Etymology gleanings for March 2022 | OUPblog – OUPblog

April 21, 2022 By admin

Oxford University Press’s
Academic Insights for the Thinking World

Anatoly Liberman’s column on word origins, The Oxford Etymologist, appears on the OUPblog each Wednesday. Subscribe to Anatoly Liberman’s weekly etymology articles via email or RSS.
The question came up in connection with the possible ties between English good (which has related forms elsewhere in Germanic) and Greek agathós. In all probability, those words are not cognate. Two points have been made: 1) foreign scholars cannot draw fully convincing conclusions about words of old languages because they are guided by context, rather than by native intuition, and 2) the modern meaning of agathós fits English good very well. (On the second point see also below: good and God.)
Obviously, the meaning of an old word can be deduced only from the context. Therefore, words that occur in Old English or even in Latin once or very few times are hard or impossible to gloss with precision. Agathós is an epithet often applied to the noun meaning “hero, warrior.” Obviously, neither “nice” nor “pleasant” will fit such a context. To a certain extent, native speakers are even at a disadvantage when reading old texts in their language because they do not realize that in the past the words familiar to them might not mean what they think. (For comparison: while teaching Middle High German texts in the English-speaking world—Minnesang, Parzival, etc.—it is more profitable to translate them into English than into German, to avoid false associations.)
I’ll cite a few adjectives belonging more or less to the same semantic sphere as good and indicate their recorded development in English through the centuries.
Shakespeare’s favorite epithet is sweet “dear,” as preserved in sweetheart, and it means many different things. A foreigner would not have produced the Iliad or Hamlet, but the same person can sometimes explain every word in them better than forty thousand native speakers. So much for Greek agathós.
I think we are chasing a rainbow. If the meaning of a word is unknown, we cannot discover its origin. What substance was called soul? Our remote ancestors did not associate death with a complete disappearance of the deceased. Either their shadows languished in Hades, or they moved to another realm and continued to live there forever. Yet some substance of life was probably believed to have left the dead person. Perhaps this substance is what we today call soul. Breath fits such an idea, but this is not what is called “soul” in the Bible, and only the Bible interests us at the moment, because we want to know how Bishop Wulfila found an equivalent for the Greek word in the New Testament.
The Hebrew word ne-phesh (I used the hyphen to indicate the correct pronunciation), as it is used in the Old Testament means approximately “living substance,” and it is characteristic that translators into English had some trouble with it. My source is the King James Bible. In Genesis I:20, the word occurs for the first time: “Let the waters bring forth abundantly the moving creature that hath life…” And in II:7, we read: “And the Lord god formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.” The word I italicized above (life, ne-phesh) is also “soul” in the original. Wulfila’s saiwala is opaque. It does not resemble any Germanic noun for “life” or “breath.” And the most ingenious attempts to “decipher” it have yielded no durable result. Most of the proposed etymologies are clever, but none of them carries conviction.
On 23 January 2013, I posted an essay on the origin of the word monkey (Wrenching an Etymology out of a Monkey) and said, among other things, that all kinds of improbable ideas on the origin of this word exist. In a later set of gleanings, I also wrote a few sentences about monkey “mortgage.” Incidentally, the phrase to have a monkey on the house is very late British slang (no known occurrences before the eighteen-sixties), but this is an aside. In my 2013 story, I noted that many more nonsensical attempts to account for the origin of the animal name monkey existed, and our correspondent asked me to list them. The list is not inspiring. Old etymologists (and in England there is nothing to read on the subject before 1617—as far as English etymology is concerned) always tried to trace the words of their languages to Hebrew, Greek, or Latin. Hence references to Greek mîmeo “to imitate” and Latin homunculus. But other etymons have also turned up, for instance, Spanish (??) mouna, with reference to monk, and French manqué “a creature falling short of a human being.” Those who proposed such sources seldom realized that a convincing etymology presupposes more than discovering a putative source. If a word is a borrowing, it is necessary to find out why it has been taken over by the speakers of another language, who brought it home, and why this loan suddenly became popular and even universally known.
Danish bavenhøj seems to have always had this form and this sense. Balefire turned up in Beowulf (see the word in the OED), then disappeared from use, and reemerged later. Perhaps it has been coined twice, which is not improbable, because balefire is a typical tautological compound (both components mean approximately the same, as in pathway, courtyard, and German lauwarm “tepid, lukewarm,” actually, “warm-warm.” See the post on tautological compounds for 21 January 2006. Such words are much more common than it appears at first sight, especially among place names.
The Greek word echo is indeed an onomatopoeia. All sources agree on this point.
Good and god may be connected in some languages, but no analogy will bridge the difference between the vowels in the two English words. They cannot be derived from the same root. I am the first to admit that sound correspondences often fail us, and in such cases all kinds of explanations are called forth. For instance, the English preposition to corresponds to German zu, and the match is perfect. But their Gothic cognate is du, and this d- is inexplicable: though the words must be related, the consonants violate the rule (Gothic should have had t-, as in English). In such cases, historical linguists bend over backwards to account for the irregular form. But why break a lance for a lost cause? Only because we want the Supreme being to be good? God will survive without false etymologizing. By the way, old etymologists believed that Devil and evil are related. But they are not.
Featured image: “The fight for the body of Patroclus” via Wikimedia Commons. Public domain.
Anatoly Liberman is the author of Word Origins And How We Know Them as well as An Analytic Dictionary of English Etymology: An Introduction. His column on word origins, The Oxford Etymologist, appears on the OUPblog each Wednesday. Send your etymology question to him care of [email protected]; he’ll do his best to avoid responding with “origin unknown.” Subscribe to Anatoly Liberman’s weekly etymology articles via email or RSS.
Our Privacy Policy sets out how Oxford University Press handles your personal information, and your rights to object to your personal information being used for marketing to you or being processed as part of our business activities.
We will only use your personal information to register you for OUPblog articles.
Or subscribe to articles in the subject area by email or RSS
Is it possible that “monkey” is derived from the Dutch “mannetjie” ( pronounced munakey) meaning ‘little man ‘?
“A foreigner would not have produced the Iliad or Hamlet, but the same person can sometimes explain every word in them better than forty thousand native speakers. So much for Greek agathós.”
Anatoly, you are being too dismissive of the depth and nuanced knowledge native speakers have of their own language!
The trouble with non-native speakers extracting meaning of a word solely from the context of its use is the real possibility of projections of the non-speaker’s cultural values and attitudes.
The meaning of the Greek word “αγαθος” as “fit, efficient” reflects modern Western cultural values. Not what in fact Homer intended for its use in the Iliad.
The sense native Greek speakers have for that word as “good, pure, innocent” comes much closer to its use in the Iliad. These are also some characteristics of “gods and semigods”.
These attributes also can apply to “heroes, warriors”. Contrary to what you think and say. If these warriors fought “the good fight” for a noble cause, for example.
To put it bluntly, you are plain wrong here!
Nobody can own a language unless she has invented it herself.
“Nobody can own a language unless she has invented it herself.”
What a strange comment, Gavin! So strange I will be polite and not comment further!
Your email address will not be published.




Oxford University Press is a department of the University of Oxford. It furthers the University’s objective of excellence in research, scholarship, and education by publishing worldwide.
Copyright © Oxford University Press 2022

source