Barwar: Life in ʾƐn-Nune (3)

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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	Bibe Bənyamən

	Transcription	Translation
0:00	ʾan-qamáye tíwe tàma,ˈ ʾan-díyən xaràyela ʾə́ṯyeˈ be-Hɛ́do diyɛ̀ni.ˈ ʾə́ṯye tre-xonăwàṯa,ˈ Daníye ʾu-Bənyàme.ˈ Bənyáme sáwət bàbile.ˈ Danìyeˈ sáwət sàwux-ile.ˈ bar-d-ánna tre-xonăwàṯaˈ béna ʾáxni yằḏəxˈ hal-díya kəmɛ̀la qíme.ˈ xòniˈ Lèwəsˈ zílle kəslɛ́ni m-Chicàgo,ˈ mbùqrəlli.ˈ ʾána kúl-məndi hon-mìrtaˈ hóle kṯìwəlle.ˈ kṯíwəlle kəmɛ́la síqe bar-d-àw-xonaˈ kə́ma bar-d-àw-xona.ˈ ʾánna šáwwa xonăwáṯa ṯáya gu-d-a-màṯa.ˈ ṯèla,ˈ ʾan-ʾɛ̄n-nunàyeˈ mə̀raˈ ʾàxniˈ ʾáyya máṯa dìyən-ilaˈ ʾáxtu lè-y atwítu gáwa.ˈ ʾáni plíṭla gu-réšət ṭalána har-zàla.ˈ mə́ra là,ˈ là,ˈ xoš-ʾáṯa ʾàp-ʾanna.ˈ ʾáxni mò-ṱ-oḏəx xóḏən ʾáxxa?ˈ ʾáp-ʾanna náše xoš-àtwi.ˈ ʾan-díyən tíwla tàma.ˈ ʾan-díyən wéla biš-xùrət,ˈ biš-zìrək,ˈ biš-xoš-gùṛe.ˈ hàtxa yắḏəx,ˈ ʾɛ́-ga lánwa brìṯa ʾána bráya.ˈ ʾána m-bar-ṱ-íla-ʾəṯye m-ʾÙrmi,ˈ gu-Bàġdad bréli.ˈ m-yə̀mmin šmítəlla ʾáyya,ˈ m-bnōn-mámi ʾan-t-wɛ́wa gòṛe.ˈ hátxa náše góṛe mtanɛ̀wa.ˈ m-zorúṯi hon-šmìtəlla.ˈ ʾƐ̄n-Núne mòdi y-awḏíwa?ˈ zărìwaˈ kúlla markàne ʾíṯwala,ˈ ʾăràṯa,ˈ pṯàne,ˈ tàwre.ˈ zăríwa-w xazdìwa.ˈ ʾəštà-yarxeˈ qɛ́ṭa palxìwa.ˈ ʾəštá-yarxe sə́twa tàlga-wewa kə́slɛni.ˈ kúlla ʾixála y-oḏìwa.ˈ gə̀lla,ˈ ṭàrpaˈ qăṭíwale b-qɛ̀ṭa.ˈ mɛxòltaˈ ṭla-sə̀twa,ˈ ṭla-heywàne,ˈ ràsa.ˈ ṯéla m-ʾÙrmi,ˈ m-Diyàna.ˈ gu-Báġdad-inwa brìṯa.ˈ gu-ʾárba yárxe yə́mmi mumṣáli gu-ʾƐ̄n-Nùne.ˈ bnónə màmiˈ ṭḷàṯaˈ t-xà mamíla.ˈ sáwət Áron yak̭ánət xa-màmi.ˈ píša bàbi,ˈ ṭḷàṯa xonăwáṯa,ˈ hè.ˈ ʾo-babìˈ ʾo-zórət xonăwàṯɛwaˈ moqimìleˈ bnónə màmi,ˈ ʾu-gwìre.ˈ ʾána táxrən ʾáxni kúllən gu-xa-bɛ̀ṯa.ˈ báṯər t-gwìrraˈ ʾu-bnonèyˈ ʾu-ʾíṯwa nawàge.ˈ kúlla xaràye,ˈ təxrùṯi,ˈ plìlɛni.ˈ ʾaxni zíllən Ṛombi be-xòni.ˈ muttúlən bɛ̀ṯaˈ gu-Ṛòmbiˈ lɛ́le gu-ʾƐ̄n-Nùne.ˈ xa-dúkṯa ramánta basìmtaˈ kúlla rasàneˈ xa-dúṯa ràba táza.ˈ bábi muttúle táma bɛ̀ṯa.ˈ zìllɛni,ˈ təxrúṯa dìyiˈ ʾu-t-xóni d-o-gòṛa.ˈ ʾáwwa xóni tàmɛle bə́rya.ˈ ʾáwwa táxrən ʾɛ́-gə ṱ-íle bə́rya xòni.ˈ sə́twa tàlgaˈ màrkənˈ ʾáwwa t-dùša,ˈ ʾáwwa t-mə̀šxa,ˈ ʾáwwa t-jàjək,ˈ ʾáwwa t-gùpta.ˈ ʾay-màsta.ˈ kúlla yə́mmi mattáwala hàtxa.ˈ ʾó-bena ʾaṯéwa xòniˈ ʾú xóni kəmɛ́t xə́lya ʾax-dùša.ˈ ʾáwwa y-arə́qwa y-azə́lwa màkke!ˈ màkke!ˈ mákke màrkən,ˈ zòra,ˈ dúša gu-màrkən,ˈ xóni basə̀mwale dúša.ˈ mákke màkke y-ámər ṭla-ṱ-áxəl xóni dùša.ˈ zòre-wɛwa ʾánna xonăwáṯi.ˈ ʾa-góṛta ʾànənwa.ˈ ʾánna zòre-wɛwa.ˈ mò-xena ṱ-amrána bábi?ˈ xonăwáṯi zòre,ˈ bábi zìlle,ˈ yə́mmi qəm-măqimàley,ˈ qəm-maguràla.ˈ bréla bnónət xòni.ˈ yə́mmi gu-kəma-šə̀nnewa?ˈ ʾàti yắḏət.ˈ yə́mmi zòrta mítla.ˈ yə̀mmiˈ bába díya qàša-wewaˈ ʾu-bábi qàša-wewa.ˈ yə́mmi lɛ́wa qrìṯa,ˈ ràba yăḏáwa.ˈ kúlla ʾəngalìyon,ˈ ʾáyyət qam-qáša qarɛ̀la,ˈ yə́mmi mtanyàwale.ˈ ʾə́dyo kú-məndi ṱ-íwən šmáʾa ʾàxxa,ˈ yə́mmi mtunɛ̀ṯəlle ṭláli,ˈ yăḏànne.ˈ qám t-y-amə́rra Sárgon Dardìšu,ˈ y-átwi gu-d-àyya,ˈ màra,ˈ makròze,ˈ suràye,ˈ ʾaṯurnàye,ˈ kúlla yə̀mmi mtanyáwa ṭlalɛ́ni.ˈ bábi malə́pwalən ṣlòṯa.ˈ ʾáwwa lɛ̀wa bə́rya.ˈ xóni ʾo-góṛa gu-Chicàgo,ˈ Léwəs xòni.ˈ ʾáw malə́pwalən ṣlòṯa,ˈ bábən t-šmàyya,ˈ šláma-lləx Màryam,ˈ ṣlăwáṯa kúlla maləpwalɛ̀ni.ˈ papàye-wɛwa.ˈ béna mawdòyəx.ˈ xṭìṯɛlaˈ t-la ganwìtu.ˈ t-la mṣarìtu.ˈ tíwəxwa ʾána-w xóni mawdòye,ˈ qáša Wárda mawdòye.ˈ tìwe ʾána-w xóniˈ muttɛ́ṯəllən m-ġḏáḏe mára ṣlăwàṯa.ˈ də-múr ṣlăwáṯa hàtxa.ˈ béna ma-létu mṣuwə̀re?ˈ mə́rən là,ˈ ʾáxni làx mṣuwə̀re.ˈ ma-létu gnìwe?ˈ mə́rən yé hox-gnìwe.ˈ mòditu gníwe?ˈ mə́rən halúke m-be-mámi Čùna.ˈ xánči halúke ṱàrreˈ t-wɛ́wa bə́ryə hàtxa,ˈ wíḏəxwa tré halùkeˈ ʾána-w xòni.ˈ ma-t-ṣàdwalən,ˈ xṭíṯa bàbi.ˈ bábən yə́mmən maləpíwalən hàtxa.ˈ mədrása gu-bɛ̀ṯɛwa.ˈ kú-mdit láyəp náša yála zòraˈ ʾáyya pyàša gu-réšət náša.ˈ hadíya hon-nšàyəllaˈ ʾína d-ɛ́-ga taxrànna rába.ˈ taxránne ṭla-xlúlət xóni Šə̀mmoˈ ʾɛ́-gə t-wɛ́wa ríqe nàšeˈ ṣə́lye Badɛrə̀ške,ˈ ʾáskar t-léwi síqta gu-ʾƐ̄n-Nùne,ˈ ʾɛ̀-ga-wewa gwíra xóni Šə́mmo.ˈ ʾəngləznàyeˈ ʾáskar-t léwi tàxrən.ˈ ʾɛ́-gɛla ḥŭdúde mùrme,ˈ gu-Tùrki músqe.ˈ xlulàneˈ dáwla-w zòrna-wˈ ʾu-júlle ṭiyariyàne lóšiwa,ˈ xumàla-wˈ rqàḏa,ˈ dáwla-w zòrna,ˈ kəmɛ̀la yomáṯət xlúla.ˈ y-azíwa mpalṭíwa kʸàlo,ˈ mɛṯɛ́wa be-xə̀tna.ˈ xlúla t-ṭḷaṯà yomáṯa,ˈ xá-šabṯa xlùla.ˈ rqàḏa,ˈ zmàra,ˈ mbašóle marə̀gle,ˈ práma tàwre.ˈ xyáptət xə̀tna:ˈ qime ṱ-azəx l-xyape barbiye rape rape xulqane l-bɛṯət babe qime ṱ-azəx xɛpəxle miyət warde rɛsəxle ʾədlɛle magurəxle ʾilána napṣíla l-xə̀tna.ˈ ʾilána măziníwa l-gàre.ˈ zawnìwalaˈ y-amrìwaˈ ʾilanɛni mxuršənna ʾiḏət qariwa twinna kʸɛle xale zawənna béna palə́ṭwa xále dìye.ˈ dádi Xáwa malpàwalən.ˈ ʾɛ-gə t-wéwa Šə́mmo gwára ʾay-béna xaràye.ˈ xo-túṯa d-o-č̣úwa hox-xyàpəlle Šə́mmo.ˈ ʾilanɛni t-hɛrmiya be-pálga xa-seniya l-Yawsəp zwinta b-neriya ʾilanɛni t-xabušta m-reša-w šətta mnoqašta l-Yawsəp zwinta b-dabašta nə́mu ʾáxni xlúlət Gwə́rgəs la-xálti zwínna kéke dìyeˈ mə́ra ḏa-dabàšta?ˈ ʾilána mṣaqlìwalaˈ mrazgìwala,ˈ mnaqšìwala.ˈ kúl-məndi dɛrɛ́wa bìya.ˈ harmòneˈ ʾu-ma-harmòne,ˈ hɛrmìye,ˈ sparə̀gle,ˈ ʾap-bèʾe,ˈ ṣăwìwalaˈ dɛrɛ̀wala.ˈ ʾáy qarìwaˈ dawə́qwala b-ʾìḏe.ˈ xə́tna-w qaríwa y-asqíwa l-gàre.ˈ ʾu-čálo măziníwala gu-tằra.ˈ ʾɛ́-dān ṱ-áṯya kʸàlo,ˈ yawíwala mə̀šxa,ˈ y-amríwa wúdli hàtxaˈ ṣliwána b-tắrət bɛ̀ṯa.ˈ la-ʾíṯwa manàyˈ kúlla ʾánna məndiyáne t-ʾaṯuràyela.ˈ mɛṯɛ́wa mə̀šxaˈ ʾu-mɛṯɛ́wa ḏá zawə̀rtaˈ ṃḷíṯa gàwze,ˈ yabìše,ˈ ʾu-bə̀ṭme,ˈ ʾu-šɛrnìye,ˈ kùl-məndi,ˈ zawə̀rta.ˈ y-amríla zawə́rtət kʸàlo.ˈ ʾàyˈ ta-t-toràlaˈ kʸálo xaráye ṱ-óra gu-bɛ̀ṯa.ˈ maxyàle ʾo-mə́šxa.ˈ xə́tna hóle zína l-gàre.ˈ mən-gáre maxé-ʾaqle rəš-swána hàtxa,ˈ ṣále xánči ʾúpra gu-réšət kʸàlo.ˈ xaráye ṱ-àwra.ˈ ʾína bàba díya,ˈ ʾína xòna díya,ˈ ʾína yə̀mma díya,ˈ kʸàlo,ˈ y-amríla ʾən-là qablítu xá-mdiˈ lè-y-ora gu-d-áwwa bɛ́ṯa.ˈ yawíwala xà-mdi.ˈ ʾána xmáṯi xá-dawa zắra muttɛ́ṯəlli gu-ʾíḏət xóni ʾÌshəq.ˈ brōn-màmiˈ mə́re là-y-awra.ˈ hal-yə́mma díya muṯɛ́ṯəlli xa-dáwa zằra.ˈ muṯɛ̀ṯəlle.ˈ ʾó-bena ʾa-ʾilànaˈ ta-zonìwa náše.ˈ ta-zonìwala,ˈ ta-t-hawéwa hayàrtaˈ ta-xə̀tna.ˈ ṱ-awéwa hayàrta.ˈ ta-nášət gàne zoníwala,ˈ qamáya xàle.ˈ ʾína lát-šmaya y-amríwa:? ʾilanɛni mxuršənna ʾu-ʾiḏət qariwa twinna ʾu-kʸɛle xale zawənna qamáya xàle zawə̀nwaleˈ ʾu-xaráye dɛrɛ́wa măzàdeˈ ʾɛ́ni bắye t-zawə̀nna?ˈ kúlla náše díye t-wɛ́wa qùrba.ˈ xa-zawə́nwala ʾamə̀rwaˈ ʾána puxlàli ṭlálux.ˈ har-hàtxɛle zwána.ˈ prìqla náše díyeˈ béna xaráye napṣìwala.ˈ yalúnke zóre béna kapšìwaˈ šqála sparə̀gle,ˈ šqála xabùše,ˈ yalúnke zóre šqála mə́ndi t-wéwa b-ilána tə̀lya.ˈ xaráye béna y-awrìwaˈ y-asṛíwa gnùna.ˈ y-aṯɛ́wa qàšeˈ ʾíṯwa haymanùṯa ʾɛ́-ga.ˈ díya haymanúṯa zìlla,ˈ bṣìrra.ˈ y-asṛíwa gnùna,ˈ y-aṯɛ́wa qàše,ˈ šamàše,ˈ qarɛ̀wa,ˈ y-asṛíwa gnùna.ˈ y-atwíwa xə́tna-w kʸàlo.ˈ y-atwíwa qaríwa-w qarìwta.ˈ ʾu-xulqàneˈ ʾáni kúlla béna rqàḏa,ˈ zmàra.ˈ xluláne ʾàyya-wawa.ˈ nablə́xwa šɛrnìye,ˈ nablə́xwa mə̀ndiˈ gu-ʾùmra,ˈ m-júlle tàze,ˈ klìleˈ dɛrɛ́wa bìya.ˈ ʾu-nablíwa yàle-wˈ qáša y-awə̀ḏwala.ˈ mrašə̀mwala,ˈ y-awə́ḏwala mə́šxa zɛ̀ṯa.ˈ ʾu-ʾíṯwa gòrna.ˈ qáše qarɛ́wa kùllaˈ qàšeˈ gu-d-an-míya ṭamšìwala.ˈ dax-Mšixa ṱ-íle mŭmə̀ḏa,ˈ máryən Mšìxa,ˈ ʾáp-yale zóre măməḏíwala hàdəx.ˈ ʾən-háwe yále ràbe,ˈ mə́re ʾɛ́ni máxe sar-amòḏa?ˈ ʾo-t-maxéwa qamàyeˈ ʾaw-bìš yawə́lwa zúze rába.ˈ ʾan-qamáye tíwe tàma,ˈ ʾan-díyən xaràyela ʾə́ṯyeˈ be-Hɛ́do diyɛ̀ni.ˈ ʾə́ṯye tre-xonăwàṯa,ˈ Daníye ʾu-Bənyàme.ˈ Bənyáme sáwət bàbile.ˈ Danìyeˈ sáwət sàwux-ile.ˈ bar-d-ánna tre-xonăwàṯaˈ béna ʾáxni yằḏəxˈ hal-díya kəmɛ̀la qíme.ˈ xòniˈ Lèwəsˈ zílle kəslɛ́ni m-Chicàgo,ˈ mbùqrəlli.ˈ ʾána kúl-məndi hon-mìrtaˈ hóle kṯìwəlle.ˈ kṯíwəlle kəmɛ́la síqe bar-d-àw-xonaˈ kə́ma bar-d-àw-xona.ˈ ʾánna šáwwa xonăwáṯa ṯáya gu-d-a-màṯa.ˈ ṯèla,ˈ ʾan-ʾɛ̄n-nunàyeˈ mə̀raˈ ʾàxniˈ ʾáyya máṯa dìyən-ilaˈ ʾáxtu lè-y atwítu gáwa.ˈ ʾáni plíṭla gu-réšət ṭalána har-zàla.ˈ mə́ra là,ˈ là,ˈ xoš-ʾáṯa ʾàp-ʾanna.ˈ ʾáxni mò-ṱ-oḏəx xóḏən ʾáxxa?ˈ ʾáp-ʾanna náše xoš-àtwi.ˈ ʾan-díyən tíwla tàma.ˈ ʾan-díyən wéla biš-xùrət,ˈ biš-zìrək,ˈ biš-xoš-gùṛe.ˈ hàtxa yắḏəx,ˈ ʾɛ́-ga lánwa brìṯa ʾána bráya.ˈ ʾána m-bar-ṱ-íla-ʾəṯye m-ʾÙrmi,ˈ gu-Bàġdad bréli.ˈ m-yə̀mmin šmítəlla ʾáyya,ˈ m-bnōn-mámi ʾan-t-wɛ́wa gòṛe.ˈ hátxa náše góṛe mtanɛ̀wa.ˈ m-zorúṯi hon-šmìtəlla.ˈ ʾƐ̄n-Núne mòdi y-awḏíwa?ˈ zărìwaˈ kúlla markàne ʾíṯwala,ˈ ʾăràṯa,ˈ pṯàne,ˈ tàwre.ˈ zăríwa-w xazdìwa.ˈ ʾəštà-yarxeˈ qɛ́ṭa palxìwa.ˈ ʾəštá-yarxe sə́twa tàlga-wewa kə́slɛni.ˈ kúlla ʾixála y-oḏìwa.ˈ gə̀lla,ˈ ṭàrpaˈ qăṭíwale b-qɛ̀ṭa.ˈ mɛxòltaˈ ṭla-sə̀twa,ˈ ṭla-heywàne,ˈ ràsa.ˈ ṯéla m-ʾÙrmi,ˈ m-Diyàna.ˈ gu-Báġdad-inwa brìṯa.ˈ gu-ʾárba yárxe yə́mmi mumṣáli gu-ʾƐ̄n-Nùne.ˈ bnónə màmiˈ ṭḷàṯaˈ t-xà mamíla.ˈ sáwət Áron yak̭ánət xa-màmi.ˈ píša bàbi,ˈ ṭḷàṯa xonăwáṯa,ˈ hè.ˈ ʾo-babìˈ ʾo-zórət xonăwàṯɛwaˈ moqimìleˈ bnónə màmi,ˈ ʾu-gwìre.ˈ ʾána táxrən ʾáxni kúllən gu-xa-bɛ̀ṯa.ˈ báṯər t-gwìrraˈ ʾu-bnonèyˈ ʾu-ʾíṯwa nawàge.ˈ kúlla xaràye,ˈ təxrùṯi,ˈ plìlɛni.ˈ ʾaxni zíllən Ṛombi be-xòni.ˈ muttúlən bɛ̀ṯaˈ gu-Ṛòmbiˈ lɛ́le gu-ʾƐ̄n-Nùne.ˈ xa-dúkṯa ramánta basìmtaˈ kúlla rasàneˈ xa-dúṯa ràba táza.ˈ bábi muttúle táma bɛ̀ṯa.ˈ zìllɛni,ˈ təxrúṯa dìyiˈ ʾu-t-xóni d-o-gòṛa.ˈ ʾáwwa xóni tàmɛle bə́rya.ˈ ʾáwwa táxrən ʾɛ́-gə ṱ-íle bə́rya xòni.ˈ sə́twa tàlgaˈ màrkənˈ ʾáwwa t-dùša,ˈ ʾáwwa t-mə̀šxa,ˈ ʾáwwa t-jàjək,ˈ ʾáwwa t-gùpta.ˈ ʾay-màsta.ˈ kúlla yə́mmi mattáwala hàtxa.ˈ ʾó-bena ʾaṯéwa xòniˈ ʾú xóni kəmɛ́t xə́lya ʾax-dùša.ˈ ʾáwwa y-arə́qwa y-azə́lwa màkke!ˈ màkke!ˈ mákke màrkən,ˈ zòra,ˈ dúša gu-màrkən,ˈ xóni basə̀mwale dúša.ˈ mákke màkke y-ámər ṭla-ṱ-áxəl xóni dùša.ˈ zòre-wɛwa ʾánna xonăwáṯi.ˈ ʾa-góṛta ʾànənwa.ˈ ʾánna zòre-wɛwa.ˈ mò-xena ṱ-amrána bábi?ˈ xonăwáṯi zòre,ˈ bábi zìlle,ˈ yə́mmi qəm-măqimàley,ˈ qəm-maguràla.ˈ bréla bnónət xòni.ˈ yə́mmi gu-kəma-šə̀nnewa?ˈ ʾàti yắḏət.ˈ yə́mmi zòrta mítla.ˈ yə̀mmiˈ bába díya qàša-wewaˈ ʾu-bábi qàša-wewa.ˈ yə́mmi lɛ́wa qrìṯa,ˈ ràba yăḏáwa.ˈ kúlla ʾəngalìyon,ˈ ʾáyyət qam-qáša qarɛ̀la,ˈ yə́mmi mtanyàwale.ˈ ʾə́dyo kú-məndi ṱ-íwən šmáʾa ʾàxxa,ˈ yə́mmi mtunɛ̀ṯəlle ṭláli,ˈ yăḏànne.ˈ qám t-y-amə́rra Sárgon Dardìšu,ˈ y-átwi gu-d-àyya,ˈ màra,ˈ makròze,ˈ suràye,ˈ ʾaṯurnàye,ˈ kúlla yə̀mmi mtanyáwa ṭlalɛ́ni.ˈ bábi malə́pwalən ṣlòṯa.ˈ ʾáwwa lɛ̀wa bə́rya.ˈ xóni ʾo-góṛa gu-Chicàgo,ˈ Léwəs xòni.ˈ ʾáw malə́pwalən ṣlòṯa,ˈ bábən t-šmàyya,ˈ šláma-lləx Màryam,ˈ ṣlăwáṯa kúlla maləpwalɛ̀ni.ˈ papàye-wɛwa.ˈ béna mawdòyəx.ˈ xṭìṯɛlaˈ t-la ganwìtu.ˈ t-la mṣarìtu.ˈ tíwəxwa ʾána-w xóni mawdòye,ˈ qáša Wárda mawdòye.ˈ tìwe ʾána-w xóniˈ muttɛ́ṯəllən m-ġḏáḏe mára ṣlăwàṯa.ˈ də-múr ṣlăwáṯa hàtxa.ˈ béna ma-létu mṣuwə̀re?ˈ mə́rən là,ˈ ʾáxni làx mṣuwə̀re.ˈ ma-létu gnìwe?ˈ mə́rən yé hox-gnìwe.ˈ mòditu gníwe?ˈ mə́rən halúke m-be-mámi Čùna.ˈ xánči halúke ṱàrreˈ t-wɛ́wa bə́ryə hàtxa,ˈ wíḏəxwa tré halùkeˈ ʾána-w xòni.ˈ ma-t-ṣàdwalən,ˈ xṭíṯa bàbi.ˈ bábən yə́mmən maləpíwalən hàtxa.ˈ mədrása gu-bɛ̀ṯɛwa.ˈ kú-mdit láyəp náša yála zòraˈ ʾáyya pyàša gu-réšət náša.ˈ hadíya hon-nšàyəllaˈ ʾína d-ɛ́-ga taxrànna rába.ˈ taxránne ṭla-xlúlət xóni Šə̀mmoˈ ʾɛ́-gə t-wɛ́wa ríqe nàšeˈ ṣə́lye Badɛrə̀ške,ˈ ʾáskar t-léwi síqta gu-ʾƐ̄n-Nùne,ˈ ʾɛ̀-ga-wewa gwíra xóni Šə́mmo.ˈ ʾəngləznàyeˈ ʾáskar-t léwi tàxrən.ˈ ʾɛ́-gɛla ḥŭdúde mùrme,ˈ gu-Tùrki músqe.ˈ xlulàneˈ dáwla-w zòrna-wˈ ʾu-júlle ṭiyariyàne lóšiwa,ˈ xumàla-wˈ rqàḏa,ˈ dáwla-w zòrna,ˈ kəmɛ̀la yomáṯət xlúla.ˈ y-azíwa mpalṭíwa kʸàlo,ˈ mɛṯɛ́wa be-xə̀tna.ˈ xlúla t-ṭḷaṯà yomáṯa,ˈ xá-šabṯa xlùla.ˈ rqàḏa,ˈ zmàra,ˈ mbašóle marə̀gle,ˈ práma tàwre.ˈ xyáptət xə̀tna:ˈ qime ṱ-azəx l-xyape barbiye rape rape xulqane l-bɛṯət babe qime ṱ-azəx xɛpəxle miyət warde rɛsəxle ʾədlɛle magurəxle ʾilána napṣíla l-xə̀tna.ˈ ʾilána măziníwa l-gàre.ˈ zawnìwalaˈ y-amrìwaˈ ʾilanɛni mxuršənna ʾiḏət qariwa twinna kʸɛle xale zawənna béna palə́ṭwa xále dìye.ˈ dádi Xáwa malpàwalən.ˈ ʾɛ-gə t-wéwa Šə́mmo gwára ʾay-béna xaràye.ˈ xo-túṯa d-o-č̣úwa hox-xyàpəlle Šə́mmo.ˈ ʾilanɛni t-hɛrmiya be-pálga xa-seniya l-Yawsəp zwinta b-neriya ʾilanɛni t-xabušta m-reša-w šətta mnoqašta l-Yawsəp zwinta b-dabašta nə́mu ʾáxni xlúlət Gwə́rgəs la-xálti zwínna kéke dìyeˈ mə́ra ḏa-dabàšta?ˈ ʾilána mṣaqlìwalaˈ mrazgìwala,ˈ mnaqšìwala.ˈ kúl-məndi dɛrɛ́wa bìya.ˈ harmòneˈ ʾu-ma-harmòne,ˈ hɛrmìye,ˈ sparə̀gle,ˈ ʾap-bèʾe,ˈ ṣăwìwalaˈ dɛrɛ̀wala.ˈ ʾáy qarìwaˈ dawə́qwala b-ʾìḏe.ˈ xə́tna-w qaríwa y-asqíwa l-gàre.ˈ ʾu-čálo măziníwala gu-tằra.ˈ ʾɛ́-dān ṱ-áṯya kʸàlo,ˈ yawíwala mə̀šxa,ˈ y-amríwa wúdli hàtxaˈ ṣliwána b-tắrət bɛ̀ṯa.ˈ la-ʾíṯwa manàyˈ kúlla ʾánna məndiyáne t-ʾaṯuràyela.ˈ mɛṯɛ́wa mə̀šxaˈ ʾu-mɛṯɛ́wa ḏá zawə̀rtaˈ ṃḷíṯa gàwze,ˈ yabìše,ˈ ʾu-bə̀ṭme,ˈ ʾu-šɛrnìye,ˈ kùl-məndi,ˈ zawə̀rta.ˈ y-amríla zawə́rtət kʸàlo.ˈ ʾàyˈ ta-t-toràlaˈ kʸálo xaráye ṱ-óra gu-bɛ̀ṯa.ˈ maxyàle ʾo-mə́šxa.ˈ xə́tna hóle zína l-gàre.ˈ mən-gáre maxé-ʾaqle rəš-swána hàtxa,ˈ ṣále xánči ʾúpra gu-réšət kʸàlo.ˈ xaráye ṱ-àwra.ˈ ʾína bàba díya,ˈ ʾína xòna díya,ˈ ʾína yə̀mma díya,ˈ kʸàlo,ˈ y-amríla ʾən-là qablítu xá-mdiˈ lè-y-ora gu-d-áwwa bɛ́ṯa.ˈ yawíwala xà-mdi.ˈ ʾána xmáṯi xá-dawa zắra muttɛ́ṯəlli gu-ʾíḏət xóni ʾÌshəq.ˈ brōn-màmiˈ mə́re là-y-awra.ˈ hal-yə́mma díya muṯɛ́ṯəlli xa-dáwa zằra.ˈ muṯɛ̀ṯəlle.ˈ ʾó-bena ʾa-ʾilànaˈ ta-zonìwa náše.ˈ ta-zonìwala,ˈ ta-t-hawéwa hayàrtaˈ ta-xə̀tna.ˈ ṱ-awéwa hayàrta.ˈ ta-nášət gàne zoníwala,ˈ qamáya xàle.ˈ ʾína lát-šmaya y-amríwa:? ʾilanɛni mxuršənna ʾu-ʾiḏət qariwa twinna ʾu-kʸɛle xale zawənna qamáya xàle zawə̀nwaleˈ ʾu-xaráye dɛrɛ́wa măzàdeˈ ʾɛ́ni bắye t-zawə̀nna?ˈ kúlla náše díye t-wɛ́wa qùrba.ˈ xa-zawə́nwala ʾamə̀rwaˈ ʾána puxlàli ṭlálux.ˈ har-hàtxɛle zwána.ˈ prìqla náše díyeˈ béna xaráye napṣìwala.ˈ yalúnke zóre béna kapšìwaˈ šqála sparə̀gle,ˈ šqála xabùše,ˈ yalúnke zóre šqála mə́ndi t-wéwa b-ilána tə̀lya.ˈ xaráye béna y-awrìwaˈ y-asṛíwa gnùna.ˈ y-aṯɛ́wa qàšeˈ ʾíṯwa haymanùṯa ʾɛ́-ga.ˈ díya haymanúṯa zìlla,ˈ bṣìrra.ˈ y-asṛíwa gnùna,ˈ y-aṯɛ́wa qàše,ˈ šamàše,ˈ qarɛ̀wa,ˈ y-asṛíwa gnùna.ˈ y-atwíwa xə́tna-w kʸàlo.ˈ y-atwíwa qaríwa-w qarìwta.ˈ ʾu-xulqàneˈ ʾáni kúlla béna rqàḏa,ˈ zmàra.ˈ xluláne ʾàyya-wawa.ˈ nablə́xwa šɛrnìye,ˈ nablə́xwa mə̀ndiˈ gu-ʾùmra,ˈ m-júlle tàze,ˈ klìleˈ dɛrɛ́wa bìya.ˈ ʾu-nablíwa yàle-wˈ qáša y-awə̀ḏwala.ˈ mrašə̀mwala,ˈ y-awə́ḏwala mə́šxa zɛ̀ṯa.ˈ ʾu-ʾíṯwa gòrna.ˈ qáše qarɛ́wa kùllaˈ qàšeˈ gu-d-an-míya ṭamšìwala.ˈ dax-Mšixa ṱ-íle mŭmə̀ḏa,ˈ máryən Mšìxa,ˈ ʾáp-yale zóre măməḏíwala hàdəx.ˈ ʾən-háwe yále ràbe,ˈ mə́re ʾɛ́ni máxe sar-amòḏa?ˈ ʾo-t-maxéwa qamàyeˈ ʾaw-bìš yawə́lwa zúze rába.ˈ	The first ones settled there, our people came later, our family of Hɛdo. Two brothers came, Daniye and Bənyame. Bənyame is the grandfather of my father. Daniye is the grandfather of your grandfather. After those two brothers, we know how many offspring there have been until now. My brother Lewis went to visit us from Chicago and asked me. I told everything and he wrote it down. He wrote down how many are descended from that brother and how many from that (other) brother. Seven brothers had come to the village. They (the two other brothers) came and the inhabit-ants of ʾƐn-Nune said ‘This village is ours. You cannot live in it’. They went up to the top of the shady mountain. They (the inhabitants of ʾƐn-Nune) said ‘No, no, let also them come (and settle here). What can we do by ourselves here? Let also those people settle’. So, our people settled there. Our people were more strong, more active and finer men (than those already there). That is what we know. At that time I was not even born. After they came from Urmi, I was born in Baghdad. I heard this from my mother, from my older cousins. The old folk would talk about this. I heard it from my youth. What did people do in ʾƐn-Nune? They would sow. Everybody had stor-age pots, lands, ploughs, oxen. They would sow and reap. For six months they would work in the summer. For six months there would be snow in our village. Everybody made food. They would cut down grass and leaves in summer for fodder in the winter for the animals, _rasa_ grass. They came from Urmi, from Diyana. I was born in Baghdad. When (I was) four months, my mother nursed me in ʾƐn-Nune. My cousins, three are of one uncle, the grandfather of Aron is the only son of one (other) uncle of mine. There remained my father, (they were) three broth-ers, yes. My father, he was the youngest of the brothers. He brought up my cousins (until) they got married. I remember we were all in one house. After they married (there were) also their children, and there were grandchildren. In the end, I remember, we all separated. We went to θombi to the house of my brother. We set up home in θombi, not in ʾƐn-Nune. It was a pleasant, high place, full of _rasa_ grass, a fine place. My father set up home there. We went—I have a memory of myself (going) and of my older brother (going). This brother of mine was born there. I remember when my brother was born. In the winter (we had a container known as a) _markən_, one for honey, one for butter, one for _jajək_, one for cheese and the yoghurt (was in another). My mother arranged them all like this. At that time my brother used to come and I (would say) ‘My brother, you are so sweet like honey’. He would run and go (shouting) _makke! makke!makke_ is _markən_ (in child’s language). He was young, there was honey in the pot. My brother liked honey. My brother would say ‘_makke, makke_’ to eat honey. These brothers of mine were young. It was I who was the oldest. They were young. What else should I say, my dear? While my brothers were young, my father died. My mother brought them up and married them off. The children of my brother were born. How old was my mother? You know. My mother died young. The father of my mother was a priest and my father was a priest. My mother was not educated, but she knew a lot. My mother could recite the whole Gospel, which they read before the priest. Today, everything that I hear here, my mother has told me and I know it. Before Sargon Dardišu said it, and they sat in it (the television), talking and preaching about Christians and Assyrians, my mother used to tell us everything. My father taught us prayers. He (my brother) was not born. (He taught me and) my elder brother in Chicago, my brother Lewis. He taught us prayers: Our heavenly father. Peace be upon you Mary. He taught us all the prayers. (At that time) they were Catholics. We used to make confession. It is a sin. Do not steal. Do not curse. I and my brother would sit and make confession, make confession to the priest Warda. I and my brother sat, she (our mother) put us together to say prayers. ‘Say the prayers like this. Have you not cursed?’ We said ‘No, we have not cursed’. ‘Have you not stolen?’ We said ‘Yes, we have stolen’. ‘What have you stolen?’ We said ‘Plums from the house of my uncle Čuna, a few fresh plums, which were growing there’. We had just picked plums, I and my brother. How afraid we were. It was a sin, my dear. Our father and mother taught us like that. The school was at home. Everything that a person learns as a young child, this remains in the mind of a person. Now I forget things, but I remember well what (I learnt) then. I remember the wedding of my brother Š6mmo, when people had fled and come down to BaDɛrəške. The Levy army went up to ʾƐn-Nune. It was then that Š6mmo married. I remember the English, the Levy army. At that time the borders were moved, they were moved up to Turkiye. At weddings there were the drum and pipe. They used to wear Ṭiyare clothes. There was merriment, dancing, the drum and pipe, however many days the wedding lasted. They would go and bring out the bride and bring her to the house of the groom. The wedding could last for three days, a wedding could last for a week. There was dancing, singing, cooking in pans, slaughtering of oxen. As for the washing of the groom (they would sing): Let us go to wash him The bridesmaids are in flocks and flocks The friends of the groom are at his father’s house Let us go to wash him Let us sprinkle him with rose water This night we are wedding him They would shake the tree for the groom. They stood the tree on the roof. They would sell it and say: Our tree has withered The hand of the best man is numb Where is his uncle to buy it? Then his uncle would come out. My aunt Xawa taught us this, when Š6mmo married the last time. We washed Š6mmo under the smooth mulberry tree. Our tree is a pear tree In the middle is a tray It has been bought by Yawsəp for a male goat Our tree is an apple tree It is decorated above and below It has been bought by Yawsəp for a beehive At the wedding of Gwərgəs did not my aunt buy his cake and say ‘(I buy it) for a beehive’? They would deck the tree, prepare it and decorate it. They would put everything on it. Pomegranates and the like, pears, quinces. They would also paint eggs and place them on it. The best man would hold it in his hand. The groom and the best man would go up onto the roof. They made the bride stand at the door. When the bride came, they would give her butter and say to her ‘Draw a cross for me like this on the door of the house’. Indeed this had a meaning, all these things were Assyrian customs. They would bring oil and would bring a pot full of walnuts, raisins, terebinth nuts, sweets, everything. (It was) a pot. They call it ‘the bride’s pot’. It was for the bride to break in order that she could finally enter the house. She would apply the oil, while the groom was standing on the roof. From the roof he strikes his foot on the eves like this and a little earth falls onto the head of the bride. Finally she enters. But her father, her brother, her mother, of the bride—they say to them ‘If you do not offer something, she will not enter the house’. They would give her something. My mother-in-law put a yellow gold coin for me in the hand of my brother Ishəq. My cousin said ‘She will not enter until her mother has brought me a yellow gold coin’. She brought it. This was so that people would buy the tree, so that they would buy it, so that it would be a help for the groom, so that it would be a help, so that his own relatives would buy it, first his uncle. Don’t you hear them saying?: Our tree has dried out The hand of the best man is numb Where is his uncle to buy it? First his uncle would buy it and then they would hold an auction ‘Who wants to buy it?’ All his relatives who were there (would buy it). One would buy it and say ‘I give it back to you’. The buying was like that. When his relatives finished (buying), they then shook the tree. The young children would flock together to pick up quinces, pick up apples. The young children would pick up what was hung on the tree. Finally they would tie the bands (in the wedding chamber). The priests would come. There was faith at that time. Now faith has gone, it has diminished. They would tie the bands. Priests and deacons would come. They would read (prayers) and tie the bands. The groom and bride would sit. The best man and woman would sit. Then all the friends of the groom would dance and sing. That is what weddings were like. We would bring sweets, we would bring various things to the church, beautiful clothes, coronet decorations, which they would put on the clothes. They brought the babies and the priest performed (the baptism) on them. He made a sign of the cross on them, marking them with olive oil. There was a font. The priests all read (prayers) and they immersed them in the water. Just like Christ, our Lord Christ, who was baptized, so they used to baptize also young children. If there were many children he (the priest) said ‘Who will be the first to be baptized?’ Whoever put (his child) first would give more money.

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ʾan-qamáye tíwe tàma,ˈ ʾan-díyən xaràyela ʾə́ṯyeˈ be-Hɛ́do diyɛ̀ni.ˈ ʾə́ṯye tre-xonăwàṯa,ˈ Daníye ʾu-Bənyàme.ˈ Bənyáme sáwət bàbile.ˈ Danìyeˈ sáwət sàwux-ile.ˈ bar-d-ánna tre-xonăwàṯaˈ béna ʾáxni yằḏəxˈ hal-díya kəmɛ̀la qíme.ˈ xòniˈ Lèwəsˈ zílle kəslɛ́ni m-Chicàgo,ˈ mbùqrəlli.ˈ ʾána kúl-məndi hon-mìrtaˈ hóle kṯìwəlle.ˈ kṯíwəlle kəmɛ́la síqe bar-d-àw-xonaˈ kə́ma bar-d-àw-xona.ˈ ʾánna šáwwa xonăwáṯa ṯáya gu-d-a-màṯa.ˈ ṯèla,ˈ ʾan-ʾɛ̄n-nunàyeˈ mə̀raˈ ʾàxniˈ ʾáyya máṯa dìyən-ilaˈ ʾáxtu lè-y atwítu gáwa.ˈ ʾáni plíṭla gu-réšət ṭalána har-zàla.ˈ mə́ra là,ˈ là,ˈ xoš-ʾáṯa ʾàp-ʾanna.ˈ ʾáxni mò-ṱ-oḏəx xóḏən ʾáxxa?ˈ ʾáp-ʾanna náše xoš-àtwi.ˈ ʾan-díyən tíwla tàma.ˈ ʾan-díyən wéla biš-xùrət,ˈ biš-zìrək,ˈ biš-xoš-gùṛe.ˈ hàtxa yắḏəx,ˈ ʾɛ́-ga lánwa brìṯa ʾána bráya.ˈ ʾána m-bar-ṱ-íla-ʾəṯye m-ʾÙrmi,ˈ gu-Bàġdad bréli.ˈ m-yə̀mmin šmítəlla ʾáyya,ˈ m-bnōn-mámi ʾan-t-wɛ́wa gòṛe.ˈ hátxa náše góṛe mtanɛ̀wa.ˈ m-zorúṯi hon-šmìtəlla.ˈ

ʾƐ̄n-Núne mòdi y-awḏíwa?ˈ zărìwaˈ kúlla markàne ʾíṯwala,ˈ ʾăràṯa,ˈ pṯàne,ˈ tàwre.ˈ zăríwa-w xazdìwa.ˈ ʾəštà-yarxeˈ qɛ́ṭa palxìwa.ˈ ʾəštá-yarxe sə́twa tàlga-wewa kə́slɛni.ˈ kúlla ʾixála y-oḏìwa.ˈ gə̀lla,ˈ ṭàrpaˈ qăṭíwale b-qɛ̀ṭa.ˈ mɛxòltaˈ ṭla-sə̀twa,ˈ ṭla-heywàne,ˈ ràsa.ˈ

ṯéla m-ʾÙrmi,ˈ m-Diyàna.ˈ gu-Báġdad-inwa brìṯa.ˈ gu-ʾárba yárxe yə́mmi mumṣáli gu-ʾƐ̄n-Nùne.ˈ bnónə màmiˈ ṭḷàṯaˈ t-xà mamíla.ˈ sáwət Áron yak̭ánət xa-màmi.ˈ píša bàbi,ˈ ṭḷàṯa xonăwáṯa,ˈ hè.ˈ ʾo-babìˈ ʾo-zórət xonăwàṯɛwaˈ moqimìleˈ bnónə màmi,ˈ ʾu-gwìre.ˈ ʾána táxrən ʾáxni kúllən gu-xa-bɛ̀ṯa.ˈ báṯər t-gwìrraˈ ʾu-bnonèyˈ ʾu-ʾíṯwa nawàge.ˈ kúlla xaràye,ˈ təxrùṯi,ˈ plìlɛni.ˈ ʾaxni zíllən Ṛombi be-xòni.ˈ muttúlən bɛ̀ṯaˈ gu-Ṛòmbiˈ lɛ́le gu-ʾƐ̄n-Nùne.ˈ xa-dúkṯa ramánta basìmtaˈ kúlla rasàneˈ xa-dúṯa ràba táza.ˈ bábi muttúle táma bɛ̀ṯa.ˈ zìllɛni,ˈ təxrúṯa dìyiˈ ʾu-t-xóni d-o-gòṛa.ˈ ʾáwwa xóni tàmɛle bə́rya.ˈ ʾáwwa táxrən ʾɛ́-gə ṱ-íle bə́rya xòni.ˈ

sə́twa tàlgaˈ màrkənˈ ʾáwwa t-dùša,ˈ ʾáwwa t-mə̀šxa,ˈ ʾáwwa t-jàjək,ˈ ʾáwwa t-gùpta.ˈ ʾay-màsta.ˈ kúlla yə́mmi mattáwala hàtxa.ˈ ʾó-bena ʾaṯéwa xòniˈ ʾú xóni kəmɛ́t xə́lya ʾax-dùša.ˈ ʾáwwa y-arə́qwa y-azə́lwa màkke!ˈ màkke!ˈ mákke màrkən,ˈ zòra,ˈ dúša gu-màrkən,ˈ xóni basə̀mwale dúša.ˈ mákke màkke y-ámər ṭla-ṱ-áxəl xóni dùša.ˈ zòre-wɛwa ʾánna xonăwáṯi.ˈ ʾa-góṛta ʾànənwa.ˈ ʾánna zòre-wɛwa.ˈ mò-xena ṱ-amrána bábi?ˈ xonăwáṯi zòre,ˈ bábi zìlle,ˈ yə́mmi qəm-măqimàley,ˈ qəm-maguràla.ˈ bréla bnónət xòni.ˈ yə́mmi gu-kəma-šə̀nnewa?ˈ ʾàti yắḏət.ˈ yə́mmi zòrta mítla.ˈ yə̀mmiˈ bába díya qàša-wewaˈ ʾu-bábi qàša-wewa.ˈ yə́mmi lɛ́wa qrìṯa,ˈ ràba yăḏáwa.ˈ kúlla ʾəngalìyon,ˈ ʾáyyət qam-qáša qarɛ̀la,ˈ yə́mmi mtanyàwale.ˈ ʾə́dyo kú-məndi ṱ-íwən šmáʾa ʾàxxa,ˈ yə́mmi mtunɛ̀ṯəlle ṭláli,ˈ yăḏànne.ˈ qám t-y-amə́rra Sárgon Dardìšu,ˈ y-átwi gu-d-àyya,ˈ màra,ˈ makròze,ˈ suràye,ˈ ʾaṯurnàye,ˈ kúlla yə̀mmi mtanyáwa ṭlalɛ́ni.ˈ bábi malə́pwalən ṣlòṯa.ˈ ʾáwwa lɛ̀wa bə́rya.ˈ xóni ʾo-góṛa gu-Chicàgo,ˈ Léwəs xòni.ˈ ʾáw malə́pwalən ṣlòṯa,ˈ bábən t-šmàyya,ˈ šláma-lləx Màryam,ˈ ṣlăwáṯa kúlla maləpwalɛ̀ni.ˈ

papàye-wɛwa.ˈ béna mawdòyəx.ˈ xṭìṯɛlaˈ t-la ganwìtu.ˈ t-la mṣarìtu.ˈ tíwəxwa ʾána-w xóni mawdòye,ˈ qáša Wárda mawdòye.ˈ tìwe ʾána-w xóniˈ muttɛ́ṯəllən m-ġḏáḏe mára ṣlăwàṯa.ˈ də-múr ṣlăwáṯa hàtxa.ˈ béna ma-létu mṣuwə̀re?ˈ mə́rən là,ˈ ʾáxni làx mṣuwə̀re.ˈ ma-létu gnìwe?ˈ mə́rən yé hox-gnìwe.ˈ mòditu gníwe?ˈ mə́rən halúke m-be-mámi Čùna.ˈ xánči halúke ṱàrreˈ t-wɛ́wa bə́ryə hàtxa,ˈ wíḏəxwa tré halùkeˈ ʾána-w xòni.ˈ ma-t-ṣàdwalən,ˈ xṭíṯa bàbi.ˈ bábən yə́mmən maləpíwalən hàtxa.ˈ mədrása gu-bɛ̀ṯɛwa.ˈ kú-mdit láyəp náša yála zòraˈ ʾáyya pyàša gu-réšət náša.ˈ hadíya hon-nšàyəllaˈ ʾína d-ɛ́-ga taxrànna rába.ˈ

taxránne ṭla-xlúlət xóni Šə̀mmoˈ ʾɛ́-gə t-wɛ́wa ríqe nàšeˈ ṣə́lye Badɛrə̀ške,ˈ ʾáskar t-léwi síqta gu-ʾƐ̄n-Nùne,ˈ ʾɛ̀-ga-wewa gwíra xóni Šə́mmo.ˈ ʾəngləznàyeˈ ʾáskar-t léwi tàxrən.ˈ ʾɛ́-gɛla ḥŭdúde mùrme,ˈ gu-Tùrki músqe.ˈ xlulàneˈ dáwla-w zòrna-wˈ ʾu-júlle ṭiyariyàne lóšiwa,ˈ xumàla-wˈ rqàḏa,ˈ dáwla-w zòrna,ˈ kəmɛ̀la yomáṯət xlúla.ˈ y-azíwa mpalṭíwa kʸàlo,ˈ mɛṯɛ́wa be-xə̀tna.ˈ xlúla t-ṭḷaṯà yomáṯa,ˈ xá-šabṯa xlùla.ˈ rqàḏa,ˈ zmàra,ˈ mbašóle marə̀gle,ˈ práma tàwre.ˈ xyáptət xə̀tna:ˈ
qime ṱ-azəx l-xyape
barbiye rape rape
xulqane l-bɛṯət babe
qime ṱ-azəx xɛpəxle
miyət warde rɛsəxle
ʾədlɛle magurəxle
ʾilána napṣíla l-xə̀tna.ˈ ʾilána măziníwa l-gàre.ˈ zawnìwalaˈ y-amrìwaˈ
ʾilanɛni mxuršənna
ʾiḏət qariwa twinna
kʸɛle xale zawənna

béna palə́ṭwa xále dìye.ˈ dádi Xáwa malpàwalən.ˈ ʾɛ-gə t-wéwa Šə́mmo gwára ʾay-béna xaràye.ˈ xo-túṯa d-o-č̣úwa hox-xyàpəlle Šə́mmo.ˈ
ʾilanɛni t-hɛrmiya
be-pálga xa-seniya
l-Yawsəp zwinta b-neriya
ʾilanɛni t-xabušta
m-reša-w šətta mnoqašta
l-Yawsəp zwinta b-dabašta

nə́mu ʾáxni xlúlət Gwə́rgəs la-xálti zwínna kéke dìyeˈ mə́ra ḏa-dabàšta?ˈ ʾilána mṣaqlìwalaˈ mrazgìwala,ˈ mnaqšìwala.ˈ kúl-məndi dɛrɛ́wa bìya.ˈ harmòneˈ ʾu-ma-harmòne,ˈ hɛrmìye,ˈ sparə̀gle,ˈ ʾap-bèʾe,ˈ ṣăwìwalaˈ dɛrɛ̀wala.ˈ ʾáy qarìwaˈ dawə́qwala b-ʾìḏe.ˈ xə́tna-w qaríwa y-asqíwa l-gàre.ˈ ʾu-čálo măziníwala gu-tằra.ˈ ʾɛ́-dān ṱ-áṯya kʸàlo,ˈ yawíwala mə̀šxa,ˈ y-amríwa wúdli hàtxaˈ ṣliwána b-tắrət bɛ̀ṯa.ˈ la-ʾíṯwa manàyˈ kúlla ʾánna məndiyáne t-ʾaṯuràyela.ˈ mɛṯɛ́wa mə̀šxaˈ ʾu-mɛṯɛ́wa ḏá zawə̀rtaˈ ṃḷíṯa gàwze,ˈ yabìše,ˈ ʾu-bə̀ṭme,ˈ ʾu-šɛrnìye,ˈ kùl-məndi,ˈ zawə̀rta.ˈ y-amríla zawə́rtət kʸàlo.ˈ ʾàyˈ ta-t-toràlaˈ kʸálo xaráye ṱ-óra gu-bɛ̀ṯa.ˈ maxyàle ʾo-mə́šxa.ˈ xə́tna hóle zína l-gàre.ˈ mən-gáre maxé-ʾaqle rəš-swána hàtxa,ˈ ṣále xánči ʾúpra gu-réšət kʸàlo.ˈ xaráye ṱ-àwra.ˈ ʾína bàba díya,ˈ ʾína xòna díya,ˈ ʾína yə̀mma díya,ˈ kʸàlo,ˈ y-amríla ʾən-là qablítu xá-mdiˈ lè-y-ora gu-d-áwwa bɛ́ṯa.ˈ yawíwala xà-mdi.ˈ ʾána xmáṯi xá-dawa zắra muttɛ́ṯəlli gu-ʾíḏət xóni ʾÌshəq.ˈ brōn-màmiˈ mə́re là-y-awra.ˈ hal-yə́mma díya muṯɛ́ṯəlli xa-dáwa zằra.ˈ muṯɛ̀ṯəlle.ˈ ʾó-bena ʾa-ʾilànaˈ ta-zonìwa náše.ˈ ta-zonìwala,ˈ ta-t-hawéwa hayàrtaˈ ta-xə̀tna.ˈ ṱ-awéwa hayàrta.ˈ ta-nášət gàne zoníwala,ˈ qamáya xàle.ˈ ʾína lát-šmaya y-amríwa:?
ʾilanɛni mxuršənna
ʾu-ʾiḏət qariwa twinna
ʾu-kʸɛle xale zawənna

qamáya xàle zawə̀nwaleˈ ʾu-xaráye dɛrɛ́wa măzàdeˈ ʾɛ́ni bắye t-zawə̀nna?ˈ kúlla náše díye t-wɛ́wa qùrba.ˈ xa-zawə́nwala ʾamə̀rwaˈ ʾána puxlàli ṭlálux.ˈ har-hàtxɛle zwána.ˈ prìqla náše díyeˈ béna xaráye napṣìwala.ˈ yalúnke zóre béna kapšìwaˈ šqála sparə̀gle,ˈ šqála xabùše,ˈ yalúnke zóre šqála mə́ndi t-wéwa b-ilána tə̀lya.ˈ xaráye béna y-awrìwaˈ y-asṛíwa gnùna.ˈ y-aṯɛ́wa qàšeˈ ʾíṯwa haymanùṯa ʾɛ́-ga.ˈ díya haymanúṯa zìlla,ˈ bṣìrra.ˈ y-asṛíwa gnùna,ˈ y-aṯɛ́wa qàše,ˈ šamàše,ˈ qarɛ̀wa,ˈ y-asṛíwa gnùna.ˈ y-atwíwa xə́tna-w kʸàlo.ˈ y-atwíwa qaríwa-w qarìwta.ˈ ʾu-xulqàneˈ ʾáni kúlla béna rqàḏa,ˈ zmàra.ˈ xluláne ʾàyya-wawa.ˈ

nablə́xwa šɛrnìye,ˈ nablə́xwa mə̀ndiˈ gu-ʾùmra,ˈ m-júlle tàze,ˈ klìleˈ dɛrɛ́wa bìya.ˈ ʾu-nablíwa yàle-wˈ qáša y-awə̀ḏwala.ˈ mrašə̀mwala,ˈ y-awə́ḏwala mə́šxa zɛ̀ṯa.ˈ ʾu-ʾíṯwa gòrna.ˈ qáše qarɛ́wa kùllaˈ qàšeˈ gu-d-an-míya ṭamšìwala.ˈ dax-Mšixa ṱ-íle mŭmə̀ḏa,ˈ máryən Mšìxa,ˈ ʾáp-yale zóre măməḏíwala hàdəx.ˈ ʾən-háwe yále ràbe,ˈ mə́re ʾɛ́ni máxe sar-amòḏa?ˈ ʾo-t-maxéwa qamàyeˈ ʾaw-bìš yawə́lwa zúze rába.ˈ

Translation:

The first ones settled there, our people came later, our family of Hɛdo. Two brothers came, Daniye and Bənyame. Bənyame is the grandfather of my father. Daniye is the grandfather of your grandfather. After those two brothers, we know how many offspring there have been until now. My brother Lewis went to visit us from Chicago and asked me. I told everything and he wrote it down. He wrote down how many are descended from that brother and how many from that (other) brother. Seven brothers had come to the village. They (the two other brothers) came and the inhabit-ants of ʾƐn-Nune said ‘This village is ours. You cannot live in it’. They went up to the top of the shady mountain. They (the inhabitants of ʾƐn-Nune) said ‘No, no, let also them come (and settle here). What can we do by ourselves here? Let also those people settle’. So, our people settled there. Our people were more strong, more active and finer men (than those already there). That is what we know. At that time I was not even born. After they came from Urmi, I was born in Baghdad. I heard this from my mother, from my older cousins. The old folk would talk about this. I heard it from my youth.

What did people do in ʾƐn-Nune? They would sow. Everybody had stor-age pots, lands, ploughs, oxen. They would sow and reap. For six months they would work in the summer. For six months there would be snow in our village. Everybody made food. They would cut down grass and leaves in summer for fodder in the winter for the animals, _rasa_ grass.

They came from Urmi, from Diyana. I was born in Baghdad. When (I was) four months, my mother nursed me in ʾƐn-Nune. My cousins, three are of one uncle, the grandfather of Aron is the only son of one (other) uncle of mine. There remained my father, (they were) three broth-ers, yes. My father, he was the youngest of the brothers. He brought up my cousins (until) they got married. I remember we were all in one house. After they married (there were) also their children, and there were grandchildren. In the end, I remember, we all separated. We went to θombi to the house of my brother. We set up home in θombi, not in ʾƐn-Nune. It was a pleasant, high place, full of _rasa_ grass, a fine place. My father set up home there. We went—I have a memory of myself (going) and of my older brother (going). This brother of mine was born there. I remember when my brother was born.

In the winter (we had a container known as a) _markən_, one for honey, one for butter, one for _jajək_, one for cheese and the yoghurt (was in another). My mother arranged them all like this. At that time my brother used to come and I (would say) ‘My brother, you are so sweet like honey’. He would run and go (shouting) _makke! makke!makke_ is _markən_ (in child’s language). He was young, there was honey in the pot. My brother liked honey. My brother would say ‘_makke, makke_’ to eat honey. These brothers of mine were young. It was I who was the oldest. They were young. What else should I say, my dear? While my brothers were young, my father died. My mother brought them up and married them off. The children of my brother were born. How old was my mother? You know. My mother died young. The father of my mother was a priest and my father was a priest. My mother was not educated, but she knew a lot. My mother could recite the whole Gospel, which they read before the priest. Today, everything that I hear here, my mother has told me and I know it. Before Sargon Dardišu said it, and they sat in it (the television), talking and preaching about Christians and Assyrians, my mother used to tell us everything. My father taught us prayers. He (my brother) was not born. (He taught me and) my elder brother in Chicago, my brother Lewis. He taught us prayers: Our heavenly father. Peace be upon you Mary. He taught us all the prayers.

(At that time) they were Catholics. We used to make confession. It is a sin. Do not steal. Do not curse. I and my brother would sit and make confession, make confession to the priest Warda. I and my brother sat, she (our mother) put us together to say prayers. ‘Say the prayers like this. Have you not cursed?’ We said ‘No, we have not cursed’. ‘Have you not stolen?’ We said ‘Yes, we have stolen’. ‘What have you stolen?’ We said ‘Plums from the house of my uncle Čuna, a few fresh plums, which were growing there’. We had just picked plums, I and my brother. How afraid we were. It was a sin, my dear. Our father and mother taught us like that. The school was at home. Everything that a person learns as a young child, this remains in the mind of a person. Now I forget things, but I remember well what (I learnt) then.

I remember the wedding of my brother Š6mmo, when people had fled and come down to BaDɛrəške. The Levy army went up to ʾƐn-Nune. It was then that Š6mmo married. I remember the English, the Levy army. At that time the borders were moved, they were moved up to Turkiye. At weddings there were the drum and pipe. They used to wear Ṭiyare clothes. There was merriment, dancing, the drum and pipe, however many days the wedding lasted. They would go and bring out the bride and bring her to the house of the groom. The wedding could last for three days, a wedding could last for a week. There was dancing, singing, cooking in pans, slaughtering of oxen. As for the washing of the groom (they would sing):
Let us go to wash him
The bridesmaids are in flocks and flocks
The friends of the groom are at his father’s house
Let us go to wash him
Let us sprinkle him with rose water
This night we are wedding him

They would shake the tree for the groom. They stood the tree on the roof. They would sell it and say:
Our tree has withered
The hand of the best man is numb
Where is his uncle to buy it?

Then his uncle would come out. My aunt Xawa taught us this, when Š6mmo married the last time. We washed Š6mmo under the smooth mulberry tree.
Our tree is a pear tree
In the middle is a tray
It has been bought by Yawsəp for a male goat
Our tree is an apple tree
It is decorated above and below
It has been bought by Yawsəp for a beehive

At the wedding of Gwərgəs did not my aunt buy his cake and say ‘(I buy it) for a beehive’? They would deck the tree, prepare it and decorate it. They would put everything on it. Pomegranates and the like, pears, quinces. They would also paint eggs and place them on it. The best man would hold it in his hand. The groom and the best man would go up onto the roof. They made the bride stand at the door. When the bride came, they would give her butter and say to her ‘Draw a cross for me like this on the door of the house’. Indeed this had a meaning, all these things were Assyrian customs. They would bring oil and would bring a pot full of walnuts, raisins, terebinth nuts, sweets, everything. (It was) a pot. They call it ‘the bride’s pot’. It was for the bride to break in order that she could finally enter the house. She would apply the oil, while the groom was standing on the roof. From the roof he strikes his foot on the eves like this and a little earth falls onto the head of the bride. Finally she enters. But her father, her brother, her mother, of the bride—they say to them ‘If you do not offer something, she will not enter the house’. They would give her something. My mother-in-law put a yellow gold coin for me in the hand of my brother Ishəq. My cousin said ‘She will not enter until her mother has brought me a yellow gold coin’. She brought it. This was so that people would buy the tree, so that they would buy it, so that it would be a help for the groom, so that it would be a help, so that his own relatives would buy it, first his uncle. Don’t you hear them saying?:
Our tree has dried out
The hand of the best man is numb
Where is his uncle to buy it?

First his uncle would buy it and then they would hold an auction ‘Who wants to buy it?’ All his relatives who were there (would buy it). One would buy it and say ‘I give it back to you’. The buying was like that. When his relatives finished (buying), they then shook the tree. The young children would flock together to pick up quinces, pick up apples. The young children would pick up what was hung on the tree. Finally they would tie the bands (in the wedding chamber). The priests would come. There was faith at that time. Now faith has gone, it has diminished. They would tie the bands. Priests and deacons would come. They would read (prayers) and tie the bands. The groom and bride would sit. The best man and woman would sit. Then all the friends of the groom would dance and sing. That is what weddings were like.

We would bring sweets, we would bring various things to the church, beautiful clothes, coronet decorations, which they would put on the clothes. They brought the babies and the priest performed (the baptism) on them. He made a sign of the cross on them, marking them with olive oil. There was a font. The priests all read (prayers) and they immersed them in the water. Just like Christ, our Lord Christ, who was baptized, so they used to baptize also young children. If there were many children he (the priest) said ‘Who will be the first to be baptized?’ Whoever put (his child) first would give more money.