Naz Horos Erpalawt na Paul Wei sy/The Collected Dialogues of Master Paul Wei

Weism is taught using collections of anecdotes and dialogues, often transcribed from social media and typically simply numbered or given a short name. This is one such volume. In the dialogues, the "K" refers to the Common word "kotaca," meaning "poster" or "commenter." When the other half of a dialogue is not a public figure, it is standard Weist practice to anonymise them in anthologies of sayings.

Na 135s erpalawt:

K: Zus nox ikky fisa ijyr sajnno cul latnaturys rek. Itin, a spe'n se ikky an ny zra relicyn.
PW: ¿Itin, zu nox fisa ixi y zra eríske se an sin zu nox fisa ijyr rek sun zu te pex e na trop xi se an ik zra?
K: Zra, zus nox sajn ikky fisa ija xulyn rokíle na let. A spe'n se an na efo epálinys relic fisa.
PW: Je hap xilu ijaz atuin si nux fisa ija let. A spe'n se an na efo can fisa, rowéro sin yr cul atuin nux ikky jusal fisa.

Dialogue 135:

K: You all don't even believe in anything supernatural. This isn't even a real religion.
PW: So, you think real religion is believing something you know in your heart isn't true?
K: Well, you don't even believe in life after death. That's the most basic possible religious belief.
PW: I teach people to believe in death. That's the most difficult belief of all, because no one wants to believe it.

Commentary:

In this dialogue, K uses the borrowed words "relic" and "relicyn" for religious/religion, whereas Wei uses the native word "eríske," which can mean "discipline" in addition to "religion." Neither side of the conversation uses honorifics, which is a common Weist stylistic choice. In Dialogue 135, Wei directly addresses the criticism from spiritual critics that Weism cannot be a real religion because it doesn't espouse supernatural beliefs.

Na 199s erpalawt:

K: Zu se an ny Kanataka. Zu sea lufi e na Kanata. ¿Lo kon ju tene perat ropéten a Maple Leaf Front hanja si xulyn cit fit? Zu se an uxepkas.
PW: We se ikky an Kanatas. We sea lufi e na Epekwit. A Kanata se an ny sifysyn na Lufis Sufetysyn na Onpa, hanja wez se jal e na Sifysyn na Kaskétija. We se an ny xafenka na Lufis Sufetysyn na Onpa, lo zun, lo naz awke atuin. A "Maple Leaf Front" se an nyr trol. Jar spe'n te iktúnys let az atuin e na poen na "Canada." A spe'n se sajn ruz na uxepkasyn, joku xut jar ti sajn let az aspesyn epis az mawaca, ar si jal was. A Canada se sajn an ny fisa. Y fisa se ikky ruz foy erpa ny ruzys pi hajkys xulyn ny atuin. Ju hyp ikky perat xafálu a Canada, hanja xut ju hyp cajre yn, az hultan na MLF nox kepe ijaz awken ixu a Canada noxa lis, itin, ¿ju ti sif ko?

Dialogue 199:

K: You're a Canadian. You were born in Canada. How can you condemn the Maple Leaf Front and live with yourself? You're contemptible. 
PW: I am not Canadian. I was born in Epekwit. Kanata is a New World Order state, and we live in the State of Cascadia. I am a citizen of the New World Order, as are you, as is everyone. The Maple Leaf Front are trols [terrorists]. They kill people indiscriminately in the name of Canada, which is worthy only of contempt, but even if they only killed police and soldiers, it would still be wrong. Canada is just an idea. An idea is not worth more than precious and finite human life. You cannot bring Canada back, and even if you could, the actions of the Maple Leaf Front go against everything Canada stood for, so what would you have?

Commentary

This dialogue is a relatively uncommon example of one that was originally in English and translated to Common for this volume. The context is an anonymous commenter's attack on Paul Wei for his pubic condemnation of the Maple Leaf Front after their successful attack on a dam in Cascadia in the former state of Washington in the former United States which killed thousands of people in downstream communities. The MLF hoped to provoke reprisals against formerly Canadian Cascadia to push former Canadians into their arms, as well as to embarrass the Cascadian security forces and demonstrate their inability to deliver security. Wei spoke out against extreme overreactions that would play into the trols' hands, while condemning Canadian nationalism in the strongest possible terms and calling for the trols to be brought to justice. This stance angered a lot of people on both sides.

Na 405s erpalawt:

AX: We te pawt cyh xi zu se ehún lo ny xiluca na cajren e na cel u sin ja ates sef zun hap tol a lam ija awke siri.
PW: Zres a 2065.n. Az rek naz awken se an e na siri e kon step, spezra a spe'n wen epis a spe'n zun sy we nox la fisa, ik sajn a spe'n na Fif sy. Eniy ar spe'n wenar se an ruz u na zeul.

Dialogue 405:

AX: It's pretty rich you presenting yourself as a moral teacher when your top guy has his dick out all over the internet.
PW: It's 2065. Everyone's junk is out there on the internet somewhere, including mine and I'm sure including yours, not just Viv's. At least ours is worth looking at.

Commentary

The interlocutor in this dialog, Allan Xia, was a public figure and political opponent of Paul Wei and therefore is identified by name and not anonymised in the dialog by the author of the anthology. In this dialog, he is trying to pin a scandal on Wei, where Wei refused to distance himself from one of his disciples, Vivek Gupta, who was publicly embarrassed when a trove of (consensual) sexts and nude images he sent to someone was made public. That last jab about "at least ours are worth looking at" is less ambiguous in Common because the "exclusive we" "wenar" is employed.