Etymologies

The chapters in Bede’s De temporum ratione begin with an etymology for the name of the subject to be examined. Sources and analogues for some have not hitherto been identified. This article shows that some of these etymologies of words for the divisions of time come ultimately, though perhaps not directly, from bk XI of Virgil the Grammarian’s Epitomae. These accounts of the origins of calendrical and cosmological terms wound their way through early western computistical works and eventually into Bede’s De temporum ratione. The article identifies exam- ples of Virgil’s influence on anonymous early medieval biblical commentaries and discusses their significance as pointers towards their place of composition.

THE SUBSTRATE (AUTOCHTHONOUS) ELEMENTS OF THE ROMANIAN LANGUAGE – Compendium – (Abstract)

I discuss in this compedium a large number of the etymological solutions for the Romanian words more or less accepted as substrate elements. These words are included in four separated lists, according to their most likely origin. The list a. is composed of the presumed pre-Roman words, selected either by comparison with Albanian, or by a wider comparison including other languages of the Indo-European family. The list b. reflects the results of the Vulgar Latin-Daco-Moesian bilingualism. The list c. includes a number of words of onomatopoeic or expressive origin. Most of them are presumed to be autochthonous words, but without having the assurance they may or not be substrate elements. The list d. reflects my opinion about some words assigned by different authors to the substrate vocabulary, that actually have other origins (most of them being likely inherited from Vulgar Latin).  For each discussed word I quoted briefly almost all the proposed etymologies, specifying their authors and reference works. My own etymologies are highlighted by the entry words written in italics.

Cet article propose une nouvelle étymologie à la famille lexicale que Wartburg avait classée dans les volumes des Étymons inconnus à différents endroits, sans en reconnaître l’unité. Après avoir récupéré toutes les attestations disponibles du lexème naier “souder” et de ses dérivés, nous enquêtons et discutons toutes les propositions étymologiques et lexicographiques avancées au cours de ces dernières décennies. Grâce à l’identification des trajectoires de diffusions sur les axes diatopique et diachronique, nous souhaiterons proposer un nouvel étymon anéerl. *nājan à insérer parmi les germanismes du FEW.

This article proposes a new etymology in the lexical field that Wartburg relegated to various different parts of the volumes of Étymons inconnus, unaware of their unity. Having recovered all the available attestations of the lexeme naier ‘to solder, stitch together’ and its derivatives, we investigate and discuss all the etymological and lexicographical proposals of the past few decades. Thanks to identification of the diffusion paths on the diatopic and diachronic axes, we wish to propose a new Old Dutch etymon *nājan for inclusion among the germanisms in FEW.

Korcula Dalmatia Curzola (in croato Korčula ; in latino Corcyra Nigra e in Greco antico Korkyra Melaina, ossia "Corfù nera") è un'isola della Dalmazia meridionale, in Croazia. La leggenda vuole che, Antenore fondatore anche di Padova, abbia qui soggiornato scappando dalla sconfitta di Troia e fondato appunto Korcula; di cui il Capoluogo è Korcula, situata sul un imponente promontorio. 1Korcula con Lumbarda e Vallegrande Amministrativamente l'isola è divisa tra i comuni di Blatta, Curzola, Lombarda, Smoquizza e Vallegrande. A Vallegrande esiste una piccola comunità di italiani autoctoni, che rappresentano una minoranza residuale di quelle popolazioni italiane che abitarono per secoli ed in gran numero, le coste dell'Istria e le principali città di questa, le coste e le isole della Dalmazia, e il Quarnaro, che erano territori della Repubblica di Venezia. Lombarda (in croato: Lumbarda) Nel III secolo a.C. vi sorse una colonia ellenica da cui sono giunte una nota iscrizione (Psefisma) e alcuni vasi recuperati dalle tombe.

This collation table contains 145 passages from the Etymologiae of Isidore of Seville marked with critical signs and supplied with variant readings in a group of manuscripts available at the monastery of St. Gallen in the second half of the ninth century. It allows to reconstruct how five sets of manuscripts were collated at St. Gallen at this time to produce a critical redaction of the text of the Etymologiae. The following table contains the manuscript readings of three surviving manuscript series (A-C) and of several additional manuscripts from St. Gallen serving as proxies for series D*

The Etymologiae of Isidore of Seville was one of the most widely read works of the early Middle Ages, as is evidenced by the number of surviving manuscripts. August Eduard Anspach’s handlist from the 1940s puts their number at almost 1,200, of which approximately 300 were estimated to have been copied before the year 1000. This article, based on a new manuscript survey of the early medieval manuscripts transmitting the Etymologiae, brings the number of known surviving pre-1000 manuscripts transmitting the Etymologiae to almost 450. Of these, 84 well-preserved codices and 24 fragments contain the canonical Etymologiae, i.e., they reflect the integral transmission of Isidore’s work as an encyclopedia, while 300 well-preserved codices and 21 fragments reflect the selective or non-canonical transmission of the Etymologiae, principally not as an encyclopedia. Due to the uneven survival rates of manuscripts of canonical and non-canonical Etymologiae, it seems likely that the latter accounted for perhaps as much as 80-90% of manuscripts transmitting Isidore’s work before the year 1000. Four non-canonical formats emerge as having been particularly influential in the early Middle Ages: the separate transmission of the first book of the Etymologiae as an ars grammatica; the compilation of various catechetical collections, sometimes in question-and-answer form, from books VI, VII, and VIII of the Etymologiae; the incorporation of material from books V and IX into law collections; and the incorporation of segments from books III, V, VI, and XIII into computistic manuals. The surviving manuscripts suggest that the latter format emerged in the insular world, while the others are more distinctly Carolingian. Northern France and northern Italy emerge as the two most important regional hubs of the copying of the Etymologiae in the ninth and tenth centuries. While in the former region, non-canonical formats seem to have been the most important vehicle of the transmission of material from Isidore’s work, in the latter, the canonical format may have been more influential, indicating that there existed regional differences in the reception of the Etymologiae.

The Abbey of St. Gallen was the foremost centre for the study of the Etymologiae of Isidore of Seville in the Carolingian period. Not only can more than twenty early medieval manuscripts transmitting material from the Etymologiaebe associated with Carolingian St. Gallen, but its scriptorium also produced two scholarly redactions of Isidore’s encyclopaedia in the second half of the ninth century. The prototype codices of these two redactions survive today in Swiss libraries, one as Zofingen, Stadtbibliothek, Pa 32, the other as St. Gallen,Stiftsbibliothek, MS 231 – 232. The first redaction represents an attemptto enrich the Etymologiae by incorporating Isidore’s De natura rerum into the encyclopaedia. The second redaction is the result of a collation of four sets of manuscripts of the Etymologiae, some of which survive today and bear collationmarks and variant readings inserted into the margins. While none of the many hands that were involved in the collation and copying of the two redactions can be attributed to any of the known scholars active at St. Gallen in the ninth century, the redactions seem to have been produced over the course of several decades under the auspices of the praepositus and later abbot Hartmut.

Armenian paganem has been dismissed as some random expressive formation.  Our view is that hypotheses of expressivity should be very strictly constrained so that they do not become simply the equivalent of having NO explanation at all (the equivalent of going to a doctor with pain in your head and being "diagnosed" with "head pain").  It particular there are patterns (subregularities) that expressivity typically involves, and we suggest that paganem may very well be the same KISS etymon we find in Hittite, Latin, and Germanic at least with much the same minor expressivity that we find in a special usage of the word kisses in American (?) English when used to ask for a kiss (notably from a pet for some reason), namely, rounding of everything.  And yes it IS the methodology, stupid!

Etymology is a discipline that seeks to answer the questions of where a word comes from and why it came into existence. Nowadays, it is a sub-discipline of linguistics that is based on scientific methods, relying especially on the theories developed by historical-comparative grammar. However, it was also cultivated in ancient times, when it remained at the service of philosophy, seeking to find out the nature of entities by examining the names that these entities bore. However, due to the level of linguistic awareness at the time, especially the lack of diachronic awareness and derivational processes, it cannot now be a source of information about the actual aspects of nominalization. For this reason, ancient etymologies should be regarded as etymologising or folk etymologies. This does not mean, however, that they are not worthy of attention, for they can be an excellent source for learning about the linguistic consciousness of the time, as well as the experiences of their authors.
In this article, I show how the Varro's etymologies of corpora immortalia encode information about their author's religious worldview. Marcus Terentius Varron, an eminent Roman scholar, tries to explain the origin of the names of the most important Roman deities in chapters 57-74 of Book V of his treatise De lingua Latina. In his etymological deductions, he tries to show that they are in fact forms of the same two supreme deities, Caelum and Terra. This fits in with Stoic pantheistic theology, which distinguished between two principles - inanimate matter and the Logos, the life force that permeated matter and breathed life into it. In addition to the religious views of the representatives of the Older Stand, however, one can also see in Varro's work the influence of Mediostoicism, especially Poseidonius of Apamea, who distinguished yet another divine principle that bound matter and Logos together. Warron identifies with this principle Venus, who 'is the force of their union'.

Nationalism is a political thought that developed among Muslims in the Ottoman Empire since the second half of the 19th century. However, speaking of a Turkish nationalism movement in a political sense is only possible at the beginning of the 20th century. The word tûrân was used to express the concept of Turkish nationalism of the period. It was originally derived from the word tûr, which was used in Persian to mean "Turk" and its meaning changes occurred over time.

Nach Oettinger sind die urindogermanischen -o-éi̯e/o-Kausativa/Iterativa im Hethitischen durchweg in der ḫi-Konjugation fortgesetzt (Oettinger 1979: 305). Es gibt jedoch Hinweise darauf, dass diese auch nach der hethitischen mi-Konjugation flektieren können.