Etymology

The article analyzes the hatmakers' dictionary contained in the letter from Porfyriy Martynovych to Vasyl Horlenko dated 7 June 1885. This dictionary is for the first time studied in comparison with other East Slavic lyrists', craftsmen' and wandering merchants' sociolects. The main attention is focused on the genetic relationships between some Ukrainian, Belarusian and Russian argots, which makes it possible to better highlight controversial issues of genesis Ukrainian argots and examine lexical contacts between certain East Slavic sociolects in the context of their formation and development. Hatmakers' words from mentioned dictionary are considered from the point of view of etymology; in particular, attention is drawn to the substandard features of argotic word formation.
Key words: East Slavic sociolects, Ukrainian argots, comparative and historical study of argots, lexical parallels, etymology, verification of argotic words.

The 5 categories for the alphabetic letters symbolize the 5 main (active and passive) articulators in the Places of Articulation: the tongue, the lips, the palate, the teeth and the thoath.
The following vocabulary lists the 5-letter words, which refer to the 5 categories for the alphabetic letters. The categories are highlighted as follows: lingual, labial, palatal, dental and guttural. The categories follow Rabbi Saadia Gaon's commentary to the Sefer Jetsirah.
The rabbits and hares are members of the family Leporidae (composed as: Lepus +‎ -idae). Rabbits not being native to northern Europe, there was no Germanic word for them. Zoologically speaking, there are no native rabbits in the United States; they are all hares.
The Latin word for a hare is lepus (LEPUS, “hare”). The etymology for a rabbit may be a diminutive of Middle Dutch or West Flemish robbe (“rabbit, seal”), but is of uncertain origin. The etymology of “rabbit” may be interpreted as a pentagrammaton RABBIT.
The etymology for the Latin word lepus is unknown. Perhaps not an Indo-European word. It may be of Iberian origin, or else of Celtiberian substrate origin and related to Massaliot λεβηρίς (LEBĒRÍS, “European rabbit”).

This article offers an in-depth historical-comparative linguistic account of the origin and etymology of ngangula. This term is not only a widespread blacksmith term in the Lower Congo region, but also a traditional royal Kongo title attesting to the importance of the blacksmith metaphor in Kongo political ideology. Popular etymology has it that ngangula is related to nganga, reconstructed in Proto-Bantu as *-gàngà and commonly translated as ‘ medicine-man’. It is argued here that this widely held belief does not stand up to scrutiny. The term ngangula is shown to be derived from the common Bantu verb * pàngʊd-meaning ‘ to cut ; to separate’. Thanks to a distinctive diachronic sound change, it is even possible to locate quite precisely the term’s origin within the Kikongo dialect continuum. Its provenance gives new credibility to an earlier but discarded hypothesis situating the origins of the Kongo kingdom in the eastern part of the Lower Congo, somewhere in‑between the Inkisi and ...

The families swines Suidae (SUIDÆ), the genus Suina (SUINA), the plural group or adults “SWINE”, as well as the Germanic prototype *SWĪNĄ, English SWINE, German SchWEIN, Czech SVINĚ, low German SWIEN, Polish ŚWINIA, Russian SVINʹJÁ, Lettish SIVENS, Old Church Slavonic SVINIJA,  CUNAR, GouROÚNA, MÀDRI, MATORICA, MERUN, PORKINO, PRASNICE, TIREFT, TRUÈJA, TRUIE, TRUJA are genuine pentagrammatons. These name-givings may represent evidence, that important names of animals may be composed with the 5  Place of articulation!

Partly inherited from, and partly a 19th-century revival of, Middle High German wisent (Brehms Tierleben, 1863-1869), from Old High German wisunt, wisant (WISANT), from Proto-Germanic *wisundaz. Due to the learned origin, pronounced with a full vowel in the unstressed syllable. Doublet of Bison. Learned borrowing from Latin bisōn, bisōnt-, at first also in forms with-t such as Bisont. Perhaps reinforced by French bison (BISON) of the same source. Ultimately from Proto-Germanic *wisundaz and thus a doublet of Wisent (WISENT).

Словарь включает около 5 тысяч словарных статей в 36 разде-лах, распределённых по семантическому принципу. Каждая вока-була содержит информацию о термине, приводятся синонимы и диалектные варианты, взаимные ссылки и отсылки, стилистические, грамматические и диалектные пометы к словам и их значениям, а также иллюстративный материал. В качестве приложения в конце словаря дан указатель терминов на русском языке с номерами страниц словарных статей.
The dictionary includes about 5 thousand entries in 36 sections, distributed according to the semantic principle. Each vocable contains information about the term, synonyms and dialectal variants, mutual references, stylistic, grammatical and dialectal notes to words and their meanings, as well as illustrative material. As an appendix at the end of the dictionary there is an index of terms in Russian with page numbers of dictionary entries.

Both Etymologies for the Latin words “FÆLIS” (female ?) and „CATTUS“ (male ?) for the cat are unknown or unclear. The translations to all languages contain a few 5-letter words (pentagrammatons). The basic stages may be identified in the Greek words: (1) AILUR(os), (2) ΚΆΤΤΟΣ and (3) GÁTA.
The “cat”-sources maybe ordered in three linguistic groups:
1. “FÆLIS” (male ?), associated to the Early Greek word αἴλουρος: AILUR(os)
Latin: aelūrus → la m, AILUR(us), maybe derived from: Greek AILUR(os)
Latin:  faelis or felis, FÆLIS, FĒLES, maybe derived from: (F)AILUR(us)
2. „CATTUS“ (male ?), associated to the Mid Greek word κάττος: ΚΆΤΤΟΣ m and
3. „CATA“ (female ?), associated to the New Greek word γάτα: GÁTA f
Proto-Germanic: *kattuz, *KATTUZ; Old Latin “cattus” or  “catus”, CATTUS, (CATUS, obsolete); Maltese: qattus, QATTUS; Libyan-Arabic: qaṭṭūs, QAṬṬŪS; Tunesian Arabic: qaṭṭūs, QAṬṬŪS; Icelandic: köttur, KÖTTUR; Greenlandic : qitsuk, QITSUK
4. Unknow derivations are: Tzotzil: misto, MISTO ; Maori: ngeru, NGERU ; Sorani: pşîle,  PŞÎLE ;

The names of plants, or phytonyms (from Ancient Greek 'phytón', ‘plant’, and 'ónoma', ‘name’, ‘noun’), are a very significant part of the lexicon of a language. They represent not only a relevant ‘specialized vocabulary’, but, when investigated through the analysis of the linguistic procedures implemented by speakers to generate them, tell us a lot about the mindset and culture of a population. The etymological reconstructions of phytonyms often hold surprises and challenges for the Linguists who study them and, once completed, enable them to understand the perspectives of a group of individuals and to document their perception of the world. The English language has a very rich botanical lexicon, and English plant names often tell us fascinating stories. Their origins are etymologically captivating or conceptually startling. This article briefly comments on three of them, which are linguistically unique.

At an early stage a few Homo sapiens may have understood the 5 Points of Articulation in the human voice: labial, guttural, palatal, lingual and dental. Obviously they composed the principal words as 5-letter words, which contain all 5 points of articulation.
The principal 5-letter words (Pentagrammatons) are found in the words for deities, parents and a number of important animals, e.g. the horses and the ass.
In Icelandic, Faroese, Old Norse, Old Danish languages and the runes the female and male human beings are named a pair: faðir & móðir (FAÐIR & MÓÐIR, father and mother), who may have been interpreted as the most important human beings.Obviously the word composition Father & Mother (FAÐIR & MÓÐIR) may also be applied for the naming of horses Stallion and Mare  (PERID & MORIN).
The first couple of letters are labial and guttural. The fourth letter is I (palatal).  The third and fifth letter in the words FAÐIR & MÓÐIR, respectively PERID & MORIN had been switched between lingual ↔ dental.
De Vaan says the form of ASINU(s) suggests it was a loan-word into Latin, and adds, "Most IE words for 'ass' are loanwords." Of course  ASINU(s) is the unique 5-letter word for asses.
The Wiktionary database documents 22 translations for Tapirs: ~20 x TAPIR and 2 exotic variants.

This paper explores, through a case study in a Spanish higher education institution, how strategy text has been reproduced and what implications it has entailed upon the collective engagement or disengagement in the continuity of new texts. The analytical ...

The people were led by his son, */Tyrrénos/, who thus became the king of the new people settling in Northern Italy. The question arises as to why they chose to change their name from */Lidi/ to */etrusci/, and among themselves, they were called */tosc/, the same name used for the inhabitants of Southern Albania. Based on the structure of the name and linguistic matrices, the name Etruscan is linked to the Albanian etymon */tru/ (brain), an etymon which is also derived from the even more primitive phrase */të ru/ (to protect you), which is the physical function of the brain, to protect human existence amid the surrounding nature and the many dangers. From this logical connection, we understand that the word tru (brain) inherently preserves the exact semantic meaning of its physical function. In the Albanian language, the word */tru/ (which means the preservation of information (life experience), as well as guiding a person in daily life), is not a singular word but has an entire family, connected not only in terms of origin but also in semantics, logic, and philosophy. From */tru/, we have other derivative words; */trup/ (body) → trupëzim (embodiment) → trupoj (to embody) → strupoj → trunor (cerebral) → trunoj (to drive mad) → trupor (corporeal) → trung/ (stupid person), and words with negative connotations related to the word tru, like: */truk/ (trick) → trukim (deception) → trukoj (to trick) → trukues (trickster), as well as words related to cutting a forest, such as */trung/ (log) → trungëzoj (to log) → trungëzim (logging), etc. These are not coincidental matches but rather a whole family of words. Meanwhile, the self-designation of the Etruscans */tosc/, the same as those from Southern Albania */tosk/, is linked to the fact that the Etruscans were people of the land, whose staple food was precisely */bread/, connected with grain and its cultivation, which in a way ties us to Sumerian and Hittite traditions. Their ties to the ancient Illyrian culture are clear. Names like */lombardia/ (lom bardi a > lüm bard(h)+ia/), */tosk-toskana/ (toks-people of the land), */Tirren-Tiran/, etc., highlight important aspects of a common original connection between the ancient Balkan populations, those of Asia Minor, and the Italian peninsula.

The article is devoted to the study of Czech linguistic influence on the religious terminology of Polish, Slovak, Upper and Lower Lusatian, Polabian, Belarusian, Ukrainian and Russian languages from the beginning of their writing period to the 17th century. A historical-etymological analysis of 82 potential Bohemianisms was carried out, which were divided according to their origin into five groups (A, B, C, D, E). The 50 words that have been adopted from Czech into West Slavic and East Slavic languages both directly and indirectly can be considered Bohemianisms. It has been possible to explain the geography of the penetration of Bohemianisms into other Slavic languages and the extent of their adoption.

If you are a Vasconist, wouldn't you suspect the following NON-Basque lexicon might belong to a language family that is closely related to Basque?
BODY PARTS: ler ‘hide, leather’, *antono- ‘forehead’, *buzdo- ‘tail’, *penglūn- ‘knee’, á ‘mouth’
NATURE: afon ‘river’, aβra ‘rain’, *ūr ‘water’, (s)nig- ‘snow’, gorn ‘fire’, ser ‘star’, orot ‘thunder’, *l(e)udr- ‘soil’
PLANTS AND ANIMALS: *ioini ‘reed, rush’, bu ‘cow’, ebawl, ebol ‘foal’, sor ‘louse’, ariet- ‘ram’
SOCIETY AND CULTURE: *gdonyo- ‘person’, *paur- ‘child, small’, *sūn- ‘son’, atta ‘father’, gwaz ‘man, husband’, *genet- ’girl’, *pel- ‘city, fortified place’, *Heryo- ‘citizen, member of a community’
ADJECTIVES: *argi- ‘bright’, oll ‘all’, oyʦ ‘cold’, gwaeth ‘worse’, bon- ‘good’, biu, biot- ‘life’, gwar ‘over, on’, goly ‘blood’, *manti ‘magnitude’
VERBS: ser- ‘to sit’, gen- ‘to do’, (i)s- ‘to be’, wad- ‘to wade’, mon- ‘to go’, *mer(i)o- ‘to die, kill’, lego- ‘bed; to lie down’
PERSONAL PRONOUNS: *mne ‘me’, ti ‘thou’, *wei ‘we’, sue ‘you (plural)’
NUMERALS: bi- ‘two’, ere-, eri- ‘three’, sé, sei ‘six’, sapt- ‘seven’
MISCELLANEA: et- ‘also, and’, all- ‘other’, *ni ess ‘it is not’, tull ‘hole’, yeith, yez ‘language’, *alut- ‘fermented drink’, euz, uth ‘horror’
To learn more about the source of this lexicon, take a look at this teaser…

Hun ve Göktürk dönemlerinden beri "balbal" sözcüğü kullanılmaktadır. Balbal Türk kültürünün önemli maddi miraslarındandır. Bugüne kadar balbal sözcüğünün gerçek anlamı tam olarak açıklanamamıştır. Sözcüğün Moğolcadan Genel Türkçeye geçtiği görüşü hakimdir. "Balbal" sözcüğünün herkesçe bilinen anlamının nasıl oluştuğu ve sözcüğün artsürem içerisindeki ses değişimleri çalışmamızın temelini oluşturmaktadır. Ses değişimlerini artsürem içinde değerlendirdiğimiz "balbal" sözcüğünü etimolojik açıdan yeni bir okuma ile anlamlandırma önerisinde bulunuyoruz. Balbal sözcüğünün basit bir sözcük olmadığını, bir ikilemenin kalıplaşmasıyla ortaya çıktığını ve Genel Türkçeye ses değişimi olmadan Çuvaş lehçesinden geçmiş olduğunu belirtiyoruz. Buna bağlı olarak balbal sözcüğünün Genel Türkçede; "başbaş / baş-baş" şeklinde okunup anlamlandırılabileceğini ileri sürüyoruz. Bu sayede "balbal" sözcüğünün anlamındaki bulanıklığın giderileceğine inanıyoruz. Sözcüğün Genel Türkçedeki "baş" sözcüğü ile yorumlanması, tarihi sözcüğün gerçek anlamına yaklaşılmasında bir adımdır. Etimolojik olarak incelenen sözcüğün, arkeoloji ve tarih çalışmalarında da faydalı olmasını umuyoruz.

An integrated approach to etymology and comparative mythology is applied to five figures of Ancient Greek myth of mostly monstrous character, all linked with the concept WATER, and often related to each other. Python and Oceanus (and other Ancient Greek serpentine characters) are identified as reflexes of the Indo-European theme of the “Serpent of the Watery Depths”, with parallels in the Indic (Áhi- Budhnyá- “Serpent of the Deep”, Vr̥tra, Śeṣa) and Norse (the Midgard Serpent) traditions, among others. The Hydra and Scylla may instead be analyzed as reflexes of a further Indo-European theme, that of the dangerous “Water Canid”, with parallels in the Irish (Onchú and Dobarchú) and the Norse (the wolf Fenrir or Fenrisulfr) traditions. A further “Eschatological Water Monster” theme links together the latter Wolf, the Greek monster Typhon and the Indic fire-monster called Vāḍava- ‘(being) of the mare, of the she-horse’ and Aurva- ‘(being) of the ocean-basin’.
Read the full paper here: https://brill.com/view/journals/aion/45/1/article-p157_7.xml

I argue for the 'strong view of etymology' and the value of education in regard to terminological and linguistic competence.

https://www.orientation-philosophy.com/work/publications/essays-on-orientation-skills-in-everyday-and-professional-life/lewin-essay/

This article is dedicated to a stylistic feature of 17th-century scholarly texts, namely the incorporation of poetic quotations into polemical scientific discourse, which enhances the expressiveness of evaluations concerning opponents and their concepts. An analysis of Gottlieb Bayer's texts is conducted. A number of works by the academician of the Imperial Academy of Sciences, Gottlieb Siegfried Bayer (1694–1738), focus on the early history of Ancient Rus. In preparing these works, Bayer extensively relied on ancient historical sources, and his articles were written in Latin, which naturally involved the traditions of classical literature in discussions pertaining to the historical issues of early Rus. This publication examines quotations and reminiscences from classical Latin poetry introduced by G. S. Bayer in his article “Origines russicae” (“The Origins of the Russians,” posthumously published in 1741). The poetic interpolations within the scholarly text serve as elements of the author’s style and fulfill two purposes. Firstly, they are utilized by the author to illustrate his assertions, lending emotional depth to academic reasoning and subtly indicating
the breadth of his intellectual horizon, which enhances the perception of the scholarly reliability of his work. Secondly, they sustain Bayer’s polemical stance towards certain established historical concepts of his time, allowing for a sharp critical tone that accentuates the polemical fervor without resorting to personal attacks.

Abstract: The investigation of methodology in semantics has a long convention, since methodology is a standout amongst the most intricate and opposing ideas with a wide range of translations. Regarding the assortment of ways to deal with the marvel under thought, the theme of this work appears to us significant in present day etymology to uncover the highlights and structure of the English, Spanish and Tatar dialects. Keywords: modality, linguistics, languages.

LA CRÓNICA DE TURPÍN TIENE UNA IMPRONTA PAMPLONESA MUY MARCADA QUE ES FRUTO DE LA PRESENCIA DE SU AUTOR EN EL OBISPADO DE PAMPLONA EN LA CUARTA DÉCADA DEL SIGLO XII. LOS CAPÍTULOS XI Y XII NOS MUESTRAN UNA IDENTIFICACIÓN Y UN CONOCIMIENTO MINUCIOSO DEL TERRITORIO. DE LA MISMA FORMA LOS CAPÍTULOS IX A XVIII ORBITAN EN TORNO A LA CANCILLERÍA PAMPLONESA Y EL REINADO DE ALFONSO EL BATALLADOR, CONSTITUYENDO UNA SUERTE DE TURPÍN "COURTE" PAMPLONÉS.

This work is devoted to one of the most challenging stages in the period of history of nomadic peoples after the collapse of the empire of Attila, which for a long time remained problematic in historical science. After the reconstruction of events, based on the analysis of information from ancient written sources a mechanism for the formation of the Bulgar confederation in 460-470 was proposed for the first time in historiography, which allows to offer a reasonable explanation of the “disappearance” of the Huns from the historical scene and the sudden “appearance” of the Bulgars in this short period on the same territories of the Northern Black Sea region. The proposed model of reconstruction of historical events allows us to analyse the complex issue of relations between such nomadic associations as the Huns, Bulgars, Onogurs, Saragurs, Kutrigurs and Utigurs in the 5th-6th centuries.

The most interesting linguistic derivative that has resulted from the theological and geopolitical refinement of the Tosk, subdialect Arvanit is modern Greek: The entire lexicon of Greek is filled with polysyllabic words that, when separated, form musical phrases in Arvanite Albanian. For example, the word for East */Ανατολή/ (Anatolí) is considered ancient Greek, but it is simply a compound word in Arvanite Albanian: */An dioli/ (the side where the sun rises), and its opposite */Δύση/ (Dýsi) (di'hiks = diksi-disi (day leaves) in Albanian... but there are countless other words, among others */ paradigme/ (before knowing), (knowledge I have before discovering something new), */balene/-/valene, from Albanian */Val Le/ (the whale leaves waves behind when it swims)... /delfin/(delphine)-/Del/ (*/appears/ above the water) dhe */p-hyn/ (*/goes/-into the water) , etc.". If the Gheg version of Albanian is idiomatic, the function of the Tosk version of Albanian is evolutionary!. For two idiomatic variations of a still-living language to be considered dialects, the difference in lexicon between them must exceed 30 percent. For two linguistic models with the same origin to be considered different languages, their lexicon must differ by more than 50 percent, including the grammatical and syntactic systems of the language. However, the Gheg and Tosk variants of Albanian do not exhibit even a five percent difference between them, thus it can be concluded that the Albanian language does not actually have real dialects. The linguistic matrices of initial phonology, which are primary in Albanian, do not allow its fragmentation into dialects. This is related to the nature of the conservation of primal facts, known in the theory of the development of the universe, of which the spiritual universe of humans is also a part, manifesting itself through Communication as a phenomenon. From the recent data presented by Indo-European linguistics, largely from the works of the linguist at Cambridge College, the new educator James Clackson, Primitive Albanian appears to be at the same historical level as Tocharian, based on the classification methodology: "The Pennsylvania family tree."[1] It's not a great mystery that we find the same language in all those 1 The Pennsylvania family tree" (Figure 1.4-faqe 12) Reprinted by permission of Blackwell Publishing Ltd: Transactions of the Philological Society 100 (2002)"

As part of the linguistic journal Naš jezik (1932–), intended for the
study of contemporary Serbian (formerly Serbo-Croatian) literary and
standard language, nurturing its norms and spreading language culture,
the sections “Jezičke pouke” and “Naša pošta” were launched, in which
information, advice and corrections were given in connection with spelling,
phonological phenomena, orthoepic norm, morphological changes, syntactic use, semantics and creation. Given that most attention was paid to vocabulary, many answers were related to the status, value, and use of words of foreign origin. The paper discusses the relationship to foreign words and loanwords in the sections “Jezičke pouke” (1932–1975) and “Naša pošta” (1932–1939). The task of the paper is to examine the way they are processed in lessons and answers and to assess which criteria were respected when determining their normative status in the Serbian language.

The article is a comparative study of a fragment of the Slavic
ritual tradition related to the figure of the bride in the context
of the mythological basis of her references to the Sun symbolism.
The article redefines the term “mythology” in relation to
certain proposals put forward based on cultural anthropology
and philosophy of culture, and in this way — by combining
philological (semantic and etymological) and material (ethnographic)
analysis, it wants to reach the basis of the specific
connection between the girl and the Sun in folklore. The
“base” is understood to mean the ontological character of it,
which secondarily, at the level of the text, becomes the semantics
examined discursively