were vines, apricots and other plants. In the season of Autumn, they would gather the grapes and make a syrup from them and make raisins from them. After they made them into raisins, they would make wine. They would (also) make arak out of them. They would make many things out of them. They also left the raisins for eating, since they were very nutritious. As for wine, they would put raisins into what we call _line_ (jars). (This type of) jar is very big. They go up to the capacity of two gallons, three gallons of water, four. They would put the raisins into these and deposit them in a warm place, which we call a _goma_ (basement stable). They would cover the jar while it was warm. It had to be in the warmth for about forty days in order for it to ferment. They know how to make it. I remember I used to go down (into the basement) with my late brother. I would go down when it was fermenting. (He would say) ‘Look, it is fermenting, its time has come.’ They would stir it. Every few days they would stir it. This would take about forty days or so. (It would become) wine. They would put the wine into small pots and strain it, and it would turn into wine. In general in our community they did not make much, only rarely. Most people, however, would make arak, arak for drinking, since (it provided) enjoyment. They would make arak for the Autumn, since (at that time) the weddings began, people would marry in the Autumn. They would use it as a drink (to offer) to relatives and other people, (when) neighbours came, friends came, guests came. They used it as a drink also for a festival, the festivals. Arak was a very special drink (that was used to express) love and respect for people when they visited one another. We also had walnuts. Walnuts were very big. Not everybody had them in the village, where they did not grow much. We had some walnut trees, which mainly belonged to the church. Each was for use by (the villagers) themselves, since there was scarcely enough for household use (and none to spare). These (grew) from Spring until the Autumn. In the Autumn they would go and pick them. After picking them, they would bring them to the house and lay them down to dry, as we say. They would (be left to) dry, since they have a peel on them which is dark in colour. If it is still wet, as soon as your hand touches it, the hand of the person (who touches it) becomes black, it is dyed, as we say, dyed, you see. (This is because) the peel is so strong (in colour). After it dried, however, they would take away the peel and throw it away, so that only the nuts would remain. On the occasion of festivals, saints’ days and weddings they would use them for many things. (They would use them) for example for confetti (scattered over the head of a bride), for cakes made for a festival, all (kinds of) things were made out of these walnuts. We have quinces. Quinces. There were not so many of these in the village. Also these were for household use. It is also a fruit, that is they are just like apples. (They grow) from Spring until Autumn. In Autumn they become yellow. In fact they were green, then in the end they became yellow. People go to pick them and use them in the home. If you want to make jam—they make jam also from these, that is from quinces. You can make make many (other) things from them, if they are left over. You can use them. Why should one buy anything if one can use them? For they had many of them. In the mountains there was a tree which we called … there were terebinth trees. There was the terebinth. This was a very large (tree). These also had their season. These were mostly in the mountains. They were not close to the village, they were far away. In the Autumn, when (their nuts) become ripe, (they have) what are called bunches (of fruit). People go to pick them. They were very tasty and fine (to eat). Many of the local people used to sell them, since they were expensive (to buy) and they were fine (to eat). (They kept) some of them for themselves, for when guests came to them. They were very fine (to eat), very nice. There were terebinth nuts. In the mountains there were wild pears, as we call them, pears, un-irrigated, as we say, in the mountains. When people go to fetch wood, they would bring back also these for use in the home. Plums, we have plums. These were only in the farmland. These were also very tasty. They were red and yellow, (they were) delicious. People would make jam from them to eat. We have many fruits. With regard to flowers, those that grow there include what are called _kəskənne_ and _balazeze_. There are _bukine_ (‘red anemones’). There are red flowers, which are very beautiful. These, indeed, (come out) in Spring. For animal fodder we have what is called _rasa_. This _rasa_ is for sheep. It grows in April and May and is (found) in the mountains. It is near the village in the mountains, not in the farmland. They use this _rasa_ for small cattle, mainly sheep. We have flowers called _žeri_ flowers. These are (found) in the farmland. There are many varieties. There were red ones and those that are green. These are the flowers. In summer, as I remember, in summertime, there was a river, as we call it, a river. When it is warm, people go and build a pool. The pool becomes deep. People come to bathe in it. Early in the morning we would go to look after the cattle and then return. At eleven or twelve o’clock we would go to the pool to have fun, playing and swimming, until three, four or five o’clock. Then we would (go off ) again to look after the lambs and the cattle, since they did not put the lambs, (cattle) and mules in the mountains. People would go to graze them, then they took hold of them, took them to be fed and brought them back in the evening. We in ʾƐn-Nune used to go down to Bəšmiyaye, we used to go down to Sardašte. These are all villages. They are all what is called the Barwar. We used to go down to the Zab for outings, as we would say. People would come. They would come up from the villages. We would go on outings and catch fish there. There was always somewhere where there was a saint’s day festival and we would go from village to village. We did such things out of respect for each other. If there was a saint’s day festival in Dure, everybody on that day would go to Dure. The saint’s day festival of Dure is on the first Sunday after Easter. It is called the new Sunday. There is (also the village of) Maye, that is the saint’s day festival of Maye. They used to come to ʾƐn-Nune. The saint’s day festival of ʾƐn-Nune was in September. On the twenty-fourth of September everybody gathers. (Those) in the towns and in other regions come up and so forth. We did all these things to show respect for one another. (When) there was a saint’s day festival, it was the festival of everybody. People would go to the village. There was a church in the village and they would hold communion. After communion, they would come out and eat, make merry, sing and dance. They would bring wine, they would bring arak, everything. (This was) in the old days, when the world was more pleasant. They would bring the drum and pipe. People would sing and dance. It was very very nice. We would go around the villages. We went round all of them. In the Summer and the Winter there was a mutual coming and going, since people had a family relation-ship among one another. What is a family relationship? The meaning of family relationship is (as follows). If you have given somebody of your family or a daughter of yours to a certain village (in marriage), (the two families) become relatives. If a relative of yours, a person of your family or somebody married (into your family) comes to you, they call these people family relatives. These things happened, that is (marriages) between one village and another, for example a girl marries (in this way), either a man goes and brings (a wife) from another village or a girl from here goes to another village. These things (hap-pened) and they call this a family relationship. We used to say that this (was necessary) so that humanity did not disappear. Humanity should not disappear but should be renewed. When we went from one village to another, we used to think that we were in our own village. We always saw each other and enjoyed ourselves. People sat (in each other’s homes out of) respect and stayed to sleep in order to (participate in) a wedding. They would stay one or two nights. There was a lot of coming and going among the villages, with lots of meetings. There was friendship, human-ity, family relationship, everything.

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ʾáxni qàmṯaˈ gu-maṯwàṯa,ˈ ʾíṯwalən ʾurxáṯət gʸànən,ˈ dáx maṯălan y-oḏə́xwa xlulàne.ˈ šùrayeˈ y-azə̀xwa,ˈ nášət xə́tna y-azìwaˈ l-bɛ̄ṯ-be-kʸàlo.ˈ níxa nìxaˈ mašmɛ́wala bə́nta qamàyeˈ ʾi-mašmɛ̀walaˈ y-amríwa ʾáxni bằyəxˈ ṭalbə́xxa bratɛ̀xuˈ qa-d-ó bronɛ̀ni.ˈ y-ámri b-xàzexi.ˈ tà-ma?ˈ qàmṯaˈ líṯwa qá-t mbaqríwa bràta.ˈ bábət bràtaˈ xazéwa yə́mmət bràtaˈ xazɛ́wa ġḏáḏe ʾàni,ˈ gayət-tré mə́dre y-azìwaˈ y-amríwa mù wiḏlɛ̀xu?ˈ hal-lɛ̀ka yáʿniˈ xəyálɛxu mù-qṭila?ˈ yáʿni razítu ʾə̀n-la?ˈ y-oráwa šaqláwa dànaˈ rába gàyeˈ ʾəštà yarxéˈ xamšà yarxéˈ biz-zàwda.ˈ yáʿni béna xáčča zàmət ʾiyáwa.ˈ ʾu-də-trèˈ le-y-yawíwa mən-ʾójəx l-ʾòjəx.ˈ ham-kút-xa ʾójəx gʸàne qamáye,ˈ kə́ma maṣìwaˈ ʾa-bràtaˈ yawíwala ṭla-ʾójəx gʸàna.ˈ fa-hal-hádəx šaqláwa dàna.ˈ bár hàdəxˈ ʾə́n qăṭíwa xəyalèyˈ y-amríwa ʾáxni ràziyəx.ˈ y-azíwa tré našèˈ mən-bɛ̄ṯ-xə̀tna,ˈ y-azíwa be-kʸàlo.ˈ y-atwìwaˈ mṣawṯìwa,ˈ xamlìwa.ˈ də́ryəxxa gʸánən gu-bɛṯɛ̀xu.ˈ bắyəx ṱ-óḏəx xəzmayúṯa mənnɛ̀xu.ˈ rába b-xáḏexi qá-t mxaṯəxṯə́xxa xəzmayùṯa.ˈ bálki qam-dána háwa wíye xə́zme m-ġḏàḏe.ˈ fa-mbáqri ġḏàḏeˈ ṱ-ámri hé ʾáxni ràziwəx.ˈ qemíwa dàna,ˈ mattíwa nišànqe.ˈ nišánqe mòdila?ˈ yáʿni xà,ˈ ʾax-ṱ-àmri,ˈ ʾíḏa hămànta,ˈ ʾíḏa hămàntaˈ mattíwa kə́ma … zùze.ˈ ʾɛ́-ga zúze baṣòrewa.ˈ mattìwaˈ ṱ-ámrəx xá xámša dinàreˈ ʾən-hàtxa mə́ndiˈ yáʿni ʾax-mṣɛ̀ṯa,ˈ líṯən?ˈ pɛ́ši nišànqa.ˈ y-oráwa xa-dána biš-hòdəx,ˈ xákma yàrxe.ˈ y-óra xákma yàrxe,ˈ béna m-táma hòdəxˈ y-ámri ṱ-oḏéxi ṭalòbe.ˈ ʾáwwa ʾíla ṭlàbtaˈ yáʿni ʾíḏa hămánta doqìwala,ˈ xárṯa béna y-azíwa ṭalòbe.ˈ

ṭalòbe,ˈ y-oḏíwa mɛxòlta.ˈ ʾá mɛxólta nášət kʸàlo y-oḏíwala.ˈ ʾáni táma mrazgíwa mɛxòlta,ˈ ʾítlən mɛxolyàṯa …ˈ mɛṯɛ́wa xá-ʾərbət xwàre y-amrə́xwa,ˈ ʾə́rbət xwàre.ˈ ʾiṯ-ʾə́rbət xwàre,ˈ ʾə́rbət kòme.ˈ ʾə́rbət xwáre pɛrmìwale-uˈ ʾə́rbət kòme …ˈ y-oḏíwa bə́sra mbašlìwa.ˈ béna bašlíwa rə̀zza.ˈ qawùrma y-amríle.ˈ ʾáwwa rə̀zza-wˈ dɛ́rɛ bə́sra gáwe dìye,ˈ ʾáwwa y-ámri qawùrma.ˈ ʾu-y-azíwa tàma,ˈ ʾo-yóma qăṭíwa nə̀qda.ˈ yáʿni béna y-atwìwa-w,ˈ mṣawṯìwa-wˈ bə́nta qamáye mšɛrìwa yaʿni,ˈ ʾax-ṱ-ámrəx mazyàtta.ˈ ṱ-amə́rwa qamàye,ˈ ʾɛ́-ga nə́qda xànči y-awéwa,ˈ mən-ʾəsrí dináre hal-ṭḷàṯi,ˈ bálki xàmši,ˈ kliṯɛ́la ʾahwáltət d-ò našaˈ kə́ma ʾiṯwále mṣɛ̀ṯa,ˈ ṱ-amə̀rwaˈ ʾáxni bắyəx xámši dinàre.ˈ hè,ˈ ṱ-ámri xámši dinàre,ˈ ṱ-ámri hè,ˈ lítla xàm.ˈ qayə́mwa xéna ṱ-amə̀rwaˈ bènaˈ ʾíṯ xaṭràna-wˈ ʾáxni-x pyáša xə̀zme.ˈ ṱ-ámər mót mára fə́llən ʾàti.ˈ ṱ-amə̀rwaˈ ʾána màṣlēnˈ ʾə́ṣra dinàre.ˈ háwət basíma ràbaˈ ʾu-máxa č̣àppeˈ zamrìwa-w.ˈ kále m-bar-hádəx mó-ytu màra?ˈ mə́dre m-bar-hàdəx,ˈ maṣlɛ́wa xá-məndi xɛ̀na.ˈ nášət kʸálo y-amrìwale,ˈ y-ámri xáṭər xaṭrànaˈ lán-ḏaya mòdi,ˈ xə̀zmeˈ ʾu-pɛ́šəx dóste-u xə̀zme-u,ˈ t-la-páyəš lə́bbən b-ġḏàḏe.ˈ qayə́mwa maṣléwa xámša xène.ˈ ṱ-ámər pɛšíwa ṭḷáṯi-u xàmša.ˈ qayə́mwa bábət xə̀tna,ˈ dawə́qwala ʾíḏə bábə kʸàlo.ˈ yaʿni dwáqa dawə́qwa ʾíḏə-dìyeˈ qá-t ʾó-məndi wèle.ˈ mən-táma hódəx zamrìwa-wˈ raqḏìwa-w.ˈ ʾíṯwa zamríwa diwàne.ˈ y-áwa tíwe diwáne mṣawòṯeˈ ʾu-zamríwa …ˈ zmaryáṯa basímewa t-ʾáṯṛa tàma.ˈ ʾíṯwa ʾằraq.ˈ béna gu-d-á-dana mɛṯɛ́wa štɛ̀ṯa.ˈ ʾa-štɛ̀ṯaˈ har-tàma mpalṭə́xwala,ˈ ʾằraq.ˈ ʾắraq mpalṭə̀xlaˈ m-yabìše,ˈ sab-ɛ́-ga xúrme lìṯwa táma,ˈ y-amríwala qàzbe.ˈ fa-ʾắraq mpalṭíwa b-yabìše,ˈ yabíše ʾu-ʾə̀nwe.ˈ paláṭṭət ʾằraq,ˈ ṱ-amrèxi,ˈ y-aṯɛ́wa mɛṯɛ́wa lìne ʾíṯwa,ˈ dɛrɛ́wa lìne,ˈ ʾu-dɛrɛ́wa mìya gáwa.ˈ ʾu-mkasɛ̀wala-wˈ mattíwala xa-dúkṯa šaxìntaˈ ṱ-amrə́xxa gòma.ˈ ṱ-óya šaxínta mkasɛ̀wala.ˈ ʾu-šaqláwa qúrbə l-ʾárbi, xamšì yomáṯaˈ qa-ʾìma?ˈ qa-d-ó-yomə t-wéwa ṱ-ámrəx ṭalòbe.ˈ qa-d-ó-yomət mɛṯɛ́wa ʾắraq nàše.ˈ y-atwíwa ʾə̀sri,ˈ ṭḷàṯiˈ ʾárbi náše y-atwíwa zmára rqàḏa.ˈ mɛṯɛ́wa ʾằraq,ˈ dɛrɛ́wa šatɛ̀wa,ˈ ʾu-y-oḏíwa mázze-u bə́sre-u mə́ndi-u šabùḏe.ˈ ʾắraq ʾíṯwa masìna.ˈ masína mturáṣtɛwa m-ʾùpra,ˈ fa-ʾán məndiyáne dɛrɛ́wa gu-d-a-masìna,ˈ ʾa-masína ʾíṯwa glā́s zòra.ˈ dɛrɛ́wale-u šatɛ́wale t-là míya.ˈ fa-ʾa-štɛ́ṯa šatɛ́wala t-lá mìya.ˈ šaqláwa ṱ-ámrəx trè-saʾəte,ˈ tre-ṭḷà-saʾəte.ˈ m-bár xamlìwa,ˈ raqḏìwa,ˈ zamrìwa.ˈ béna mɛṯɛ́wa mɛxòlta.ˈ mɛxólta y-áwa mbúšle qawúrma-w rə̀zza,ˈ ʾu-kəftàne.ˈ ʾu-béna ʾíṯwa lə́xma y-amrə́xwa zeḏàye.ˈ ʾaw-zeḏáya mtúrṣɛwa m-xə̀ṭṭe.ˈ ʾan-xə́ṭṭe zăríwala … čèri zăríwala.ˈ ʾíṯwa rába ʾi-zăríwala čèri.ˈ bɛ̀hɛr,ˈ b-yárxət xámša, ʾə̀šta,ˈ ʾi-xazdìwala.ˈ fa-ʾáni ʾi-xazdìwala-wˈ mdarɛ̀wala-wˈ maṣlɛ́wala ʾə̀rxe,ˈ ṭaxnìwala,ˈ pɛ́ši qàmxa.ˈ ʾo-qàmxaˈ mɛṯɛ́wale bɛ̀ṯa.ˈ béna ʾíṯwa baxtáṯa t-yắḏi t-yàpiˈ lɛšìwale.ˈ ʾíṯwa ṭášte gòṛtaˈ lɛšìwale,ˈ hálbat míya mə́nne mə́nne lɛšìwale.ˈ mattíwale xá-saʿət hàtxa,ˈ xáčča pyáša xămèwa y-amrə́xle.ˈ dɛrɛ́wa xmíra gáwa dìye,ˈ xămèwa.ˈ bár xămèwa,ˈ y-ámri dān-dìyeˈ ṭla-pàya.ˈ nablíwa tanùre.ˈ ʾíṯwa tanùra,ˈ ʾáx t-y-àmrəx,ˈ hár ṭla-d-ò-məndi y-áwe mtúrṣa.ˈ ʾu-ʾíṯwa baxtáṯa gu-màṯa,ˈ là-kulley yapɛ́wa,ˈ ʾáni šúley ʾàwwɛwa.ˈ ʾu-yapyàwaleˈ yawíwala xà-məndi,ˈ xà-ləxma,ˈ trè-ləxme,ˈ ʾap-ʾáyya xamyáwa biye-dìye.ˈ

fa-m-bar-hàdəxˈ y-atwìwa-w,ˈ y-axlìwa-w,ˈ mə́dre ʾi-zamŕwa-w šatɛ̀waˈ hál y-oráwa gu-lɛ̀le.ˈ ʾáyya b-lɛ́le y-oḏíwa ʾaṣràre,ˈ ʾu-qayə́mwa kút-xa y-azə́lwa bɛ̄ṯ-dìye.ˈ bar-hàdəxˈ y-oráwa kə́ma yàrxe.ˈ béna bálki ʾo-nàša,ˈ ʾo-xə̀tna ṱ-ámrəx,ˈ ʾo-ʾùrza,ˈ lè-y-awe táma.ˈ y-awéwa pláxa gu-mḏinàṯa mắṯălan.ˈ ṱ-amrìwa,ˈ sab-ʾáxni xluláne dìyənˈ hammáše y-oḏə̀xwalaˈ čeriyăwàṯa.ˈ čeriyăwáṯa ʾìmɛla?ˈ yáʿni b-yárxət ʾə̀č̣č̣aˈ ʾu-ʾə́ṣra,ˈ w-hal-xadə̀ssər,ˈ ʾáni y-amrə́xxa čèri.ˈ sab-ʾɛ́-ga náše b-qɛ́ṭa y-áwa plìxe,ˈ mjŭmíye mɛxòlta,ˈ mjŭmíye məndiyàne,ˈ kúlla mtugə́brəlla qa-d-ɛ̀-ga,ˈ ʾɛ́-ga y-áwa bíš sapìqe,ˈ lá y-awéwa šúla ràba.ˈ fa-y-ámri flan-yóma xlùlɛle.ˈ tre-šabbáṯa qam-dána čɛ̀di.ˈ y-ázi maṯwàṯa,ˈ čyàda čɛdíwa.ˈ ʾɛ́-ga líṯwa càrdˈ líṯwa wăràqaˈ mə́ndi šúle nablìwa.ˈ xa-náša y-azə̀lwaˈ ʾíṯwa maṯwáṯa qurbɛ̀ni.ˈ šaqə́lwa čánta mə̀nne-uˈ máttu lə́xma gàwa,ˈ y-azə́lwa čyàda,ˈ bɛ́ṯa bɛ̀ṯa.ˈ šláma ʾəllɛ̀xu.ˈ b-šɛna b-ṭawàṯa,ˈ yába čídetu xlúlə brōn-fə́llən b-flàn-yoma.ˈ ʾo-bɛ́ṯa kúlla hàdəx.ˈ ʾíṯwa tre-ṭḷá maṯwàṯaˈ ʾo-náša y-azə́lwa ʾə́lla dìyey,ˈ l-ay-gòta.ˈ ʾíṯwalən maṯwàṯa,ˈ ʾə́šta, xamša-ʾəštà maṯwáṯa,ˈ ʾi-mpălìwala.ˈ y-azə́lwa l-bɛ̀ṯa-wˈ y-ámər čìdetuˈ xlūl-d-ɛ̀ni?ˈ fə̀llən-ile.ˈ y-ámər basíma ràba.ˈ béna ʾan-márət xə́tna qɛmíwa mtagbòre.ˈ mə́dre dɛrɛ́wa ʾắraq ṭla-xlùla,ˈ sab-xlúla rába náše čɛdìwa.ˈ ʾu-mɛṯɛ́wa ʾə́rwe pɛrmíwa y-oḏíwa qàlya.ˈ ʾu-mɛṯɛ́wa rə́zza ʾu-məndyàneˈ béna hál-yomət xlùla.ˈ ʾíṯwalən xlùla táma,ˈ ʾíṯwa dáwla-w zòrna y-amrə́xwale.ˈ dáwla-w zòrnaˈ ʾáni sáma zóda ʾíṯwa suráye ʾu-hám mən-mšəlmáne ṱ-íwa tàma.ˈ fa-ʾáni mɛṯɛ́wa ʾaṣə̀rta,ˈ šàbṯa y-aṯɛ́wa.ˈ

xá-yoma qám dànaˈ y-amrə́xla xyáptət xə̀tna.ˈ šadə̀sta y-áwe ʾo-yóma.ˈ kúlla náše y-aṯɛ́wa yatwíwa bɛ́ṯət xə̀tna.ˈ xamlìwa,ˈ raqḏìwa,ˈ zamrìwa.ˈ dárt yòma,ˈ ʾíṯwa xyáptət xə̀tna.ˈ xyáptət xə́tna y-aṯɛ́wa dáwla-w zòrna.ˈ ʾi-jămíwa nàše,ˈ lošíwa jùlleˈ ʾu-xɛpìwale.ˈ qám t-xɛ́pi xə̀tna,ˈ mɛṯɛ́wa xa-yalúnka zòra.ˈ ʾap-ʾáwwa xa-nišànqɛle.ˈ mxallíwale rēš-dìyeˈ xɛpìwale.ˈ ʾu-xaráye xɛpíwa xə̀tna.ˈ y-asqíwa malwəšíwale jull-dìyeˈ ʾu-y-atwìwa.ˈ y-áwa wíḏe xa-rámša yòma.ˈ y-áwa wíḏe dùxwa.ˈ dúxwa ʾíle mtúrṣa mən-dàwwe-uˈ sàṛe-uˈ bə́sre gáwe dìyeˈ kùll xa-mə́ndi.ˈ fa-ʾànnaˈ yáʿni y-oráwa dànaˈ tre-ṭḷá-saʾəte ʾárba sàʾəte.ˈ ʾáxni y-oḏə́xwa dùxwa táma.ˈ ʾo-lɛ̀leˈ y-azə́xwa be-kʸàlo.ˈ y-azə́xwa be-kʸàlo.ˈ y-atwíwa b-dawɛ̀re,ˈ ʾɛ́-ga b-dawɛ̀re,ˈ koḏə̀nta y-amrə́xxa.ˈ y-azíwa be-kʸàlo.ˈ ʾən-d-à-maṯɛle.ˈ ʾən-d-a-máṯa xètɛle,ˈ y-azíwa y-atwíwa táma be-kʸàlo.ˈ ʾap-táma dáwla-w zórna xmála hál b-lɛ̀le.ˈ xə́tna-w qarìwaˈ … ʾáw šaqə́lwa qarìwa mə́nne díye,ˈ qaríwa y-áwe mə́nne díye ʾap-ʾàwˈ … qaríwa-w xə́tna pɛšíwa bé kʸàlo,ˈ yáʿni xákma xa-bɛ́ṯa qurbèy.ˈ hɛ́ yáʿni ṱ-amrə́xxe be-kʸàlo.ˈ m-lɛ́le mbàdla táma,ˈ yáʿni mbarxìwa.ˈ y-aṯéwa qàša.ˈ har-gu-bɛ̀ṯaˈ y-asṛíwale gnùna-wˈ yáʿni ṱ-ámrəx mbarxìwale.ˈ ʾay-qàmṯɛwa.ˈ xàrṯaˈ bár mbarxìwa,ˈ ʾu-razgìwaˈ béna y-atwíwa kʸálo-w xə̀tna-wˈ qaríwa-w qaríwta mə̀nney-uˈ béna náše raqḏíwa zamrìwaˈ hál pɛšáwa qédamta jàlde xáčča.ˈ béna mɛṯɛ́wa fṭàrtaˈ faṭrìwa.ˈ mɛṯɛ̀waˈ … jàjək y-awéwa,ˈ gùpta,ˈ kúlla mturáṣta tàma,ˈ dùša,ˈ duwànaˈ … duwána ʾi-mtarṣíwale mən-qàmxaˈ ʾu-mə̀šxa,ˈ mə́šxa ḥùr,ˈ mə́šxət ʾə̀rwe,ˈ mə́šxət ʾə́rwe m-áwwa tàza.ˈ ʾɛ́-ga lìṯwa,ˈ la-kʸàsa măráwaˈ ʾu-la-xàṣa măréwa,ˈ la-ḍắġaṭ y-awèwale.ˈ

fa-faṭríwa razgíwa m-kùl-xa-məndi,ˈ hál kawùṯra.ˈ béna qám t-mšɛ́re xə̀tna,ˈ mattíla ṭàmtaˈ l-mes-ìlaˈ l-ʾắrɛla xzi-dàxila táma.ˈ mattíwa ṭàmta,ˈ xə́tna y-amə́rwa: ʾana-lɛ̀ ʾaxléna.ˈ ʾáwwa ʾíle xa-nišànqa díyən,ˈ yáʿni m-záwna qadī́m hàtxa y-ámriwa.ˈ lé-y-axəl xə̀tna.ˈ magúṛwa gʸān-dìye.ˈ y-oḏə́xwa lèbe-u,ˈ gaxkə̀xwa-wˈ zamrə̀xwa-wˈ xamlə́xwa bìya.ˈ ʾu-y-amrə̀xwa:ˈ də-xùlena-wˈ y-ámər lɛn-kpìna-wˈ xə̀ḏya-wˈ m-án məndiyàne.ˈ ʾap-ʾayyɛ́wa xa-xumlàna díyən,ˈ yáʿni xa-nišànqa díyən.ˈ gu-d-a-dàna,ˈ y-amrìwa:ˈ kəmá ṱ-àxlət?ˈ y-ámər: bắyən ʾəṣrà-dinare.ˈ gu-d-a-dàna,ˈ mə́dre mzanfə́rwala gʸān-dìye,ˈ y-amə́rra: lè-y-axlena,ˈ lan-ḏáʾa mòdi.ˈ y-ámri: xùl!ˈ dànɛla.ˈ qìrra.ˈ xùlena!ˈ lan-ḏáʾa mòdi.ˈ qɛmíwa yawíwale ʾəṣrà-dinareˈ ʾu-y-axə̀lwa,ˈ hàlˈ l-kawùṯra.ˈ ʾána ʾáxxa nšéli xa-mə̀ndi.ˈ kʸàloˈ ʾíman ṱ-aṯyàwaˈ páṯa díya mkusɛ̀ṯa.ˈ kʸàloˈ páṯa díya mkusɛ̀ṯa.ˈ mɛṯɛ́wa ʾíṯwalən xá … ʾáx jùllɛleˈ ʾáx k̭unnə̀kṯɛla,ˈ hátxa darɛ́wa l-yálma dìya.ˈ y-ámri xə̀ppo.ˈ ʾáw y-amríle xə̀ppo.ˈ xə́tna lè-y-xaze kʸálo.ˈ ʾu-y-átwi táma m-ġḏàḏeˈ hál sáʾət xáʾa trèˈ béna gắrəg ʾázi bɛ̄ṯ-be-xə̀tna.ˈ qam-dàna,ˈ y-áxli kawùṯra.ˈ y-áwa mrúzge xùmṣa,ˈ ʾáyya mɛxólta y-óya l-nášət kʸàlo.ˈ ʾa-mɛxólta yawìla-wˈ rázgi mbádla dàna.ˈ qam-dána y-áwe rqáḏa zmára ʾu-štàya.ˈ ʾu-dáwla-w zòrna.ˈ ʾu-náše y-áwa jə̀mye,ˈ y-áwa mrúzge qa-d-a-dàna.ˈ m-bar-t-y-àxli,ˈ mɛ́ṯɛ dawɛ̀ra,ˈ koḏə̀nta y-amrə́xwala.ˈ mxamlìwala-wˈ dɛráwa qurṭána-w m-an-məndiyàne,ˈ ʾu-dɛrɛ́wa xá júlla tắməz reša-dìya-w.ˈ ʾu-xə́tna-w ʾu-kʸàlo,ˈ kʸálo y-atúwwa xa-xə́zma díya mə́nna dìya,ˈ y-atúwwa qamàyeˈ ʾu-ʾáy mattúwala báṯre dìye,ˈ xāṣ-t-koḏə̀nta.ˈ ʾu-ʾúp xə́tna dawɛ̄́r gʸān-dìyeˈ qaríwa … kúlla b-dawɛ́re ʾɛ́-ga lìṯwa?ˈ ʾu-xákma y-áwa p-àqla,ˈ ʾap-ʾən-wɛ́wa maṯwáṯa rə̀ḥqa.ˈ ʾu-gu-d-a-dànaˈ ʾi-mšaníwa zála l-be-xə̀tna.ˈ gu-d-á-dana y-amríwala máxa čáppe bùke,ˈ yáʿni patlə́xxa dukáne ʾən-yéwa bɛ́ṯa qùrbaˈ yan-rə̀ḥqa.ˈ ʾáy y-ámri čáppe bùke.ˈ yáʿni maxəḏríla ʾa-kʸàloˈ qúrbət bɛ̀ṯa,ˈ y-áṯi máṭi l-bɛ̀ṯa.ˈ m-bár máṭi l-bɛ̀ṯaˈ … qam-dànaˈ y-áwa mrúzge xá ʾilàna.ˈ ʾilànaˈ y-amrə́xwala ʾɛ́-ga ṱ-ámrəxxa jwànne.ˈ ʾáy ʾilána mṣaqlìwala.ˈ dɛrɛ́wa xabúše bìya.ˈ dɛrɛ́wa lə́xma ʾə́lla dìya.ˈ dɛrɛ́wa guttàṯa.ˈ rába mṣaqlìwaˈ rába məndiyáne tazè.ˈ ʾay-ʾilána ʾɛ̀ka?ˈ masqíwala gàre.ˈ xə́tna ʾu-qaríwa y-asqíwa l-gàre.ˈ kʸálo y-aṯyáwa l-tărət-bɛ̀ṯa.ˈ táma y-áwa mtùrṣe,ˈ y-awéwa xa-ʾamána y-amrə́xla zawə̀rta.ˈ y-awa də́rye yabìše gáwa,ˈ gàwze-uˈ bə̀ṭme-uˈ xáčča šarníye ʾu-məndiyáne gàwa.ˈ ʾáy y-óya muttɛ́ṯa gu-tắra qam-ṱ-óra kʸàlo.ˈ qam-t-óra kʸàloˈ y-oḏáwa ṣlíwa mə̀šxa.ˈ mɛṯɛ́wa mə̀šxa,ˈ y-oḏáwa ṣlíwa l-tằra,ˈ qa-t-ʾána bawarúṯi ṯáya biyɛ̀xula,ˈ pyášən m-d-áwwa bɛ̀ṯa.ˈ ʾáwwa nišànqɛle.ˈ xa-ṭuṣɛ̀leˈ qa-t-ʾána ʾáwwa ʾíle bɛ̀ṯiˈ m-díya hòdəx.ˈ gu-d-ɛ-dànaˈ qɛmìwaˈ kʸálo toráwala ʾáy zawə̀rtaˈ ʾu-y-oráwa gu-bɛ̀ṯa.ˈ m-bar-hàdəxˈ qɛmìwaˈ mzabóne ʾilàna.ˈ náše ʾíwa kòpaˈ kùlla,ˈ ʾu-ʾáwwa gárewa ràma.ˈ ʾáwwa náše ʾiyɛ́wa kúlla spára kòpa.ˈ ʾa-ʾilána mzabnìwala y-amrə́xxa.ˈ ṱ-aṯɛ́wa xə́zme dìyeˈ ṱ-amə̀rwaˈ hé gállək nàše,ˈ ʾɛ́ni záwən ʾilàna?ˈ xa-náša díye ṱ-ámərwa ʾána zonə́nna b-ʾə̀ṣra,ˈ šaqlíwa ʾə́ṣra dinàre.ˈ ʾu-xéna ṱ-ámərwa zonə́nna b-xamšàssər,ˈ šaqlíwa xamšàssər.ˈ qa-xumlàna ʾáwwa mə́ndiˈ sáma zóda lìṯən?ˈ béna xaràyeˈ qayə́mwa šaqə́lwa ʾa-ʾilànaˈ maxáwala l-swàna y-amrə́xla,ˈ swàna.ˈ ʾu-ʾan-gàwzeˈ ṱ-ítwa bíya dìya-wˈ xabùšeˈ ʾu-sparə̀gleˈ ʾu-m-án məndiyàne,ˈ kúlla ṣalɛ́wa gota-xtɛ̀ṯa.ˈ ʾu-jămíwa náše mə́nna dìya.ˈ ʾu-ʾáy ʾilána mattíwa tàma.ˈ ʾu-bár hàdəxˈ béna kʸálo ṯíṯa làxxa,ˈ ʾo-yòmaˈ pɛšíwa tàma.ˈ ʾaṣə́rta xlùlɛle.ˈ qɛ́mi náše rqàḏa.ˈ bár hàdəx,ˈ bár ṱ-ila-báxta pyáša rásmi tàmaˈ yáʿni wára gu-l-bɛ̀ṯa,ˈ ṯáyɛle qàšaˈ ʾu-sáṛa gnùnɛle.ˈ ʾó gnúna ʾíle nišànqaˈ qa-t- … hămántət bɛ̀ṯa,ˈ pyáša d-o-bɛ̀ṯa.ˈ qáša ʾu-šamáše ṱ-íwa tàmaˈ mṣàli,ˈ y-ásṛi gnùnaˈ kul-xa-mə̀ndi.ˈ ʾu-ʾáni y-átwi qam-d-ó gnùna,ˈ y-áwe mtúrṣa ʾə́n qănằfɛle,ˈ ʾə́n xa-mə̀ndi,ˈ ʾən-l-ằrɛle.ˈ y-átwi qám d-o-gnùnaˈ ʾu-náše qɛ́mi rqáḏa ʾu-zmàra-wˈ kúlla yóma hàdəx.ˈ xačča-pyáša xlúla y-awe ṭḷà-yomane,ˈ yómət trušèba,ˈ dárt yòma,ˈ ṱ-ámrəx sab-ʾáxni xluláne kə́slən šàbṯa y-áwa.ˈ xušèba-wˈ be-kʸálo y-áwa dɛ́ṛi nàše.ˈ yómət trùšebaˈ ʾáwwa be-xə̀tnɛle.ˈ ʾó-yoma xlúla rasmìle.ˈ qɛ́mi qedámta nàšeˈ ʾu-jằmi.ˈ y-áwa zìle,ˈ kút-xa bɛ̄ṯ-dìye.ˈ m-maṯwáṯa y-áwa ʾə̀ṯyeˈ maṯwáṯa kúlla y-áwa lwíše júlle šàlla,ˈ y-áwa mxùmle,ˈ kusyàṯa,ˈ ʾu-mútte párre gu-rèša.ˈ ʾu-ʾo-ṱ-ítle xànjərˈ muttɛ́le xànjər.ˈ yáʿni mxúmle rába šapíre júlle lwíše tròṣa.ˈ ʾó-məndi táza ʾò-yomɛleˈ sab-ḏa-xəḏyúṯa ʾítla kùlla.ˈ m-táma hódəx har-ò-yoma,ˈ y-ámri xădáyət xə̀tna.ˈ y-áwe mbúšla kút-xa,ˈ xa-rə̀zzaˈ xa-prɛ̀xe,ˈ xá rə́zza smòqa,ˈ xa-rə́zza xwàra.ˈ kút-xa xá-məndi y-áwe mbùšla.ˈ ʾáy y-amríla xădáyət xə̀tna.ˈ yáʿni xa-xəllèta ṭla-xə́tna ʾap-ʾáyya.ˈ ʾu-y-áwa múṯye bə̀ṯqe.ˈ táma ʾiṯ-bə̀ṯqe.ˈ maṯyála báxta m-xəzmàne.ˈ mɛṯɛ́la xădàya,ˈ ʾu-y-ázi l-xə́tna ʾu-kʸàloˈ našqìle reše-díyeˈ ʾu-rēš-t-kʸàlo.ˈ ʾu-ʾiṯ-bə́ṯqa dɛ́rɛ b-rešèy.ˈ yáʿni mbarxìley y-ámrəxˈ ʾap-ʾáni mbarxìley.ˈ ʾu-y-àtwi,ˈ ʾaṣə́rta kúlla jằmi-uˈ ṣàli.ˈ bar-hàdəx,ˈ bar-t-y-áxli náše kawúṯra kull-xa-mə̀ndi,ˈ qɛ́mi mpálṭi kʸálo marqḏìla.ˈ y-áṯi náše qamṯèy,ˈ šaqlíla maṣlɛ̀la,ˈ qam-tărət-bɛ́ṯa gòṛta y-óya.ˈ maduqíla xə́tna-w kʸálo gotə-ġḏàḏe,ˈ ʾu-béna náše ràqḏi.ˈ ʾup-ʾó-yoma hal-ʾaṣə́rta y-áwe xlùla.ˈ dárt yóma xlúla pàrəq.ˈ ʾu-kʸálo pɛ́ša táma hál … yómət šàwwaˈ y-amríle šurèla.ˈ hɛ́ yómət šáwwaʾ ʾíle šurèla.ˈ xə́tna-w kʸàloˈ xáčča mən-d-án-našət bɛ̀ṯa,ˈ mən-xəzmàne,ˈ y-ázi be-kʸàlo.ˈ y-ázi be-kʸálo tàma,ˈ pɛ́ši ʾó-lɛle tàma.ˈ yáʿni qámṯa hàtxaˈ hadíya lɛ̀le hádəx.ˈ ʾína qámṯa ʾurxà ʾiyáwa.ˈ pɛ́ši xə́tna-w kʸálo tàmaˈ hal-xušèba.ˈ kulléy béna dɛṛíwa bɛ̀ṯa,ˈ ʾu-kút-xa y-azə́lwa bɛṯe-dìye.ˈ

qyàmta,ˈ ʾáxni gu-maṯwàṯaˈ tróṣa rába tazɛyèwa.ˈ sáma zòdaˈ b-lɛ̀le ṣalə́xwa,ˈ ʾaṣə̀rta.ˈ ʾíṯwalən ṣàwma,ˈ yáʿni ʾéḏa y-aṯéwa mən-ṣàwma.ˈ ṣáwma ʾíle xamšì yomáṯa.ˈ bar-ṣɛ́mi náše xamšì yomáṯa,ˈ ʾi-ṣăwíwa bèʾe.ˈ mrazgìwaˈ šábṯa ʾaṣə̀rta.ˈ qám-dana y-áwa-mrúzge bèʾe,ˈ kút-xa xá mrúzge gʸanèy.ˈ šábṯa ʾaṣə̀rtaˈ mrazgíwa gʸána qa-t-ṣálɛ qyàmta,ˈ sab-qyámta b-lɛ̀le ʾiyáwa.ˈ y-azíwa šahàrta y-amrə́xla.ˈ sáma zóda náše y-ázi šahàrta,ˈ sab-táma b-màṯɛwa.ˈ b-máṯa ʾúmra qùrbɛyewa.ˈ w-iyéwala pùnde,ˈ kút-xa ʾiyewále pùnde.ˈ fa-mṣalíwa šahàrta,ˈ mšɛríwa ṣloyàṯa.ˈ gu-d-ɛ-dàna,ˈ y-oráwa xá-saʾət biz-zòda,ˈ qayə̀mwaˈ … ʾáy y-ámri má dánət plíṭla qyàmta.ˈ šahárta qa-t-qyàmta pálṭa.ˈ fa-zayə́nwa qàšaˈ ʾu-kút-xa púnde b-íḏe dìye.ˈ y-aṯèwaˈ xá bar-d-o-xɛ̀na.ˈ sáma zóda y-oḏə́xwala qam-tằra.ˈ rába šəklánta ʾiyáwa basìmta.ˈ yáʿni ʾana-taxrə́nna rába ràba.ˈ rába tàza ʾiyéwa.ˈ qayə̀mwa,ˈ qáša y-awéwa zína qamàye.ˈ ʾu-šamáše báṯre bàṯre.ˈ kút … y-ázi tàma,ˈ maxɛ́wale púnda réše dìyeˈ y-amə́rwa: qyámtət màrənˈ qímle màrən.ˈ hál kúlla párqi m-ġḏàḏe.ˈ šaqlàwaˈ bálki xá-saʾəta biz-zóda y-oràwa.ˈ ʾu-náše xamlìwa.ˈ gu-d-ɛ-dána mšɛríwa wáḏa rázət qurbàna.ˈ ʾɛ́ kúlla b-lɛ̀lele,ˈ qedamyàṯɛle yáʿni.ˈ bár parqáwa qyàmta,ˈ qám mšɛríwa rázət qurbàna,ˈ ʾúmra qúrbət bɛṯ-qorayàṯa y-awéwa.ˈ bɛṯ-qòra.ˈ ʾan-náše mìṯeˈ ʾáni y-amrə́xxa bɛṯ-qòra.ˈ fa-y-azìwa.ˈ kút-xa ʾítle xa-mìṯa.ˈ malhéwa pùnda,ˈ mattúwale kəs-reše-dìyeˈ mdabə̀šwale.ˈ tré-punde ṭḷàṯaˈ y-oḏíwa zòre,ˈ y-oḏíwa zóre qəṭṭàṭe,ˈ mattìwalaˈ mdabšìwalaˈ l-réšəd bɛṯ-qòra.ˈ sáb kúl-xa náša hálbat ʾítle mìṯa.ˈ ʾu-kúl kúlfət y-azáwa l-míṯe dìye,ˈ yáʿni l-bɛṯ-qòra,ˈ mattáwa ʾəlle-dìye,ˈ malhɛ̀wale.ˈ ʾu-mṣalɛ́wa ʾap-ʾáni ʾəlle-dìye.ˈ ʾu-dɛṛìwa,ˈ ʾu-y-óriwa mə́dre gu-ʾùmra,ˈ šɛríwa rázət qurbàna.ˈ ʾu-hál qedàmtaˈ … gu-d-ɛ-dànaˈ kút-xa y-áwe múṯya bèta mə́nne.ˈ béta halbát smòqtɛla,ˈ yáʿni ʾáwwa xa-nišànqɛle.ˈ ʾu-náše ràbe ʾiyɛ́wa.ˈ m-bár páləṭ qurbàna,ˈ pálṭi gu-dɛ̀rta,ˈ qɛ́mi mxáya bèʾe.ˈ y-amrə́xxe mxáya bèʾe.ˈ yáʿni šmáṭa béʾe xa-d-o-xèna,ˈ twàra.ˈ maxɛ́wa bèʾe,ˈ ʾáxni y-amrə́xxe mxáya bèʾe.ˈ gu-d-ɛ-dànaˈ toráwa bèta,ˈ y-ámər màxḏərra!ˈ ʾap-o-géba yáʿni góta xèta.ˈ ʾən-twírwala tə́rnaˈ t-xa mənnèyˈ y-awə́lwala qa-t-wáha šaqə̀lwa mə́nne,ˈ yáʿni qəm-qarə̀mla ṱ-ámrəx.ˈ ʾu-bár parqìwa,ˈ náše y-áwa múṯye táma ṱ-amrə́xxe kàde.ˈ ʾáni káde y-áwa mtúrṣe … mən-qàmxɛle-uˈ mə̀šxaˈ ʾu-rába mənnéy y-áwe duwàna,ˈ là?ˈ hè,ˈ y-áwe duwána-w qámxa-w m-án məndiyàne.ˈ ʾáni kullèyˈ y-áwa múṯye tàmaˈ ʾu-mpălìla náše.ˈ yáʿni ʾáx nišànqɛle ʾap-áwwaˈ … y-áwa múṯye béʾe xa-yáwəl qa-d-o xèna.ˈ ʾu-jắmi tàma-wˈ mbárxi náše ġḏàḏeˈ ʾu-xàmli,ˈ ʾu-kúl xa-məndì.ˈ ʾu-ʾən-ʾíṯən náše ʾə́ṯye m-maṯwáṯa xène,ˈ kút-xa šáqəlwa xákma xəzmān-dìye,ˈ masə́qla kəsle-díye ṭla-fṭàrta.ˈ ʾu-bar-párqi rázgi … qamáye ʾáxni táma y-azə́xwa bɛ́ṯət ràyyəsˈ … ràyyəsˈ ʾáwwa ʾíle górə màṯa y-amrə́xleˈ … ʾu-be-qàša.ˈ fa-jămíwa nàše,ˈ níxa níxa níxa nìxa,ˈ pɛšíwa xámša-w ʾəṣra-w hál xamšə̀ssər.ˈ ʾu-pɛ́ši xa-béna maṭáwa hal-ʾə̀sri,ˈ doqíwa bɛ́ṯa bɛ̀ṯaˈ xá bar-d-o-xèna,ˈ lìṯən?ˈ ʾéḏux brìxa,ˈ šláma-w yatwìwa.ˈ béna mɛṯɛ́wa štɛ̀ṯa-w,ˈ yáʿni ʾằraq,ˈ ʾu-m-xàmra-wˈ zamrìwa-wˈ xamlìwa.ˈ y-áwa lwíše kúlla jùlle,ˈ mxùmle,ˈ xákma məndiyàne,ˈ yáʿni rába tàza,ˈ sab-ʾó-yoma xa-xəḏyùṯɛwa,ˈ hál kawùṯra,ˈ pálgəd yòma.ˈ gu-d-ɛ-dàna,ˈ ʾɛ́kɛyɛwa mùṭyeˈ pálgət yòmaˈ táma y-axlíwa kùlla.ˈ ʾáni y-ámri xădàya,ˈ sab-y-áwa wíḏe xădàya,ˈ wíḏe rə́zza-w šòrba-wˈ ʾu-bə́sre ʾu-məndiyáne ʾu-štɛ̀ṯa,ˈ kúl-xa mə́ndi táma y-axlìwa.ˈ mə̀dreˈ mšɛrìwaˈ l-ʾeḏawàṯa,ˈ yáʿni jwája l-ʾeḏăwáṯa d-an-xène,ˈ hál ʾaṣə̀rta,ˈ hál dart-yòma.ˈ tre-yomáṯa ʾiyéwa ʾèḏa.ˈ ʾu-y-áwa blíge b-ánna məndiyàne.ˈ ʾáwwa ʾíle ʾax-ṱ-ámrəx ʾeḏət-qyàmta,ˈ xa-nišánqa rába góṛa tròṣa.ˈ ʾáwwa ʾéḏa gòṛa y-amrə́xle,ˈ ʾáwwa ʾéḏa gòṛa.ˈ

ʾéḏa gòraˈ yómət trùšebaˈ y-áwe duxràna.ˈ y-áwe duxràna.ˈ ʾo-duxrána mòdile?ˈ ʾan-nàšeˈ kùlla báteˈ kut-bɛ́ṯa mbášəl xa-mə̀ndi.ˈ ʾən-rə̀zzɛle,ˈ ʾən-dùxwɛle,ˈ ʾən-prɛ̀xɛla,ˈ ʾən-bušàlɛla,ˈ gə̀rḏo,ˈ sáma zóda y-ámri gə̀rḏo.ˈ gə́rḏo ʾíla mən-màsta.ˈ másta ʾíla mən-xə̀lya,ˈ xə́lyət ʾə̀rwe.ˈ fa-mɛṯɛ́le l-bɛ̀ṯa xə́lya.ˈ xalwíle mɛṯɛ́le l-bɛ̀ṯa.ˈ ʾa-másta marɛ̀la.ˈ mátti š-nùra-wˈ šáxna-w dɛ́rɛ marɛ̀ṯa.ˈ kúlla šáxna pɛ́ša màsta.ˈ ʾa-masta y-óḏi gə̀rḏo.ˈ gə́rḏo mòdila?ˈ rə́zza-w màsta.ˈ mbašlìla.ˈ fa-sáma zóda y-óḏi gə̀rḏo.ˈ ʾɛ́-ga táma kəslɛ́ni ʾíṯwalən tùṯa.ˈ túṯa xa-dúkṯa gòṛtɛla,ˈ pṯìxtɛla,ˈ rába náše jắmi tàma.ˈ ʾáyya qam-tắrət bɛ̀ṯa ṱ-amrə́xla.ˈ fa-kul-náše kút-xa mɛṯéwa xădáye díye ʾu-mattúwa tàma.ˈ ʾu-y-áwa tíwe nàšeˈ y-áwa mrúzge dùka.ˈ ʾɛ́-ga qɛ̀seˈ mattíwa qɛ́sa y-atwíwa réše dìye.ˈ ʾan-xoriyáṯa y-amrə́xxa qɛ̀se,ˈ y-atwíwa rēš-dìye.ˈ ʾu-y-áwa mríze kúlla mɛxòlta,ˈ kút-xa mútta gotə-ġḏàḏe.ˈ ʾó-t mɛṯéwa bušàlaˈ be-pálge díye y-awə́ḏwale maqòra y-amrə́xle.ˈ matúwwa xá ṭàsa,ˈ hátxa gáwe dìye,ˈ ʾu-ʾa-báxta maṯyàwaˈ gu-xá ʾamána xènaˈ mə̀šxaˈ dɛryáwa gáwe dìye.ˈ mə́šxa-w napóxta yan-duwána dɛ́rya gáwe dìye.ˈ ʾay-y-ámri gə̀rḏo.ˈ ʾu-y-aṯɛ̀wa.ˈ ʾən-ʾíṯ-qaša táma mṣalɛ̀wa-wˈ kúlley y-axlìwa.ˈ ʾáwwa wéwa xa-ʾiqàra.ˈ ʾáwwa yómət tré ʾéḏa góṛa y-oḏìwale.ˈ ʾu-parqíwa-w xamlìwaˈ ta-ʾap-ʾo-yóma zamríwa xamlíwa raqḏíwa kúl-xa mə̀ndi.ˈ ʾu-xárṯa y-azíwa bɛ̀ṯa.ˈ ʾáwwa ʾéḏa gòṛa,ˈ ʾáwwa nišánqət ʾéḏa gòṛa.ˈ

šèraˈ xa-təxrùnyɛle,ˈ ʾáw xà-yomɛle.ˈ ʾi-jắmi náše ràba.ˈ náše jắmi qa-šèra.ˈ ʾap-ʾáw ʾíle xa-təxrúnya d-ó qadìša,ˈ d-o-ʾúmra təxrúnya dìyele.ˈ gu-d-ɛ-dànaˈ y-áṯi náše m-wadər ràba.ˈ y-áwa dwíxe gʸanèy,ˈ dwíxe xa-nišánqa ṭla-ʾùmra,ˈ xa-xə̀llət,ˈ xa-mə̀ndi.ˈ fa-ʾáxni gu-Mar-Sàwa,ˈ gu-ʾƐ̄n- Nùne,ˈ y-áwa yíwe qə̀ble y-amrə́xle.ˈ qə́bla mòdile?ˈ ʾə̀rba.ˈ ʾə́rba ʾi-mɛṯɛ̀le,ˈ ʾi-pɛrmíle ʾo-yòma.ˈ ʾu-náše y-áwa rába ʾə́ṯye m-maṯwàṯa.ˈ pɛrmíle ʾə̀rbaˈ ʾu-y-áwa rába náše mruzgə́lla ganɛ́ qa-d-o-yòma.ˈ ʾi-pɛ̀rmiˈ ràba gáyeˈ ʾəṣrà-rešət ʾə́rwe.ˈ y-amrə́xxe rèša.ˈ ʾíṯən rába gàyeˈ ṭḷàṯi,ˈ ʾə̀sri.ˈ ʾáwwa xa-dùxa y-áwe.ˈ pɛrmìle.ˈ fa-m-báṯər t-y-áṯa nàšeˈ y-áwe qurbána-w prìqe.ˈ y-átwi fáṭri qamàye.ˈ y-áwa mrúzge fṭàrta.ˈ m-bár fṭàrtaˈ ʾáwwa dúxa ṱ-íle prìmaˈ y-oḏíle ṭla-kawùṯra.ˈ ʾína gu-d-ɛ-dànaˈ har-ʾíṯ rqàḏa-wˈ zmàra-wˈ mɛṯóye štɛ̀ṯa,ˈ ʾằraq-uˈ xumlàna.ˈ yáʿni ʾap-ʾánna xa-nišánqət šèrɛla,ˈ ʾap-ʾaw-dìya.ˈ rába y-oḏíwa spày,ˈ rába ràba.ˈ rába tàze.ˈ ʾani myaqríle ṭla-ʾèta.ˈ jắmi nàše.ˈ rába náše y-áwa mrúzgəlla ganéy qa-d-áw mə̀ndi.ˈ ʾàxniˈ gu-ʾƐ̄n-Nùneˈ ʾítlən šèra.ˈ halbát díya lɛ́le ʾax-qàmṯa.ˈ ʾína qámṯa lošíwa jùlle,ˈ yáʿni y-oḏíwale xa-ṣə̀qlaˈ rába šapìraˈ rába tàza.ˈ dìyaˈ ʾahwalə́tte šuxlə̀pla,ˈ lɛla-ʾax-qàmṯa,ˈ ʾína šèraˈ har-ʾo-šèra,ˈ har-o-ʾiqàraˈ kúl-xa mə̀ndi.ˈ

gu-d-ɛ-dànaˈ y-awèwaleˈ pṯánət tàwre.ˈ pṯánət táwre zăréwa bìya.ˈ ʾíman ʾi-zăréwa bìya,ˈ ʾăráṯe díye zărèwala,ˈ ṭla-nàše.ˈ yáʿni xá-mdi zòra,ˈ šaqə́lwa zùzeˈ mən-nàšeˈ sab-kúlla lìṯwale táwre.ˈ zăríwa xə̀ṭṭe,ˈ zăríwa pràge,ˈ zăríwa màše.ˈ qámṯa rəzzà-ʾiṯwa,ˈ xarṭmàne.ˈ ʾánna məndiyàneˈ kúlla zăríwa qàmṯaˈ ʾu-xăyíwa bíye dìye.ˈ yáʿni líṯwa məndiyáne t-zoníwa ràba.ˈ ʾu-ʾáw … y-awéwale tàwre,ˈ ʾan-tàwreˈ dáx zărìwa?ˈ ʾíṯwa bzàra.ˈ ʾáw ʾakàraˈ ṱ-íṯwale pṯánət tàwre,ˈ fa-ʾáwwa ʾíṯwale mə́nne díye … zăréwa b-bzàra.ˈ bzára modìla?ˈ ʾáyya mturáṣtɛla mən-qɛ̀se.ˈ béna ʾáy ʾíṯwala sə̀kṯa,ˈ sə́kṯa ṱ-amrə́xla prə̀zlɛla,ˈ ʾáy sə́kṯət prə̀zla.ˈ ʾu-zăréwa bíya dìya,ˈ yáʿni mtagbə́rwala gʸān-díye xayùṯe.ˈ

bar-hàdəxˈ náše mšuréla tróṣa … yáʿni xayúṯa qəm-mšaxəlpìlaˈ qímla zráʾa xabùše.ˈ qímla zráʾa xabùše.ˈ xabúše muntéwala bíya dìya.ˈ bás ʾáṯṛa šuxlə̀pwale.ˈ ʾína xabúše biš-senàyiwaˈ pəlxanèy.ˈ ʾína halbát băyéla šúla gòṛa,ˈ ʾu-hal-hadíya xayuṯèyˈ l-xabùšela.ˈ zrúta rába baṣórta ʾìṯena,ˈ ʾánna məndiyáne ʾi-mpalxíwala qàmṯaˈ qa-t-maṣɛ́wa xăyìwa.ˈ

zrétət rə̀zza,ˈ zrútət rə̀zza,ˈ ʾắra ʾiyáwa sapìqta.ˈ qam-dàna,ˈ tré-yomaṯa ṭḷàṯa,ˈ maštɛ̀walaˈ qá-t xáčča pɛ́šawa rakìxta.ˈ fa-ʾáyya ʾi-zăríwala šuráye b-yárxət ṭḷàṯa,ˈ ʾàrba,ˈ xámša hatxàne,ˈ sab-ʾáwwa b-qɛ̀ṭa y-áwe rə́zza.ˈ fa-dɛrɛ́wa mìya gáwa díyaˈ ʾu-mɛṯɛ́wa tàwreˈ ʾu-zărìwala.ˈ ʾáwwa y-amrə́xxe wáḏa hɛrìke.ˈ ʾáyya lé-y-amri zràʾaˈ y-ámri wáḏa hɛrìke.ˈ fa-y-oḏíwa hɛrìke,ˈ zărìwala.ˈ y-aṯɛ́wa m-bár hàdəxˈ xámša ʾəštà ganáṯa,ˈ xámša ʾəštà ʾúrze,ˈ y-oḏíwa məššàre.ˈ ʾán məššáre manáy díya modìla?ˈ qá-t ṭla-maštɛ́ṯət rə́zza yéwa biš-senàyi.ˈ qá-t yăḏíwa kút-xa məššáre kə́ma b-ṣále míya gáwa dìya.ˈ bár d-ày,ˈ xá-tre yomàṯa,ˈ y-aṯɛ̀waˈ ṃaḷɛ́wa ʾáni mìya,ˈ y-aṯɛ́wa baḏqíwa rə̀zza.ˈ rə́zza xá-yoma qam-dána ʾiyéwa murə́kxa gu-juwàla.ˈ mɛṯɛ̀waleˈ y-azíwa baḏqìwale.ˈ bḏàqa,ˈ yáʿni baḏqíwa rə̀zza.ˈ bár baḏqìwale,ˈ hammáše míya gắrəg háwa ʾə́lle dìye.ˈ šaqlàwaˈ xà-šabṯa,ˈ trè šabbáṯa,ˈ mšɛ́re bráya ʾo-rə̀zza,ˈ hál maṭéwa t-rayə̀mwa,ˈ qám … ṱ-amrə́xxe šalə̀pwa,ˈ yáʿni šlàpa,ˈ yáʿni qám páləṭ bəṛ-zằra díye.ˈ yáʿni bár t-rayə̀mwa,ˈ y-azíwa baxtáṯa yàda.ˈ yáda modìle?ˈ yáda ʾíla … ʾíṯwa kə́ma gəllále palṭíwa mən-d-ò-rəzza,ˈ qá-t la-ʾoḏíwa kɛ̄̀r,ˈ qá-t ʾáw-rəzza maxərwíwale ṱ-awéwa zằbun.ˈ ʾi-jămíwale-ʾo baxtàṯa,ˈ kúlla b-iṯaṯèy.ˈ y-óri gu-mìyaˈ tàmaˈ xazɛ́wa xuwwàwe.ˈ baxtáṯa kə́ma zădíwa mən-xuwwàwe!ˈ ʾu-gu-d-ɛ̀-dana,ˈ xákma doqíwale xúwwa qaṭlìwale.ˈ rába zirə̀k-wɛwa.ˈ xákma zădìwa.ˈ ʾu-mtăməzíwale rə̀zza,ˈ níxa nìxa,ˈ hál qayə̀mwa.ˈ ʾíṯwale xà-yarxa,ˈ trè-yarxe hatxáne,ˈ ṭḷàṯa,ˈ béna ʾi-sàməq.ˈ bar-sàməq,ˈ ṱ-ámrəx dā́n-t xzàttɛla.ˈ mbarzíwa mìya.ˈ bár mbarzíwa mìya,ˈ y-azíwa xazdìwale.ˈ y-azíwa xazdìwale,ˈ bár xazdìwale,ˈ gu-mšanɛ̀ṯe mən-d-à-ʾăra,ˈ nablíwale xá-dukṯa xèta,ˈ y-amríwala bə̀dra.ˈ ʾíman ṱ-ila-nabólle bə̀draˈ m-gu-ʾằra,ˈ mattíwa xá y-amrə́xle … xa-jùllaˈ ʾabàya y-amrə́xwale,ˈ ʾabàya.ˈ ʾo-ʾabáya mattíwale l-xà-dəpna,ˈ ʾan-réšət rə̀zza,ˈ ʾan-bòle y-amrə́xxa,ˈ bòle,ˈ mattíwa l-ò ʾabáya.ˈ ʾáw xăḏíwale pálga-w pálga … rə̀zza,ˈ qá-t ʾíman majwəjìwale,ˈ t-lá naplíwa … t-la-nápəl ʾo-rə́zza ʾurxà-w-urxa.ˈ sab-mattíwa xāṣ-t-dawɛ̀re.ˈ xákma ṭɛníwa xàṣaˈ masqíwale bə̀dra.ˈ ʾíṯwa dukáne rə̀ḥqa,ˈ dukáne qùrba.ˈ mattíwa táma ʾax-huḏàla y-amrə́xwale,ˈ y-amríwale huḏàla.ˈ maṯíwale xa-ʾárba xámša yomàṯa,ˈ šaxə̀nwa,ˈ hál maṭéwa gàrre,ˈ sab-ʾíṯwa yáʿni garrèy,ˈ xá bar d-ó-xena y-amrə́xxe gàrra.ˈ gu-d-ɛ-dànaˈ yómət ṱ-amrə́xxe dwàra.ˈ ʾaṣə̀rta y-azíwa šarɛ̀wale.ˈ šárɛ modìle?ˈ mattə́xwale gu-bə̀dra,ˈ mpaṯə̀xwale.ˈ ʾay-y-ámri šràya.ˈ bás ʾo-bola-dìyeˈ y-áwe rìma.ˈ ʾax-murìze ṱ-ámrəx,ˈ kul-xá-mdi mtugə̀bra.ˈ ʾu-dárt yòmaˈ qèdamta,ˈ qɛmə́xwa jàlde,ˈ nablə́xwa tàwre,ˈ ʾə́šta tàwre,ˈ šàwwa táwre.ˈ ʾáy y-ámri dwàra.ˈ ʾíman ṱ-íx nabóle ʾan-tàwre,ˈ ṣalwə̀xwala,ˈ ʾíṯwala qaṭìraˈ b-qḏaléy ʾáw t-qɛ̀sa.ˈ y-amríwa qaṭírət qɛ̀saˈ t-qḏàla,ˈ yasóṛe y-asṛíwale b-púmmət tàwraˈ qa-t-lá ʾaxə́lwa m-rə̀zza,ˈ ʾu-dorìwa.ˈ dwára, yáʿni patlìwa táwre.ˈ y-áwa síṛe b-ġḏàḏe.ˈ ʾu-xá-mənna ʾáw y-amríwa sar-gèra.ˈ sar-gèra,ˈ yáʿni ʾáwən majújwala ʾan-tàwre.ˈ šaqláwa ʾárba sàʾəte,ˈ xámša sàʾəte.ˈ ʾu-kul-xa-dána ʾó-rəzza jămíwale ʾo-qɛ́se dìye,ˈ y-oḏíwale pùwuš.ˈ jămíwale y-oḏíwale qàpla.ˈ ʾu-napṣìwale,ˈ qá-t ʾan-rə́zza la-páyəš gàweˈ napṣìwale.ˈ baxtáṯa y-áwa zíne napṣìwale.ˈ kúl-xa ʾəṣrá daqìqeˈ šaqlíwa xákma mə́nna b-məlxàwaˈ mɛṯɛ̀wale,ˈ mattíwale l-d-à-gotaˈ ʾu-ʾan-baxtàṯaˈ kapšìwale,ˈ napṣíwale gu-d-a-npàṣtaˈ ʾu-mattíwale l-qóma báṯər xàṣey.ˈ xa-xènaˈ ʾúrza y-áṯe y-asə̀ṛwaleˈ dàrze y-amrə́xwala,ˈ qá-t ʾáwwa payə́šwa qa-mɛxóltət táwre qa-sə̀twa.ˈ ʾúrza payə́šwa tàma,ˈ bar-hàdəx,ˈ y-aṯɛ́wa mdarɛ̀waleˈ qa-t-lá-hawa píše šə̀xte.ˈ ʾu-gu-práqtət ʾaṣə̀rta,ˈ bar-prìqla,ˈ mɛṯɛ́wa juwàla,ˈ dɛrɛ́wa gáwe dìye.ˈ palṭíwa xamšà-juwale,ˈ ʾəštà-juwale,ˈ ʾəṣrà-juwale,ˈ ʾu-masqíwa bɛ́ṯa b-dawɛ́re ʾu-b-koḏə̀nta,ˈ lìṯən?ˈ məlxáwa modìle?ˈ məlxáwa ʾíwa mtúrṣa m-qɛ̀sa.ˈ ʾu-ʾíṯwale də́sqa rìxa.ˈ ʾu-reše-díye ʾítla ṭḷá qɛ́se hatxa-zòre.ˈ ʾáw napə́šwala ʾan-rə̀zza,ˈ ʾáw məndiyáne šùle,ˈ kúl-xa mə̀ndi.ˈ ʾáwwa y-amrə́xwa məlxàwa.ˈ ʾu-ʾáy ʾiyéwa qə́ṣṣət yáʿni rə̀zza,ˈ m-ɛ́ka mšaròyeˈ ʾu-laxxa pràqɛle.ˈ

bar-hádəx rə́zza mbárzi bràza.ˈ masqíwale gàre,ˈ masqíwa gā́r-t bɛ̀ṯa.ˈ mpaṯɛ̀wale.ˈ barə́zwa tàza.ˈ bar-barə́zwa mjămìwale.ˈ bar-mjămíwale parə̀qwa.ˈ ʾíṯwa gu-bɛ̀ṯa,ˈ ʾíṯwa kàwe y-amrə́xwala.ˈ y-oya-mruzə́gta xa-dúkṯa mən-kàwe.ˈ gu-d-ɛ́-kawe ʾo-rə́zza kúlle dɛrɛ́wale ṣále gu-bɛ̀ṯa.ˈ ʾáyya kúlla b-čerìye ṱ-amrə́xəlla,ˈ b-čerìye.ˈ qɛmìwaˈ héwən ṱ-ámrəx ʾə̀rxe.ˈ ʾap-ʾə́rxe b-gàrre y-áwa.ˈ ʾa-ʾə́rxe módi šū́l dìya?ˈ qə́ṣṣət ṭxánət rə̀zza,ˈ mattíwa pə̀nxa,ˈ t-ʾə̀rxe,ˈ pə́nxət ʾə̀rxe.ˈ ʾíṯwa ʾo-t-kʸépa ʾáw ʾo-t-xə̀ṭṭe,ˈ y-oḏíwa qàmxa,ˈ ʾína ʾáw t-rə̀zzaˈ ʾíwa t-qɛ̀sa.ˈ har-ta-d-áwwa mə́ndi wéwa t-qɛ̀sa.ˈ fa-dɛráwa rə́zza qa-t-lá ʾawə́ḏle qámxa qa-t-la-tàwərre.ˈ ʾáwwa mrùzgɛwa.ˈ ʾu-gu-d-ó pə̀nxaˈ nqìre wéwaˈ qá-t ʾan-xə́ṭṭe ṱ-oríwa bēl-pə́nxa l-pə̀nxa.ˈ qá-t ʾo-gə́šər-dìyeˈ ʾàw ṱ-azə́lwa.ˈ ḥabbə́kṯət gān-dìyaˈ ʾáyya … yáʿni lɛ-qayə́ṯwa čú-mdi bi-dìya.ˈ ʾu-palṭáwa ṱ-azáwa ʾu-mjămìwalaˈ ʾu-masqíwa bɛ̀ṯa.ˈ ʾu-gəšər-díya b-zadɛ̀wale,ˈ y-amrə́xwale pàrta.ˈ ʾíman-t y-aṯɛ́wa maṣlɛ́wa rə́zza l-ʾə̀rxe,ˈ mattíwa pə̀nxa.ˈ pə́nxa ʾɛ́ni mənnɛ̀le?ˈ ʾiṯ-pə́nxət qɛ̀sa,ˈ ʾiṯ-pə́nxət kèpa.ˈ pə́nxət qɛ́sa ʾáwwa ta-rə̀zzɛle.ˈ sab-ʾə́n muttúlən pínxət kèpa,ˈ marə́xle kúlla-w páyəš qàmxa.ˈ hadíya bud-qɛ̀saˈ béna ʾáwwa y-áwe xrìṭaˈ gáwe y-áwe mtùrṣa.ˈ ʾiṯ-náše šúlɛ ʾàw-ile.ˈ garsíle biye-dìyeˈ yáʿni ṭaxníle biye-dìye,ˈ ʾu-mpálṭa rə́zza ḏa-gòtaˈ ʾu-párta ḏa-gòta.ˈ párta zadɛ̀la.ˈ y-àza,ˈ ta-čú-mdi la-nằfa.ˈ ʾu-rə́zza mjămɛ̀le,ˈ ʾu-másqi bɛ̀ṯa.ˈ b-nə́sba rə́zza hal-làxxɛle,ˈ m-tama-hódəx mšɛ́ri mbašòle,ˈ kút-xa ta-gān-dìye.ˈ

zrútət xə́ṭṭe prìštɛla.ˈ ʾíṯən ʾávi ʾu-dèmi.ˈ démi t-lá mìya,ˈ la-bás l-ʾəryàna zăríla.ˈ ʾáni xə́ṭṭe zăríla …ˈ ʾáni xə́ṭṭe huwèdi sáma zódaˈ ʾi-zăríla t-là maštóye,ˈ y-amrə́xxa dèmi.ˈ ʾáni zắri gu-ṭùra.ˈ ʾíṯ dukáne tắməz y-áwa ṭla-zrùta,ˈ yáʿni ʾa-dúkṯa har-ṭla-hàdəx-ila.ˈ ʾá-t gu-ʾaqàraˈ ṱ-íle gu-màṯaˈ ʾaqára xə́ṭṭe zărìlaˈ m-báṯər xzáttət rə̀zza.ˈ ʾáy y-ámri šōp-rə̀zza.ˈ xazdíla rə̀zza.ˈ ʾu-xáčča ʾi-ràkxa dúka,ˈ y-ázi zắri xə́ṭṭe šáwpa dìya,ˈ sab-ʾáyya b-qɛ̀ṭa y-óya.ˈ yárxət šáwwa tmànya,ˈ mšɛ́ri xzáda xəṭṭàne.ˈ xəṭṭáne biš-senàyila.ˈ ʾáp-ʾani dwàrɛla.ˈ bár zăríla-w qɛ̀mi,ˈ bár xazdìla,ˈ y-óḏi dàrze y-amrə́xla.ˈ y-oḏíla dàrze.ˈ mɛṯɛ́la ʾap-ʾáni l-bə̀dra.ˈ ʾíman-t dorìla,ˈ mɛṯɛ-táwre dorìla.ˈ ʾax-mə́ri qa-rə́zza mɛ́ṯɛ tàwre-uˈ ʾu-kul-xa-mə́ndi y-asṛílɛ dòri.ˈ ʾáni … qɛ́sa díya kúlla páyəš ʾax-tùna y-amrə́xle.ˈ xə́ṭṭe pɛ́ši ḏà-gota,ˈ ʾu-ʾáw páyəš ḏà-gota,ˈ túna lìṯən?ˈ kul-xa-mə́ndi qəm-dorìle,ˈ liṯ-pyáša ʾánna ṱ-amrə́xxa bòla díye,ˈ m-d-an-məndiyáne pyáša gàwe,ˈ qɛ̀mi,ˈ marpɛ́la-tawre y-àzi.ˈ sàpriˈ ʾən-háwe pàwxa,ˈ ʾánna y-amrə́xxa mdaròye.ˈ mdaróye modìla?ˈ mɛ́ṯɛ məlxàwa.ˈ ʾən-ʾíṯ pàwxa,ˈ ʾi-marmíle gu-hàwa.ˈ xə́ṭṭe y-ázi ḏá gòtaˈ ʾu-túna y-ázəl ḏá gòta.ˈ párši m-ġḏàḏe.ˈ ʾu-tùna,ˈ m-bár túna páləṭ ḏa-gòtaˈ xə́ṭṭe ḏa-gòta,ˈ xə́ṭṭe mɛṯɛ́la juwàla.ˈ ʾu-dɛrɛ́la gáwa dìya.ˈ ʾu-túna ʾap-ʾáw mɛṯɛ́le juwàle,ˈ masqíle ʾítle dúka mruzágta qa-sə̀twa.ˈ ʾína túna dɛrɛ́le qa-koḏə̀nta,ˈ qa-tàwre,ˈ qa-sə̀twa,ˈ qa-t-xámɛ biye-dìye.ˈ ʾu-xə́ṭṭe masqìla.ˈ xə̀ṭṭe,ˈ yáʿni mturáṣtət xə̀ṭṭeˈ halbát ʾíle lə̀xma.ˈ lə́xma ʾíle ʾap-ʾáw mən-xə̀ṭṭe.ˈ xə́ṭṭe maṣlɛ́le l-ʾə̀rxe.ˈ ʾáwwa ṱ-in-mára pə́nxət kʸèpa,ˈ b-d-áw ṭaxnìle.ˈ ṭxánta díye ʾíle pə́nxət kʸèpa.ˈ m-bár ṭaxnìle,ˈ páyəš qàmxa,ˈ masqíle bɛ̀ṯa,ˈ ʾax-t-mə́ri ʾən-bắyi t-yápi lə́xma mənnéy zeḏàye,ˈ mtárṣi mənnéy ṭə̀lme,ˈ yáʿni lə́xma prìša y-áwe.ˈ lɛšále bàxta,ˈ bəd-míya mə̀nneˈ ʾu-lɛšàleˈ ʾu-dɛ́rɛ xmìra gáwe díyeˈ ʾu-mxămɛ̀le.ˈ šáqla xa-sàʾət,ˈ xa-sàʾət hátxa məndì.ˈ ʾu-ʾanna baxtáṯa yằḏi,ˈ mattí ʾíḏa ʾə̀lleˈ ṛɛ́ši qá-t ʾáwwa məndìˈ hóle xmìya.ˈ yằḏi biye-díye.ˈ ʾu-nablíle tanùra.ˈ ʾíṯ xa-tanúra mtúrṣa ṭla-hàdəx-ile.ˈ ʾu-yapyále bàxta.ˈ m-bár t-yapyàle,ˈ ʾáyya šaqlálɛ zeḏáye dìyaˈ ʾu-yáwa xá-tre zeḏáye ṭla-d-ày.ˈ ʾu-y-áṯya bɛ̀ṯa,ˈ ʾu-máṯya mɛxòlta,ˈ y-àxli.ˈ

tanùra:ˈ bár mɛṯɛ́le kəs-d-a-bàxta,ˈ t-yápya lə̀xma,ˈ y-oḏále zeḏàye.ˈ ʾáyya mpaṯyále mpaṯyàle.ˈ y-oḏále guttáṯa qamàye,ˈ ʾu-mpaṯyále tàza.ˈ m-bar-hàdəxˈ mattále gu-tanùra.ˈ ʾo-tanúra y-áwe mšúxna qam-dàna.ˈ y-áwɛ də́rye nùra,ˈ múṯye qɛ̀se.ˈ mšúxna tàza,ˈ šxíne y-amríwa smìqa.ˈ ʾu-y-áṯya mdabšála ʾəlle-dìyeˈ kòpaˈ gawàye,ˈ hal sàməq.ˈ yắḏa kmɛ́le smìqa.ˈ ḏà-b-ḏa šáqla-wˈ mattála xa-xèta.ˈ ʾu-párqa ʾàyˈ ʾu-ʾáni ʾárbe xámməš y-áwɛ mùtte,ˈ lìṯən?ˈ kut-sámqa jàlde,ˈ šaqlàla.ˈ ʾáy y-oya-prìqta,ˈ mátta xéta šópa dìya.ˈ ʾay-y-amríla pɛ́ṯət lə́xma gu-tanùra.ˈ

xabúše xéna šúlɛ xáčča zàmət-ile.ˈ ʾíman ṱ-it-maṯóyəlle y-amrə́xxe šə̀dla.ˈ šə̀dla,ˈ gu-d-a-ʾắra t-bắyət mattə̀tle.ˈ ʾən-bắyət zărə̀tle,ˈ xaprə́tle šáwpe dìye.ˈ xaprə̀tleˈ ṱ-ámrəx xa-ṣìṭa,ˈ xa-ṣìṭa biz-zòda.ˈ mattə́tle ʾo-šə́dla gáwa tàma,ˈ ʾu-mkasə̀tlaˈ šáwpe dìye.ˈ bēl-šə́dla l-šə̀dlaˈ gắrəg mátteti xa-xamšá ʾaqlàṯa,ˈ xamšá pasùwe,ˈ ʾátxa mə̀ndi,ˈ qa-t-ʾíman t-áwɛ gòṛeˈ qa-t-lá qɛ́ṯi b-ġḏàḏe,ˈ bíš yáwi ṭúnta ràbṯa.ˈ m-bár xákma šə̀nne,ˈ ʾáwwa ʾáp-ʾən-hawe marìra,ˈ ʾína bár xa-šéta-w pàlge,ˈ gắrəg y-amrə́xle ksàxa.ˈ gắrəg ʾáṯəx kasxə̀xleˈ ʾu-ṱ-oḏə́xle taqlī̀m,ˈ taṭʿī́m y-amrìle,ˈ qá-t ṱ-oḏə́xle xabúšta ʾixàla.ˈ fa-ʾáw băyále xa-šèta.ˈ šétət ʾàrbeˈ xabúšta dòqa.ˈ ʾína kùššətˈ gắrəg xaprə́tla č̭ənnək̭ɛ́ra dìya,ˈ gắrəg xaprə́t-ži č̭ənnək̭ɛ́ra díya-w dɛrə́tla sùla.ˈ súla modìle?ˈ ʾáwwa ʾíle šə́xtət heywàne,ˈ t-tàwre,ˈ koḏə̀nta,ˈ t-ʾə̀rwe.ˈ dɛrə́tla sùla líṯənˈ qá-t šéta b-šéta biš-mqărə́na tàza.ˈ ʾu-béna ʾíman ṱ-ila-pyáša gòṛeˈ xáčča šúla biš-zàmət-ile.ˈ ləʾánnahu pyáša gòṛtɛlaˈ mtagbárta díya biš-ràbɛla,ˈ ʾu-gắrəg rába ʾáxlət xàm.ˈ ʾu-qɛ̀ṭa,ˈ bár ṱ-ila-dwàqa,ˈ qám t-màṭiˈ gắrəg maxə́tla daṛmàna,ˈ qá-t ʾan-márre la-ʾáṯi ʾə́lla dìya,ˈ mtarə̀mza,ˈ yán ṭarpáṯa díya xàrwi,ˈ xabúšta xàrwa,ˈ kul-xa məndì.ˈ fa-ʾánna məndiyáne kùllaˈ yáʿni y-oḏìwala.ˈ ʾu-xayuṯèyˈ b-àyyɛwaˈ tròṣa yáʿni.ˈ rába ʾítley xayúṯa basímta bəd-àyya,ˈ yáʿni zrátət xabùše.ˈ lɛ́le zàmət.ˈ senàyile,ˈ yáʿni xayúṯa biš-senàyila.ˈ

xayúṯət táma dàx-ila?ˈ qɛ̀ṭa,ˈ qɛ́ṭa ʾìmɛle?ˈ mən-yárxət ṭḷàˈ ʾíle náše mšɛ̀riˈ plàxa.ˈ qɛ́ṭa ʾíle šúle yáʿni dánət pəlxàna,ˈ qɛ́ṭa kúlle y-áwe pláxa hal-čèri.ˈ čéri manáy y-amrə̀xle,ˈ yárxət ʾə̀ṣra,ˈ xadə̀ssər.ˈ m-táma hòdəxˈ kúlla ʾan-ʾárba yàrxe,ˈ xámša yàrxe,ˈ y-áwɛ náše blíge mjămòye,ˈ mjămóye qa-sə̀twa.ˈ sə́twa mšɛ́re mən-yárxət ʾə̀ṣra.ˈ bàryaˈ ʾáṯe tálga ràba.ˈ bárya ʾáṯe mə́ṭra hammàše.ˈ bas-náše y-awa-mrùzge.ˈ ʾo-t-ʾítle ʾə̀rwe,ˈ ʾo-t-ʾítle tàwreˈ y-áwe xzída gə̀lla.ˈ ʾo-t-hawéle ʾə̀rweˈ y-áwe xzida ṭàrpa.ˈ ʾan-ṱ-óḏi koḏə̀nta,ˈ ṱ-awéle tùna.ˈ mən-məndiyáne kúlla mjăméla qa-sə̀twa,ˈ sab-sə́twa hammáše líṯ čù məndí.ˈ yáʿni mən-yárxət xadə̀ssərˈ gə́lla lá y-àwe,ˈ ʾə́rwe lé-y-asqi ṭúra xàla.ˈ sab-ʾáxni táma ʾítlən b-qɛ̀ṭa,ˈ mən-yárxət xàmša,ˈ ṭla-ʾə̀rweˈ dóqəx šăvàna.ˈ šăvána modìle?ˈ kut-nášət ʾítle ʾə̀rwe,ˈ ʾən-ʾə́rwət xwàrela,ˈ ʾə́rwət kòmela,ˈ yáʿni ʾə̀zzela,ˈ ʾən-wànela.ˈ dóqəx šăvàna.ˈ ʾáw dóqəx b-zùze,ˈ yán xzí kəmà yawíleˈ yáʿni ṭla-d-ày.ˈ ʾu-ʾáw qédamta šaqə́lla … mjămí náše kúlla t-màṯa,ˈ mjămílɛ ʾan-ʾərwèyˈ ʾu-masə́q l-ṭùra,ˈ mən-qedámta ʾu-hál ʾaṣə̀rta.ˈ ʾaṣə́rta madə́ṛṛa qám gnɛ́ṯət šə̀mša,ˈ xwɛ́ṯət xùya.ˈ ʾu-kùt-xaˈ ʾítle gómət gʸàne,ˈ ʾítle dúka mruzágta y-amrə́xla dùna.ˈ ʾáw dúna ʾítla … yáʿni pṯìxtɛla.ˈ góma ʾíle gawàye,ˈ dúna ʾíle qam-ṭằra.ˈ ʾáwwa šúlət qɛ̀ṭɛle kúlla.ˈ ʾu-har-hádəx tàwre.ˈ tàwre,ˈ tawə̀rta,ˈ yáʿni ʾánna y-amrə́xla bə̀qra.ˈ dóqəx baqàra.ˈ ʾaw-baqára mòdile?ˈ y-ázəl báṯər … nábəl bə̀qra.ˈ ʾap-ʾáw hádəx qèdamtaˈ xálwi tawə̀rta,ˈ ʾu-qédamta masqíla l-bə́qra ḥátta mjắmi xà-dukṯa.ˈ ʾu-šaqə́lla ʾaw-baqàraˈ ʾu-šule-díye y-áwe masə́qla l-ṭùra,ˈ maṛèla,ˈ ʾu-hál ʾaṣə́rta mɛṯèla.ˈ ʾáyya b-qèṭa.ˈ ʾaṣə́rta wíḏɛla gə̀lla,ˈ gə́lla gu-ʾaqàra.ˈ mɛṯɛ̀la,ˈ dɛ́rɛla mɛxòlta.ˈ ʾu-xalwìla-wˈ xošíla gu-gòma.ˈ ʾáyya qɛ́ṭɛla ṭla-heywàne.ˈ ʾína gu-d-ɛ-dána har-y-áwa mrùzgeˈ mqarqòze,ˈ xzáda gə́lla qa-sə̀twa.ˈ ʾina y-áwe hal-yárxət ʾə̀ṣra.ˈ yárxət ʾə̀ṣraˈ y-áwa mjúmye gə̀lla-wˈ mə́ndi xzìda-w mùṯya.ˈ ʾáw y-áwe brìza.ˈ ʾáw mattíle š-ġḏàḏe,ˈ y-amríle huḏàla.ˈ mattíle š-ġḏàḏeˈ y-amríle huḏàla.ˈ qa-ʾìma?ˈ qa-sə̀twa,ˈ qa-haywáne diyèy.ˈ š-d-ó huḏàlaˈ ʾi-mátti pùwuš,ˈ sab-púwuš la-ṣála míya bi-dìye.ˈ púwuš m-ɛ́ni mənnɛ̀le?ˈ ʾo-t rə̀zza.ˈ béna hadíya rə́zza lìṯena.ˈ hadíya qíme gu-d-ɛ̀-danaˈ dɛ́rɛ naylòn,ˈ qá-t ʾáwwa naylón qa-t-lá-ṣala míya gàweˈ d-ó ṱ-ámrəx huḏàla,ˈ sab-ʾə́n ṣléla míya xàru.ˈ xrùle,ˈ táwre-u heywáne pɛ́ši t-lá mɛxòlta.ˈ har-hádəx mrázgi kúlla mɛxòlta,ˈ mắṯălan xə̀ṭṭe,ˈ rə̀zza,ˈ pràge,ˈ šìšme,ˈ kúlla ʾan-ṱ-áwa zəryə̀lla.ˈ ʾánna ṭla-náše ṱ-axlíla b-sə̀twa,ˈ sáb zrúta líṯ b-sə̀twa.ˈ l-kúlla d-àyˈ qa-t-ʾánna ṭla-nàšeˈ ʾu-ʾanná gə́lle məndiyàneˈ qa-heywáne diyèy,ˈ hál yárxət ṭḷà.ˈ yárxət ṭḷá mə́dre mšɛ́re bɛ̀hɛr.ˈ heywáne y-ásqi ṭùra.ˈ ʾu-níxa nìxaˈ ʾo-t-y-áwe píša xá-mdi mɛxólta y-axlìla.ˈ ʾu-ʾáw-ile xa-dánət farqúṯa bēl-d-áyya l-d-àyya.ˈ kúlla məndiyáne mrazgíla qa-xayúṯət sə̀twa.ˈ b-qɛ́ṭa hal-yárxət ʾə̀ṣra,ˈ y-áwe mkapòše y-amrə́xle.ˈ ʾáxni y-amrə́xle mkapòše.ˈ mkapóše mòdi?ˈ mjămòye.ˈ mjămóye mòdi?ˈ yáʿni mrazóge qa-sə̀twa.ˈ sab-sə́twa y-áṯe tàlga,ˈ y-áṯe mə̀ṭra,ˈ pàwxa.ˈ lá-mṣe. náša ṱ-ázəl dukàne.ˈ kút-xa y-áwe gu-bɛ̀ṯeˈ ʾu-heywáne y-áwa mə́nne dìye,ˈ har-gu-gòma y-amrə́xxe.ˈ yáʿni ʾáyya y-amrə́xxa gòma.ˈ dɛ́re mɛxólta ʾu-yàtu.ˈ ʾu-dɛ́re mɛxólta ʾúrzət bɛ̀ṯa.ˈ ʾáw ʾo-ṱ-ítle qàmxaˈ nabə́lle l-tanùra,ˈ y-apɛ̀leˈ ʾu-y-áṯi y-atwí ʾu-mdì.ˈ ʾánna ṭḷá-yarxe tré-yarxe lítley čù-šula,ˈ bas-mtagbóre héywən diyèyˈ ʾu-tíwe bɛ̀ṯa.ˈ hal-yárxət ṭḷàˈ mšɛ́re bɛ̀hɛr,ˈ béna mšɛ́rɛ mqarqóze xabušèyˈ ʾu-ʾaqarèyˈ ʾu-kúl xá-mdi diyèy.ˈ

dawɛ̀raˈ ʾíwa xa-mə́ndi ʾax-ṱ-ámrəx ʾíḏe-w ʾàqle y-amrə́xla,ˈ dawɛ́ra ʾíḏe-w ʾàqle,ˈ yáʿni xăyíwa náše b-dawɛ̀ra.ˈ y-azíwa qàrwən.ˈ qárwən modìla?ˈ šaqlíwa ṭènaˈ mən-máṯa l-màṯa,ˈ mən-mḏíta l-mḏìta.ˈ ʾu-šaqlàwaˈ rába gàyeˈ gu-sə̀twaˈ gu-ʾəryàne,ˈ šaqláwa xámša saʾàtte.ˈ y-amríwa qàrwən.ˈ mə́n xá-dukṯa ʾìṯwaˈ ṱ-ámrəx ʿAmedìyaˈ ʾəl-ʾƐ̄̀n Núne.ˈ ʾína kúlla ṭurànewa.ˈ šaqə́lwa maṯălan xamší kiloʾé biz-zòdaˈ hal-šawwí kiloʾè.ˈ dɛ́rɛ xā́ṣ-t dawɛ̀raˈ ʾu-masíqwa l-Ɛ̄̀n Núne.ˈ … mɛxòltaˈ ʾína rášən qa-t-ʾánna məndiyàne.ˈ ʾáxni y-amrə́xwala ràšən.ˈ ʾína rášən mòdila?ˈ rášən ʾíla … ʾíwa xə̀ṭṭe,ˈ … ʾíṯwa šèkər,ˈ ʾíṯwa qámxa t-y-aṯéwa šùxra.ˈ mɛṯɛ́wa masqíwala l-màṯa.ˈ fa-xayuṯéy b-dawɛ̀rɛwa.ˈ ʾu-dawɛ́ra rába xɛlànewa.ˈ ʾu-kúl-naše, kút-ʾiṯwa dawɛ́ra ʾi-xàme bi-díye.ˈ dawɛ̀raˈ ʾi-mtagbrə̀xwale rába,ˈ yáʿni y-axlə́xwa xam-dìye.ˈ yáʿni dawɛ́ra ʾíṯwale qurṭàna.ˈ qurṭána m-mòdi mtúrṣa?ˈ mtúrṣa mə́n y-amrə́xwale čùxa.ˈ y-amrə́xwale qurṭàna.ˈ ʾo-qurṭànaˈ ʾíṯwale bar-xaráye dìye.ˈ ʾáwwa t-qàyiš-wewa.ˈ ʾu-dɛrɛ́wa məndiyàneˈ ʾu-wajjúwe xákma xéne xāṣ-t-dìyeˈ ʾu-ʾíṯwale ṱàngaˈ y-asṛìwale.ˈ ʾu-bár qamàyaˈ qá-t ʾíma ṱ-ásəqwa ṭùraˈ t-lá ʾo-qurṭána jawə̀jwaˈ ṣaléwa napə́lwa ṭèna.ˈ fa-ʾən-măṭəníwale ʾíṯwa xàwla.ˈ xáwla ʾíṯwale ʾaqòlta.ˈ b-ó xáwla y-asṛíwa ṭèna.ˈ ʾíman-t dawɛ́ra ʾàwwɛle yáʿniˈ ʾi-nablíwa ṭéna mən-dúka l-dùka.ˈ fa-ʾíman-t y-awíwa bɛ̀ṯa,ˈ y-azə́xwa măṛòye.ˈ măṛóye modìle?ˈ qédamta nablə́xwala gu-ʾaqàra.ˈ dóqəxwala b-ʾìḏən.ˈ sab-har-mrupéwalən rēš-dìyeˈ leš-maṣə́xwa doqə̀xwale,ˈ ṱ-arə̀qwa.ˈ fa-ʾɛ́ka ʾíṯwa dúkṯa basímta maxlə̀xwaleˈ qá-t ṱ-awéwa xɛlàna-wˈ ṱ-awéwa qùya,ˈ qá-t maṣéwa ṱ-azə́lwa qárwən ʾu-ṱ-aṯèwa.ˈ

ʾána tàxrena,ˈ ʾɛ́-ga zòrənwa,ˈ b-xšáwən ʾìwabiˈ ʾəṣrá šə̀nne,ˈ xáčča pyàšaˈ šḗt ʾàlpa-wˈ ʾəč̣č̣à-mma-wˈ ʾárbi w-ə̀šta.ˈ b-yárxət šàwwɛwa,ˈ hon-txára dìya,ˈ xošèbɛwa.ˈ xošèba,ˈ yáʿni xošéba lá-palxi nàše.ˈ fa-ʾána ṣə́lyənwa gu-ʾaqàra,ˈ ʾána-w xàṯi.ˈ ʾáyya qam-ʾə̀rweˈ ʾu-ʾána qam-koḏə̀nta.ˈ koḏə́nta b-ìḏiyawaˈ šulxɛ̀ṯa.ˈ ʾána šobànənwa xáčča.ˈ y-atwə́nwa xáṣa díya šulxɛ̀ṯa,ˈ yáʿni t-lá qurṭàna.ˈ yatwə́nwa xāṣ-t-dìya-wˈ lá lɛ-zădə́nwa ču-bèna.ˈ ʾo-yòmaˈ măṛòyənwala.ˈ măṛòyənwala,ˈ gu-ḏà-ʾăra.ˈ ʾíṯwa gawàna,ˈ maṛoyə̀nwala.ˈ bènaˈ ʾána tìwənwa-wˈ ʾáy b-o gawàna.ˈ táma ʾo-gawána bēl-ʾắraˈ l-ʾằra.ˈ ʾìqa y-áweˈ ʾu-lá-raba pə̀ṯya.ˈ qəm-maxyále púmma díya l-rə̀zzaˈ zəryə́xwa rə̀zza.ˈ ʾap-ʾána mə̀riˈ ṣríxən hátxa biya-dìya.ˈ ʾáyya qəm-patlála gʸān-dìyaˈ ʾána xšíwən là maxyáli.ˈ qəm-patlála gʸān-dìya,ˈ ʾaqláṯa ʾan-xaráye … p̣èna,ˈ qəm-maxyála ḏà-p̣ena.ˈ b-ḏá-ʾaqla díya p̣éna qəm-maxyáli ʾàxxaˈ rèši,ˈ qəm-ṭarpáli gu-məššàra.ˈ ʾu-ṣrìxənˈ ʾu-ṯíṯɛla xàṯi,ˈ ʾína réši šmíṭa ʾaxxàne.ˈ qímɛn bar-hàdəxˈ síṛənne rèšiˈ ʾìna xáṯi síṛtəlle rešì.ˈ ʾu-ṯíṯɛla koḏə́nta kə̀sliˈ ʾu-tíwɛn xáṣa dìyaˈ síqa bɛ̀ṯa.ˈ yáʿni hade-m-háde píšlən xawràneˈ xamə̀štən.ˈ fa-dawɛ́ra rába šɛ̀nɛle,ˈ yáʿni ʾamìnɛle,ˈ šɛ́nɛla ràba.ˈ ʾu-mtagəbrə̀xwaleˈ ʾu-xayùṯənˈ taqrìbanˈ xačča-pyàšaˈ l-d-àw-wawa.ˈ yáʿni ʾo-t-ʾítwale dawɛ̀raˈ xáyūṯ-diye rába tàzɛyawa.ˈ

b-dawɛ́ra garšə́xwa qɛ̀se.ˈ garšə́xwa qɛ́se m-ṭúra qa-sə̀twa.ˈ yáʿni kú-benət laxmàwaˈ t-lɛ́ y-azə́lwa qàrwən,ˈ y-ázi ṭùraˈ mɛṯɛ́wa qɛ́se brìze,ˈ kə́ma maṣə́xwa qɛ́se brìze.ˈ ʾu-šúlət máṯa kúlle grášta nabálta mə̀ndiˈ mən-ʾắra l-bɛ̀ṯa.ˈ xāṣ-dawɛ̀ra-yewa,ˈ sab-rə̀ḥqɛwa,ˈ là-mṣɛwa,ˈ gráštət rə̀zza,ˈ gráštət xə̀ṭṭe,ˈ sùla.ˈ súla modìle?ˈ ʾáwwa yáʿni zə́blət haywàne.ˈ gu-góma mpalṭə̀xwaleˈ qam-zăríwa náše rə̀zza.ˈ garšə̀xwaleˈ maṣlə̀xwaleˈ l-d-à-ʾăraˈ dɛrə́xwa tàma,ˈ ʾu-tàma,ˈ báṯər t-y-asṛíwa rə̀zza.ˈ ʾa-šábṯa qamɛ́ṯa dɛrɛ́wa gu-məššàraˈ qa-t-rə́zza ṱ-awéwa spày.ˈ ʾáwwa súla dax-maṣlɛ̀wale?ˈ y-amrə́xxe qərṭàla.ˈ qərṭála modìle?ˈ har-tùre,ˈ y-awéwa túre gu-ʾaqàra,ˈ pɛrmə̀xwala.ˈ ʾíṯwa yáʿni xa-dárya nàšeˈ y-oḏìwaˈ mtarṣìwaˈ y-amrə́xwala qərṭàla.ˈ ʾíṯwa náše šuléy ʾàwwɛle líṯən?ˈ qá-t ʾap-xánči maṭewalèy.ˈ y-oḏíwa ʾan-qərṭàle,ˈ mɛṯɛ̀wala.ˈ béna m-bár hàdəxˈ ʾan-qərṭále kut-tə̀rteˈ y-asṛíwa b-ġḏàḏeˈ b-xàwla.ˈ y-asṛíwa b-xáwla b-ġḏàḏeˈ ʾu-ʾíman garšíwa sùla,ˈ dɛrɛ́wa xāṣ-dawɛ̀ra.ˈ dɛrɛ́wa xāṣ-dawɛ́ra sapìqe.ˈ zayə́nwa kəs-tắrət gòmaˈ y-áwa mpúlṭe ʾo-súla qam-tằra.ˈ b-məlxàwa,ˈ šaqlíwa ʾó-zəbla mən-ằraˈ dɛrɛ́wa gu-qərṭàla.ˈ ṃaḷɛ́wa qərṭála m-ay-gṓt tərnèy,ˈ maṣlɛ́wala … gu-ʾăràṯaˈ gu-ʾaqàra,ˈ xzi-ɛ́ka ʾaqára díya rə̀ḥqa.ˈ bár ṣalɛ́wa l-ʾaqàra,ˈ msapáqtət súla senàyiyewa.ˈ m-ḏa-gòtaˈ zɛpə́twala l-d-ó-geba xènaˈ qa-t xaḏríwa qərṭàle-uˈ súla msapqə̀twaleˈ mə́dre dɛrə́twala xāṣ-koḏìnta.ˈ ʾu-y-attə́xwa xāṣ-koḏə́nta rēš-d-án qərṭàle,ˈ be-pàlga,ˈ y-aṯə́xwa mɛṯə̀xwaˈ ʾu-kúlla yóma b-áyya garšə́xwa sùlaˈ ʾáwwa súla mapəlxíwa ṭla-rə̀zzaˈ diya mapəlxíle ṭla-xabùšeˈ ʾina ʾáwwa súla ʾíle xá xayúṯət ʾaqàra kúlle líṯən.ˈ kúlla ʾaqára gắrəg máxe m-d-àw.ˈ

b-màṯaˈ y-oḏíwa məndiyáne xène.ˈ ʾə́rwe b-qɛ̀ṭaˈ mxamə́xwa ṭla-qàlya.ˈ ʾə́rwe mtagbrə́xwala qa-t-ṭarsìwa,ˈ qá-t mpɛrmə́xwa b-čèri,ˈ b-yárxət ʾə̀č̣č̣a,ˈ ʾə̀ṣra,ˈ xadə̀ssərˈ pɛrmə́xwala qá-t ʾɛ-qálya mbarzə̀xwale,ˈ y-oḏə́xwale qəṭṭáṭe qəṭṭàṭe.ˈ bašlə́xwale dɛrə́xwa gu-tanə̀kka.ˈ ʾu-mxamə́xwale magḏə́lwa qa-sə̀twaˈ y-axlə́xwa mənne-dìye.ˈ

b-qɛ́ṭa y-azə́xwa qə̀rṭa.ˈ qə́rṭa modìle?ˈ y-azə́xwa ʾánna xoriyáṯa ṱ-ítlən tàma,ˈ xoriyàṯa,ˈ xelàpela.ˈ ʾíṯwa jawə̀tta.ˈ jawə́tta ʾáyya t-prə̀zlɛla.ˈ jawə́tta t-prə̀zlɛla.ˈ y-asqəxwa š-xòrta,ˈ qăṭə́xwa ʾo-táqa zòrɛwa,ˈ lɛ́wa rába gòṛa.ˈ mɛṯə̀xwale,ˈ mattə́xwale ʾaṣə̀rta.ˈ ʾu-y-aṯɛ́wa ʾə̀rweˈ ʾu-mattə́xwa qamèyˈ y-áxli mənne-dìyeˈ qa-t-ṭarsìwa.ˈ ʾo-šúla y-amrə́xwale qə̀rṭa líṯən?ˈ ʾu-xzátta … t-gə̀llaˈ ʾíṯwa màgla.ˈ ʾíṯwalən táma yáʿni nàše,ˈ ḏá-maṯa gótən-wawa Dɛrə̀ške,ˈ ʾáy šulèyˈ tarṣíwa màgle.ˈ ʾáyya xzáda xə̀ṭṭe,ˈ gə̀lla.ˈ jawə́tta ṭla-pràmaˈ ʾanna qɛ́se ma-qɛ̀se.ˈ ʾu-gu-d-ɛ̀-danaˈ har-ʾìṯwaˈ y-amrə́xwala nằra.ˈ nắra ʾánna ṭla-práma qɛ́se xlìme.ˈ ʾaw-nắra ʾap-ʾáw ʾáni mtarṣìle,ˈ ʾánna ʾòsteˈ ḥaddàde y-amrə́xwa,ˈ ḥaddàda.ˈ ʾánna xa-Šlémun m-Dɛrə̀ške,ˈ ʾánna Dɛrəšknàye y-amrə́xwala,ˈ šwàwən-wawa.ˈ ʾáni mtarṣíwa nằre,ˈ mtarṣíwa jawəttàṯa,ˈ mtarṣíwa màgle.ˈ ʾíṯwa gə́lla y-ámri mɛrgàne.ˈ ʾáni … mɛrgáne ràba ʾiyáwa.ˈ mtarṣíwa màglaˈ béna ʾaw-lɛ́le-šəmme màglaˈ y-amríwa gilàndi.ˈ gilándi rába gòṛɛleˈ ʾánna ʾɛ-ga-nášətˈ kúlla lá-mṣɛ zắri,ˈ ʾánna gắrəg b-ṣanə́tta gòṛa y-áwe,ˈ sab-ʾánna mɛrgáne ràbeˈ lɛ́la m-an-t-xazdə́xla b-màgla.ˈ máglaˈ ṭla-gu-rə̀zzɛle,ˈ gə̀lla-hatxa.ˈ xánči xànčiˈ pɛrmə́xwa bi-dìye.ˈ ʾína gilàndiˈ ʾáwwa prə̀zlaˈ ʾánna máglət gilándi xá-mdi gòṛɛle líṯən?ˈ ṭla-d-án mɛrgáne góṛe gòṛe.ˈ sab-ʾánna gắrəg tre-ṭḷá ʾùrzeˈ b-kúlla yóma zór maṣìwaˈ xàzdiˈ xá-mdi rába baṣòra.ˈ

ʾáxni b-sə́twa mšɛ́ra dúnye ràyaˈ mən-yárxət ʾə̀ṣra-wˈ xadə́ssər hòdəx.ˈ fa-mò ʾíṯwa?ˈ ʾíṯwalən gàre.ˈ gáre y-awéwa yáʿni t-ʾúpra, ṭìna.ˈ ʾina ʾáwwa y-amrə̀xwaleˈ sərsə̀rraˈ yáʿni qùwyɛwa.ˈ fa-l-gàreˈ ʾíman ṱ-aryáwa dùnyeˈ ʾíṯwalən mandòrta.ˈ mandórta mòdila?ˈ ʾáwwa kèpɛle,ˈ mən-gòte,ˈ m-ay-góta m-ay-gòtaˈ xríṭa xa-bòya.ˈ ʾu-mùṯyəxˈ mtúrṣəx qɛ̀sa,ˈ b-d-ó-qɛsa nablə́xwala-w mɛṯə̀xwala.ˈ ʾáyya y-amrə́xxa mandòre,ˈ qa-t garmə́xwa gàreˈ yáʿni gáre qa-t mandə̀rwa,ˈ qa-t-dalòpeˈ la-ṣálɛ b-sə̀twa.ˈ ʾu-ʾən-xàččaˈ xáčča xa-béna ʾaryàwa-dunyeˈ dɛrɛ́wa xáčča tùna,ˈ biš-dawùqwa.ˈ qàmṯaˈ y-aṯéwa tálga ràba.ˈ díya lɛ̀le-ṯaya tálga.ˈ šuxlə́pla ʾahwáltət dùnye.ˈ

qámṯa rába y-áṯe tàlga,ˈ y-azə́xwa gərkàwe.ˈ gərkáwe modìla?ˈ gərkáwe ʾíla b-yárxət trè,ˈ ṭḷàṯa,ˈ rába y-áṯe tàlga,ˈ qəqwàne.ˈ ʾáw qəqwána gu-ṭùra y-áwe.ˈ b-qɛ́ṭa lá-mṣəx doqə̀xle,ˈ ʾəlla-qṭála qaṭlìwa náše.ˈ ʾína b-sə̀twaˈ ma-t-yawéwa tàlgaˈ lá-mṣe jawə̀jwa.ˈ fa-y-aṯɛ̀wa,ˈ yăḏə́xwa bíya ʾaṣə̀rta,ˈ y-aṯɛ̀wa.ˈ ʾàxniˈ ʾƐ̄n-Núne npílta bēl-ṭúra l-ṭùra.ˈ ʾƐ̄n-Núne npíltɛla l-ṭúra l-ṭùraˈ mənná-mənnət nèra.ˈ ʾáṯṛa rába basìmɛle.ˈ ba-ròžaˈ ʾáy šəmšɛ̀ṯɛla,ˈ l-ṭalána m-ay-gòta.ˈ yámne ṭalàna-wˈ ba-róža čàppe.ˈ fa-y-aṯéwa qəqwàne.ˈ ṯéle rápət qəqwàne,ˈ ʾáyya gu-sə̀twɛwa,ˈ tálga lá-mṣəxwa jojə́xwa m-áxxa l-àxxa.ˈ y-azə̀xwa.ˈ ʾíman-t jwíjwale xá kilométer m-áxxa l-àxxa,ˈ ṱ-ámrəx hàtxa,ˈ ʾíman t-yatúwwa lá-mṣe pàrəxˈ y-azə́xwa doqə́xwale senàyi,ˈ ma-ṱ-íwa čìya líṯən.ˈ ʾáyya y-amrə́xxa gərkàwe.ˈ ʾìṯən,ˈ ḏa-xéta y-amrìlaˈ qùlta.ˈ qúlta ʾáy-ʾila prə̀zla.ˈ mtarṣíwala doqìwa.ˈ ʾarnùwwe doqíwa.ˈ tèle bíya doqíwa,ˈ heywánət ṭùra.ˈ

məndiyáne xèneˈ mò ʾamrə́nnox?ˈ ʾádətte prìše.ˈ ʾɛ́-ga ʾíṯwa y-amrə́xwale ṣàwma,ˈ šawèta,ˈ doqə́xwa bàte.ˈ ʾáxni bátən šáwwi tmáni batèwa.ˈ mšɛrə́xwa ṣàwma.ˈ ʾíma-t mšɛrə́xwa ṣyàma,ˈ dɛrə́xwa yómət Mar-Sàwa,ˈ yáʿni ʾo-yòmaˈ basìmɛle,ˈ ʾɛ̀wɛle,ˈ tàlgɛle.ˈ kút-xa y-amrə́xxe yáʿni ʾən-íle náša spày,ˈ ʾó-yoma basímta ṱ-óya šə̀mša.ˈ xàḏexi.ˈ ʾó-yoma hàtxa yáʿniˈ y-amrə́xla màra.ˈ ʾína kúlla spày nášeˈ láx-mara là.ˈ ʾína gu-d-ɛ-dàna,ˈ yáʿni ʾó xa-ṭùsa y-amrə́xwa yáʿniˈ ʾən-ila-šə̀mšaˈ basìmtɛla-wˈ ʾən-lɛ̀la-šəmša,ˈ yáʿni ʾo-náša la-spày.ˈ yómət parə̀qwa,ˈ yóma xaràya,ˈ ʾáwwa y-amrə́xwale ʾƏ̀šwuṭ.ˈ ʾƏ́šwuṭ rába krḕt-iwa gu-ʾàṯṛa.ˈ rábɛwa tàlga,ˈ rábɛwa mə́ṭra ʾu-məndiyàne.ˈ ʾən-parə́qwa ʾƏ̀šwuṭ,ˈ ʾáw ʾəsrí-tmanya yomáṯa yan-ʾəsrí-ʾəč̣č̣a yomànɛle,ˈ y-azə́xwa ṭùra.ˈ ʾíṯən dapràna.ˈ xa-ʾilànɛleˈ y-amrə́xxe dapràna.ˈ ʾo-daprána y-azə́xwa, ʾáxni yálət mədràsaˈ wə́xwa ʾɛ́-ga zòre,ˈ mɛṯə́xwale.ˈ y-oḏə́xwale qóma gòṛa.ˈ tálga ràbaˈ mjămə̀xwaleˈ mattə́xwa š-ġḏàḏe.ˈ maqḏə́xwale ʾƏ̀šwuṭ,ˈ y-ámrəx ʾáwwa xə̀rbɛwa.ˈ mṭapə́xwa núra bìyeˈ ʾó məlməlàwa y-amrə́xwa.ˈ ṭúr ʾƏ̀šwuṭˈ ṯéle ʾÀḏər.ˈ yáʿni y-amrə́xxe ʾÀḏərˈ basìmɛle,ˈ yáʿni ʾƏ̀šwuṭ zìlle.ˈ yáʿni ʾáwwa xa-nišànqɛleˈ t-ʾáṯṛa d-ɛ̀-ga.ˈ

xéna ʾáxni gu-maṯwàṯaˈ y-amríwa ʾíṯwa ʾə̀rwe,ˈ ʾə́rwət xwàre,ˈ ʾə́rwət kòme.ˈ b-qɛ̀ṭaˈ doqíwa šăvànaˈ ʾu-părɛ̀wale.ˈ ʾu-kùt-yomaˈ xa-y-asə́qwa mən-díye y-amríwale malgòri.ˈ ʾáwwa y-asə́qwa mən-lɛ́le hal-ʾaṣə̀rtaˈ ʾu-ʾə́rwe pɛšíwa gu-ṭùra.ˈ qɛ́ṭa y-aṯɛ́wa b-yòmaˈ y-ásqi măṛìwalaˈ y-aṯɛ́wa l-dwàṛa.ˈ ʾíman-t y-aṯɛ́wa dwáṛa qúrba l-màṯa,ˈ y-asqíwa berìye,ˈ beríye baxtàṯa,ˈ kút-ḏa šaqláwa sáṭla dìya,ˈ y-azáwa dwàṛa,ˈ xalwíwa ʾə̀rwe.ˈ m-bár xálwi ʾə̀rweˈ manixìwa.ˈ pɛšíwa yáʿni ganéwa … tawə̀rwa xə́mma y-amrə́xle.ˈ y-asqìwaˈ răyìwaˈ hál ʾaṣə̀rta.ˈ ʾaṣə́rta mɛṯɛ́wala ḏa-dúkṯa bíš-qurba t-y-awɛ́wa mìya táma.ˈ mə́dre y-azíwa xalwíwala ʾə̀rwe,ˈ y-aṯɛ̀wa,ˈ ʾu-b-lɛ́le pɛšíwa gu-ṭùra.ˈ xàrṯaˈ xa-béna b-ʾarbìye y-áwa ṱ-ámrəxˈ ʾə́rwe t-y-áwa píše b-lɛ̀le,ˈ ṯéla genàwe y-amrə́xxa,ˈ qačàxe.ˈ ʾánna ʾiyɛ́wa xámša ʾə́šta y-áṯɛ genàwe.ˈ qíme ʾə́ṯye b-lɛ̀le,ˈ dwíqəlle šăvàna-wˈ malgóri dìye.ˈ ṣlíwəlla ʾiṯaṯèyˈ ʾu-gníwəlla ʾə̀rweˈ ʾu-mupíḏəlla b-ḥŭdū̀dˈ yáʿni ʾáṯṛa d-áy-gotət diyɛ̀ni.ˈ ʾu-píštɛla háwar gu-màṯaˈ béna ʾɛ́-ga ʾíṯwa tòpeˈ ʾíṯwa čàkke y-amrə́xwa,ˈ tòpe.ˈ píštɛla hàwar.ˈ tàxrenaˈ kúlla náše qìmela,ˈ síqe l-hàwar,ˈ síqe b-hàwar,ˈ ʾína ʾə́rwe mšúre l-xá-ʾaṯṛa xèna,ˈ yáʿni gu-Tùrki.ˈ táma xáčča plìšela xá-yoma trè,ˈ qímela hár ʾan-náše dìyən,ˈ slíbe mən-ʾə́rwət qurḏaye d-a-gòtaˈ ʾu-muṯyəlla.ˈ fa-ʾánna məndiyáne har-y-awɛ̀wa yáʿni.ˈ rába gáye wítɛla ʾánna məndiyàne.ˈ y-aṯɛ́wa ganwìwala.ˈ

ʾó-xəlyət xalwìwaleˈ mɛṯɛ́le bɛ̀ṯa.ˈ mɛṯɛ́le bɛ̀ṯa,ˈ mṣapàwale-uˈ ʾu-dɛrɛ́wa gu-quṣxàne.ˈ ʾu-marəxṯìwale,ˈ yáʿni mšaxníwale-u marəxṯìwaleˈ qa-t-ʾáw ṱ-oḏíwale màsta.ˈ m-bár t-ráxəṯ ʾo-xə̀lya,ˈ mattíwale hal-qayə̀rwa xánči.ˈ qam-qayə́rwa rába ràba,ˈ ʾíṯən mattíwa ṣabóta gáwe dìyeˈ qá-t ʾən-qablála ṣabòtaˈ yáʿni dánɛla qá-t dɛrɛ́la marɛ̀ṯa.ˈ ʾa-marɛ́ṯa mtarṣíwala m-rába məndiyàne.ˈ dɛràwala,ˈ mkɛsàwaleˈ báṯər xákma dàna.ˈ ʾu-m-bar-hádəx mattíwale xa-dúkṯa hal-dawùqwa.ˈ ʾu-dártə yòmaˈ qɛmíwa ʾína pìšaˈ màstaˈ fa-ʾa-màsta,ˈ ʾo-xə̀lyaˈ dáwuqwa qrùšta.ˈ qrúšte-diye rába basimtɛ̀wa.ˈ ʾu-dɛrɛ́wa ṭla-nàšeˈ ʾaxlíwa gu-fṭárta mə̀ndi,ˈ ṭla-yalúnke zóre t-yɛ́wa gu-bɛ̀ṯa.ˈ ʾa-màstaˈ y-axlíwa mənna-dìya.ˈ ʾo-t-zayə̀dwaˈ halbát ʾo-ràbɛwaˈ ʾíṯwalɛ náše ʾə́rwe xa-dàrya.ˈ mò y-oḏíwa?ˈ mən-d-o-xə́lya ʾu-mən-d-a-másta ʾi-mtarṣíwa gùpta.ˈ ʾáw bár hádəx mšaxnìwale,ˈ bar-hádəx ʾa-másta mɛṯɛ́wala xa-kìsta,ˈ kísta yáʿni dɛrɛ́wa gáwe dìye.ˈ ʾu-bar dɛrɛ́wa gáwe y-asṛìwala,ˈ mattíwa xa-képa xačča-pṭóxa xòṯeˈ ʾu-rèše mattíwa xa-kèpaˈ qá-t kəmá-t ʾiyɛ́wa míya gawe-dìyeˈ gamṣìwaˈ ṣalɛ̀wa.ˈ pɛšáwa xa-yóma trè,ˈ hál barə̀zwa.ˈ ʾu-bár barə́zwa xáčča talɛ̀wale.ˈ ʾa-gúpta béna mɛṯɛ́wa dɛrɛ̀wala.ˈ ʾíṯwa băyɛ́wa dɛrɛ́wa gə̀lla gáwa.ˈ ʾíṯwa gúpta y-oḏíwa b-gə̀llaˈ ʾíṯwa sə̀rmo dɛrɛ́wa b-gàwaˈ ʾu-šə̀bbətˈ ʾu-príše prìše.ˈ ʾáyya kúlla gúpta ṭla-ʾìmɛwa?ˈ ṭla-sə̀twa.ˈ sab-sə́twa la-y-awéwa réčəl ràba.ˈ fa-ʾánna mxamɛ̀wala.ˈ mò y-óḏi?ˈ ʾíṯwa bár ṱ-iyáwa ràbṯaˈ dɛrɛ́wa gu-markàne.ˈ ʾan-markáne mtúrṣɛla m-ʾùpra.ˈ ʾíṯwa gu-ʾáṯṛa har-šuléy ʾàwwɛwa,ˈ mtarṣíwa markàne,ˈ lìne,ˈ kawàze,ˈ garšíwa míya bìya,ˈ kúl xa-mə̀ndi.ˈ fa-ʾánna ʾamàneˈ dɛrɛ́wa gùpta gáwa díya.ˈ ladmìwala.ˈ kút-xa bɛ́ṯe dìyeˈ xapə̀rwaˈ ʾu-l-páṯa d-o-gúpta dɛréwa matúwwa ṭàrpe,ˈ ṭarpət dalìṯa,ˈ qa-t lá ṣaléwa šə́xta gàwe.ˈ y-asṛíwa púmma dìyaˈ ʾu-mattíwa réše xtàya.ˈ hon-txàraˈ ʾɛ-ga-ṱ-íxwa zòreˈ ṣálənwa mə́nnət xóni mattùwwala.ˈ xaprə́xwa ʾu-mattúwwa réše xtàyaˈ ʾu-mkasèwala.ˈ yăḏə́xwa ʾɛ̀kɛwa.ˈ kút-xa šwáwe náše yăḏə́xwa ʾɛ́kɛwa mùtte.ˈ hál héwən čerìyeˈ béna mšɛrə̀xwaˈ xá-xa šqàləlla líṯən.ˈ ʾu-náše mapəlxìwalaˈ hal-tắrət sə̀twa.ˈ ʾu-b-ó pəṣlàˈ ʾi-mtarṣíwa gùpta.ˈ yáʿni dáx tarṣíwa m-xə̀lya-wˈ pálṭa béna xaráya gùpta-wˈ mapəlxíwa náše ṭla-gu-bɛ̀ṯa.ˈ

ʾíṯwa tawràṯa.ˈ bás ṭla-mɛxólta diyèy-iyawa.ˈ tawə́rta xalwìwala.ˈ ʾu-ʾíṯwa y-amrə́xla bə̀qra.ˈ sab-b-qɛ́ṭa kúlla dɛrɛ́wa y-asqíwa gu-ṭùra.ˈ doqíwa xá y-amrə́xle baqàra.ˈ ʾáw măṛéwa tawriyàṯaˈ ʾu-tàwre.ˈ ʾáw y-amrí baqàra.ˈ m-lɛ́l mbàdlaˈ xalwíwa tawə̀rtaˈ y-asqáwa bə̀qraˈ ʾap-ʾáy har-hàdəxˈ mšaxníwa xə́lya dìya-wˈ marɛ̀wale-uˈ ʾu-dɛrɛ́wa marɛ̀ṯa,ˈ har-ʾax-ṱ-oḏíwa xə̀lya.ˈ mtaráṣtət xə́lya kúlla xà-məndila.ˈ šaxnìle-uˈ pàyəšˈ ʾu-bar-hádəx dɛ́rɛ marɛ̀ṯa,ˈ ʾu-šaqlìle.ˈ ʾína mástət ʾə́rwe rába biš-basimtɛ́la biš-príštɛla mən-d-a-t-tàwre.ˈ ʾu-čeriyăwàṯaˈ bɛhɛrìyeˈ ʾə́rwe yadlìwa.ˈ yáʿni dax-zɛ́di ʾə̀rwe?ˈ yadlìwaˈ y-awɛ́wa pàṛe.ˈ ʾu-ʾə́zze yadlìwaˈ jisqàṯa-wˈ gə̀ḏye.ˈ ʾu-šéta b-šètaˈ zɛdìwa-wˈ náše zɛdíwa ʾərwèy.ˈ ʾúrxət xláwta kúlla xa-məndìla.ˈ báxta y-àzaˈ mattála qaṣxàneˈ rēš-bə́rka dìya,ˈ xalṣàla-wˈ yáʿni xalwála tawə̀rta.ˈ w-áni yắḏi dáx ʾi-xálwi tawə̀rta.ˈ tawə́rta šɛ̀nɛla.ˈ dɛ́rɛ gə̀lla-wˈ ʾən-ʾítla mója zòraˈ qám-ma xalwàla,ˈ mămiṣála xàčča-wˈ xalwála-w ʾap-xáčča xéna šóqa ṭla-mòja.ˈ qá-t ʾap-ʾáw zòrɛle,ˈ sab-qá-t š-lɛ́wa mšúrya xála gə̀llaˈ qa-ṱ-áwe spày,ˈ qa-t-mànte.ˈ

ʾíṯwa gu-máṯa doqíwa dabàšeˈ ṭla-dùša.ˈ ʾánna doqíwalɛ bɛhɛrìye.ˈ dɛrɛ́wa gu-sulàmməš.ˈ ʾan-dabàšeˈ … kəmá-ṱ-awɛ wɛ̀rdeˈ pálṭi wɛ̀rde,ˈ bɛ́hɛr y-áwɛ príše prìšeˈ … y-àziˈ mɛ́ṯɛ mɛxólta diyèy,ˈ hál máṭe héwən diyéy b-čeriyăwàṯa.ˈ b-čèriˈ ʾíṯən nàšeˈ ʾiḏéy bìsta y-amrìla.ˈ ʾu-ʾíṯwa ʾùrxa,ˈ pɛ́ša ʾax-šàna y-amrə́xla.ˈ béna bar-pɛ́ša šàna,ˈ … ʾi-šáqla ʾárba xámša yàrxe,ˈ … bar-pɛ́ša šàna,ˈ y-ámri hèwənileˈ sab-gắrəg xáčča pɛ̀xa dúnye.ˈ b-yárxət ʾə̀ṣraˈ xadə̀ssərˈ y-óya pìxta dúnye,ˈ qá-t la-šàriˈ ʾárqi y-àzi.ˈ ʾi-doqíle šàna.ˈ ʾu-sulámməš doqíle lóši xa-jùllaˈ qa-t-lá nɛsìla-wˈ ʾu-dɛ́rɛ gu-ʾamàna,ˈ garšíle níxa nìxa-w.ˈ m-táma hòdəxˈ dɛ́rɛ gu-qáwwe zòre.ˈ ʾáwwa dúša hàtxa mtarṣíle.ˈ ʾu-ʾíṯwa náše xa-dàryaˈ yáʿni ʾíṯwaley kút l-gʸān-dìye.ˈ xákma mə́nna mzabnìwaˈ yáʿni sáma zóda ṭla-bɛṯuṯéy mapəlxìwalaˈ ṭla-našèy.ˈ

ʾáni qámṯa báte bə́nye b-képa-w ṭìna.ˈ qàmṯa,ˈ qám šáwwi tmáni šə̀nne yáʿniˈ banɛ̀wa.ˈ ʾína šḗt ʾarbíye-u l-àxxaˈ m-bar-náše y-awéwala xákma yaʿni zùze,ˈ plíxwala nàše,ˈ mšurɛ́lɛ bnáyəlla batèyˈ b-képa ʾu-gèsa.ˈ képa mɛṯɛ́wa m-gu-ṭùra.ˈ y-azíwa l-ṭùraˈ y-awéwa ṭə̀šya ʾaw-képaˈ mattíwa daṛmàna.ˈ ʾíṯwa nàšeˈ ʾánna banàyeˈ sằne y-amrə́xwa,ˈ sằne.ˈ y-azíwa mpăqìwalaˈ palṭí kepe-xwàre.ˈ ʾán kepe-xwáre pɛrmìwalaˈ y-oḏíwa zóre zòre.ˈ ʾu-ʾánna hár gu-ṭùra.ˈ ʾu-m-tàmaˈ ʾánna képa ʾáwwa y-amrə́xxe pàṯa.ˈ ʾáwwa képət pàṯɛle,ˈ naqrìwale.ˈ y-awéwa xwàra,ˈ tắməz rába tàza.ˈ ʾu-y-azíwa dawɛ́re garšìwale.ˈ dawɛ̀re,ˈ šaqə́lwa kùt-xa,ˈ kut-ṭéna šaqə́lwa ʾarbà-kepe,ˈ ləʾánnahu yaqùreyɛwa.ˈ garšíwala b-stàvle.ˈ ʾan-stàvleˈ mtúrṣewa m-qɛ̀sa.ˈ ʾan-stávle xāṣ-dawɛ̀reyɛwa,ˈ síṛe xāṣ-dawɛ̀ra,ˈ koḏə̀nta y-amrə́xla.ˈ dɛrɛ́wa tre-képe m-ay-gòta,ˈ tre-m-ày-gotaˈ ʾu-mɛṯɛ́wala màṯa-w.ˈ yawìwalaˈ yáʿni zúzə d-o-nàšaˈ yawíwale kə́ma-t daqə̀r.ˈ bár mɛṯɛ̀wala,ˈ mrazgíwa kul-xa-məndì.ˈ qam-šɛríwa bnàya,ˈ y-azíwa y-oḏíwa ʾatùna,ˈ qá-t mtarṣíwa kə̀lša,ˈ qa-t mšɛríwa bnàya.ˈ ʾatúna modìle?ˈ y-azíwa ʾap-ʾáyya gu-ṭùrɛla.ˈ xaprìwaˈ ʾú … y-amrə́xxe č̭ənnək̭ɛ́re y-oḏíwa qɛ́se banɛ̀walaˈ xa-tùxma.ˈ ʾu-mɛṯɛ́wa kèpeˈ ʾu-qɛ̀se.ˈ ʾu-m-xòṯeˈ y-oḏíwa nùra.ˈ ʾo-kə̀lša,ˈ ʾan-kèpeˈ y-aqḏìwa.ˈ bar-t-y-aqìḏwa,ˈ kúlla pɛšíwa ʾax-qàmxa.ˈ ʾaw-kə́lša y-ámrəxxe qàmxa.ˈ bar-t-y-aqíḏwa y-amríwa ʾáwwa máḷe ṭla-bənyàna,ˈ y-azìwaˈ garšíwale b-juwàle,ˈ sab-píšɛwa ʾax-qàmxa,ˈ ṭxìnɛwa.ˈ ʾo-kə́lša dɛrɛ́wale gu-juwàle,ˈ mɛṯɛ́wale l-màṯa,ˈ xzí ʾɛ́kɛle bɛ́ṯux ṱ-it-bnàyəlle.ˈ mšɛ́ri bnàya.ˈ l-gáwət bɛ̀ṯa,ˈ ʾáni képa-w ṭìnewa,ˈ ʾína l-bàṯreˈ páṯe dìye,ˈ páṯe dìyeˈ ʾan-képe ṱ-in-mára tằməz ʾiyɛ́wa,ˈ prìme-uˈ tàze-uˈ ʾax-ṱ-ámri nqìre.ˈ mənnéy mənnéy mattíwa kə̀lša,ˈ ʾo-kə̀lšaˈ rába qùwyɛwa,ˈ yáʿni m-bár xá ʾəṣrá yomàṯa,ˈ yáʿni ṱ-amrə́tte dabə̀šwa,ˈ kúlla ṱ-amrə́tte dabə́šwa xá kèpa yáʿni,ˈ képa-w kə̀lša.ˈ ʾu-b-ó-pəṣla banɛ̀wa.ˈ ʾáwwa gúda banɛ́wa hàtxa.ˈ xàrṯaˈ halbát tarráne tarránət qɛ̀sɛyɛwa táma.ˈ gyàttaˈ ʾax-ṱ-amrə̀xxaˈ ṱ-amrə́xla yáʿni gàre.ˈ mə́ndi qamáye ʾíṯwa xoriyàṯa.ˈ ʾánna xoriyáṯa xlìmeyɛ́wa.ˈ ʾánna xoriyàṯaˈ dɛrɛ́wa … y-áwa bə́nye ʾotàxe.ˈ maṯălan ʾíṯ bɛ́ṯa ʾəštà ʾotáxe,ˈ xamšà ʾotáxeˈ y-áwa kúlla ʾap-ʾáni be-pálga bə̀nye.ˈ ʾáni b-képa ʿàdi bánɛ,ˈ lá b-képa xwàra.ˈ m-táma hódəx mɛṯɛ́wa xoriyàṯa.ˈ garšíwa nàše,ˈ y-ázi gu-néra bár pɛrmìwala-wˈ barzíwa xáčča mkalčìwala.ˈ garšìwaˈ y-aṯɛ́wa ʾax-ṱ-ámri náše zəbbáre mhɛ́ri ġḏàḏe.ˈ garšíwa ʾan-gúre xelàne.ˈ ʾɛ̀-ga ʾíṯwa náše rábe gu-màṯa.ˈ mɛṯɛ̀wala,ˈ masqìwala,ˈ mattíwala š-gùda.ˈ mattíwa š-gùda,ˈ bar-hàdəxˈ š-d-ó gùdaˈ mɛṯɛ́wa y-amrə́xxa nìre.ˈ ʾap-ʾáni y-áwɛ prìme.ˈ ʾap-ʾáni t-qɛ̀sɛla.ˈ bēl-qaríṯa l-qarìṯa,ˈ ṱ-ámrəx bálki y-àwaˈ métra-w pálgʸe ʾátxaˈ kút bēl-qaríṯa l-qarìṯa.ˈ sab-lá-hoya biš-pṯìṯa,ˈ ʾən-wéla biš-pṯìṯa,ˈ y-ámrəxxa dàrpa,ˈ yáʿni ṣàlya,ˈ ṱ-áṯe sə̀twaˈ ṱ-áṯya tàlga mə́ndi.ˈ kəmá ṱ-iyɛ́wa ʾìqe-uˈ xoriyáṯa xlìme,ˈ biš-yáʿni ṱ-amrə́xwa xắyiwa biz-zàwda.ˈ bar-dɛrɛ́wa nìre,ˈ mɛṯɛ̀waˈ ṭàrpa.ˈ ʾɛ́-ga qámṯa ṭàrpa y-oḏíwa.ˈ dɛrɛ́wa ṭárpa réše dìye,ˈ ʾína m-ó mgùbya.ˈ ʾu-m-bár hàdəx,ˈ dɛrɛ́wa níxa nìxaˈ xìzaˈ ʾu-xáčča ṭína məndìˈ qa-t dawùqwa.ˈ ʾu-dɛrɛ́wa ʾúpra réše dìye.ˈ ʾu-m-bár dɛrɛ́wa ʾúpra rēš-dìye,ˈ yăḏíwa mo-qádra dɛrɛ̀waˈ t-lá-hawewa biz-zàwdaˈ yáʿni t-la xarùwwa.ˈ bar-xàrṯaˈ ʾíṯwa har-ʾúpra xā̀ṣˈ yáʿni la-kùt-ʾupra ṱ-áwewa.ˈ yáʿni prìša yéwa.ˈ ʾa-xarɛ̀ṯaˈ č̭ənnək̭ɛ̀re-ži mattíwa,ˈ č̭ənnək̭ɛ́rət gùda,ˈ swanàne y-amrə́xla.ˈ swanáne palṭíwa m-gùdaˈ qa-t-lá-miya ṣále gu-gùda.ˈ ʾap-ʾáni ʾiyɛ́wa mtugə̀bre.ˈ gu-d-á dànaˈ gàreˈ bená xaràyeˈ mɛṯɛ́wa y-amrə́xxe sərsə̀rra.ˈ ʾap-ʾàwˈ xa-ʾùprɛleˈ ʾu-xáčča ṱ-amrə́xxe kepànɛle.ˈ ʾap-ʾáw b-dawɛ̀re mɛṯɛ́le.ˈ gótə máṯa ʾíṯən y-amrə́xla xpàrta.ˈ ʾáwwa képa xā́ṣ dɛrɛ́le š-gùda.ˈ ʾáwwa rába qùwyɛle.ˈ míya lɛ́-ṣale bíye dìye,ˈ rába dàwuq.ˈ ʾu-m-bár t-y-óḏi ʾáy kùllaˈ ʾíṯən y-amrə́xxa mandòrta.ˈ mandórta ʾíle kèpaˈ gòṛa y-áwe,ˈ yáʿni y-áwe mtúrṣa xāṣ-d-ó-məndiˈ ʾáyya y-amríla mandòrta,ˈ yáʿni mandrále gàre,ˈ dalkàle yáʿni,ˈ dalkále gàre.ˈ gu-d-a-dànaˈ ʾíṯeni y-amrə̀xxeˈ …. mandórta ʾu-dɛ́rɛ xa-qɛ́sa bi-dìye,ˈ fa-ʾáw qunjiyáṯe dìyeˈ d-áy mandòrtaˈ y-áwa bə̀zyeˈ y-áwe bóya bìyeˈ y-áwe ʾax-xpìra,ˈ nqìra y-amrə́xle.ˈ fa-moríle mən-tə́rna goyàṯaˈ ʾu-garšíle b-ó-qɛsət y-áwe bi-dìye,ˈ nablíle mɛṯɛ́le mandrìle gáre.ˈ mandrìle gáreˈ qa-t-qàweˈ qa-t-ʾíma ṱ-áṯya ʾəryàna-wˈ ṱ-áṯe tàlgaˈ qa-t-lá-ṣala dalòpe.ˈ ʾu-b-sə̀twaˈ ʾíṯena ʾíma t-y-áṯe ʾəryànaˈ ʾáy mandòre mándəri.ˈ bas-ʾíma t-y-áṯe tàlga,ˈ halbát y-aṯéwa tálga ràbaˈ rába y-aṯéwa tàlga,ˈ fa-mò y-oḏíwa?ˈ ʾíṯwalən maṛùṯa.ˈ garpìwale,ˈ gràpa y-ámri,ˈ yáʿni zadáwale kúlla m-gàreˈ č̭ənnək̭ɛ́rət swànaˈ l-yámne čàppe.ˈ yáʿni kút-dukət ṱ-óya bis-senàyi,ˈ sab-ràba-ʾiyewa tálga.ˈ ʾó … maṛúṯa mturáṣtɛwa m-qɛ̀sa.ˈ ʾíṯwala də́sqa rìxa y-áwe.ˈ ʾu-mɛṯɛ́wa qɛ́sət ʾilànaˈ ʾu-y-oḏíwa dapyàṯaˈ ʾu-mtarṣìwala-wˈ ʾu-b-àyˈ garpíwa gàre.ˈ yáʿni zɛpíwa tàlgaˈ qa-t-lá payə́šwa b-gàre.ˈ ʾiṯ-rába gàye,ˈ trè-gaye,ˈ ṭḷà-gaye,ˈ b-lɛ̀leˈ ʾima-t-y-aṯéwa tàlgaˈ sáma zóda b-yárxət trèssərˈ yárxət xà.ˈ ʾap-ʾƏ̀šwuṭ krèhət y-áwe,ˈ ʾap-ʾáw xelàna y-áwe.ˈ ʾu-páyəš bɛ̀hɛrˈ m-tama-hódəx mandòrtɛla-wˈ yáʿni m-tama-hódəx la-sáqḏi bìya.ˈ yáʿni báte b-ò-pəṣla banɛ́wala.ˈ yáʿni bnɛ́ṯət bate,ˈ hál ʾánna šə́nne xaràyeˈ mšuréla bnáyəlla b-čimànto,ˈ bar-náše xàčča wéla,ˈ ʾurxáṯət ʾatnabéle sìqla.ˈ mšuréla masóqe čimànto.ˈ ʾína báte qámṯa ṭìna-wɛwa.ˈ ʾu-píšwala ṱ-amrə́xwa qàṣre,ˈ béna ʾáwwa lɛ́ y-amrə́xwa bàteˈ y-amrə́xwa qàṣra.ˈ sab-bíš muntèwalɛˈ šə́mma díya qəm-mšaxəlpìwale.ˈ bɛ́ṯa ʾáwwa t-ṭìnɛyewaˈ y-amrə́xwa bɛ̀ṯaˈ badə́kka zòra.ˈ ʾína ʾaw-xéna píšwale qàṣraˈ t-yéwa bə́nya b-kèpe.ˈ báte hàtxa banɛ́wa.ˈ

xàrṯaˈ ʾɛ́-ga mə́rwali qá-t báte dáx banɛ̀la,ˈ bás gu-d-án báte mò ʾíṯwa?ˈ ʾɛ́-ga … tróṣa yáʿni lɛ́wa ʾax-dìya.ˈ ʾɛ́-ga ʾíṯwa bɛ̀ṯaˈ ʾíṯwa xá-ʾotəx yan-trè.ˈ ḏà-ʾotəxˈ ʾáyya mšuwɛ̀ṯa.ˈ ʾíṯwa y-amrə́xwa xaṣìra.ˈ xaṣíre mɛṯɛ́wala m-mḏinàṯa ʾɛ́-ga.ˈ ʾàniˈ dɛrɛ́wa xtɛ̀ṯa.ˈ xéna halbàtˈ d-ɛ́-dān d-ɛ̀-gaˈ líṯwa ʾánna qănằfe-u məndiyáne.ˈ ʾíṯwa kut-bɛ̀ṯaˈ ḏa-ʾòtəxˈ yan-tə́rte ṭə̀ḷḷəṯ,ˈ la-bi-zóda ʾiyɛ́wa ʾatxàne.ˈ ʾu-náše xamɛ́wa kúlla kúlfət m-ġḏàḏe,ˈ yalúnke zòreˈ ʾu-bɛ̀ṯa-wˈ kúlla m-ġḏàḏe.ˈ ʾɛ́-ga ʾap-ʾə́n gorìwaˈ har-m-ġḏáḏe xamɛ̀wa.ˈ ʾărət-bɛ́ṯa y-áwa mšùwyaˈ ṱ-ámrəx xaṣìre y-amríwala.ˈ xaṣìre,ˈ y-awa-zqíre mə́nnət zàleˈ ma-zále ʾu-məndiyáne y-áwa zqìre.ˈ dɛrɛ́wa l-ʾằraˈ ʾu-rèšaˈ dɛrɛ́wa gàle y-amrə́xle.ˈ gàle,ˈ xákma y-awéwala xalìyeˈ mə́nna xáčča biš-xlìme.ˈ ʾánna ʾíla prìsta y-amríwala ʾɛ́-ga.ˈ béna ʾánna dɛrɛ́wa rèša-wˈ č̭ənnək̭ɛ̀raˈ y-oḏíwa došəkyàṯa,ˈ y-áwa raqìqe.ˈ ʾu-mattìwaˈ barəšyàṯa č̭ənnək̭ɛ́ra.ˈ ʾu-náše yattìwa ʾɛ́-ga.ˈ sáb kúlla tàwtaˈ y-aṯɛ̀wa,ˈ ṣawléy šalxìwalaˈ ʾu-y-aṯɛ́wa y-atwìwa,ˈ šwàwe-uˈ nàše-uˈ xəzmàne-uˈ ʾən-wɛ́wa naxràye,ˈ dòste.ˈ ʾánna məndiyáne t-yɛ́wa gu-bɛ̀ṯa.ˈ ʾína táma ʾíṯwa qarawə̀tte,ˈ ʾan-qarawə́tte ḏà ʾiyáwa.ˈ ʾína ʾo-ṱ-ítwale ḏa-qaràwət,ˈ y-awa mtúrṣət qɛ̀sa.ˈ ʾíṯwa najáre mtarṣìwalɛ.ˈ y-aṯɛ́wa m-ʿAmedíya najàre.ˈ b-qɛ́ṭa y-aṯɛ́wa mtarṣíwa kút-xa ḏà qaráwət.ˈ kúd-xa-t băyèwa,ˈ y-aṯɛ̀wa.ˈ ʾana-txárən y-aṯɛ́wa xo-túṯa č̣ùwa,ˈ ʾáw túṯa góṛa t-ʾùmra.ˈ ʾu-y-aṯɛ́wa m-ʿAmedíya ʾan-najàre,ˈ mtarṣíwa ʾan-t-y-amrə́xwa qaràwət.ˈ ʾan-qarawə̀tteˈ ʾi-masqíwala b-qɛ́ṭa gàre.ˈ sab-nàšeˈ ʾɛ́-ga gắrəg yasqíwa gáre damxìwa,ˈ sab-gu-bɛ́ṯa xə̀mma ʾiyéwa,ˈ yáʿni bíš y-awéwa ráḥat ràma.ˈ fa-ʾáni masqíwa qarawə́tte gàre-uˈ xákma har-damxíwa l-ằra.ˈ ʾína sáma zóda ʾiyɛ́wala qaràwət.ˈ sab-mò?ˈ qa-t-dɛrɛ́wa mə̀stik.ˈ mə́stik ʾáw pàrdaˈ sab-y-áwe č̣ène.ˈ ʾɛ́-ga ʾíṯwa zăríwa náše rə̀zzaˈ ʾu-míya gu-ʾaqàra,ˈ rába č̣éne ʾiyèwa.ˈ fa-mapəlxíwa mə̀stik.ˈ ʾáni mattíwa b-gàreˈ hál yárxət tmànyaˈ ʾə̀č̣č̣a,ˈ ʾatxàne,ˈ qam-qɛráwa dùnye,ˈ ʾu-mšɛríwa níxa níxa ṣláya gu-bɛ̀ṯa.ˈ

táma ʾíṯwalən gu-màṯaˈ gu-ʾƐ̄́n Nùneˈ ʾíṯwalən xelàpa.ˈ ʾáw xelàpaˈ lá-mṣəx mapəlxə́xxe qa-bnáyət bàte,ˈ qɛ́se díye lɛ́le qùwya.ˈ ʾìnaˈ rába məndyáne sanqə́xwa ʾə́lle dìyeˈ sáma zòdaˈ ʾɛ́-gət y-áwe qə́rṭət ʾə̀rweˈ pɛrmə́xwa ʾɛ́-gət y-áwe ṭárpe dìye.ˈ ʾína taqān-díye pɛrmə́xwa mənne-dìyeˈ ʾítlən ʾə̀rweˈ maṭərsə́xwa ʾə̀rwe.ˈ qám čeriyàṯaˈ ʾu-bɛhɛrìye,ˈ dɛrə́xwala ṭla-ʾə̀rwe.ˈ

ʾu-ʾiṯwalən xòrta.ˈ xwárta ʾáyya rába spày-ila.ˈ yáʿni hám maṣə́xwa mzabnə́xwa mə́nna dìya.ˈ bár mqărəníwa xalmìwaˈ xà-siṭaˈ yan-trè-siṭeˈ yan-ṭḷà-siṭe,ˈ y-aṯɛ́wa ʾánna zawnàne,ˈ y-aṯáwa m-Mòṣul.ˈ m-dukáne xéne mzabnìwa.ˈ rába gằrən-iwɛwa.ˈ ʾu-taqanèyˈ hammáše pɛrmə̀xwala.ˈ y-amrə́xxa bɛhɛ́ri pɛrmə̀xwalaˈ mgărə̀xwalaˈ mə̀dreˈ šadlə̀xwala y-amrə́xxaˈ šə̀dle,ˈ qá-t ʾap-ʾáni mqarəni qa-yáʿni xákma šə́nne xèneˈ mzábni mənnèyˈ qá-t … dā́n-t-pɛrmìlaˈ qa-d-áni qɛ́mi šàwpa.ˈ ʾáni y-amrə́xxa xòrta.ˈ

táma ʾíṯwalən xabùše.ˈ xabúše ʾíla zwàna,ˈ yáʿni mzabníwa náše mə̀nna.ˈ ʾu-ʾíṯwa xàwxe.ˈ ʾap-ʾáni mzábni náše mənnèy.ˈ ʾína sáma zóda ṭla-bɛṯùṯa.ˈ ʾíṯwa šèḏe,ˈ ʾap-ʾàniˈ šèḏe,ˈ y-oḏíwa muràbbe mə́nna.ˈ ʾap-xáwxe y-oḏíwa murábbe mənnèy.ˈ ʾíṯwalən šèḏeˈ ʾíṯwalən ʾína daliyáṯət ʾə̀nwe.ˈ y-amrə́xxa kɛ̀rma.ˈ ʾáni t-y-áwe góṛa ràbaˈ y-áwe zə̀ryaˈ ʾáwwa kɛ̀rma y-amrə́xleˈ kɛ̀rma.ˈ ʾap-ʾáw …ˈ béna m-d-ó kɛ̀rmaˈ ʾáni … daliyáṯa kúlla gáwe dìyeˈ y-áwe məšmə́šše mə̀ndi.ˈ ʾiṯ-héwən čerìyeˈ ʾan-ʾə́nwe laqṭìwala.ˈ y-oḏíwa napòxta mə́nna,ˈ y-oḏíwa yabìše mə́nna.ˈ béna m-bár y-oḏíwa yabìšeˈ táma y-óḏi xàmra.ˈ mpálṭi ʾằraq mənnéy.ˈ ʾu-rába məndiyáne mpalṭíwa mənnèy.ˈ ʾu-šoqíwala ʾap-ṭla-mɛxólta yabìšeˈ sab-rába fayda-ʾìtla.ˈ

xàmraˈ yabíše maṣláwala ʾíṯwa lìne y-amrə́xwale.ˈ lína rába gòṛɛle.ˈ y-ásqi trè tannə́kkeˈ ṭḷà tannə́kke míyaˈ ʾàrba.ˈ gu-d-áni dɛ́rɛ yabìše.ˈ ʾáw máṣli xá-dukṯa ṱ-óya šaxínta y-amrə́xwa gòma.ˈ mkasɛ́wale šaxìna,ˈ ʾáw … xačča-pyáša ʾarbì yomáṯaˈ gắrəg hawé gu-šaxinùṯaˈ yaʿni raxə̀ṯwaˈ ʾáni yắḏi bìyeˈ mtarṣìwa.ˈ ʾi-tàxrən ʾána ṣalə́nwa m-d-ó-nixət xòni.ˈ ṣalə́nwa y-awéwa rxàṯa,ˈ xzi-hóle rxàṯa,ˈ hóle mə́ṭya héwən dìye.ˈ mbarəxšìwaleˈ kút-kəma yomáṯa mbarəxšìwale.ˈ w-áy šaqláwa xačča-pyàšaˈ ʾarbì yomáṯaˈ hátxa mə̀ndi.ˈ ʾu-xámra … ʾíṯwa mɛrkáne zóre dɛrɛ̀waleˈ ʾu-mṣapàwale,ˈ páləṭwa xàmra.ˈ sáma zòdaˈ ʾína kəsléni xámra lè-y-oḏiwa rába.ˈ yáʿni xànči,ˈ baṣòre.ˈ ʾína sáma zòdaˈ y-oḏíwa ʾằraq,ˈ ʾắraq ṭla-štàya,ˈ sab-xumlàna.ˈ ʾắraq ṭla-čeriyăwàṯa y-oḏíwala,ˈ sáb mšɛríwa xlulàne,ˈ qá-t náše goríwa b-čeriyawàṯa.ˈ mapəlxíwa štɛ̀ṯa-wˈ ṭla-xəzmáne náše ʾíman-t y-aṯɛ́wa šwàwe,ˈ y-áṯɛ xawràne,ˈ y-áṯɛ ʾàrxe.ˈ ʾu-ṭla-ʾèḏa,ˈ ʾeḏăwàṯa,ˈ mapəlxíwa štɛ̀ṯaˈ ʾằraq ʾiyéwaˈ xa-štɛ́ṯa rába rešɛ̀ṯaˈ qa-xúbbət ʾiqárət náše t-y-aṯɛ́wa kəs-ġḏàḏe.ˈ

w-íṯwalən gàwze.ˈ gáwze ʾánna rába gòṛeyɛwa.ˈ yáʿni kúl-naše lìṯwalaˈ gu-màṯa,ˈ lɛ́-qɛmi ràba.ˈ ʾíṯwalən gawzàne,ˈ yáʿni sáma zóda t-ʾúmra ʾìṯwale.ˈ fa-ʾáni kút-xa ṭla-gʸàne y-áwe.ˈ b-zòr-ṃaḷeˈ ṭla-mapláxtət bɛ̀ṯa.ˈ ʾu-ʾáni bɛ́hɛr hál čèri.ˈ čéri y-ázi laqṭìla.ˈ m-bár laqṭìla,ˈ mɛ́ṯɛ l-bɛ̀ṯaˈ dɛrɛ̀laˈ bàrzi y-amrə́xla.ˈ bàrzi,ˈ sab-y-áwe qalə̀pṯa ʾəlléy,ˈ ʾáy rəzyànta y-óya.ˈ ʾə́n har-hóya talìltaˈ har-qítla ʾíḏux bíya díya xàčča,ˈ kɛ́ma ʾíḏət nàša,ˈ ʾi-ṣằwa y-amrə́xla.ˈ ʾi-ṣằwaˈ lìṯən?ˈ ma-ṱ-íle qúwya ʾo-qálpa dìya.ˈ ʾína m-báṯər bàrza,ˈ šaqlíwa qálpe zadɛ̀lɛˈ pɛ́ši bas-gáwze gʸān-dìyɛ.ˈ ʾɛ́-ga-t y-áwe ʾeḏăwàṯa,ˈ šère,ˈ xlulàne,ˈ mapəlxíla ṭla-rába məndiyàne.ˈ ṭla-maṯălan bə̀ṯqe,ˈ ṭla-maṯălan ʾíman-t y-óḏiˈ kuléče ṭla-ʾèḏa.ˈ yáʿni kúlla məndiyáne mapə̀lxi mə́nna,ˈ ʾánna gàwze.ˈ

sparə́gle ʾìtlɛni.ˈ sparə̀gle.ˈ ʾáni lɛ́-y-awa rába rába gu-màṯa.ˈ ʾína ʾap-ʾàniˈ ṭla-mapláxta gu-bɛ̀ṯa,ˈ ʾap-ʾáwwa xa-fèkɛle.ˈ ʾap-ʾáni har-ʾó-mdi-t xabùšela.ˈ mən-bɛ̀hɛrˈ hál čèri,ˈ čéri pɛ́ši zằre yáʿniˈ tròṣaˈ ʾáni milàne ʾiyɛ́wa,ˈ bar-hádəx gu-práqta pɛ́ši zằre.ˈ y-ázi laqṭìla,ˈ mapə́lxi ṭla-gu-bɛ̀ṯa.ˈ ʾən-bắyət ṱ-óḏət muràbba,ˈ ʾap-m-d-áni y-óḏi muràbba,ˈ yáʿni ham-mən-sparə̀gle.ˈ yáʿni máṣət ṱ-óḏət rába məndiyáne mə́nne dìye,ˈ ʾən-ila zawdàne.ˈ yáʿni máṣət mapəlxèti.ˈ ṭlá-mo gắrəg záwən zwàna,ˈ ʾən-máṣi mapə́lxi mə̀nna?ˈ sab-ítlɛ ràba mənna-dìya.ˈ

gu-ṭúra ʾíṯwa ʾilána y-amrə́xxe … ʾíṯ bə̀ṭme.ˈ ʾíṯən bə̀ṭma.ˈ bə̀ṭmaˈ ʾáni góṛtɛwa ràba.ˈ ʾap-ʾàniˈ ʾítlɛ héwən diyèy.ˈ ʾáni gu-ṭúra y-áwa sáma zòda,ˈ lɛ-y-áwa gu-qurbə màṯa,ˈ rə̀ḥqe ʾiyɛ́wa.ˈ b-čèriˈ ʾíman t-màṭi,ˈ y-amríla gùjme.ˈ y-ázi laqṭìla.ˈ ʾu-rába ṭemàne y-áwa-wˈ basìme y-áwa.ˈ ʾu-ʾíṯ nášət ʾàṯṛaˈ rába mənnéy mzàbni,ˈ ʾáni sab-gằrən-ila-w,ˈ basìme y-áwa.ˈ ʾu-xákma mənnéy ṭla-gʸànaˈ sab-t-y-áṯa ʾàrxe kəslèy.ˈ basìme y-áwa,ˈ rába tazè.ˈ bə́ṭme ʾap-ʾáni ʾìṯena.ˈ

gu-ṭúre ʾíṯən garsə̀kke y-amrə́xla,ˈ harmìye,ˈ dèmi y-amrə́xla,ˈ gu-ṭùra líṯən.ˈ ʾap-ʾáni ʾɛ-ga-y-ázi nàšeˈ qɛ́se mɛṯòye,ˈ mɛ́ṯi ṭlá gu-bɛ̀ṯa.ˈ halùke,ˈ ʾítlɛni halùke,ˈ ʾap-ʾáni har-gu-ʾaqàra y-áwa.ˈ ʾap-ʾáni rába basìme y-áwa.ˈ ʾap-ʾáni y-áwa smòqeˈ zằreˈ basìme.ˈ ʾap-ʾáni y-óḏi muràbbe mə́nnaˈ ṭla-xàla.ˈ ʾítlən féka fə̀rya.ˈ

wɛ̀rdeˈ y-amrə́xla ʾíṯən qɛ́mi kəskə̀nnelaˈ ʾu-balazèzela.ˈ ʾíṯən bukìne,ˈ ʾíṯ wɛ́rde smòqe,ˈ rába táza šapìre.ˈ ʾáni b-bɛ̀hɛr y-áwa tróṣa.ˈ ʾu-ṭla-mɛxóltət hewáne ʾítlən y-ámrəxxe ràsa.ˈ ʾaw-rása ṭla-ʾə́rwət xwàre y-áwe.ˈ ʾáw b-yárxət ʾárba xámša bàreˈ gu-ṭùra y-áwe.ˈ ʾáni qúrbə máṯa gu-ṭùra,ˈ lɛ́la gu-ʾaqàra.ˈ ʾaw-rása mapə́lxi ṭla-ʾə̀rwe,ˈ ʾə́rwət xwáre sáma zòda.ˈ wɛ̀rde,ˈ ʾítlən y-amrə́xxa wɛ́rde žèri.ˈ ʾáni gu-ʾaqàre y-áwa.ˈ rába šəklàne y-áwa.ˈ ʾíṯwa smòqe,ˈ yan-kàskela.ˈ ʾánna wɛ̀rdela.ˈ

ʾu-b-qɛ̀ṭa,ˈ ʾɛ́-ga tàxrexi,ˈ ʾɛ́-gət qɛ̀ṭa,ˈ y-áwe nèra y-amrə́xle,ˈ nèra.ˈ béna xə̀mma y-áwe,ˈ y-ázi náše bána gàrra.ˈ ʾo-gárra páyəš ʾamùqa.ˈ y-áṯi náše msáxi gàwe.ˈ qédamta y-azə́xwa qam-tàwreˈ ʾu-y-aṯə̀xwa.ˈ sáʾət xadə́ssər tréssər y-azə́xwa l-gàrraˈ xmàla,ˈ yáʿni mṭawòleˈ ʾu-msaxòye,ˈ hál sáʾət ṭḷáṯa, ʾárba xàmša.ˈ ʾu-mə́dre qá-t-yátwəx qam-bečìye,ˈ qam-tàwre,ˈ ləʾánnahu ʾánna pàṛeˈ ʾu-koḏə̀ntaˈ yáʿni lɛ-dɛ́rɛwa l-ṭùre.ˈ y-áziwa náše măṛìwala,ˈ doqìwala,ˈ nablìwala,ˈ maxlìwala-wˈ mădəṛíwa ʾaṣə̀rta.ˈ

ʾàxniˈ ʾƐ̄n-Núne y-azə́xwa … ṣalə́xwa Bəšmiyàye,ˈ ṣalə́xwa Sardàšte.ˈ ʾánna kúlla maṯwàṯa.ˈ kúlla y-amríla Bɛ̀rwar-ila.ˈ ṣalə́xwa l-Zàwa,ˈ yáʿni ʾax-t-y-amrə́xwa xḏàra.ˈ y-aṯɛ́wa nàše.ˈ m-mḏináṯa y-asqìwa.ˈ y-azə́xwa xḏàra,ˈ táma doqə́xwa nùne.ˈ ʾíṯwa hammáše ʾɛ́kɛwa xa-šèra,ˈ y-azə́xwa máṯa l-màṯa.ˈ ʾánna məndiyàne yáʿniˈ ʾiqárɛwa xá qa-d-o-xèna.ˈ ʾən-wéwa šēr-Dùre,ˈ kúlla náše ʾo-yóma y-azíwa šēr-Dùre.ˈ sab-šérət Dúre ʾíle yóma xošèbaˈ qamàyaˈ m-báṯər ʾéḏa gòṛa.ˈ y-amríle xošéba xàṯa.ˈ ʾíṯən Màye.ˈ ʾáw šēr-Màyele.ˈ yáʿni ʾáni y-aṯɛ́wa ʾƐ̄n-Nùne.ˈ ʾƐ̄n-Núne šéra díya b-yárxət ʾə̀č̣č̣ɛle.ˈ ʾarbássər bə́ … ʾə̀č̣č̣aˈ kúlla ʾálma jằme.ˈ gu-mḏináṯa y-àsqiˈ ʾu-ʾaṯṛăwáṯa xène.ˈ ʾu-har-hàdəxˈ yáʿni ʾánna məndiyáne kúlla y-oḏə̀xwa,ˈ mattə́xwa ʾiqára xa-qa-d-o-xèna.ˈ ʾu-xa-šéra y-awéwa ʾo-šérət kúlla nàšewa.ˈ sab-y-azìwaˈ l-à-maṯa.ˈ ʾa-máṯa ʾíṯwa ʾúmra gàwa.ˈ y-oḏíwa qurbàna.ˈ bár qurbàna,ˈ palṭìwa,ˈ y-axlìwa,ˈ xamlìwa,ˈ zamrìwa,ˈ raqḏìwa.ˈ mɛṯɛ́wa ʾằraq,ˈ mɛṯɛ́wa xàmra.ˈ kúl xa-məndì.ˈ ʾɛ́-ga qamàyeˈ d-a-dúnye biš-basìmta.ˈ mɛ́ṯɛ dáwla-w zòrna.ˈ zamríwa nàšeˈ ʾu-raqḏìwa.ˈ rába rába tazɛ̀wa.ˈ xaḏrə́xwa maṯwàṯa,ˈ kúlla xḏìrəxla.ˈ b-qɛ̀ṭaˈ b-sə̀twaˈ yáʿni zálta-w ṯɛ́ṯa ʾíṯwa kəs-ġḏàḏe,ˈ yáʿni nášət ġḏáḏe wíye xəzmayùṯa.ˈ xəzmayúṯa mòdi?ˈ xəzmayúṯa ʾíla manáy ʾən-xá náša dìyuxˈ yan-xá bráta díyux hot-híwəlla qa-ḏà-maṯa,ˈ píše xə̀zme.ˈ ʾən-ʾàtiˈ xa-xə̀zmuxˈ ʾə́n xa-nāš-dìyuxˈ ʾə́n xa-gwíra m-ḏá-maṯa xéta ʾə́ṯye kə̀slux,ˈ ʾánna y-amríla xə̀zme.ˈ ʾína ʾánna məndiyáne wìyɛlɛ.ˈ yáʿni máṯa l-màṯa,ˈ bráta gòra,ˈ ʾən-ʾúrza y-ázəl mɛ́ṯe m-ḏa-máṯa xèta,ˈ ʾáw bráta m-áxxa y-áza ḏa-máṯa xèta.ˈ ʾánna məndiyàneˈ fa-ʾáyya y-ámri xəzmayùṯa.ˈ yáʿni qá-t našùṯaˈ la-tálqa y-amrə́xwala.ˈ našúṯa la-tàlqaˈ mxaṯxə̀ṯa.ˈ ʾu-ʾɛ́-gət y-azə́xwa m-máṯa l-màṯa,ˈ xašwə́xwa hár gu-máṯət gʸànən-ixwa.ˈ hammáše yáʿni xə̀zyəxˈ ʾu-xmìləxˈ ʾu-ʾiqàraˈ tìweˈ ʾu-pɛšíwa tàma,ˈ damxíwa ṭla-xlulàne.ˈ pɛšíwa xá-lɛle trè.ˈ yáʿni rába ʾíṯwa zálta-w ṯɛ́ṯa maṯwàṯaˈ kúlla tfàqta.ˈ ʾíṯwa dostùṯa-wˈ našùṯa-wˈ xəzmayùṯaˈ kúl-xa mə́ndi ʾíṯwa.ˈ

Translation:

In the old days we in the villages used to have our own ways (of doing things), like, for example, the way we used to hold weddings. First of all we would go, the family of the groom would go to the house of the bride’s family. They would first politely make an announcement to them saying ‘We want to ask (for the hand of) your daughter for our son.’ They would say ‘We shall see’. Why (did they do this)? In the old days it was not the practice to ask the girl. The father of the girl would see the mother of the girl, they (both parties) would see each other. Again they (the family of the boy) would go and say ‘What have you decided? How far (have you got with your thoughts)?’ That is ‘What decision have you made? Do you agree or not?’ It would take time. Often it would take almost five or six months or more. In those days it was rather difficult. Moreover they did not give (brides) from one tribe to another. Everybody used to have his own tribe and as far as possible they would give the girl (in marriage) to (somebody in) her own tribe. So, it took time for such (arrangements to be made). Afterwards, if they had made a decision, they would say ‘We agree’. Two people from the family of the groom would go to the family of the bride. They would sit, talk and enjoy themselves. ‘With great respect (we announce to you) that we want to form a family relationship with you.’ (Or they would say) ‘We would be very happy to renew the family relationship.’ Perhaps previously they had become relatives of one another. They would ask each other and would say ‘Yes we agree’. After some time they would deposit tokens (of betrothal). What are these tokens? This is what is called ‘a trusted hand’, ‘a trusted hand’. They would deposit some money. At that time money was in short supply. They would deposit let’s say a sum of five dinars, or thereabouts, according to their ability (to pay), you see. These become the token (of betrothal). Further time would pass, a few months. A few months would pass, then at that point they would say ‘Let us make the betrothal.’ This is the act of betrothing, that is they would hold (the ceremony) of the ‘trusted hand’ then afterwards would proceed to hold the betrothal.

As for the betrothal, they would make food. The family of the bride would make this food. They would prepare food. We have various types of food. They would bring one of the ‘white small cattle’ (sheep), as we say, white small cattle. There was white small cattle (sheep) and black small cattle (goats). They would slaughter sheep. As for goats… . They would prepare meat and cook it. Then they would cook rice. It is called _qawurma_. This rice, in which they put the meat, this is called _qawurma_. They would go there (to the bride’s house) and on that day they would decide on money. They would sit and speak, then they would start the bidding, as we say. He (a representative of the bride’s family) would say—in the old days, at that time money was scarce, (one requested) from twenty to thirty dinars, perhaps fifty, depending on the circumstances of that man, on how much he was able to pay—he would say ‘We want fifty dinars’. ‘Yes’, they say ‘fifty dinars’, they say ‘Yes, that’s fine’. Another man would stand up (and say) ‘There is (the obligation of) respect (for our family relationship), we are becoming relatives.’ He says ‘What do you, so-and-so, say?’ He says ‘I shall deduct ten dinars.’ ‘Thank you very much’. Then they would clap hands and sing. (The clapping) would stop and after that (one would say) ‘What do you say?’ Again after that they would deduct something else. The family of the bride would say to him, they would say ‘For the sake of respect (we shall decrease the amount).’ I do not know what, ‘(We are) relatives, we are becoming friends and relatives. (We should do so) so that we do not feel anger with each other.’ He would then proceed to deduct five more, so that thirty-five remained. The father of the groom would rise and shake the hand of the father of the bride. He would shake his hand (to confirm) that this has taken place. From then onwards they would sing and dance. Some would sing _diwane_. They would sit and say _diwane_ and sing. The songs of our land there were beautiful. There was arak. At that time they brought drink. We produced that drink, arak, there. We produced arak from raisins, because at that time there were no dates there—they were called _qazbe_. So, they produced arak with raisins, raisins and grapes. As for the production of arak, they used to bring pots, they would put down the pots and put water into them. Then they would cover them and place them in a warm place, which we call a _goma_ (basement). In order for it to be warm they would cover them. It would take about forty or fifty days. For when (did they prepare the arak)? For the day on which what we call the betrothal took place. For that day people would bring arak. Twenty, thirty, forty people would sit singing and dancing. They would bring arak, they would serve (food) and they would drink. They would make snacks, meat dishes, kebabs and the like. As for arak, there was (a pot called a) _masina_. A _masina_ was made from clay. Those things they would put in the _masina_. The _masina_ had a small glass. They would serve it and drink it without water. They would drink that drink without water. This would take let’s say two hours, two to three hours. Afterwards they would make merry, dancing and singing. Then they would bring the food. As for the food, they would have cooked _qawurma_, rice, meat-balls. There was bread which we called _zeðaye_. The _zeðaya_ was made out of wheat. They would sow the wheat … in Autumn they would sow it. Many people sowed it in Autumn. In Spring, in May or June, they would harvest it. They would harvest it, thresh it and take it down to the water-mill. They would grind it and it would become flour. They would bring the flour home. There were women who knew how to bake and they kneaded it. There was a large dish, (on which) they kneaded it. Of course they kneaded it together with water. They put it aside for about an hour and it gradually rose, as we say. They would put yeast in it and it rose. After it rose, they would say ‘Its time (has come) for baking’. They would take it to the ovens. There was an oven, as we say, which was made specially for this. There were women in the village whose profession was this, not all of them baked. She (the baker-woman) would bake it and they gave her something, a loaf of bread, two loaves, and she made a livelihood by this.

After this they sat, ate and again sang and drank until it was night. At night they would hold evening celebrations and then everyone would go to their home. After that several months would pass. Perhaps the person, that is the groom, the man, was not there. He was working in the towns, for example. (This passage of time) was because we always used to hold our weddings in Autumn. When was Autumn? It was September, October until November, we called these Autumn. This is because in those days people would have worked in summer and gathered food, gathered various things and prepared them for that time, then at that time (in the Autumn) they were more free and there was not much work. They would say ‘Such-and-such a day is (that of ) the wedding’. Two weeks beforehand they would invite (people). They would go to the villages and make invitations. There was no (invitation) card at that time. It was not the practice to take a piece of paper or the like. A man would go to villages that were near us. He would take a bag with him, in which he put bread, and would go from house to house making invitations. ‘Greetings to you’. ‘You are welcome’. ‘You are invited to the wedding of the son of so-and-so on such-and-such a day.’ All the family was likewise invited. There were two or three villages in one direction where the man would go (first). We had five or six (neighbouring Christian) villages, which they would divide (into groups). He would go to a house and say ‘You are invited’. ‘The wedding of whom?’ ‘It is so-and-so’. He (the guest) would say ‘Thank you very much’. The parents of the groom would start making preparations. They would put out arak for the wedding, since they invited many people to the wedding. They would bring sheep, slaughter them and make _qalya_ (roasted meat preserved in fat). They would bring rice and other things (and continue thus) until the day of the wedding. (When) we had a wedding there, there was the drum and pipe, as we called it. The drum and pipe, these were mainly (played by) Christians and also some Muslims who were there. They would bring these in the evening, they would come on Saturday.

A day before there was what we call ‘the bathing of the groom’. The _šadəsta_ (pre-wedding party) was held on that day. Everybody came and sat in the house of the groom. They would enjoy themselves, dance and sing. The next day was the bathing of the groom. At the bathing of the groom the drum and pipe band would come. People would gather together wearing (fine) clothes and bathe him. Before they bathed the groom, they would bring a small boy. This also was symbolic. They would wash his head and bathe him. Finally they would bathe the groom. They would come up (from the river) and dress him in his clothes. Then they would sit down. They would have made the evening meal during the day. They would have made _duxwa. Duxwa_ is made from diluted yoghurt and barley, with meat and so on put in it. It took time (to make), two or three hours. We used to make _duxwa_ there. In the evening we would go to the house of the bride. We would go to the house of the bride. They would sit on mules, at that time (they sat) on mules. They called it a _koðənta_ (‘female mule’). They went to the house of the bride. Whether it was in the village or in another village, they would go and sit there in the house of the bride. Also there there would be the drum and pipe and merriment into the night. The groom and the best man—he would take a best man with him, the best man would be together with him—the best man and the groom would stay at the house of the bride, that is in a house nearby. Yes, we call this the house of the bride. In the early morning they would hold perform the blessing (of the wedding ceremony) there. A priest would come. In the house they would tie the band. We say ‘They blessed it’. This was beforehand. Afterwards, after they performed the blessing and were finished, the bride and the groom sat down together with the best man and the bridesmaid. Then people would dance and sing, until it was almost early morning. Then they would bring breakfast and they would eat breakfast. They would bring … there used to be jajik, cheese, all made there, honey, _duwana_—they made _duwana_ from flour and butter, pure butter, the butter of sheep, good quality sheep’s butter. At that time there was no (illness), there was no stomachache, no backache, one did not have (high blood) pressure.

They ate breakfast and finished everything until it was lunchtime. Before the groom began, they would lay out the breakfast, on the table and on the ground, as was the practice there. They would lay out the breakfast and the groom would say ‘I shall not eat’. This is a symbolic act of ours. From times of old they would say that the groom will not eat. He would act pompously. We made tricks, laughed, sang and enjoyed the occasion. We would say ‘Eat!’ and he would say ‘I am not hungry’, in fun, things like that. This also was a form of merriment of ours, and a symbolic act of ours. At that time they would say ‘How much (do you want) in order for you to eat?’ He would say ‘I want ten dinars’. Then he would pompously puff himself up again and say to them ‘I shall not eat’, I don’t know why.’ They would say ‘Eat! It’s time. It’s got cold. Eat!’ ‘I don’t know why (but I shall not eat)’. Then they would give him ten dinars and he would eat. (This would go on) until lunchtime. But I have forgotten something here. The bride, when she came, her face was covered. The bride’s face was covered. They brought something that was like a cloth, like a kerchief. They put it like this over her face. It is called a _xəppo_ (‘cover’). It is called a _xəppo_. The groom does not see the bride. They sit there together until one or two o’clock, then they have to go to the house of the groom’s family. Beforehand they eat lunch. They would have prepared _xumṣa_. This food is for the family of the bride. They give this food to them and they finish (eating) in the early morning. Beforehand there is dancing, singing, drinking, the drum and pipe. The people would be gathered and prepared for that time. After eating, they bring a mule, we call it a _koðənta_ (‘female mule’). They decorate it and put on it a saddle blanket or the like, and put on it a clean cloth. As for the bride and groom, a relative sits with the bride, he sits at the front and he would put her behind him, on the back of the mule. The groom also (has) his own mule, and the best man … they were all on mules at that time, you see. Some were on foot, even if the villages were far off. At that time they move to the house of the groom. At that time (they do what) is called ‘clapping hands for the bride’, that is we would take her around various places, whether her house was close or far. This is called ‘clapping hands for the bride’. That is, they take the bride around towards her house and come to her house. After they arrive at the house—beforehand they have prepared a tree. We used to call the tree a thorn-tree. They used to decorate the tree. They put apples on it. They put bread on it. They put balls on it. They decorated it with many beautiful things. Where was this tree? They put it up on the roof. The groom and the best man went up on the roof. The bride would come to the door of the house. There they made a vessel that we call a _zawərta_ (‘pot’). They put raisins in it, walnuts, terebinth nuts, some sweets and other things. This is placed at the door before the bride enters. Before the bride enters she makes (the sign of ) the cross in oil. They would bring oil and she would make (the sign of) the cross on the door, (to indicate) that ‘I place my trust in you. I am becoming a member of this family’. This is a symbolic act. It is a sign that ‘This is my house from now on’. At that time the bride would break the pot and enter the house. After that they would sell the tree. The people were all below and he (the groom) was high up on the roof, all the people were waiting below. They sold the tree, as we say. His relatives came and (one) said ‘Hey, everbody, who will buy the tree?’ One relative of his would say ‘I shall buy it for ten’ and they would receive ten dinars. Another would say ‘I shall buy it for fifteen’ and they would receive fifteen. This was mainly for fun, you see. In the end, he (the groom) would take the tree and they would knock it against the eaves, as we call them, the eaves. The walnuts that were on it, the apples, the quinces and such things all fell down. Then the people gathered them up. They set up the tree there. After that, when the bride had come, they remained there that day. In the evening there were wedding celebrations. People got up and danced. Afterwards, after the woman has become official there, that is she enters the house, the priest comes and ties the band. The band is a symbol (expressing) trust in the family (and that) she is becoming (a member) of the family. The priest and the deacon who are there pray, tie the band and (do) everything. They (the bride and groom) sit before the band, which is placed either on a sofa or something else, or on the ground. They sit before the band and the people get up and dance and sing, all day long. The wedding celebrations last almost three days, (until) Monday, the next day, let’s say, since in our community weddings took place on Saturday. On Sunday the people are at the bride’s house and then return. On Monday it (the wedding) is at the groom’s house. This day is the official wedding. The people get up the next morning and gather together. They went (there), each (from) his home, they came from the villages, from the villages, all dressed in the _šalla_. They dressed up, with hats, in which they put feathers. If somebody had a dagger, he put on the dagger. They dressed up and indeed the clothes were very beautiful. This splendid event took place on that day, since they were all very joyful. Subsequently, on the same day, there was what is called ‘the lunch of the groom’. Everybody would have cooked something, one person rice, one stuffed vine leaves, another red rice, another white rice. Everybody cooked something. This is called ‘the lunch of the groom’. This also was a gift for the groom. They would have brought sweets to be scattered (over the newly weds). We had (such a custom) of scattering sweets. A woman from among the relatives brings them. They bring the lunch, then go to the groom and bride and kiss his head and the head of the bride. Some people scatter sweets over them. In this way they bless them, according to our custom, they bless them. They sit and in the evening all gather and go down (to dance). Afterwards, after the people have eaten all the lunch, they bring the bride out and make her dance. People come up to them and take them down to a large space outside. They put the groom and bride together side by side and everybody dances. This day also the wedding celebrations last until evening. The next day the celebrations gradually come to an end. The bride stays there until the seventh day, which is called ‘(the time) she has begun (her functions of a wife)’. Yes, the seventh day is called ‘(the time) she has begun’. The bride and the groom—some of the family, some relatives, go to the house of the bride. They go to the house of the bride and spend the night there. They did this in the old days, it is not like that now. But in the old days this was the custom. The groom and bride stay there until Sunday. Then they all return home, everybody goes to his home.

Easter in our community in the villages was indeed very beautiful. Generally we went down (to the church) at night or in the evening. We had a fast, that is the festival came after a fast. The fast is fifty days. After people fast for fifty days, they would paint eggs. They would prepare them on Saturday evening. They would have prepared the eggs beforehand, each person prepared them himself. On Saturday evening they prepared themselves to go down (to church) for the Easter (vigil), because Easter was at night. They went to the vigil, as we called it. Most people went to the vigil, since it was there in the village. In the village the church was nearby. They had tallow candles, everybody had tallow candles. Then they prayed the vigil, they began the prayers. Then, after about an hour had passed, the resur-rection would be celebrated. What is this called?: The time when the resurrection has taken place. They keep vigil until the resurrection takes place. The priest stands and everybody has a tallow candle in his hand. They come up one after another. Generally we hold it (this ceremony) outside. It was very beautiful and pleasant. I remember well. It was very nice. (When) the resurrection was celebrated, the priest would have stood at the front and the deacons behind him. Everybody came up and they touched his head with a tallow candle and said ‘The resurrection of our Lord. Our Lord has arisen’. (This went on) until everybody had finished. It took time, perhaps an hour or more would pass. The people were joyful. Then they began to take communion. All this was at night, that is in the early morning. After the resurrection ceremony had finished, before they began to take communion—the church was near the cemetery, the cemetery. The dead people, they lay in what is called the cemetery. The people would go (there). Each person has a dead (family member). He would light a tallow candle and put it by his head and press it (down on the grave). They made two or three small tallow candles, they made small pieces and placed them, stuck them onto the head of the grave. This was because every man, of course, had a dead (family member). Every family went to his dead, that is to the cemetery, placed (a tallow candle) for him and lit it. They also prayed for him. Then they returned, went back into the church and began the communion mass. The next day—at that time everybody would have brought an egg with him. The egg was red, of course. This was a symbol. There were many people. When the communion is over, they go out into the courtyard and begin to knock eggs together. We call this ‘knocking eggs’, that is smashing the eggs of one another and breaking them. They would strike eggs together, we call it ‘striking eggs’. Then, when the egg broke, one would say ‘Turn it round!’ and (the opponent struck) also the other side. If both (sides) of one of the eggs broke, he would give it to the other person to take it from him. He has won it, as we say. After they finish—people would have brought there what we call _kade._ The _kade_ were made from flour and butter, and many had _duwana_ (cake paste) in them, is that not so? Yes, they were (made of ) _duwana_, flour and the like. They brought all these there and people shared them out. This was also a symbolic act. They brought eggs and people gave to one another. They gather there, bless one another (with greetings of the season) and enjoy themselves, and so forth. If there are people who have come from other villages, each person would take some of his relatives and take them up to his home for breakfast. After they had finished and were ready … in the old days there (in our land) we used to go the house of the (village) head—the head is ‘the man of the village’, as we call him—and to the house of the priest (to offer Easter blessings). The people would gather and would gradually become five, ten, up to fifteen, sometimes they would reach twenty (in number), then they would call on each house, one after the other, you see. (They would say) ‘May your festival be blessed. Greetings’ and they would sit. Then they would bring drink, arak and some wine, and they would sing and enjoy themselves. They were all dressed in festive clothes and the like, very smart, since that day was a joyful occasion. (This went on) until lunchtime, midday. At that time, wherever they had got to, at midday they all ate. They say _xădaya_ (‘lunch’), they would have made lunch, rice, soup, meat and so on, also drink, everything, and they ate. Then they would again start on the festival visits, that is they would make festival visits to other people, until evening, until the next day. The festival was two days. They were busy (in this period) with these things. This is, as we say, the festival of resurrection (‘Easter’), a really big symbolic event. We call this the ‘Great Festival’, it is the ‘Great Festival’.

During the ‘Great Festival’, Monday was a (time of ) memorial, it was a (time of) memorial. What is this memorial? The people, all the families, each family cooks something. This is rice, _duxwa_, stuffed vine leaves, stew or _gərðo_—generally it is called _gərðo_. _Gərðo_ is made of yoghurt. Yoghurt is made from milk, milk of sheep. They bring the milk to the house. They draw milk and bring it to the house. They congeal (the milk to make) the yoghurt. They put it on the fire, it warms up and they add a congealing agent (rennet). It all warms up and becomes yoghurt. They make the yoghurt into _gərðo_. What is _gərðo_? Rice and yoghurt. They cook it. They generally make _gərðo_. At that time in our village we had a mulberry tree. The mulberry is in a big, spacious place and many people gather there. This was ‘before the door of the house’, as we say. Everybody would bring his own lunch and set it out there. People would sit there and would have prepared a place (for the food). On this occasion they would put out wood and sit on it. They would sit on wood of poplar trees, as we called them. They would have lined up all the food, each (item) placed beside the other. Whoever brought stew would make what we call a _maqora_ ‘hole’ in the middle of it. He would put a small dish in it, like this, and a woman would bring, in another vessel, butter, which she would put in it. She would put butter, date syrup or cake paste in it. They call this _gərðo_. Then people would come. If a priest was there, they would pray and everybody would eat. This was a (sign of) respect. They did this on the second day of the Great Festival. (When) they finished (the festival), they enjoyed themselves, singing, making merry, dancing and so on also that (second) day. Afterwards, they went home. This is the Great Festival. This is the customary way of celebrating the Great Festival.

A saint’s festival is a memorial, it is a day (of memorial). Many people gather. People gather for the saint’s festival. This is the memorial of the saint of the church, his memorial. At that time, many people come from outside. They would have dedicated themselves, dedicated some symbolic item to the church, a gift, something. In our (the church) of Mar Sawa, in ʾƐn-Nune, people would have given what we call devotional gifts. What is a devotional gift? A sheep. They bring a sheep and slaughter it that day. Many people came from the villages and slaughtered sheep. Many people would have prepared themselves for that day. On many occasions they slaughtered ten head of sheep. We call it ‘head’ (of sheep), on many occasions thirty, twenty. This was a dedicatory sacrifice. They would slaughter it (the object of this sacrifice). After the people came, there would be (holy) communion and then they finished. They would first sit and have breakfast. They would have prepared breakfast. After breakfast they prepare the sacrifice that has been slaughtered for lunch. At that time there is constant dancing, singing, serving of drinks, arak, and jollity. These things are also customary features of the festival, even now. Many people hold the festival in a very beautiful way. They respect it for the sake of the church. The people gathered together. Many people would have prepared themselves for that event. We in ʾƐn-Nune have a saint’s festival. Of course now it is not as it was in the old days. In the old days people would wear (special) clothes. They would make it a decorative occasion, very beautiful, very fine. Now circumstances have changed. It is not like formerly, but the festival is the same festival, the same respect (is shown), everything.

At that time (a cultivator) had a pair of oxen. He would cultivate with a pair of oxen. When he cultivated with them, he cultivated his own lands and also for other people. He would take something small, some money from the people (as his fee), since not everybody had oxen. People would cultivate wheat, they would cultivate millet, they would cultivate beans. In the old days there was rice, chickpeas. They used to cultivate all such things in the old days and they would live off this. There were not many things that they bought. The person who had the oxen—how did the oxen cultivate? There was a plough. The farmer who had the pair of oxen, he had (them) with him and he would cultivate with a plough. What is a plough? It is made from wood. It had a blade. The thing we call the blade is iron. It is a blade of iron. He used to cultivate with it. He would make his livelihood.

Afterwards, people in truth changed their livelihood and began to cultivate apples. They began to cultivate apples. They were successful with apples. The country changed (and agriculture became difficult), but the cultivation of apples was easier (than that of other crops). They, nevertheless, required a lot of work. Until now people’s livelihood is made by apples. There is very little (field) cultivation. They used to cultivate those things in the old days to make a livelihood.

As for the sowing of rice, the cultivation of rice—the ground was (left) empty. Three or four days beforehand, they would irrigate it so that it would become quite soft. They cultivated this beginning in March, April or May, in such (months) as these, since by summer it would be rice. They would put water onto it. They would bring oxen and cultivate it. We call this making ‘soft mud beds’. This is not called cultivating, it is called making soft mud beds. They would make soft mud beds and cultivate them. Afterwards, five or six people, five or six men, would come and make paddy fields. What is the purpose of these paddy fields? So that the irrigation of the rice was easier, so that everybody would know how much water would go into his paddy field. One or two days after that they would come and fill them with water and would come and scatter rice (in them). The rice one day beforehand was softened in a sack (with water). They would bring it and go and scatter it. Scattering, that is they would scatter rice. After they scattered it, water had to be on it constantly. It would take a week, two weeks, then the rice would start to germinate, until it matured and grew high, before producing ears (of seed), as we say, producing ears, that is before the seed develops in it. After it grew high, the women would go to weed. What is ‘weeding’? Weeding is … there were several plants that they took out of the rice, so that they did not affect it, blighting the rice so that it would be weak. The women gathered it all up with their hands. They entered into the water. They would see snakes there. How the women would be afraid of the snakes! When this happened, some grasped the snake and killed it. They were very courageous. Others were afraid. They cleared the rice (of weeds) until it gradually grew tall. It took one month, two or three and then it became brown. After it became brown, we say that it is harvest time. They would drain the water. After draining the water, they would go and harvest it. They would go and harvest it and, after harvesting it, they would transfer it from that land and take it to another place, which was called the ‘threshing floor’. When they took it to the threshing floor from that ground, they would lay down what we called a ‘cloth’—we called it a ‘cloak’. They would put the cloak on one side, and they would put on the cloak the heads of the rice, we call them ‘seed heads’, ‘seed heads’. They would roll it up (bringing) each half (together), so that when they transported the grass, the rice, they would not fall, so that the rice would not fall along the way. This was because they put it on the back of mules. Some carried it on their back and brought it up to the threshing floor. There were places far away and places nearby. People would deposit (the rice) there in the form of a _huðala_ (‘stack of produce’), as we called it. It was called a _huðala_. They would bring it (and wait) four or five days, while (in the meantime the produce) was warmed (in the sun), until the turn of each person came. This was because they had their turns, one after the other, it is called ‘turn’. Then it is the day of what we call _dwara_ (‘the grinding of the grains’). In the evening they would go and untie the rice. What does the untying involve? We would put it on the threshing floor and spread it out. They call that ‘untying’. The seed head of the rice plant would be upright, as if they were in a row, as we say, with everything arranged. The next day, in the morning, we would get up early and take oxen (to the threshing floor), six or seven oxen. They call that _dwara_. When we took the oxen, we would tether them. They had a beam (across) their necks made of wood. They called it a wooden _qaṭira_,(fixed) to their necks, with tethers tying it to the mouth of the bull, so that it did not eat any of the rice, and they would go around. (It was called) _dwara_, that is the oxen would turn round. They were tied together. One of them was called the leader. The leader, that is it would make the (other) oxen walk around. It took four hours, five hours. All the time they gathered the wood (husks) of the rice and they made it into hay. They gathered it into an armful and shook it so that the rice did not remain in it. They shook it. The women stood and shook it. Every ten minutes or so, they would take some from it with a threshing fork. They would bring it and place it on one side. The women would gather it and shake it with the shaking ( just mentioned) and put it into a pile behind their back. Another man comes and ties it up into bundles (_darze_), as we called them, in order for it to remain for cattle fodder for the winter. The man would remain there, then they would come and winnow it, so that impurities did not remain. At the end of the evening, after they finished, they would bring a sack and put (the produce) in it. They would bring away five sacks, six sacks, ten sacks and take them up to the house on mules, on a she mule, you see. What is a winnowing fork (_məlxawa_)? The winnowing fork was made from wood. It had a long handle. Its end had three pieces of wood, small like this. It would spread out the rice, or various other things, everything. They called this a ‘winnowing fork’ (_məlxawa_). This is the story of rice, from where it begins, and it ends here.

After that they dry the rice out. They would take it up to the roof, take it up to the roof of the house. They spread it out. It became thoroughly dry. After it dried, they gathered it together. After they gathered it, it (the process) was over. In the house there was what we called a ‘small window’ (_kawe_). A place was prepared with a small window. They put the rice in this small window in order for it to run down into the house. This all took place in the _čeri_ months (October and November), as we call them, the _čeri_ months.31 They were undertaking (this) in the season of what we call the ‘water-mill’. Also the water-mill was by turns. What is the job of the water-mill? As for the story of grinding the rice, they would install a grind wheel, of a water-mill, a grind wheel of a water-mill. There was a stone (grind wheel), which was for wheat, with which they made flour, but the one for rice was of wood. It was for exactly the same thing, but of wood. They put rice (onto it) so that it would not make it flour and not break it. It was set up (for grinding). In the grind wheel there were bore holes so that the wheat would enter between one wheel and the other, so that its husk would be removed. But the grain itself was not damaged. It came out (of the mill) and they gathered it and brought it up to the house. They would throw out its husks, it was called ‘chaff’ When they came and brought the rice down to the water-mill, they would install a grind wheel. Which of the (types of) grind wheel was it? There was a grind wheel of wood and a grind wheel of stone. The grind wheel of wood is for rice, for if we installed a stone grind wheel, it would crush everything and it would become flour. Now with regard to the wood, it is made with a groove in it. There are people whose job that is. They crush it (the rice) with it, that is they mill it with it, and it (the mill) sends forth rice on one side and chaff on the other side. They throw the chaff away. It is discarded, since it is of no use. They gather up the rice and take it up to the house. This is all there is to say about rice. Thereafter they start cooking, everybody for himself.

The cultivation of wheat is different. There is irrigated land and unir-rigated land. Unirrigated land is without water. Rather, they sow it relying only on rainfall. They sow the wheat. The _huwedi_ wheat they generally sow without irrigation, they call it ‘unirrigated’ (_demi_ ). They sow it in the mountains. There are places that are clear for sowing, such a place is always used for this purpose. As for the (sowing place) in the farm land in the village, they sow wheat in this land, after the harvest of the rice. They call this (sowing) ‘in place of the rice’. They harvest the rice. The place has become quite soft and they go and sow wheat in its place, since this takes place in the summer. In July or August, they begin to harvest the wheat plants. Wheat plants are easier (to harvest). Wheat also is threshed. After they sow it and it grows, after they harvest it, they make what are called ‘bundles’ (_darze_), they make it into bundles. They bring also these to the threshing floor. When they thresh it, they bring oxen to thresh it. As I said regarding the rice, they fetch oxen and so forth, tie them together and they turn and thresh (the wheat). The wood of the wheat all becomes like straw, as we call it. The wheat grains stay on one side and this stays on the other side, that is straw, you see. (After) they have threshed everything and no more of its heads, as we call them, remain, none of such things remain, they let the oxen go. They wait for there to be wind and they do what we call winnowing. What is winnowing? They bring a winnowing fork. If there is wind, they raise it in the air. The wheat grains go onto one side and the straw goes onto the other. They separate. After the straw goes out on one side and the wheat grains on the other side, they bring a sack for the wheat grains and put them in it. They bring sacks also for the straw and take it up to a place that has been prepared for it for the winter. They lay out the straw for the mule, for the cattle, for them to live off for the winter. They bring the straw up. Something that is made of wheat is, of course, bread. Bread is made of wheat. They take the wheat down to the water-mill. They grind it with the stone grind wheel, as I said. Its grinding is with the stone grind wheel. After they grind it and it becomes flour, they take it up to the house, as I said, if they want to bake pitta breads from it or make thin breads, there being different types of bread. A woman kneads it, together with water. She kneads it and they put yeast in it and leaven it. It takes an hour or so. The women know (about this), they place a hand on it and feel that it is leavened. They know about it. They take it to the oven . There is an oven that is prepared for this purpose. Then a woman bakes it. After she bakes it, she (the other woman) takes her pitta breads and gives one or two pitta breads to her (the baker woman). She comes home and brings food and they eat.

The oven: After they bring the bread to the woman who bakes, she makes it into pitta breads. She spreads it out. First she makes it into balls and then spreads it out well. After that, she puts it into the oven. The oven is heated beforehand. They have put fire (in it), brought wood. It is heated well, (the wood becoming) hot and (the oven) red. She (the baker woman) comes and presses (the flat bread) onto it, down below, inside, until it becomes brown. She knows how brown it has become. She takes them one by one and puts another in. (When) she finishes, four or five are laid out. She takes out whichever one is brown soonest. That one is finished and she puts in another in its place. This is called baking bread in the oven.

The cultivation of apple trees is somewhat difficult. When you bring it (to be planted), we call it a sapling. You put the sapling in whatever land you like. If you want to plant it, you dig its place. You dig it, let’s say a span or more than a span (in size). You put the sapling in this place and cover it over. Between the saplings you must leave about five steps, five paces, something like that, so that when they are big, they do not touch one another and they will yield more abundant fruit. After a few years, even if the fruit is (still) bitter, after a year and a half it must be pruned, as we say. We must come and prune it and trim it and perform what is known as grafting, in order to make an apple tree bearing edible fruit. This requires one year. In the fourth year the apple tree produces fruit. Each year you must dig around it. You must dig around it and place manure on it. What is manure? It is the muck of animals, of oxen, a mule, of sheep. You put manure on it, you see, in order that from year to year it grows better. When they become big, the work is a little more difficult. This is because, when they become big, the job to main-tain them is bigger, and you must be very careful. In summer, after it bears fruit, before (the apples) become ripe, you must apply chemical (insecticide), so that diseases do not afflict it, whereby it wilts or its leaves are spoilt and the apple tree is spoilt, and so forth. They did all these things. Indeed their livelihood was in this. They had a very good life by this, that is by the cultivation of apples. It (their life) is not difficult. It is easy. Their life is easier.

What is the life there like? When is summer? It is from March that people begin to work. Summer is (for) jobs, that is the time for working, all the summer is work, until the autumn. The autumn means October, November. From this time onwards, throughout four or five months, people are busy gathering, gathering for winter. Winter begins from November. It sometimes happens that a lot of snow falls. It sometimes happens that it rains all the time. People, in any case, are prepared. A person who has sheep or who has cattle has harvested grass. A person who has sheep would have harvested leaves. Those who keep mules have hay. They gather everything for winter, since in winter there is never anything. From November onwards there is no grass. The sheep do not go up into the mountains to eat. For there, in the summer, from May onwards we hire a shepherd for the sheep. What is a shepherd? Anybody who has small cattle, whether they are ‘white small cattle’ or ‘black small cattle’, that is whether they are goats or sheep. We hire a shepherd. We hire him for money, whatever they (agree to) give him for that. He takes them in the early morning. All the people of the village muster and gather the sheep. He then goes up into the mountains, from the morning until the evening. He brings them back in the evening before the setting of the sun and the coming of darkness. Everybody has his own basement stable and a place prepared (for feeding), which we call a _duna_ (feeding pen). This feeding pen is open (to the sky). The basement stable is inside and the feeding pen is outside. This is all a job of the summer. (The care of ) oxen is just the same. Oxen, a cow, we call these cattle. We hire a cowherd. What is this cowherd? He goes and fetches the cattle. Likewise early in the morning they milk a cow and take it up to the cattle so that they are collected in one place. The cowherd takes them and it is his job to take them to the mountains, graze them and bring them back by evening. This is in summer. By the evening they have prepared grass in the farm-land. They bring them back and put food out for them. They milk them and shut them in the stable basement. This is (the activity of ) the summer with regard to animals. Yet at that time they would have already made preparations, putting things in order and harvesting grass for the winter. This is the case until October. In October (after) they have gathered the grass and what they had harvested and brought it home, it becomes dry and they stack it up. This is called a _huðala_ (fodder stack). They stack it up, it is called a fodder stack. For when (is this prepared)? For the winter, for their animals. On top of this fodder stack they put hay, since water does not seep through hay. What type of hay is it? That of rice. Now there is no rice. Now, at that time (of year) they put plastic (on it), so that this plastic prevents the water from seeping down into what we call a fodder stack, for if water seeps in, it spoils. If it is spoilt, the cattle and animals remain without food. In the same way they prepare all the food, for example wheat, rice, millet, sesame, everything that they have sown. These are for people to eat in the winter, since in the winter there is no cultivation. In general the practice was that these things were for people whereas the grass and such things were for their animals. (This continued) until March. In March Spring begins again. The ani-mals go up to the mountains and, gradually, they eat any food that is left. This is a time of division between this (season) and the other. They prepare everything for life in the winter. In summer until October they gather, as we say. We call it gathering. What is ‘gathering’? ‘Collecting’. What is ‘collecting’? This means preparing for the winter, since in the winter the snow comes, the rain and the wind. One cannot go to places. Everybody is in his home and his animals are with him, in what we call the basement stable. We call this the basement stable. He lays in food and sits (at home). The householder lays in food. Somebody who has flour takes it to the oven and they bake it. Then they return home and sit and so forth. During these two or three months they have no work. They only look after their animals and sit in the house, until March, when the Spring begins, then they begin to tend the apple trees, their farmlands and all their things.

The mule was something that was (as important to somebody as) ‘his hands and his legs’, as we say. We say the mule is ‘his hand and his leg’, that is people would live by the mule. They would go in a convoy. What is a convoy? They would take a load from village to village, from town to town. In the winter and in rain-storms it often took five hours. They called it a convoy. It (went) from some place, let’s say Amediya to ʾƐn-Nune. It was all mountains. They would take, for example, fifty kilos or more, up to seventy kilos. They put it on the back of the mule and took it up to ʾƐn-Nune. (This was) food, that is a ‘ration’ of such things. We called it ‘ration’. What is a ration? The ration consisted of wheat. There was also sugar and flour, which would come by commissioned (pack-animals). They brought it up to the village (in this way). Their livelihood was in the mule. A mule was very strong. Everybody who had a mule lived by it. We looked after a mule very well, we took care of it. A mule had a ‘cloth’.What was a cloth made from? It was made from (a thick fabric) that we called _čuxa._ We called it a ‘cloth’. The cloth had its ‘back end’. This consisted of a belt. They would place things, various items on its back, and would tie them with a strap. (They also attached a belt known as) ‘the front end’, so that when they went up into the mountains, the cloth would not move and the load fall off. When they loaded it, there was a rope. The rope had a buckle. With this rope they would tie up the load. When the mule was (loaded like this), they took the load from place to place. When the mules were at home, we would go and graze them. What is grazing? In the morning we would take them to the farmland. We would hold them with our hands, for, once we had let a mule’s head go, we could not catch it again and it would run away. We would let it eat where there was a good place (for feeding), so that it would become strong, so that it would become tough, so that it could travel in the convoy and return (safely).

I remember, when I was young, I think I was ten, or thereabouts, in the year 1946. It was in the month of July, on a Sunday. On a Sunday people did not work. I had gone down to the farmland, I together with my sister. She was in charge of sheep and I was in charge of a mule. The mule was in my hand, barebacked. I had a bit of a cold. I was sitting on its bare back, that is it was without a cloth. I was sitting on its back. Indeed, I was never afraid (to do so). On that day I was grazing it. I was grazing it in a certain piece of land. There was a boundary area (and this is where) I grazed it. Now, I was sitting (on the ground) while it was on this boundary area. The boundary area there is between one plot of land and another. It was narrow, not very wide. It put its mouth in the rice. We had sown rice. I said, I shouted at it like this. It turned itself round. I thought it would not strike me. It turned itself round. Its back legs (gave) a kick, it gave me a kick. With one of its legs it kicked me here, on my head, and threw me into the paddy field. I shouted and my sister came. My head was injured around here. I got up and bound up my head, my sister bound my head. The mule came to me. I sat on its back and went up to the house. We became friends again. A mule is very tame. It is safe, very tame. We used to look after it and our livelihood depended to some extent on it. Whoever had a mule had a good livelihood.

With a mule we would transport wood. We would transport wood from the mountains for winter. That is whenever it was convenient and the mule was not going on a convoy, they would go to the mountains and fetch dry wood. As far as we could (we fetched) dry wood. It was the job of the whole village to transport and bring things from the land to the home. This was on the back of a mule, since (things) were far away and they could not do this otherwise, namely the transportation of rice, the transportation of wheat, of manure. What is manure? It is the muck of animals. We took it out of the stable basement, before people sowed the rice. We would take it down to the land and spread it there, and also (spread it) there after they had bound up the rice. During the first week they would put it in the paddy field in order for the rice to grow well. How did they take the manure down? (In) what we call a ‘pannier basket’. What is a pannier basket? It consists only of pliable sticks from the farmland, which we cut down. There were many people who made what we called a pannier basket. There were people whose job this was, you see, so that they would gain a little (extra income). They would make the pannier baskets and bring them (for people to buy). Then they would tie together the baskets in pairs with rope. They would tie them together with rope and when they transported manure they would put them on the back of a mule. They would put them on the back of the mule empty. It would stand by the door of the stable basement, (after) they had brought the manure outside. They would lift the muck from the ground with a threshing fork and put it in the pannier basket. They would fill the pannier basket on both sides. They brought them (the baskets) down to the plots of land, the farmland. You see, their farmland was far off. After they went down to the farmland, the emptying of the manure was easy. You would push from one side to the other so that the baskets would turn round and so empty the manure, then put them again on the back of the mule. We would sit on the back of the mule on top of those baskets, in between them. We would come and fetch the manure, every day we would transport the manure in this way. They used the manure for rice. Now they use it for apples. Manure is a vital feature of the entire farm, you see. The whole farm must spread this.

In the village they would make other things. We looked after sheep in the summer for the fat tail. We would look after sheep so that they became fat, in order to slaughter them in the autumn. We would slaughter them in September, October and November in order to dry the fat tail. We cut it into pieces, then cooked it and put it into tin. We would keep it (in storage) to set for the winter, in order to eat it.

In summer we would go trimming. What is trimming? We would go to the poplar trees that we have there (in our village), which are (a type of ) willow. There was a chopper. The chopper was made of iron. The chopper was made of iron. We would climb up a poplar tree and cut down a branch that was small, one that was not very big. We would bring it back and in the evening would put it (on the ground). Sheep would come and we would put it down in front of them for them to eat, so that they would become fat. We called this job trimming. As for the harvesting of grass, there was a sickle. We had people there, there was a village near to us (called) Dɛrəške, this was their job, they used to make sickles. This was (for) the harvesting of wheat and grass. The chopper was for chopping wood and the like. At that time there was what we called an axe. The axe was for chopping thick pieces of wood. The axe was also made by those craftsmen, blacksmith, as we called them. A certain Šlemun from Dɛrəške (used to make them). These people from Dɛrəške, as we called them, were our neighbours. They would make axes, they would make choppers and they would make sickles. There was grass called meadows. There were many of these meadows. They would make a sickle, but it was not called a sickle, it was called a scythe. The scythe was big. Not all people at that time could work (with it), it needed great skill, for there were many of these meadows and they were not (like) those (types of land) that we harvested with a sickle. A sickle was for (working) in rice (plantations), grass and the like. We would cut down with it a little at a time. But the scythe is made of iron, such scythes are something big, you see, for those large meadows. Since these meadows require two or three men, in a whole day they can barely manage to harvest a very small amount.

In our community it started raining from October, November onwards. What was there (to protect us)? We had roofs. A roof was of earth, mud. We called this _sərsərra_ (gravel mixed with mud). It was strong. On the roof, when it rained, we had a roller. What is a roller? It is a stone, bored with a hole in its side, on one side and the other side. We brought and fashioned a piece of wood and with that piece of wood we would move it to and fro. We call that ‘compressing’ (_mandore_), in that we rolled the roof and the roof became compressed, so that leaking drops did not seep through in the winter. If it rained a little, they put down a little straw, so that it became more compact. In the old days it snowed a lot. Now it does not snow (so much). The climate has changed.

In the old days (when) it snowed a lot, we used to go hunting par-tridges. What is partridge hunting? Partridge hunting is in February or March, (when) there is a lot of snow. (They are called) partridges. The partridge lives in the mountains. In summer we could not catch them, but rather people would kill them. However, in winter, when there was snow, they could not walk (and we used to catch them). They used to come, we knew that they would come in the evening. ʾƐn-Nune lies between one mountain and another. ʾƐn-Nune lies between one mountain and another alongside a river. It is a very pleas-ant place. The (mountain known as) _ba-roža_ is sunny, which lies opposite (the mountain known as) _ṭalana_ on the other side. On the right was _ṭalana_ and on the left _ba-roža_. Partridges would come. (When) a flock of partridges came, this was in the winter, (there was) snow and we could not move about (easily). We would go off (hunting). When it had moved a kilometre from one place to another, let’s say, when it sat down it could not fly, and we would go and catch it easily, because it was so tired, you see. We call this ‘partridge hunting’. There is something else that is called a ‘trap’. A trap is made of iron. They would set it up and catch (animals). They would catch rabbits. The would catch foxes with it, mountain animals.

What other things shall I tell you? (There were) various customs. At that time there was a fast of _šaweta_. We would go around the houses. The houses in our community were seventy or eighty in number. We would begin the fast. When we began fasting, we would predict on the day of Mar Sawa that the day would be fine, cloudy, snowy. We would say to each person, if he was a good man, that on that day the sun will shine. We were having fun. It was like that on that day, we would just say such things. They were all good people, we are not saying they were not. But at that time, it was a ritual for us to say this if the sun was fine. If there was no sun (we said that) the man is not good. On the day (the festival) finished, the last day (was the last day of the month that) we called February. (The month of ) February was very bad in our land. There was a lot of snow, a lot of rain and so on. When February was finished—it is twenty-eight or twenty-nine days long—we would go to the mountains. There is something called ‘juniper’. It is a tree, called ‘juniper’. We used to go—we were young school children at that time—and fetch the juniper and make a big pile of it. We gathered together a lot of snow and piled (the juniper over it). We would ‘burn February’. We would say that it was a bad thing. We would set fire to it. We called this _məlməlawa_. We would say ‘Good riddance February (The month of) March has come.’ That is to say (the month) we call March is pleasant and February has gone. This was a symbolic act of our country at that time.

We in the villages had small cattle, white small cattle (‘sheep’) and black small cattle (‘goats’). In summer they would hire a shepherd and pay him (for his services). Every day somebody went up (the mountains) with him called a ‘assistant’. He (the shepherd) would go up in the morning (and work) until evening. The small cattle would remain in the mountains. In the summer they would come during the day, they would go up and people would graze them, then they would come back to the resting place. When they came to the resting place near the village, milkmaids would come up, women, each would carry her pail and go to the resting place and they would milk the small cattle. After they milked the small cattle, they left them to rest. They remained (there until the sun) set and the heat was broken, as we say. They would go up and graze until evening. In the evening they would bring them to a place closer (to the village) where there was water. Again they would go and milk the small cattle. They would return and remain during the night in the mountains. Now, in the 1940s, thieves, brigands as we call them, came (to steal) the small cattle that remained in the mountains. The thieves who came were five or six in number. They came in the night and seized the shepherd and his assistant. They tied their hands, stole the small cattle and took them over the border, that is (the border of) the country on our side. There was a cry of alarm in the village. In those days there were rifles, weapons, as we called them, rifles. There was an cry of alarm. I remember all the people got up and went up (into the mountains) to (investigate) the alarm, they went up (into the mountains) at the cry of alarm, but the small cattle had been smuggled to another country, that is to Turkiye. They battled for a day or two, then our people robbed some of the small cattle of the Kurds on the other side and brought them back. Such things were always happening. Many times such things hap-pened. People would come and steal them.

Now, they brought back home the milk that they milked. They brought it home, strained it and put it in a pan. Then they boiled it, that is they heated it up and boiled it in order to make it into yoghurt. After the milked boiled, they put it aside until it cooled slightly. Before it became very cool—there were some who put a finger in it and if the finger toler-ated (the heat), it meant that it was time to add the rennet. They used to make rennet from many things. They would add it and cover it after a certain time. Then they would put it in some place until it set. The next day they would get up and see that it had become yoghurt. The yoghurt, (made from) the milk, would set (with) a crust. Its crust was delicious. They would serve it to people for them to eat at breakfast and so on and to the young children in the house. They would eat the yoghurt. As for what was left over—of course there was a lot, people had many small cattle. What did they do? From the milk and the yoghurt they made cheese. They would heat it (the milk) then bring a bag for the yoghurt, in which they put it. After they put it in it they tied it up. They put a flattish stone under it and put a stone on top of it, in order to squeeze out whatever water it had in it, so that it would flow down. It took one or two days until it became dry. After it dried they hung it for a while. They would then bring the cheese and lay it out (to be eaten). Some people liked to put herbs in it. There was a cheese that they made with herbs. Some put the herb _sərmo_ into it anddill, and many different ones. For when was all this cheese (made)? For winter. Since in winter there were not many dairy products, so they kept them. What did they do? After the cheese became abundant, they put it in storage jars. These jars were made from clay. There were some people in the country whose job was (to do) this. They made jars, large pots and small pots, in which water was transported, all kinds of things. They would put cheese in these vessels. They compressed it. Everybody in his home would dig (a hole) and over the surface of the cheese they would put leaves, vine leaves, so that dirt would not get into it. They would tie up its mouth and place it upside down (in the ground). I remember, when we were young, I used to go down with my brother and he placed (the cheese in the ground). We would dig (a hole) and he would place it upside down and cover it. We knew where it was. We knew where each of the neighbours had put (their jars). (This was) until the season of Autumn, when we each began to take it (out of the ground). People would use it until the beginning of winter. They would make cheese in this way. (This is) how they made it out of milk and how in the end cheese was produced and people used it for their household.

There were cows. They served only to provide their food. They would milk the cow. There was a herd of cattle, as we said, for in the summer they would put all (their cows in the herd) and they would go up into the mountains. They would hire somebody called a cow-herd. He would graze the cows and the oxen. They call him a cow-herd. Early in the morning they would milk the cow and it would go up to the herd. They would heat its milk, in the same way (as described). They would set it by putting rennet into it, just as they made (sheep’s) milk. The preparation of the milk is the same. They heat it and it is left (to cool). Afterwards they put rennet into it and take it away (to leave it to set). But the yoghurt of sheep is much better and more choice than that of cattle. In the Autumn and the Spring the sheep would give birth. How do sheep reproduce? They give birth, producing lambs. The goats would give birth to young females and males. From year to year they would increase, the small cattle of people would increase. The method of milking all (animals) is the same. A woman would go and place a pail on her knees and would squeeze it, that is, she would milk the cow. They know how to milk the cow. The cow is domesticated. They put down grass (for it). If it has a small calf, before she milks it, she allows it to give suck (to the calf ) a little, then she milks it and leaves a little more for the calf. This is because it is small and had not yet started to eat grass. (They allowed it to have milk) to be good (in health) and progress (in growth).

Some people in the village used to keep bees for honey. They would keep them in springtime. They would put them in a beehive. The bees—there were many flowers, in the Spring all kinds of flowers came out—(the bees) would go to fetch their food (from the flowers) until their season arrived in Autumn. In Autumn, there are skilled people, as they are called. There was a way to do it. It becomes something called a honeycomb. After it becomes a honeycomb—this took four or five months—after it becomes a honeycomb, they say it is time, for the weather must be somewhat cool. In October or November the weather is cool. This was so that the bees did not start to fly away. They (the beekeepers) would take hold of the honeycomb. They would hold the hive whilst wearing a cloth so that the bees would not sting them. They put it into a vessel and took it way slowly. Afterwards they would put it into small jugs. They would prepare honey in this way. Many people had honey for themselves. Some of them sold it, though most people used it for their household, for their family.

In the old days houses were built with stone and mud. In the old days, seventy or eighty years ago, they would build like that. But from the forties onwards, after people had money—since the people worked—they began to build their houses with stone and gypsum plaster. They would bring the stone from the mountains. They would go to the mountains—the stone was hidden, so they planted gunpowder. There were builders, labourers we called them, labourers. They would go and blow them up and extract the white stones. They cut these white stones, making them very small. They were only in the mountains. (They were brought) from there. They (made) the stone that we call the ‘facing’ (of the house). It is the stone of the facing. They would carve it out. It was white, beautifully clean. Mules would go and transport it. Each mule would carry a load of four stones, since they were heavy. They transported them in containers. The containers were made of wood. These containers were on the back of mules, tied to the back of pack animals, which we called a mule. They would put two stones on this side and two on the other side and bring them to the village. They would pay the man’s money, they would pay him however much it cost. After they brought it (to the village), they would prepare everything. Before they began build-ing, they went and set up a furnace to make gypsum, so that they could start building. What is a furnace? They would go—this also was in the mountains. They would dig and put wood around it and build it up into a certain shape. They would bring stones and wood. Then under it they would put fire. The gypsum stones would burn. After it burnt, they all became like flour. We call the gypsum flour. After it burnt and they considered that it was enough for build-ing, they would proceed to transport it in sacks, since it had become like flour, it was ground. They put the gypsum in sacks and brought it to the village, wherever your house that you were building was situated. Then they would begin to build. Inside the house was stone and mud, but behind this was its (outer) facing. Its facing consisted of the stones that I said were clean, nicely cut and carved, as they say. Together with these (stones) they would put gypsum. The gypsum was very strong. After about ten days, you would say that it stuck together, you would say that the gypsum all stuck together in a single stone. They would build in this way. This is the wall, which they built in the this way. Then, of course, (they would make) the doors, which were made of wood there. (They would make) the ‘finishing’ (at the top of the wall), as we call it, that is (the base of the) the roof. First of all, there were poplar trees. These poplar were thick. They laid these poplar (to make the roof ). They had built the rooms (by this stage). There were, for example, six rooms in a house, five rooms. They were all built within (the house). They would build these with ordinary stone, not with white stone. After that they would bring poplar (trunks). People would transport them. They would float down the river after people cut them up. (After) they dried a little, they would remove their bark. Volunteer workers, as they are called, would transport them and help one another (in the task). Those strong men would transport them. At that time there were many people in the village. They would bring them, take them up (to the village) and then place them on top of the wall. They placed them on top of the wall and after that, on top of the wall, they would bring (and fit) slats. These were also cut (to measure) and were made of wood, (placed) between one beam and another. Each (space) between one beam and another was, perhaps, about metre and a half (long). This was because (the space) must not be wider. If it were to become wider, (the roof) would collapse, as we say, that is it would come down, when it was winter and the snow arrived. In proportion as the poplars were narrowly spaced and thick, they survived longer. After they laid the slats, they would bring leaves. They would have previously collected the leaves. They would place the leaves on this, (using only) those that were selected (for good quality). Afterwards they laid a light layer of sand and a little mud, or the like, so that it would all adhere together. Then they would put soil on it. After they put soil on it—they knew how much to put on, so that it was not too much and spoil. Fur-thermore, there was a special soil (which had to be used), that is not any type of soil. It was different. They laid the last (section of the roof ) they laid also what was round it, around the wall, which we called ‘eaves’. The eaves protruded from the wall, so that the water would not run down the wall. These also were dealt with. At that time, the last thing (they did for) the roof was that they brought what is called ‘white gravel’. This is also a kind of soil, rather like gravel. They would bring this also on mules. Next to the village there is what is called a quarry (from where they brought it). This is a special stone that they put on the wall. It is very strong. Water does not seep through it, since it retains (water) well. After they do all this, there is what we call a roller. A roller is a stone, which is large and is made specially for this thing. This is called a roller, i.e. it rolls the roof, it compresses it, it compresses the roof. At that time there was a thing called a roller. They would put a piece of wood into it. The ends of the roller are bored, with holes in them, dug out, carved out, as we say. They insert it (the wood) from both sides and pull it with the (handle of) wood that is attached to it, back and forth, rolling the roof. They roll the roof so that it becomes tough, so that when the rain comes and the snow comes, leaking water does not seep down (into the house). In the winter, when it rains, they would roll it in this way. But when it snowed—of course there was a lot of snow—what did they do? We had a snow shovel. They would shovel it—they call it shovelling, that is they would throw it all from the roof from around the eaves, on the right and on the left, whatever place was easiest, since there was a lot of snow. The snow shovel was made of wood. It has a long hand. They would bring a branch of wood from a tree and make it into flat pieces and construct it (the shovel). With this they would shovel the roof, that is they would push off the snow, so that it did not remain on the roof. Sometimes (they did this) many times, two times, three times, at night when it snowed, mainly in December and January. (The month of ) Febru-ary is also bad, that is the snow was heavy. Then it is Spring and from then onwards it is the roller (that they use). That is, from then onwards they have no difficulty with it (the weather). They would build houses in this way. This was the method of building of houses, until recent years, when they began to build them with cement, after people became few (in number) and roads for cars came up (to the village). They began to bring up cement. Formerly, however, houses were made of mud. They (the houses) became villas, as we called them. We did not call them houses, we called them villas. Since (people) were more prosperous, (they built bigger houses) and they changed the name of them. A house was made of mud, we would call this a house or a small hut. But the other sort was (called) a villa, which was built of stones. This is the way they built houses.

So, I have said how they built houses, but what (furniture) was there in the houses? At that time, indeed, it was not like today. At that time in a house there was one room or two. One room was furnished. There was a mat, as we called it. They brought the mats from the towns at that time. They put these on the floor. Of course at that time there were no armchairs and things like that. Each house had one room, or two or three, but no more than that. All the family lived together, small children, family, all were together. At that time, even if people were married, they all lived together. The floor of the house was furnished with what is called mats. The mats were woven from reeds. They were woven from reeds and similar things. They would put these on the floor. On top they would put rugs, as we called them, rugs, and some people had carpets, which are a bit thicker than rugs. These things are what were called at that time a _prista_ (‘a spread’). So, they put these things on (the floor) and around them they laid thin cushions. They laid around (the floor) also pillows. People would sit down at that time. For when they came to a seated gathering, they would take off their shoes then sit down, neigh-bours, people (of all kinds), relatives, any strangers who may be there, friends. These are the things that were in the house. There were also beds there. These beds were one (type). These beds, which people had, were made of wood. There were carpenters. Carpenters came from Amedia. In the summer they would come and each one would make a bed. If anybody wanted one, they would come. I remember they would come (and sit) under the smooth mulberry tree, the big tree belonging to the church. Carpenters would come from Amedia and make beds, as we called them. In the summer they took the beds up to the roof. People at that time had to go up onto the roof to sleep, since it was hot in the house. It was more comfortable up above. They would take the beds up to the roof. Some would sleep only on the floor (of the roof ). Most people, however, had a bed. Why? So that they could attach a mosquito net. A mosquito net is a curtain. (This was necessary) since there were mosquitoes. At that time people cultivated rice and (since there) was water in the farmland there were many mosquitoes. So, they used a mosquito net. They put these (beds) on the roof until August or September, or thereabouts, before the weather got cold. Then they would gradually begin to come down into the house (to sleep). As far as I remember, there were only these things in their homes, not more.

There, in the village, in ʾƐn-Nune, we had (what is called) a _xelapa_ (small willow). We cannot use the small willow for the building of houses, since its wood is not strong. But we needed it for many things. We cut it down in large quantities at the time of trimming for small cattle, when it had its leaves. We would cut down its branches and fatten our small cattle. Before the Autumn and Spring seasons we would lay them down for the small cattle (to eat).

We had (in the village) the (tree known as) _xorta_ (white poplar). The poplar is a very fine (tree). We could even sell some of them. After they had grown up and become one, two or three spans thick, buyers would come from Mosul. They also sold them in other places. They were very expensive. We would always cut down their branches. In Spring we would cut them down and strip them off. We would plant them again (and they would become) what we call saplings, so that when these also grow after a few years, they can sell them, so that when they cut (the others down) these will take their place. They call these poplars.

We had apples there. Apples were for buying, that is they would sell them to people. There were peaches. They would sell also these to people. Yet most of these were for household (use). There were almonds. From these almonds they would make jams. They would make jams also from peaches. We had almonds and we had grape vines. (There was what) we called an orchard. This was something very large, which was cultivated, it was called an orchard. In the orchard there were vines, apricots and other plants. In the season of Autumn, they would gather the grapes and make a syrup from them and make raisins from them. After they made them into raisins, they would make wine. They would (also) make arak out of them. They would make many things out of them. They also left the raisins for eating, since they were very nutritious.

As for wine, they would put raisins into what we call _line_ (jars). (This type of) jar is very big. They go up to the capacity of two gallons, three gallons of water, four. They would put the raisins into these and deposit them in a warm place, which we call a _goma_ (basement stable). They would cover the jar while it was warm. It had to be in the warmth for about forty days in order for it to ferment. They know how to make it. I remember I used to go down (into the basement) with my late brother. I would go down when it was fermenting. (He would say) ‘Look, it is fermenting, its time has come.’ They would stir it. Every few days they would stir it. This would take about forty days or so. (It would become) wine. They would put the wine into small pots and strain it, and it would turn into wine. In general in our community they did not make much, only rarely. Most people, however, would make arak, arak for drinking, since (it provided) enjoyment. They would make arak for the Autumn, since (at that time) the weddings began, people would marry in the Autumn. They would use it as a drink (to offer) to relatives and other people, (when) neighbours came, friends came, guests came. They used it as a drink also for a festival, the festivals. Arak was a very special drink (that was used to express) love and respect for people when they visited one another.

We also had walnuts. Walnuts were very big. Not everybody had them in the village, where they did not grow much. We had some walnut trees, which mainly belonged to the church. Each was for use by (the villagers) themselves, since there was scarcely enough for household use (and none to spare). These (grew) from Spring until the Autumn. In the Autumn they would go and pick them. After picking them, they would bring them to the house and lay them down to dry, as we say. They would (be left to) dry, since they have a peel on them which is dark in colour. If it is still wet, as soon as your hand touches it, the hand of the person (who touches it) becomes black, it is dyed, as we say, dyed, you see. (This is because) the peel is so strong (in colour). After it dried, however, they would take away the peel and throw it away, so that only the nuts would remain. On the occasion of festivals, saints’ days and weddings they would use them for many things. (They would use them) for example for confetti (scattered over the head of a bride), for cakes made for a festival, all (kinds of) things were made out of these walnuts.

We have quinces. Quinces. There were not so many of these in the village. Also these were for household use. It is also a fruit, that is they are just like apples. (They grow) from Spring until Autumn. In Autumn they become yellow. In fact they were green, then in the end they became yellow. People go to pick them and use them in the home. If you want to make jam—they make jam also from these, that is from quinces. You can make make many (other) things from them, if they are left over. You can use them. Why should one buy anything if one can use them? For they had many of them.

In the mountains there was a tree which we called … there were terebinth trees. There was the terebinth. This was a very large (tree). These also had their season. These were mostly in the mountains. They were not close to the village, they were far away. In the Autumn, when (their nuts) become ripe, (they have) what are called bunches (of fruit). People go to pick them. They were very tasty and fine (to eat). Many of the local people used to sell them, since they were expensive (to buy) and they were fine (to eat). (They kept) some of them for themselves, for when guests came to them. They were very fine (to eat), very nice. There were terebinth nuts.

In the mountains there were wild pears, as we call them, pears, un-irrigated, as we say, in the mountains. When people go to fetch wood, they would bring back also these for use in the home. Plums, we have plums. These were only in the farmland. These were also very tasty. They were red and yellow, (they were) delicious. People would make jam from them to eat. We have many fruits.

With regard to flowers, those that grow there include what are called _kəskənne_ and _balazeze_. There are _bukine_ (‘red anemones’). There are red flowers, which are very beautiful. These, indeed, (come out) in Spring. For animal fodder we have what is called _rasa_. This _rasa_ is for sheep. It grows in April and May and is (found) in the mountains. It is near the village in the mountains, not in the farmland. They use this _rasa_ for small cattle, mainly sheep. We have flowers called _žeri_ flowers. These are (found) in the farmland. There are many varieties. There were red ones and those that are green. These are the flowers.

In summer, as I remember, in summertime, there was a river, as we call it, a river. When it is warm, people go and build a pool. The pool becomes deep. People come to bathe in it. Early in the morning we would go to look after the cattle and then return. At eleven or twelve o’clock we would go to the pool to have fun, playing and swimming, until three, four or five o’clock. Then we would (go off ) again to look after the lambs and the cattle, since they did not put the lambs, (cattle) and mules in the mountains. People would go to graze them, then they took hold of them, took them to be fed and brought them back in the evening.

We in ʾƐn-Nune used to go down to Bəšmiyaye, we used to go down to Sardašte. These are all villages. They are all what is called the Barwar. We used to go down to the Zab for outings, as we would say. People would come. They would come up from the villages. We would go on outings and catch fish there. There was always somewhere where there was a saint’s day festival and we would go from village to village. We did such things out of respect for each other. If there was a saint’s day festival in Dure, everybody on that day would go to Dure. The saint’s day festival of Dure is on the first Sunday after Easter. It is called the new Sunday. There is (also the village of) Maye, that is the saint’s day festival of Maye. They used to come to ʾƐn-Nune. The saint’s day festival of ʾƐn-Nune was in September. On the twenty-fourth of September everybody gathers. (Those) in the towns and in other regions come up and so forth. We did all these things to show respect for one another. (When) there was a saint’s day festival, it was the festival of everybody. People would go to the village. There was a church in the village and they would hold communion. After communion, they would come out and eat, make merry, sing and dance. They would bring wine, they would bring arak, everything. (This was) in the old days, when the world was more pleasant. They would bring the drum and pipe. People would sing and dance. It was very very nice. We would go around the villages. We went round all of them. In the Summer and the Winter there was a mutual coming and going, since people had a family relation-ship among one another. What is a family relationship? The meaning of family relationship is (as follows). If you have given somebody of your family or a daughter of yours to a certain village (in marriage), (the two families) become relatives. If a relative of yours, a person of your family or somebody married (into your family) comes to you, they call these people family relatives. These things happened, that is (marriages) between one village and another, for example a girl marries (in this way), either a man goes and brings (a wife) from another village or a girl from here goes to another village. These things (hap-pened) and they call this a family relationship. We used to say that this (was necessary) so that humanity did not disappear. Humanity should not disappear but should be renewed. When we went from one village to another, we used to think that we were in our own village. We always saw each other and enjoyed ourselves. People sat (in each other’s homes out of) respect and stayed to sleep in order to (participate in) a wedding. They would stay one or two nights. There was a lot of coming and going among the villages, with lots of meetings. There was friendship, human-ity, family relationship, everything.