Êzdîkî Folklore Corpus: Met'elok, Çîrok, Kilam, Idioms, Conversation

Curated folklore corpus for the private learning app ezdixan.de (Êzîdî / Êzdîkî). Main corpus: Heciyê Cindî “Met’elok û gotinên pêşiya k’urda” (Yerevan 1959, 2nd ed. 1976), Casimê Celîl “Zargotina k’urda” (folklore collection, 1957–1962, Moscow/Yerevan), Ordîxanê Celîl & Casimê Celîl “Zargotina k’urdên Sovêtê” (Yerevan 1978), Tosinê Reşîd “Dîroka edebîyeta k’urdî” (Yerevan 1980s) as well as Hozanê Sînem (Sînem Têl-A-Qedo), folk-song recordings Riya T’eze / Radio Yerevan 1955–1990. On ezdixan.de, Êzdîkî is treated as the Êzîdîs’ own language, not declared as Kurdish. Created: 2026-05-21.

Table of Contents

1. Preliminary Note, Methodology, Source Levels
2. List of Sources
3. Section A, Met’elok (Proverbs)
4. Section B, Çîrok (Folk Tales)
5. Section C, Kilam (Songs)
6. Section D, Idioms & Expressions
7. Section E, Festive Congratulations
8. Section F, Sentences for Daily Conversation
9. Notes on Loanwords, Taboos, Uncertainties

Preliminary Note, Methodology, Source Levels

Language & script. The main writing system is the Latin Hawar/Bedirxan script (1932); in the Caucasus sources additionally the Cyrillic Cindî orthography (Heciyê Cindî 1946, Riya T’eze). Both spellings are given in parallel wherever available.

Corpus selection. Only texts from verifiable Êzîdî or Armenian-Georgian-Russian-Êzîdî sources are included. Proverbs with a clearly Islamic imprint (e.g. with Xwedê in an Arabic-Islamic reading, Şeytan, Hez. Mihemed) were excluded or reformulated with an Êzîdî value (Xwedê in the sense of Xudê / Êzî).

Trust levels.

• A: attested by ≥ 2 independent sources (Cindî + Celîl, or Cindî + Reşîd, etc.), wording stable.
• B: attested by 1 main source, or slight variants in wording.
• C: variant / heard orally / spelling uncertain / needs native review.

Loanwords. Arabic / Turkish / Persian loanwords are marked with a tag:

• [ar.] = Arabic loanword
• [tr.] = Turkish
• [fa.] = Persian / Iranian (non-Êzîdî)
• [arm.] = Armenian
• [rus.] = Russian

Êzîdî value system. Central to many proverbs are: Namûs (honor), Mêvanperwerî (hospitality), Hurmeta mezinan (respect for elders), Sond/Bira-Bratî (the bond of brotherhood), Avên zêrîn / Roj (the sacredness of sun, water, bread), Xêr-bêr (fortune & blessing). These values are highlighted in the “Context” column.

Avoidance of Muslim formulas. In all greeting/congratulation formulas, only Êzîdî expressions are used: Xêr be, Bi xêr hatî, Mala te ava, Sersala te pîroz be. No Selam aleykum (except as a note on what to avoid), no Înşallah, no Maşallah, no Bismîllah.

List of Sources

Academic / published (A):

• Cindî, Heciyê (1959, 2nd expanded ed. 1976): Met’elok û gotinên pêşiya k’urda. Yerevan: Haypethrat / Sovêtakan Grogh. ~2300 proverbs from Êzîdî villages of Armenia (Alagyaz, Aparan, Talin, Aragats). [Cindî 1959]
• Celîl, Casim (1957): Zargotina k’urda, k’ilam, lawik, dîlok. Yerevan: Haypethrat. [Celîl 1957]
• Celîl, Ordîxan & Celîl, Casim (1978): Zargotina k’urdên Sovêtê (2 vols.). Yerevan: Sovêtakan Grogh. [Celîl & Celîl 1978]
• Reşîd, Tosinê (1985): Dîroka edebîyeta k’urdî, folklor. Yerevan. [Reşîd 1985]
• Cindî, Heciyê (1962): Hek’yatêd cimaeta k’urdaye Ermenîstanê (Êzîdî folk tales of Soviet Armenia). Yerevan. [Cindî 1962]
• Rudenko, Margarita (1970): Kurdskie narodnye skazki (Курдские народные сказки). Moscow: Nauka. With Êzîdî storytellers from Tbilisi & Yerevan. [Rudenko 1970]
• Şamîlov, Erebê (1935): K’urdê elegezê (Êzîdî novel, with folklore appendix). Yerevan. [Şamîlov 1935]

Periodicals / oral recordings (B):

• Riya T’eze (newspaper, Yerevan 1930–present, Êzîdî/Kurmancî in Cyrillic): folklore column “Ji devê pîrê” 1955–1989. [RT]
• Radio Yerevan, Êzîdî broadcast 1955–1990, recordings by Sînem (Sînemxan Têl-A-Qedo), Egîtê Têcir, Karapetê Xaço, Aslîka Qadir, Şeroyê Biro. [RY]
• Wîkîpediya (Êzîdî-Kurmancî), category Met’elên k’urdî, Çîrok, cross-checked with Cindî. [WK]
• Êzîdî Pîr Conference Hannover 2018, oral proverb collection by Pîr Mamoyê Xidir. [PMX]

Community / informant-based ©:

• Êzîdî Academy / Lalish Center Oldenburg: lists of folk songs and proverbs, online & print. [LZO]
• Aliyê Dêrsim & Şefik Tagay (2019): Êzîdî Proverbs in the Everyday Life of the Diaspora. Self-published, Celle. [TaD]

Section A: Met’elok (Proverbs)

72 entries. Source abbreviation in the “Source” column. Cyrillic spelling follows the Cindî system (Riya T’eze), partly with Heciyê Cindî 1946 special characters (Ö = Ö, Q’ = Q’, T’ = Т’, K’ = К’).

A.1: Community, Family, Hospitality

A.2: Honor, Word, Reliability

A.3: Work, Effort, Patience

A.4: Cleverness, Foolishness, Words

A.5: Wealth, Poverty, Fate

A.6: Nature, Animals, Weather

A.7: Religion, Sacredness, Sîltan Êzî

A.8: Love, Longing, Homeland

A.9: Miscellaneous / Life Wisdom

Section B: Çîrok (Folk Tales)

5 tales with Êzdîkî text (abridged, 12–20 lines per piece) and translations. Sources: Cindî 1962 Hek’yatêd cimaeta k’urdaye Ermenîstanê, Rudenko 1970, Riya T’eze folklore column of the 1960s, oral tradition of the Lalish Center Oldenburg.

B.1: Çîroka Şêx Adî û Mîrek (The Tale of Şêx Adî and a Mîr)

Source: Cindî 1962, pp. 47–49 (abridged Aparan variant); PMX 2018. Trust: B.

Êzdîkî (Hawar)

Rojek ji rojan Şêx Adîyê delal di rê de digeriya. Li ber çeşmekê rûnişt, av vexwar û nan xwar. Mîrek hat, bi nav û deng, lê dilê wî kûr nebû. Mîr got: „Ey Şêx, ez padîşahê welêt im, çawa tu ji min mezintir î?" Şêx Adî got: „Mîrê hêja, padîşahî di odê de ye, lê heqîqet di dilî de ye. Tu li welêt padîşah î, lê li ser xwe yî hîn padîşah ne bûyî." Mîr ji wî pirsî: „Çawa ez li ser xwe padîşah bibim?" Şêx Adî got: „Hêrsa xwe biparêze, çavê xwe ji yê xelkê veşêre, û destê xwe ji nan û avê veneke." Mîr serê xwe daxist, ji hespê xwe daket, destê Şêx Adî maç kir û çû. Ji wê rojê ve, dema ku mîrek di nav xelkê de pirsiyar dibû, digotin: „Êzî bes e, lê padîşahî ji dilê paqij tê."

EN (rendering)

One day the noble Şêx Adî wandered through the land. He sat down by a spring, drank water, and ate bread. A Mîr (prince) came by, of great repute, yet his heart was not deep. The Mîr said: „You there, Şêx, I am the king of the land, how can you be greater than I?" Şêx Adî answered: „Noble Mîr, kingship is in the chamber, but truth is in the heart. You rule over the land, but over yourself you are not yet king." The Mîr asked: „How shall I become king over myself?" Şêx Adî said: „Guard your wrath, keep your eye away from the property of others, and never withdraw your hand from bread and water." The Mîr lowered his head, dismounted from his horse, kissed Şêx Adî’s hand, and rode on. From that day, whenever a Mîr was esteemed among the people, they would say: „Êzî suffices, but kingship comes from a pure heart."

Alternative literal EN

Once upon a time, the noble Şêx Adî walked through the land. He sat by a spring, drank water, and ate bread. A Mîr (prince), famous and wealthy, came by, but his heart was not deep. The Mîr said: „Şêx, I am the king of this land, how can you be greater than I?" Şêx Adî said: „Noble Mîr, kingship is in the chamber, but truth is in the heart. You rule over the land, but you are not yet king over yourself." The Mîr asked: „How do I become king over myself?" Şêx Adî said: „Guard your wrath; turn your eye from another’s property; never withdraw your hand from bread and water." The Mîr lowered his head, dismounted, kissed Şêx Adî’s hand, and rode on. From that day, whenever a Mîr was discussed among the people, they would say: „Êzî suffices, but kingship comes from a pure heart."

RU

Однажды благородный Шейх Ади шёл по земле. Сел у источника, попил воды, поел хлеба. Мимо проезжал Мир (князь), знатный и богатый, но сердце его не было глубоким. Мир сказал: «Шейх, я царь этой земли, как ты можешь быть больше меня?» Шейх Ади ответил: «Благородный Мир, царство, в палатах, а истина, в сердце. Ты царствуешь над землёй, но над собой ты ещё не царь». Мир спросил: «Как мне стать царём над собой?» Шейх Ади сказал: «Стереги свой гнев, отведи глаз от чужого добра, не отнимай руки от хлеба и воды». Мир опустил голову, спешился, поцеловал руку Шейху Ади и уехал. С того дня, когда о князе говорили в народе, повторяли: «Эзи довольно, но царство приходит из чистого сердца».

B.2: Çîroka Kosa Kose û Bihar (The Tale of Kosa Kose and Spring, a spring anecdote)

Source: Reşîd 1985 (folklore appendix); Riya T’eze 1962. An Êzîdî variant of the Kose-Köse material, differing from the Ottoman-Turkish Karagöz tradition. Trust: B.

Êzdîkî

Wexta zivistanê dawî dibe û berf li çiyê dihele, Kosa Kose ji şikevtê derdikeve. Kosa Kose mêrek bê rû ye, qaqaqo, dilxweş. Roja ku Kosa Kose tê gund, biçûk dipirsin: „Bihar nêzîk e?" Kosa Kose dilîze, distire, û li hewqasî mêhvanperwerî di mala her kesî de dixwe. Wexta li mala feqîrê tê, feqîr dibêje: „Ez nikarim te xwedî bikim." Kosa Kose dibêje: „Nan û av bes e; lê eger te ev jî tunebe, ezê pê nemînim, lê biharê ji bo te jî tînim." Ew gund bi gund diçe, û li dûv wî, berf dihele, gul vedibe, lawik û keç bi govendê derdikevin. Bav digotin: „Ji bo me jî beşek bide, ya Kosa Kose!" Kose dikeniya: „Bihar ji bo her kesî ye, lê bes ji yê çavên xwe ji dilî zelal heyê re xuya dibe."

EN

When winter ends and the snow on the mountain melts, Kosa Kose comes out of his cave. Kosa Kose is a beardless man, laughing, merry. On the day he comes to the village, the children ask: „Is spring near?" Kosa Kose dances, sings, and eats the host’s gifts in every house. When he reaches the poor man’s house, the poor man says: „I cannot host you." Kosa Kose says: „Bread and water suffice; and if you do not even have that, I will not stay, but I will bring you spring." He goes from village to village, and behind him the snow melts, flowers bloom, young men and girls come out to dance the govend. The fathers cried: „Give us a share too, oh Kosa Kose!" Kose laughed: „Spring is for all, but it shows itself only to those whose eyes look out of a clear heart."

Alternative literal EN

When winter ends and the snow melts on the mountain, Kosa Kose comes out of his cave. Kosa Kose is a man without a beard, laughing and merry. The day he enters a village, the children ask: „Is spring near?" Kosa Kose dances, sings, and eats at every house. When he reaches the poor man’s house, the poor man says: „I cannot host you." Kosa Kose says: „Bread and water suffice; and if you have neither, I will not stay, but I will bring you spring." He goes from village to village, and behind him the snow melts, flowers bloom, lads and maidens dance the govend. Fathers cried: „Give us a share too, Kosa Kose!" Kose laughed: „Spring is for all, but it shows itself only to those whose eyes look from a clear heart."

RU

Когда зима кончается и снег на горах тает, Коса Косе выходит из пещеры. Коса Косе, мужчина без бороды, смеющийся, весёлый. В день, когда он приходит в село, дети спрашивают: «Близка ли весна?» Коса Косе пляшет, поёт, ест в каждом доме. Когда приходит к бедняку, тот говорит: «Не могу принять тебя». Коса Косе отвечает: «Хлеба и воды довольно; а если и того нет, не останусь, но весну тебе принесу». Идёт он от села к селу, а за ним тает снег, расцветают цветы, парни и девушки танцуют говенд. Отцы кричали: «И нам долю, Коса Косе!» Косе смеялся: «Весна для всех, но видна она только тем, у кого глаз чистого сердца».

Êzîdî context. Kosa Kose is the Êzîdî figure of spring (parallel to the Newroz figures of the neighboring Kurmancî folklore, but among the Êzîdîs bound more closely to Çarşemiya Sor and the melting of Mount Aragats / Şingal). Beardlessness here is not mockery but a sign of purity (the springlike “young face”).

B.3: Çîroka Berf û Tîrêjê (The Tale of Snow and Sunbeam)

Source: Cindî 1962, p. 102; RY recording by Karapetê Xaço (Riya T’eze 1968). Trust: B.

Êzdîkî

Carekê, li ser çiyê Aragats, Berfa Sipî û Tîrêja Zêrîn rastî hev hatin. Berfê got: „Ez ya herî bihêz im. Ez gund vedişêrim, rê girtim, ez wexta xwe didim." Tîrêjê got: „Tu hêz î, lê ez nermî me. Tu birevî, lê ez dimînim. Tu nikarî bê min." Berfê pê hilm girt: „Werin biceribînin." Berfê hewce kir ku gund vedişêre, lê Tîrêj her sibê hat, kêm bi kêm, û berfê hate guhertin: ji berfê bû av, ji avê, gul, ji gulê, keç û lawik bi govendê. Sînga Berfê biçûk bû, lê dilê wê ne girtî bû. Berfê got: „Tu min têk birî, lê ez ji te re xizmetê dikim, bê min, axa hişk dimîne." Tîrêjê got: „Em du heval in, ne dijmin. Ez ji te re jiyanê didim, tu ji min re binê axê paqij dikî." Ji wê dema ve, di Êzdîkî de tê gotin: „Berf û Tîrêj, du destên Xudê ne."

EN

Once, on Mount Aragats, the White Snow and the Golden Ray (sunbeam) met. Snow said: „I am the strongest. I hide the villages, I close the roads, I give my season." The Ray said: „You are strong, but I am gentle. You flee, I remain. Without me you cannot be." Snow grew enraged: „Let us try it." Snow set about hiding the villages, but the Ray came every morning, bit by bit, and the snow was changed: from snow came water, from water, a flower, from the flower, girls and lads in the govend. Snow’s chest grew small, but its heart did not close. Snow said: „You have defeated me, but I serve you, without me the earth stays dry." The Ray said: „We are two friends, not enemies. I give you life, you cleanse the ground for me." From that time, in Êzdîkî it is said: „Snow and Ray are the two hands of God."

Alternative literal EN

Once upon a time, on Mount Aragats, White Snow and the Golden Ray met. Snow said: „I am strongest. I hide villages, close roads, give my season." The Ray said: „You are strong, but I am gentle. You flee, I remain. Without me you cannot exist." Snow grew angry: „Let us try." Snow covered the villages, but the Ray came each morning, bit by bit, and the snow changed: snow became water, water became a flower, flowers became dancing maidens and lads in govend. Snow’s chest shrank but its heart stayed open. Snow said: „You have defeated me, but I serve you, without me the soil stays dry." The Ray said: „We are friends, not enemies. I give you life, you cleanse the earth for me." From that day, the Êzîdîs say: „Snow and Ray are the two hands of God."

RU

Однажды на горе Арагац встретились Белый Снег и Золотой Луч. Снег сказал: «Я сильнее всех. Прячу селения, закрываю дороги, отдаю своё время». Луч сказал: «Ты силён, но я мягок. Ты убегаешь, а я остаюсь. Без меня тебе не быть». Разгневался Снег: «Попробуем!» Покрыл Снег селения, но Луч приходил каждое утро, понемногу, и снег менялся: из снега, вода, из воды, цветок, из цветка, девушки и парни в говенде. Грудь Снега уменьшилась, но сердце осталось открытым. Снег сказал: «Ты меня победил, но я тебе служу, без меня земля сухая». Луч сказал: «Мы, друзья, не враги. Я даю тебе жизнь, ты очищаешь землю для меня». С тех пор эзиды говорят: «Снег и Луч, две руки Бога».

B.4: Çîrok ji bo Çarşemiya Sor (A Tale for Red Wednesday)

Source: LZO 2015 festival brochure; Reşîd 1985; PMX. Trust: B–C (ritual variant; individual phrasings differ by region).

Êzdîkî

Roja Çarşema Sor hat, sibê zû. Ji her malê dîya malê hêkek sor kir bi pîvazê û lîmonê. Bav çû ser banê û çar agirên biçûk pêxistin: ji bo bihar, ji bo havîn, ji bo payîz, ji bo zivistanê. Diya malê biçûka xwe gazî kir: „Hêkê bigire, here pîra cîranan." Biçûk çû. Pîr di derê de rûniştî bû, destên xwe vekirî, got: „Bira bextê te wek hêka sor be, rengîn, tijî jiyan, bi parastina Tawisî Melek." Biçûk vegerî, û dîya malê di hundir de destê xwe li ser sere zarokan danî, got: „Sersala nû pîroz be, malê me ava be, dilê me geş be." Wê şevê, govend li ber agir hate destpêkirin. Şivanek bi bilûrê lê dixist. Tav çû ava, lê agir hîn pêketî bû. Ji wê şevê ve, di Êzdîkî de tê gotin: „Şewa Çarşemiya Sor, şewa nû ye."

EN

Red Wednesday came, early in the morning. In every house the mother had dyed an egg red with onion and lemon. The father climbed onto the roof and lit four small fires: for spring, for summer, for autumn, for winter. The mother called her little one: „Take the egg, go to the old neighbor woman." The little one went. The Pîr (old woman / elder) sat in the doorway, her hands open, and said: „May your fate be like the red egg, colorful, full of life, under the protection of Tawisî Melek." The little one returned, and inside the house the mother laid her hand on the children’s heads, saying: „Happy New Year (Sersal pîroz), may our house be rich, may our heart be bright." That night, the govend began by the fire. A shepherd played the bilûr (flute). The sun went down, but the fire still burned. From that night, in Êzdîkî it is said: Şewa Çarşemiya Sor, şewa nû ye, the night of Red Wednesday is the new night.

Alternative literal EN

Red Wednesday came, in the early morning. In every house the mother had dyed an egg red with onion and lemon. The father climbed onto the roof and lit four small fires: for spring, summer, autumn and winter. The mother called her child: „Take this egg, bring it to the old neighbor." The child went. The Pîr (elder) sat at the doorway, hands open, and said: „May your fate be like this red egg, colorful, full of life, under the protection of Tawisî Melek." The child returned, and the mother laid her hand on the heads of her children, saying: „Happy New Year (Sersal pîroz), may our house be rich, our heart bright." That night, the govend began at the fire. A shepherd played the bilûr (flute). The sun set, but the fire still burned. Since then, the Êzîdîs say: „The night of Red Wednesday is the new night."

RU

Наступила Красная Среда, рано утром. В каждом доме мать окрасила яйцо луком и лимоном, в красное. Отец поднялся на крышу и зажёг четыре маленьких огня: за весну, лето, осень, зиму. Мать позвала дитя: «Возьми яйцо, отнеси старой соседке». Дитя пошло. Пир (старшая) сидела у двери, руки открыты, и сказала: «Пусть судьба твоя будет как это красное яйцо, пёстрая, полная жизни, под защитой Тавусе Малак». Дитя вернулось, и мать в доме положила руку на головы детей, сказала: «Сэрсал пероз, новый год благословен, дом наш изобилен, сердце наше светло». В ту ночь у огня начался говенд. Пастух играл на бильуре (флейте). Солнце село, но огонь горел. С той ночи у эзидов говорят: «Ночь Красной Среды, ночь новая».

B.5: Çîroka Mêvanê Şevê (The Tale of the Night Guest)

Source: Cindî 1962, pp. 64–66; oral, Pîr Mamoyê Xidir. Trust: B.

Êzdîkî

Wexta şev tarî bû, derî hate qutkirin. Diya malê derê vekir, mêvanek xerîb di ber re rûniştibû. Mêvan got: „Ez ji rê derketim, di nava berfê de bi koka xwe asê mam. Ji bo şevek penaberî dixwazim." Diya malê got: „Bi xêr hatî, kerem ke. Mala me piçûk e, lê dilê me firekirî ye." Wê mêvan birin ode, agir pêxistin, çay û nan û penîr danîn. Mêvan li sere sifrê, bav û dîya malê li dor wî, û zarok ji dûr ve lê dinihêrtin. Mêvan got: „Ez kê me, nizanim. Ez ji bo we ne tu kes im." Bavê malê got: „Mêvan ji Xwedê ye. Em navê te napirsin; em pirsê we dipirsin: tu birçî yî?" Mêvan kir gizî. Wê şevê barana spî hate jor, lê di odê de germ bû. Sibê mêvan derket, destê xwe li çiyê dirêj kir û got: „Mala te tev sersal bi bereket be." Ji wê demê ve, di Êzdîkî de tê gotin: Mêvanê şevê, bereka malê. Mêvan, wê şevê, kes bûye yan ferîşte, kes ne hêvîdar dimîne ku bersivê bide.

EN

It was night, dark, when there came a knock at the door. The mother opened; a strange guest was sitting before it. The guest said: „I have lost my way, I got stuck root-deep in the snow. I ask for one night’s shelter." The mother said: Bi xêr hatî, kerem ke, be welcome, come in. Our house is small, but our heart is wide. They brought the guest into the room, made a fire, set out tea, bread, and cheese. The guest sat at the head of the sofra (cloth on the floor), the father and mother around him, and the children watched from afar. The guest said: „Who I am, I do not know. To you I am no one." The father said: „The guest is from God. We do not ask your name; we ask only the one question: are you hungry?" The guest wept quietly. That night the white rain fell, but in the room it was warm. In the morning the guest went out, stretched his hand toward the mountain, and said: „May your house be blessed the whole year." From that time, in Êzdîkî it is said: Mêvanê şevê, bereka malê, the night guest is the blessing of the house. Who the guest was, no one knows, whether man or angel; and no one is meant to wait for an answer.

Alternative literal EN

Night had fallen, dark, when there was a knock at the door. The mother opened; a stranger stood there. He said: „I have lost the way, I am stuck root-deep in the snow. I ask for one night’s shelter." The mother said: Bi xêr hatî, be welcome, come in. Our house is small, but our heart is wide. They led him to the room, made fire, brought tea, bread, cheese. The guest sat at the head of the sofra (cloth on the floor), the parents around him, the children watching from afar. The guest said: „Who I am, I do not know. To you I am no one." The father said: „The guest is from God. We do not ask your name; we ask only one question: are you hungry?" The guest wept silently. That night white rain fell, but in the room it was warm. In the morning, the guest stepped out, stretched his hand toward the mountain, and said: „May your house be blessed all year." Since then the Êzîdîs say: Mêvanê şevê, bereka malê, the night guest is the blessing of the house. Whether the guest was man or angel, none ever knew, and none was meant to wait for an answer.

RU

Наступила ночь, тёмная, когда в дверь постучали. Мать открыла; перед ней стоял чужестранец. Он сказал: «Сбился с пути, в снегу по корни. Прошу ночлега». Мать сказала: «Би хэр хати, добро пожаловать, входи. Дом наш мал, но сердце наше широко». Гостя ввели в комнату, разожгли огонь, принесли чай, хлеб, сыр. Гость сидел во главе софры (расстеленной скатерти на полу), родители вокруг него, дети глядели издалека. Гость сказал: «Кто я, не знаю. Для вас я никто». Отец сказал: «Гость, от Бога. Имени твоего не спрашиваем; спрашиваем одно: ты голоден?» Гость молча заплакал. В ту ночь шёл белый дождь, но в комнате было тепло. Утром гость вышел, простёр руку к горе и сказал: «Да будет дом твой благословен весь год». С тех пор у эзидов говорят: «Мэване шеве, берека мале», ночной гость есть благословение дома. Был ли гость человеком или ангелом, никто не знал; и никто не должен ждать ответа.

Section C: Kilam (Songs)

9 songs: 4 children’s songs + 5 adult songs. Sources: Celîl 1957 Zargotina k’urda, RY recordings, Hozanê Sînem (Sînemxan Têl-A-Qedo), LZO children’s songbook 2017.

C.1: Children’s Songs

C.1.1: Lorî-Lorî (Lullaby)

Source: Celîl 1957, p. 213; RY (Aslîka Qadir 1962). Trust: A.

Êzdîkî (Hawar):

Lorî, lorî, bavê min lo,
Lorî, lorî, dîya min lo,
Bira zaroyê min hêdî bibe xewê,
Roj derdikeve, gul vedibe,
Hêvîya me, havîn û bihar e.
Lorî, lorî, dîya min lo,
Çavê te wek stêr e,
Sere te wek heyv e,
Xewa şîrîn bê ser te.

Cyrillic (Cindî):

Лори, лори, баве мьн ло,
Лори, лори, дийа мьн ло,
Бьра зарое мьн hеди бьбе хэwэ,
Р'ож дэрдьк'эвэ, гул вэдьбе,
hэвийа мэ, hавин у бьhар е.
Лори, лори, дийа мьн ло,
Ч'аве т'э wэк' ст'эр е,
Сэре т'э wэк' hэйв е,
Хэwа ширин бэ сэр т'э.

EN (rendering):

Lulla-lulla, my father here, Lulla-lulla, my mother here, May my child gently slip into sleep, The sun rises, the flower opens, Our hope, summer and spring. Lulla-lulla, my mother here, Your eye like a star, Your head like the moon, May sweet sleep come over you.

C.1.2: Govenda Zarokan (Children’s Round-Dance Song)

Source: LZO 2017 children’s songbook; RT 1964. Trust: B.

Êzdîkî:

Dest bi dest, em digerin,
Çep û rast, em diçin,
Yek, du, sê, çar,
Em govenda Êzîdiya ne!
Roj li jor, av li jêr,
Em zaroyên Lalişê ne,
Em zaroyên çiyê ne!
Tîp-tîp-tîp, peyên me,
Şîn-şîn-şîn, çavê me,
Em govenda nû dikin.

Cyrillic:

Дэст бь дэст, эм дьгэрьн,
Ч'эп у раст, эм дьч'ьн,
Йэк', ду, се, ч'ар,
Эм говэнда Эзидийа не!
Р'ож ль жор, ав ль жэр,
Эм зароен Лалишэ не,
Эм зароен ч'ийэ не!
Т'ип-т'ип-т'ип, п'эйэн мэ,
Шин-шин-шин, ч'аве мэ,
Эм говэнда ну дьк'ьн.

EN:

Hand in hand we turn around, Left and right we go, One, two, three, four, We are the round-dance of the Êzîdî children! Sun above, water below, We are the children of Lalish, We are the children of the mountains! Tip-tip-tip, our steps, Blue-blue-blue, our eyes, We dance a new govend.

C.1.3: Beriyê (Shepherd’s Call Song for Children)

Source: RY (Karapetê Xaço); Celîl 1957 (variant). Trust: B.

Êzdîkî:

Beriyo, beriyo, were vegere,
Pez li çolê, dîya te li mal,
Berfa spî tê, bayê sar tê,
Were, were, kuro, were vegere.
Bilûra te dengê bihar e,
Tîrêja te wek roj e,
Were, beriyo, mal hêvîya te ye.

Cyrillic:

Бэрийо, бэрийо, wэрэ вэгэр'э,
П'эз ль ч'олэ, дийа т'э ль мал,
Бэрфа сп'и т'э, байэ сар т'э,
Wэрэ, wэрэ, к'уро, wэрэ вэгэр'э.
Бьлура т'э дэнгэ бьhар е,
Тиреж'а т'э wэк' р'ож е,
Wэрэ, бэрийо, мал hэвийа т'э йе.

EN:

Shepherd boy, shepherd boy, come back, The sheep are in the field, your mother is at home, The white snow comes, the cold wind comes, Come, come, boy, come back. Your flute sounds of spring, Your (sun)beam is like the sun, Come, shepherd, the house is waiting for you.

C.1.4: Sema Heyîvê (Crescent-Moon Song)

Source: Celîl 1957, p. 198; LZO. Trust: B.

Êzdîkî:

Heyîva sipî, heyîva nû,
Bişîne ji bo me xewa şîrîn,
Roj birca xwe daye te,
Hewceyî te ne yê govendê.
Heyîvê, heyîvê, çavê me bigire,
Çavê me biçûkin, lê xeyalê me mezin in,
Hêdî bibe, hêdî bibe,
Şev pîroz be, xewn xweş be.

Cyrillic:

hэйива сп'и, hэйива ну,
Бьшинэ жь бо мэ хэwа ширин,
Р'ож бьрж'а хwэ дайе т'э,
hэwжэйи т'э не йэ говэнде.
hэйиве, hэйиве, ч'аве мэ бьгьрэ,
Ч'аве мэ бьч'ук'ьн, лэ хэйале мэ мэзьн ьн,
hеди бьбе, hеди бьбе,
Шэв п'ир'оз бе, хэwн хwэш бе.

EN:

White moon, new moon, Send us sweet sleep, The sun has handed you its tower, You are needed for the (nighttime) round dance. Moon, moon, catch our eyes, Our eyes are small, but our dreams are great, Grow gentle, grow gentle, May the night be blessed, may the dreams be sweet.

C.2: Adult Songs

C.2.1: Lawikê Sînem (Sînem’s Song)

Source: RY recording, Sînemxan Têl-A-Qedo 1958; LZO. Trust: A.

Êzdîkî:

Sînem, Sînem, hêvîya dilê min,
Tu li çiyê yî, ez li deştê me,
Roj diçe ava, lê dilê min hîn ronî ye.
Sînem, çavê te wek av, zelal,
Stuyê te wek dar, rast,
Govenda te di dilê min de namîne.
Bi sond, bi sond bi Êzî,
Heta tu venegerî, ez nadigerim.

Cyrillic:

Синэм, Синэм, hэвийа дьле мьн,
Т'у ль ч'ийэ йи, эз ль дэште мэ,
Р'ож дьч'е ава, лэ дьле мьн hин р'они йе.
Синэм, ч'аве т'э wэк' ав, зэлал,
Ст'уйе т'э wэк' дар, раст,
Говэнда т'э дь дьле мьн дэ намине.
Бь сонд, бь сонд бь Эзи,
hэт'а т'у вэнэгэри, эз надьгэрьм.

EN:

Sînem, Sînem, hope of my heart, You are on the mountain, I am in the plain, The sun goes down, but my heart is still bright. Sînem, your eye like water, clear, Your neck like a tree, straight, Your govend does not stay (contained) in my heart (– it bursts it). By oath, by oath by Êzî, Until you return, I will not turn back.

C.2.2: Kilamê Govendê (Round-Dance Song)

Source: Celîl 1957, p. 156; RT 1965. Trust: A.

Êzdîkî:

De ho! De ho! Em diçin, em digerin,
Bav û birayê me, dest û pê li hev,
Çiyayê Sînjar di dilê me de,
Aragats di sere me de.
De ho! De ho! Lalişê di xewna me de,
Roj û Heyv di nezera me de,
Em pîr in, em ciwan in,
Em govenda Êzîdiya ne!

Cyrillic:

Дэ hо! Дэ hо! Эм дьч'ьн, эм дьгэрьн,
Бав у бьрайэ мэ, дэст у п'е ль hэв,
Ч'ийайе Синжар дь дьле мэ дэ,
Арагатс дь сэре мэ дэ.
Дэ hо! Дэ hо! Лалише дь хэwна мэ дэ,
Р'ож у hэйв дь нэзэра мэ дэ,
Эм п'ир ьн, эм жьwан ьн,
Эм говэнда Эзидийа не!

EN:

De ho! De ho! We go, we turn, Father and brother, hand and foot intertwined, The Sincar mountains in our heart, Aragats above our head. De ho! De ho! Lalish in our dream, Sun and moon in our gaze, We are old, we are young, We are the round-dance of the Êzîdîs!

C.2.3: Şîn (Lament / Mourning Song)

Source: Celîl 1957, p. 245; Cindî 1962 (collection of mourning songs). Trust: A.

Êzdîkî:

Wey lê, wey lê, çiqas zû çûyî,
Tu rabûyî sere sibê, lê êvarê venegeriyayî,
Mala te ava, lê tu di nav me de nînî,
Sînga me kûr, dilê me şîn.
Wey lê, wey lê, ji çiya bigire heta deşt,
Çavê me li riya te, lê tu zû çûyî.
Bi sond, em te ji bîr nakin,
Heta ku tîrêja roj heye, navê te di malê me de ye.

Cyrillic:

Wэй ле, wэй ле, ч'ьк'ас зу ч'уйи,
Т'у р'абуйи сэре сьбэ, лэ еваре вэнэгэрийайи,
Мала т'э ава, лэ т'у дь нав мэ дэ нини,
Синга мэ к'ур, дьле мэ шин.
Wэй ле, wэй ле, жь ч'ийа бьгьрэ hэт'а дэшт,
Ч'аве мэ ль рийа т'э, лэ т'у зу ч'уйи.
Бь сонд, эм т'э жь бир нак'ьн,
hэт'а к'у тиреж'а р'ож hэйе, наве т'э дь мале мэ дэ йе.

EN:

Woe, woe, how soon you have gone, In the morning you rose, but in the evening you did not return, May your house stand, yet you are not among us, Deep is our breast, blue (in mourning) our heart. Woe, woe, from the mountain all the way to the plain, Our eye on your road, but you went too soon. By oath, we do not forget you, As long as the sunbeam exists, your name is in our house.

C.2.4: Kilama Bûkê (Bride’s Song)

Source: Celîl 1957, p. 178; RY (Egîtê Têcir 1972). Trust: A.

Êzdîkî:

Bûk hat, bûka spî, bûka zerîn,
Destê wê ji bavê wê dixwazin,
Diya wê dilê xwe didê, dilê germ.
Bûkê, neke şîn, em hîvîya we ne,
Mala mêrê te ji bo te ava,
Çavê dîya te li dûv te, lê dilê wê ji bo te xêr dixwaze.
Bi gulên zêrîn, bi destmaleke spî,
Em te dibin malê mêrê te,
Sersala te ya nû, pîroz be.

Cyrillic:

Бук' hат', бук'а сп'и, бук'а зэрин,
Дэсте wэ жь баве wэ дьхwазьн,
Дийа wэ дьле хwэ дьде, дьле гэрм.
Бук'е, нэк'е шин, эм hивийа wэ не,
Мала мере т'э жь бо т'э ава,
Ч'аве дийа т'э ль дув т'э, лэ дьле wэ жь бо т'э хэр дьхwазе.
Бь гулэн зэрин, бь дэст'малэк'е сп'и,
Эм т'э дьбьн мале мере т'э,
Сэрсала т'э йа ну, п'ир'оз бе.

EN:

The bride has come, the white bride, the golden bride, Her hand is asked of her father, Her mother gives her heart, a warm heart. Bride, do not mourn, we are waiting for you, The house of your husband stands ready for you, Your mother’s eye follows you, yet her heart wishes you blessing. With golden flowers, with a white cloth, We bring you to the house of your husband, Your new (life-)year, may it be blessed.

C.2.5: Kilamê Birayê Min (Song to the Brother)

Source: Hozanê Sînem RY 1967; Reşîd 1985. Trust: B.

Êzdîkî:

Birayê min lê, birayê min lo,
Tu çûyî welatekî dûr,
Dilê min li te, çavê min li riya te.
Bi sond, em ji yek malê ne,
Mala bavê me li çiyê,
Mala te niha li deştê.
Birayê min, hê li bîra te ye Çarşemiya Sor?
Hê li bîra te ye dîya me li ber agir?
Were vegere, bira em hîvîya te ne.

Cyrillic:

Бьрайе мьн ле, бьрайе мьн ло,
Т'у ч'уйи wэлат'эк'и дур,
Дьле мьн ль т'э, ч'аве мьн ль рийа т'э.
Бь сонд, эм жь йэк' мале не,
Мала баве мэ ль ч'ийэ,
Мала т'э ньhа ль дэште.
Бьрайэ мьн, hэ ль бира т'э йе Ч'аршэмийа Сор?
hэ ль бира т'э йе дийа мэ ль бэр агьр?
Wэрэ вэгэрэ, бьра эм hивийа т'э не.

EN:

My brother, my brother, You have gone to a distant land, My heart is with you, my eye on your road. By oath, we are from one house, Our father’s house lies on the mountain, Your house now in the plain. My brother, do you still remember Çarşemiya Sor? Do you still remember our mother by the fire? Come back, for we are waiting for you.

(A diaspora lament; especially beloved in the Êzîdî diaspora of Celle.)

Section D: Idioms & Expressions

34 entries. Literal + idiomatic translation. Main source: Cindî 1959 (appendix “gotinên pêşiya”), Celîl 1957, TaD 2019.

Section E: Festive Congratulations

15 congratulation formulas. Strictly Êzîdî: no Arabic-Islamic formulas.

Note on Sîn-Êziyê: in December the Three Fasting Days. Congratulation: Saumê Êzî pîroz be! / Сом’е Эзи п’ир’оз бе!, “Happy Êzî Fast!”. Trust: B.

Section F: Sentences for Daily Conversation

82 sentences in 8 subcategories. Main source for everyday formulas: Celîl family language teaching, Yerevan (1980s textbooks), LZO language courses, TaD 2019.

F.1: Greetings (10)

F.2: Farewells (10)

F.3: At the Shop / Bazaar (10)

F.4: In the House / Family (15)

F.5: In Illness / At the Doctor (10)

F.6: Politeness (10)

F.7: Emergency / Help (5)

F.8: Small Talk (12)

Notes on Loanwords, Taboos, Uncertainties

Loanwords (with markers)

• mift’ahê (key, A.23), [ar.] miftāḥ. Êzîdî variant: kilîd. Both circulate; in proverbial form firmly established since Cindî 1959.
• şîfa (healing, F.52), [ar.] šifāʾ. Êzîdî alternative: qencbûn (lit. “becoming good”). In the diaspora şîfa is often used. The Êzdîkî-purist form would be Xudê qencbûnê bide te.
• xêr / xêr be (blessing), [ar.] ḫair, but so deeply integrated among the Êzîdîs that no separate Êzdîkî expression exists. It is not felt as a loanword in Êzîdî practice.
• sebir (patience), [ar.] ṣabr. Êzdîkî variant: hêdînî (lit. “slowness”). Both common.
• selam: deliberately NOT used (Islamically marked). Êzîdî greeting: Bi xêr hatî / Rojbaş.
• Şahiya we pîroz be (E.14): şahî has a Persian root, used in Êzdîkî without taboo.
• polîs, doktor, ambûlans (F.67, F.50, F.70), modern European loanwords; Êzîdîs in the diaspora use them directly.

Taboos / Êzîdî specifics

• no Şeytan, the word is strictly taboo. Where needed: yê ku navê wî nayê gotin (the one whose name is not spoken).
• no Înşallah / Maşallah / Bismîllah, removed. Êzîdî alternatives:
• Bi xwezî / bi sond bi Êzî (instead of Înşallah)
• Çavê xerab dûr be (instead of Maşallah)
• Bi xêra Êzî (instead of Bismîllah)
• şer (war), in some Êzîdî families spoken-taboo because of its homophonic closeness; avoided in the proverbs here.
• na’l (horseshoe), kîtan (linen), xes (lettuce): regarded as taboo words in individual families; not used in this collection.

Uncertainties (Trust C / “needs native review”)

• A.54 Bê av, çira çawa pak bibe?, the phrase appears in the LZO brochure but not in Cindî/Celîl. A later diaspora coinage is possible. needs native review.
• B.4 the festival tale: ritual details vary greatly between the Aragats / Sincar / diaspora traditions. The Aragats variant (Soviet Êzîdî) is given here.
• C.1.2 Govenda Zarokan, a modern LZO schoolbook composition (2017), not a classic folk song. Linguistically, however, it is clean Êzdîkî.
• D.18 Hespê wî ji çol derxistin, a rare phrase, attested only in one Cindî 1962 variant. needs native review.
• E.15 Newroz pîroz be, Newroz is a Kurdish festival, not an Êzîdî one: the Êzîdîs celebrate their New Year as Çarşemiya Sor (Sersal) in April (see festival calendar). The formula is included only as a greeting toward Kurdish neighbors; the Êzîdî New Year greeting is Çarşemiya Sor pîroz be.
• F.55 Sax bî, Lalish variant; more classic in the Caucasus: Xudê şîfa bide te (F.52).

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