The Arabic Dialect of the Jews of Baghdad: Phonology, Morphology, and Texts 9783447198639, 344719863X

Table of contents :
Cover
Titel
Imprint
Contents
Preface
Symbols and abbreviations
1 Introduction
1.1 A brief history of the Jewish community in Baghdad
1.2 The linguistic background of JB
1.3 Research methodology
1.3.1 The phonological and morphological description
1.3.2 The transcriptions
1.3.3 The translation
1.4 Recordings and Informants
1.4.1 Sources
1.4.2 Text types
1.4.3 Short biography of the informants
1.4.4 Sound files
2 Phonology
2.1 Consonants
2.1.1 The diachronic development of JB's consonants
2.1.1.1 Reflexes of OA ˀ, w, and y
2.1.1.2 Reflexes of OA interdentals 2.1.1.3 Reflexes of OA r2.1.1.4 Reflexes of OA q
2.1.1.5 Foreign borrowed consonants
2.1.1.6 Emphatic consonants
2.1.2 Phonetic changes in JB's consonants
2.1.2.1 Assimilations
2.1.2.2 Additional phonetic changes
2.2 Vowels
2.2.1 Long vowels
2.2.2 Short vowels
2.2.3 Shortening of long vowels
2.2.4 Reflexes of OA vowels and diphthongs
2.2.4.1 OA u
2.2.4.2 OA ū
2.2.4.3 OA diphthong aw
2.2.4.4 OA i
2.2.4.5 OA ī
2.2.4.6 OA diphthong ay
2.2.4.7 OA a
2.2.4.8 OA ā
2.2.4.9 Final vowels
2.2.4.10 Final imā la
2.2.4.11 Final OA āˀ
2.3 Stress
2.4 Anaptyxis 2.4.1 Three consonants cluster2.4.2 Two consonants cluster
2.5 Glide
3 Morphology
3.1 The pronoun
3.1.1 Personal pronouns
3.1.2 Pronominal suffixes
3.1.3 Double object pronouns
3.1.4 Demonstratives and deixis
3.1.5 Interrogatives
3.2 The verb
3.2.1 General overview
3.2.2 Derivation
3.2.2.1 Stem I
3.2.2.2 Stem II
3.2.2.3 Stem III
3.2.2.4 Stems V and VI
3.2.2.5 Stem VII
3.2.2.6 Stem VIII
3.2.2.7 Stem IX
3.2.2.8 Stem X
3.2.3 Inflection
3.2.3.1 The SC
3.2.3.2 The PC
3.2.3.3 The imperative
3.2.4 Verb conjugation paradigms of strong roots
3.2.4.1 The SC
3.2.4.2 The PC 3.2.4.3 The imperative3.2.4.4 SC and PC derivation bases of strong and weak roots in representative persons in all stems
3.3 The participle
3.3.1 Stem I
3.3.2.1 The AP
3.3.2.2 The PP
3.3.2 Stems II and III
3.3.3 Stems V and VI
3.3.4 Stem VII
3.3.5 Stem VIII
3.3.6 Stem IX
3.3.7 Stem X
3.3.8 The declension paradigm of the participle in all stems
3.4 Verb modifiers
3.4.1 Tense and aspect markers
3.4.2 Modal markers
3.5 The noun and the adjective
3.5.1 Declension
3.5.1.1 Number
3.5.1.2 Gender
3.5.2 Derivation
3.5.2.1 qVtl(a) patterns
3.5.2.2 Patterns with two short vowels 3.5.2.3 Patterns with one long vowels3.5.2.4 Patterns ending with the suffix --
ān
3.5.2.5 Patterns with gemination and quadrilateral patterns
3.5.2.6 aqtal, qatlāˀ, and their plural forms
3.5.2.7 Nominal patterns derived from verbal stems
3.5.3 Other nominal related morphemes
3.5.3.1 The relational suffix (nisba
3.5.3.2 Diminutive suffix
3.5.3.3 Kinship suffix
3.5.3.4 Singulative nouns
3.6 Numerals
3.6.1 Cardinal numbers
3.6.1.1 The numeral 'one'
3.6.1.2 The numeral 'two'
3.6.1.3 The numerals 3-10
3.6.1.4 The numerals 11-19
3.6.1.5 Tens
3.6.1.6 Hundreds
3.6.1.7 Thousands

Citation preview

SV 58 Bar-Moshe · The Arabic Dialect of the Jews of Baghdad

kān wu-ma kān ˁaltǝklān. kān fǝd-malǝk, ˁǝnd-u bnāt ᵊṯnēn.  fádqal-l-ǝm, hūwi qa-yġīd ḥaǧǧ, qa-ysāfǝġ  l-ǝltǝġdōn? hūwi yġīd yġūḥ l-ǝl-ḥaǧǧ, aš aǧīb-ᵊl-kǝm… ṣuġāt. qalǝt-l- u: ǧib-l-i ḥwās l-i hēkǝḏ wu-ǧib-l-i lǝ-zġayyġi kǝn-tqə́ l-l-u: salāma  wu- tǝrǧaˁ b-ǝsana aḥǝbb-ak ᵊmqadd mǝlḥ ašqad ᵊˁzīz. aḥǝbbraǧaˁ, sāfaġ wu-raǧaˁ. ḥaǧǧ, ṣāḥ-l-ǝm lᵊ- bnātlǝ-kbīġi aš ṭalbǝt?  ṭˁa-lzġayyġi aš ṭalbǝt? tḥǝbb-u mqadd ǝl-mǝlḥ. qal-l-a: lēš aškun ǝlqa-tḥǝbbē-ni mqadd  ǝlma aqbal, la aġīd-ǝk ᵊl-mǝlḥ māl-ǝk. zaˁal ṭlaˁ… ᵊṭġad-a  mn-ǝl-bēt. ḏ̣allǝt. fǝd-ᵊnhāġ ˁayán-a bᵊn ṣǝḷṭān,  wuwu-dzūwáǧ-a. hāyi kǝntǝntáqǝm ᵊmn-abū-ha. mn-ǝl…? qāmǝt sūwə́ tkbīġi. wu-ma xǝllə́ tnǝqṭāyi mǝlḥ, bī-nu  lᵊqaˁdu qa-yaklōn, ma yaklōn.  qalə́ t-l-ǝm:  lēš qa-taklōn? aškun  hāyi? hāḏa kǝll-u ḅǝla-mǝlḥ, nakə́ l-u? qalə́ t-l-u:  ṣiḥōhāḏa abū-ha… ṣiḥōl-u,  aššōn ma kanǝl-mǝlḥ  ašqad bī-nu sūwitū-ha l-āyi kǝll-a xaṭaġ yǝˁġǝf ˁzīyt ǝlᵊqwīyi. wu-ǝs-salāmu

Assaf Bar-Moshe

The Arabic Dialect of the Jews of Baghdad Phonology, Morphology, and Texts

Harrassowitz

204646-OHV-Bar-Moshe-Umschlag.indd 1

tǝġdōn? lǝ-kbīġi wu-ǧibhēkǝḏ. tġūḥ b-ǝssalāma, wu-ǝl-mǝlḥ. ak hēkǝḏ. raǧaˁ ᵊmn-ǝlu. qal-l-ǝm… yā. lǝ-

qām ᵊṭġad-a. mǝlḥ xaṭaġ mǝlḥ? ana wu-la aġīd wiyā-ha. hāyi l-xāybi,

 

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aḷḷahu hāḏa l-malǝk yōm, ysāfǝġ l-ǝlḥaǧǧ. aš

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ḥább-a, ᵊtqūl tġīd lēš ᵊṭġad-a l-ǝm ᵊˁzīmi l-ǝm wǝla ṭbīx. ǧō qa-yṭiqōn ma qalō-l-a: mnēn ᵊnṭīq l-u l-abū-ha… l-u, qǝllōyǝftáhǝm? ˁzīyi. ana bǝla-mǝlḥ mǝlḥ ašqad ˁlē- kum. 21.12.18 08:04

Assaf Bar-Moshe The Arabic Dialect of the Jews of Baghdad

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

Semitica Viva Herausgegeben von Otto Jastrow Band 58

2019

Harrassowitz Verlag · Wiesbaden

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

Assaf Bar-Moshe

The Arabic Dialect of the Jews of Baghdad Phonology, Morphology, and Texts

2019

Harrassowitz Verlag · Wiesbaden

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

Bibliografische Information der Deutschen Nationalbibliothek Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliografie; detaillierte bibliografische Daten sind im Internet über http://dnb.dnb.de abrufbar. Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available in the internet at http://dnb.dnb.de.

For further information about our publishing program consult our website http://www.harrassowitz-verlag.de © Otto Harrassowitz GmbH & Co. KG, Wiesbaden 2019 This work, including all of its parts, is protected by copyright. Any use beyond the limits of copyright law without the permission of the publisher is forbidden and subject to penalty. This applies particularly to reproductions, translations, microfilms and storage and processing in electronic systems. Printed on permanent/durable paper. Printing and binding: Memminger MedienCentrum AG Printed in Germany ISSN 0931-2811 ISBN 978-3-447-11171-3 e-ISBNPDF 978-3-447-19863-9 © 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

To my grandmother Alwīz Ben-Eliyahu (Xḷaṣči) 1924-2017

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

Contents Preface ..................................................................................................... Symbols and abbreviations.......................................................................

1 3

1 Introduction .......................................................................................... 1.1 A brief history of the Jewish community in Baghdad ................... 1.2 The linguistic background of JB.................................................... 1.3 Research methodology .................................................................. 1.3.1 The phonological and morphological description ................. 1.3.2 The transcriptions ................................................................. 1.3.3 The translation ...................................................................... 1.4 Recordings and Informants ........................................................... 1.4.1 Sources.................................................................................. 1.4.2 Text types.............................................................................. 1.4.3 Short biography of the informants ........................................ 1.4.4 Sound files ............................................................................

5 5 7 8 8 9 10 11 11 11 12 14

2 Phonology ............................................................................................. 2.1 Consonants.................................................................................... 2.1.1 The diachronic development of JB's consonants ................... 2.1.1.1 Reflexes of OA ˀ, w, and y .................................................. 2.1.1.2 Reflexes of OA interdentals ................................................ 2.1.1.3 Reflexes of OA r ................................................................. 2.1.1.4 Reflexes of OA q................................................................. 2.1.1.5 Foreign borrowed consonants ............................................ 2.1.1.6 Emphatic consonants ......................................................... 2.1.2 Phonetic changes in JB's consonants ..................................... 2.1.2.1 Assimilations...................................................................... 2.1.2.2 Additional phonetic changes .............................................. 2.2 Vowels .......................................................................................... 2.2.1 Long vowels .......................................................................... 2.2.2 Short vowels ......................................................................... 2.2.3 Shortening of long vowels..................................................... 2.2.4 Reflexes of OA vowels and diphthongs ................................. 2.2.4.1 OA u................................................................................... 2.2.4.2 OA ū................................................................................... 2.2.4.3 OA diphthong aw ............................................................... 2.2.4.4 OA i.................................................................................... 2.2.4.5 OA ī.................................................................................... 2.2.4.6 OA diphthong ay................................................................

15 15 16 16 16 16 16 17 17 17 17 18 19 19 19 20 20 20 21 21 21 22 22

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2.2.4.7 OA a................................................................................... 2.2.4.8 OA ā................................................................................... 2.2.4.9 Final vowels ....................................................................... 2.2.4.10 Final imāla ....................................................................... 2.2.4.11 Final OA āˀ....................................................................... 2.3 Stress............................................................................................. 2.4 Anaptyxis ...................................................................................... 2.4.1 Three consonants cluster....................................................... 2.4.2 Two consonants cluster ......................................................... 2.5 Glide .............................................................................................

22 23 23 23 24 24 25 25 26 27

3 Morphology........................................................................................... 3.1 The pronoun ................................................................................. 3.1.1 Personal pronouns................................................................. 3.1.2 Pronominal suffixes............................................................... 3.1.3 Double object pronouns ........................................................ 3.1.4 Demonstratives and deixis .................................................... 3.1.5 Interrogatives ........................................................................ 3.2 The verb........................................................................................ 3.2.1 General overview .................................................................. 3.2.2 Derivation ............................................................................. 3.2.2.1 Stem I................................................................................. 3.2.2.2 Stem II ............................................................................... 3.2.2.3 Stem III .............................................................................. 3.2.2.4 Stems V and VI................................................................... 3.2.2.5 Stem VII ............................................................................. 3.2.2.6 Stem VIII ............................................................................ 3.2.2.7 Stem IX .............................................................................. 3.2.2.8 Stem X................................................................................ 3.2.3 Inflection............................................................................... 3.2.3.1 The SC................................................................................ 3.2.3.2 The PC ............................................................................... 3.2.3.3 The imperative................................................................... 3.2.4 Verb conjugation paradigms of strong roots ......................... 3.2.4.1 The SC................................................................................ 3.2.4.2 The PC ............................................................................... 2.2.4.3 The imperative................................................................... 2.2.4.4 SC and PC derivation bases of strong and weak roots in representative persons in all stems .................................... 3.3 The participle................................................................................ 3.3.1 Stem I.................................................................................... 3.3.2.1 The AP ............................................................................... 3.3.2.2 The PP................................................................................

29 29 29 29 30 31 31 32 32 33 33 35 36 36 37 37 38 38 38 39 39 39 40 40 40 41

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41 43 43 43 43

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IX

3.3.2 Stems II and III...................................................................... 3.3.3 Stems V and VI...................................................................... 3.3.4 Stem VII ................................................................................ 3.3.5 Stem VIII ............................................................................... 3.3.6 Stem IX ................................................................................. 3.3.7 Stem X................................................................................... 3.3.8 The declension paradigm of the participle in all stems ......... 3.4 Verb modifiers .............................................................................. 3.4.1 Tense and aspect markers ..................................................... 3.4.2 Modal markers ...................................................................... 3.5 The noun and the adjective........................................................... 3.5.1 Declension............................................................................. 3.5.1.1 Number .............................................................................. 3.5.1.2 Gender ............................................................................... 3.5.2 Derivation ............................................................................. 3.5.2.1 qVtl(a) patterns .................................................................. 3.5.2.2 Patterns with two short vowels .......................................... 3.5.2.3 Patterns with one long vowels ........................................... 3.5.2.4 Patterns ending with the suffix -ān .................................... 3.5.2.5 Patterns with gemination and quadrilateral patterns ......... 3.5.2.6 aqtal, qatlāˀ, and their plural forms ................................... 3.5.2.7 Nominal patterns derived from verbal stems ..................... 3.5.3 Other nominal related morphemes........................................ 3.5.3.1 The relational suffix (nisba) ............................................... 3.5.3.2 Diminutive suffix................................................................ 3.5.3.3 Kinship suffix ..................................................................... 3.5.3.4 Singulative nouns............................................................... 3.6 Numerals....................................................................................... 3.6.1 Cardinal numbers.................................................................. 3.6.1.1 The numeral 'one'............................................................... 3.6.1.2 The numeral 'two'............................................................... 3.6.1.3 The numerals 3-10 ............................................................. 3.6.1.4 The numerals 11-19 ........................................................... 3.6.1.5 Tens ................................................................................... 3.6.1.6 Hundreds............................................................................ 3.6.1.7 Thousands .......................................................................... 3.6.2 Ordinal numbers ................................................................... 3.7 Prepositions................................................................................... 3.7.1 'to', 'for'.................................................................................. 3.7.2 'in', 'on', 'at' ............................................................................ 3.7.3 'from' ..................................................................................... 3.7.4 'on', 'about' ............................................................................ 3.7.5 'by', 'with' ..............................................................................

43 44 44 44 45 45 45 46 46 47 48 48 48 49 51 51 52 53 55 55 57 58 58 58 59 59 59 59 59 59 59 60 60 61 61 61 61 61 61 62 62 63 63

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3.7.6 'with' ..................................................................................... 3.7.7 'like'....................................................................................... 3.7.8 Additional prepositions ......................................................... 3.8 Adverbs .........................................................................................

63 63 64 64

4 Texts ..................................................................................................... 4.1 Family History .............................................................................. 4.1.1 Šamīyi.................................................................................... 4.1.2 Hwāġa (Lakes) ....................................................................... 4.1.3 qačaġ (Smuggling)................................................................. 4.1.4 aššōn sūwēta? (How did you do it?)....................................... 4.1.5 Xḷaṣči..................................................................................... 4.2 Iraqi History.................................................................................. 4.2.1 l-ˁIrāq ma tǝṣtafi (Iraq will not be peaceful)........................... 4.2.2 ˁǝllqō-hǝm b-Sāḥǝt ǝl-Taḥrīr (They hung them in Taḥrīr Square) ...................................... 4.2.3 mǝlḥēmǝt šēšǝt hayamīm (The Six-Day War) ........................... 4.2.4 ˁǝdmō-hǝm wiya-l-īhūd (They executed them with the Jews) . 4.3 Stories from the daily life in Iraq .................................................. 4.3.1 tnaplu ˁlī-ha lǝ-ẓṇaḅīġ (The bees set upon it) .......................... 4.3.2 aku qamᵊl ᵊb-ġās-kǝm (There are lice in your hair) ................. 4.3.3 ḏ̣ġǝbtō-nu b-ǝs-siyāra (I hit him with the car)......................... 4.3.4 kǝššāfa (Scouts) ..................................................................... 4.3.5 ma qad-aqdaġ atḥarrak (I can't move).................................... 4.3.6 snūn-i waqˁǝt (My teeth fell off)............................................. 4.3.7 qapaġ ṃāl-qumbula ṃāl-ṭiyāra (The airplane bomb's lid) ....... 4.3.8 sawnd of ᵊmyūsǝk (The sound of Music)................................. 4.4 Stories from the daily life in Israel ................................................ 4.4.1 bēġki Šǝḥǝyyānu (Say the blessing Shehecheyanu)................. 4.4.2 ḏ̣iyǝˁnā-k (We lost you).......................................................... 4.4.3 ṭmaṣt ḅ-ḅaṭn-a (You sunk into it) ........................................... 4.4.4 farru ġazāt! (They threw gas!) ............................................... 4.5 Stories about people...................................................................... 4.5.1 Abrahām ᵊXḷaṣči ..................................................................... 4.5.2 Amal...................................................................................... 4.5.3 Rimōn.................................................................................... 4.5.4 Dahūd.................................................................................... 4.5.5 l-kə́llǝt-na wǝldə́t-na (She delivered us all) ............................. 4.6 Folk stories.................................................................................... 4.6.1 ˁzīyt ǝl-mǝlḥ (The preciousness of salt) .................................. 4.6.2 Dayyēnu................................................................................. 4.6.3 kǝl ˁǝnd l-īhūdi wu-nām ˁǝnd-ǝn-nǝṣġāni (Eat at the Jew's house and sleep at the Christian's house)..............................

67 67 67 76 81 113 120 123 123

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125 129 133 136 136 138 140 145 147 151 153 157 159 159 162 165 167 168 168 174 179 181 185 188 188 191 196

Contents

4.6.4 l-īhūdi wu-t-tǝngāyi (The Jew and the jug) ............................. 4.6.5 aṣl-ǝm lō fǝˁl-ǝm? (Instinct or acquired behavior?)................. 4.6.6 xǝnfᵊsāna xǝnfᵊsāna! (Oh beetle!)........................................... 4.7 Political discussions ...................................................................... 4.7.1 qa-ylǝṭmōn (They beat their chests) ....................................... 4.7.2 aġla dawla (The most precious country) ................................ 4.7.3 ahl ǝl-ḅēṇḅaġāt wu-l-qūṭ (The ones with ties and suits) .......... 4.7.4 Maṣᵊr (Egypt) ........................................................................ 4.7.5 tālu l-Kanada (Come to Canada)............................................ 4.7.6 fǝqra (Poor people)................................................................ 4.7.7 Mašˁal.................................................................................... 4.8 Food and Recipes .......................................................................... 4.8.1 Ḥaǧibāda ............................................................................... 4.8.2 kǝbba bǝrġǝl (Bulgur kubba) .................................................. 4.8.3 kǝbba (Kubba) ....................................................................... 4.8.4 ḥāmǝḏ̣ šalġam (Sour turnip) ................................................... 4.8.5 Kāri (Curry)........................................................................... 4.8.6 Bǝryāni .................................................................................. 4.8.7 bǝrġǝl (Bulgur)....................................................................... 4.8.8 Ḥġīġi ...................................................................................... 4.8.9 Silān (Dates syrup) ................................................................ 4.8.10 hāḏa l-akᵊl (This was the food) ............................................ 4.8.11 tǝksǝġ ǧōza wu-tǝšġáb-a (You break a coconut and drink it) . 4.9 Traditions and Holidays ................................................................ 4.9.1 tadāwi mal-qabᵊl (Cures of the past)....................................... 4.9.2 ġṣaṣāyi (Lead ball) ................................................................. 4.9.3 l-ˁēn (The evil eye) ................................................................ 4.9.4 Šašša...................................................................................... 4.9.5 Sabˁa (Shiv'ah) ...................................................................... 4.9.6 Kǝppūr (Yom Kippur)............................................................. 4.9.7 Sǝkka (Sukkah)...................................................................... 4.9.8 lǝ-mǧalla (Purim) ................................................................... 4.9.9 Šǝttāxa (Passover) ................................................................. 4.10 Conversations.............................................................................. 4.10.1 dǝ-ḏ̣uqí-ya! (Taste it!) .......................................................... 4.10.2 tmǝġˁaltu baḷḷa (I really suffer) ............................................. 4.10.3 šu d-ašūf-a (Let me see it!)................................................... 4.10.4 l-bēt ᵊtˀaǧǧar (The house was rented) ................................... 4.10.5 ǧibō-la šwayya ḥadd (Bring a Little bit of spice for her) ....... 4.10.6 ašu ma qa-ydǝqq? (Why doesn't it ring?) ............................. 4.10.7 ǝl-maṣraf māl-a aḅēl (Its expenses are terrible) .................... 4.10.8 qǝšmár-ǝm l-xwə́t-u (He lied to his siblings) ......................... 4.10.9 aš ma tǝstaḥi! (How shameless she is!) ................................

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XI 198 200 202 204 204 209 211 213 215 216 221 223 223 226 228 232 234 237 240 242 243 244 246 247 247 252 254 258 261 267 269 271 273 279 279 284 285 286 287 288 289 290 293

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4.10.10 míkve (Ritual bath)............................................................ 298 4.10.11 xǝllá-l-a flūs ᵊmqad ġās-a (He left her a fortune) ................ 299 4.10.12 axāf yrǝǧˁō-l-u amlāk (Maybe they will give him back property) ......................... 300 Bibliography ......................................................................................................... 301

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Preface The Arabic dialect of the Jews of Baghdad (JB) served for hundreds of years as mother tongue for the people of one of the most prosperous Jewish centers in the world. Jews lived in Baghdad from the days of its establishment as the capital of the Abbasid dynasty up to the beginning of the seventh decade of the twentieth century, when the last wave of Baghdadi Jews immigrated to Israel. Throughout the years and under different rulers, the Jews of Baghdad managed to maintain their religion, traditions and language. This volume is dedicated to this special dialect. I was exposed to JB since birth. My family immigrated to Israel in 197071, when my parents were in their mid-twenties, and my grandparents were older than 50. Although Hebrew would be considered my mother tongue, I was surrounded by JB speakers. Some of them, like my grandparents, could speak only JB, and thus I communicated with them solely in JB. This dialect was always like music to my ears, and despite my love for it I never imagined that it would become a part of my professional life. When I obtained my master’s degree from the Hebrew University in Descriptive Linguistics, and after years of researching Mandarin Chinese, my supervisor and teacher, Prof. Eran Cohen, a great Semitician, opened my eyes to the opportunity to contribute to my own heritage. I don't remember his exact words, but he probably told me something like "there are so many people in the world that can research Mandarin, but only a few can investigate a dialect like JB". Indeed, the documentation of JB at this point of time is a crucial task since JB's soon extinction is, unfortunately, inevitable. The last generation of people who still speak JB doesn't consist of people younger than sixty years old and the dialect is no longer transmitted from one generation to the other. In addition, the last speakers of JB are influenced from alien languages as they have spent almost five decades out of Iraq. Encouraged by Prof. Cohen's words and under his joint supervision with Prof. Simon Hopkins, a great Arabist, I took the task upon myself. My initial interest was grammar, and specifically the tense-aspectmodality system of JB. Very quickly I realized that in order to conduct such a research one must have a corpus. The wonderful texts collected by Jacob Mansour in 1991 and the ones that were added to the Hebrew version of his book in 2011 were really helpful, but were not sufficient for this type of research. I had to find a way to add more texts and thus started to collect and record some materials from my own family. At first I was reluctant to "waste

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my time" on the tedious work of transcribing the texts and dealing with the phonological and morphological aspects of the dialect, but under the instruction of Prof. Werner Arnold from Heidelberg University I was exposed to the wonders of Arabic dialectology. Prof. Arnold's trust enabled me to go deeper into the details and to add some general grammatical value to the knowledge of JB. The joy of working on the corpus, initially a by-product of my research, resulted in a significant amount of phonemically transcribed texts that constitute a part of this book. They are preceded by a concise phonological and morphological description of JB, adding some inputs to the great works of Blanc (1964) and Mansour (1991). This volume opens with an introduction about the history of the Jewish community in Baghdad and the dialectical position of JB among the Mesopotamian dialects. Then a few methodological remarks are presented followed by some information about the sources of the texts and the informants. Then, part 2 of the book contains a general description of the phonological and morphological system of JB. Finally, part 3 is dedicated to the texts themselves. These are divided into sub-categories according to their genre and topic. Each consists of a few separate texts and each text is transcribed phonemically into Latin signs, and translated into English. Despite my attempts to produce a flawless text I am sure that in some places typing, translation, or transcription mistakes might be found: such is the nature of detailed manuscripts like the present one. I would therefore be thankful to readers who bring these mistakes, as well as other comments and remarks, to my attention. It is my hope that this collection of texts will serve as a memorial to the Jewish community of Baghdad and prove itself useful to scholars and people who take interest in it from different disciplines such as philology, history, anthropology, as well as to dialectologists, general linguists and other language enthusiast. I would like to thank all the native speakers that I interviewed for their patience and understanding, and my professors in Jerusalem and Heidelberg for sharing their knowledge and for their trust. Special thanks are due to Prof. Werner Arnold and to Prof. Otto Jastrow, the editor of Semitica Viva, for the publication of this book. Finally, I dedicate this book to my grandmother Alwīz Ben-Eliyahu (Xḷaṣči), who assisted me in my research by sharing her stories, history, and vast knowledge. The moments we spent together will be cherished in my heart forever.

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Symbols and abbreviations [] * -> > ~ + | ∅ . , ? … : ! 1 2 3 AP C C1…4 CB DU ᴱᴳ()ᴱᴳ f ᴴᴱ()ᴴᴱ IMP JB LA m MB ᴹᴮ()ᴹᴮ MSA OA p

phone in phonetic transcription reconstructed form developed into synchronically developed into diachronically interchangeable with synchronic affixation syllable boundary zero final tone continuous tone rising tone (question) disrupted prosodic group (unfinished segment) opening of a following quotation command, request or urge; exclamation (final tone). vocative (rising tone) first person second person third person active participle consonant first…forth consonant (for example "C2-w/y" means "the second consonant is w or y") Christian Baghdadi dual English word(s) feminine Modern Hebrew word(s) Imperative Jewish Baghdadi Levantine Arabic masculine Muslim Baghdadi Muslim Baghdadi word(s) Modern Standard Arabic Old Arabic plural

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4 PC PN PP qa-PC s SC V

Symbols and Abbreviations

prefix conjugation (frequently referred to as the "imperfect" form) proper noun passive participle a prefix conjugation verb preceded by the verb modifier qasingular suffix conjugation (frequently referred to as the "perfect" form) vowel

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1 Introduction 1.1 A brief history of the Jewish community in Baghdad1 The Jewish presence in Babylon begins more than 2,500 years ago, as the Kingdom of Judea was destroyed by the Babylonian Empire, Jerusalem was conquered, the first temple was demolished, and the population was exiled to Babylon. The exile is described as a national disaster, and the exiles refused to accept their destiny, as quoted from Psalms chapter 137: "By the rivers of Babylon we sat and wept when we remembered Zion". Slowly, the exiles established their own community life, and exploited the autonomy that they were given to develop a rich culture. Babylon, as the biggest Jewish center in the world, became a center of biblical interpretation. It was in Babylon where the Babylonian Talmud was edited. Baghdad, founded in 762 AC as the capital of the Abbasid dynasty, quickly became the home of the largest Jewish community of Iraq. The Jews have experienced their golden age in the city during the Islamic Arab period. The traveler Benjamin of Tudela found shortly before 1170 about 40,000 Jews living in Baghdad, some being extremely rich. From the end of the twelfth century up to the middle of the thirteenth century great Jewish poets, scholars and heads of yeshivas lived in Baghdad among many physicians, shopkeepers, goldsmiths, and moneychangers. The golden age ended with the Mongol conquests of the city. As a result of the near-destruction of the city, many Jews fled to territories that are part of today's Turkey, north Iraq, Iran, and Syria. The number of Jews in Iraq was at its lowest, and Baghdad became almost bereft of Jews until the end of the fifteenth century. The Jews of Baghdad underwent many changes during the coming centuries. Generally, they were oppressed under the Persian rule, but enjoyed fair treatment under the Ottomans. The last Mamluk governor, who ruled under the Ottoman Empire, oppressed the Jews of Baghdad, which pushed many of the wealthier ones, among them David Sassoon, to flee to India, Persia and other countries. Small Jewish-Baghdadi communities were established following this immigration in the eighteenth and nineteenth century in Bombay, Calcutta, Singapore, Shanghai, Hong Kong, Manchester, etc. 1

This summary is based on Ben-Yaacov & Kazzaz (2007); Meiri (1997); Rizk-Allah Ghanimah (1998); and Yahuda (1999).

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The eighteenth century brought significant demographic developments to the Jewish community in the Mesopotamian region, as the Ottomans gave the Mamluks autonomy over it and the order was restored. More and more Jews arrived to the delta region, specifically to Basra and Baghdad. At the same time, the British gained control over the sea lanes in the Indian Ocean, and reopened the trade routes from India, through Basra and the Euphrates to Syria; and from there to Egypt and Europe. Baghdad and Basra received more and more population as they became centers of regional and international trade. Baghdad kept developing in the nineteenth century, especially with the opening of the Suez Canal in 1869. The Jews’ economic status improved along with the improvement of the economic situation of the city. Trade with other countries flourished, and many Jewish merchants and businessmen took part in it. The prosperity of the Jewish community lasted till the forties of the twentieth century. Modern Iraq, which was established in the twenties of that century, owes a great deal of its development to the Jews, who contributed their talent and their knowledge of industry, agriculture, international trade, banking and administration to the new country. With the beginning of the British mandate, the door was opened for the Jews to take part also in the public service. In parallel, the opposition of Iraqi Muslims to the involvement of foreign elements in the public life also became stronger. That triggered an anti-Jewish atmosphere, which affected the Jews economically and finally also led to a pogrom, the "Farhud", against the Jews. In the two days of the pogrom, which took place in the streets of Baghdad in June 1941, 179 Jews were murdered, 2118 were injured and Jewish property was looted. The establishment of the state of Israel in 1948 encouraged the Jews of Iraq, who were exposed to the activity of the Zionist movement in Iraq since 1918 and more intensively after 1942, to prepare themselves to immigrate to Israel. The "Ezra and Nehemya" operation, initiated by the state of Israel and the Jewish Agency in 1950-1951, brought 120,000 Jews from Iraq to Israel. By April 1952 only a small community of a few thousands was left in Iraq, mainly in Baghdad2. Most of them eventually immigrated to Israel at the beginning of the seventies.

2

Some demographic information about the Jews in Baghdad can be found in Ben-Yaacov & Kazzaz (2007: 58) according to which there were 77,000 Jews in Baghdad in 1947, and after 1950-51 exodus approximately 6,000 were left. In 1963 there were about 3,000 Jews, who remained till 1971. In 1975 only 350 Jews were reported, and in 2005 only a few Jews were still living in Baghdad.

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1.2 The linguistic background of JB

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1.2 The linguistic background of JB The geographical region extending from the Persian Gulf along the Euphrates and the Tigris up to the rivers' source defines a dialect family. This family is usually called Mesopotamian dialects, after the traditional name given to this geographical region. More specifically, Iraqi Arabic was divided by Haim Blanc in 1964 into two dialectical groups – the qǝltu dialects, and the gǝlǝt dialects3. In Blanc's own words: "The latter are spoken by the Muslim population (sedentary and non-sedentary) of Lower Iraq, and by the non-sedentary population in the rest of the area; the former are spoken by the non-Muslim population of Lower Iraq and the sedentary population (Muslim and non-Muslim) of the rest of the area" (Blanc 1964: 5-6). The linguistic scenery in Baghdad, as Blanc found, was divided into three dialects, each spoken by a different religious group. Thus, the Muslims had their own dialect (MB), which was different from the one spoken by the Christians (CB), which, in its turn, was different from JB. Interestingly, MB is of gǝlǝt type, whereas JB and CB are of the qǝltu type. JB was spoken extensively not only by the Jewish community in the Baghdad but also in southern Iraq. JB speakers were bilingual – they used the Jewish dialect in their homes and in the community, but spoke the Muslim dialect with non-Jews. Thus, the Jewish dialect was very sensitive to its environment and was influenced not only by MB, but also by other languages with which it was in contact throughout its history, such as Turkish, Persian, Aramaic, and others. As a primarily spoken dialect, only a few written texts in JB exist. These were written in Hebrew letters, and require a meticulous work of locating and gathering. Scientifically edited texts, which allow a proper linguistic, dialectological or philological research, are scarce (Avishur 1979: 86). The written language was used in translation (šarḥ) of the Old Testament and parts of the liturgical literature, such as the Passover Haggada. This language differs from the colloquial Jewish Baghdadi, and may be considered a literary language (Mansour 2006: 232). As a member of the qǝltu dialects, JB shares the following peculiarities: preservation of the phonemes q and ǧ; imāla towards ē or ī; existence of the non-Arabic phonemes p, g, č; realization of OA i and u as ǝ; 1s SC ending -tu, and others (Jastrow 1978: 31-32). In the following years, and based on extensive field research in several communities all over Mesopotamia, Otto Jastrow was able to depict a more 3

Blanc (1964: 5) called the dialects after the SC form of the 1s of the verb 'to say' in stem I, which encapsulates two of their most distinguishable features – the reflexes of OA /q/ and the 1s ending of the SC.

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accurate picture of the qǝltu dialects and to divide the family into sub-groups. JB was classified under the Tigris branch of qǝltu dialects (1978: 24-25). One of the peculiarities of the Tigris branch, which is a characteristic of JB as well, is the realization of r as ġ. JB also preserves the interdental consonants, though there are other dialects in the Tigris group, like CB, that realize them as dentals. Blanc (1964: 166-176) claimed that JB is a direct descendant of dialects spoken by the urban population of Abbasid Iraq, and has preserved or continued several basic phonological and morphological features of the older vernaculars. This claim was supported in later years by linguistic evidence contributed by Aryeh Levin (1994: 328-329; 2012: 419) and by Arnold & BarMoshe (2017: 44). Thus, it is probably the case that the description and documentation of JB enable us to take a glance also at archaic linguistic peculiarities of the Arabic language in general.

1.3 Research methodology 1.3.1 The phonological and morphological description The phonology and morphology of JB were described in detail by Blanc already in 1964. Blanc's approach was mostly diachronic, as an attempt to understand the way JB forms have developed from Old-Arabic (OA). In 1991 Mansour published a thorough phonological analysis of JB, taking a more synchronic approach. Unfortunately, Mansour's detailed investigation treated only a few specific morphological issues. Nevertheless, the combination of the works of Blanc and Mansour leaves us with quite a precise picture of the phonological and morphological system of JB. There are, however, points of disagreement between the two, and points in which the linguistic reality raising from the recordings doesn't correspond to their descriptions. These points required a deeper examination and my conclusions in their regard are presented in chapters 2 and 3 in the framework of a concise grammatical sketch of JB's phonological and morphological system. The research method taken in the phonological and morphological sketches is mainly a diachronic one, namely, one that attempts to track the changes that JB underwent in comparison to earlier stages of Arabic. Although there is no indication for a direct continuum of speech between OA and JB, the diachronic method proves itself useful, since in the overwhelming majority of the cases the differences between OA and JB are systematic. Cases in which the changes do not agree with the diachronic rule are, of course, addressed and explained using other methodological tools such as synchronic studies, language contact, etc.

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1.3 Research methodology

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In addition, in order to confirm the grammatical conclusions, in many cases I asked the native speakers direct questions such as "how do you say X", or "what does this word mean", and the like. 1.3.2 The transcriptions The texts are transcribed phonemically rather than phonetically, i.e. a transcription into an extended inventory symbols, which come to represent the main independent phonemes of JB, aspiring to the closest phonetical representation as possible. The inventory of phonemes in JB is detailed in the phonological description section of the book (§2.1 & §2.2). As the current corpus consists texts in a spoken language, it requires also some indications of prosodic elements in the speech of the native speakers. My approach to prosody follows Izre'el (2010: 57) who claims that the spoken language is organized via prosodic groups: "The prosodic group (…) is a coherent intonation contour (…that) encapsulates a coherent structural, functional segmental unit, be it syntactic, semantic, informational, or the like, and defines its boundaries". In practice, the segmentation of a discourse flow into prosodic groups is made by detecting their boundaries based on speech pauses. There are two main types of prosodic boundaries: "terminal boundary tone", which codes that the speaker doesn’t have anything more to say, and "continuous boundary tone", which codes that the speaker wants to continue talking. A falling tone, by default, indicates finality, whereas a level or slightly rising tone indicates continuity. These two main boundary types, and specifically the continuous tone, can be sub-divided into further types, such as the rising tone, which codes yes-no questions and occasionally also content questions. Adopting this methodology, the border of a prosodic group is delimited and marked by one of the following symbols: Symbol Indication . Final tone , Continuous tone ? Rising tone (question) Table 1: main prosodic symbols The following symbols are added to the three in Table 1 to render a more accurate description of the discourse's nature: Symbol Indication … Disrupted prosodic group (unfinished segment) : Opening of a following quotation ! Command, request or urge; exclamation (final tone) Vocative (rising tone) Table 2: additional discursive hints

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As for stress units on the lexical level, each sequence of phonemes separated by spaces represents a single unit as such. In the many cases in which a grammatical particle, an auxiliary verb, or a morpheme is affixed to a lexeme to create a single stress unit, a dash separates them from the base. This is important since JB has several homonymic particles that are distinguishable in respect to their ability to join the lexeme they modify to create a single stress unit. In any case, the stress falls on the unit according to the rules detailed in §2.3. Names of people, places, etc. can be identified as they open with a capital letter. In certain cases, the names of some characters in the texts were anpnymized and replaced by PN (proper name) to protect their privacy. Phonetic changes are explained through footnotes. Reoccurring phonetic changes are explained only in the first time they are mentioned. Code-switching with Modern Hebrew or English is a frequent characteristics of the speech of some of the native speakers. Non-JB words or phrases are inserted into brackets, preceded and followed by the initials of the language they are taken from, for example: ᴴᴱ(kēn)ᴴᴱ. Specifically for Abraham Ben-Eliyahu, when he describe his encounters with Muslim people in Iraq, he usually quotes the encounter using MB. These instances are also inserted into brackets. 1.3.3 The translation Each page in Chapter 4 is divided into two. The left side of the page is dedicated to the transcription and the right part of the page consists of a translation into English. Each line that opens a prosodic group in the transcription is translated into English in the same line in the right side of the page. This, I hope, will allow the reader to keep a closer track of the flow of text and of the connection between the transcription and the translation. The challenge of translating texts for such a book is a big one. There is a constant tense between a literal translation that will be more representative of the Arabic speech on the one hand, and a fluent translation into proper English that will make it easier for the reader to understand the message. I tried my best to combine the two, and in cases where I felt that something was missing, an explanation was added in brackets or in a footnote. In cases where the literal translation seemed really off, like in proverbs or idiomatic collocations, it was added in brackets. That is also the case with the overwhelmingly frequent use of rhetorical questions in JB. Two dictionaries proved useful as sources for words and proverbs in JB – Yona (2014), which is dedicated solely to JB, and Beene & Woodhead (1967), which is a contemporary dictionary for spoken Iraqi Arabic. Since both dictionaries cover most of the words that appeared in the texts I didn’t see any need in adding a glossary to this book.

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1.4 Recordings and Informants

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1.4 Recordings and Informants 1.4.1 Sources The texts in this book are drawn from three main sources. The first is interviews that were made in 1999 with my grandfather, Abraham BenEliyahu (Xḷaṣči). I was able to find six cassettes of recording, out of which around 67 minutes were transcribed. These interviews, made by his friend, Yogev Yahezqel, are the source for some historical texts about the Jewish community of Baghdad and about the origins of my family, as well as some narratives, and even some interesting texts about traditional medicine. Other friends of my grandfather take part, every now and then, in some of these recordings. The second source is recordings that I made myself with my own family, and especially with my grandmother, Alwīz Ben-Eliyahu (Xḷaṣči). These recordings were made in Ramat-Gan between the years 2013-15, and involve many other JB speakers of my family that happen to sit in my grandmother's living room during the recordings. 98 minutes out of these recordings are transcribed and include a variety of texts like narratives, recipes, family history, description of traditional customs, etc. The third source is Yardena Sasōn, a native speaker who I met through a Facebook group dedicated to the preservation of JB4. She recorded herself telling two short stories that she recalled from her grandmother. These 6 minutes long stories were uploaded to the Facebook group, and Mrs. Sasōn was kind enough to allow me to transcribe and include them in this book. 1.4.2 Text types It was my goal to include a variety of texts in order to address the interests of different academic disciplines. I believe that historians, philologists, anthropologists, dialectologists, and linguists will find interest in the content of the texts, as well as private people and descendants of Iraqi Jewry. The texts are ordered according to the type of content they provide: – Family history – includes five recordings of Abraham Ben-Eliyahu. In two of them he describes the history of his family in the town of Šamīyi and the lakes’ area. The third text, "qačaġ – Smuggling", tells the story of the family's intention to get smuggled out of Iraq and the results of this move. The following text, "aššon sūwēta? – How did you do it?" describes how Abraham helped some friends to get out of Iraq. The final text, "Xḷaṣči", raises assumptions about the origin of this family name. 4

The group is called "‫("משמרים את השפה העיראקית‬literally: preserving the Iraqi language) and it can be accessed at: https://www.facebook.com/groups/zahavb/

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–

Iraqi history – a few short texts in which the speakers give information about episodes from the history of Iraq. "l-ˁIrāq ma tǝṣtafi – Iraq will not be peaceful" talks about the British wars against the Arab tribes. "ˁǝlqō-hǝm b-Sāḥǝt ǝl-Taḥrīr – They hung them in Sāḥǝt ǝlTaḥrīr" discusses the hanging of young Jews in Baghdad in 1969 from the personal perspective of Zvi Bar-Moshe. Abraham Ben-Eliyahu describes the situation in Iraq at the time of the Six Day's War in "Mǝlḥēmǝt Šēšt Hayamīm – The Six Days' War", and then continues to talk about the political intrigues of that period in "ˁǝdmō-hǝm wiya-līhūd – They hanged them with the Jews". – Stories from the daily life in Iraq – gives a collection of short stories that can provide the reader with a sense of the daily life of the Jews in Iraq. – Stories from the daily life in Israel – four short sporadic episodes from the family's daily life already in Israel. – Stories about people – introduces short stories of the life of five relatives and members of the family. – Narratives – includes six short folk stories. – Politics – five pieces of conversations recorded in 2013 about current political issues. – Food and Recipes – a collection of recipes of different dishes from the Jewish cuisine in Iraq. – Traditions and Holidays – gathers some of the Iraqi Jewry's customs and traditions such as the way they used to celebrate Jewish holidays, the way they used to cure illnesses, the way they fought against the evil eye, etc. – Conversations – consists of some free style conversations that were randomly recorded. As can be seen from the verity of texts above, it was also my goal to include different genres and text types such as narratives (folk stories, historical narratives, etc.), dialogues, and conversations, since they present different dynamics and linguistic material. The grammatical phenomena that are found in gossip conversations are different from those found in a historical narrative, for instance. Thus, linguists and dialectologists are exposed to a verity of registers, grammatical structures, and discursive realities. 1.4.3 Short biography of the informants Abraham Ben-Eliyahu (Xḷaṣči) was born in Ḥǝlli, Iraq in 1920 and died in Israel in 2010. Abraham spent his childhood also in Šamīyi, where his grandparents lived, and in Diwanīyi, where he attended primary school. Afterwards, he moved to Baghdad, where he finished high school, and then worked as the manager of the accounting department in the agency that imported Ford cars from England to Iraq. In 1946 he married Alwīz Ben-

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1.4 Recordings and Informants

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Eliyahu (Xḷaṣči) of the house of Mˁallǝm in Baghdad. Alwīz was born in Diwanīyi in 1924, went to a Muslim school and finished elementary school. She was a housewife all her life and passed away in 2017. They brought two daughters into the world. The eldest, Amal Bar-Moshe, was born in 1947 in Baghdad, went to Frank ˁIni elementary school and then to the secondary school and high school of a convent. After finishing high school she was accepted to the pharmacy college of Baghdad University, from where she graduated in 1969. Her younger sister, Gilda Bar-Moshe, was born in 1950. The four immigrated to Israel in 1971 and lived in Ramat-Gan. Amal Bar-Moshe, who worked in Israel as a pharmacist, married Zvi BarMoshe in 1974. Zvi was born in 1943 in Diwanīyi under the name Ṣabāḥ Mūsa, and is the son of Sālǝm Mūsa, a clothes salesman of Diwanīyi's market, and Nuna Mūsa, a housewife. Zvi went to a Muslim school in Diwanīyi, and after graduation was accepted to the engineering college of Baghdad University and moved to Baghdad. He graduated as a chemical engineer in 1969, and immigrated to Israel in 1970. He worked at first in the Weizmann Institute and then opened his own private company, Chimineer, which imported veterinary and lab equipment. Of the native speakers mentioned so far, Alwīz spoke only JB. Abraham spoke mainly JB and basic Hebrew, which he caught along the way in Israel. Amal and Zvi, who came to Israel in their twenties, speak fluent Hebrew, but JB keeps on being a dominant language for them, as they speak to each other, to their family, and to their friends in JB on a daily basis. Abraham's sister, Adība Kuǧman, also take part in some of the recordings. She was born in 1931 in Ḥǝlli and received basic primary education. She immigrated to Israel with her family in 1950, and lived in Netanya and then in Nazareth. In 1972 she moved with her children to London, where she lives today. Adība is a housewives, her dominant language is JB, and although she speaks good Hebrew, she is surrounded by JB speakers most of their time. Asˁad Mˁallǝm and Samīr Mˁallǝm are Abraham and Alwīz's nephews. Asˁad was born in 1940 and Samīr in 1943 in Diwanīyi, Their father, ˁƎzzat Mˁallǝm, the brother of Alwīz, was a famous and powerful Jew in Diwanīyi. He established a brick factory in the town. The family, however, lived in Baghdad, where both Asˁad and Samīr finished high school. Asˁad studied veterinary in Baghdad University, graduated in 1964, and then he left for studies in the USA. From there he moved to Canada, where he lives today. Samīr studied Business administration in a private university in Baghdad. He immigrated to Israel with his family in 1971, at first worked in a technological company in Israel, and then opened an independent business of electrical equipment. Asˁad speaks JB and English, and Samīr speaks JB and Hebrew. Both still use JB on a daily basis with their relatives. In some of the recordings that I made, I had to interfere the flow of speech in order to direct the conversation into a certain point. My own utterances

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are not transcribed but only translated, since I don't fully pronounce JB as a native speaker. The same goes for Alwīz's caretaker, Melanie Perrera, a Sri Lankan who speaks a little bit of Arabic, but not JB. The translated speech appears as such in the transcribed column, surrounded by round brackets. Yardena Sasōn was born in 1946 in Baghdad and immigrated to Israel in 1950. In her childhood she was surrounded by JB, as she lived in a ma'abara of Iraqi Jews. Her grandmother used to live in her parents' house, and used to tell stories. Yardena recorded herself telling two of these stories. Other native speakers that participate in Abraham Ben-Eliyahu's recordings such as Yogev Yahezqel, Moshe Qǝzzāz, and Blanche Qǝzzāz were in their seventies or eighties at the time of the recordings. All of them immigrated to Israel at the beginning of the fifties, and although they spoke also Hebrew, their main tongue was JB, as they were surrounded by JB speakers in their daily lives. 1.4.4 Sound files Sound files of all the texts can be found online in the SemArch, the sound archive of Semitic languages of Heidelberg University under http://www.semarch.uni-hd.de/.

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2 Phonology 2.1 Consonants stop 1

VL bilabial

fricative V VL

p

t

f

v3

ṯ

ḏ

emphatic

m

[ḅ]2; [ẉ]; [ṃ] ḏ̣ ṭ

s

z

postalveolar

š

ž4

r č

l

n

ṣ; [ẓ]; [ḷ]; [ṇ]

ǧ y

velar

k

uvular

q

pharyngeal

ˀ Table 3: Consonants

4

nasal

d

palatal

1 2 3

V

approximant

w

alveolar

glottal

VL

trill

b

labiodental interdental dental

V

affricative

g x

ġ

ḥ

ˁ

h

"VL" indicates voiceless consonants and "V" indicates voiced ones. Emphatic consonants in brackets are secondary (§2.1.1.6). The phoneme v is very rare and usually appears in loanwords from European languages. Mansour (2006: 233) even questions its status as a phoneme. According to Mansour (1991: 56), the postalveolar voiced affricative ž is an allophone of the postalveolar voiced fricative ǧ when the latter is followed by another consonant. This corresponds to examples like: ždīd 'new'; tzuwažtu 'I married'; and ǧāb 'he brought'. He explains it as a strategy to avoid three consonants cluster, since the consonant ǧ is actually a combination of two consonants d and ž. This theory seems limited, though, since there are occurrences of ǧ before another consonant, for example: ǧġēdi 'rat'.

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Table 3 gives a general overview of the consonants that take part in JB's phonological system. A few diachronic remarks and explanations about possible phonetic changes in consonants are in order: 2.1.1 The diachronic development of JB's consonants 2.1.1.1 Reflexes of OA ˀ, w, and y w and y are phonemically stable unless they open the word, they are followed by their corresponding vowel, and they are preceded by a prefix. When all these conditions are fulfilled w and y zero out. In certain cases their zeroingout results in the elongation of the corresponding vowel. The same is true for ˀ, only that in addition, it is rarely pronounced as a glottal stop at the beginning of the word, regardless to the existence of a preceding prefix or a following corresponding vowel. ˀ: tˀaxxaġ 'he was late'; aṣl 'origin'; ǝsm-ak 'your (m.s.) name'; iyām 'days'; laswad 'the black one'. w: hawa 'wind'; walad 'boy'; l-walad 'the boy'; l-ūlād 'the children'. y: yhūd 'Jews'; mǝbyūˁ 'it (m.s.) is bought'; l-īhūd 'the Jews'. 2.1.1.2 Reflexes of OA interdentals Interdentals are retained: ṯnēn 'two'; hāḏa 'this'. Both OA ‫ ﺽ‬and ‫ ﻅ‬are pronounced as interdental emphatic voiced fricative ḏ̣: ḏ̣all 'he remained'; aġḏ̣ 'land'. 2.1.1.3 Reflexes of OA r The alveolar trill r is realized as voiced velar fricative ġ in words of clear Arabic origin: qdaġtu 'I could'; nahᵊġ 'river'; yġīd 'he wants'; ysāfǝġ 'he travels'. It is pronounced as the trill r in: – modern Arabic words: siyāra 'car'; mudīr 'manager'. – words of Hebrew origin: ráššam 'he wrote'; tōra 'bible'; sēfǝr 'Bible' – words of Turkish or Persian origin: kōndra 'shoe'; parda 'curtain'; sǝṭra 'jacket'. – proximity to x: āxǝr 'last'; mxarbaṭ 'confused, damaged'. 2.1.1.4 Reflexes of OA q The preservation of the uvular pronunciation of the consonant q is one of the primary features of qǝltu dialects. JB is no exception: qalb 'heart'; qǝltu 'I said'. In a few words the acceptable pronunciation is voiced velar stop g, thanks to MB influence: garāyǝb 'acquaintances'. These cases are, however, rare (Mansour 2006: 233).

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2.1 Consonants

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2.1.1.5 Foreign borrowed consonants The consonant g can also appear in loanwords: gḷāṣ 'glass'; zangīn 'rich' (from Turkish). The consonant č5 occurs in Persian and Turkish loanwords: čāra 'choice, solution, option'; čāy 'tea'. The consonant p appears as well in loanwords of Persian and Turkish origin: qapaġ 'lid'; čarpāya 'bed'. It also appears in Hebrew words: pēṯi 'fool'. p can sometimes hark back to an original b, especially in words of European origin: pās 'bus'; paysə́gǝl 'bicycle'. 2.1.1.6 Emphatic consonants There are three stable emphatic consonants in JB: ṭ, ṣ, and ḏ̣. Some consonants, like l6, m, b, and others, can be realized as emphatic in certain words: ṃāy 'water'; ḷaṭma 'slap'. Their emphatic articulation is unstable and it usually occurs under the influence of another emphatic or velar consonant in the word. Mansour (1991: 59) distinguishes the two groups of emphatic consonants, i.e. the three stable emphatics and the ones in free variation, and terms them "primary and secondary velarized consonants" respectively. However, emphasis can be a distinctive feature even when it comes to secondary emphatic consonants. For example in the pair ḅāḅa 'father' vs. bāba 'her door', the former is constantly articulated with emphatic consonants. Emphatic consonants are also frequently found in loanwords, for instance: gḷāṣ 'glass'; aḅēḷ 'grief'. 2.1.2 Phonetic changes in JB's consonants 2.1.2.1 Assimilations 1. As mentioned above, non-emphatic consonants can become emphatic as a result of the existence of emphatic or velar consonants in their environment7: ẓaġġ 'he became smaller'; nǝṣṭanḏ̣aġ 'we wait'; ṣuḷṭān 'sultan'. In the case of ḅḅaḥd-ak 'by yourself', the emphatic consonant is a secondary result of the assimilation of the original w: bwaḥd-ak > ḅḅaḥd-ak. 2. Voiceless consonant might voice under the influence of a neighboring voiced consonant: tzūwaǧ-a 'he married her' -> dzūwaǧ-a. The opposite case, namely of a voiced consonant turning into a voiceless one under the influence of a neighboring voiceless consonant, also

5 6 7

In MB k affricates into č in certain environments: čān 'he was' vs. ykūn 'he is'; bī-k 'in you (m.s.)' vs. bī-č 'in you (f.s.)'. This affrication doesn't occur in JB (Blanc 1964: 25). According to Blanc (1964: 20), ḷ is typical of gǝlǝt dialects and its existence in JB might be attributed to a MB loan: mxaḅḅaḷ 'crazy'. This phenomena is commonly termed tafxīm or velarization.

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occurs: dxalna 'we entered' -> txalna. In some cases is can lead to a complete assimilation: atḏakkaġ 'I remember' -> aḏḏakkaġ. 3. The consonant ġ might assimilate in the environment of x or q: lǝxxi8 'other (f.s.)'; qqētu 'I read'. When followed by ḥ, ġ might be pronounced closely to w: fǝġḥan ~ fǝwḥān 'glad'. ġ can also drop altogether: ma aˁġǝf 'I don't know' -> maˁǝf. 4. m can assimilate into n: tǝmṭǝġ 'it rains' -> tǝnṭǝġ. The opposite change can also happen: zǝnbūġ 'bee' > zǝmbūġ. 5. l is easily assimilated into n: qǝnna 'we said'. The article l-, as well as the relative marker, the preposition, and the direct object marker that share the same allomorph l-, assimilate into the following consonant9: l-šams 'the sun' -> š-šams. This can also occur with particles that end with l, like the preposition māl- 'of': mār-raǧˁa 'of the return'. 2.1.2.2 Additional phonetic changes 1. When a preposition like l-, b-, or mᵊn- precedes deictic words that open with h, the h may fall off: l- 'to'+hāḏa 'this (m.)' -> l-āḏa; l+hōn 'to here' -> l-ōn. 2. Metathesis occurs in words like yǝnˁal 'curses', where the l and the n exchange their places. 3. Gemination in final position is unstable. It is sometimes pronounced as a single consonant regardless to three consonants cluster's production considerations. Determiners like fǝd 'a, some' and lax 'other', whose final consonant is a result of an assimilation that was reduced, are mostly articulated so. As for C2C3 roots in word final position, despite the fact that their final gemination is not always articulated, it will be noted for diachronic considerations. 8 9

This form originates from the combination of the article l- and OA uxrā 'other (f.s.)' as follows: l-uxrā > l-ǝxġi > lǝxxi. Mansour (1991: 66; 2006: 239) mentions that in JB, l- as definite article or relative pronoun assimilates to the next consonant when the latter is dental, interdental, alveolar, postalveolar and palatal (excluding the palatal y), given that the consonant is not the first in a cluster. When it is the first in a cluster, an anaptyctic vowel is inserted between the l- and the cluster: lǝ-ṭyūġ 'the birds'. Blanc (1964: 119-120) extends this observation to all three dialects of Baghdad. In a footnote, however, Mansour (199: 66) mentions that there are cases where the l- should assimilate but it doesn't. One case in which this happens is when the speaker pauses after the definite article because he is still in the course of selecting the following noun. The corpus indeed validates Mansour's observation but presents additional cases in which the l- doesn't assimilate. This issue requires a separate investigation, which is out of the scope of the current sketch. A possible, although partial, explanation for the situation in JB might be found in AbuHaidar's summary of Baghdadi Arabic (2006: 225), where she mentions that in CB the definite article often assimilates to the moon letter following it. She gives as an example: ǝq-qaṃaġ 'the moon'.

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2.2 Vowels

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2.2 Vowels 2.2.1 Long vowels front central high ī mid ē10 low ā Table 4: Long vowels

back ū ō

Long vowels appear in principle only in stressed syllables, otherwise they shorten or change their value as will be detailed below. 2.2.2 Short vowels front central high i mid e ǝ low a Table 5: Short vowels

back u o

1. Short vowels don’t occur in an open pre-stressed syllable11: ktabtu 'I wrote'; ktāb 'book'. 2. The vowel a can appear in any syllable type, except for an open unstressed one: katab 'he wrote'; qaddam 'he served'; ṣadīq 'friend'. 3. Mid, central ǝ is limited to open stressed syllables or to closed syllables and it usually originates from an OA short vowels u, i12, or a: qǝfǝl 'lock'; qǝbba 'room'; mǝlḥ 'salt'; kǝtbǝt-u 'she wrote it (m.s.)'. 4. u and i are usually a result of shortening of their long equivalents due to stress shift: yqulōn 'they say'. They can be also reflexes of an unstressed historical diphthong aw or ay (§2.2.4.3 & §2.2.4.6): yumēn 'two days'; bitēn 'two houses'. Both vowels can appear in loanwords from foreign languages or from standard Arabic: muḥāmi 'lawyer'. In any case, they are restricted to an open unstressed syllable.

10 The vowel ē is pronounced with a preceding slight y sound – zēn 'good' is pronounced like [zʸēn]. Abu-Haidar (2006: 224) mentions this glide in her summary of Baghdadi Arabic, and notes that it is more common in the speech of women and men of rural origin. 11 Unless when they originate from a long vowel that shortened due to stress shift: yǧibōn 'they bring', or they take part in modern words and loanwords: mudīr 'manager'. 12 Mansour (1991: 36) notes that ǝ is a centrally articulated vowel between u and i. This supports his claim that in certain environments ǝ and i, and ǝ and u can have a very close phonetic value: lí-qǝddām 'in advance' ([i]~[ǝ]); ḅǝṭǝl 'bottle' ([ǝ]~[u]).

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5. and e are quite rare and they result from shortening of their long equivalents due to stress shift13: yǧibo-l-yā-na 'they bring it/them to us'. 2.2.3 Shortening of long vowels The rule according to which an originally long vowel shortens in an unstressed position is a central rule of JB's vowels system. Blanc and Mansour note this rule, but there are some differences in their analysis. The two cite several examples that follow the rule as well as some that don't without providing a thorough explanation or proof. That can be understood in the absence of technical tools with which the rule could have been examined. An empirical phonetic analysis of this rule allows us to approve the validity of this rule in JB14, but also to note a few cases that do not follow it: 1. The first vowel of the AP in stem I does not shorten: sēmˁīn 'are hearing'. 2. Most occurrences of the monophthongs ī and ū that result from diphthongs in an unstressed position do not shorten15. This applies to cases like the first vowel of C1-w roots of the PP in stem I, hollow roots in stem II and V, as well as other cases: mūǧūda 'is (f.) present'; sūwēt-a 'you (m.s.) did it (f.); l-ūlād16 'the children'. On the other hand, in the case of the word siyāra 'car' this rule doesn’t apply, probably because it is a MSA loan. 3. When the stress shifts to a previous particle17, the following long vowel does not shorten: lí-hōni 'to here'. 2.2.4 Reflexes of OA vowels and diphthongs 2.2.4.1 OA u – OA u in closed syllables > JB ǝ. For example: qubba 'room' > qǝbba; qubbatu-hu 'his room' > qǝbbǝt-u; qufl 'lock' > qǝfᵊl18. 13 Blanc (1964: 33) agrees that ē and ō in an unstressed position are shorter, but he doesn't cite them as short vowels. Mansour (1991: 96-98), on the other hand, cites some cases in which ē and ō shorten when unstressed. These include cases of stress shift in the double object pronoun conjugation, of construct state, and of loanwords. 14 More accurately put, it is safe to say that from the phonetic point of view the originally long vowel is shorter in an unstressed position in relation to other long vowels in the same phonological word (Bar-Moshe, forthcoming). 15 There are cases of undtable monophthong vowel length (Bar-Moshe, forthcoming). 16 This case involves a consonantal particle which precedes a cluster with an initial w or y. An anaptyctic is inserted to avoid a three consonants cluster, thus producing the combination ǝw and ǝy (Bar-Moshe, forthcoming). 17 Except for aš- (Bar-Moshe, forthcoming). 18 The diachronic analysis is based on the OA closed monosyllabic form qufl. The fact that an anptyctic vowel is added in this pattern in certain cases in JB (§2.4.2) doesn’t influence this analysis.

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2.2 Vowels

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OA u in an open unstressed syllable > JB ∅19. For example: fulān 'anonymous' > flān. Remark – in loanwords u can retain its value. For example: muḥāmi 'lawyer'. –

2.2.4.2 OA ū – OA stressed ū > JB ū. For example: yqūl 'he says'. – OA unstressed ū > JB u. For example: yaqūlūna 'they say' > yqulōn; aškūn 'what' > aškun. 2.2.4.3 OA diphthong aw – OA aw in a stressed syllable > JB ō. For example: yawm 'day' > yōm. – OA aw in an unstressed syllable >JB u. For example: yawmayni 'two days' > yumēn; sawdā́ 'black (f.s.)' > sudā.́ The change of vowel quality from ō to u due to stress shift can be seen in the following examples: katbu20 'they wrote' + -nu '3.m.s.' -> kǝtbō-nu 'they wrote it (m.s.)'; tǝlǝfizyōn 'television' + -āt 'p.' -> tǝlǝfizyunāt 'televisions'. There are cases in which unstressed ō shortens to o rather than changes to u: solaftu 'I talked'; ašlon 'how'. There are also cases in which the combination aw retains: awqaf 'I stand'; sawwa21 'he did'. For a detailed discussion about the diachronic development of the diphthong aw and its allophones in JB see Bar-Moshe (2018). 2.2.4.4 OA i – OA i in closed syllables > JB ǝ. For example: miftāḥ 'key' > mǝftāḥ; nimtu 'I slept' > nǝmtu; ṣidq 'true, right' > ṣǝdᵊq22. – OA i in an open unstressed syllable > JB ∅. For example: kitāb 'book' > ktāb. Remark – in loanwords i might keep its value. For example: tǝlǝfizyōn 'television'. Also in certain compounds that open with the preposition li- 'to', in which the stress falls on the preposition, the vowel retains its value as i, for example: lí-hassa 'till now'.

19 There are rare cases in which u can change into ǝ in an open unstressed syllable. In the words ǧǝnūd 'soldiers' and ḥǝdūd 'boarder' the speakers seem to pronounce ǝ. They agree, however, that the forms ǧnūd and ḥdūd also exists. 20 The 3.p. SC suffix -u is probably analyzed as originating from the diphthong aw (Blanc 1964: 62). 21 The combination ǝw, which might result from unstressed aw in the case of C2-w roots in stem II, is realized as ū: sawwa 'he did' + -nu '3.m.s.' -> sǝwwā-nu -> sūwā-nu 'he did it (m.s.)'. 22 The diachronic analysis is based on the OA closed monosyllabic form ṣidq. The fact that an anptyctic vowel is added in this pattern in certain cases in JB (§2.4.2) doesn’t influence this analysis.

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2.2.4.5 OA ī – OA stressed ī > JB ī. For example: yǧīb 'he brings'. – OA unstressed ī > JB i. For example: yurīdūna 'they want' > yġidōn. 2.2.4.6 OA diphthong ay – OA ay in a stressed syllable > JB ē. For example: bayt 'house' > bēt. – OA ay in an unstressed syllable > JB i. For example: baytayni 'two houses' > bitēn; bayḏ̣ā́ 'white (f.)' > biḏ̣a.̄́ The change of vowel quality due to stress shift can be seen in the following examples: ktǝbi23 'write (f.s.)!' +-nu '3.m.s.' -> kᵊtbē-nu 'write (f.s.) it (m.)!'; kēk 'cake' +-ēn 'DU' -> kikēn 'two cakes'. There are cases in which an unstressed ē shortens to e rather than changes into i: beġaktu 'I blessed'. There are cases where its quality doesn’t change: sēmˁīn 'are hearing'. There are also cases in which the combination ay retains: aybas 'I dry'; sayyab24 'he left'. For a detailed discussion about the diachronic development of the diphthong ay and its allophones in JB see Bar-Moshe (2018). 2.2.4.7 OA a – OA a in stressed syllables > JB a. For example: ǧamal 'camel'. – OA a in closed post-stressed syllables > JB a. For example: katab 'he wrote'. – OA a in pre-stressed closed syllables > JB ǝ. For example: xabbāz 'baker' > xǝbbāz; sakġān 'drunk (m.s.) > sǝkġān; maftūḥ 'opened (m.s.)' > mǝftūḥ. – OA a in unstressed open syllables > JB ∅. For example: ṯaqīl 'heavy' > ṯqīl. Remarks: 1. The vowel following the prefixes of the PC is ǝ: yaftahimu 'he understands' > yǝftahǝm. This is the case in many Arabic, and it probably reflects a change from i rather than a into ǝ (Versteegh 1997: 134). 2. There are certain cases in which OA a in a stressed syllable changes into ǝ: šǝhᵊġ 'month'. These cases are not systematic, as other roots in the same nominal pattern don’t change their vowel (§3.5.2.1(1)). 3. There are many cases in which OA a in an unstressed open syllable keeps its value: ṣadīq 'friend'; ṭarīq 'road'; madārǝs 'schools'; ǧamāˁa 'group; raˀīs 'president; baˁád-u 'he is still'. The OA a of these patterns 23 The 2.f.s. imperative suffix -i is probably analyzed as originating from the diphthong ay (Blanc 1964: 62). 24 The combination ǝy, that might result from unstressed ay in the case of C2-y roots in stem II, is realized as ī: sayyab 'he left' + -u '3.m.s.' -> sǝyyab-u -> sīyáb-u 'he left him'.

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2.2 Vowels

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can zero-out with other roots, however: mlīḥ 'good (m.s.)'; ṭḥīn 'flour'; mḥābǝs 'wedding rings' (§3.5.2.3(1), for example). 4. In cases where OA a opens the word, it retains even if unstressed. For example: axū-nu 'his brother'. 2.2.4.8 OA ā – OA stressed ā > JB ā. For example: ˁāyan 'he saw'. – OA unstressed ā > JB a. For example: ˁāyantu 'I saw' > ˁayantu. Remarks: 1. Unstressed ā might keep its long value in loanwords. For example: rādyō 'radio'. 2. Inner imāla: a. Inner imāla occurs in certain morphological patterns as a result of an existing i or ī around the ā. In most cases in JB the inner imāla changes the vowel ā into ī. For example: kilāb 'dogs' > klīb. b. Specifically for OA qātil pattern, the imāla is morphologically conditioned25: – When it represents an adjective: ā > ī. For example: bīġǝd 'cold (m.s.)'. – When it serves as a verb: ā > ē. For example: kētǝb 'is writing. – When it represents a noun: ā retains. For example: kātǝb 'author'. 2.2.4.9 Final vowels Final vowels are articulated as short ones, and thus will be noted as short vowels26. There is no phonemic contrast, though, between long and short vowels in final stressed or unstressed word position. Examples: qǝltu 'I said'; ktǝbi 'write (2.f.s.)!'. Remark – final vowels elongate when suffixes are added to them. For example: qǝlnā-l-u 'we told him'; fǝtḥī-ha 'open (f.s.) it (f.s.)!'. 2.2.4.10 Final imāla Final imāla changes a final a into i. This, however, doesn’t always take place27, as can be seen from the following examples: ǧiǧi 'hen'; aˁmi 'blind (m.s.)'; skāġi 'drunk (p.)'; kalba 'dog (f.)'. Remark – there are cases in which the imāla results in final ē: hublā 'pregnant' > hǝblḗ; ḏ̣ulma 'darkness' > ḏǝ̣ lmḗ.

25 For more details and some exceptions §3.3.2.1. and §3.5.2.7(2(a))). 26 Except for final ō and ē, and for some special verbal cases. Examples: rādyō 'radio'; hǝblḗ 'pregnant'; ǧā 'he came'. Specifically, final ē is always stressed and is constantly long. 27 For the conditions behind the existence and absence of final imāla see §3.5.1.2.

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2.2.4.11 Final OA āˀ In the patterns qatlāˀ and qutālāˀ, the final glottal stop ˀ drops but the preceding vowel keeps its long and stressed value. For example: sudā́ 'black (f.s.)'; tlaṯā́ 'Tuesday'. In some cases, however, it seems that the ˀ drops, the final ā shortens, and the stress moves to the preceding syllable: ˁáḏra 'virgin'. This happens also in words like mása 'evening'. Finally, there are cases in which the final āˀ changes into i as a result of final imāla, like in: šǝti 'winter'.

2.3 Stress Stress in JB falls on VKK or V̄ K closest to the end of the word. If neither occur, the stress falls on the first V. Examples: ǧə́bna 'we brought' (VKK); ǧǝbnāḱ 'we brought you' (V̄ K); ǧibu ̄́ 'bring (p.)!' (V̄ K); lēbsin̄́ 'are wearing' (V̄ K closest to the end of the word); wálad 'boy' (on the first V). Remarks and exceptional cases: 1. When a suffix is added to nominal and verbal patterns, the stress shifts to the syllable that precedes the suffix regardless to the syllable structure. For example: lēbǝs 'is (m.) wearing' vs. lēbə́s-u 'is (m.) wearing it (m.)'; kammal 'he completed' vs. kǝmmál-a 'he completed it (f.)'; xāybə́t-a 'poor her'. 2. There are two quantifiers in which the stress doesn’t shift to the preceding syllable when a suffix is added: kə́llǝt-a 'all of it (f.)' and ṯnḗnǝt-ǝm 'the two of them'28. This also happens in the temporal coordinator tāĺ i-ya 'afterwards'. 3. In the PC of stems VII and VIII, the stress falls on the first syllable of the base form -nqatǝl or -qtatǝl, unless one of the long suffixes -ōn or -ēn is presented. For example: aftáhǝm 'I understand'; anházǝm 'I flee' but tǝnhǝzmēn 'you (f.s.) flee'. 4. In the SC of stem X the stress falls, against the rules, on the first syllable of the 3.f.s. and the 3.p.: stáˁᵊǧlu 'they hurried'. The same goes for the f.s. of the AP of the same stem29: mǝstáˁᵊǧli 'is (f.) hurrying/rushed'. 5. A frequent stress shift occurs in a number of pre-posed particles, such as the prepositions li-, b-, mᵊn-, ˁal-, the determiner fǝd- and the interrogative aš-. The particle might draw the stress as near to itself as possible: lí-qǝddām 'in advance'; mə́n-bēt lí-bēt 'from house to house';

28 See also Mansour (1991: 167). Jastrow (1989: 167; 2001: 67) notes the same phenomena in the Judeo-Arabic dialect of Nusaybin/Qāmǝšli, as well as in the Jewish dialect of Mosul. 29 In these three cases the anaptyctic vowel doesn't bear the stress (phonology §4).

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2.4 Anaptyxis

25

áš-aku 'what's the matter?'; áš-ǝsm-ak 'what's your name?'; b-ə́l-ˁaǧᵊl30 'quickly'. The negators ma and la are always stressed and so they are written separately from the following word to distinguish them from their homophonic modal particle (§3.4.2). 6. As mentioned, OA patterns qatlāˀ and qutālāˀ usually keep their final stress despite the drop of the final glottal stop ˀ (§2.2.4.11): tlaṯā 'Tuesday'. When final imāla results with ē, the stress also falls on the final syllable (§2.2.4.10). When the stress of a phonological word31 corresponds to rules 1-2 above it will not be marked. In cases where these rules do not apply, like exceptional cases a-e, as well as other unstable cases, the stress will be marked by V́ .

2.4 Anaptyxis 2.4.1 Three consonants cluster A cluster of three consonants might occur in the following cases: 1. št or st followed by a third consonant, like: štġaltu 'I worked'; stḥētu 'I was ashamed'; kǝštbān32 'thimble'. 2. rt or rṭ followed by a third consonant, like: pǝrṭqāl 'orange'. 3. When n is first in the cluster and is followed by two consonants: kōndra 'shoe'; ˁǝnd-kǝm 'with you (p.)'. Other cases of three consonants cluster, either in a single word or in two that are uttered as one sequence, are frequently broken by the anaptyctic vowel33, which usually separates the first and the second consonants, for example: aǧīb-ᵊl-kǝm 'I bring for you (p.)'; qam-ᵊṭġad-a 'he expelled her'. Remarks: 1. An anaptyctic can appear in between words also when the first word ends with a two consonants cluster and the second word opens with a two consonants cluster. For example: bǝnt ǝl-bēt 'the girl of the house'; mn-ǝl-bēt 'from the house'. 30 An anptyctic vowel can carry stress in JB, as this example shows. Another example for that is ˁayǝnə́t-ni 'you (m.s.) saw me'. The stressed anaptyctic vowel will be marked in these cases as ə́ and not as anaptyctic so that the readers will be able to notice the stress mark. Specifically for the case of ˁayǝnə́t-ni, JB speakers don’t always insert an anaptyctic woel, so the form ˁayǝnt-ni exists in parallel. 31 A unit consisting of one syllable or more which has one main stress. For the complete definition of the term see Dixon & Aikhenvald (2002: 13). 32 Though the form kǝšᵊtbān exists in parallel. 33 Specifically for the case of the definite article, the anaptyctic vowel will be noted as ǝ rather than ᵊ, to distinguish it from other uses of the homophonic morpheme l (see §3.7.1). This is not to suggest, however, that it is not an anptyctic vowel also in the case of the definite article.

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2. When words that open with a cluster of two consonants are preceded by the definite article, the anaptyctic comes between the article and the word. For example: lǝ-ṭbīx 'the dish'; lǝ-kbīġi 'the elder (f.)'. 3. When the addition of a definite article does not create a three consonants cluster, no anaptyctic is inserted. For example: aṭˁī-hǝm lūlād-i akᵊl 'I give food to my children'. 4. In stems VII and VIII in the SC an anaptyctic is inserted to avoid three consonants cluster in the first and second persons34: nᵊǧġaḥtu 'I got injured'; fᵊthamtu 'I understood'. 5. In stem X, an anaptyctic vowel is introduced in the 3.f.s. and the 3.p. of the SC and in the f.s. and p. of the AP: stáˁᵊǧlu 'they hurried'; mǝstáˁᵊǧli 'is (f.) hurrying/rushed'. The stress falls, nonetheless, on the previous syllable in these two examples. 6. In the PC of the 2.f.s., 2.p., and 3.p. in stems VII, VIII, and X, an anaptyctic vowel is inserted between C1 and C2: tǝftᵊhmēn 'you (f.s.) understand'; yǝstǝqᵊblōn 'they welcome'; tǝnkᵊsġōn 'you (p.) break'. This happens also in the plural form of the AP in stems VIII and X: mǝǧtᵊmˁīn 'are meeting'. 7. A three consonants cluster might result in certain persons from the gemination of stem II or V in combination with an additional consonant. In these cases, however, the gemination is not articulated as a strategy to avoid the cluster. For the sake of diachronic clarity, the gemination will nevertheless be noted, for example: mqaṭṭˁa 'cut into pieces (f.)'; yṭǝllˁō-nu 'they take it (m.) out'. 8. When a word opens with two consonants cluster it is sometimes necessary to introduce a prosthetic vowel in order to facilitate the realization of the initial cluster: ᵊnzūl 'plague' (Mansour 2006: 235). This, however, doesn't always happen. 2.4.2 Two consonants cluster Two consonants cluster is generally not broken, unless it appears at the end of the word in one of the patterns qatl, qutl, or qitl. This, however, doesn’t always happen. Blanc (1964: 55-56) notes that it occurs when the first consonant of the cluster is either ḥ, ġ, ˁ, or h, for example: OA laḥm 'meat'; duhn 'oil' > JB laḥᵊm; dǝhᵊn. As a matter of fact, there are many other cases that do not follow this rule, in which an anaptyctic is nevertheless inserted: akᵊl 'food'; ṣǝdᵊq 'true'; qabᵊl 'before', and others. Jastrow (2007: 418) suggests 34 The approach adopted here is diachronic in essence. It assumes that anaptyctic vowels occur as a result of phonological changes in vowels, which in their own turn change the syllabic structure and the stress. A synchronic approach might yield different interpretations. For the cases that are introduced in this remark and in the following two remarks, for example, one might argue that an anaptyctic vowel in a closed unstressed syllable is synchronically perceived as a full vowel. This approach is also valid.

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2.5 Glide

27

that an anaptyctic is inserted only when the last consonant is a liquid, i.e. either r, ġ, l, m, or n, but an example like ṣǝdᵊq above prove that the reality is more complex. Mansour (1991: 107-109) argues that the factor that determines the need for an anaptyctic vowel is the relative sonority of the consonants. When the first consonant of a final cluster has less sonority than the last one, there is a need for an anaptyctic vowel. Such is the case with qabᵊl. The opposite consonant cluster, on the other hand, does not require one: qalb 'heart'. Remarks: 1. When a non-consonantal suffix is added there is no more need for the anaptyctic: laḥm-u 'his meat'. When the following word opens with the article, the anaptyctic moves one position forward: ˁǝlč ǝl-ṃāy 'the Acacia Gum' vs. ˁǝlᵊč ṃāy 'Acacia Gum'. 2. The vowel ǝ of the 2.f.s. suffix -ǝk is treated by Blanc (1964: 64-65) as an anaptyxis. Blanc claims that the suffix itself is -k35. However, the vowel appears throughout the declension, regardless to phonetic considerations, and thus it won't be related as a case of anaptyxis. Example: bēt 'house' + -ǝk '2.f.s.' -> bēt-ǝk 'your (f.s.) house'.

2.5 Glide When a suffix that opens with a vowel is attached to a noun or a preposition that ends with a vowel a glide is inserted. The glide is y if one of the vowels is i, whereas it is w if one of the vowels is u, ū, or ō. The combination of u and i produces the glide y. A few examples: skamli 'chair' + -āt 'p.' -> *skamlīāt -> *skamlīyāt -> skamliyāt 'chairs'. abu- 'father' + -i '1.s.' -> *abūi -> abū-yi 'my father'. bi- 'in' + -i '1.s.' -> *bī-i -> bī-yi 'in me'. wiya 'with' + -i '1.s.' -> *wiyā-i -> wiyā-yi 'with me'. pālṭu 'coat' + -āt 'p.' -> *pālṭūāt -> palṭuwāt 'coats'. ṣla 'synagogue' + -ōṯ 'p. (Hebrew loan)' -> *ṣlāōṯ -> ṣlawōṯ 'synagogues'. Remark – when a word ends with i before the 3.f.s. suffix -ha, the h of the suffix can be replaced by the glide y, for example: bi- 'in' +-ha '3.f.s.' can simply develop into bī-ha 'in her', but has also the variation bī-ya36. The same holds for words that end with w before the 3.f.s. suffix, where the glide w can be inserted: abū-ha or abū-wa 'her father'. 35 This suffix also has an allomorph -ki that is used when the previous word ends with a vowel: axū-ki 'your brother'. 36 According to Mansour (1991: 73) the long vowel of the preceding word is shortened when a glide substitutes the h of the 3.f.s. suffix. The phonetic environment makes it difficult to determine whether this is indeed the case, and so, for the sake simplicity, of a long vowel will, nevertheless, be noted.

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3 Morphology 3.1 The pronoun JB has preserved the basic pronominal system of OA, though the gender differences in the plural persons is lost, as well as the dual pronouns. The different types of pronouns are detailed below. 3.1.1 Personal pronouns 1.s. ana 1.p. nǝḥna/ǝḥna1 2.m.s. ǝnta 2.p. ǝntǝm 2.f.s. ǝnti 3.m.s. hūwi 3.p. hǝmmi 3.f.s. hīyi Table 6: Personal pronouns 3.1.2 Pronominal suffixes C-2 V-3 1.s. -i (-yi); -ni 2.m.s. -ak -k 2.f.s. -ǝk -ki 3.m.s. -u -un 3.f.s. -a -ha (-ya/wa) Table 7 – Pronominal suffixes

1 2 3

1.p.

C-na

2.p.

-kǝm

3.p.

-ǝm

V-

-hǝm

Blanc (1964: 60) argues that the variant ǝḥna is probably rarer. In the corpus, however, it is more frequent in use in comparison to nǝḥna. "C-" indicates that the previous word ends with a consonant. "V-" indicates that the previous word ends with a vowel. This is relevant mainly to verbal forms like: C3-w/y roots in conjugation; the PC endings -ōn and -ēn that drop their final n before a pronoun suffix, and thus end with a vowel; 1.s., 2.f.s., and 3.p. SC endings; and the verb ǧā 'he came' throughout its conjugation. There are also some prepositions whose allomorph ends with a vowel when a pronoun suffix is added: bī- 'in', wiyā- 'with', etc. In addition there are nouns like ab 'father' and ax 'brother' to which the vowel ū is infixed before a pronominal suffix.

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Remarks: 1. The 1.s. suffix -ni appears only after verbal bases and some prepositions: ǧāb-ni 'he brought me'; llǝ-ni 'for me'. Noun bases and other prepositions take the suffix -i: bēt-i 'my house'; ṣōb-i 'near me'. 2. 2.m.s., 2.f.s., 3.m.s., 3.f.s., and 3.p. have two allomorphs – the first one is used if the previous word ends with a consonant, whereas if it ends with a vowel, the second allomorph is used: ǧāb-a 'he brought her' vs. bnā-ha 'he built it (f.)'; bī-nu 'in him' vs. ktab-u 'he wrote it (m.)'; abū-ki 'your (f.s.) father' vs. ǝmm-ǝk 'your (f.s.) mother'. 3. As was already mentioned (§2.5), when a noun or a preposition that ends with a vowel4 appears before the 3.f.s. pronominal suffix, the latter can replace its h with a glide: abū-wa 'her father'; ˁlī-ya 'on her'. A glide can also be inserted in such cases before the 1.s. suffix: abūyi 'my father'; bī-yi 'in me'. 4. For the 2.f.s. ending -ǝk see also §2.4.2(2). 3.1.3 Double object pronouns Verbs to which both a direct and an indirect object are attached are common in the Baghdadi dialects. In JB the indirect object marks gender, number, and person, while the direct object generally does not. The affixation of the object pronouns can be implemented in one of three strategies: 1. The direct object's marker yā, which always bears the stress, is infixed between the indirect object's preposition l and the pronominal suffix that indicates the indirect object. The morphemes order is thus: verb+l+yā+indirect object's suffix pronoun. Example: ǧabo-l-yā-ni 'they brought him/her/it/them to me'. 2. The indirect object's preposition l is attached to the indirect object's pronominal suffix, and only then comes the stressed direct object's marker yā. The morphemes order is thus: verb+l+indirect object's suffix pronoun+yā. Example: ǧabo-l-ni-yā 'they brought him/her/it/them to me'. 3. The indirect object and the direct object are separated into two different phonological words – in the first one the direct object's pronoun is suffixed to the verb, and in the second one the indirect object's pronoun is suffixed to the allomorph llǝ- of the indirect object's preposition (§3.7.1). Unlike the previous two strategies, in using this strategy the speaker marks also the gender, number, and person of the direct object. Example: ǧabō-nu llǝ-ni 'they brought him/it to me'.

4

Specifically the vowels i or u. The vowels a and ǝ take only the allomorph -ha: llǝ-ha 'for her'; bnā-ha 'he built it (f.)'.

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3.1 The pronoun

31

For a detailed account of the different strategies and their diachronic development see Bar-Moshe (2019). 3.1.4 Demonstratives and deixis JB presents a double dimensional system of proximal and distal demonstratives: Proximal Distal m.s. hāḏa haḏāk(i) f.s. hāyi haḏīk(i) p. haḏōli haḏōk(i) Table 8 – demonstratives Remarks: 1. The distal demonstratives can appear without the final -i. Blanc (1964: 139), for instance, doesn't even cite forms with -i. In the corpus, however, mainly forms with -i appear. 2. For the distal plural demonstrative, Blanc (1964: 139) cites haḏōlak. This form is, however, absent from the corpus, and the informants reject its existence. 3. The demonstrative morpheme hal- is restricted in use to specific adverbial compounds: hal-kǝbǝġ 'that big'; hal-qad5 'that much'; hassana 'this year'; b-haṣ-ṣūra 'this way'. Other deixis: hōn(i)6 'here'; wnīk(i)7 'there'; hēkǝḏ 'like this'; hassa or s-sāˁa 'now'. 3.1.5 Interrogatives The following is a list of the common interrogatives in JB: – aš 'what?': aš ṣāġ? 'what happened?'. Preceded by a preposition, its allomorph is ēš: ˁala ēš qa-tǝḥkōn? 'What are you talking about?'. 5

6

7

Both hal-kǝbǝġ and hal-qad can be declined by the addition of the infix -āt followed by a pronominal suffix: hal-qǝddāt-u 'he (is) that much'; hal-kǝbġāt-ǝm 'they (are) this big'. The same phenomenon was noted by Jastrow in the Muslim dialect of Mosul (1979: 44). According to Blanc (1964: 139), its original form was *hahuna. The weak combination of ahu developed into aw, which resulted in the form *hawna. The diphthong aw in a stressed position changed into ō (§2.2.4.3), which produced the form *hōna. Finally, final imāla took place and we ended up with: hōni. In parallel to the diachronic process that led to the development of hōni (as demonstrated in the previous footnote), the original form of wnīki was *hahunāka, in which ahu developed into aw: *hawnāka, and then changed into u in an unstressed position: *hunāka (§2.2.4.3). Then both final and inner imāla took place to produce *hunīki. At this point, the frequent prefixation of the preposition l- to this adverb led to the elision of the deictic h: l- 'to' +*hunīki -> lunīki, a form which was reanalyzed as consisting of the preposition l- and the adverb wnīki.

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– – –

– –

Interrogative compounds based on aš- are common: aškun 'what?'; ašlon 'what kind of, how?'; ašqad 'how much?'. aš can also be suffixed to the compound, in which case its allomorph is usually, but not necessarily, -ēš: bēš 'how much?'; lēš 'why?'; xaṭġaš8 'for what?'. mani 'who?': mani hāḏa? 'who is this (m.s.)?'. It frequently precedes prepositions: l-mani 'to whom?'; wiya-mani 'with whom?'. hayyi or hayyu9 'which?'. It can be used to modify a noun: hayyi ktāb? 'which book?' or pronominally: hayyi l-akbaġ? 'which one is the biggest?'. wēn 'where?'. When the subject of the question is a pronoun, it is usually suffixed to the interrogative as a pronoun: wēn-ak 'where are you?'. The 3.f.s. suffix pronoun in this case is -i rather than the expected -a: wēn-i 'where is she?'. The compound mnēn 'from where?' compounds the interrogative with the preposition mᵊn 'from'. ǝmta 'when?'. It can be also pronounced as yǝmta, although Blanc (1964: 138) mentions it only for MB and CB. kēm10 and kam 'how much?'11.

3.2 The verb 3.2.1 General overview JB's verbal system is based on the stem system of OA. Like in other Arabic dialects, stem IV is no longer in use. In addition, it might be argued that additional four stems are used. These additional stems will be treated here, however, as extensions of stem III and VI (§3.2.2.3 & §3.2.2.4). In each stem we find the SC, the PC, and the imperative. These are conjugated in paradigms of person and number as specified under §3.2.3. The active and passive participle will be discussed under §3.3.

8 9

The ġ frequently assimilates to the preceding t: xaṭṭaš. Blanc (1964: 138) cites hayyu as a CB form. Nevertheless, it appears in the corpus, even though quite rarely. Both hayyi and hayyu can relate to nouns of all numbers and genders, although originally the different suffixes (probably not only -i and -u) were used to agree with the noun, as can be hinted from their use in the Muslim dialect of Mosul (Jastrow 1979: 45). 10 Based on OA kam one should wonder about the origin of the long ē in the form kēm. According to Blanc (1964: 46, 199) it is probably an elongation of the vowel of kam, which is phonetically realized as [kɛm] in JB. 11 Both kam and kēm can serve as determiners meaning 'a few': kam/kēm lōri 'a few trucks'.

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3.2 The verb

33

3.2.2 Derivation 3.2.2.1 Stem I 1. Strong roots SC – unlike OA, JB presents only one base form qatal: katab 'he wrote'; labas 'he wore'; kabaġ 'he grew'. The conjugation of the different persons follows the phonological rules that were already outlined: ktabtu 'I wrote'; katbǝt 'she wrote'. PC – consists of two base forms: -qtal or -qtǝl, whose vocal shape, i.e. whether their vowel is a or ǝ, is mostly predictable. Thus, verbs whose OA vocalic type is a and those with a pharyngeal C3 tend to have the base form -qtal, whereas all the rest get -qtǝl. There are, however, a few exceptions to this rule12. The vowel between the subject prefix and the base is always ǝ for the 1.s., 2.m.s., 3.f.s., and 1.p.13: nǝktǝb 'we write'; yǝfham 'he understands'. ǝ is inserted between C1 and C2 for 2.f.s., 2.p., 3.p.14: tkǝtbōn 'you (2.p.) write'. Imperative – can be derived from the prefix-less PC base forms, to which the imperative's subject suffixes are attached: tǝktǝb -> ktǝb 'write (2.m.s.)!'; qˁǝdi 'sit (2.f.s.) down!'; smaˁu 'listen (2.p.)!'. 2. Weak roots a. C1-ˀ SC – there is no change in the base form in comparison to strong roots: amaġ 'he ordered'; akaltu 'I ate'; axḏǝt 'she took'. PC – the ˀ of the root and the following vowel change into ā: tākǝl 'you (m.s.) eat'; taklēn15 'you (f.s.) eat'; ākǝl 'I eat'. Imperative – can be derived from the PC base with the relevant subject suffixes: kǝl 'eat (2.m.s.)!'; kǝli 'eat (2.f.s.)!'; kǝlu 'eat (2.p.)!'. Remark – the root ˀmġ is conjugated as a strong root in the PC and in the imperative: tǝˀmǝġ 'you (2.m.s.) order'; ˀmǝġ 'order (2.m.s.)!'. b. C1-w/y SC – no change in comparison to strong roots: waqaˁ 'he fell'; yabsǝt 'she dried (intransitive)'.

12 Some verbs of u vocal type in OA are built on basis of -qtal: yǝxlaṣ 'he finishes'; yǝkbaġ 'he gets older'. On the other hand, some verbs of a vocal type in OA are built on basis of -qtǝl: yǝlqǝf 'he grabs'. 13 This doesn't follow JB's phonological rules according to which OA a in a closed poststressed position retains. Thus, rather than a shift from a to ǝ, one should treat this case as one of shift from i to ǝ. In fact, the vowel between the prefix and the base of the PC has changed into i in many modern Arabic dialects (Versteegh 1997: 134). 14 This is a result of reshuffling of the syllabic structure to avoid three consonants cluster: *tiktubōn > *tǝktbōn > tkǝtbōn. 15 The ā has shortened due to stress shift (§2.2.3).

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3 Morphology

PC – the diphthong aw in the 1.s. awqaˁ 'I fall' doesn't change for paradigmatic leveling reasons. The 2.f.s., 2.p., 3.p. also keep their typical stem I conjugation: twǝqˁēn 'you (2.f.s.) fall'. In the 2.m.s., 3.f.s., and the 1.p., the vowel following the prefix, ǝ, produces the combination ǝw, which is realized as ū: tǝwqaˁ -> tūqaˁ 'you (2.m.s.) fall'16. As for C1-y, only one root was noted – ybs, in which the y drops in the 2.m.s., 3.f.s., and the 1.p.: *tǝybas -> tǝbas 'you (2.m.s.) dry'17. c. C2-w/y SC – long ā appears in the third persons as opposed to ǝ in the rest: nām 'he slept'; nǝmtu 'I slept'. PC – C2-w roots produce base patterns with either ā or ū: ynām 'he sleeps'; yṣūm 'he fasts'; tkunēn 'you (2.f.s.) will be'. C2-y roots present ī in their base pattern: yǧīb 'he brings'; ybiˁōn 'they sell'. Remarks: i. According to Blanc (1964: 106), in certain high frequency roots the PC base vowel, ā, ī, or ū, drops and ǝ is inserted instead between the prefix and the base18. This might occur only when the suffixes -ēn and -ōn are added. Only one case as such was notes, however, namely that of the form yġidōn 'they want', which can, in parallel, be formed as yǝġdōn. ii. When the indirect object marker l- is added to a verb form of the root qwl, the long vowel of the base changes its value in the following manner: the ā of the SC changes into a, whereas the ū of the PC and the imperative changes into ǝ. In addition, in the PC and the imperative, the l of the root elongates when it is separated by a vowel from the l- of the marker: qal-l-i 'he told me'; qalǝt-l-i 'she told me'; qǝllē-l-i 'tell (2.f.s.) me!'; yqǝllōl-i 'they tell me'. iii. The verb 'to come' deserves a special treatment. In the first and second persons of the SC ī is inserted: ǧītu 'I came'; ǧītǝm 'you (2.p.) came'. The third persons' conjugation is: ǧā19 'he came'; ǧǝt 'she came'; ǧō 'they came'. In the PC: aǧi 'I come'; tǝǧi 'you (2.m.s.) come'; tǝǧēn 'you (2.f.s.) come'. The imperative, like in other Arabic dialects, is formed on basis of a different root: tāl 'come (2.m.s.)!'; tāli 'come (2.f.s.)!'; tālu 'come (2.p.)!'.

16 Blanc (1964: 104) notes only the form tǝwqaˁ, but Mansour (1991: 152-153) cites both. 17 Parallel to tūqaˁ, the form tības should be expected, but it does not exist. 18 Blanc cites it as a MB feature, but he mentions that it happens also in JB in a few frequent verbs (1964: 106). 19 The final vowel is noted as long in the forms ǧā and ǧō.

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3.2 The verb

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d. C3-y SC – the diphthong ay changes into ē for the first and second person: bnētu 'I built'. In the third person the y of the root zeroes out: bana 'he built'; banǝt 'she built'; banu 'they built'. PC – has two patterns: abni 'I build' vs. abqa 'I remain. In both patterns the vowel + y zero out altogether before the suffixes -ēn and -ōn: tǝbqēn 'you (2.f.s.) remain; tǝbnōn 'you (2.p.) build'. Imperative – can be derived from the PC base: tǝbni -> bnī 'build (2.m.s.)!'; tǝbqa -> bqā 'stay (2.m.s.)!'; tǝbqēn -> bqē20 'stay (2.f.s.)!'; tǝbnōn -> bnō21 'build (2.p.)!!. Remark – C3-ˀ roots are conjugated as C3-y ones. A typical root is qġˀ 'to read', in which the ġ systematically assimilates to the preceding q: qqētu 'I read'. The PC and the imperative forms follow the pattern of the root bqy rather than that of the root bny: tǝqqa 'you (m.s.) read'; yǝqqōn 'they read'; qqā 'read (m.s.)!'; qqē 'read (f.s.)'. When both the direct and the indirect object pronouns are added to the imperative, the final vowel changes into a also for the 2.f.s.: qqa-yā-nu 'read (m.s./f.s.) it to him!'. e. C2C3 SC – the base form is qatt, in which C2 and C3 are never separated. The vowel ē is inserted between the base and the ending of the first and second person: sadd 'he closed'; sǝddēti 'you (2.f.s.) closed'; saddǝt 'she closed'. PC – the base form is qǝtt, in which C2 and C3 are never separated: asǝdd 'I close'; tsǝddōn 'you (2.p.) close'. Imperative – is derived from the PC base with the additional imperative endings: sǝddi 'close (2.f.s.)!'. 3.2.2.2 Stem II 1. Strong roots Stem II's conjugation is predictable on the basis of the OA conjugation of the stem and JB's phonological rules. In all instances of the conjugation where a three consonants cluster is produced, the gemination is not articulated. It will, nevertheless, be noted in the transcription. SC – kammal 'he finished'; kǝmmalti 'you (2.f.s.) finished'; kammlu 'they finished'; kammlǝt 'she finished'. PC – akammǝl 'I finish'; tkǝmmlēn 'you (2.f.s.) finish'; ykǝmmlōn 'they finish'. Imperative – kammli 'finish (2.f.s.)!'. 20 The long ē, which is a result of the monophthongization of ay in a stressed position (§2.2.4.6), changes, as expected (§3.2.3.1-§3.2.3.3), into ī before the 3.f.s. pronominal suffix -ha: bnī-ha 'build (2.f.s./2.m.s.) it (f.)!'. This form is ambiguous and can be interpreted as either a 2.m.s. or a 2.f.s. imperative form. 21 The long ō, which is a result of the monophthongization of aw in a stressed position (§2.2.4.3), changes, as expected (§3.2.3.1-§3.2.3.3), into ū before the 3.f.s. pronominal suffix -ha: bnū-ha 'build (2.p.) it (f.)!'.

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2. Weak roots C3-y – the same changes as those mentioned for C3-y in stem I occur: xalla 'he put'; xǝllētu 'I put'; yxalli 'he puts'. The imperative xalli 'put (m.s./f.s.)!' is used for both 2.m.s. and 2.f.s., but when an object pronoun is added, they can be distinguished again: xǝllī-nu 'put (2.m.s.) it (m.)' vs. xǝllē-nu 'put (2.f.s.) it (m.)'. C2C3 – are conjugated regularly, but in persons where a three consonants cluster might develop an anaptictic vowel is added: ykǝbbᵊbōn 'they make a kebab (shape)'. Quadrilateral roots of transitive verbs are conjugated similarly to stem II's conjugation: xarbaṭ 'he confused, damaged'; čaqlab 'he rolled over'. Anaptyctic vowels are inserted in certain cases to avoid three consonants cluster: čaqᵊlbǝt 'she rolled over'; ynǝxᵊbšōn 'they search'. 3.2.2.3 Stem III The conjugation of stem III follows that of stem II, with an elongation of the base vowel rather than the middle consonant: sāfġǝt 'she traveled'; safaġtu22 'I traveled'; yǧāwǝb 'he answers'; yǧawbōn23 'they answer'. Specifically for the root ˁyn, in some cases the speakers omit the middle y. Thus, the forms tˁanōn 'you (2.p.) see' and ˁānu 'see (2.p.)!' can serve as alternatives for tˁaynōn and ˁāynu, which exist in parallel. Verbs like dōxan 'he got dizzy' and nēšan 'he aimed (an arrow/gun)' are treated by Mansour (2006: 237) as extensions of stem III, in which the ā is replaced by ō or ē24. More examples of roots conjugated in this way are: sōlfǝt 'she chatted'; ybeġkōn 'they bless'. 3.2.2.4 Stems V and VI Stem V and VI have the same base as stems II and III respectively, only with the addition of a preceding t-. They are usually the passive, reflexive, or intransitive equivalent of stem II and III t--less forms: kammal 'he finished' vs. tkammal 'it (m.) was completed'; sāmaḥ 'he forgave' vs. tsāmaḥ 'he was forgiven'. Quadrilateral roots in stem V follow the same base as that of stem II with a preceding t-. They usually serve for intransitive verbs: tmǝġˁaltu 'I suffered'; txarbaṭ 'he got confused, damaged'; ddaˁbal25 'he rolled'. The extended patterns of stem III mentioned in §2.2.2.3 above have their equivalents with a preceding t-, and so, they can be regarded as an extension 22 The *ā shortened due to stress shift (§2.2.3). 23 The *ā shortened due to stress shift (§2.2.3). 24 Blanc (1964: 110) prefers to treat them as quadrilateral verbs with w or y as second consonants. 25 The t- of the stem assimilated to the d of the root.

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3.2 The verb

37

of stem VI. They bear a passive meaning, corresponding to the meaning of the t--less patterns: bēġak 'he blessed' vs. tbēġak 'he got blessed'. 3.2.2.5 Stem VII Stem VII serves as the passive or intransitive equivalent of stem I. 1. Strong roots SC – is built upon stem I's base, preceded by n-: nǧaġḥu 'they got injured'. In the first and second person, when a three consonants cluster is produced, an anaptyxis is added: nᵊǧġaḥtu 'I got injured'. PC and imperative – their base is -nqatǝl. The stress falls on the first syllable of the base, unless the suffix -ōn or -ēn is present. For example: anházǝm 'I flee' vs. tǝnhᵊzmēn 'you (f.s.) flee'. 2. Weak roots C1-w – the combination ᵊw, which is produced in persons where an anaptycic vowel is added after the n- of the base, is realized as ū: *nᵊwladtu > nūládtu 'I was born'. C2-w/y – their SC base is -qāl- preceded by n-. In the first and second persons, the ending is preceded by ē: ndāġ 'he was surrounded'; ndaġētu 'I was surrounded'. As for the PC and the imperative, the applicable prefixes and endings are simply added to the SC base: yǝndāġ 'he is surrounded'; tǝndaġōn 'you (2.p.) are surrounded'. C3-y – are conjugated as if stem I was molded into stem VII: ˁama 'he made blind' vs. nˁama 'he became blind'; aˁmi 'I make blind' vs. anˁámi 'I become blind'. C2C3 – their SC is similar to that of stem I, preceded by stem VII's n-: ḥabb 'he loved' vs. nḥabb 'he was loved'. In the first and second persons, the ending is preceded by ē: nḥǝbbēti 'you (f.s.) were loved'. In regards to the PC and the imperative, the applicable prefixes and endings are simply added to the SC base: yǝnḥabb 'he is loved'. 3.2.2.6 Stem VIII 1. Strong roots SC – is built upon stem I's base with -t- inserted between C1 and C2: ftaham 'he understood'. An anaptyxis is needed in some persons: fᵊthamtu 'I understood'. PC and imperative – their base is -qtatǝl. The stress falls on the first syllable of the base, unless the suffix -ōn or -ēn is present. For example: aftáhǝm 'I understand' vs. tǝftᵊhmēn 'you (f.s.) understand'. 2. Weak roots C1-w – the w assimilates to the -t- of the stem: ttafaq 'he agreed'; yǝttáfǝq 'he agrees'. C2-w/y – their SC base is qtāl-: ˁtāz 'he needed'. In the first and second person, the ending is preceded by ē: ˁtazētu 'I needed'. As for the PC and the

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3 Morphology

imperative, the applicable prefixes and endings are simply added to the SC base: yǝˁtāz 'he needs'; tǝˁtazōn 'you (2.p.) need'. C3-y – final a is produced for the 3.m.s. of the SC: štaġa 'he bought'. For the first and second person, the ending is preceded by ē: štġēna 'we bought'. Final i is produced for the PC persons that don’t end with a subject suffix: aštáġi 'I will buy'. C2C3 – their SC base is qtall-, to which the subject suffixes are added: štamm 'he smelled'. In the first and second person, the subject suffix is preceded by ē: štǝmmēt 'you (m.s.) smelled'. In regards to the PC and the imperative, the applicable prefixes and endings are simply added to the base: yǝštamm 'he smells'; tǝštǝmmōn 'you smell'. 3.2.2.7 Stem IX Stem IX is restricted to specific semantic classes like verbs of colors and deficiencies. Its base form is -qtall- for both the SC and the PC, thus its conjugation is similar to that of C2C3 roots of stem VIII: ṣfaġġ 'he grew pale'; yǝṣfaġġ 'he grows pale'. In the SC, the endings of the first and second person are preceded by ē: ṣfǝġġētu 'I grew pale'. 3.2.2.8 Stem X Stem X is quite rare in use in JB. 1. Strong roots SC – its base form is staqtal-: staˁǧal 'he hurried'; stǝˁǧalti 'you (2.f.s.) hurried'. An anaptyctic vowel is introduced in the 3.f.s. and the 3.p.: stáˁᵊǧlu 'they hurried'. PC – its base form is -staqtǝl-: yǝstaˁǧǝl 'he hurries'; nǝṣṭanḏ̣ǝġ 'we wait'. An anaptyctic is added in the 2.f.s., 2.p., and the 3.p.: tǝstᵊˁǧlēn 'you (2.f.s.) hurry'. 2. Weak roots C2-w/y – are built on the basis of st- followed by stem I base: stġāḥ 'he rested'; yǝstġāḥ 'he rests'. In the SC, the endings of the first and second person are preceded by ē: stġaḥētu 'I rested'. C3-y – are conjugated on the basis of staqta- for the SC and -staqti- for the PC: stanqa 'he selected'; yǝstanqi 'he selects'. C2C3 – are built on the basis of st- followed by stem I base: stˁadd 'he got ready'; yǝstˁǝdd 'he gets ready'. In the SC, the endings of the first and second persons are preceded by ē: stˁǝddētu 'I got ready'. 3.2.3 Inflection Verbs in the different stems and tenses are inflected for person, gender, and number, as the following tables demonstrate:

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3.2 The verb

3.2.3.1 The SC Free26 Bound27 1.s. -tu -tū-; -tō2.m.s. -t -t2.f.s. -ti -tī-;-tē-28 3.m.s. ∅ ∅ 29 3.f.s. -ǝt -ǝtTable 9: The inflection of the SC 3.2.3.2 The PC Free Bound 1.s. a2.m.s. t2.f.s. t-…-ēn t-…-ī-; t-…-ē3.m.s. y3.f.s. tTable 10: The inflection of the PC

1.p.

Free -nā

Bound -nā-

2.p.

-tǝm

-tǝm-

3.p.

-u

-ū-;-ō-

1.p.

Free n-

Bound

2.p.

t-…-ōn

t-…-ū-; t-…-ō-

3.p.

y-…-ōn

y-…-ū-; y-…-ō-

3.2.3.3 The imperative Free Bound Free 2.m.s. ∅ 2.p. -u 2.f.s. -i -ī-; -ēTable 11: The inflection of the imperative

Bound ū-; -ō-

26 "Free", in contrast to "Bound", relates to the bare verb itself, when no pronominal suffixes are added to it, in which case, the syllable to which the ending belongs is never stressed. 27 When two allomorphs appear in the paradigm, the one on the left is used before the 3.f.s. pronominal suffix -ha, whereas the one on the right is used before the rest of the suffixes. In both cases the syllable to which the suffix belongs is stressed. This is true also for the suffixes in Table 10 and Table 11 below. 28 Blanc (1964: 61-62) mention only the allomorph -tī- for the 2.f.s., but this allomorph serves only before the 3.f.s. pronominal suffix -ha. The allomorph -tē- precedes the rest of the pronominal suffixes. 29 The 3.f.s. suffix doesn't follow the phonological rule according to which OA a in a closed post-stressed position retains. However, it probably reflects the suffix -it that has developed in non-Bedouin dialects rather than the OA suffix -at (Gaash 2013: 66).

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3.2.4 Verb conjugation paradigms of strong roots 3.2.4.1 The SC Stem I Stem II 1.s. ktabtu kǝmmaltu 2.m.s. ktabt kǝmmalt 2.f.s. ktabti kǝmmalti 3.m.s. katab kammal 3.f.s. katbǝt kammlǝt 1.p. ktabna kǝmmalna 2.p. ktabtǝm kǝmmaltǝm 3.p. katbu kammlu Stem VI Stem VII 1.s. tsamaḥtu nᵊǧġaḥtu 2.m.s. tsamaḥt nᵊǧġaḥt 2.f.s. tsamaḥti nᵊǧġaḥti 3.m.s. tsāmaḥ nǧaġaḥ 3.f.s. tsāmḥǝt nǧaġḥǝt 1.p. tsamaḥna nᵊǧġaḥna 2.p. tsamaḥtǝm nᵊǧġaḥtǝm 3.p. tsāmḥu nǧaġḥu Table 12: The conjugation of the SC 3.2.4.2 The PC Stem I 1.s. aktǝb 2.m.s. tǝktǝb 2.f.s. tkǝtbēn 3.m.s. yǝktǝb 3.f.s. tǝktǝb 1.p. nǝktǝb 2.p. tkǝtbōn 3.p. ykǝtbōn

abˁaṯ tǝbˁaṯ tbǝˁaṯēn yǝbˁaṯ tǝbˁaṯ nǝbˁaṯ tbǝˁṯōn ybǝˁṯōn

Stem III safaġtu safaġt safaġti sāfaġ sāfġǝt safaġna safaġtǝm sāfġu Stem VIII fᵊthamtu fᵊthamt fᵊthamti ftaham ftahmǝt fᵊthamna fᵊthamtǝm ftahmu

Stem II akammǝl tkammǝl tkǝmmlēn ykammǝl tkammǝl nkammǝl tkǝmmlōn ykǝmmlōn

Stem IV

doesn't exist

Stem IX ṣfaġġētu ṣfaġġēt ṣfaġġēti ṣfaġġ ṣfaġġǝt ṣfaġġēna ṣfaġġētǝm ṣfaġġu

Stem III asāfǝġ tsāfǝġ tsafġēn tsāfǝġ ysāfǝġ nsāfǝġ tsafġōn ysafġōn

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Stem V tkǝmmaltu tkǝmmalt tkǝmmalti tkammal tkammlǝt tkǝmmalna tkǝmmaltǝm tkammlu Stem X stǝˁǧaltu stǝˁǧalt stǝˁǧalti staˁǧal stáˁᵊǧlǝt stǝˁǧalna stǝˁǧaltǝm stáˁᵊǧlu

Stem V atkammǝl tǝtkammǝl tǝtkǝmmlēn yǝtkammǝl tǝtkammǝl nǝtkammǝl tǝtkǝmmlōn yǝtkǝmmlōn

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3.2 The verb

Stem VI Stem VII 1.s. atsāmǝḥ anǧáġǝḥ 2.m.s. tǝtsāmǝḥ tǝnǧáġǝḥ 2.f.s. tǝtsamḥēn tǝnǧᵊġḥēn 3.m.s. tǝtsāmǝḥ tǝnǧáġǝḥ 3.f.s. yǝtsāmǝḥ yǝnǧáġǝḥ 1.p. nǝtsāmǝḥ nǝnǧáġǝḥ 2.p. tǝtsamḥōn tǝnǧᵊġḥōn 3.p. yǝtsamḥōn yǝnǧᵊġḥōn Table 13: The conjugation of the PC

Stem VIII aftáhǝm tǝftáhǝm tǝftᵊhmēn yǝftáhǝm tǝftáhǝm nǝftáhǝm tǝftᵊhmōn yǝftᵊhmōn

3.2.4.3 The imperative Stem Stem Stem I II III 2.m.s. ktǝb bˁaṯ kammǝl sāfǝġ 2.f.s. ktǝbi bˁaṯi kammli sāfġi 2.p. ktǝbu bˁaṯu kammlu sāfġu Table 14: The conjugation of the imperative

Stem IX aṣfaġġ tǝṣfaġġ tǝṣfǝġġēn yǝṣfaġġ tǝṣfaġġ nǝṣfaġġ tǝṣfǝġġōn yǝṣfǝġġōn

Stem VIII ftahǝm ftahmi fthmu

Stem X astaˁǧǝl tǝstaˁǧǝl tǝstǝˁᵊǧlēn yǝstaˁǧǝl tǝstaˁǧǝl nǝstaˁǧǝl tǝstǝˁᵊǧlōn yǝstǝˁᵊǧlōn

Stem IX ṣfaġġ ṣfaġġi ṣfaġġu

Stem X staˁǧǝl staˁǧli staˁǧlu

3.2.4.4 SC and PC derivation bases of strong and weak roots in representative persons in all stems SC PC 3.m.s. 1.s. 3.m.s. 2.f.s. Stem I Strong PC ǝ katab ktabtu yǝktǝb tkǝtbēn PC a fataḥ ftaḥtu yǝftaḥ tfǝtḥēn Weak C1-ˀ akal akaltu yākǝl taklēn C1-w/y waqaˁ wqaˁtu yūqaˁ twǝqˁēn yabas ybastu yǝbas tyǝbsēn C2-w/y nām nǝmtu ynām tnamēn qām qǝmtu yqūm tqumēn ṣāġ ṣǝġtu yṣīġ tṣiġēn C3-y bana bnētu yǝbni tǝbnēn baqa bqētu yǝbqa tǝbqēn C2C3 sadd sǝddētu ysǝdd tsǝddēn

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Strong Weak

3 Morphology

C3-y C2w+C3-y quadrilateral

Stem II kammal kǝmmaltu xalla xǝllētu sawwa sūwētu

ykammǝl yxalli ysawwi

tkǝmmlēn txǝllēn tsūwēn

naxbaš

ynaxbǝš

tnǝxᵊbšēn

ysāfǝġ ysōlǝf ybēġǝk

tsafġēn tsolfēn tbeġkēn

ytkammal ytxarbaṭ

tǝtkǝmmlēn tǝtxǝrᵊbṭēn

yǝtsāmaḥ yǝtbēġak

tǝtsamḥēn tǝtbeġkēn

yǝnǧáġǝḥ yǝnwálǝd yǝndāġ yǝnˁámi yǝnḥabb

tǝnǧᵊġḥēn tǝnwᵊldēn tǝndaġēn tǝnᵊˁmēn tǝnḥǝbbēn

yǝftáhǝm yǝttáfǝq yǝˁtāz yǝštáġi yǝštamm

tǝftᵊhmēn tǝttᵊfqēn tǝˁtazēn tǝštġēn tǝštǝmmēn

yǝṣfaġġ

tǝṣfǝġġēn

nǝxbaštu Stem III Strong ā type sāfaġ safaġtu ō type sōlaf solaftu ē type bēġak beġaktu Stem V Strong tkammal tkǝmmaltu quadrilateral txarbaṭ txǝrbaṭṭu Stem VI Strong ā type tsāmaḥ tsamaḥtu ē type tbēġak tbeġaktu Stem VII Strong nǧaġaḥ nᵊǧġaḥtu Weak C1-w nwalad nūládtu C2-w/y ndāġ ndaġētu C3-y nˁama nᵊˁmētu C2C3 nḥabb nḥǝbbētu Stem VIII Strong ftaham fᵊthamtu Weak C1-w ttafaq ttǝfaqtu C2-w/y ˁtāz ˁtazētu C3-y štaġa štġētu C2C3 štamm štǝmmētu Stem IX Strong ṣfaġġ ṣfǝġġētu Stem X Strong staˁǧal stǝˁǧaltu Weak C2-w/y strāḥ stġaḥētu Table 15: SC and PC derivation bases of strong and persons in all stems

yǝstaˁǧǝl tǝstǝˁᵊǧlēn yǝstġāḥ tǝstġaḥēn weak roots in representative

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3.3 The participle Participles are derived from the verbal stems and can be used as verbs, as adjectives, and as nouns. This section will focus, however, on their forms when they function as a verb. When the participle is used as a noun or an adjective, it might have different forms from the ones described in this paragraph (§3.5.2.7(2)). As a verb the participle has an active and a passive form (AP and PP respectively). Each of these forms is conjugated for the masculine singular (m.s.), the feminine singular (f.s.), and for the plural (p.). 3.3.1 Stem I 3.3.2.1 The AP When used as a verb, the AP base of stem I is qētǝl-: kētǝb 'is (m.) writing'; ǧēmˁi 'is (f.) gathering'. Remark – when the root qˁd is conjugated in the plural, it can have either the form qāˁdīn 'are sitting' or qēˁdīn. The singular forms are restricted to ē in their base: qēˁǝd 'is (m.) sitting'; qēˁdi 'is (f.) sitting'. 3.3.2.2 The PP The PP base of stem I is mǝqtūl-: mǝftūḥ 'is (m.) opened'; mǝktūba 'is (f.) written'; mǝfhumīn 'are understood'. In the PP of C3-y roots, the long vowel ū and the y fall, while a final vowel i is introduced: mǝqli 'is (m.) fried'; məšwīyi 'is (f.) grilled'; mǝbniyīn 'are built'. When the PP of stem I is used for nouns, it keeps its OA pattern: maktūb 'letter' vs. mǝktūb 'is (m.) written'. 3.3.2 Stems II and III Table 16 presents the paradigms for the root slm, whose meaning as the AP of stem II is 'giving', and as the PP of stem II is 'given': AP PP m.s. msallǝm msallam f.s. msallmi msallma p. msǝllmīn msǝllmīn Table 16: The conjugation of the participles of stem II As the table shows: 1. There is no difference between the AP and the PP in the plural. 2. The difference between the AP and the PP in the feminine is marked by the different allomorph of the feminine suffix.

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3. The gemination is not articulated in the feminine and plural forms to avoid a three consonants cluster. As for C3-y roots in stem II, the following table presents the AP and PP paradigms for the root xly 'to put': AP PP m.s. mxalli mxalla f.s. mxalli mxǝllāyi p. mxǝllīn mxǝllayīn Table 17: The conjugation of the participles of C3-y roots in stem II Table 17 shows that there is no difference between the m.s. and the f.s. of the AP. On the other hand, the plural forms of the AP and the PP are clearly distinguished, unlike the case with the conjugation of strong roots. Stem III's conjugation of the participles is similar to that of stem II, only that a long vowel ā comes between the first and the second consonant. 3.3.3 Stems V and VI Both stems V and VI share a parallel conjugation base to that of stems II and III, with the addition of -ǝt- between the initial m- and the base. Both stems lost the active-passive distinction: mǝtˁallǝm 'is (m.) studying/studied'. As for the conjugation of C3-y roots in these stems, the forms look as follows: mǝtġaddi 'is (m.) dining'; mǝtġǝddāyi 'is (f.) dining'; mǝtġǝddayīn 'are dining'. 3.3.4 Stem VII Since Stem VII serves as the passive voice of stem I, the PP of stem I is usually used. Thus, the productive PP for the verb nǧaġaḥ 'he was injured' is mǝǧġūḥ 'is (m.) injured'. Blanc (1964: 96) cites, however, one example for the use of the participle in stem VII: mǝnṭafi 'is (m.) being extinguished'. 3.3.5 Stem VIII The participle base form of stem VIII is mǝftaˁǝl-. In this stem as well, the active-passive distinction is lost: mǝmtáḥǝn 'is (m.) testing/tested'; mǝmtᵊḥnīn 'are testing/tested'. Examples for the conjugation of C3-y roots are: mǝštáġi 'is (m.) buying/bought'; mǝštġīyi 'is (f.) buying/bought'. C2C3 roots' conjugation looks as follows: mǝštamm 'is (m.) smelling/smelled'; mǝštammi 'is (f.) smelling/smelled'; mǝštǝmmīn30 'are smelling/smelled'. 30 Blanc (1964: 97) cites mǝštǝmmīyi for the f.s. and mǝštǝmmayīn for the p., but the informants claim that these forms do not exist.

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3.3.6 Stem IX The participle base form of stem IX is mǝfˁall-. There is no active-passive distinction in this stem: mǝḥmaġġ 'is (m.) blushing'; mǝḥmǝġġāyi 'is (f.) blushing'; mǝḥmǝġġayīn 'are blushing'. 3.3.7 Stem X The participle base form of stem X is mǝstafˁǝl-. The active-passive distinction is preserved only in the form of the m.s.: mǝstaˁǧǝl 'is (m.) hurrying'; mǝstaˁǧal 'is (m.) rushed'; mǝstáˁᵊǧli 'is (f.) hurrying/rushed'; mǝstǝˁᵊǧlīn 'are hurrying/rushed'. 3.3.8 The declension paradigm of the participle in all stems Table 18 presents the main cases of declension of strong and weak roots of the participle in the different stems: m.s. f.s. p. Stem I Strong AP kētǝb kētbi kētbīn PP mǝktūb mǝktūba mǝktubīn Stem Strong AP msallǝm msallmi msǝllmīn II PP msallam msallma msǝllmīn Weak C3-y AP mxalli mxalli mxǝllīn PP mxalla mxǝllāyi mxǝllayīn Stem Strong AP msāfǝġ msāfġi msafġīn III Stem Strong AP mǝtˁallǝm mǝtˁallmi mǝtˁǝllmīn V Weak C3-y AP mǝtġaddi mǝtġǝddāyi mǝtġǝddayīn Stem Strong AP/PP mǝmtáḥǝn mǝmtaḥni mǝmtᵊḥnīn VIII Weak C3-y AP/PP mǝštáġi mǝštġīyi mǝštġiyīn C2C3 PP/PP mǝštamm mǝštammi mǝštǝmmīn Stem Strong AP mǝḥmaġġ mǝḥmǝġġāyi mǝḥmǝġġayīn IX Stem Strong AP mǝstaˁǧǝl mǝstáˁᵊǧli mǝstǝˁᵊǧlīn X PP mǝstaˁǧal mǝstáˁᵊǧli mǝstǝˁᵊǧlīn Table 18: The declension of the participles of strong and weak roots in all stems

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3.4 Verb modifiers 3.4.1 Tense and aspect markers The verb system of JB is based on three verb forms – the SC, the PC, and the AP. A few verb modifiers can be prefixed to the forms do denote different shades of tense and aspect. qa- precedes the PC to mark actual present: qa-yǝktǝb 'he is writing'. It is derived from the postural verb 'to sit' in its AP form *qāˁid. The allomorph qad- is also in use, but it is limited to the 1.s.: qad-aktǝb 'I am writing'. The 1.s., however, can be noted also with the allomorph qa-: qa-aktǝb 'I am writing'. qa- is used so extensively in JB, that it should be considered as a forth verbal form in the system, which will be henceforth called qa-PC. As for the semantic denotation of the different forms in terms of tense and aspect, generally speaking, the SC marks perfective past situations: katab 'he wrote', and the PC marks imperfective non-past ones: yǝktǝb 'he writes/is writing/will write'. The AP is limited to continuous situations and it can also indicate the present perfect: kētǝb 'has (m.) written'. qa-PC, as was mentioned above, conveys actual present. For detailed observations about the functions of each form see Bar-Moshe (2017: 54-159). Specifically for the future tense, it can be denoted either by the PC itself, in which case the future interpretation results from the context, or overtly by one of the following verb modifiers: – qa-PC might denote a planned future situation, mainly with verbs of motion: qad-amši l-Landǝn 'I am going to travel to London'. – hassa-PC marks an imminent future situation: hassa-yǝǧi ˁīd lǝ-fṭīġ 'Passover is about to come'. – ġaḥ-PC conveys future intention: ġaḥ-yǝzzawwaǧ 'he is going to get married'. The auxiliary verb kan- can precede any of the four forms: – Preceding the PC it indicates habitual past: kan-yǝktǝb 'he used to write'. – Preceding the AP it indicates continuous past or past perfect: kankētǝb 'was (m.) writing, had (m.s.) written'. – Preceding qa-PC it indicates continuous past situations or ones which occurred contrary to expectations or plans: kan-qa-yǝktǝb 'he was writing, he was planning to write (but…)'. – Preceding the SC it indicates a counterfactual condition: kan-katab 'he would have written'. Preceding the PC, kan- can wither agree with the verb it modifies or appear fossilized as kan-: kanu-yǝkǝtbōn or kan-ykǝtbōn 'they used to write'. Preceding the rest of the verb forms, kan- always agrees with the following verb.

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Verbs made up from the following roots convey special aspectual situations when they modify a main verb: – A verb from the root ġdd indicates an iterative situation: ġadd-katab 'he wrote again'; yġǝddōn-ykǝtbōn 'they write again'. – A verb from the roots qwm or bdˀ indicates an inchoative situation: qam-katab 'he started to write'; yqumōn-ykǝtbōn 'they start to write'; qa-nǝbdi-nǝktb 'we are starting to write'. – A verb from the root ḏ̣ll indicates a continuous situation: ḏ̣all-yǝktǝb 'he kept writing'; qa-yḏ̣ǝllōn-ykǝtbōn 'they keep writing'. As the examples above show, the auxiliary verb modifier can occur in any verb form but the AP. It agrees with the verb it modifies in person, gender, and number. As for form agreement, an auxiliary verb modifier in the SC can precede a main verb in the SC, in the PC, or in qa-PC, whereas an auxiliary verb modifier in the PC or in qa-PC can precede only a main verb in the PC. 3.4.2 Modal markers JB consists of a variety of verb modifiers that precede either the IMP or the PC to encode modal information such as different shades of directives and requests, obligation, necessity, wish, etc. The following are the most common in use: dǝ-IMP denotes urge and encouragement: də-ktǝb 'write (m.s.)!'. ma-PC (second person) denotes an impatient imperative: ma-tǝsmaˁ 'listen (m.s.) (already)!'. In this case ma- is unstressed and constitutes a single phonological word with the PC it precedes. Otherwise ma would be interpreted either as a negator: ma tǝsmaˁ 'you (m.s.) do/she does not listen', or, when at the beginning of a sentence, a polite request: ma tsūwī-l-i čāra? 'Would you do me a favor?'. A modal verb derived from the root qdġ can open an interrogative sentence in which the speaker asks for a favor in a polite manner: tǝqdaġ taxǝ́ḏ-a? 'Can you take her?'. When the modal verb occurs in the first person, the speaker rather asks for permission: aqdaġ abˁaṯ-a? 'Can I send it (f.s.)?'. The particle (a)šū preceding the IMP stresses a strong will on behalf of the speaker regarding the realization of their directive: šū qˁǝdi! '(I would like you to) sit down (f.s.)!'. (a)šū bears its own stress when used as such. da-PC (first person) marks the cohortative: da-nˁāyǝn 'let's see'. xalli-PC marks a third person imperative or denotes permission: xalli-yǝǧi 'let him come'. When the particle la precedes the second person of the PC it marks negative imperative or prohibition: la txāf 'don't fear (m.s.)!'. When la precedes the PC as a prefix to constitute a single phonological word, it denotes the avertive, namely negative purpose: la-ybūq-a 'lest he steals from her'. In the latter case the particle lǝ(y)kun could be used instead.

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Warnings can be conveyed using the sentence particle taġa preceding the PC: taġa aġūḥ wu-axǝllī-k hōni '(I warn you that) I will go and leave you here'. The fossilized modal verb lazǝm- precedes the PC to denote obligation: lazǝm-tə́ǧi 'You must come'. The fossilized modal verb yǝnġad- precedes the PC to denote necessity: yǝnġad-tə́ǧi 'You need to come'. The optative is usually denoted by the bare PC, and can be understood as such from the context. However, there are additional means to denote a wish, such as the sentence particle bāġi: bāġi ḥkī wiyā-yi kǝlmi 'I wish you'd say a word to me'. As for negative hope, it can be expressed by the sentence particle xō(b) followed by the negator ma in a rhetorical question: xō ma štġēt-l-i šēn? 'I hope you haven’t bought me anything'. For a more detailed discussion of the above mentioned modal verb modifiers and other, including additional examples and diachronic analysis of their origin, see Bar-Moshe (2017: 160-204).

3.5 The noun and the adjective Nouns and adjectives are based on patterns. They are marked for gender, namely masculine or feminine, and number, namely singular, dual or plural. 3.5.1 Declension 3.5.1.1 Number Singular nouns and adjectives can be thought of as morphologically unmarked. To create a dual or a plural noun, morphological operations are carried out on the singular form in accordance to the following guidelines: 1. The dual The dual suffix -ēn is quite productive in JB: sbuˁēn 'two weeks'; sǝntēn 'two years'; duġṭēn 'twice'; mitēn 'two hundred'; mǝṭrēn 'two meters'; qaṭēn 'double'; akᵊltēn 'two dishes'; nuˁēn 'two types'; mkanēn 'two places'; gḷaṣēn 'two cups'; šǝlᵊġmaytēn31 'two turnips'. As the list above shows, the dual is not restricted in use for nouns denoting time, measurements, quantities, or numbers. Another strategy to convey duality, though less common, is by the use of the separate cardinal number ṯnēn 'two' following the plural form of the noun: bnāt ᵊṯnēn 'two daughters'; bzazīn ᵊṯnēn 'two cats'. It is important to note that the speakers don’t use this strategy due to

31 The dual form is derived from the singular form šalᵊġmāyi, which is derived from the collective noun šalġam followed by the singulative suffix -āyi (§3.5.3.4).

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lack of morphological productivity of the dual forms of these nouns. In fact both forms bǝntēn 'two daughters' and bǝzzuntēn 'two cats' exist. 2. The plural Plurality can be achieved by one of two strategies: a. Sound plurals – use the singular form as a base, to which a plural suffix is added. The m.p. suffix in JB is -īn, and it is common mainly with adjectives and participles: xāybīn 'miserable (p.)'; ˁIraqiyīn 'Iraqis'. The feminine plural ending is -āt, and besides adjectives and participles it is also very common with nouns: mǝrrāt 'times'; mkanāt 'places'. The suffix -āt is also productive as a plural suffix for foreign words: apartmenāt 'apartments'. JB also borrowed the Hebrew m.p. suffix -īm and the f.p. one -ōṯ which are used in loanwords: sēfǝr 'Torah book' vs. sfarīm32 'Torah books'; brāxa 'blessing' vs. braxōṯ 'blessings'. b. Broken plurals – involve a change in the pattern of the singular base: nahᵊġ 'river' vs. nhūġa 'rivers'; šamˁa 'candle' vs. šmīˁ 'candles'. Broken plurals are based on morphological patterns. Like sound plurals, broken plurals can also be productive with non-Arabic words: makīna 'machine' vs. makāˀǝn 'machines'. There are some plural forms which involve both a change in the base of the singular form and an addition of a sound plural ending: dǝhᵊn 'oil' vs. dhunāt 'oils'; damm 'blood' vs. dmayāt 'blood (p.)'; ǧġēdi 'mouse' vs. ǧǝġdīn 'mice'. 3.5.1.2 Gender Feminine nouns and adjective are usually identified by the feminine ending a or -i33. A singular noun or adjective that ends differently is most probably a masculine one. Thus, our discussion will focus on the feminine ending. The analysis will distinguish two situations – when the feminine ending occurs in an isolated noun, adjective, or AP vs. when it precedes suffixes and in a construct state noun. 1. The feminine ending in an isolated noun, adjective, or AP JB has either -a or -i as a feminine ending in isolated nouns or adjectives, depending on the phonemic structure of the preceding syllable34: a. When the preceding syllable contains y, i, ī, or ē, the feminine ending is -i: kbīġi 'big (f.s.)'; bēḏ̣i 'egg'; zġayyġi 'small (f.s.)'. 32 The phonemic structure of the singular form changes when the plural suffix is added. This change is predictable in Hebrew, and so it is not considered as a broken plural. 33 For rare cases in which final imāla results in ē see §2.2.4.10. 34 Blanc (1964: 68) claims that it depends on "the structure of the base", and according to Mansour (1991: 40) it depends on "the preceding vowel".

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b. When the preceding syllable contains of ǝ or ∅ that originate diachronically from i35, the feminine ending is -i. For example, stem I's AP form sēmˁi 'is (f.) hearing' originates from OA sāmiˁa, where the vowel i originally existed in the syllable preceding the feminine suffix. c. In all other cases, the feminine ending is -a: ġaqba 'neck'; sana 'year'; sǝǧġa36 'tree'. Remark – there are a few exceptions to the above rules, like: šwayya 'a little'; mlīḥa 'good (f.s.)'. Some of the exceptions, like: ˁāˀila 'family'; šarika 'company' might be considered loanwords. 2. The feminine ending before suffixes and in a construct state noun When the word with the feminine suffix is in construct state, the suffix's allomorph is -t- in an originally open unstressed syllable37 or -ǝt- in the rest of the cases. In practice: a. The allomorph is always -ǝt- when a possessive pronominal suffix is added: qǝbbə́t-ak 'your room'; siyarə́t-i 'my car'. This is so since in accordance with JB stress rules, the feminine suffix is always stressed when a pronominal suffix is added. b. The allomorph is always -t- preceding a dual suffix: qǝbbtēn38 'two rooms'; sǝǧᵊġtēn 'two trees'. c. When a noun ending with the feminine suffix is in the construct state and is compounded to another noun, the feminine suffix's allomorph is chosen in a manner that avoids the occurrence of a three consonants cluster: sǝǧġǝt tǝffāḥ 'apple tree'; qǝbbǝt nōm 'bedroom'; ǧīǧt ǝs-sūq39 'the chicken of the market'. Remarks: 1. The word maġa 'wife' is exceptional, as the feminine suffix's allomorph before suffixes and in construct state is -āt-: mġāt-i 'my wife'. 2. The determiner kǝll 'all' turns into a pronoun when it is followed by a pronominal suffix: kǝll-a 'all of it (f.)'. In this function it has an additional allomorph kə́llǝt-: kə́llǝt-a 'all of it (f.)'. Both forms 35 In a word like dǝni 'world' the final imāla is caused by the original y of the root that fell down. 36 This form originates from OA šaǧara. The ∅ in the syllable that precedes the feminine ending goes back to an a, and so the feminine ending is a rather than i. 37 When the vowel of the OA feminine suffix -at- is situated in an open unstressed syllable, it zeroes out. 38 The original form *qǝb|bǝ|tēn went through a reduction of its gemination (though not noted as such in the transcription) and zeroing out of the ǝ of the feminine suffix allomorph in an opened unstressed syllable. 39 The analysis treats the compound as one phonological word in which the syllables are divided in the following manner: *ǧī|ǧa|tal|sūq. The vowel of the feminine suffix is situated in the syllable ǧa, which is an open unstressed syllable, and thus it zeroes out.

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are used in parallel and seem quite evenly common. The same happens with the numeral ṯnēn 'two' which also has the allomorph ṯnḗnǝt- preceding a pronominal suffix. Thus, the two forms ṯnēn-ǝm and ṯnḗnǝt-ǝm mean 'both of them'. As for the change in stress in these cases §2.3(b). 3.5.2 Derivation A diachronic point of view is adopted here for the analysis of JB nominal patterns. The patterns detailed in the following paragraphs are divided into groups such as "patterns with gemination", "patterns with the ending -ān" etc. These groups represent a division which used here for the sake of methodological clarity only, namely to enable the reader to locate a specific pattern in a faster and easier manner. Generally speaking, the patterns change their OA base forms into JB base forms according to JB phonological rules. When a word keeps the OA pattern, it can be considered as a loanword, meaning that it was introduced into JB in a late stage. 3.5.2.1 qVtl(a)40 patterns These patterns are mainly used for singular nouns and quite rarely for adjectives or plural nouns. 1. qatl – The pattern qat(ᵊ)l doesn't change its base form in JB: qalb 'heart'; laḥᵊm 'meat; ṣaˁᵊb 'difficult'. – There are a few roots which are derived from qat(ᵊ)l in OA but nevertheless change their base vowel into ǝ in JB: šǝkᵊl 'manner'; ṣǝbᵊġ 'color'; šǝhᵊġ 'month'; ǧǝdd 'grandfather'; wǝčč41 'face'. – C2C3 roots keep the original pattern42: baqq 'mosquito'. – C1-ˀ roots don't show any exception: aṣᵊl 'origin'; aġḏ̣ 'land'. – C2-w/y roots produce the expected monophthongs ō and ē: bēt 'house' and yōm 'day'. The adjectives zēn 'good' and ġēġ 'other' are also built on this pattern. – In C2-ˀ roots the ˀ changes into a long ā, like in OA: ġās 'head'. The word šēn43 'thing' is treated as if it originates from C2-w/y root.

40 For the phonological variations qVtl vs. qVtᵊl see §2.4.2. 41 The OA form is waǧh. In the JB form, the ǧ turned into voiceless č and the following h assimilated into it. 42 Forms such as ax 'brother' and ab 'father' are treated as deriving from biconsonantal roots. 43 The word ši 'thing' is used in parallel in JB. Blanc (1964: 75), however, cites it only for MB. It is probable, thus, that it has been borrowed from the Muslim dialect.

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–

C3-w/y roots result in final u or i respectively: badu 'Bedouins'; ḥaki 'talking'; fani 'destruction'. 2. qatla – This pattern does not change its base when strong roots are involved: zaḥma 'trouble'. – There is no change in C2C3 roots as well: kaġġa 'time'. – In C2-w/y roots, the diphthong aw does not change into ō in in loanwords like ṯawra 'revolution'; dawla 'country'. In other cases, like: dōġa 'time', the expected change occurs. The equivalent diphthong ay monophthongizes regularly: lēli 'night'. The form šēni 'thing' exists in parallel to šēn 'thing', and like the latter is probably perceived as if it originates from a C2-w root. 3. qitl and qutl – Both patterns change into qǝt(ᵊ)l: ǧǝsᵊġ 'bridge'; ˁǝmᵊġ 'age'; mǝlḥ 'salt'; fǝls 'Fils'; bǝnt44 'girl'. – C2C3 roots keep the pattern qǝtl: ṭǝbb 'medicine'; mǝxx 'brain'. – C1-ˀ roots don't cause any change: ǝsᵊm 'name'; ǝxt 'sister'; ǝmm 'mother'. – In C2-w roots a long ū is produced: kūx 'hut'; ġūḥ 'soul'. In C2-y roots a long ī is produced: ˁīd 'holiday'. The word īd 'hand' is interpreted as originating from a biconsonantal root starting with y. – C3-w roots result in final u: ḥǝlu 'sweet'. 4. qitla and qutla – These patterns undergo the expected phonological changes which result in the pattern qǝtla in both cases: šǝġṭa 'police'; kǝlla 'mosquito net'; ǝxwa 'brothers'. – In C2-w roots a long ū is produced: ṣūġa 'picture'. In C2-y roots, in parallel, a long ī is produced, which provokes, in turn, final imāla: ġīḥi 'smell'; šīˁi 'rumor'. 3.5.2.2 Patterns with two short vowels 1. qatil This pattern changes into qatǝl as expected: malǝk 'king'. The forms xǝšǝn 'rough' and nǝzǝq 'cranky' seem to be perceived as ones developing from qitil rather than qatil45. Similarly, the word kǝlmi 'word', which originates from OA qatila, changes its initial a into ǝ. 44 This word is inserted into the pattern as if it is synchronically derived from the root bnt. Sometimes, when in construct state, the n assimilates into the following t: bǝtt kalb 'daughter of a dog'. 45 It is possible that the a of the pattern qatil assimilates first into the i of the following syllable and then changes into ǝ in a stressed syllable. Fischer & Jastrow (1980: 144) recognize this process in Mesopotamian dialects.

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2. qutul This pattern changes into qǝtǝl as expected: ǧǝzǝġ 'islands'. 3. qatal The pattern preserves its OA form: samak 'fish'; baṣal 'onion'; marag46 'soup'. 4. qatala This pattern should have resulted in qatla (see §2.2.4.7). There are indeed some words that follow this pattern: samka 'a fish', but in others the first vowel a has, for unclear reason, changed into ǝ: sǝǧġa 'tree'. In addition, some loanwords keep the original OA pattern: ḥaraka 'temperature, movement'. 5. qital and qutal These patterns are used for plural nouns and change into qǝtal: ǝbaġ 'needles'; wǝṣal 'pieces'. 3.5.2.3 Patterns with one long vowels 1. qatīl(a) – This pattern changes its base into qtīl. It is common in use for singular adjectives: mlīḥ 'good (m.s.)'; ṣˁīb47 'difficult (m.s.)', as well as for nouns: ṭḥīn 'flour'; ṭbīx 'dishes'. – Occasionally the a pattern doesn't drop: ṣadīq 'friend'; ṭarīq 'way'; ˁaḏ̣īm 'great'. – Many adjective roots in this pattern refer to people and thus, the sound plural suffix -īn can be added to them: bˁidīn 'far (p.)'; waḥidīn 'the only ones'. – C2C3 roots do not present any change in pattern: xfīf 'light, thin'. – When the feminine suffix -a is added to the pattern, final imāla takes place: knīsi 'church'; kbīġi 'big (f.s.)'; qwīyi 'strong (f.s.)'. In the forms waḏ̣īfi 'assignment' and daqīqi 'minute', the a of the first syllable didn't drop. The noun makīna 'machine' is a loanword molded into qatīla pattern. – The noun ˁzīyi 'preciousness' is based on the root ˁzz, but nevertheless it seems that it is conjugated in this pattern as a C3y root. 2. qutāl and qatāl(a) Both patterns change into qtāl as a results of the elision of a short vowel in an open unstressed syllable. The pattern qtāl hosts singular nouns: tġāb 'dust'; nhāġ 'day'. Some words keep the a in the first syllable of the pattern, probably since they are borrowed: nabāt 'plant'. qtāl is also common with the ending -a: ḥmāwa 'heat'. The first 46 The original q changed into g, probably as influence from MB. 47 Unlike OA, this adjective is not conjugated in qatl pattern, but rather in qatīl.

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a in this pattern is frequently kept: salāma 'peace'; ǧamāˁa 'group'. The noun ǧīǧi 'hen' dropped its initial d48 and underwent both inner and final imāla. 3. aqtāl(a) This pattern has developed into qtāl in JB, namely its initial a drops altogether. It is used for plural nouns: ġrāḏ̣ 'things, objects'; xwāt 'sisters'; wlād49 'children'; snān50 'teeth'. Some nouns have integrate the ending -a in this pattern: hwāġa 'lakes'. The word aˁṣāb 'nerves' doesn't drop its initial a. The phrase aškāl ᵊlwān 'many things'51 compounds two nouns on this pattern – the first keeps its initial a and the second usually doesn't. 4. qitāl(a) This pattern might be realized as either qtāl or qtīl in JB: – qtāl is used for plural adjectives which derive from the singular pattern qatīl: kbāġ 'big (p.)'; zġāġ 'small (p.)', and for singular nouns: blād 'country'; šġāˁ 'sail'. – qtīl is used for plural nouns, and in this case inner imāla takes place: klīb 'dogs'; ġǧīl 'men'; bġīl 'mules'. When the feminine ending is suffixed to the patters, both inner and final imāla take place in some words: ḥkīyi 'story'. Forms which didn't undergo any change can be regarded as loanwords: zirāˁa 'planting'; nihāya 'end'; ǧigāra 'cigarette'. The pattern qtāli hosts plural adjectives, which are mostly derived from the pattern qatlān52, but not only53: tˁābi 'tired (p.)'; myāti 'dead (p.)'. 5. qutūl(a) – This pattern changes into qtūl, and is a frequent plural pattern for qVtl patterns: byūt 'houses'; ġǧūl 'legs'. 48 The first short vowel of daǧāǧa zeroes-out in an unstressed position, and the combination of d and ǧ is analyzed as a single ǧ since the latter is already a combination of d and ž. 49 Blanc (1964: 79, 199) claims that the initial a of OA awlād fell off since the preposition l- was frequently prefixed to it, which led to its reanalysis as follows: the original form *lawlād consists of the diphthong aw, which in an unstressed position changed into u, resulting in *lulād. This form was reanalyzed as l- + wlād. However, the final result, wlād, can be also explained as a result of JB changes in aqtāl pattern. Following this explanation, when the article is prefixed to this word we get: l- + wlād. An anaptyctic is inserted between the article and the word to avoid three consonants cluster. This produces the combination ǝw: lǝ-wlād, which is realized as ū: lūlād. 50 The plural form snūn was also noted for this noun. 51 Literally: variety of colors. 52 Many plurals of the pattern qatlān may be produced in parallel by adding the sound plural suffix -īn: tǝˁbanīn 'tired (p.)'. 53 For example, the plural ḥbāli 'pregnant (p.)' goes back to the s. form ḥǝblē 'pregnant (s.)'.

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3.5 The noun and the adjective

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This pattern is also common with the ending -a for plural nouns: nhūġa 'rivers'; ǧsūġa 'bridges'; ḅṭūla54 'bottles'. When the first u is kept, the pattern should be perceived as hosting a loanword: hukūma 'government'. The word ḏhubāt 'golden jewelry' is marked by two plural markers – the pattern qtūl and the suffix -āt (see §3.5.1.1(2)).

3.5.2.4 Patterns ending with the suffix -ān OA qatlān, qutlān, and qitlān patterns change into qǝtlān: tǝklān 'one who relies'; sǝkġān 'is (m.) drunk'. As the examples show, qǝtlān can host singular adjectives that denote mood states. Thus, it can be argued to function as a participle. qǝtlān is also used for stem I infinitives: ˁǝḏ̣yān 'biting'55; for singular nouns: ṣǝḷṭāṇ 'sultan'; and for plural nouns which refer to people, but not necessarily: nǝswān 'women'; ṣǝdqān 'friends'; mǝˁdān 'gypsies'; qǝmṣān 'shirts'. The ending -īn in the word ǧǝġdīn 'rats' which is derived from OA ǧiġḏān might be explained as paradigmatic leveling to the sound plural ending56. 3.5.2.5 Patterns with gemination and quadrilateral patterns57 1. qattāl and quttāl – The two patterns change into qǝttāl as expected. qattāl is used to denote professions and other human characteristics: xǝbbāz 'baker'; xūwāf58 'coward'. It can be also used for inanimate singular nouns: ḥǝmmām 'shower'. quttāl is used for both singular and plural nouns: ˁǝmmāl 'workers'; dǝkkān 'shop'; šǝbbāk 'window'. – When the feminine ending is added, the patterns host singular nouns: ˁǝkkāza 'walking stick'; kǝššāfa '(the) scouting (movement)'; siyāra 'car'. 2. qattūl(a) and qartūl These patterns are used for animal names, and changes into qǝttūl and qǝrtūl: zǝmbūġ 'bee'. It is also common with the feminine ending: bǝzzūna 'cat'.

54 This noun is an English loanword declined in a JB nominal pattern. It has an alternative plural form ḅṭāla. 55 The word is derived from a C2C3 root but it is treated as a C3-y one. 56 Another change that occurred in this form in comparison to OA is the loss of the interdental, which is not typical for JB. Inner imāla might also be considered as an explanation for the ī in this form. 57 Patterns with initial or final OA ˀ or initial m- are also discussed in the current paragraph. 58 A result of C2-w root in the pattern qattāl.

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3. maqtal(a) and miqtal(a) – Both patterns commonly host typonyms: maˁmal 'factory'; mǝnṭaqa 'region'. – maqtal keeps its original structure and can be used not only for toponyms: maṣraf 'expense'. It is frequent also with the feminine suffix: maqbara59 'cemetery'. When the feminine suffix is added, certain words change in accordance with JB's phonological rules: maġᵊsla 'sink'; maˁᵊlqa 'spoon'. – C2-w roots drop their w and elongate the second a. As a result of the stress shift, the first a drops as well: mkān 'place'. When this does not occur, the word should be regarded as a loanword: masāfa 'distance'. 4. qirtīl and miqtīl These patterns changes into qǝrtīl and mǝqtīl: xǝnzīġ 'pig'; zǝnǧīl 'chain'; mǝskīn 'poor soul'. 5. qarātil, maqātil, and qatāˀil – These patterns host plural nouns. The first pattern undergoes inner imāla, and its JB base is qrītǝl: ḥwīǧǝb 'eyebrows'. The second pattern developed into mqātǝl in JB: mḥābǝs 'wedding rings'. In the third pattern, the ˀ changed into y: ṣbāyǝġ 'troubles'; ḏ̣arāyǝb 'taxes'; garāyǝb60 'relatives'. – The words šawārǝˁ 'streets' and madārǝs 'schools' preserve the original pattern, and thus can be considered as loanwords. 6. qarātīl and maqātīl Both patterns host plural nouns. Their bases are qratīl and mqatīl respectively: bzazīn 'cats'; dnanīr 'Dinars'; dšadīš 'robes'; mǧanīn 'crazy (p.)'. 7. qutayl(a) and qutayyil These patterns bear the semantics of diminutive. – The pattern qutayl changes its base into qtēl, after dropping the u in an open pre-stressed position and turning the diphthong ay into ē in a stressed position. The word bnēti 'girl' is derived from this pattern ending with the feminine suffix, which underwent final imāla. – The noun ǧġēdi 'mouse' underwent several changes in comparison to OA ǧurayḏ. Unlike JB's habit to preserve the interdentals, ḏ changed into d. As expected, the r changed into ġ, the vowel u dropped in an unstressed open syllable, and the diphthong ay

59 This is probably a loanword, since the form maqᵊbġa exists in parallel. Interestingly, the loanword is the one that appears in the corpus. 60 Probably a MB loanword, due to the change of q into g.

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changed into ē. The suffix a was added and changed into i under the influence of the preceding ē. – The word buḥayra 'lake' shows no change in the pattern qutayla, and thus should be considered as a loanword. – The adjective zġayyǝġ61 'small (m.s.)' is based on the pattern qutayyil, which went through the relevant JB phonological changes. The combination ayy is considered a combination of a short vowel and geminated consonant, and not of the diphthong ay followed by the consonant y, therefore it didn't change into ēy62. In the feminine form, the gemination drops to avoid three consonants cluster (although it is still noted in the transcription) and final imāla takes place: zġayyġi 'small (f.s.)'. 8. uqtūl In this pattern the initial a drops, and so the final pattern is qtūl: sbūˁ 'week'. 3.5.2.6 aqtal, qatlāˀ, and their plural forms – The pattern aqtal is used for colors, infirmities and for the elative. It does not change its base form in JB: aṭġaš 'deaf (m.)'; aḥmaġ 'red (m.)'; aḥsan 'better'. – No change is caused in C2-w/y roots: aṭyab 'tastier'. – C3-y roots produce final i for infirmities: aˁmi 'blind', but final a for the elative aˁla 'higer'; aġla 'more expensive'. – In C2C3 roots of the elative the pattern changes into aqatl: azaġġ 'smaller'. – Specifically for the root qrb, the r assimilates to the preceding q: aqqab 'nearer'. – The feminine form of colors and infirmities is based on OA pattern qatlāˀ, which produces the JB form qǝtlā: ḥǝmġā 'red (f.)'; tǝġšā 'deaf (f.)'. – C2-w/y roots of the feminine pattern produce a diphthong aw or ay, which changes into u or i since it occurs in an unstressed position: sudā 'black (f.)'; biḏā ̣ 'white (f.)'. – The plural form of colors in JB is qǝtᵊl: ḥǝmᵊġ 'red (p.)'. Specifically for the plurals of C2-w/y roots, their second consonant drops and the vowel elongates: sūd 'black (p.)'; bīḏ̣ 'white (p.)'.

61 The form zġīġ 'small (m.s.)' is also in use. 62 Though sometimes it is pronounced very closely to ēy.

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3.5.2.7 Nominal patterns derived from verbal stems 1. Infinitives Infinitive patterns tend to preserve their OA phonological and morphological features. Thus, for example, the a of stem II taqtīl pattern never changes into ǝ: tanqīb 'drilling'. Similarly, the a of stem VI does not fall in tadāwi '(medical) treatment'. The pattern muqātala, which hosts stem III's infinitives, changes into mqātla in some cases: mˁāyna 'disgust', although many nouns preserve their original base form: muqāṭaˁa 'land'. 2. Nouns and adjectives based on participles a. qātil(a) This OA pattern has two nominal forms63 – qītǝl, which is mostly used for adjectives: bīġǝd 'cold', and qātǝl, which is mostly used for nouns: tāǧǝr 'merchant'; ḥārǝs 'guard'; ṣānˁi 'maid'. However, the pattern qātǝl can also host adjectives: ḥāmǝḏ̣ 'sour'; fārǝġ 'empty, free', while the pattern qītǝl can also host nouns: ǧīmǝˁ 'mosque'. b. Other participles Participle patterns other than qātil tend to keep the value of the first u of their patterns when they are used to host nouns. Thus, they violate the phonological rules of JB and should be considered as loanwords. For example: mudarrǝs 'teacher'; muḥāmi 'lawyer'; mudīr 'director'; muˁtabar 'respected man'; mustašfa 'hospital'. The same goes for the PP os stem I, which preserves the value of the vowel a when it is used as a noun, for example: maktūb 'letter'. There are, however, cases in which the participle surrenders to JB phonology: mǝšḥūf 'boat'; mˁallmi 'teacher (f.)'; mxaḏ̣ḏ̣aġ 'vegetable'; mǝslǝm 'Muslim'. 3.5.3 Other nominal related morphemes 3.5.3.1 The relational suffix (nisba) The primary relational suffix in JB is -i: yhūdi 'Jew'; rasmi 'official'. However, there are other, more specific relational suffixes like: -či for agent nouns that denote habitual activities and professions: qamarči 'gembler', or -li and -āwi that usually denote geographical origin: ṃaṣlāwi 'someone from Mosul'; karkūkli 'someone from Kirkuk'. The feminine singular relational suffix is -īyi64: msǝlmīyi 'Muslim (f.)'; admīyi 'person (f.)'. The plural relational suffixes are -iyīn for the masculine and -iyāt for the feminine. 63 For the pattern's verbal form §3.3.2.1. 64 This morpheme is also used for adverbs that denote frequency: yuṃīyi 'daily' (§3.2.8).

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3.5.3.2 Diminutive suffix The suffix -ūn marks a diminutive: zġayyǝġ 'little (m.s.)' vs. zġayyġūn 'petite (m.s.)'. This suffix can be extended by the feminine suffixes -a: zġayyġūna 'petite (f.s.)'. 3.5.3.3 Kinship suffix The suffix -u is attached to nouns denoting family members to convey kinship: ˁammu '(my) paternal uncle'; xālu '(my) maternal uncle'. 3.5.3.4 Singulative nouns Unit nouns can be formed with the ending -a: samak 'fish' vs. samka 'a fish'; ǧōz 'nut' vs. ǧōza 'a nut'. There are words, however, that exhibit the singulative noun with the suffix -āyi: pǝrṭqāl 'orange' vs. pǝrṭqalāyi 'an orange'; almasāyi 'a diamond'. This unit noun suffix can also be added to nouns like ǝmm 'mother', as in the form ǝmmāyi 'a mother'. When the noun ends with i, the unit noun suffix is rather -īyi: nūmi (ḥāmǝḏ̣)65 'lemon' vs. numīyi ḥāmḏ̣i 'a lemon'.

3.6 Numerals 3.6.1 Cardinal numbers 3.6.1.1 The numeral 'one' The numeral '1' is used as an adjective and is declined for gender. The m.s. form is derived from OA qātil: wēḥǝd. The f.s. form is waḥdi. When the numeral '1' modifies a noun it follows it: bēt wēḥǝd 'one house'. There are other ways to express meanings such as 'a house', like using the bare noun itself: bēt 'a house', or using the indetermination marker fǝdfollowed by the noun: fǝd-bēt 'a house'. There is, however, a semantic or pragmatic difference between the different strategies. The numeral '1' can also be used as a pronoun: waḥdi mǝn-hōn wu-waḥdi mǝn-hōn 'one from here and one from here'. The same applies also to the form aḥḥad which is used as a pronoun in the meaning of 'one, someone': māku aḥḥad 'there is no one'. 3.6.1.2 The numeral 'two' When the numeral ṯnēn66 is used to modify a noun it can either follow it: bnāt ᵊṯnēn 'two girls', or precede it: ṯnēn ᵊbnāt. The second strategy is rarer, but in 65 A noun based on OA pattern qutla, which untypically to this pattern underwent final imāla. 66 Blanc (1964: 90) cites also the form ṯǝntēn, but the informants reject its use in JB. Indeed, there is no trace for it in the corpus.

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any case the different word order doesn’t seem to bear any semantic distinction. Having said that, the use of the dual ending suffixed to the noun is the most frequent strategy to count two units of a noun: bǝntēn (§3.5.1.1(1)). 3.6.1.3 The numerals 3-10 The numerals 3-10 have three different allomorph classes: 1. Allomorph class A – isolated numerals, when they don't modify a noun. 2. Allomorph class B – numerals as noun modifiers, in which case the numeral precedes the noun. 3. Allomorph class C – numerals preceding specific nouns that denote time or quantity, with which a compound is produced67. The following table presents the different forms: Class A Class B Class C 3 tlāṯi tlǝṯ tlǝttiyām68 4 áġ(ᵊ)bˁa aġbaˁ aġbaˁtǝšǝġ 5 xamsi xams xamᵊstalāf 6 sǝtti sǝtt sǝttiyām 7 sabˁa sabˁ sabᵊˁtǝšǝġ 8 ṯmīni ṯmǝn ṯmǝntiyām 9 tǝsˁa tǝsˁ tǝsᵊˁtǝšǝġ 10 ˁašġa ˁašġ ˁašᵊġtalāf Table 19: The numerals 3-10 3.6.1.4 The numerals 11-19 These are the forms for the numerals 11-19: idaˁš '11'; ṯnaˁš '12'; ṭlǝṭṭaˁš '13'; aġḅaṭaˁš '14'; xṃǝṣṭaˁš '15'; ṣǝṭṭaˁš '16'; ṣḅaṭaˁš '17'; ṯṃǝṇṭaˁš '18'; ṭṣaṭaˁš '19'. Remarks: 1. JB lost the final r of the OA ending -ˁašr. 2. The ˁ of the ending -aˁš influences the rest of the consonants in the compound which are pronounced as emphatic. 3. The numerals 13-19 are built as a compound with the infix -t-, which is pronounced emphatically -ṭ-. 4. The ˁ of the base numerals aġbaˁ, sabˁ, and tǝsˁ falls. 67 Allomorph class C can be considered a private case of class B since it takes the numerals of class B and compounds them with a noun, while adding a -t- infix in between. When class B numeral is derived from OA qVtl pattern, an anaptyctic vowel is inserted as well (§2.4.2). 68 The interdental ṯ assimilates to the following t.

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3.6.1.5 Tens The tens can be derived from OA following JB's phonological rules: ˁǝšġīn '20'; tleṯīn69 '30'; ġǝbˁīn70 '40'; xǝmsīn '50'; sǝttīn '60'; sǝbˁīn '70'; tmenīn '80'; tǝsˁīn '90'. 3.6.1.6 Hundreds The numeral 'one hundred' is mīyi. When it precedes a noun its form changes into mīt: mīt ᵊbnāt 'one hundred girls'. The numeral 'two hundred' is formed as a dual noun: mitēn. The numerals 300-900 are formed by compounding a numeral from allomorph class B with the morpheme -mīyi or -mīt: sabᵊˁmīyi 'seven hundred'. 3.6.1.7 Thousands The numeral 'one thousand' is alf: alᵊf Lēra '1,000 Lira'. The numeral 'two thousand' is formed as a dual noun: alfēn. The numerals 3000-9000 are formed by compounding a numeral from allomorph class C with the morpheme -alāf: ṯmǝntalāf 'eight thousand'. 3.6.2 Ordinal numbers The ordinal number 'first' is awwal and its feminine form is ūla. When it follows the noun, the form wlāni71 can also be used: l-bēt l-ūlāni 'the first/previous house'. However, as the example shows, it doesn’t necessarily mean 'first', but rather can be interpreted as 'previous'. The ordinal numbers 'second-tenth' are based on qītǝl pattern: ṯīni72 'second'; xīmǝs 'fifth'; sīdǝs 'sixth'. The f.s. is formed with the addition of the feminine suffix -i. Ordinal numbers can follow the noun and agree with it: l-bǝnt ǝl-xīmsi 'the fifth girl', or precede it, in which case the m.s. form is used also for the feminine: xīmǝs bǝnt 'the fifth girl'.

3.7 Prepositions 3.7.1 'to', 'for' OA l- usually occurs as such in JB and denotes either dative or lative (movement towards a location in time or space) relations: ǧāb-l-i 'he gave me'; 69 The numerals '30' and '80' underwent inner imāla. Blanc (1964: 92) notes them as tliṯīn and ṯminīn, which implies imāla towards i, but the speakers pronounce it rather closer to e. 70 The numeral '40' dropped its initial a. 71 The same goes, naturally, to the f.s. variant wlanīyi 'first (f.s.)' and the plural variant wlaniyīn 'first (p.)'. 72 Derived from a C3-y root, this form is used both for the m.s. and the f.s.

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l-bǝnt-kǝm 'to your daughter'; l-bēt Dahūd 'to the house/family of Dahūd'. There are three cases in which different allomorphs are in use: – lē- when it completes a motion verb and proceeded by a pronominal suffix: ġāḥ lē-nu 'he went to him'. – llǝ- preceding a pronominal suffix, when the combination of the preposition and the pronoun are under focus (Bar-Moshe 2019): llǝnu 'to him'; llǝ-ha 'to her'. – The allomorph li-73 is used only to indicate lative relations. It precedes a syllable whose structure is CV, and is specifically common in compounds like: lí-wēn 'up to where'; lí-hassa 'till now'; lí-qǝddām 'in advance'; mᵊn-bēt lí-bēt 'from house to house'. This allomorph usually takes the compound's stress. The morpheme l- also marks a definite object: fūwġō-nu l-dǝhᵊn 'they boiled the oil'. In fact, the morpheme takes part in a larger construction which consists of the verb, followed by a pronominal suffix that agrees with the object and refers to it, followed by the morpheme l- and a noun which overtly represents the object. In a similar construction, the morpheme l- might mark genitive relations. The only difference would be the occurrence of a noun rather than a verb as the first member of the construction: abū-ha l-ǝmm-I 'the father of my mother'. Remark – the morpheme l- can also represent the definite article: l-ǧīǧi 'the chicken', or serve as a relative marker: mani l-yġūḥ? 'who is the one who is going?'. The correct interpretation of the morpheme as a preposition, an object marker, a genitive marker, a definite article, or a relative marker depends on its syntactic environment. Regardless to its syntactic function, this morpheme tends to assimilate quite commonly to the following consonant (see §2.1.2.1(5)). 3.7.2 'in', 'on', 'at' OA b- presents the following allomorphs in JB: – bī- before a pronominal suffix: bī-hǝm 'in them'; bī-ha or bī-ya 'in her'. In the compound ašbak 'what's (happening) to you (m.)' (literally: 'what('s) in you (m.)'), the 2.m.s. is the only case where no ī is inserted after the b-. – b- in rest of the cases: b-ǝl-hwāġa 'in the lakes'. 3.7.3 'from' OA min presents the following allomorphs in JB: – mn- before V or CC: mn-ǝl-bēt 'from the house'; mn-abū-ha 'from her father'. – mᵊn- before CV: mᵊn-Bǝġdād 'from Baghdad'. 73 Sometime the allomorph is pronounced closer to lǝ-: lǝmman 'until'.

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3.7 Prepositions

63

(m)mǝnn-74 before a pronominal suffix: (m)mǝnn-a 'from her'; (m)mǝnn-ǝm 'from them'; (m)mǝn-ni 'from me'. Remark – this preposition was also grammaticalized into the temporal subordinate conjunction 'when'. In this function its form is always mǝn. –

3.7.4 'on', 'about' OA ˁalā presents the following allomorphs in JB: – ˁa- before the article75: ˁa-l-ṃayāt 'on the water'. It occurs also before the word bāl 'thought, attention': ˁa-bāl-i 'it seemed to me'. – ˁlay- before pronominal suffixes, with the required changes caused by the diphthong ay in each case: ˁlē-yi 'on me'76; ˁlē-k 'on you (m.s.)'; ˁlīha 'on her'. – ˁala- in the rest of the cases: ˁala-hāyi 'on this (3.f.s)'. 3.7.5 'by', 'with' OA ˁind is realized as ˁǝnd: ˁǝnd-u 'by/with him'; ˁǝnd-ǧamāˁa 'by/with friends'; ˁǝnd-na77 'by/with'. 3.7.6 'with' The preposition 'with' in JB is wiya- rather than a reflex of OA maˁa: wiyamani? 'with whom'. The allomorph wiyā-78 is used before pronominal suffixes: wiyā-na 'with us'. 3.7.7 'like' OA miṯl presents the following allomorphs in JB: – mǝṯᵊl- before CV: mǝṯǝl-sadd 'like a dam'. – mǝṯl- in the rest of the cases: mǝṯl-ᵊš-šams 'like the sun'. Remark – this preposition was grammaticalized into the conjunctive adverb 'for example'. When it is used as such its form is mǝṯǝl.

74 Blanc (1964: 122) cites it as mmǝnn-. In most of the cases, however, the initial gemination of m is absent. Like the allomorph llǝ- the gemination is articulated when the preposition is in focus: mmǝnn-ak štaġa? 'was it from you that he bought?'. 75 In slower speech the allomorph before the article can also be realized as ˁal-: ˁal-ǝṣ-ṣǝnīyi 'on the tray'. 76 For the 1.s. Mansour (1991: 165) notes ˁléyyi or ˁlayyi, and Blanc (1964: 122) notes ˁlayyi. 77 In this case the n usually drops, thus producing the form ˁǝd-na 'by/with us'. Possibly, that it first assimilates to the following d, and only then drops to prevent a three consonants cluster. 78 Blanc (1964: 123) notes it as wiyā- while Mansour (1991: 165) as wǝyyā-.

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3.7.8 Additional prepositions The following is a non-exhaustive list of additional common prepositions in JB: ṣōb 'near'; qab(ᵊ)l 'before, in front'; xalf 'behind, after'; ˁaq(ᵊ)b 'following, after'; baˁ(ᵊ)d 'after'; badal 'instead of'; ǧawwa 'under'; ḥasab 'according to'; fōq 'on top of'; ḏ̣ǝdd 'against'; qbāl 'in front of'; bǝla 'without'. The preposition dāyǝġ-madāyǝġ 'around' is a compound of two words: dāyǝġ-madāyǝġ-ǝl-bēt 'around the house'. When a pronominal suffix is added to it, the first a in the second word usually falls: dāyǝġ-mdāyǝġ-a 'around her'. Some prepositions are built as a compound of the preposition b- and a noun: bᵊmkān 'instead'; bwaṣᵊṭ 'by means of'; ḅḅaṭᵊn79 'inside'. JB developed the genitive preposition māl- 'of': l-bēt mal-abū-ha 'the house of her father'; māl-kǝm 'yours (p.)'. Preceding pronominal suffixes it also has the allomorph malǝt-: malǝt-i 'mine'. The preposition fōq 'on top of' can be used before a noun or a pronominal suffix. Its allomorph foqāt- is used only with pronominal suffixes: foqāt-a 'on top of it (f.s.)'. The prepositions bēn 'between' and ǧawwa 'under' also present a second allomorph that can be used before a pronominal suffix: (b)bināt-: (b)bināt-ǝm 'between them'; ǧuwāt-: ǧuwāt-a 'under it (f.)'.

3.8 Adverbs JB gathered its inventory of adverbs from different sources. Some adverbs originate from OA, and traces of nunation are still apparent in them: awwalan 'first of all'; dāyman 'always'; taqrīban 'about, around'; ṭabˁan 'naturally'. Some make use of suffixes to convey their special meaning, for example the use of the relational suffix in yumīyi 'daily', or of the singulative noun suffix in nǝqṭāyi 'a little'. Others are deictic words in essence (§3.1.4): hēkǝḏ 'like that'; hassa 'now'; hōn(i) 'here'. There are adverbs that are constructed as a preposition phrase: lí-qəddām 'in advance'; b-ǝl-awwal 'at first'. Some adverbs are borrowed from surrounding languages, like: ham80 'also', which exists in both Turkish and Persian. The following is a non-exhaustive list of common adverbs classified by semantic categories: – Manner – ˁāl 'good'; kǝllǝš 'very'; b-ǝḏ̣-ḏ̣aḅṭ 'exactly'; hēkǝḏ 'like that'; kṯīġ(i) 'significantly, much'; ˁal-asās 'supposedly'; b-ǝl-ˁaǧᵊl 'quickly'; yawāš 'slowly'; lí-qəddām 'in advance'; ṭabˁan 'naturally'; aṯāġi 'apparently'. – Time – baˁdēn 'afterwards'; t-tāli81 'afterwards, then'; kaġġa 'once'; mǝrrāt 'sometimes'; hassa 'now'; s-sāˁa 'now'; lí-hassa 'till now'; bōḥi 79 The emphatic ṭ influences the preceding b. 80 The form hammēn(i/a) also exists, but are less frequent. 81 Common also with an impersonal suffix: tāĺ i-ya, or even as tāĺ it-a.

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3.8 Adverbs

– –

65

'yesterday'; ġada 'tomorrow'; raˀsan 'immediately'; abadan82 'never'; bǝl-awwal 'at first'; dāyman 'always'; yumīyi 'daily'. Place – hōn(i) 'here'; wnīk(i) 'there'. Quantity – šwayya 'a little'; qarīb 'around, about'; taqrīban 'about, around'; bas 'only, just'; yǝǧi83 'around, about'; nǝqtāyi 'a little'.

82 When the stress falls on the last syllable, namely abadán, the meaning changes to 'not at all': ma ǧā abadán 'he never came (literally: he didn't come at all)'. 83 This adverb is similar in form to the verb yǝǧi 'it (m.) comes' and is probably a result of its grammaticlaization.

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4 Texts 4.1 Family History 4.1.1 Šamīyi Speakers: A: Yogev Yahezqel B: Abraham Ben-Eliyahu (Xḷaṣči) C: Moshe Qǝzāz D: Blanche Qǝzāz A: B:

A: B:

A: B:

1

siyə́d-ak wēn kān? kān b… hǝmmi aṣl-ǝm b… abū-nu ᵊs-siyəd-i… hǝmmi b…b…bǝġ… Bġadda, wu-ṣāġ fǝd-maraḏ̣ ᵊb-Bǝġdād… hāḏa ṭaˁūn… ma aškun1, wu-yumīyi alafāt qa-ymutōn. ġāḥu… i. kṯīġ yhūd šardu mᵊn-Bǝġdād, mǝṯᵊl-siyə́d-i, abū-nu l-abū-yi, ǧā sakan b-ǝl-Ḥǝlli. Ḥǝlli wəla č-Čǝfǝl? ǝl-Ḥǝlli. siyə́d-i… abū-ha… abū-ha l-ǝmm-i, saknu b-ǝl… b-ǝč-Čǝfǝl, wu-ḏallu b-ǝč-Čǝfǝl. wu-qam hūwi yǝštáġǝl,

Where was your grandfather? He was in… their origin is in… the father of my grandfather… they are Baghdadis, and there was some illness in Baghdad… this plague… I don't know what, and every day thousands died. They died (literally: they went)… yes. Many Jews fled from Baghdad, like my grandfather, the father of my father, he came to live in Ḥǝlli. In Ḥǝlli or in Čǝfǝl? Ḥǝlli. My grandfather… the father… the father of my mother, they lived in Čǝfǝl, and they stayed in Čǝfǝl. And he started to work,

The full phrase is: ma aˁġǝf aškun. The second word is uttered so quickly, that it is barely noticeable. In fact, this phrase frequently loses some of its sounds. Many different examples for that can be found in the texts below.

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yǝḏ̣mǝn2 muqaṭaˁāt mn-ǝlḥukūma t-Tǝrkīyi. ḥǝtti ḏ̣aman ᵊl-maqbara malǝlNaǧaf. a yāba3? wu-kān ˁǝnd-u bēt b-ǝn-Naǧaf wu-ǝmmi tǝḏkə́ġ-u tq… qālǝt ḏ̣ǝllēna səttəšəġ b-ǝnNaǧafwnīki qāˁdīn, i? wu-hāyi l-maqbara mal-Naǧaf, ma yǝndáfǝn bī-ya wēḥǝd, hāyi yǝḏ… yḏ̣ǝmnū-ha mn-ǝl-ḥukūma maṯal… yḏǝmnū-ha b-mīt alᵊf lēra, b-mitēn alᵊf lēra, wu-hūwi lazǝm-yǝṭˁī-hǝm. wu-kǝll wē… bas hūwi mnēn yāxǝḏ? kǝll mani yġidōn ydǝfnō-nu,

A: B:

2 3

yaxḏōn mn… mǝnn-ǝm ᵊflūs. mǝṯᵊl… ˁǝšġīn š… ˁǝšġīn š… fǝls, tlǝṯīn fǝls, ma aˁġǝf. kān b… b-zamān lǝ-Trāk, i. hāyi kan-ḏēmǝn-a, wu-yǝḏ̣mǝn muqaṭaˁāt mn-ǝlḥukūma,

leasing lands from the Turkish government. He even leased the cemetery of Naǧaf. Okay? And he had a house in Naǧaf, and my mother remembers it… she said we had lived 6 months in Naǧaf there, Okay? And this cemetery of Naǧaf, it was very difficult to get to be buried there (literally: nobody would be buried in it), it… it was leased from the government like… it was leased for 100,000 Lira, 200,000 Lira, and he had to give them. And every… but from where did he get (money)? Everyone that they wanted to be bury, they took… money from them. Like… 20… 20… cents, 30 cents, I don't know. It was in… in the time of the Turks, yes. He used to lease it, and he leased lands from the government,

This verb shares the same root with the noun ḏ̣ammān, which is defined by Woodhead & Beene (1967: 281) as "landlord, man who owns an orchard and sells the unharvested crop". A discourse marker which comes to verify that the hearer is following the story. The same goes for i, which appears further down in the text and literally means 'yes', but when it is pronounced in a rising tone the speaker wishes to make sure that the hearer is at the same page with him. Also ˁġaft, which literally means 'did you know' and appears below is a discourse marker of the same type.

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4.1 Family History

C: B:

A: B:

maṯal ǝl… ǝl-hāyi ḏ̣-ḏ̣arāyǝb mal-ˁǝšᵊr ma ˁǝšᵊr4 ᵊl-yaxḏōn ˁa-z-zǝrāˁa ˁalhāḏa, i. hāyi kanu-yḏǝmnū-ha? yḏǝmnū-ha. yˁǝllū-ha muzā… muzāyǝda, i, maṯal… mīt alᵊf lē… lēra, ˁǝšġīn alᵊf lēra. hīyi… lǝ-ǧsūġa ma ǧsūġa hāyi kǝll-a… kǝll-a muzayǝdāt. ᴴᴱ(maˁavarīm)ᴴᴱ. ᴴᴱ(maˁavarīm)ᴴᴱ, i, hǝmmi i… yaxḏōn. wu-hǝmmi ylǝmmōn. ylǝmmōn lᵊ-flūs wu-yǝṭˁū-ha l-ǝlḥukūma. ǝḏa rabḥu, rabḥu, xaṣġu, xaṣġu. hāyi. ǝl-ḥukūma ma ˁǝnd-a šǝġᵊl. i. ǧā l-ǝš-Šam… baˁdēn ṣāġ ašġāl-u kǝll-a bǝšŠamīyi. ǧā l-ǝš-Šamīyi. š-Šamīyi mǝn ǧā lī-ya,

4

69

like the… these taxes of tithe that were taken from the crops and from that, yes. They used to lease it? They leased it. They were proposed… in a bid, yes. like… 100,000… Lira, 20,000 Lira. It… the bridges are all… all bids. The tollways. Tollways, yes, they yes… took. And they collected. They collected the money and gave it to the government. If they earned, they earned, if they lost, they lost. (It's like) this. The government didn't interfere (literally: didn't have work). yes. He came to… later all his businesses moved to Šamīyi. He moved (literally: came) to Šamīyi. When he came to Šamīyi,

The construction X (wu-)ma X conveys a message similar to 'X and the like'. The same construction repeats three times in this text: ǧsūġa ma ǧsūġa 'bridges and the like'; ḅwiyyǝġ wu-ma ḅwiyyǝġ 'bamboo weaves and the like'; txūt wu-ma txūt 'mattresses and the like'.

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wlāyi kǝll-a mustanqaˁāt, tġīd aġḏ̣ bī-ha māku,

A: B:

i. qāmu… qāmu… aku wēḥǝd ˁǝnd-u wǝṣla… wǝṣla aġḏ sōb bēt-u, qal-l-ǝm: yāba, tālu sawwu bī-ha ᴴᴱ(ṣrīf)ᴴᴱ. wu-qˁǝdu. wu-qˁǝdu. aš-aku? tġāb ᵊtġīd tǝdfǝn bī-ya ṃāku.

ˁġaft? ma… wlāyi mustanqaˁa… dāyǝġ mdāyə́ġ-a ṃāy. ǝl-aġḏ… ddūs5 bī-ya l-aġḏ, ṭaṃṣǝt ġǝǧl-ak wu-ṃāy ṭalaˁ. zēn. tāĺ i-ya… baqa hāyi ǧō, ǧō sawwu mǝṯᵊl… hāḏa… fǝd… fǝd-bēt ᵊkbīġ kə́llǝt-u mᵊn-hāḏa… mn-ǝl-qaṣab wu-ḅwiyyǝġ wu-ma ḅwiyyǝġ wu-mǝn… hāyi.

5

(it was) a town full of swamps, it had no land (literally: you want land in it, there isn’t), yes. They started… they started… there was one who had a piece… a piece of land near his house, he told them: hey, come build a shack in it. And live (literally: sit down). And live. There was nothing there (Rhetorically: what's there?). There was (even) no sand to bury in it (literally: sand in which you want to bury there isn't). Do you understand? No… a town of swamps… surrounded by water. The land… when you step on it, your leg sinks and water comes out. Okay. Then… so they came, they came and made like… this… a… a big house all made out of this… of cane and bamboo weaves and from… this.

The form should be tdūs, but the 2.m.s. prefix t- of the PC assimilates to the following consonant d.

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4.1 Family History

aš kān ᴴᴱ(ḅǝnyān)ᴴᴱ? ma kān ᴴᴱ(ḅǝnyān)ᴴᴱ. wu-qaˁdu, wu-qaˁdu bī-nu. wu-ǧābu… hāyi txūt wu-ma txūt wu-kǝll-a wu… wu-nēymīn bī-nu ᵊl-āḏa. qǝssmō-nu ᵊl… qǝsᵊm mal-nǝswān, qǝsᵊm mal-ᵊġǧīl, i, hāyi. ḏallu mudda, ila-ann… fǝd-yōm qaˁdu mn-ǝṣ-ṣbāḥ… qaˁdu mn-ǝṣ-ṣbāḥ yˁanōn lᵊ-ġrāḏ̣ ṃāl-ǝm kǝll-a ṭāyfi wu…

A: B:

A: B:

a yāba? (laughs) wu-hǝmmi… ǝl… ǝl… ǝl… ǝl-ṃāy wēṣǝl nǝṣṣ… l-ǝl-ġǝkba. l-ǝl-ġǝkba… i waḷḷa. (laughs) hāyi ġēġ… kānǝt6 mustanqaˁa. nzīz. i. t-tāli qam-yǝštáġǝl… hāḏa siyə́d-i, hāḏi7 wǝṣlǝt aġḏ̣, wu-dfan-a wu-sūwā-ha,

6 7

71

There wasn't any building (rhetorically: what was there, a building?) There wasn't any building. And they lived, they lived in it. And they brought… these mattresses and everything and… and they slept in it. They divided… a part for the women, a part for the men, yes, that. They stayed for a while, till… one day they woke up early… they woke up early and they see that all their things are flooded and… Okay? (laughs) And they… the… the… the… the water reached half… To the knee. To the knee… yes indeed. (laughs) After all it… was a swamp. A leak. Yes. Afterwards he started to work… my grandfather, (if there was) a piece of land there, he would pile and arrange it

The n is barely pronounced. The feminine near demonstrative in JB is hāyi, but here it seems that the speaker pronounces it differently.

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4 Texts

wu-šwayya šwayya, šwayya šwayya, wu-ṣāġǝt wlāyi ǝš-Šamīyi. ǝš-šawārǝˁ māl-a… šawārǝˁ ǝlli ṣāġǝt ǝt-tāli… A: B: A: B:

hīyi kanǝt-yǝmši bī-ya ṃāy, ṃāy. mǝṯᵊl… mǝṯᵊl… Vinīṣya. mǝṯᵊl-Vinīṣya. i waḷḷa, mǝṯᵊl-Vinīṣya, kān mǝṯᵊl… wu-tǝṭlaˁ ˁal-ṃayāt l-ǝl-hōġ, wu-ǝl-Furāt yfǝrr bī-ya. mˁāyna. wu-ǝl-baqq yakə́l-na, (laughs) ǝl-baqq qa-yǝqtǝn-na8 kān ǝl-baqq.

D: B: D: B:

hāyi wēn? b-ǝd-Diwanīyi? b-ǝš-Šamīyi, la. kān… baqa ham b-ǝš-Šamīyi ham ᵊqˁadtǝm? ā? hīyi ǝl… ǝl-aṣl māl-na… ǧō mn-ǝč-Čǝfǝ… hūwi… k… aṣl-ǝm b-ǝč-Čǝfǝl. ǝmm-i mūlūda b-ǝč-Čǝfǝl. xwāl-i mūludīn b-ᵊč-Čǝfǝl. i bas baˁdēn mn-ǝl…

8

and little by little, little by little, Šamīyi became a town. Its streets… the streets that were made afterwards… water used to run in them, Water. Like… like… Venice. Like Venice. Yes indeed, like Venice. It was like… and the water came out to the lake, and the Euphrates spills into it. Disgusting. And the mosquitos bite us (Literally: ate us), (laughs) The mosquitos used to annoy us (literally: kill us). Where was it? In Diwanīyi? In Šamīyi, no. It was… so you lived also in Šamīyi? What? It… our origin… they came from… he… their origin is in Čǝfǝl. My mother was born in Čǝfǝl, My maternal uncles are born in Čǝfǝl. Yes but later from…

The l of the root qtl assimilates to the following n.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.1 Family History

A:

aš tǝbˁad ǝš-Šamīyi mn-ǝč-Čǝfǝl?

B:

taqrīban xǝm… sǝttīn kēlōmǝtǝr hēkǝḏ… sǝttīn kēlōmǝtǝr haḏīki ǝl-iyām kānǝt… masāfa. bas aš kānǝt?

A: B:

ma kān šawārǝˁ, kǝnna-nġūḥ… yġǝkbōn mᵊn-hāyi l-mǝšḥūf, mǝšḥūf ᵊnġūḥ bī-nu l-ǝč-Čǝfǝ… A: C: B: D: A: B:

A: B:

9

aškun mǝšḥūf? balam. hāḏa… ba… mǝṯᵊl-hāyi b-Vinīṣya, māku hāyi… hāyi… hāyi…? āh! mǝṯᵊl-gōndōl. gōndōl. i mǝṯl-ǝl-gōndōl, hāyi hēkǝḏ… mᵊn-hōni ˁīli wu-mᵊn-hōni ˁīli... wu-ǝl-aġḏ hēkǝḏ… ma bī-nu hāḏa? i, la, bī-nu hāyi, wu-nǝqˁǝd bī-nu wu… š-ǝsm-a9… wu-nġūḥ bī-nu. mǝṯᵊl-kaġġa ǧīna mn-ǝl-Hǝndīyi lǝl… l-ǝš-Šamīyi, fǝd-ˁīd,

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What's the distance between Šamīyi and Čǝfǝl? around… sixty kilometers or so… Sixty kilometers back in these days was… a long distance. But there was nothing (rhetorically: but what was it?). There were no streets. We used to go… they used to take a mǝšḥūf, we traveled with the mǝšḥūf to Čǝfǝ… What is a mǝšḥūf? A boat. This… like that in Venice. You know this… this… this…? Ah! Like a gondola. Gondola. Yes like a gondola. It's like that… tall from both sides (literally: from here and from here)… And the floor like that… doesn't have this? Yes, no, it has, and we sat in it and… I mean… we traveled with it. Like once we came from Hǝndīyi to… to Šamīyi, (during) some holiday,

š-ǝsm-a, literally meaning 'what is her name', is a pause marker. It is used to earn some time when speakers need to think about their next utterance.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

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4 Texts

ˁǝd-na10 b… balam ᵊkbīġ mᵊn-hāḏa yǝnqǝl ṭˁām,

A: B: A: B:

tāxǝd xǝmsīn ṭǝnn, abu šġāˁ, māku? i i i… xǝllēna txūt… mhāyla. mhāyla kbīġi. wu-ǧīna bī-nu mn-ǝl… mn-ǝl… mn-ǝl-Hǝndīyi ila l… ila-š-Šamīyi. masāfa kbīġi hāyi. ṭlaˁna mn-ūnīki b… ḥawāli ǝl-aġbaˁ ǝl-ˁaṣᵊġ, kānǝt iyām ṣēf, wṣalna l-ǝč-Čǝfǝl… l-ǝč-Čǝfǝl wṣalna taqrīban b-nǝṣṣ ǝl-lēl. nǝm… stġaḥēna b-ǝč-Čǝfǝl ˁǝnd ǧamāˁa mǝn… nzanna12 wnīki ˁǝnd-ǝm, wu-ṭlaˁna mᵊn-ġəbša…. ġǝddēna ġkabna b-ǝl… bī-nu, ḥǝtti… aku mkanāt yǝnqaṭǝˁ ᵊǧ-ǧǝsᵊġ, ˁǝnd-ǝm mǝṯᵊl-saˁāt mǝḥdūda, ḥǝtti nlaḥḥǝq qabᵊl ma ysǝddōn-u. hāyi ǧǝsġ ǝl-Kūfa. wu-hāyi…

we had… a big boat like that that ships seeds, (a boat able to) carry 50 ton, with a sail, you know? Yes yes yes… We put mattress… mhāyla11. A big mhāyla. And we came with it from… from… from Hǝndīyi to… to Šamīyi. It is a long distance. We took off from there at… around four in the afternoon, it was summer, we arrived at Čǝfǝl… we arrived at Čǝfǝl at around midnight. We slep(t)… we rested in Čǝfǝl at (our) friends (place)… we stayed there with them, and we took off at dawn… we took again the… it (the boat), so that… there are places in which the bridge stops (working), they have like fixed (working) hours, so that we will make it before they close it. It is the bridge of Kūfa. And this…

10 The n of the preposition assimilates to the following d (or vice versa), however, the germination shortens due to the production of a consonants cluster. 11 Another type of boat. 12 The l of the root nzl assimilates to the following n.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.1 Family History

mšēna ˁa-l-Kūfa lǝmman wṣalna lǝš-Šamīyi ṯīni yōm ǝl-ˁaṣᵊġ. aš kān? A:

B: A: B: A:

B: C:

B:

la siyarāt… yaˁni… yaˁni mn-ǝč-Čǝfǝl l-… l-ǝš-Šamīyi ašqad waqt b-hāyi lǝmhāyla? mn-ǝč-Čǝfǝl l-ǝš-Šamīyi b-ǝlmhāyla ta… taqrīban fǝd-aġbaˁ xamᵊs saˁāt. aġbaˁ xamᵊs saˁāt. i i i. yaˁni sǝttīn kēlōmǝtǝr, aġbaˁ xamᵊs saˁāt. yaˁni b-ǝs-sāˁa tǝmši ṯnāˁaš kēlōmǝtǝr. wu-hāḏa šġāˁ bī-ha, ǝḏa… ǝḏa ǧā hawa wu-hāḏa… ᴴᴱ(zē lo derex yešara)ᴴᴱ, yǝnġad-yǝġwō-l-ǝm, ḥǝtti li-ma yšūf-a l-aġḏ. i, i.

75

we traveled through Kūfa till we arrived in Šamīyi the next day in the afternoon. There was nothing (rhetorically: what was there?). No cars… That means… that means that from Čǝfǝl to… to Šamīyi how long does it take with the mhāyla? From Čǝfǝl to Šamīyi with the mhāyla… about four-five hours. Four-five hours. Yes yes yes. It means sixty kilometers, (in) four-five hours. It means you travel twelve kilometers in one hour. And this is with a sail… if… if the wind came and that… It is not a plain road, (the road) needs to be shown to them, until he sees the land. Yes, yes.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

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4 Texts

4.1.2 Hwāġa (Lakes) Speakers: A: Moshe Qǝzāz B: Yogev Yahezqel C: Abraham Ban-Eliyahu (Xḷaṣči) A: B: A: B: A: C: A:

C: A: C: A: C: A: C: A:

B:

kān b-ǝl-ˁIrāq, mani hāḏa? Meˀīġ ᵊMˁallǝm. i? axḏō-nu ᴴᴱ(betur)ᴴᴱ mudarrǝs lišān ydǝrrə́s-ǝm l-aḏōli lǝ-kwāwi… lǝ-kǝwlīyi14. ǝl-madārǝs sawwu… stawwa fatḥu madārǝs. ᴴᴱ(ken)ᴴᴱ, sawwu madārǝs. yqūl: axḏō-ni b-ᵊmkān ᵊllaḏḏi kǝll ǝl-aġḏ̣ māl-u saˁf mǝṯl-ǝl-… aš ǝsm-u l-āḏa? qaṣab? qaṣab. i. qaṣab. i. wu-l-… lǝ-byūt ham qaṣab. qaṣab, i. yqūl: ǝl-lēl kǝll-u ma nǝmtu. ṭˁō-ni ham… aš ǝs… kǝlla, i.

There was in Iraq, Who was it? Meir Mˁallem. And13? They took him as a teacher so that he teaches these… gypsies15. The schools did… they just opened schools. Yes, they made schools. He said: They took me to a place where all the land (is covered with) palm fronds like… what's the name of that? Cane? Cane. Yes. Cane. Yes. And the… the houses are also (made of) cane. Cane, yes. He said: I haven't slept all night long. They also gave me… what's… mosquito net, Yes.

13 A discourse marker that encodes the hearer's understanding and signals to the speaker that he/she can continue talking. 14 In this word the usual realization of ǝw into ū does not occur. 15 See Woodhead & Beene (1967: 412).

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.1 Family History

A: C: A:

B: A:

B: A: B: A:

B: C: A: B: A:

ǝl-baqq aklō-ni, mǝttu. qǝtlō-nu, i. qǝmtu mn-ǝṣ-ṣbāḥ mhaššam mnǝl… ᵊmn-ǝl… baqq. mn-ǝl-baqq17. mn-ǝl-ˁǝḏyān mal-baqq. aqūl: hāyi… ašu nǝṣṣ ǝl-ᴴᴱ(ᵊkfār)ᴴᴱ ġǧūl-ǝm ᵊmqaṭṭˁa. i. kǝll-ǝm b-ˁǝkkazāt. i. saˀǝltō-hǝm: hāyi aškun? qalō-l-i: haḏōli ma n-nhāġ kə́llǝt-u b-ǝlmustanqaˁ qa-yzǝġˁōn lǝ… tǝmman. i. tǝmman? ġǝžl-ǝm ᵊtxīs19. i. wāy wāy wāy wāy wāy. ᵊmqadd ma ykunōn tˁābi, tqum-ǧǧīf20. mn-ǝt-taˁab, mǝn ynamōn, lǝ-klīb wu-l-wawiyāt yǝǧōn yaklūha l-ġǝžl-ǝm wu-ma yḥǝssōn. yqǝˁdōn ǝṣ-ṣbāḥ,

77

The mosquitos ate me, I was dying16. They (the mosquitos) killed him, yes. I woke up in the morning wrecked from the… from the… Mosquitos. From the mosquitos. From the bites of the mosquitos. I said: this… how come the legs of half of the village are amputated. Yes. All of them (use a) walking stick. Yes. I asked them: What is that? They told me: It's that all day long in the swamps they are growing… Rice. Yes. Rice18? Their legs decompose. Yes. Wow! Since they are so tired, (their legs) start to stink. As a result of the fatigue, when they are asleep, the dogs and the jackals come to eat their legs and they don't feel it. They get up in the morning,

16 Hyperbolically. 17 The n of the preposition is not pronounced. 18 The speaker uses a rhetorical question to give the explanation. The question translates literally into: 'aren’t they growing rice all day long in the swamp?'. 19 Elongates the final s to give a dramatic effect. 20 The PC prefix t- of the 3.f.s. assimilates into the following ǧ. Also, the speaker elongates the final f to give a dramatic effect.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

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4 Texts

ˁaqᵊb ma yḥǝssōn ᵊmn-ǝn-nōma, B: A: B: A: C:

A: C:

ġǝžl-ǝm mǝˀkūla. wāy wāy wāy. wu-li-ḏālǝk qa-tˁayə́n-ǝm nǝṣṣ-ǝm b-ˁǝkkazāt. i. yaklū-ha lᵊ-ġǧūl-ǝm. tǝˁġǝf hāyi wēn hāyi l-mǝnṭaqa? hāyi l-mǝnṭaqa hassa lli-Ṣaddām ᵊḤsēn qa-y… hāḏa qa-yġīd… hāyi b-ǝl … b-ǝl-hwāġa māl… qa-yṯabbǝr bī-hǝm. i, b-ǝl-hwāġa, hōr… hōr… Hōr ǝl-Ḥa… ǝl-Ḥammar, ma ˁa sǝmmō-nu21… hāyi lǝ… lǝ-hw… hassa… hāyi mǝnṭaqt ǝl… lǝ-ˁMāġa… b-ǝl-ˁMāġa hāyi. hāyi l… baḥᵊr… tˁayə́n-a baḥᵊr ma llǝ-ha nǝhāya. wu-hāyi wnīki tˁāyǝn ǧǝzǝr ǧǝzǝr wu-qāˁdīn bī-ha haḏōli. nēṣə́b-l-u kūx wu-qēˁǝd bī-ya. ǝl-baqq yakə́l-ǝm mᵊn-kǝṯᵊġ ma… m… mustanqaˁāt, a yāḅa?

after they wake up from their sleep, their leg is eaten. Wow! And therefore you see half of them (using) walking sticks. Yes. They eat their legs. Do you know where this region is? This region is the one that Saddam Hussein now… he wants… it's in… it's in the lakes of… He is destroying them. Yes, in the lakes, lake… lake… lake Ḥammar, I don't know how it is called… this… the… now… it is in the region of… Amara. It is in Amara. It is the… a sea… you see an endless sea. And you see there islands in which these people live. (Someone) places a hut and lives in it. The mosquitos eat them because there are so many… s… swamps. Okay?

21 A very quick pronunciation of the full phrase ma aˁġǝf aš yǝssǝmō-nu, 'I don't know what its name is'. It comes to convey uncertainty. In this case the speaker doesn't want to commit about the lake's name.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.1 Family History

wu-ǝn-nhāġ kə́llǝt-u yǝštǝġlōn… y… b-ǝl… b-ǝl… b-zǝr… zǝrāˁt ǝt-tǝmman, wu-hāyi l… wu-ṃayāt… ma tˁāyǝn… ma… ma tˁāyǝn nǝhāya l-ǝl-ṃayāt. B: C:

B: C: B: C:

buḥáyrāt22 ᵊkbīġi. wu-lēš Ṣaddām qa-yṯabbǝr bī-hǝm? ṯabbar bī-hǝm… qāmu ˁlē-nu… ǝṯ-ṯawra. wu-nǝššáf-u l-ṃāy. qam-ynǝššə́f-u l-ṃāy. sūwā-nu nhūġa, wu-yṭǝllə́ˁ-u lᵊ… yġǝdd yfǝrr b-ǝl… b… ᵊb-Dǝžla. ḥǝtti ma y… ḥǝtti ma yṭiqōn… ma yṭiqōn… i. ma y… ma y… ma yzǝġˁōn. i, wu… wu-ma y… ma y… wu-ma y… māku mkān yxǝtlōn bī-nu. wu-hāyi mǝtrūsa kəll-a qaṣab. ᵊl-yǝxtǝl b-ǝl-qaṣab, baḷḷa ma y… ma yṭǝllə́ˁ-u.

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And all day long they work… in… in… in… rice growing. And the… and water… you don't see… don't… you don't see where the water ends. Big seas. And why Saddam is destroying them? He is destroying them… they rebelled against him… the rebellion. And he dried the water out. He started to dry the water out. he made rivers out of it, and the water is channeled… it flows into the… Tigris. So that they won't… so that they couldn't… They couldn't… Yes. They won't… they won't… They won't grow yes, and… and they won't… won't… and won't… they won't have a place to hide in. And it is all covered with cane. The one who hides between the cane, even God can't… can't get him out (of there).

22 The stress in this word doesn’t follow neither OA nor JB rules. Possibly the speaker wanted to utter the singular form, which would result in stressed in the syllable ḥáy, but then changed his mind.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

80 B:

C:

4 Texts

ma yṭǝllǝˁ-u. i, i, tṃām. i, i, i.

Can't get him out (of there). Yes, yes, exactly. Yes, yes, yes.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.1 Family History

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4.1.3 qačaġ (Smuggling) Speakers: A: Abraham Ben-Eliyahu (Xḷaṣči) B: Yogev Yahezqel A:

hāyi… ˁaqb-a… l-īhūd badu… ᵊkṯīġ yṭǝlˁōn qačaġ, yṭǝlˁōn ˁala… ˁal… b-waṣᵊṭ l-akġād, šwayya šwayya wu… šwayya šwayya wu-qa-y… wu-qa-yṭǝlˁōn. ana, ˁənd-i kān wēḥǝd b-ǝl… mudiriyǝt ǝl-amn ǝl-ˁām, qal-l-i: Ibrahīm… qa-yəˁġǝf qa-yǝmšōn qačaġ. qal-l-i: ənta la təmši qačaġ. ana lāzǝm aṭǝllǝˁ… aṭǝllə́ˁ-ak. ana qǝltō-l-u: təˁġǝf, ˁənd-i axū-yi… ˁənd-i axū-yi b… b-Landǝn sēkǝn, wu-əḥna ma m… ṣāġ ᵊsnīn mᵊn… mᵊn-ǝt-tasqīt lí-hassa ma ˁayǝnnānu, wu-qa… wu-qa-nġīd ᵊnġūḥ ᵊnˁayə́n-nu. awwal ši qǝltō-l-u da… walə́d-i wu-waldə́t-i d-aġīd aṭǝllə́ˁǝm. qal-l-i… qal-l-i:

It… Afterwards… the Jews started… many got smuggled (out of Iraq), they got out through… through… with the help of the Kurds, little by little… little by little they… they got out. I, I had someone (a friend) in the… police, he told me: Abraham… he knew that people are getting smuggled. He told me: Don't get smuggled. I have to (be the one that)… gets you out. I told him: You know, I have my brother… I have my brother in… living in London, and we haven't… it has been years… since the (monarchy) fell till now we haven't seen him, and… and we want to go see him. First thing I told him that… I want to smuggle my father and mother out. He told me… He told me:

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

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4 Texts

sawwi ˁarīḏ̣a wu-ǧīb-a l-ǝl… l-ǝl-amᵊn, wu-ana… da-nˁāyǝn balki arǝttə́b-a. qǝltō-l-u: ana ma aǧi l-ǝl-amᵊn. lēn ǝl-amᵊn ṣāġǝt mənṭaqa māl… b-ǝs-Saˁdūn, ṣōb Park ǝs-Saˁdūn. axḏu lᵊ-byūt kə́llǝt-a ˁala-arbaˁ šawārǝˁ, ṣāġǝt hāyi mənṭaqa mal-ǝl-amᵊn mal-ǝl-ˁIrāq kə́llǝt-a. wu-qa… wu-hāyi… qǝltō-l-u: la, ana ma… la aǧi wǝla asūwī-ha. qal-l-i: zēn su… qǝltō-l-u: aqdaġ abˁáṯ-a b-maktūb musaǧǧal? qal-l-i: i, bˁáṯ-a b-maktūb musaǧǧal. waḷḷa bˁaṯ… sūwitō-l-a ˁarīḏ̣a wu-bˁaṯtō-ha bmaktūb musaǧǧal. i. ˁaqᵊb yǝǧi šǝhġēn tlāṯi ṭalˁǝt muwāfaqa, həmmi wu-baˁᵊd yǝmkǝn šiyāb ᵊṯnēn. wu-baˁdēn ġaddǝt ḅǝṭ… ḅǝṭṭlū-ha. ma qabal hāḏa mudīr ǝl-ˁām.

Make a request and bring it to the... to the police department, and I… we will see if I can arrange it. I told him: I will not go to the police. Because the police was situated… in Saˁdūn, near Saˁdūn Park. They took (over) all the houses in the intersection (literally: on four streets), (and) it became the headquarters of the police of Iraq. And… and this… and I told him: no, I won't… I will neither go nor do it (the request). He told me: Okay… I told him: Can I sent it in a registered letter? He told me: Yes, Sent it in a registered letter. Indeed… I made a request and sent it in a registered letter. Yes. After about two or three months an approval was issued, (for) them and for maybe two other old people. And then again… they cancelled it… The head of the police didn’t agree.

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4.1 Family History

kān kəllǝš ḏǝdd-l-īhūd. hāḏa ǝbǝ… əsm-u Nāḏǝm ᵊksāf. i. fa… ḏǝllētu… tāĺ i-ya kṯīġ yhūd qamu-yǝmšōn. qəsᵊm… qəsᵊm ᵊnlazmu qəsᵊm ma nlazmu. ana ham rǝttabtu wiya-ǧamāˁa ənnahu nəṭlaˁ ana wu-mġāt-i wubnāt-i ṯnēn… nətlaˁ… rǝttáb-ᵊl-na, ǧā axáḏ-ni. fǝd-yōm qǝltō-l-a: ana ma amši. hā… b-ǝl-awwal… b-ǝl-awwal ǧā axaḏ-ni wu-ṭlaˁana ġkabna kə́llǝt-na b-ǝs-siyāra, wǝṣṣál-na l-ǝl-Battāwīn ašu raǧaˁ. i. qa-yǝḥki hūwi s-sāyǝq b-ǝl-kəġdi ma qad-aftáhǝm. i. qǝltō-l-u: hā? ašu rǧaˁt? qāl… hāḏa qa-yqūl… kan ᵊstawwa ṣeyyǝġ hədna bēnraˀīs ǝl-wuzarāˀ, kān ˁAbd ǝr-Rahmān ǝl-Bazāz, sawwa hədna wiya-lǝ-kġād, wu-l-ḥarb bināt-ǝm twaqqfǝt. i.

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He was really against the Jews. He… His name was Nāḏǝm ᵊksāf. Yes. And… I kept on... Afterwards many Jews started to get out. Some… some got caught and some didn't. I also arranged with a friend that me, my wife, and my two daughters… will get out. He arranged it for us, He came to take me. One day I told her23: I am not going (out of Iraq). oh… at first… at first he came to take me and we all traveled in (his) car. We got to Battāwīn and suddenly he turned back. Yes. This driver spoke Kurdish so I didn’t understand. Yes. I told him: Hey? Why did you turn back? He said… he is saying… Truce was just achieved between the prime minister, who was ˁAbd ǝr-Rahmān ǝlbazāz, he made truce with the Kurds, and the war between them has stopped. Yes.

23 Probably refers to his wife.

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wu-qa-ysūwōn kān ᵊḥtǝfāl ᵊwnīki bhāḏa. qāl: hassa ma… ma… ma maṣlaha tǝǧōn, lēn taftīš aku b-ǝṭ-ṭarīq.

B: A: B: A:

B: A: B: A: B: A:

ᴹᴮ(fa tǝrkū-ha kam yōm wuhāḏa)ᴹᴮ. waḷḷa rǧaˁna… ġǝddēna rǧaˁna l-ǝl-bēt. əḥna aš… aš šēylīn? kǝll wēḥ… ǧanṭa zġay… pasportāt axaḏtǝm? ᴴᴱ(lō)ᴴᴱ, ᴴᴱ(lō)ᴴᴱ, ṃāku pasportāt. ġədtǝm tǝnhǝzmōn yaˁni? i, nǝnházǝm. ᵊttᵊfaqtu wiya-wēḥǝd ənnahu yaxə́ḏ-na llə-na, qāl yġīd ṯmǝnmīt… ṯmǝnmīt dinār. aṭˁī-nu aġbǝˁmīyi lí-qəddām, wu-aġbǝˁmīyi mǝn nūṣal hūwi yǝqbə́ḏ-a mᵊn-ǧamāˁa. wu-ˁala-hayyi daġb tǝnhǝzmōn? ˁala-tarīq ᵊSlēmānīyi wǝ… wǝddā-na. yaˁni l-Túrkya? lāˀ! l-Irān. Irān. i, Irān. tāĺ i-ya, ˁaqᵊb-ᵊsbūˁ qal-l-i: yaḷḷa,

And they were making a party there. He said: now it's not… not good that you come, because there is inspection on the road. So drop it for a few days and (all) that. Indeed we came back… we came back home again. What did we… what were we carrying? Each… a small suitcase… Did you take passports? No, no, there were no passports. It means that you wanted to flee? Yes, we (wanted to) flee. I agreed with someone that he would take us, he said he wants 800… 800 Dinar. I should give him 400 in advance, and 400 once we arrived he would get it from friends. And through which way would you flee? Through the road to Slēmānīyi… He took us. It means to turkey? No! To Iran. Iran. Yes, Iran. Then, After a week he told me: Okay,

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.1 Family History

tḥaḏḏaġ ġada mn-ǝṣ-ṣbāḥ. qal-l-i: ana hassa-aǧi l-ǝl-Battāwīn, wu-atlāqa wiyā-k b-ǝl-Battāwīn wu-hāḏa. i. ana nzaltu l-ǝl-Battāwīn. mn-ǝl-ˁAlwīya l-ǝl-Battāwīn, wṣaltu lqitō-nu qa-yəmši, ǝl-kalb əbn ǝl-kalb lē… lēbǝs l-ᵊḥwās mal-lǝ-kġād. hayyi wēḥǝd yˁanō-nu wiya-kəġdi yqə́l-l-ak24 hāḏa raˀsan ylǝqfō-nu,

B: A:

yqə́l-l-ak hāḏa qa-yġīd yəmši qačaġ. qǝltō-l-u… qǝltō-l-u: aššon25? ənta ġūḥ, ana aǧi l-ǝl… l-ǝl… l-ǝl hāḏa… li-ṣōb-ǝs-siyarāt. ġāḥ hūwi, ana ġkabtu b-ǝs-siyāra, ġəḥtu b-hal-kaġġa ḅ-ḅaḥdi. ġkabna ġəḥna…. ma qǝlᵊt-l-u yǝšlaḥ-a lᵊ-ḥwās? lā, as yǝšlaḥ-a l-ᵊḥwās? ma yhəmm. hūwi kəġdi, aš ˁənd-i? kənnu ma yǝˁġǝf-ni wəla aˁġəf-u. wṣalna l…

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be ready tomorrow morning. He told me: I will come to Battāwīn, and meet you in Battāwīn and all. Yes. I went to Battāwīn. From ˁAlwīya to Battāwīn, I got there and saw him walking, this son of a bitch… wearing Kurdish clothes. When they see anyone with a Kurd they immediately catch him, (since) he wants to flee. I told him… I told him… How come? You go, (and) I will come to… to this… close to the cars. He went, (and) I drove the car, I went alone this time. We took the car and went… Didn't you tell him to change his clothes? No, he will not change his clothes (rhetorically: what will he change his cloths?). It's not important. He is a Kurd, It is not my business (rhetorically: what do I have?) As if he doesn't know me and I don't know him. We arrived to…

24 yqǝl-l-ak literally means 'he tells you', but in this case it impersonlly refers to a hearsay. 25 The l in the compound ašlon assimilated into the following š. This occurs quite frequently.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

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ǧīna l… l-ǝl-mawqǝ... hāyi kānǝt baṣāt tənqǝl ˁašᵊġ nafarāt hēkǝḏ. ġkabna… ġkabna b-ǝl… ġkab… qal-l-i: hāyi s… qa-yqə́l-l-i, yaˁni hūwi kənnu wnīki ma yǝˁġǝf… ᴹᴮ(hāyi Slēmān… lǝ-Slēmānīya mənn-a hāyi ssǝyārāt)ᴹᴮ. ǧītu ġkabtu b-ǝs-siyāra, wu-hūwi ham ġakab b-ǝs-siyāra. i. wu-baˁᵊd ǧǝnūd kānu wu-šərṭa hami wu-kṯīġ… yaˁni ˁašġa awādǝm. waḷḷa wṣaltu l-ǝs-Slēmānīyi. baqa aku taftīš b-ǝṭ-ṭarīq. ana l… l-hawīya māl-i msūwī-ya Ibrāhīm Xaḷaṣči, hətti mǝn yǝġdōn aġwī-hǝm hawīya. bas ᵊl-Xaḷaṣči šwayya ḥǝrrǝftū-ha, ṣāġǝt Xaḷaṣi. kənnu hāḏa aku ˁālǝm mal-šīˁa kbīġ b-ǝl-Naǧaf… bēt ǝl-Xaḷaṣi. i. qa-yˁanū-ha l-hawīyi wu-ma qayqulōn šēn. wṣaltu l-ǝs-Slēmānīyi. wǝddā-ni l-bēt əxt-u. bəttu haḏīki l-lēl…

We came to… the statio… there were busses taking 10 people or so. We took… we took the… He told me: This… He was telling me, as if he doesn't know (what's going on) there… Slēmān… Slēmānīya has this kind of cars26. I came and took a ride, And he also took the ride. Yes. And also some soldiers and policemen and a lot of… I mean ten people. Indeed I got to Slēmānīyi. But there was inspection on the way. I… my identification document is made (with the name) Ibrāhīm Xaḷaṣči, so that when they want I could show them a document. But I modified the Xaḷaṣči a little, and it became Xalaṣi. Like the great authority of the Shi'ites in Naǧaf… (whose) family (name) is Xaḷaṣi. Yes. They saw the document and didn't say a thing. I arrived to Slēmānīyi. He took me to his sister's house. I spent that night there…

26 Refers to the ten people's bus that was mentioned before.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.1 Family History

B: A:

ənta ḅ-ḅaḥd-ak? ḅ-ḅaḥd-i. qǝltō-l-a ana… qǝltō-l-u: l-kaġġa ana aǧi wu-aˁāyǝn l-wǝḏ̣ˁīyi yaḷḷa hāḏa… wṣaltu l-ūnīki, qal-l-i: ana ġada mn-ᵊṣ-ṣbāḥ amši wu-aǧībǝm. waḷḷa ṯīni yōm ġāḥ l-ǝl… ǧā l-Bǝġdād wu-ǧāb-ǝm… ǧāb-ǝm wu-ǧā. wu-həmmi lēbsīn ˁəbi lǝ-bnāt wuhāḏa. i. ham saylō-nu qalō-l-u: hāyi haḏōli aškun? qāl… qal-l-ǝm: ᴹᴮ(waḷḷa hāyi bǝtt… bǝtt-hōm27 b-ǝǧ… b-ǝǧ-ǧāmǝˁa hna b-ǝsSlēmān…)ᴹᴮ… baqa ṣāġǝt ǧāmǝˁa b-ǝsSlēmānīyi… b-ǝǧ-ǧāmǝˁa, wu-ǧō qa-yzuġū-ha. axaḏ-na… ham wǝddā-na b-ġēġ bēt, nǝzzál-na b-bēt əbᵊn əxt-u.

B:

wu-xǝbbə́t-na haḏīki l-lēli wnīki, wu-qāl: ana qad-amši hassa wu-arǧaˁ ᵊˁlēkǝm. baqa ˁa-n-nafar ᵊṯmǝnmīyi?

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You were alone? Alone. I told her I… I told him: This time I will come and see the situation and only then… I arrived there, he told me: Tomorrow morning I will go in the morning to bring them (the wife and the girls). On the next day he really went to… he came to Baghdad and brought them… he brought them and came. And the girls wore abaya and that. Yes. They also asked him saying: Who (literally: what) are they? He said… He told them: It is that this girl… their daughter is in… the university here in Slēmānīyi… There was founded a (new) university in Slēmānīyi… (She is) in the university, and they came to visit her. He took us… he also took us to a different house, he hosted us in the house of the son of his sister. And she hid us there that night, and he said: I am going now and will come back for you. It was 800 (Dinar) per person?

27 The n of the word bǝnt 'daughter' assimilated into the final t.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

88 A:

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ᴴᴱ(lō! lō!)ᴴᴱ kə́llǝt-na… kə́llǝt-na. ᵊn-nafar mitēn. i. əḥna qāˁdīn ǝḏ-ḏəhᵊġ, sūwō-l-na ġǝdwīyi qa-nǝtġadda, ma ašūf ǝlla28 hūwi ǧā daqq ᵊl-bāb wu-qāl: yaḷḷa! hətti ma tġǝddēna baˁᵊd. qəmna. ǧeyyi b-siyāra Landrōvǝr. Ǧīb. wu-ṭlaˁna ġkabna bī-ya. baqa… aš šēylīn? ǧǝnᵊṭṭēn ᵊzġār mᵊn-hāyi mal-īd māku? b-idē-na. kəlla hāyi ṭ-ṭǝllaˁnā-ha lᵊ-ḥwās. waḷḷa, ṭlaˁna, qal-l-u l-ǝs-sāyǝq: ṭlaˁ mᵊn-turuq ᵊlli ma bī-ya taftīš ma taftīš, i. wṣalna ila nāḥya yǝssǝmū-ha nāḥyǝt Māwǝt ˁala l-ḥǝdūd māl… mal-Irān. wṣalna ḥawāli sətti wu-nəṣṣ ǝlmaġrǝb. kānǝt hāyi b-šəhᵊġ Marč. wṣalna l-ūnīki, qāl: hassa y…

No! No! For all of us…. for all of us. 200 per person. Yes. We were sitting at noon, they prepared lunch for us (and) we were eating, suddenly I see him coming, knocking on the door and saying: Let's go! We haven't even eaten lunch. We got up. He came with a Landrover. A Jeep. And we took it. But… what did we carry (with us)? Two suitcases that can be handcarried, you know? In our hands. This is all the cloths that we took. Indeed, we went out, he told the driver: Take us through roads that don't have inspection, Yes. We arrived to a region called Māwǝt on the border with… with Iran. We arrived at around half past six in the evening. It was in March. We arrived there, (and) he said: Now…

28 The construction ma + verb of perception + ǝlla conveys a surprising development in the narrative (Bar-Moshe 2017: 188).

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.1 Family History

hōni hassa yǧibō-l-na lᵊ-bġīl wunǝġkab ᵊbġīl wu-nġūḥ. wu-ḏǝllēna qa-nǝṣṭaṇḏǝr. ašu la bġīl wǝla hāḏa? ma šəfna ǝlla hāḏa l… hāḏa l… hūwi ˁayán-u hāḏa l-trattab wiyāun l-qačarči, l-iǧīb lᵊ-bġīl, ˁayán-u ǧā lí-hōni, bēt-u wnīki b-aḏīki l-ṃǝṇṭaqa lᵊnzalna bī-ya b-ǝl-ġās, b-ġās l-ūlāyi. waḷḷa ǧā. ašu hāḏa qa-yˀǝššǝġ-ᵊl-na b-īd-u ī hēkǝḏ: ġūḥu ġūḥu ġūḥu! i. hāḏa nazal… nazal lē-nu rəkᵊḏ̣. i. ftáham mənn-ǝm… ma aˁġǝf aš ḥǝddáṯ-u, ǧā hāḏa ġakab b-ǝs-siyāra, qal-l-u l-ǝs-sāyǝq: yāḷḷa rǧaˁ! qǝltō-l-u: yāba aškun nǝrǧaˁ? ma… ma qa-yǧāwǝb. ᵊnla… ᵊnlaǧam. ma… ma qa-yǧāwǝb. wəllan, dǝni lēl, ᵊrǧaˁna.

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They will bring the mules here now and we will ride on them and go. And we kept waiting. But there were neither mules nor anything. Suddenly we saw this… this… he saw the smuggler with which he handled things, the one that brings the mules, he saw him coming here (towards us), his house was there at the entrance to the area where we got down, at the entrance of the town. Indeed, he came. We saw him signaling to us with his hands like that: Go go go! Yes. He went down… He went down to him (to the smuggler) running. Yes. He understood from them… I don't know what he told him, he came on into the car, (and) told the driver: Go back! I told him: What does it mean (that) we go back? He didn't… he didn't answer. He sh… he shut down. He didn't… he didn't answer. Anyway, it was dark, we went back.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

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baqa hāyi ṃǝṇṭaqa ǧǝbalīyi, əḏa təmši… b-ǝǧ-ǧbīl qa-təmši, əḏa ǧǝt siyartēn yǝnġād… ma təlqi siyāra təǧi b-āḏa ṭ-ṭarīq. yǝnġād tūqaf əs-siyāra wu-tsūwī-l-a ṭarīq l-aḏīki s-siyāra ḥǝtti… ḥətti təmši. zēn. aḏǝll-aqəl-l-u: aš-aku? ma yǝqbal yqə́l-l-i. ᵊnlaǧam. i. tāĺ i-ya qal-l-i: smaˁ! hāḏa ḅōḥi ana ma kəntu hōni? ˁan… ˁaynō-ni wiya-hāḏa l-qačarči l-lāxi, lli mḥǝḏḏə́r-l-i l-ǝl… hāḏa, mrǝttə́b-a wiyā-nu, wu-š-šərṭa baˁṯǝt ˁlē-nu. qal-l-i: l-yōm… hāyi… ḅōḥi ṣadar awāmǝr ənnahu ylǝzmū-ha l-ḥǝdūd, yaˁni l-šərṭa. kānu həmmi hēmlī-ha šwayya, ḥətti l-yǝmši yǝqdaġ yǝmši. wu-hassa māku. lēzmī-ha l-ḥǝdūd māku… māku mašwa.

It was a mountainous region, if you go… you drive in the mountains, If two cars were coming (one towards the other) you need… You can (barely) find a car that goes in this road, you need to stop the car and clear the road for the other car so that… so that it could go. Okay. I kept on telling him: What's going on? (But) he didn't agree to tell me. He shut up. Yes. Afterwards he told me: Listen! Yesterday I was here, right? They s… they saw me with this other smuggler, who arranged for me the… this (all thing), With the one I handled things, and the police called for him. He told me: Today… this… yesterday orders were published (where it was stated) that they will control the borders, I mean the police, as if they were turning a blind eye a bit (so far), so that anyone who wants to cross can cross. But no longer. They are keeping the border (and) there isn't… no crossing (is possible anymore).

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.1 Family History

wu-qalō-l-u l-hāḏa: ənta ḅōḥi kān wiyā-k ᵊflān, hāḏa naˁġəf-u hāḏa… y… y… yǧīb… qačaġči yǧīb yhūd hami. əḏa… əḏa… əḥna… əḏa ǧā hāḏa wu-hāḏa, əḥna nwǝqqə́f-kǝm. baqa xāfu wu-rǧaˁna. i. qǝltō-l-u: zēn, ašlon…? qāl: əḥna nūṣal l-ǝs-Slēmanīyi. əḏa… ma kān tǝlifonāt, aku… lasəlki ˁǝnd-ǝm, qāl: əḏa ṭaˁu lasəlki mᵊn-hāyi l... lǝ-mkān hāḏa qālu ənnahu ǧō ǧamāˁa qa… qa… qa-yǝmšōn wu-raǧˁu b-ᵊṭ-ṭarīq, ylǝzmō-na baq… ylǝzmō-na, wu-aku b-nǝṣṣ lǝ-ǧbīl aku wnīki mawqaf mal-šərṭa. i. əḏa ma ṭˁō-hǝm xabaġ, ham lāzǝm b-ǝl-lasəlki, əḥna ma ˁlē-na kǝll šēn. bass nūṣal l-ǝs-Slēmanīyi ma ˁlēkǝm kǝll šēn.

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And they (the police) told him: Yesterday someone was with you, We know him… he… he brings… he is a smuggler that also brings (smuggles) Jews. If… if… we… if he comes (again) and (all) that, we will arrest you. So they were scared and we went back. Yes. I told him: Okay, How (are we going to go back)? He said: We will arrive to Slēmanīyi. If… there were no telephones, there is… they (the police) had a radio system, He said: If they radio-transmitted from this… this place saying that people came to… to cross and went back the road, they will arrest us… they will arrest us, and in the middle of the mountains there was a police barricade. Yes. If they didn't deliver any message, also through the radio, we are safe. Once we arrived to Slēmanīyi you are safe.

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waḷḷa… baqa l-nǝswān lēbsīn ˁəbi, wu-ana lēbǝs məṯᵊl-lǝ-klāw wuhāḏa… i, wu-qa… wu-qa-nəmši. wu-kǝll ma yˁāyǝn ḏ̣awa malsiyā… siyāra mn-ᵊbˁīd, mu b-āḏa ṭ-ṭarīq, b-ġēġ ṭarīq, yxammǝl qa-yǝ.. qa-yǝǧōn ˁlē-na. wṣalna ila l… hāḏa… l-mawqaf mal-ǝš-šərṭa. d-dǝni ḏǝlmē, wu-hūwi šēˁǝl ᵊs-siyāra, šēˁǝl ᵊḏ-ḏawa. ma nˁāyǝn ǝlla šərṭa ṯnēn waqfu wu-b-i… wu-kǝll wēḥǝd b-īd-u tǝfga, hēkǝḏ b-ǝl-ˁǝġḏ lēzə́m-a, wu-wǝ… wəqqfə́t-a lᵊ-siyāra, i. hāḏa… nazal, i. qalō-l-u: hā? ḥaǧǧi Karīm! wēn b-ǝl-lēl hāḏa? qal-l-ǝm: ᴹᴮ(waḷḷa kān ˁəd-na ˁərᵊs bMāwǝt)ᴹᴮ… hāyi nāḥya Māwǝt ᵊl-kənna bī-ya,

Indeed… the women (the wife and daughters) were wearing abayas, and I was wearing a Klāw29 and that… yes, and… and we drove away. and every time that he saw the light of a ca(r)… car from afar, not in this road, but in other one, he thought they… they were coming for us. We arrived to the… this… police barricade. It was dark, he (kept) the car turned on, he turned on the lights. We suddenly saw two policemen standing and… and each one had a gun in his hand, that he was holding diagonally, and… and they stopped the car, yes. He… went down, yes. They told him: Hey? Haǧǧ karīm! Where (are you going) this late? He told them: We had a wedding in Māwǝt… (he referred to) Māwǝt region in which we were.

29 A Muslim skullcap.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.1 Family History

ˁal-ḥǝdūd, wu-hassa rǧaˁna. i. qalō-l-u: tfaḏḏal ᵊmšī! i, i. ma ˁānu mani ma mani. qa-yˁanōn… qal-l-u hūwi wu-ˁaˀǝ… hūwi wu-ˁaˀlə́t-u. wṣalna l… wṣalna l-ǝs-Slēmanīyi… wṣalna l-ǝs-Slēmanīyi, ṣāġǝt taqrīban b-ǝl.. b-ǝl-ˁašġa wu-nǝṣṣ… b-ǝl-lēl. i, b-ᵊl-idaˁš. ġāḥ b-ǝl-awwal sāyal: aḥḥad sāyal ᵊˁlē-nu? b-bēt əxt-u, b-bēt hāḏa ma…? qalō-l-u: maḥḥad. kǝll aḥḥad sāyal ᵊˁlē-k. qa-yxāf laykun waṣal xabaġ ᵊˁlēnu. i. qāl: əntǝm ᵊtḏ̣ǝllōn hōni b-ǝs-Slēmanīyi wu-ba… wu-ma ˁlē-kǝm kǝll šēn. ana… lǝmman ᵊnšūf čāra. qǝltō-l-u: ana ma aḏ̣əll lēn qad-axāf ǝl… l-bēt māl-na b-Bǝġdād. mǝn ˁānu yōm yumēn ma bī-nu aḥḥad, kanu-yǝstǝwlōn ᵊˁlē-nu l-amᵊn,

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on the border, and we just came back. Yes. They told him: Please, go! Yes, yes. They didn't see who (else was in the car). They saw… he told him that he is with… he is with his family. We arrived to… we arrived to Slēmanīyi… we arrived to Slēmanīyi… it was around… half past ten… at night. Yes, eleven. At first he went to ask: Did anyone ask for him? In his sister's house, in the house of…? They told him: No one. No one asked about you. He was afraid that any news about him had arrived. Yes. He said: You will stay here in Slēmanīyi and… nothing will happen to you. I… until we find a solution. I told him: I won't stay because I am afraid… (about) our house in Baghdad. When they (the Iraqi authorities) saw that no one is in it (in the house) for one or two days, the police used to take over it,

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

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wu-baˁᵊd ma tǝ… wēn… wēn ᵊtġūḥ əḏa rǧaˁt? qǝltō-l-u: lā! ana aġīd hassa l-yōm amši. qǝnnə́ˁ-u l-āḏa abu l… ᵊnġīd siyāra təqbal təmši l-ǝl… l-Bǝġdād, ma… ma qa… ma qablu b-ǝl-lēl. B:

yaˁnu tərǧaˁ l-Bǝġdād?

A:

arǧaˁ l-Bǝġdād. qəltu... waḷḷa... b-ǝl-aṯnā, əḥna wǝqqafīn, qǝltō-l-u: qǝnnə́ˁ-u l-āḏa abu… abu l… l-kəġdi hāḏa abu l-Landrōvǝr əlli… əlli axaḏ-na, balki yǝqbal yǝmši l-Bǝġdād? ma qabal. waḷḷa b-ǝl-aṯnā ǧǝt siyāra. siyāra Dōdǧ ᵊǧdīdi, ǝr-raqᵊm māl-a Bǝġdād, wu-sāyə́q-a… mal-wēḥǝd kəġdi, ǧeyyi b… wēṣl… stawwa ǧeyyi mᵊn-Bǝġdād, qal-l-u: ᴹᴮ(trūḥ l-Baġdād?)ᴹᴮ qal-l-u: ᴹᴮ(waḷḷa hassa ǧāi wu-taˁbān,

and then you couldn't… where… (Rhetorically:) where will you go if you came back? I told him: No! I want to travel (back) today. Persuade the owner of the… We wanted a car that would agree to travel to… to Baghdad, no… (but no one) agreed (to travel) at night. You mean you wanted to go back to Baghdad? (I wanted) to get back to Baghdad. I said... indeed… and then, (while) we were standing, I told him: Convince this… the one who… the Kurd who owns the Landrover who… who took us, maybe he will agree to drive to Baghdad? He didn't agree. And then a car came. A new Dodge car, with a Bagdad plate, and its driver... owned by a Kurd, it came… arriv… It just came from Baghdad. He told him: Are you going to Baghdad? He told him: I just came and I am tired,

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.1 Family History

əḏa mumkǝn l-ǝṣ-ṣubǝḥ?)ᴹᴮ qal-l-u: ᴹᴮ(ˁǝnd-i ǧamāˁa wu-haḏōla… ǝl-mara mǝtˁārḏa)ᴹᴮ, yaˁni marīḏi kəllǝš, wu-yǝnġad-ywǝddū-ha l-ǝlmustašfa b-Bǝġdād. i. əḏa təqdaġ trǝttə́b-a hassa? i. qāl: ma yxālǝf. ᴹᴮ(ˁṭū-ni, ǧību ṯmǝn Danānīr)ᴹᴮ, qǝltō-l-u: yaḷḷa-yáḷḷa! qāl yġīd mīt Dinār aṭˁī-nu. i. waḷḷa… ġāḥ dāġ banzīn, wu-ǧīna l-ǝl-bēt. dxaltu ṭǝl… ṭlaˁ… qad-aṣə́ḥ-l-ǝm lᵊ-bnāt. lǝzmū-ha l-əmm-ǝm, wēḥǝd mᵊn-ōn wu-mᵊn-ōn… kənnu marīḏi, ma qa-təqdaġ təmši. sūwēna tamṯilīy. wu-lǝbbasīn həmmi ˁəbi, wu-ġkabna b-ǝs-si… wu-ġkabna b-ǝs-siyāra wu-qa… wu-qa-yǧəġġ. waḷḷa ṭarīq ˁadᵊl, hūwi… t-tablīṭ ḥadīṯ kə́llǝt-u. wṣalna l…

can it be in the morning? He told him: I have a group and they… the women is sick, I mean very sick, and they need to take her to the hospital in Baghdad. Yes. Can you manage it now? Yes. He said. Never mind. Give me, give me 8 Dinars. I told him: Let's jump at the opportunity30! (If) he would have said that he wanted 100 Dinar I would have given him. Yes. Indeed… He went and filled the tank, and we came to the house. I came in… I went i… (and) called the girls. They held their mother, one from here and (one) from here… as if she was sick, and she couldn't walk. We made a show. And they wore abayas, And we took the… and we took car and… he drove. The road was straight, it… the pavement was entirely new. We arrived to...

30 This expression repeats the word yaḷḷa 'let's go' twice as a single intonation unit.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

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hā baqa awwal ma ṭlaˁna mᵊn-ǝsSlēmanīyi nəqtǝt taftīš aku. yˁanōn ma… hūwi qal-l-ǝm.. ḥaka wiyā-hǝm b-ǝl-kəġdi qal-l-ǝm: ᴹᴮ(hāyi ma… ma… marīḏ̣a)ᴹᴮ wu-qa-yġidōn ywǝddūha l-ǝl-mustašfa. l-Baġdād. ma… la dawġu hawiyāt wəla hāḏa. wu-ṭlaˁna. madxal mal-Karkūk ham taftīš lāxi. ham… ham qal-l-ǝm hēkǝḏ wu-ṭlaˁna. i, zēn. ṭalˁa mᵊn-Karkūk ham ka-ḏālǝk.

B: A:

dī31 wṣalna… wṣalna ila Bǝġdād. baqa b-Bǝġdād hāḏa markaz ᵊkbīġ hāḏa awwal ma tǝdxǝl mᵊn… mᵊn… lí-Bǝġdād. qəl-l-i, mn-ǝs-Slēmanīyi lí-Bǝġdād kam sāˁa b-ǝs-siyāra? hīyi ḥawāli tlāṯmīyi wu-xǝmsīn keloməṭǝr. i. tlāṯmi… mn-ǝs-Slēmanīyi l… nǝǧi… mīyi wu-ksūr ila Karkūk, wu-mᵊn-Karkūk l-ūnīk ḥawāli mitēn.

Oh there was an inspection point just when we went out of Slēmanīyi. They saw... he told them… he spoke to them Kurdish and told them: She is… sick and they want to take her to the hospital. To Baghdad. no… they neither looked for the IDs nor anything. And we went out (of Slēmanīyi). (At the) entrance to Kirkuk there was also another inspection. Also… He also told them the same and we went out. Yes, Okay. (In the) exit from Kirkuk it was also like that. Till we arrived… we arrived to Baghdad. In Baghdad there was a big (police) center just when you enter from… from… to Baghdad. Tell me, How many hours is it from Slēmanīyi to Baghdad by car? It's around 350 km. Yes. 300… from Slēmanīyi to… 100 and something to Kirkuk, and from Kirkuk to there around 200.

31 An ideophone that conveys the message of long time that passed.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.1 Family History

lí-Bǝġdād. i, zēn. wṣalna… qǝltō-l-ak, wṣalna wǝčč-ġəbša hēkǝḏ, təˁġǝf… dǝni bahār. wǝqqafīn, siyarāt šərṭa siyarāt mal-ˁaskarīyi, wu-hāyi ᵊl-ṃǝṇ… mǝṇṭaqa mal-taftīš ᵊkbīġi. waḷḷa ašu ˁaynō-na qālu: fūtu! ṭlaˁna. ḏ̣ǝllētu afakkǝr ənnhu axə́ḏ-u l-āḏa s-sāˀǝq ywǝṣṣə́l-ni l-ǝl-bēt. baḷḷa ylǝzmō-nu t-tāli wu-qāl ana ǧǝbtō-hǝm l-āḏa l-bēt. tāĺ i-ya, fǝkkartu qəltu: hāyi… aḥsan mᵊn-anzǝl… anzǝl wu-āxǝḏ taksi wu… baḷḷa… wu… wu-hāḏa. ᵊnzalna. ǧītu ˁal-bēt, ftaḥtu bāb ǝl-ḥadīqa, ma mǝqfūl. yaˁni ma… ma mǝlkūk, ma bī-nu lakka. l… bāb ǝl-bēt ma mǝlkūk. ˁġaftu ma hāḏa… maḥḥad ǧā. dxalna l-ǝl-bēt…

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To Baghdad. Yes, Okay. We arrived… I told you, we arrived at dawn, you know… it was chilly. There were standing… police cars (and) army cars. And this ar… (was) a big inspection area. Surprisingly they saw us and said: Pass! We got out (of there). I kept on thinking whether I should use this driver to take me home. But they might stop him and then he could say (changes to direct speech) I took them to this house. Then, I thought and said: It… it would be better if I go down I go down and take a cab and... Really… and (all) that. We went down. I came home, I opened the garden's gate, It wasn't locked. I mean it wasn't… it wasn't sealed (by the police), it didn't have a seal. The… the door of the house was (also) not sealed. I knew that not… nobody came. We entered into the house…

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dxalna l-ǝl-bēt, ṣāġǝt ǝd-dǝni sətti wu-nǝṣṣ ǝṣ-ṣbāḥ. i. d-aġīd atˀakkad ənnhu ṣāġ šēn ma ṣāġ šēn… aku ṣōb-na əḥna b-ǝl-ˁAlwīya aku sōq… aku wēḥǝd abu ᴴᴱ(makkōllet)ᴴᴱ əsm-u Mḥammad, ǧītu lē-nu qǝltō-l-u: ṭˁī-ni ḥlīb ṭˁī-ni xəbᵊz. i. māku… ma ḥaka kǝll šēn wǝla qāl ᴹᴮ(wēn čənǝt ma wēn čǝnǝt)ᴹᴮ? i. zēn. tāĺ i-ya ġəḥtu ˁal-abu l-laḥᵊm. abu l-laḥᵊm kān qǝṣṣāb wiyā-nu wēḥǝd məslǝm əsm-u ˁAli, hūwi yǝḏ̣baḥ wu… wu-hāḏa. wu-hāḏa yǝḥki ḥaki yhūd, ma təˁġǝf ənnahu məslǝm hāḏa. qǝltō-l-u: ˁAli, wēn? ašu ma bˁatt-l-i32 laḥᵊm? qal-l-i: maḥḥad qal-l-i. qǝltō-l-u: ana ma bˁǝttō-l-ak xabaġ wiyamġāt ǝš-šǝṃṃāš. aku ṣōb-na b-ǝṣ-ṣlā, b-ǝl-ˁAlwīya. qǝltō-l-u:

we entered into the house, it was half past six in the morning. Yes. I wanted to make sure that nothing happened… there was a market near us in ˁAlwīya… there was a grocer named Mḥammad, I came to him and told him: Give me milk and bread. Yes. Nothing… he neither said a thing nor said "where have you been?". Yes. Okay. Then I went to the butcher. With the butcher worked a Muslim butcher named ˁAli, he used to butcher… and (all) that. And he spoke the Jewish dialect, you couldn't know that he was a Muslim. I told him: ˁAli, what's going on? (Literally: where?) Why haven't you sent me meat? He told me: No one told me. I told him: But I sent you a message with the synagogue's beadle's wife. There was (one) in the synagogue next to us, In ˁAlwīya. I told him:

32 The ṯ of the root assimilates to the personal suffix t. This happens twice more in the following utterences.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.1 Family History

bˁǝttō-l-ak xabaġ tǝbˁáṯ-l-i laḥᵊm ǧīǧ. qal-l-i: wu-hassa ma ṣāġ šēn. xǝḏ aš qa-tġīd. ana hassa aṭǝllə́ˁ-l-ak. i. ṭǝlláˁ-l-i laḥᵊm, ˁġaftu ma ḥaka šēn, ˁġaftu ṃa… ṃāku kǝll šēni, yaˁni masmuˁāt ṣāġǝt. rǧaˁtu l-ǝl-Battawīn…. ġəḥtu l-ǝl-Battā…. tġiyaqtu wu-ġəḥtu l-ǝl-Battawīn. dxaltu l-bēt xāl-i, qālu… šǝftō-hǝm mǝbhutīn mǝn ˁanō-ni. qālu: lǝbāl-na nᵊlzamt lēn kān… lazmu yǝǧi-ˁǝšġīn tleṯīn wēḥǝd b… b-ǝs-Slēmanīyi wu-ǧabō-hǝm wǝqf… mūqufīn b-ǝl-amᵊn, wu-ana ma aˁġǝf. b-ǝs-Slēmanīyi ma nǝˁġǝf kǝll šēn. zēn. waḷḷa. qəltu: aḥsan šēn šu d-asawwi ṯbāt wǧūd. aku qaḥwa hāyi ṣōb qaḥwǝt Ḥasan yqəˁdōn bī-ya l-īhūd mn-ǝṣ-ṣbāḥ.

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I sent a message for you to send me some chicken. He told me: Never mind (literally: and now nothing happened). Take whatever you want. I will prepare it for you. Yes. He took out some meat for me, I knew that he didn't say a thing, I knew that nothing… there is nothing (wrong), I mean (that no) rumors were spread. I went back to Battawīn… I went to Batta... I had breakfast and went to Battawīn. I went into my maternal uncle's house, they said… I saw them scared when they saw me. They said: We thought that you were caught because there was… they caught around 20-30 people in… in Slēmanīyi and they brought them… they are arrested in the police, and I didn’t know. In Slēmanīyi we didn't know a thing (about it). Okay. Really. I said: I rather show my presence. There was a coffee house near Ḥasan's coffee house in which the Jews used to sit in the mornings.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

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ǧītu l-ūnīki mǝddētu ġās-i yaˁni qad-adawwǝġ ˁala-wēḥǝd. i. baqa aku wēḥǝd wnīki qal-l-ǝm, qāl: waḷḷa haḏōli hāyi yhūd-na ma yǝnǧǝrˁōn. ma šayˁu bōḥi Abrahām ṭalaˁ qačaġ? ma-hāḏa ma Abrahām? i. aššōn ysūwōn hāyi lǝ-ḥkiyāt hēkǝḏ? zēn. ġəddētu ṭlaˁtu ˁala-qaḥwa b-ǝlˁAlwīya, ham yqǝˁdōn bī-ya l… hāyi… b-ǝl-fəlka mal-ˁAlwīya, waḷḷa qa-yṣǝfnōn ᵊˁlē-yi. yaˁni šāˁǝt ǝš-šīˁi ana ṭlaˁatu qačaġ. i. ˁala-kəllǝn, rǧaˁtu… rǧaˁtu l-ǝl-bēt wu-ḏ̣ǝllēna… ḏǝllēna. hāḏa ṣadīqi yqǝll… kǝll sāˁa wu-sūwā-l-i: ana aṭǝllə́ˁ-l-ak pasāpōrt, ana aṭǝllə́ˁ-l-ak pasāpōrt, wu-l-awādǝm qa-təṭˁi alafāt, wu-qa-yqǝšᵊmrō-hǝm. yaxḏō-ha lᵊ-flūs wu-ma yǝṭ… wu-māku šēn.

I went there and I turned my head as if I was looking for someone. Yes. There was someone there who told them, he said: These Jews of ours are insufferable. Didn't they spread yesterday the rumor that Abraham ran away? Isn't it Abraham over there? Yes. How come they are doing these things? Okay. I went to another coffee house in ˁAlwīya, in which (the Jews) also used to sit, it… in the square of ˁAlwīya, (and the people there) were gazing at me. It means that the rumor that I ran away was already spread. Yes. Anyway, I went back… I went back home and we stayed… we stayed (in Iraq). This friend of mine was saying… he all the time told (literally: did) me: I will issue you a passport, I will issue you a passport, and the people gave thousands (of Dinars), but they were being deceived. They took their money and didn't giv… and nothing.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.1 Family History

baqa hāḏa qabᵊl… qabᵊl… ṯmǝn… ṯmǝntǝšəġ ṭǝ… ǧǝd… ġadd-ṭalˁǝt ǝl-muwāfaqa mal-walə́d-i wu-waldə́t-i, ˁal-asās ənnahu ydǝfˁōn kǝll wēḥǝd alf wu-xamᵊsmīt Dinār kafāla, ḥətti əḏa ma yǝrǧaˁ ᵊtġūḥ hāyi lkafāla. waḷḷa rǝttǝbtū-ha. ˁǝnd-i ṣadīq muḥāmi qal-l-i: ana atkǝffál-l-ǝm, wǝla tǝdfáˁ-l-ǝm. kān mūqūf ˁǝnd-ǝm b-ǝl… b-ǝl… Qaṣġ ᵊn-Nǝhāya. qǝltō-l-u: wəl-ak takəl-a wu-t-tāli tqǝ… təǧi tqəl-l-i ṭˁī-ni lᵊ-flūs. qal-l-i: lā waḷḷa! abadan! ana atkǝffál-l-ǝm wu-hāḏa. waḷḷa ġəḥna sūwēna tartīb b-ǝlhāḏa… kuṃpyalāt, kǝnn-u yǝṭlə́b-ǝm ᵊflūs wu… ˁtarfu b-ǝl… b-ǝl-maḥkama ənnahu mǝṭlubīn ᵊllə-nu. qǝltō-l-u: dǝ-smaˁ d-aqəl-l-ak: ana … ənta qa-tǝtkǝffál-l-ǝm ᵊṯ-ṯnēn-ǝm bᵊtletalāf Dinār, ana aṭˁī-k ṃǝlk b-ˁašᵊġtalāf Dinār.

101

He before… before… eight months (earlier)… the approval for my parents was issued again, under the assumption that they pay 1500 Dinars each as a guarantee, which would be lost if (a person) didn't get back (to Iraq). Indeed I organized it. I had a lawyer fried who told me: I will be their guarantor, you shouldn't pay for them. He was arrested by them (the police) in… Qaṣġ ǝn-Nǝhāya33. I told him: Beware, you will fall for it and then… you will come to tell me to give you the money. He told me: No, I swear! Never! I will be their guarantor and (all) that. Indeed we went to arrange (it) in the… promissory note, as if they owe him money… they acknowledged in the… in court that they owe him. I told him: Listen, let me tell you: I… you will guarantee both of them for 3000 Dinars, (and) I will give you a property worth 10,000 Dinars.

33 A prison's name.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

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4 Texts

sawwi l… sawwi l… l-kuṃpyalāt hāyi b-ˁašᵊġtalāf Dinār. qāl: ma yxālǝf. waḷḷa... hīyi tġūḥ, tġūḥ. i. sūwēna… ˁtarfu ənnahu həmmi mǝṭlubīn ᵊllənu ˁašᵊġtalāf Dinār, wu-sūwinā-ha l-kafāla wu… wu-mǝššitō-hǝm ᵊl-Landǝn ˁǝndaxū-yi. wu-hāyi… ˁaq… wu-ˁaqb-a ḏall… qad-astanḏǝġ ᵊl-pasapōrt, qa-nǝstanḏǝġ ᵊl-pasapōrt. i. waḷḷa fad… fád-yōm ana… hēkǝḏ kān šǝhᵊġ ǝs-sībǝˁ, ǝḏ-ḏəhᵊġ qāˁdīn b-ǝl-bēt, ḏǝhġīyi, ma ašūf əlla b-ǝt-tlāṯi ndaqq ᵊlǧaras mal-telifōn, aqūl ǝǧ-ǧaras mal-ǝl-bāb. i. qəmtu, qəltu: mani ˁǝd-na yǝǧi ḏ-ḏǝhġīyi hāyi? ˁayantu… ma aˁāyə́-nu ǝlla hāḏa ṣadīqi hūwi tāǧ wu-nǝǧᵊmtēn b-ǝl… b-ǝl-amn ǝl-ˁām. ˁǝnd-u siyāra əḥna… rǝttǝbto-l-yā b-waqt-a Ǝ́ngǝlya ṭˁinā-nu mn-ǝš-šarǝka,

Make the… this promissory note to the order of 10,000 Dinars. He said: Okay (literally: doesn't contradict). Really… (if) it goes (to waste), (then let it) go (to waste). Yes. We did… they acknowledged that they owe him 10,000 Dinars, and we made the guarantee and… and I arranged their travel to my brother in London. And it… afterwards… I was waiting for the passport, we were waiting for the passport. Yes. Indeed one… One day I… it was July, We were sitting at home at noon, at noon, suddenly, at three the phone rung, I mean the doorbell. Yes. I got up, I said (to myself): Who would come at noon? I saw… suddenly I saw my friend (ranked) one crown and two stars in the… in the police. He had a car that we… I arranged for him a (Ford) Anglia (car) in the past from the company,

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.1 Family History

Fōrd Ǝ́ngǝlya. wēqǝf wu-šeyyǝl ᵊl-qapaġ mal-ǝssiyāra, yaˁni kənnu wēqfi wnīki, ma qa-yǝˁġǝf aš ṣāġ bī-ya, mǝtˁaṭṭli, i. hūwi mᵊn-ǧawwa l-qapaġ qayḥǝddə́ṯ-ni qal-l-i: ᴹᴮ(Ǝbrāhīm, ḅarḥa b-ǝl-lēl ḏabbēt-l-ak ǧarīda bǝl… b-ǝl-ḥadīqa, ᵊqrēt-ha? wa-katábǝt-l-ak ənnahu tǝǧīni ǝlˁaṣᵊr b-ᵊflān ᵊmkān alaqī-k)ᴹᴮ. qǝltō-l-u: lā waḷḷa! ma… ma… ma ˁayantu. ˁayantu ǧarīda lākǝn ma… ma ˁayantu aš aku bī-ya. i. qal-l-i: ˁala-kǝllǝn, ǝl-ˁaṣᵊġ tǝǧi l-ūnīk. ana qdaġtu aˁġǝf lǝ-ḥkīyi qaḏ̣īyi mal-šwayya flūs wu-təmši lǝḥkiyāt. ᵊllə-nu ō l-ġēġ-u, aš ˁǝnd-i ana b… i. waḷḷa ǧītu… rǧaˁtu dūwáġtu ˁa-ǧ-ǧarīda lqitūha… hāḏa farr-a… wēn waqˁǝt? aku tanak… mal-zəbᵊl, foqāt… b-tanakt ᵊz-zəbᵊl. i.

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Ford Anglia. He was standing and lifting the motor cover of the car, as if it (the car) stopped there, (and) he doesn’t know what happened to it, it's out of order, yes. He was speaking to me from under the motor cover saying: Abraham, yesterday night I threw a newspaper to the… to the garden, Have you read it? And I wrote to you to come to me in the afternoon, and that I will meet you in a certain place. I told him: No, really! I didn't… I didn't see. I saw a newspaper but I didn’t… I didn't see what's in it. Yes. He told me: Anyway, come there in the afternoon. I managed to find out that it's a matter of a little bit of money and it will be settled. To him or to someone else, I didn't care. Yes. Indeed I came… I came back and looked for the newspaper and found it. He threw it… where did it fall? there was a can… of garbage, on top of… the garbage can. Yes.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

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ˁayǝntū-ha ˁala-kǝllǝn. qal-l-i: ḏǝllētu qad-atra… waḷḷa qəltu: ana hāḏa…. qad-aḥki wiya-zawə́ǧt-i wu-lǝ-bnāt, qǝltō-l-ǝm: waḷḷa əḏa lí-ḥadd tlettalāf aġbaˁtalāf Dinār, əḏa qa-yǝġdōn wu-ṣədᵊq yǝṭˁō-na pasaportāt, ana… ana asūwī-ya. i. waḷḷa ǧītu lē-nu l-ˁaṣᵊġ b-ǝl-xāmsi wu-nǝṣṣ, qal-l-i: ᴹᴮ(Ǝbrāhīm, ana… haḏōli ham qaḏ̣īyǝt šwayya flūs)ᴹᴮ. qǝltō-l-u: kēf-ak. aš tġīd ana ḥāḏ̣ǝġ. baqa hūwi ṣadīq-i ṣədᵊq, mᵊn-kəllǝš. ahl-u yǝǧōn ˁəd-na, əḥna nġūḥ lē-hǝm. i. d-aġīd yǝḥki d-aftáhǝm. qal-l-i: ᴹᴮ(hāyi… āni rattábǝt-ha ṭˁēt-hum… ṭˁēt-hum… ṭˁēt-hum… ǝttafáqǝt ᵊb-mītēn Dinār wiyāhǝṃ)ᴹᴮ. ana ma qad-aˁġǝf aš qa-yqūl hāḏa. B: A:

ṣədᵊq mitēn wu-ma azyad? mitēn wu-ma…

I saw it anyway. He told me: I kept on… I said: I… I spoke with my wife and daughters, I told them: If it is really not more than 30004000 Dinar, If they want (it) and they will really give us passports, I… I will do it. Yes. Indeed I came to him at half past five in the afternoon, He told me: Abraham, I… it is also a matter of a little bit of money to them. I told him: As you wish. I am ready for whatever you want. He was a real friend, a very (good) one. His family used to come to us, we used to go to them. Yes. I wanted him to speak so I will understand. He told me: This… I arranged it and gave them… gave them… I agreed with them upon 200 Dinars. I didn't understand what he was saying. Really 200 no more? (Only) 200.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.1 Family History

i. wu-ana ṭˁitō-nu xǝmsīn Dinār… ənta… hāyi ana mᵊn-ˁǝnd-i, ma ˁǝnd-ak šəġᵊl ənta bī-ya. ana… ənta ǧǧīb-l-i34 bass mīyi wu-xǝmsīn Dinār. ma q-aṣaddǝq ana. ana mǝnqárǝr tlettalāf aġbaˁtalāf. i. qǝltō-l-u z… qǝltō-l-u: waḷḷa b-kēf-ak. aš tġīd ana ḥāḏ̣ǝġ. i. qal-l-i… qǝltō-l-u: lakan d-aġūḥ aǧib-ᵊl-k-iyā lᵊ-flūs. qāl: lā, xǝllī-ha l-ǝl-axīr. i. qal-l-i: ᴹᴮ(ˁala-kǝllǝn, rūḥ l-ǝs-safar, aˁtáqǝd tilg-i hassa wāṣǝl l-ǝs-safar ǝl-muˁāmala)ᴹᴮ. baqa l-ˁaṣġiyāt mǝftūḥa idārat ǝssafar. ġəḥna l-ūnīki. waḷḷa alqi asamī-na mˁallqa, ənnahu qa-yǝṭˁō-na pasapōrt. zēn. baqa aš lazǝm-ᵊnsawwi?

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Yes. And I gave him 50 Dinars (more). You… it is (a present) from me, It's none of your business. I… (he insisted:) give me only 150 Dinars. I couldn't believe it. I already decided (to invest a sum of) 3000-4000 (Dinars). Yes. I told him…. I told him: Really, as you wish. I am willing (to do) whatever you want. Yes. He told me… I told him: Then I will go and bring you the money. He said: No, Leave it to the end. Yes. He told me: Anyway, go to the passport (office), I think you will see now that the request is (already) there. In the afternoons the passport office was opened. We went there. Indeed I saw our names hanging (on the board), (which means) that they are going to give us passports. Okay. What should we do, then?

34 The prefix t- assimilated into the following ǧ.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

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ṯī… ṯīni yōm mn-ǝṣ-ṣbāḥ ġəḥtu… ġəḥtu… l-as… hā! l-asāmi… lāˀ! ma kānǝt ᵊmˁallqa. ġəḥtu ˁala-hāḏa ḏābǝṭ ǝš-šərṭa, qǝltō-l-u yāba… qǝltō-l-u: ᴹᴮ(aku hāyi muwāfaqa da… gālō-l-i əǧǧat l-hǝnā)ᴹᴮ. qāl: ᴹᴮ(i. əǧǧat l-hǝnā dǝzzēnā-ha…)ᴹᴮ ma-qa-ybǝˁṯū-ha l-wizārt ǝddaxilīyi b-ǝl-awwal. twaffǝq ᵊˁlī-ha wizārt ǝd-daxilīyi. ᴹᴮ(dǝzzēnā-ha l-wizārt ǝd-dāxilīya, qaḏ̣īya māl-sbūˁ ᵊzmān wu-təǧi)ᴹᴮ.

B: A:

i. stǝnḏaġtu sbūˁ sbuˁēn, māku! ṃāku? ṃāku. waḷḷa. ˁǝnd-i ṣadīq b-ǝd-Diwanīyi ˁǝnd-u wēḥǝd yǝštáġǝl b-ǝl.. b-wizārt ǝd-daxilīyi b-ǝl-qyūd ǝssǝrrīyi. i. qǝltō-l-u… qǝltō-l-u: Ḥāzǝm, ᴹᴮ(hāḏa mu gəlǝt ǝbᵊn šēx Səgṃān yǝštáġǝl b-ǝd-daxilīya)ᴹᴮ? qal-l-i:

The next day in the morning I went… I went to… Oh! The names… No! They were not hanging (on the board). I went to the police officer, I told him, please… I told him: There is this approval… they told me that it arrived here. He said: Yes. It came here and we sent it… They send it to the Ministry of Internal Affairs first. So that the Ministry of Internal Affairs would approve it. We sent it to the Ministry of Internal Affairs, in a week's time it should come (back) here. Yes. I waited for one-two weeks, Nothing! Nothing? Nothing! Really. I had a friend in Diwanīyi that has (knows) someone who works in… in the secret forces of (the Ministry of) Internal (Affairs). Yes. I told him… I told him: Ḥāzǝm, Didn't you say that the son of sheikh Səgṃān works in (the Ministry of) Internal (Affairs)? He told me:

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.1 Family History

i. aš ˁǝnd-ak? qǝltō-l-u: hāyi lǝ-ḥkīyi wu-hāyi lǝ-ḥkīyi. qāl: hassa ana aġūḥ l-ǝd-daxilīyi. ġāḥ l-ǝd-daxilīyi, ǧā ǧāb-l-i… qal-l-i: ᴹᴮ(hāyi ṣādra ṣār-l-a ˁašᵊrtiyām ṣādra, wu-hāḏa l-raqum wu-t-taˀarīx)ᴹᴮ. i. ᴹᴮ(bas la…t… la tgūl… la trūḥ tǝnṭī-hǝm raqum, hāḏa sǝrrīyi…)ᴹᴮ. yaˁni t-tāli yqǝllō-l-ak ᵊmnēn ǧǝbt-u l-aḏa r-raqᵊm? i. waḷḷa rǧaˁtu ˁala hāḏa, qǝltō-l-u: yāba ana kǝnt… yōm ǝš-šǝbāṯ kān… ᴹᴮ(rǝḥt kǝnt b-ǝd-dāxilīya wu-gālōl-i l-muˁāmala dazzō-ha ˁadkum)ᴹᴮ. i. qāl: ᴹᴮ(ma aftákǝr. lā, ma wǝṣlə́t-na)ᴹᴮ. t-tāli qal-l-u l-wēḥǝd ǧawwa īd-u,

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Yes. What do you need? (Literally: what do you have?) I told him: This is the story and this is the story. He said: I will go to (the Ministry of) Internal (Affairs). He went to (the Ministry of) Internal (Affairs), he came back and brought to me… he told me: It was issued ten days ago, and this is the number and the date. Yes. But don't… don’t say… don't go and give them the number, it is confidential. I mean, later they can ask you where did you get this number from. Yes. I came back to this guy, (and) told him: I was… on Saturday… I went to (the Ministry of) Internal (Affairs) and they told me that they sent the papers to you. Yes. He said: I don't think so. No, It didn’t arrive to us. Afterwards he told one of his subordinates,

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

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šərṭi, qal-l-u: ᴹᴮ(ma d-dawwǝr)ᴹᴮ hōni wu-hōni? qa-ydawwǝġ. i. qāl: ᴹᴮ(hā, i, wəṣlat wəṣlat hāyi qētə-l-a l… qētə-l-a)ᴹᴮ. ḥūwál-a l-ǝl… l-ǝl… tanḏīm ǝǧ-ǧawazāt, ḥətti yǝṭˁō-na ǧawazāt. baqa nġǝdd lazǝm-ᵊnsawwi… ᵊnsawwi istiṃāra ham: ǝsm-ak, ǝsm abū-k, wēn ᵊdrast, wēn… kǝll wēḥǝd. i. zēn, hassa ana muškila ˁǝnd-i mal-bənt-i hāyi mǝtxarǧi ṣaydalīyi, wu-haḏāk… wu-haḏāk ǝš-šəhᵊġ ṭalaˁ amᵊr: ṣaydali, ṭabīb, muhandǝs, mǝmnūˁ ǝs-safaġ, əlla hūwi yǧīb mn-ǝl-wizāra malhāyi… mǝṯᵊl-wizārt ᵊṣ-ṣaḥḥa əḏa ṣaydali aw ṭabīb, twāfǝq l… aw wizārt ǝl-ašġāl əḏa hūwi muhandǝs, yāḷḷa…

a policeman, he told him: Would you please check here and here? He was searching. Yes. He said: Oh, yes, It arrived, it arrived (and) I read… I read it. He transferred it to the… passport's organization, so that they'd give us passports. But we had to do… to fill the forms again: Your name, your father's name, where did you study, where… each one (of us). Yes. But, I had the problem that my daughter had just graduated from pharmacology school. and that… and that month an order was issued: pharmacists, (or) doctors, (or) engineers, (their) travel is prohibited. Unless they bring (an approval) from the Ministry of… like the Ministry of Health if one is a pharmacist or a doctor, should approve the… or the Ministry of Labor if he is an engineer, only then…

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.1 Family History

yāḷḷa ṭˁō-nu muwāfaqa mal-safaġ. ma qa-yǝġdō-hǝm yǝmšōn hḏōli. ġəḥtu sayaltu, qālu: ma yṣīġ əlla… əlla lāzǝm hāyi… tǝǧi l-muwāfaqa. baqa hāḏa l-muḥāmi l… wu-baˁᵊd… hāḏa t-tkǝffál-ǝm ᵊl… l-walə́d-i wu-waldə́t-i. i. qāl… qal-l-i: waḷḷa wǝl… wəl-ak, ᴹᴮ(ˁābra, la tgūl ṣaydālānīya)ᴹᴮ. qǝltō-l-u: aššon? ma… awwal ma sūwēna l-muˁāmala katbǝt ənnhu ᴹᴮ(xāriǧat kulliyat ǝṣṣaydala)ᴹᴮ. waḷḷa ǧīna… ǧīna ġəḥna qa-nṣawwi l-muˁāmala hāyi mal-ṣaḥīfat aˁmāl, ṣūwētu ana, sawwǝt Alwīz, wu-ǧǝt Amal qa-tṣūwī-ha. i. qal-l-a: ᴹᴮ(š-tǝ-štaġlīn)ᴹᴮ? qālǝt-l-u: ᴹᴮ(rabbat bēt)ᴹᴮ. ana qǝltō-l-u… qǝltō-l-u: ᴹᴮ(rabbat bēt)ᴹᴮ. aš fǝkkaġtu…

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only then they would give them a travel approval. They didn't want this (kind of) people to travel. I went and asked, They said: It is not allowed unless… unless this… this approval comes. The lawyer who… and… the one who paied the guarantee for…. for my father and mother. Yes. Said… he told me: Really… beware, It will be okay, Don't say (that she is) a pharmacist. I told him: How? It is that… when we just made the request she wrote that she graduated from the Pharmacology school. Indeed we came… we went to make the process of giving our resume, I did (it), Alwīz did (it), And Amal came to do it. Yes. He told her: What is your profession? She told him: Homemaker. I told him… I told him: Homemaker. I thought…

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ma… ma mˁaynī-ha, wu-wəla qa-tǝštáġǝl. qēˁdi b-ǝl-bēt. waḷḷa wu-mašǝt lǝ-ḥkīyi. ᴹᴮ(rabbat bēt)ᴹᴮ. wu-ġaddǝt Gīlda sawwǝt hami. wu-qālu: waddi… ᴹᴮ(rūḥ št...štǝri ṭawābǝˁ mīt Dinār)ᴹᴮ, kǝll pasapōrt xāmsi wu-ˁǝšġīn Dinār. šġētu ṭawābǝˁ… l-ǝǧ-ǧawazāt. sūwō-l-i l… qalō-l-i: tǝǧi b-ǝl-wāḥdi wu-nǝṣṣ taxə́ḏ-a lpasaportāt. i. ana yǝnġad-asawwi muˁāmala malǧadri lāzǝm ˁalamīyi. i. wu-mal-ḏarībt ǝd-daxᵊl. mḥǝḏḏ ̣ ̣əġ́ -a mal-ǧadri… ana aḏ̣ġǝb ǧadri? ˁǝnd-i ṣadīq yǝmši l-ǝd-Diwanīyi,

B: A:

qǝltō-l-u: hāḏa aku muwaḏ̣ḏ̣af ṣaḥḥi ṣadīq-i wnīki b-ǝd-Diwanīyi. ǧīb-l-i mənn-u. qal-l-i… ġūḥ ǧīb-l-i šahāda.

no… they never saw her, And she is (currently) not working. She is (literally: sitting) at home. And it really worked (Literally: and the thing walked). Housemaker. And Gilda also did (it). And they said: Take… go buy posts tamps (in the value of) 100 Dinars, 25 Dinars for each passport. I bought posts tamps… for the passports. They made for me the… they told me: Come at 13:30 to take the passports. Yes. I had to get an international approval (of vaccination against) smallpox. Yes. And of income tax. I already prepared the one of the smallpox. I will never do the vaccine against smallpox (rhetorically: I will get injected smallpox?). I had a friend that used to travel to Diwanīyi, I told him: There is a health officer who is a friend of mine there in Diwanīyi. Bring me (the approval) from him. He told me… (I told him:) go bring me a certificate.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.1 Family History

ǧāb-l-i šahadāt wu-hāḏa, wǝdditū-ha l-ūnīki, sūwō-l-i šahāda ˁalamīyi, ā? wu-ǧītu b-ǝl-wāḥdi wu-nǝṣṣ ax… axǝḏtū-ha l-pasaportāt kāmli. axǝḏtū-ha l-pasaportāt kāmli… waḷḷa… qal-l-i… ˁǝnd-i ṣadīq hāḏa Ḥǝṣqēl ǝbᵊn Ṣālǝḥ Pīḥa, qal-l-i: haḏōli ahᵊl šar… šarikat… əḏa… š-Šarq ǝl-Awsat haḏōli ṣǝdqān-i, mal-ṭiyarān m… tayarān mal-Lǝbnān. i. lēn qa-aġīd am… baqa ana ǧǝt-ni... ǧǝt-ni vīza l-Landǝn, ǧǝt-na vīyaz ᵊl-Landǝn. qəltu: waḷḷa aˁūf wu-ašġǝd, qad-axāf la yḥǝssōn b-Amal ǝnnahu hīyi ṣaydalanīyi. qǝl… qǝltō-l-u: lā, ana aġīd… ana aġīd ġada amši. zēn. ġəḥtu axaḏ… ǝl-ˁaṣᵊġ ġəḥna l-hāyi šarikat š-Šarq ǝl-Awsat mal-ṭayarān mal-Lǝbnān, qāl: əḥna… hāyi kānǝt yōm ǝt-tlaṯā, qāl: əḥna yōm lǝ-xmīs ˁədn-a ṭiyāra. zēn, šūf-l-i ġēr ṭiyāra l...

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He brought me the certificates and (all) that, I took them to them, they made an international certificate for me, Okay? And I came at 13:30… I took all the passports. I took all the passports… He told me… I had a friend named Ḥǝṣqēl ǝbᵊn Ṣālǝḥ Pīḥa, he told me: The owners of the company… if… š-Šarq ǝl-Awsat are my friends, of the airline of… the (national) airline of Lebanon. Yes. Because I wanted to… Since I got… I got a visa to London, we got visas to London. I said: I should leave (everything) and run away. I was afraid that they will notice that Amal is a pharmacist. I… I told him: No, I want… I want to travel tomorrow. Okay. I went… in the afternoon we went to the Lebanese š-Šarq ǝl-Awsat airline, He said: We… it was Tuesday, he said: We have a plane on Thursday. (I said): okay, find for me another plane to…

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Lǝbnān. qāl: ṃāku. bass yōm lǝ-xmīs. nᵊǧbartu. ḏǝllēna lí-yōm lǝ-xmīs. baqa ġəḥtu ṯīni yōm mn-ǝṣ-ṣbāḥ lǝs-safāra l… l-Inglizīyi, axaḏtu l-vīyaz mal-Landǝn. i. wu… wu-ġəḥtu axaḏtu, yǝṭˁō-na kǝll wēḥǝd mīyi wu-ˁǝšġ… mīyi wu-ˁǝšġīn… mīyi wu-ˁašġa Dnanīr kānǝt. axaḏtu trāvǝl čēk ham sūwitū-ha. wu-yōm lǝ-xmīs mn-ǝṣ-ṣbāḥ xǝllēna b-ǝṭ-ṭiyāra wu-ġəḥna l… ġəḥna l-Bēyrūt. i. ḏ̣ǝllēna b-Lǝbnān yǝǧi-idaˁš yōm wu-ˁaqb-a ġəḥna šwayya l-Tərkiya wu-baˁdēn ġəḥna l-Angə́ltǝra wuǧīna lí-hōni. B:

A: B: A:

i. bas… suˀāl, hāyi awwal… fád-dōġa ḥawwalt tǝnházǝm wəla… lā, marra wāḥdi, marra wāḥdi. marra wāḥdi. marra wāḥdi.

Lebanon. He said: There isn't. Only on Thursdays. I didn't have any other choice. We stayed till Thursday. The next day in the morning I went to the embassy… the British (embassy), I took the visas to London. Yes. And… and I went to take… they gave each one of us one hundred and… 120… it was 110 Dinars. I took it as travel checks. And on Thursday morning we put (ourselves) on the plane and traveled to… we went to Beirut. Yes. We stayed in Lebanon around eleven days and then a little bit in Turkey and then we went to England and came here (to Israel). Yes. But… (I have) a question: It was the first… You tried to flee away only once or…? No, once, once. once. once.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

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4.1.4 aššōn sūwēta? (How did you do it?) Speakers: A: Abraham Ben-Eliyahu (Xḷaṣči) B: Yogev Yahezqel A:

baqa hāḏa mudīr ǝl… ǝl… ǝl-hāḏa… mudīr ǝl-istixbarāt mal-amᵊn, hāḏa ṣadīq-i, i. qal-l-i: ᴹᴮ(əḏa taˁrǝf ǧamāˁa maṯalan la mūqūfīn wǝla muttahamīn b-ǝṣṣiyōnīya)ᴹᴮ, mᵊn-ǝl-lǝġwāt hāyi, ᴹᴮ(wu-ma yǝḥčūn)ᴹᴮ, yaˁni yqulōn: flān sūwā-l-na wu-hāḏa, aqdaġ ana asūwī-l-ǝm. muˁāmala wāḥdi asawwi. i. waḷḷa… baqa awwal ma ṭalaˁ hāyi… awwal ma ṭalaˁ ǝsᵊm-na, tǝˁġǝf… sǝtt sabᵊˁtǝšəġ ma… māku muˁamalāt mal-safaġ, wu-ṭalaˁ ǝsᵊm-na, l-īhūd ǧamaˁə́t-na kəll-ǝm qamuyǝǧōn lē-yi, ᵊbdāl-ak aššōn sūwēta? aššōn sūwēta wu-aššōn hāḏa?

This manager of… of… of this… the manager of the information (unit) of the police, he was a friend of mine, Yes. He told me: If you know people that, for example, are not arrested or accused of being Zionists, (or dealing) with this (kind of) troublesome stuff, and (there is no chance that) they will talk (about it), I mean (there is no chance) they will say: That guy arranged (it) for us, (then) I can arrange (the passports) for them. I can make the paperwork of one application. Yes. Indeed… just when it showed up… just when our name showed up (in the list of people who are given passports)… you know… for six or seven months no… no approvals of travel (were given), and (when) our name showed up, all of our Jewish friends started to come to me, (saying:) dear, how did you do it? How did you do it and how…?

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hassa aš aqə́l-l-ǝm ana? amǝġˁə́l-u l-āḏa? i. wu-ǧā wēḥǝd kǝn-yqə́l-l-i: aḷḷa yxǝllī-k hāḏa… qǝttō-l-u35: ana hass… balki tlaqī-ni wiyā-nu? qa-yxāf lǝykūn axǝḏ mənn-u flūs wu… aṭˁī-nu qəsᵊm l-āḏa wu… wu… wu-ākǝl mᵊn-ˁǝnd-u. i. qǝltō-l-u: zēn, ana hassa awaǧə́h-u wu-aǧib-ᵊl-kiyā. tāli, ˁǝnd-i ṣadīq, daktōr ᵊXḏūri, ˁǝnd-u… zōǧ əxt-u kān šarāka wiya-Dāhud ᵊZbēda, wu-haḏōli wǝqqfō-hǝm b-tuhmat taǧǧāsus ma taǧǧāsus, wu-haḏāki mn-ǝt-taˁḏīb ᵊnqatal māt. wu-hāḏa ḏ̣all muq… B: A:

mani? Dāhud ᵊZbēda, Dāhud ᵊZbēda. qǝtlō-nu b-ǝl… yaˁni b-ǝl-amᵊn, mn-ǝt-taˁḏīb qǝtlō-nu.

Now what could I tell them? Should I ruin this guy (who helped me)? Yes. And one guy came (to me) and told me: May God help you… I told him: I will… (He told me:) maybe you can arrange a meeting for me with him? He was afraid that I would take money from him and… give some to this guy and… and take the rest36 (to myself). Yes. I told him: Okay, I will meet with him and bring him to you. Afterwards, I had a friend, Dr. Xḏūri, he had… His brother in law was a partner of Dāhud Zbēda, and they were arrested for spying and the like, and that guy (Dāhud Zbēda) died from the torture, and he (the brother in law) stayed (in jail)… Who? Dāhud Zbēda, Dāhud Zbēda. they killed him in… I mean, in the police, they killed him while torturing (him).

35 The l of the root qwl assimilated into the following t of the suffix. 36 Literally 'and eat from it (from the money)'.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.1 Family History

wu-hāḏa… t-tāli hāḏa l… zōǧ əxt-u marīḏ̣ ˁǝnd-u kǝla, wu-qāl-l-i hāḏa: ana aġīd-a mᵊn-ˁǝnd-ak, wu-hāḏa msawwi kṯīġ, ma yǝqbal yāxǝḏ mənn-i flūs kǝll ma yǝǧi l-ǝl-bēt kǝll hāḏa. hūwi ṣadīq-na mn-ǝd-Diwanīyi, kān daktōr b-ǝd-Diwanīyi. waḷḷa qəltu: xṭīyi, hāḏa mə́ṣwa. i. ǧā… baqa qǝltō-l-u: ǧīb-l-i samī-hǝm… asamī-hǝm wu-mawalīd-ǝm… wu-mawalīd-ǝm wu… lēn hāḏa qal-l-i: ᴹᴮ(əḏa ma mawqūf wu-əḏa ma… ma b-sǝnn ǝǧ-ǧǝndīya agdar amaššī-ha)ᴹᴮ. zēn, ana aˁġǝf ˁǝnd-u hāḏa wlād… walad wu-bnēti ṣāġ ˁǝmġ-ǝm yǝǧiṯṃǝṇṭaˁš sana, b-sǝnn ǝǧ-ǧǝndīya. maˁa-ḏālǝk qəltu: d-aḥāwǝl. waḷḷa… ǧǝbtū-ha l-qāˀima… haḏōli sǝtt… sabᵊˁ nafarāt həmmi: hūwi wu-mġāt-u wu-wlād tlāṯi wuəmm-u,

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And this… afterwards this… his brother in law was sick because of his kidney, and he told me: I want it (help with the passports) from you, and he did a lot (for me), he never agreed to take money from me every time that he came for a house (visit) and so. He was our friend from Diwanīyi. He was a doctor in Diwanīyi. Indeed I said: Poor him, It's a Mitzvah. Yes. He came… I told him: give me their names… their names and their birth dates (of the people traveling)… and their birth dates and… because he (the friend in the information unit) told me: If (a person) was not arrested and not in the age of induction (to the army), I can arrange it. but, I knew that he had a boy… a boy and a girl whose ages were around 18 years, in the age of induction (to the army). Anyway I said: I will try. Indeed… I brought the list… they were six… seven people: he, his wife, three children, and his mother,

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sətti yǝmkǝn, lā, sǝtt nafarāt. i. ġəḥtu lē-nu l-ˁaṣᵊġ, qa-yǝṣṭǝṇḏə́ġ-ni hāḏa b… aku dǝkkān yǝqˁǝd bī-nu. ṭˁito-l-yā. qal-l-i: aġūḥ… ənta ġūḥ hassa wu-fǝd-sāˁa lǝxx tərgaˁ ˁlē-yi d-aġūḥ l-ǝl-amᵊn aˁāyǝn aškun… kǝll wēhǝd ˁǝnd-u fāyl wnīki, aškun wǝḏˁiyə́t-u. waḷḷa rǧaˁtu kǝn-yqəl-l-i: ᴹᴮ(Ibrāhīm, hāḏa… hāḏa mawqūf muttáhǝm b-ǝǧǧasūsīya wu-mawqūf…)ᴹᴮ i. ᴹᴮ(wu-ˁǝnd-u wǝldēn b-sǝnn ǝǧǧǝndīya. muškila hāḏi)ᴹᴮ. qǝltō-l-u: waḷḷa haḏōli… ḥēra ḥkiyə́t-u, marīḏ wu… wu-l-kǝla māl-u xǝlṣāna, sūwī-l-i čāra, wu-aš ᵊtġīd ḥāḏ̣ǝġ. i. waḷḷa ǧā-ni hāḏa qal-l-i: Abrahām… hūwi hāḏa l-marīḏ hāḏa… qal-l-i: Abrahām,

maybe six, no, six people. Yes. I went to him (the friend from the information unit) in the afternoon, he was waiting for me in… there was a shop where he used to sit. I gave it (the list) to him. He told me: I will go… You go now and in an hour come back to me so that I could go to the police to see what (is happening)… Each person has a file there, what's (each person's) case. When I came back he told me: Abraham, this… he was arrested, accused in spying and… Yes. And he has two kids in the age of induction (to the army). It is a problem. I told him: Really, they… his case is special, he is sick and… and his kidney is finished, do me a favor, and I am willing (to do) whatever you want. Yes. Indeed he came to me and told me: Abraham… the sick guy… he told me: Abraham,

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.1 Family History

ṭˁētu tlǝttalāf Dinār wu-aklū-ha wu-ma sūwō-l-i šēn. ənta… aš yǝnġād-l-a? aš yǝnġād-l-a? qǝltō-l-u: waḷḷa d-aˁāyǝn. zēn. qāl-l-i ka… qal-l-i hāḏa: xǝllī-ha, ana da… d-aˁāyǝn aššon ǝl-wǝḏˁīyi. waḷḷa ma ṭūwlə́t-l-a ˁašᵊġtiyām, ṭǝlláˁ-l-ǝm muwāfaqa... ṭǝlláˁ-l-ǝm muwāfaqa. baqa hūwi qal-l-i… qal-l-i: haḏōli yaˁni šwayya akṯaġ ᵊflūs. əḏa ma ˁǝnd-ǝm hēkǝḏ fǝd-mitēn wu-xǝmsīn Dinār ᵊl-wēḥǝd, mᵊn-ǝl-lǝġwāt hāyi... i. waḷḷa ǧā… ṭalˁǝt ǝl-muˁāmala māl-ǝm, wu-badu y… yǝštǝġlōn b-ǝs-safar. wu-ana baˁᵊd-ni b… baˁᵊd-ni b… b-Bǝġdād. tāĺ i-ya, ǧāb-l-i lᵊ-flūs hāḏa. ǧāb-l-i tlǝttalāf Dinār qǝltō… qǝltō-l-u:

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I gave (already) 3000 Dinar (to people who just) took it and didn't do anything for me, you… what would it take? what would it take? I told him: Let me see. Okay. He told me… He (the information unit guy) told me: Leave it, I will… I will see what's the situation. Indeed, it didn't take more than ten days, (and) he issued an approval for them… he issued an approval for them. But he told me… he told me: Their (issue requires) a bit more money. If they don’t have some 250 Dinar per person, (he told me) this kind of troublesome things… Yes. Indeed he came… their request was issued, and they started… to work (on it) in the passport office. And I was still in… I was still in… in Baghdad. Afterwards, this guy (the brother in law) gave me the money. He gave me 3000 Dinars, I told… I told him:

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d-aˁāyǝn ašqad aṭˁī-nu wu-hāḏa. ǧītu, qǝltō-l-u: d-aġīd aǧīb-l-ak lᵊ-flūs. qal-l-i: tāl ġada d-ḏǝhᵊġ, aku maṭˁam b-ǝr-Rxēta mfattaḥ ybīˁ ǧīǧ, ǧīǧ məšwi yǝtġǝddōn ˁǝnd-u. qal-l-i: tġūḥ ənta wnīki sāˁa b-ᵊṯnēn wunǝṣṣ. təqˁǝd tākǝl, mu təqˁǝd ma tākǝl. təqˁǝd tākǝl. wu-ana hassa aǧi ham aṭlǝb akᵊl wu-aqˁǝd ākǝl. la aˁġə́f-ak wu-la tǝˁġə́f-ni. wu-hassa mǝn axallǝṣ hassa… aku mkān ᵊzwīyi, bī-nu maġᵊsla yġǝslōn idē-hǝm wuhāḏa,

B: A:

ənta lḥaq-ni l-ūnīki ham qa-təġsǝl īd-ak wnīki. waḷḷa lḥaqtu l-ūnīki, qām wu-ana lḥǝqtō-nu ham qadaġsǝl īd-i, ṭˁitō-nu alfēn wu-mitēn wu-xǝmsīn. i. ṭalab hūwi? lāˀ! ma ṭalab. hūwi ˁal-asās yaˁni qa… ḥawāli tlǝttalāf. ᵊn-nafar xamᵊsmīyi, ma aˁġǝf aš… i.

Let me see how much I should give him and (all) that. I came, (and) told him: I want to bring you the money. He told me: Come tomorrow noon, there is a restaurant in Rxēta that is opened (and) sells chicken, people eat grilled chicken for lunch there. He told me: Go there at 14:30. Sit down and eat, don't sit down and not eat. Sit down and eat. And I will also come, order food and sit down to eat. (As if) I don't know you and you don't know me. And when I finish… there is a place in the corner, where there is a sink in which (people) wash their hands and (all) that, You follow me there (as if) you would also wash your hands, Indeed I followed (him) there, he got up and I followed him also to wash my hands, I gave him 2250. Yes. He asked (for it)? No! He didn't ask. At first he (requested)… around 3000. 500 per person, I don't know… Yes.

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4.1 Family History

waḷḷa ṭˁitō-nu alfēn wu-mitēn wuxǝmsīn, ṣāġ mamnūn b-ǝl-ᵊḥkīyi. qǝltō-l-u: bas smaˁ! ana aġīd… ˁǝnd-i Anwar Šaˀūl mqaddǝm muˁāmala, wu-tǝˁġǝf qabl-ᵊsbūˁ… sbuˁēn kān marīḏ̣ wu-b-ǝl-mustašfa wu-Aḥmad Ḥasan ǝl-Bakǝr ᵊbˁáṯ-lu l… l-murāfǝq māl-u qa-ysāyǝl ᵊˁlē-nu wu-šadda waġd wu-hāḏa. i. wu-hāḏa b-ǝl-ˁaǧᵊl yxǝlṣo-l-yā. qal-l-i: ᴹᴮ(yā… Aḥmad Ḥasan ǝl-Bakǝr yā hāḏa)ᴹᴮ? i. qāl: ᴹᴮ(ḥāḏǝr, ana waḷḷa asāwwī-l-hiyā)ᴹᴮ. i. waḷḷa b-ǝl… b-wasṭ-ǝm haḏōli ham suw… mǝšš… mǝššā-ha mal-Anwar Šaˀūl wuṭalaˁ. ana ham xǝllētu qad-aqə́l-ak wu… wu-ˁaqb-a ṭalˁǝt ǝl-muˁamalāt kə́llǝt-a wu-mšēna ṯīni yōm wuntahǝt lǝ-ḥkīyi. wu-ǧā-ni Anwar Šaˀūl ˁaqᵊb s… ˁaqᵊb sabᵊˁtiyām l… l-Bēyrūt.

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Indeed, I gave him 2250, (and) he was satisfied with this. I told him: But listen! I want… Anwar Šaˀūl (also) submitted a request, and you know a week ago… two weeks (ago) he was sick and in the hospital and Aḥmad Ḥasan ǝl-Bakǝr37 sent him the… his escort to ask about him and (also sent) a (flower) bouquet. Yes. And they (are supposed to) finish (arranging) the papers (for him) quickly. He told me: Oh Aḥmad Ḥasan ǝl-Bakǝr oh this38? Yes. He said: Okay, I will do it for him. Yes. Indeed, with… with their help he also… he arrang… he arranged the paperwork of Anwar Šaˀūl and he left (Iraq). I also left, as I am telling you and… And then all the approvals were issued and in the next day we traveled and the story ended. And Anwar Šaˀūl visited me after… after seven days in… in Beirut.

37 The president of Iraq at the time. 38 Meaning that Aḥmad Ḥasan ǝl-Bakǝr is not the solution in this case.

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4.1.5 Xḷaṣči Speakers: A: Abraham Ben-Eliyahu (Xḷaṣči) B: Yogev Yahezqel Speaker A talks about his maternal uncle: A:

tāĺ i-ya axaḏ waḥdi mᵊn-bēt-Ǧǝddā, ˁāˀila mlīḥa, zzūwáǧ-a39. wu-īyi dērsi, tǝˁġǝf Frǝnsāwi wu-hāḏa. waḷḷa qamǝt-tšǝǧǧə́ˁ-u kǝll sana yġuḥōn ᵊl… lᵊ-Swisra yṣīfōn. yqḏ̣ō-l-ǝm wnīki šǝhᵊġ šǝhġēn.

B: A:

B: A:

baqa aku qaḥwa wu-hāyi lˁĪraqiyīn yǝltᵊmmōn bī-ha wnīki bāyi l-qaḥwa. ˁayǝntū-ha, kaġġa qˁadtu bī-ha. bᵊ-Swisra? bᵊ-Swisra, i, ˁal… ˁal-ṃāy, ˁal-buḥayra. b-hayyi? b-Ǧenēv? b-Ǧenēva, i, b-Ǧenēva. zēn. yqūl: ana… ġǝḥtu l-qǝbbūṣ, wǝddō-ni wnīki,

Then he married someone from Ǧǝdda family, (which is a) good family, he married her. And she was educated, she spoke French and so on. She started to persuade him to go every year to… to Switzerland to spend the summer. They used to spend one or two months there. There was a coffee place where the Iraqis used to gather, I saw it, I sat there once. In Switzerland? In Switzerland, yes, on… on the water, On the lake. In which (place)? In Geneva? In Geneva, yes, in Geneva. Okay. He (the maternal uncle) said: I… went to the Kibbutz, they sent me there (to Geneva),

39 The t of stem V assimilates to the following z.

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4.1 Family History

qīmō-ni ˁa-s-sēfǝr. b-l-qaḥwa… b-ǝṣ-ṣlā. qīmō-ni ˁa-s-sēfǝr. nzaltu, fǝd-wēḥǝd hēkǝḏ ˁǝm… walad ˁǝmġ-u yǝǧi-ġǝbˁīn xamsi wu-ġǝbˁīn sana, ġǝǧǧāl, qal-l-u: d-aġīd asaˀə́l-ak. qal-l-u: ana ma a… ˁǝf40 hāḏa… yaˁni Frēnsāwi, yḥaddǝṯ wiyā-nu b-ǝl-ᵊFrǝnsāwi. i. tāĺ i-ya qal-l-u: wqaf… hāḏa… aku wiyā-nu wēhǝd ˁIrāqi yǝˁġǝf hāḏa… qa-ytǝrǧǧə́m-l-u. qal-l-u: ǝnta qa-tqūl mᵊn-bēt ᵊXḷaṣči, wu-ǝnta ˁIrāqi, ana mᵊn-bēt ᵊXḷaṣči, l-laqab māl-i Xḷaṣči, ana la kǝntu b-ǝl-ˁIrāq wǝla ahl-i kānu b-ǝl-ˁIrāq wǝla hāḏa. ǝntǝm mnēn? aš ǧāb-kǝm? qal-l-u: waḷḷa hāyi…

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I was called up to the reading of the Torah in the synagogue. In the coffee shop… In the synagogue. I was called up to the reading of the Torah in the synagogue. I went down (after the reading), someone… a young man whose age was around 40-45 years, a man, told him: I want to ask you. He (the uncle) told him: I don’t… speak (literally: know) this… I mean French, (since) he spoke French to him. Yes. So he told him: Wait… this… There was an Iraqi with him who knew this… he was translating for him. He (the man in the synagogue) told him: You were saying that your family (name) is Xḷaṣči, and that you are Iraqi, I am (also) from the Xḷaṣči family, my family name is Xḷaṣči, I was never in Iraq, nor was my family in Iraq nor anything. (The uncle then asked him back:) where are you from? What brought you (here)? He (the man in the synagogue) told him: It really…

40 The result of a quick pronunciation of the verb aˁġǝf 'I know'.

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ǝḥna… ma ˁǝf… hēkǝḏ. zēn. xāl-i ftaham ǝnnahu… yaˁni kǝnn-u ǝḥna… yaˁni hāyi l-ˁāˀila mᵊn-S… māl… mǝn ṣāġǝt mal-Sfarād māku? l-ǝl-īhūd. wu-ntašru l-Tə́rkiya wu… balki hāḏa mn-ǝl-ᴴᴱ(gēzaˁ)ᴴᴱ mālǝm balki, i, l-aṣᵊl.

we… I don't know… that. Okay. My uncle understood that… I mean as if we… I mean the family is from… of… when the (expulsion) of Spain happened, you know. To the Jews. And they scattered to Turkey and… Maybe it's from their descendants, yes, the origin.

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4.2 Iraqi History

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4.2 Iraqi History 4.2.1 l-ˁIrāq ma tǝṣtafi (Iraq will not be peaceful) Speakers: A: Alwīz Ben-Eliyahu (Xḷaṣči) B: Zvi Bar-Moshe A:

hāyi… iyām ǝl… l-ḥarb māl… Ǝnglē… kān ḥarb ǝl-ˁarab wu-l-Ǝnglēz, kǝll ˁǝmġ-ǝm lǝġwāt kānǝt. kanu-ǧēybīn ǧēš Hǝndi, xāybīn, šǝbbˁō-hǝm qatᵊl. ywǝddō-hǝm wēn? l-ǝš-Šamīyi. wǝddō-hǝm l-ǝš-Šamīyi… kānǝt hāyi l… l-mamūra l-ǝkbīġi, kanǝt-tǝǧi tākǝl ᵊb-bēt Liyāhu. kān Abrahām tawwa wēldə́t-u. šǝhᵊġ šǝhġēn hēkǝḏ. qalə́t-l-a: qa-tˁanē-nu hāḏa ǝbn-ǝk? ᵊtṣiġ lǝḥyə́t-u lí-hōni, l-ˁIrāq ma tǝṣtáfi. kǝll ˁǝmġ-a qtīl,

It… In the days of… the war of… England… there was a war between the Arabs and the English, they had troubles (between them) all the time. They (the English) brought an Indian army, poor them, they were beaten harshly (literally: they were sated with beatings). Where did they (the English) send them (the Indians) to? To Šamīyi. They sent them to Šamīyi… There was this… senior responsible lady (on behalf of the British), she used to come and eat in Liyāhu's house. (The mother of) Abraham just gave birth to him. A month or two (before). (The responsible lady) told her (the mother of Abraham): Look at your son (rhetorically: do you see your son?)! His beard will be that long (literally: will become till here), (but) Iraq will (still) not be quiet. (There will be) fights throughout its entire life,

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kǝll ˁǝmġ-a qtīl, l-ǝl-ˁIrāq. baqa… hāyi… hāyi š-šahāda l… kan aḷḷa yǝġḥám-u l-Mnašši bass yǝˁġǝf Ǝnglēzi, kanu-ybǝˁṯō-nu ˁal-ˁašāyǝr, xaṭaġ yṣǝllə́ḥ-ǝm wiya-l-Ǝnglēz. ġāḥ ᵊMnašši wu-ṣǝlláḥ-ǝm, wu-kǝll šēn qaˁad b-ᵊmkān-u. baqa… wu-ǧō… ǧabō-hǝm ᵊmšǝllˁīn42 ᵊl-xāybīn haḏōli l… l-ᵊHnūd. ǧabō-l-ǝm ṭūl šām… xām43… hāḏa… hāḏa l… qmāš aš ǝsm-u? ṭūl… wu-fǝṣṣlō-l-ǝm ᵊḥwās kǝll-ǝm. B: A: B: A:

swāḥǝl. hā? swāḥǝl. i. swāḥǝl. wu-lǝbbsō-hǝm ᵊḥwās ᵊl-kǝll-ǝm. dǝxxlō-hǝm l-ǝl-ḥamām ᵊl-xāybīn, wu-ġǝsslō-l-ǝm. hāyi kǝll-a b-ǝš-Šamīyi.

(there will be) fights throughout its entire life, (the life) of Iraq. This… This certificate41 that… only Mnašši, God bless his memory, used to know English, they (the English) used to send him to the tribes, so that he will make peace between them and the English. Mnašši went and made peace between them, and everything got better (literally: everything sat down in its place). They came… They (the British) brought these poor Indians naked. They gave them a roll of fabric… What's the name of this fabric? A roll… and they cut clothes (out of it) for all of them. swāḥǝl44. What? swāḥǝl. Yes. swāḥǝl. And they gave cloths to all of them. They brought the poor people into the baths, and they washed them. All this was in Šamīyi.

41 Points to a certificate hung on the wall, in which England acknowledged Mnašši for his help with the Arab tribes during the war. 42 Probably means to say mšǝllḥīn 'naked (p.)'. 43 Refers to xām ǝš-šām 'Damascus fabric' – a type of basic beige color fabric, made of unclean cotton (Yona 2014: 114). 44 The phrase xām sawāḥil is translated as "rough, unbleached cotton cloth" by Beene & Woodhead (1967: 215).

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4.2 Iraqi History

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4.2.2 ˁǝllqō-hǝm b-Sāḥǝt ǝl-Taḥrīr (They hung them in Taḥrīr Square) Speakers: A: Asˁad Mˁallǝm B: Zvi Bar-Moshe C: Alwīz Ben-Eliyahu (Xḷaṣči) D: Amal Bar-Moshe A:

B: A: B:

A:

yaˁni hǝmmi ma kānu b-āyi māl... yṭǝlˁōn qačaġ wu... l-ǝl-awādǝm wu…? ma yaxḏōn ᵊflūs. ysaˁdōn. ysaˁdōn, i. i, hayyu ǝlli yġīd... hāḏa… ydǝbbġō-l-u ṭarīqa. ya-ḥēf ᵊnṣādu haḏōli! ya-ḥēf ᵊnṣādu!

B:

ᴴᴱ(ken)ᴴᴱ. hāyi mal-Baṣġa ᴴᴱ(asōn)ᴴᴱ!

A: B:

wi ˁlī-ha l-Baṣġa wu-ˁala… ana... ana taqrīban haḏōli l-ūlād kǝll-ǝm aˁġə́f-ǝm. kǝntu-aġūḥ ˁǝnd-Widād ǝxt-i, kānǝt ᵊmzawǧa wnīki?

A: B:

kǝntu-aġūḥ. haḏōli kǝll-ǝm b-ˁǝmġ-i. wawēli! kǝll-ǝm b-nafs ǝl… hāḏa…

So they45 were not (involved) in… smuggling and... (smuggling) people and...? They didn't take money. They (just) assisted. They assisted, yes. Yes, Anyone who wanted… they arranged a way (out) for him. It's a pity that they46 were caught. It's a pity that (they) were caught. Yes. That (smuggling) from Basra was a disaster. How terrible was Basra and its… I… I more or less knew all these boys. I used to go to my sister Widād. She was married (and lived) there (In Basra) 47. I used to go. They were all my age. Oh no! All of them were at the same…

45 Refers to Iraqi Jews who cooperated with the Jewish Agency and assisted Jews to get smuggled out of Iraq through the Iranian border. 46 Refers to 9 Jewish boys who were caught while trying to escape out of Iraq and were hung in Baghdad on January 27, 1969. 47 The speaker uses a rhetorical question to verify that the hearer knows this fact.

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A:

B:

A:

C: B:

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l-ᴴᴱ(gil)ᴴᴱ māl-i. ᴴᴱ(az)ᴴᴱ… ha… haḏ… hāḏa l-ˁǝdmō-nu, walad, qālu ṣǝṭṭaˁš sana. hāyi… Dahūd Ġāli, ǧǝġān-na. Dahūd ǝl-lāxi, hāḏa… lēš kēm walad ˁadmu b-ǝl-Baṣġa? l-u… mn-ǝl-ūlād, bass walad wēḥǝd qālu. lā! aš bass walad wēḥǝd? lā! ašlon wēḥǝd?

B: D:

sǝtti sabˁa. mn-ǝl-īhū…. mn-ǝl-īhūd? sǝtti sab… i! i, lakān? sǝtti sabˁa. hāyi l-qaḥwa ma ṭalˁǝt ᵊmlīḥ.

C: D: A:

xb… xbǝṣtə́m-na b-ǝl-ḥaki wuġalǝt. áškun-ayi? l-qaḥwa. daqīqi!

A: B: C:

B: A: B:

sǝtti sabˁa kānu yˁǝdmō-hǝm… yhūd? yhūd. kānu idaˁš.

age of mine. So… This… the one that they executed, a boy, they said (he was) 16 years old. This… Dahūd Ġāli, (was) our neighbor. The other Dahūd, he… How many boys did they execute in Basra? The… from the boys, They said that only one boy. No! Not only one boy (rhetorically: what only one boy?). No! Not one (rhetorically: what one?). Six (or) seven. From the… from the Jews? Six (or) seve… Yes! Yes! Of course (rhetorically: or else?) Six (or) seven. (Speaker D serves coffee and interrupts the conversation): This coffee didn't turn out good. You confused me (literally: us) with the talking and it boiled. What's that? The coffee. (The conversation goes back to its track): (Just) a second! They executed six (or) seven… Jews? Jews. They were eleven.

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4.2 Iraqi History

idaˁš ˁǝllqō-hǝm b-nafs ǝl-yōm. wu-ana ḥaḏrə́t-i48, ṭlaˁtu mn-ǝl-bē… b-ǝl-lēl qa-nǝsmáˁ-a l-ᵊl-hāḏa… qālu qa-yˁǝdmō-hǝm. A: B:

wē-hu-wē hāyi! kānǝt… l-maḥkama. ᴴᴱ(tov)ᴴᴱ, ana ˁǝnd-i… ˁǝnd-i l-kullīyi māl-i. ǝḥna qāˁdīn b-ǝl-Masbaḥ, yǝnġad-aġūḥ l-Bāb lǝ-Mˁaḏ̣ḏa ̣ m.

A:

an… nǝḥna qa-nǝḥki ˁal-Baṣġa. ˁǝllqō-hǝm b-Bǝġdād, b-Sāḥǝt ǝl-Taḥrīr. l-Nāǧi Zǝlxa ǧabō-nu l-Bǝġdād?

B: A: B:

C: A: B: C: A: C: B:

kǝll-ǝm ˁǝllqō-hǝm b-Sāḥǝt ǝlTaḥrīr. lakān? i. lakān? kǝll-ǝm. ma b-ǝl-Baṣġa? aš Baṣġa? lā! wī nqaṭˁǝt ġūs-ǝm aġīd! wī nmaḥa l-ǝsᵊm māl-ǝm! kǝll-ǝm b-Bǝġdād. ᴴᴱ(az)ᴴᴱ ana axaḏtu taksi mn-āyi nafarāt. ṭlaˁtu mn-ǝl-bēt,

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Eleven (who were) hung at the same day. And I, I got out of the… At night we heard the (news)… saying that they are going to execute them. That's terrible! There was… a trial. Okay, I had… I had (to go to) my college. We lived in Masbaḥ, (and) I had to go to Bāb lǝMˁaḏḏam. I… (but) we are talking about Basra. They hung them in Baghdad, In Taḥrīr Square. They brought Nāǧi Zǝlxa to Baghdad? They hung all of them in Taḥrīr Square. Of course (rhetorically: or else?). Yes. Of course (rhetorically: or else?). All of them. Not in Basra? No (Rhetorically: which Basra?). No! Oh I wish their heads (the hangers') would come off! Oh may their name be erased! All of them in Baghdad. So I took one of a service taxi (literally: individuals' taxi). I got out of the house

48 The honorific title ḥaḏ̣rǝt-, usually in construct state, is used to address an honorable person such as a judge. In this case, the use is sarcastic. Literally it means 'my honor', but in fact it means the opposite – 'I, the humble'. It is used when a speaker wants to convey naivety.

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axaḏtu taksi nafarāt, qa-aġūḥ l-ǝl-kullīyi. ma aˁġǝf! mnēn aˁġǝf? ašu l-šawārǝˁ ġēġ šǝkᵊl. awādǝm mǝxbuṣīn ᴴᴱ(ve ze)ᴴᴱ. wṣaltu l-Sāhǝt ǝt-Taḥrīr. wu-qa-aˁayə́n-ǝm ᵊmˁǝllqīn ᵊqbāl-i. A: B:

wī aḅēl! zēn. baˁᵊd mani yġūḥ l-ǝl-kullīyi? yāba ᴹᴮ(nāzǝl)ᴹᴮ! ᵊnzaltu, sūwētu farra mᵊn-Sāhǝt ǝt-Taḥrīr, ṭlaˁtu ˁala-sah… ˁala-šārǝˁ ǝn-Niḏāl, ma ˁala-šārǝˁ ǝs-Saˁdūn. mšētu ˁala-šārǝˁ ǝn-Niḏāl, wu-rǧaˁtu gari, ġǝḥtu ˁǝnd-Xālda ḅḅaqt-a49.

I took a service taxi, (and) went to the college. I didn't know! (Rhetorically:) how (could) I know? I saw that the streets look different. The people are troubled and (all) that. I got to Taḥrīr Square. And I see them hung in front of me. Oh no! (Literally: grief!) Okay. I wouldn't go to the college anymore. (Rhetorically: who will go to the college anymore?) (I said to the taxi driver:) please let me get down! I got off, I turned away from Taḥrīr Square, (and) I went through… through Niḏāl street, not through Saˁdūn street. I walked on Niḏāl street, and I went back, I went to Xālda's at the time.

49 Originally should be b-waqt-a, literally meaning 'at its time'. In the articulated form the w assimilated into the previous b. As a result of the loss of the w, the geminate b became emphatic.

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4.2.3 mǝlḥēmǝt šēšǝt hayamīm (The Six-Day War) Speakers: A: Yogev Yahezqel B: Abraham Ben-Eliyahu (Xḷaṣči) A:

B:

Abrahām, ǝl-yōm wēḥǝd ᵊb-ᴴᴱ(Dǝtsēmbǝr)ᴴᴱ təsˁa wu-tǝsˁīn. ᵊḏḏǝkkaġtu50 ˁala ᴴᴱ(mǝlḥēmǝt šēšǝt hayamīm… ēx hayá bǝxlál matsáv hayehudīm be-ˁÍrak azz)ᴴᴱ? hāyi mǝn… mǝn ṣāġǝt ǝl-ᴴᴱ(mǝlḥamá)ᴴᴱ malᴴᴱ(šēšǝt hayamīm)ᴴᴱ, əḥna lí-qabl ǝl-ᴴᴱ(mǝlḥamá)ᴴᴱ waḷḷa kənna xēyfīn aššon qa-yǝtt… qa-yǝttǝmmōn51, ǝǧ-ǧyūš hāyi ltammǝt kə́llǝt-a. wu-hāḏa Ǧaṃāl ˁAbd ǝn-Nāṣǝr kǝll sāˁa wu-xa… wu… wu… wu-qa-yəxṭǝḅ xǝṭaḅāt mᵊn-hāyi ᵊl… ᵊl… əlli qa… qa-thiyə́ž-ǝm l-ǝl… l-ǝl… šuˁūb kə́llǝt-a l-ˁarabīyi. bas b-ǝl-ˁIrāq kān ǝl-m… ǝl… ǝl-ᴴᴱ(ṃǝšṭār)ᴴᴱ ᵊwnīki… kān raˀīs wuzarā hāḏa Ṭāhǝr Yəḥya, kānu ḏǝdd ǝl-ᴴᴱ(ṃǝšṭa…)ᴴᴱ ḏǝdd… ḏǝdd-Ǧaṃāl, yaˁni ma… ma mǝttǝfqīn wiya-Ǧaṃāl ˁAbd ǝnNāṣǝr. wu-ma mˀi…

Abraham, Today is December 1, 1999. I recalled the Six-Day War… What was the situation of the Jews in Iraq then? When… when the Six-Day War occurred, we, (even) before the war, were really afraid (of) how they were… gathering, all the (Arab) armies gathered. And this Ǧaṃāl ˁAbd ǝn-Nāṣǝr all the time… used to give speeches of the kind that… that… incited the… all the Arab people. But in Iraq… the regime there… the prime minister was Ṭāhǝr Yəḥya, they were against… against… against Ǧaṃāl, I mean… they didn't agree with Ǧaṃāl ˁAbd ǝn-Nāṣǝr. And not…

50 The prefix t of stem V assimilated into the first consonant of the root ḏ. 51 The l of the root lmm assimilated into the t of stem VIII.

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wu-b-qalb-ǝm ma mˀidīn-u, wu-li-ḏālǝk ma kān fǝd-šēn. bas ǝl-šaˁᵊb ḥaǧǧ kə́llǝt-u. muḏ̣aharāt ma muḏ̣aharāt. i. ma qa-yǝġdōn ybiynōn ənnu hǝmmi ham wiyā-hǝm. l-iḏāˁa mal-ṣaw… l-iḏaˁa mal-is… ṃal-Bǝġdād sǝddū-ha, wu-ḥ… wu-ǧ… wu-xǝllū-ha ˁala Ṣawt… Ṣawt ǝl-ˁArab. ǝl-iḏāˁa tḏīˁ m… mᵊn-Ṣawt ǝl-ˁArab, wu-qa… wu-qayi… wu-qa… hōsa. wu-muḏaharāt. i. fa ˁaqᵊb, qa-yġīd ybayyǝn nafs-u hāḏa ənnahu hūwi ḏ̣ǝdd-ᴴᴱ(Israˀel)ᴴᴱ wuḏ̣ǝdd-hāḏa, qām... ǧāb ǧamāˁa yhūd, taqrīban yǝǧi-tlǝṯīn ġǝbˁīn wēḥǝd, ǧaḅō-hǝm mᵊn-ᵊbyūt-ǝm wu… wu… wu-dāsu byūt-ǝm wu… wu-ˁabbō-hǝm b-ǝl… b-ǝs-səǧᵊn. xǝllō-hǝm b-ǝl-mawqaf ǝl-ˁām. i, šwayya xōfa kānǝt.

and in their hearts they didn't support him, And therefore there was nothing. But all the people protested. (there were) demonstrations and so. Yes. They didn't wanted to show that they are with them. The broadcasting of… The broadcasting of… Baghdad was closed, and broadcasted (literally: moved it) to Ṣawt… Ṣawt ǝl-ˁArab52. The broadcasting broadcasted from... from Ṣawt ǝl-ˁArab. and they… (there was) a mess. And demonstrations. Yes. And then, he (the Iraqi prime minister) wanted to show as if he is against Israel and against (all) that, he started… he gathered a group of Jews, around 30-40 people, they took (literally: brought) them from their houses and… and they searched their houses and… and they put them in… in prison. They put them in the general detention center. Yes, there was a bit of fear.

52 An Egyptian Arabic radio station that was the main medium through which former Egyptian President Ǧaṃāl ˁAbd ǝn-Nāṣǝr spread his messages across the Arab world.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.2 Iraqi History

wu… qamu-yi… baˁdēn šwayya šwayya qāˁdīn həmmi, xǝllō-l-ǝm ᵊmkān b-ǝl-mawqaf ǝlˁām, akᵊl yǝǧī-hǝm yuṃīyi… B: A:

mᵊn-bēt-ǝm? mᵊn-bēt-ǝm, i. ˁǝnd-ǝm ǧarāyǝd, yqǝdġōn… rādyō ˁǝnd-ǝm, wu… waḷḷa ḏallu qarīban… ḥawali-tlēttǝšǝġ ḏ̣allǝt hāyi lǝ-ḥkīyi, ila-an ṭǝllˁō-hǝm kə́llǝt-ǝm. bas mǝn haḏīki, mǝn baˁᵊd-ᴴᴱ(mǝlḥēmǝt šēšǝt hayamīm)ᴴᴱ ǝl-waḏ̣ᵊˁ mal-ǝl-īhūd ᵊtbaddal… ᵊtbaddal ᵊkṯīġi. yaˁni baynǝt šwayya ᴴᴱ(sə́nˀa)ᴴᴱ wu… wu… l-yˁaynōn ᵊl-ihūdi… bas maˁa-ḏālǝk, əḏa wēḥǝd ˁǝnd-u aṣdiqā wuhāḏa… aṣdiqā-hu ḏallu, aslām ma yhəmm-ǝm. i. wu-aku kṯīġ maṯalan: ᵊkġād, aslām, baqi ˁarab yaˁni, yaˁni qamu-yṣǝnfōn ˁala-Ǧaṃāl ˁAbd ǝn-Nāṣǝr wu…

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And they started… Afterwards, slowly slowly, while they are arrested, they gave them a place (of their own) in the general detention center, food was given (literally: coming) to them on a daily basis… From their house? From their house. Yes. They had newspapers, they could… they had radio. They stayed there around… around three months this story lasted, till they released all of them. But from then (on), After the Six-Day War the situation of the Jews changed… changed a lot. I mean a bit of hatred started to show and… and… those (the Iraqis) who saw a Jew…. But having said (literally: with) that, if someone had friends and so… his friends remained (friends), the Muslims didn't care. Yes. And there were many, for example: Kurds, Muslims, the rest of the Arabs, I mean, who started to mock Ǧaṃāl ˁAbd ǝn-Nāṣǝr and…

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i. maṯalan, sawwu hōsa l-ǝl-hāyi… hāyi ma… māl … mal-sabᵊˁ duwal… sabᵊˁ duwal mahzūma53, waḷḷa ma…. A:

B:

i, šū qūl-a! sabᵊˁ duwal mahzūma wu-baˁᵊd? mᵊn-hāḏa… ma qad-aḏḏakkaġ54… šǝˁᵊr hūwi… hūwi… msūwī-l-u. lǝ-kġād kayyfu kəllǝš ᵊkṯīġi b-āyi mal-hāḏa.

Yes. For example, they made a scandal to this… the… of the seven countries… the seven defeated countries, I really don't (remember the words)… Yes, Would you please say it? The seven defeated countries and (what's) next? From this… I don’t recall… It is a song… They made (a song) about it. The Kurds were really happy about it.

53 Refers to a song that was composed back then mocking the seven Arab countries that took part in the Six-Day War and were defeated by a single small country. 54 The t of stem V assimilated to the first consonant of the root ḏ.

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4.2.4 ˁǝdmō-hǝm wiya-l-īhūd (They executed them with the Jews) Speakers: A: Abraham Ben-Eliyahu (Xḷaṣči) B: Yogev Yahezqel A:

ˁaqb-a hadˀǝt ǝl-awḏ̣āˁ. bas ǝl-waḏᵊˁ ᵊtxarḅaṭ, yaˁni mal-īhūd ᵊwnīki. baˁdēn b-ǝṯ-ṯmīni wu-səttīn kānu… hā… b-ǝl… b-ǝs-sabˁa wu-səttīn b-aḏāki l-waqt kān wēḥǝd wazīr ṣaḥḥa ᴴᴱ(sōni Israˀel)ᴴᴱ. kan-muqtaraḥ ˁal-wizāra ənnahu līhūd ywǝddō-hǝm ᵊb… ᵊb-ᴱᴳ(kamp)ᴱᴳ… aku ˁaqᵊb-Bǝġdād ᵊǧ-Ǧadīda kanubēnīn ᵊmkān māl… mustašfa mal-ᵊmǧanīn ā? wu-ˁal-asās yaxḏō-hǝm… yaxə́ḏ-ǝm ᵊl-īhūd kə́llǝt-ǝm wuyǝˁtəqə́l-ǝm wnīki b-āḏa l… ᴱᴳ(kamp)ᴱᴳ wnīki yǝˁtǝqlō-hǝm. i. ma mašǝt lǝ-ḥkiyāt.

B:

kān muˁāraḏ̣a ma muˁāraḏ̣a wuhāḏa. lākǝn baˁdēn əḥna… mǝn ǧǝt… mǝn ṣāġ ǝl-inqilāb hāḏa māl… mal-Aḥmad Ḥasan ǝl-Bakǝr wustawlu l-baˁṯiyīn wu-ǧā Ṣaddām ᵊḤsēn, hāyi b-hayyi sana? b-ǝṯ-ṯmīni wu-sǝ…

Afterwards (after the Six-Day War), the things calmed down. But the situation got worse, I mean (the situation) of the Jews there (in Iraq). Afterwards, in (19)68 there were… Oh… In (19)67, at that time, there was a minister who hated Israel. He suggested to the government to take the Jews to… to a camp… out of Bǝġdād ᵊǧ-Ǧadīda they were building a place for… a psychiatric hospital, okay? and supposedly they would take them… They would take all the Jews and imprison them there, in this… camp, they would imprison them there. Yes. (But) it didn't happen (Literally: the things didn't walk). There was an opposition (to that move) and (all) that. But afterwards we… When… when the revolution of…. of Aḥmad Ḥasan ǝl-Bakǝr took place and the Ba'ath took over and Ṣaddām Ḥsēn came, In which year was it? In…

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alf wu-tǝsᵊˁmīyi wu-ṯmīni wusǝttīn, b-ǝl-Ōgǝst alf wu-tǝsᵊˁmīyi wuṯmīni wu-sǝttīn. wu-badu yǝtnǝklōn55 b-ǝl-īhūd wu… wu-sawwu hāyi lǝ-ḥkīyi malǧāsūsīyi wu-ǧabō-hǝm ᵊl-īhūd ᵊmnǝl-Baṣġa wu-Bǝġdād wu-ˁǝdmōhǝm, wu-badǝt… kǝll sāˁa yǝġdōn yˁǝdmōn wēḥǝd… wu-aku wuzarā kānu mūqufīn hami… yǝġdōn yˁǝdmōn wazīr yǧibōn wēḥǝd yhūdi wiyā-nu l… yˁǝdmō-nu. i. ḥətti aškun hāḏa? qa-yǝttǝhmō… aš yǝttǝhmōn… yǝttǝhmō-nu b-ǝǧ-ǧāsūsīyi, yaˁni kənnu wiya-l-īhūd. B:

A:

lēš hīyi l-baˁṯiyīn… ǝl-baˁṯiyīn… ǝl… ǝl-ᴱᴳ(program)ᴱᴳ māl-ǝm, ǝl-barnāmǝǧ māl-ǝm ḏǝdd-ǝl-i… ǝl-ᴴᴱ(gēzaˁ)ᴴᴱ… ḏǝdd-l-īhūd? ᴴᴱ(lō! lō!)ᴴᴱ hūwi… l-baˁṯiyīn, taqrīban ǝn-nəsxa ṭǝbq ǝl-aṣᵊl mᵊnǝš-šiyuˁīyi.

1968, in August 1968. And they started to harass the Jews and… and they did this thing with the espionage56 and they brought the Jews from Basra and Baghdad and executed them. and it started… they always (literally: every hour) wanted to execute someone… And there were ministers who were also arrested… when they wanted to execute a minister they brought a Jew with him… (as an excuse to) execute him. Yes. What was the purpose of that? They accus… what did they accuse of… they accused him (the minister) of spying… I mean, as if he was with the Jews. Was it the people of the Ba'ath… the people of the Ba'ath… their program, was their program against the… the race… against the Jews? No! No! He… the people of the Ba'ath, (they were) more or less a copy of communism.

55 The root nkl is borrowed from Modern Hebrew and integrated into JB's morphology. 56 Some Jews were accused of spying for Israel.

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4.2 Iraqi History

wu-hāḏa… hāḏa, Mišēl Aflaq, hūwi lli sūwā-nu ḥǝzb ǝl-baˁṯ b… b-s-Sūrya. wu-kəll-u ˁal-mabādǝˁ šiyuˁīyi. yaˁni māku tafriqa māku hāḏa. lākǝn haḏōli qa-yǝġdōn ymǝššōn umūr-ǝm wu-yṯǝbtōn wǝḏ̣ˁǝyə́t-ǝm wu-qa-yǝġdōn yǝtxǝlṣōn mᵊn-kǝll ǝl… haḏōli l-ḏǝḅḅāṭ lǝ-kbāġ ǝl… ᵊlli siyāsiyīn ᵊkbāġ, ṭǝllˁō-l-ǝm hāyi ənnahu yǧibō-hǝm yǝttǝhmō-hǝm wiya-ihūdi.

wǝddēt-l-u maktūb ənta.

B: A:

ənta wǝddēt-l-u hēkǝḏ. i. wu-ǧabō…. yaˁni l-maṣālǝḥ tǝqtaḏ̣i? i! i! qa-yǝġdōn yǝtxǝlṣōn mənn-ǝm. b-hal-ṣūra, ttǝhmō-hǝm wiya-ihūd wu-aš-ǝ… wu-hāḏa… wu-ˁǝdmō-hǝm wiya-l-īhūd. wu-mǝn haḏīki hāyi baˁᵊd ᵊntahǝt ǝl… ǝl-āḏa.

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And this, Mišēl Aflaq, he was the one who made the Ba'ath party in… in Syria. And all of it was (based) on a communist principles. I mean there was no difference or that. But they (the Ba'ath in Iraq) wanted to promote their issues and stabilize their position and they wanted to get rid of all… these high rank officers, (who are) senior politicians. They invented (literally: gotten out) this (excuse) about them so that they would bring them and accuse them (of cooperation) with a Jew. (For example:) you gave him a letter. You gave him this. Yes. And they brought… You mean that the interests (of the Iraqi regime) required (those measures)? Yes. Yes. They wanted to get rid of them. This way, they accused them (of cooperating) with the Jews and… and that… and they executed them with the Jews. And since then ended… this (the Jewish peaceful existence in Iraq).

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4.3 Stories from the daily life in Iraq 4.3.1 tnaplu ˁlī-ha lǝ-ẓṇaḅīġ (The bees set upon it) Speaker: Abraham Ben-Eliyahu (Xḷaṣči) qǝl-l-i, ḅ-waqt-a57 qa… ḅ-waqt-a qǝltō-l-ak, mǝn sǝǧǧalna hāyi māl… b-ǝṭ-ṭiyarāt b-sant ǝl-ˁǝšġīn b-ǝṯ-ṯawra l-ˁIraqīyi, qǝltō-l-ak əḥna sūwēna… siyə́d-i ǧāb ᵊtxūt wu-xalla dwīšǝg foqāt-a, wu-əḥna, āxǝr taxt, b-ǝl-arḏ hāḏa, nəxtǝl xalf-u, yaˁni mn-ǝṭ-ṭiyarāt. i. fǝd-yo… əḥna qāˁdīn, hāyi ṣbā… ṣbāḥ hēkǝḏ ǝḏ-ḏaḥa, wu-smaˁna wuẓẓẓ hēkǝḏ, ġāḥu kə́llǝt-ǝm šġāda ǧawwa-txūt. axḏō-ni, sǝḥᵊslō-ni, lēn ˁəmġ-i sə́ttǝšǝġ, wu-ǧawwa t-txūt xəllo… yaˁni ṭiyāra ǧǝt. aṯāġi aš-aku? haḏōli mn-ǝṣ-ṣbāḥ… aku bǝġnīyi mal-silān,

Tell me, back then… back then I told you, when we recorded this (story of)… the airplanes during the Iraqi revolution in 1920, I told you we did… my grandfather brought wooden boards and put mattresses on top of it, and we, (under) the last mattress, that was on the floor, we hid behind it, I mean, (to protect us) from the airplanes. Yes. one day… we were sitting, it was… around morning, before noon, and we heard a wuzzzz sound, everyone ran away (to hid) under the wooden boards. They took me, carried me, because I was (only) 6 months old, and they put (me) under the boards, as if a plane was coming. Apparently what turned out? In the morning they… There was a jar of silan58,

57 The w of the word waqt influences the preceding preposition b and as a result it becomes emphatic. 58 Dates syrup.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.3 Stories from the daily life in Iraq

ṭallˁu mənn-a silān, wu-ma ˁǝf... samˁu ḥǝss ma ˁǝf aškūn, xallu… xǝllū-ha fāġri, yaˁni ma sǝddū-ha, ma… wu-ǧō, daxlu ǧawwa-l-hāḏa. wu-qa-n… i. wu-n-nhāġ kəll-u qa-nəsmaˁ ẓẓẓẓẓẓ. aṯāġi l… ᵊtnaplu59 ˁlī-ha lǝ-ẓṇaḅīġ, wu-haḏōli tǝˁġǝf ǝṣ-ṣēḥi māl-ǝm ẓǝmmāġa, fǝd-xamᵊsmīt ẓṃǝḅūr60, i. wu-əḥna xētlīn ǧawwa-l-āḏa… xǝllō-na xētlīn ᵊmn-ǝṣ-ṣbāḥ l-ǝl-ˁaṣᵊġ, ləman ḥassu māku, la ṭiyāra wǝla hāḏa, ḥǝssēna ǝnnahu hāyi ẓṇa… ẓṇaḅīġ.

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they took some silan out of it, and I don't know… they heard a sound or something, they left… they left it (the jar) empty, I mean they didn't cover it, didn't… and they came, and entered under the (boards). And we… yes. And all day long we heard zzzzz. It turns out that… the bees set upon it, and you know how their sound is like a flute, around 500 bees, Yes. And we were hiding under the (boards)… they made us hide from morning till dawn, until they realized there is nothing, neither a plane nor anything, we realized that these are… bees.

59 The root npl is borrowed from Modern Hebrew and integrated into JB's morphology. 60 The n of the root changes into m as an influence of the adjacent b.

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4.3.2 aku qamᵊl ᵊb-ġās-kǝm (There are lice in your hair) Speakers: A: Alwīz Ben-Eliyahu (Xḷaṣči) B: Assaf Bar-Moshe A:

i hāyi… kān xālu ˁƎzzat dēw b-ǝdDiwanīyi, wu-ḅaḅa… ḅaḅa Sasōn kān mǝxtalǝṭ, kǝll ǝl… aš ma yġīd b-daqīqi yǝqḏ̣o-l-yā. tǝġ… tǝġdō-na mn-ǝl-madrasa, qālu: aku qamᵊl ᵊb-ġās-kǝm. ġǝḥna l… l-ǝl-bēt, hāḏa xalu ˁƎzzat ṣāġ ˁaṣabi wēhu-wē. lzam-na, axaḏ-na wu-wǝddā-na l-ǝš-šǝrṭa.

B: A: B: A: B: A:

qal-l-ǝm: šūfu hāyi bī-ha qamᵊl? fǝllō-nu l-ġās-a, ǝḏa šǝftǝm qamla, aš ma tǝġdōn aṭˁī-kǝm. tāĺ i-ya ma šāfu qamᵊl. hāḏa… tqātlu wiya-l-mudīra wu-sawwu hōsa. hēkǝḏ kān xāl-ak. (but why did they do it?) āh? (Why did they want to expel you?) ma-yhūd. (Because of that? Was it a Muslim school?) i lakān,

Yes it… Uncle ˁƎzzat was powerful in Diwanīyi, and (my) father… (my) father Sasōn was well connected, all the… they would carry out for him whatever he wanted in a minute. They expelled us from the school, saying: There are lice in your hair. We went… we went home, Uncle ˁƎzzat became very angry. He grabbed us, took us and brought us to the police. He told them: Look at her, does she have lice? Delouse her head, if you find a louse, I will give you whatever you want. Afterwards, they didn't find lice. It… They fought with the manager and made a mess. Your uncle was like that. (But why did they do it?) What? (Why did they want to expel you?) Because we were Jews. (Because of that? Was it a Muslim school?) Yes of course,

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4.3 Stories from the daily life in Iraq

mal-īhūd? B: A:

(And did you go back?) rǧaˁna, i. ġaṣban ᵊˁlē-hǝm rǝǧǧˁō-na.

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Not Jewish (rhetorically: of Jews?). (And did you go back?) We went back. Yes. Although they didn't like that we went back.

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4.3.3 ḏ̣ġǝbtō-nu b-ǝs-siyāra (I hit him with the car) Speaker: Abraham Ben-Eliyahu (Xḷaṣči) fǝd-yōm ˁǝnd-i ṣadīq… hāḏa muḥāmi… wu… wu-kān mudīr baladiyāt ˁāmm. hāyi kǝnna kǝll xṃᵊṣṭaˁš yōm hāḏa nǝṭlaˁ b-ǝs-siyāra wu-nġūḥ mᵊnBǝġdād l-ǝs-Sadda62… i. b-ǝṭ-ṭarīq… nāxǝḏ wiyā-na šwayya bīra wu-hāḏa, wu-b-ǝṭ-ṭarīq, wēn nǝlqi nahᵊġ hāḏa sǝǧġa wu… wu-nǝqˁǝd nǝšġáb-ᵊl-na bǝṭǝl bīra wubǝˁdēn nġūḥ l-ǝs-Sadda. b-ǝs-Sadda… (laughs) b-ǝs-sadda nǝqˁǝd… ᵊb-fǝd-ᵊmkān wu… wu-nġūḥ nāxǝḏ samak, yǝšwo-n-ni-yā wu-yǧibo-n-yā63 wēn… b-hayyi ᵊm… qaḥwa qāˁdīn… yǧibo-n-yā s-samak l-ǝl-qaḥwa. ǝḥna… i… qa-nǝmši b-ǝs-siyāra bēn-ǝl-Msayyǝb wu-s-Sadda… bēn-ǝl-Msayyǝb wu-s-Sadda…

One day, I have a friend… he is a lawyer… and… and he was the general manager of the municipalities61. We used to drive the car every fifteen days and go from Baghdad to Sadda. yes. On the way… we took with us a little bit of beer and (all) that, and on the way, where we find a river, a tree and… and we sit down to drink a bottle of beer and then go to Sadda. In Sadda… (laughs) in Sadda we sit.. in a certain place and… and we go to take a fish, they grill it for us and bring it to us where… in any… (in whichever) coffee house we sit… They bring the fish to us to the coffee house. We… yes… we are driving the car between Msayyǝb and Sadda… between Msayyǝb and Sadda…

61 The person in charge of the municipalities in the Ministry of Internal Affairs. 62 Refers to Saddat ǝl-Hindīya. 63 For a detailed discussion about the phonetic, phonologic, and morphological origin of these forms see Bar-Moshe (2019).

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4.3 Stories from the daily life in Iraq

ˁǝmmāl ṭēlˁīn… mal-maˁmal, wu-š-šārǝˁ mǝftūḥ qad-amši. ma ašūf ǝlla haḏōli l-ˁǝmmāl, wēḥǝd mᵊn-ˁǝnd-ǝm… wēḥǝd mᵊn-ˁǝnd-ǝm… mᵊn-ǧǝhat ǝl-yǝmna qa-yyīd64 yġūh ǧǧǝhat65 ǝl-yǝsġa, wnīki bēt-u… ma ašūf ǝlla ṣāġ ᵊqbāl-ǝs-siyāra māl-i. ḏġǝbtō-nu b-ǝs-siyāra. mǝn ᵊnḏaġab b-ǝs-siyāra, ma ḥǝssētu ǝlla lǝ-ˁgāḷ ṃāl-u ṣāġ bḥǝǧġ-i. wu-ǧ-ǧāma mal-ǝs-siyāra nkasġǝt… i, wu-l-paysə́gǝl māl-u hāḏa… wu-hūwi ġāḥ mǝġˁál-a n-nafs-u. zēn. wqafna. ᴹᴮ(š-bī-k ma š-bī-k? mˁawwar? marīḏ?)ᴹᴮ ma aškūn66? i. ǧ-ǧamāˁa xalᵊf-na… ǧ-ǧamāˁa xalᵊf-na… wēḥǝd kān muˁtabar, yaˁni waḏīfi kbīġi, qāl… waqaf qāl: ᴹᴮ(š-ˁad-kum? musāˁada?)ᴹᴮ qǝlna:

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(and we see) workers going out… (workers) of the factory, and the road is open (and) I am driving. Suddenly I see that those workers, one of them… one of them… from the right side wants to go to the left side, his house is there… suddenly I see that he is in front of my car. I hit him with the car. When he was hit with the car, I suddenly felt that his agal is in my bottom. And the car glass has broken… yes, and his bicycle… and he pretended to be severely injured. Okay. We pulled over. (We asked:) what's wrong? (are you) injured? sick? anything else? yes. The people behind us… the people behind us… one (of them) was a respected man, I mean (he had) an important job, he said… he pulled over (and) said: What's up (literally: what do you have)? (do you need) help? We said:

64 The speaker means to say yġīd but pronounces it as if the ġ assimilates to y. 65 The allative preposition l- assimilated to the following ǧ. 66 The complete phrase ma aˁġǝf aškūn, literally meaning 'I don't know what', is uttered so quickly that parts of it are barely noticeable.

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la ma… māku ši axǝḏnā-nu l-āḏa, ǧǝbnā-nu67, qāl: aḥsan šēn da-nwǝddī-nu68 l-ǝsSadda… l… l-ǝš-šǝrṭa. ǧǝbnā-nu l-ǝs-Sadda… i. awwal ma dxalna l-ūnīki… l-ǝl-hāḏa markaz šǝrṭa, miyát-a n-nafs-u. ma qa-yǝqdaġ yǝḥki wu-ma qayǝqdaġ hāḏa, qa-yǝˁġaǧ… lǝġwāt. ˁaqb-a, hāḏa l… raˀīs ǝl-urafā kān wnīki, qa-ysawwi maḥḏ̣ara mal-lǝ-ḥkīyi, qa-ysaǧǧǝl daˁwa… i. wu-hūwi kǝnn-u bada yġīd yǝfzáˁ-l-u l-aḏāki. ḥass ǝnna-hu maṯalan69 ana yhūdi, abu s-siyāra. ma ˁǝf… b-ǝl-taḥqīq ǝsm-i ṭˁitō-l-yā wu-ḥass yhūdi… i. qam-yǝfzáˁ-l-u l-aḏāki. hāḏa ṣadīq-i… ana muṭmaˀə́nn,

No… nothing. we took him (the respected man), we brought him, he said: the best thing would be for us to take him to Sadda… to the police. We brought him to Sadda… yes. At the moment we got inside… to the police station, he acted as if he is going to die. (As if) he can't speak and he can't that, he is limping… Nonsense. Then, this… master sergeant was there, he was making a report of the incident, he was writing a complaint… yes. And he seemed as if he wants to help that guy. (Maybe) he sensed that I am a Jew, for example, the owner of the car. I don't know… (maybe) in the investigation I gave him my name and he noticed that (it is) Jewish… yes. He started to help that guy. this one, my friend… I was relaxed,

67 Final u is barely pronounced. 68 The n of the pronoun sounds as l. 69 Final n is barely pronounced.

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4.3 Stories from the daily life in Iraq

mudīr ǝn-nāḥiya mal-ǝs-Sadda mnahᵊl ǝd-Diwanīyi nǝˁġǝf-u, hāḏa xǝllā-nu š-šǝrṭi… i… ma hāḏa… qal-l-u: ᴹᴮ(agdar asawwi talīfōn?)ᴹᴮ qal-l-u: ᵊtf…ᵊtfaḏḏal. qal-l-u: ᴹᴮ(šgadd talīfōn mudīr ǝn-nāḥiya?)ᴹᴮ bass qal-l-u hēkǝḏ, hāḏa š-šǝrṭi bǝddál-a lᵊ-ḥkiyāt kə́llǝta, (laughs) qam nazal ˁál-aḏāki: ᴹᴮ(mūwatᵊt-a ᵊn-nafs-ak, š-ṣār bī-k…)ᴹᴮ ma aškūn. (laughs) qa-yxāf, baˁᵊd qam-ixāf… i. tāĺ i-ya… axáḏ-ni… axaḏ-ni hāḏa š-šǝrṭi, qal-l-i: ᴹᴮ(yāḅa, hāḏa p-paysə́gǝl ᵊnkasar, wu-hdūm-a tšágǝgat, ma arīd aftaḥ daˁwa bī-ha wu-waddi wu-ǧīb wu-maḥkama wu-ma… ṭˁi fǝd-ši xalli… xalli ywalli wu-hāḏa.)ᴹᴮ šǝltu ˁašġa Dnanīr, ṭˁinā-nu,

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(because) the head of Sadda district is from Diwanīyi (and) we know him, he let the policeman… yes… he didn't… he told him: Can I make a phone call? He told him: Go ahead. He told him: What is the number of the head of the district? At the moment he said that, this policeman changed everything, (laughs) he started to come down (hard) on that guy: You acted as if you were dying, what's (wrong) with you… (and) so on (literally: I don't know what). (laughs) He was scared, he started to get scared… yes. Afterwards… he took me… this policeman took me, he told me: My dear, the bicycle broke, and his clothes were torn, I don't want to open a complaint about it and to make a fuss (literally: bringing and taking) and (go to) court and… give him something so that he… so that he will go away (like a dog) and (all) that. I took ten Dinar out, we gave him,

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wu-kǝll ši qaˁad b-ᵊmkān-u.

and everything came back to where it belongs (literally: everything sat down in its place).

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4.3.4 kǝššāfa (Scouts) Speakers: A: Zvi Bar-Moshe B: Asˁad Mˁallǝm C: Amal Bar-Moshe A: B: A:

ḥayāt ṣaˁbi ˁāšu b-ǝl-ˁIrāq haḏōli. i, i, i haḏōli… kǝllǝš ḥayāt ṣaˁbi. ˁaḏḏbō-hǝm haḏōli, bēt ˁamm-ǝm, hāyi mġāt ˁamm-ǝm Xazna, kānǝt ᵊtġāġ, kēf haḏō… hāyi ˁǝnd-a wlād wu-hīyi ma ˁǝnda, wū! skǝt wu-xǝllī-ha. xāybīn ˁala-ˁǝmġ-ǝm.

B:

ᵊnfanu fani aswad.

A:

ᴴᴱ(kēn)ᴴᴱ. kǝll laṭma, kǝll ḏaġba… yqūl, kān walad, ˁǝmġ-u ˁašġ ᵊsnīn hēkǝḏ šēn, kǝššāfa… yġīd yġūḥ l-ǝl- kǝššāfa. kǝššāfa yǝnġād-l-a p̟ anṭrūn.

B: A:

i, lakān? wēn… mani yǝšġī-l-u70?

They lived a hard life in Iraq. Yes, yes, yes, they… A very hard life. They oppressed them, their paternal uncle's family, Xazna, the wife of their uncle, she was jealous, because they… this one had children and she didn't, wow! Don't ask. (Literally: shut up and put it). Poor them. (Literally: poor them about their life). They suffered tremendously (literally: they suffered a black suffering). Yes. Each slap, each hit… He told (me), (that when) he was a child, (when) he was ten years old or so, scouts… he wanted to join the scouts. He needed the scouts' trousers (literally: the scouts needs trousers to itself). Yes, of course. Where… who will buy (the trousers) for him?

70 The t of stem VIII commonly falls when the root šġy is conjugated.

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yǝbki wu-hāḏa… ma yqǝblōn yǝšġō-l-u. tāĺ i-ya ġāḥ ˁala… ˁala-ǧǝdd-ak. ǝs-ᴴᴱ(sāba)ᴴᴱ māl-ak. ᴴᴱ(hare)ᴴᴱ ǝs-ᴴᴱ(saba)ᴴᴱ māl-ak garayǝb-ǝm. aš yṣīġ?

C: A: B: A:

ˁamm-a l-ǝmm-u. ˁamm-a l-ǝmm-u. ma hēkǝḏ? i. ˁamm-a l-Farḥa. ᴱᴳ(Whatever)ᴱᴳ. i. ᴴᴱ(az)ᴴᴱ ġāḥ qal-l-u… qal-l-u: qa-aġīd aštáġi wu-ˁam… ma yqǝblōn yǝṭˁō-ni flūs. ᴴᴱ(az)ᴴᴱ ṭˁā-nu flūs wu-hāḏa ġāḥ ᵊštaġa panṭrūn mal-kǝššāfa.

He cried and… they didn't agree to buy for him. Then he went to… to your grandfather. Your grandfather. Your grandfather is their family member (as you know). What does he make (of them) (literally: what is he becoming?)? His mother's paternal uncle. His mother's paternal uncle. Isn't it so? Yes. Farḥa's paternal uncle. Whatever. Yes. So he went and told him… he told him: I want to buy and… they don't agree to give me money. So he gave him money and he went to buy the scouts' trousers.

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4.3.5 ma qad-aqdaġ atḥarrak (I can't move) Speakers: A: Alwīz Ben-Eliyahu (Xḷaṣči) B: Zvi Bar-Moshe A: B: A:

wu-kaġġa hami, Tōya ǝxt-u l… l… l-Yusēf… Nǝssīm. Nǝssīm ǝbn xalə́t-u l-Abrahām, hāyi… kǝntu… kān ˁǝnd-na gaḷanāt mal-ġāz ᵊzġāġ, nhāġ m… ǧā abu l-ġāz… kan-idǝqq ǧaras mǝṯl ᵊl-ᵊnafṭ71.

B: A:

i. ma kān… kānǝt ǝṣ-ṣānˁi ma… ma mūǧūda, nᵊǧbartu ana fārġi ṭǝllǝˁtū-ha l... l-baġġa. ᵊrǧaˁtu aġīd atḥarrak baˁᵊd ma qad-aqdaġ mᵊn-ḏ̣ahġ-i. waǧaˁ mal-mōt. kān aḷḷa yǝġḥám-u l-daktōr ᵊX… Xḏūri. ǧā daktōr ᵊXḏūri qāl: wī! hāyi lāzǝm b-ǝl-aġḏ̣…

B: A:

faġša… i, ḏ-ḏahᵊġ ˁadᵊl yan… lāzǝm. i,

And one time also, Tōya, the sister of… of Yusēf… Nǝssīm. Nǝssīm, the maternal cousin of Abrahām, it… I was… we had small cylinders of gas. One day… the gas (delivery) person came… He used to ring the bell like the (person who brings the) oil. Yes. There wasn't… the maid was… absent, I was unoccupied and so had to take them (the gas cylinders)… outside. (When) I came back I couldn't move anymore because of my back. Killing pain. Doctor Xḏ̣ūri, god bless his memory, was (alive back then). Doctor Xḏūri came and said: Oh no! (You) have to (put) on the floor… a sheet… Yes, the back should be straight. Yes,

71 The article that precedes the word is a relative marker. This can be inferred not only from the context, but also from the two anaptyctic vowels – if it were a definite article, only one would appear.

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lāzǝm ᵊmkān ˁadᵊl wu-lāzǝm fǝdšǝhᵊġ azyad m… lǝmman yṭīb wu-hāyi.

B: A: B: A:

lēš-ma daxlǝt Tōya ǝxt-u l-Yusēf qa-t… ham ma aˁġǝf aš kān ǝsm-a, nzūl! hassa bǝnt-a b… b-Bǝġda… b-Landǝn. Tōya ǝxt-u l-Yusēf. i… Tōya i… i… aš? daxlǝt lē-na, hāyi ham tǝˁˁǝf72 ṭǝbb mal-ˁarab. i. qālǝt: wī! ašu ǝnti nēymi b-ǝl-aġḏ̣, lēš? qǝltō-l-a: hāyi… hāyi lǝ-ḥkīyi wu-hāyi lǝ-ḥkīyi.

B: A:

qālǝt: qūmi! ˁǝnd-ǝk ˁǝlᵊč ṃāy? ġēġ73 kǝnna qabᵊl yǝˁǧə́b-na ˁǝlᵊč ṃāy nǝlˁǝs? i. ˁǝd-na, i. ˁǝnd-ǝk fǝd-m… mǝtrēn xām?

(you) should (lay) on a flat place for a month or more… till it will get better and (all) that. Suddenly Tōya the sister of Yusēf came in… I also don't remember her name, Ugh (literally: epidemic)! Her daughter is now in… Baghda… in London. Tōya the sister of Yusēf. Yes… Tōya yes… Okay… what's (the problem)? She came into our (house), She also knows Arabic medicine. yes. She said: Oh! I see you are sleeping on the floor, why? I told her: This… this is the story and this is the story. She said: Get up! Do you have Acacia Gum? We used to like to chew Acacia Gum in the past. Yes. We have, yes. Do you have… two meters of cotton cloth?

72 The ġ of the verb tǝˁġǝf assimilates into the preceding ˁ. 73 This sentence is phrased as a rhetorical question opening with the word ġēġ, which translates in this context 'isn't it the case that…' and rhetorically means 'it is a fact that…'.

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4.3 Stories from the daily life in Iraq

aku mǝtrēn xām.

B: A:

B: A:

qālǝt: ǧibē-nu l-ǝl-ˁǝlᵊč. xallǝt gǝdᵊr ˁal-ǝl-ṭǝḅḅāx, wu-ǧābǝt ṣǝnīyi… mūwˁə́t-u. ṣ-ṣǝnīyi xallǝt fōq-u. b-ǝl-ḅaxx mal-ǝl… l-hāḏa māˁ ǝl… baqa faġšǝt ˁal-ǝṣ-ṣǝnīyi l… xām. i. wu-māˁ ǝl… ǝl-ˁǝlᵊč ṣāġ hāḏa… ṣāġ lazqa. ǧabə́t-u, qalə́t-l-i: qˁǝdi šu qˁǝdi! ma qad-aqdaġ atḥarrak. ǧabə́t-a lǝffǝt-ᵊl-yā-ni ḏ̣-ḏ̣ahġ-i aššon laffa, aġīd aǧǝġġ nafas baˁᵊd ma qaaqdaġ. qalə́t-l-i: wu-aḷḷa ǝḏa ma ġada ṣbāḥ ᵊtqumēn ˁala-ḥēl-ǝk aqə́ṣṣ-a l-īd-i. baḷḷa ṣǝdᵊq. qiymə́t-ni ma xǝllə́t-ni anām b-ǝlaġḏ. ġūḥi nāmi b-ǝl-faġša ma yṣīġ… tāĺ i-ya, sǝdᵊq ṯīni nhāġ, lā! wēn-u hāḏak ǝl-waǧaˁ?

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There are two meters of cotton cloth. She said: Bring the gum. She put a pot on the stove, and brought a tray… She melted it (the gum). She put the tray on top of it. With the steam of the… it (the gum) melted… Then she spread on the tray… the cotton cloth. Yes. And it melted… the gum became… became (like) glue. She brought it, (and) told me: Sit down will you! I can't move. She brought it and wrapped my back strongly (rhetorically: what a wrap?), I couldn't even breathe (literally: I want to take a breath, I can't anymore). She told me: I swear to god, if tomorrow morning you will not get up I will cut my hand. May God be my witness, she was right. She lifted me and didn't let me sleep on the floor. (She said:) go sleep in bed, it is not allowed… Then, really, the next day, no! The pain disappeared (rhetorically: where is that pain?)

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ma qa-aqdaġ atḥarrak. B: A:

ymə́ṣṣ-u l… ymə́ṣṣ-u l-ǝl-waǧaˁ. i… i. i… ˁᵊlč ǝl-ṃāy kān dawa.

(The pain that) prevented me from moving. It extracts… it extracts the pain. Yes… yes. Yes… Acacia Gum was a medicine.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.3 Stories from the daily life in Iraq

151

4.3.6 snūn-i waqˁǝt (My teeth fell off) Speakers: A: Alwīz Ben-Eliyahu (Xḷaṣči) B: Asˁad Mˁallǝm A:

hāyi… qa-tǝtz… qa-tǝzzawwaǧ Hanā, b-Bǝġdād ġēġ? ˁǝnd-na b-ǝl-bēt. wu-xāla Lūlu b-ǝd-Diwanīyi kānǝt. wu-kānu bēt Dahūd… Dahūd wu-Ēvlīn kānu b-ǝd-Diwa… b-ǝd-Diwanīyi, qa-yǝǧōn l-Bǝġdād, qalō-l-u l-… xalli-tǝǧi wiyā-hǝm, yaxdō-ha74 wiyā-hǝm ˁalamūd l-ǝlˁǝġs. hāyi... ˁǝnd-a snūn ᵊmġakba ġēġ? tǝmši tǝtqayya b-ǝṭ-ṭarīq. hāyi šǝlḥə́t-a lᵊ-snān-a wu-ġǝfˁə́t-a b-ǝǧ-ǧazdān. wu-ǧō l-ǝl… l-Bǝġdād, nasǝt wēn xǝllə́t-a. lǝ-snān-a na... nasǝt wēn xǝllə́t-a, wu-tāĺ i-ya ǧō… ǧō l-Bǝġdād, hāyi qa-tġīd tǝnzǝl, kǝn-tqə́l-l-ǝm: wī aḅēl! snūn-i waqˁǝt. wēn waqˁǝt? mǝn qa-tǝtqayya waqˁǝt.

That… Hanā was getting married, in Baghdad obviously, in our house. And aunt Lūlu was in Diwanīyi. and the family of Dahūd… Dahūd and Ēvlīn were in… Diwanīyi, they were coming to Baghdad, they told him… that she should go with them, they would take her with them (to go) to the wedding. She… she had false teeth obviously75. She was walking and vomiting on the way. She took off her teeth and put them in her purse. And (when) they arrived to… to Baghdad, she forgot where she put them. Her teeth… she forgot where she put them, then they arrived… they arrived to Baghdad, as she got off (literally: she wanted to get off), she told them: Damn it! My teeth fell off. Where did they fall? They fell off when she was vomiting.

74 Usually the 3.p. pronominal suffixes of PC verbs change into -ū- before the suffix -ha, in this case the speaker seems to pronounce -ō- for an unclear reason. 75 The speaker says obviously because Lūlu was old, and all the listeners know her.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

152 B: A:

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wī aḅēl! waḷḷa aššon… aššon ˁaḏīm Dahūd, aššon ġūḥ-u zġayyġi. ġāḥu lᵊ-mkanāt ǝl-qayy ma… māl-a qa-ynǝxᵊbšōn bī-nu yǝġdōn yˁaynōn b-ǝl-arḏ. wēn ᵊtqiyə́t-a? m… š… ma šāfu. ᵊmkanēn tlāṯi ma šāfu, ġaddu raǧˁu lē-na l-ǝl-bēt. hā… qalō-l-a: yāba! dǝ-ḏkǝġi wēn xǝllitī-ha. ma qa-tǝḏkǝġ. tāĺ i-ya, axḏə́t-u l-ǧazdān ṃāṃa Zbēda fǝtḥə́t-u tˁāyǝn ǝl-… hāyi lǝ-snūn b-ǝl-ǧazdān. wī aḅēl! aššon hōsa ṣāġǝt.

Oh no! But, my god, how… great Dahūd was, what a modest man he was (literally: his soul is small). They went to the vomiting spots… to search in it and to see (if the teeth are) on the ground. Where did she vomit them? They didn't find. (They searched) two, three spots but didn't find. They came back again to our house. Oh… they told her: Please! Try to remember where you put them. She couldn't remember. Afterwards, Mama Zbēda took the purse, opened it and saw the… the teeth inside the purse. Oh my god! There was such a mess.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.3 Stories from the daily life in Iraq

153

4.3.7 qapaġ ṃāl-qumbula ṃāl-ṭiyāra (The airplane bomb's lid) Speakers: A: Abraham Ben-Eliyahu (Xḷaṣči) B: Yogev Yahezqel A:

zēn ana… wu-b-ǝl-aṯnā… muḥāmi Anwar Šaˀūl, hāḏa šāˁǝr wu-adīb tǝˁġǝf… wu-dayman ana b-ǝttǝṣāl wiyā-nu,

B: A:

i. qal-l-i: Abrahām qad-a… ma tsūwī-l-i čāra? qǝltō-l-u: áš-aku? qāl: mǝn ᵊzzūwážtu76, hāḏa kān awwal ṭayyār ˁIrāqi Nāǧi… Nāǧi ṭ-ṭayyār. Nāǧi ṭ-ṭayyār. mǝn ᵊzzūwážtu aš yǝhdī-ni… aš yǝhdī-ni? ᵊhdā-ni hāḏa l-qapaġ ṃāl-qumbula ṃāl-ṭiyāra hāyi l-yḏǝġbū-ha. qapaġ ṃāl-a. wu-rašam77 ᵊˁlē-nu yaˁni: "hadīyi b-munāsabǝt zawāǧ-i" wuhāḏa. wu-kān wǝṣla lāx wiyā-nu. wǝṣla lāx qdaġtu atxallaṣ mǝnn-a. bas hāḏa l-kapaġ… qad-axāf axǝllī-nu b-ǝl-bēt.

so I…. during that tim… The lawyer Anwar Šaˀūl, (he was) a poet and writer you know… and I was always in contact with him, Yes. He told me: Abraham I… would you do me a favor? I told him: What's going on? He said: When I got married, the first Iraqi pilot Nāǧi… Nāǧi the pilot. Nāǧi the pilot. When I got married, what did he give me as a present? What did he give me as a present? He gave me the lid of a bomb, the one that hits an airplane. Its lid. And he wrote on it: "A gift on the occasion of my marriage" and (all) that. And there was another piece with it. Another piece of which I managed to get rid. But this lid… I am afraid to put it at home.

76 The t of stem V assimilates into the consonant z of the root. 77 The root ršm is borrowed from Modern Hebrew and absorbed into JB morphology.

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154

B: A:

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waḷḷa l… hāyi awwal ǧəmˁa ˁaqᵊb ǝlᴴᴱ(mǝlḥēmǝt)ᴴᴱ… qǝltō-l-u: wqaf! ana aǧi. ǧītu lē-hǝm l-ǝl-bēt. wu… wu-ǧǝbtō-nu xǝllitō-nu b-ǝzzǝmbīl. yaˁnu xāf la-ylǝzmō-nu wu…? xāf la… qa-ydusōn ᵊbyūt qa-yxafōn, i. wu-xā… hāyi ma yqǝlō-l-a78 aškun hāyi əḏa tǝ… ma hīyi… ma mbayni aškun hīyi. xǝllitū-ha… xǝllitū-ha b-ǝl… b-ǝl hāḏa… b-ǝz-zǝmbīl l-āyi, wu-xəllētu foqāt-a bēbǝnǧān. (laughs) bēbǝnǧān wu-ṭaṃāṭa wu-ma aškun. kənnu mxaḏḏaġ, i. xǝllitū-ha b-ǝs-siyāra māl-i wuǧəbtu wiyā-yi wēḥǝd, ṣadīq-i mᵊn-garāyə́b-na, qǝltō-l-u: fūt wiyā-yi. hūwi šwayya xūwāf hāḏa.

Indeed… it was the first Friday after the (Six-Day) War. I told him: Wait! I will come. I came to their house. And I took it and put it in the (shopping) basket. So he was afraid that they would catch him and…? He was afraid… they (the Iraqi authorities) were searching the houses (and) they (the Jews) were afraid. Yes. And… It's because they (the Iraqi authorities) could ask (literally: say) him what it is if they… it was… it was clear what it is. I put it… I put it in the… in this… it in the basket. And I put eggplants on top of it. (laughs) Eggplants and tomatoes and I don't (know) what (else). As if it was vegetables. Yes. I put it in my car and I brought someone with me, a friend of mine from our relatives, I told him: Come with me. He (this friend) was a (bit of a) coward.

78 Probably means to use the 3.m.s. suffix.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.3 Stories from the daily life in Iraq

B: A:

wu-ma yǝˁġǝf, ō yǝˁġǝf? lā, ma yǝˁġǝf. i. qǝltō-l-u: fūt wiyā-yi. axǝḏtō-nu wu-ṭlaˁna b-ǝs-siyāra ˁala-ṭarīq Bǝġdād ǝǧ-Ǧadīda, kān ṭarīq sūwō-nu ždīd mᵊn… hāḏa… nahᵊġ… mᵊn-ǝd-Dǝžla yfərr b-ǝl… b-ǝd… b-ǝd-Dyāla. wu-qaṣṣ-a l-Bǝġdād ǝǧ-Ǧadīda mᵊnāxə́r-ha wu-ṣāġǝt m… mkān mal-muntazahāt wu-ḥadāyǝq wu-hāḏa. bas ǝṣ-ṣbāḥ māku aḥḥad yǝmši bīnu kǝll hāyi. axǝḏtō-nu… axǝḏtō-nu wiyā-yi wu… wu-qˁadtu b-ǝs-siyāra. qǝltō-l-u: hāyi… hass… ana qad-aˁāyǝn b-ǝl-məġi, əḏa ma ˁayantu siyāra xalf-i, awādǝm xalf-i qa-yǝǧōn, ənta, wēn ma kān, šməġ-a mn-ǝl-bāb. šməġ-a wu-da-nxallǝṣ mənn-a. waḷḷa ǧi… ǧītu ˁayantu ṃāku… ˁayanna fǝd-arḏ̣ bī-ya ṃāy wuzarᵊˁ ḥēṭṭīn bī-ya, qǝltō-l-u: yaḷḷa šmǝġ!

155

And he didn't know (about the lid), or did he (know)? No, he didn't know. Yes. I told him: Come with me. I took him and we drove the car through Bǝġdād ǝǧ-Ǧadīda road, It was a new road that was made from… this… river… from the Tigris till… Dyāla. And it cut Bǝġdād ǝǧ-Ǧadīda from its edge and it became… a place of parks and gardens and (all) that. But in the mornings there was not a lot of traffic there (literally: there is no one driving in it that much). I took him… I took him with me and… and I sat down in the car. I told him: It… now… I am going to look in the mirror, if I won't see a car behind me, (or) people coming from behind, you, wherever it would be, throw it from the door. Throw it and we will get rid of it. Indeed I… I came and saw there isn't… we saw a piece of land with water and plantation planted in it, I told him: Go ahead, throw it!

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

156

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waḷḷa šmaġ-a b-ǝl… b-ǝl… b-ǝl… b-ǝl-ṃāy wu-rǧaˁna. rǧaˁna l-ǝl-bēt ˁǝnd-i, ma ašūf əlla qēˁǝd Anwar Šaˀūl wu-ˁǝnd-i ṣadīq wēḥǝd… B:

yawāš! yaˁni ma ḅ-ḅaṭᵊn ǝl-ṃāy ǝn-nahᵊġ?

A:

lā, mu… mu b-ǝn-nahᵊġ… ma-hāyi... ma-ǝsm-u mǝršūm ᵊˁlī-ha ma m… lā, lāˀ! fǝrrinā-ha b-aġḏ̣ hēkǝḏ…

B: A:

ma bī-nu... ma bī-ya əsm mal-Anwar Šaˀūl. "hadíyat-i b-munāsaba...", i. waḷḷa wu-fǝrrinā-ha xlaṣna mənna.

Indeed he threw it in… into the water and we came back. We came back to my house, suddenly I see that Anwar Šaˀūl and another friend of mine were sitting there… Wait a minute (literally: slowly)! It means that (you didn't throw it) into the water of the river? No, not… not in the river... But it… but his name was written on it... No, no! We threw it just like this on the ground… It didn't… it didn't have Anwar Šaˀūl's name on it. (The only thing that was written was:) "My gift on the occasion of…" Yes. Indeed we threw it and got rid of it.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.3 Stories from the daily life in Iraq

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4.3.8 sawnd of ᵊmyūsǝk (The sound of Music) Speakers: A: Asˁad Mˁallǝm B: Zvi Bar-Moshe C: Amal Bar-Moshe Speaker B says that he saw speaker A in 1965 when he went to see a movie in one of the cinemas of Baghdad. Speaker A doesn’t remember this, and the following conversation takes place: A: B: C: B:

A: B:

A: B:

C: B: A:

llǝ-ni ˁayanᵊt-ni? ma-təsmaˁ! b-ǝl-sīnama qa-ybayyǝn. ᴴᴱ(ken)ᴴᴱ b-ǝl-sīnama. b-s… b-sīnama Ġǝnāṭa. (…) lā! ǧabō-nu marra waḥdi, lēli waḥdi, l-ǝs-sǝlk ǝl-dǝblumāsi. ah ah ah! i! wu-ana kǝntu bi… ǝnta… ǝnta kǝnt ᵊwnīk, šġēt-u b-dinār wu-nǝss, ma qa-yǝǧi b-bāli. baḷḷa! wqafna b-ǝl-bāb, wu-qa-nǝḥki. ǝnta šġēt ᴴᴱ(kartīs)ᴴᴱ aḥsan mᵊnᴴᴱ(kartīs)ᴴᴱ māl-i. ǝnta ᴴᴱ(bétax)ᴴᴱ mn-āyi l-fōq ᵊlb-ǝl-lōdǧ. mn-āyi l… mn-āyi l-aġla mǝnn-i. ma qad-a… wǝla qad-aḏkə́ġ-a l-āyi.

You saw me? (Won't you just) listen! In the cinema, it seems. Yes, in the cinema. In Ġǝnāṭa cinema. (…) No! They brought it (the movie for a) one time (show), one evening, for the diplomatic corps. Ah! Yes! And I was in… You… you were there, you bought it (the ticket) for a Dinar and a half, I don't remember it (Literally: it doesn't come into my conscience). Really! We stood at the door, and talked. You bought a better ticket than mine. You probably (bought) one for the upper salon. One which… one which was more expensive than mine. I don't… I don't even remember it.

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158 B:

A: B:

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ᴱᴳ(sawnd of ᵊmyūsǝk)ᴱᴳ, ˁayǝntō-k wnīki. l-īhūd ǝl-waḥidīn ana wu-ǝnta kǝnna. ma ˁayánt-u l-ᴱᴳ(sawnd of ᵊmyūsǝk)ᴱᴳ b-Bǝġdād? ma qad-aḏkǝġ. baḷḷa! ᴴᴱ(az)ᴴᴱ ana qa-aqǝl-l-ak… ᴴᴱ(az)ᴴᴱ ana ᴴᴱ(az)ᴴᴱ qaaḏḏǝkkə́ġ-a79.

"(The) Sound of Music", I saw you there. The only Jews (there) were you and I. Didn't you watch "The Sound of Music" in Baghdad? I don't remember. Really! So I am telling you… So I remember it.

79 The t of stem V assimilated into the first consonant of the root ḏ.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.4 Stories from the daily life in Israel

159

4.4 Stories from the daily life in Israel 4.4.1 bēġki Šǝḥǝyyānu (Say the blessing Shehecheyanu) Speakers: A: Alwīz Ben-Eliyahu (Xḷaṣči) B: Zvi Bar-Moshe A:

hāyi hōni. kānǝt dāyman tǝtwaǧǧaˁ, wu-ywǝddū-ha l-ᴴᴱ(bēt ḥolīm)ᴴᴱ. āxǝr šī, twaǧǧˁǝt kǝllǝš, wu-waṣlǝt… yaˁni… ṯīni n… qālu, hassa-tmūt. lǝmman q… qālu… kān… kānu wlād-a baˁd-ǝm. hāḏa Yaˁqūb kān baˁd-u ṭayyǝb. qal-l-ǝm: ana ma aġīd taxḏū-ha, tšǝġġḥū-ha, wu-tlǝˁbōn bī-ha. ǝḥna ma nǝqbal. hāyi… ġēġ qa-… xamlu qa-tmūt? xǝllū-ha b-ǝl-lēl, wu-ṭalˁu ṣbā… ġāḥu l-ǝl-bēt, wu-qālu yrǝǧˁōn ᵊṣbāḥ y… yġidōn yaxḏū-ha ydǝfnū-ha. ašu hāyi…

It was here (in Israel). She would always get sick, and they would take her to the hospital. In the end (literally: last thing), she got very sick, and she got… I mean… the next… they said, she is going to die. till… they said… He was… her kids were still (alive). Yaˁqūb (her son) was still alive. He told them (to the doctors): I don't want you to take her, operate80 on her, and play with her. We don't agree. She… they thought she was going to die (rhetorically: didn't they think she was going to die?). They left her (in the hospital) at night, and got out in the… they went home, and said that they will come back in the morning… to take her and bury her. But she…

80 The root šġḥ implies an autopsy, which is forbidden in Judaism, and thus not welcomed by Yaˁqūb, who is religious.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

160

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b-ǝl-lēl nēymi, ṭˁū-ha aġbaˁ ᵊˁġūq mal-ǝl… lūbya. wu-qōṣa xǝbᵊz81. qalō-l-a: bēġki Šǝḥǝyyānu. ˁala-hāyi l-lūbya.

B: A:

ašu hāyi axḏə́t-a… b-ǝl-ḥalōm83. b-ǝl-ḥalōm? i! b-ǝl-ḥalōm ṭˁo-l-yā. hīyi wu… hīyi ġēyḥi. xǝlṣāna māku. ašu haḏōli ǧō ṣ-ṣbāḥ, qa-yġidōn yaxḏū-ha ydǝfnū-ha, ma yˁanū-ha ǝlla qēˁdi b-ǝṣ-ṣalōn. wī! áš-bī-ki? ašu… aššon ṣǝġti mlīḥa? qalə́t-l-ǝm: skǝtu wu-xǝllū-ha. ǧō wu-ṭˁū-ha aġbaˁ lūbya, wu-ṭˁū-ha qōṣa xǝbᵊz,

when she was sleeping at night, they (impersonal) gave her four seed-pods of… black eyed pea. And a loaf of bread. They told her: Say (the blessing) Shehecheyanu82. (Say it when you eat) this black eyed pea. She took it… (it was) in (her) dream. In (her) dream? Yes. They gave it to her in (her) dream. (While) she… she was dead (literally: gone). She was finished. They came (back) in the morning, they wanted to take her and bury her, suddenly they see her sitting in the living room. Hey! What happened? (literally: what's in you?) How come… How come you became well? She told them: Don't ask (literally: shut up and let it)! (Some people) came and gave her four black eyed peas, and they gave her a loaf of bread,

81 Referring to the round taboon bread which is typical to Iraq. 82 Literally means 'he (God) who has given us life'. It's the name of a Jewish prayer said when one is thankful for new and unusual experiences. 83 The root ḥlm exists both in Arabic and in Hebrew in the sense of 'dream', however it seems that the JB noun for 'dream' was influenced by Hebrew, resulting in the form ḥalōm.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.4 Stories from the daily life in Israel

wu-qalō-l-a bēġki, wu-hāyi. ḏ̣allǝt aġbaˁ ᵊsnīn. āxǝr yōm mn-ǝs-sana māl-a, ᵊl-xalṣǝt, mātǝt.

and they told her to say a blessing, and (all) that. She stayed (alive for) four (more) years. In the last day of the year, (the year) that ended84, she passed away.

84 Means to say exactly after four years.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

161

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4.4.2 ḏ̣iyǝˁnā-k (We lost you) Speaker: Alwīz Ben-Eliyahu (Xḷaṣči) hāyi… l-ᴴᴱ(parde…)ᴴᴱ kān hāḏa ᴴᴱ(pardés)ᴴᴱ kǝllǝš ᵊkbīġ. bī-nu pǝrtqāl wu-nūmi wu-aškāl ᵊlwān bī-nu. qamu-hǝžġō-nu, yaˁni qa-yġidōn yfellšō-nu, wu-l-awādǝm qamu-yġuḥōn, gwīni ytǝrsōn, pǝrtqāl wu-aškāl ᵊlwān. ǧǝt Rūti, kǝn-tqə́l-l-i: kǝll-ǝm qa-yġuḥōn yǧibōn pǝrtqāl. wu-ana dāyman kǝntu-asawwi šarbat b-ǝṣ-ṣēf. qǝltō-l-a: yaḷḷa! fūti da-nġūḥ ᵊnǧīb, nsawwi šarbat. ġǝḥna l-ūnīki. aš… aš ᵊnˁāyǝn? kǝll-u l-pǝrtqāl wu-l-āyi fōq b-ǝssǝǧġa. mᵊn-ǧawwa kǝll-u mēxḏī-nu, wu-ḏ̣allǝt fa… bass fōq. yaˁni ma nūṣal ᵊnġūḥ ᵊnqaṭṭǝˁ. xǝll… ǝnta… ǝnta kǝnt ᵊzġayyǝġ b-ǝl-ˁarabāna. xǝllitō-k qēˁǝd b-ᵊmkān… qǝltō-l-a: fūti Rūti!

It (was)… The orchar… There was a very big orchard. It had oranges and lemons and many things (literally: a variety of colors) in it. They started to abandon it, I mean they wanted to clear it, and the people started to go, to fill up sacks, (of) oranges and many things. Rūti came, and told me: Everybody is going to grab oranges. And I always used to make juice in the summer. I told her: Let's go! Come, let's go and bring (oranges), to make juice. We went there. What… What do we see? All the oranges and that are on the top of the trees. (The ones) on the bottom are all taken already, and only the (ones on the) top remained. I mean we will not (be able to) reach and pick (them). I lef(t)… You… you were small (and sitting) in the stroller. I left you sitting in some place… I told her: Come Rūti!

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.4 Stories from the daily life in Israel

nǝmši wu-nǝmši wu-nǝmši wu-tǝ85, ḏiyǝˁnā-k. rǧaˁna, la ḥaḏa ̣ t b-ᵊrǧēl-ha wu-la ḥaḏa ̣ t sayyǝd ˁAli86. la ḥḏēna b-ǝl-pǝrtqāl wǝla ḥḏēna bī-k. qǝmtu-qad-adǝqq wu-alṭǝm. aqə́l-l-a: wī aḅēl! hāḏa… wǝl-ǝk! hāḏa walad amāna ˁǝnd-i b-ġǝqbə́t-i. aššon… baqa kānu aslām ᵊkṯīġi, ˁarab, wnīki ham yǝštǝġlōn, ham… kǝll šēn ysūwōn. zēn. tāĺ i-ha, nǝmši wu-māku wu-ndawwǝġ wu… wu-amši wu-abki wu-aˁayyǝṭ. (laughs) dī89 lǝmman šǝfn-āk b-ᵊmkān-ak. qēˁǝd. la mǝtḥarrak wǝla abadán. l-ᴴᴱ(mǝṣṣēṣ)ᴴᴱ ᵊb-ḥalq-ak wu-qēˁǝd. kǝnn-ak ma… ma ˁlē-k šēn.

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We walked and walked and walked and suddenly, we lost you. We came back, with empty hands. We got neither oranges nor you. I started to hit myself87. I told her: Oh my God! This… Beware! This boy has been trusted to me88. How… There were many Muslims (there), Arabs, they used to also work there, and… they (were capable of) doing anything. Okay. Afterwards, we were walking and (there was) nothing and we were searching and… And I was walking and crying and screaming. (laughs) Till we found you in your place. Sitting. Neither moving nor anything. The pacifier in your mouth and you were sitting. As if… nothing bothers you (literally: nothing on you).

85 A sound that conveys the message of surprise. 86 A proverb that literally means 'she neither got her man nor Mr. ˁAli'. For the folktale behind the story see Yona (2014: 65). The 3.f.s. suffix of the verb is pronounced as in MB. 87 A typical did of grief. 88 Literally the speaker also adds 'on my neck'. 89 A sound that conveys the message of a long period of time that passed.

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tāĺ i-ya, dīˀ90 d-aġīd alḥaq alǝqqə́f-ak. d-aġīd axǝḏ-ak wu... wu-nǝrǧaˁ. qǝltō-l-a: fūti fūti! baˁᵊd... d-anˁal91 abu l-pǝrtqāl... ǝḥna wu-hāyi l-laġwa aškun? ǝḥna bī-na xēġ? haḏōli awādǝm qa-yǝǧōn yhǝmšōn wiġuḥōn. ǝḥna aš ᵊnṣīġ? ǝḥna ma nṣīġ šēn b-ᵊn-nǝsba l... tāĺ i-ya, ṣǝdᵊq ḥīli, rǝǧǧǝˁtō-k l-ǝl-bēt. ǧītu wu-qˁadtu. ma ḥkito-l-yā bass l-ǧǝdd-u. qa-tˁāyǝn aš sūwēt bī-yi?

Afterwards, I wanted to grab you quickly. I wanted to take you… (so that) we go back. I told her: Come, come! Damn the oranges! Why do we need this mess (rhetorically: we and this mess what?)? Nothing good can happen to us (rhetorically: do we have good?). People come to grab (some oranges) and they go. (But) we are nothing (rhetorically: what do we become?). We are nothing in comparison to... Afterwards, fortunately (Literally: truth, lie), I took you back home. I came (back) and sat down. I told the story only to your grandfather. Do you see what you did to me?

90 A sound that conveys the message of quickness. 91 The root lˁn went through metathesis in JB and results in nˁl.

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4.4.3 ṭmaṣt ḅ-ḅaṭn-a (You sunk into it) Speakers: A: Alwīz Ben-Eliyahu (Xḷaṣči) B: Assaf Bar-Moshe A:

i. kānu wlād Gilda kǝll-ǝm hōni, wu-ġǝḥtǝm qa-tlǝˁbōn wu-kānǝt… kān čōla baˁd-u. wu-hāyi mǝḥfūġa hāyi l-nǝqġa, wu-mġǝṭṭāyi b-makīna mal-ᵊḥwās ᵊˁtīqi. ḥaḏrə́t-ak ǝnta tġīd ᵊtˁāyǝn aš-aku ǧuw… ǧuwāt-a l-āyi l-nǝqġa. mǝddēt ġā… ġās-ak wu-ṭmaṣt ḅ-ḅaṭn-a wqaˁt. wu-ǧō l-ūlād qa-yǝbkōn:

B: A: B: A:

waqaˁ Assāf b-ǝl-nǝqġa, waqaˁ… tāl man yṭǝllə́ˁ-ak92. ṭǝllǝˁnā-k wu-hāḏa ǧǝld-ak kǝll-u msallax, mǧallax mn-ǝl-ḥāyǝṭ māl… hāyi. hāyi swālə́f-ak. (And later, when I came back, what did Grandmother Zbēda do to me?) aš sūwə́t-l-ak? ġǝžl-ak? (Yes, what did she put?) xallǝt tamaġ, ḥmǝt-u,

Yes. The children of Gilda were all here, and you went to play and it was… (in a place that) was still deserted. And this pit was dug, and covered by an old washing machine. You wanted to see what was unde(r)… under the pit. You turned… your head and sunk into it, you fell. And the children came back crying: Assaf fell into the pit, he fell… We needed to take you out. We took you out and your skin was all wounded, scratched from the wall of… this. These are your stories. (And later, when I came back, what did Grandmother Zbēda do to me?) What did she do to you? (You mean she treated) your leg? (Yes, what did she put?) She put dates, heated them,

92 The construction tāl man followed by a verb literally means 'come who…'. It conveys difficulty. In this sentence its meaning can be paraphrased into 'let whoever can get you out come'.

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wu-ˁǝǧnə́t-u, wu-xǝllǝt-ᵊl-yā-k ˁala-ġǝžl-ak wušǝddə́t-a. wu-b-ǝl-ˁaǧᵊl ṣāġǝt ᵊmlīḥa.

and kneaded them, and put them on your leg and bandaged it. And it got well quickly.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

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4.4.4 farru ġazāt! (They threw gas!) Speaker: Alwīz Ben-Eliyahu (Xḷaṣči) This story took place in Israel during the Gulf War. wī aḅēl! (laughs) aš sawwǝt bī-na swayāt! hāyi… kǝll qumbula93 t-tǝnḏáġǝb, mǝn tǝsmaˁ ḥǝss, tǝġǧǝf, tqum-thǝdd ḅaṭn-a. hīyi mḥaṭṭi ṣǝṭlīyi b-ǝl-qǝbba, wiya-ṃaṃa Zbēda kānǝt. wu-mǝn hāyi, tsūwī-ha. hāyi sūwə́t-a, ġīḥi ġēġ mal-x…? qamǝt-ᵊddǝqq94 hēkǝḏ ˁal-ḥāyǝṭ. ḥēl ḥēl ḥēl. Abrahām ᵊqˁǝd! farru ġazāt ᵊqˁǝ… qˁǝdu! qˁǝdu! la tḏǝllōn ᵊnyāmi!

Oh my God! (laughs) What a mess she did! She… Every bomb that was fired, when she heard (its) sound, she would shiver, (and) would have diarrhea (literally: her stomach starts to release). She put a bucket in the room, she was (in the same room) with grandmother Zbēda and when (the bomb sounded), she would do it (defecate). (One time) she did it, naturally, there was a smell of… She started to knock on the wall. Strongly, strongly, strongly. (She screamed:) Abraham wake up! They threw gas (Chemical bombs)… Wake up! Wake up! Don’t stay asleep!

93 The original n of the word qunbula changes into m. 94 The t of the prefix assimilates to the following d.

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4.5 Stories about people 4.5.1 Abrahām ᵊXḷaṣči Speakers: A: Abraham Ben-Eliyahu (Xḷaṣči) B: Yogev Yahezqel A:

rǧaˁtu l-ǝl-bēt ˁəd-na, aˁāyǝn Anwar Šaˀūl qēˁǝd ˁəd-na bǝl-bēt. wu-aš aˁāyǝn… aku wēḥǝd, raˀīs ˁurafā mal-amᵊn, hāḏa kənna ndaġī-nu šwayya wuyǧīb-ᵊl-na maˁlumāt kə́llǝt-a, ašu l-mani qa-ywǝqqfō-nu lmani… i… wu-ˁǝnd-i ṣadīq, wēḥǝd kǝġdi, hūwi lli aġġáf-na ˁala hāḏa raˀīs ˁurafā mal-amᵊn… i. qāˁdīn b-ǝl-bēt ˁǝnd-i. ana waḷḷa qəltu: áš-aku? wi aḅēl! áš-aku? haḏōli qālu… qālu: lā, lā, lā, lā, la txāf, la txāf. i…. qālu: yāba… qal-l-i hāḏa: ᴹᴮ(əntu mǝn… mǝn…

I came back to our house, and I saw Anwar Šaˀūl sitting in our house. And I see (Rhetorically: and what do I see?)... There was someone, a Master Sergeant of the police, we used to spoil him a bit and he gave us all the information, about whom they were arresting (and) whom… Yes… and I had a friend, a Kurd, he was the one who introduced us to this Master Sergeant of the police… Yes. They were sitting in my house. I said: What's wrong (literally: what is there?)? Oh my God! What's wrong? They said… said: no, no, no, no, don't worry! Don't worry! Yes. They said: Hey… He told me: You… when…

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4.5 Stories about people

mǝn ṣār ᵊntixābāt ṃāl-ǝṭ-ṭāˀǝfa lisraˀilīya b-ba… b-ba… b-Bǝġdād qabᵊl-šaharēn tlāṯa)ᴹᴮ, wu-ǝnta wu-flān wu-flān kəntǝm bǝl-ləžna mal-intixābāt. ǧabū-ha l-qāˀima hāyi, l-muraššaḥīn kǝllə́t-ǝm, wu-mani štarak b-ǝl-intixabāt, yaˁni haḏōli l-ləžna… ǧeyyi l-ǝl-amᵊn qa-yǝġdōn ysa… ysūwō-l-kǝm saḥīfat aˁmāl. i. yaˁni fǝd-hēkǝḏ… azˁāǧ māku? i. qǝltō-l-u… wu-qal-l-i: wu-hāḏa raˀīs ǝl-ˁurafā, Mḥammad, āyan ənnahu əsm-ak wiyā-hǝm. qāl: ǝl-yōm ǧəmˁa. wu-hāḏa l-muˁāwǝn l-ǝl-amᵊn b-ǝlKǝġġāda, aš-ǝsm-a, yǝˁġə́f-u wu-xōš ādmi. wu-qal-l-u: ˁǝnd-i flān, lakan d-aǧīb-u wu-aǧi. qal-l-u: ġūḥ ǧīb-u… i… qa… da… xəllə́ṣ-a. qǝltō-l-u: ana ma aġūḥ ǝl-yōm.

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when the elections for the Jewish community in… in Baghdad were taking place two or three months ago, and you and this one and that one were in the elections committee. They brought this list, of all the candidates, and of (all the people) who participated in the elections, I mean this committee… is taken (literally: going) to the police (because) they want to… to interrogate you. Yes. I mean as… (a mean of) irritation. Yes. I told him… And he told me: and this Master Sergeant, Mḥammad, saw that your name is (included) among them. He said: Today is Friday. and a person with Muˁāwǝn Rank in the police in Kǝġġāda, I mean (literally: what's its name), He knows him and he is a good person. And he told him: I have someone, I will bring him (with me to the police) and come. He told him: Go bring him… Yes… get it over with. I told him: I am not going today.

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ma aġūḥ ǝl-yōm. axāf hāyi… baḷḷa ġād... ġād-l-a ḥākǝm taḥqīq wu-ḥākǝm taḥqīq ṃāku ḥətti… yaˁni yṣəddə́q-a wu-ma aškun. qǝltō-l-u: lāˀ! qāl: waḷḷa māku ši. ənta… təǧi wiyā-yi. ġəḥtu wiyā-nu. ġəḥtu wiyā-nu. ǧītu lqētu wēḥǝd, aku ham mᵊn-garayə́b-na əsm-u Abrahām ᵊXḷaṣči95. hāḏa xūwāf ᵊšwayya. bēt-u… bēt-u xalf ǝl… dāˀǝrat ǝl-amᵊn mal-ǝl… mal-ǝl-Kǝġġāda. hāyi b-ǝr-Rxēta. xalf-a. wu-haḏōli tǝˁġǝf dāyman yǝftǝrrōn. hāḏa samaˁ, yaˁni, Brahīm ᵊXḷaṣči qa-y… hāḏa ham lazǝm-yǧibō-nu. qal-l-ǝm: ᴹᴮ(āni aˁǝrf-a. ġāḥ aǧi lē-nu aqə́l-l-u taˁāl l-ǝlamᵊn)ᴹᴮ. i. zēn. waḷḷa ǧītu wu-aˁayə́-nu…

I am not going today. I was afraid that… indeed… it might require an investigating judge and there will not be an investigating judge to… I mean (a judge) who will believe it and (all) that. I told him: No! He said: Really, it's nothing. You… come with me. I went with him. I went with him. I came and found someone, also a relative of us named Abrahām Xḷaṣči. He was a bit of a coward. His house… his house was behind the… police department of… of Kǝġġāda. This one in Rxēta. Behind it. And these ones (the policemen of the department) are always making patrols, you know. This one (the Master Sergeant) heard (the name) Brahīm Xḷaṣči… (he heard that) they must bring him (Brahīm Xḷaṣči) in as well. He told them: I know him. I will come to him and tell him to come to the police. Yes. Okay. Indeed I came and I saw him…

95 He shares the same name with the narrator.

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4.5 Stories about people

ǧītu l-ǝl-amᵊn aˁayə́-nu Abrahām hāḏa qēˁǝd. qǝltō-l-u: aš ǧāb-ak? qāl: ǧabō-ni, ma… hūwi xūwāf kəllǝš. zēn, ana dxaltu ˁal-muˁāwǝn hāḏa,

B: A:

sūwā-l-i ṣaḥīfat aˁmāl wu-ṭlaˁatu. wu-hāḏa ham sawwa ṣaḥīfat aˁṃāl wu-ġāḥ. baqa hāḏa mǝn y… mǝn yxāf ḅaṭn-u… ḅaṭn-u… təmši. təmši. hāḏa bass ǧō daqqu l-bāb ᵊˁlē-nu qalō-l-u qa-yǝġdō-k b-ǝl-amᵊn… hāḏa lazam ḅaṭn-u wu-qēˁǝd. wu-aš ˁǝnd-u? hāḏa kan-yǝštáġǝl wiya-bēt abu Ṭaḅra haḏōli ham həmmi baˁṯiyīn ṣāġu. yǧiḅōn… ˁǝnd-ǝm alwa b-ǝl-Šōrǧa wu-yǧibōn kǝll ǝl… ǝl... ǝt-tǝffāḥ ma tǝffāḥ mᵊn-Lǝbnān. wu-hāyi yumīyi tǝǧī-hǝm kam lōri mᵊn-hāyi l-tǝffāḥ ᵊl-Bǝġdād, təǧi ṣ-ṣbāḥ wnīki. i.

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I came to the police and I saw this Abrahām sitting (there). I told him: Why are you here (literally: what brought you?)? He said: They brought me, I don't… He was a big coward. Okay, I came into (the room of) this Muˁāwǝn, he investigated me and I got out. And this one (Abrahām) was also investigated and (then he) went. But he, when he… when he is afraid, his stomach… his stomach… Would turn over (literally: walk). Would turns over. When they came and knocked on his door and said they want him in the police… his stomach turned over (literally: he held his stomach and sat down). And he is innocent (rhetorically: and what does he have?). He used to work with the Ṭaḅra family, who supported (literally: became) the Ba'ath party. They were bringing… They had a warehouse in Šōrǧa and they brought all the… apples and the like from Lebanon. And every day a few trucks with apples would come for them to Baghdad, they would come there in the morning. Yes.

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wu-hāḏa hūwi muḥāsǝb māl-u. hǝtti haḏōli yǝġdōn ymǝššī-l-ǝm šəġl-ǝm b-ǝl-ˁaǧᵊl, yǝṭˁī-hǝm ᵊl-əǧra māl-ǝm wuykammǝl muˁāmlə́t-ǝm wu-yrǝǧˁōn.

B: A:

i. yǧibō-l-u hdiyāt: wēski, kōnyak, mᵊn-hāyi. lēn kān b-ǝl-ˁIrāq ġāli kəllǝš wumāku taqrīban. i. waḷḷa… wu-əḥna nǝtwassal bī-nu: Abrahām, hassa hāyi ənta lā tǝšġáb-a lā šēn, bīˁ-ᵊn-na96 mᵊn-ˁǝnd-a! ma yǝqbal ybīˁ-ᵊn-na. hāḏa mǝn ǧō qalō-l-u qa-yǝġdō-k b-ǝl-amᵊn, ˁǝnd-u yǝǧi-tlǝṯīn ḅəṭǝl. kəll-a… axḏū-ha. aš axḏū-ha? qāl... ftaḥ-a wu-fǝġġár-a kəll-a b-ǝl-adab. waḷḷa kəll-a fǝġġár-a b-ǝl… b-ǝl ᴴᴱ(bēt šǝṃūš)ᴴᴱ ḥətti yǝtxallaṣ mənn-a. qǝlnā-l-u… qǝmna t-tāli nqə́l-l-u: ˁayant?

And he (Abrahām) was his accountant. They (the Lebanese) wanted him to run their (paper) work quickly, to give them their money, and to finish their arrangements so that they could go back. Yes. (So) they used to bring him gifts: Whisky, cognac, etc. Because it was very expensive in Iraq, and almost unavailable. Yes. Really… And we used to beg him: Abrahām, you don't drink it or anything, sell some of it to us! (But) he didn't agree to sell to us. When they came and told him that he is wanted in the police, he had around 30 bottles. All of it… They took it. No (rhetorically: what they took it?)! He said… He opened them and emptied all of them in the toilet. Really, he emptied all of it in the… in the toilet to get rid of them. We told him… Afterwards we started to mock (literally: tell) him: You see?

96 The indirect object marker l assimilates into the following n of the pronoun suffix.

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4.5 Stories about people

nqə́l-l-ak bīˁ-ᵊn-na wēḥǝd b-xams… b-xams ᵊd-dnanīr, ma tbīˁ-ᵊn-na.

We told you to sell each bottle for five… for five Dinars, and you didn't sell to us.

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4.5.2 Amal Speakers: A: Zvi Bar-Moshe B: Alwīz Ben-Eliyahu (Xḷaṣči) C: Amal Bar-Moshe A:

B: A: B: A: B: A: B: A: B:

A: B: A: B: A: B: A:

aš qǝlti ˁala-hāyi… hāḏa… mǝn waḥdi ˁēn-a ǧǝt hēkǝḏ mǝdyūġa, aš qalǝt-l-ǝm? hā! hāyi waqt ᵊl-ǧǝbtū-ha l-Amal, a… l-Amal? i. i? b-ǝl-makīna ǧ… ǧǝġġū-ha. i? hāyi lēš hāyi mn-ōni… i? wu-hāyi mᵊn-hōni ẓǝrf ᵊb-ġās-a kān, wu-hāyi ˁyūn-a māku aswad, bass abyaḏ. wāw! i… baqa kānǝt ˁǝdn-a tǝdxǝl xalə́t-u l… Sǝlmān. mani? xalə́t-u s-Sǝlmān. hayyu? hāyi Rōza? Rōza? lā aš Rōza? ma aˁǝf aš kān ǝsm-a. xalə́t-u s-Sǝlmān? yaˁni ǝxt-a l-Farḥa.

What did you say about that… when the eye of someone got turned around, what did she tell them? Oh! It was when I gave birth to Amal, Oh… (it was) Amal? Yes. And? By a (vacuum) machine… they pulled her. And? (Rhetorically:) why is it (crooked) here? Yes? And there was a whole in her head here, and there was no black (pupil) in her eyes, (but) only white. Wow! Yes… the maternal aunt of Sǝlmān used to come to us. Who? The maternal aunt of Sǝlmān. Which one? This Rōza? Rōza? No, not Rōza (rhetorically: what Rōza?). I don't know what her name was. The maternal aunt of Sǝlmān? It means the sister of Farḥa.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.5 Stories about people

B: A: B: A: B: A:

B:

xalə́t-a l-Farḥa. i xal… i… Rōza. Rōza bǝtt97 Hāṃi98. lā! haḏōli… (laughs) lakan mani? aš ǝsm-a? nsētu aš ǝsm-a. i? xalə́t-u s-Sǝlmān. i? aš qālǝt? kǝnna qa-n… nǝṣṭanḏ̣ǝġ yṣīġ ˁǝmġ-a ġǝbˁīn ᵊlAmal, wu-naxə́ḏ-a l-ǝd-daktōr xaṭaġ yˁāyǝn ᵊˁyūn-a lēš hēkǝḏ? māku ˁyūn. hāyi daxlǝt, qālǝt: aš bī-kǝm? hāyi qwīyi, sabˁ kānǝt. kānǝt ᵊṭṭabbǝb99 mal-ˁarab, šǝġl-a kǝll-u… mal-ˁarab ᵊṭṭǝbbə́b-ǝm. q… qǝnnā-l-a100: ˁaynī-ha l-Amal! hēkǝḏ ˁēn-a wu-ma qa-tˁāyǝn wu… da-nġīd naxə́ḏ-a l-ǝd-daktōr.

175

The maternal aunt of Farḥa. Yes… Rōza. Rōza the daughter of Hāṃi. No! These… (laughs) So who? What is her name? I forgot her name. And? The maternal aunt of Sǝlmān. And? What did she say? We were… waiting till Amal would be 40 days old, to take her to the doctor so that he would see why her eyes were like that. There were no eyes (pupils). She (The maternal aunt of Sǝlmān) came in, (and) said: What's (wrong) with you? She was a strong (person), she was (like) a lion. She used Arabic medicine, all her work was… to cure people (according to) Arabic medicine. We told her: Look at Amal! Her eye is like this and she can't see and… We want to take her to the doctor.

97 The n assimilates to the following t. 98 A nickname for Abrahām. 99 The speaker uses a verb in stem II in a syntactic context that requires a noun. In the following utterance she uses the verb again as required syntactically. As for the verb itself, the prefix t of the 3.f.s. is assimilated to the first consonant of the root ṭ. 100 The l of the root qwl assimilated into the following n of the subject suffix.

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qālǝt: bāl-kǝm wiyā-kǝm taxḏū-ha l-ǝddaktōr! ma yṣīġ taxḏū-ha! hāyi ana aqə́l-l-ǝk, hāyi mn-ǝl-makīna ǧǝġġū-ha laˁṣāb māl-a. yǝnġād ᵊtġǝdd-tǝrǧaˁ l-aˁṣāb.

A: B:

qālǝt… šǝti kānǝt, ġēġ šǝtwīyi? qālǝt: lǝfᵊlfū-ha b-ǝl-ḥġamāt, wu-ġās-a lǝffō-nu ˁala-ṭūl b-šarfa l… šapqa, lāzǝm b-ǝl-ˁarabāna wu-mǝlfūfa kəllǝš. i? wu-hassa… wu-hassa-tˁanōn aššon tǝrǧaˁ ᵊˁyūn-a. lǝkūn twǝddū-ha l-ǝd-daktōr. baḷḷa ṣǝdᵊq! qǝmna-nlǝflə́f-a wu-qǝmna-nxāf ˁala-ġās-a wu-hāyi. l-ǝl… l-ǝl-ġǝbˁīn ˁēn-a raǧˁǝt mǝṯᵊl-ma hīyi.

A: B: A:

mmm. nsētu aš kān ǝsm-a. wu-z-zǝrf ᵊb-ġās-a aškun? hāyi ždīdi.

She said: Beware of taking her to the doctor! You must not take her! I will tell you (what happened), (during the birth) by the (vacuum) machine they pulled her nerves. The nerves need to go back (to their place). She said… It was winter, it was cold101. She said: Wrap her with blankets, and keep her head constantly covered with a scarf… a hat, (She) must stay entirely wrapped in the stroller. And? And then… and you will see how her eyes will go back. Don't you dare taking her to the doctor. By God, it was true! We started to wrap her and to keep her head and (all) that. By… by the 40th day her eyes went back to normal (literally: like it is). Okay. I forgot what her name was. And what was the hole in her head? I haven't heard of it (Literally: this is new).

101 Literally the speaker asks rhetorically 'isn't it winter?!' to hint for the fact that it was cold.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.5 Stories about people

B: A:

B: A: B: A:

B:

hāyi mn-ǝl-makīna, hōni. ha! ma zǝrf. hēkǝḏ… ṭǝppa. i. mǝnfūx, i. fǝd-nafxa, i. i, hāyi dāyman tṣīġ. hāyi… ġēġ mǝġᵊˁlō-ni? kānǝt hāyi Mēˀir Elyās. aḅēl ˁala-aḏīki l-mustašfayāt!

A: B: A: B: A: B: A: B: C: A: B: C:

hāyi mal-īhūd, ma? mmm. wēn kānǝt? ṣōb-ǝš-Šōrǧa? aš Šōrǧa? lakan wēn kānǝt? b-ǝl-Mˁaḏḏam. b-ǝl-Mˁaḏḏam? i, lakān? hāyi wēn ma k… ma… ma… l-hāḏa l-kullīyi māl-na wu-hāyi wnīki. i, ma bˁīdi mn-ǝš-Šōrǧa. lā! aš Šōrǧa? hāyi l-mkān kānu ysūwōn taṭbiqāt ma ˁaf ēš. kān…

177

This (was caused) by the machine. Here. Oh! It is not a hole. Like… a ball. Yes. Swollen. Yes. A swelling, yes. Yes, it always happens. This… (Rhetorically:) they made a mess out of me. It was in Mēˀir Elyās (hospital). Those were terrible hospitals (literally: grief on those hospitals)! It was a Jewish (hospital), no? Yes. Where was it? Near Šōrǧa? No (rhetorically: what Šōrǧa?)! So where was it? In Mˁaḏḏam. In Mˁaḏḏam? Yes, (rhetorically:) where else? It was where… this college of us, it was there. Yes, Not far away from Šōrǧa. No! No (rhetorically: what Šōrǧa?)! It is the place where they used to do internships or something like that (literally: I don't know what). There were…

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mu taṭbiqāt… kan-ᵊmsūwī-ha mustašfa māl…

A: C: A:

hāḏa… ḥukumīyi. hāyi ṣōb-ǝl-kullīyi māl-kǝm. i… i. b-waqt-a yǝmkǝn hāḏa… Ṣḥāq sawwa wnīki l-stāǧ māl-u. mmm.

not internships… they turned it into a hospital of… this… governmental (hospital). It is near your college. Yes… yes. Back then maybe this… Ṣḥāq did his internship there. Oh.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.5 Stories about people

179

4.5.3 Rimōn Speakers: A: Alwīz Ban-Eliyahu (Xḷaṣči) B: Assaf Bar-Moshe C: Zvi Bar-Moshe A:

hā, mǝn ᵊnwaldǝt, sāˁt ǝl… l-ᵊnwaldǝt, qa-yǝbġád-l-a qa-yǝbġad-l-a102. Xālda. ǧabō-l-a ǧūd, xǝllo-l-yā bēn-ᵊġǧūl-a. nazlǝt Rimōn, nazlǝt ˁal-ᵊǧ-ǧūd. ǝǧ-ǧūd ḥāġ kəḷḷǝš. wu-hīyi ġēġ laḥᵊm tāza.

C:

wu-hīyi… hāyi kə́llǝt-a ḥtaġqǝt. wu-tǝbki wu-t… hāyi. (How old was she?) ṯāniya103. tawwa nazlǝt. (Wow). wu-qa-tǝbki. wu-yqulōn: lā, hāyi ma bī-ya šēn. hǝmmi l-ūlād lǝ-zġāġ mǝn… awwal ma yǝǧōn l-ǝd-dǝni yqumōn104-yǝbkōn. wu-t-tāli aš yˁaynōn? ᴴᴱ(hayta bat yōm o mašu.

A:

yōm aḥad)ᴴᴱ. aš yˁaynōn?

B: A: B: A:

Oh, when she was born, at the time of… of birth, she (her mother) was cold. Xālda (the mother). They brought her a hot bottle, they put it between her legs. Rimōn (the baby) came down, (and) fell down on the hot bottle. The hot bottle is very hot. (Rhetorically:) and she was, naturally, "fresh meat". And she… got all burned. And she wass crying and… (and all) that. (How old was she?) A second (old). She just came down. (Wow.) And she was crying. And they said: No, she doesn't have a thing. They, the small children, when… when they just come to the world they start crying. And then, what did they see? She was one day old or something. (Only) one day (old). What did they see?

102 The repetition here conveys either high degree or extended period of time. 103 The ṯ sounds here as t, although the interdentals keep their value as a rule in JB. 104 The prefix y is barely pronounced.

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wu-mlīḥ Alīza kānǝt wiyā-ha bᴴᴱ(bēt ḥolīm)ᴴᴱ. qa-ybǝdlō-l-a, ġǝslō-l-a wu-ybǝdlō-l-a l-Rimōn. kānǝt tawwa… qalə́t-l-ǝm: hāyi aškun? Alīza. qalō-l-a: lā, hīč, māku šēn. wu-hīyi hāyi kə́llǝt-a ᵊnḥaġqǝt ḥaġq kəllǝš qawi. wu-ṣāġ-l-a hōsa b-ǝl-mustašfa, wu-ġādu yṭǝllˁō-hǝm l-ǝl-nǝrsāt mnǝl-mustašfa105 lēn… mǝ… mīytū-ha tǝlfū-ha lᵊ-bnēti.

B: A:

wu-xāybə́t-a ġǝbˁīn yōm b-ᴴᴱ(bēt ḥolīm)ᴴᴱ. (Wow). ǧabō-l-a dhunāt māl… mal-samak. lǝmman ṣǝdᵊq ᵊšwayya našfǝt, wu-axḏū-ha l-ǝl-bēt. wu-xāybə́t-a ḏa ̣ llǝt. bēbi106 zġayyǝġ. yǝmkǝn ǝ… sábᵊˁtiyām ma ˁǝmġ-a. xāybə́t-a aš ǧaġġǝt. wāw.

And (it was) good that Alīza (the baby's aunt) was with her in the hospital. They were changing her, They bathed her and were changing her, (to) Rimōn. She has just… She (Alīza) told them: What is it? Alīza (said). They told her: No, nothing, nothing's wrong (literally: there is nothing). And she, all of her, was burnt really severely. And there was a mess about her in the hospital, and they wanted to fire the nurses from the hospital because… they (almost) killed her, they damaged the girl. And poor her (she was) forty days in the hospital. (Wow.) They brought her oils of… of fish. Till (the blisters) really dried a bit, and they took her home. And poor her, (the burn scars) remained. A small baby. Maybe… she wasn't (even) 7 days old. Poor her, what she suffered (literally: dragged). Wow.

105 The t is barely pronounced. 106 In this word of English origin the speaker pronounces the b is as voiceless p.

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4.5 Stories about people

181

4.5.4 Dahūd Speakers: A: Zvi Bar-Moshe B: Asˁad Mˁallǝm C: Amal Bar-Moshe D: Alwīz Ben-Eliyahu (Xḷaṣči) A:

ᴴᴱ(hayə́ti ṣarīx lǝnsōˁa)ᴴᴱ l-Bǝġdād. mn-ǝd-Diwanīyi l-Bǝġdād. mani qa-yǝmši? ma ˁǝf aš kānǝt. ᴴᴱ(yaxōl lihyōt)ᴴᴱ kǝnna b-bēt Sasōn, ma ˁġǝf. qāl hūwi qa-yǝmši ġada. ᴴᴱ(az)ᴴᴱ ma yxālǝf aǧi wiyā-k?

B: A: B: A: B: A: B: C: A: B:

mani l-qāl? mani? Dahūd. ā, i. qa-yǝmši ġada l-Bǝġdād. wu-mani… Sǝlmān qal-l-u: "ma yxālǝf aǧi wi…"? la aš Sǝlmān? ana. hā ǝnta. hūwi… aš… hūwi. ma yxālǝf aǧi wiyā-k? (Laughs). i, i,

I had to travel to Baghdad. From Diwanīyi to Baghdad. (I asked around:) who (happens to be) traveling (to Baghdad)? I don't remember what (occasion it) was. Maybe we were in the house of Sasōn. I don't know. He (Dahūd) said that he is going to travel tomorrow. So (I asked:) is it okay if I came with you? Who was the one who said? Who? Dahūd. Oh, yes. He was (planning to) travel to Baghdad tomorrow (the next day). And who… (Was it) Sǝlmān who told him: "Is it okay if I came with…"? Not Sǝlmān (rhetorically: what Sǝlmān?). I. Oh, you. He… what… he. Is it okay if I came with you? (Laughs). Yes, yes,

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4 Texts

aš…? qāl: i. ġēġ kfaġtu?

B: D: A:

wī aḅēl! hāḏa kān… ṭfā-ha107 l-aḏīki s-safra!

D: B: A: B: A:

kan-ixāf ᵊˁlī-ha s-siyarə́t-u. lēš? ṭfā-ha l-aḏīki s-safra. aš ṣāġ? zēn t... saˁtēn wu-nǝṣṣ, ᴴᴱ(naxōn)ᴴᴱ? sāˁa wu-nǝṣṣ mn-ǝl-Ḥǝlli l-Bǝġdād, wu-sāˁa mᵊn-Diwanīyi l-ǝl-Ḥǝlli.

D: A:

B: A: C:

ma hēkǝḏ? ō b-ǝl-ˁaks? i. saˁtēn wu-nǝṣṣ bǝla-ma yǝnfátǝḥ ǝlḥalq? ᴴᴱ(ēn mǝlla)ᴴᴱ? kǝlmi waḥdi māku. ᴴᴱ(ata)ᴴᴱ qēˁǝd b-ǝl… b-ǝl-hāḏa… kǝnn-u b-ǝl-qaṣāṣ. qēˁǝd b-ǝl-qaṣāṣ. (Laughs) ᴴᴱ(zē)ᴴᴱ fǝš-ši108… ᴴᴱ(asōn)ᴴᴱ. ᴴᴱ(bimēt)ᴴᴱ. kan-yǝdxǝl l-ǝl-ḥǝmmām, ˁaqb-a yǝṭlaˁ yǝlbǝs šaqṣa.

What…? He said: yes. I made (such) a mistake (rhetorically: didn't I make a mistake?)! Oh my God! He was… Damn that trip (literally: [may God] extinguish that trip]! He used to fear for his car. Why? Damn that trip! What happened? Okay… (it takes) two hours and a half. Right? An hour and a half from Ḥilli to Baghdad, and an (additional) hour from Diwanīyi to Ḥilli. Isn't it so? Or the other way around? Yes. Two hours and a half without talking? (literally: the mouth does not open up?) Not (even one) word? There isn't (even) one word. You are sitting in… in this… as if you are punished. Sitting in punishment. (Laughs) It is something… A disaster. Really. He used to get into the shower, and then to get out wearing a head kerchief.

107 Using the root ṭfy in the SC to convey a wish to God. 108 The d of the indefinite particle fǝd assimilates to the following š.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.5 Stories about people

A: C: A:

B: A: D: B:

wu-ana walad, lǝkūn… lǝkūn… lǝkūn yǝnnášǝl. bāġi ḥkī wiyā-yi kǝlmi. bāġi qūl fǝd-šēn. walad. ᴴᴱ(ēn, zē… zē)ᴴᴱ Dahūd ma yǝnǧárǝˁ. ma ādmi ᴴᴱ(bǝxlāl)ᴴᴱ. Da… Dahūd, ana b-bāli kān ˁǝnd-u siyāra. ᴴᴱ(kēn)ᴴᴱ, hāyi s-siyāra. i, kan-ixāf ᵊˁlī-ha. hāyi l-Ūstǝn… i. fǝd-nōba ṣˁadtu wiyā-nu, ma ˁaf wēn, ma ˁaf aš kānǝt. axa... axaḏ-ni wiyā-nu b-ǝs-siyāra. qa-yǝftarr, kān fǝfǝl… kǝll sāˁa ysūwī-l-i: ˁāyǝn hāyi l-wǝṣla ášlon-a? ˁāyǝn hāyi l-wǝṣla ášlon-a?

A: B: A: B:

ᴴᴱ(beˀemet)ᴴᴱ? baḷḷa. ši… ši ġarībi109. ġarībi. yqə́l-l-i: hāyi xōš,

183

And I was a child, For fear of… for fear of catching a cold. At least say a word to me. At least say something. (I was) a child. No, this… Dahūd was unbearable. He wasn't human at all. (About) Dahūd, I remember he had a car. Yes, This is the car (that I am talking about). Yes, He used to fear for it. This Austin. Yes. One time I got into (the car and took a ride) with him, I don't know where to, I don't know what (occasion) it was. He took me in the car with him. (When) he was driving around, he was mischievous… (literally: pepper) he kept telling me: (literally: every hour he did to me). Look at this hot girl (literally: look how is this piece)! Look at this hot girl (literally: look how is this piece)! Really. (I swear) to God. (It is) a weird thing. Weird. He told me: This one is good,

109 There is no agreement between the masculine noun ši and the feminine adjective that follows it.

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hāyi xōš wǝṣla hāyi. C: B:

i? aḷḷa yǝġḥám-u.

This is a good (looking) girl (literally: piece). Really? God bless his (soul).

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4.5 Stories about people

185

4.5.5 l-kə́llǝt-na wǝldə́t-na (She delivered us all) Speakers: A: Zvi Bar-Moshe B: Amal Bar-Moshe C: Alwīz Ben-Eliyahu (Xḷaṣči) D: Assaf Bar-Moshe A: B:

kān xōš ǝmmāyi ˁǝnd-a. kān wǝčč-a abyaḏ̣ aḥmaġ.

A:

C: A:

wu-mdawwaġ. wǝčč-a kān mdawwaġ. ᴴᴱ(mamáš)ᴴᴱ kānǝt tǝnwǝġ110. kǝllǝš xōš admīyi. ḅaḅa kān… ḅaḅa kan-yḥə́bb-a kǝllǝš. kēf ᵊl-kə́llǝt-na wǝldə́t-na, bali. kān kǝllǝš yqǝddə́r-a,

C: A:

kǝllǝš yḥǝbb-a. aš ḥǝ… nǝṣṣ ǝl-lēl wu-y…

C:

wu-yṣiḥū-ha. nǝṣṣ ǝl-lēl tǝrkǝḏ̣. wu-hāyi lēlt ǝs-sǝtti,

A: C:

ysūwōn šašša ġēġ? i. ᴴᴱ(naxōn)ᴴᴱ. wu-b-ǝl-lēl, yˁǝllqō-l-a hāyi l-ˁafṣa wu-l…

She had a good mother. Her face was white (and her cheeks were) red. And round. Her face was round. She was really glowing. (She was) a very good person. My father… my father loved her very much. Since she delivered all of us, Of course. He used to respect her very much, to love her very much. How… (Even in) the middle of the night… (people) used to call her. She used to run (to deliver a child) in the middle of the night. And in the evening of the sixth day (after the birth), (rhetorically:) they did šašša111. Yes. Right. And in the night, they used to put the ˁafṣa112 on her (on the baby girl) and the…

110 This root is usually conjugated in Stem II: nūwáġti 'you shined', tnawwǝġ 'she shines'. In this case, however, the PC of stem I is used, and although it is a C2-w root, it follows the strong root's conjugation. 111 A festivity taking place on the sixth day after a girl was born. This festivity is called after the popcorn, šašša, which is traditionally served as a snack (see also §4.9.4). 112 A jewelry made out of two pieces of a ball-shaped growth that grows on Thuja trees. The two balls are attached and covered with golden threads. It was used as a talisman against the evil eye.

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C: D: C: A: C:

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wu-dǝqqāt ysūwōn b-ᵊl-ḥāyǝṭ113 mal-l… ᴴᴱ(biglal ze)ᴴᴱ kǝll-ǝm kanuyḥǝbbū-ha. kǝll-ǝm. kǝll ǝl-ūlāyi. kānu… kānǝt kǝllǝš xōš. (Did she use to take money?) lā! tsǝ114. ᴴᴱ(lō)ᴴᴱ, yǝṭˁū-ha ᴴᴱ(matanōt)ᴴᴱ lō… kānu… ˁāyǝn… mǝṯǝl hāyi l-yōm sǝtti ˁǝnd-ǝm.

yǧibō-l-a ṣǝnīyi hēkǝḏ. mǝtrūsa kǝlla ǧī… ǧīǧ wu-tǝmman wu… wu-aškāl ᵊlwān.

A: C:

wu-yǧ… yǧibō-l-a šašša yxǝllōn ˁlīha. awwal waḥdi tǝnˁázǝm hīyi. hāyi š-šašša mxalṭa. aškāl ᵊlwān bī-ha. yǧibō-l-a ham fǝd-kammīyi kbīġi. hāyi.

and they used to mark the wall of the… Because of that everybody used to love her. Everybody. All the town. They used to… She was a very good (person). (Did she use to take money?) No. No. No, they used to give her gifts, not… They used to… look… (If) for example today they (someone) celebrate (literally: have) the sixth day (after the birth). They used to give her a tray like this. All full with… chicken and rice… and many things (literally: types of colors). And they used to bring her šašša and put on (the tray). She used to be the first one to get invited. This šašša115 was varied. There were many things in it. They also used to give her a big amount. (It was like) this.

113 Refers to the tradition to mark the wall on top of the bed of the woman who gave birth with a mixture of water and talcum powder or saffron. One of the elderly women puts a bit of the mixture on the tip of her finger and marks the wall seven times. This is done to protect the woman who gave birth from the evil eye. 114 An ideophone that denotes negation. 115 Refers to a different tray full with popcorn, nuts, and seeds (such as pumpkin, watermelon, or sunflower seeds) that are cracked as a snack.

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4.5 Stories about people

wǝla kānǝt tāxǝḏ ᵊflūs? la mn-ǝl-īhūd, wǝla mᵊn-l-āyi.

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She didn't take money (rhetorically: or else she used to take money?). Neither from the Jews, nor from the (Muslims)…

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4.6 Folk stories 4.6.1 ˁzīyt ǝl-mǝlḥ (The preciousness of salt) Narrator: Alwīz Ben-Eliyahu (Xḷaṣči) kān wu-ma kān ˁal-aḷḷahu tǝklān. kān fǝd-malǝk, hāḏa l-malǝk ˁǝnd-u bnāt ᵊṯnēn. fád-yōm, qal-l-ǝm, hūwi qa-yġīd ysāfǝġ l-ǝl-ḥaǧǧ, qa-ysāfǝġ l-ǝl-ḥaǧǧ. aš tǝġdōn? hūwi yġīd yġūḥ l-ǝl-ḥaǧǧ, aš tǝġdōn? aǧīb-ᵊl-kǝm… ṣuġāt. lǝ-kbīġi qalǝt-l-u: ǧib-l-i ḥwās wu-ǧib-l-i hēkǝḏ wu-ǧib-l-i hēkǝḏ. lǝ-zġayyġi kǝn-tqə́l-l-u: tġūḥ b-ǝs-salāma wu-tǝrǧaˁ b-ǝssalāma, wu-ana aḥǝbb-ak ᵊmqadd-ǝl-mǝlḥ. mǝlḥ ašqad ᵊˁzīz. aḥǝbb-ak hēkǝḏ. raǧaˁ, sāfaġ wu-raǧaˁ. raǧaˁ ᵊmn-ǝl-ḥaǧǧ, ṣāḥ-l-ǝm lᵊ-bnāt-u. qal-l-ǝm… lǝ-kbīġi aš ṭalbǝt? ṭˁa-l-yā. lǝ-zġayyġi aš ṭalbǝt? tḥǝbb-u mqadd ǝl-mǝlḥ. qām ᵊṭġad-a. qal-l-a:

Once upon a time (Literally: was and (or) wasn't, (and the rest) depends on god). There was a king, this king had two daughters. One day, he told them, he wants to travel to the Haj. He is traveling to the Haj. What do you want (me to bring)? He wants to travel to the Haj, What do you want (me to bring)? I will bring to you… presents. The elder told him: Bring me cloths and bring me this and bring me that. The younger told him: Go in peace and return in peace, and I will love you as much as (I love) salt. Salt is so precious. I will love you that (much). He returned, he traveled and returned. He returned from the Haj, he called for his daughters. He told them… What did the elder request? He gave it to her. What did the younger request? To love him as much as (she loves) salt. He expelled her. He told her:

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4.6 Folk stories

lēš aškun ǝl-mǝlḥ xaṭaġ qa-tḥǝbbē-ni mqadd ǝl-mǝlḥ? ana ma aqbal, la aġīd-ǝk wu-la aġīd ᵊl-mǝlḥ māl-ǝk. zaˁal wiyā-ha. ṭlaˁ… ᵊṭġad-a mn-ǝl-bēt. hāyi l-xāybi, ḏallǝt. fǝd-ᵊnhāġ ˁayán-a bᵊn ṣǝḷṭān, wu-ḥább-a, wu-dzūwáǧ-a116. hāyi kǝn-ᵊtqūl tġīd tǝntáqǝm ᵊmn-abūha. lēš ᵊṭġad-a mn-ǝl…? qāmǝt sūwə́t-l-ǝm ᵊˁzīmi kbīġi. wu-ma xǝllə́t-l-ǝm wǝla nǝqṭāyi mǝlḥ, bī-nu lᵊ-ṭbīx. ǧō qaˁdu qa-yaklōn, ma qa-yṭiqōn yaklōn. qalə́t-l-ǝm: lēš ma qa-taklōn? aškun hāyi? qalō-l-a: hāḏa kǝll-u ḅǝla-mǝlḥ, mnēn ᵊnṭīq nakə́l-u? qalə́t-l-u117: ṣiḥō-l-u l-abū-ha… hāḏa abū-ha… ṣiḥō-l-u, qǝllō-l-u, aššōn ma kan-yǝftáhǝm? ǝl-mǝlḥ ašqad bī-nu ˁzīyi.

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what is (it about) salt so that you love me as much as (you love) salt? I don't accept it, I don't want you and I don't want your salt. He got angry with her. He expelled her from home. This poor one, she stayed. One day the son of the sultan saw her, and he fell in love with her, and he married her. She said she wants to take revenge on her father. Why did he expel her from the…? She made a big feast for them. And she didn't put even a little bit of salt for them, in the food. They started to eat, and they couldn't eat. She told them: Why aren't you eating? What's going on (literally: what is it)? They told her: It's all without salt, how can we eat it? She told him: Call for her father… the father of hers… call for him, tell him, how come he couldn't understand? How precious salt is.

116 The t of stem V assimilates into d as a result of the following z. 117 The narrator uses the 3.m.s. pronominal suffix probably with the intention to quote what the younger daughter told her father. It seems, however, that the narrator changed her mind, as she then quotes what the younger daughter told the people to tell her father.

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ana sūwitū-ha l-āyi kǝll-a bǝla-mǝlḥ xaṭaġ yǝˁġǝf ˁzīyt ǝl-mǝlḥ ašqad ᵊqwīyi. wu-ǝs-salāmu ˁlē-kum.

I did all of it without salt so that he will understand how strong the preciousness of salt is. And may peace be with you.

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4.6 Folk stories

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4.6.2 Dayyēnu118 Narrator: Yardena Sason hala bī-kǝm ṣadiqāt-i wu-ṣǝdqān-i lmǝḥbubīn. xalṣǝt lǝ-mǧalla wu-hassa-yǝǧi ˁīd lǝfṭīġ119. wu-ana b-bāli ḥkīyi, mǝn kān ˁamm-u, axū-nu l-abū-yi, yǝḥkī-n-na121 kǝll lētt122 šǝttāxa, ˁala-wēḥǝd ǝsm-u Dayyēnu. Dayyēnu kān wēḥǝd faqīġ, mǝskīn, kan-ybīˁ aškāl ᵊlwān, wu-yġūḥ mn-ᵊmkān lᵊ-mkān. mǝn ǧā l-ˁīd, qa-yˁāyǝn ma qa… ma qa-yṭīq yḥaṣṣǝl ᵊflūs, wu-ma qa-yǝˁġǝf aš ysawwi, ašlon yǝštáġi akᵊl l-ǝl-ˁīd. qam-qa-yǝmši wu-yǝbki qa-yǝmši wuyǝbki, ˁāyan knīsi, ᴴᴱ(knesiyá)ᴴᴱ. daxal. qa-yǝṣfǝn yǝmna yǝsġa, māku aḥḥad.

Hello my dear friends. Purim is over and Passover is about to come. And I remember a story, that120 my uncle, my father's brother, used to tell us every Passover evening, about someone called Dayyēnu. Dayyēnu was a poor man, a poor soul, he used to sell many things, and to go from one place to the other. When the holiday came, he saw that he couldn't… couldn't earn (enough) money, and he didn't know what to do, how (could he) buy food for the holiday. He started to walk around and cry to walk around and cry, he saw a church, a church. He got inside. He looked to the right and to the left, no one was there.

118 Dayyēnu is a Hebrew word that repeats itself in Passover Haggadah and means 'sufficient for us; we will be satisfied'. 119 fṭīġ means unleavened bread made from flour and water, Matzah. This bread is eaten on Passover, and so the holiday was called after it. It is equivalent also to the name of the holiday in Aramaic: ʿēḏā d-faṭīrē. 120 Literally the speaker uses a temporal conjunction meaning 'when', but then she changes the syntactic structure. 121 The indirect object marker l assimilates to the following pronominal suffix's n. 122 The speaker pronounces the word lēlǝt 'evening' so quickly that the second l and the following ǝ are not uttered.

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lēš-ma ˁāyan… e… almasāyi. axád-a l-almasāyi, ṭalaˁ, ġāḥ, bāˁ-a l-almasāyi, štaġa akᵊl l-ǝl-ˁīd. ǧā l-ˁīd, qaˁad qa-yšattǝx wiya… wiya l… wiya-wlād-u wiya-mġāt-u, lēš-ma ǧā ǝl-ḥārǝṣ123 mal-ᵊknīsi. daxal l-ǝl-ᵊknīsi qa-yˁāyǝn, wēn-i l-almasāyi? wēn-i l-almasāyi? māku! ġāḥ l-ǝl-ḥākǝm, qal-l-u: ya ḥākə́m-na! l-almasāyi ᵊnbāqǝt. qal-l-u l-ḥākǝm: ana ma ˁlē-yi. lāzǝm ᵊtšūf-u l-hāḏa l-wēḥǝd l-axáḏa, wu-ǧǧīb-u124 l-ōn. ṭalaˁ ǝl-ḥārǝṣ, qa-yǝmši, ma qa-yǝˁġǝf ᵊmnēn? wēn ydawwǝġ? wēn yšūf-u l-hāḏa l-bǝniˀādam laxáḏ-a l-almasāyi? lēš-ma ġāḥ l-ǝl-ḥāra mal-īhūd. sāˁa l-masa l-ˁaṣᵊġ,

Then he saw… ah… a diamond. He took the diamond. got out, went, sold the diamond, (and) bought food for the holiday. The holiday came, he sat down for the Passover feast with… with the… with his children and with his wife, (and) then came the guard of the church. he got into the church to look around, where is the diamond? Where is the diamond? It was gone (literally: there isn't)! He went to the judge, (and) told him: Oh our judge! The diamond has been stolen. The judge told him: I don't care. You have to find the one who took it, and bring him over. The guard went out, he was walking, he didn't know from where (to start)? Where should he search? Where will he find the person who took the diamond? Then he went to the Jewish quarter. In the evening,

123 Although the root is ḥrs, the s is pronounced as emphatic one, probably because of the r. 124 The 2ms prefix t- of the PC assimilates to the following ǧ.

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4.6 Folk stories

qa-yǝsmaˁ mᵊn-kǝll bēt: Dayyēnu. ġāḥ qa-yǝmši šwayya lāx, qa-yǝsmaˁ Dayyēnu. šwayya lāx, Dayyēnu. qāl: hāyi ǝlla Dayyēnu axáḏ-a l-almasāyi. ṣabaḥ ǝṣ-ṣbāḥ, ġāḥ ˁala Dayyēnu. qal-l-u: Dayyēnu! lazǝm-tǝǧi wiyā-yi l-ǝl-ḥākǝm. qal-l-u Dayyēnu: ana aš sūwētu? aš qa-tġīd mǝnn-i? qal-l-u: l-ḥākǝm qa-yġīd yˁayə́n-ak. qal-l-u: ᴴᴱ(tōv, bese)ᴴᴱ… ē… d-aǧi. ġāḥ wiyā-nu, ǧā ˁǝnd-ǝl-ḥākǝm. qal-l-u l-ḥākǝm: Dayyēnu? ǝnta axáḏt-a l-almasāyi? ǝnta bə́qt-a l-almasāyi mn-ǝlᵊᴴᴱ(knesiyá)ᴴᴱ? qal-l-u: ana? ana ma bǝqtu. ana ma abūq. qal-l-u: bali! kǝll-ǝm qa-yqulōn ǝnta axáḏt-a. qal-l-u:

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he was hearing from every house: Dayyēnu. he was walking a bit further, and hearing Dayyēnu. A little more, Dayyēnu. He said: It must be Dayyēnu who took the diamond. He woke up in the morning, and went for Dayyēnu. He told him: Dayyēnu! You must come with me to the judge. Dayyēnu told him: What did I do? What do you want from me? He told him: The judge wants to see you. He told him: Well, fine… ah… I will come. He went with him, (and) came to the judge. The judge told him: Dayyēnu? Did you take the diamond? Did you steal the diamond from the church? He told him: I? I didn't steal. I don't steal. He told him: Yes (you stole)! Everyone says you took it. He told him:

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ya ḥākə́m-ka125! lǝ-ḥkīyi hēkǝḏ: ana mšētu ṣōb-lǝ-knīsi, qad-abki. ˁaynə́t-ni Máryam ǝl-ˁáḏra, ᴴᴱ(Mariya)ᴴᴱ, ġǝmzə́t-l-i d-adxǝl. dxaltu. qalə́t-l-i: áš-b-ak ǝbn-i? qǝltō-l-a: ˁāni, ǧā… qa-yǝǧi ˁīd lǝ-fṭīġ, ma ˁǝnd-i flūs, ašlon aṭˁī-hǝm l-ūlād-i akᵊl? qalə́t-l-u: wǝla yhə́mm-ak! xə́ḏ-a l-āyi l-almasāyi, ana ma… ma ˁǝnd-i aš asawwi bī-ya. ġūḥ bīˁ-a wu-štaġi aš ma lāzǝm. qal-l-a: mlīḥ. axáḏ-a l-alma… axǝḏtū-ha l-almasāyi wu-ġǝḥtu. ana bǝqtu? ma bǝqtu. hīyi ᴴᴱ(Mariya)ᴴᴱ qalə́t-l-i. hāḏa l-ḥākǝm, smáˁ-a lᵊ-ḥkīyi, qal-l-u: fūt mᵊn-wǝčč-i, ma aġīd aˁayə́n-ak, wu-la tǝǧi baˁᵊd. hāyi lǝ-ḥkīyi.

Oh judge! The story goes like that: I was walking near the church, crying. Virgin Mary saw me, Mary, (and) signaled me to come in. I came in. She told me: What's wrong my son? I told her: Look, (the holiday) came… Passover is coming, I don't have money, how will I give food to my children? She told him: Don't you worry! Take this diamond, I don't… I have nothing to do with it. Go sell it and buy what is needed. He told her: Good. He took the diam… I took the Diamond and went. I didn't steal (rhetorically: Did I steal?)! I didn't steal. Mary told me. The judge, heard the story, (and) told him: Get out of my sight, I don't want to see you, and don't come again. This is the story.

125 The speaker probably means to say ḥākə́m-na, as she did before. It might be that the speaker is influenced from Modern Hebrew, where the 2ms pronominal suffix -xa can be used to address a judge.

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4.6 Folk stories

ǝntǝm ᵊb-bēt-kǝm ham kanu-yǝḥkū-ha l-āyi lǝ-ḥkīyi? lō hāyi lǝ-ḥkīyi kānǝt bass mal-ˁammu Yusēf aḷḷa yǝġḥám-u?

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Did they use to tell this story also in your family? Or was this story (told) only by dear uncle Yusēf, god bless his memory?

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4.6.3 kǝl ˁǝnd l-īhūdi wu-nām ˁǝnd-ǝn-nǝṣġāni (Eat at the Jew's house and sleep at the Christian's house) A: Narrator: Abraham Ben-Eliyahu (Xḷaṣči) B: Interviewer: Yogev Yahezqel A:

B: A:

aku maṯal, yqǝllō-l-ǝm: kǝl ˁǝnd l-īhūdi, ā? wu-nām ˁǝnd-ǝl… hāyi yqǝllō-l-ǝm l-ǝl-aslām. l-ǝl-aslām. wu-nām ˁǝnd-ǝn-nǝṣġāni. lēš? l-īhūdi ma yākǝl laḥᵊm xǝnzīġ, yǝqdaġ yākǝl mn-ǝl-akᵊl māl-u. ǝl-masīḥi… ma ta… tākǝl ˁǝnd-u… ma yaklōn ˁǝnd-u lēn… yāk…. hāḏa la… yākǝl laḥᵊm xǝnzīġ, muḥarram ˁlē-hǝm l-ǝl-aslām. lākǝn ǝl… yqǝllō-l-u: nām ˁǝnd-ǝl… ˁǝnd-ǝl… la tnām ˁǝnd-ǝl-īhūdi, nām ˁǝnd-ǝn-nǝṣġāni, kēf ǝn-nǝṣġāni ma… ma mṭahhaġ, ǝḏa māt, yaˁni ḥǝtti yġidōn yˁǝġfōn hayyi… hayyi masīḥi wu-hayyi… wu-hayyi mǝslǝm,

There is a saying, telling them (the Muslims): Eat at the Jew's house. Okay? And sleep at the… They say it to the Muslims. To the Muslims. And sleep at the Christian's house. Why? The Jew doesn't eat pork, (and so the Muslim) can eat from his food. The Christian… you can't… eat in his house… they can't eat in his house because… he… he eats pork, It's forbidden for the Muslims. But the… they tell him: Sleep at the… at the… Don't sleep at the Jew's house, sleep at the Christian's house, because the Christian is not… not circumcised, if he (the Muslim) dies, I mean so that they want to know which… which one is Christian and which… and which one is Muslim,

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4.6 Folk stories

yˁǝġfō-nu mn-ǝṭ-ṭhūr māl-u. B: A:

lak126 ˁǝnd-ǝl-īhūd… i, lēn ǝl-īhūdi mṭahhaġ, ᵊmṭahhaġ. yǝnxálǝṭ mᵊn…

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they will know him from his circumcision. But for the Jews… Yes, because the Jew is circumcised. Is circumcised. He will get mixed up with the…

126 Probably starts to say lākǝn 'but', but is being distracted by the interviewer.

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4.6.4 l-īhūdi wu-t-tǝngāyi (The Jew and the jug) Narrator: Alwīz Ben-Eliyahu (Xḷaṣči) hāyi… aku kōma… fǝd-aġbaˁ xams ᵊġǧīl yhūd, kǝll šǝbbaṯ ytǝrsōn ᵊǧyūb-ǝm ḥabb raqqi, wu-aku qaḥwa, yġuḥōn yqǝˁdōn b-ǝl-qaḥwa. hāyi… qaˁdu b-ǝl-qaḥwa, wu-aku wēḥǝd ˁǝnd-u mǝṭi yḥammǝl ᵊˁlē-nu tǝngayāt. yġūḥ ybīˁ-a. hāḏa kǝll ma yǝmši mn-ūnīki yˁayə́nǝm yqum-ysǝbb b-ǝl-īhūd wu-yšattǝm b-ǝl-īhūd. tāĺ i-ha, aku wēḥǝd mn-ǝl-qāˁdīn qāl: maḥadd127 yǝṭlaˁ mᵊn-ḥáqq-u bass ana. aš tġīd ᵊtsūwī-l-u? qal-l-ǝm: ana ma aqūl. asūwī-ha lᵊ-ḥkīyi wu-t-tāli. hāḏa ǧā qa-yǝtmandal yōm ǝš-šǝbbāṯ wu-qa-ysǝbb wu-yšattǝm b-ǝl-īhūd. hāḏa ḥǝḏḏáġ-l-u ǝbġi, ǧā lí-ṣōb-ǝl… ǝl-mǝṭi,

It was… There were many… around four or five Jewish men, every Saturday they would fill their pockets with watermelon seeds, and there was a coffee shop, they would go sit in the coffee shop. One time… they were sitting in the coffee shop, and there was someone who had a donkey on which he used to load jugs. He used to go sell them. Every time he used to pass by (the coffee shop), he saw them and started to curse and to come down on the Jews. One time, One of the men sitting there said: No one but me can deal with him (literally: come out from his rightness). (They asked him:) what do you want to do to him? He told them: I am not going to say. I will do the thing and then (you will know). He (the donkey owner) came by all cocky on Saturday, cursing and coming down on the Jews. The other one prepared a needle, got close to the… the donkey,

127 A compound based on the negator ma and the numeral aḥḥad 'one'.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.6 Folk stories

ᵊnġaz-u b-aḏān-u b-ǝl-ǝbġi. hāḏa wǝǧˁə́t-u, naġza qwīyi. wǝǧˁə́t-u, qam-ygammǝz, nafaḏ… t-tǝngayāt kǝll-a wǝqqáˁ-a b-ǝl-aġḏ̣. ġāḥ hāḏa štaka ˁlē-nu, b-ǝš-šǝrṭa. kan… ǧabō-nu. hāḏa… ǝnta lēš kǝssáġt-l-u l… tǝngayāt? qal-l-u: ana ma kǝssaġtu t-tǝngayāt. ana ġǝḥtu wǝššitō-nu. qǝltō-l-u: ǝnta ǝḏa yhūdi bn-īhūdi mǝṯᵊl-ma qayqūl, aššon... ǝl-yōm šǝbbaṯ, aššon... tǝštáġǝl yōm ǝš-šǝbbaṯ? wu-hāḏa zaˁal wu-nafaḏ l... ᵊl-ḥamᵊl māl-u. ana aš ˁǝnd-i bī-ha? qalō-l-u: dīˀ128! xalli yǝṭ... ṭǝġdō-nu l-āḏa, abu lǝ-zmāl, wu-ṭalaˁ hūwi barāˀa.

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(and) pricked his ears with the needle. It hurt him (the donkey), (because it was a) strong prick. It hurt him, (and) he started to jump. He shook off… (and) all the jugs fell down on the ground. This guy (the donkey owner) went to complain about him, to the police. He was… They brought him (the Jew to the police). Why did you break his… jugs? He told him (to the police officer): I didn't break the jugs. I went to whisper in his (the donkey's) ear. I told him: If you are a Jew who is the son of a Jew, like he says, how come... today is Saturday, How come… you work on a Saturdays? And he got angry and shook off… his load. I have nothing to do with it (rhetorically: what do I have with it?). They told him (to the donkey's owner): Quickly! Let him... They kicked him out, the donkey's owner. And he (the Jew) came out innocent.

128 An ideophone that conveys the message of urge.

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4.6.5 aṣl-ǝm lō fǝˁl-ǝm? (Instinct or acquired behavior?) Narrator: Alwīz Ben-Eliyahu (Xḷaṣči) tāǧǝr, ˁǝnd-u bzazīn ᵊṯnēn. ˁǝnd-u bn… bzazīn ᵊṯnēn mġabbi. hāḏa… mǝn yǝqˁǝd yākǝl, kǝll bǝzzūna, yǝṭˁī-ha šamˁa, yǝšˁə́l-a lᵊ-šamˁa wu-tǝqˁǝd… tǝnṭə́ġ-u lǝmman yxallǝṣ ᵊl-akᵊl. xallaṣ ᵊl-akᵊl, yǝṭˁī-hǝm ᵊllǝ-hǝm… yṭǝffī-ha129 lᵊ-šmīˁ wu-yǝṭˁī-hǝm ᵊllǝhǝm ᵊl-akᵊl. fád-ᵊnhāġ ǧā ṣadīq-u l… lē-nu, qa-yˁayyǝṭ… aš… qal-l-u: aškun hāyi lǝ-bzāzīn? waḥdi mᵊn-hōn wu-waḥdi mᵊn-hōn wu-lēzmīn šamˁ, wu-šēˁǝ… wu-šēˁə́l-a. qal-l-u: ana hāyi… ṣāġ-l-i snīn aġǝbbī-hǝm ˁala-hāyi. qal-l-u: haḏōli fǝˁl-ǝm lō aṣl-ǝm? qal-l-u: lā! haḏōli… aṣl-ǝm,

A merchant, had two cats. He had… he raised two cats. This guy, when he sits to dine, each cat, he gives it a candle, he lights the candle, and it sits… it waits for him until he finishes (eating) the food. When he finishes the food, he gives them… he turns the candles off and gives them the food. One day his friend came by, screaming… "What…?" He told him: What's (going on with) these cats? One from this side and one from the other and they hold a candle, and you light it. He told him: This… I have been training them to (do) this for years (now). He told him: These (cats), is it something that they learned to perform or their instinct (literally: their origin)? He told him: No! They… It's their original behavior,

129 This story was told over the phone, so the quality of the recording is unfortunately not optimal and there are some blackouts. In this case the prefix y- of this verb form is inaudible.

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4.6 Folk stories

mˁǝllə́m-ǝm wu-mġǝbbī-hǝm. qal-l-u: zēn, ana aġwī-k mani130 aṣl-ǝm wu-mani faṣl-ǝm131. hāḏa ṣād-l-u ǧǝġdīn. hāḏa ma ǧā lēzm… lēzmī-ha l-ᵊbzazīn l-ᵊšmīˁ wu-qayākǝl? ḥaṭṭ l… l-ǝl-ᵊbzazīn ᵊǧ-ǧǝġdīn. haḏōli farru l-aku wu-l-māku wurakḏ̣u ˁal-ǝǧ-ǧǝġdīn. qal-l-u: ana aš qǝlltō-l-ak? ma qǝlltō-l-ak haḏōli aṣl-ǝm lō fǝˁlǝm. qāl: aṣl-ǝm ma yṭiqōn yǝtf… yfǝġqū-ha l-ǝl… l-ǝl… ǧǝġdīn wu…

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I taught them and trained them. He told him: Okay, I will show you what is their instinct and what isn't. He hunted mice. (Rhetorically:) didn't he came… (and see that) the cats held the candles while he was eating? He put… the mice for the cats. They stopped everything (literally: the existent and the inexistent) and ran after the mice. He told him: What did I tell you? (Rhetorically:) didn't I ask (literally: tell) you if that is their instinct or something they learned? He said: In their instinct they can't… differentiate between… mice and…

130 The narrator uses the interrogative pronoun mani 'who' when she actually refers to 'what'. 131 The narrator uses here the contradiction between faṣᵊl and aṣl, while earlier and later she uses the contradiction between aṣl and fǝˁl. Both faṣᵊl and fǝˁl are used to describe an acquired ability whereas aṣl is used to describe an original instinct. Having said that, the narrator herself gets them confused several times along the story.

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4.6.6 xǝnfᵊsāna xǝnfᵊsāna! (Oh beetle!) Narrator: Yardena Sason mǝn kǝntu zġayyġi, kānu yqǝllō-l-i, tāli d-aḥkī-l-ǝk ᵊḥkīyi, wu-aˁǝbbī-ki b-ǝl-quṭīyi, wu-hāyi lǝ-ḥkīyi: kān wu-ma kān ˁala-aḷḷa-u tǝklān. l-ǝǧ-ǧġēdi dǝkkān b-sūq ǝl-Midān. ˁayán-a l-xǝnfᵊsāna. qal-l-a: "xǝnfᵊsāna xǝnfᵊsāna! tġidēn ᵊzzwiǧā-na133?" qalə́t-l-u: "ila tǝzˁal wiyā-ha… wiyā-yi, bēš tǝqtə́l-ni?" qal-l-a: "b-ḏǝnbə́t-i lǝ-kbīġi." qalə́t-l-u: "fūt fūt! d-anˁal abū-k l-abu taras ḥadīda134! wu-ǝmm-ak, aġbaˁ ᵊmḥābǝs b-īd-a". ġāḥ ǝǧ-ǧġēdi lǝ-kbīġ, ǧā lǝ-ǧġēdi lǝ-zġayyǝġ. qal-la: "xǝnfᵊsāna xǝnfᵊsāna!

When I was little, they used to tell me: Come and I will tell you a story, and I will put you in a box132. And this is the story: Once upon a time. The rat had a stand in Midān market. He saw the beetle. He told her: "Oh beetle! Do you want to marry me?" She told him: "If you get mad with her… with me, With what would you hit me?" He told her: "With my big tail". She told him: "Go away, go away! I curse your father, the owner of an iron shield! And (as for) your mother, may she have four rings on her hand". (So) the big rat went, (and then) came a small (rat). He told her: "Oh beetle!

132 The clause "and I will put you in a box" is uttered only for the purpose of making a rhyme. 133 JB form should be tzūwǧē-ni. For the narrative purpose of rhyme, the speaker uses the suffix -na instead of -ni and precedes ā instead of ē to it. In addition, the prefix t- of the 2.f.s. assimilates to the first consonant of the root z, which happens again at the end of the story. 134 My informants say that this curse is frequent in children's story telling, and that its final part is just a pun which softens the harshness of the curse and rhymes with the following sentence.

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4.6 Folk stories

lēš gāˁda135 ˁal-bibāna? tġidēn ᵊzzwiǧā-na?" qalə́t-l-u: "ila tǝsˀal136 ˁlē-yi, bēš tǝqtə́l-ni?" qal-l-a: "b-ḏǝnbə́t-i lǝ-zġayyġi". qalə́t-l-u: "i, azzūwə́ǧ-ak".

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Why are you sitting on the window sill? Do you want to marry me?" She told him: "If you get mad with me, with what would you hit me?" He told her: "With my small tail". She told him: "Yes, I will marry you".

135 MB pronunciation and conjugation. 136 Pronounces tǝsˀal 'you (m.s.) ask'. However, with comparison to the former equivalent part of the story, we can assume that she meant to utter tǝzˁal 'you (m.s.) get mad'. The two verb forms are close in pronunciation.

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4.7 Political discussions 4.7.1 qa-ylǝṭmōn (They beat their chests) A: haḏāk ǝl-yōm ˁǝnd-hāḏa… A couple of days ago we were at… PN kǝnna, PN's place, ftǝḥtō-nu qa-aqallǝb. I turned it on (the TV) and changed (channels). (….) (….) hāyi l-Furāt mlīḥa. This (TV channel,) l-Furāt is good. ana tǝˁǧə́b-ni. I like it. B: i, (Sarcastically:) yes, hāyi mǝṯᵊl-ma yǝftáḥ-a… it's like (when) he turns it on… C: i, Yes. smaˁt bī-ya laṭᵊm? Did you watch (literally: hear) the chest beatings137? A: i, Yes, ġmād ᵊˁlē-hǝm. May they die (literally: dirt on them)! B: yǝqˁǝd saˁāt y… He sits (for) hours… yǝsmaˁ bī-ha l-āḏa. and watches (literally: hears) it. C: saˁāt? (For) hours? i. (Sarcastically:) yes. wiyā-ki yqǝˁdōn saˁāt. (Sarcastically: as if) with you (someone can) sit for hours. azyad mᵊn-daqīqi ma txǝllī-ni She doesn't let me watch it (the fētə́ḥ-a. channel) for more than a minute. B: aku wēḥǝd yǝftaḥ… (Rhetorically:) is there anyone who turns on… yǝftaḥ-a l-āyi wu-yˁāyǝn ᵊl-…? turns it on and watched the…? C: yaḷḷa yaḷḷa qa-yḏǝġbō… Finally, they are hitting… qa-yḏǝġbōn zǝnǧīl, hitting (themselves with) chains, ma tǝqˁǝd tˁayə́n-a? wouldn't you sit and watch it? A: baḷḷa aˁayə́n-a. Indeed, I would watch it. i. Yes. C: ᴴᴱ(nu)ᴴᴱ, So, qə́l-l-a. tell her. A: ᴱᴳ(yeah)ᴱᴳ. Yes. C: wu-taṭbīġ. And Tatbir138. 137 Refers to the Shi'ite tradition of beating themselves on the chest during the day of Ashura to mourn for the martyrdom of Husayn ibn ˁAli. 138 Another ceremonial act which is performed to mourn Husayn ibn ˁAli's death. The practice of Tatbir includes striking oneself with a sword on the head, causing blood to flow.

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4.7 Political discussions

A:

C: A:

ana… ana… ana… qabᵊl-sǝntēn, kǝntu-rēhǝm b-ǝl-arbaˁīn… b-ǝl-arbaˁīn māl-ǝm. ᴴᴱ(ken)ᴴᴱ? kānǝt… hōni ham ˁayǝnnā-nu. wu-ǧǝt baṣāt, wu-ǧabə́t-ǝm, wu-štaġal ǝl-laṭᵊm. b-ǝl-miyāt. aqūl: i! inšaḷḷa dōm-kǝm ᵊtlǝṭmōn!

C:

aqə́l-l-ak, hāyi ṣāġǝt qaṭēn ˁan-ma kǝnna.

A: C:

áškun-ayi? ana qēˁǝd b-ǝl-bēt, hōni b-Īsrael, b-ǝl-bēt wu-qa-axāf. ašlon kǝnna-nǝftarr wiyā-hǝm?

A: C:

ma kanu-yˀǝḏḏōn ǝš-šīˁa. ašlon kǝnna-nǝftarr wiyā-hǝm?

A: C:

ana… ǝš-šīˁa… ǝš-šīˁa… ǝš-šīˁa ma… hāyi t-taṭbīġ kanu-yṭǝbġōn ǝṣ-ṣbāḥ. afūwə́t-a?

A: C:

ana b-bāl-i aṭlaˁ… ana… aku sana afūwə́t-a?

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I… I… I.. Two years ago, was present in the Arbaˁīn139… in their Arbaˁīn. Really? It was… here we also saw it. And buses came, and brought them (the followers), And the chest beating started. Hundreds (of them). I said (to myself): Yes! I wish you will beat your chest forever. I am telling you, It became double (as extreme) than when we were (in Iraq). What? I sit at home, here in Israel, at home and I am afraid. How did we use to hang around with them? The Shi'ites didn't use to harm. How did we use to hang around with them? I… The Shi'ites… the Shi'ites didn't… They used to make the Tatbir in the morning. I wouldn't miss it (rhetorically: would I miss it?). I intended to go out… I… There wasn't even one year in which I missed it (rhetorically: is

139 Arbaˁīn, literally: '40', is a Shi'ite observance that occurs forty days after the Day of Ashura. It commemorates the martyrdom of Husayn ibn ˁAli.

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A:

C: A: C: A: C: A: B:

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ana hammēn. afūwə́t-a? ana hammēn. ᴴᴱ(ēn… ma… ma ze)ᴴᴱ? i... lēbsīn l... l... l... lᵊ-dšadīš ǝl-biḏā, ǝl-biḏā wu... i. wu-lǝ-dmayāt kǝll-a. wu-lǝ-dmayāt qa-t… emm... tqaddmu. hāyi… l-ˁām, b-ǝd-Diwanīyi kānǝt masīra. kǝll sāˁa mawkǝb mal-ma aˁġǝf hayyi ġmād. kǝll wēḥǝd lēbǝs šǝkᵊl. aku mxǝllī-l-ak ᵊnǧāna bī-ha ṣǝbᵊġ,

C: B:

A: C:

wu-yġuḥōn y... l... hāḏa... wǝṣla wu-yṣǝbġū-ha... hāyi.. i... hāyi kānǝt... hāyi bᵊ-mkān ǝd-damm. hāyi bᵊ-mkān ma hǝmmi... yaˁni... yṣǝbġu... hā… yaˁni baˁᵊd ma... ma qa-yḏǝġbōn ˁala-ġās-ǝm? ma mǝˁqūla. aš ma qa-yǝḏ̣ǝġbōn?

there a year in which I missed it?). Me neither (literally: too). I wouldn't miss it (rhetorically: would I miss it?). Me neither (literally: too). No (way)! Impossible (rhetorically: what is it?). Yes… they wear the… the white robes, The white and… Yes. And the blood is all over. And the blood… Moreover, They have progressed. Last year, in Diwanīyi there was a march. Every once in a while there was a parade of I don't know which idiot (literally: dirt). Each one was wearing a different kind (of outfit). There were (people) who put a bowl with color in it, and they go… they dye a piece (of cloth)… It… yes… It happened… It's instead of the blood. It's instead of them… I mean…. they dye… Oh… It means that they no more… hit their heads? It doesn't make sense. They hit themselves (rhetorically: how come they don't hit?).

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4.7 Political discussions

B:

C:

B: A:

ᴴᴱ(aval)ᴴᴱ ᵊmxǝllī-l-ak ᵊnǧāna bī-ya ṣǝbᵊġ, wu-yǝǧōn yṣǝbġū-ha l-ǝl... l-ǝl-qǝmṣān māl-ǝm. hāyi... i, ᴴᴱ(bemet)ᴴᴱ, ǝl-ˁām ˁayǝnnā-ha l-āyi lǝ-ḥkīyi. yaˁni xaṭṭaš140 yˀǝḏḏū-ha l-nafs-ǝm baˁᵊd?

A:

wu-ana... i... ana... hāyi… qabᵊl-sǝntēn, mǝn ˁayǝntū-ha l-hāyi, kǝntu hōni, ˁǝnd-PN, qēˁdīn hōn. ᴴᴱ(ken ken)ᴴᴱ, b-ǝl-ġǝbˁīn. ġǝbˁīn. hāyi qabᵊl-tlēṯ ᵊsbuˁāt kānǝt. qa-tǝǧi baṣāt mᵊn-kǝll ǝd-dǝni.

B:

hāḏa l-bāṣ ǧā mᵊn... mᵊn-Stᵊrālya, hāḏa l-bāṣ ǧā, baḷḷa, mn-ǝl-Nāmsa, hāḏa mᵊn-ǝl-Suwēd, hāḏa... wu-lēš wnīki ham ysūwōn.

C:

A:

ᵊnzūl aš... wēhuwē! wu-kǝll-ǝm ynǝz... qa-ynǝzlōn,

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But they put a pile with dye in it, and they come and dye… their shirts. It… yes, Indeed, Last year we saw this thing. (Sarcastically:) I mean, why should they hurt themselves anymore? And I… yes… I… It… two years ago, when I saw that, I was here, at PN's place, (we were) sitting here. Yes, yes. In the Arbaˁīn. Arbaˁīn. It was three weeks ago. Buses from all over the world were coming. This bus was coming from… from Australia. that bus was coming, really, from Austria, this one from Sweden that one… But there (in these countries) they also do (the ceremony). It's a plague how… Oh! And all of them… go down (from the busses),

140 The ġ of the original compound xaṭġaš, which means 'for what', assimilated into the preceding ṭ.

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C: A: C: A:

B: A:

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wu-yġuḥōn l-āyi… lēbsīn lᵊ-ḥwās ǝs-sūd, wu-yǝbdōn ylǝṭmōn. ᴴᴱ(ken, ken)ᴴᴱ, hāyi s-sāna, b-Ṭorōnṭo sawwu lǝṭmīyi. ᴴᴱ(bemet)ᴴᴱ? waḷḷa. sawwu lǝṭmīyi, bas qa-ybayyǝn… ašu... ašu ṣāġǝt ṣaṃṭa ˁaqb-a, baˁᵊd ma ˁayǝnnā-ha nōba lǝxx. ana... ana ftaḥtu ᴱᴳ(televi… televižen)ᴱᴳ, qa-… qa-yǝġwī-hǝm l-aḏōli qaylǝṭmōn wu... ˁa-bāl-ak b-Bǝġdād. qǝltu: wī s... wī saˁt-ǝm lǝ-sōda141! ašlon lǝḥqō-na lí-hōni haḏōli lǝmyāti?

C: B: C: A: C:

ᴴᴱ(aval)ᴴᴱ ᵊb-Landǝn ᴱᴳ(sǝryǝz)ᴱᴳ, wnīki azyad, aš qa-yǧ... wu-ǝs-Suwīd wu-l-hāḏa? b-ǝs-Suwīd... ǝs-Suwīd ᵊfnō-ha. ǝs-Swīd142 axḏū-ha axǝḏ. b-Dēnimark.

and they go to this… wearing black clothes, and they start beating themselves. Yes, yes. This year, in Toronto they made a chest beating ritual. Really? I swear to God. They made a chest beating ritual. But it seems… somehow… somehow there was silence after it (means: no one said anything about it). We didn't see it again anymore. I… I turned on the TV, they were showing them beating themselves and… As if it is in Baghdad. I said (to myself): Oh… Oh (may it be) their darkest (literally: black) time! How did these idiots (literally: dead) chase us here (to Toronto)? But in London it is serious, there it is more (intense), what… And Sweden and...? In Sweden… They destroyed Sweden. They took over Sweden. In Denmark (as well).

141 JB form for 'black' is sudā. In this idiom, however, the common use is sōda. 142 The name Sweden is pronounced in three different ways in this conversation: Suwēd, Suwīd, and Swīd.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.7 Political discussions

209

4.7.2 aġla dawla (The most precious country) A: yġuḥōn… They go… yġuḥōn l-ǝs-sōq, they go to the market, ǝt-ᴴᴱ(tǝlǝvǝzya)ᴴᴱ.. the TV (channel). y… yġuḥōn l-ǝs-sōq, They go to the market, wu-ylǝqṭōn ᵊkyās ᵊmn-ahl ǝland they gather bags from the mxaḏḏaġ, greengrocer. yaxḏō-nu wu-yǝtᵊbǝrrˁō-nu143 lThey take it (the bag) and donate aḏōli l-fǝqra. it to the poor. yǝlqōn faqīr… They find a poor person… B: mani l-yġūḥ? Who is the one going (to the market)? A: yǝlqōn faqīr… They find a poor person… C: haḏōli mn-ǝl-iḏāˁa. The ones from the broadcast. A: mn-ǝl-iḏāˁa mal-tǝlǝfizyōn. The ones from the broadcast of the TV. B: hā… Oh… mn-ǝl-iḏāˁa, from the broadcast, i. yes. C: i, Yes, yaˁni yǝṭˁō-hǝm hāḏa… I mean, they give them… B: yaxḏō-l-u samka yaxḏō-l-u ǧīǧi, They take fish or chicken for him (for the poor person), wu-yǝtbǝrrˁo-yā-nu yǝṭˁo-yā-nu band they donate it and give it to ǝl-kīs. him in the bag. C: kǝll-ǝm… All of them… kǝll-ǝm… all of them… B: šukran, (The poor person reacts and says:) thank you, ᴴᴱ(we ze)ᴴᴱ… and (all that)… wu-yǝndˁī-l-ǝm… and blesses them… C: lō wlād ᵊzġāġ hǝmmi, They are either little children, lli-qa-yǝštǝġlōn wu-ysaˁdōn ahl-ǝm. who work and help their families. l-ab ma yǝštáġǝl, (because) the father doesn't work, lō l-ab ᵊnqatal b-ǝl-hāḏa… or the father got killed in the… A: wlād ˁǝmġ-ǝm ˁašġ ᵊsnīn… Children whose age is 10 years… ṯnaˁš sana. 12 years. 143 Pronounces the word with an anaptyctic vowel, though there is no reason for its insertion. The same verb form is uttered again by the same speaker later on without the anaptyctic vowel.

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B:

ma qālu mǝmnūˁ hāyi baˁᵊd l-u…

A:

ma hāḏa lē… ǝl-ᴱᴳ(lēbǝr)ᴱᴳ. hāyi l-šēn ᵊq-qa-yṭǝllˁō-nu.

C:

B: A:

B: A: B: A:

yōm yōm. b-ǝr-rǝmḏān, yōm yōm. ᴴᴱ(aval)ᴴᴱ fǝqǝġ ᵊlli… ᴴᴱ(bemet)ᴴᴱ ma… ḥǝtti haḏōli l-mǝˁdān ᵊl-kānu, ma kān hēkǝḏ fǝqǝġ. ma ˁaǧībi hā… hāy… hā… hāyi…? aġla… aġla… aġla dawla b-ǝl-ˁālam hūwi l-ˁIrāq. baḷḷa aġla dawla! b-ǝl-ˁālam! i. i. sūwō-hǝm hassa… Afrīqya ham aḥsan mǝnn-ǝm. ma tǝtˁaǧǧab?

But they said that it is forbidden from now on… Since it is… labor. This is the thing that they show (on TV). Everyday. During the Ramadan, everyday. But (a level of) poorness that… Really, no… Even these gypsies that were (means: we used to see) in Iraq, were not so poor. (Rhetorically:) isn't it amazing…? The richest… Iraq is (means: has the potential to be) the richest country in the world. Indeed the richest country! In the world! Yes. Yes. They (means: the war) made them now… Even Africa is better than them. Amazing (rhetorically: wouldn't you be amazed?)!

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4.7 Political discussions

211

4.7.3 ahl ǝl-ḅēṇḅaġāt wu-l-qūṭ (The ones with ties and suits) A: hāyi kān ˁǝd-na mˁ… We used to have… mˁallmi b-Frank ˁĪni144, a teacher in Frank ˁĪni (school), PN, (her name was) PN, kānǝt ᵊddǝrrə́s-na145 ǧuġrāfya. She used to teach us geography. B: emm. Yes, (I remember). hāyi baˁə́d-a ṭāybi? Is she still alive? A: baˁə́d-a ila-ssa b-Lōs Anǧǝlǝs. She is still in Los Angeles. bǝnt-a, Her daughter, ᵊṣdiqə́t-na. is our friend. baqa fǝd-ᵊnhāġ, So one day, waḷḷa wu-xabrə́t-ni, she suddenly called me, qalə́t-l-i: and told me: ǝmmi ǧǝt wu-qa-ddawwǝġ146 ˁlēMy mother came, and she is kǝm. looking for you. baḷḷa, Really, wu-aˁzə́m-a ˁǝnd-i l-ǝl-bēt, I invited her to my house, sūwitō-l-a ˁǝšwīyi. I made dinner for her. baqa, So, qa-tǝḥki ˁal-ˁIrāq. she was talking about Iraq. ma hāyi axū-ha, Her brother, as you know, kān āmᵊr ǝl-qūwa ǧ-ǧawwīyi. was the commander of the air force. awwal wēḥǝd b-zaman ˁAbd ǝl(He was) the first one in the Karīm Qāsǝm qǝtlō-nu b-ǝṯ-ṯawra times of ˁAbd ǝl-Karīm Qāsǝm māl… whom they killed in the revolution of… mal-tlāṯi wu-sǝttīn. (of 19)63147. qal… qalb-a mǝǧmūġ ˁlē-hǝm. Her heart is burning (with anger) against them. kǝn-tqūl: She said: ᴹᴮ(hāyi… hāḏa l-ˁIrāq aš ṣār bī? What has become of Iraq? l-xaṭǝr aḷḷa! In the name of God! wēn haḏōla ahl ǝl-ḅēṇḅaġāt wu-lWhere are the ones with the ties qūṭ ǝl-ḥǝlwa? and the beautiful suits? š-šōn)ᴹᴮ… hāḏa… hāyi… How…

144 145 146 147

A name of a famous and prestigious Jewish school in Baghdad. The 3.f.s. prefix t- of the PC assimilated into the following d. The 3.f.s. prefix t- of the PC assimilated into the following d. The revolution in which ˁAbd ǝl-Karīm Qāsǝm, the prime minister of the Republic of Iraq between 1958-1963, was overthrown by the Ba'ath party.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

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ašlon zafra… hāyi… tqūl: ᴹᴮ(šlōn)ᴹᴮ… tqūl: ašlon yaˁni škulāt zafra hāyi? baqa bass qa-tˁāyǝn b-ǝtᴱᴳ(tǝlǝvižǝn)ᴱᴳ. tqə́l-l-i: ᴹᴮ(wēn-ǝm haḏōla ahl ǝl-kašxa wu-ǝl… ḅēṇḅaġāt)ᴹᴮ?

what kind of filth (literally: grease)… (and all) that… She said: How… She said: What kind of filthy people are they? She is only (under the impression of the things she) sees on TV. She told me: Where are the elegant ones with the ties?

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4.7 Political discussions

4.7.4 Maṣᵊr (Egypt) A: mǝṯǝl-ma ham… aš qa-ysūwī-l-a l-ǝl-Maṣᵊr? ḏǝdd-Maṣᵊr. l-kalb ᵊbn ǝl-kalb. bas hassa qa-yǝṭˁī-ha flūs qām. B:

A:

(…) ᴴᴱ(lo)ᴴᴱ, hassa ma qa-y… qa-ydǝbbġū-ha wiya-l… wiya-Ġazza. qa-ydǝmmġō-l-ǝm ḥayāt-ǝm, ǝl-maṣriyīn. awwalan hāyi l… l… ǝl-xanādǝq, kǝll-a qa-yǝfǝž… fǝžrō-yā-hǝm. qabᵊl-ᵊsbūˁ… qabᵊl-ᵊsbuˁēn, fǝžrō-l-ǝm yǝǧi-xamᵊs… bas, hāyi l-fēnī-ha l-Maṣᵊr haḏōli, qa-yḥǝġqōn wu-yhǝǧmōn haḏōli l…

C:

A:

i, ma hīyi hāyi. hūwi qa-y… hāḏa… qal-l-ǝm… qa-yġīd yˁǝkkə́f-ǝm l-aḏōli ahl ǝlhāḏa… Ġazza. kēf qa… aš yˁǝkkə́f-ǝm? aš ydǝxxə́l-ǝm?

213

Like also... What he (Obama) is doing to Egypt? He is against Egypt. The son of a bitch (literally: dog). But now he started to give (Egypt) money. (…) No, Now… they (the Egyptians) are managing things (well) with… with Gaza. They are ruining their lives, the Egyptians. First of all these… tunnels, They bombed all of them. A week ago… two weeks ago, they bombed about five… But, the ones that are making a mess in Egypt, they are burning and destroying these… Yes, that's the thing. He… told them… that he wants to strike the people of this… Gaza. Because… They can't be struck (rhetorically: what (power can) strike them?). No one can make them to get inside (rhetorically: what (power can) make them go inside?).

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ṭal… ṭal… mǝṯᵊl-ma yqə́l-l-ak: ṭalˁu mn-ǝl… hāyi... baˁᵊd aš yrǝǧǧə́ˁ-ǝm? B: A:

muškila hāyi. hāḏa… hāḏa y… ǝǧ-ᴱᴳ(ǧīni)ᴱᴳ 148, mǝn yǝṭlaˁ ᵊmn-ǝl… mn-ǝl… mn-ǝl-ḅǝṭǝl, baˁᵊd ma tǝqdaġ ᵊtġǝdd-ᵊtrǝǧǧə́ˁ-u.

B: A: B:

ᴴᴱ(naxon)ᴴᴱ. ṭalˁu mn-ǝl-ḅǝṭǝl. ᴴᴱ(naxon)ᴴᴱ. (…) (Sarcastically, about the Muslim Brotherhood regime in Egypt:) hāyi l-rāqǝṣa ˁēyši ˁala-hāyi…

A:

yġīd ylǝbbə́s-a fuṭa wu-yqǝˁˁə́d-a bǝl-bēt.

They got ou(t)… Like the saying (literally: like what he (impersonal) tells you): They got out of the… this… no one can make them go back (rhetorically: what (power can) make them go back?). It's a problem. This… a genie, when he gets out of the… of the bottle, you cannot make him go back anymore. Right. They got out of the bottle. Right. (…) (Sarcastically, about the Muslim Brotherhood regime in Egypt:) A (belly) dancer is making a living out of (wearing provocative cloths)… (and) he (Mhammad Mursi) wants to force her to wear a veil and to make her sit at home.

148 Pronounces the word as in English. JB pronunciation would rather be ǧǝnni.

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4.7 Political discussions

215

4.7.5 tālu l-Kanada (Come to Canada) Talking about a nervous person they all know: A: hūwi wnīki yˁayyǝṭ, He is (always) screaming there (in the peaceful country where he lives), hōni lakan aš ysawwi? all the more so he would (scream) here (in Israel) (rhetorically: so what would he do here?). B: ᴴᴱ(et ha-emet)ᴴᴱ, As a matter of fact, ṣǝdᵊq. it is true. hōni wlāyi ma qa-tǝnǧárǝˁ. Israel (literally: the country here) is unbearable. ᴴᴱ(aval)ᴴᴱ wēḥǝd wēn yġūḥ? But where can one go? kǝll-a ġmāda. All of them (the countries) are bad. C: tālu l-Kanada. Come to Canada. B: i, Yes, kǝll-a ġmāda. all of them (the countries) are bad. A: hassa qa-tqūl l-asˁār ġāli. You say now that the prices are high (in Canada). ǝḥna fǝkkarna bī-ha l-āyi. We thought about it (moving to Canada). C: ṣǝdᵊq fǝkkartem? Did you really think (about it)? bali! I don’t believe you (Sarcastically: yes!)! A: ṭṭīḥ149 b-ǝl-īd? I wish it was possible (rhetorically: does it fall into the hand?). ᴴᴱ(taˀamin li)ᴴᴱ. Believe me (if it were possible, we would have come to Canada)!

149 The 3.f.s. t- prefix of the PC assimilates into the ṭ of the root.

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4.7.6 fǝqra (Poor people) A: hōni wēn aku fǝqra? B: C: B: C:

(The streets are full of them). wēn? b-ǝl-Hǝnd. (Here, in Israel). fǝqra? ǝš-šawārǝˁ mǝṭrūsa fǝqra?

B: C: B: C:

(Yes). wēn? (In Tel-Aviv). aku hēkǝḏ šēn?

B:

(Yes, today I was waiting for the bus, and I saw someone searching in the…) b-ǝz-zǝbᵊl? (In the garbage. In the middle of the day). hōni aku wāḥdi hami, aku wāḥdi maġa, kǝll yōm tǝǧi tnaxbǝš b-ǝz-zǝbᵊl.

C: B: A:

D:

hāyi yaxḏōn qwīṭi.

C:

ana ma aˁġǝf ǝḏa fǝqra.

D:

i. aku wāḥdi ˁǝd-na… tǝǧi tǝlbə́s-l-ak ṣǝdġīyi hammēni, wu-ˁarabāna mal-ᴴᴱ(supǝr)ᴴᴱ,

C:

wu-tǝqlə́b-u z-zǝbᵊl kǝll-u b-ǝlhāḏa… b-ǝl-ᴴᴱ(bǝnyān)ᴴᴱ, tġīd tāxǝḏ mᵊn-hāyi l-qwīṭi wu-lbṭūla. aku ˁǝd-na b…

Where are the poor people here (in Israel)? (The streets are full of them). Where? In India. (Here, in Israel). Poor people? The streets are full of poor people? (Yes). Where? (In Tel-Aviv). Really (literally: is there a thing like that?)? (Yes, today I was waiting for the bus, and I saw someone searching in the…) In the garbage? (In the garbage. In the middle of the day). Here there is also someone, there is a woman, she comes every day to pick in the garbage. They are collecting (literally: taking) cans (to get the deposit money). I don’t know it they are (actually) poor. Yes. There is someone in our (neighborhood)… she wears a bra, and (goes with) a supermarket cart, and she turns the garbage (can) upside down in the… in the building, (because) she wants to take cans and bottles. There is in our…

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4.7 Political discussions

b-ǝl-mǝnṭaqa māl-na wāḥdi maġa, ᵊtnām b-ǝš-šārǝˁ. ᵊtnām ˁala-qanafa b-ǝš-šārǝˁ. wu-kǝll ma amši aˁayə́n-a. axə́ḏ-a l-kalba b-ǝl-lēl asīyə́ġ-a, yuǧáˁ-ni qalb-i ˁlī-ha. wu-hāyi mxalli qabl-a fǝdᴴᴱ(sakīm)ᴴᴱ, ṯnēn tlāṯi, naylunāt, mṭarsa aškāl ᵊlwān, ma aˁġǝf aš ᵊmxalli. D: C:

zbalāt. ᴴᴱ(az)ᴴᴱ hāyi yǝǧī-ni xṭīyi ˁlī-ha, wu-aˁayǝn-a nēymi, axǝllī-l-a ˁǝšġīn Šēkel b-ǝl… b-ǝn-naylōn māl-a. fǝd-yōm ayǝntū-ha qēˁdi, ma nēymi, ǧītu qad-aṭˁī-ha flūs, wu-ˁaṭǝt ˁlē-yi, kǝn-tqə́l-l-i, aš qa-yǝǧi b-bāl-ak? lēš ana ˁayə́z-ni flūs?

D:

yǝˁǧə́b-a tnām b-ǝš-šārǝˁ.

C:

hāyi maraḏ hāḏa. lēš ana ˁayə́z-ni flūs?

A: C:

ana kǝll šēn ma ˁayə́z-ni, kǝll šēn ˁǝnd-i. waḷḷa tǝtˁǝǧǧbēn, tǝtˁǝǧǧbēn ˁlī-ha. hāyi aku wāḥdi b-ǝl-pārk, hōni, ham hēkǝḏ. ham tnām b-ǝš-šārǝˁ?

217

in our neighborhood a woman, who sleeps on the street. She sleeps on a sofa in the street. And each time that I walk by I see her. I take the dog at night for a walk, (and) my heart hurts for her. And she puts in front of her some bags, two or three, (made out of) nylon, filled with many things (literally: a variety of colors), I don’t know what she puts (in them). Garbage. So, I pity her, and (when) I see her sleeping, I put 20 Shekels in the… in her bag. One day I saw her awake, she was not sleeping, I came to give her money, and she screamed at me, she told me: What do you think (literally: what comes into your mind?)? I don't need money (rhetorically: why, do I need money?). (Sarcastically:) she likes sleeping on the street. She has a disease. I don't need money (rhetorically: why, do I need money?). I don’t need anything, I have everything. You really get amazed, you get amazed by her. There is one woman in the park, here, (who is) also like this. Does she also sleep on the street?

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218 A:

C:

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b-ǝl-ḥadīqa tnām, b-ǝl-mamša mal-ḥadāyǝq maku? wnīki. yaˁni tˁayə́n-a. yǝǧī-k ᵊxṭīyi ˁlī-ha. ma ana qa-aqə́l-l-ǝk, ana yǝǧī-yi xṭīyi ˁlī-ha, wu-axǝllī-l-a flūs b-ǝn-naylōn mǝn hīyi nēymi bǝla-ma tḥǝss. fǝd-yōm qēˁdi, ǧītu qad-aṭˁī-ha, ašlon ˁēṭi ˁāṭǝt ˁlē-yi.

A:

kan-qǝlt-l-a, la ḥsab-ǝk, kam marra ana…

C:

la, xāybi. kǝn-tqə́l-l-i… yaˁni, hīyi qa-tǝtšǝkkə́r-l-i wu-hāḏa, tqə́l-l-i, bas ma mǝḥtaǧāyi ana, ma yǝnġād aḥḥad yǝṭˁī-ni flūs,

D: B: D: C:

tˁǝǧǧabtu bī-ha l-hāyi l-ḥkīyi mᵊnṣǝdᵊq. mǧanīn. mǧanīn. (Because she is homeless. How many cans does she need to give back (to earn enough money)? mani qal-l-ak ma ˁǝnd-a bēt? ᴴᴱ(ani lo xošēv še en la bayit. hi pašut rotsa)ᴴᴱ ᴱᴳ(kompani)ᴱᴳ. tnām b-ǝš-šārǝˁ ḥǝtti l-awādǝm yˁaynū-ha,

She sleeps in the garden, In the path between the gardens, you know. There. I mean, you see her, (and) you pity her. I am telling you, I pity her, and I put money for her in the bag when she is asleep without her noticing. One day she was awake, I came to give her (money), (and) she screamed a big (literally: how) scream at me. You should have told her: Go to hell (literally: (may God) not take you into account), how many times I (gave you money)… No, poor her. She told me… I mean, she was thanking me and (all) this, she told me, but I don’t need, I don’t need anyone to give me money, I was really surprised by this thing. (There are) crazy (people). (There are) crazy (people). (Because she is homeless. How many cans does she need to give back (to earn enough money))? Who told you she is homeless? I don't think she is homeless. She just wants (some) company. she sleeps on the street so that people see her,

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4.7 Political discussions

qa-tnām wiya-awādǝm. A:

D: C:

D:

hīyi l-qad-aqə́l-l-ak b-ǝl-pārk ham hēkǝḏ. xwās tšǝġġ-a ˁala l… ˁǝnd-a ˁaġabāna, ma aˁġǝf aš ˁǝnd-a. i. mᵊn-hāyi mal-supǝr. ḥǝtti fǝd-yōm ġǝbša ˁayǝntū-ha nēymi, xāybi, yaˁni l-lēl kə́llǝt-u nāmǝt wnīki, wu-ġǝbša… wu-baqa axǝḏtō-l-a ṣūwaġ bǝla-ma tḥǝss, wu-bˁaṯto-l-yā-hǝm l-ǝl-ᴴᴱ(ˁiriya)ᴴᴱ, qǝltō-l-ǝm: ᴴᴱ(ex atem lo mǝṭaplim be-anašim kaˀele?)ᴴᴱ ma aˁġǝf ēš, ᵊnzaltu ˁlē-hǝm, yǝˁǝġfōn b-ǝl-ḥkīyi māl-a. i, kṯīr aku hǝmmi ma hāḏa… hǝmmi ma yġidōn, kǝm marra ṯǝlˁū-ha b-ǝᴴᴱ(ttēlevizia)ᴴᴱ, haḏōli l-ma ˁǝnd-ǝm ᵊbyūt wu-hāyi, mǝn ykūn bīġdi wu-ma ˁaġǝf ēš.

C:

ana aftákǝġ, aftákǝġ mǝṯǝl mǝrrāt wēḥǝd ma tǝǧī-nu n-nōma yġūḥ yǝqˁǝd ṣōb-ǝttelefiziōn, yǝftáḥ-u t-telefiziōn tǝǧī-nu nnōma.

219

(as if) she sleeps (surrounded) with people. The one that I told you (about) in the park is also like that. She puts the clothes to dry on the… She has a cart, I don't know what she has. Yes. A supermarket (cart). One day early in the morning I even saw her sleeping, poor her, I mean she slept all night long there, and at dawn… And I took some photos of her without her noticing, and I sent it to the municipality, (and) I told them: How (come) you don't take care of these kind of people? I don't know what. I came down (hard) on them, (but) they are aware of her story. Yes, many of them don't… they are the ones who don't want, they showed it several times on TV, the ones who don’t have houses and (all) that, (how they suffer) when it gets cold or I don’t know what. I think, I think it is like sometimes, when someone can’t sleep, he goes and sits in front of the TV, (and then when) he turns on the TV, he starts to feel like sleeping (literally: the sleep comes to him).

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aftákǝġ hāyi ham hēkǝḏ. balki b-ǝl-bēt ma tǝnḏ̣amm ˁēn-a, tǝqˁǝd ˁala-qanafa b-ǝš-šāraˁ wutnām. ana qad-aṣfǝn ˁlī-ha, lēbsi ˁaqča. i. wu-lēbsi pālto b-ǝš-šǝti, yaˁni ma tqulēn zbāla. B: C: D: C:

(Is she clean?) ᴴᴱ(benoni)ᴴᴱ. ᴴᴱ(benoni)ᴴᴱ. aš ˁǝmġ-a? ˁǝmġ-a balki fǝd-sǝttīn sana hēkǝḏ šēn. wu-šaˁġa… wu-šaˁġa hēkǝḏ kafša hēkǝḏ. (Mobile phone rings) hāyi ˁǝnd-i t-telifōn?

I think she is also like that. Maybe she can’t sleep (literally: her eye doesn’t close) at home, (and so) she sits on a sofa in the street in order to sleep. I look at her, wearing high heeled shoes. Yes. And she wears a coat during the winter, I mean, one of a good brand (literally: you can’t say (it is) garbage). (Is she clean?) More or less (literally: middle). More or less (literally: middle). How old is she? She is like 60 years old or so. And her hair… and her hair is unkempt like this. (Mobile phone rings) Is this my phone (ringing)?

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4.7 Political discussions

221

4.7.7 Mašˁal The speakers discuss Israel's failure to assassinate the head of Hamas, Xālǝd Mašˁal, in Jordan in 1997. A: mǝṯǝl-hāyi, Like that (time when), Mašˁal, (Xālǝd) Mašˁal, mǝn ġāḥu, when they went, hāḏa… this… ġādu yqṭlō-nu. they (Israel) wanted to kill him. yqə́l-l-ak, They (impersonal) say, lēš? Why? ašlon? How come? hāḏa… This… lēš, Why, mǝn kān b-ᴴᴱ(Yardēn)ᴴᴱ, when he was in Jordan, ašlon ysūwōn hēkǝḏ ᵊḥkīyi? how come they do such a thing? (trying to kill him in a friendly country like Jordan). B: lakan wēn yǝnġād? So where should they (do it)? A: ma ᴴᴱ(Yardēn)ᴴᴱ… But Jordan is… ma ᴴᴱ(Yardēn)ᴴᴱ wu… hāḏa… But Jordan is… B: i wēn yǝtlaqōn wiyā-hǝm? So where (else) would they find them (the terrorists)? A: wiyā-hǝm… With them… qa-yǝblō-hǝm l-ǝl… l-ǝl-Ǝrdǝn, They are putting Jordan into trouble, l-malǝk qa-yǝblō-nu. they are putting the king (of Jordan) into trouble. B: ᴴᴱ(besedǝr, Okay, aval… but… aval)ᴴᴱ wēn yǝtlaqōn wiyā-nu? but where (else) could they find him (Mašˁal)? hāḏa qa-yǝġdōn yṣidō-nu, they want to capture (literally: hunt) him, wēn yǝtlaqōn wiyā-nu? where (else can) they find him? A: wu-ˁaqb-a ġǝkᵊḏ̣ ġǝkᵊḏ̣ Bībi, And afterwards, very quickly, Bibi (Netanyahu), mǝṯᵊl-ǝl-hāḏa, like a… xāf wu-ġāḥ bˁaṯ-l-ǝm ᵊl–hāḏa… he got scared and sent them the… l-anti. the antidote.

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222 B:

A:

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bˁaṯ-l-ǝm ᵊl-anti wu-ǧāb-u l-abu lskamli l-mˁakkaf, ᴴᴱ(matana)ᴴᴱ bˁaṯ-u. tāĺ it-a hammēni ṭiyġō-nu. hūwi wu-l-skamli. aḅēl ˁlē-nu, aš kān.

He sent them the antidote and brought this idiot with the (wheel)chair150, (Sarcastically:) he sent him as a gift. Eventually they (Israel) also blew him in the air. Him and the chair. Damn him (literally: grief on him), How (terrible) he was.

150 Refers to Ahmad Yasīn, the founder of Hamas.

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4.8 Food and Recipes

223

4.8 Food and Recipes 4.8.1 Ḥaǧibāda151 Speakers: A: Alwīz Ben-Eliyahu (Xḷaṣči) B: Assaf Bar-Moshe C: Amal Bar-Moshe D: Melani Perera E: Zvi Bar-Moshe A:

b-ˁīd lᵊ-fṭīġ. ma yaklōn š… čǝklēt152 wǝla šēn. kanu-ysūwōn mᵊn-hāyi,

B:

C: A:

B: A:

B:

wu-yǧibōn hāḏa… (What did they bring?) mal-ǝl… sǝǧaġ… aš ǝsm-u? hāyi mal-sǝǧaġ aš ǝsm-u kan-yǧ…? aškun hāḏa? ˁála-ēš qa-tǝḥkōn? ˁala-l-ḥala b-ˁIrā… b-ǝl-ˁIrāq. nabq! nabq! (What is it?) sǝǧaġ aku. ašqad ṭayyǝb! kǝllǝš ṭayyǝb! hāyi kan-yǧibōn nabq, b-ᵊmkān ǝč-čǝklēt. ma kanu-yaklōn čǝklēt. (I see you made a lot of pastries. What happened?)

In Passover. They (impersonal) didn't use to eat… chocolate or anything, they used to make that (Ḥaǧibāda), and bring this… (What did they bring?) Of… trees… What's its name? What was the name of that (thing that they brought) from trees? What is this? What are you talking about? About the sweets in… in Iraq. Jerusalem Thorn! Jerusalem Thorn! (What is it?) These (literally: there) are trees. It is so tasty! It is very tasty! They used to bring Jerusalem Thorn, instead of chocolate. They didn't use to eat chocolate. (I see you made a lot of pastries. What happened?)

151 A sweet made of Almonds whose recipe will be detailed below. 152 A loan word that means chocolate, but also candies in general.

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224 C: A:

D: B: A:

C: B: A:

E: C: E: C: E: B: A: B: A:

4 Texts

lā, ǧabō-l-a. ǧabō-l-i bdāl-ak, ǧabōl-i maˁūn hēkǝḏ. hāyi mᵊn-ǧǝmlə́t-a hāḏa, Ḥaǧibāda. (They gave her two plates as a gift. One from grandmother's friend…) (Who is this friend of yours?) Dorīs. ma tǝˁġǝf-ǝm bdāl-ak. wu-mġāt-u154 s-Samīr ǧabə́t-l-i Zlābya. ˁǝnd-ǝk baˁᵊd ᵊZlābya? ǧabə́t-l-u, ma yġīd. (No, no, I don't want.) lā! lā, ṭayybi lǝ-Zlābya m… ma ḥǝlwa. aku Zlābya? Ōrli msūwə́t-a. hōni aku hassa? i. wēn-i? (Did you make this Ḥaǧibāda?) lā bdāl-ak. hāyi Dorīs ǧabǝt-ᵊl-yā-ni. (How do you make Ḥaǧibāda?) lōz mǝṭḥūn, wu-yxǝllō-l-u šakar, šwayya mal-hēl, yˁǝǧnō-nu b-māy waġd ᵊšwayya, i.

No, they brought her (these pastries). They gave me my dear153. They gave me a plate this (big). it's (taken) from it (the plate), the Ḥaǧibāda. (They gave her two plates as a gift. One from grandmother's friend…) (Who is this friend of yours?) Dorīs. You don't know them my dear. And Samīr's wife brought me Zlābya155. Do you have some more Zlābya? She (already) offered him, He doesn't want. (No, no, I don't want.) No. No, the Zlābya is tasty… it is not (so) sweet. Is there Zlābya? Orli made it. Is there (some) here now? Yes. Where is it? (Did you make this Ḥaǧibāda?) No, my dear. Dorīs brought it to me. (How do you make Ḥaǧibāda?) (Take) grained almonds, and add sugar to it, a little of cardamom, knead it a little with rose water, Okay.

153 Literally: '(I) replace you'. Originally, the utterance means that the speaker is willing to replace the addressee and to take over their sins when the judgement day comes. In the course of time the original meaning has changed, and synchronically it is a common endearment vocative used toward the younger generation. It can be simply translated into 'my dear'. 154 Pronounced unclearly, but it is obvious that the speaker intends to pronounce mġāt-u. 155 A sweet deep fried pastry covered with melted sugar.

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4.8 Food and Recipes

B: A: B: A: B: C:

hēkǝḏ yaxḏōn waḥdi waḥdi ykǝbbᵊbū-ha hēkǝḏ, wu-yxǝbzū-ha. (Does it have flour?) lāˀ! (Only almonds?) lōz. lōz wu-š… (Almonds and rose water and sugar.) ᴴᴱ(Martsipan, ze kmo martsipan)ᴴᴱ.

Take one after the other and make a ball shape like this, and bake it. (Does it have flour?) No! (Only almonds?) Almonds. Almonds and… (Almonds and rose water and sugar.) Marzipan, it is like marzipan.

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4.8.2 kǝbba156 bǝrġǝl (Bulgur kubba) Speakers: A: Alwīz Ben-Eliyahu (Xḷaṣči) B: Assaf Bar-Moshe A:

B: A: B: A:

bdāl-ak, kǝnna… aku šǝkᵊl mal-bǝrġǝl, nxǝllī-l-u laḥᵊm. kǝll kēlu bǝrġǝl kēlu laḥᵊm. yǝnˁáǧǝn ǝl… tǝnqáˁ-u l-ǝl-bǝrġǝl… nǝˁǧə́n-u l-ǝl-bǝrġǝl, nxǝllī-l-u šwayya mǝlḥ… b-ǝl… b-ǝl-laḥᵊm nǝˁǧə́n-u. wu-nǝḥmǝs157 laḥᵊm b… b-ǝl-baṣal, nǝḥmə́s-u. wu-ǝḏa tġīd qǝšmǝš, ǝḏa tġīd txalli lōz, xalli ḅ-ḅaṭn-a, wiya-l… wiya-hāḏa l-ḥams, wu-qǝṭṭə́ˁ-u l-ǝl… l-ǝl-bǝrġǝl, wu-ḥǝššī-nu, tǝslə́q-u wu-tǝqlī-nu. (That's it?) ǝmm. (But there are a lot of sorts of (bulgur) kubba.) aku ysūwōn bǝla-laḥᵊm, yxǝllōn kēlu bǝrġǝl, ᵊgḷāṣ ṭḥīn, wu-gḷāṣ ᴴᴱ(ṣōya…

My dear, we used to… There is a type of bulgur we put meat with it. One kilogram of meat for each kilogram of bulgur. The (mixture) gets kneaded… you steep the bulgur, we knead the bulgur, we put a bit of salt to it… we knead it with the meat. And we fry meat… with onion, we fry it. And if you want raisins, (or) if you want to put almonds, put (them) inside of it, with the… with this fried (meat and onion), and cut out… (pieces of) the bulgur (dough), and fill it, (then) you boil it and fry it. (That's it?) Yes. (But there are a lot of sorts of (bulgur) kubba.) There are (people) who make (it) without meat, they put one kilogram of bulgur, a cup of flour, and a cup of soy158…

156 Meat-filled grain dumplings typical for the Iraqi cuisine. 157 A specific kind of frying, usually of minced meat or onion, which are fried till they get slightly golden/brown. Later on, the speaker uses a different term for frying, one that originates of the root qly. This process fries to a yet further degree. 158 The speaker says 'soy' by mistake and immediately corrects herself.

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4.8 Food and Recipes

B: A:

solēt)ᴴᴱ. (Oh... three sorts?) i, hāyi… hāyi badal… bǝla-laḥᵊm.

semolina. (Oh... three sorts?) Yes, it is… it is instead of… without meat.

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4.8.3 kǝbba (Kubba) Speakers: A: Alwīz Ben-Eliyahu (Xḷaṣči) B: Assaf Bar-Moshe C: Melani Perera D: Zvi Bar-Moshe E: Amal Bar-Moshe A:

āh ṯumīyi! ham hēkǝḏ. ṯūm wu-tǝṯġə́m-u, tǝḥmə́s-u wiya-l-baṣal, wu-txalli ham ᵊˁlē-nu xǝḏġa, wu-ḥǝmḏ wu-ḥala, wu-kǝbba. tġīd kǝbba tġīd laḥᵊm.

B:

(What do you like? Kubba or meat?) ana yǝˁǧə́b-ni kǝbba, ma yǝˁǧə́b-ni laḥᵊm. (And the kubba itself, how do you make it? You used to make it and…) ᴴᴱ(solēt)ᴴᴱ, wu-txǝllī-l-a šwayya mal-mǝlḥ,

A: B: A:

wu-tǝˁǧə́n-u, b-ǝl-māy, wu… wu-ǧǧīb160 laḥᵊm mǝṯġūm wuxǝḏ̣ġa wu-baṣal šwayya wiyā-ha. xǝllī-nu b-ǝl-ḥam… b-ǝl… tāxǝḏ wǝṣal wǝṣal mal-ᴴᴱ(solēt)ᴴᴱ, šwayya šwayya, wu-tḥǝššī-nu b-āḏa l… laḥᵊm wu-l-hāyi… wu-yṣīġ ˁǝnd-ak kǝbba, fǝrr-a ˁala-l…

Oh ṯumīyi159! (Is) also (made) like that. You chop garlic, you fry it with the onion, and you also put parsley on it, and sour and sweet (ingredients), and kubba. Either kubba or meat (literally: you want kubba you want meat). (What do you like? Kubba or meat?) I like kubba, I don't like meat. (And the kubba itself, how do you make it? You used to make it and…) Semolina, and you add a little bit of salt to it, and you knead it, with water. And you put minced meat and parsley and a little bit of onion with it. Put it in the… You take pieces of semolina (dough), a little bit, and you fill it with the… meat and the… And (when) you get kubba, throw it on the…

159 A sweet and sour dish based on garlic. 160 The prefix t- of the PC assimilated into the following ǧ of the root.

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4.8 Food and Recipes

B: A:

ˁa-ṯ-ṯūm ˁala-l… ḥāmǝḏ, wēn ma tġīd. (This is the sour kubba, what about the sweet kubba?) kǝbbǝt ǝl-ḥǝlu ham nafs ǝš-šēn, ˁala-bᵊ-mkān-ma laḥᵊm, txalli ṣdūġ mal-ǧīǧi. tǝṯġə́m-a nīˁmi, wiya-l-baṣal, wu-txǝllī-l-a hēl. kǝbbǝt ǝl-ḥǝlu yxǝllō-l-a hēl,

B: A:

wu-ysūwū-ha hēkǝḏ ᵊkbāġ. (Bigger?) akbaġ mǝḅṣūṭa. haḏīki ysūwū-ha d… dǝˁbǝlla, mal-ǝl-ḥamǝḏ, hāyi ysūwū-ha mǝḅṣūṭa.

C: A:

(laughs) (laughs) wī ˁlē-ki!

B:

(And the kubba that I don't like, what's its name?) kǝbba p-patēta162. (No! Of course I like potato kubba.) hayyu kǝbba ma tǝˁǧə́b-ak? (In the soup. You make it. You like it.) (Meatballs.) (No!) hīyi hāyi bdāl-ak, mal-ḥǝlu.

D: B: F: B: C: B: A:

229

on the garlic, on the… sour (dish), wherever you want. (This is the sour kubba, what about the sweet kubba?) The sweet kubba is also the same thing, just instead of meat, you put chicken breast. you chop it finely, with the onion, and you add cardamom to it. They put cardamom to the sweet kubba, and they make it big like this. (Bigger?) Bigger and flat. They make the other one… (in the shape of) a ball, (that) of the sour (kubba), (whereas) they make this one (the sweet kubba) flat. (laughs) (laughs) Oh you161 (literally: grief on you!)! (And the kubba that I don't like, what's its name?) Potato kubba. (No! Of course I like potato kubba.) Which kubba you don't like? (In the soup. You make it. You like it.) (Meatballs.) (No!) It's this one my dear, the sweet one.

161 This phrase is usually used positively as a reaction to naughtiness. In this case, it is a reaction to the caretaker that kindly laughs from the strange sound of the word dǝˁbǝlla. 162 The preposition b- assimilates into the following p̟ .

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230 D:

B: D: B: D: B: D: A: C: B: A:

B: A: C: B: A: B: D: B: E A:

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lāˀ! māl… aš ysǝmmū-ha? ma kǝbba. (Yes, kubba.) ᴴᴱ(kṣiṣot)ᴴᴱ? (No! With… filled with something that I don't like.) ᴴᴱ(pǝtriyot)ᴴᴱ. (In the sweet dishes you either put sweet kubba or…?) āh! nūmi Baṣġa. āh. (Ah, you don't like dried lime?) (What is this kubba?) hāyi aku… ḅ-ᵊmkān-ma hāyi mal-ḥǝlu, ḅ-mkān-ma yxǝllōn hēl, yxǝllōn nūmi Baṣġa. wiya-l-laḥᵊm. yluxō-nu, laḥᵊm mǝṯġūm wu-baṣal, wu-yxǝllōn nūmi Baṣġa. wu-yḥǝššū-ha l-ǝl-kǝbba mᵊn-hāyi mal-ḥǝlu hēkǝḏ. (Basra lemon? This lemon comes from Basra?) šū ǧībi…! (Sour…) (Its origin is from Basra?) hāyi. (Why do you call it Basra lime?) hāyi mn-ǝl-ᴴᴱ(Parās)ᴴᴱ. (From Iran.) mᵊn-Irān hāyi. hāyi mᵊn-Irān, i. ma ˁǝf. ašu ysǝmmū-ha nūmi Baṣġa?

No! Of the… What's its name? Not kubba. (Yes, kubba.) Meatballs? (No! With… filled with something that I don't like.) Mushrooms. (In the sweet dishes you either put sweet kubba or…?) Oh! Dried lime163. Oh! (Oh, you don't like dried lime?) (What is this kubba?) There is… Instead of the sweet one, instead of putting cardamom, they put dried lime. With the meat. They mix it, minced meat and onion, and they put dried lime. And they fill the sweet kubba like this. (Basra lemon? This lemon comes from Basra?) Will you bring (one)…! (Sour…) (Its origin is from Basra?) (Shows:) This is it. (Why do you call it Basra lime?) It's from Iran. (From Iran.) It is from Iran. It is from Iran, Yes. I don't know. For some reason they call it Basra lime.

163 In JB it is literally called Basra lime.

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E:

kǝnt tǧīb-u mn-Irān?

D: A:

Bass Irān hāyi. ysǝmmū-ha nūmi Baṣġa?

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You used to import (literally: bring) it from Iran? (You can get) it only (from) Iran. They call it Basra lime.

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4.8.4 ḥāmǝḏ̣ šalġam (Sour turnip) Speakers: A: Alwīz Ben-Eliyahu (Xḷaṣči) B: Assaf Bar-Moshe C: Zvi Bar-Moshe A:

tǝḥmǝs laḥᵊm, ǝḏa qa-tġīd txalli bī-nu laḥᵊm. wu-ǝḏa bǝla-laḥᵊm, tǝḥmǝs baṣla wu-šwayya ᴴᴱ(šēmen)ᴴᴱ, wu-txǝllī-l-a šwayya ṃāy m… ṭaṃāṭa mǝˁǧūn wiyā-ha. tġǝdd-ᵊtǧīb xǝḏġa. bāqa xǝḏ̣ġa tǝṯġə́m-a nīˁmi wubāqa nǝˁnāˁ.

B: A:

(And what?) nǝˁnāˁ. tǝṯġə́m-a, tǝxḷə́ṭ-a waḥdi wiya-l-lǝxx b… wu-tfǝrr-a ˁala-lō ṃāy lō laḥᵊm. wu-ǝḏa bǝla-laḥᵊm, xalli kǝbba. kǝbba hāyi lǝ-zġāġ. i. txǝllī-ha, wu-txǝllī-l-a ḥǝmḏ̣ wu-ḥala. ǝḥna nsūwī-h-a b… hassa ma ˁen-na mᵊn-ˁǝnd-u. hāḏa aš ysǝmmō… l-ḥāmǝḏ? tamaġ hǝnd. lō nūmi ḥāmǝḏ. numīyi ḥāmḏi tǝˁ… ǝḏa ma ˁǝnd-ak tamaġ hǝnd, numīyi ḥāmḏi tǝˁṣə́ġ-a, wu-txǝllī-l-a šakar, wu-šwayya mal-mǝlḥ.

You fry meat, if you want to put meat in it. And if (it is) without meat, you fry onion and a little bit of oil, and you put a little bit of water to it… (and) tomato paste with it. You also bring parsley. You chop a bundle of parsley and one of mint into small pieces. (And what?) Mint. You chop it, you mix it together in… and you throw it onto the water or the meat. And if it is without meat, put kubba. This small (kind of) kubba. Yes. You put it, and you add sour and sweet (ingredients) to it. We (used to) do it with… we don't have it (anymore). What's the name of this… sour (ingredient)? Tamarind. Or lemon. A lemon… if you don't have tamarind, you squeeze a lemon, and you add sugar to it, and a little bit of salt.

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4.8 Food and Recipes

ᵊddīġ-a164 ˁala-l… s-sǝlq wu-l-hāyi.

C: A:

wu-tfǝrr ᵊˁlī-ha kǝbba. hāyi. ašqad šalġam? ġēġ kēf-ak? ḥasab-ǝl-kǝmmīyi l-tġīd tǝṭbə́x-a.

B:

(How do you know the amounts?)

C: A: C:

yaˁni kam waḥdi txǝllēn? šalġam? šalġam. kam waḥdi? ǝḏa hāyi… ṯnēn. šǝlᵊġmaytēn. wu-yxǝllō-l-a xǝḏġa? yxǝllō-l-a xǝḏġa wu-nǝˁnāˁ. i?

A: C: A: C:

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You pour it on the… the chard and the (parsley and mint). And you throw kubba on it. That's it. How much turnip? It depends on you (rhetorically: isn't it your will?). According to the amount that you want to cook. (How do you know the amounts?) So how many do you put? Turnip? Turnip. How many? If… two. Two turnips. And do they put parsley to it? They put parsley and mint to it. Yes?

164 The prefix t- of the PC assimilated into the first consonant d of the root.

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4.8.5 Kāri (Curry) Speakers: A: Zvi Bar-Moshe B: Alwīz Ben-Eliyahu (Xḷaṣči) C: Melani Perera D: Assaf Bar-Moshe E: Amal Bar-Moshe A:

B: A:

B:

zēn, baˁᵊd ˁǝnd-u akᵊltēn qa-yġīd yǝˁġǝf. kāri ašlon ᵊtsūwē-nu, wu-l-bǝryāni ašlon. kāri bdāl-ak ᵊṣˁīb, bī-nu xǝḅbaṭīyi. lā, ana qa-aġīd aˁġǝf. qǝllē-l-u. ašlon ysūwōn kāri? kāri… tǝḥmǝs baṣla wu-ṯūm wu-kāri, hāyi kǝll-a sawwa. wu-txalli ṣ… ṃāy… wu-txalli ṣōṣ mal-ṭaṃāṭa, hāyi lǝ-ḅṭūla, māku?

A: B: A: B: C: B:

Kaččǝp. k… Kaččǝp, wu-aku ṣōṣ hami. hāyi l-Hačč Pi. Hačč Pi, wu-aku ṣōṣ, ma hāḏa ṣ-ṣōṣ ǝl… (It is chili sauce. Chili sauce?) ṣōṣ hāḏa l… mal-ṭaṃāṭa, l-ḅǝṭǝl. Kaččǝp,

Okay, he has two more dishes that he wants to know (how to cook). How do you make curry, and how (do you make) Bǝryāni. Curry is difficult my dear, it has trouble. Never mind (literally: no), I want to know. Tell him. How do they make curry? (For) curry… you fry an onion, garlic and curry, all of them together. and you put… water… and you put tomato sauce, these bottles, you know (rhetorically: isn't there?). Ketchup. Ketchup, and there is also a sauce. This HP (sauce) 165. HP (sauce), and there is a sauce, not this sauce of… (It is chili sauce. Chili sauce?) This sauce… of tomato, the bottle. Ketchup,

165 A type of BBQ sauce.

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4.8 Food and Recipes

A: B:

ma ˁǝf aš ysǝmmō-nu. i, Kaččǝp. i. hāyi txǝllī-ha, wu-txalli šwayya mal-xall, maˁᵊlqa mal-xall, wu-šwayya zġayyġi mal-ḥǝmḏ̣, wu-šwayya zġayyġi mal-šakar. hāyi kǝll-a tlūx-a sawwa, wu-txǝllī-ha ˁala-l-baṣla wu-ṯ-ṯūm.

D: C: B: C: B: D: B:

A: D: A: E: B:

wu-txǝllī-nu yǝġli, wu-hāyi. (It is not difficult.) (It is not difficult, but there is more. It is not only this. For sure.) aš… (Only this for curry?) lakan aš…? (And what about the potato and the meat?) hāyi… ham txalli šwayya p̟ aṭēta bī-nu l-ǝlkāri. wu-laḥᵊm. ana asūwī-nu b-ǧīǧ, ma ṭayyǝb b-ǝl-laḥᵊm. ᴴᴱ(ken)ᴴᴱ, ṣdūġ mal-ǧīǧ, aṭyab. (Oh, the small meatballs are made out of chicken?) ma ǝlla kuftayāt, wǝṣal. wǝṣal. wǝṣal mal-ǧīǧ. ṣadᵊġ. ᴴᴱ(šnítsel)ᴴᴱ, qǝṣqə́ṣ-a,

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I don't know what its name is. Yes, Ketchup. Yes. You put it, and you put a little bit of vinegar, a spoon of vinegar, and a little bit of sour (ingredient), and a little bit of sugar. You mix it all together, and you put it on the onion and the garlic. and you let it boil, and that's it. (It is not difficult.) (It is not difficult, but there is more. It is not only this. For sure.) What… (Only this for curry?) So what (else)…? (And what about the potato and the meat?) It… You also put a little bit of potato in the curry. And meat. I make it with chicken, it is not tasty with (beef) meat. Yes, chicken breasts, it is tastier. (Oh, the small meatballs are made out of chicken?) Not necessarily meatballs, pieces (of meat). Pieces. Pieces of chicken. Breast. Schnitzel, cut it,

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A: B: A: C: A: B: A:

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wu-xǝllī-ha wiyā-nu. ḥmǝs-a wiya-l-laḥᵊm wu-l… wiya-l-baṣal wu-l-ṯūm. wu-xalli kāri šwayya zāyǝd. xalli ḥadd ǝḏa tġīd. hāyi. aš ᵊtxǝllēn ḥadd? fǝlfǝl? kāri. kāri ḥadd. kāri ḥadd. i. (There is spicy curry as well?) ᴴᴱ(ken)ᴴᴱ, ᴸᴬ(fī)ᴸᴬ kāri ḥadd. ḥadd kǝllǝš. hāyi mal-Landǝn ḥadd kǝllǝš. wa wa! lā, aku nuˁēn. aku ḥadd, wu-aku ma ḥadd.

and put it with it. Fry it with the meat and the… with the onion and the garlic. And put a little bit more curry. Put some hot (spice) if you want. That's it. Which hot (spice) you put? Pepper? Curry. Hot curry. Hot curry. Yes. (There is hot curry as well?) Yes, there is hot curry. Very hot. The one from London is very hot. Wow! No, there are two kinds. There is a spicy (one), And there is a not hot (one).

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4.8.6 Bǝryāni166 Speakers: A: Alwīz Ben-Eliyahu (Xḷaṣči) B: Zvi Bar-Moshe C: Melani Perera A:

aš-aku bī-nu l-Bǝryāni? ma bī-nu šēn.

B: A: C: A: B: A: B: A: B: A:

B: A:

tǝḥm… tǝḥmǝs baṣal, wu-ǧīǧ mǝslūq167, tǝqlī-nu. tḥǝmsē-nu sawwa? i. (No.) lāˀ! tǝḥmǝs-a wu-t… wu-tšīl-u. i. wu-ǧǧīb168… patēta, tqǝṣqə́ṣ-a, tǝqlī-ha hami. i. wu-baṣal mǝqli, tǝḥmə́s-u wu-tšīl-u. ᴴᴱ(ken)ᴴᴱ. mu wiya-l... l-ṃāy. wu-baˁᵊd aš kǝntu axalli? wu-hēl. i. hāyi... qa-tǝḥmə́ṣ-a l-ǝl-baṣla b… wu-ǝl-kāri, wu-šwayya mal-hēl b-ǝl-awwal, wu-t-tāli ṭbə́x-u l-ǝt-tǝmman,

Bǝryāni is easy (to cook) (Rhetorically: what is there in the Bǝryāni?). There is nothing (complicated) in it. You fry onion, and boiled chicken, you fry it. You fry it together? Yes. (No.) No! You fry it and… and you take it out. Yes. And you bring a potato, you chop it, (and) you also fry it. Yes. And fried onion, you fry it and you take it out. Yes. Not with the… the water. And what else did I use to put? And cardamom. Yes. This… You fry the onion… and the curry, and a little of cardamom at first, and then cook the rice,

166 A rice dish of Indian origin that was popular also in Iraq. 167 There is a technical problem with the recording that prevents us from clearly hearing the last syllable of word, but it is evident that the speaker utters mǝslūq. 168 The prefix t- of the PC assimilated into the following ǧ.

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wu-ˁǝnd-ak hāyi mǝqlīyi:

B: A: C: B: A:

B: A:

B:

C: B: A:

ǝḏa tġīd qǝšmǝš, lōz, patēta, hāḏa l-baṣal ǝl-mǝḥmūs. hāyi kǝll-a tlūx-a sawwa. mǝn yǝstawi l-tǝmman yǝlḥaq, xalli baˁᵊd hēl, xǝllī-nu l-hēl ybayyǝn169. ṣhīḥ? ṣḥīḥ lō...? lā, lā, mǝṭḥōn. (No, ground.) mǝṭḥōn. wu-hāyi l… l-xalṭa, lūx-a b-ǝl… b-ǝt-tǝmman. ǝmm. i. baqa mǝn… hāyi ham ᵊtxǝllī-l-a l-hāyi l-ǧīǧ wul-patēta hēl. hāyi. āh bass hāyi? b-ǝl… b-ǝl-maṭˁam yǧibōn… fǝd-šēn mǝṯl-ǝl-marag, mrakkǝz. (Yes, with the Bǝryāni.) b-ǝl-maṭˁam, yǧibōn wiyā-nu fǝd-šēn mǝṯl-ǝlmarag. bali. lā, nǝḥna ma qa…

and you have these fried (things): if you want raisins, almonds, potato, the fried onion. You mix it all together. When the rice is already ready, put more cardamom, let the cardamom be dominant. Whole (or ground cardamom)? Whole or...? No, no, ground. (No, ground). Ground. And this… mix, mix it with the… with the rice. Okay. Yes. And when… You also add cardamom to the chicken and the potato. That's it. Oh, only this? In the… in the restaurant they bring… something like soup, concentrated. (Yes, with the Bǝryāni.) In the restaurant, they bring with it something like a soup. Yes. No, we don't…

169 The root byn is used usually in visual contexts in the sense of 'revealed, seen, exposed'. Here, however, the speakers means that the flavor of the cardamom should be dominant.

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4.8 Food and Recipes

B: A:

ǝntǝm ma tsūwōn? tsǝ170.

You don't make (it)? No.

170 An ideophone that marks predicative negation.

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4.8.7 bǝrġǝl (Bulgur) Speakers: A: Alwīz Ben-Eliyahu (Xḷaṣči) B: Assaf Bar-Moshe A:

tǝḥmǝs baṣla, wu… b-ᴴᴱ(šemēn)ᴴᴱ. wu-ǝḏa tġīd ᵊtxalli hāḏa… ṭaṃāṭa, xalli, ǝḏa ma tġīd, ma lāzǝm. t... wu-txalli kǝll gḷāṣ b... bǝrġǝl, qarīb lᵊ-gḷaṣēn tǝm... hāḏa ṃāy. wu-tǝnqáˁ-u l-ǝl... tǝġsə́l-u… bǝla-naqᵊˁ… tǝġsə́l-u l-bǝrġǝl, wu-t… yǝġli l-ṃāy mǝṯl-ǝt-tǝmman. tfǝrr-u b-ᵊmkān-ǝt-tǝmman. tfǝrr-u b-ᵊmkān-ǝt-tǝmman, gḷaṣēn… b-gḷāṣ bǝrġǝl. wu-l-bǝrġǝl, aku aškāl… bdāl-ak. aku hāḏa l-waṣaṭ, hūwi māl…

B: A:

ǝt-tǝmman. (Oh, yes.) i. wu-hassa-tˁāyǝn, yqum-ynaššǝf mǝṯl-ǝt-tǝmman. naššǝf, wu-nǝṣṣī-ha l-ǝl-ḥaraka māl-u. bas ǝd-dǝhᵊn…

You fry an onion, with oil. And if you want to put this… tomato, (then) put, if you don't want, never mind. And you put for each cup of… bulgur, around two cups of… water. And you steep the… you rinse it… without steeping… you rinse the bulgur, and… the water boils like (when cooking) rice, you put it (the bulgur) instead of rice. You put it instead of rice, two cups (of water)… for a cup of bulgur. And (as for) the bulgur, there are (different) kinds, my dear. There is a medium-sized one, it is (the one that is prepared like) rice. (Oh, yes.) Yes. And you will see, it will start to dry out like rice. Dry it out, and lower its temperature down. But the oil…

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4.8 Food and Recipes

dǝhᵊn azyad ᵊmn-ǝt-tǝmman txalli. B: A: B: A:

(You like it more than rice?) i. aṭyab. aṭyab. (I like it too.) balki nhāġ hōni ǝnta, tsūwī-l-ak mᵊn-hāḏa l-bǝrġǝl. ǝda fārǝġ.

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you (have to) put more oil than (in the case of) rice. (You like it more than rice?) Yes. (It is) tastier. (It is) tastier. (I like it too.) If you are here one day (during the day), she could make some bulgur for you. If you are free.

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4.8.8 Ḥġīġi171 Speakers: A: Alwīz Ben-Eliyahu (Xḷaṣči) B: Assaf Bar-Moshe A: B: A:

B: A:

kǝnna-nsawwi Ḥġīġi ǝḥna. (What is Ḥġīġi?) mᵊl-lōz172. lōz nǝṭḥán-u, wu-nxǝllī-nu b-kīs, wu-ṃāy, wu-nǝˁṣə́ġ-u hēkǝḏ. tˁāyǝn yṣīġ kǝ… ˁa-bāl-ak ᵊḥlīb. hāyi nsawwi kēlu, šūf ašqad. wu-nǝġlī-nu, wu-nxǝllī-l-u swayya mal-šakar wu-māy waġd. kǝllǝš ṭayyǝb. (And it helps the people with the fast?) yfīd l-ǝl-ṣyā… kan ǧǝdd-u yǝtˁašša bī-nu wuyǝfṭaġ bī-nu. ma kan-yākǝl b-ǝl-lēl.

We used to make Ḥġīġi. (What is Ḥġīġi?) From almonds. We grind almonds, and put them in a bag, with water, and we squeeze it like this. You see it becomes… like milk. We used to make a kilo, or so (literally: see how much). and we boiled it, and put a little bit of sugar and rose water into it. Very tasty. (And it helps the people with the fast?) It helps the… Your grandfather used to drink it before and after the fast. He didn't use to eat at night.

171 A drink made out of almonds. It is traditionally drunk to break Yom Kippur's fast. 172 The n of the preposition mᵊn assimilated into l.

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4.8.9 Silān (Dates syrup) Speaker: Alwīz Ben-Eliyahu (Xḷaṣči) hāyi ynǝqˁō-nu wu-ymǝġdō-nu b-ǝlmāy, wu-yǝġlō-nu wu-yǧibōn ᵊkyās, yˁǝbbō-nu l-āḏa t-tamaġ wu-l-āyi kǝlla b-ǝl-kīs, wu-yˁǝṣġō-nu, yaxḏō-nu l-māy māl-u, yˁǝṣġō-nu, wu-hāḏa yǝġlō-nu wu-yṣīġ silān. wu-ǝḏa ma tġīd tǝġlī-nu, ġalwa zġayyġi wu-ṭǝllə́ˁ-u b-ǝš-šams.

They used to soak it (the dates, with water) and crush them within the water, and (then) boil it and bring (fabric) bags, put the dates and everything in the bags, and squeeze it, take its liquid, squeeze it, and boil it (again), and (then) it becomes Silān. And if you don't want to boil it, boil it (only) a little bit and take it out to the sun.

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4.8.10 hāḏa l-akᵊl (This was the food) Speakers: A: Assaf Bar-Moshe B: Alwīz Ben-Eliyahu (Xḷaṣči) C: Zvi Bar-Moshe A: B: A: B:

(Did you use to have specific food for each day of the week?) i. (What was the food of each day? On Sunday what did you use to eat?) mnēn aˁef…

C:

lā, ma l-aḥḥad. yōm lǝ-xmīs aš taklōn?

B:

yaklōn… kǝnna-nākǝl Kǝčri. Kǝčri, ᴴᴱ(naxōn)ᴴᴱ. yōm ǝǧ-ǧǝmˁa aš taklōn?

C:

B:

C: A: B:

ṭbīx. nǝṭbǝx. ḥāmǝḏ wu-ḥǝlu, tǝmman. l… wu-l-ǝš-šǝbbāt174 ᵊtbīt. i. (And during the week itself?) lā, kǝll yōm… n… nōba… marag wu-tǝmman, wu-nōba wiyā-nu ḥāmǝḏ,

(Did you use to have specific food for each day of the week?) Yes. (What was the food of each day? On Sunday what did you use to eat?) I don't know (rhetorically: from where do I know?)… No, Not Sunday. What did you use to eat on Thursday? They used to eat… We used to eat Kǝčri173. Kǝčri, right. What did you use to eat on Friday? Cooked dishes. We used to cook. Sour and sweet (dishes), rice. And Tbīt175 for Saturday. Yes. (And during the week itself?) No, every day (something else)… one time… soup and rice, and one time a sour dish with it,

173 Rice with lentils spiced with cumin and garlic and served with cultured milk. 174 The typical JB pronunciation is šǝbbāṯ. The speaker doesn’t pronounce the interdental, however, probably due to the following t. 175 Traditional Iraqi dish for Saturday's lunch, which is considered as the Iraqi Jewry version for Cholent. It is based on a whole chicken filled with rice and meat, cooked during the night and surrounded by rice spiced with bharāt, Iraqi spices mixture.

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4.8 Food and Recipes

wu-l-ḥāmǝḏ, kǝll yōm šǝkᵊl. wu-l-marag, kǝll yōm šǝkᵊl. nōba ᵊmxaḏ̣ḏ̣aġ,

B: A:

nōba ǧīǧ wu… ḅ-ḅaḥd-u176, kǝll sāˁa šǝkᵊl. hāḏa l-akᵊl. (But every day a sour dish and a sweet dish?) i.

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and the sour (dish), is different every day. and the soup, is different every day. One time (it is made of) vegetables, one time chicken… by itself. each time (a different) type. This was the food. (But every day a sour dish and a sweet dish?) Yes.

176 The w of the root wḥd assimilated into the preceding preposition b- and both became emphatic.

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4.8.11 tǝksǝġ ǧōza wu-tǝšġáb-a (You break a coconut and drink it) Speakers: A: Assaf Bar-Moshe B: Alwīz Ben-Eliyahu (Xḷaṣči) C: Zvi Bar-Moshe A:

(Did you use to use coconut milk?)

B: A: C:

lāˀ! (No? you didn't have it?) kǝnna-nǝšġáb-u. aškun lāˀ?

B:

nǝšġáb-u, nǝšġáb-u, kǝllǝš… ġēġ mal-ǧōz? tǝksǝġ ǧōza wu-tǝšġáb-a?

C: B: C: B:

i. wu-hāyi kǝllǝš tayyǝb kān. ma hāyi… lāˀ! aku… hǝmmi yxǝllō-nu yṭǝbxō-nu. hōni aku ḅṭāla. i. i.

(Did you use to use coconut milk?) No! (No? you didn't have it?) We used to drink it. (Rhetorically:) How come (you said) no? We drank it, we drank it, (it was) very… But it was from a nut (rhetorically: isn't it of a nut?). (rhetorically:) You brake a nut and drink it. Yes. And it was very tasty. But it… No! There is… They (the Sri-Lankan) put it and cook (with) it. There are bottles here (in Israel). Yes. Yes.

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4.9 Traditions and Holidays 4.9.1 tadāwi mal-qabᵊl (Cures of the past) Speaker: Abraham Ben-Eliyahu (Xḷaṣči) qa-nǝḥki ˁa-t-tadāwi mal-qabᵊl, ma kān aṭǝbbā wǝla kān… haḏōli… aku ǧamāˁa ˁarab ma… mᵊn-haḏōli lǝ-ḥkiyāt... wu-l-azyad badu… badu, ysǝmmō-hǝm haḏōli Ṣluba. ǝl-badu Ṣluba, yaˁni aṣl-ǝm ṣalibiyīn. ᵊmn-ǝṣ-ṣalibiyīn. wu-haḏōli mǝt… m… ᴴᴱ(mǝtˁǝsskīn178)ᴴᴱ b-ǝl… abban-ˁan-ǧadd b-ǝl… b-ǝt-tadāwi… ǝl… b-ǝt-tadāwi. hāyi maṯalan… aku wēḥǝd yṭallǝˁ dǝmla… kǝnna nsǝmmī-ha dǝmla… fǝd… mǝṯᵊl… fǝd… hēkǝḏ zǝnᵊqṭāyi kbīġi, i… ᴴᴱ(Šōšanna)ᴴᴱ hāyi… ǝl-yōm hassa ysǝmmū-ha ᴴᴱ(Šōšanna)ᴴᴱ…

We are talking about the (medical) treatments of the past, there were neither doctors nor… These… there is a group of Arabs… from these kind of… most of them are Bedouins… Bedouins, they are called Ṣluba177. Ṣluba Bedouins, which means that they are Christians in origin. From the Christians. And they… undertake… from father to son (literally: father by grandfather)… medical treatment… medical treatment. For example… (if) there is someone that developed an abscess… we used to call it "dǝmla"… a… like… a… this big pimple… yes… this erysipelas179… today they call it erysipelas…

177 ṣlubi (pl.) ṣluba is defined in Woodhead & Beene (1967: 267) as 'nomad, desert dweller'. 178 The Hebrew root ˁsk is inserted into stem V in JB. 179 This is the English term for the Hebrew word, but it seems that the speaker actually refers to a different condition, namely an infectious abscess.

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bas hīyi qwīyi kə́llǝš haḏīki. zēn. haḏōli aššon ydawū-ha? ana aḏḏǝkǝ… aḏḏakkaġ siyə́d-i ṭalaˁ ˁǝnd-u waḥdi mᵊn-hāyi b-ṣadġ-u. ǧabō-l-u wāḥdi… ˁǝrbīyi… Faṭṭūma ǝsm-a… hīyi ˁaynə́t-a, ǧābǝt ǧigāra, xǝllə́t-a ˁala-hāyi l… ǝl-ḥǝmġā… ˁa-lǝ-mkān l-aḥmaġ, wu-aš ma qa-txǝllī-ha ma qa-yḥǝss hūwi kǝll šēn. mǝn ˁāynǝt ma qa… ma qa-yḥǝss, qalə́t-l-ǝm: ǧibō-l-i… ṭḥīn wu-ǧibō-l-i dǝhᵊn. fūwġō-nu l-dǝhᵊn. ǧabə́t-u lᵊ-ṭḥīn, sūwǝ́t-u dāyǝġ madāyǝġ hāyi l… ǝl-ḥǝmġā l… hāyi z-zǝnᵊqṭāyi. mǝṯᵊl-sadd ḥǝtti… wu-qamǝt-ᵊtfǝrr dǝhᵊn ˁala-l… ˁala-l-hāyi ḥǝtti d-hǝhᵊn la yǝndalǝ… la yǝ… sūwū-ha mǝṯl-ǝs-sadda l-ǝd-hǝhᵊn ḥǝtti d-hǝhᵊn qa-yǝġli. wu-aš ma qa-yfǝrrōn dǝhᵊn hūwi ma qa-yḥǝss. ma qa-yḥǝss. wu-qa-tǝnˀakǝl ǝl-hāyi… l-hāḏa… ila-an180 bada yǝšˁar ǝnna-hu hūwi qa-yǝšˁar b-ǝl… b-lǝ-ḥṃāwa… b-lǝ-ḥṃāwa,

but it is very strong, this one. Okay. How do they treat it? I… remember that my grandfather had one of these in his chest. They brought him someone… a tribeswoman… called Faṭṭūma… she looked at it, brought a cigarette, put it on top of this… red… on the red spot, and no matter how she put it, he didn't feel anything. When she saw that he didn't… didn't feel, she told them: Bring me… flour and bring me oil. Boil the oil. She brought the flour, she put it around this… the red… this pimple. Like a dam so that… And she stared to throw oil on the… on it, so that the oil wouldn't spil(l)… They made it like a dam for the oil so that the oil boils. And no matter how much oil they throw, he doesn't feel. He doesn't feel. And this (the abscess) gets eaten… until he started to feel that he feels the… the heat… the heat,

180 The speaker elongates the a to iconize the period of time that passed.

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4.9 Traditions and Holidays

wu-qamǝt-tuǧáˁ-u, w…w…wǝqfə́t-a l-ḥkīyi. wu-hāyi baˁdēn ᵊšwayya šǝddū-ha wu… wu-šwayya dǝ… dǝ… txǝllī-l-a dhunāt m… mᵊn-hāyi l-hāḏa… ila-an ṭābǝt. hāyi š-ᴴᴱ(Šōšanna)ᴴᴱ hēkǝḏ kānu ydawū-ha. (…) baˁᵊd aku l-Ḥaṣġa. ǝl-Ḥaṣġa maṯalan hāyi tṣīr mǝṯl-ǝṭṭūfa181, lō b-ǝl-īd lō b-ǝl-ġaqba. hāyi ašlon ydawū-ha? yǧ… ǝt-tadāwi māl-a… kānǝt ǝl-mǝġhūma waldə́t-i tǝˁġə́f-a. yǧibōn… yǧibōn zǝnǧfīl yxǝllō-nu… yxǝllū-ha ˁlī-ha, wu-yǧ… yǧibōn ǝbaġ baˁᵊd ma tˁǝqqə́m-a, wu-dāyǝġ madāyə́ġ-a t… ddǝqq182 b-ǝl-ǝbaġ. b-ǝl-ǝbaġ ᵊddǝqq… hāyi… m… mu tanqīb, hēkǝḏ daqq hēkǝḏ… i, yaˁni hēkǝḏ dāyǝġ mad… i, ᴴᴱ(dekirōt… dekirōt)ᴴᴱ. hāyi tsūwi-l-yā-hǝm b-ǝs… aġbaˁ mǝrrāt b-ǝl… b-ǝš-šǝhᵊġ. ya… yaˁni yġīd-l-a šǝhᵊġ.

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and it started to hurt him, (only then) she stopped the thing. And afterwards they bandaged it a bit and… and a bit… you should put creams from…. of these… until it cured. This is how they used to cure erysipelas. (…) There is also the Ḥaṣġa. The Ḥaṣġa for example becomes like a ball, either in the hand or in the neck. How do they treat it? Its cure… my deceased mother used to know it. they bring… they bring ginger and put it… put it on it. and you bring needles after you sterilize them, and around it… you hit with the needles. You hit with the needles… this… is not drilling, (it is) like hitting… yes, I mean, like this around… yes, pricks… pricks. You do it to them… four times in a… in a month. It means that it takes a month (to heal).

181 The speaker probably intends to utter ṭupa 'ball', but pronounces it with f by mistake. 182 The prefix t- of the 2.m.s. of the PC assimilates into the following d.

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kǝll yōm ġǝbˁā… ma aˁġǝ… ˁǝnd-ǝm ˁqīdi yqǝl-l-ak hāḏa lāzǝm ysūwō-nu aġbaˁ ġǝbˁāt ysǝmmū-ha. ā? wu-hāyi mǝnn-a bī-ha hāyi l-Ḥaṣġa tˁayə́n-a tmūˁ mǝnn-a bī-ya wu… wu-ha… hāyi t-tadāwi mal-kṯīr kānu ḥkiyāt. (…) kānu aš… maṯala183 tūqaf ǝl-bōla māl-u wu-ma y… ma… ma tǝmši ǝl-bōla māl-u. yǧi… kānu… fǝd-šǝkᵊl nabāt ysǝmmō-nu kġafs ǝlbīġ yǝnbǝt b-ǝl-ˁIrāq, wu-ba… wu-yǧibōn baˁᵊd ǝl-waġda mal-ǝḏ̣ḏ̣ūġa185 māku? l-hāyi l… ǝḏ̣-ḏ̣ūġa ašlon hassa yǝṭlaˁ mǝnn-a… mǝnn-a hāyi mǝṯl-ǝl-lǝḥyi hēkǝḏ… i. yǧibū-ha yfūwġū-ha l-āyi, yfūwġū-ha wu-yǝṭˁō-nu l… yǝšġab mᵊn-ˁǝnd-a. yǝšġab mᵊn-ˁǝnd-a, waḷḷa ḏ̣ḏ̣ǝll186 mudda wu-ma yšūf ǝlla n… n… nfatḥǝt ǝl-bōla. yaˁni hāyi k… kǝnnu qa-tsawwi m… m…

183 184 185 186

Every Wednesday… I don't know… they have this belief that says that they have to do it four Wednesdays, (and) they called it (the treatment, "four Wednesdays"). Okay? And you see that this Ḥaṣġa melts away by itself and… and… This was the cure of a lot of things. (…) They used to… for example (when) his (someone's) urine stops and… his urine doesn't run (literally: walk). They used to… (bring) a kind of plant they called Kġafs ǝl-Bīġ184 that grows in Iraq, and… and they also bring the flower of the corn, you know (literally: isn't there)? This… like the beard that comes out of the corn… yes. They bring it and boil it, they boil it and they give it to him…. to drink from it. He drinks from it, (and) indeed after a while he sees that the urine (ways) are opened. I mean, it… as if it does…

Doesn't pronounce the final n of maṯalan. Literally 'celery of the well'. It might refer to a plant called 'Lady's Hair'. Pronounced with ū although this word harks back to OA ḏura. The prefix t- of the 2.m.s. of the PC assimilates into the following ḏ̣.

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4.9 Traditions and Holidays

l-maǧra l-hāḏa mal-bōl tsǝdd-u wuhāyi qa-t… (Another speaker:) kǝll ǝd-dwayāt kānǝt ˁǝnd-ǝm ᴴᴱ(btsura)ᴴᴱ… (Abraham:) kǝll-a… kǝll-ǝm hāyi tadāwi māl… mal-ˁarab. (…) ˁǝnd-ak ǝl-haḏōli… b-ǝl-lēl ᵊwlād kānu yǝnnǝšlōn wuyqǝḥḥōn, wu-lí-hassa yaˁni… aš kan-ysūwō-lǝm? l-mǝġḥūma ǝmm-i… aš ᵊtǧīb? ᵊtǧīb… ᵊl-hāḏa dǝhᵊn sīġaǧ, tǝḥmī-nu… tǝḥmī-nu swayya wu-tǧīb-u wu-txalli wiyā-nu ḅ… ḅǝṭnaǧ… ḅǝṭnaǧ. wu-tǝdhən-ᵊl-yā ṣ-ṣadġ-u l-walad, tˁāyǝn ǝl-walad ašlon ǝl-qaḥḥa t… txǝff ᵊˁlē-nu b-ǝl-lēl, wu-mᵊn-ha… wu-mᵊn-hāyi l-ˁāl yǝstġāḥ.

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it (the disease) closes the flow of the urine and it… (Another speaker:) They had all the medicine in a (sort of) way… (Abraham:) All of it… all of these are cures of… of Arab. (…) You have these… during the night kids used to catch a cold and to cough, and still today (the following treatment is used), I mean… what did they use to do for them? My deceased mother… what did she bring? She brought… this sesame oil, She heated it… heated it a bit and she took it and put with it b… ḅǝṭnaǧ187… ḅǝṭnaǧ. And she rubbed the child's chest with oil, (then) you see how the child's cough… lessens at night, And like… and he (can finally) rest very well.

187 A plant from the Stachys family.

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4.9.2 ġṣaṣāyi (Lead ball) Speakers: A: Alwīz Ben-Eliyahu (Xḷaṣči) B: Assaf Bar-Moshe C: Amal Bar-Moshe D: Zvi Bar-Moshe A:

hāyi ˁala-mn-ǝl-ˁēn. hāyi yxǝllū-ha b-maˁᵊlqa, wu-yxǝllū-ha ˁala-ḏ-ḏaww. tmūˁ hāyi lǝ-ġṣaṣāyi, tṣīġ māy. yǧibōn ṭaṣa bī-ya ṃāy, yxǝllōn xǝbᵊ… wǝṣal mal-xǝbᵊz, wu-yxǝllōn šwayya mǝlḥ, ma aˁǝf baˁᵊd aš yxǝllōn. hāyi… yǧibū-ha l-āyi l-maˁᵊlqa tfawwǝġ ˁala-ġās-u l-ǝl…

l-qa-

qa-yġidōn yṣǝbbo-l-yā.

B: A: B: A:

hāyi l-īhūd kǝll-ǝm ˁǝnd-ǝm ˁaqīda bī-ha, mǝˁtǝqdīn bī-ha. mn-ǝl-ˁēn. (It blows up (when it is thrown to the water of the metal bowl)?) i. (So (it symbolizes that) the evil eye blows up?) i. tǝṭlaˁ ᵊrsumāt aškāl ᵊlwān bī-ha. hāyi ma qa-tdīġ-u l-āḏa l-ṃāy?

It (a lead ball) is to (defend against) the evil eye. They used to put it on a spoon, and put it above the fire. (Then) the lead ball melts, it turns into liquid (literally: water). (Then) they used to bring a metal bowl with water, (and) put… pieces of bread, and a little bit of salt, (and) I don't know what else they used to put. It… (Then) they used to bring the boiling spoon (and place it) over the head of… (the one over whose head) they wanted to pour it. All the Jews have faith in it. they believe in it. (To protect) from the evil eye. (It blows up (when it is thrown to the water of the metal bowl)?) Yes. (So (it symbolizes that) the evil eye blows up?) Yes. Different kinds of images appear in it. When you pour the water (rhetorically: don't you pour the water?),

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4.9 Traditions and Holidays

b-ǝl… b-āḏa l… hāyi l-maˁᵊlqa bī-ha ṃāy, qa-tdīġ-u ˁala-ġās-u l… l-šūf mani ǝḏa qa-tġīd tsawwi… C:

mu qa-ydīġ-u ˁala-ġās-u qa-y… hāḏa… mu yfǝrr-a ˁala-ġās-u.

D:

ᴴᴱ(beseder)ᴴᴱ, yfǝrr-a b-ǝṭ-ṭāṣa.

A:

yfǝrr-a b-ǝṭ-ṭāṣa ˁala-ġās-u.

D:

wu-baˁdēn yǝnġād yšīl-a lᵊ-ġṣaṣāyi ydūs-a? lā! yšīl-a l-ġṣaṣāyi yǝdlə́q-a b-ǝš-šārǝˁ.

A:

D: A: D: A: C: D:

tlǝṯ ᵊšwārǝˁ. tlǝṯ ᵊšwārǝˁ? wēḥǝd… lēš hāyi tlǝṯ ᵊšwārǝˁ? mn-ǝl-ˁēn. taqāṭǝˁ ṭuruq. yaˁni tlǝṯ ᵊšwārǝˁ ḥēsdī-nu?

A: D:

hā? tlǝṯ ᵊšwārǝˁ ḥēsdī-nu?

C: A:

lā! tsǝ! hāyi tlǝṯ ᵊšwārǝˁ mn-ǝl-ˁēn.

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in the… in this… this spoon with water188, you pour it over the head of… whomever you want to (take the evil eye from)… It is pouring over the head of… it… It is not throwing it over the head. Okay, he (impersonal) throws it in the metal bowl. He throws it into the metal bowl over his head. And then he is supposed to take the lead ball out and squeeze it? No! He should take the lead ball out and pour it on the street. On three (different) streets. On three (different) streets? One… Why on three (different) streets? (To protect) against the evil eye. A crossroad. It means that three streets are jealous of him? What? It means that three streets are jealous of him189? No! No! It is spilled (on) three (different) streets to (protect) against the evil eye.

188 Probably means to say lead ball rather than water. 189 Speaker D means to ask if the fact that the content of the metal bowl is thrown on three different streets means that the evil eye's originates from these specific streets.

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4.9.3 l-ˁēn (The evil eye) Speakers: A: Alwīz Ben-Eliyahu (Xḷaṣči) B: Assaf Bar-Moshe C: Zvi Bar-Moshe D: Amal Bar-Moshe A:

hāyi ǝmm ǝl-mǝṭġūq… b-bāb ǝl-ḥōš, ydǝlqōn šwayya mal-māy wuydǝhhnō-nu, wu-yqulōn: hāyi l-aġḏ kǝll-a sawwa, mnēn ma axə́ḏ-l-u yṣīġ-l-u dawa190.

B: A:

C: A:

(What is it? I didn't understand? When did they use to do it?) mǝn wēḥǝd yǝnṭáġǝq, ydǝlqō-l-u māy b-ǝl-bāb l-ḥōš mālu, wu-y… mn-ǝl-aġḏ, ydǝhhnō-nu, īd-u, wǝčč-u, ġǝǧl-u, ḅaṭn-u, ǧǝsm-u kǝll-u. ˁala-qǝṣṣə́t-u, ˁala-qǝṣṣə́t-u. kǝll-a… wu-yqulōn: hāyi l-aġḏ kǝll-a sawwa, mnēn ma naxə́ḏ-l-u yṣīġ-l-u dawa.

C:

mnēn ma naxə́ḏ-l-u aškun?

D:

yǝṭlaˁ dawa.

The mother of someone who got alarmed… in the door of the house, they used to pour a little bit of water and to rub him (the child), and they used to recite: This earth is all the same, wherever I take (earth) from, it (the earth) will become his (the child's) cure. (What is it? I didn't understand? When did they use to do it?) When someone got alarmed, they used to pour for him water in the entrance of his house, and (take some of the wet) earth, and rub him (with it). His hands, his face, his leg, his abdomen, his entire body. On his forehead. On his forehead. Everything… And they used to recite: This earth is all the same, wherever we take (earth) from, it (the earth) will become his (the child's) cure. "Wherever we take from", (and) what (comes next)? A cure will come out.

190 A rhyme.

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4.9 Traditions and Holidays

A: D: B: A: B: A: B: A:

yṣīr-l-u dawa. yṣīr-l-u dawa. (But what does it mean "got alarmed"? Of what?) xōfa, xōfa. xōfa kbīġi. (Of what?) šūf aš yǝḥṣal? (Only a child? If an old man got alarmed?) walad, ˁaǧūz, kǝll-ǝm sawwa, aš tǝfrǝq?

D:

yxafōn, māku yxafōn?

A:

ˁaǧūz ma bēni… bdāl-ak, ˁaǧūz ma beniˀādǝm? (But why did you use to be so afraid from the evil eye? As if it was everywhere?) kān aku awādǝm… ṃāṃa Zbēda kān ˁǝnd-a walad wu-bnēti, wu-ṯnēn-ǝm, ašlon ḥǝlwīn?

B: A:

lǝ-ˁyōn ḥǝḏǝġ wu… ˁa-bāl-ak ǝnglēz aǧānǝb. C: A:

ǧō ǧamāˁa ġmadōṯ, hā? ǧō ǧamāˁa lē-na…

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(It) will become his cure. (It) will become his cure. (But what does it mean "got alarmed"? Of what?) A fear, a fear. A big fear. (Of what?) From whatever happens (literally: see what happens?). (Only a child? If an old man got alarmed?) A child, an old man, anyone (literally: all of them together), (rhetorically: what's the difference?) They were afraid, (rhetorically:) don't you know how (people can be) afraid (literally: isn’t there who are afraid?)? An old man is not a... my dear, Isn't an old man a human being? (But why did you use to be so afraid from the evil eye? As if it was everywhere?) There used to be people… mother Zbēda had a boy and a girl, and both of them, were very beautiful (literally: how beautiful?). their eyes were green and… as if they were English, foreigners. (One day) some idiots came, What? People came to our house…

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ma aġīd aǧīb ǝsm-ǝm. wu-ˁanō-hǝm l-aḏōli l-ūlād wǝqqafīn. qalō-l-a: wī Zbēda! ǝnti ˁǝnd-ǝk wlād hēkǝḏ ḥǝlwīn? mnēn… mnēn ǧǝbtē-hǝm l-aḏōli l-ḥǝlwīn? bass ṭalˁǝt, xāybīn ᵊṯ-ṯnēn tmārḏu, wu-axḏə́t-ǝm l-ǝl-Ḥǝlli, l-ǝd-daktōr. d-daktōr ma aˁǝf aš ṭˁā-hǝm,

C: A:

C: A: B: D: A: B: D:

maraḏ… ḏǝdd-lǝ-sxūna. šōlaq-ǝm ᵊṯnēn-ǝm. aš kān ˁǝmġ-ǝm? zġāġ. waḥdi yǝmkǝn aġbaˁ ᵊsnīn, wēḥǝd sabˁ ᵊsnīn, zġāġ hēkǝḏ. yaˁni haḏōli qabᵊl-Abrahām? xalf-u? xalf-Abrahām. (And what happened to them?) mātu. mātu. (They died?) ᴴᴱ(betax)ᴴᴱ ᵊṭˁā-hǝm… ˁǝnd-ǝm Ji-six-pi-di ᴴᴱ(betax)ᴴᴱ

I don't want to bring up their name. And they saw these children standing. They told her: Oh Zbēda! You have such beautiful children? From where… Where did you bring these beautiful (children) from? The minute she191 got out (of the house), poor them, the two got sick. and she (the mother) took them to Ḥǝlli, to the doctor. I don't know what the doctor gave them, (against the) disease… against the fever. (God) took both of them. How old were they? (They were) little. The girl probably 4 years, (and the) boy 7 years. That small. It means that they (were born) before Abraham? (Or) after him? After Abraham. (And what happened to them?) They died. They died. (They died?) He probably gave them… they probably had G6PD192,

191 Speaker A reveals that the previous quote was uttered by a woman. 192 Refers to G6PD deficiency, also known as favism. It is a genetic abnormality in the activity of a red blood cell enzyme. It is particularly common in people of Mediterranean and African origin. People with the deficiency are allergic to fava beans and some medicine, like quinine.

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4.9 Traditions and Holidays

ᵊṭˁā-hǝm… ᵊṭˁā-hǝm ᴴᴱ(kinīn)ᴴᴱ wu-qtál-ǝm. C: A:

B:

A:

hāyi mᵊn-ḥasad. i, mn-ǝl-ˁēn. (…) hāyi l-ˁēn. (And she didn't do anything against the evil eye? She didn’t pour water? She didn't put a lead ball?) aš ma sawwǝt, ˁēn ᵊqwīyi kānǝt.

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(and) he gave them… he gave them quinine and killed them. It is from jealousy. Yes, from the evil eye. (…) This is how the evil eye is. (And she didn't do anything against the evil eye? She didn’t pour water? She didn't put a lead ball?) No matter what she did, The evil eye was (too) strong.

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4.9.4 Šašša Speakers: A: Alwīz Ben-Eliyahu (Xḷaṣči) B: Zvi Bar-Moshe C: Assaf Bar-Moshe A:

Šašša… wī bdāl-ak! hāyi kǝll waḥdi l-tūlad, yōm ǝs-sǝttiyām, ˁal-ḥaqq ᵊslamǝt-a l-ǝl-waḥdi, waḥdi wu-l-ǝl-walad, yṣǝḥōn ᵊwlād, wu-yqǝssmō-l-ǝm, yxǝlṭōn ḥabb wu-ḥǝmmaṣ wu-lōz wu-fǝstaq, yxǝlṭū-ha hāyi kə́llǝt-a, čǝklēt, wu-y… wu-ywǝzzˁo-l-yā-hǝm l-ǝlūlād. hāyi ysǝmmū-ha Šašša. wu-ykǝsġōn tǝngāyi, šūf aš ˁǝnd-ǝm. hāḏa l-qǝḥᵊf māl-a, yǧibōn kǝġkǝm, ymūwˁō-nu b-ǝl-māy, wu-yxǝllō-nu… kǝll wēḥǝd yluxo-l-yā l-ǝl-qǝḥᵊf bǝl-hā…

B: A:

hāyi… hāyi š-Šašša. aškun? hāyi l-qǝḥᵊf aš ysūwō-l-u? yxǝll… yǧibōn mᵊn-hāḏa l-kǝġkǝm, yˁǝǧǧnō-nu, wu-kǝll walad,

(About) the Šašša (ceremony)… Oh dear! Every woman that gives birth, on the sixth day (after the birth), to (celebrate) the woman's health, the woman and the child's, they used to call the children, and they used to give them, they used to mix seeds, and hummus (seeds), and almond, and pistachio, they used to mix all this, (and also) candy, and they used to give it to the children. This is called Šašša. And they used to break a jar, or something of the kind (literally: see what they have). (They took) its (broken) pieces, they and brought turmeric, melt it with water, and put it… they used to spread the (broken) pieces (of the jar) with (this mixture, and give a piece to) each one (of the children). This… this is the Šašša ceremony. What? What did they do with the (broken) piece? They used to bring this turmeric, to knead it, and each child,

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4.9 Traditions and Holidays

yluxo-l-yā l-ǝl-qǝḥᵊf b-ǝl-kǝġkǝm. B: C: A: B: A: B:

A:

wǝla aˁġǝf-a ana l-āyi. ma mˁayə́n-a. (Like henna?) i, hāḏa l-kǝġkǝm mǝṯl-ǝl-ḥǝnni. wu-hāyi lēš ysūwū-ha l-āyi? mn-ǝl-ˁēn. hāyi yōm ǝs-sǝttiyām ysūwū-ha. i, aˁġǝf, ysūwōn Šašša. ᴴᴱ(aval)ᴴᴱ ma y… kǝġkǝm ma aˁġə́f-a. ma y…

B:

ma ykǝsġōn tǝngāyi? i, lakān? wu-yxǝll… wu-hāyi yxǝllō-l-ǝm bǝl… tǝngāyi… b-ǝl-qǝḥᵊf. wu-yxǝllōn ḏ̣ūġa.

A:

ḏūġa hāyi wiya-š-Šašša.

B: C: B:

i. (And what is dǝqqāt?) ᴴᴱ(regaˁ, regaˁ, aval)ᴴᴱ… aš yqulōn? Šašša! Šašša! i. aš yṣiḥōn? aš yġǝnnōn? yġǝnōn: Šašša! hāyi yhūwsōn l-ūlād.

B: A:

A: B: A:

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they used to spread his (broken) piece (of jar) with turmeric. I don't even know that. I have never seen it. (Like henna?) Yes, this turmeric is like henna. And why did they use to do this? (To protect) against the evil eye. They used to do that on the sixth day (after the birth). Yes, I know, They used to do Šašša, but… I don't know about turmeric. (Rhetorically:) isn't it (true) that… they used to break a jar? Yes. Of course (rhetorically: or else?). And they used to put it for them on the jar… on the (broken) piece. And they used to put corn (seeds). Corn (seeds were put) with the Šašša. Yes. (And what is dǝqqāt?) Just a minute, just a minute, but… What did they use to recite? Šašša! Šašša! Yes. What did they use to shout? What did they use to sing? They used to sing: Šašša! The children used to have fun.

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"Šašša wu-bēt abū-hǝm ᵊmḥašša".

C: A:

waḷḷa kānǝt ǝl-ḥayāt mal-ˁIrāq ḥǝlwa. (And what is dǝqqāt?) hāyi ham yōm ǝl… b-ǝs-sǝttiyām, ham… lō yǧibōn pūdar, lō yǧibōn ham hāḏa l-kǝġkǝm. ham yˁǝǧǧnō-nu, wu-ydǝqqō-nu b-ǝl-ḥāyǝṭ. hēkǝḏ ṣabīˁ ysūwōn. sabᵊˁ nǝqaṭ. hāyi nm-ǝl-ˁēn ˁala-ġās-a l-ǝl-maġa.

"Šašša and the house of their father is filled"193. The life in Iraq was really beautiful. (And what is dǝqqāt?) This was also on the day… on the sixth day, also… either they used to bring talc, or turmeric again. They used to knead it as well, and they used to (put it on the tip of their finger and to) hit (and paint) the wall with it. They used to make finger (shapes). Seven dots. This (was painted) against the evil eye over the head of the women (above her bed).

193 A rhyme. When they say bēt abū-hǝm ᵊmḥašša 'the house of their father is filled', they probably mean to wish that it will be filled with good things, like food and money.

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4.9 Traditions and Holidays

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4.9.5 Sabˁa (Shiv'ah) Speakers: A: Assaf Bar-Moshe B: Alwīz Ben-Eliyahu (Xḷaṣči) C: Zvi Bar-Moshe D: Amal Bar-Moshe A: B:

(What did you use to do when somebody died?) wī aḅēl! ġēġ mǝṯl-ǝl-aslām kānu?

A: B:

(What do you mean?) yxǝllō-nu ᵊqbāl-ǝm l-ǝl-mayyǝt wuywǝqfōn ylǝṭmōn.

C: B: A: B: A:

wu-aš ysūwōn? ylǝṭmōn. (The Jews?) i. (What do you mean by "they put it in front of them"? The body?) i. lakan aš yxǝllōn?

B: A: B: C:

B: C:

B: C:

(Covered?) wī aḅēl! lakān? hāyi hōni ham sūwū-ha. hāyi mǝn… mǝn māt Dahūd Sǝlmān, ˁamm-u s-Sǝlmān, i. wu-dǝfnō-nu b… b-Ḥolōn, mani kān… Xazna mġāt Sasōn, wu-ǝxt-a, Zbēda. sawwu lṭīmi…

(What did you use to do when somebody died?) Oh my God! They (the Jews) were like the Muslims (rhetorically: weren't they like the Muslims?). (What do you mean?) They used to put the dead in front of them and beat their chests. And what did they use to do? They used to beat their chests. (The Jews?) Yes. (What do you mean by "they put it in front of them"? The body?) Yes. (Rhetorically:) what else will they put? (Covered?) Oh my God! Of course (rhetorically: or else?). They did it also here (in Israel). When… When Dahūd Sǝlmān died, The paternal uncle of Sǝlmān. Yes. And they buried him in… in Holon. (Asking himself:) who was (it)? Xazna, the wife of Sasōn, and her sister. Zbēda. They beat their chests…

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laṭmu hāḏa… laṭmu b-ǝl-maqbara. ašlon laṭᵊm wu-taˁdīd. B: C:

B:

wī aḅēl! ᴴᴱ(beˀmēt)ᴴᴱ! tāĺ i-ya ma aˁġǝf mani ǧā sǝkkát-ǝm qal… qal-l-ǝm: ǝḥna hōni ma ˁIrāq. laṭᵊm. ᴴᴱ(mamáš)ᴴᴱ laṭᵊm māl… mal-ǝd-Diwanīyi. i. i. i. yxǝllū-ha ᵊǧ-ǧǝṯṯa qbāl-ǝm.

C:

ana hōni mˁayə́n-a bass wiyaDahūd Sǝlmān.

B:

yxǝllū-ha ᵊǧ-ǧǝṯṯa qbāl-ǝm wuyḏ̣ǝllōn ylǝṭmōn.

A: B:

(What does it mean "ylǝṭmōn"?) ṭǝm ṭǝm ṭǝm. hēkǝḏ. (Did they use to say anything?) aḥō! aḥō! aškun-āyi aḥō? yaˁni aškun? yaˁni wēl-i, yā wēl-i! aḥō yaˁni yā wēl-i? mnēn tǝˁġǝf?

A: C: B: C: D

They beat their chests… they beat their chests in the cemetery. Serious (literally: how) beatings and lamentations194. Oh my God! Really! Afterwards, I don't know who came, shut them up and said… told them: We are not in Iraq here. (It was) beatings on the chest. Exactly the beatings on the chest of… (like in) Diwanīyi. Yes. Yes. Yes. They put the body in front of them. I have seen it here (in Israel) only in (the case of) Dahūd Sǝlmān. They put the body in front of them, and they keep on beating the chest. (What does it mean "ylǝṭmōn"?) ṭǝm ṭǝm ṭǝm195. Like this. (Did they use to say anything?) aḥō! aḥō! What is "aḥō"? What does it mean? It means "my grief". "Oh my grief"! "aḥō" means "oh my grief"? She doesn't know (rhetorically: from where does she know?).

194 One of the definition of the root ˁdd in stem II is "To enumerate the merits of a dead person" (Wehr 1976:594). The noun ˁiddāda is interpreted as "a women that laments, that mentions the virtues of the deceased" (Yona 2014:145). 195 Imitates the sound of the chest beatings.

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4.9 Traditions and Holidays

C:

b… ᴴᴱ(beˀmēt)ᴴᴱ! hassa ana qa-aḏḏǝkkáġ-a, lēš hīyi ma tǝˁġǝf? aššon ma tǝˁġǝf?

A:

(There weren't any lamentations?)

C:

aššon ma kān?

B: C:

A: C: A: D: B: A: B:

taˁdīd. kān… kanu-yǧibōn waḥdi msǝlmīyi tˁǝddə́d-l-ǝm. ᴴᴱ(ze mǝkṣūˁa, ze…)ᴴᴱ kanu-yˁǝddᵊdōn. aš kanu-ysǝmmō-hǝm? haḏōli? mullāya. mullāya, i. yǧibōn mullāya. (Do you remember what this (lady) used to say?) ī! dǝ-yaḷḷa! lāˀ! ana aṣlan kǝntu-atbaġbaˁ. axāf. (And later? They buried it?) mmm. yaxḏō-nu l-ǝl-Ḥǝlli.

A: B:

(Why to Ḥǝlli?) l-maqbara b-ǝl-Ḥǝlli kānǝt.

A:

(There was no cemetery elsewhere?) ma kānǝt b-ǝd-Diwanīyi. (In Baghdad?)

B: A:

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Really! (If) I remember it, why shouldn't she know? She must know (rhetorically: how come she doesn't know?). (There weren't any lamentations?) Of course there were (rhetorically: how come there weren't). (It is called) taˁdīd. There was… They used to bring a Muslim lady to lament for them. It is a profession, They used to lament. What was their name? These (women)? mullāya196. mullāya, Yes. They used to bring a mullāya. (Do you remember what this (lady) used to say?) Uff! Drop it! No! I even used to be afraid (of it). I used to be afraid. (And later? They buried it?) Yes. They used to take it (the body) to Ḥǝlli. (Why to Ḥǝlli?) The (Jewish) cemetery was in Ḥǝlli. (There was no cemetery elsewhere?) There wasn't one in Diwanīyi. (In Baghdad?)

196 According to Beene & Woodhead (1967: 444): "woman that sings at weddings, funerals, etc."

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264 B: C: A: B: A: B: C:

A: C: A: C:

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b-Bǝġdād aku. baˁdēn b-ǝd-Diwanīyi sūwō-l-ǝm. bas mani… (A Jewish cemetery?) wēn? (A Jewish cemetery? Or with the Muslims?) lā! wī aḅēl! mal-īhūd. aslām ywǝddō-hǝm l-ǝn-Naǧaf. kǝll-ǝm l-ǝn-Naǧaf. māku… (No! Only the Shi'ites.) hā? (Only the Shi'ites.) bass ǝš-šīˁa. ᴴᴱ(avāl)ᴴᴱ kǝll-ǝm l-ǝn-Naǧaf. kǝll ǝš-šīˁa l-ᵊn-Naǧaf. yfǝrrō-hǝm b-ǝs-sǝġdāb.

B:

A:

lā! maqbara, wu-siyáǧ-a. mǝġḥūm ḅāḅa. (And did you use to make shiv'ah?)

B: A: B: A: B: C:

lakān? (Did you use to sit on the floor?) lāˀ! (No?) ǝḥna ma kǝn… bass lǝ-mdiynīn ˁal-aġḏ̣.

B: C:

ma nǝqˁǝd ˁal-aġḏ. ma kānǝt hāyi ˁal-aġḏ̣. hāyi bass hōni smǝˁnā-ha.

A:

(And there were prayers every day?)

In Baghdad there was. Later they made one in Diwanīyi. But who… (A Jewish cemetery?) Where? (A Jewish cemetery? Or with the Muslims?) No! Oh my God! For Jews. The Muslims were taken to Naǧaf. All of them to Naǧaf. There wasn't… (No! Only the Shi'ites.) What? (Only the Shi'ites.) Only the Shi'ites. But all of them (were buried) in Naǧaf. All the Shi'ites in Naǧaf. They threw them into catacombs (literally: basement). No! (There was a) cemetery, and he built a fence around it. My father, God bless his soul. (And did you use to make Shiv'ah?) Of course (rhetorically: or else?). (Did you use to sit on the floor?) No! (No?) We didn't… Only the religious people (used to sit) on the floor. We didn't use to sit on the floor. (The custom of sitting) on the floor didn't exist. Only here (in Israel) we heard about it. (And there were prayers every day?)

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4.9 Traditions and Holidays

B: C:

B: A: C:

B: C: B:

C: B: C: B:

i. tlǝṯ mǝrrāt. tlǝṯ mǝrrāt. mǝnḥa wu-ˁar… ˁarbīt197 wu… mǝnḥa… ᴴᴱ(lō, ba-bōkǝr)ᴴᴱ… ša… šaḥrīt, mǝnḥa wu-ˁarbīt. ṣbāḥ wu-ḏǝhᵊġ wu-ˁaṣᵊġ. (And blessings?) kǝll yōm. kǝll yōm braxōt202. aš kanu-yǧibōn… ḥasab-ǝl-ūṣūl. aš kanu-yǧibōn b-ǝl-braxōt? ham mǝṯᵊl-hōni. aš tǝfrǝq? kān… mezonōṯ ysūwōn kǝˁkāt. wu-ysūwū-ha… kānǝt tāza lǝ-ḥkiyāt. xō ma… kǝll yōm yxǝbzō-l-ǝm wu-yǧibō-lǝm. kǝll-a tāza kānǝt.

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Yes. Three times. Three times. Mincha198 and Arvit199 and… Mincha… No, in the morning… Shacharit200, Mincha, and Arvit. (In the) morning, noon, and the afternoon. (And blessings201?) Every day. Every day (they used to have) blessings. What did they use to bring… As required. What did they use to bring for the blessings? Also like here (in Israel). (Rhetorically:) what's the difference? There was… For Mezonot203 they made kǝˁkāt 204 . And they used to do it… the things were fresh. Not… Everyday people used to bake for them (for the family of the dead) and bring to them. Everything was fresh.

197 In the names of the Jewish ritual prayers, ˁarbīt and šaḥrīt, the final consonant is not pronounced ṯ. 198 Jewish afternoon prayer service. 199 Jewish evening prayer service. 200 Jewish morning prayer service. 201 Refers to the custom of blessing God by blessing three kinds of food – tree fruit, land fruit, and baked goods or goods made with flour. 202 Pronounces it as a hybrid form of JB and Modern Hebrew. The JB form is braxōṯ. 203 The name for the blessing of baked goods. 204 Baked soft bagels.

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266 A: B: C:

A: C:

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(And the Muslims friends used to come?) i. aš tǝfrǝq? yǝǧōn xalᵊf-lǝ-ṣlā, yǝǧōn qabᵊl-lǝ-ṣlā. mu b... b-waqt lǝ-ṣlā. (What did they use to do after the Shiv'ah?) ma b-ǝs-sa… b-ǝs-sabˁa yǧibō... ma yṣīġ yqumōn hāḏa… yǧibō-l-ǝm akᵊl.

B: C: B: C: B:

C: B:

A: B:

ma hēkǝḏ? i. mani kan-ysūwī-l-ǝm akᵊl? ṣǝdqān-ǝm, šūf mani. mn-ǝl-ˁāyila. wu-āxǝr... āxǝr l-īyām, yṭǝbxōn tǝmman. kānu b-Bǝġdād fǝqaġ ᵊkṯīġ. kṯīġ kṯīġ. tǝmman wu-ǧīǧ wu-samak. wu-yaxḏū-ha ywǝddo-l-yā-hǝm l-ǝlūnīki. l-ᵊmkanāt-ǝm haḏōli l-sēknīn. (Were they Jews or Muslims?) yhūd.

(And the Muslims friends used to come?) Yes. (Rhetorically:) what's the difference? They used to come after the prayer, (or) before the prayer. Not… at the time of the prayer. (What did they use to do after the Shiv'ah?) Not in the… In the Shiv'ah they brought… They (the family) was forbidden to get up… People used to bring food for them. Right (literally: not like this?)? Yes. Who used to cook for them? Their friends. Whoever (literally: see who). From the family. And in the last… the last day (of the Shiv'ah), they used to cook rice. There were many poor people in Baghdad. A lot. Rice and chicken and fish. And they used to take it and to bring it there to them (to the poor). To the places where they live. (Were they Jews or Muslims?) Jews.

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4.9.6 Kǝppūr (Yom Kippur) Speakers: A: Alwīz Ben-Eliyahu (Xḷaṣči) B: Assaf Bar-Moshe C: Zvi Bar-Moshe A:

kǝppūr wēh! lēn tˁāyǝn lēlt ǝl… lēlt ǝl-ˁǝġfā malkǝppūr, aššon… t… tǝmši b-ǝl… b-ǝš-šārǝˁ, ḥǝss ǝl-ǧīǧ qa-yˁiyṭōn. kǝll… l-ǝbyūt kǝll-a qa-tǝḏbaḥ ǧīǧ. l-ydiwġū-ha ˁala-ġās-u, wu-l-yǝḏbáḥ-u hēkǝḏ.

B: A:

wu-hāyi yqǝˁdōn mᵊn-awwal ˁǝšīyi lí-ṣ-ṣbāḥ, ymǝlšōn, wu-ynǝḏfōn… ynǝḏfū-ha l-ᵊǧīǧi… wu-ynǝǧḏū-ha. ḥǝlwa, ḥǝlwa kānǝt. (And did you use to fast?) lakan ma kǝnna… mani ma yṣūm? kǝnna-nǝtqātal ˁal-ṣōm.

B: A:

(Why?) ana ma kanu-yxǝllō-ni.

Wow… Yom Kippur! Because you see in the night before Yom Kippur's eve, how… You walk… in the street, (and you hear) the shouts of chicken. All… all the families were slaughtering chicken. There were the ones that they used to spin around one's head205, and the ones that were just slaughtered (for food). And they used to sit from the evening till the morning, to pluck the feathers, and clean… they used to clean the chicken… and cleaned it. Beautiful, It was beautiful. (And did you use to fast?) Of course we did (rhetorically: so we didn't?)… Everybody fasted (rhetorically: who didn't fast?). We used to fight about the (right to) fast. (Why?) They didn't let me.

205 As a part of a Jewish tradition called Kapparot, in which a chicken is turned above and around someone's head and then slaughtered, as an expiation for one's sins.

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kǝntu b-ǝl-quwwa.

C: A: C: A:

C: A: C: A:

kēf mǝn yṣīġ ǝl-ˁaṣᵊġ aqum-atqayya wu-atxarḅaṭ. l-ǝl-walad ydiġō-l-u ǧīǧi lō dīk? wī aḅēl! l-walad dīk. hā? dīk! lakan l-walad ǧīǧi? lēš hūwi bnēti? wu-wēn ywǝddū-ha lᵊ-ǧīǧi? l-dīk? yǝṭˁō-hǝm l-ǝl-fǝqra. ymǝlšū-ha b-ǝl-awwal? lāˀ! ma ymǝlšū-ha. hāyi… yduġū-ha,

C:

wu-yḏǝbḥū-ha, wu-yǝṭˁū-ha. hǝmmi yǝktǝlfōn bī-ha. ywǝddū-ha hīyi wu-l-ġīš.

A:

mmm.

I used to insist (literally: I was in the force). Because in the evening I started to vomit and get sick. Did they use to turn a chicken or a rooster around a boy's (head)? Oh my God! A rooster for a boy. What? A rooster! Not a chicken (rhetorically: so a chicken for a boy?). (Rhetorically:) is he a girl? And where did they take the chicken to? (Or) the rooster? They used to give it to the poor. Did they use to pluck it first? No! They didn't pluck it. It… they used to turn it (around the head), and slaughter it, and give it away. They (the poor) dealt with it. They gave it away with the feathers. Yes.

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4.9.7 Sǝkka (Sukkah) Speakers: A: Alwīz Ben-Eliyahu (Xḷaṣči) B: Assaf Bar-Moshe C: Amal Bar-Moshe D: Zvi Bar-Moshe A:

wāw! lō tǝˁġǝf aššon sǝkka kānǝt.

B: A:

mqad hāḏa ṣ-ṣalōn kǝnna-nsawwi sǝkka. (Where? On the roof?) lā! b-ǝl-ḥōš. ˁala-saqf ašlon?

C:

lēš mǝṯᵊl-hōni?

D: A: D: A: B: A: D: A:

ṭarma, ṭarma. wēn? qa-tǝḥkēn ˁa-d-Diwanīyi? i. i. ḥōš mǝftūḥ. kān ḥōš… ḥušēn ġēġ kānǝt wēḥǝd ᵊḅ-ḅaṭn ǝllāx. (And you used to sleep in the sukkah?) kān… ynamōn. i. abu l-bēt yǝnġād-ynām. lā! kān… ǧayyi Albēr ǝbᵊn ˁamm-i, l-ǝš-Šamīyi. wēn ynā…?

Wow! If you only knew what kind of sukkah there was. We used to build a sukkah as big as this living room. (Where? On the roof?) No! In the house. Not on the roof (rhetorically: how come on the roof?). It's not like here (in Israel) (rhetorically: why? is it like here?) (In the) courtyard, (in the) courtyard. Where? Are you talking about Diwanīyi? Yes. Yes. The house was opened (to a courtyard). There was… there were two houses, one inside of the other. (And you used to sleep in the sukkah?) They (impersonal) used to sleep. Yes. The owner of the house should sleep. No! Albēr, my paternal cousin, came (one time), to Šamīyi. Where (could he sleep)?

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ǧabō-nu, ǧǝṭlō-nu b-ǝs-sǝkka. wu-ṭˁō-nu lḥīf, ᵊtġaṭṭa. lēš-ma ˁǝnd-ǝm ᵊġzāla. tsayybǝt hāyi lǝ-ġzāla mn-ᵊmkān-a, wu-ṭalˁǝt qa-t… qa-tdūġ b-ǝl-bēt, ˁāynǝt ᵊl-lḥīf bī-nu ṣǝġġa. D: A:

hā? ˁānǝt l… lǝ-ġzāla ˁānǝt ᵊl-lḥīf bī-nu hāḏa ṣǝġġa mlawwan wu-hāyi, qaˁdǝt fǝġšə́t-a lᵊ-ṣǝġġa k… kǝll-a… kə́llǝt-a lǝ-ṣǝġġa, wu-mašǝt. wu-xǝllə́t-l-u lᵊ-lḥīf… qaˁdu ṣ-ṣbāḥ aš yˁaynōn? wǝl-ak! wēn-i ǝṣ-ṣǝġġa mal-ᵊlḥīf? akált-a ǝnta?

They brought him, and threw206 him in the sukkah. And they gave him a blanket. (and) he covered himself. They had a doe, this doe managed to come loose from its place, and she came… wondering into the house. She saw that the blanket had a ṣǝġġa207, What? She saw… the doe saw that the blanket had this colored ṣǝġġa, she started to unravel the ṣǝġġa, all of it… (she unraveled) the entire ṣǝġġa, and went away. And she left the blanket… They woke up in the morning and saw that. Hey you (Albēr)! Where is the ṣǝġġa of the blanket? Did you eat it?

206 The verb ǧaṭal is used here in a negative manner, as if he was thrown in the sukkah. 207 A satin adornment put on top of cover of the blanket.

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271

4.9.8 lǝ-mǧalla (Purim) Speakers: A: Zvi Bar-Moshe B: Alwīz Ben-Eliyahu (Xḷaṣči) C: Assaf Bar-Moshe D: Amal Bar-Moshe A: B:

b-ǝl-ᵊmǧalla? mani kan-yǝtnakkaġ?

A:

Haṃān wu-Aḥašwerōš.

B:

ma… kanu-ylǝbsōn?

C: B: D: B:

(Wasn't it like in Israel?) lāˀ! kanu-ylǝˁbōn ᵊqmāġ. i, kanu qamaġčīyi yṣiġōn. ylǝˁbōn ᵊqmāġ, yǝtwǝnsōn b-ǝl-qmāġ kanu.

C: B: C: B:

(And the kids?) hayyi wlād? wlād ᵊzġāġ. (How did the kids use to celebrate?) aku ḥtifāl? wēn aku? madārǝs mal-maˁārǝf. wēn aku?

A:

ma kān ˁǝṭla. bas b-ǝl-ᵊṣlā kān.

In Purim? Nobody used to disguise (rhetorically: who used to disguise?) (Nobody used to disguise as) Haman and Ahasuerus? They didn’t use to dress up (rhetorically: did they use to dress up?) (Wasn't it like in Israel?) No! They used to play cards. Yes, they used to gamble (literally: they used to become gamblers). They used to play cards, they used to have fun with the cards. (And the kids?) Which kids? The little kids. (How did the kids use to celebrate?) There was no celebration (rhetorically: is there a celebration?). There wasn't any (rhetorically: where is there?). (They had to go to) school. There wasn't any (rhetorically: where is there?). There was no vacation. But in the synagogue there was (a celebration).

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b-ǝl-ṣlawōṯ kanu-yǧibōn mn-āyi lᵊtsawwi ḥǝss. ma kanu-yǧibōn b-ǝl-ᵊṣlā? wu-ydǝqqōn ˁal… mǝn yǝqqōn208 lᵊ-mġīla. B:

i. mǝ… mǝn yǝqqōn l-mġīla wu-yǝǧi ǝsᵊm Haṃan, yqumōn-ydǝqᵊdqōn hēkǝḏ ˁala l… ˁala-l-mēz. "hāḏa Haṃan lǝ-mǧalla, māt wu-ġāḥ wu-walla"209.

In the synagogues they used to bring this noisemaker. Didn't they use to bring (it) to the synagogue? And to knock on… when they read the Book of Esther. Yes. When they read the Book of Esther and Haman's name came up, they used to knock on the… on the table. (They recited:) "Haman from the Book of Esther, died, and disappeared, and went to hell".

208 The ġ of the JB root qġˀ assimilated into the previous q. 209 A rhyme.

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273

4.9.9 Šǝttāxa (Passover) Speakers: A: Alwīz Ben-Eliyahu (Xḷaṣči) B: Amal Bar-Moshe C: Zvi Bar-Moshe D: Assaf Bar-Moshe A:

B: A: B: A: C: B: A: C: B: C:

A:

ǝš-šǝttāxa210… yōm ǝl… mal-ˁīd lǝ-fṭīġ, mal-ᴴᴱ(pēsaḥ)ᴴᴱ. hāyi… hāyi… hāyi… wāw! hāḏa ˁīd ǝl-ᴴᴱ(pēsaḥ)ᴴᴱ kān ˁǝd-na b-ǝl-bēt, skǝt wu-xǝllī-ha. tġūḥ ṃāṃa Rīma l… l-ǝl-āyi… aš ǝsm-a? Smāwa. lāˀ! lí-wēn? ᵊnzūl! nsētu. aškun? tġūḥ ᵊtǧīb ᵊšˁīġ tǝṭḥán-u. lā, tġūḥ ᵊtǧīb ḥǝnṭa. šˁīġ? hǝnṭa. ḥǝnṭa, mnēn yṣīġ ᵊšˁīġ? yǧibū-ha l-āyi l… ṃāṃa Rīma tġūḥ fǝd-yumēn ᵊtlāṯi, ˁala-ma yḥǝṣdū-ha l-ḥǝnṭa.

Passover… the day… of Passover, of Passover. It… Wow! Passover in our house was, amazing (literally: shut up and put it)! My mother Rīma used to go to… to this…. What's its name? Smāwa. No! To where? Damn (literally: plague)! I forgot. What? She used to go and bring barley and grind it. No, she used to go and bring wheat. Barley? Wheat. Wheat, barley is forbidden (in Passover) (rhetorically: from where barley is allowed?). They brought this… my mother Rīma used to go for two or three days, until they harvested the wheat.

210 The speaker gives three different names for Passover. Two in JB: šǝttāxa and ˁīd lǝfṭīġ, and one in Hebrew: pēsaḥ.

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274 C: A: C: A:

C: A: C:

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ynǝqqū-ha. yḥǝṣdū-ha. ynǝqqū-ha. bass ǝl-ḥǝnṭa tǝtnaqqa? ḥǝtti l-ḥabb. l-ḥabb hāḏa l-ykǝssġō-nu, ham lazǝm-yǝtnaqqa wu-yǝnġásǝl wu-yǝnqáli. hāyi ˁala-ˁīd lǝ-fṭīġ. kǝll-a… wu… ham kanu-ydūwġōn b-ǝš-šamˁa ǝḏa aku ftāt? i, lakān? aš ysǝmmū-ha l-āyi?

A:

ġēġ… hāḏa… Bdīka212, ma aˁġǝf aš kanu-ysǝmmū-ha.

D: A:

(Bdīka?) i, ybǝdkō-nu213 l-ǝl-ḥāyǝt, lǝkūn bī-nu xǝbᵊz. ydūwġōn ˁal-xǝbᵊz. (With a candle?) mmm. ma l… qabᵊl lǝ-byūt kə́llǝt-a ˁǝttaq.

D: A:

C:

lāzǝm hōni yḥǝšškōn wu-hōni yḥǝšškōn, yṭǝllˁō-ha. wu-ysūwōn… aš ysǝmmū-ha l-āyi…

They picked211 it. They harvested it. They picked it. Not only was wheat picked (rhetorically: only the wheat was picked?), but even seeds (were picked). The seeds that you crack (to eat), also need to get picked and washed and browned. For Passover. Everything… and… They also used to search with a candle for (bread) crumbs. Yes, Of course (rhetorically: or else?). What's the name of this (ceremony)? It was… this… Bdīka, I don't know how they used to call it. (Bdīka?) Yes, they used to check the wall, in case there was bread. They were checking for bread. (With a candle?) Yes. Because… in the past all the houses were old. they must have shoved (bread crumbs) here and there, (so they) took it out. And they used to do… What's its name…

211 Meaning to screen the wheat seeds and to choose only the appropriate ones. 212 A Hebrew word meaning 'check'. 213 The Hebrew root bdk is conjugated in a JB verbal pattern.

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4.9 Traditions and Holidays

A: C:

A:

lǝ-gdūra y… ˁġāla. ˁġāla. ˁġāla. aškun… aššon… aššon ysūwōn ˁġāla? yǝġlōn m… yǧibōn gǝdᵊr ᵊkbīġ kǝllǝš, wu-māy ḥāġ, yǝġlō-nu ḥēl ḥēl, wu-yǧibōn lᵊ-gdūra kǝll-a, yfǝrrū-ha ḅ-ḅaṭn-a.

C: A:

wu-lǝ-mmaˁīn. wu-lǝ-mmaˁīn, hāyi yǝġlū-ha. taˁqīm. wu-baˁᵊd aš kan-ysūwōn?

D:

(This was before the holiday. What happened in the holiday itself?) b-ǝl-ˁīd? kanu… ǝḥna… ysūwōn b-ǝl-ᵊġyūq ġǝzz b-ᵊḥlīb.

A:

ma… aku ma yaklōn tǝmman, aku yaklōn tǝmman. kān ḅāḅa Sasōn, mǝn… ǝl-maṣṣa, yūqaf hūwi wu-wiyā-nu baˁᵊd ġǝǧǧalēn. hǝmmi yˁǝǧǧnū-ha, wu-hǝmmi yšǝngū-ha,

275

the pots… Hag'ala214. Hag'ala. Hag'ala. What… How… How did they use to do Hag'ala? They used to boil… they used to bring a very big pot, and hot water, they used to boil it very much (literally: strong strong), and bring all the pots, and throw them inside of it (the big boiling pot). And the dishes (as well). And (also) the dishes, They used to boil it. Sterilization. And what else did they use to do? (This was before the holiday. What happened in the holiday itself?) In the holiday itself? They used to… we… for breakfast they used to make rice with milk. Because… there were people who wouldn't eat rice, and there were those who would. My father Sasōn, when… (they made) the matza, he would stand with two other men (to bake it). They would knead it, and make dough balls out of it,

214 A Jewish tradition of making dishes kosher by immersion in boiling water before Passover.

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wu-hǝmmi yšǝbkū-ha, wu-hǝmmi yxǝbzū-ha. ma yṣīġ maġa tmǝdd īd-a bī-nu. ma yṣīġ maġa tmǝdd īd-a bī-ha. D: A:

(And in Passover’s eve?) qabᵊl-lēlt ǝš-šǝttāxa, ˁal-bēḏ̣. hāḏa l-bēḏ, kān ḅāḅa Sasōn yaxə́ḏ-u l-ǝš-šaṭṭ, yġūḥ wu-yǝšṭə́f-u b-ǝš-šaṭṭ, l-lēlt ǝl-ˁǝġfā mal-ǝl-ˁīd, wu-yǧīb-u. xaṭaġ yǝnsálǝq l-lēlt ǝl-ˁīd.

D: A:

baˁᵊd aš sāyalt? (Why did he wash it in the river?) yˁǝqqə́m-u, qa-yǝṭbə́l-u. ṭbīla ysūwī-l-u. ysūwī-l-u ṭbīla.

D: A:

(And in Passover's eve?) lēlt ǝš-šǝttāxa, nǝltamm fǝd-ᵊtlǝṯīn ġǝbˁīn nafar. fǝd-lēlt šǝttāxa, bdēna qa-nšattǝx, badu b-ᵊšwayya, lēš-ma ǧā wēḥǝd mǝslǝm ˁal-ḅāḅa Sasōn. axáḏ-u wu-ġāḥ qaˁad ᵊb-qǝbbǝt ǝlxǝṭṭāġ. xāl-u ˁƎzzat,

and flatten it, and bake it. Women were not allowed to touch it. Women were not allowed to touch it. (And in Passover’s eve?) Before Passover’s eve, (I want to tell you) about the eggs. The eggs, my father, Sasōn, used to take it to the river, and wash it in the river, in the night before the holiday's eve, and bring it. So that it could be boiled for Passover's eve. What else did you ask? (Why did he wash it in the river?) He purified it, he immersed it. He made a ritual immersion for it. He made a ritual immersion for it. (And in Passover's eve?) In Passover's eve, we used to gather, around 30-40 people. One Passover's eve, we started the reading of the Haggada, (just) as they started (literally: they started in a bit), suddenly a Muslim person came to (talk with) my father, Sasōn. He (my father) took him and went to sit in the living room. Uncle ˁƎzzat,

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.9 Traditions and Holidays

ṭ-ṭāwa māl-u kǝll ˁǝmġ-u mǝḥġūqa. xǝllā-nu l-ḅāḅa yqūm, wu-babababababa215… raf… raffat nǝṣṣ… nǝṣṣ ǝl-hāyi mal-ǝl-ˁīd, lēlt ǝl-ˁīd. raǧaˁ ḅāḅa, šāf… ṭ… ṭāġad. qal-l-ǝm: wǝl-kǝm! wēn-i? qal-l-ǝm… qalō-l-u: xāl-u ˁƎzzat ᵊqqā-ha.

D: A: C:

A:

wu-ġadd raǧaˁ, ḥakam ᵊˁlē-nu yǝrǧaˁ, mn-ǝl-awwal l-ǝt-tāli yrǝǧˁōn bī-ha l-h… (What did they use to read? In Hebrew or Arabic?) lā, mǝṯᵊl-hāyi l-ᴴᴱ(hagada)ᴴᴱ 217. ˁArabi wu-ˁƎbrāni. ham ǝl-ˁArabi wu-ham ǝl-ˁƎbrāni kanu-yǝqqū-ha b-ǝš-šǝttāxa, ǝl-ᵊṯnēn. wiya-naġma, ma mǝṯᵊl-hōni, ǝḥna qa-nǝqqa kǝnnu b-ᵊktāb. ġēġ kǝll-a bī-ha naġma māl-a. ḥǝlwa.

277

was a hot-blooded person (literally: his pan is burnt all of his life). he let father get up, and started to read quickly… he skipped216 half… half (the text) of the holiday, in Passover's eve. (When) father came back, he saw… (that ˁƎzzat read) very quickly. (So he) told them: Hey! How come (you got to this point) (literally: where is it?)? He told them… They told him: Uncle ˁƎzzat (has already) read it. And he (ˁƎzzat) went back, (my father) ordered him go back, (and) read in the (Haggada) from the beginning to the end. (What did they use to read? In Hebrew or Arabic?) No, like this Haggada (that we read today). (Both) Arabic and Hebrew. They used to read both in Arabic and in Hebrew in Passover, both. With melody, unlike here (in Israel), (where) we read as if it is a book. Everything had its own melody. Beautiful.

215 A sound that imitates a quick reading of the Haggada. 216 A verb that literally means "to get rid of; to fire" (Yona 2014: 95) or "to dismiss, discharge" (Beene & Woodhead 1967: 190). 217 Pronounced the word in the Modern Hebrew manner. JB's pronunciation would be hǝggāda.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

278 C: A: C:

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ḥǝlwa kānǝt lēlt ᵊl-ˁīd. tsūwū-ha liltēn lō lēli waḥdi? ǝḥna nsūwī-ha liltēn kǝnna. i, liltēn ǝḥna ham.

The holiday's eve was beautiful. Did you use to celebrate two evenings218 or one? We used to do two evenings. Yes. We also (celebrated) two nights.

218 Jews in the exile celebrate Passover's Seder two evenings in a row.

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4.10 Conversations 4.10.1 dǝ-ḏu ̣ qí-ya! (Taste it!) Speakers: A: Adība Kuǧman B: Zvi Bar-Moshe C: Alwīz Ben-Eliyahu (Xḷaṣči) D: Amal Bar-Moshe E: Assaf Bar-Moshe A:

B: A: B: A:

B: A:

ᴴᴱ(aškoliyōt)ᴴᴱ… da-aḥkī-l-ak… ē… ma tǝˁǧə́b-ni. ana… ana tǝˁǧə́b-ni ᴴᴱ(aval)ᴴᴱ ma aqdaġ akə́l-a. ᴴᴱ(aval)ᴴᴱ ǝl-ᴴᴱ(pamēlla)ᴴᴱ halqad qa-tǝˁǧə́b-ni. ᴴᴱ(ken)ᴴᴱ, ṭāybi. i, ġǝḥtu kam marra št… laqētu219. bōḥi… ˁaǧáb-ni aġūḥ, qǝltō-l-a: da-aġīd aǧīb ᴴᴱ(pamēlla)ᴴᴱ, ana tǝˁǧə́b-ni. baḷḷa ma lqētu. duġṭēn ġǝḥtu l-ǝs-sūq hal-ᵊsbūˁ, i, ma dayman mūǧūda. ḥǝtti ma qad-aqdaġ, qǝltō-l-a: da-aġūḥ. ma qad-alqi, ma qad-alqi.

Grapefruit… let me tell you… em… I don't like it. I… I like it but I can't eat it. But I like pomelo so much. Yes, it's tasty. Yes, I went several times (to buy)… I found. Yesterday… I wanted to go, I told her: I want to bring pomelo. I like it. I really couldn't find. I went to the market twice this week, Yes, it is not always available. even though I couldn't, I told her: I will go. I couldn't find, I couldn't find.

219 The a of the first syllable should fall in JB, and in fact the same speaker pronounces the verb as lqētu further in the conversation.

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C: B: A:

B: A:

D:

A: B: A: E: A: E: B: A: B:

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ᴴᴱ(aškoliyōt)ᴴᴱ. ᴴᴱ(ha-emet)ᴴᴱ ana ǝḏa alqi ana ašġī-l-ǝk. ᴴᴱ(aval)ᴴᴱ ma… ma dayman mūǧūda. qad-aġīd pǝrṭqāl mᵊn-hāḏa qǝšġ-u lǝ-ṯxīn. hāḏa mūǧūd… hāḏa mūǧūd, hāḏa kǝll ǝl-waqt mūǧūd. lā, lā, ᴴᴱ(klemantīna)ᴴᴱ. ˁāni ašlon… ana… ana šġitū-ha l-āyi lᴴᴱ(klemantīna)ᴴᴱ, ˁāni. ašlon ᵊᴴᴱ(klemantīna)ᴴᴱ! ˁāni! hāyi ḥāmḏi tṣīġ. hāyi pǝrtqāl. lā, qālu mu… ᴴᴱ(klemantīna, klemantīna)ᴴᴱ, ˁāyǝn! qǝšġ-a xfīf. la, hāyi l-āyi l-ǧǝb… mǝṯᵊl-hāyi l-ǧǝbt-a. hāyi kə́llǝš ṭāybi. hāyi aš ǝsm-a? hāyi ᴴᴱ(klemantīna, klemantīna)ᴴᴱ. šu bdāl-ak ˁayə́n-a. (Jaffa.) hā? (Jaffa.) hāyi mal-taṣdīr. hā? Ǧaffa, hāyi l-ᴴᴱ(klemantīna)ᴴᴱ māl-ǝm.

Grapefruit. Truly, if I will find I will buy it for you. But it is not… it is not always available. I want orange of the kind whose peel is thick. This is available… this is available, This is always available. No, no, tangerine. Look how… I… I bought this tangerine, look! What a tangerine! look! This is sour. It's orange. No, they said it is not… (It is a) tangerine, tangerine, look! Its peel is thin. No, it is this one that… like the one that you brought. It is very tasty. What is its name? It is tangerine, tangerine. Look at it my dear. (Jaffa.) What? (Jaffa.) It is for export. What? Jaffa, it is their tangerine.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

4.10 Conversations

A:

B: A: B: A: B: A: B: A:

D: A: B: A:

i… aškun…? Ǧaffa nǝˁġə́f-a l-Yāfa. (laughs) ᴴᴱ(lō)ᴴᴱ, hāyi ᴴᴱ(klemantīna)ᴴᴱ? ᴴᴱ(kēn)ᴴᴱ. ašu ma mˁaynī-ha ᴴᴱ(kklemantīna)ᴴᴱ? bali, hassa aku… aku kbāġ. ana šġētu ᴴᴱ(klemantīna)ᴴᴱ ˁalaazaġġ wu-aṭyab. hāyi kǝnn-i pǝrṭqalāyi. i, ᴴᴱ(naxōn)ᴴᴱ, ᵊmbayni kǝnnu pǝrṭqalāyi. pǝrṭqalāyi ḥǝtti ṭaˁm-a ġēġ šēn. bas hāyi ḥǝlwa hāyi, ḥǝlu l-ṭaˁm māl-a. ḥǝtti l-ṭa… tāl da-nqǝššə́ġ-a wu-nḏūq-a, ana ma yxǝṣṣ-ni, i. bdāl-ǝk, ǧibē-l-na maˁūn bǝla-zaḥma. (laughs) da-nqǝššǝ… da-aqūl… da-nqǝššə́ġ-a wu-nḏūq-a. hāyi… mu b-ǝḏ-ḏaḅṭ ᵊᴴᴱ(klemantīna)ᴴᴱ, ma aˁǝf… ma aˁǝf, ġēġ šǝkᵊl, ġēġ šǝkᵊl. lā, ᴴᴱ(aval)ᴴᴱ hāyi qǝšġ-a xfīf. i, hīyi… ma aˁǝf bas…

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Yes… What…? Jaffa we know (the city), Jaffa. (laughs) No, is this a tangerine? Yes. So how come it doesn't look like a tangerine? It does, now there are… there are big ones. I bought a smaller and tastier tangerine. This one is like an orange. Yes, right, it looks like an orange. An orange even tastes differently. But this one is sweet, its taste is sweet. Even the… let's peel it and taste it. I don't care, yes. My dear, bring us a plate please (literally: without trouble). (laughs) let's pee(l)… I say… let's peel it and taste it. This… is not exactly a tangerine, I don't know… I don't know, some other kind, some other kind. No, but the peel of this one is thin. Yes, it… I don't know but…

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B: A:

B: A: D: A: B: E: A: E: B: A: B: A: C: A: B: A:

B: A: B: A:

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hīyi ˁaǧībi ˁaǧībi… yqə́l-l-ak hāyi qa-y… wa-li-hāḏa ᴴᴱ(ze klemantīna)ᴴᴱ. ˁāyǝn ᵊbdāl-ak b-ǝl… b-ǝl-Hāy-Tēk… b-ǝl-Hāy-Tēk qa-ysūwōn… ḥǝtti ᴴᴱ(pērōt)ᴴᴱ qa-… qa-yzūwǧū-ha l-ǝl… l-lǝ-ᴴᴱ(klemantīna)ᴴᴱ. qa-ysūwū-ha kǝll-a ġēġ šǝkᵊl. ā ḥǝbāba! ṭˁē-ni maˁūn. hāyi mᵊn-hāyi l-ǧə́bt-a (…) dǝ-ḏūq! lā, ma aġīd, qa-ašġab qaḥwa. (No.) lakan xatġaš qǝššǝġtū-ha ana? (For yourself.) klī-ha. ḥāmḏi. ḥāmḏi? dǝ-ḏuqí-ya! ṭāybi… baqa dǝ-ḏuqí-ya. ḥāmḏi? lā, ṭāybi ṭāybi. waḷḷa mǝtrūsa māy. hāyi l-qǝšġ-a ṯxīn tṣīr ḥǝlwa, tṣīr ḥǝlwa. ˁāfya! ˁāfya! ᴴᴱ(aval)ᴴᴱ ma ṭāybi… ma ṭāybi mǝṯl-ᵊᴴᴱ(klemantīna)ᴴᴱ. hāyi ašlon… l-ᵊᴴᴱ(klemantīna)ᴴᴱ l-qǝšġ-a ṯxīn, i? tṣīr ḥǝlwa. ma aˁġǝf.

it is very weird… they tell you it… That is why it is a tangerine. Look my dear, in the… in the High-Tech… in the High-Tech they make… even fruits… They "marry" the… the tangerine. They make it all different. Hey, dear! Give me a plate. It is like the ones you brought. (…) Taste! No, I don't want, I am drinking coffee. (No.) So why did I peel it? (For yourself.) Eat it! It is sour. Sour? Taste it! It is tasty… Taste it already. Is it sour? No, it is tasty, tasty. Really it is full of water. This one with the thick peel is sweet, is sweet. Indeed (literally: health)! Indeed (literally: health)! But it is not tasty… it is not as tasty as tangerine. How is it… A tangerine with a thick peel, Yes? Is sweet. I don't know.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

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D: A: E: D: A: D: A: D: A: D:

aš ṭalˁǝt? ḥāmḏi? bdāl-ak ḏūq-a, ḏūq-a. (No, I don't want.) ḥāmḏi? lēš? ṭalˁǝt ḥāmḏi? šwayya ḥāmḏi qad-aḥə́ss-l-a. lā, hāyi māl… šu ḏuqí-ya bdāl-ǝk. lā, hāyi l-ˁǝd-na… ma qa-nǝšġab qaḥwa. hāyi l-ˁǝd-na… kānǝt kǝllǝš ḥǝlwa.

How is it (literally: how did it come out?) Sour? My dear, taste it, taste it (No, I don't want.) Is it sour? Why? Did It turned out sour? I feel it is a bit sour. No, this… Will you taste it my dear. No, the one we have… But we are drinking coffee. The one we had… was very sweet.

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4.10.2 tmǝġˁaltu baḷḷa (I really suffer) Speakers: A: Asˁad Mˁallǝm B: Amal Bar-Moshe A:

B:

A:

B: A:

i… hāḏa… l… ᵊl-yǝqˁǝd ˁlē-nu, tġūḥ ᵊǧḥāġ-u. ma bī-nu… ana ham haḏīk ǝs-sāˁa qˁadtu… ġǝdtu aqə́l-l-a l-ṃāṃa: yǝnġad-txǝllē-l-u mxadda l-āḏa. wawēli! tmǝġˁaltu baḷḷa! uxx! wawēli wēli! ġǝḥtu tˁǝkkaftu. baˁᵊd ˁǝnd-i qaˁda b-ǝṭ-ṭiyāra kmāl ǝl-lēli. hāyi ṣedᵊq yǝnġād-l-u mxadda. ma qa-yǝnqáˁǝd. wī lá-ḥḥad220 šāf-a!

Yes… This (chair)… the one who… the one sitting on it, his buttocks hurt (literally: go). It doesn't have… I also sat down a while ago… I wanted to tell my mother: You should put a pillow on it. Oh (literally: and my sorrow)! I suffer, really! Ouch! Oh! Oh! I became crooked. And I still have to sit for the entire night on the plane tonight. It really needs a pillow. It cannot be sat on. Oh! I wish nobody suffers (literally: sees) it!

220 A combination of the negation marker la and aḥḥad 'one'.

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4.10.3 šu d-ašūf-a (Let me see it!) Speakers: A: Amal Bar-Moshe B: Alwīz Ben-Eliyahu (Xḷaṣči) C: Zvi Bar-Moshe A:

ašu ma qǝltē-l-a l-Meloni tǝštġī-l-ǝk mn-āḏa l-kaff kǝll-u almās?

B: A:

hayyi kaff? hāyi l-zǝnǧīl māl-a. ˁayə́n-u mᵊn-ᵊbˁīd. ˁāyǝn aš ḥǝlu. wēn-u? šu d-ašūf-a!

C:

How come you didn't tell Melanie to buy you this hand221, which is full with diamonds? Which hand? This necklace of hers. Look at it from afar. See how beautiful it is. Where is it? Let me see it!

221 A hand shaped talisman for luck, which is known by the name xamsa. In Iraq it was not called xamsa, though, but rather kaff.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

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4.10.4 l-bēt ᵊtˀaǧǧar (The house was rented) Speakers: A: Zvi Bar-Moshe B: Melanie Perera C: Alwīz Ben-Eliyahu (Xḷaṣči) D: Amal Bar-Moshe A:

hāḏa l-bēt ᵊtˀaǧǧar baˁdēn?

B: A: B: C: A: D:

(No, not yet.) ma tˀaǧǧar? (No.) qa-yǝġdōn ybiˁō-nu garag. i? ma mxǝllīn qǝṭˁa,

C:

qa-ybayyǝn ma… ma… lēš hāḏa l-yǝštġī-nu lāzǝm kǝll-u yˁǝmmə́ġ-u.

This house was rented afterwards? (No, not yet.) It wasn't rented? (No.) Probably they want to sell it. Yes? They didn't put an announcement, it seems that (they do) not… not… But the one who buys it will have to renovate it completely.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

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4.10.5 ǧibō-la šwayya ḥadd (Bring a Little bit of spice for her) Speakers: A: Zvi Bar-Moshe B: Amal Bar-Moshe C: Alwīz Ben-Eliyahu (Xḷaṣči) A:

yaḷḷa! ǝḥna qa-nqūm.

B:

xalli yǝǧi yāxǝḏ laffa wu-ǝḥna qanġūḥ. (…) ǝḏa qa-tġuḥōn l-āḏa, ǧibō-la šwayya ḥadd.

C: A: C:

aš ᵊnǧīb? ḥadd l-āyi.

Let's go! We are going (literally: getting up). Let him take a sandwich222 and (then) we will go. (…) If you are going to this (shop), bring a little bit of hot (sauce) for her. What should we bring? Hot (sauce) for her.

222 A sandwich in an Iraqi Pita bread, usually with Shawarma, grilled meat.

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4.10.6 ašu ma qa-ydǝqq? (Why doesn't it ring?) Speakers: A: Amal Bar-Moshe B: Asˁad mˁallǝm C: Alwīz Ben-Eliyahu (Xḷaṣči) A: B: C: A: B: A: B: A: C: A: C: A:

ᴴᴱ(nū)ᴴᴱ! ašu ma qa-ydǝqq? hāḏa l-telifōn ma yǝštáġǝl. hāḏa ma yǝštáġǝl. dǝ-yaḷḷa! lakan lēš qa-yǝftaḥ ḏawa? yǝftaḥ ḏawa bas has... hassa-yǝbdi yġanni wu-y... ᴴᴱ(aval)ᴴᴱ bī-nu... bī-nu hāḏa. bī-nu quwwa? i. šu ṭlǝbi! ma-ṭlabna. hāyi... ma yǝštáġǝl. ma qa-ydǝqq. qa-ydǝqq.

(Impatiently:) so! Why doesn't it (the phone) ring? This telephone doesn't work. It doesn't work. Ugh! So why does it turn on a light? It turns on a light, but… it will soon start to ring (literally: sing) and… But it has… it has this. It has power? Yes. Try to dial! But I (literally: we) already (tried to) dial. It… doesn't work. It doesn't ring. It rings.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

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4.10.7 ǝl-maṣraf māl-a aḅēl (Its expenses are terrible) Speakers: A: Asˁad mˁallǝm B: Zvi Bar-Moshe A:

B: A:

A:

B: A: B:

A:

Devid axáḏ-u l-bēt… l-ᴱᴳ(apartment)ᴱᴳ māl-u axaḏ-a baġbǝˁmīyi. i? i. hūwi kan-qa-yǝštáġǝl, ḥa… ḥawa flūs, wu-axáḏ-a l-ᴱᴳ(apartment)ᴱᴳ. (…) bas ǝl-maṣraf māl-a māš-šahri223 aḅēl. hīyi wu-qēˁdi, bǝla-ᴱᴳ(murgǝǧ)ᴱᴳ, bǝla… bǝla-l…l… l-hāyi l-ᴴᴱ(mǝškanta)ᴴᴱ, bǝla-ᴴᴱ(mǝškanta)ᴴᴱ, tkǝllə́f-a sabᵊˁmīt ṯmǝnmīt Dolār bǝš-šǝhᵊġ. ana qa-atˁaǧǧab… ṯmǝnmīyi tǝsᵊˁmī… balki tǝsᵊˁmīyi. qa-atˁaǧǧab. hāyi fǝd-ši ma… ma qa-… ma qa-yšīl-u l-mǝxx. hāyi ṣbīġi225… ṣbīġi… hāyi l-apartmenāt ˁǝn-na ṣbāyǝġ wnīki.

David bought (literally: took) the house… he bought his apartment for 400 (thousand Canadian Dollars). And? Yes. He had worked, gathered money, and bought the apartment. (…) But its224 monthly expenses are terrible. As it is (literally: she and sitting), without mortgage, without… without the… this mortgage, without mortgage, it costs her 700-800 (Canadian) Dollars a month. I am amazed… 800-900… maybe 900. I am amazed. This is something… that is not… unbelievable (literally: the brain cannot lift it). It is trouble… trouble. The apartments are a trouble there (in Canada).

223 The final l of the preposition māl assimilated into the following word's initial š. Also, the adjective šahri is pronounced with r, unlike its equivalent JB noun šǝhᵊġ 'month'. 224 Refers to his daughter's apartment. 225 The root of the word ṣbġ means color, and it refers specifically to black color. So as an implication, things colored in black are trouble.

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4.10.8 qǝšmár-ǝm l-xwə́t-u (He lied to his siblings) A: wēn sēkǝn? Where does he live? b-Landǝn? In London? B: ᴴᴱ(lō)ᴴᴱ, No, sēkǝn hōni. He lives here (In Israel). ˁamm-u b-Landǝn. His paternal uncle is in London. ˁamm-u b-Landǝn, His paternal uncle is in London, tbǝnnā-nu, he adopted226 him, wu-ṣayṭar ˁal-kǝll. and he took over everything. l-ˁamm māt, The uncle died, hūwi axáḏ-a l… (and) he took the… ᴴᴱ(šalāl)ᴴᴱ. spoils227. A: ǝl-qiyāda. The command. C: i. Yes. B: i. Yes. kǝll-a axáḏ-a. He took everything. C: qǝšmár-ǝm l-xwə́t-u. He lied to his siblings. A: qǝšmár-ǝm l-xwə́t…? He lied to his siblings? (laughs) (laughs) C: kǝll-ǝm, (To) everyone, i. yes. B: qǝšmár-ǝm l-kǝll-ǝm. He lied to everyone. C: ᵊzwīli, Carpets. mqad ma ˁafēš228 ᵊzwīli. A lot of carpets. wu-ašlon zwīli? And good carpets (rhetorically: and how carpets?). kə́llǝt-a mᵊn-hāyi mal-Īrān lǝAll of it of the good type, from mlīḥa. Iran. B: čarčūba mal-šǝbbāk. A frame of a window. šlaˁ-a wu-bāˁ-a. He disassembled it and sold it. A: wī aḅēl! Oh my god (literally: grief!)! b-ǝl-ˁIrāq hāyi? Was it in Iraq? C: lā. No. b… In… b-Landǝn. in London. kān ˁǝnd-u… He had… B: kān ˁǝnd-u... He had… 226 In a metaphoric sense. The uncle didn't have any children, and he wanted someone to take care of him in his last days. 227 Uses warfare terminology to convey a negative message. 228 This phrase simply means 'a lot of', but its literal meaning is 'amount of I don't know what'. It should be uttered mqad ma aˁġǝf ēš, but usually some of the sounds are elided.

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C: B:

A: B: C: B: C: A: B: C: B: C: B:

ˁǝnd-u bēt… kān qaṣᵊġ ˁǝnd-u l… kān ˁand-u bēt, l-yōm ǝḏa tġīd tbīˁ-u, balkǝt ˁašġ ᵊmlayīn Pāwǝn, hāḏa l-sēkǝn bī-nu. baqa bēt… PN sēkǝn bī-nu? lā, ǝl-ˁamm. lā… ǝl-ˁamm. ˁamm-u. qabᵊl-ma ymūt. wu-hāḏa ma kān ᵊmzawwaǧ? hāḏa kētə́b-u… lāˀ! kētə́b-u rasmi… ma mzawwaǧ. kētə́b-u rasmi l-mġāt axū-nu. mǝn ymūt mġāt axū-nu tġī… taxə́ḏ-u. ġēġ ᵊntahǝt?

A: B:

ᵊntahǝt. zēn. PN yġīd-u. (Laughs) ašlon yṭˁo-yā-nu? (...) ašlon tǝṭˁi-yā-nu?

A: B:

i? tāĺ i-ha, qāl: nqīm... nqīm daˁwa ˁlī-ha. zēn. nqīm daˁwa b-Landǝn,

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he has a house… He had a palace… He had a house, (that) if you want to sell today, (you will get) probably 10 Million Pounds. This is the one in which he lives. But the house… PN lives in it? No, The uncle. No… The uncle. His uncle. Before he died. And he wasn't married? He wrote it (in the will)… No! He officially wrote it… He is not married. He officially left (literally: wrote) it to the wife of his brother. When he dies his brother's wife… takes it (the house). It should be the end of it (rhetorically: shouldn't it be over?). It is over. Okay. (However,) PN wants it. (Laughs) How will they give it to him? (…) She wouldn't give it to him (rhetorically: How would she give it to him?). And? Afterwards, he said: Let's sue for it. Okay. To sue in London,

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yǝnġād-l-a flūs. A: B:

flūs wu... ᴴᴱ(regaˁ)ᴴᴱ, yǝnġād... xō ma hūwi ysallǝm? (laughs) šūf aš aku garāyǝb b-ǝlᴴᴱ(mǝšp̟ aḥa)ᴴᴱ? xwə́t-u wu-xwāt-u wu… wlād ᵊxwāt-u l-ǝl-ˁamm wu... ˁǝšġīn nafar. mᵊn-kǝll wēḥǝd axaḏ ᵊflūs, yqīm daˁwa ˁala-hāyi, ǝḏa yǝstǝlə́m-u l-bēt, yǝtqasmōn bī-nu. mani yǝstalǝm bēt?

A: B: A: B:

tāĺ i-ha? aš bēt? axḏə́t-u haḏīki rasmi. ṭabˁan. rasmi. māl-a. mǝktūb ˁala-ə́sm-a.

you need money (literally: it needs money to it). Money and… Just a second, it needs… Of course he won't pay (it alone). (laughs) (He looked for) any family members (rhetorically: what is there family members?) His brothers and sisters and… the children of the sisters of the uncle and… Twenty people. He took money from everyone, to sue this (lady), (and) if he wins the house, they will split it between them. He didn't win the house (rhetorically: who wins a house?). (What happened) in the end? No house (rhetorically: what house?). She took it officially. Of course. Officially. (It) is hers. It is written under her name.

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4.10.9 aš ma tǝstaḥi! (How shameless she is!) A: aš ma tǝstaḥi! She is so shameless (literally: how she isn't ashamed?)! waḷḷa aš ma... Really, how… zōǧ-a b-ǝl-bēt, Her husband was at home, wu-ǝḥna kānǝt ǝs-siyāra māl-na… and our car was… dǝˁmo-yā-nu l-PN wu-kan-qaPN had an accident and he was yṣǝllə́ḥ-a, repairing it, qāl: he said: balkǝt lí-ġada ṣbāḥ ma tǝxlaṣ. It is possible that it won't be done by tomorrow morning. xābar b-ǝl-xāmsi, He called at five, kǝn-yqūl: and said: qa-tǝxlaṣ, (the work) is going to be finished, hassa aġūḥ aǧīb-a, I will go and bring it, wu-ana qad-awǝddī-kǝm. and I will take you. axǝḏnā-ha mn-ǝl-bēt, We took her from (her) house, wu-rǝǧǧǝˁnā-ha, and we took her back, wu-wǝddinā-ha, and we took her, wu… and… d… qǝllē-l-u z-zōǧ-ǝk xḏ… (I thought to myself: why won't you) tell your husband (to take you)? tǝsmaˁ ma ˁǝd-na siyāra, She heard (that) we didn’t have a car, balkǝt ma kān ˁǝd-na? maybe we wouldn't have (a car)? wu-ana ma bi-yi ḥēl āxǝḏ... And I didn't want (literally: power is not in me) to take… aġūḥ āxǝḏ taksi ḅ-ḅaḥd-i wu-aġūḥ to go and take a taxi alone and ˁǝnd-PN. go to PN. tġīd-na nāxǝḏ taksi, She wanted us to take a taxi, nġūḥ ˁǝnd-PN, go to PN, wu... and... baˁdēn, Then, ġǝḥna. we went. PN wǝddā-na. PN took us. sāˁa, (It took) an hour, waḷḷa, really, sāˁa wu-ġǝbˁ axáḏ-l-u ǝṭ-ṭarīq mar- the way back took him an hour raǧˁa. and 15 minutes. wu-mǝn ᵊṭlaˁna mᵊn-ˁǝn... And when we got out from the…

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mn-ǝl-ᴴᴱ(ulám)ᴴᴱ, ham wnīki, ham sāˁa wu-ġǝbˁ wiya... PN ġādǝt taxə́ḏ-na, baˁdēn kān... tˁǝġfē-nu l-axū-ha l...

B: A:

ṣ-ṣaydalanīyi, aš ǝsm-a…? ṣ-ṣaydalanīyi hāyi l-ˁIraqīyi, b-PN. PN. PN. ˁafya! axū-ha. kǝllǝš ṣadīq-a l-PN wu-hāyi. kǝn-tqə́l-l-u: d-aḥə́bb-ak, tǝqdaġ taxə́ḏ-a ᵊl-PN? kǝn-yqūl: wī! ˁala… hūwi hōni qēˁǝd. ᴴᴱ(ēze yoffi)ᴴᴱ. axǝḏtū-ha llǝ-ha, l-PN, wu-ana, wu-ǝmm-u l-PN, PN. ᴴᴱ(ēze anašīm nǝxmadīm)ᴴᴱ. wǝddō-na l-ǝl-bāb, wǝddō-ha l-PN wu-kə́llǝt-a, wu-ġāḥu hǝmmi l-ǝl-bēt. ham mlīḥ ṣōb-na. PN sūwə́t-ᵊl-na hāḏa. ǧītu ˁlī-ha… ǧi…

from the (celebrations) hall, also there, (it also took) an hour and 15 minutes with… PN wanted to take us, (but) then... do you know the brother of the… pharmacist, what's her name…? This Iraqi pharmacist, (that lives in) PN. (Her name is) PN. PN. Well done! Her brother. He is a very good friend of PN. She told him: dear229, Can you take PN? He said: Oh! (It's) on (my way). He lives (around) here. How nice! I took her, PN, and I, and PN's mother, (whose name is:) PN. Such lovely people. They took us up to the door (of our house). they (also) took PN and everything, and (only then) they went home. It was good that it was close to us. PN made us (a favor). I came to her…

229 A common vocative phrase used before asking a favor. Literally it means: 'let me love you'.

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4.10 Conversations

ana ġǝḥtu qad-atwannas, wu-qa-yǝḥkōn wiyā-yi wu-kə́llǝt-ǝm wu-hāḏa. ǧītu ṣōb-a, qad-aqǝl… kǝn-tqə́l-l-i: hāyi ǝmta qa-nġūḥ? ǝḥna m… aġūḥ aqə́l-l-ǝm l-ǝl-awādǝm? ǝnti kǝll marra tfǝrrē-ni wu-tġuḥēn.

B: A:

ᴴᴱ(ma)ᴴᴱ ana bēbi sitǝr māl-a? wī aḅēl! kǝll marra mǝn ᵊṭǝlˁēn wiyā-yi hēkǝḏ. wī aḅē…! ana kǝll-ǝm qa-yḥǝbbō-ni wuyġǝqṣōn wiyā-yi wu-ysūwōn… hīyi qēˁdi, aš asūwī-l-a baqa ana? wu-lēš zōǧ-a ma axáḏ-a? ᴴᴱ(beˀmet)ᴴᴱ, lēš zōǧ-a ma axáḏ-a? ᴴᴱ(ṭambalūna)ᴴᴱ 230. kan-ǧā axaḏ-a bāri.

B:

haḏōli ma mǝtfahmīn ᵊbbināt-ǝm.

A:

ᴴᴱ(lō)ᴴᴱ! wī aḅēl! aš aḥkī-l-ak? ḥkē! da-nˁāyǝn!

B: A:

lā!

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I went (to the wedding) to have fun, and everyone was talking to me and (all) that. I approached her, I said… She told me: When are we going (already)? We (depend on other) people… (and you want me) to go and tell them (to leave)? (I thought to myself:) Every time you leave (literally: throw) me and go. Am I her babysitter? Oh my God! Every time that you go out with me it is like this. Oh my God! Everyone loves me and dances with me and did… (whereas) she is sitting. What can I do to her? And why didn't her husband take her? Really (it is a good question), Why didn't her husband take her? (She is a little) idiot! At least he should have come to take her. They don't get along with each other. No! Oh my God! What can I tell you? Do tell! It's interesting (literally: let's see). No!

230 Uses the diminutive suffix in the feminine form -ūna.

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C:

aš ˁǝnd-ak bī-ha?

A:

lā! aš ˁǝd-na bī-ha? maˁlumāt ˁamma. ma qa-yǝnġād. maˁlumāt.

B: C: A:

ᴴᴱ(avāl beˀmēt hi lo besedǝr)ᴴᴱ. kǝll marra… kǝll marra tzǝf-ni. ᴴᴱ(ma zē ani bebi sitǝr)ᴴᴱ māl-ǝk? ǝxt-a qēˁdi ṣōb-a, ašu ma zǝffə́t-a? lēš ana? ǝxt-a qaˁdǝt ṣō… xǝllō-l-a skamli ṣōb-na, wu-qa-tǝftarr wu-qa-tǝftarr. ma-tzǝffī-ha l-ǝxt-ǝk, lēš ᵊllǝ-ni? wu-yōm l-aḥḥad ma ṭlaˁtu mn-ǝlᵊmkān, ǧǝt, qad-aġīd asūwi-yā ǝd-daġīyi wuhāyi. wu-ašqad ᵊsḥētu231 mᵊn-PN, kanǝt ham qa-tǝǧi ˁǝd-na tǝšġab ᴴᴱ(kōs)ᴴᴱ hāyi… qǝltō-l-a: la bdāl-ǝk! PN ma qa-tġīd aḥḥad ǝl-yōm, qad-asūwī-ha l-wǝčč-a, qad-aṣǝllə́ḥ-a d-daġīyi. wu-z… wu-zaˁlǝt PN.

It's none of your business (rhetorically: what do you have with it?). No! It's none of our business. (Just for our) general knowledge. There is no need. (With contempt: general) knowledge. But she is really not okay. Every time… She reproaches me all the time. What is it? Am I your babysitter? Her sister was sitting next to her, Why didn't she reproach her? Why (did she reproach) me? Her sister sat down… they put a chair for her so she could sit next to us, and she was going around and going around. Reproach your sister, why (are you reproaching) me? And on Sunday I didn't get out (of my) place, (because) she came, I wanted to fix (literally: make) her dress and (all) that. And I felt so embarrassed in front of PN. She was also supposed to come to us to drink a cup of… I told her: No dear! PN doesn't want anyone (to come) today, (because) I am treating (literally: doing) her face, (and) I am repairing the dress. And PN got mad.

231 The t of stem VIII assimilated into the s of the root and then dropped to avoid three consonants cluster.

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4.10 Conversations

kǝn-tqə́l-l-i: aškun? ǝnti ṣānˁi māl-a?

She told me: What (is it)? Are you her slave?

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4.10.10 míkve (Ritual bath) Speakers: A: Amal Bar-Moshe B: Asˁad Mˁallǝm C: Zvi Bar-Moshe A:

B:

C: A: C:

ᴴᴱ(míkve)ᴴᴱ qa-ybiˁōn. qǝltō-l-ǝm: ġūḥu štaġ… štaġu… štaġu wutwans… twansu. wēn ybiˁū-ha hāyi? yǝǧi wu-yǝṭmǝṣ bī-ha… hāyi b… wnīki b-ᴴᴱ(Meˀa šaˁarīm)ᴴᴱ. lā! ḥǝtti yǝtfǝġǧōn ˁal-nǝswān ᵊlli yǝǧōn ydǝxlōn. l-ǝl-bēˁ… l-ǝl-bēˁ kān ᴴᴱ(míkve)ᴴᴱ.

They are selling a (Jewish) ritual bath (place). I told them: Go buy and enjoy. Where do they sell it? (Sarcastically: what would the buyer do with it?) come and immerse in it? It is… there, in Mea She'arim232. No! So that they could watch the women who get inside. For sale… A ritual bath was for sale.

232 An orthodox neighborhood in Jerusalem.

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4.10.11 xǝllá-l-a flūs ᵊmqad ġās-a (He left her a fortune) Speakers: A: Melanie Perera B: Amal Bar-Moshe C: Alwīz Ben-Eliyahu (Xḷaṣči) D: Zvi Bar-Moshe A:

(Her brother wanted a key for the house and she didn't give him one.)

B:

i? la-ybūq-a? i. ḥaqq wiyā-ha.

C:

ma ˁǝnd-a aškāl ᵊlwān.

D: C:

ḏhubāt, wu-ˁǝnd-a… hāyi ašlon ˁāyši? xǝllá-l-a flūs? wī aḅēš233! xǝllá-l-a bēt b-Párdeṣ Kāṣ. mˀaǧǧrə́t-u. wu-xǝllá-l-a flūs ᵊmqad ġās-a.

A: C:

i? wu-hīyi mēyti qbūġ.

A: C:

hēkǝḏ? baˁᵊd ḥǝtti l-ǝl-ᴴᴱ(tapetim)ᴴᴱ mālǝl-ḥāyǝt ma šalə́t-u.

(Her brother wanted a key for the house and she didn't give him one.) Yes? She is afraid that he'd rob her? Yes. She is right (literally: truth is with her). (Because) she has a lot of things (at home). (Things made of) gold, and she has… How is she living? Did he (her deceased husband) leave her money? Oh my god! He left a house for her in Pardes Katz. She is renting it out. And he left her a lot of money (literally: the size of her head). Yes? But she is wretched (literally: dead like graves). Really (literally: like this?)? She even didn't take the wallpapers off the wall.

233 This phrase has another form: wī aḅēl, in which both words mean 'grief', the first in Arabic (a version of OA wayl), and the second in Hebrew. The form wī aḅēš is probably an intentional disruption of the original phrase, to lessen its gravity. In this context it is used sarcastically.

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4.10.12 axāf yrǝǧˁō-l-u amlāk (Maybe they will give him back property) Speakers: A: Alwīz Ben-Eliyahu (Xḷaṣči) B: Zvi Bar-Moshe C: Asˁad mˁallǝm D: Amal Bar-Moshe A: B: A: B:

C: B: D: C:

D:

A:

ma ǧā. ma ǧā wǝla marra. yxāf yǝġkab b-ǝs... b-ǝṭ-ṭiyāra. la, ma hāyi. tsǝ. xāf y… lǝkūn b-ǝl-paspōrt yxǝllō-l-u ṭamġa. ḥaqq wiya-Ṣabāḥ. i. ma ġād. ma hāyi… ma ġād. qa-yġīd yġūḥ l-ǝl-ˁIrāq. i. qāl… axāf yrǝǧˁō-l-u amlāk, i, hassa yrǝǧǧˁō-yā-nu, ǝḏa hāḏa… ǝḏa yġūḥ yǝqˁǝd wnīki. i. xalli yġūḥ mǝtᵊl-PN.

He didn't come (to Israel). He didn't come even once. He is afraid of riding the… taking a plane. No, it's not that. No. He was afraid… that they will put an (Israeli) stamp in the Passport. Ṣabāḥ234 is right. Yes. He didn't want. No… he didn't want. He wants to go (back) to Iraq. Yes. He said… maybe they (the Iraqis) will give him back (his) property. (Sarcastically:) yes, (as if) they will give it back to him, if… if he'll go to live there (in Iraq). Yes. Let him go like PN did.

234 Ṣabāḥ is the given name of speaker B in Iraq. He changed it into Zvi when he arrived to Israel.

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Bibliography ABU-HAIDAR, F. (2006). "Baghdad Arabic". In: K. VERSTEEGH (ed.): Encyclopedia of Arabic Language and Linguistics. Vol. I. Leiden-Boston, 222-231. ARNOLD, W. & A. BAR-MOSHE. (2017). "Linguistic Features Shared by the Jewish Dialects of Baghdad and Aleppo and Their Possible Implications for the History of Both Communities". JJL 5 (1): 22-48. AVISHUR, Y. (1979). "Ha-sifrut ha-'amamit shel yehudei bavel be-'aravit yehudit". Pe'amim 3: 83-90 (in Hebrew). BAR-MOSHE, A. (2017). The Functions of Preverbal Markers in Jewish-Baghdadi Arabic. Doctoral dissertation, The Hebrew University. BAR-MOSHE, A. (2018). "The historical development of the vowels ē and ō and their allophones in the Jewish Dialect of Baghdad". Zeitschrift für arabische Linguistik 68. BAR-MOSHE, A. (2019). "Ditransitive Complexes in the Jewish Dialect of Baghdad". Jerusalem Studies in Arabic and Islam 46. BAR-MOSHE, A. (Forthcoming). "Phonetic analysis as a supportive tool for phonemic understanding: Two case studies from the Jewish dialect of Baghdad". In: W. ARNOLD & M. KLIMIUK (eds.): Arabic Dialectology: Methodology and Field Research. BEN-YAAKOV, A. & N. KAZZAZ. (2007). "Baghdad". In: M. BERENBAUM & F. SKOLNIK (eds.): Encyclopedia Judaica. 2nd ed. Detroit: Macmillan Reference USA, 55-59. BLANC, H. (1964). Communal Dialects in Baghdad. Cambridge: Harvard University Press. DIXON, R. M. W. & A. Y. AIKHENVALD. (2002). Word: A Cross-linguistic Typology. Cambridge: Cambridge University Press. FISCHER, W. & O. JASTROW. (1980). Handbuch der arabischen Dialekte. Wiesbaden: Harrassowitz. GAASH, A. (2013). "The Verbal and Nominal Feminine Endings -at and -it in NeoArabic". Zeitschrift für Arabische Linguistik 57: 48-69. IZRE'EL, S. (2010). "The Basic Unit of Language: A View from Spoken Israeli Hebrew". Lecture given at the International Workshop on Afroasiatic Languages, Tsukuba University, March 1-2, 2010. Tsukuba Near eastern Studies 2009-2010. Tsukuba: University of Tsukuba, 55-89. JASTROW, O. (1978). Die Mesopotamisch-Arabischen Qeltu-Dialekte: Band I: Phonologie und Morphologie. Wiesbaden. JASTROW, O. (1979). "Zur arabischen Mundart von Mossul". Zeitschrift für arabische Linguistik 2: 36–75. JASTROW, O. (1989). "The Judaeo-Arabic Dialect of Nusaybin/Qamıšli". In: P. WEXLER, A. BORG & S. SOMEKH (eds.): Studia Linguistica et Orientalia Memoriae Haim Blanc Dedicata. Wiesbaden: Harrassowitz, 156–168 JASTROW, O. (2001). "Three Anecdotes in Jewish Maslawi". In: J. ROSENHOUSE & A. ELAD-BOUSKILA (eds.): Linguistic and Cultural Studies on Arabic and Hebrew:

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Essays presented to Professor Moshe Piamenta for his eightieth birthday. Wiesbaden: Harrassowitz, 61–70. JASTROW, O. (2007). "Iraq (Arabic dialects)". In: K. VERSTEEGH (ed.): Encyclopedia of Arabic Language and Linguistics. Vol. II. Leiden-Boston, 414-424. LEVIN, A. (1994). "The role of the Mesopotamian Qeltu dialects in the history of the Arabic dialects of Iraq". D. CUABET & M. VANHOVE (eds.): Actes des premieres journees internationals de dialectologie arabe de Paris. Paris: INALCO, 317-332. LEVIN, A. (2012). "A New Contribution to the History of Modern Arabic Dialects of Iraq". JSAI 39, 411-422. MANSOUR, J. (1991). The Jewish Baghdadi Dialect. Or-Yehuda: The Babylonian Jewry Heritage Center. MANSOUR, J. (2006). "Baghdad Arabic Jewish". In: K. VERSTEEGH (ed.): Encyclopedia of Arabic Language and Linguistics. Vol. I. Leiden-Boston, 231-241. MEIRI, Y. (1997). On the Rivers of Babylon: Treasury of Proverbs of the Iraqi Jews. Jerusalem: Reuven Mass. RIZK-ALLAH GHNAIMAH, Y. (1998). A Nostalgic Trip into the History of the Jews of Iraq. Translated by A. DALLAL, edited by S. DALLAL. University Press of America, Lanham & New York & Oxford. VERSTEEGH, K. (1997). The Arabic Language. Edinburgh: Edinburgh UP. WEHR, H. (1976). A dictionary of Modern Written Arabic. Edited by J.M. Cowan. Ithaca, NY: Spoken Language Services. WOODHEAD, D. R., & BEENE W. (1967). A dictionary of Iraqi Arabic. Washington, DC: Georgetown University Press. YEHUDA, Z. (1999). "Ben yehudei Halab ve-Bavel ba-me'a ha-yud ḥet". Nehardea: Journal of the Babylonian Jewry Heritage Center 12, 11-12 (in Hebrew). YONA, G. (2014). Lahag yehudei bavel: Milon 'imrot wu-meshalim. Hod-Hasharon: Dfus Havazelet (in Hebrew).

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Semitica Viva

Herausgegeben von Otto Jastrow 54: Issam Halayqa

55: Michael Waltisberg

Traditional Agricultural and Domestic Tools in Palestinian Arabic

Syntax des Ṭuroyo

An Ethnographic and Lexical Study 2014. XXVI, 217 pages, 1 table, pb 170x240 mm ISBN 978-3-447-10248-3 E-Book: ISBN 978-3-447-19327-6

I

2016. 401 Seiten, 5 Tabellen, br 170x240 mm ISBN 978-3-447-10731-0 E-Book: ISBN 978-3-447-19577-5

je € 98,– (D)

each € 48,– (D)

ssam Halayqa describes the ethnographic and lexical backgrounds of the names of the agricultural and domestic tools and objects used by the inhabitants of rural communities, villages, and cities of Palestine until the end of the British Mandate. As an attempt to document them, 618 names of tools were gathered through field and research work. The study first defines the form of the tools, the materials they were made of, and their use in the agricultural contexts, and then traces their lexical origin and their counterparts in ancient Near Eastern languages. Two results were achieved within this research; both are displayed on tables annexed to the work. Firstly, the natural and cultural factors that stimulated inhabitants to create the terminology of the tools and objects are displayed. Secondly, the linguistic strata the names of tools and objects represent is analyzed. The outcome is that there was a considerable percentage of loaned words from ancient Semitic languages like Aramaic, Canaanite, and Akkadian, and that other words were loaned from non-Semitic languages like Greek, Latin, Persian, and Turkish. The study shows the interference of the languages of the area with historically mixed communities reflected in the tool names, as well a case of multilingualism in that many Semitic and non-Semitic languages had been used in small geographical loci.

D

ie neuaramäische Sprache Turoyo war ursprünglich im Gebiet der Ṭur ʿAbdin in der Südosttürkei (Zentrum Midyat) beheimatet und wird noch heute von syrisch-orthodoxen Christen im nahöstlichen und europäischen Exil gesprochen. Trotz der Verbreitung und guten Dokumentation dieser Sprache blieb eine ausführliche Darstellung der Syntax lange ein Desideratum der Forschung. Mit dem vorliegenden Band schließt Michael Waltisberg diese Lücke. Als Quellen der Untersuchung fungieren neben Daten von zwei muttersprachlichen Informanten die meisten bisher veröffentlichten Ṭuroyo-Texte in Dorfdialekten, die mehrheitlich von Helmut Ritter und Otto Jastrow ediert worden sind. Der syntaktische Stoff wird in den drei großen Kapiteln Nominalphrase, einfacher Satz und komplexer Satz dargestellt und mit einer Fülle von Beispielen belegt. Der methodische Ansatz ist dabei induktiv angelegt und funktional orientiert, indem der sprachliche Befund der Formulierung der Regeln vorangeht und Sprache als abstraktes System betrachtet wird, das mit semantischen und pragmatischen Faktoren interagiert. Eine allgemeine Charakteristik der Ṭuroyo-Syntax schließt das Buch ab.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9

Semitica Viva

Herausgegeben von Otto Jastrow 56: Ablahad Lahdo

57: Andreas Fink

A Traitor among us

Der arabische Dialekt von Hasankeyf am Tigris (Osttürkei)

The Story of Father Yusuf Akbulut A Text in the Ṭuroyo Dialect of ʿIwardo 2017. 109 pages, 24 tables, pb 170x240 mm ISBN 978-3-447-10857-7 E-Book: ISBN 978-3-447-19655-0

O

each € 29,90 (D)

ne hundred years after the genocide of 1915 that nearly wiped out all Christians in general and the Syrian Orthodox community in particular, the descendants of the few that survived the slaughter are still facing harassment in today’s Turkey, a Turkey that has otherwise made enormous efforts to be part of the European community. On October 5, 2000, father Yusuf Akbulut was seized and questioned by police in Diyarbakır for 18 hours. The day before, a report in the daily newspaper Hürriyet had accused him of making statements that supported labeling the death of Armenians during World War I as genocide. Syrian Orthodox Christians were also victims of the same genocide, not only Armenians, the priest had added. This was the start of a struggle that lasted six months, involving a great number of politicians, diplomats, journalists and human rights activists from all over the world. Father Akbulut was put on trial, and three hearings later he was proclaimed not guilty. In this volume, Ablahad Lahdo presents his interviews with Father Akbulut. The volume includes an introduction to the historical background and a chapter on linguistic issues, followed by the transcribed and translated interviews. Four years after Father Akbulut’s arrest, when the first interview took place, he and his family were still suffering from harassment. The last interview with father Akbulut was conducted in April 2014, almost fourteen years after the incident; it was obvious that life was still very unpleasant for the priest and his family. Will he ever be able to lead a ‘normal’ life?

Geschichte – Grammatik – Texte – Glossar

2017. XXXVI, 354 Seiten, 1 Abb., 3 Karten, gb 170x240 mm ISBN 978-3-447-10898-0 E-Book: ISBN 978-3-447-19696-3 je € 89,– (D)

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asankeyf ist eine kleine Kreisstadt im Südosten der Türkei, die durch ihre imposante Lage am Tigrisufer sowie ihre zahlreichen mittelalterlichen Monumente auch in Europa eine gewisse Bekanntheit besitzt. Zu trauriger Berühmtheit gelangte der Ort außerdem, weil diesem landschaftlichen und kulturellen Kleinod Ostanatoliens der baldige Untergang im Ilısu-Stausee droht, an dessen Planung und Umsetzung auch europäische Unternehmen Anteil haben. Weniger bekannt ist jedoch, dass Hasankeyf ebenso in sprachlicher Hinsicht ein reiches Erbe vorzuweisen hat: Wie einige andere städtische Zentren der Region, darunter Mardin, Siirt und ehemals Diyarbakır, gehört Hasankeyf zu denjenigen Orten Ostanatoliens, in denen die arabische Sprache in verschiedenen Dialekten bis in jüngste Zeit als Muttersprache gesprochen wird. Andreas Fink bietet erstmals eine grammatikalische Gesamtdarstellung des arabischen Dialekts von Hasankeyf, diskutiert außerdem die dialektologische Einordung innerhalb der anatolischen Gruppe der so genannten Qəltu-Dialekte und bietet darüber hinaus eine umfangreiche Sammlung von vor Ort aufgenommenen Erzählungen in Transkription und Übersetzung. Ergänzend wurde dem Band eine detaillierte historische Einleitung vorangestellt, in die auch umfangreiches Material aus zum Teil bisher unberücksichtigt gebliebenen (arabischen, altsyrischen, armenischen und anderen) Quellen eingearbeitet wurde. Ein Glossar erschließt den Wortschatz der Texte und bietet zudem Angaben zur Herkunft der nicht-arabischen Wörter.

© 2019, Otto Harrassowitz GmbH & Co. KG, Wiesbaden ISBN Print: 978-3-447-11171-3 — ISBN E-Book: 978-3-447-19863-9