Din Le Radici del Longobardese © Amedeo Amendola http://longobardese.xanga.com/545134620/29-in-longobardese-e-inglese-dio-e-vino--parvasia/
Long. Ddia; Ddiu (= Dio). (Pl. Ddii).
-- Un teonimo: Amedeju (= Amedeo).
Ddia, Ddiu, -deju; Dio < lat. Deus. Congeniti di Gr. Theos.
Dio = Ing. God, Ted. Gott, ovviamente congeniti.
Dio = Ar. Ilah [Alla`]; ... El e simile.
Deus/Divinus e` affine all'indico Devah, appellativo di alcune divinita`, ragion per cui i linguisti rinascimentali cominciarono a parlare di una lingua indoeuropea, sebbene i vocaboli congeniti siano in realta` poche diecine. (Non c'e` paragone tra l'ingente numero di congeniti nelle lingue romanze, o il numero di congeniti nel greco e nel latino, da una parte, e il numero di congeniti nelle altre lingue cosiddette indoeuropee, dall'altra.)
Dunque avvertiamo tre gruppi di vocaboli sinonimi ma non congeniti: Gruppo Egeico[Greco, Latino, Romanzo, ecc.], Gruppo Germanico, e Gruppo Arabesco {in passato denominato "Semitico", che in realta' e` o puro [protoarabico ed etiopico] o impuro [cananaico, siriaco, eblaitico, ebraico, accadico]} . Deus, Theos, God, and Gott non sono congeniti e dunque non possono chiamarsi indoeuropei. (La divisione "indoeuropeo" richiede congeniti che si attestino almeno in una lingua egea, in una germanica, in una slava, e in una indopersiana.)
Comunque, la differenza radicale dei vocaboli egeici e germanici (ringuardanti il concetto "dio") non comporta assolutamente che questi vocaboli non siano indoeuropei, perche` (1) i nomi generici [Es., Frutto; Casa; Dio] sono originariamenti nomi propri o specifici che poi divennero generalizzati; (2) il nome di una cosa denota un tutto o uno dei suoi aspetti, per cui due nomi di una data lingua [fonte di vocaboli sinonimi di altre lingue] ne` congeniti ne` affini potrebbero avere la medesima denotazione; e (3) il patente lessico indoeuropeo -- di lingue europee e di lingue parvasiatiche -- e` il relitto di due protolingue [il proto-indo-europeo storico, non l'immaginario], il che complica il concetto tradizionale delle lingue indoeuropee.
A prima vista non si sa se God/Gott abbia una comunanza con lingue nongermaniche o se per caso fosse un vocabolo indoeuropeo. Ne THE AMERICAN HERITAGE DIC-TION-ARY OF INDO-EUROPEAN ROOTS:
god < gheu(2)
gheu = versare; versare una libazione
gheu = una forma estesa di *ghud [vocabolo presunto, non trovato in qualche lingua storica].
In altre parole, l'etimo GhD deriva da un verbo che non contiene lo stesso etimo [Gh--], ma si presume che il verbo derivi da un vocabolo sconosciuto il cui etimo e` GhD. Cosa vuol dire questa cretinaggine? Vuol dire che GhD deriva da GhD e che gheu e` il termine medio che provvede un significato: dio significa versare una libazione (su una vittima) o qualcosa del genere. E` questo il concetto generico di "dio" [Deus, Theos, Gott...)? No, Dio e` una potenza irresistibile quale quella del fumine, del fuoco vulcanico, del temporale, della tempesta, del vento, del sole che brucia, degli animali feroci, ***... ancor prima che agli dei fossero attribuiti i sentimenti, la mente, e la volonta`. Le pratiche religiose verso gli dei antropomorfici non esprimono l'essenza di Dio, non costituiscono il concetto di Dio. I giochi linguistici dei fonologisti non valgono niente. [*** Ne "The Origins of the Gods" di tanti anni fa arrivai al comune denominatore degli dei storici: poteri sovrumani che toccano gli uomini e sono immortali, cioe` che ritornano o ricorrono.] // Sebbene "Gheu" sia una presunta deduzione da Ghud, il suo significato e` preso dal Gr. Kheo (= verso [una libazione]; faccio cadere). Si aggiunga stoltezza a cretinaggine.
In altre parole, l'etimo GhD deriva da un verbo che non contiene lo stesso etimo [Gh--], ma si presume che il verbo derivi da un vocabolo sconosciuto il cui etimo e` GhD. Cosa vuol dire questa cretinaggine? Vuol dire che GhD deriva da GhD e che gheu e` il termine medio che provvede un significato: dio significa versare una libazione (su una vittima) o qualcosa del genere. E` questo il concetto generico di "dio" [Deus, Theos, Gott...)? No, Dio e` una potenza irresistibile quale quella del fumine, del fuoco vulcanico, del temporale, della tempesta, del vento, del sole che brucia, degli animali feroci, ***... ancor prima che agli dei fossero attribuiti i sentimenti, la mente, e la volonta`. Le pratiche religiose verso gli dei antropomorfici non esprimono l'essenza di Dio, non costituiscono il concetto di Dio. I giochi linguistici dei fonologisti non valgono niente. [*** Ne "The Origins of the Gods" di tanti anni fa arrivai al comune denominatore degli dei storici: poteri sovrumani che toccano gli uomini e sono immortali, cioe` che ritornano o ricorrono.] // Sebbene "Gheu" sia una presunta deduzione da Ghud, il suo significato e` preso dal Gr. Kheo (= verso [una libazione]; faccio cadere). Si aggiunga stoltezza a cretinaggine.
Sentiamo Semerano ne LE ORIGINI DELLA CULTURA EUROPEA:
Ing. God, ted. Gott, svedese Gud, novegese Gudh.
Gott corrisponde all'accadico Gattu (= figura divina, immagine sacra). [E` vero che i due suoni si accostano ma questo potrebbe essere per caso. E` anche vero che questo vocabolo accadico non contiene l'etimo semitico/arabesco di Dio. Dunque l'origine di Gattu e` messa in ballo.]
Gott/God /Gud = Sumero Gud, il cui significato e` potente o il potente. [Eccocci dunque al valido concetto di Dio. Il vocabolo sumero, non-semitico, come alcuni vocaboli del lessico agrario in Europa, sta alla base del vocabolo germanico.]
Ci son altri nomi germanici per "dio". Es. il nordico Tyr, che proviene da un altro vocabolo sumero, Dir (Dimir, Digir : dio). Tyr appartiene anche alla lingua ungara.
Il protogreco e il sumero sono la base delle lingue cosiddette indoeuropee. Se non si ammette questo dualismo di base, non ci resta quasi nessun vocabolo antichissimo da potersi appellare indoeuropeo.[Antichissimo = anteriore al sesto secolo a.C., quando la vichiana Eta` degli Uomini, e con se` un nuovo vocabolario, sorse e incomincio` a diramarsi dal mondo greco (l'ecoumene dalla Jonia alla Magna Grecia). I protagonisti e specificatori della natura della storia in un ciclo: Dei, Eroi, Uomini. La storia, dice il Vico partenopeo, e` la storia delle modifiche della mente umana.]
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Semerano...
Giovanni Semerano, pugliese (1913-2005), e` un insigne linguista che ci ha liberati dal "costruzionismo" dei fonologisti e dal proto-indo-europeismo immaginario, e ha insistito sul metodo storico degli studi linguistici, che include il rintracciamento delle radici delle lingue attuali a vocaboli attestati o attestabili. (E` chiaro dalle mie pagine che l'indagatore si trova spesso in terra sconosciuta e non ha il metodo per dividere un vocabolo in etimi o temi, o per differenziare il categorematico -- il significante -- dal sincategorematico o grammaticale, per cui qualsiasi indagatore puo` commettere degli errori che poi altri portano alla luce. E la distinzione tra congeniti e omonimi [anche detti omofoni] e` quanto mai difficile. L'approccio storico non elimina il bisogno della intuizione analitica dell'indagatore.) Errori o sviste a parte, la tesi di Semerano, che tante lingue europee includono una base semitica (accadica, ecc.), assume che il semitico nord-occidentale e nord-oriental sia semitico puro appunto con variazioni locali. Ma dico che soltanto l'arabo e l'etiopico anteriore al 2000 a.C. puo` considerarsi una lingua non ibrida. Tutte le citazioni del semitico parvasiatico che non hanno congeniti nell'arabo/etiopico antico non possono affermarsi semitiche. (Le nazioni enumerate nella Bibbia non sono le nazioni che esistevano nel Medio Oriente sin dal principio del mondo... come tutti i linguisti hanno implicitamente ed erroneamente assunto.)
Il nome di Semerano:
-- semerano < semeranus: semer + -anus (latino formatore di aggettivo);
semer = se + emer;
Gr. he^mera; he^mar/-atos = giorno [Lat. dies];
se^meron [jonico] = te^meron [attico] = sameron [dorico] = questo giorno; oggi. Dunque, "semerano " = "di oggi" (o semplicimente una italianizzazione di Semeron: Oggi! [Nato Oggi!])
Secondo Semerano:
Gr. Se = o < Accadico shu [accusativo: sha]. {Nota: Se Shu non si rinviene nell'arabico, allora probabilmente Se e Shu sono varianti di un suono non-semitico del Levante.}
He^mer; amar < Acc. Amaru (= il vedere, cioe` la parte del giorno quando si vede: l'alba). {Nota: il Gr. Amar e` attestato e potrebbe aver assunto il significato di "giorno" -- o tutto il tempo in cui si vede, ma "il vedere" e` generico e non si limita al tempo iniziale in cui si vede. Dunque, Amar e Amaru hanno lo stesso suono [AM-R] ma non lo stesso significato. I due vocaboli non sono congeniti; potrebbero essere affini, ma non si sa automaticamente se Amaru sia un vocabolo strettamente semitico, cioe` arabesco. Comunque, il verbo greco Hemereuo (= passo il giorno [occupandomi di qualcosa] indica un periodo di tempo anzicche` la visibilita` o la luce di quel periodo; quel verbo non significa "illumino" o "chiarisco". Il contrasto e` col tempo soporifico o inerte, sia esso chiaro o scuro. Al contrario, il Dies latino si riferisce alla luminosita`. Direi che Amar e Amaru sono semplicemente omonimi/omofoni.}
Il dimostrativo longobardese:
It. Questo (pronome): chissu (anche chistu), chissi; chissa, chisse. < Lat. Iste.
It. Questo (aggettivo): su, si; sa, se. (Queste donne = se fimmine.) < Gr. Se [forma enclitica], ma piu` probabilmente le forme longobardesi sono abbreviazioni di Chissu, Chissi, ecc. Comunque c'e` anche l'indefinito pronome dimonstrativo francese, Ce; e in Lituano, Questo = Sis [Shis].
It. Questo = Ar. Hadha (pl. Haulai), che non ha nulla a che vedere con l'accadico Shu/Sha, o il Gr. Se-. In Sumero, Questo = Ne o Ne.Ne .
L'accadico Amaru (= il vedere) non e` congenito di, o affine a:
Ar. 'amara = comandare,
Etiopico 'ammara = mostrare, conoscere,
Ebraico 'amar = dire.
Dunque "semeron" [o "se hemera"] non ha altra natura che greca. [Simile contrazione: Gnodi se auton ---> Gnodi sauton: Conosci te stesso.]
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Per il lettore inglese:
"Of Mead and Mulse and Wine"
(10/10/05)
(10/10/05)
On various occasions I dealt with the etymology of cognates (shared words) in various Eurasian languages. Here I wish to point to etymological difficulties in two words: MEAD and MULSE. As for the former, I start by presenting a very recent post of mine, which has a quotation from the Online Etymological Dictionary:
Quote:
| Quote:
What is the origin of the word "mead"? As you see from the quotation, it comes from the Proto-Indo-European root "medhu." Now "*medhu" means that this root or etym has been inferred from the European words listed before it, not from any attestation [literary evidence of the occurrence of such a root or word]. The inference is made according to a phonological method which the proto-Indo-Europeists make. So, if medhu is the root, then the German, Greek, and some other words are essentially sound-variations of "medhu." So much for phonological orthodoxy. The truth is that the Germanic meDh words (from which "medhu" was inferred") -- namely Old English (Anglo-Saxon), Danish, etc. -- are attested in A.D. times, even though they undoubtedly existed earlier. The earliest attested word is the classical Greek word METHY (whose Y is transliterated into the Latin script as either y or u). So the mu, epsilon, theta, and ypsilon of the Greek word are stated in the Latin script as either METHY or METHU. (Well known historical variations of the theta (TH) sound result in either T or D amongst other populations; sometimes even amongst the Greeks.) In my investigations, I found that the meaning of METHY is "an intoxicating (or inebriating) beverage" and specifically, for the Greeks, wine. The idea of a fermented honey or sweet drink must come from the use of honey in beverages in non-Greek cultures. Thereafter the words derived from Methy may have been generalized and, therefore, applied to what is presently called mead (which is inebriating but is not a wine). The history of the meaning of the word (or its sound-variations) bear witness to types of fermented beverages which have been invented. (Phonologists deal with words non-historically but make historical inferences.) A little Greek vocabulary: Methy/Methu = inebriating beverage; wine. Methystes = drunkard. (Social drinking, as in Plato's symposium gathering, was of wine mixed with an equal quantity of water, but the fellows fell asleep late in the night while Socrates was still talking about love.) Methyo = I am drunk. Methysco = I get drunk. The very fact of the many verb-formations from "methy" point to the antiquity and priority of "methy." Greek and Latin (and Italian) have the (i)sc interjection to express becoming (turning, getting) which Old English and other languages do not have. The bare "methy" must be a borrowed word; there is no PIE etym for "mead". (The quoted definition of mead is incorrect: The word "fermentation" comes from Latin, but whatever its origin, the NOTION of fermentation is NOT a connotation of the Greek word Methy; the Greek word connotes inebriation as we can see from the verbs based upon it. So, it must be the modern definer of the word that introduced the notion of fermentation into the definition, since he was thinking of the fermentation that occurs in the making of mead, wine, and the like -- which means that the author did not really know the full meaning of the original etym or word. This implies that the phonologically constructed/inferred etym, "*medhu," does not contain the notion of inebriation. And, incidentally, the notion of honey or sweetness is not present in the etym METHY. So, "*meduh" is not the source-concept of anything.) |
I disposed of the alleged etym which had been phnologically inferred but, a while later, I wondered what is the Latin word for Meade? Italian dictionaries give the obsolete word "mulsa" or "mulso" for Mead. But this corresponds to the English MULSE (boiled wine sweetened with honey). Mulse or Mulsa is not equivalent with Mead either in sound or in meaning. A Latin dictionary translates Mead into Mulsum (the ancestral word of Mulsa and Mulse) and obviously did not help.
I supposed that Latin-speaking people did not know mead and therefore did not have a cognate for it. However, I decided to consult the etymological studies made by Semerano [Cf.: Le Origini della Cultura Europea, 4 volumes]. Fortunately he has an entry for Mead. Being a historian of words, he points out that mead is the most ancient beverage of Germans and then lists also the Latin word for it: MEDUS. He does not state that either word was the parent of the other, but quotes Isidore's etymology of the Latin Medus, "quasi melus, quia ex melle fit, sicut calamitas pro cadamitas." I translate: Medus is "practically Melus, because it is made from honey, just as [the word] Calamitas is practically Cadamitas." The late Roman times Isidore is saying that as Calamity is a variation of Cadamity, so Medus is a variation of *Melus [a honey or honeyed thing], because mead (or the mead he knew) is made with honey.
Semerano does not commit himself to Isidore's etymology, and neither do I. I am certain that the Greek Methy/Methu and the Latin Medu(s) are cognates, as the etym is one and the same, and I feel that the Latin word is derived, like most of its words, from Greek. But the Greek verbs which are based on Methy bespeak of inebriation, not of sweetening of honeying. Therefore, I doubt that the etym "med/meth-" has anything to do with "mel/honey-." Isidore was wrong. So, I keep on maitaining that the base of the Germanic words is the most ancient Greek "methy."
Semerano mentions an antecedent of the Greek Methy, namely the Akkadian Matqu [= sweet], but if Methy does not connote sweetness or honey, then there is no affinity between the two words. "Methy" is an ultimate etym in Indo-European languages and Semerano happens to be wrong in seeing Akkadian [or Sumerian-Akkadian] as its antecedent.
The words Mulse and Mulsa are from the Latin Mulsum, which come from the verb "Mulceo, -es, Mulsi, Mulsum, Mulcere." It means: I caress; soothen; alleviate; and the like. An ancient Latin etymologist equates Mulcere with Mollire (to soften) or Lenire (to alleviate). It does not connote sweet taste, honey, or the like. While we define mulse as boiled and sweetened wine, the inherent notion of mulse is that the wine is smoothened or soothed, wine which is harsh or pungent or too dry. (Apparently the ancients did not make wine out of grapes picked and kept in the sun for some dessiccation, wherefore the resulting wine is one of the mellowest liquors, as I experienced once in my life in Longobardi).
What is the original etym of mulc(ere) or muls(um)? Semerano mentions some Semitic words like Maraq and Maraha, whose meaning is like that of Mulcere, but here we have drastically different etyms, MR and MLC. Those Semitic words can translate Mulcere but are not cognates of Mulcere. There is no way that MLC is derived from MR.
On the other hand, Semerano mentions an affine Greek word, MALAK(os). Here we have indeed the identical consonantal etym, MLK (with the C in the Latin Script). Malakos means Soft or Mellow! So, we discover another ultimate Greek etym.
WINE
The English word Wine is written differently from Win, just as Made is written differently from Mad for obvious phonetic reasons. We need not be concerned with the terminal "-e" which is mute today or the different sounds of the "i" in those two words; we need only be aware that the "w" represents a sound which is more or less identical to what is spelled "u" in some other languages. [wine = uain, in Latin orthography.]
(Elsewhere, "war" is best transcribed as "guor" and actually occurs in the Italian "guerra." Thirdly, there is the aspirated "w" or "u" as in "what.")
We don't have any information about the history of "wine," but we can easily find out that it is a cognate of the Latin "vinum" (and of related languages, such as the Italian "vino.") The Latin letter "v" represents two variations of a sound: V and U. So,
win(e) <= vin(um), where "um" is the designator of the subject or nominative case of the word. So,
WIN- or Old English UIN- <= Latin VIN or UIN.
Proceding from Latin, we can say that UIN is the etym which is shared by many languages. (The letters V, W, and U in various languages can represent one and the same sound.)
Under the heading of VINUM, Semerano introduces the Etruscan "vinum" but does not indicate whether Latin or Etruscan is the base word. He also introduces Semitic cognates or apparent cognates:
Ugaritic: jn [where the Latin J has the same phonetic value of I or of the English Y]: yn;
Canaanite: jain;
Arabic : wajn [practically = the English "wine"].
As he does not indicate which word is etymologically prior or basic, one would have to investigate whether the ancient Arabs had the wine culture. If not, then the Semitic words are derived or borrowed from some Indo-European language, either Vinum or an older cognate of Vinum, oinos.
So, I turn to Semerano's Greek entry for "wine."
Greek OINOS = OIN(os), where "os" is the nominative case ending, = vinum; wine.
The sound V or U of vinum and other words is a variant of the sound OI of oinos. The shared etym is OIN or UIN.
Before anything else, here a a short Greek vocabulary (selected from a lexikon):
Oinos = wine.
Oinos krithinos = barley wine, which leads to the specification:
Oinos ampeelinos = vine wine [grape wine];
Oinomeli =(mixture of) wine and honey.
Oinopotazo = I drink wine.
Oinopoieo = I make (prepare) wine.
Oinobareo = I am full of wine; I am drunk.
Oinizo = I smell wine.
From these words we can see that "oinos" does not primarily connote an inebriating beverage, but an extracted or squeezed out liquid which has a certain smell, or water flavored by certain (boiled/fermenting) grains. (I noted earlier that wine used to be mellowed by either diluting with water or by making a mulse. In neolitic times and later times, the barley drink was used in the Eleusinian rites, whereas the grape drink was used in the Dionysian rites. Barley and wheat were associated strictly with Demeter, the grain-vegetation goddess.) There is evidence that the Sumerians, who originated the culture of wheat and of barley, were adept at preparing beverages, such as wine and the barley drink.
Semerano lists other cognates, such as:
Umbrian [an Italic language]: vinu.
Armenian: guni.
Albanese: vene.
Hittite [Indo-European] : wiyana.
Arabic: wajn.
Ethiopic: wajn.
(But there is no historic indication as to how old these Arabic and Ethiopic words are; they may have been acquired from the Semitic in the Levant: Canaanite, Akkadian, Babylonian.)
He also points out that a painting at Thebes, in ancient Egypt, which shows the pressing of grapes and the squirting of the must from two holes. This idea of the squirting or springing liquid, or of a sping, seems to be found in the Babylonian "inu" and the Aklkadian "inum." (Babylonia and Akkad where hybrid cultures or states constituted by Sumer and arriving Semitic-speaking people.) So, Semerano sees that "vinum" harkens back to these two words.
Oinos, as I have indicated, seems to designate a squeezed or pressed liquid, which is consonant with the Sumero-Akkadian connotation of the word, but it is practically impossible to determine which is the oldest word in the bunch. Anyway, Sumerian and proto-Greek provide the etyms which characterize the Indo-European languages.
Wine: a squeezed out liquid with a certain flavor.
The English word Wine is written differently from Win, just as Made is written differently from Mad for obvious phonetic reasons. We need not be concerned with the terminal "-e" which is mute today or the different sounds of the "i" in those two words; we need only be aware that the "w" represents a sound which is more or less identical to what is spelled "u" in some other languages. [wine = uain, in Latin orthography.]
(Elsewhere, "war" is best transcribed as "guor" and actually occurs in the Italian "guerra." Thirdly, there is the aspirated "w" or "u" as in "what.")
We don't have any information about the history of "wine," but we can easily find out that it is a cognate of the Latin "vinum" (and of related languages, such as the Italian "vino.") The Latin letter "v" represents two variations of a sound: V and U. So,
win(e) <= vin(um), where "um" is the designator of the subject or nominative case of the word. So,
WIN- or Old English UIN- <= Latin VIN or UIN.
Proceding from Latin, we can say that UIN is the etym which is shared by many languages. (The letters V, W, and U in various languages can represent one and the same sound.)
Under the heading of VINUM, Semerano introduces the Etruscan "vinum" but does not indicate whether Latin or Etruscan is the base word. He also introduces Semitic cognates or apparent cognates:
Ugaritic: jn [where the Latin J has the same phonetic value of I or of the English Y]: yn;
Canaanite: jain;
Arabic : wajn [practically = the English "wine"].
As he does not indicate which word is etymologically prior or basic, one would have to investigate whether the ancient Arabs had the wine culture. If not, then the Semitic words are derived or borrowed from some Indo-European language, either Vinum or an older cognate of Vinum, oinos.
So, I turn to Semerano's Greek entry for "wine."
Greek OINOS = OIN(os), where "os" is the nominative case ending, = vinum; wine.
The sound V or U of vinum and other words is a variant of the sound OI of oinos. The shared etym is OIN or UIN.
Before anything else, here a a short Greek vocabulary (selected from a lexikon):
Oinos = wine.
Oinos krithinos = barley wine, which leads to the specification:
Oinos ampeelinos = vine wine [grape wine];
Oinomeli =(mixture of) wine and honey.
Oinopotazo = I drink wine.
Oinopoieo = I make (prepare) wine.
Oinobareo = I am full of wine; I am drunk.
Oinizo = I smell wine.
From these words we can see that "oinos" does not primarily connote an inebriating beverage, but an extracted or squeezed out liquid which has a certain smell, or water flavored by certain (boiled/fermenting) grains. (I noted earlier that wine used to be mellowed by either diluting with water or by making a mulse. In neolitic times and later times, the barley drink was used in the Eleusinian rites, whereas the grape drink was used in the Dionysian rites. Barley and wheat were associated strictly with Demeter, the grain-vegetation goddess.) There is evidence that the Sumerians, who originated the culture of wheat and of barley, were adept at preparing beverages, such as wine and the barley drink.
Semerano lists other cognates, such as:
Umbrian [an Italic language]: vinu.
Armenian: guni.
Albanese: vene.
Hittite [Indo-European] : wiyana.
Arabic: wajn.
Ethiopic: wajn.
(But there is no historic indication as to how old these Arabic and Ethiopic words are; they may have been acquired from the Semitic in the Levant: Canaanite, Akkadian, Babylonian.)
He also points out that a painting at Thebes, in ancient Egypt, which shows the pressing of grapes and the squirting of the must from two holes. This idea of the squirting or springing liquid, or of a sping, seems to be found in the Babylonian "inu" and the Aklkadian "inum." (Babylonia and Akkad where hybrid cultures or states constituted by Sumer and arriving Semitic-speaking people.) So, Semerano sees that "vinum" harkens back to these two words.
Oinos, as I have indicated, seems to designate a squeezed or pressed liquid, which is consonant with the Sumero-Akkadian connotation of the word, but it is practically impossible to determine which is the oldest word in the bunch. Anyway, Sumerian and proto-Greek provide the etyms which characterize the Indo-European languages.
Wine: a squeezed out liquid with a certain flavor.
P.S. (8/17/06)
"The Meaning of Wine" at
http://www.biblicalperspectives.com/books/wine_in_the_bible/2.html
is from the book Wine In the Bible, by Samuele Banchiocchi (Andrews University).
He made extensive research into ancient authors who spoke of wine [oinos] and concluded that by "wine" the ancients did not mean a fermented beverage (as it is frequently defined today) but "the pressed juice of the grape." We totally concur.
The author points out that "wine" has in effect the same etym in Latin, Greek, and Hebrew:
VINum : OINos : yaYIN [as in Canaanite, above].
I consider this etym to be "Indo-European" rather than Semitic.
"The Meaning of Wine" at
http://www.biblicalperspectives.com/books/wine_in_the_bible/2.html
is from the book Wine In the Bible, by Samuele Banchiocchi (Andrews University).
He made extensive research into ancient authors who spoke of wine [oinos] and concluded that by "wine" the ancients did not mean a fermented beverage (as it is frequently defined today) but "the pressed juice of the grape." We totally concur.
The author points out that "wine" has in effect the same etym in Latin, Greek, and Hebrew:
VINum : OINos : yaYIN [as in Canaanite, above].
I consider this etym to be "Indo-European" rather than Semitic.
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Long. Vinu (= vino) < Lat. Vinum [UIN-] o Gr. Oinos [OIN-].
Sumer e` il capoluogo dell'agricoltura, di un'ampia cucina, e della preparazione del vino e specialmente della birra, ma giudicando dalle tradizioni dionisiache e baccanti, direi che la viticoltura inizio` nell'antichissima Tracia, o in Creta, donde si diramo` nell'Egeo, in Egitto, e altrove. Dunque il vocabolo greco (o protogreco), non il sumero [Kurun], predomina in tutto il mondo.
Nota di geografia culturale specialmente per scopi linguistici:
I caucasiani o europei bianchi sono una stirpe variegata che occuparono tre parti d'Europa, vedute dal Caucaso: L'Europa occidentale o cis-danubiana o mediterranea, l'Europa nord-occidentale o trans-danubiana, e l'Europa settentrionale (o praticalmente russa, ad est del Dnipier). A parte insenature antichissime isolate , vi corrispondono tre gruppi linguistici (l'egeico, il germanico, e lo slavo) nonche` tre culture di bevande (vino, birra, e vodka).
Un'altra zona di caucasiani fino a circa il 3000 a.C. costituiva l'Europa meridionale che, per evitare confusioni, si puo' chiamare Parvasia (Piccola Asia). Questa costituisce il Medio Oriente, senza l'Arabia Saudita, fino al 3000 a.C. I suoi confini laterali sono il Mediterraneo e le montagne dell'Imalaia. Al nord c'e` il Mar Nero, il Caucaso, e il Caspio. Al sud c'e`una linea che va da Suez alla foce del fiume Indo o Hindu (in Pakistan). Si escludono l'Arabia, l'Egitto, e l'India. Le lingue principali che si formarono nella Parvasia, pari passu con la cultura, erano il protogreco e il sumerico./ La Parvasia e` la culla di tutti i Caucasiani.
Il tutto e` l'Europarvasia dei Caucasiani, la quale un cinquemila anni fa subi` grandi mutamenti genetici e culturali in Parvasia. Simili mutamenti stanno accadendo oggi in Europa, come pure in America, per una simile rovina.
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