Ibrahim Bassal: Kufur-Yasif Dialect 187 Kufur- Yasif Dialect A Morphophonemic Description Ibrahim Bassal Beit-Berl College & The Academic Arab College for Education - Haifa 1. Introduction The Arab population”) in Israel lives in three main areas: in al-Nagab (the Negev) in the south, where the Bedouin lives; in al-Muallat (the Triangle) in the middle, where the majority of the Moslem lives, and in al-Zalil (Galilee) in the north, where Arab communities of various religions live: Muslims, Christians, Druze and Bedouins.- The big cities of Jerusalem, Haifa, Akko, Jaffa and Nazareth” are mixed cities of different religious and cultural communities. The mixed cities include also Arabs, who speak Arabic of different dialects, mainly urban dialect and Jews, who speak different Hebrew dialects. These dialects also interact and influence each other lexically and phonologically. ‘The Arabic spoken in Israel is varied in its dialects, and can be distinguished according to different regions, religious groups, urban inhabitants or rural 1) Kufur Yas, also pronounced kufr Yast, kufir Yast, is an Arab village in Western Galilee. I is Jocated 11 Kilometers northeast of Akko. Christians make up the majority ofthe population at 57%, while Muslims constitute 40% and the remaining inhabitants are Druze. It is popular belief that the tomb of the monotheistic prophet, al-xadir (Stina Af-cadir) is located in Kufr Yasif. is especially venerated by the Druze, and they make annual pilgrimages to the tomb on 25 January. 2) Stendel (1996). This book is an inquiry into the key factors of the Arab Israelis’ existence. It probes how they are being integrated into the State of Israel and how, at the same time, they face dilemmas of identity, demographic trends, geographic distribution, the configuration of the religious communities, social conditions, the status of wornen, Arabic-language literature in Israel, the Arabic press, the legal status of the minority, government policies 3) According to Tsracli Central Bureau of Statistics 2007, total Arab population is about 1.444.000. They comprise clase to 20% of the total population of the country. ‘The Moslems constitute 83% (mostly Sunni), Christians 8.7% and Druze 8.3%. 46% of the country's Arabs (622,400 people) li in predominantly-Arab communities in the north. Nazareth is the largest Arab city, with @ population of 65,000, of whom roughly 40,000 are Muslim. Shefa‘Amr, another Arab city has @ population of approximately 32,000, It is a city with mixed sizable populations of Muslims, Christians and Druze. In Jerusalem, there is 19% of the country’s entire Arab population. 10% of the country's Arab population resides in the Center District of Israel. OF the remaining 11%, 10% live in Bedouin communities in the northwestern Negev Desert. The Bedouin city of Rahat is the only Arab city in the South District and it is the third largest Arab city in Israel. The remaining 1% of the country’s Arab population lives incites that are almost entirely Jewish.188, inhabitants.” In the South, the Bedouin dialect is used among the entire population.» In the center, in the main towns of Ramla, Lod and Jaffa, the urban dialect is used. However, there is a Bedouin dialect in some communities in the suburbs, and in the Triangle region Mutallat®, the inhabitants use their own exclusive rural dialect, but in the North of Israel, the Galilean dialects prevail. 2. Arab dialects of the Galilee (North Israel) The Arab inhabitants of al-Zali! (Galilee) are very heterogeneous, contrary to the ‘Mutallat where we find a homogenous entity of the population and of the spoken dialect or to an-Nagab area with the Bedouin dialect. ‘They are divided into religious groups: Muslims, Christians, Druze, and in some extant different ethnic groups: Cerkesians (non-Arab Muslims), Armenians (non-Arab Christians), and Maronites, Christians from Syrian origins who speak a unique dialect that sounds like the Lebanese-Syrian dialect of the Maronite communities. The vernacular dialects of these groups have deep variety. Sometimes we find differences between one village and another and among the members of the same religious community. 3. Overview of Literature ‘Annumber of researches have been written on the Arab dialects in Israel. Christie (1901), Lohr, (1905), Spoer and Haddad (1909), which is a guide to leam Arabic. Bauer (1909), Bergstrasser (1915), Blanc (1953), Piamenta (1959) wrote chapters ‘on the Arab dialects of the Central Galilee, Piamenta (1964) wrote on the use of tenses, aspects and moods of Jersalem dialect. Palva (1965) and Rosenhouse (1969) wrote on the dialect of Sakhnin town, Rosenhouse (1984) wrote on the Bedouin dialects in the North of Israel. And Levin (1995) wrote about Arabic of Jerusalem, Geva-Kleinberger (2004) wrote on the Arab dialects of the residents of Haifa in the first half of the 20" century that was spoken by Muslims, Christians and Jews. He also dealt with the Arab Jewish dialect in the North of Israel in the first half of the 20 century (in Haifa, Tzfat and Tiberias, where Jews lived beside Arabs), Khariush (2004) (in Arabic) published a book about the phonological description of the Palestinian dialects, through surveying the researches that had dealt with the Palestinian dialect, its distribution and linkage to old Arab dialects. 4) About the Classification ofthe Arabie Dialects spoken in Palestine, see Palva (1984). 5) About the Bedouin Dialect ofthe Negev, see Blane (1970) 6) About the dialect of the Mutallat, see Jastrow (2004).Ibrahim Bassal: Kufur-Yasif Dialect 189 ISRAEL Political Map Mediterranean LEGEND a S| National Capital Intemational Boundary Province Boundary ‘StaterProvinciel Capital 4, Rural and Urban Dialects Indeed, there are many different dialect types. We discem varieties between these dialects as Rural dialects, Urban dialects and Bedouin dialects. ‘The varieties are reflected in the pronunciation of some phonemes which differ from one village to the other, in morphophonemic changes and in lexical items. There are some villages that exhibit a remarkable number of conservative features and they preserve the classical pronunciation. Others, however, exhibit deviation of some phonemes from the classical pronunciation as illustrated in the following table.190 ‘OAT Tgrit___[KufurVasif_[Kufur-Kanna | Nazareth t wala “three” [ralat | valan talat ‘alat qd dite “wot” — | dib db ab ab durah cor” | dura | dura dura dura dakar*male” | dakar _| dakar dakar dakar Ewe | dahr “back” _[dahir | dahir dahir ‘dahir 5. Objectives of this Study The present Article deals with Kufur-Yasif dialect from morphophonemic aspects, which are reflected in the daily speech. It's worthy to note that, in general, little has been written on a dialect of one village as a monograph and mostly the researches describe the dialect of a wide area or a big urban center like Nazareth, Havelova (2000) already wrote a dissertation on the Arabic dialects of Nazareth which contains dialectological and sociolinguistic description, Also we can note the M.A thesis of Seeger (1996) on the Arabic dialect of il-Xalil (Hebron) which contains short survey on the grammar a glossary and a text. In this study we can note that there are unique phonemic features for some villages e.g. Yirka, a Druze village, has a unique pronunciation of the phoneme q (velar) > 2 with aspiration like (glottal pharyngeal) which is relative somehow to ‘an ‘ana - shift of glottal to pharyngeal 2 > % they pronounce it as an aspirated phoneme: ba?‘al “I say”, or in the vocabulary use, they have a specific use of words e.g.: saffid [saffud] “spit for roasting”; in other villages they use Turkish word Si, or they use the verb ‘ayyat “to call” - ‘ayyitlu “call him"; in Miya, a Christian village, they have a special pronunciation of q> (emphatic). Kufur-Yasif dialect represents an urban dialect, which is located close to an urban town ‘“Akka and maybe this location has influenced the dialect, so it exhibits 1a deviation of some phonemes from the classical pronunciation as we can discern the pronunciation of inter-dentals and q and other phonemes. ‘Some of these deviations will be mentioned in the following brief description that shows this variation, 7) Abbreviation: OA = Old AraIbrahim Bassal: Kufur-Yasif Dialect 191 6. Phonology As it is known, the Arabic language contains twenty-eight letters (consonants) in number, but in dialectical Arabic there is a change in the performance of these sounds as reflected in Kufur-Yasif dialect, so we can discern a reduction of these sounds: OAt> 1, OAq > 2, OAd> d, OAL «a> d. (1) OA Interdentals (a) OA t becomes #: talata (< OA taldtah) “three”, matalan (< OA matalan) “for example”. (b) OA d becomes d or 2: hada (< OA hada) this”, kazéilika (< OA ka-dallika) “thus”, (©) OA 4 (= 2) and U2 (= d) have been confused and realized as d: béda (< OA baydah) “egg”, duhur (< OA zuhr) “noon”, nhaddir (< OA nuhaddiru) “we prepare”, xudra (< OA xudrah) “vegetables”, But in some cases as z: zabit (< OA dabit) “commander”, mazbitt (< OA madbitf) “well”, muzahara (y ail liquid”, navim “sk il “Tiquid”, nayim “sleepin > zero SONA ROE ISEPS | bimabba “he casts” The phoneme h exhibits various performances in initial, in mid or end occasion in the word: -hon “their, them” - minhon “from them (m.)”, minin ~ minhin “from them (£.)” ‘indin “by them (£)”, “indha ~ ‘inda “by hex” In Kufur-Yasif dialect, as in other Palestinian urban dialects, in the imperative of a verb, the first radical of which is 2 (? < OA q), h is added to the initial vowel in order to avoid the sequence of two hamzas. Inu?.ud “sit down!” (< *2uPud < OA 2uq‘ud), hi2lib “turn!” (< *2i2lib < OA Piglib), hi?sim “separate!” (< *2i2sim < OA Pigsim), hi?ar “remove the bottom!” (< *2i%ar < OA Pig‘ar), hizma‘ “prevent by force!” (< *2ifma‘ < OA Pigma’). (5) Phoneme g (plosive velar) It's worthy of note that the phoneme g (like Cairene g) has no normal existence of natural speech in Kufur-Yasif dialect. It exists in limited number of words borrowed from Bedouin dialect or foreign languages, e.g. gawwad "pimp" Sargal “to make tumble”, gulli “cobbled stone” fagiira “agrafe”, gréfit “grapefruit”, galan "Gallon". 7. The Vowel System (1) The vowel system is conservative with three short vowel phonemes i, w and a. But there are considerable divergences from OA, for example: OA w sometimes becomes i: OA husayn > hisén “Husayn (male name)”, OA sullam > sillam “ladder”, OA fulfil > filfl “pepper”.Ibrahim Bassal: Kufur-Yasif Dialect 193 (2) There are five long vowels: d, 2, 7, 0, @. (3) The OA aw and ay have been monophthongized to 6, é: OA zayt > 22t“oil”, OA ‘ayn > En “eye” OA nawm > ndm “sleeping”, OA sawm > sm “fast” But ay sometimes becomes 7: OA 2ay Say? > 5T~ 7i8i “thing, any thing”, OA kayfa > kif how?”. (4) Nunation disappears except in a few isolated adverbial usages such as fazriban “approximately”, 2ahyanan “sometimes”, matalan “for example” (borrowed from literally Arabic). 8. Morphology This section deals mainly with the Morphological aspects of Kufiur-Yasif dialect. (1) Independent pronouns OA Kufur-Yasif he [3m [nova Iuwwwi ~ hi she [3 [hiya hiyyi~ sg [thou [2m | anta inti thou [at | anti 1 1 ana 2ana they [3m | hum innit they [3.6 [Zuma PL [you [2m | Zantum Bint you _|2£ | 2antunna we | nahn Zila From the above table, we can perceive that in Kufur-Yasif there is no distinction in pronouns between the 2nd person sg. & plural and the 3rd person plural. e.g: 2inti bint zgiri “you are a small girl”, 2inti walad zgir “you are a small boy”, 2intu wlad ‘28ar “you are small boys”, 2intu banat zgar “you are small girls”, hinni katabu “they (m. or £.) wrote”.194 (2) Pronoun suffixes OA Kufur Yasit after a consonant after a vowel 3m. |-hw ou atu 2abit 3. [ha -a~-ha | béta~ bétha 2abitha Se. [2m |-ka mak batak 2abitk 2. kd =i batik. abil 1 [a “i bet 2 Pabity 3.m._|-hum —_|-in ‘atin hin | 2abithin 3.6 [-hunna Ph [2m [tum | ku ‘etka “ka Rabitkw 2.4. |-kunna 1 [end “na ‘béina mn assimilation), (b) Hollow verbs The following table shows the inflection of the hollow verb 2al - y2iil “to say” and ib - yétb “to bring”. 2al “to say” Sulix conj Prefix con Imperative 3m. | Pal itil 3t___| alae bittat se [2m [Putt bittid Pal 2 | Ault bite il 1 Palit bail 3. alu bitte pL 2. Pulte bitrita Pile 1 Puna mini (= bind) zab“to Prefix coni. Imperative ib bites Se. bitsib Hib bins Zi batt biktbw Pl bititou Hib Dinas (< bingib)196 (©) Negative form There are two manners to designate the negation: one with a particle ma before a verb, and another with particles ma-...-8. The suffix -f has two variants: -§ after a vowel and -ii after a consonant, The negative affirmative -()¥ is used generally in Kufuur-Yasif dialect as in the whole Palestinian rural and urban dialects. Suffix con. Prefix con). 3.m.__| ma katab ~ ma katabis ma biktib ~ ma biktibis 3f.___| ma katbat ~ ma katbatis ‘ma briktib ~ ma biiktibis Se [2m.__| ma katabit~ ma katabtis ‘ma biiktib ~ ma briktibis 2. [ma katabti~ ma katabtis ‘maa btikitbi ~ maa btiktbis 1 ‘ma katabit ~ ma katabtis ‘ma baktib ~ ma baktibis 3. ‘ma katabu~ ma katabiis ‘ma bikitbu ~ ma bikitb pL [2 ‘ma katabtu ~ ma katabti ‘ma brikitbu~ ma btikitbies 1 ‘ma katabna ~ ma katabnas [ma mniktib ~ ma mniktibis ‘The particle mis is used for negation in nominal sentences. mif before participle: mi§ Grif “I don’t know”, mif fahim “I don’t understand”; before prepositions: mii ‘indak “not with you”, ma ‘indha’ | mis ‘indha “she doesn’t have", before adjective: mif kbir “not big”, mi fa?ir “not pour”, hada I-l6n mix ?ahmar “this colour is not red”; before nouns: mis 2akil “(it is) not food”, hada mis kalb, hada 1a°lab “this is not a dog, this is a fox”. ‘Samples for negation from the folk story in the appendix: badl ni gar ha?utlak! “you don’t want to bring me? if so, 1 will kill you”, 2arba‘a xamsi, in w-gat{aha “four, five - I don’t take more! - And he covered it”, ‘aléhin! “I won’t show you”, makani yrudd ‘aléha “He refused to tell her”, 2axod 2isi mis 2ili bil-2ard “I don’t take anything that does not belong to me from the ground”, Zana ma Paxadtis “I didn’t take it”. (@) Verb with pronoun suffixes ‘The following table illustrates the affixation of pronoun suffixes to the verb form. The verb fa‘ma “to feed”, a quadrilateral verb is used in Kufur-Yasif for the literary verb Form-IV ’at‘ama. Positive Negative 3m. [tam ma tama ~ ma ta'mahiss 3 | ta'maha ‘ma tamaha ~ ma ta'mahas Se. [2m |ra‘mak ma fafmak ~ ma ta'makas ~ ma ta'makis af | ta'maki ma farmaki ~ ma ta'makis 1. ta’mani ma fa‘mani ~ ma ta‘manisIbrahim Bassal: Kufur-Yasif Dialect 197 3. ra%mahin ‘ma fa‘mahin ~ ma ta‘mahing pL [2 ma fa‘'maku ~ ma fa°makiis 1. ta°ména ma ta‘méina ~ ma fa‘manaé 9. Morphophonemic changes (1) OA 1a? marbiita is reflexed as -i, e.g OA madrasah > madrasi “school”, OA Pixwah > Pixwi “brothers”, OA Zirah > ziri “neighbourhood”, OA tasliyah > tasliyi “entertainment”, OA gatlah > 2atli “fight”, OA hadiyah > hadiyyi “gift”, OA hijjah > hi8ti “pretext”, OA sadmah > sadmi “shock”, OA miknasah > mukinsi “broom”, OA masyadah > masyadi “trap”. Either in status constructus -ah> -it: mi mas?alit dén (< OA mas?alat) “not a question of debt”, baddi 2ahill mas?alit lihsab (< OA mas?alat) “I want to solve mathematics exercise”, 2ana Callamit fi madrasit yanny (< QA madrasat) “I leamed at Yanny School”, lawén rayih ‘a- ‘madinit in-nhdis (< OA madinat) “where you are going, to the copper town?”. (b) The consonant cluster formed by -Cst (third radical consonant with the construct status ending of 1@ -marbiijah -t) As described in Palva (1965) in lower Galilean Arabic®, in Kufur-Yasif dialect the cluster -Cjt is dissolved and more often an anaptyctic vowel is pronounced between C; and f, In most cases this anaptyxis is a short vowel i (in the following such anaptyctic vowel is indicated with underlined ): e.g 2ana ruhit la-‘ind 2uxti “I went to my sister”, katabit “I wrote”, fakkarit “I thought”, ?ulit “I said”, kunit “I was”, sallamit “1 delivered”, 2inzilit “I descended”, ‘amalit “I treated”, ‘ammarit “I built”, tarakit “I left”, tabaxit “I cooked”, 2allu ya sidi 2ana ruhit hasadit lathazz hardén w-2axadit kiray “He said, “Your Majesty, I have worked for a lizard and received my wage”. (©) Adjective denoting defects and colours 7ifal Adjective denoting defects or colours, which in OA is represented in the pattem 2af.al is formed in Kufur Yasif in the pattern of Zifal: Defects: 2war (< OA Za‘war) “one eyed”, ‘raz (< OA 2a‘raj) “squinting”, Zxwat (< OA Paxwat) “mad”, Pifkah (< OA ?afkah) “lame”, Zibras (< OA Zabras) “leprous”, Pihbal (< OA 2ahbal) “stupid”, 2i wad (< OA 2a‘waj) “crooked”, 2ikta‘ (< OA 2akta‘) “maimed”. 8) Palva 1965, pp. 32.198 Colours: Piswad (< OA Paswad) “black”, Pixdar (< OA ?axdar) “green”, Zibyad (< OA Pabyad) “white”, Pizra? (< OA Pazraq) “blue”, ihmar (< OA 2ahmar) “red”, ?isfar (< OA 2asfar) “yellow”. 10. Text ‘The following tale is narrated in Kufur Yasif Dialect narrated by Barbara Hréz (female, Greek Orthodox). Date of recording 30/8/1998 2ussit haié hardon (1) kan wahid 2alatlu maratu rith 2i8tgil £biIna, badna nokul, fi8s ‘inna Pakil. (2) kan wait hasid, ‘indu manial, rah himil hal-manzal. (3) 2am Saf Sa2fit hal-2ard ‘filha 2amih, w-aridit zation, hek kbiri mkariwxa. (4) Saf haz¥ hardon, Pall lamin had6li Pil2asat? Pilak? (5) ?il-hazé hardon bidallu hek ylu?? b-rasu. (6) bifakkru Pinu bihki. (4) 2allu baddi Zahsudlak Piyahin b-xamis lérat. (8) la? b-rasu il- hardon, 2iz-zalami basit kan, 2m hasadlu iyahin, w-xallasin. (9) Zaza Zallu yalla nfini kiray. (10) badkas tintini gr ha?utlak! (11) misik hazar baddu yudurbu. (12) 2am Pinhazam hadak 2il-hardon w-nizil fi-bu2? iz-catin. (13) 2am Zab hal- mankiis w-ballas yunkus, ?allu ?ana lah?ak warak, wén baddak trih? (14) w- Inewwi yunkus, tat tahit hal-2urmiyit haz-zatin Su hek burniyit dahab malani. (15) 2am 2axad, 2allu Zana bass baxud wahdi, inén, tlati, Zarba‘a xamsi, baxudis erin, (16) w-gartaha, w-rah ind martu Palla xudi masari rahi Pistriina 2akil. (17) Palatlu mnén hada zibtu? (18) Palla Stagalit la-haté hardon. (19) Palatlu Su hada hati hardon? su ft ha® hardon? (20) huwwi kan hék Piz-zalami basit ‘al- baraki. (21) alatlu dillni wen hada? (22) Pallha la?! minsan tannik toxdihin, Dadilikis ‘alehin! (23) 2alatlu... 2alattu baddu yiti tyir min blad Pil-garb, fut 2ighdk titla® la-barra talli hada ySiafak, w-id-dinya badda tatti kubab. (24) imlat hiyyi latan kubbi w-kabkabatu. (25) w-til'at ‘ala Pis-satih ‘a-dahir Pis-satih fo?, ‘fo? fi 2oda fir hok ta2a, amit kaftatin ‘alé. (26) w-huwwi kull ma Saf Pudwah mbayyin 2il-fada ysakkru y2il blu fyiir min blad Pil-garb ynatru “nay. (27) Pakalu w-xallasu, ‘u2ub tlat 2arba‘ tiyyam, 2alla baddi 2arith 2atSakka ‘aleki lal- Padi. (28) 2alatlu ?i°Pal walak, Su hal-haki Zilli btibki! (29) makani§ yrudd ‘aléha, rah la-‘ind 2il-2adi. (30) Zallu ya sidi 2ana ruhit hasadit lal-haéé hardon w- Paxadit kirdy, w-rahat marati 2axdat ?il-ba?aya min ?id-dahab. Zana bahibbis Paxud Pi8i mis Pili bil-Rard. (31) la?, mis lazim! ba‘at 2il-‘askar tannu yiti yoxdiiha. (82) ?adu 2axaditha, rahi ‘ind 2il-2adi. (33) Palla kif Pinti bidxdi 2il-masari, hay Pilli bil-2ard? hay mis Pilik! hay mail hukiimi. (34) 2alatlu la?, ya ‘ammi 2ana ma Paxadtis! (35) 2alha kif? ma Paxadtis, hiya Z6zik bi?il. (36) hada 262i withadIbrahim Bassal: Kufur-Yasif Dialect 199 xarféin, 2alatlu Zis2alu wenta sar hal-2isi ma‘ak? (37) 2allu mbala, ya sidi lammin Pazat tyitr min blad 2il-garb w-kan... w-Sattat 2id-dinya kubab... (38) w-kaman Pinti ya stdi 2il-2adi - kan Pil-2adi Gru kimi, 2iwar - 2allu hiyya yomit ma 2it-fyir Pakat w-na?rat nak! (39) 2am hada... 2aza Pil-Padi 2allin xudu tall'u la-barra w- udurbit fala?a. Story of Lizard (1) There was a man whose wife asked him, “go to work and bring us (food) we don’t have any thing for eat, (2) It was harvest time. The man has a sickle. He took the sickle and headed to work. (3) He saw a wheat field and an ancient barren big and hollowed trunk of olive trees. (4) He saw a lizard and asked him, “Whose is the straw near the tree? Does this straw belong to you?” (5) The lizard shakes his head. (6) The man thought that he said yes! (7) Then the man said, “I want to reap the straw for five pounds”. (8) Meanwhile the lizard was still shaking his head. The man was naive. The man reaped the whole straw and finished them. (9) He asked the lizard, “Give me my wage!” (10) You don’t want to give mel? Then I kill you! (11) The man took a stone to hit the lizard. (12) It rolled away down the hallow trunk of the olive tree, (13) He went to brought a spade and began fo excavate and said “I am going to chase you, where are you going?!” (14) ‘And when he dug up, he revealed a jar full of gold under the olive trunk. (15) The ‘man said, “I am taking only one, two, three, four, five (coins). I don’t take more.” (16) And he covered the jar and returned to his wife and said “take this money and go to buy food.” (17) She asked, “Where did you get this money from?” (18) The man answered, “I worked for a lizard.” (19) She said, “What is the lizard? Is there such a thing like lizard? (20) The man was very naive. (21) She said, “Tell me where it is”. (22) The man said, “No, because you will go to take the gold, (so) I ‘won't show you!” (23) Then she said, “Oh, there will come birds from the west countries, you must enter the house, be careful and don’t go outside and somebody will see you, and the heaven will rain balls of wheat-meal and meat. (24) She prepared a basin of small balls made of wheat-meal with meat and dribbled it into small balls. (25) She went up to the roof and into a room with a hole and threw the small balls on her husband. (26) He began to close every hole that entered light, and he said, “There come birds from the west would come and peck my eyes.” (27) Then, they ate the balls of wheat-meal with meat, three or four days later, he said to her, “I will go to the judge to complain about you.” (28) His wife said, “Be quite, what are you saying?” (29) He didn’t reply to her demands and went to the judge. (30) He said, “Your Majesty, I have worked for a lizard and received my wage, and my wife went and took the remains of the gold, (but) I don’t want200 anything that does not belong to me!” (31) “No! That's forbidden!”, said the judge and sent the soldiers to bring her to be judged. (32) They came and took her to the judge. (33) He asked, “Why did you take the money from the ground? It's not yours! It belongs to the state.” (34) She said, “No, your majesty, I didn’t take it” (85) He said, “What? Didn’t you take (i)? Here your husband says (that you have taken it)!” (36) My husband is mad, Ask him when that happened.” (37) He said, “Your majesty, this happened when there came from the western countries and it rained as small balls of wheat-meal... (38) And you, your Majesty - he was blind of one eye - that happened when the birds from the west came and pecked up your eye! (39) The judge said “Take him out and hit him with a whip!” BIBLIOGRAPHY BergstraRer, G. “Sprachatlas von Syrien und Palistina”, ZDPV 38 (1915) 169-222. Blanc, H. Studies in North Palestinian Arabic. Linguistic inquiries among the Druzes of Western Gelilee and Mt. Carmel (Jerusalem 1953). Blanc, H. The Arabic Dialect of the Negev Bedouins (Jerusalem-The Israel Academy of Sciences and Humanities 1970). Bauer, L. Das Paldstinische Arabisch - Die Dialekte des Stddters und Fellachen Grammatik, Ubungen und Chrestomathie (Leipzig 1910). Christie, W. “Der Dialekt der Landbevolkerung des mittleren Galila” ZDPV 24 (1901) 69-112. 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