Das tschechische Adjektiv ryzí, ursprünglich 'rotbraun, fuchsrot', hat die Bedeutung 'pur, ohne Beimischung' (besonders von Gold) wahrscheinlich unter dem Einfluss der mitellateinischen Wortverbindung aurum obrissum/obrizum 'pures Gold' gewonnen; etymologisch unklares lat. Adjektiv obrissum wird nämlich durch Volksetymologie mit lat. russus 'rot' verbunden. Im gegenwärtigen Tschechischen hat Adj. ryzí die ursprüngliche Bedeutung 'rotbraun' ganz verloren.
Church Slavonic sanĭ, snŭ, sanŭ 'dragon (= devil)' is used in the translation of Isaiah´s Prophecy (Is 27,1) instead of Greek ofis 'snake'. In both cases these are substitutions of a taboo term for devil. And the word sanĭ, which is etymologically less clear, can be a shortened version of (due to de-tabooing) a taboo word sotona, satana 'adversary of God (= devil)'.
This paper discusses the etymological nest of Dravidian and Altaic lexemes with the meaning “to bow, bend” and the terms for the “elbow,” “knee,” “ankle” as a dynamic etymological model. The lexemes have the general formal structure of the CVC- root with an initial dental (stop or nasal) and medial velars or labials. In the first section of the paper the verbs and some of their derivatives are listed and discussed also with regards to several overlapping etyma with different meanings. The second section sums up the terms for the body parts related etymologically to the respective verbs. In the conclusion select Altaic reconstructions are listed for comparison.
This paper discusses the etymological nest of Dravidian and Altaic lexemes with the meaning “to bow, bend, stoop, incline, curve. ” The paper is divided into two parts according to the formal structure of the root. The first part deals with etyma, whose roots have initial labial p-/b-/v-/m- (variants with initial n-!) in the CVC- root, medial velar stops, and nasals or nasal-stop groups. The second part adds the VC- roots, i.e. those in which the initial labial consonant is missing while the medial is a velar or labial consonant of the same structure (a stop, a nasal, or the respective nasal-stop group). It concludes with a note on the borrowings in IA related to this group of Dravidian lexemes.
Even those historians of Chinese thought, who are capable of both masterly analyses and great synthetic surveys of pre-modern Chinese philosophy, such an Anne Cheng, author of The history of Chinese thought, mostly remain in the grip of enduring stereotypes about Chinese language and Chinese letters. This is true despite the fact that old Chinese linguistics has progressed in the last 50 years at an unforeseen rate, and practically no experts on that language fail to take these advances seriously. At issue, above all, are the immensely popular analyses of characters, which authors treat as the path to uncovering the etymology of a given concept under research. Emancipation from written characters is, it would seem, a basic precondition for a better understanding of language, including the lexicon of philosophical concepts. This article aims to give a broad acccount of the inadequacy of character-etymology and, in contrast to this method, to describe which direction we should take if we wish to understand the conceptual apparatus of ancient Chinese thinkers., Lukáš Zádrapa., and Obsahuje poznámky a bibliografii