A Kurdish Poem by Sayyid Ya‘qūb Māydashtī
ABSTRACT:
The early modern Kurdish poet Sayyid Ya‘qūb Māydashtī was one of the most great
poets of southern Kurdish history and culture, exerting a considerable influence
over many years. He had a genius for original and subtle Kurdish poem, with the
motive behind his literary method being his faith. His Kurdish texts are famous not
only for their complexities, but also for their brilliance, their systematic precision,
and sometimes the profound faith revealed. The purpose of this paper is twofold:
first to pay tribute to Māydashtī, as a neglected Kurdish poet and his contributions
to the Kurdish literature, and second to present a significant Kurdish fragment of
Māydashtī’s southern Kurdish literature which also provides a linguistic data for the
southern Kurdish dialects. To date, no translations of the dīwān of Māydashtī into
a western language have appeared.
Keywords: southern Kurdish, Māydashtī, Kirmāshān, Māhīdasht, Gūrānī
KURTE:
Helbestvanê berê yê helbesta Kurdî ya modern Seyîd Ye’qûbê Mahîdeştî, yek ji
helbestvanê herî gewre yê dîrok û çanda Kurdiya Başûr e ku bi salan e bandoreke
giranbiha afirandiye. Ew di helbesta Kurdî ya resen û rewanbêj de xwediyê dehayekê
ye û motîvasyona di bin şêwaza wî ya edebî de baweriya wî ye. Deqên wî ne tenê bi
girîftariyên xwe, lêbelê bi serwextbûna xwe, bi temayên xwe yên sîstematîk û carinan
jî bi rengvedana wê baweriya kûr binavûdeng in. Du armancên vê gotarê hene.
Armanca pêşî ew e ku em wek helbestvanê Kurd ê ihmalkirî heqê Seyîd Ye’qûbê
Mahîdeştî û heqê têkariyên wî yên di warê edebiyata
Kurdî de bidin. Armanca duyem jî pêşkêşkirina helA
Kurdish Poem by Sayyid Ya‘qūb
Māydashtī
Mustafa DEHQAN*
Mustafa DEHQAN
* Independent Scholar, Iran.
e-mail: mustafadehqan@yahoo.com
Jimar 6 Sal 3 2016 115
A Kurdish Poem by Sayyid Ya‘qūb Māydashtī
besteke wî ye ku di heman demê de ji bo zaravên Kurdiya Başûr agahiyên lînguîstîk
disepîne. Heta roja îroyîn tu wergerên dîwana Mahîdeştî bo zimanekî Rojavayî çê
nebûne.
Peyvên sereke: Kurdiya Başûr, Mahîdeştî, Kirmanşah, Mahîdeşt, Goranî.
1. SAYYİD YA‘QŪB MĀYDASHTĪ
1.1. Life
Little is known of the life of Māydashtī (c.1799-1871)1
. What we know is basically
based on the introduction of Muhammad Ali Sultani (b.1957), a specialist
in southern Kurdish history, geography, and literature, who simply wrote to his
edition of the dīwān, firstly published in 1984. Besides his pioneering efforts in
the discipline of Kurdish literary history, especially within the Kurdish province
of Kirmāshān, my own interviews with the local informants from the Namîwen
village of Māhīdasht (in 2009) and eastern Kirmāshān (in 2010) who have had a
tradition of oral literature including legends, short folk tales, riddles, and poetries,
spearheaded the try to transfer Māydashtī from a somewhat legendary local poet
into a better known historical personality.
Sayyid Ya‘qūb or Say Yāqu Māydashtī, son of Sayyid Ways, was of Twelver
Shī‘a origin, from the village of Qumsha, in Māhīdasht region, in Kirmāshān2
. In
Kirmāshān, where he worked for some time as a dīwānī, his reputation was as
high as that of Persian poets and scholars. He was fluent in Kurdish, Goranî, and
Persian3
. He was some years in the service of Imām Qulī Mīrzā ‘Imād al-Dawla
(1847-71), son of Dawlat Shāh, the wālī of Kurdistan4
, for whom he composed a
number of formal letters. Māydashtī died at Qumsha in 1292/18755
; a symbol was
erected over his grave, which was accorded the same honors among the Kurds as
the graves of kings, religious leaders and other eminent personages.
Of course, it was usual for Kurdish scholars to be well versed in a wide range of
subjects, and Māydashtī was no exception. He is said to have been skilled in grammar,
philosophy, music, and even astronomy-all these subjects are included in the
lists of his works given by the uneducated Kurdish informants.
1 There are some very different ideas about the precise period of his life. For a good discussion, see
(Sulṭānī, 1998, 9). This is the second and the more complete edition of the dīwān.
2 For the natural geography and the history of Māydasht region, see (Sharī‘atmadārī & Ulfatī, 1993,
2; Suṭānī, 2005, iii & iv, passim).
3 On Māydashtī’s expertise in several Kurdish dialects, Goranî, and Persian, see (Suṭānī, 1998, 11).
4 For details of this ruler, see (Bāmdād, 1999, i, 160-61).
5 Some Kurdish informants of the region have raised doubts about this date. For this date, as a
trustworthy material, and other information on his death, see Ḥadīqat al-Shu‘arā, a Persian
classical source: (Shīrāzī, 1985, iii, 2120).
116 Issue 6 Year 3 2016
What little is known of the life of Māydashtī has to be gleaned from the biography
of Sult*ānī6
, chance remarks in various poems of Māydashtī himself7
, and
occasional details to be found in other sources8
. The oral tradition of Kurdish community
sometimes throws some further light on certain events of Māydashtī’s life.
Accordingly, a certain fact in the life of Sayyid Ya‘qūb Māydashtī is his travels to
Tehran and Qum. The first important event in Māydashtī’s life which the Kurdish
informants report with pride is his travel in the last years of the life, when
Māydashtī is said to have gone to Tehran and Qum. His travel to Qum is especially
more important, because they think that it was a religious travel and a pilgrimage
to the tomb of Ma‘ṣūma9
.
Another oral story on Māydashtī’s life is regarding a girl which because of her
astonishing beauty Sayyid Ya‘qūb, on seeing her, became enamoured of her. According
to the story, they decide to get married but because of a young man’s love for
the same girl, Sayyid Ya‘qūb, generously, dispense with the marriage10. He must be
a ‘mystic’ and ‘complete man’, Kurdish informants’ reason, because he abandoned
the girl, without any real need to her, for the sake of that young man.
1. 2. Works and Style
No comprehensive study of Māydashtī’s works has yet been undertaken, nor
has there been made any detailed evaluation of his contribution, certainly significant
one, to the progress of Kurdish poem in south-eastern Kurdistan. As the other
Kurdish dīwāns in which many genres generally accepted as the themes of poetry,
the works of Māydashtī include several lyrics, mystical, religious, and sometimes
satirical specimens11. Another genre, and a much more popular genre, is his enigmas
and their answers12. Also his bahārīyya is so important among the well-known
poems of Māydashtī13. Some of his poems remain obscure in provenance, but the
important and trustworthy works of Māydashtī are as follow:
Dirîj ö Taren Imşu (Long and Dark Is Tonight), Çarenûs (The Predestinator),
Wext-i Çepawe (The Time of Jubilation It Is), Duŗ-i Pendit (The Pearl of Your Advice),
Xawîran Xaļit (Your Disturbing Spot), Çûn ‘Umr-i Min (As My Life), Diļber
Tu Nepirsî (Charmer! You Do Not Ask!), Mewla Perestan (Master-Worshippers),
Şîrîn Tewr Takî (Of A Nice Figure You Are), Tu Ta Kiy Ne Fikr Sewday Xamenî?
6 See (Suṭānī, 1998, 8-9).
7 On these, see ibid, 26-27.
8 See, for example, (Shīrāzī, 1985, iii, 2120), and elsewhere.
9 A sister of imām Raḍā, the eighth Shī‘a saint of the Twelver Shī‘a doctrine.
10 The story first appeared in (Shīrāzī, ibid).
11 For different examples of Kurdish dîwans and poetry, in general, see (Nikitine, 1947, 39-53);
and (Ḥilmī, 1955).
12 On these, see (Suṭānī, 1998, 26-27, 77-80).
13 For a defective version of his qaṣīda-yi bahārīyya, see (Suṭānī, ibid., 52-54).
Mustafa DEHQAN
Jimar 6 Sal 3 2016 117
(Until What Time You Are Thinking About the Vain Imagination?), Zahid Heramen
(Ascetic! It is Prohibited), Çiraxim Daxî (My Lamp Burned), Hamseran
Tew Bî (Companions! It is the End), Şîrîn Exzerî (Vivacious You Are!), Hûşim
Medhûşen (My Intelligence Is Confused)14.
In the opinion of the writer it is unlikely that any other major fragment of
Māydashtī await discovery. It may seem rash to make such an assertion, given the
number of manuscripts in the personal libraries of the Kurdish villagers that have
not been examined. The evidence suggests strongly, however, that fragments such
as those of Māydashtī are of rare occurrence. Available evidences that have not been
edited and translated, give some relevant details about the style of Māydashtī.
He does not hesitate to quote the works of the other poets in defense of his
poems15. In fact some of his works abound not only with explicit quotations, but
especially with allusions to the poems of Nalî (c.1800-1857), the well-known poet of
Sulaymānīyya16, and many typically Soranî turns of phrase. This fact should alert the
reader to notice his awareness of the other Kurdish poets and the literary situation
in Kurdistan. On the other hand, he writes in Kurdish phrases that are replete with
works and expressions from Nalî and possibly some other poets, as we have said,
and further, he consciously reflects the style of their dīwāns. To this extent it can be
said that he was influenced by them. One can tell from the little hemistiches of some
qaṣīdas that the work is likely to have something in common with Nalî’s qaṣīda
of much the same hemistiches, and indeed examination shows that Māydashtī did
in fact quote whole sense and phrases from the Nalî’s dīwān17. But that is not all.
Māydashtī brings, artistically, the whole theme under the wing of southern Kurdish
dialects. In this dress poem must have enjoyed a considerable popularity in Kurdish
communities of Māydasht whose language and interests were somewhat different18.
14 The sources from which several fragments of his dīwān are obtained are as follow:
MS of the Personal Library of Sayyid Muḥammad Sa‘īd Ghayrat Kirmāshānī; MS of the Personal
Library of Muḥammad Pāshā Rustamī Jalīlīyān Harsamī; MS of the Personal Library of Ḥādī
Arfa‘; MSS of the Personal Library of Muh$ammad ‘Alī Suṭānī; MS of the Personal Library
of Muṣṭafā Khān Rawānbakhsh Zangana; MS of the Personal Library of Aḥmad Jalālī Gūrān;
The oral versions from memory of ‘Alī Murād Ḥabībī Allāhyār Khānī (gathered and edited by
Muḥammad ‘Alī Suṭānī); The oral versions from memory of Khusraw Ḥātamī ‘Uthmānwand
(gathered and edited by Muḥammad ‘Alī Suṭānī).
15 See, for example, (Suṭānī, 1998, 18, 21, 23, 31-32). For quote or paraphrase someone’s else
words and improvement the ghazals of earlier masters in poetry (not just Kurdish), see, in
general, (Losensky, 1998).
16 Mela Xidir Ehmed-î Şaweysî (c.1800-1857), famous by his pseudonym as Nalî, was born in
Xakuxol, a village belongs to Shahrazur in present Silêmanî. For the life of Nalî and some of his
poems, see (Chodzko, 1857, 297-356, especially p. 300ff.); and (Hakim, 1991, 130-40).
17 For this case, see (Suṭānī, 1998, 21, 23, 84-85); and for Nalî’s dīwān, see (Rezawendi, 2000).
18 As argued by (Ṣafīzāda, 1970, 66-70); and (Parwīnī, 1984, 33-35).
A Kurdish Poem by Sayyid Ya‘qūb Māydashtī
118 Issue 6 Year 3 2016
There is another important element in Māydashtī’s style. He consciously uses
several Kurdish dialects and their idiom for the purpose of giving a new expression.
It is with one particular resultant aspect of bilingualism in the Māydasht area
that he has concerned himself here: the presence of a very large number of Lekî,
Soranî, Kelhurî, and Goranî words in the literary language of his dīwān. Kelhurî is
probably his mother tongue19 and Goranî, as a non-Kurdish koinē, need to be singled
out because of the special role played in Kurdistan20. But on closer investigation
it probably will be found that Lekî and Soranî words have all, or almost all, reached
him by way of the Lekî and Soranî communities of Gūrān area and its outskirts21.
In evaluating the style of Māydashtī another factor in particular need to be taken
into consideration. Although the whole tone of almost all important poems of
Māydashtī is a lyric genre, but, as we have said, his dīwān includes also some enigmas,
religious, and even advisory specimens. But even in this type of presenting,
except his enigmas of course, he declares his own lyric conclusions more than he
changes their genres. While the whole structure of his religious and satirical poems
reflect their own characteristics and structures, the truly original part of these distinctive
poems, as we have said, is in Māydashtī’s use of ‘love’, ‘lover’, and ‘beloved’
as they may be ascribed to anyone. For the enigmatic poems of his dīwān, those
poems simply fill some Kurdish enigmas in details (sometimes plausible enough
in themselves) into the general outline of daily life that is available from other Kurdish
sources in which Rah*īm Khān22, a friend of Māydashtī and another Kurdish
poet from the same region, responses to the enigmas of Sayyid Ya‘qūb. The most
important detail; concerning his religious poems is that the name of Māydashtī,
who is sometimes known to have been a follower of the Ahl-i Haqq theology, from
the oral tradition, hardly receives any mention at all. These poems, apparent, state
his interest in Twelver Shī‘a theology, not Ahl-i Haqq23. Finally, the advisory literature
of Māydashtī is certainly under the influence of Persian literature24.
19 One can say nothing in detail about his mother tongue because there are no written sources or
documents. Citing Kelhurî as the mother tongue of Māydashtī might only be considered reciting
oral traditions of the region.
20 The feature of Goranî koinē and its influence in Kurdistan was first pointed out by (Rieu, 1881,
728-34).
21 On the all Lek and Soranî tribes of the outskirts of Gūrān and the other near neighbor regions, in
general, see (Grothe, 1910, 5-7, 31-75); and on Lek and Soranî tribes of the western Kirmāshān
and Māhīdasht, in particular, see (Anonymous. Tehran, 1971).
22 Raḥīm Khān, a blind Ahl-i Haqq poet and a close friend of Sayyid Ya‘qūb Māydashtī, lived
under Imām Qulī Mīrzā ‘Amād al-Dawla (1847-71), and is by far the most prolific poet of
Kurdish enigmas, at least as far as we can judge from oral accounts of his dīwān and those
surviving. He was from Serwenaw of the Serfîrûzawa of the Maydeşt region. For some of his
poems, see (Suṭānī, 2007, iii).
23 See (Ṣafīzāda, 1997, 357-60).
24 See (Suṭānī, 1998, 62-63); and compare it with that of Persian literature in (Dihkhudā, 2004, i,
Mustafa DEHQAN
Jimar 6 Sal 3 2016 119
The final factor considerable in Māydashtī’s style is his hard diction. His dīwān
is sometimes a difficult one to read. The Kurdish diction Māydashtī employs is
dense and sometimes idiosyncratic by comparison with the style of other Kurdish
writers of the region. It is clear that some of his qaṣīdas are very schematic. They
remain one of nothing so much as a set of hemistiches for someone who will be
engaged in poet’s concerns. They sketch the lines of thought one might develops
on the topics covered, without carrying them out in proper detail.
2. FRAGMENT
The fragment that concerns us here is undated. One or two of the lines in the
first part of the fragment seem to be out of order, but it has not yet been possible to
re-arrange these with confidence. This minor fault in the sequence is probably of
recent occurrence but there is also some slight disorder from an earlier time. There
is, for instance, a note in Persian in different handwriting from that of the main
text, saying that the text refer to the dīwān of Māydashtī. The fragment is written
in a clear nasta‘līq hand and is almost always easily legible; consonantal points are
sometimes provided. The Kurdish vocabulary presents little difficulty including
Goranî words, although some of the expressions used are different from those used
for the same objects in the works of other Kurdish poets and writers, but the differences
are relatively few when compared with the parallels.
2. 1. Text and Translation
I give the text as it stands in the manuscript, correcting only a few ungrammatical
forms (the reading of the manuscript is given in every case in the notes). The
text is presented in a phonemic transcription. In the transcription system I have
used resembles that used by J. Bedir Khan in his Hawar system25, though with
some modifications in favor of conservation: a distinction between o and ö; and
u and ü in southern Kurdish. In the notes that follow the Kurdish text the present
fragment, known as Namî, and its variants in other manuscripts are referred to by
the following letters of the alphabet:
Namî: A
Sultanî26: B
Bexşî: C
It will be noticed that there are quite a large number of variants, but many of
these are trivial, being concerned with some minor points. The translation is fairly
literal and parentheses denote words supplied for the sake of the sense. In the
837-38), where the same theme and its different cases are given.
25 For a description of Hawar system, see (Bedir Khan & Lescot, 1970, 3-7).
26 For a published version of this manuscript see, (Suṭānī, 1998, 50-51).
A Kurdish Poem by Sayyid Ya‘qūb Māydashtī
120 Issue 6 Year 3 2016
translation and its related notes the transliteration system of the Encyclopaedia of
Islam has been followed, with certain exceptions: ‘q’ not ‘k’ is used for qāf and ‘j’
not ‘dj’ for jīm; consonants that are single in Arabic and double in Roman, such as
kh and sh, are not underlined.
Leylim
My Layl
1 çiraxim daxî27……………………• yiy ŗûj le tawişt derûn-i daxî
My lamp burned……………….., • At one time, because of my excessive heartbreak
wiyļ wiyļ megîlam28 we bî demaxî • ŗam keft we dîyar diļdar-i yaxî
As I lost the patience, I rambled (along country), • I reached the home of my rebel
beloved
nigay29 teht ö föq dîwariş kirdim • xîza ne derûn henasey serdi
I saw the bottom and top of its wall, • A deep sigh came out from my heart
rîza ne derûn zöx-i zamanim • çü cû gul besa ne ŗûy damanim30
The transparent blood of my wounds spilt out from my heart, • O, like a brook on
my skirt
5 dîdem tem awerd, leñg bî zûanim • ne cay menin bî, ne pay lûanim
I was dark in my eyes, I could not speak as well, • I could not neither to stay (there)
nor to go (from there)
lew demda biŗya pay pîş ö pesim • ‘inan-i taqet berşî31 le desim
I could not move towards back and front then, • I could not show (remarkable)
endurance (then)
27 A daxe; B daxî; C dax. The first hemistich, as a standard rule, is incomplete. It contains only
the first half of the hemistich, as if to announce the rhyme and subject. This opening formula
of describing something or someone recurs also in exactly the same form and manner at the
beginning of many Goranî, Lekî, Kelhurî, and some Soranî poems.
28 A megîlyam. Reading doubtful; spelled māglym.
29 A siyl; this reading seems more likely than niga, but one, because of the testimonies of the
other MSS and oral versions, cannot perhaps emend niga to siyl, as a more Kurdish equivalent.
Compare (Gujrī Shāhū, 1999, 99).
30 A different version of 4 is in C. The complete form is as follows: ŗişya we derûn ow-i zamelim •
çü cûkeļî bî ve ser damenim. It strikes me an inappropriate Lekî version.
31 A berş; B berşî; C berçî. Berşî, Goranî past.3sg., is not known to me apart from few sections in
Māydashtī’s dīwān where it is quoted. The MS C has here berçî, a Lekî suitable equivalent verb
almost with the same meaning, which seems to be based on a misunderstanding of the original.
The use of berçî, Lekî past.3sg., in the combination berçî ve/le yadim “I forgot it”, is frequent in
some parts of Lekistan.
Mustafa DEHQAN
Jimar 6 Sal 3 2016 121
sati girîyam32 we zarzarewe • tek dam we pêwar ew dîwarewe
I bitterly wept( over it )for a while, • I leaned on that wall as a concealed thing
beļkem siday Leyl biyû33 we gûşim • sakin bû diļey zöxawan nûşim
Maybe I would be able to hear the voice of Leyl(, • Maybe )my palpitated bloody
heart would be calm
her ewsa zanam siday Leyl ama • gûya her Leyl bî we [Line cut off at the edge
of folio]34 ama
I knew then that the voice of Leyl came, • Probably it( i.e .her voice )was exactly
the Leyl( herself )who came from[ a word is omitted]
10 lehce siday Leyl lince ö ļawe bî • tomez35 kü ö keş ne geware bî
The dialect of Leyl’s voice was ogled and coquettish, • It seems that mountain and
hill were in the cradle
ļaweļaweş bî piy awixtî36 wîş • şikayet mekird ne bedbextî wîş
She sang lullaby( to make )herself hopeful37, • She complained about her adversity
ga möət aqam, ga möət bawe • î ferde möət we nezm-i ļawe
O my daddy, she sometimes said; O my father, she sometimes said38, • She said
this prose (phrase) with a verse lullaby
min ömîdwar-i dergay dawerim • yiy [Line cut off at the middle of folio]39
perît bawerim
God is my hope, • I believe[ some words are omitted ]for you40
32 A girîway; B girîwam; C gürîam. The text has here girîway, which does not seem likely. I have
emended girîway to girîyam.
33 A bihat; B biyû; the text is missing in C. For bihat it may be possible, be a slight emendation, to read
bihatîya which is more popular in some regions. For biyû another reading is also possible: beyû.
34 A dûrow; B duceyl, the reading is doubtful; C duce. Dûrow “far” is the more useful word which
one would expect in such a context, but the other MSS do not support it. Duceyl and duce are
somewhat puzzling and I have no information about them. The word of course, if the reading
is correct, is also attested in another poem of Māydashtī: Ferhad piy Şîrîn, Mecnûn perî Leyl, î
pay Bîsitûn, ew sehray duceyl; see Suṭānī, Dīwān-i Sayyid Ya‘qūb-i Māhīdashtī, 39. Duceyl here
refers to a ‘desert’.
35 C tomez. Reading doubtful; spelled tmāz. I heard this word as tömez in Lekistan: tömez = ‘you
know’, to/tö ‘you’ + zan- ‘to know’, pres.2sg.mezanî [= mez].
36 A diļxweşî; B awixt; C awaxt.
37 This translation of the first part of the hemistich is supported by a Lekî version: lalaî möət eŗa
ömîd wəj.
38 The translation adopted here for aqa and bawe follows the established meaning of each word in
the folklore of Māhīdasht area, although it seems somewhat strained here.
39 A çişt-i xasî; B spelled nwnmāmy, which I could not read it; C çişt nazarî, if the reading is
correct. However, I have no evidence and good idea for this hemistich.
40 The passage is not entirely clear and other translations are also possible.
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we şikļ ö şîwe husnay perî bû • baļaş çûn dayet ne ‘iyb berî bû
Her figure and form was like a fairy, • Her stature was as your mother ,without( a
bodily )defect.
15 sahib şert ö şûn, şîrîn şîwe bû • çûn dayet şîwey perî pîwe bû
She had attraction, she was nice figure, • She was a beautiful angel, as your mother
beļam iqbaliş41 çûn dayet nebû • hambext-i dayet humsayeş nebû
But her fortune was not like( that of )your mother, • A fortune ,like your mother’s
one ,was not her neighbor
beļam çûn dayet şûmçare nebû • sersext ö bedbext, aware nebû
But she was not unlucky as your mother( is(, • )She )was not obstinate ,unlucky,
and homeless
ew milawenaş we lay derdewe42 • her ta kûdekiş xabiş birdewe
She fondled her pains • ,So that her baby slept
ta siday laye Leylî mirdewe • ser nîyam we ŗûy señg-i serdewe
When Leylî’s lullaby voice ceased, • I placed my head on a cold stone
20 ya waw-i gerdûn siday wawiyļim43 • bîm we texteseñg duŗane44 Leylim
O God! The voice of my (loud) mourning, • I was on the grave of my lovely Leyl
her kes guzariş ne kûçey Leyl bû • Sey Yaqu asa, her ne wawiyļ bû
Everyone who would be on Leyl’s street, • He would be in mourning as Sayyid
Ya‘qūb
2. 2. Glossary
So that there shall be no ambiguities in the translation, the following list of words,
referred to in the fragment, is provided for guidance. The numbers in parentheses give
the text lines and the entries follow one another in alphabetical order letter by letter
without regard to intervening spaces or hyphens.
Abbreviations
adj. adjective
inf. infinitive
neg. negative
pl. plural
41 A iqbali; C ixbaliş. Instead of iqbaliş it is possible to read axiriş, but the sense obtained would
be poorer.
42 A close parallel to this hemistich is found in C: ew milawenaş we gerd şertewe.
43 A variant of this hemistich is in C: ey waw-i gerdûn deñg-i wawiyļim. A further parallel is also
mentioned in the oral versions: ay Xuday gewra deñg-i wawiyļim.
44 C duŗduŗî. Duŗduŗî seems to belong to the type of repetitive compounds, but I cannot interpret
this word exactly.
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Jimar 6 Sal 3 2016 123
pres. present
pron. pronoun
sg. singular
subj. subjunctive
ama- → amay
amay- come, to move to, towards, into, etc a place, subj.3sg.biyû (8), past.3sg.ama (9)
-an plural ending: zaman (4), zöxawan (8)
aqa daddy, dad (12)
aware homeless, having no home or permanent place of residence (17)
awerd- → awerdey
awerdey- 1. bring, to come carrying something or accompanying something; 2. to
cause somebody/something to come or be present; to result in something, past.3sg.
awerd (5)
awixt/awixtî 1. hope, expectation of fulfillment or success; 2. hopeful, having qualities
which inspire hope (11); 3. trust of someone or something, assured reliance
on the ability or character
baļa stature, natural height (14)
bawe 1. father (12); 2. an old man-used as a respectful form of address
bawer belive, a firm conviction (13)
bedbext unlucky, having or meeting with misfortune, inauspicious (17)
beļam but (16, 17)
beļkem/belkem maybe, perhaps, possibly (8)
berî without, used as a function word to indicate the absence or lack of something (14)
berşî- → escape, an act or instance of escaping (inf. unknown), past.3sg. (6)
birdewe- → birdbird-
carry, past.3sg.birdewe (18)
biŗ- cut, past.3sg.biŗya (6)
biŗya- → biŗbiyû-
→ amaybî
without, -less (2)
bî- be, become, past.3sg.bî (5, 9, 10, 11), past.1sg.bîm (20), subj.3sg.bû (14, 15, 21),
neg.subj.3sg.nebû (16, 17)
bîm- → bîbesa
many, much (4)
bû- → bîA
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ca/cay place, space, atmosphere (5)
cû brook (4)
çirax 1. lamp, a device for giving light, especially formerly, by burning oil (1); 2.
offspring, child; 3. an electrical device producing radiation
çü like, similar (4)
çûn like, similar (14, 15, 16, 17)
dam- → dandaman
skirt, a free hanging part of an outer garment or undergarment extending
from the waist down (4)
dan- give, past.1sg.dam (7)
dawer 1. a being or object believed to have more than natural attributes and powers
and to require human worship; 2. God (13)
daxî burned, being on fire (1)
daye 1. mother, a female parent (14, 15, 16, 17); 2. an old or elderly woman
demda then, at that time, next in order of time (6)
demax 1. patience (2); 2. pride, the quality or state of being proud
derd pain (18)
derga house, an imaginary building that serves as living quarters for God (13)
derûn heart, the central or innermost part (3, 4)
des hand (6)
diļ 1. heart (8); 2. love, affections, courage, ardor, etc.
diļdar beloved, dear to the heart (2)
dîde eyes (5)
dîwar wall, a high thick masonry structure forming a long rampart or an enclosure
chiefly for defence (3, 7)
dîyar 1. home, a place of origin (2); 2. native land, an area set aside to be a state for
a people of a separate cultural and national origin
duŗane lovely, attractive (20)
ew/ewe he, she, that (adj. and pron.) (7, 18)
ewsa then, at that time, next in order of time, soon after that (9)
ferd prose, the ordinary language people use in speaking or writing (12)
föq up, top, relating to, or being at the top (3)
ga sometimes, once in a while (12)
gerdûn world, the earthy state of human existence (20)
geware 1. cradle (10); 2. infancy, the earliest period of life, a place of origin
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girîyam- → girîygirîy-
weep, cry, past.1sg.girîyam (7)
gîlay- ramble, past.1sg.megîlam (2)
gul brook (4)
guzar street, a thorough fare especially in a village not a city (21)
gûş ear (8)
gûya it seems, apparently (9)
hambext having the same fortune (16)
henase sigh, an often involuntary act of sighing especially when expressing a bad
emotion or feeling (3)
her every, each, being each in a series or succession (9, 18, 21)
humsa neighbor, one living or located near another (16)
husna/husnay nice, the quality or state of being good, respectable (14)
-i izāfa marker
î this, these (12)
keft- → keft-/ketkeft-/ket-
fall, past.3sg.keft (2)
kes 1. one, a certain indefinitely indicated person (21); 2. some persons of unspecified
or indefinite identity
keş hill, a landmass that projects conspicuously above its surroundings and is not
higher than a hill (10)
kirdim- → kirdkird-
do, make, past.1sg.kirdim (3), past.3sg.mekird (11)
kü 1. mountain (10); 2. a great mass, a vast number or quantity
kûçe street, a thorough fare especially in a city not a village (21)
la beside, by the side of (18)
ļawe/ļave coquettish, an affection to gain the attention and admiration of men (10, 12)
ļaweļawe lullaby, a song to quiet children or lull them to sleep (11)
ļawenay- fondle, past.3sg.miļawenaş (18)
laye lullaby, a song to quiet children or lull them to sleep (19)
le 1. of, from (6); 2. in, on, up, over, with
leñg 1. cripple, lame (5); 2. something flawed or imperfect
lew [=le+ewe] then, at that time, soon after that (6)
lince ogled, coquettish (10)
liway- go, the act of going related to the first person lûanim (5)
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lûanim- → liway
megîlam- → gîlaymen-
stay, to stop doing something, to stop going forward, inf.menin (5)
menin- → menmekird-
→ kirdmiļawenaş-
→ ļawenay -
min/mi I, me (13)
mirdewe- → mirdmird-
die, past.3sg.mirdewe (19)
möət- → vətne
1. of, from (3, 4, 11, 14); 2. in (10, 21)
nebû- → bî
nezm verse, metrical language or writing (12)
niga the act of looking (3)
nîyam- → nîynîy-
place, past.1sg.nîyam (19)
-ö and (3, 6, 10, 14, 15, 17)
ömîdwar hopeful, having qualities which inspire hope (13)
pa/pay leg, foot (5, 6)
perî 1. for, used as a function word to indicate purpose or intended goal (13); 2.
fairy, a beautiful woman (14, 15)
pêwar 1. hide, concealment, a place out of sight (7); 2. a cosmetic used to conceal
blemishes or discoloration especially under the eyes
ŗa/ra 1. way, a through fare for travel or transportation (2); 2. route, the course
traveled from one place to another
rîza- → rîzayrîzay-
spill, to cause (blood) to be lost by wounding, past.3sg.rîza (4)
ŗûj/rûj/ŗû day (1)
ŗû/ŗûy surface, the outside part of something (4, 19)
sat a while, an hour (7)
señg stone (19)
serd cold, conveying the impression of being cold as depressing, gloomy, etc. (3, 19)
sersext obstinate, perversely adhering to an opinion or purpose in spite of reason
or arguments (17)
şert ö şûn attraction, the act, process, or power of attracting opposite sex, personal
charm (15)
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şikļ figure, form, bodily shape especially of a female person (14)
şîwe figure, form, bodily shape especially of a female person (14, 15)
şûmçare unlucky, having or meeting with misfortune, inauspicious (17)
tawişt excessive (1)
tek the act or an instance of inclination (7)
tem 1. dark, darkness, obscure (5); 2. fog, mist
texteseñg 1. rock, a piece of rock for a specified function; 2. grave, gravestone (20)
tomez/tömez it seems, apparently (10)
vət- tell, say, past.continuous.3sg.möət (12)
wawiyļ/wawiyl mourning, a period of time during which signs of grief are shown
(20, 21)
we on, up, in, with, to, of, from (2, 7, 8, 9, 14, 18, 19, 20)
wiyļ/wiyl rambler, one that rambles, homeless (2)
wîş self (adj. and pron.), belonging to oneself: own (11)
xîza- → xîzayxîzay-
get up, come out, past.3sg.xîza (3)
yaxî rebel, opposing or taking arms against a government, ruler, or people (2)
yi/yiy a, an, used as a function word before nouns when the referent is unspecified
(1, 13)
zam wound (4)
zanam- → zanay
zanay- know, past.1sg.zanam (9)
zarzarewe bitterly (7)
zöx/zöxaw/zewx blood (4, 8)
zûan 1. tongue, the soft organ in the mouth, used in tasting, swallowing, etc and, by
people, in speaking (5); 2. a language
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