Correspondence # 33
M-E: hngg << oral cavity >>
Coptic: -
Sango (ya) nga << mouth, oral cavity >>
Zandé: ngbaa << mouth >>
Hausa: baka << mouth >>
Comment: The M-E and sango terms are very interesting to analyze because they allow to release a root M-E * gg meaning mouth; ya en sango means indeed "venture, interior". This can only be valid if the first part of the word (hn-) can be compared to a word meaning "inside". Now such a term actually exists in M-E, it is the word hnw << inside, inside >>.
Correspondence # 34
M-E: bit << King of Lower Egypt >>
Coptic: -
Sango: gbia << chef, king >>
Zandé: gbiya, [gbiya] << chief, king >>
Hausa: -
Somali: -
Comment: This correspondence is of great historical significance, and we will extensively comment on it even if the semantic equations are clear. The term Zandé gbiya << chief, king >> etymologically means << link, link >> and drift of the verb gbiya << meet, join, connect, etc. Indeed the King in the Zande political system is the one who makes the link between all the entities of the kingdom like the different provinces - often administered by princes, the different social strata, between mortals on the one hand and the gods and the ancestors of the other. It is therefore he who ensures the stability of the kingdom. the zande kingdoms being by construction oriented towards expansion, this link function is absolutely necessary for the integration of the newly conquered lands and the assimilation of their inhabitants. it has often been said that a generation scarcely suffices for a newly conquered tribe to abandon itself completely. E. evans-pritchard, one of Europe's leading specialists in the Zande, writes: "If the Azande are today a homogeneous people, they represent an amalgam of many tribes, once separated by language and institutions, then absorbed into the dominant Mbomu culture over the past two centuries. >>
The etymology of the term Zandé that we have just explained illuminates and explains that of the M-E. indeed, bitii designates only the king of Lower Egypt whereas the term designating the king of Upper Egypt (nsw) also designates the king as a whole. and archeology and the Egyptian texts themselves reveal to us that it is a king of Upper Egypt who achieved the political unification of the Country by imposing himself on the populations of Lower Egypt, and it is from this moment that he becomes bitii (or nsw-bitii), that is to say, he is the unicator of all Egypt. bity would mean "the one who makes the link, which ensures the cohesion of the Double-Country" and not "king of Lower Egypt" since one can not be king of Lower Egypt without being the one of high- Egypt. The fact that the Akkadian transcriptions of the term nsw-bitii reveal a pronunciation [insibya] (Gardiner, p.51) very close to that of the Zande is a strong argument in favor of this hypothesis. This form (bitii / [bya]) is in fact fully consistent with the grammar ME and what is known of its phonetics through the Akkadian: bitii breaks down into bi.t.ii where t is the grammatical mark of feminine - vocalized [at] or [a] according to the cuneiform texts - and ii (y) the suffix agentif (nisbé). This analysis, however, leads us to a verb * bi which would mean "to connect, join, unify". We will see that the verb M-E gmi << find >> fulfills this role perfectly, and that there is a total correspondence between this last one and the verb Zandé gbiya << to meet, to join >>. to complete the demonstration of this relationship, it is sufficient to mention that the other term ME nsw also exists in the variety nzakara of the zande in the form gbenge << chief, king, noble >> for which other correspondences make it possible to justify the related with nsw. Moreover, in standard Zande, we have the verb sunga << to sit >> which makes it possible to provide unequivocally the etymology of the terms M-E and nzakara. We know that in Egypt as well as in Zande, one of the symbols of kingship is the seat, the throne, which is said to be precisely ns (w) .t in M-E.
Corresondance # 35
M-E: b'i << palm >>
Coptic: bae << palm, palm branch >>
Sango: mburu << palm tree >>
Zandé: mbiro << palm tree >>
Hausa: -
Somali: mayro << type of palm tree >>
Correspondence # 36
M-E: bin "bad"
Coptic: baane << bad, bad >>
Sango: mbana << bad, bad >>
Zandé: gbera << bad, bad >>
Somali: -
Correspondence # 37
M-E: bn.t << harp >>
Copte: boine << harp >>
Sango: gbugburu << hustle and shake >>
Zandé gbere << dance >>
Hausa: bari << trembling >>
Somali: burbur << to go into a trance >>
M-E: hngg << oral cavity >>
Coptic: -
Sango (ya) nga << mouth, oral cavity >>
Zandé: ngbaa << mouth >>
Hausa: baka << mouth >>
Comment: The M-E and sango terms are very interesting to analyze because they allow to release a root M-E * gg meaning mouth; ya en sango means indeed "venture, interior". This can only be valid if the first part of the word (hn-) can be compared to a word meaning "inside". Now such a term actually exists in M-E, it is the word hnw << inside, inside >>.
Correspondence # 34
M-E: bit << King of Lower Egypt >>
Coptic: -
Sango: gbia << chef, king >>
Zandé: gbiya, [gbiya] << chief, king >>
Hausa: -
Somali: -
Comment: This correspondence is of great historical significance, and we will extensively comment on it even if the semantic equations are clear. The term Zandé gbiya << chief, king >> etymologically means << link, link >> and drift of the verb gbiya << meet, join, connect, etc. Indeed the King in the Zande political system is the one who makes the link between all the entities of the kingdom like the different provinces - often administered by princes, the different social strata, between mortals on the one hand and the gods and the ancestors of the other. It is therefore he who ensures the stability of the kingdom. the zande kingdoms being by construction oriented towards expansion, this link function is absolutely necessary for the integration of the newly conquered lands and the assimilation of their inhabitants. it has often been said that a generation scarcely suffices for a newly conquered tribe to abandon itself completely. E. evans-pritchard, one of Europe's leading specialists in the Zande, writes: "If the Azande are today a homogeneous people, they represent an amalgam of many tribes, once separated by language and institutions, then absorbed into the dominant Mbomu culture over the past two centuries. >>
The etymology of the term Zandé that we have just explained illuminates and explains that of the M-E. indeed, bitii designates only the king of Lower Egypt whereas the term designating the king of Upper Egypt (nsw) also designates the king as a whole. and archeology and the Egyptian texts themselves reveal to us that it is a king of Upper Egypt who achieved the political unification of the Country by imposing himself on the populations of Lower Egypt, and it is from this moment that he becomes bitii (or nsw-bitii), that is to say, he is the unicator of all Egypt. bity would mean "the one who makes the link, which ensures the cohesion of the Double-Country" and not "king of Lower Egypt" since one can not be king of Lower Egypt without being the one of high- Egypt. The fact that the Akkadian transcriptions of the term nsw-bitii reveal a pronunciation [insibya] (Gardiner, p.51) very close to that of the Zande is a strong argument in favor of this hypothesis. This form (bitii / [bya]) is in fact fully consistent with the grammar ME and what is known of its phonetics through the Akkadian: bitii breaks down into bi.t.ii where t is the grammatical mark of feminine - vocalized [at] or [a] according to the cuneiform texts - and ii (y) the suffix agentif (nisbé). This analysis, however, leads us to a verb * bi which would mean "to connect, join, unify". We will see that the verb M-E gmi << find >> fulfills this role perfectly, and that there is a total correspondence between this last one and the verb Zandé gbiya << to meet, to join >>. to complete the demonstration of this relationship, it is sufficient to mention that the other term ME nsw also exists in the variety nzakara of the zande in the form gbenge << chief, king, noble >> for which other correspondences make it possible to justify the related with nsw. Moreover, in standard Zande, we have the verb sunga << to sit >> which makes it possible to provide unequivocally the etymology of the terms M-E and nzakara. We know that in Egypt as well as in Zande, one of the symbols of kingship is the seat, the throne, which is said to be precisely ns (w) .t in M-E.
Corresondance # 35
M-E: b'i << palm >>
Coptic: bae << palm, palm branch >>
Sango: mburu << palm tree >>
Zandé: mbiro << palm tree >>
Hausa: -
Somali: mayro << type of palm tree >>
Correspondence # 36
M-E: bin "bad"
Coptic: baane << bad, bad >>
Sango: mbana << bad, bad >>
Zandé: gbera << bad, bad >>
Somali: -
Correspondence # 37
M-E: bn.t << harp >>
Copte: boine << harp >>
Sango: gbugburu << hustle and shake >>
Zandé gbere << dance >>
Hausa: bari << trembling >>
Somali: burbur << to go into a trance >>
