Semitische talen Proto-Semitic Language and Culture John Huehnergard The Appendix of Semitic Roots (Appendix II) that follows this essay is designed to allow the reader to trace English words derived from Semitic languages back to their fundamental components in Proto-Semitic, the parent language of all ancient and modern Semitic languages. This introduction to the Appendix provides some basic information about the structure and grammar of Semitic languages as an aid to understanding the etymologies of these words. In the text below, terms in boldface are Semitic roots that appear as entries in Appendix II. Words in small capitals are Modern English derivatives of Semitic roots. An asterisk (*) is used to signal a word or form that is not preserved in any written document but that can be reconstructed on the basis of other evidence. 1 The Semitic Language Family The Semitic language family has the longest recorded history of any linguistic group. The Akkadian language is first attested in cuneiform writing on clay tablets from ancient Mesopotamia (modern Iraq) from the mid-third millennium B.C., and Semitic languages continue to be spoken in the Middle East and in northeastern Africa today. Modern Semitic languages include Arabic, spoken in a wide variety of dialects by nearly 200 million people as the official language of over a dozen nations, and in many other countries as well; Amharic, the official language of Ethiopia; Hebrew, one of the official languages of Israel; Tigrinya, the official language of Eritrea; Aramaic, the language of the Jewish Talmud and of Jesus, first attested in inscriptions written three thousand years ago and still spoken by several hundred thousand people in the Middle East and elsewhere. Ancient Semitic languages include Akkadian, the language of the ancient Babylonians 2 3 4 and Assyrians; Phoenician and its descendant Punic, the language of Carthage, the ancient enemy of Rome; the classical form of Hebrew as recorded in the Hebrew Scriptures and later Jewish writings; the languages of the neighbors of the ancient Israelites, such as the Ammonites and Moabites; many early dialects of Aramaic; the classical Arabic of the Koran and other Muslim writings; Old Ethiopic texts of the Ethiopian Christian church; and South Arabian languages attested in inscriptions found in modern Yemen, such as Sabaean, the language of the ancient Sheba of the Bible. In the same way that English is a member of the sub-family of Germanic languages within Indo-European, the Semitic languages constitute a sub-family of a larger linguistic stock, formerly called Hamito-Semitic but now more often called Afro-Asiatic. Other branches of Afro-Asiatic include ancient Egyptian (and its descendant, Coptic), the Berber languages of north Africa, the Cushitic languages of northern East Africa (such as Somali and Oromo), and the Chadic languages of western Africa (such as Hausa in Nigeria). Various significant linguistic features allow us to classify the many Semitic languages in a way that shows the historical branching off of sub-groups. The ancient ancestor of all the Semitic languages, like Proto-Indo-European a prehistoric, unwritten language, is called Proto-Semitic or Common Semitic. The earliest branching, which includes most of the known Semitic languages, is called West Semitic; the part that remained after this branching, East Semitic, essentially includes only Akkadian. West Semitic comprises three branches: the modern South Arabian languages; the ancient and modern languages of Ethiopia; and Central Semitic. Central Semitic is further subdivided into the South Arabian inscriptional languages; classical, medieval, and modern forms of Arabic; and the Northwest Semitic languages, which include Hebrew and Aramaic. See the “Chart of the Semitic Family Tree”. 5 6 Semitic Words, Roots, and Patterns A distinctive characteristic of the Semitic languages is the formation of words by the combination of a “root” of consonants in a fixed order, usually three, and a “pattern” of vowels and, sometimes, affixes before and after the root. The root indicates a semantic field, while the pattern both narrows meaning and provides grammatical information. For example, if we represent the three root consonants abstractly as X’s, in Arabic the pattern XaXaXa produces a verb form, called the perfect, in the third person masculine singular. 7 Applying this pattern to the root -r-m, indicating the notion of “banning, prohibiting” (see rm), Arabic forms the perfect third person masculine singular arama, “he prohibited.” Another pattern, XaX X, yields a derived noun, in this case the word ar m, “forbidden place,” the source of English HAREM, while the pattern iXX X yields a verbal noun, i r m, “prohibition,” the source of English IHRAM. The pattern muXaXXaX (with doubling of the middle root consonant) yields a passive participle, mu arram, English MUHARRAM. This last pattern is also found, for example, in the personal name Arabic mu ammad, from the root -m-d, “to praise” (see md). In most Semitic languages, sound changes have obscured some of the underlying patterns. For example, Arabic k f, the origin of English KIF, is a dialectal variant of classical Arabic kayf, a form of the Arabic root k-y-f with the pattern XaXX. Hebrew tôrâ (TORAH) is historically an example of the pattern taXXaXat; the earlier form was *tawrawat-, from the root that was originally w-r-w in Semitic (“to guide”; see wrw), and MUHAMMAD, 8 regular sound shifts in the history of the language changed *tawrawat- to tôrâ. The prominence of the root-and-pattern system makes it relatively easy to determine both constituents of most Semitic words. This in turn allows the comparison of individual roots across languages. Thus, for example, Arabic sal m, “peace, well-being” (English SALAAM), from the Arabic root s-l-m, is clearly cognate with Hebrew 9 lôm, which has the same meaning (English SHALOM), from the Hebrew root -l-m; both reflect the same Proto-Semitic root, lm. The patterns, too, in this case are cognate; the Proto-Semitic pattern *XaX X, still seen in the Arabic form, regularly develops into X XôX in Hebrew. For most words associated with verbal roots, however, the distribution and semantic function of the various possible patterns are specific to individual languages. The original patterns of specific words very often shifted to other patterns during the separate histories of the various languages after they branched off from their ancestral subgroups. For example, Arabic and Hebrew share a common root, -k-m, “to be wise”; but the attested form of the adjective meaning “wise” in Arabic has the pattern XaX X, ak m (English HAKIM1; see km), while in Hebrew it has the pattern X X X (a Hebrew development of Proto-Semitic *XaXaX), k m. Because of these pattern shifts, it is usually not possible to reconstruct individual words back to Proto-Semitic, only individual roots. The Appendix that follows is therefore a list of Semitic roots rather than of individual words. An important group of exceptions to this generalization includes words that denote physical objects, such as “hand,” “rock,” and “house.” While such words may be associated with derived roots of verbs (as in English to house), the substantives are clearly primary, and it is often possible to reconstruct them back to Proto-Semitic, or at least to intermediate stages, such as Proto-Central Semitic or Proto-West Semitic. Such reconstructed forms are given in the Appendix where appropriate; to facilitate the arrangement of the Appendix, they have been listed under the consonantal root that can be extracted from the reconstruction, rather than as entries unto themselves. Thus Proto-Semitic *bayt-, “house,” is listed under byt. Some of these words have only two consonants, or rarely only one, rather than the usual three consonants that make up verbal roots; thus, Proto-Semitic * il-, “god,” is listed under l, Proto-Semitic *yad-, “hand,” under yd, and Proto-Semitic *pi- or *pa-, “mouth,” under p. 10 Proto-Semitic Sounds and Their Development in the Languages The Proto-Semitic sound system had three short vowels, a, i, u, and three corresponding long vowels, , , ; these vowels are preserved essentially unchanged in classical Arabic but have undergone numerous developments in most of the other Semitic languages, both ancient and modern. Proto-Semitic had 29 consonants. These are shown as the first row of sounds in the Table of Proto-Semitic Sound Correspondences. There were five triads of homorganic consonants (pronounced in the same area of the mouth); each triad consisted of a voiced, voiceless, and emphatic consonant. The emphatic consonants are characteristic of Semitic; in Proto-Semitic they were probably glottalized, that is, produced with a simultaneous closing of the glottis in the throat; this is how they are still pronounced in the Ethiopian Semitic languages. (In Arabic, however, emphatics is the name given to pharyngealized consonants, that is, those pronounced with a constriction of the pharynx and a raising of the back of the tongue.) The five triads were: (1) the interdental fricatives 11 12 , , and (with and pronounced as th in English then and thin, respectively); (2) the dental stops t, d, and (with t and d as in English, and , a glottalized t, represented phonetically as [t’]); (3) the alveolar affricates s, z, , which were pronounced (ts), (dz), and glottalized (ts’), respectively; (4) the laterals l, , and (with l pronounced as in English light and as a voiceless l like the Welsh sound written ll); and (5) the velar stops g, k, q (with g as in English go, k as in kiss, and the q as an emphatic k). In addition to these triads, there were a number of pairs of consonants that lacked an emphatic counterpart: two labial stops, voiced b and unvoiced p (the latter becoming f in Arabic, Ethiopian Semitic languages, and sometimes in Hebrew and Aramaic); two velar 13 fricatives, voiced , pronounced like a French r, and voiceless , pronounced like the ch in Scottish loch or German Bach; two distinctively Semitic pharyngeals, voiced “ayin,” indicated by the raised symbol , and unvoiced , both somewhat like h but formed by constricting the pharynx; and two glottal consonants, the glottal stop (like the catch in the voice in the middle of English uh-oh), and glottal fricative, h. Finally, there was a sibilant, transcribed and pronounced sh in Hebrew but as a simple s in Arabic and in Proto-Semitic; and five additional resonants besides l: m, n, r, w, and y. All of the 29 Proto-Semitic consonants are preserved as distinct sounds in the Old South Arabian languages (such as Sabaean), but in the other Semitic languages various mergers of the original consonants have occurred. Thus Akkadian, the earliest-attested Semitic language, has only 18 consonants. The outcomes of the Proto-Semitic consonants in Akkadian, Ethiopic, Arabic, Hebrew, and Aramaic are illustrated in the table "ProtoSemitic Sound Correspondences". 14 Grammatical Forms and Syntax Semitic nouns exhibit two grammatical genders, masculine and feminine. Masculine nouns have no special marker, whereas the majority of feminine nouns have an ending after the masculine stem, usually either -at or -t, as illustrated by the pairs *ba l-, “owner, lord” (as in BAAL and HANNIBAL) versus *ba lat-, “owner, lady” (see b l), and *bn-, “son” (as in BENJAMIN) versus *bint- (from *bnt-), “daughter” (as in BAT MITZVAH; see bn). A few feminine nouns have no such marker, however, such as * imm-, “mother,” and * ayn-, “eye” (see yn). The declension of the noun in early Semitic is relatively uncomplicated. There were three cases, a nominative (for subjects of sentences and for predicates of verbless sentences), genitive (for possession and after all prepositions), and accusative (for the direct object of the verb and for sundry adverbial forms). A characteristic feature of Semitic nouns is the so-called bound form or construct form, an endingless form taken by a noun when it is followed directly by a possessor noun or by a possessive pronoun suffix. For example, the Arabic word anabun means “tail,” but the ending -n is dropped in the possessive phrases anabu asadin, “tail of a lion,” and anabu-hu, “his tail.” Several English words derived from Semitic phrases, such as the star names DENEBOLA and FOMALHAUT, come from a word in the bound form. Both Arabic and Hebrew have a definite article (but no indefinite article); in both, the article is prefixed to its noun. In Hebrew the form of the article is ha-, usually with doubling of the first consonant of the noun, as in ha - nâ, “the year” (ROSH HASHANAH) 15 16 17 from nâ, “year” (see n). In Arabic the form of the article is al-; the a of al- is omitted when a preceding word ends in a vowel, and the l assimilates to many of the consonants it precedes. The article also causes the final n of forms such as anabun, “tail,” and asadun, “lion,” to be omitted: a - anabu, “the tail,” al- asadu, “the lion.” When a construct phrase, such as anabu asadin, “the lion’s tail,” is made definite, the article appears only on the second member of the phrase: anabu l- asadi, “the lion’s tail.” Many Arabic nouns were borrowed together with the article into European languages, especially into Spanish; this is the source of the al- in a number of English words of Arabic origin, such as ALCOHOL, ALEMBIC, and ALGEBRA, as well as other words where the article has been altered, such as ARTICHOKE and AUBERGINE. Most Semitic languages exhibit two types of finite verbs. One type, which is usually called the perfect and is used for completed action, has a set of endings to indicate the person, gender, and number of the subject, as in Arabic daras-a, “he studied,“ daras-at, 18 “she studied,” daras-tu, “I studied,“ and Hebrew d ra , “he studied” (with no ending), d r â, “she studied,” d ra -tî, “I studied” (see dr ). In the other type, the subject is indicated by prefixes (and, for some forms, endings as well), and the verbal root has a different pattern of vowels from the perfect, as in Arabic ya-drus-u, “he studies,” ta-drusu, “she studies,” a-drus-u, “I study,” and Hebrew yi-dr , “he studies,” ti-dr , “she studies,” e-dr , “I study.” The third person masculine singular form of the perfect is customarily used as the citation form of a verb; traditionally, however, its English translation is given as an infinitive, and this practice is followed in Appendix I. Thus under hgr, the Arabic verb hajara is glossed as “to depart,” although the actual meaning of that form is “he departed.” In addition to the two forms just noted, Semitic verbs also have a rich variety of derived stems that variously modify the basic meaning of the verbal root. Thus the Arabic root k-t-b, expressing the notion of “writing,” forms a verb whose basic (perfect) form is kataba, “to write”; with a long vowel in the first syllable, k taba, it means “to correspond (with someone)”; with in- prefixed, it is a passive, inkataba, “it was written”; and with aprefixed, it is causative, aktaba, “to cause to write, to dictate.” For simplicity’s sake, such derived forms of the verbal root are labeled in the Appendix as “derived stems.” 19 Lexicon and Culture As in the case of Indo-European, the reconstruction of Proto-Semitic words and roots offers us a glimpse of the world and the culture of its speakers. Several kinship terms can be reconstructed, a number of which suggest that ProtoSemitic society was patriarchal. Although the words for “father,” * ab- ( b), and “mother,” * imm- ( mm), are distinct, the word for “daughter,” *bint-, is the grammatical feminine of “son,” *bn- (bn), and “sister,” * a t-, is likewise a feminine of the word for “brother,” * a - ( ). Separate words for “husband’s father,” * am-, and “father’s kinsman, clan,” * amm- ( mm), are found, but the feminine equivalents are simply derived from these. Interestingly, the words for “son-in-law, bridegroom,” * atan-, and “daughter-in-law,” *kallat-, are unrelated to each other. A word for “widow,” * almanat-, can be reconstructed, but not one for “widower.” Other Proto-Semitic words provide more glimpses into the social structure. That it 20 21 22 was stratified is shown by the existence of words for “king” or “prince” (two are found,* arr- and *malk-, the latter of which is associated with the verbal root mlk, “to rule”), “lord, owner, master,” *ba l- (and the feminine *ba lat- “lady”; see b l), and “female slave,” * amat-. (No masculine counterpart is reconstructible; slaves were perhaps acquired as prisoners of war, the males being killed.) Communities had judges who adjudicated (dyn) over local disputes. There is no Proto-Semitic word for “religion,” but several religious terms can be 23 reconstructed, such as * b , “to sacrifice”; m , “to anoint”; rm, “to ban, prohibit”; qd , “to be holy, sacred” (as well as ll, “to be clean, pure, holy”); and * alm-, “(cult) statue.” There is a Proto-Semtic word for “god,” * il- ( l); the names of the earliest Semitic gods for the most part denoted natural elements or forces, such as the sun, the moon, the morning and evening stars, thunder, and the like (see under tr, m , wr ). There are many Proto-Semitic terms referring to agriculture, which was a significant 24 source of livelihood. Words for basic farming activities are well represented: fields (* aql-) were plowed (* r ), sown (* r ), and reaped ( d); grain was trampled or threshed (*dy ) and winnowed ( rw) on a threshing floor (*gurn-), and ground ( n) into flour (*qam -). Words for several specific grains can be reconstructed, including wheat (* in ), emmer (*kun -), barley (* i r-; West Semitic only, related to Proto-Semitic * a r“hair”), and millet (*du n-). The words for many other agricultural products may provide clues as to the original homeland of the Semites, though this is a matter of conjecture and dispute: they were acquainted with figs (*ti n-), garlic (* m-), onion (*ba al-, replaced in Akkadian by a Sumerian word), palm trees (*tamr- or *tamar-; see tmr), date honey (*dib -), pistachios (*bu n-), almonds (* aqid-), cumin (*kamm n-; see kmn), and groats or malt (*baql-), as well as oil or fat (* amn-; see mn). The early Semites cultivated grapes (* inab-) growing on vines (*gapn-) in vineyards (*karm- or *karn-), from which they produced wine (*wayn-, akin to Indo-European words for wine and probably a loanword in Proto-Semitic as well). Another alcoholic beverage, * ikar- ( kr), was also known; it was stronger than *wayn-, perhaps fermented or distilled. Also of Proto-Semitic antiquity are the names of a number of domesticated animals and several words denoting products and activities associated with them. We can reconstruct separate words for “sheep” (* immar-), “ewe” (*la ir-, see l r), and “shegoat” (* inz-), as well as separate words for “flock of sheep” (* aw-) and “mixed flock of sheep and goats” (* a n-). Sheep were shorn (*gzz) and the flocks “tended” or “herded” (r y, with the participle *r iy-, “herder”) and given to drink ( qy, a root also meaning “to irrigate”). A general word for “bovine” was *li - (feminine *li at-), in addition to which come * alp-, “ox” ( lp) and * awr- “bull” (the latter perhaps a borrowing of IndoEuropean *tauro-, just as Proto-Semitic *qarn-, “horn” may be of Indo-European origin; see tauro- and ker-1 in Appendix I). The pig (* zr or * nzr) and the dog (*kalb-) were domesticated, as were donkeys, for which separate words for the male (* im r-; see mr) and the female (* at n-) can be reconstructed. Dairy production is shown by *la ad-, “cream,” and * im at-, “curds, butter.” 25 The level of technology that the reconstructed Proto-Semitic vocabulary points to is that of the late Neolithic or early Chalcolithic. The early Semites, or at least some of them, lived in houses (*bayt-; see byt) with doors (*dalt-; see dl), containing at least 26 chairs (*kussi -) and beds (* ar -) for furniture. They dug (*kry) wells (*bi r-), lit (* rp) fires (* i -), and roasted (qly) food (*la m-; see l m). A number of words dealing with mining are found: the Semites had learned to smelt ( rp) ores with coal (*pa am-) to obtain metals (only “silver,” *kasp-, is Proto-Semitic; words for “gold,” “copper,” “bronze,” and “iron” are not reconstructible). Bitumen (*kupr-) was used for waterproofing. They also used antimony (*ku l-; see k l) and naphtha (*nap -; see np ), and manufactured rope (* abl-). The early Semites made use of bows (*qa t-) and arrows (* a w-). In transactions, they weighed ( ql), measured (*mdd), and otherwise counted (mnw) things, and sometimes, at least, found time to play music (zmr). Of particular interest in the reconstruction of the non-material culture of the ProtoSemites is the structure of personal names. Personal names in most Semitic languages have traditionally consisted of meaningful phrases or sentences that express a religious sentiment, usually with reference to a deity. Some names are phrases of the type “X of god,” as in the Hebrew name y dîdy h (Jedidiah), “beloved of Yah” (Yah being a shortened form of the name of the god of Israel, Yahweh; see dwd, hwy) and the Arabic name abdull h (Abdullah), “servant of Allah.” In other Arabic names, an epithet of Allah appears instead, as in abduljabb r (Abdul-Jabbar), “servant of the Almighty,” from jabb r, “powerful, almighty.” Many Semitic names constitute a complete sentence. Some of these contain a verb form, as in Hebrew z kary h (Zechariah), “Yahweh has 27 remembered” (that is, has remembered the parents; see zkr) and yô n n (John), “Yahweh has been gracious” (see nn), and in Akkadian Sîn-a -er ba (Sennacherib), “(the god) Sin has replaced the (lost) brothers for me” (see r b) and A ur-a a-iddin (Esarhaddon), “(the god) Ashur has given a brother” (see ntn). Other sentence-names are simply two words juxtaposed to form a nominal sentence with understood verb “to be,” as in Hebrew lîy h (Elijah), “Yahweh (is) my god” (see l, hwy) and abr h m (Abraham), “the (divine) father (is) exalted” (see b, rhm); Akkadian tukult -apil-e arra (Tiglathpileser), “my trust (is) the heir of Esharra” (see wkl); and Amorite ammu-r pi (Hammurabi), “the (divine) kinsman is a healer” (see rp ). 28 One-word names also occur, as in Arabic a mad (Ahmed), mu ammad (Muhammad), and ma m d (Mahmoud), which reflect different forms of a root meaning “to praise” (see md), asan (Hasan) and usayn (Hussein), both meaning “handsome, excellent,” and asad (Asad), “lion” (see d); and in Hebrew d w d (David), “beloved” (see dwd) and yônâ (Jonah), “dove” (see ywn). Most women’s names are of this type; for example, Arabic f ima (Fatima), “she who weans,” (Sarah), “princess” (see rr), and r i a (Aisha), “living,” Hebrew râ l (Rachel), “ewe” (see l r). Semitic Words in English Since English is an Indo-European language and therefore not genetically related to the Semitic family, all words of Semitic origin in English are loanwords. Roughly 700 of the 29 words listed in this Dictionary have come into English by way of a Semitic language. For over 90 percent of these, the Semitic language is Arabic (over 400) or Hebrew (over 250). Not all such words originated in a Semitic language, however. Some of them are loanwords into Semitic from another source. In the case of several words that have come through Arabic, for example, the Arabic word is originally Persian, as in the case of JULEP, borrowed into Middle English from Old French, into Old French from Late Latin, and into Late Latin from Arabic jul b; but Arabic jul b itself is from Persian gul b, “rosewater.” Here, the Indo-European English, French, and Latin have borrowed from the Semitic Arabic, which in turn has borrowed from another Indo-European language, Persian. Such words will not be found in this Appendix, but if they are derived from an Indo-European root, may be found in the Appendix of Indo-European roots preceding. A number of scientific and technical terms borrowed from Arabic were first borrowed by Arabic from Greek, such as ALEMBIC, from Old French, from Medieval Latin, from Arabic al- anb q, “still” (with the Arabic article al-), from Greek ambix, “cup.” Still others have a more remote or ancient source; the common English word ADOBE, which came into English from Spanish, came into Spanish from Arabic a - ba, “the brick” (with the article al-, here assimilated to the - of the noun), but the Arabic word is of ancient Egyptian origin, Coptic t be and classical Egyptian bt, “brick.” The word TUNIC, from Latin, entered Latin from a Semitic language akin to Hebrew (perhaps Punic-Phoenician), which in turn had borrowed it from another Semitic language, Akkadian, which in turn had borrowed it from Sumerian (gada, linen), a non-Semitic language of ancient Mesopotamia. Most of the words that have come into English from a Semitic language, however, are also Semitic in origin. The following Appendix of Semitic roots lists over 550 such words. Again, the most common language of origin is Arabic, followed by Hebrew. There are also a few dozen words that originate in other Semitic languages, especially Aramaic and Akkadian. In most cases, an Aramaic or Akkadian word has first entered Arabic or Hebrew, whence it then found its way to English; for example, SOUK, a Middle Eastern market, is borrowed from Arabic s q, which was borrowed from Aramaic q, which in turn was borrowed from Akkadian s qu, which meant “street,” from a Semitic root meaning “to be narrow or tight” (see yq). Many of the Semitic words that have come into English fall into a few important semantic categories. The names of the letters of the Hebrew alphabet are of course Semitic in origin, though for the most part not Hebrew but Phoenician, a close relative of Hebrew; also of Phoenician origin are the names of Greek letters, such as ALPHA and BETA, and the word ALPHABET that is derived from the latter (see lp, byt). Many of the Semitic words are star names, such as ALTAIR, BETELGEUSE, and VEGA, which derive originally from Arabic words or phrases (see yr, gwz and yd, wq ). Other large semantic groups are formed by words having to do with religious customs and practices, such as ABBOT, AMEN, ARMAGEDDON, AYATOLLAH, BAR/BAT MITZVAH, HALLELUJAH, JIHAD, KOSHER, MOSQUE, MUEZZIN, RABBI, SATAN, TORAH; business terms, such as ABACUS, ARSENAL, AVERAGE, MINA, SILVER, TARIFF; words for trade goods and similar items, including plant names such as BALSAM, COTTON, CUMIN, GALBANUM, HASHISH, HUMMUS, HYSSOP, MYRRH, SAFFLOWER, SESAME, but also many others, such as AMBER, CANE, CIDER, COFFEE, GYPSUM, HOOKAH, JACKET, JAR, MAT, MATTRESS, MOHAIR, NAPHTHA, RACKET, REAM, SACK, SEMOLINA, SEQUIN; names of animals, including ALBACORE, ALBATROSS, BEHEMOTH, CAMEL, GIRAFFE; and, in addition to the star names mentioned earlier, other scientific terms, such as ALCOHOL, ALGEBRA, ALIDADE, 30 31 ALKALI, CIPHER, NADIR, SODA, ZENITH, and ZERO. The names of the months of the Jewish calendar and the months of the Muslim calendar have naturally entered English from Hebrew and Arabic, respectively, but it is interesting to note that most of the Jewish month names were originally at home in ancient Mesopotamia and were borrowed into Hebrew from Akkadian. The Semitic languages are also the origin of many proper names in English, such as the names of many of the books of the Bible, as well as given names such as ABRAHAM, ADAM, ANN, JACOB, JACK, and RACHEL. The name MICHAEL, which comes from Hebrew mîk l, meaning “who is like God?” (see the Appendix under my1, l), may be humanity’s oldest continuously used name, for it is found not only in the Hebrew of the Bible but also in Eblaite, a Semitic language closely related to Akkadian, from about 2300 B.C. In spite of the fact that the Semitic languages have been known and studied by scholars for many hundreds of years, the comparative reconstruction of Proto-Semitic is in many ways still in its infancy. The historical linguistics of the Semitic languages has not traditionally focused as much on reconstruction as Indo-European historical linguistics has, and the philological study of the individual languages has remained rather insular. This Appendix of Semitic Roots, while by no means the first comparative Semitic glossary, is the first such work to attempt systematically to give reconstructed forms and meanings for such a wide variety of roots and words. Time and further discoveries will no doubt result in the modification of some of the material here; new information on the ancient Semitic languages is constantly coming to light through archaeological finds, and ongoing linguistic study of the ancient and modern languages is sure to advance our knowledge as well. Semitische talen De Semitische talen vormen een noordoostelijke subfamilie van de Afro-Aziatische talen. De meest voorkomende Semitische talen zijn Arabisch, Amhaars, Hebreeuws en Tigrinya. Ook het Maltees is een Semitische taal. De naam Semitisch is afgeleid van Sem, één van de zonen van Noach. De term "Semitische taal" komt als zodanig niet in de Thora voor, maar wordt beschouwd als een academische term. In Genesis 10 wordt vermeld dat de zonen van Noach Sem, Cham en Jafeth heten. Onder de zonen van Sem bevinden zich Asshur en Aram, waar de namen voor het Assyrisch en Aramees van afgeleid zijn. Opmerkelijk is daarom dat de Semitische taal Hebreeuws in de Bijbel zelf 'taal van Kanaän' (sefat Kena'an) wordt genoemd. Hebreeuws is ook daadwerkelijk, net als het Fenicisch, een taal van de streek Kanaän, en geen geïmporteerd Aramees. Kanaän stamt volgens Genesis af van Cham, net als Kush en Mitsraim (Egypte). Tot voor kort noemde men de Afrikaanse tak van de Afro-Aziatische talen dan ook de Hamitische talen. Thans ziet men in dat de vier afdelingen hiervan onderling zo verschillend zijn dat ze elk als een aparte tak moeten worden beschouwd, op gelijke hoogte als de Semitische tak. Inhoud 1 Overzicht van talen binnen de taalfamilie o 1.1 Oost-Semitische talen o 1.2 Centraal-Semitische talen 1.2.1 Noordwest-Semitische talen 1.2.2 Arabische talen o 1.3 Zuid-Semitische talen 1.3.1 Westelijk 1.3.2 Oostelijk 2 Gedeelde kenmerken 3 Verschillende kenmerken Overzicht van talen binnen de taalfamilie Oost-Semitische talen Akkadisch -- uitgestorven Akkadisch De taal Akkadisch is geattesteerd van de Faraperiode (ca. 2800 v.Chr.) tot de 1e eeuw na Chr., al werd het als gesproken taal in de laatste eeuwen voor Christus geleidelijk vervangen door het Aramees en bleef het hoofdzakelijk als geleerde taal verder leven (vgl. het Latijn in de Middeleeuwen). Mesopotamië was het thuisland van deze taal, maar op verschillende tijdstippen werd het ook ver buiten dit gebied gebruikt, gaande van Perzië in het oosten tot Syrië-Palestina en Egypte, waar het als diplomatieke taal diende, in het westen. Gedurende die lange periode en verspreid over zo'n immens gebied onderging het uiteraard wijzigingen. Men onderscheidt dan ook binnen de term Akkadisch verschillende dialecten. Een overzicht : Babylonisch Schrijftaal Assyrisch Oud-Akkadisch (2500-1950) Oud-Babylonisch (1950-1530) Oud-Assyrisch (1950-1750) Midden-Babylonisch (1530-1000) Midden-Assyrisch (1500-1000) Neo-Babylonisch (1000-625) Standaard Babylonisch (1500-500) Neo-Assyrisch (1000-600) Laat-Babylonisch (625-75 A.D.) We zien dat er van het begin van het 2e millennium tot het einde van het Assyrische rijk een indeling bestaat in twee dialecten, Babylonisch en Assyrisch. Na de Oud-Babylonische periode loopt parallel naast de gesproken taal een artificieel geschreven vorm van de taal (Standaard Babylonisch), die sterk aansluit bij het OudBabylonische dialect. Naast deze centrale dialecten zijn er meerdere perifere dialecten geattesteerd. Dit zijn alle geschreven varianten van het Akkadisch, beïnvloed door verschillende lokale dialecten (Susa, Boghazköy, Alalah, Nuzi, Ugarit, Amarna). De teksten, bewaard in het Akkadisch, zijn van velerlei aard: rituelen, gebeden, hymnen, voorspellingen, literatuur, brieven, contracten, zakelijke bestanden, verdragen, ... http://xoomer.alice.it/bxpoma/akkadeng/akkadengindex.htm I.1 e-nu-ma e-lish la na-bu-ú shá-ma-mu enüma elish lä nabû shamämü 'When above heaven was not (yet) named' I.2 shap-lish am-ma-tum shu-ma la zak-rat shaplish ammatum shuma lä zakrat '(and) below the earth was not pronounced by name' I.3 zu.ab-ma resh-tu-ú za-ru-shu-un abzu-ma rështû zärûshun 'and Apsu, the first one/the ancient Apsu, their begetter .4 mu-um-mu ti-amat mu-al-li-da-at gim-ri-shú-un Mummu Tiämat mu(w)allidat gimrishun '(And) maker Tiamat, who bore them all' .5 a.mesh-shú-nu ish-te-nish i-hi-qu-ú-ma mêshunu ishtënish ihïqüma '(and when they) had mixed their waters together' I.6 gi-pa-ra la ki-isc-scu-ru scu-sca-a la she-'u-ú gipa(r)ra lä kiscscurü scuscä lä she'û '(but when) pastures were not (yet) formed , nor reed-beds were made' I.7 e-nu-ma dingir.dingir la shu-pu-u ma-na-ma enüma ilü lä shüpû manäma 'When none of the gods were (yet) manifest Eblaïtisch -- uitgestorven, is ofwel Oost-Semitisch ofwel Noordwest-Semitisch. Eblaite language Eblaite is an extinct, perhaps East Semitic language, which was spoken in the 3rd millennium BCE in the ancient city of Ebla, in modern Syria. It is considered to be the oldest written Semitic language. The language, closely related to Akkadian, is known from about 17,000 tablets written with cuneiform script which were found between 1974 and 1976 in the ruins of the city of Ebla (Tell Mardikh). The tablets were first translated by Giovanni Pettinato. Centraal-Semitische talen Fragment uit een twaalfde eeuwse Koran in het Arabisch Noordwest-Semitische talen Kanaänitische talen o Hebreeuws o Moabitisch -- uitgestorven o Edomitisch -- uitgestorven o Ammonitisch -- uitgestorven o Fenicisch (en het jongere Punisch) -- uitgestorven Aramees o Syrisch o Mandees Mandaïsch Het Mandaïsch of Mandees is de klassieke taal van de mandaeërs, een religieuze minderheid die voornamelijk in het grensgebied tussen Iran en Irak woont. Hun aantal is kleiner dan 100.000. Mandaïsch is een dialect van het Aramees, met sterke invloeden van het Perzisch. Het wordt voornamelijk als liturgische taal gebruikt. De religieuze geschriften van de mandaeërs zijn opgesteld in deze taal. Daarnaast heeft zich een moderne, levende neo-Mandaïsche taal ontwikkeld, die door een kleine groep mandaeërs in en rond Ahvaz (Iran) gesproken wordt. Ugaritisch -- uitgestorven Amoritisch -- uitgestorven Amorite language The Amorite language is the term used for the early (North-)West Semitic language, spoken by the north Semitic Amorite tribes prominent in early Middle Eastern history. It is known exclusively from non-Akkadian proper names recorded by Akkadian scribes during periods of Amorite rule in Babylonia (end of the 3rd and beginning of the 1st millennium), notably from Mari, and to a lesser extent Alalakh, Harmal, and Khafaya. Occasionally such names are also found in early Egyptian texts; and one place-name — "Snir" ()רִנ ְׂש יfor Mount Hermon — is known from the Bible (Deut. 3:9). Arabische talen Arabisch Maltees Zuid-Semitische talen Westelijk Ethiopische talen o Noorden Ge'ez of Klassiek Ethiopisch -- uitgestorven Ge'ez Ge'ez (ግግግ, /gē-ĕz'/, /gŭ'əz/), ook Gi'iz of Ethiopisch genoemd, is een oude AfroAziatische taal die verwant is met het Amhaars en andere moderne Semitische talen die worden gesproken in Ethiopië en Eritrea. Ge'ez wordt als liturgische taal in de Ethiopischkoptische Kerk nog gebruikt. De taal is echter als spreektaal uitgestorven. In Ethiopië spreekt men tegenwoordig het Amhaars en het Tigrinya, waarvan het gebruikte schrift een aanpassing is van het Ge'ez schrift. Ethiopisch schrift Genesis in Ge'ez Het Ethiopisch schrift of het Ge'ez schrift is een abugida schrift en oorspronkelijk ontwikkeld om het Ge'ez te schrijven, een antieke Semitische taal. In talen die het schrift gebruiken wordt het "Fidäl" (ግግግ) genoemd, wat "schrift" of "alfabet" betekend. De belangrijkste talen die het schrift gebruiken zijn het Amhaars in Ethiopië en het Tigrinya in Eritrea en de Ethiopische regio Tigray. De talen, en dan vooral het Amhaars, gebruiken gewijzigde vormen van het oorspronkelijke schrift. Het schrift wordt ook door andere talen in Ethiopië en Eritrea gebruikt, zoals het Tigre, Harari, Bilin en het Me'en. Enkele andere talen in de Hoorn van Afrika, zoals het Afaan Oromo werden vroeger ook in het Ethiopisch schrift geschreven, maar zikn op een ander schriftsysteem over gestapt. Het Afaan Oromo bijvoorbeeld is overgegaan op het Latijns schrift. o Zuiden Tigrinya of Tigriñña Tigre Transverse Amhaars Argobba Harari Oost-Gurage-talen Selti Wolane Zway Ulbare Inneqor Outer Soddo Goggot Muher Westelijke Gurage-talen Masqan Ezha Gura Gyeto Ennemor Endegen Oud-Zuid-Arabische talen -- uitgestorven o Sabees -- uitgestorven o Minees -- uitgestorven o Qatabaans -- uitgestorven o Hadramitisch -- uitgestorven Arabisch o Oud Arabisch [[Dedanitisch] Lihyanitisch Thamudisch Safaïtisch o Oud Literair Arabisch: oudste inscriptie: 328 na Christus. o Standaard Arabisch + dialecten: vanaf 500 Arabisch Het Arabisch kent 4 taalperioden: 1. het Oud of Epigrafisch Zuid-Arabisch (afgekort ESA) 2. het Pre-Klassiek Noord-Arabisch 3. het Klassiek Noord-Arabisch, dat "hèt" Arabisch is en dat vanaf de vierde eeuw van de gewone jaartelling wordt geschreven. Het is een hoogstaand, literair Arabisch. De Koran is in deze taal geschreven. 4. de Moderne Arabische dialecten die zich hebben ontwikkeld uit het Klassiek Arabisch. Elk Arabisch land heeft nu zijn eigen Arabisch dialect en de verschillen zijn zo groot dat de mensen uit de verschillende Arabische landen en regio's elkaar niet of heel moeilijk kunnen verstaan. Die verschillende dialecten worden (bijna) alleen gesproken en niet geschreven. Voor het schrijven gebruikt men een soort kunstmatig Arabisch dat Modern Standaard Arabisch wordt genoemd. Dit is de officiële taal in de gehele Arabische wereld. Deze taal is afgeleid van het Arabisch van de Koran en wordt in alle Arabische landen op dezelfde manier geschreven en gesproken. Niemand heeft het MSA als moedertaal. Het is een taal die op school geleerd wordt. Zodra er Arabisch geschreven moet worden, doet men dit in het MSA. Wie MSA kan lezen, heeft dus toegang tot kranten, tijdschriften, boeken etc. uit de hele Arabische wereld. Gesproken wordt het MSA eigenlijk alleen in formele situaties, soms op TV, bij officiële toespraken etc. Het spreken van MSA is erg moeilijk en slechts een enkeling beheerst het perfect. Het Arabische alfabet bestaat uit 28 letters. De schrijfwijze van een letter hangt af van de plaats waar hij in een woord voorkomt. Oostelijk Soqotri Mehri Jibbali Harsusi Bathari Hobyot Gedeelde kenmerken Deze talen laten allemaal een patroon van woorden bestaande uit drie medeklinkers zien, met klinkerveranderingen, voorvoegsels en achtervoegsel om ze te verbuigen. Bij voorbeeld, in het Hebreeuws: gdl betekent "groot" geen woordklasse of woord, enkel een stam gadol betekent "groot" en is een mannelijk bijvoeglijk naamwoord gdola betekent "groot" (vrouwelijk bijvoeglijk naamwoord) giddel betekent "hij groeide" (overgankelijk werkwoord) gadal betekent "hij groeide" (onovergankelijk werkwoord) higdil betekent "hij vergrootte" (overgankelijk werkwoord) magdelet betekent "vergroter" (lens) spr is de stam voor "tellen" of "vertellen" sefer betekent "boek" (bevat verhalen die verteld worden) (' f ' en ' p ' worden in het Hebreeuws door dezelfde letter weergegeven) sofer betekent "schrijver" (Masoretische schrijvers vertelden verzen) of "hij telt" mispar betekent "getal". Vele stammen worden gedeeld door meer dan een Semitische taal. Bijvoorbeeld, de stam ktb, een stam die "schrijven" betekent, bestaat zowel in het Hebreeuws als in het Arabisch ("hij schreef" wordt katav in het Hebreeuws en kataba in Klassiek Arabisch) (ook hier: ' v ' en ' b ' worden door dezelfde letter weergegeven in het Hebreeuws). De volgende lijst laat een aantal equivalente woorden zien in Semitische talen. Akkadisch Aramees Arabisch Hebreeuws Nederlandse vertaling zikaru dikrā ḏakar zåḵår mannelijk maliku malkā malik mĕlĕḵ koning imêru ḥamarā ḥimār ḥămōr ezel erṣetu ʔarʿā ʔarḍ ʔĕrĕṣ land, aarde Andere Afro-Aziatische talen laten vergelijkbare patronen zien, maar meestal met stammen bestaande uit slechts twee medeklinkers. In bijvoorbeeld het Kabylisch betekent afeg "vlieg!", terwijk affug "vlucht" betekent, en yufeg "hij vloog". Verschillende kenmerken Sommige stammen variëren tussen de verschillende Semitische talen. De stam b-y-ḍ betekent bijvoorbeeld zowel "wit" als "ei" in het Arabisch, terwijl het in het Hebreeuws alleen "ei" betekent. De stam l-b-n betekent "melk" in het Arabisch, maar "wit" in het Hebreeuws. Vanzelfsprekend is er soms geen relatie tussen de stammen. Bijvoorbeeld, "kennis"' wordt in het Hebreeuws gepresenteerd met de stam y-d-ʿ maar in het Arabisch met de stammen ʿ-r-f en ʿ-l-m. De oud-semitische klank [p] bleef behouden in de noordelijke groep, in de zuidelijke groep evolueerde deze klank tot [f]. In de Noord-Semitische talen worden gezonde meervouden gebruikt, dat wil zeggen dat de structuur van het woord behouden blijft, en dat het meervoud gevormd wordt door het toevoegen van een achtervoegsel. In de Zuid-Semitische talen daarentegen overheersen de gebroken (interne) meervouden. Hierbij verandert de interne klankstructuur van het woord wel bij het vormen van een meervoud, daarom wordt er geen achtervoegsel meer aan toegevoegd. De [w] in het Zuid-Semitisch is in het Noord-Semitisch een [y]. Bv.: "jongen": [walad] (Arabisch) en [yeled] (Hebreeuws).