S-032 Erbil, Iraq

 1 Mêjûy kurd degerrêtewe bo tsendeha hezar sał.
Kurdish history dates back several thousand years.
 2 Ême nêwrrojî nêwrozman heye.
We have the new day of “Newroz”.
 3 Rrojî nêwroz be sałî nwêy kurd dana, ke dekate bîst û yeçî sêy hemû sałek.
Newroz day was fixed as the Kurdish new year, and is on the twenty-first day of the third month of each year.
 4 Lew rroje-da, ke yekem rrojî baharîş dadenrêt, em rroje le dêr zemanewe, le layen kurdewe pîroz kirawe, ahencî bo kirawe.
On this day, which is also considered the first day of Spring, this day, since ancient times, has been celebrated by the Kurds.
 5 Le pêş hatinî serdemî îslam, kurd ew ahengey kirdûwe, panzde rroj ke pişû bûwe, serbazekan pişûyan wergirtûwe, aheng cêrdrawe bo mawey dû ḥefte xwardin le perizgay Zerdeştîyekan dabîn kirawe bo xełik.
Before the start of the Islamic era, Kurds celebrated it; for fifteen days there are holidays, soldiers take a break, celebrations take place for two weeks and food is provided for the people in the Zoroastrian temple.
 6 Lew rroje/ lew mawey ew dû ḥefte-da, daryan naştûwe/ daryan tsandûwe, be taybetî ew daraney ke berḥemyan hebûwe.
On that day/ during that two-week period, they install trees/ they plant trees, especially fruit trees.
 7 We ew kes/ we her weha zemawendîş cêrdrawe, çunke be rojeçî pîroz bûwe.
And that person/ and in the same way, the weddings are organized since it is a sacred day.
 8 Boya ke bîryan kirdûwetewe ke lew rrojane/ le rrojî bahara jin û jinxwazî biken ewe minałekanyan le mangeçî pîroza le dayîk debê, ke dekate mancî dûwanzdey,
Because they thought that if on these days, on Spring days, if they get married, their children would be born in a sacred month corresponding to the twelfth month,
 9 eger be roşmêrî êsta/ beḥsî teqwîmî bikeyn beḥsî bikeyn, ke dekate bîst û pêncî krîsmis.
if we’re talking about the current counting of days/ if we’re talking about the calendar, it corresponds to the twenty-fifth of Christmas (December).
 10 Boya ew katane zor be kateçî pîroz dandrawe.
That is why these times are considered to be sacred days.
 11 Tenanet wayan danawe ke eger jin û jinxwazî le mang/ le bahara bikrêt ewe le mange pîrozekan minał le dayîk debin, rraberî ayînî û pêẋemberanîş her lew katane le dayîk debin.
They even think that if weddings take place in the month/ in Spring then their children will be born in sacred months; the religious leaders and the prophets are also born in those months.
 12 Boya em zemawende cêrdirawe.
That is why this wedding was organized.
 13 Bew şêweye bûwe, pyaw, kurr, kurr û kits yektiriyan hełbijardûwe, paş ewey ke yektiryan be dił bûwe, îtir tsûnete perezga, le perezgay zerdeştî le yektiryan mare kirdûne.
It happens like this, the man, the boy, the boy and the girl choose each other, after that they like each other, then they go to the temple, and in the Zoroastrian temple their marriage is bound.
 14 Marekeşyan ewe bûwe, ke birrî marekeyan ewe bûwe ke debê darek bitsênin bo ewey jînge biparêzrêt, jînge dzuwan bibêt.
Their marriage has been such, their binding of marriage has been such that they plant a tree there so that the environment is preserved, that the environment becomes beautiful.
 15 Îtir karî pyaw û jin lew katane ewe bûwe ke kanîawekan xawên kenewe rêga w banekan dzuwan biken.
Then the task of the man and the woman is to clean the water fountains, embellish the roads and the houses.
 16 Eme mare-birrî kiltûrî Zerdeştîyekan bo e bew şêwe jin û jinxwazî kirawe.
This is marriage in Zoroastrian culture and weddings are conducted in this way.
 17 Îndza ke minałîş le dayîk bûwe dîsan darêçyan tsandûwe.
When their child is born, they plant another tree.
 18 A bem şêwe, hemû sałek, le yadî jinhênaneke w le yadî ledayîkbûnî minałeke dîsan darêçyan naştûwe, a bo şêwe bo ewey jînge dzuwan bêt û jînge biparêzrêt.
In this way, every year, to remember the wedding and the birth of the child, they plant another plant, so the environment becomes more beautiful and is preserved in this way.
 19 Bełam paş hatinî serdemî îslam bo naw kûrd hindek le rrêwrresmî zerdeştîyekan û mêjûy kurd gorrdira.
However, after the start of the Islamic era among the Kurds, some of the Zoroastrian ceremonies and of the Kurdish history changed.
 20 Bo nimûne, ew şêwey hawsercîrî, jin û jinxwazî be şêweyeçî tir gorra.
For instance, that manner of marriage, of weddings, has changed.
 21 Îtir/ îtir ew keltûr û nasname û dab û nerîtey ke hebû be şêweyek le mentî/ le nawtsey şarekan kał bûewe.
That culture, the identity and the customs and traditions that existed in the cities are now weaker.
 22 Bełam le nawtsey gundnişînekan em dab û nerîte bo tsendeha sał her mayewew we le zor kitêbî mêjûyîş nûsrawe.
But in the villages these customs and traditions have remained for many years and have been written down in many history books.
 23 Jin û jinxwazî le naw kurd-da ke bem şêwe bûwe, le tenanet em dab û nerîte zor dzarîş perrîwete-w bo naw nawtsekanî tirîş ke dzige le kurdî lê jîyawe, tenanet le nawtsey hîndîstan le nawtsekanî ẋeyrî kurdîş.
Marriages have been this way among the Kurds, and this tradition has also often spread to other non-Kurdish regions, even to India, to regions other than those of the Kurds.
 24 Eme sebaret be ahencî newroz û kurteyek le mêjûy rrojî newroz.
This was about the Newroz ceremony and a summary of the history of Newroz.