H17N1Mengozzi Dehqan
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72 Dehqan and Mengozzi bi cehenem dêsojît bi k’ibrît û dermanî ܸ̰#$
ܿ" ܼ$%&ܸܿ() ܿ"ܼ*݅, ܼܘܨܐܹܕ 2ܼܿ3 ܼܿ4
܀ ܼ#$݇& ܵ(ܪܼܿܕܘ
19. xilasî raborî 47 çi ‘îlac nîna hawar dêçekeyn hemû d sotîna 48
hata bîra me t’obe şirîna çûîna agirî her ŗeşa û şîna ܿ"ܐܵܪ ܼܝܨ) ܵ*ܼ+
.!ܵ# ܼ%& ܼ'̰)* ܵ+, !ܸ̰) ܼܝܪܗ ܿ2
.!ܵ# ܼ% ܿܬ ܿܘܨܕ ܼ+, ܼܿ- ./ܼܿ0ܸ̰3 ݇ܐܹܕ ܪܼܿܘ݇ܐܵܗ
.!ܵ# ܼ%& ܸ( ) ܼܿ+ ܿܘܬ ! ܵ.ܐ ܵ&ܼ0+ 1ܵܬ݇ܐܵܗ
ܵ"
!
܀"ܵ$ ܼ&'ܘ "ܵ' ܿ ܼܪ ܪ ܼܿܗ ܼܝ-ܸ ܿ/ ܿ ܼܐ
. ܵ"#ܼܿܕܪ ܼ() ܼܵ"*ܸܪ ܼܘܕ ݀. ܼܿ/0 ܸ1
: ܵ"# ܼ%&ܸܬܘ : ܼ%& *ܵ+ ܵ,- ܼܿ,ܘ
T RANSLATION 49
[In the margin, in Classical Syriac:] A Kurdish Lament 50
[Rubric, in Classical Syriac:] The following is a Kurdish poem com- posed by the Priest David of Barzane in Kanyafelhān. To [the tune of] “Full of confidence”.
1. Lend your ears to this speech, 51
a collection of sorrows and distress! 52
The world is worthless and joyless.
Everything leaves one aghast. 53
47 The h in the attested rabohri may lead one to confuse it with ŗehber ‘guide, leader’. In fact, it is raborî ‘the past’ as a noun or ‘passed’ as a verb. 48
dêğekeyn consists of dê (future marker), çe/çi ‘what’, and the Badinānī present form of kirin ‘to do’. d in dṣotinā is the short form of gen- der/number marker yêd, prefixed to the past participle of sotîn ‘to burn’. -
49 The translation is intended as an attempt to accept the text as it is. When a more idiomatic translation is proposed, the literal work- translation is specified in the foot-notes. 50 Lit. ‘A sad/distressing poem in Kurdish’. 51 An alternative translation of this opening sentence is: “obey this speech!”. If nothing is missing from the text, the use of –lê guh dan ‘to obey’ would also be possible syntactically. 52 Lit. ‘A box/set [from qav ‘box’?] of / strong [from qawî?] sorrow and unhealthiness’. 53 Lit. ‘One is astonished at every topic’.
A Kurdish Garshuni Poem 73 2. The death of an only son is bad and bitter.
It is heart-rending 54 for mother and father.
Do not blame me, oh friends and companions!
3. My wounds are sore, they are most painful. 55
They are incurable, excruciating.
My heart became dark and my sins multiple. Death approached me and I am sick.
4. I had an only son, he was handsome and well-mannered.
His hand constantly gripped the pen, Gospels and Scriptures were always on his lap.
After he died, his father became a prisoner. 5. O Grand Emir, I am Your creature.
Do not forget me! I am Your slave. Take away my sins! I am Your servant.
O God, Your deeds are favorable. 6. I am poor and a complete stranger.
I am abject and deeply imprisoned. Release me, oh God! I am exhausted.
Oh Supreme Lord, I am lamed. 56
7. The day passed to sunset and the world grew dark to me.
I was poor and a stranger, my life was over. 54 Lit. ‘A box [from qav ‘box’?] / strong [from qawî?] sorrow and dep- rivation’. 55 If we read <kollen> as kullen ‘completely’, another translation will be possible: “my wounds all-in-all are very painful”. In Iraqi Christian Neo-Aramaic manuscripts, kŏl- ‘all, each’, deriving from Aramaic *kŭll, is often written with rwāḥā, i.e. /o/. 56 t’opalim ‘I am lamed’? A better reading might be: t’opê ‘alim ‘[oh] all the mob of the world!’ Most of the meanings encountered in the various usages of t’op ‘mob, gathering, crowd, cannon’ may be appropriate here, and their juxtaposition can help to determine the meaning used by David of Barazne. It seems, however, to occur with a somewhat mystic inten- tion, where it may have the sense of ‘entirety, whole of the creature’ as a sign of God. 74 Dehqan and Mengozzi
I did not find favor with this futile world. My hope, oh God, was in You.
8. I am a stranger, I am a stranger and I have no kindred, I am always sick and alone.
Death is a law, oh God, I am thankful and I am ready to die when You command me
9. Everyone says death is inevitable
Yes! It is very bad in so many ways. 57
There is no help or escape from it.
Weeping and tears are sweet as 58 sugar.
10. I became a prisoner in this world
I was left alone in the plains and the desert and then my heart was freed of cares,
without aches and pains. 59
11. Oh Lord, think, who can resist it! 60
For the death of a human being, there is no remedy.
61
and so did the good and righteous people, apostles and saints.
12. The Most High God, the Creator, you should listen to Him. The world is like that.
57 The meaning of the second part of the line (li hindeka dera) is doubtful. 58 Lit. ‘and’. 59 Lit. ‘without ah and without ouch’. 60 The meaning of this line is somewhat doubtful, and the translation suggested is tentative. 61 The Biblical (Hebrew 2:9 in the East-Syriac manuscript tradition of the Peshitta: “for he, apart from God, for the sake of everyone tasted death”) and Qurʼānic expression (XXI, 35: “everyone shall taste death”) also occurs in Neo-Aramaic and is used in contexts meaning “all men die”. A. Mengozzi, Religious Poetry in Vernacular Syriac from Northern Iraq (17th-20th Centuries). An Anthology, CSCO 628, Scriptores Syri 241 (Leuven: Peeters, 2011), 99 and 106. For West- and East-Syriac readings of He- brews 2:9, see S. P. Brock, “Hebrew 2:9a in Syriac tradition,” Novum Tes-
A Kurdish Garshuni Poem 75
Do not do wicked deeds! We are His servants. He should not take away from us those seven treasures 62 .
13. There is no limit to the happiness of Paradise.
It is boundlessly right and splendid. No one can say how splendid it is
and do they say that day is unimaginable?
14. Hell does no good. It is very unpleasant. In it there will be great torment for sinful 63 souls.
For their heart delights in killing and adultery,
15. What shall we do to repent of our sins?
Let us, oh God, remove all our hideousness and our trouble at the time of departure! That time of victory
16. When a human soul leaves the body,
then the shade of the Devil comes.
He will ask: “In whom do you believe?” For a human being, it is hard to reply. He does not know.
The judge is God. He does not want bribes. At that time his whole spirit trembles
64 and Arabic.
he will live in Paradise with the joys of the heavenly hosts.
If it is hypocritical with a devilish spark, he will burn in Hell like lighted fat.
19. No cure will deliver us from the past Cry for help! What shall we do? All shall be burned.
We remember that repentance is sweet, death by fire is always black and mournful.
62 Sacraments? 63 Lit. ‘black’. 64 Bi rusî ‘in Russian’ in the manuscript. See n. 45, above. 76 Dehqan and Mengozzi
[Rubric, in Classical Syriac:] The end of the Kurdish poem. To God be glory and praise!
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