Phonetic Correspondences of Within Certain African Languages (W/I/P)

IronFist

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Disclaimer * - I'll breakdown the comparative method used when discussing these also in a upcoming thread. Patience.

The establishment of phonetic correlations is the most difficult but also the most important part of the comparative method because it conditions and therefore must precede the establishment of the morphological correspondences that are the final proof of the genetic relatedness of the compared languages. Indeed the grammatical morphemes, like the other morphemes, must absolutely obey the rules of phonetic correspondences to be taken into account, otherwise their relationship is not probative because we can not exclude borrowing, especially if compared languages are reputed to have had close contacts in the past.

Also, a particular care will be granted to this work so that the correspondences are indisputable. As the comparative method requires, any deviation from the correspondence rules must be explained by simple and well-established phonetic laws. To do this, all available phonetic elements (phonemes, tones, accent) will be used. But it goes without saying that it is on the consonants - especially those which are in the initial position - that the effort will have to be carried first. Then come the vowels and the tones but in the latter case only two truly tonal languages (Sango and Hausa) will be put to contribution and provided that they bring something.

We will begin first with the most obvious series of matches and will finish with those that are the most difficult at first sight. Special care will be given to semantic equations. It is also remarkable that all the words concern only the basic vocabulary in the six languages considered. This is a clear proof of their inherited character. The etymology of each word will be proposed if it turns out that it is originally a compound word, which will provide us with valuable information on morphology.

This luxury of detail may seem tedious and even useless, especially to those who are trained at the school of "comparatist" Africanists. But YOU - the reader must know that in historical linguistics the least detail counts enormously - think only of the role the accent (in Sanskrit) in the understanding of the evolution of the Germanic languages. Another reason - and not the least - is to avoid unnecessary criticism from those who paradoxically have used lax methods in historical African linguistics.

more coming.....
 

IronFist

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List of lexical correspondences

Before presenting the list, it is worth remembering that so far, the 6 languages of the comparison are reputed to be without any genetic link between them. That is, all the explanations and demonstrations that follow must absolutely not be based explicitly or implicitly on "evidence" of prior kinship; even Coptic must be considered distinct from M-E. On the contrary, we will always keep in mind that these languages have been able to borrow from each other, especially when the words compared are too similar and / or if the languages considered are geographically close like Zande and Sango.

Correspondence n 1
M-E: p3 << fly (bird) >>
Coptic: papc: i >> fly >>

Comment: The senses are absolutely identical in Sango, Zande, Hausa and Somali. The M-E has the meaning of "flying", which obviously derives from the semantics "wing" as evidenced by its spelling represented by a flying bird, a bird and a wing where the verb is determined by a wing of a bird. Note that in the other languages above it is bird wing and not that of an insect for example; this semantic detail is important to note.

Correspondence # 2:
M-E: p3.t << cake, cake >>
Coptic: Paite: << aubergine (eggplant) >>
Sango: para << egg >>
Zandé: para << egg >>
Hausa: kwai >> egg >>
Somali: beed >> egg >>

Commentary: The identity between the terms Sango and Zande can only be explained, at first glance, by borrowing from one language to another. Their rapprochement with the term M-E is not obvious at first sight. But when we know that a cake is generally whitish in color and has a round shape and even ovoid as indicated by the very determinative of the word, doubt is no longer allowed. Moreover in the plural this term is sometimes written with the determinative of the egg (sign H8 of the list of Gardiner's list): p3.w.t << offerings >>. One may even wonder if in this case it is not simply an egg, because eggs and chickens are among the Zande and many other Negro-African peoples the main elements of offerings to the gods . The following correspondence confirms that p3 denoted the egg as M-E (or V-E). The term Coptic for its part poses less of a problem if it is broken down into ____ because the eggplant - the one that has exactly the color white - has a striking resemblance to an egg as the English term eggplant ("aubergine" <"egg-shaped vegetable"). Now remains to explain the part - th of the word. There is indeed a Coptic term TQ which means "plant, seed". _______ would therefore simply mean "vegetable egg", the passage> H being due to the addition of a vocalic adjectival suffix (it is certainly the nisbé ME -y> copte -l, which gives good ql> h).

Correspondence # 3
M-E: p'.t << humanity >>
Coptic: -
Sango: -
Zandé: bcrc << human being >>
Hausa:
Somali:

Commentary: The suffix M-E .t here having a collective value - notice the 3 traits of the plural under the determinatives of the man and the woman, we can distinguish a term * p '<< human being >>. The sign of the egg (H8) confirms the reading p '~ p3. A. Gardiner thinks that this sign may be related to another older sign describing a clump (Gardiner, p.474). What is the relationship with humanity except at the level of sounds only? But here again the zande explains perfectly the situation. There is indeed a word Zande para which means precisely "land near a river". Those who are familiar with Egyptian mythology immediately perceive the link between "butte", "land near a river", "egg" and "primordial time": at the beginning (p3.wt) was the Nun, the primordial Water which, in retreating, revealed the first terrestrial mound (p3) on which the world will develop and organize itself; the primordial egg (p3) represents the beginning of this developing world (Th. Obenga, "The African Philosophy of the Pharaonic Period", The Harmattan, Paris 1990, pp. 43-44). The term copte be: k << land boundary >> confirms the meaning of the term zande for "land near a river".

Correspondence # 4
M-E: phwii << rear end, end
Coptic: pahu << back, back >>
Sango: pèko << back, back >>
Zandé: -
Hausa: baya << back, behind >>
Somali: -

Commentary: The sign ___ that forms part of this word M-E describes the hindquarters of a mammal (lion or leopard) and has Ph phonetic value. The root of the word in M-E is therefore well p-h.

Correspondence # 5
M-E: p3 (w) .t << ancient times, antiquity >>
Coptic: -
Sango: pan / kpaa << newly, first >>
Zandé: peree << precede, go forward >>
Hausa: fari << start >>
Somali: bilaabo << start >>​
 

IronFist

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Corresondance n 6
M-E: pzs << divide >>
Coptic: pafe << divide, share >>
Sango: faa << share, divide >>
Zandé: kpara << divide, share >>
Hausa: fasu << divide >>
Somali: bar << share in two >>

Correspondence # 7
M-E: psi << cook, boil >>
Coptic: pise << cook, boil >>
Sango: kpcrc << boil >>
Zandé: pasa << cook, boil >>
Hausa: tafasa << cook, boil >>
Somali: bayli << boil >>

Corresondance n 8
M-E -
Coptic: -
Sango: kpctc << hat made of animal skin >>
Zandé: kpctc << skin >>
Hausa: fata << skin >>
Somali: "corpse" bit (archaic)

Comment: To understand the meaning of the term sango, we must remember that we used tanned skin to make clothes and shoes. This is confirmed by the use of the word "skin" for the shoe. It is also unlikely that Sango borrowed this term from Zande because the word Zande corresponding never carried the meaning "hat", "shoe" or even "habit".

Correspondence 9
M-E: -
Coptic: -
Sango: kpale << calamity >>
Zandé: kpere << calamity >>
Hausa: -
Somali: ba '<< calamity >>

Correspondence n 10
M-E: hd << to be white, brilliant >>
Coptic: hat << silver (white metal) >>
Sango: vuru << to be white >>
Zandé: vura << to be white >>
Hausa: fari << white >>

Correspondence 11
M-E: h << human placenta (?), Child >>
Coptic: fe << child >>
Sango: vi << intestine, viscera >>
Zandé: vu (-se) << stomach, child >>
Hausa: ciki << belly >>
Somali: buruc << belly >>

Comment: The question mark means that Egyptologists are not completely sure of the meaning they give to this sign (Aa1). the correspondents sango and Zandé completely remove this doubt, especially as in Zande the verb "to give birth" vu-nga is precisely derived from seen "belly, child". The semantic correspondences are here double between the M-E and the Zande.​
 

IronFist

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Corresondance # 12
M-E: wh3 << night >>
Coptic: ewfe: >> night >>
Sango: bi << night >>
Zandé: yuru << night >>

Correspondence # 13
M-E: d3i << to oppose >>
Coptic: jaji << enemy >>
Sango: tiri << to fight >>
Hausa: fada << battle >>
Somali: dirit << fight >>

Commentary: the determinative of the word M-E is an arm that holds a stick and thus confirms the senses.

Matches # 14
M-E: << stick to make fire >>
Copte: jer << to burn, to boil >>
Sango: tc << cook >>
Zandé: para 6 << wood, stick >>
Hausa: -
Somali: daar << start the fire >>

Correspondence # 15
M-E: dw << to be bad >>
Coptic: -
Sango: sio << bad, bad >>
Zandé: kere << to be bad >>

Correspondence # 16
M-E: dwi << imploring God >>
Coptic: -
Sango: toto << to cry >>
Zandé: kpara << to cry >>
Hausa: kara << scream, cry >>
Somali: qayli << scream >>

Comment: The verb Zande kpara also has the meaning of imploring God, thus joining the term M-E while explaining it.

Correspondence # 17
M-E: dns << to be heavy >>
Coptic: -
Sango: tene ~ teme >> << stone >>
Somali: dhagax << stone >>

Commendaire: The hausa also has tama << ore >>
 

IronFist

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Correspondence # 18
M-E: dd << say, speak >>
Coptic: jc: >> say, speak >>

Correspondence # 19
M-E: dri << to be hard (?) >>
Coptic: p-jc: << hard, difficult >>
sango: -
Zandé: kpaka >> to be hard, difficult >>
Hausa: fako << hard, sterile soil >>
Somali: -

Commentary: The M-E word given by Egyptologists (<< (be) hard >>) is not only confirmed by the other languages but also by elements internal to the M-E. Indeed the M-E word dri has meaning "strong as a stick" (adj.). The Hausa term is obviously semantically connected to others. But a linguist who forgets to take it in its fundamental meaning and is content only with what a summary dictionary can give - exactly as the "comparative" Africanists do - will find it difficult to relate it to the other terms. especially if he refuses to establish series of correspondences like these. Indeed between "semi - desert" and "to be difficult" the semantic equation is not visible. Finally, let us point out that the p which appears before the Coptic term is the masculine article.

Correspondence # 20
M-E: dr << from, to >>
copte: jc << for, to >>
Sango: ti << for, by >>
Zandé: ti << for, by >>
Hausa: -
Somali: -

more forthcoming
 

mbewane

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Sounds interesting, will read the thread more in detail later on...where is this coming from? Because I'm half Centralafrican so I understand some Sango
 

IronFist

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Sounds interesting, will read the thread more in detail later on...where is this coming from? Because I'm half Centralafrican so I understand some Sango
Peace....That's dope. I need to find a good keyboard for these (might just draw them out) This comes from researching/notes and holding dialogues with certain linguists,etc. Its been a interest of mine for awhile just haven't gotten around to dispersing it .

Certain things I want to get around to like Bantu, Comparative Method .
 

mbewane

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Peace....That's dope. I need to find a good keyboard for these (might just draw them out) This comes from researching/notes and holding dialogues with certain linguists,etc. Its been a interest of mine for awhile just haven't gotten around to dispersing it .

Certain things I want to get around to like Bantu, Comparative Method .

Props for that, really interested in whatever you have about Sango. Interestingly "faa" also means "to cut" (which is similar as you said to "to divide") but also "to kill". And in turn to say "cross the street", which in some way is "cutting" the street, one can say "faa légué" which means exactly that, "to cut the street".

"Hard" I believe is "ngangou" (pronounced "ou" as in "you")
 

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Correspondence # 21
ME
Coptic: I: r >> << border >>
Zandé: ti (-se) << body, >>
Hausa: jiki << body >>
Somali: jir << body >>

Commentary: The segement (r) we have introduced into the term M-E is fully justified by other terms of the same language, in particular this one: dr.w << side (of the human body) >>. The determinative (F51) of the soft parts of the body throws any doubt as to the meaning of this term. Moreover the term Sango is also used in this sense.

Correspondence # 22
M-E: ds << self, morpheme of ipseity >>
Coptic: -
Sango: -
Zandé: ti (se) << oneself, morpheme of ipseity >>
Hausa: -
Somali: - is << self, morpheme of ipseity >>

Comment: The correspondence between the M-E and the zande is total. It allows to isolate in M-E a suffix -s which, if it plays the same role as zandé (-se), must relate to all that touches the person, the human body. Indeed in this last language, the suffix -se is attached to the words that designate the parts of the body (human). Example: vu-se << belly >>. We will see later that this suffix exists in M-E with the same role, confirming kinship or rather making it much more likely. Because one can always conjecture that this morpheme could be borrowed simultaneously by the two languages to a third language. Why not ? The decisive proof of its inherited character will be provided when we will see that its etymology is clear in each of the two languages. The root d- / ti- is simply explained by the correspondence n above.
 

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Correspondence # 23
M-E: dr.t << hand, elephant horn >>
Coptic: tc: c: re << main >>
Sango ti maboko hand<< main >>
Zandé: tii << arms >>
Hausa: -
Somali: -

Comment: the signified "elephant horn" is instructive here for two reasons. First it confirms the meaning "arm" of the term zandé. Then, as we will see later, he will help us establish the etymology of the word "elephant" in the four languages. The signified "arm" is deduced from the term tii-gagase << armpit >> (nzakara tika) knowing that gaga-means already << armpit >>. Now in ME we also have the term htt.t meaning "armpit, shoulder", which allows us not only to confirm our analysis of the word zandé but also to explain the existence in Coptic and Sango forms toot << hand >> and titi << hand respectively.


Correspondence # 24
M-E: sdm << listen, hear >>
Coptic: sc.tm << listen, hear >>
Sango: my << listen, hear >>
Zandé: gia << listen, hear >>
Hausa: ji << listen, hear >>
Somali: dheg << ear >>

Commentary: M-E / s- / and copte / cw- / are to be explained. This is the causative prefix s- / c- that does exist in both languages. As for what he comes to do here, it is enough to refer to Bambara or Bantu, languages where a causative affix joins the verb "entrende" to also mean "to hear, to listen". D. Creissels did not fail to mention it in these terms: "In many [African] languages," listening "is formally presented as the causative derivative of" entrende ", the two forms being also transitive. For example, in AB bambara "A hear B" AB there "A listen B", or in Swahili A -siki-a B "A hear B", A -siki-liz-a B << A listens to B >> >>. (D. Creissels, Desciption of Negro-African Languages and Synatxic Theory, Grenoble, 1991, 447). The analysis of the term M-E in / s- / << causative >> + / dm / << to hear >> does not therefore pose any problems since there exist in the world languages that proceed exactly like this. This is all the more convincing because, to our knowledge, these languages are only Black African. The M-E also uses it elsewhere as can be judged by these two forms of the same word which means << spy, watch >> gmh and sgmh

Correspondence # 25
M-E: wth << flee >>
Coptic: pc: t run, run away >>
Sango: kpe << run, run away >>
Zandé: 'cta << to run, to flee >>
Hausa: guadu << run, run away >>
Somali: qax << flee, flee >>

Comment: The M-E also has the terms bt3 << run >> and bt << run >>, which are actually two other pronunciations of the word above. This is especially true of the second term which also has the meaning of "giving up something". wth / bt3 / bt means "run, run away" as in the other 4 languages. In addition, the M-E can also "run away".

Correspondence # 26
M-E: pr << home >>
Coptic: per << house >>
Sango: dà << home >>
Zandé: kira << house >>
Hausa: gida << house >>
Somali: -

Comment: The Hausa is also fadà << short >>.

Correspondence # 27
M-E: take out >>
Coptic: peire << go out >>
Sango: the << fructifier >>
Zandé: kura << to go out, to appear >>
Hausa: fita << to go out, to appear >>
Somali: korid << growth >>

Comment: The term Sango is obviously semantically related to others, its first meaning had to be "sprout", "out of the ground" (speaking of plant) as confirmed by the following correspondence. There is also another Sango term that has its place here: pèrè-kè << track >>. The hausa has also farfara << track >>
 
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Correspondence # 28
M-E: pr.t << seed >>
Coptic: prc: << spring >>
Sango: le "fruit, seed"
Zandé: father << adze >>
Hausa: gurji << vegetable >>
Somali: bur << flour >>

Comment: the semantic correspondences are clear. The 5 terms designate everything that comes out of the earth; the M-E and the copte are particularly explicit since they all derive from the verb M-E pri << out >>. The suffix hausa -ji is quite instructive since the comparison with the M-E makes it possible to identify it as the mark of the feminine, which will confirm other correspondences. the fact that this word is now masculine shows that the old affixes of the genre have nothing to do with those which are in the course of our day and which are used by the chamito-semitizantes to "prove" the existence of the Asian-African. It may also be that something other than the mark of the feminine. Finally Sango also has "straw, grass" and the Somali bar << straw >>

Correspondence # 29
M-E: tr << blood >>
Coptic: tc: r << to be red >>
Sango: -
Zandé: kure << blood >>
Hausa: jini << blood >>
Somali: dhiig << blood >>

Correspondence # 30
M-E: wf3 << lung >>
Coptic: wof << lung >>
Sango: fufù << lung >>
Zandé: pusa << lung >>
Hausa: busa << wind instrument >>
Somali: -

Comment: Hausa also has huhuh << lung >>

Correspondence # 31
M-E: wf3 << talk, chat >>
Coptic: -
Sango: pà << word, word >>
Zande: will speak << >>
Hausa: firici << speech >>
Somali: af << mouth, word >>

Comment: The Nzakara dialect of Zande has: fuka << say, speak >>. The standard Zandé also paid "word". The semantic link between "mouth" and "word" is direct - for an African anyway. Thus we have: M-E r3 << mouth, speech >>; Sango yanga << mouth, word >>; Zandé ngbaa << mouth, language >>. the last syllable of the word hausa (-ci) is a noun suffix introducing the idea of "speech" (see katsinanci << language of Katsina >>)

If Mr. Cohen ( a thread will be made in regards to him soon and his errors) in his 1947 essay had been familiar with this typically Negro-African semantics, he would surely have integrated the ME into his correspondence No. 171 or appear without any phonetic analysis of the Akkadian or Hebrew, the arabic fam, ge'ez 'af, somali af and even Berber imi, all terms meaning "mouth". First, the ge'ez - just like the Amharic 'af - is a manifest loan to the Cushytic (Somali) with which these two Semitic languages of Ethiopia have been in close contact for a very long time. This term is not the only one of the basic vocabulary that has passed into ethiosemitic (Obenga 1993 p 362). Akkadian and Hebrew are from the Semitic commune * pu (or * pi) << mouth >>. It is needless to mention that this correspondence 380 bis of the famous chamito-semitisant is not supported by any lexical series. It is as if the Hausa baka "mouth" of the Latin (thus the Romance languages) bucca << mouth >> were brought closer together. When we have analyzed all the correspondences we will see that the most archaic negro-Egyptian had a triconsonantic term (important detail: the semitic common * or is monoconsonantic) meaning "mouth, speech", which is preserved as such in Somali but which, thanks to the semantic doublet [mouth, word] present in the 5 languages comes to mean only "speech" in other languages. The fact that Semitic does not link the word to the mouth but rather the language (organ) (see Akkadian Lisan << language (organ) >>> lisanum akkaditum << Akkadian language >>, Arabic lisan << language (organ) >>> lisan al Arab << the Arabic language >>) as in the Indo-European languages is an important psycholinguistic trait that distances it sufficiently from the Somali so that we can not venture to bring them closer together. point.

Correspondence # 32
M-E: bi.t << stone block >>
Copte ba << stone >>
Sango: Bc << lapidary >>
Zandé: mbiya << stone >>
Hausa: -
Somali: -

Commentary: Everyone can easily understand the semantic link between "stone" and "stone". It is enough to know that in French itself, this verb derives from the Latin lapis, lapidis << pierre >>. Let us note finally that the variety nzakara of the zande has mbisa << stone >>. Therefore, since there is no superfluous detail in comparative linguistics, the Zandé has an aterance y ~ s.
 
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