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Antithesis to the Standard PIE-Concept

Antithesis to the Standard PIE-Concept

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Published by jwr47
In "Indo-European and the Indo-Europeans" Calvert Watkins published a fine representative sample of the available reconstructed Indo-European lexicon, which will be used to check some new evidence against recent scientific positions.

The basic correlations between divine names and the personal pronouns of the first person singular (e.g. “I”) may be used to redefine some details in the basic concepts in the PIE-Religion and PIE-language.

Basically the PIE-cult applied a fertility principle, which had been encoded in the personal pronouns of the first person singular and in the divine name. The creation legends, the architecture for the pronouns and the divine beings refer to androgynous concepts.

A link to Plato's Symposium and to the biblical legends may be identified. Contacts between PIE-people (Hittites) and Abraham has been documented in the Bible, which would explain the correlations between the Hebrew divine name YHWH and the divine PIE-root *dyeu-.

These results may lead to a revolutionary modification in the derivation of PIE-history as described in Indo-European and the Indo-Europeans by Calvert Watkins.

In "Indo-European and the Indo-Europeans" Calvert Watkins published a fine representative sample of the available reconstructed Indo-European lexicon, which will be used to check some new evidence against recent scientific positions.

The basic correlations between divine names and the personal pronouns of the first person singular (e.g. “I”) may be used to redefine some details in the basic concepts in the PIE-Religion and PIE-language.

Basically the PIE-cult applied a fertility principle, which had been encoded in the personal pronouns of the first person singular and in the divine name. The creation legends, the architecture for the pronouns and the divine beings refer to androgynous concepts.

A link to Plato's Symposium and to the biblical legends may be identified. Contacts between PIE-people (Hittites) and Abraham has been documented in the Bible, which would explain the correlations between the Hebrew divine name YHWH and the divine PIE-root *dyeu-.

These results may lead to a revolutionary modification in the derivation of PIE-history as described in Indo-European and the Indo-Europeans by Calvert Watkins.

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Categories:Types, Research, History
Published by: jwr47 on Nov 14, 2010
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Antithesis to the standard PIE-concept
Joannes Richter
This essay describes the antitheses to the standard PIE-concept as described inIndo-European and the Indo-Europeans  by Calvert Watkins.In Indo-European and the Indo-EuropeansCalvert Watkins published a fine representative sample
1
 of the available reconstructed Indo-European lexicon on 11 pages, which will be used to check some new evidence against recent scientific positions. I will restrict these comparative analysis tothe fundamental elements: the divine name and the personal pronoun
2
for the first person singular.
Personal pronouns
Quotation from page 5:“The personal pronouns belong to the very earliest layer of Indo-European that can be reached by reconstruction.
 
Their forms are unlike those of any other paradigms inthe language; they have been called the “Devonian rocks” of Indo-European. Thelack of any formal resemblance in English between the subject case (nominative) Iand the object case (accusative) ME is a direct and faithful reflection of the samedisparity in Proto-Indo-European, respectively eg (*eg) and me-1. The othe pronouns are tu- (*te-), “thou,” nes-2 or we-, “we,” and yu-, “you.” No pronouns for the third person were in use.”
The forms of the
 personal pronouns
are unlike those of any other paradigms in thelanguage”
As it has been documented inHieroglyphs in Indo-European Languagesthe forms of the personal pronouns of the first person singular (e.g. “I”) correlate to the divine name for this language. Inorder to generate a divine name we would normally have to insert a genuine personal pronoun of the first person singular between a leading character 
 D, Z, Th
or 
 Þ
and the trailing character 
 S 
. InProvençal language for instance the divine name Diéuwill be generated by D and the pronoun iéu. Some examples involve
3
:
Provençal: “D” + “iéu” = “Diéu”
Italian: “D” + “ió” = “Dió”
Spanish: “D” + “yo” + “s” = “Dios”
Portuguese: “D” + “eu + “s” = “Deus”
Romanian: “Z” + “eu” = “Zeu”
old-German: “D” + “ih” + “s” = “Dis”
4
English: “D” + “i” + “s” = “Dis” (also described by Julius Caesar)
Romance: “D” + “jau” = “Diéu” (ideally: Djaus)
Sursilvanic: “D” + “jeu” = “Diéu”
1 Source: The American Heritage® Dictionary of the English Language, Fourth Edition. Copyright © 2000 byHoughton Mifflin Company. Published by the Houghton Mifflin Company. All rights reserved.
2
which according to the Swadesh lists must be considered as the most important word of the lexicon3 Details:The Deity Dis in the Gallic Warsand 
4 Dis has 53 BC been described by Julius Caesar in De Bello Gallico, Book VI- chapter 18
 
Sutsilvanic:“D” + “jou” = “Diéu” (ideally: Djous)
Sicilian dialect: “D” + “iu” = “Diu”
Old High German: “Z+ “i(u)” = “Ziu”, which may related the neighbouring areaSutsilvanic:“D” + “jou” = “Diéu” (which is to be located in the Alpes).
Old English: “T” + “ich” = “Tig”, which may be related to the German pronoun “ich”
5
.These samples document the basic correlations between divine names and the personal pronouns of the first person singular (e.g. “I”). Except for the Slavic languages these samples cover most of theEuropean areas.Some Slavic languages (such as Polish, applying the pronoun “ja”) sometimes refer to the originaldivine name
dyaus
, which in analogy toRomance(“D” + “jau” = “Diéu”, ideally: Djaus) wouldsuggest.
Polish: “D” + “ja(u)” + “s” = “Djaus”Slavic languages however mostly changed their divine name to e.g. bóg.Genuine samples of the pronoun iéuhave been found in Provençal language. Further analysis suggests to consider 
the symbol
 I
 as a male symbol,
the central symbol 
é
as a divine link and
the character 
U
 as a female symbol.For historical reasons the characters
I
,
é
and
 U
have been related to the colours red, respectively purple and blue
6
.
The divine name
Quotation from page 4:“Consider the case of religion. To form an idea of the religion of a people,archaeologists proceed by inference, examining temples, sanctuaries, idols, votiveobjects, funerary offerings, and other material remains. But these may not beforthcoming; archaeology is, for example, of little or no utility in understanding thereligion of the ancient Hebrews. Yet, for the Indo-European-speaking society, we canreconstruct with certainty the word for “god,” *deiw-os, and the two-word name of the chief deity of the pantheon, *dyeu-pter- (Latin Ipiter, Greek Zeus patr, SanskritDyau pitar, and Luvian Tatis Tiwaz).
 
The forms *dyeu- and *deiw-os are bothderivatives of a root dyeu-, meaning “to shine,” which appears in the word for “day”in numerous languages (Latin dis; but English DAY is from a different root). Thenotion of deity was therefore linked to the notion of the bright sky. The secondelement of the name of the chief god, *dyeu-pter-, is the general Indo-European wordfor FATHER, used not in the sense of father as parent but with the meaning of theadult male who is head of the household, the sense of Latin pater familias. For theIndo-Europeans the society of the gods was conceived in the image of their ownsociety as patriarchal. The reconstructed words *deiw-os and *dyeu-pter- alone tellus more about the conceptual world of the Indo-Europeans than a roomful of gravenimages.”
5 Similar pronouns are gothic-Dutch “ik”, ags. “ic and Icelandic “ek”6 The Hermetic Codex
 
 
The forms *dyeu- and *deiw-os are both derivatives of a root dyeu-, meaning “to shine”.
The notion of deity was therefore linked to the notion of the bright sky.
This derivation and the link do not respect the dual structure of the root dyeu-, which essentially has been constructed from at least four elements: the consonant “d” and the three vowels “i”, “e” and“u”, which all relate to their individual symbolism. In the first place the root dyeu- refers to thesymbols “d”, “i”, “e” and “u”, in which “I” and “U” have been identified as the male, respectivelyfemale elements.
 In Latin the word for “day” is “dis”.
This definition is incomplete. In the first place the Latin word “Dis” describes God, which in aderivative way leads to “day”.
 For the Indo-Europeans the society of the gods was conceived in the image of their own society as patriarchal.
The reconstructed words *deiw-os and *dyeu-pter- refer to two subsequent phases in etymologicaldevelopment. In the first phase the deity (without the -pter-suffix) has been considered as a dualconcept, representing a balanced androgynous being, consisting of an equal amount of male andfemale halves. In later eras the -pter-suffix has been added, which was needed to transform thesociety into a patriarchal structure.
Deutsch and Teut
Quotation from page 4:There are also dialectal words that are limited in the area of their extension, as in thecase of an important sociological term such as the word for “people,” teut-, which isconfined to the western branches: Italic, Celtic, and Germanic. (It is the base of German Deutsch and of DUTCH and TEUTONIC.)
The word for “people,teut- is the base of German Deutsch and of DUTCH anTEUTONIC.
This derivation does not respect the UI-roots in
 Deutsch, DUTCH 
and
TEUTONIC,
which may beclearly visible in the Dutch word for 
“Deutsch”
, which is written
“Duits”.
The ancient legends(documented by Tacitus and Aventinus) refer 
“Deutsch”
to the creator god
Tuisco
, who has beenidentified by
Wackernagel 
and
Grimm
as a bipolar deity.For these reasons the words Deutsch, DUTCH and TEUTONIC probably refer to the divine PIE-name (e.g. *dyeu-).

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