Русско-эламский словарь:
А |
Б |
В |
Г |
Д |
Е, Ё |
Ж |
З |
И |
К |
Л |
М |
Н |
О |
П |
Р |
С |
Т |
У |
Ф |
Х |
Ц |
Ч |
Ш |
Щ |
Э |
Ю |
Я
Эламито-русский словарь:
A |
C |
D |
E |
F |
H |
I |
J |
Kh |
K |
L |
M |
N |
P |
Ph |
R |
S |
Sh |
T |
Th |
U |
V |
Z
Elamite-English:
A |
C |
D |
E |
F |
H |
I |
J |
Kh |
K |
L |
M |
N |
P |
Ph |
R |
S |
Sh |
T |
Th |
U |
V |
Z
English-Elamite:
A |
C |
D |
E |
F |
H |
I |
J |
Kh |
K |
L |
M |
N |
P |
Ph |
R |
S |
Sh |
T |
Th |
U |
V |
Z
Жившие в 3-2 тыс. до н.э. (может быть - и раньше, и позже) на северо-восточном берегу Персидского залива
(в долинах рек Карун и Керхе) эламиты обладали высокой цивилизацией и внесли большой вклад в культуру
Древнего Ирана
и всего Ближнего Востока.
Возможно, даже, они основали первую цивилизацию
Медного века и первую рисуночную письменность, но потом растворились среди окружающих племён
и после последовательных завоеваний индоевропейскими народами.
По другой версии они, наоборот, напали на "Медное царство" (именно так переводится регион Северного Ирана - Мидия)
другого загадочного народа - касситов, живших к северу от них, и Древний мир лищился стабильного потока "медного проката",
из-за чего индоевропейские племена
Средней Евразии пошли "враздрай", смели все известные цивилизации
Бронзового века (исключая сам Древний Элам),
и этот эпический индустриально-сырьевой катаклизм получил у археологов
название "катастрофы Бронзового века",
а в античных мифах отразился сказанием о Троянской войне.
Вот такой был "Эламский надлом": народы Загроса нашли медь для человечества - и они же её и ушли.
Единственный народ, который получил неожиданные бонусы от несколько удалённого в пространстве и времени эламского захвата Мидии,
были древние евреи, которые, ничего, наверное, не зная о кипеже к востоку и северу от них, вышли из
Египта, пересекли ужасную тогда
Сирийскую пустыню и вторглись в Ханаан,
который тогда уже был частично завоёван филистимлянами - одним из "народов моря", переколбасивших всё Средиземноморье.
Разделы о лексике эламитского и других
"палеоиранских" языков (смотрите также
корпус этрусских текстов):
Список Сводеша для эламского языка
Сетевые источники по лексике эламитов
Литература по эламитам и эламскому языку
На основе всех собранных сведений будет создан полный эламско-русский (и обратный) словарик.
Список Сводеша для эламского языка
Пока здесь представлен 207-словный перечень базовой лексики по
компаративистскому
методу Мориса Суодеша. Этот словник пока неполон, но при наличии сведений будет постепенно пополняться.
Звёздочкой отмечаются слова, близкие к индоевропейским.
Алфавитные разделы словаря:
№
English (англ.)
Elamite (эламское)
Russian (рус.)
1
I
u, hu
я
2
you (singular)
ni, nu
ты
3
he
e
он
4
we
ni-ka
мы
5
you (plural)
вы
6
they
ap
они
7
this
hu, hi
это
8
that
ak-ka
то
9
here
a-ha, i-ma
здесь
10
there
ah
там
11
who
ak-qa
кто
12
what
appa
что
13
where
mur
где
14
when
sap, an-ka
когда
15
how
anka
как
16
not
in-na
нет
17
all
ku-ti-na, mar-be-ip
все
18
many
ir-še-ik-ki
много
19
some
aš-ki
некоторые
20
few
harikki
несколько
21
other
daae
другие
22
one
ki-ir
1
23
two
ma-ir
2
24
three
*zí-ti
3 [похоже]
25
four
4
26
five
5
27
big
ir-šá-na
большой
28
long
me-lu-uk
длинный
29
wide
šadanika
широкий
30
thick
толстый
31
heavy
ab-ba-ra,
тяжелый
32
small
harikki
малый
33
short
короткий
34
narrow
узкий
35
thin
zik-ki
тонкий
36
woman
*zana (lady)
женщина
37
man (adult male)
ru-h, RUH.MEŠ
мужчина
38
man (human being)
ruh, LU.lg
человек
39
child
tur, hh. ma-ul-li
ребёнок
40
wife
ir-ti
жена
41
husband
муж
42
mother
*am-ma
мама
43
father
*at-ta, ad-da
папа
44
animal
животное [зверь]
45
fish
рыба
46
bird
MUŠEN
птица
47
dog
UR.lg
собака
48
louse
вошь
49
snake
ši-in
змея
50
worm
*krmi-
червь
51
tree
NGIŠ.hu.sa
дерево
52
forest
hu-sa
лес
53
stick
ngiš
палка
54
fruit
bu-ur
плод
55
seed
zišša
семя, зерно
56
leaf
лист
57
root
корень
58
bark (of a tree)
кора
59
flower
mi-ik-ki
цветок
60
grass
NGIŠ.IN.lg
трава
61
rope
šama
верёвка
62
skin
ha-tin, KUŠ.MEŠ
кожа
63
meat
i-iš-ti
мясо
64
blood
sa-an
кровь
65
bone
кость
66
fat (noun)
NGIŠ.Ì.lg, ap-pi
жир
67
egg
яйцо
68
horn
qa-as-su
рог
69
tail
хвост
70
feather
мех
71
hair
še-
волосы
72
head
uk-ku
голова
73
ear
si-ri
ухо
74
eye
el-ti
глаз
75
nose
*šim-
нос
76
mouth
рот
77
tooth
si-h-ha
зуб
78
tongue (organ)
ti-ut
язык
79
fingernail
pu-ur
ноготь
80
foot
ba-at, pa-at
ступня
81
leg
нога
82
knee
колено
83
hand
ŠU.MEŠ, kir-pi (hands)
кисть
84
wing
крыло
85
belly
живот
86
guts
кишки
87
neck
ti-pi
шея
88
back
спина
89
breast
GABA.lg
грудь
90
heart
bu-ni
сердце
91
liver
ru-el-pa-mín
печень
92
to drink
si-kaš-da
пить
93
to eat
mak-, te-ri-qa
есть (кушать)
94
to bite
кусать
95
to suck
сосать
96
to spit
плевать
97
to vomit
блевать
98
to blow
ba-ki-iš
дуть
99
to breathe
zu-ür-zu-ür
дышать
100
to laugh
смеяться
101
to see
siya-
смотреть
102
to hear
hap
слышать
103
to know
tur-
знать
104
to think
el-ma
думать
105
to smell
нюхать; пахнуть
106
to fear
ip-ši
бояться
107
to sleep
спать
108
to live
ka-tu
жить
109
to die
*halb-
умирать
110
to kill
halba-
убивать
111
to fight
bet
бороться, сражаться, драться, воевать
112
to hunt
охотиться, травить
113
to hit
ga-az-
бить, поражать
114
to cut
massi
резать
115
to split
расщеплять
116
to stab
вонзать; ранить (ножом)
117
to scratch
царапать
118
to dig
at-tu
копать
119
to swim
плыть (самому - одуш.)
120
to fly
лететь
121
to walk
izza-
идти пешком
122
to come
ši-in-nu
приходить
123
to lie (as in a bed)
лежать
124
to sit
mur-
сидеть
125
to stand
стоять
126
to turn (intransitive)
поворачиваться
127
to fall
падать
128
to give
*tun-
давать
129
to hold
marri
держать
130
to squeeze
жать, давить, выжимать
131
to rub
тереть
132
to wash
мыть
133
to wipe
(вы...)тереть [синоним rub?]
134
to pull
тянуть
135
to push
толкать
136
to throw
бросать
137
to tie
rabba
(за...)вязать
138
to sew
(с...)шить
139
to count
tiri
считать
140
to say
tu-ru, na-
говорить
141
to sing
петь
142
to play
играть
143
to float
плыть (= быть на воде в течении - неодуш.)
144
to flow
течь
145
to freeze
замерзать, замораживать
146
to swell
(на...)бухать, опухать
147
sun
na-hu-te
солнце
148
moon
itud
луна
149
star
MUL.lg
звезда
150
water
zul, A.MEŠ
вода
151
rain
te-ip
дождь
152
river
da, A.MEŠ
река
153
lake
озеро
154
sea
KAM.MESH
море
155
salt
соль
156
stone
h.har.lg, HAR.MEŠ
камень
157
sand
песок
158
dust
пыль
159
earth
mu-ru-un
земля
160
cloud
облако
161
fog
туман
162
sky
ki-ik
небо
163
wind
IM.lg
ветер
164
snow
снег
165
ice
лёд
166
smoke
дым
167
fire
li-im, li-mi-in
огонь
168
ash
зола
169
to burn
li-im-ma
гореть
170
road
KASKAL.MEŠ
дорога
171
mountain
el-pi
гора
172
red
красный
173
green
hu-la-ap-na
зелёный
174
yellow
hh.šá-ir-nu-ya
жёлтый
175
white
белый
176
black
чёрный
177
night
šu-ut-me
ночь
178
day
na-an
день
179
year
bel
год
180
warm
тёплый
181
cold
холодный
182
full
man-da-qa, pu-
полный
183
new
piš
новый
184
old
qa-ra, ru-ru
старый
185
good
ba-ha, ma-ri-ya
хороший
186
bad
плохой
187
rotten
гнилой
188
dirty
грязный
189
straight
прямой
190
round
ir-pi
круглый
191
sharp (as a knife)
острый
192
dull (as a knife)
тупой
193
smooth
гладкий, плавный, ровный
194
wet
влажный
195
dry
*zit, zí-ti-qa
сухой
196
correct
išturraka
верный, правильный
197
near
kanna
близко, около
198
far
далеко
199
right
šutur
правый
200
left
левый
201
at
hate, ŠÀ
у
202
in
ma-
в
203
with
hidaka
с
204
and
ak-ka
и
205
if
an-ka
если
206
because
ибо
207
name
hi-iš
имя
Странно, что в этом списке есть "тяжёлый", но нет "лёгкий".
Есть нога, но нет руки. Есть "грязный: - нет "чистый".
Есть "старый" - нет "молодой". Есть зелёный - нет синего.
И нет наречий (кроме близко/далеко), например, быстрый/медленный...
Подробно по лексемам из списка Суодеша (по англ. алфавиту)
Источник: Г.Старостин, On the Genetic Affiliation of the Elamite Language.
1. "all": nE kut-ti-na, achE kut-tin-na, kut-tan, kut-tan-na (der.: mE ku-ut-ti-na 'altogether').
No exact wordlist matches have been found in any of the analysed macrofamilies.
? Nostratic: assuming a semantic change 'much, a lot' > 'complete, all', the root can be
compared to Alt. *ket`o 'much, many, excessively', Drav. *kat- 'much, great, exceeding', also
'bitter, intense' (DED 1135).
? Afroasiatic: An alternate comparison is PHS *gid-/*gud- 'be big, be many' (HSED 919),
suggested by V. Blaek.
2. "big": achE ir-a-na, ir-a-an-na, subst. ir-a-ra 'the big one = great person, chief'. In older
texts usually spelled as ri-a-, cf. oE ri-a-a-ri 'the big one', mE ri-a-ar id., etc. This probably
accounts for a syllabic r ( = *ra).
+ Sino-Caucasian: a perfect match exists in Proto-East-Caucasian *irV 'big, large, thick'. The
main NC root for 'big' seems to have been PNC *ɦaʯE, with outside Sino-Caucasian
correspondences (PY *ʯeʔ 'big', etc.). However, PEC *irV has an exact meaning big in
languages of at least two different subgroups (Avaro-Andian and Tsezi) and cannot be excluded
from view despite not having obvious Sino-Tibetan or Yenisseian correlations.
McAlpin compares the form with PD *iray 'great person, lord' (DED 527) > Tam. irai 'anyone
who is great, king, lord, etc.', Kan. ere 'state of being a master, master', OTe. era 'lord'. The
comparison is plausible if the Dravidian form indeed goes back to a PD *ir-/*er- and not to PD
*id-/*ed- (the latter variant allows me to compare it to Altaic *edV 'host, husband', with even
better semantics). However, even if we accept McAlpin's comparison, it cannot at all be
proclaimed an exact match.
In a somewhat similar manner V. Blaek compares the form to Proto-Afroasiatic *riʔs- 'head,
chief' > Proto-Semitic *raʔi- 'head', Eg. (Med) ;ys 'brain', etc. This is somewhat better
phonetically than McAlpin's comparison, but very vague from a semantical point of view.
3. "blood": nE sa-an. The form is rare, and its meaning slightly dubious, but so far, it is the only
Elamite word for 'blood' that has been possible to suggest.
+ Afroasiatic: V. Blaek offers a credible comparison in AA *ʒVn-(P-) > Eg. (Pyr.) znf 'blood',
Copt. snof; Berb.: Ifoghas azeni, Ghat azəni, Ayr azni, Ahaggar aheni id., WChad. *zanyam id.;
isolated parallels can also be found in Omotic. Cf. also HSED 2626, with Egyptian and Hausa data,
where the root is reconstructed as *ʒin-. According to A. Yu. Militarev, the root functions as the
main word for 'blood' in Egyptian and certain Berber and Chadic languages. The comparison
therefore looks perfectly justified and can be qualified as an exact match.
? Nostratic: An alternate route would be to compare the root with Indo-European
*es(H)ar-/*es(H)an-, which has also been compared to Proto-Kartvelian *zisxL- 'blood' and
Proto-Altaic *sgu 'healthy; blood' in reference to a supposed Proto-Nostratic *Vs(V)x- 'blood'.
The Elamite comparison is extremely dubious as it would be based on the Indo-European suffixal
(i.e. heteroclitic) form, but it is not altogether out of the question nevertheless.
4. "burn (tr.)": The basic form for 'burn' in mE is li-im-ma-, obviously a derivative of li-im 'fire',
on which see below.
However, in certain texts we also find a verbal root kura- whose meaning in the Elamite
dictionary is given as 'versengen' ('to sear, bake') as opposed to 'verbrennen' ('to burn') for
li-im-ma-. It is regularly used as a 'pair-word' together with li-im-ma- in relation to "devastative"
activities, cf. li-ma-[a]k ku-ra-ak pa-at-pu-up ra-ap-pa-ak-na '(the enemies) should be burnt,
seared, at my feet be bound!' (HK 518), etc. In oE and mE, the word is found in the past participle
form ku-ra-ak, as well as in the 2nd p. sg. form ku-ra-at. Apparently, the meaning of "versengen"
was attributed to the word because of the derivative ku-ra-am-ma, ku-ra-na with the meaning
'furnace'. However, on a fair basis the context does not allow us to make a clear distinction, and it
is not excluded that the verbal base kura- has to be reconstructed as the basic word for 'burn' in
middle Elamite.
+ Nostratic: obviously, the most apparent comparison would be to Proto-Indo-European
*gʷher- 'hot, to burn' (the Slavic forms, where the root is represented in its verbal form, are
intransitive, but one cannot exclude the possibility of it being used with causative suffixes in
Indo-European, where differences between transitive and intransitive conjugation are often
extremely thin). The Nostratic root, reconstructed as *gUrʌ- by V. M. Illych-Svitych (see ND 95)
with the supposed meaning 'hot coals', is also based on a tentative Altaic *gur/V/- 'hot coals, to
enflame'. We could, however, also point out a possible comparison with Proto-Uralic *korpe- 'to
burn' (Redei 186), which further indicates that the word could have had an exact verbal meaning
'to burn' in Proto-Nostratic.
? Afroasiatic: For Nostratic *gUrʌ- Illich-Svitych further suggests a comparison with PAA
*g/w/r 'fire, coal' > late Egyptian dr 'fire', Beja gur 'to boil, roast', etc. The meaning 'to burn' is
represented in Sidamo gir-. For Chadic parallels with the meaning 'ashes, coal' see also Stolbova
1996, p. 67. An alternate comparison is suggested by V. Blaek, who compares the Elamite root to
Proto-Semitic *kawr- 'furnace' and East Cushitic *kar- 'to boil'. Both comparisons, however, can
hardly qualify for an exact wordlist match.
5. "claw, nail": nE pu-ur (found in the expression pu-ur hw.hu-ban.a-h-pi-na ha-rak-qa 'the
fingernail of Humban-ahpi is pressed (i.e. to seal the letter)').
+ Nostratic: excellent parallel in *p/a/r// 'finger, fingernail' (ND III 362). The Indo-European
(*per-, *prst-) and Altaic (*para-a, new reconstruction *p`iari) forms normally carry the meaning
'finger', but Proto-Kartvelian *prcxa is the basic Kartvelian form for 'fingernail'. From the
Dravidian part, the usual correspondence pointed out it *ver-al- 'finger' (DEDR 5409), but the
initial v- can hardly correspond to a Nostratic voiceless stop; a more probable correlate is PDR
*par-and- 'to scratch' (DEDR 4023), further pointing out the 'fingernail' semantics.
+ Afroasiatic: apparently, the same root can be seen in what is reconstructed as *pr-, *prs-
'finger, fingernail' in ND III 362 and *par- 'finger' in HSED 1953 (cf. also the corresp. entry in V.
Blaek's article). The meaning 'nail' is present in Chadic (Hausa far-‰e, etc.), where it is one of the
primary roots denoting the object. In ND III 362, an attempt is also made to trace Proto-Semitic
*ṭupr- 'fingernail' (Akk. supru, Hebrew sipporen, etc.) to an original combination of the root *prwith
a special preformative marker, but the attempt is somewhat dubious (especially considering
the parallels in other Afroasiatic languages given in HSED 513). Nevertheless, the Chadic forms
still give us an exact match.
6. "come": achE i-in-nu 'coming', i-in-nu-ik 'he comes', i-in-nu-ik-ni 'he should come', etc.
This seems to be the most basic word for the idea of 'coming' or 'arrival', although a couple other
roots can occasionally carry a similar idea.
? Afroasiatic: Cf. PAA *saniʔ- 'to go, run' (HSED 2197). The root is the closest in semantics
and phonetics that one could find, however, it is not very reliable within Afroasiatic itself (too little
material) and does not correspond an exact match.
McAlpin compares Elamite innu- to PDR *n- 'to yield, yean, bear' (McAlpin 102); we are,
however, forced to reject that comparison, since the semantical similarity is very vague and the
phonetical comparison involves the rather dubious Proto-Elamo-Dravidian phoneme *- (> Elam.
-, PD 0-). Furthermore, the Dravidian root has an ideal match in Proto-Altaic *na 'younger
sibling', going back to a Proto-Nostratic root *nV 'young, bear young' of a far more reliable
character.
7. "die": Elamite *halb-, cf. nE hal-pi-ik 'he died', etc. The root is the same as for 'kill'; since all
the possible external parallels are primarily connected with that meaning, we will discuss them
under the entry for 'kill'.
8. "drink": achE si-ka-da 'he had drunk'; cf. also nE si-ki-tu-um 'state of being drunk,
durnkedness'. The verb is extremely rarely met and the meaning is somewhat dubious, but so far, it
is the only known equivalent for 'drink' in Elamite.
+ Afroasiatic: cf. PAA *seḳ- 'to drink, give a drink' (HSED 2220). The distribution of the root is
not very wide, but it is one of the main roots for 'drink' in Central Chadic (PCCh *syaʯwa-). In
Semitic, the root has the meaning 'give a drink' (Akk. aqu^, Hebrew hiq, etc.), but the primary
non-causative meaning may have been preserved in Ugaritic qy 'drink'. Plausible comparison.
? Nostratic: cf. Proto-Altaic *soga ( ⁓ -u-) 'drunk, alcoholic drink'.
9. "dry": cf. achE zi-ti-qa 'dried' (used in conjunction with 'grapes'), also achE zi-ut '(dried)
fodder'. Both words can account for a common Elamite root *zit- 'dry'. However, no more or less
apparent matches or even possible cognates for the root can be found in any of the surrounding
macrofamilies.
10. "ear": nE, achE si-ri.
A totally mysterious root - although it is certainly among the better established Elamite lexemes,
it has no reliable cognates in the surrounding macrofamilies whatsoever. A very weak comparison
can be found in V. Blaek's article, where he relates it to certain Central Cushitic (Waag ər 'to
hear'), late Egyptian (sy; 'to recognize, know') and Central Chadic (Zelgwa tsaraka 'to hear')
forms; however, these are isolated and unclear forms with no reliable group etymologies, and even
so, none of them carries the meaning 'ear'.
Likewise, within Nostratic one could compare the root with forms like Proto-Altaic *sri 'to
know, feel', or Proto-Dravidian *‰r- 'to see' (?), but such comparisons would not be of much use
due to phonetic, semantical and distributional features.
11. "earth": mE, nE, achE mu-ru-un.
This word was apparently used in both the meaning 'element (soil)' and 'world/territory'. Cf.
for the first meaning: zu-ul mu-ru-un a-ak li-im 'water, earth and fire'; for the second meaning:
ak-qa h.mu-ru-un da-a-da 'he who had created the Earth'.
The word itself is usually seen as a derivative of the Elamite root mur- with the meaning 'to put,
set in place; to sit'. The entire wordfamily is compared by McAlpin with PDR *r 'native place,
village, town' and traced back to a hypothetical PED *vur 'place'. The comparison could be
acceptable if the semantics of the root were not so vague; also, this is the only example of an
Elamite mu- : Dravidian *- correspondence, which makes it even less reliable.
On the other hand, we have a reliable Afroasiatic comparison:
+ Afroasiatic: cf. Tigrai mret 'earth' (Semitic), Ghadames ta-mmur-t id. According to A. Yu.
Militaryov, the word is one of the primary roots for 'earth' in Berberic and has outside connections
as well.
12. "eat": achE mak-.
A somewhat dubious entry, as the word is present mostly in an official meaning (cf. the usual
German translations 'verzehren, verbrauchen' rather than 'essen') and used in contexts of the type
"X consumes Y measures/portions in Z days". However, so far it is the only root for 'eating' at our
disposal, and there are no valid arguments to suggest the presence of a different 'colloquial' root in
Elamite.
+ Nostratic: in Dravidian, a similar root for 'eat' can be found in Proto-North-Dravidian *mq-
'to eat' (Kurukh mxn, Malto mqe), with a further parallel in Malayalam mkuka 'to drink, sip'
(DED 5127). The root can further be compared with Proto-Altaic *muk`e 'to suck', which is given
this meaning based on Proto-Mongolian *meke 'to suck, chew' and Proto-Tungus *muku- 'to fill
mouth with liquid'; cf., however, Proto-Korean *mək- 'to eat, drink' and Proto-Japanese
*maka-nap- 'to feed' (causative formation?). This can hint at a tentative meaning "to eat (of liquid
food)" in Proto-Nostratic, with further generalizations in several language groups. The match is
not thoroughly exact (unclear vocalism correspondences), but acceptable.
? Afroasiatic: Cf. PAA *muk- 'suck, drink' (HSED 1790). If the root is indeed of PAA character,
it most certainly belongs here, but the weak distribution (Arabic + West Chadic) and the lack of
exact semantic parallels (the meanings 'suck', 'sip', and 'chew' are attested) do not make this an
exact match in any case.
13. "eye": mE el-ti 'eye', nE el-ti-pi 'eyes', achE el-te 'his eye'.
+ Afroasiatic: PAA *ʕil- 'eye' (HSED 1101) is one of the main roots for 'eye' in Cushitic
(well-established Agaw and Eastern Cushitic parallels) and in Central Chadic languages. V.
Blaek also adds Egyptian ;r.t 'eye' to the compared forms, but, according to (HSED 112), this
rather belongs to PAA *ʔir- 'eye' (with further Chadic parallels), so the comparison is dubious;
however, further parallels can be also found in Berber (Ghadames a-wəll id.). Cushitic, Chadic,
Berber and possibly Egyptian evidence all point out that the root is a strong candidate for the main
PAA root for 'eye'.
+ Sino-Caucasian: cf. Proto-North-Caucasian *ʡwilʡi 'eye', which may be further compared
with Proto-Sino-Tibetan *a(H) 'to look' and Proto-Yenisseian *de-s 'eye'. This is obviously the
main root for 'eye' in this macrofamily.
? Nostratic: cf. Proto-Nostratic *jela (ND I 148) 'light, bright' > Proto-Kartvelian *el- 'to shine,
lightning', Proto-Uralic *jela 'light, bright', Proto-Dravidian *el- 'to shine'. The newly
established Altaic root *ila > Proto-Turc *iler- 'to be dimly visible', Proto-Mongolian *ile 'known,
evident', Proto-Japanese *arap-ar- 'to appear', if it belongs here indeed, could probably correct the
original semantics from 'light' to 'visible, appear', in which case the comparison with Elamite el-ti
is fully justified. However, the Nostratic root does not present an exact wordlist match in any case.
14. "fire": mE li-im, li-mi-in, hence also the verb limma- 'to burn' (see above).
+ Nostratic: the most obvious comparison is with one of the main Kartvelian roots for fire,
well-represented in Swan dialects: Upper Bali lemesg, Lashkh lemes, Lentekh lemesḳ <
Proto-Kartvelian *leme‰- 'fire'. A reliable Uralic parallel can be found in Proto-Uralic *lom3
'warmth, flame'. While the distribution of the root is not very wide, the correlation between Uralic
and Kartvelian is strong enough to propose a Nostratic character for it.
? Sino-Caucasian: cf. Proto-Sino-Tibetan *luam 'burn, blaze, heat' > Old Chinese *lm, *lham
'to heat, blaze', Tib. slam 'to roast slightly, to parch', etc.
15. "foot": mE, nE ba-at (also spelled pa-at in mE).
+ Nostratic: obvious parallel in Proto-Nostratic *ṗatʌ 'foot' > Proto-Indo-European *ped-,
Proto-Dravidian *pat- (NE 368). Taking into account the new Altaic reconstruction *p`agdi 'foot,
sole', the Nostratic root may have to be reinterpreted as *paGd- (where *-G- represents an
unknown velar), but that doesn't really afflict the excellent quality of the comparison.
? Afroasiatic: V. Blaek offers several correlates for the word, including Semitic (Akk. padnu
'way, path', Arab. wafada 'to come, travel'), Egyptian (p;d, pd 'knee, to run'), Berber (Mzab fud,
Ghat afud, Zenaga offud_ 'knee'), and East Chadic (Mubi fuudi 'thigh'). There may actually be
several roots involved here, but none of them seem to share the meaning 'foot', so no exact match
can be established.
16. "full": achE pu-, found in verbal forms like pu-qa 'was full', also in the nominal derivative
pu-pu-man-ra 'he who fills'. The root may stem from an earlier *pun-, cf. nE pu-un-qa-ak,
pu-un-qa-qa 'it was full, filled'.
No reliable external correlations have been found for the root. One could consider a comparison
with Proto-Indo-European *pləne- 'full', if the Elamite form goes back to an earlier *pul-n-, but
this is a very vague probability.
Cf. also PST *phoH 'to fill in'. The root, however, has no Caucasian or Yenisseian parallels and
does not qualify as an exact match.
17. "give": mE tu-ni-h 'I gave', mE, nE du-ni-h id., achE du-na-a 'he gave', etc.; the common
Elamite root is *tun-.
A second root for 'give' is also fixed in documents, with unclear differentiation in semantics: cf.
oE, mE, nE li-h 'I gave', der. oE li-e 'his gift', mE, nE li-en-ra 'he who gives', etc. The verb could
seem to be more archaic than tun-, since the former is missing in Old Elamite; however, both verbs
are present in New Elamite and the difference in functions between the two is unclear. We will,
therefore, subject both roots to comparative analysis.
+ Afroasiatic: V. Blaek compares the Elamite Root with PAA *d[i]n- 'to give', well
represented in Semitic (Akk. nadnum 'to give', etc.; the initial *n- has possibly to be taken as a
prefix), and in Egyptian wdn 'to make sacrifice'. Although the root is hardly met in the meaning
'give' anywhere outside Semitic, within that particular branch it is one of the main roots denoting
that activity. Not an exceptionally strong match, considering also some phonetic problems (a
strange variant with voiceless -t- in Hebrew and Aramaic ntn, for instance), but generally
acceptable.
For Elamite li-, Blaek quotes the following forms. Semitic: Arab (Ta`iizz) m ʔalls 'there is
not', Amhara ʔall- 'to be'. Cushitic: Qwara lee 'to give', Proto-East-Cushitic *leh- 'having', etc.
Chadic: Logone lii 'to be', Mokilko ʔel- 'to give'. I have a hard time trying to imagine these forms
as going back to an even hypothetic PAA *le-/*ʔele- 'to give'; forms with the meaning 'give' are
isolated and cannot pretend to be archaic.
+ Sino-Caucasian: on the contrary, Elamite *li- seems to have an excellent match in the
common PSC root for 'give', represented by PNC *iV and PST *laʔ.
? Nostratic: certain parallels can be traced with the common Nostratic root for 'give', namely
PN *to/H/ʌ (NE 338) > PIE *d- (*deHʷ-), PA *t- (new reconstruction *t`uja), PU *tɣe-, PD
*t-/*ta-). This would, however, presuppose, that the Elamite base tuna-/tuni- is derived from an
older *tu- with a nasal suffix. As indirect evidence in favour of this hypothesis we can quote such
occasional achE forms as id-du-i 'they gave out, issued', id-du 'give out!, issue!'. However, these
considerations are somewhat speculative.
18. "good": oE, mE, nE ba-ha.
? Afroasiatic: a perfect match for the root could have been PAA *bahuy- 'be good' (HSED 191).
Unfortunately, the root is extremely weak, being reconstructed on the basis of Arabic bhy 'be
beautiful' and Zime (Central Chadic) bayʔ 'good'. Besides being so drastically underrepresented,
the root presents further problems with semantics and phonetics (metathesis? in which subgroup?).
It cannot therefore qualify as an exact match.
? Sino-Caucasian: a tentative, but by no means, exact cognate might be found in PNC *bVHV
'big, many', PST *phH 'vast, wide', PY *bəj- 'many'.
19. "green": nE hu-la-ap-na.
The meaning reconstructed tentatively; according to HK, the word denotes a certain colour and
is used exclusively for describing clothes. The meaning 'green' is suggested due to an alternate
form hu-ra-ap-na which is then compared to the root hura- 'to bloom, become green (of trees)'; in
this case, hu-ra-ap-na may be an erroneously contaminated form.
No reliable external parallels can be found. It would be interesting, however, to compare the
form to PAA *hVeb- 'be green' (HSED 1385), particularly to Proto-Semitic *hVs^ib- > Akk.
hasbu 'to be green', Arab hdb 'to paint'. Considering that Proto-Semitic *-s^- is usually
reconstructed as a lateral affricate, it is not excluded that the Elamite form is, in fact, an old
borrowing from a dialect of Proto- Semitic.
20. "hair": nE e-e 'his hair' (?).
A very uncertain form attested in one extract, where it is furthermore dealt with animal (goat)
hair. No reliable parallels have been found for this root.
21. "hand": mE ki-ir-pi 'hands', achE kur-pi id. (The original vowel of the root is unclear due to
a regular confusion of -u- and -i- from Middle to Achaemenid Elamite).
No exact matches in any of the macrofamilies. V. Blaek suggests an Afroasiatic parallel in
PAA *ḳar- 'arm, shoulder' > Somali qarqar 'upper part of shoulder' (East Cushitic), Egyptian qʕh
'arm, shoulder'. Not only does the root not represent an exact match, it is also extremely weak and
underrepresented on its own.
? Sino-Caucasian: potential correlates for the Elamite root can be seen in Proto-Yenisseian
*gVʔVr 'hand', PST *Khʷar 'fist, handful'; however, if these two are related to PNC *kwlʡ
'hand' (NCED 706-7), the original consonant of the root should be reconstructed as *-l- and can
hardly qualify as a reliable phonologic match for Elamite. Cf. also PY *xre 'arm'.
22. "head": mE, nE uk-ku. Judging by Elamite material, the word is usually seen as related to the
postposition uk-ku with the meanings 'upon; because, due to, according to' (HK 1210). The
meaning 'head' is probably primary here, with a later semantic derivation ("head" => "top,
above"=> later development as in Greek kata 'downwards; according to').
+ Nostratic: An exact match exists here in Uralic *uk3 'head' (Redei 542). McAlpin compares
the root in its abstract meaning with PDr *uk-a- 'to ascend, jump up' (DEDR 559); we could also
add PA *iga 'to rise, fall over' > Proto-Japanese *a(n)ka- 'to raise; to give', Turkic *ig- 'to rise;
to fall over', etc. One might suggest two different and often contaminated roots within Nostratic
itself ("to rise, ascend", "head, summit"), or, more probably, suppose a certain polysemy within
Nostratic dialects themselves.
V. Blaek rejects McAlpin's comparison assuming the Elamite form to be borrowed from
Sumerian ugu 'head, skull, upper side, on'. This cannot be excluded, but the basic character of the
lexeme (it forms part of Yakhontov's "ultra-stable" 35-word list) makes such a probability
somewhat doubtful, considering the vast usage and semantical differentiation of the root in
Elamite.
23. "hear": oE, mE, nE *hap-, *hahp-. Certain problems with establishing an exact meaning here,
as the majority of the attested forms are usually assigned the meaning 'to listen' (ha-ap-hu 'we
listen', ha-h-pu-un-ra 'listener', etc.). However, certain phrases like nE ku-ul-lak.u-me ha-pu-it-ni
'may you hear my prayers' suggest that the word could be used in both the functions of 'listen' and
'hear'.
In any case, the word has no apparent cognates in any macrofamilies. V. Blaek's Afroasiatic
comparisons (East Cushitic *hub- 'to know, be sure', Dahalo huw-at- 'to know') are scattered and
unreliable.
24. "heart": mE bu-ni.
The syllabic notation bu is extremely rare in Elamite; in fact, apart from proper names, it is only
met in this particular lexeme. It cannot be excluded that the word was actually dissimilated from an
earlier *muni, with a specific grafic change to mark the process (while normally any old sequences
of the *bu- type were marked in Elamite as pu-, whether it was just a graphical formality or
reflected a real phonetic development).
If Elamite buni indeed goes back to muni, the word finds excellent parallels in most
macrofamilies:
+ Nostratic: PA *mionu 'heart, breast' > Proto-Tungus *mianam 'heart', Proto-Korean
*manam 'heart', Proto-Japanese *muna-i 'breast'.
+ Afroasiatic: PAA *mun- 'heart, liver' (HSED 1794); the entry serves as the main word for
'heart' in Dahalo (muna) and Proto-South-Cushitic (Proto-Rift) *mun-.
? Sino-Caucasian: cf. PNC *mnq 'breast, bosom'. The root does not present an exact wordlist
match, but most certainly belongs here.
Overall, this common Eurasian root (*mun-, *munqi-) was not well preserved in daughter
languages, which is due to it already possessing 'abstract' connotations on the Proto-Eurasian
level. However, the exact parallels between Altaic, Cushitic, and North Caucasian make it a strong
candidate for the common Eurasian word for 'heart'.
V. Blaek suggests an alternate comparison with PAA *b[u]n- > Akk. abunnatu(m) 'navel,
umbilical cord', Eg. (Med) bn.tj 'female breasts', Gulfei fana, Makari fina 'breast' (Central
Chadic). While these parallels do not presuppose any phonetic changes in Elamite, the suggested
forms are scattered and do not present any exact matches.
25. "horn": mE, nE qa-as-su, nE kas-su.
+ Afroasiatic: V. Blaek compares the root with PAA *ḳVsw/y- 'horn' > Beja koos,
Proto-Omotic *ḳusim; Senhaja a-qaaw, Matmata qi, Harawa kiiu (Berber), Logone kas^u,
with the meaning 'horn' preserved everywhere. The root can certainly pretend to be of Common
Afroasiatic origin, and is thus a perfect match for the Elamite entry.
26. "I": oE u, mE u, u, nE u, achE hu, u.
Any observations on the connection between this Elamite pronoun and corresponding pronouns
in other macrofamilies would be highly speculative. Thus, McAlpin reconstructs a
Proto-Elamo-Dravidian *i > Proto-Dravidian *y- in *y-n 'I'; in Elamite he supposes that the
usual vowelshift *i > u has taken place. However, this shift has a sporadic character, and in most
cases, both variants are attested (cf., for instance, oE ni, but mE ni, nu, nE, achE nu 'thou'). The 1st
person pronoun, on the contrary, shows a stable and regular *u at all stages, and there is little
ground to doubt its primary character, which annulates the Dravidian comparison.
Blaek compares the Elamite pronoun with various 'labialized' forms of the Afroasiatic 1st
person pronoun, scattered in various languages and dialects; some of these forms, like Eg. ;w, later
wy 'I' (dependent series), or the Chadic forms for 1sg possessive pronoun (Hausa -wa, etc.), look
promising, but nevertheless, none of them constitute an exact match.
To this, we could certainly add the PIE form *wei-, *wei-es 'we', the main root for 1st person pl.
pronoun. All of these comparisons point at a very archaic state of the Elamite pronoun, however,
none allow for establishing any direct matches within the 100-word list.
27. "kill": achE hal-ba-, cf. forms like hal-ba-qa 'is killed', hal-ba 'dead, killed', hal-pi-i 'he
struck down' (the meanings 'to strike' and 'to kill' go hand in hand for the root). Cf. also the forms
for 'die'.
+ Nostratic: assuming that Elamite -b- is of suffixal nature, one could compare PA *lV 'to
destroy, kill' > Proto-Turkic *Alk- 'to finish, destroy, be exhuasted', Proto-Mongolian *ala- 'to
kill', Proto-Tungus *li- 'to crumble; to kill an animal'. Cf. also in Dravidian,
Proto-Kolami-Gadba *al-- 'to kill' > Kolami alg-, Naikri ala- id. (DED 309), maybe also Parji
andkip- 'to destroy, kill', Salur anukci key- id. (DED 277; a few cases of irregular nasalisation of
lateral resonants are found in this subgroup, cf. PDR *kal 'stone' > Ollari kand, Salur kandu, etc.).
? Afroasiatic: Blaek compares the root with PAA *d-b-l > Semitic *dbl 'to ruin, destroy', Eg.
(Pyr) db; id. Very weak comparison (not an exact wordmatch, besides supposing a metathese in
Elamite). Cf. also PAA *gal- 'to kill' (HSED 1004), with, however, an extremely weak
representation (meaning 'kill' in only two Central Chadic languages).
28. "know": mE, achE tur-, turna- (mE du-ur-na-a 'he knew'; achE tur-na-i id., etc.).
? Nostratic: cf. PA *t`erk`o 'to think' (> Proto-Turkic *TerKe- 'to observe, research';
Proto-Mongolian *taraki 'brain, mind; head'; Proto-Tungus *terge- 'to think, to doubt') and
particularly PD *ter-i- 'to be seen, clear', with constant meaning shifts to 'know' (DED 3419; cf.
Tamil terul 'to know', Malayalam teriyuka 'to understand, know', etc.). However, nowhere in
Dravidian does the meaning 'know' seem to be original.
29. "liver": nE ru-el-pa-min. An unclear word with, furthermore, a not wholly established
meaning. No apparent cognates.
30. "man": achE ru-h, cf. also mE, achE ru-hu 'offspring' and other derivates.
? Afroasiatic: cf. PAA *reh- 'man' (HSED 2106) > Eg. (Pyr) rhy.t 'men', Proto-West-Chadic
*ryaH- 'male' (Bokkos re). The match is perfect phonetically, but the root is so drastically
underrepresented that an exact match is out of the question. Blaek compares the root to Akkadian
rad, red 'to beget, pair', as well, but this is questionable from both phonetic and semantic points
of view.
31. "many": achE ir-e-ik-ki (*rekki?). A derivate of *ra- 'big', see above.
32. "meat": nE i-i-ti.
+ Afroasiatic: cf. PAA *ʔa‰-/*ʔi‰- 'meat' (HSED 13) > Gisiga ʔie (Central Chadic),
Proto-Agaw *ʔV‰-, Proto-Omotic *ʔa‰- 'meat, body'. Not quite reliable for phonetic reasons, but
the root's wide distribution in Omotic makes this a somewhat exact match.
33. "name": mE, nE, achE hi-i.
Comparisons have been offered for the word by both McAlpin and Blaek, but both remain
dubious. McAlpin compares it with PD *ey- 'to know how to, understand' (DED 806),
reconstructing a Proto-Elamo-Dravidian *he- 'to know how to' (?).
Blaek draws on the Elamite derivative hia 'praise, glory', and compares both words with
PAA *haS-, *daS- > Akk. *dassu 'to remember', Ugarite dss 'to feel', Arabic hassa id.,;
Proto-East-Cushitic *haaaw- 'to chat'. This comparison looks somewhat more plausible than
McAlpin's, but is still nowhere near an exact match.
34. "neck": nE ti-pi (meaning approximate).
? Afroasiatic: Blaek proposes a correlation with PAA *duby- 'back, tail'; according to HSED
731, where the root is reconstructed as *dub-, the primary meaning of the root is 'tail' and
'buttocks' rather than 'back'; either way, this is not an exact match. No other cognates have been
found.
35. "night": oE, mE u-ut-me, cf. oE su-de-it 'at night'.
+ Afroasiatic: according to Blaek, this root corresponds with one of the main Omotic roots for
'night', cf. Dime suut-u, Galila oyt-i, Ari soyt-i, Hamer soyt-i, soot-i 'night'; he further suggests
comparisons with Arabic swd 'to be black' and Beja sootay, suutay, sooday 'of dark colour'. The
Omotic entry, however, constitutes an exact wordlist match.
36. "nose": achE i-um-me 'his nose' < *im-e?
V. Blaek analyzes the form as *in-me, with a suffixed -me as in tit, tit-me tongue and
subsequent assimilation. From a "pure Elamite" point of view, though, such a hypothesis is highly
questionable, considering that there exist other examples of roots ending in -n- with the same
suffix and no assimilation: cf., for instance, mE murun-me 'arable land', achE nan-me 'day'. Much
more probable is the 'traditional' interpretation of the form as *im-e, where -e is the possessive
suffix of the 3sg pronoun.
On the other hand, reconstructing the initial form as *in- would help bring in many reliable
external cognates, such as PAA *san-/*sin- 'nose' (HSED 2194); PD *‰und- 'beak, snout' (DEDR
2664); PU *s'ak3 'smell; to smell' (Redei 462); PNC *sHwin-ṭ 'to smell', PST *si or *su 'to
smell'. All these forms certainly point to a common Eurasian root; however, our not being able to
satisfactorily rationalize the change *in- > im- prevents us from accepting the comparisons.
Elsewhere, cf. PA *suma 'nose, part of nose' > Proto-Turkic *sum-/*sm- 'nose' (Chuvash
sъmza), Proto-Mongolian *samsaɣa 'wing of nose', Proto-Tungus *sogi- 'nose, nose ring'.
Unfortunately, the root is only represented in the meaning 'nose' in Chuvash and one Tungus
dialect and has no reliable Nostratic parallels.
37. "no": nE, achE in-na; oE a-ni, mE a-ni, a-ni-i, nE a-ni, a-nu, achE an-nu, a-nu (the second
root used in prohibitive constructions).
+ Nostratic: PA *ni 'not', probably related to the well-known Nostratic negative/prohibitive
particle (PIE *ne, PU *ne, PK *nu, cf. ND p. 17).
+ Afroasiatic: PAA *ʔin- (Blaek): Akk. ynu 'isn't', Hebrew ʔayin, ʔn id., etc. (the basic
Semitic verb for negation), etc.; Eg. n 'not'; parallels also exist in Cushitic.
38. "one": achE ki.
+ Afroasiatic: while one can hardly speak of a common PAA root for 'one', the comparisons of
Blaek look quite plausible. Cf. particularly the Omotic forms (Dizi qoy, Sheko k(w)oy 'one') and
East Cushitic *kaww- 'one; alone'; other parallels include Eg. (Pyr) kyy 'another', Beja kwo 'unit'
and a few tentative Chadic parallels.
No other parallels have been found for this numeral in Nostratic or Sino-Caucasian; connections
with forms such as PU *kte 'one' would be extremely tentative.
39. "rain": nE te-ip.
? Afroasiatic: cf. PAA *ṭif- 'drop, rain' (HSED 2470) > Sem. *ṭipp- 'drop', West Chadic *ṭaf-
'rainy season', Central Chadic *ṭa-ṭVf- 'drizzle'. Despite the root's rather weak representation in
language branches, the parallel looks convincing, although not constituting a wordlist match.
Blaek compares the root to PAA *dib-/*dub- > Rendille dubbat, Hadiya duuba 'cloud' (East
Cushitic), Dizi diab 'to rain', Kafa dup id., Dime deeb 'rain', Ari doob id. (Omotic), Jimbin
dabuna 'rainy season' (West Chadic), Kera dubueni 'rain' (East Chadic). The comparison is also
acceptable, but the distribution of the meaning 'rain' is too scarce in languages to present a
convincing match.
40. "say": achE na- (na-a 'he said', na-an-be 'they are saying', etc.)
+ Nostratic: the only more or less solid Nostratic parallel for this verb is found in Dravidian.
McAlpin compares Elamite na- with PDr *en- 'to say, speak', noting a very close similarity in
syntactic use between the two roots. One should, however, note certain serious phonological
problems: the reduction in Elamite (McAlpin presumes a Proto-Elamo-Dravidian *ena- > Elamite
na-), and also the fact that the etymon presented in DED 868 should actually be reconstructed as
*yan- due to untrivial vocal correspondences between Dravidian languages. Even so, the
comparison is still acceptable.
+ Afroasiatic: cf. PAA *ʔan- 'to speak' (HSED 40) > Berber *ʔVn-, West Chadic *ʔan-, East
Chadic *ʔan; cf. also Blaek's comparison to certain West Chadic forms (Fyer ne, Bokkos ni, Sura
naa, Bolewa ni na, Tangale naa, etc., all with the meaning 'say'. Whether we are dealing with one
or more roots in PAA is hard to tell, but there definitely is some kind of proto-language match with
Elamite.
+ Sino-Caucasian: cf. PST *aʔ 'to speak', PY *a- 'to speak, say'.
40. "see": siya-/*ziya- (both in the meanings 'look' and 'see'; cf. achE zi-ya 'I saw', but mE
si-ya-h 'I watched', etc.).
No evident matches can be found in any macrofamilies, unless certain untrivial phonetic
changes have to be supposed. ? Cf. maybe PST *siə(H) 'to know, think'.
41. "sit": cf. nE mur-da-am-pi 'they are sitting down', achE mur-da-ak 'he was residing, sitting';
nE mur-tin 'seat (n.)'. The same root as in mu-ru-un 'earth', see above.
42. "skin": nE ha-te-en, achE ha-tin.
No matches. If -in is historically a suffix, one could compare the root with PAA *ʔad- 'skin'
(HSED 15), *ʔadam- id. (HSED 17); that would, however, suppose a correspondence of PAA *ʔ =
Elamite h-, which is questionable; also, the AFro-Asiatic root is very weak, being only represented
in a couple of Cushitic languages (*ʔad-) and Arabic (*ʔadam-).
43. "stone": achE h.har.lg.
? Nostratic: cf. PD *ar-ai 'rock' (DED 321).
? Afroasiatic: Blaek compares this with PAA *har- 'mountain, rock' (Semitic: Hebrew har,
herer 'mountain', Phoenician hr id.; East Cushitic: Yaaku h~~rɔ' 'big rock'; Berber: Ahaggar ahor
'accumulation of rocks'). Not an exact match.
44. "sun": oE na-hu-te, mE d.na-h-hu-un-te, d.na-h-hu-te, nE d.nah-hu-un-te. The word is
usually interpreted as *nan-hunte 'keeper of day', and can therefore be considered as a
euphemistic substitute for the original Elamite word for 'sun', which is unknown.
45. "that": mE, nE, achE ak-ka, ak-qa.
If the final -ka can be considered as suffixal (cf. the similar pronoun ap-pa 'what, that'), the root
can easily be compared with Common Eurasian deictic particles:
+ Nostratic: PN *a 'that' (ND I 121) > PA *a/*o 'that', PU *a-/*o- 'that', PD *a 'that', PK */h/a
'this'.
? Afroasiatic: cf. the parallels in ND I 12, where Illich-Svitych compares the Semitic definite
article (Aramaic -, Hebrew ha with secondary h-?) and a few Cushitic forms. Cf. also Blaek's
comparisons: PAA *ʔak/k/- > Semitic: Akkadian akkʔi, Hebrew ʔk, Aramaic ʔakam 'how', ʔaka
'why', Ugaritic ik, Mehri k id.; East Cushitic: Oromo aka 'like', akka 'that, in order to, like';
Omotic: Yemsa akka 'thus, how?'; West Chadic: Ngamo aka 'how', etc. Note, however, that while
the forms are certainly comparable, the meaning 'that' (demonstr. pronoun) in any of the
Afroasiatic languages is exceedingly rare and cannot pretend to be of proto-language origin. Thus,
it does not constitute an exact match.
? Sino-Caucasian: cf. PNC *ha, a base used for near deixis as opposed to *ʔo, used for far deixis.
It is unclear whether it is PNC *ʔo that corresponds to Elamite/Nostratic *a- or PNC *ha with a
later shift in meaning, so an exact match cannot be guaranteed.
46. "this": mE hu, nE hi, achE hi, hu; oE, mE, nE, achE i. The basic form is *i; forms with -ushow
the usual Elamite graphic (phonetic?) variation between -u- and -i-.
+ Nostratic: PN *ʔi/*ʔe (ND 134) > PK *(h)i 'that', PU *i-/*e- 'this', PD *i- 'this', PA *i 'this'.
+ Sino-Caucasian: PNC *ʔi 'this', PST *ʔi id.
It is interesting to note that, while the basic deictic particles *a- and *i- are so widespread within
Nostratic and Sino-Caucasian, they are nowhere near as strongly distributed among Afroasiatic
languages. Reliable parallels certainly can be found, but there is no talk about reconstructing a
stable PAA *a- or *i- in their basic deictic meanings. (cf., for instance, the scattered parallels that
Illich-Svitych gives in ND 134, most of them having to do with the 3sg m. personal marker in
verbal conjugation).
47. "thou": oE ni, mE ni, nu, nE, achE nu.
+ Nostratic: McAlpin's classic comparison with PDR *n 'thou' is still working (although a
more correct PDR reconstruction would be *njn for the direct stem). To this one should also add
PA *na 'thou' > Proto-Turkic *- (ending of the 2nd person), Proto-Korean *nə 'thou',
Proto-Japanese *na id. While the basic Nostratic stem for 2nd person sg. is usually reconstructed
as *ti/*si, the Altaic-Dravidian isogloss is too serious to go unnoticed.
? Afroasiatic: Blaek quotes North Omotic *ni, *ni-ni 'thou' (cf. Kefa ne, Welamo nena); these
forms, however, have no parallels in other branches and do not even qualify as a solid
Proto-Omotic root, much less Proto-Afroasiatic.
+ Sino-Caucasian: cf. PST *na- 'thou, you' (the main Sino-Tibetan root for 'thou', although it
has no Caucasian or Yenissei parallels).
48. "tongue": achE ti-ut, ti-ut-me.
? Nostratic: cf. Proto-North-Dravidian *tat-q 'tongue' (> Kurukh tatx, Malto tarte; DED
3064). The root has no other Dravidian or Nostratic parallels, however, and cannot be taken for an
exact match.
49. "tooth": mE si-h-ha.
Two different self-exclusive comparisons can be offered in the case of this root. On one hand,
mE *sihha can go back to an earlier oE *sihhan, preserved as a proper noun and interpreted by
Heinz-Koch as 'tooth'. This is the etymology accepted by Blaek, which makes it possible for him
to compare the root with:
+ Afroasiatic: *si[h]n- 'tooth' > Sem. *inn-, South Cushitic *sihn-, Ahaggar esiin (Berber),
West Chadic (SBauchi) *sin, Ngizim yaanau, etc. (In HSED 2250, the root is reconstructed as
*sin-).
On the other hand, even if the Old Elamite proper name si-h-ha-an does belong here (which is
not obvious), the final -n can well be a suffix. Assuming a possible assimilation, we can then trace
*sihha- back to *silha- and compare it with:
+ Sino-Caucasian: PNC *cɫɦV 'tooth', PST *CVj 'tooth, fang';
+ Nostratic: PU *c'il3-m3 'fang', PA *sla 'sharp stick, tooth' > Proto-Turkic *sl- 'tooth, sharp
stick'; Proto-Mongolian *sid 'tooth', etc.).
50. "tree": nE, achE GIS.hu-sa.
+ Afroasiatic: PAA *ʕ^- 'tree' (HSED 1126) > Sem. *ʕis^ 'tree', East Chadic *ʔu^- 'fig tree'
(?). This is the main Semitic etymon for 'tree', and thus looks quite reliable.
? Nostratic: cf. PIE *ʔsʌ- 'a k. of tree' (Lith. uosis 'ash tree', Proto-Slav. *asь id.
51. "two": nE ma-ir, mar-ra, achE mar.
No reliable parallels for this root can be found. Blaek presumes a development *w- > m- in
Elamite (i.e. Proto-Elamite *wari), comparing it with PAA *wary- (Beja wari 'other',
Proto-Cushitic *wri 'or', Hausa waari 'a pair'). Even assuming that his hypothesis for Elamite is
correct, the comparison does not constitute an exact match.
An alternate comparison would be to Proto-Dravidian *mar- 'other, next' (DED 4766);
however, according to the hypothesis expressed in (Starostin 1998), the reconstruction for the
Proto-Dravidian root should rather look like *mad- (with an alveolar stop) which further
complicates the comparison. In any case, this cannot be judged as an exact match.
52. "walk": nE, achE izza-/izzi- (iz-zi-i 'he went', achE iz-zi-man-ra 'the walker', etc.).
The root has no exact semantic matches in any of the major macrofamilies, but can be easily
compared to quite a few forms anyway:
? Nostratic: cf. PA *i‰e 'to reach, follow, go' > Proto-Turkic *E‰- 'to follow'; Proto-Mongolian
*i‰u- 'to go back, get ready to go back'; Proto-Tungus *is- 'to reach'; Proto-Japanese *isua(n)k-
'to hurry, get ready to'. Cf. also Proto-South-Dravidian *Is-a-/*Ij-a- 'to move, go' (Tamil
iyaku, icaku, Kannada esagu 'to drive'; DED 469).
? Afroasiatic: cf. PAA *si- 'go, come' (HSED 2225) > Eg. sysy 'hurry, hasten'; WCh *siy-
'return', CCh *si- 'come'.
? Sino-Caucasian: cf. PNC *iA 'to move, come' (Proto-Avaro-Andian *:ʷV- 'to come, reach';
Proto-Lak *aj-:u- 'to retreat, go away'; Proto-Dargwa *a:- 'to come', Proto-Lezghian *ʔi:- 'to
be, to come'; Proto-West-Caucasian *ə 'to move, come').
53. "water": mE zu-ul.
No exact parallels for this root can be found, except for words with rather remote semantics,
such as PAA *sayal- 'water flow, current' (HSED 2213), PA *il[u] 'river bed', etc. The
relationship remains unclear.
54. "we": oE ni-ka, mE ni-qa, nE, achE nu-ku.
+ Nostratic: PN *nʌ- (ND I, p. 7) 'we (excl.)'. This base in Nostratic is represented by PD *nm
'we (excl.)', PIE *ne-/*n- 'we (oblique stem)', PK *naj 'we'. (Note that this is yet another case of
potentially close Elamite-Dravidian relationship undermined by data of other Nostratic
languages).
+ Afroasiatic: PAA *nV- 'we' (cf. the forms given in Blaek's table of Afroasiatic pronouns).
+ Sino-Caucasian: PST *- 'I, we' (Old Chinese *h 'I, we'; Tib. a 'we', Burm. a 'I', etc.).
Заключение
Как можем видеть из приведенного выше списка слов, несмотря на недостаток лексик известных языков
с хорошо установленными значениями, эламский язык всё же предоставляет достаточные, хоть и поверхностные, доказательства,
чтобы можно было его связать с некоторыми из окружающих языковых макросемей.
Особенно поразительным [что здесь поразительного?] открытием является то, что эламский, по-видимому,
разделяет значительно меньшее число родственных связей среди 100-словарного списка
с сино-кавказским (7-8 совпадений), чем с ностратическим (14-15 совпадений) или афразийским (15-16 совпадений).
Это означает, что, в случае, если все эти три макросемьи были взаимосвязаны,
сино-кавказский должен считаться более отдаленным от двух других.
Что касается ностратических и афразийских параллелей, учитывая высокую приблизительную надежность
всей процедуры в данном конкретном случае, почти невозможно определить,
какое из двух семейств ближе связано с эламитским.
Афразийский, кажется, дают несколько лучшие параллели в «ультраустойчивом» списке из 35 слов,
и такие исключительные афразийско-эламские соответствия, как «кровь», «земля» и «рог»,
выглядят чрезвычайно многообещающими.
С другой стороны, в большинстве случаев эламские формы соответствуют определенной праформе
из одной, максимум двух афразийских подветвей, что не дает нам возможности
претендовать на точное совпадение с праафразийской как таковой.
Тем не менее, есть определенные вещи, которые мы можем сказать наверняка,
основываясь на приведенных сравнениях.
Во-первых, абсолютно нет достаточных доказательств для того, чтобы претендовать на специфические
эламо-дравидийские отношения (кроме обычных - и довольно распространенных -
совпадений в личных и демонстративных местоимениях, существует всего 2 прямых совпадения
между эламским и дравидийским во всем списке слов).
Во-вторых, несмотря на это, эламский представляет нам гораздо более ясный случай взаимосвязи,
чем шумерские, лексикостатистические результаты, которые в целом выглядят гораздо мрачнее;
и лексическое, и морфологическое свидетельство эламского находят достаточно параллелей
в евразийских макросемиях, чтобы исключить возможность случайного сходства.
В данном случае я, вероятно, описал бы эламский как «мост» между ностратическим и афразийским,
возможно, единственный остаток старой ветви глобальной «евразийской» или «бореальной» семьи,
в которую также входят ностратическая и афроазиатская [автор имеет ввиду
борейскую мегасемью].
Это объяснило бы большую часть лексических и морфологических параллелей, предложенных как Макалпином,
так и Блаэком, а также мной здесь.
В качестве рабочей гипотезы это решение кажется мне рациональным, и, если дальнейшие свидетельства
эламского (или афразийского) не приведут к серьезным связям между этими двумя семействами,
я думаю, что это наиболее вероятный способ справиться с текущей ситуацией.
Библиография по языку эламитов - народа, создавшего государство Элам в долине рек Кархун и Керхе:
Margaret Khachikyan. The Elamite Language.
Consiglo Nazionalle delle Ricerche Instituto per gli Studi Micenei ed Egeo-Anatolici. - Roma, 1998.
McAlpin D.Proto-Elamo-Dravidian, Philadelphia 1981.
On the Genetic Affiliation of the Elamite Language.
George Starostin. (Russian State University for the Humanities)
The Cambridge Encyclopedia of the World’s Ancient Languages.
Chapter 3. Elamite. Matthew W. Stolper.
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A Comparative Grammar of the Dravidian or South-Indian Family of Languages. London, 1856.
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HK - Hinz, W., Koch, H. Elamisches W£rterbuch (in 2 Teilen), Berlin, 1987.
Klimov 964 - Klimov, G. Etimologicheskii slovar' kartvel'skikh iazykov
("An etymological dictionary of Kartvelian languages"). Moscow, 1964.
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McAlpin, 1975 - McAlpin, David W. Elamite and Dravidian: Further Evidence of Relationship.
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NE - Illich-Svitych, V. M. Materialy k sravnitel'nomu slovar'u nostraticheskikh yazykov
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ND - Illich-Svitych, V. M. Opyt sravneniya nostraticheskikh yazykov
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PED - McAlpin, David W. Proto-Elamo-Dravidian: The Evidence and its Implications.
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STED - Peiros, I., Starostin. S. A Comparative Vocabulary of Five Sino-Tibetan Languages.
University of Melbourne, Australia, 1996.
Stolbova 1996 - Stolbova, O. Studies in Chadic Comparative Phonology. Moscow, 1996.
YD - Starostin S. Sravnitel'nyj slovar' yeniseyskikh yazykov
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In: Ketskyj sbornik, vol. IV. Moscow, 1995, pp. 176-315.