A fine post from bulbulistan redivivus, that collection of writings of bulbul/Slavo (see this LH post):
Hans Stumme (1864-1936) was a German linguist whose work is is probably known to anyone interested in Berber and North-African varieties of Arabic. Stumme travelled a lot and collected huge amounts of spoken data from – inter alia – Tunisians, Išelḥiyen and the Maltese. […] It is quite clear that Stumme was particularly interested in collecting folk literature, such fairytales and songs, where his books remain an invaluable source of data for folklorists. At the same time, Stumme’s work is extremely valuable for the study of the languages involved […]
This applies doubly to Maltese where there have been at least two major studies of the fairytales (1, 2). As far as I can tell, there is little focus in reevaluating Stumme’s dialectological work (but that might change soon), which is a shame, because there is so much fascinating stuff in there. Like for example song no. 70 from the collection of Maltese songs (Kössler-Ilg and Stumme 1909, p. 27). I am reproducing the text below in standard Maltese orthography and Stumme’s original German translation accompanied by my English one based on the Maltese text.
Ta’ dobra sejrin jsiefru […]
Die Slawen wollen abreisen […]
The Slavs are about to leave […]
A note here: the phrase tathom qalbhom is a bit of a mystery. […]
But that is not why we are here. We are here for the multi-word expression in bold that Stumme translates as the ethnonym “Slavs”. The composition of the expression is clear: the element ta’ is what Arabic dialectology refers to as genitive exponent, i.e. possession marker, the equivalent of ‘of’. In North African varieties, it usually takes the form mtāʕ/ntāʕ etc., the apostrophe at the end of ta’ is what remained of ʕ in Maltese. ta’ (or tal- with a definite article) + NOUN is how Maltese creates group names: ta’ Lejber ‘Labourists’, tal-PN ‘nationalists (lit. of Partit Nazzjonalista)” are perhaps the most prominent examples. Similarly, in a version of the Maltese translation of Bandiera rossa, the first verse goes Tal-pinna o ħutna, ukoll tal-mazza where pinna is ‘pen’ and mazza is ‘sledgehammer’, the two expressions meaning ‘intellectuals’ and ‘workers’.
What the of the dobra? That is quite simple; as Stumme himself puts it on p. 11, we’re dealing with “die Leute, die immer dobra ‘gut!’ sagen” (“the people who always say dobra ‘good!'”). That we do so and that we are perceived as such I can attest to from personal experience, recalling for example an Albanian lady in a B&B in Italy who upon learning that I am Slovak went “Oh you are one of the dobre dobre people!” That this is also how the Maltese thought of us back in the late 19th century is fascinating. Now the question remains which Slavs are these, since the general adverb of agreement usually takes the form dobre/dobro. The only language I can think of where people use a form with an [a] at the end is Czech, but there the vowel is long and considering the geography of the region, it is more likely that Maltese would encounter South Slavs. So probably not Czechs and definitely not the Polish or Slovaks, otherwise it would either be ta’ dopxe or, of course, ta’ kurva.
To je dobré!
In my long sojourn in Poland I observed that Poles do indeed say “dobra!” where I initially naively expected them to use the adverb “dobrze!”. It has become part of my Polish idiolect, though by way of elucidation I can only say that “dobrze!” sounds more like “ok”, “fine”, while “dobra!” is more like “that’s good!”. Of course you can’t include a word like “to” = “that”, because that would then force the neuter-gendered “dobre”, so it’s really limited to the one-word utterance “dobra!”
All the same, I doubt Poles are the source of this Maltese phrase.
Thanks, that’s excellent information.