Re: Illyrian prefix an-



On Jan 4, 12:55 am, "Douglas G. Kilday" <fufl...@xxxxxxxxxx> wrote:

From the distribution of the names I would argue that the element
*pi:s- is not native Etruscan, but borrowed from Paleo-Umbrian,
probably from derivatives of the Italic root *piyo- 'purified,
propitiated' (Lat. <pius>, <pia:culum>, Umb. <pihaclu> abl. sg.
'propitiatory offering', <pihatu> impv. 'purify!', <pihaz>, <pihos>
pass. part. 'purified', Oscan <Piíhiúí> dat. sg. of pers. name 'Pius',
Late Osc. <pes> 'pious' (from *piíhis)).  <Pi:so:>, Etr. *Pi:su, could
represent a Paleo-Umbrian *piyeso:(n) 'propitiator, priest who makes
the propitiatory offering' or the like, the other names being derived
from Etr. *pi:s, from Paleo-Umb. *piyes 'propitiation, pious act,
purity' vel sim., incorporated into North Etruscan names for its
positive connotation, avoiding rhotacism, then re-Italicized as an
onomastic component.  Pistoriae in this view would be a Latinized
Etruscan name coming from a gentilicium with an Umbrian root, later
understood as 'Bakersville' or 'Millersburg' by obvious paretymology.
(Against Schulze I suspect that Pisae/Pisa has nothing to do with the
Etr.-Lat. gentilicia, but probably is connected to Greek <pí:sea> as
mentioned earlier.)

Latin pius 'pious' has not yet been explained.
Do you try to explain it via a word for pure?
I see another root of the word. It may be an
amalgam of PIA for vigor, and of PIS for water
in motion, also bodies moving in water, also
movement caused by water. Having read the
chapters on Religion and Sacred in Mallory
and Adams 2006 I found nothing that comes
close to piety let alone pietism. The valid concept
is strength. A priest was a path-maker toward
the gods. This task requires power, vitality,
energy, strength. A priest had to carry out
sacrifices, to kill animals (and perhaps also
humans; in Switzerland druids handcuffed
victims and threw them off bridges into rivers,
nowadays we don't do this anymore, we have
become more efficient, we sacrifice whole
families on our Holy Highways in worship of
the Sacred Car, on a Pentecost weekend
a couple of families, every year, we could avoid
a lot of these tragedies by further limiting speed,
but our druids of the right wing party are strictly
against). In my Magdalenian vocabulary I find
PIA for vigor. This word plays a role in the
compound SAP PIA for everywhere (in space),
here, south and north of me, east and west of me,
under and above me, all in all seven places (sap)
vigor (pia), wandering the world in vigor, getting
everywhere, seeing and experiencing everything
there is, thus becoming wise, Latin sapiens,
acquiring world wisdom, sapientia, wisdom,
Greek sophia. Getting wise requires vigor. You
can't get wise by simply keeping away from the
affairs of the world. I guess that Hittite supp-i for
pure is based on a similar concept of purity, one
of involvement, requiring an active contribution
to a state of purity. Now for the other aspect of
being pious. Odysseys beliefs in Zeus and Athene.
He is active in his way, but also passive, a sufferer,
polla pathen, much suffering, called so in book 1
line 4, and many times more, all in all 37 times.
He wants to get home but the waters carry him to
a lot of strange places. He has to endure this for
a full ten years. PIS for water in motion, also for
bodies moving in water, also for movement caused
by water, would be the right word for the passive
aspect of being pious - being exposed to the waters
that carry you to this and that place, whether you
like it or not. So Latin pius would combine PIA for
the active and PIS for the passive side, Latin pius
the male form, pia the female form (not the same
anymore as PIA for vigor, but also containing this
word in an amalgam or hybrid of two old words).
.



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