Monday, July 22, 2019

mayonnaise

After discussing Cyprus and Rhodes, this time we'll look at another Mediterranean island in our discussion of "mayonnaise." (And no, I'm not looking into the origin of Thousand Island dressing.)

The Online Etymology Dictionary provides this possible etymology for mayonnaise:

1815, from French sauce mayonnaise (1806), said by French sources to be corrupted from mahonnaise and to have been named in recognition of Mahon, seaport capital of island of Minorca, captured by France in 1756 after the defeat of the British defending fleet in the Seven Years' War
(For a more detailed discussion about this and other theories about the origin, see this article.)

But of course, we need to go a little deeper. Where did the city of Mahón get its name?

This goes all the way back to the brother of the famous general of Carthage, Hannibal. According to this book,

His youngest brother Mago ... possessed himself of the island now called Minorca, where Port Mahon (Mago's Harbour) still preserves the memory of his visit.

If you're still asking why is all of this being discussed here, we need to remember (as we've discussed before) that Carthage was originally a Phoenician colony, and so they also spoke a Semitic language.

So could this Mago have a Hebrew cognate? This article about Mago Barca says that Mago is from Phoenician mgn, meaning "godsent". This root already seems similar to the Hebrew magen מגן - but in Hebrew it means "shield". Could "godsent" somehow be related to "shield" or "protect"?

Many sources claim that a better translation for "godsent" would be "benefactor" - one who gives or helps others. Perhaps surprisingly, there are two different roots (having the same spelling) for מגן. One  means "to shield, protect" and, as Klein writes, derives from the noun magen, which in turn comes from the root גנן - "to cover, protect."

Regarding the other מגן, he says it means "to deliver up, deliver" and provides this etymology:


Phoen. מגן (= he gave), Aram.-Syr. מַגָּן, Arab. majānan (= as a gift, gratis), Ugar. mgn (= to beseech).

Ibn Ezra, on Bereshit 14:20, points out that in this root the letter mem is radical (part of the root), which is not the case of magen as shield, where the root is גנן and the mem serves as a prefix.

In Biblical Hebrew magen as shield is far more common, but there are three verses where the root מגן means "to give" or "to deliver" - Bereshit 14:20, Hoshea 11:8 and Mishlei 4:9. (Some say that magen in Bereshit 15:1 has the meaning of suzerain or benefactor as well, and not shield as commonly translated.) The root with that meaning appears much more frequently in Talmudic literature.

Monday, July 15, 2019

Rhodes

Last time we talked about the Mediterranean island of Cyprus. This time, we'll discuss a neighboring island: Rhodes.

Rhodes is likely the source of the biblical sea people, sons of Yavan (Greece) known as the Rodanim רודנים, as mentioned in Divrei Hayamim I 1:7. (The parallel text in Bereshit 10:4 lists them as the Dodanim דודנים, but various ancient translates translate that verse with Rodanim.)  And what is the origin of the name Rhodes?

There are a few proposed etymologies, all of which may have some connection to Hebrew.

The Online Etymology Dictionary presents three theories. The first two claim that it derives from:

Greek Rhodos, perhaps from rhodon "rose," or rhoia "pomegranate"

Rhodon as rose is cognate with the Hebrew vered ורד as we discussed earlier, quoting Klein:

Aramaic ורדא, borrowed from Iranian *wrda, whence Greek rodon, whence Latin rosa (=rose)

This article mentions a suggestion that rhoia derives from the Hebrew word for pomegranate, rimmon רימון.

So both of these have a Hebrew connection. In the first one, the Hebrew and Greek have a common ancestor, and in the second the Greek may derive from the Hebrew.

However the Online Etymology Dictionary goes on to make an additional suggestion:

but "more likely" [Room, Adrian, Place Names of the World] from a pre-Greek name, from Phoenician erod "snake," for the serpents which were said to have anciently infested the island.
Phoenician is a Semitic language, very close to Hebrew, however I could not find a Hebrew (or Aramaic) cognate to erod as snake. (Other spellings include hrʿd , rhad  and *ʔar(a)w- ).  Perhaps one of you can?

*** Update ***

Two helpful readers found what might very well be a Hebrew cognate for the Phoenician erod. This is the post-biblical ערוד (alternatively vocalized as arod or arvad/arwad). It appears in Talmudic literature as a snake (or another reptile) as in Berachot 33a and Chullin 127a). This arod should not be confused with the arod of biblical Hebrew (Iyov 39:5), which is an African wild donkey. I haven't found any significant research about the etymology of arvad/arod meaning snake, but it's certainly possible that it is related to the Semitic cognates I mentioned earlier. Great job!

Sunday, July 07, 2019

copper, Cyprus, cypress and gopher

Sometimes it feels like tracking the etymologies of words is like a centuries long game of telephone. Let me show you what I mean.

Here's the Online Etymology Dictionary for the word "copper":

late Old English coper, from Proto-Germanic *kupar (source also of Middle Dutch koper, Old Norse koparr, Old High German kupfar), from Late Latin cuprum, contraction of Latin Cyprium (aes) "Cyprian (metal)," after Greek Kyprios "Cyprus"

So copper comes from Cyprus (both linguistically and physically). Where does the name Cyprus come from?

large eastern Mediterranean island, late 14c., Cipre, Cipres, from Latinized form of Greek Kypros "land of cypress trees"

Cyprus/cypress. Fair enough. So what is the etymology of cypress? Here we get to a Hebrew connection:

from Old French cipres (12c., Modern French cyprès), from Late Latin cypressus, from Latin cupressus, from Greek kyparissos, probably from an unknown pre-Greek Mediterranean language. Perhaps it is related to Hebrew gopher, name of the tree whose wood was used to make the ark (Genesis vi.14).

Here we probably have arrived at almost the end of the line. Klein doesn't have much to offer as to the origin of gofer גפר:

m.n. ‘gopher’ (a kind of wood of which Noah’s ark was made). [Of unknown origin. Perhaps related to Akka. giparu.]

Sarna, in his JPS commentary on the one appearance of gofer (Bereshit 6:14), writes:

Many modern scholars prefer the cypress both because of a similarity in sound to the Hebrew and because it was widely used in shipbuilding in ancient times, due to its resistance to rot.

Giparu meant a kind of reed in Akkadian. It's unclear to me how a word for a reed became the word for a tree - unless both were used to build boats (compare the ark of Noah to the ark of baby Moses.) But I guess that's the nature of telephone - the further you go along, the harder it is to figure out what the original message was...

Monday, July 01, 2019

mekhir and mechira

Last time we discussed two homographs - words written the same, with different pronunciations. Now I'd like to talk about two roots that are homophones - same pronunciation, but different spelling: mekhir מחיר and mechira מכירה.

Actually, they only appear to have the same pronunciation to those speaking Hebrew influenced by the Ashkenazic tradition, where the letters khet (ח) and chaf (כ) sound the same. In the Sefardic and Yemenite pronunciations, the two letters have distinct sounds. However, since the words have similar meanings - mekhir is "price" and mechira is "sale" - to many Hebrew speakers a common etymology might seem possible. However, as in our previous discussion, the two roots aren't connected.

Klein (and others) note that both have cognates in Akkadian.

This is what he writes about מכר - "to sell" (the root of the word mechira):

Aram.-Syr. מֽכַר (= he married; properly: bought as a wife), Ugar. mkr (= tradesman), Akka. makkūru, namkūru (= possession), tamkaru (= tradesman)

He adds that the  Akkadian tamkaru is the source of tagar תגר - a post-biblical word for merchant or trader:

Together with Aram. תַּגָּר, תַּגָּרָא, Syr. תַּגָּרָא, תַּאגָּרָא, Arab. tājir (of s.m.), borrowed from Akka. tamgāru, tamkāru (of s.m.), which itself is traceable to מכר (= to sell)
And here is his entry for mekhir:

מְחִיר m.n. price, hire. [Prob. a loan word from Akka. maḫīru (= purchase price), which derives from maḥām (= to receive, get, buy).] 

He writes that it is related to the word mohar מוהר - "dowry."

Stahl (in his Arabic Etymological Dictionary) suggests that this Akkadian root is also the source of the Hebrew root מור - "to change", which gives us the words hamara המרה - "exchange" and temura תמורה - "substitution".



Sunday, June 23, 2019

chalav and chelev

I was recently asked if there was any connection between the homographs chalav חָלָב - "milk" and chelev חֵלֶב - "fat" (particularly suet, the fat forbidden to eat according to Jewish law).

My first instinct was to answer that of course they are related. Both words are of biblical origin, and  milk has a high fat content (particularly as was consumed in ancient times). And, I thought, a parallel could be made with shuman שומן - "fat" (the kind permitted to eat) and shamenet שמנת - "cream".

But if there's one thing years of writing on Balashon has taught me, is that my first instinct is often wrong. And it certainly was this time.

Sometime when I look at etymologies of Hebrew words, I'm comfortable looking at pre-modern sources. The problem with doing that in cases like this, is that the temptation to connect such similar words is great, and without the assistance of modern linguistics, it was nearly impossible for earlier scholars to get to the real origins of the words.

So in this case, I went straight to Klein (made much easier by Sefaria's digitized edition of his book).

Here is his entry for chalav:


חָלָב m.n. milk. [Related to Aram. חֲלַב, Syr. חַלְבָּא, Ugar. ḥlb, Arab. ḥalab, ḥalib, Ethiop. ḥalīb (= milk). Akka. ḥalābu (= to milk).]

And here is his entry for chelev:


חֵֽלֶב m.n. fat, grease. [Related to Phoen. חלב, Syr. חֶלְבָּא, Arab. ḥilb (= midriff). The orig. meaning of these words was perhaps ‘fat of the midriff’.) ]

The two aren't related, and I couldn't find any modern source that did connect the two. 

But it turns out I wasn't only wrong about that. I thought that shuman and shamenet were also biblical words. Nope. Shuman was introduced during the Talmudic period (and is related to the biblical word for oil, shemen שמן). Shamenet is actually very modern word, only being coined in 1933. It replaced Ben Yehuda's word for cream - zivda זבדה (based on the Arabic zubda - "butter, cream".) Ben Yehuda writes that he chose that word, because the biblical word for cream - chemah חמאה - had become in his time used for the product of churning cream - i.e. butter - a new word was needed for cream.

And while shamenet is certainly based on the root שמן (connecting it to shemen and shuman), that wasn't why it was chosen. Rather, there was already a common Yiddish word - shmant - meaning "cream". And shmant doesn't have any Hebrew cognates at all. It's directly related to the German schmand (and therefore likely a distant cousin of the English word "smooth".)

Thursday, November 08, 2018

Bavel

In Bereshit 11, the Torah provides an etymology for the name of the city of בבל Bavel (Babylon in English, the capital of Babylonia). It is found at the conclusion of the famous "Tower of Babel" (Migdal Bavel) story. The people on earth all spoke the same language and began to build a city and a tower to prevent their being scattered. To prevent this scheme from succeeding, God causes them to speak different languages so they could not communicate with each other:

הָבָה נֵרְדָה וְנָבְלָה שָׁם שְׂפָתָם אֲשֶׁר לֹא יִשְׁמְעוּ אִישׁ שְׂפַת רֵעֵהוּ׃
"Let us, then, go down and confound their speech there, so that they shall not understand one another’s speech.”
 
וַיָּפֶץ ה' אֹתָם מִשָּׁם עַל־פְּנֵי כָל־הָאָרֶץ וַיַּחְדְּלוּ לִבְנֹת הָעִיר׃
Thus the LORD scattered them from there over the face of the whole earth; and they stopped building the city.

עַל־כֵּן קָרָא שְׁמָהּ בָּבֶל כִּי־שָׁם בָּלַל ה' שְׂפַת כָּל־הָאָרֶץ וּמִשָּׁם הֱפִיצָם ה' עַל־פְּנֵי כָּל־הָאָרֶץ׃ 
That is why it was called Babel, because there the LORD confounded the speech of the whole earth; and from there the LORD scattered them over the face of the whole earth.
(Bereshit 11:7-9, JPS translation)

It is generally accepted that this story, and particularly the etymology, is a polemic against Babylon. The Babylonians viewed their city, and their ziggurat temples (which the story of the Tower reflects) as the gateway to the gods, and that is reflected in their etymology for their city's name. As the Online Etymology Dictionary entry for Babel writes:

from Hebrew Babhel (Genesis xi), from Akkadian bab-ilu "Gate of God" (from bab "gate" + ilu "god"). The name is a translation of Sumerian Ka-dingir.


The Akkadian bab is cognate with the Aramaic bava בבא (which we discussed here) and the Arabic bab, both meaning gate or gateway.

However, despite the theory above that bab-ilu is a translation from the Sumerian, others believe that this is also a folk etymology. Sarna writes in Understanding Genesis (p. 69):

Babylon, Hebrew Babel, was pronounced Babilim by the Mesopotamians. The name is apparently non-Semitic in origin and may even be pre-Sumerian. But the Semitic inhabitants, by popular etymology, explained it as two separate Akkadian words, bab-ilim, meaning "the gate of the god." This interpretation refers to the role of the city as the great religious center. It also has mystical overtones connected with the concept of "the navel of the earth," the point at which heaven and earth meet. The Hebrew author, by his uncomplimentary word-play substituting balal for Babel has replaced the "gate of the god" by "a confusion of speech," and satirized thereby the pagan religious beliefs.


So we therefore have two folk-etymologies: one positive and one negative.

But there is one problem with the Biblical one. The root balal בלל, as we discussed here, means "to mix" - that is to mix different things together in one new mixture, as in the Biblical belil בליל or the Post-Biblical belila בלילה, meaning "mixture" or more specifically today, "batter." Yet, as Prof. Yonatan Grossman points out in his article, "The Double Etymology of Babel in Genesis 11" this is a difficult use of balal. After providing more examples of biblical words where balal means mixing distinct entities, he writes:

If this is the case, it is strange to find this verb used to characterize a city in the sense of »scatter«: rather than blended or mixed, the people of the city are geographically scattered in every direction, and culturally-linguistically separated by language. Here, the verb לבלול  [balal] seems to function in an antithetical sense to its usual meaning, a sense which is also antithetical to the objective of the story: at the beginning, its people were fully integrated together, but by its end, the uniform mixture has been scattered and separated.


He adds that this problem is

is evident in biblical dictionaries that use two separate entries for the definition of the verb בל"ל : one referring to the sense of mixture, which appears throughout the Bible, and the second, which refers only to the Tower of Babel narrative: »there is a divine call for the mixing (›confuse‹ and ›confused‹) of the languages.


So why then does the Torah provide an etymology that doesn't seem to fit the story?

According to Grossman, this requires additional knowledge of Babylonian history. He notes that "according to Enûma Eliš, Babylon was founded to serve as a gathering place for the gods" and that "Babylon and Esagila are presented as the place where all the gods assemble, reside, and receive offerings." And so the root balal serves as a second polemic:

While the Babylonians hold that their city and temple represent the place where the gods gather – where the 300 gods of the heavenly pantheon convene with the 600 gods of the underworld – the biblical narrator counters that Babylon was not a place of divine assembly but a place of human dispersion. The name is not based on a stirring motion that brings things together, but a frantic, chaotic stirring motion that drives them apart.



The essay goes into much more detail about these issues - I highly recommend reading the entire thing to fully understand the meaning behind this short but significant biblical story.

What was surprising to me was that until I read Grossman's theory, I had never heard anyone mention the problem with balal in this context before. I assume that is because the Hebrew root בלבל bilbel, which Klein says is related to balal, does mean to confuse. For example, in this Mishnaic passage:

וְכִי עַמּוֹנִים וּמוֹאָבִים בִּמְקוֹמָן הֵן. כְּבָר עָלָה סַנְחֵרִיב מֶלֶךְ אַשּׁוּר וּבִלְבֵּל אֶת כָּל הָאֻמּוֹת
"And are the Ammonites or Moavites still [dwelling] in their own place? Sancheriv, king of Assyria, already arose and confused [the lineage of] all the nations." (Yadayim 4:4)


This refers to the Assyrian king, Sancheriv, who after conquering a nation would resettle its inhabitants in other regions of his empire. And although Assyria was a Mesopotamian kingdom like Babylonia, his story is the opposite of the story of the Tower. In the Tower story, God took people speaking the same language and caused them to speak many different languages so they wouldn't be able to cooperate, Sancheriv took people of different linguistic backgrounds and mixed them together to assimilate under one unified identity.

Oh, and one last thing, since if I don't write about, I'm sure to be asked. Is there any connection between the English word "babble" and the Hebrew words that we've discussed so far?

The Online Etymology Dictionary says that babble does not have Semitic roots:

mid-13c., babeln "to prattle, utter words indistinctly, talk like a baby," akin to other Western European words for stammering and prattling (Swedish babbla, Old French babillier, etc.) attested from the same era (some of which probably were borrowed from others), all probably ultimately imitative of baby-talk (compare Latin babulus "babbler," Greek barbaros "non-Greek-speaking").


However, the same entry does go on to quote the OED as saying that "No direct connection with Babel can be traced; though association with that may have affected the senses." So origin, no - but influence, possibly.

Sunday, October 28, 2018

behemoth and behema

There is no question that the English word "behemoth", referring to a huge creature, comes from the Hebrew word behemot בהמות. But where does the word behemot come from?

It only appears once in the Bible, in Iyov 40:15

הִנֵּה־נָא בְהֵמוֹת אֲשֶׁר־עָשִׂיתִי עִמָּךְ חָצִיר כַּבָּקָר יֹאכֵל׃

Take now behemoth, whom I made as I did you; He eats grass, like the cattle.



This is the opening verse of a section describing this mighty beast (continuing until 40:24). At first glance, it might seem that behemot is the plural of behema בהמה - "animal, beast." And in fact, behemot as the plural of behema appears in 14 other biblical verses.

The problem is that in this case, in Iyov, the word refers to a single animal, very likely the hippopotamus, not a collective of animals. So what's happening here?

There are two theories.

One is that behemot does derive from behema, in what Klein calls "plural extensivus" . This is a phenomenon in many languages, including Hebrew, where to indicate an extension or increase in size or scope, a plural is used when referring to a singular object. We discussed a similar phenomenon here (referring to the names of God), and here explaining why Yom Kippurim is in the plural. According to Fox (here),  a good translation would be something like "super-beast."  This is also the position of Kaddari, who doubts that the behemot refers to a hippopotamus due to the mention of a large tail (like a cedar) in Iyov 40:17.

The other theory is that despite the obvious similarities between the words, behemot and behema are not cognate. This is mentioned in the Online Etymology Dictionary entry for behemoth:
late 14c., huge biblical beast (Job xl.15), from Latin behemoth, from Hebrew b'hemoth, usually taken as plural of intensity of b'hemah "beast." But the Hebrew word is perhaps a folk etymology of Egyptian pehemau, literally "water-ox," the name for the hippopotamus.


This is also the position of Steinberg in his "Milon HaTanach", BDB, and Tur-Sinai in Ben Yehuda's dictionary, who finds support in the commentaries of Ibn Ezra and Ralbag.

But Klein writes that "the assumed connection of Hebrew behemoth with Egyptian p-ehe-mau, 'ox of the water', was justly rejected by W. Max Muller."

And yet, Slifkin, in Sacred Monsters, writes that "it seems overwhelmingly likely that the account of the behemoth in the book of Job refers to the hippopotamus" (p. 185) and in response to those like Kaddari who have a problem with the mention of the tail, writes that "that it stiffens its tail, which is only likened to a cedar in terms of its stiffness, but not in its overall dimensions. The hippo's tail is less than a foot long, but it is broad and stiff" (p. 187).

So who's right? I know it's cliché, and I sound like the rabbi in that old joke, but I think they're likely both right on some level. Gesenius wrote that "it is probable that the form בְּהֵמוֹת [behemot] really conceals an Egyptian word, signifying the hippopotamus, but so inflected as to appear Phœnicio-Shemitic." In other words, when the speakers of Hebrew first encountered a huge animal called pehamau, and thought it sounded very similar to their existing word behema - they connected the two. This happens all the time when languages meet. (We saw a similar case in our discussion of hodu.) 

So while perhaps if we had a time machine we could find a more precise explanation of the development of the word, but until one is invented, I think both explanations are legitimate.