legends

Golica 4

1 (a) amən kɑ̀zwat hòrətə n'èməlu gòsput' gòsput' enò wr'ɛ̀me pu zem'ɛ̀tə vər'àl
People say there’s no God. [But] the Lord at one time walked on the earth,

2 (a) ɑ̀s vèk'e əmèn stògudìšna divindis'è bɑ̀bini səm čùvələ
I’m already almost a hundred years old – ninety. I’ve heard my ancestors

3 (a) kɛ̀g bìlu pu zem'ɛ̀ta gòsput' hòdel
[tell] how it was [that] the Lord walked on this earth,

4 (a) nə urɑ̀či̥t'ȅ kɛ̀k kɑ̀zəl də urɛ̀t na žèn:t'ȅ kɑ̀k kɑ̀zal da təkɛ̀t
and told the ploughmen how to plow, and the women how to weave.

Huhla 5

25 (a) dvà pɤ̀ti jəd'àhi jàdəhne jəd'àhne i màjkit'e sə ni pìtəli
we would eat that twice, and our mothers would ask us

26 (a) təkà màjko zəšt'ò nə vrɤ̀bnəcə i nə
like this: “Mother’s children, why on Palm Sunday and on … “

27 (VZh) i na blàgovec xə
and on Annunciation, right?

28 (a) à təkà zəštòtu rìbətə nə gləvàtə imàlə krɤ̀s i təkà
Right. Because a fish has a cross on its head, and so –

29 (a) gosput jə i u glɤvɤ̀tə [unintelligible] zərət tòu krɤ̀s
The Lord [unintelligible] to its head. And because of that cross

30 (a) dvà pɤ̀t'ɨ sə jàlə i ə fs'àki pùs si e
[fish] is eaten twice. And each fast is [its own] –

31 (a) pu n'àkəv den' imə təkɤ̀v də idə̀t zətùj se e jàlə
there’s a certain day when you eat a certain way. So that’s why [fish] was eaten.

36 (a) d'è də znàm kàk b'àše tə səm pìtələ màjkə
how should I know how it was – I asked mother

37 (a) òt' pùs tə rìbə ni sɤ̀ jəd'è pək ə təkɤ̀vu pək jədèn'e
why, [if] fish isn’t supposed to be eaten during fast, [that] we still eat [it].

38 (a) òt' təkɤ̀vu čèdu òti rìbətə ìmə krɤ̀s
[and she said,] “Because of this, child, because the fish has a cross [on it].”

Kralevo 3

23 (a) e əmə tuvà se prikàa če inò vr’ème tùkə ùš
It’s told that back in the old days here, supposedly

24 (a) ə nə tùrcku vr’ème kogàt ìməlu n’àkəf sɨ kràl’u vəjvòdə
in the Turkish times when there was some “Kralyo the rebel”.

26 (a) ə i sigɛ̀ tvà znàm ut d’àttu mi ud d’àdu s
the rebel leader.” I know this from my grandfather, my grandfather:

27 (a) č’ə tùkə e ìməlu n’akəvi bɤ̀lgari
[the tale] that there were some Bulgarians here,

28 (a) s’e ta sə živ’èli tùkə n’àkəde si tùkə n’àkəvə məhəlɤ̀
each [of them] lived somewhere around here in some town quarter

29 (a) či tvà mòmče màlku təkɤ̀vu enò sə kàzvəl kràl’u
and there was some little boy and he was called “Kralyo”

30 (a) tòj bɨ̀l mlòk təkɤ̀f kòlkut rəst’àl bùjnu sìlnu mòmč’e
And he was a very – he grew up into a strong, hot-tempered fellow.

31 (a) či izlɨ̀zəli təkà tə pràjəli tùkə pənəìr č’e sə burbà
And they went out and put on a fair, with wrestling [matches],

32 (a) sə pubòreli sə č’e
they wrestled. Because …

34 (a) tùrcite pò pehlivàne i izlɨ̀zəli tàmkə
… Turks are more into wrestling, they came out [and said],

35 (a) n’àmə li n’àkəv g’aùrin də izl’èze sə pubòrim
“Isn’t there some infidel here who’ll come out and wrestle a bit?”

36 (a) pək tòj ìməl ədɨ̀n vùjču ìkəl stàni b’e kràl’o stànɨ
And [our boy] had an uncle who said “Get up, Kralyo, get up

37 (a) sə òpətaj gà tə nədvɨ̀jət nədvɨ̀jət ìkə
and try your luck. If they get the better of you,” he said, “then they do.

38 (a) pə əkò e sɨ̀len i bɤ̀lgərin də izl’èze ùbəvu
But if a Bulgarian is strong as well, let him come out [and fight].” Fine.

39 (a) əmə tòj bɤ̀lgərɨ̀nə izl’al sɨ̀len nədvɨ̀l tùrcite tùrckite pehlivàni
So he, the Bulgarian, came out strong and defeated the Turks – the Turkish wrestlers.

40 (a) tìjə gu nəmràzili reklìli kɤ̀k tɤ̀j li ne
They took a hatred to him and said “How could this [happen]?

41 (a) tr’àvə də mu si udməstɨ̀me kɤ̀štə̥tə m bɨ̀lə tàm nəkrəj s’è̝lu
We have to have our revenge on him.” His house was at the end of the village.

42 (a) ìməl n’àkəvi dicà mòmč’eto sə bɨ̀lu už’è̝nilu sə
He had some kids (the boy had gotten married),

43 (b) i t’è̝ gu nɨpànnuvət tùrcit’e n’ègə n’àməlu
and the Turks attacked [the house], but he wasn’t there.

44 (b) i zəpàlili mu kɤ̀štətə
They set fire to his house.

45 (a) zəpàlili mu kɤ̀štətə i pək tòj kəd’èt e bɨ̀l n’àkəde
They set fire to his house, and he, since he’d been elsewhere

46 (a) e bɨ̀l izl’àl n’àməlu gə gàt sə vɤ̀rnel
(he’d gone out, he wasn’t there), when he came back [and saw]

47 (a) kɤ̀štətə mu izgur’àlə tòj tugàvə sə jədòsəl i stànəl voevòdə təkɤ̀vu
his house all burnt down, he got angry and became this rebel leader –

48 (a) kò də vi kàžə
how can I tell you?

49 (VZh) xajdùk xəm
A “hayduk” (outlaw), right?

50 (a) n’è həjdùtɨn səberàl č’ètə tùkə ùž
[No,] not an outlaw. He gathered this band of warriors here, supposedly

52 (a) s revərvòl tùkə mùglə də kàžem
with guns there in, for example, Mugla.

53 (b) mùglə kràlju vujvòdu
Kralyo the rebel, [in] Mugla.

54 (a) mlòg gudɨ̀nɨ živ’àl tə č’e ùž č’e umr’àl č’àk kəd’e
He lived a long time, and supposedly he died as far away as –

55 (a) kò gu sə premàzali ə təkà də umr’àl kə f smòl’ənsko
they trampled him – in short, he died in the Smolyan area.

61 (c) kràlu vujvòda
Kralyo the rebel leader

62 (a) a tò kràl’u vùjvòda šte e uttùkə nəgà v’è̟ke nəlì ti kàəm
Yes, Kralyo the rebel leader, that’ll be it. And from here. Didn’t I tell you?

63 (a) tùrcite kəd gu nəpànnəli təkà i tòj v’è̝ki tùkə səz žinɤ̀tə mu
when the Turks attacked him, and he was still here with his wife

64 (a) ike kɤ̀štətə mu izgur’àlə tòj sɨ màhnəl uttùkə
and when his house burned down, he got out of here

65 (a) i sə səberàl s ednɤ̀ č’ètə i tvà zə tvà
and he got together with a band, and that’s why

66 (a) nə tvà ìme se imenòvə
they gave this name [to the village].

67 (b) i stànuvə si kràl’eu
And it became Kralevo

68 (a) kràl’u vujvòdə kràl’u kràl’u
after Kralyo the rebel leader, Kralyo,

69 (a) kràl’u nə tòə vujvòdə ìmetu̥
Kralyo, the name of that leader

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Comments and questions may be addressed to bdlt@berkeley.edu.

Recommended Model for Citations

Bulgarian Dialectology as Living Tradition [2016] (http://www.bulgariandialectology.org, visited on 1 March 2016)
Babjak 1: 13-15. In: Bulgarian Dialectology as Living Tradition [2016] (http://www.bulgariandialectology.org, visited on 1 March 2016)

by Dr. Radut