Áãtwüsgjit: Mawic culture
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This private article was written by [Deactivated User], and last updated on 26 Feb 2022, 08:17.
[comments] omwconworldcultureejiawm
2. Mawic grammar I.
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3. Mawic grammar II.
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4. Mawic grammar III.
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5. Mawic Grammar IV.
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6. Mawic Grammar V.
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?FYI...
This article is a work in progress! Check back later in case any changes have occurred.
This article is a work in progress! Check back later in case any changes have occurred.
A collection of texts made for CoWriMo 2021, and other notes about Mawic culture and world.
English
"Etügü" or "Iki" is an ancient tradition of the Mawic culture. It originated from the steppe society of Proto-Mawo-Calaic people. The name means "guest service". When a boy turns 18 years old, his family sends him to an other family to live and work there for a year. This strengthens the relationship between the two families, but also gives an opportunity to the young men (called: Leüş) to get to know the daughters of the other family.
During the first months of the service, the Leüş gets the hardest and worst jobs around the estate. If he does well, the father or the head of the family lets the boy closer to himself, and gives him better chores. If the head of the family likes the boy, they can start the negotiation about his daughters in the last month. If the Leüş, the head of the family, and his daughter all agree, the boy can take her home and marry her. If not, the head of the family must give him a cow, or a goat, or a sheep in exchange for his services, which is always a good base of jokes. Imagine going away for a year to find yourself a wife and come back with a cow. If it happens, he still has the chance to go to another family.
OMW
"Etügü" in "Iki" Mávan turjogon rada dëdmábi da. Mawan Şazégen dëdmában çindan şlafagan çíǵ çíǵirid. Ita çen "Için çówgug" ta. Çíziti ge tigswig koloyg tetitág, Kúw çen çig kuwb sab mindij, iz koloyg dúgurofo u górofo titig. Ke kiþyág kúwḑon ḑid pábradij, na gulogugg çen lyijḑib kúon san kúmoḑug meçeñzfa.
Ikin eḑen yén ta, lyiji gorogogug tigfyiḑig u gizfyiḑig éddad turjoçuḑon igid. Ke tléb reriḑig, pa tigen, in kúon bini geg çiǵb tig ḑirig, u tliçig górogogug édrig. Ke kúon bini geg miki, nidrig kigmtáyg kúmon tinkin igid eḑen kúton ta. Ke lyiji, kúon bini, u kúmu tinkin á metáy, ge çig kéjid bekreg u sinidigde. Ke ada, kúon bini geb dóg, in még, in bég ñútug édfa tómóton ta, çízez peyda tle tlilgiḑib tó da. Tádrardig kug, mindig koloyn sug dun tufo, u dón ku kiçidig ed. Ke ke gol, gulogugug teti páz minfa kúwb sab.
Conscript
"Etügü" in "Iki" Mávan turjogon rada dëdmábi da. Mawan Şazégen dëdmában çindan şlafagan çíǵ çíǵirid. Ita çen "Için çówgug" ta. Çíziti ge tigswig koloyg tetitág, Kúw çen çig kuwb sab mindij, iz koloyg dúgurofo u górofo titig. Ke kiþyág kúwḑon ḑid pábradij, na gulogugg çen lyijḑib kúon san kúmoḑug meçeñzfa.
Ikin eḑen yén ta, lyiji gorogogug tigfyiḑig u gizfyiḑig éddad turjoçuḑon igid. Ke tléb reriḑig, pa tigen, in kúon bini geg çiǵb tig ḑirig, u tliçig górogogug édrig. Ke kúon bini geg miki, nidrig kigmtáyg kúmon tinkin igid eḑen kúton ta. Ke lyiji, kúon bini, u kúmu tinkin á metáy, ge çig kéjid bekreg u sinidigde. Ke ada, kúon bini geb dóg, in még, in bég ñútug édfa tómóton ta, çízez peyda tle tlilgiḑib tó da. Tádrardig kug, mindig koloyn sug dun tufo, u dón ku kiçidig ed. Ke ke gol, gulogugug teti páz minfa kúwb sab.
English
In the mawic culture a person has three names. Given name, patronym and surname in this order.
In ancient times parents named their children after a thing, or a trait they needed the most. Naming children was a very important ritual, called "déyþa". They believed the name they give, will affect their whole life. Riǧkedáz "arm with a sword", Niçid "the desired child", Yenégi "gift from god", and so on. There were special names forbidden for some lower social classes. Later as the languages changed, the meaning became less and less recognizable, and the ritual of naming disappeared. Now it is just an aesthetic choice.
The next one is the partonym, which refers to the father, like "son of Niçid", "daughter of Filast" and so on. If the father is unknown, the patronym will be "son/daughter of unknown/stranger". Patronym can be changed, if someone adopts the child.
Every great family traces their lineage back to some legendary warrior, or a ruler. Gími, "the far rider" mythical ancestor of the mawic nobility, Áneb, "father of all", the first man according to Mawic mythology, Kiteg, "the one with a strong spine" or others. Somewhere in the history their descendants started to refer themselves as "of Gími", "of Áneb", or "of Kiteg", and so on. The name of this legendary ancestor became their surname.
Here is an average mawic name:
"Seryáj, son of Seteg of Silnçim."
OMW
Turjogo mávan ta kúkŋëtëg tigig itag teti. Ita çen ídidi, penita, drugun çen ita ke çini ta.
Todogon dëdmábgen ta şwítiyigi kúwǵug tigen itérermid dan in tégin kë, çízezg ñúturud tleféb. Kúwǵon itárada rada, "déyþa" máb kúodo derid . Kug tiridtid, ita, çízezg édtid, dúǧugug tekradḑig tigen tízrig. Riǵkedáz "rŋiyi çen sedán ku", Niçid "kúw neted", Yenégi "íǵi yukúfon çíǵ", u kéeb geb. Itagi imeçyegi derim, yidiw ḑágbişib. Tóç, tlen sádaradan ku, téǵi guvob u guvob mefakéb, u déyþa çiyitád. Ketede itan çen ladan yigi.
Yiḑi penita, çízez pan çen itag yetr, ke şwa "Niçidin ge", in "Filastan kúmu", kéeb geb. Ke pa çen kíwsi, penita "kéwsen/kázan ge/kúmu" derim. Pentita sádaragdij, ke éyglyi şideg çen ḑivitevig.
Á druyu ma tóug çen yidib şedeb, u éçrib mab şútóz. Gími, "myi sigifi", déyþa şede Mávan ḑágetágan, Áneb "pa án", kúfo yiyi şedegen çíǵ, Kiteg "kig pávag çen tetiy", u sa. Éyḑiz kigişeden úgon ta şidigi tigifigin nidrmid yetrdafa e "Gímin", "Áneben", "Kitegen", u kéeb geb. Déyþa şede tigifigin ita totód drugun çen ita tigifigin.
Bey ita tani Mávan çen:
"Seryáj ge Setegen Silnçimin"
Conscript
Turjogo mávan ta kúkŋëtëg tigig itag teti. Ita çen ídidi, penita, drugun çen ita ke çini ta.
Todogon dëdmábgen ta şwítiyigi kúwǵug tigen itérermid dan in tégin kë, çízezg ñúturud tleféb. Kúwǵon itárada rada, "déyþa" máb kúodo derid . Kug tiridtid, ita, çízezg édtid, dúǧugug tekradḑig tigen tízrig. Riǵkedáz "rŋiyi çen sedán ku", Niçid "kúw neted", Yenégi "íǵi yukúfon çíǵ", u kéeb geb. Itagi imeçyegi derim, yidiw ḑágbişib. Tóç, tlen sádaradan ku, téǵi guvob u guvob mefakéb, u déyþa çiyitád. Ketede itan çen ladan yigi.
Yiḑi penita, çízez pan çen itag yetr, ke şwa "Niçidin ge", in "Filastan kúmu", kéeb geb. Ke pa çen kíwsi, penita "kéwsen/kázan ge/kúmu" derim. Pentita sádaragdij, ke éyglyi şideg çen ḑivitevig.
Á druyu ma tóug çen yidib şedeb, u éçrib mab şútóz. Gími, "myi sigifi", déyþa şede Mávan ḑágetágan, Áneb "pa án", kúfo yiyi şedegen çíǵ, Kiteg "kig pávag çen tetiy", u sa. Éyḑiz kigişeden úgon ta şidigi tigifigin nidrmid yetrdafa e "Gímin", "Áneben", "Kitegen", u kéeb geb. Déyþa şede tigifigin ita totód drugun çen ita tigifigin.
Bey ita tani Mávan çen:
"Seryáj ge Setegen Silnçimin"
The gods - Eügü - Eügü
The fadiüz - Fadiüzg - Fadiüzg
In the ancient times, humans were not more than animals. They were living on trees, eating fruits and hunting small animals and not able to think and speak, so the gods chosen some of them. Fadü and Mayd gave them language to speak and listen, and told them everything about the creation of the world, how to make tools, tame wild animals, plant crops and other secrets of the heaven, the "Fadiüzaz" (message, truth, the absolute, or the dogma). They learned all the prayer songs and how to construct temples, to worship the gods, and became the first priests, the "Fadiüz". The gods granted them a very long life to teach their people. Some of them lived more than 200 years. The Fadiüz had memorized everything that the gods taught, and when the time came they passed on their knowledge to the next generations.
Ţogud madgüd, ũg rigf fo dagüt ada. Tiygüd tüdagüt, ḑirgük ŋẽganz u şüidüggük siyanz dagü, u egãrifa fataf kese, kieb eügü aiŋg yehtiüst. Fadü, Mayüd'e, fataf u leürafa, nẽl sütãt, u aãgü aãsüns farazan iŋgüd, sezb fisasgük farafa, kivgetgük kuõfo, jarm eleḑafa, u ĵun evatkegügük sagük, Fadiüzaz yept. Dilüggük aãgük tüyimatãt, sezb süsẽtgük çitaraf, eügük dilgaraf, u mozõg üzeg, Fadiüzg tuţot. Eügü tügf dugu küzmab teşart, tüggügüj yimaf. Aiŋgüsü sĩ şedg kon kezh dat. Fadiüzü aãgü, eügin yimiç mrezartãt, u ţon keḑüzan dagü, tünkezagük şüĩzalaf eüridf tüsüzgef.
Ţogud madgüd, ũg rigf fo dagüt ada. Tiygüd tüdagüt, ḑirgük ŋẽganz u şüidüggük siyanz dagü, u egãrifa fataf kese, kieb eügü aiŋg yehtiüst. Fadü, Mayüd'e, fataf u leürafa, nẽl sütãt, u aãgü aãsüns farazan iŋgüd, sezb fisasgük farafa, kivgetgük kuõfo, jarm eleḑafa, u ĵun evatkegügük sagük, Fadiüzaz yept. Dilüggük aãgük tüyimatãt, sezb süsẽtgük çitaraf, eügük dilgaraf, u mozõg üzeg, Fadiüzg tuţot. Eügü tügf dugu küzmab teşart, tüggügüj yimaf. Aiŋgüsü sĩ şedg kon kezh dat. Fadiüzü aãgü, eügin yimiç mrezartãt, u ţon keḑüzan dagü, tünkezagük şüĩzalaf eüridf tüsüzgef.
The Ebabals - Ebabalüg - Ebabalüg
Under many generations of oral tradition the message is getting corrupted. When people strayed off the right path (the "Sujjiza"), the gods choose an "Ebabal" to receive and spread the truth. Some times they are priests such as Sahar, Tünd and Anẽf or royals like king Lehal I., but often they are just ordinary people such as Işala the merchant, or Inaza and Ayşak. Their teachings are deeply respected and are considered to be parts of the canon (kinsüz) as amendments ("sãbetaşe") of the Fadiüzaz.
Üedügü fatazfant şüĩzalagün gin tihh güsarüg. Kizüd dgügüjü şey Sujjizan sügv, eügü Ebabal yehtiüsü, Fataz mirinaf u ñisĩfa. Saĩg mozõg da, sezb Sahar, Tünd u Anẽf, ün açuşog suz Lehal aç, na ũgegg da çegb, sezb Işala ţomud, ün Inaza, Ayşak'e. Tünyimiçüg aggiŋgidgük da büjüeb, u kinsünüz, Fadiüzanz sãbetaşegün suz tudulp.
Üedügü fatazfant şüĩzalagün gin tihh güsarüg. Kizüd dgügüjü şey Sujjizan sügv, eügü Ebabal yehtiüsü, Fataz mirinaf u ñisĩfa. Saĩg mozõg da, sezb Sahar, Tünd u Anẽf, ün açuşog suz Lehal aç, na ũgegg da çegb, sezb Işala ţomud, ün Inaza, Ayşak'e. Tünyimiçüg aggiŋgidgük da büjüeb, u kinsünüz, Fadiüzanz sãbetaşegün suz tudulp.
The Fatazsãt and Fatazfatt - Fatazsãt u Fatazfatt - Fatazsãt u Fatazfatt
The ancient mawic religion had two branches in the Ejai: "Fatazfatt" (spoken word) and "Fatazsãt" (written word). Fatazfatt is more like an umbrella term for the religious traditions based on oral tradition. They share a lot of common features, but there are tiny differences, for example: there are some deities, who are not recognized as gods, and some other more philosophical aspects.
Fatazsãt was the compilation of 145 older texts and 36 legends. It was made by queen Aviş I. (or Ávji). She came from the Mawa valley, and she was the wife of king Yemles I. She was an "Ebabal", the high priestess of Mayd when she started collecting religious texts, but after the death of Yemles, she had to occupy the throne. It was finished by the council of high priests under the supervision of Aviş. She declared it to be the official "Fadiüzaz" and ordered every priest in the country to teach according to it. She went back to the Mawa valley to spread the teachings of Fatazsãt, but it had less success.
Dilgaralü Maün madüd tünikyük tãt Ejaid: Fatazfatüt u Fatazsãtü. Fatazfatüt fatküia ĵuqahrü da fob, çeggüf dilgarlatf aüf, kizz fatanz fant çegün ḑa tünzĩgart. Tãgizgük gigük utguk tütãüg, na sazzagük aiŋgük sigük da, tazaf: ĵuţuguk aiŋgük da, kizz eüf tümẽtap ada, u tünrehmazgü egãryiŋazgin aiŋgü.
Fatazsãtü ĵũn şedn sãzalan hon u üns, u şedn kşend raşe dat. Avişü aḑazĩ üze ki farat. Maüan linn çigü tüçigüt, u Yemlens anç üzen sũ dat. Ebabalü dat, Mayn mozbonu, kizüd sãzala dilgarlat rafa nint, na Yemlens sind dagü, midhi rimüd. Egã mozbongon ki disart, Avinş sĩn tihh. Fadiüzazf kinsünf daüfbikẽrt, u mozõguk aãgük esizd kirt, kin nzĩgraü tüyimgür. Maüan linf zit it, Fatazsãnt yimiç ñisĩfa, na kşĩüdigü ef dut.
Dilgaralü Maün madüd tünikyük tãt Ejaid: Fatazfatüt u Fatazsãtü. Fatazfatüt fatküia ĵuqahrü da fob, çeggüf dilgarlatf aüf, kizz fatanz fant çegün ḑa tünzĩgart. Tãgizgük gigük utguk tütãüg, na sazzagük aiŋgük sigük da, tazaf: ĵuţuguk aiŋgük da, kizz eüf tümẽtap ada, u tünrehmazgü egãryiŋazgin aiŋgü.
Fatazsãtü ĵũn şedn sãzalan hon u üns, u şedn kşend raşe dat. Avişü aḑazĩ üze ki farat. Maüan linn çigü tüçigüt, u Yemlens anç üzen sũ dat. Ebabalü dat, Mayn mozbonu, kizüd sãzala dilgarlat rafa nint, na Yemlens sind dagü, midhi rimüd. Egã mozbongon ki disart, Avinş sĩn tihh. Fadiüzazf kinsünf daüfbikẽrt, u mozõguk aãgük esizd kirt, kin nzĩgraü tüyimgür. Maüan linf zit it, Fatazsãnt yimiç ñisĩfa, na kşĩüdigü ef dut.
Texts of the Fatazsãt - Fatazsãnt sãzalagü - Fatazsãnt sãzalagü
The Fatazsãt is composed of nine books.
1. „Zidüşzan”
2. „Fadiüzgün”
3. „Durĵon”
4. „Kinsünz”
5. „Dilüng”
6. „Sãzalagün”
7. „Sãbetaşen”
8. „Talarbetaşen”
9. „Sãbetaşeñe”
Each book is divided into chapters. The first book („Zidüşzan”) tells about the creation of the gods and the world. The second is about the "Fadiüz" and the law of the gods, the "Sujjiza". There are 12 laws in this book, each of them is illustrated with a short story. The third book („Durĵon”) tells us how to judge. It describes how to punish criminals according to their sins. The fourth book („Kinsünz”) is about the method of worshiping. It tells us about how to execute the rituals and the construction of temples and other religious buildings. The fifth book („Dilüng”) is the book of songs. You can find the lyrics of sacred songs used in the rituals. The sixth book is composed of texts („Sãzalagün”) that can not fit in the other categories. The seventh is the book of amendments ("Sãbetaşe"). It tells us the life of "Ebabals" and their teachings. In the eighth book you can find the commentaries („Talarbetaşen”) and interpretations of the authors on the previous texts. The ninth book is about the later amendments and commentaries („Sãbetaşeñe” [lit.: post-amendments]).
[edit] [top]Burial rites & dealing with death - Rada wézda ú tedëen lebrada - Rada wézda ú tedëen lebrada
English: 292
Mawic peoples believe when they die, they will reborn in the afterlife and live a similar life. They can bring anything with them from this world, if they bury those things with the body. Kings and noblemen are buried with full wagons of gold, weapons, expensive clothes, sacrificed horses and also slaves too, while poor people only with some tools, household items, that the rest of the family won't miss. After a person dies, the family has three days to prepare the grave and the sacrifices. During this time the soul of the deceased is still in this world, flying around invisibly. If the family can not provide enough sacrifice, the soul will reborn into poverty, but in this case the soul of the deceased has the ability to curse the unfaithful family.
On the first day the family washes the corpse, and wrap it into a fabric. They keep it locked in his/her old room while the family prepares the grave. On the third day they carry the corpse to the graveyard, which is outside the city. The graveyard is a "necropolis", it looks like a real city, with houses and streets and a great protective wall, except for these houses are tombs of the richer families. Poor people, who can not afford to build a life size house for the dead, dig a grave and cover it with a miniature one made of stone or bricks.
After this the adults of the family stay around the grave for another three days to mourn and to fast. During these days the soul is traveling to the afterlife with it's belongings to reborn there. At the end of the third day, the family goes home and celebrate the rebirth with a feast.
OMW
Ḑégi Méveni kug te, çíziti tedrmtid, dúgon ta şwirmtid ñág, u dúǵug klkutug dúgurorugtud. Kikig, ke étizen çíǵ, tigiǵken ku bekrevegtid, ke kugug daḑig dútun çen ku wízigtid. Éḑegi, u úǵdugug sedáven ku kotógon titidigen, ydiçiygen, drgówgon edegen, néyigen u çówzókon ëwodogon ku wízrmidte, çyiti kúfogu dogu éyg çuygon, kédagen çwëkukógon ku. Kúkŋëton tedëen kë, kúon çen tigig dévig teti, tudogog u ëwwǵug ráwrafa. Ke todon teta, tedin lyi ken étizen ta da páz, pafa diþyesé. Ke kúw çen ëwwg téveg édfa kég ada, lyi çen dón ta şwirim ñág, na ken tisrdan ta, lyi çen kúwg şyiǵgideseg setmfa keg.
Dáven yeneg ta, kúw dútug çen lişi, u keg pékib sinçiǵgid. Çídrad kreven çen ta ágtid, çyiti kúw tudogog ráwra. Dáven tiǵgeneg ta, dútug çen tudokutób ḑivitid, çízez berdin remáeg da. Tudokutow tedigen berdi da, ke berdib eveb ditida, kéjin, dídan, u pavazan man ku, çeged kug, kigi kéjigi tudogogug kúwǵub drtikib tignkin da. Kúfogu dogu, çízez tetifa kég ada, íþifa kéjig kúfon mag tedib, rilëvëg xousl, u kéjin siradan ku, sén in téǵyin çíǵ íþid, keg pebratid.
Kekë, kúon çen bamáfadagi tudogon igid tiǵgig dévig sag egë, tudwufo, u vyurofo. Kegen dáwgen teta, lyi çen dúgob dídra, dagen çen ku,
şwifa ñág titig. Tiǵgeneg dáven dizin ta, kúw kéjin ta min, u şwída ñág çen genaen ku.
Conscript
Ḑégi Méveni kug te, çíziti tedrmtid, dúgon ta şwirmtid ñág, u dúǵug klkutug dúgurorugtud. Kikig, ke étizen çíǵ, tigiǵken ku bekrevegtid, ke kugug daḑig dútun çen ku wízigtid. Éḑegi, u úǵdugug sedáven ku kotógon titidigen, ydiçiygen, drgówgon edegen, néyigen u çówzókon ëwodogon ku wízrmidte, çyiti kúfogu dogu éyg çuygon, kédagen çwëkukógon ku. Kúkŋëton tedëen kë, kúon çen tigig dévig teti, tudogog u ëwwǵug ráwrafa. Ke todon teta, tedin lyi ken étizen ta da páz, pafa diþyesé. Ke kúw çen ëwwg téveg édfa kég ada, lyi çen dón ta şwirim ñág, na ken tisrdan ta, lyi çen kúwg şyiǵgideseg setmfa keg.
Dáven yeneg ta, kúw dútug çen lişi, u keg pékib sinçiǵgid. Çídrad kreven çen ta ágtid, çyiti kúw tudogog ráwra. Dáven tiǵgeneg ta, dútug çen tudokutób ḑivitid, çízez berdin remáeg da. Tudokutow tedigen berdi da, ke berdib eveb ditida, kéjin, dídan, u pavazan man ku, çeged kug, kigi kéjigi tudogogug kúwǵub drtikib tignkin da. Kúfogu dogu, çízez tetifa kég ada, íþifa kéjig kúfon mag tedib, rilëvëg xousl, u kéjin siradan ku, sén in téǵyin çíǵ íþid, keg pebratid.
Kekë, kúon çen bamáfadagi tudogon igid tiǵgig dévig sag egë, tudwufo, u vyurofo. Kegen dáwgen teta, lyi çen dúgob dídra, dagen çen ku, şwifa ñág titig. Tiǵgeneg dáven dizin ta, kúw kéjin ta min, u şwída ñág çen genaen ku.
ENG:
In the beginning of the times, the old gods decided to create life on earth. They gathered in the mountains of Litívise. Mádey, the mother of gods said: "Oh, dear children! This barren earth is too dark and dry. How are you going to plant all the flowers of heaven?" Padáw, the father of gods began to walk around while thinking. His shiny golden crown scattered light all around where he walked. Seeing this Mádey said: "Padáw! You are shining like a star. Now you have to walk around the world and cast your light." Padáw did this way, and he became the sun. Tifisim, the warrior was impatient. In his anger he striked on a rock with his stick. Through the crack Evam, the goddess of water emerged to the surface, and after her water began to flow. The water filled the oceans and made the earth a fertile, so the gods could plant the flowers of heaven.
This was the legend of the creation of Mawa as the priests tell it. Mawa is the longest and most important river in the area of the western-Jit sea. In the spring the melting snow and ice in the mountains makes the river flood and brings fertile mud to the lowlands. The origin of the name is not certain, but some scholars claim it came from Barrur "Emma-vā" (the scarf of Evam). It stems in the mountains of Litívise, from the "Evamen çíǵ" (spring of Evam). Many great cities are located along the river. People respect it as some kind of sacred place. There are many festivals celebrating Mawa. They also use it as an important trade route. Cities on the lower parts of the river block the way of boats often to show dominance, and usually it ends up in long bloody war.
OMW:
Todogon niddan ta, yëyogu kug yiçizid, dúǵug ríşin pa párarmtid. Régiddatid túǵon Litívisen ta. Médiyi, yukúfogon médi kéeb idiji: "Ó kúwǵu idigi úvon! Ke çiḑi nise gúgu keze, ú wo. Gúgon çinḑig sezeb ilçeriztid?" Pedévi, yukúfogon pa, peyrafa nidid çyiti tifigin egárda. Irivmiǵgi ḑíyi sidévi tifigin pig éḑágad çíziþyizen ta peyrad. Ken ditida, Médiyi péteridá: "Padáw! Çiz şwa ḑíydig! Yi piyrerigdig étizg ú tinkin pig íḑégrig." Pedévi kéeb iḑinrmid, ú dévi torodód. Tifisimi yidi, tuwgoso derid. Risin tifigin ta, ség sitmrmid, tifigin kén ku. Şigen go, Ivemi yizbarmid, ú kekë dibi tórofo nidridád. Dibi dibmiḑig titirmid ú ríşig ḑetretéb párarmid, kéeb yukúfogu gúgon çinḑig elçafa nidridád.
Ke Mávan şidi daw, çízeb mózogu ted. Máwa Dibmé-ḑiden kletizen kizfyi, ú kúodopmow da. Çíziti çíǵi kiçived, túǵon ta zisa ú çikriyi siçada tóǵug çoduj. Çen itan çíǵi igrdedase, na yimigi éyggi idij, kug çíǵived simitnan on "Emma-vá" (Evamen valam).
Litívisen túḑuyon çíǵ çíǵ, Evamen çíǵin çíǵ. Berdigi ma ana se remen çen ta. Keg ḑégi itez éyg tismeteb şwa. Gulgugu ḑi Mávab da. Keg peyralab tómótob kúodogob kmingatid. Atuyurgu uvugon dídag çigig, mefiség tignkin çigrafa, ú ke çinen şáráw, yidib kizb kutáb dizra.
Conscript
Todogon niddan ta, yëyogu kug yiçizid, dúǵug ríşin pa párarmtid. Régiddatid túǵon Litívisen ta. Médiyi, yukúfogon médi kéeb idiji: "Ó kúwǵu idigi úvon! Ke çiḑi nise gúgu keze, ú wo. Gúgon çinḑig sezeb ilçeriztid?" Pedévi, yukúfogon pa, peyrafa nidid çyiti tifigin egárda. Irivmiǵgi ḑíyi sidévi tifigin pig éḑágad çíziþyizen ta peyrad. Ken ditida, Médiyi péteridá: "Padáw! Çiz şwa ḑíydig! Yi piyrerigdig étizg ú tinkin pig íḑégrig." Pedévi kéeb iḑinrmid, ú dévi torodód. Tifisimi yidi, tuwgoso derid. Risin tifigin ta, ség sitmrmid, tifigin kén ku. Şigen go, Ivemi yizbarmid, ú kekë dibi tórofo nidridád. Dibi dibmiḑig titirmid ú ríşig ḑetretéb párarmid, kéeb yukúfogu gúgon çinḑig elçafa nidridád.
Ke Mávan şidi daw, çízeb mózogu ted. Máwa Dibmé-ḑiden kletizen kizfyi, ú kúodopmow da. Çíziti çíǵi kiçived, túǵon ta zisa ú çikriyi siçada tóǵug çoduj. Çen itan çíǵi igrdedase, na yimigi éyggi idij, kug çíǵived simitnan on "Emma-vá" (Evamen valam).
Litívisen túḑuyon çíǵ çíǵ, Evamen çíǵin çíǵ. Berdigi ma ana se remen çen ta. Keg ḑégi itez éyg tismeteb şwa. Gulgugu ḑi Mávab da. Keg peyralab tómótob kúodogob kmingatid. Atuyurgu uvugon dídag çigig, mefiség tignkin çigrafa, ú ke çinen şáráw, yidib kizb kutáb dizra.
English
Clothing in the Ejai was based on Ancient-mawic tradition from a warm mediterranean climate, which was hugely influenced by the much more southern Siminnese culture. Men wore a tunic like knee or ankle-long garment called "gidain" or "gind" with a long vest called "çuçk" or "çuçug". Women wore similar, but tighter and longer - often sleeveless - dresses called "nanda". Horsemen and warriors wore a shorter tunic with trousers for easy moving and practicality. In colder weather a robe of a thicker material (sindiŋgaü) tied with a belt (sinid/kliht) is used on top. Usage of color was humble. Clothes usually had a dark primary color, which had a very subtle geometric pattern of a similar hue. The color of the hem was much brighter, usually a complementary color of the primary.
EJI
Dgoula Ejaid Mavn madn çegün, zübmahsüzd azüd, ḑa nzĩgart, kizz Simanü üanvaraza, daüin fon içitart maheb. Ũgu gidain ün gind dut, ku küzd nüŋf ün taf da, çuçn ün çuçugn dagü. Sũgu ukkut dut, na ñutab, u küzdab, ku tünnedmesü çegb da, nandaf indarat. Nasai yedari'y gidain büjüba dut, myekn dagü gibazf gisvab, trüştiavba'y. Azüd kĩdab sindiŋgaü ninudn uogutnab çigü tükminagüg, u sinidn ün klihn dagü tüsint fad. Tunzogn kminagazü leşü dat. Dgougu zog üzegẽ zagab tãt, şavebeḑan uŋĵon sĩntahnmab dagü, zogn ukkutn dagü. Rehmn zogu giytüba dat fob, tunzogn üzegẽn zogu teqai dagüt.
Dgoula Ejaid Mavn madn çegün, zübmahsüzd azüd, ḑa nzĩgart, kizz Simanü üanvaraza, daüin fon içitart maheb. Ũgu gidain ün gind dut, ku küzd nüŋf ün taf da, çuçn ün çuçugn dagü. Sũgu ukkut dut, na ñutab, u küzdab, ku tünnedmesü çegb da, nandaf indarat. Nasai yedari'y gidain büjüba dut, myekn dagü gibazf gisvab, trüştiavba'y. Azüd kĩdab sindiŋgaü ninudn uogutnab çigü tükminagüg, u sinidn ün klihn dagü tüsint fad. Tunzogn kminagazü leşü dat. Dgougu zog üzegẽ zagab tãt, şavebeḑan uŋĵon sĩntahnmab dagü, zogn ukkutn dagü. Rehmn zogu giytüba dat fob, tunzogn üzegẽn zogu teqai dagüt.
Story of the Iriaşen dynasty
Kize çóǵun man pmerbed, Emmilin éḑi giḑig tetid: Kimdin, u Iriaş.
Kize çóǵun man pmerbed, Emmilin éḑi giḑig tetid: Kimdin, u Iriaş.
[ˈkizɛ ˈt͡ʃa:ɣun ˈman ˈpmɛrbɛd ˈɛm:ilin ˈe:d͡ʒi ˈgid͡ʒɨɾ ˈtɛθid ˈkimdin ˈu ˈiɾiaʃ]
long-ADVZAdverbialiser (syntax)
turns word into adverb flood-GENGenitive (case)
possessive.SGSingular (number)
one countable entity great-GENGenitive (case)
possessive.SGSingular (number)
one countable entity before | emmili-GENGenitive (case)
possessive.SGSingular (number)
one countable entity king=NOMNominative (case)
TRANS subject, INTR argument.SGSingular (number)
one countable entity son=DUDual (number)
two.ACCAccusative (case)
TRANS direct object; patient have_INAL-PASTPast tense (tense)
action occurred before moment of speech.IPFVImperfective (aspect)
'interrupted or incomplete'
Long before the great flood, the king of Emmili had two sons: Kimdin and Iriaş.
Kimdini yeg şwid dad, éçmíǵin miteyi dad.
Kimdini yeg şwid dad, éçmíǵin miteyi dad.
[ˈkimdini ˈjɛj ʃʷˈid ˈdad ˈe:t͡ʃmɨ:ɣin ˈmeθɛd͡ʒi ˈdad]
kimdin-SGSingular (number)
one countable entity.NOMNominative (case)
TRANS subject, INTR argument first.NOMNominative (case)
TRANS subject, INTR argument.SGSingular (number)
one countable entity born-PASTPast tense (tense)
action occurred before moment of speech.IPFVImperfective (aspect)
'interrupted or incomplete' be-PASTPast tense (tense)
action occurred before moment of speech.IPFVImperfective (aspect)
'interrupted or incomplete' | throne-SGSingular (number)
one countable entity.GENGenitive (case)
possessive heir-SGSingular (number)
one countable entity.NOMNominative (case)
TRANS subject, INTR argument be-PASTPast tense (tense)
action occurred before moment of speech.IPFVImperfective (aspect)
'interrupted or incomplete'
Kimdin was the firstborn, he was the heir of the throne.
He was a spoiled, evil child, and he grew into a cruel tyrannous ruler. He wanted to get rid of his brother, who was more popular among the people.
In those times Emmili was at war with Edürm. Kimdin decided to send his brother into a hopeless battle to get him killed. The enemy outnumbered the army of Iriaş by three to one. Despite the odds Iriaş defeated the enemy army and he also captured the king of Edürm. Kimdin was mad. He sent his brother to defeat the rebell tribes in the mountains of Khemigh. His fame traveled faster than Iriaş. When he reached the mountains of Khemigh, the locals greeted him as their savior, who will liberate them from the tyranny of Kimdin. Iriaş decided to go back to Emmili with his new allies to take the throne. Hearing this, Kimdin fled to Edinem. Iriaş took the throne without resistance. He married the daughter of the king of Edürm, and she gave birth of a son called Seryaş.
Meanwhile in Edinem Kimdin planned his revenge. One day, when Seryaş was 10 years old, Kimdin came back to Emmili in disguise and poisoned Iriaş and his wife. The council of the noblemen elected Kimdin as the new king. Kimdin sold Seryaş in Atkedm as a slave. There he served in the royal palace of Maüa. His masters realized, he was a skillful warrior, educated in history and science. The king of Maüa decided to liberate him and raised him alongside his own children.
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