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The Indo-European or Proto-Indo-European

The heart and source of the work The Hebraic Language Restored and this restoration of the text of Creation, is the Etymological Dictionary compiled by d’Olivét. We do not know anything about its origin. We have only d’Olivét’s statements, which simply describes it as the Etymological Dictionary of the ancient Egyptian language.

D’Olivét was certainly very learned and his linguistic knowledge was extremely vast. Besides Languedoc, he spoke German, English, Spanish, Italian and Portuguese. He had remarkable knowledge of scientific and literary works written in Greek, Latin, Celtic, Gothic and Old High German. He was an expert in all Semitic languages and their dialects, as well as in Sanskrit, Chinese and Egyptian hieroglyphs. Certainly, he too was among those who studied the recent, at that time, and very important discovery known as the Rosetta Stone.

The only historical fact is that d’Olivét published the Etymological Dictionary about twenty years before Champollion’s discoveries about the decipherment of Egyptian hieroglyphs.

But the Etymological Dictionary is much more. It is the clear evidence of the close and direct link between Indo-European languages and the ancient Egyptian language. As a result, either Indo-European languages derive from Egyptian, or Indo-European languages, Egyptian, and, as suggested by the results obtained by the discoveries of Benjamin Lee Whorf on the languages of Native Americans, all the languages in the world originate and draw from Noam Chomsky’s Universal Grammar and from the Universal Dictionary mentioned by d’Olivét. The latter said, “in all the tongues of the world from that of the Chinese to that of the Caribs, the syllable aM or Ma is attached to the idea of mother, and aB, Ba, or aP, Pa, to that of father”. (Hebraic Grammar, Chapter III. §II.)

This is just a short list of English words not coming from Latin, which in a simple, direct and unequivocal way demonstrate their origin from the Etymological Dictionary.

 

 


 

Air

rya

ra   or  ray  That which flows, that which is fluid: a river. The Chaldaic  ra  or  rya  signifies air.

 

Big

BG

 

gb

gb   BG. That which nourishes; that is to say, that which acts upon the interior; for it is here a compound of the root  ga  united to the sign  b  .

yb   BI. Root analogous to the roots  ab  ,  hb  ,  Wb  , which characterize the movement of a thing which advances, appears evident, comes, opens, etc. This applies chiefly to the desire that one has to see a thing appear, an event occur, and that one expresses by would to God!

ga   AG. This root, which is only used in composition, characterizes in its primitive acceptation, an acting thing which tends to be augmented. The Arabic (arabic font) expresses ignition, acrimony, intense excitation.

ga   The Chaldaic  gwa  signifies a lofty, spreading tree: the Hebrew  !wga  a walnut tree: the Arabic (arabic font) contains every idea of magnitude, physically as well as morally.

Build

B+LD

dl   b

b   B. BH. This character, as consonant, belongs to the labial sound. As symbolic image it represents the mouth of man, his dwelling, his interior. As grammatical sign, it is the paternal and virile sign, that of interior and active action

ab   BA. The sign of interior action united to that of power, image of continuity, forms a root, whence is drawn all ideas of progression, gradual going, coming; of passage from one place to another; of locomotion.

aWb   Action of coming, becoming, happening, bringing to pass; action of proceeding, going ahead, entering, etc. [Original text in French:  aWb  . L'action de venir, de provenir, d'advenir, de parvenir, de naître ; action de procéder, d'aller en avant, d'entrer, etc.]

dl   LD. The expansive sign, joined to that of abundance born of division, or by contraction with the root  da  image of every emanation, composes a root whose purpose is to express every idea of propagation, of generation, of any extension whatsoever given to being.

dl   That which is born, generated, propagated, bred: progeny, increase of family, race, lineage: confinement, childbirth, etc.

 

Cut

C+T

#q   tk

tk   CHTH. Every idea of retrenchment, scission, suspension, cut, schism.

tWk   Action of cutting, carving, retrenching, excluding, separating, making a schism, etc.

The Arabic (arabic font) presents exactly the same sense in general. In particular, (arabic font) signifies to shrink; by (arabic font) is understood the action of curling the hair.

#q   KTS. The compressive sign united to the final sign, constitutes a root whence develop naturally, all ideas of term, limit, extremity, goal, summit, finish, cessation.

#q   and  #cq   (intens.) That which cuts, limits, terminates, finishes a thing; that which is extreme, final, without anything beyond: action of cutting, cutting off, amputating, etc. See  #Wq

The Arabic (arabic font) signifies literally to shear, to cut with scissors; figuratively to follow the tracks of someone, to continue a movement; to narrate a thing, etc.

#Wq   (comp.) Action of cutting, cutting off; pricking.

Cap

Cup

C+P

@k   

@k   CHPH. Every idea of curvature, concavity, inflection; of a thing capable of containing, holding: in a restricted sense, palm of the hand, sole of the foot, talons, claws of an animal, a spoon; that which curves like a sleeve, a branch: that which has capacity, like a stove, a spatula, etc.

The Arabic (arabic font) contains exactly the same ideas as the Hebraic root. As verb, and in a figurative sense, (arabic font) signifies to preserve, defend, keep.

@Wk   Action of bending, being inflected, made concave, etc.

 

Earth

#ra 

#ra   or in Chaldaic  qra  (comp.) The earth.

 

Fat

FT

tp

tp   PHTH. Every idea of dilation, extending easily, allowing to be penetrated, opened; every divisibility, every opening; space, extent: thence,

tp   Space in general, or any space in particular; that which is indifferent in itself, impassive; metaphorically, a fop, a fool, a silly person, a simpleton: action of persuading, deceiving; etc.

The Arabic (arabic font) preserves the radical sense of the Hebrew, without having the same developments. As verb, it is the action of scattering, spreading here and there, tearing into small pieces, etc.

 

Grow

G+RB

br   ag  g

 g  As grammatical sign, it expresses organic development and produces all ideas originating from the corporeal, organs and from their action.

ag   GA. The organic sign  g  united to the potential sign  ga   constitutes a root which is attached to all ideas of aggrandizement, growth, organic development, augmentation, magnitude.

The Arabic (arabic font) signifies literally to come.

br   RB. The sign of movement proper, united to that of interior activity, or by contraction with the root  ba  , image of all fructification, constitutes a root whence are developed all ideas of multiplication, augmentation, growth, grandeur: it is a kind of movement toward propagation, physically as well as morally.

The Arabic (arabic font) does not differ from the Hebrew. It is, in general, that which dominates, augments, grows, usurps, possesses, gathers together, governs, etc.

br   and  bbr  (intens.) That which is large, broad, increased, whether in number or in volume; augmented, multiplied; that which is expressed by the adverbial relations, much, more, still more, many; ideas of multitude, number, quantity; strength or power which is drawn from number, etc.

Gem

GM

~g

~g   GM. Every idea of accumulation, agglomeration, complement, height; expressed in an abstract sense by the relations also, same, again.

The Arabic (arabic font) develops, as does the Hebraic root, all ideas of abundance and accumulation. As verb, it is the action of abounding, multiplying; as noun, and in a restricted sense, (arabic font) signifies a precious stone, in Latin gemma.

 

High

Huge

AG

ga

ga   AG. This root, which is only used in composition, characterizes in its primitive acceptation, an acting thing which tends to be augmented. The Arabic (arabic font) expresses ignition, acrimony, intense excitation.

ga   The Chaldaic  gwa  signifies a lofty, spreading tree: the Hebrew  !wga  a walnut tree: the Arabic (arabic font) contains every idea of magnitude, physically as well as morally.

 

Keep

KP

@k

@k   CHPH. Every idea of curvature, concavity, inflection; of a thing capable of containing, holding: in a restricted sense, palm of the hand, sole of the foot, talons, claws of an animal, a spoon; that which curves like a sleeve, a branch: that which has capacity, like a stove, a spatula, etc.

The Arabic (arabic font) contains exactly the same ideas as the Hebraic root. As verb, and in a figurative sense, (arabic font) signifies to preserve, defend, keep.

Ken (Substantive)

Or the name Caine

 

!q

D’Olivét’ note:  !yq-ta  the-self-sameness of-Kain. Need I speak of the importance that the peoples of the Orient have attached to proper names, and of what deep mysteries their sages have often hidden beneath these names? Had I space here to express myself in this subject, my only perplexity would be making a choice among the numberless proofs. But the time is short and these notes are already too voluminous. The intellectual reader has no need of a vain display of useless erudition, to be taught what he already knows. Let it suffice therefore, for me to say that Moses is the one, of the writers of antiquity, who has developed most subtly the art of composing proper names. I have endeavoured to give an idea of his talent, or that of his instructors in this respect, by developing the name of universal man  ~da  collective unity, eternal similitude, and that of the Supreme Divinity  hwhy  the Being who is, who was, and who will be. But I must make it clear that these two names, and some others, were sufficiently elevated by their nature to be translatable without danger. The names which follow will be, almost all, a very different matter. Moses has been often obliged to throw over them a veil, that I ought and wish to respect. Although I might perhaps give the literal word, I shall not do so. I inform my reader of this in order that he may be watchful: for if he desire it, nothing shall prevent him from knowing. The root of the name Kain, is  !q  which is composed of the eminently compressive and trenchant sign  q  and that of produced being  !
It develops the idea of strongest compression and of most centralized existence. In the proper name under consideration, it is presented animated by the sign of manifested power: thus 
!yq can signify the strong, the powerful, the rigid, the vehement, and also the central, that which serves as basis, rule, measure; that which agglomerates, appropriates, seizes, comprehends, assimilates with itself. It is in this last sense that Moses appears to have represented it in the verb which follows.

D’Olivét’ note:  ytynq  I-did-centre. This is the verb  hAnïq  used according to the positive form, active movement, first person, past tense. The Hellenist translators who have made it signify to get, have chosen, as is their habit, the most restricted sense. The Arabic words (arabic font) and (arabic font) which have the same root, signify to forge, to agglomerate, to equalize, to form.
The Samaritan translator has rendered this same verb 
hAnïq  by which Moses explains the name of Kain, by (samaritan font) to rule, to display the power of a king; so as to have good cause for saying that, in a multitude of tongues, the idea of power and of royalty has come from the root Kan, Kin, or Kain.

 

Live

Life

Love

L+B

bl

bl   LB. The expansive sign united by contraction to the root  ba  , image of every interior activity, every appetent, desirous, generative force, constitutes a root whence emanate all ideas of vitality, passion, vigour, courage, audacity: literally, it is the heart, and figuratively, all things which pertain to that centre of life; every quality, every faculty resulting from the unfolding of the vital principle.

bl   The heart, the centre of everything whatsoever from which life radiates; all dependent faculties: courage, force, passion, affection, desire, will; sense.

The Arabic (arabic font) participates in the same acceptations as the Hebraic root.

bWl   Action of showing force, developing vital facilities, moving with audacity, animating, making vigorous, germinating, etc.

bhl   (comp.) Ardour, flame, vital fire, literally as well as figuratively.

Lift

Loft

L+PT

 tp     l    

l   L. This character as consonant, belongs to the lingual sound. As symbolic image it represents the arm of man, the wing of a bird, that which extends, raises and unfolds itself. As grammatical sign, it is expansive movement and is applied to all ideas of extension, elevation, occupation, possession.

al   LA. This root is symbol of the line prolonged to infinity, of movement without term, of action whose duration is limitless: thence, the opposed ideas of being and nothingness, which it uses in developing the greater part of its compounds.

tp   PHTH. Every idea of dilation, extending easily, allowing to be penetrated, opened; every divisibility, every opening; space, extent: thence,

tp   Space in general, or any space in particular; that which is indifferent in itself, impassive; metaphorically, a fop, a fool, a silly person, a simpleton: action of persuading, deceiving; etc.