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I know the latest post is quite long, but this form of verbs is extremely common in Tatar. To further motivate you to read it, if you haven’t yet, and to help you test your knowledge, I have prepared a test for you:

🔶 Intransitive verb stems expanded with a factitive suffix exhibit varying degrees of factitive quality. These differences depend on their lexical meanings and the specific context within a sentence and can be classified into three main groups: 🔸Intransitive verb stems belonging to this group become factitive. For example: biye (dance) – biyet (make dance) köl (laugh) – kölder (make laugh) 🔸With this group of verb stems, the intransitive verb (doing something to oneself) stems expanded with a factitive suffix are converted into simple transitive verbs (doing something to sth/sb). ❗️To convert verbs of this group into factitive verbs (making sb do sth), a second factitive suffix must be added. If the first suffix ends in -r the second suffix is -t; if it ends in -z, -dır, -der is added, and if it ends in -t, it takes -tır, -ter. yan (burn (intrans.)) – yandır (burn (trans.), set fire to, light (for ex., lamp)) – yandırt (make burn, set fire to, light) tul (fill) – tutır (fill (trans.)) – tutırt (cause to fill) 🔸Verbs of the third group can be both factitive and just transitive. For example: qayt (return, go, come back) – qaytar (cause to return, return (trans.), give back) utır (sit (down)) – utırt (cause to sit (down) OR plant) ▫️Reflexive verb stems ending in -n, -ın, -en taking a factitive suffix (mostly -dır, -der), become factitive or simple transitive verbs. In the latter case, they add a second factitive suffix (-t) to become factitive: kiyen (dress oneself, get dressed) – kiyender (help to dress, dress (trans.)) – kiyendert (cause to dress) ▫️Reciprocal verb stems ending in -ş, -ış, -eş are converted into factitive verbs by joining the factitive suffix -tır, -ter to them. oçraşu (to meet each other) – oçraştıru (to cause to meet each other, to bring together, to confront) ▫️The suffix -ş, -ış, -eş may in turn be joined to verb stems expanded by a factitive suffix. art (increase (intrans.)) – arttır (make increase, raise) – arttırış (raise together) peşer (cook, bake) – peşereş (cause to, help to cook, bake) ▫️Passive factitive verbs are formed by joining the passive suffix to the factitive stem: yazdır (cause to write) – yazdırıl (cause to be written)

#tt_intermediate Factitive Verbs Factitive verbs can be formed from any verb except verbs in the passive voice. The factitive is formed by means of the following suffixes: -dır, -der, -tır, -ter: 🔸-dır, -der is joined to: a) All monosyllabic verb stems ending in -i, -u, or the diphthongs -ay, -oy, -uy, -ıy, -əy, -öy: ki (dress) – kider (make, cause to dress) yu (wash) – yudır (make wash) cıy (gather, collect) – cıydır (cause to gather, collect) b) Most verb stems ending in -l or -n and a number of verb stems ending in a voiced consonant other than -l or -n: köl (laugh) – kölder (make laugh) men ( get on, climb on, mount) – mender (cause / help to mount; lift up) yaz (write) – yazdır (cause to write) 🔸-tır, -ter is attached to verb stems ending in a voiceless consonant: duslaş (become friends) – duslaştır (cause to become friends) könləş (be jealous) – könləşter (make jealous, cause to be jealous) ❗️Some verb stems with final -l form the factitive with -tır, -ter, instead of with the regular -dır, -der. The -l of the stem is then dropped. ül (die) – üter, not ülder (kill) kil (come) – kiter, not kilder (bring) tul (fill) – tutır, not tuldır (fill, make full) 🔸 -ar, -ər is attached to only a limited number of verb stems: çıq (go, come out) – çığar (make come out; take out) qayt (return, come back) – qaytar (return, give back) 🔸-ğar, -gər, -ğaz, -gəz, -qar, -kər, -qaz, -kəz, -ğır, -ger, -ğız, -gez, -qır, -ker, -qız, -kez are attached to a small number of verb stems ending in -r or -t and to some verbs ending in other consonants. men (climb, mount; rise) – menger or mengez (lift, raise) yat (lie) – yatqır or yatqız (cause to lie down, lay (down)) 🔸-sət: kür (see) – kürsət (show) -t, -ıt, -et: 🔸-t is joined to verb stems of two or more syllables and ending in a vowel (except -u, -i) and to verb stems derived from adjectives by means of the suffixes -ay, -əy, -ar, -ər, -r aşa (eat) – aşat (feed, make eat) yaxşır (become better) – yaxşırt (make better, improve (trans.)) 🔸-ıt, -et is joined to verb stems ending in -k, -q: qurıq (be scared) – qurqıt (scare) 🔸-ır, -er is attached to a few verb stems ending in -ç, -ş, -t: qaç (hide / escape) – qaçır (hide (trans.) / let escape) bet (end, finish, come to an end) – beter (end (trans.), finish (trans.), bring to an end) peş (cook, bake) – peşer (cook, bake – trans.) 🔸-dar, -dər, -tar, -tər is used with a few verb stems only: aw (fall down) – awdar (overturn) qup (come off, detach itself; rise up) – quptar (tear off, pick off; raise) 🔸-ız, -ez is used with a few verb stems ending in -m or -k/-z: tam (drip, dribble) – tamız (make or let drip, dribble) im (suck) – imez (make or let suck, nurse) aq (flow) – ağız (pour out, make flow) Note: All factitive suffixes end in -r, -t, or -z. ❗️The factitive verb shows that one person or thing causes another to perform an action. This can involve orders, requests, permission, or presenting opportunities. If the factitive verb is derived from a transitive verb, the subject can be a separate word or part of the verb's ending. The agent of the action can also be a separate word or remain unspecified. When a separate word is used for the subject, it's in the nominative case, and for the agent of the action, it's in the dative case. Mansur biremne dustına eşlәtte. Mansur made his friend do the task.

#tt_culture Winter rites: Narduğan ❄️ Narduğan, an ancient celebration marking the winter solstice among the Tatars and other Volga region communities, unfolds on December 21-22. Known as "Narduğan" for Bashkorts, Udmurts, Chuvash, Erzya, Moksha, and "Raştuwa" for Tatars-Mişәrs, its name traces back to Mongolian "nar" (sun) and Tatar "tugan" (born), reflecting reverence for the sun as the supreme deity (Tengri). It symbolizes the sun's magical rebirth after the winter solstice, setting the stage for festive Narduğan celebrations. ❄️ Costumed processions called "Narduğan bulıp cörü" or "Narduğan babaları," feature participants portraying bears and goats, dressing as an old man or an old lady, young men dressing as girls, talking in a different voice and concealing their faces. In some Tatar villages, the dressed up participants of the festival were not welcomed as it went against muslim beliefs, in others, inviting people in costumes inside and giving them treats was believed to bring good harvest. ❄️ For Kerəşens, Narduğan spans from December 25 to January 5. In Noqrat Tatar communities, children joyfully hop between houses, singing verses with New Year wishes for happiness and good harvest. Mişәr Tatars engage in making sweets like "bawırsak," alongside costumed processions and fortune-telling about fate and marriage. ❄️ One of the central elements of the festival is ring divination with lively songs ("yezek salu"). Picture unmarried youths, mainly girls, gathering at a house. One ventures to an ice hole, scoops water without looking back, and everyone drops their rings into it while singing divinatory verses. The youngest participant retrieves a ring, determining the owner's fate based on the song's content. Despite efforts by Muslim clergy to eradicate Narduğan as a pagan manifestation, ethnographer X. Gatina notes its persistence in Tatar-populated areas until the early 20th century. 🤔 Did you like reading about this ancient Tatar celebration? Do you think such festivals are worth being rediscovered and learnt about? Let me know 👇🏼 ____________________ Based on R. Urazmanova “Rites and holidays of Tatars of the Volga Region and Ural” 2001

#tt_culture Unknown author

#tt_beginner Relative pronouns Today we have a short lesson on relative pronouns for you. They are commonly used in pairs both in the literary language and in the vernacular. Such pairs consist mostly of an interrogative pronoun in the first part of the sentence and a demonstrative pronoun in the second one. The subordinate clause precedes the main clause. …qılıçnı kem alıp kilsə, qızımnı şuña birəm dip əytte ... (Tatar xalıq əkiyətləre, “Tire Taqıya”) …he said “I’ll give my daughter to the one who brings me the sword…” Niçek yazılğan, şulay eşlədek. (Fərit Ğilmetdinov, “Yılğanıñ borılğan töşendə”) We did it as it was written. Sin uzeñ qaydan kildeñ, şunda kit. (Tatar xalıq əkiyətləre, “Aq büre”) You yourself go back where you came from. Awılda niqədər maşina küp bulsa, şulqədər yaxşırak, tügelme? (Nurixan Fəttax, “Kiçü”) The greater the amount of (agricultural) machinery in a village, the better, right?

#tt_newbie Formation of the Plural The plural is formed by means of the suffix -lar / -lər / -nar / nər, joined to the noun in accordance with the rules of vowel and consonant harmony. With compound nouns, the suffix is always attached to the last component. If that component has the possessive suffix, the plural ending is joined first and the possessive suffix is in turn added to it. at (horse) – atlar (horses) et (dog) – etlər (dogs) keşe (person) – keşelər (persons, people) bala (child) – balalar (children) universitet (university) – universitetlar (universities) urınbasar (deputy, representative) – urınbasarlar (deputies, representatives) kömeş qaşıq (silver spoon) – kömeş qaşıqlar (silver spoons) altın səğət (gold watch) – altın səğətlər (gold watches) Pay attention, that if a stem ends in a nasal sound -m / -ñ / -n, the plural suffixes change to -nar / -nər: uram (street) – uramnar (streets) bəyrəm (holiday) – bəyrəmnər (holidays) urman (forest) – urmannar (forests) idən (floor) – idənnər (floors)

#tt_culture Moñ The concept of moñ holds a profound significance among Tatar speakers. It represents an untranslatable emotional experience that encompasses grief, sorrow, melancholic songs, and a shared sense of collective suffering. The emotional connection fostered through moñ serves as a unifying force among Tatars, despite its flexible interpretations, and plays a pivotal role in reinforcing their collective identity. Importantly, moñ remains a relatively unfamiliar aspect of Tatar culture to Russians, underscoring the complex dynamics of the colonial relationship between these two groups. Moñ serves not only as a cultural practice but also as a deeply ingrained ideology that forms an integral part of Tatar identity in post-Soviet Russia. It functions as a means of connecting the present with the past, a source of strength during difficult times, and the essence of Tatar existence. A parallel can be drawn between “moñ” and “iman” (faith), with both being gifts from a higher power, highlighting the spiritual and emotional dimensions of this concept. The transmission of moñ from one generation to the next primarily occurs through songs. Instead of directly addressing historical events, they convey the burden of existence through allegorical themes. Common motifs include separation, often a euphemism for death, and the universalized love of a mother. This allegorical approach is particularly remarkable given the historical atrocities and hardships that Tatars have endured, including the Russian conquest and the era of Soviet rule. The concept of moñ also offers unique insights into Tatar emotions. It provides a platform for individuals to disconnect from their immediate surroundings and delve deep into their inner world, where they can contemplate their grief and sorrow. While Tatars universally share a similar experience of moñ, they express their individuality through diverse interpretations, strengthening their sense of collective belonging while respecting individual variation, contributing to peaceful coexistence within the community. Among the younger generation, cultural dynamics shift, with urban Tatars influenced by Russian language dominance and rural Tatars adapting to post-Soviet changes. The tradition of singing "moñful" songs diminishes, replaced by a preference for popular and foreign music. Despite linguistic and cultural shifts, younger Tatars still feel a profound connection to moñ, likening it to the blues – a soulful expression of their experiences. The enduring significance of moñ in Tatar culture persists, shaping the evolving landscape of the Tatar identity. ________________ Basen on “Nation, Language, Islam” by Helen M. Faller, ch. 7

#tt_advanced Past Participles ⚡️ The past participle in -ğan, -gən, -qan, -kən. This past participle is formed by joining the above suffix to the verb stem (i.e., in form, it is identical to the past tense II stem of the verb). 💫 The past participle in -ğan, -gən, -qan, -kən, although commonly called “the past participle”, can refer to the past, the present, the extended present (future), or to the general present (timelessness). ... tramvay ul torğan yorttan arı kitmi. (Mirsəy Əmir, “Qazan uramnarında”) ... the tram does not go beyond the house in which he lives. Qazanğa qaytıp töşkəç tə, min iñ elek üzem uqığan mədrəsəyi Möxəmmədiyəgə bardım. (Zarif Bəşiri, “Zamandaşlarım belən oçraşular”) Immediately after returning to Kazan, I went to the Möxəmmədiyə medrese where I myself had studied. Şul waqıt bezneñ başlağan möqətdəs eşlər məydanğa kiler. (Səğit Sünçələy, “Sənğətçelər”) At that moment, the sacred work which we have begun will be realized. 💫 The past participle in -ğan, -gən, -qan, -kən can function as an adjective. It can be the attribute or the predicate in a sentence. Bu – tuzğan kiyem. – These are worn-out clothes. Minem kiyemem tuzğan. – My clothes are worn out. Bez yabılğan işek aldında tordıq. – We stood before the closed door. Bülməneñ işege yabılğan. – The door of the room is closed. 💫 The past participles ending in -ğan, -gən, -qan, -kən can act as verbal nouns and as substantives. While they can be possessed, pluralized, and declined like regular nouns, they serve distinct functions. When used as a verbal noun, the participle signifies the ongoing process of an action, relevant to both past and present. On the other hand, as a substantivized participle, it signifies the subject or object of the action it represents. a) The participle is a verbal noun. Məskəwgə uqırğa kergəneñne əyttelər. (Tufan Miñnullin, “Xəsən Wəğizoviç”) They said that you had gone to Moscow to study. b) The participle is substantivized. Teləməgənnər söyləməs. Berkemne köçləw yuq. (Ayaz Ğiləcev, “Bez unike qız idek”) Those who don't want to will not speak. There is no forcing anybody. 💫 The participle can be declined by cases and can express different things, such as: Cause, reason: Döresen əytkəndə, min əti quşqanğa ğına yördem. (Rəfqət Kərami, “Yörəgemne ut alğan”) To tell the truth, I only went because father ordered me to. Ber kön eşləməgənnən bez də ülməbez, ... (Fatix Xösni, “Cəyəwle keşe suqmağı”) We won't die from not working one day, ... Time: Alar kitkəngə inde küp kenə waqıt uzğan ide. (Fatix Xösni, “Cəyəwle keşe suqmağı”) Much time had already passed when they were leaving. Alar urta məktəptə uqığanda uq tanışlar ide. (Qoyaş Timbikova, “Yarlar biyek”) They had already been acquaintances when they studied in middle school. Condition: Əgər uqıtqanda, öyrətkəndə, çın rəssam çıqmas idemeni?! (Əmirxan Yeniki, “Soñğı kitap”) If they had taught him, wouldn't he, then, have become a real painter?

#tt_beginner Reciprocal Pronouns Reciprocity in Tatar is expressed by reciprocal verbs and reciprocal pronouns governed by transitive verbs or postpositions. ↔️ The reciprocal pronouns are formed by reduplication of the numeral ber: ber-ber, plus the possessive suffixes: ber-berebez – each other (we) ber-beregez – each other (you) ber-bere, ber-berse, ber-berləre – each other (they) The various case endings required by the verb or postposition governing the reciprocal pronoun are joined to the possessive suffixes. ↔️ The reciprocal pronouns are primarily used: a) With verbs which in Tatar cannot be made into true reciprocal verbs: uqu (to read), eşləw (to work) b) With verbs the reciprocal form of which has a different meaning. belü (to know) – beleşü (to ask, make inquiries) bülü (to divide / interrupt) – büleşü (to divide, to share) Alar ber-beren belmilər ide, alar Tahirnı ğına belələr ide. (Xəsən Saryan, “Ətkəm hönəre”) They did not know each other, they only knew Tahir. Duslar ozaq yıllar küreşməgən, ber-bersen sağınğannar, ... (Şamil Bikçurin, “Tirən qatlam”) The friends had not seen each other for long years, they had missed each other, ... Reciprocal Verbs ↔️ Reciprocal verbs are created by adding -ş- to verb stems that end in a vowel (excluding -u-, -i-), as well as -ış- and -eş- to stems ending in a consonant or in the vowels -u-, -i-. This suffix can be attached to transitive and intransitive verb stems in their basic form, reflexive verb stems formed by the suffixes -n-, -ın-, -en-, and verb stems ending in -l-, -ıl-, -el-, whether reflexive or intransitive. Additionally, it can be used with factitive verbs. The reciprocal suffix cannot be added to passive verb stems. qoçaqla (hug) – qoçaqlaş (hug each other) oçra (to get encountered) – oçraş (meet each other) yaz (write) – yazış (text/write each other) üp (kiss) – übeş (kiss each other) ayır (separate, detach) – ayırıl (part with) – aerılış (part from each other, get divorced) Sin anıñ belən yazışasıñmı? – Do you text each other? ↔️ Apart from reciprocity, the reciprocal verbs can express: 1) A joint execution of an action: biye (dance) – biyeş (dance together, dance with each other) utır (sit) – utırış (sit down together) di (say) – diyeş (say jointly) maqtan (boast, praise oneself) – maqtanışalar (they boast, praise themselves to each other) cıyıl (assemble, gather) – cıyılış (assemble, gather, meet each other) …şawlaşa-şawlaşa qapqa töbenə cıyılıştıq. (Mirsəy Əmir, “Par kügərçen”) …making a lot of noise, we gathered at the gate. 2) Assistance in carrying out an action: cıy (gather, collect) – cıyış (help gather, collect) yu (wash) – yuwış (help wash) Dus qızına dəres əzerləşergə kitkən. (Ğabdraxman Minskiy, “Qənəfer çəçəge”) She had gone to her friend to help prepare a lesson. 3) Competition in the execution of an action: …qaytışlıy bolında yögereştelər… (Ğömər Bəşirov, “Tañ belengəç”) On their way back … they raced one another in the meadow. 4) Repetition or intensification of an action: Rəxim institut xəlləren soraşa başladı. (Atilla Rasix, “İke buydaq”) Rəxim began to ask about conditions at the institute. The rather frequently used reciprocal verbs: añlaşılu – to understand each other , to come to an understanding söyləşü – to speak, talk to somebody kileşü – to agree, consent Some (few) verbs have -ş- / -ış- / -eş- is an inseparable part of their stem. For example: almaş – exchange, barter (for) könləş – be jealous of körəş – fight, wrestle qatnaş – participate, join qatış – mix, blend, interfere tırış – try hard, endeavor urnaş – find room, fit in uqmaş – crumple, curdle ızğış – quarrel ↔️ Some verbs take on a different meaning when -ş-, -ış-, -eş- is joined to them. For example: kür (see) – küreş (greet each other, meet/visit each other) al (take) – alış (take jointly, exchange, barter) cit (suffice, be sufficient, get to, arrive at) – citeş (ripen, have enough time to do something) tart (pull, draw) – tartış (quarrel)

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#tt_intermediate Family tree Continuing our family topic, we’re going to complete our family tree with aaaaaall the relatives. Everyone is invited to learn with us: your mom’s sister’s husband, your brother’s wife’s parents and your cat’s little sister. şəcərə – family tree abzıy – uncle (parent’s brother) cizni – uncle (aunt’s husband) tüti, tütəy – aunt (parent’s sister) ciñgi – aunt (uncle’s wife) iketuğan ene/abıy – male cousin iketuğan señel/apa – female cousin ügi ana – stepmother ügi ata – stepfather üksez – orphan əti-əni / ata-ana – parents ata-baba – ancestors tuğan – relative ıruğ – tribe buwın – generation nəsel – descendant baldız – wife’s younger sister qayınseñel – husband’s younger sister qayınigəç – partner’s older sister baca, bacay – wife’s older sister’s husband qayınene – partner’s younger brother qayınağa – partner’s older brother qayınata – partner’s father qayınana – partner’s mother kiyəw – son-in-law kilen – daughter-in-law qayınana – mother-in-law qayınata – father-in-law qoda – father of one partner to parents of another partner qodağıy – mother of one partner to parents of another partner cizni – husband of older sister kiyəw – husband of younger sister ciñgi – wife of older brother kilen – wife of younger brother yörgən yeget – boyfriend yörgən qız – girlfriend kiyəwdə – married (to a man) öyləngən – married (to a woman) kiyəwdə tügel – not married (to a man) öylənməgən – not married (to a woman) tuy - wedding ayırılğan - divorced ayırılışu - divorce Have I missed someone? Tell me in the comments 👇🏼

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#tt_newbie I have a family How big is you family? Do you have siblings? Today we’re talking about our families and learning how to say "I have". keşe – person ğəilə – family tatu – close-knit zur – big keçkenə – small Let’s learn the names of the family members in Tatar. əni – mom ana – mother əti – dad ata – father ul – son qız – daughter bala – child ene – younger brother abıy – older brother señel – younger sister apa – older sister bertuğannar – siblings abıynıñ / apanıñ / etc. qızı – niece abıynıñ / apanıñ / etc. ulı – nephew dəw əni / əbi – grandma dəw əti / babay – grandpa onıq – grandchild ir – husband xatın – wife To talk about our families, we have to learn how to say "i have" With the addition of bar (there is/ there are) and yuq (there is not/ there are not) the possessive suffixes are used to express "to have" and "to have no". The possessive pronouns may precede the noun designating the object possessed: (minem) abıyım bar - I have a brother (sineñ) abıyıñ bar - you have a brother (anıñ) abıysı bar - he/she has a brother (bezneñ) abıyıbız bar - we have a brother (sezneñ) abıyığız bar - you have a brother (alarnıñ) abıysı bar - they have a brother (minem) apam yuq - I don't have a sister (sineñ) apañ yuq - you don't have a sister (anıñ) apası yuq - he/she doesn't have a sister (bezneñ) apabız yuq - we don't have a sister (sezneñ) apağız yuq - you don't have a sister (alarnıñ) apası yuq - they don't have a sister Let’s read the dialog. A: Səlam! Xəlləreñ niçek? B: Səlam, barısı da yaxşı. Yal könnəren ğəiləm belən ütkərdem. Ə sin? A: Şəp! Minem də ğəilə cıyılışı buldı. Bezneñ işegaldında şaşlıq yasadıq. B: İskitkeç! Sineñ ğəiləñ zurmı? A: Əye, señlem, apam həm enem bar. Ə sineñ? B: Min ber bala ğına, bertuğannarım yuq, əmma əti-əniyem tuğannarına bik yaqın. Şulay itep, bez yış cıyılabız. K: Bik yaxşı. Ğəilə belən waqıt ütkərü bik möhim dip uylıym. B: Əlbəttə! _____________________ A: Hi! How's everything going? B: Hey! Everything's good. Just spent the weekend with my family. How about you? A: That sounds nice! I had a family gathering too. We had a barbecue in the backyard. B: That's awesome! Do you have a big family? A: Yeah, I have a younger sister, an older sister and a younger brother. How about you? B: I'm an only child, so I don't have siblings, but my parents are really close to their relatives. So, we often have gatherings. A: That's cool. I think spending time with family is really important. B: Absolutely! Tell us about your family in the comments!

#tt_culture Ajdaha and Yuxa-qız 🐉 Tatars have a fascinating folklore tradition involving snakes. In their tales, all snakes are black, except for their prince, Aq Yılan or Yılan-patşa, who is white. Unlike the black snakes that are often depicted as adversaries to humans, Aq Yılan is a benevolent and protective entity, aiding and warning people. If you read the lastest post with a Tatar tale, you would see that Aq Yılan is portrayed as a mystical being with supernatural abilities, including prophetic visions. The reverence for the color white, deep-rooted in ancient beliefs, contributes to the positive perception of Aq Yılan. 🐲 According to Tatar folklore, when a snake reaches the age of one hundred, it transforms into a dragon - ajdaha. Dragons, however, live for a thousand years and are not found in the Tatar region. Instead, they are carried away by clouds to a sea island. During this journey, it's said that the dragon can be seen in the clouds, beating its tail. 🧝🏼‍♀️ On the island, after a thousand years, the dragon transforms into a Yuxa-girl. Yuxa can take on various human forms, often appearing as a beautiful girl. When she marries a Tatar man, the husband loves his Yuxa wife passionatly, but loses more and more weight and becomes frail over time. To identify a Yuxa, Tatars look for specific signs: bad breath, a strong need for water and the absence of a belly button. The ultimate goal of a Yuxa-girl is to eat her Tatar husband if he succumbs to her deceit. However, there are ways Tatars can protect themselves from Yuxa. 🔥 In one story, a prince built an iron tower without windows or doors, lured Yuxa inside, sealed the entrance, and surrounded it with firewood to burn her. Yuxa, in her snake form, fiercely attacked the tower, shaking it with her tail. When Yuxa decayed in the tower, people began to take her ashes and make medicine from it, called “theriac”*. 🌊 In another tale, Yuxa is the youngest daughter of Su Anası. She lacks the ability to bear children, resulting in her harboring a deep affection for other people's offspring, often subjecting these children to torment that ultimately drives them to madness. Strikingly, she sustains herself solely on water, abstaining from food consumption. Remarkably, even prayers like "Bismillahi" fail to have any effect on her, indicating her resistance to spiritual forces. Legend has it that a man once found himself married to this entity, known as Yuxa. This occurred after he wed the most beautiful woman, who became his third wife. Initially, he observed peculiar changes in his first wife, who gradually fell ill and eventually passed away, leaving him in mourning and perplexed by her sudden ailment. Subsequently, his second wife fell ill as well, prompting him to investigate the mysterious affliction. During the month of Ramadan, the man's youngest wife displayed bizarre behavior by voraciously drinking water at night while abstaining from eating. Troubled by these actions, he decided to conceal the water source to observe her reaction. To his astonishment, she left the house and ventured out during the night. He followed her to a nearby lake, where she drank water in a manner reminiscent of a snake. Perplexed and uncertain about how to proceed, the husband sought advice from a neighbor. The neighbor recommended a solution involving the entity's mother. Following her guidance, the man used a comb to summon the entity's mother, ultimately saving his second wife and children from the clutches of Yuxa. __________ *Theriac is a medical concoction originally labelled by the Greeks in the 1st century AD and widely adopted in the ancient world as far away as Persia, China and India via the trading links of the Silk Route. It was an antidote, considered a panacea and contained 64 ingredients: different herbs, snake flesh and opium.

#tt_culture Illustrated by Farima Keshavarz