ОДИССЕЯ, ΟΔΥΣΣΕΙΑ, ODYSSEY ja UUDISEID, UUTISET - Finnic origins of the name
по-русски: https://new-etymology.livejournal.com/435941.html
The old linguistic theory on the origins of Finno-Ugric languages, in describing their origins in a tight location near the Ural mountains, has done the world of scholarship a great disservice. For over a century scholars have completely ignored the Finno-Ugric languages in investigations of prehistoric Europe simply because they have been told they were not there, but in the east.
Languages discussion: Origins and nature of the languages of the boat peoples, traditionally known as “Finno-Ugric”, by A.Pääbo, 2016 http://www.paabo.ca/uirala/FinnoUgricbkgd.html
The name of the epic, Odyssey - is traditionally considered to derive from the Greek alternative name of the main hero-Odysseus. Yet, does it really? Odyssey, Οδύσσεια as the epic name is curiously consonant to the Nostratic lexics with meaning of “a song” scattered among the languages of the very different ‘families’ around the Globe. Let's compare:
ode, ода, ωδή [odi] (Gr.) - a song, a lyric poem;
Edda - the name of the main epic in the Scandinavian mythology;
[ode] אוֹדֶה (Hebrew) - the praising, the ode;
[odia] (Hebrew) - 'he will tell';
адиа [adia] (Ingush) - 'will you tell?', адды [addõ] (Ingush) - 'I will tell';
[(h)adis] حديث (Arab.) - new; news, story;
Gathas, gāθå - poetic hymns of Zarathushtra (Zoroaster) in the Avesta;
ötüş (Turk) - a song;
айту [aitu] (Kazakh) - to say, speak;
歌 [utá; утá] (Jap.) - a song; 歌う [utáu; утáы] (Jap.) - to sing; etc.
These words, and, first of all, the name of the Odyssey epic, may have a possible connection to:
<= uudised, UUDISEID (Est.), uutis, uutiset (Fin.) - news; uudise (Est.) - a story; uudest, uudesta (Est.) - a novel; muinasjutt (Est.), muinaisuuteen (archaic Fin.) - a fairy tale (literally., ‘ancient news’).
Even today the Italians, when they want to tell a story (“the news”) with many details (a very long, hard and troubled story, often an unhappy story), say: ti racconto l'Odissea (‘I will tell you the Odyssey’), which coincides both by meaning and phonetically to Est. räägin teile uudiseid (‘I will tell you the news’).
The latter, at the same time, have a connection to such stem words as:
<= uus, uude, uudis (Est., Izhorian), uusi, uuden, uudelle (Fin., Votic.), uuzi (Karelian), ūž (Livonian), uuž (Chudian), u (Mari), új (Hung.), od (Erzia, Moksha), ođas (Saami) - new.
And yet a one more word very commonly used by the Italians, adesso - “now” - obviously has a relation to Est. uudis, Lappish ođas, Arabic حديث [(h)adis] - “new” (similar to “now” and “new” connection within English).
Yet, the Italian philologists, not recognizing the Finnic languages as the remnants of the Old Europe speaks, and not making any comparisons to them, have invented a clumsy-clumsy explanation that adesso allegedly derives from Vulgar Latin “ad ipsum ossia” (with a meaning of “at this” [moment], the word momento being miraculously ‘dropped off’).
Another word related to the name of Odyssey epic is probably the Slavic utka, utitsa, утка, утица (“a duck”, Est. part, gen. pardi), a partly migratory bird which, according to people’s beliefs, “brings news” (similar to the travelling bards). Finns use an expression uutisankka for the Eng. ducknews. Likewise, the Italian gazza (“magpie”), the bird which “spreads the news” - is related to the Ital. gazzetta (“newspaper”).
This is a part of the ‘morning solar’ lexics, originally the epithets of ‘a young, new morning sun’: e.g. in Sanskrit [udaya] - “the sunrise”; [ādíṣ] - “the beginning”; in Sumerian [u, ud] - “new”; [ed-] - “to rise”; [utu.e, ud.e, ut.tu] - “the sunrise, the east”; [hud-, had-] - “to shine, illuminate”; [utu] - “the Sun, the day”; [ud] - “the day”; [utah] - “the Skies, the Paradise”; Utu - the God of the Sun in Sumerian mythology: https://new-etymology.livejournal.com/26253.html
Ulyss, Ulysses, Улисс, Olysseus, Ὀλυσσεύς, Oulixeus, Οὐλιξεύς, Oulixes, Οὐλίξης
Felice Vinci states: “the Nordic character of Ulysses, the Navigator par excellence, fits perfectly in the context of the Bronze Age, which saw a great development of navigation, undoubtedly favored by the favorable climate: the lines of verses Homer devotes to the skill of the Pheacian sailors give a precise testimony”.
Hence, it is important to make comparisons of Ulysses’ name (and its earliest Greek form of Olysseus) to:
<= uljas, ulja, uljaspäine, julge (Est.), uljas, julkea (Fin.), julgi (Livonian), julkõa (Votic), julkia (Izhorian), julgei (Karelian) - brave, pert, daring, valiant, heroic, courageous, fearless, bold, confident (e.g., uljas meremees (Est.) - a daring brave sailor; uljas mereretk (Est.) - a daring adventurous sea travel; julge võitleja (Est.) - a brave fearless fighter; julge mees, julgur, gen. julguri (Est.) - a brave man; julgete päralt on võit (Est.) - victory belongs to the brave); julge(ma), jultu(ma) (Est.) - to dare, to venture; uljaspea (Est.) - a daredevil, a brave man, a 'bold head' (e.g., ainult vähesed uljaspead julgesid - only the few brave men dared to risk); etc.
Probably, the Roman name Julius and the Hungarian title of supreme commander - Gyula, gyila - are the variations of the above.
It is worth noting also the following related cognates, with such variation in meaning as:
õilis, gen. õilsa (Est.), uljas (Fin.) - noble, honorable, generous, genteel, knightly, lordly, high, grand (e.g., õilis inimene - a noble person; õilis hing - a great, noble soul).
Possible stem words include Est. eel, eelis - “before, in front, located in front”, “first, preceding”; “an advantage, superiority, privilege”; Mansi ēl(a) - “in front”; Est. ülem, Fin. ylä - “main, supreme”; Est. üle, Fin. yli - “top, above”; Livonian i’ļ, Votic ülees, Izhorian ülä, Karelian üli, Ludic ülen, Vepssian üläh - “top, above”; Mari βǝl - “up”; Udmurt, Komi vi̮l - “top, upper, the best”; Komi vi̮le̮ - “above, from above”; Hung. ülni - “to preside” (for example, on a throne).[Spoiler (click to open)]
This is a part of the Nostratic basic lexics (probably, originally the ‘solar’ lexics), with its traces present all over the world. Compare to Kazakh ұлы, ұлық [üly, ülykh], Tatar олы, олуг [oly, olug] - “big, great, elder, adult, mature; elderly, respectable, authoritative, famous, high-ranking”; Turkish ulu - “great, outstanding, exalted; very big, huge, tall”; Albanian hyll, уll - “a star”; Arabic [áаlya] - “top”; Hebrew [aliya] - “a rise, ascent, elevation”; Arabic Allah; Ilyakh, Hebrew El - “the God”; Tatar илаһи, ilahi - “divine, godly; a god, deity”; Ingush эйлу [eilu] - “exalted”; Ingush ули [uli] - “big, great”; Old Ingush аьл, ала [al, ala] - “the Sun”; Akkadian [illa] - “exalted”; Sumerian [ila] - “to raise, elevate”; Sumerian [elam, üläm] - “upper”; Tagalog (Philippines) ulo - “the head”; Maori and Hawaiian aliki - “the chief leader”; Rus. великий [velikiy] - “great, superior”; etc.
Also noteworthy is the comparison of Ingush элу, эла, аьла, аьл [elu, ela, alla, al] - “the leader, lord, king”; Ingush эло, эле, элан, pl. элий [elo, ele, elan, pl. eliy] - “the prince, count”; Ingush элийн [eliin] - “princely, royal” - and Έλλην, Hellenes, in Greek mythology, the ancestor of the Hellenes’ (Greeks) kin. Compare further the Ingush. аьлад, аьллад, allad - “principality, county, possession” - and Ελλάδα, Ελλάς, Hellas (Greece).
See https://new-etymology.livejournal.com/25788.html
Apparently the same lexical stem is found in an important name of Mount Olympus, belonging to the pre-Greek substrate.* In particular, Mount Olympus is the name of the highest mountain peak in Greece (2917 m), as well as the name of the highest mountain peak in Cyprus (1952 m). This toponym is directly comparable, both semantically and phonetically to Finnish adjective ylempi - “higher / the highest”; whereas -mpi is the ending of the superlative comparative degree of adjectives.**[Spoiler (click to open)]
Compare also to: elam.ma, üläma [elam.ma, yulama] (Sumerian), ülim maa, ülem maa (Estonian), ylä maa (Finnish) - "highland, upper land, hills".
*See The non-Greek substrate lexical layer in Greece: https://linguaphiles.livejournal.com/6221442.html .
Formally, the name Olympus is still considered to be ‘of unknown origin’ http://www.etymonline.com/index.php?term=Olympus .
**See https://new-etymology.livejournal.com/318959.html
...For the names of the main hero (Ulysses, aka Odysseus), the following possible "sense copying" should also be considered:
Ulysses: uljas (Est., Fin.) - daring, brave, fearless, courageous..
Odysseus: audace (Ital.), audacious (Eng.), удачливый, удалой (Rus.) - daring, brave, courageous;
audacia (Ital.), audacity (Eng.), удаль (Rus.) - courage.
Odysseús
The alternative name of Ulysses - Odysseús or Odyseús in the Ionian dialect in Greece, Utuse in Etruscan - was very likely born during the centuries of retellings of the epic, the change of the languages in which it was transmitted, and, possibly, as a result of the transfer by the Greeks of the name of the Odyssey epic onto the name of its main hero (and not vice versa).
In Boeotia, Attica and Corinth until the 6th-7th centuries BC Ulysses’ name appears in the Homeric poems as Olyttes or Olysseus with -L- instead of -D-. According to Paul Kretschmer, these were the earlier forms of the main hero’s name (P. Kretschmer, Penelope, Wien, 1945, pages 80-93). The Latin language has retained the name as Ulycses or Ulysses.
The alternation of -l- and -d- is regarded as regular - and an example of such a change is illustrated by scholars’ comparison of the Greek dákryon, “tear”, and the Latin lacrima, “tear”. However, it is likely mistakenly stated that -d- transformed into -l- in the name of the Homer’s hero, and not vice versa, deriving from the earlier Greek forms (Olyttes or Olysseus).
https://www.etymonline.com/word/ulysses
Leo Klein notes that “the variability of this name already within the Greek language does not obey the usual sound relationships between the Greek dialects, the rules for branching a word into dialects, or the rules of sound change in the transition from one dialect to another (...) this variability of the name suggests that it was a pre-Greek name borrowed by the Greeks from the previous inhabitants” (L.Klein The Bodiless Heroes. The Origin of the Characters in the Iliad. St. Petersburg, 1994, p. 108).
According to Klein, due to the consonance of the more recent name Odysseús with Greek odissestai (“I suffer”), odysao (“I act anger”), odyssámenos (“he who hates”) “the epithet of ‘long-suffering’ stuck to the name in the epic, and the bards’ interpretations arose, such as “angry”, “hating~hateful” (Odyssey, 1.62; 19.407-409)”; however, they were not the primary meanings of the name.[Spoiler (click to open)]
The phonetically consonant semantic field for the name Odysseus with the meanings of “hatred” and “unhappiness”, covering the languages of very different ‘families’, is outlines below-however, this is not the basis for a name!
hate (Eng), hete (Old Eng.), haat (Dutch), hat (Swedish), had (Danish), Hass (German) - “hatred, anger, envy, malice, hostility”; hata (Swed.), hade (Dan.), hassen (Ger.) - “to hate”;
ädā (Livonian), häda, häta (Est.), hätä (Votic, Fin.), hädä (Izhorian, Karelian), häda (Vepssian) - “a misfortune, disaster, illness, grief, poverty, adversity, misfortune, weakness”;
jad (Serbian, Croatian), jа̑d (Slovenian) - “a sorrow, grief; an anger; a poison”;
odio (Ital., Spanish) - “hatred”; odi, odio (Latin), odiar (Spanish), odiare (Ital.) - “to hate”; odiosus (Latin), odioso (Ital.) - “hated, odious”;
Eiter (Ger.), eitur (Icel.), etter (Swedish, Dutch) - “a poison; pus; anger”;
[kēdos] (Old Greek) - “a misfortune, sadness, mourning, funeral rites”: https://www.etymonline.com/word/hate; κηδεία [kidia] (Greek.) - burial;
kaduka (chewa, language in South Africa) - “an evil, anger, jealousy”; kudana - “to hate”.
See further - Hades: https://anti-fasmer.livejournal.com/368544.html
It seems that the assignment of the name “Odysseus” by Autolycus to his grandson (“let him be called Odysseus by name / that is, angry...”) is an insertion of a late Greek bard, who was already at his time trying to deduce the etymology of the name, by consonance. A really strange name that a loving grandfather would give to his grandson!
And it is even more strange that the scholars, at the same time,
• disregard the sequence and consider the aboriginal name of the epic of Odyssey to be deriving from the more recent, altered name of the protagonist (who initially was called Olysseus);
• never compare the name of the epic of Odyssey to the Greek word ωδή (“ode, song, lyric poem”); and
• never tried to deduce a separate etymology of the ancient name Olysseus, Ulysses.
The Iliad
The name of the epic about the Trojan War - the Iliad, Ἰλιάς - is traditionally associated with the alternative name of Troy used in the epic - the Sacred Ilion. As already noted above, the name of the city may be connected with the worship of the sun god Helios, ήλιος, and a variation of his name known today as Saint Ilya, or Elijah.
The directly related Balto-Finnic words, with the dual meaning of ‘sunshine’ and ‘sonority’ include the Votic eliä, Finnish heleä, Estonian hele, heleda, Ludic heledad, Vepssian heled - 1) “light, bright”; 2) “live, sonorous, loud”.
Compare also the Est. heljad - “dancing lights, sparks on the waves” (where -d is the plural ending in Estonian) - and Greek Heliades - daughters of Helios, the Sun God. According to myth, Heliades dropped their tears into the sea water, and they turned into amber.
However, does the Iliad epic name in fact derive from the name of the Sacred city of Ilion? By analogy with the assumption that the Odyssey epic may have meant, literally, “a song, a story” - could it be that the Iliad may have had a similar original meaning, perhaps under the influence of some other languages through which the epic was transmitted and re-told?
A comparison of the name Iliad may be made with such Nostratic lexics as the Sumerian [illu] - “a song”; Chechen and Ingush illi - “a song”; Ingush illi-yi, illi adda - “to sing”; illi-ya - “he sings”; illancha - “a singer”; tekama illi - a pagan ritual chanting.
Even in the distant endangered Ket language (in the Yenisei basin), one can find the verb и’ль [i'l] - “to sing”; in Yakut language - ыллаа [yllaa] - “to sing”.
Compare further to Latin elegia, Greek [elegos] - “a lamentation, mournful song”.
Compare further to Est. heli - “a sound, incl. musical”; Est. helinda - “a voice”; Est. keel, gen. keele, partitive keelt, Fin., Karelian kieli, Livonian kēļ, Votic tšeeli, Izhorian keeli, Vepssian keľ, Lappish giella, Erzya keľ, Mokshan käľ, Udmurt ki̮l, Komi ki̮v, Khanty keᴧ - “a language, word, means of communication”. Compare also to Est. hala - “mourning, moaning, groaning, lamenting”, Est. hääl - “voice”; Est. hääle(ka(s) - “vociferous, loud”; Ingush хьаал [haal] - “speak!”; Ingush aл-, ала, аьлар, оала [al-, ala, allar, oala] - “say, speak”; Mongolian хэл [khel] - “a language , speech"; хоолой [holoy] - “a voice”; хэлэх [khaleh] - “to speak”; Quechua [qallo] - “a language”; Maya [hal-] - “to speak; declare”; Maya [al'] - "to say", etc.
See https://new-etymology.livejournal.com/32530.html
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To understand why these comparisons are made - please read the study by Felice Vinci, THE BALTIC ORIGINS OF HOMER'S EPIC TALES: The Iliad, the Odyssey, and the Migration of Myth - a synopsys of which can be downloaded per the following link: https://cloud.mail.ru/public/NEGN/ujuLtmBzL .
For years scholars have debated the incongruities in Homer’s Iliad and Odyssey, finding the author’s descriptions at odds with the geography he purportedly describes. Inspired by Plutarch’s remark that Calypso’s island home was only five days’ sail from Britain, Felice Vinci convincingly argues that Homer’s epic tales originated not in the Mediterranean, but in northern Europe’s Baltic Sea.
Using meticulous geographical analysis, Vinci shows that many Homeric places, such as Troy and Ithaca, can be identified in the geographic landscape of the Baltic. He explains how the cool, foggy weather described by Ulysses matches that of northern climes rather than the sunny, warm Mediterranean and Aegean, and how battles lasting through the night would easily have been possible in the long days of the Baltic summer. Vinci’s meteorological analysis reveals how the “climatic optimum”--a long period of weather that resulted in a much milder northern Europe--declined and thus caused the blond seafarers of the Baltic to migrate south to warmer climates, where they rebuilt their original world in the Mediterranean. Through many generations the memory of the heroic age and the feats performed by their ancestors in their lost homeland was preserved and handed down, ultimately to be codified by Homer as the Iliad and the Odyssey.
In The Baltic Origins of Homer’s Epic Tales, Felice Vinci offers a key to open many doors, allowing us to consider from a new perspective the age-old question of the origin not only of Greek civilization, but of European civilization as a whole.
The Nordic Origins of the Odyssey and the Iliad: the Migration of Myth, by Felice Vinci, 2022 (DRAFT, comments welcome)
https://cloud.mail.ru/public/M75a/CWFfKHmn5
The Greek language has a “powerful substrate lexical layer related to local natural conditions and high culture of the peninsula’s early civilization,” “not from native Greek lexics, but from the words of SOME OTHER non-Greek language of a people for whom Greece was a native nature, whereas for the Greeks it is not." L.S. Klein, Ancient Migrations, 2007 (See study attached: http://www.archaeology.ru/Download/Klejn/Klejn_2007_Drevnie_migratsii.pdf ).
Which "SOME OTHER"?? Why is the Odyssey full of Finnic words ? Why name Olympus, the highest mountain peak (in Greece - 2917 m, in Cyprus - 1952 m), is perfectly explained from Fin. ylempi - 'higher / the highest' ? Why does Macedonia correspond to Est. mägedene - 'mountainous' ?
The old linguistic theory on the origins of Finno-Ugric languages, in describing their origins in a tight location near the Ural mountains, has done the world of scholarship a great disservice. For over a century scholars have completely ignored the Finno-Ugric languages in investigations of prehistoric Europe simply because they have been told they were not there, but in the east.
Languages discussion: Origins and nature of the languages of the boat peoples, traditionally known as “Finno-Ugric”, by A.Pääbo, 2016 http://www.paabo.ca/uirala/FinnoUgricbkgd.html
The name of the epic, Odyssey - is traditionally considered to derive from the Greek alternative name of the main hero-Odysseus. Yet, does it really? Odyssey, Οδύσσεια as the epic name is curiously consonant to the Nostratic lexics with meaning of “a song” scattered among the languages of the very different ‘families’ around the Globe. Let's compare:
ode, ода, ωδή [odi] (Gr.) - a song, a lyric poem;
Edda - the name of the main epic in the Scandinavian mythology;
[ode] אוֹדֶה (Hebrew) - the praising, the ode;
[odia] (Hebrew) - 'he will tell';
адиа [adia] (Ingush) - 'will you tell?', адды [addõ] (Ingush) - 'I will tell';
[(h)adis] حديث (Arab.) - new; news, story;
Gathas, gāθå - poetic hymns of Zarathushtra (Zoroaster) in the Avesta;
ötüş (Turk) - a song;
айту [aitu] (Kazakh) - to say, speak;
歌 [utá; утá] (Jap.) - a song; 歌う [utáu; утáы] (Jap.) - to sing; etc.
These words, and, first of all, the name of the Odyssey epic, may have a possible connection to:
<= uudised, UUDISEID (Est.), uutis, uutiset (Fin.) - news; uudise (Est.) - a story; uudest, uudesta (Est.) - a novel; muinasjutt (Est.), muinaisuuteen (archaic Fin.) - a fairy tale (literally., ‘ancient news’).
Even today the Italians, when they want to tell a story (“the news”) with many details (a very long, hard and troubled story, often an unhappy story), say: ti racconto l'Odissea (‘I will tell you the Odyssey’), which coincides both by meaning and phonetically to Est. räägin teile uudiseid (‘I will tell you the news’).
The latter, at the same time, have a connection to such stem words as:
<= uus, uude, uudis (Est., Izhorian), uusi, uuden, uudelle (Fin., Votic.), uuzi (Karelian), ūž (Livonian), uuž (Chudian), u (Mari), új (Hung.), od (Erzia, Moksha), ođas (Saami) - new.
And yet a one more word very commonly used by the Italians, adesso - “now” - obviously has a relation to Est. uudis, Lappish ođas, Arabic حديث [(h)adis] - “new” (similar to “now” and “new” connection within English).
Yet, the Italian philologists, not recognizing the Finnic languages as the remnants of the Old Europe speaks, and not making any comparisons to them, have invented a clumsy-clumsy explanation that adesso allegedly derives from Vulgar Latin “ad ipsum ossia” (with a meaning of “at this” [moment], the word momento being miraculously ‘dropped off’).
Another word related to the name of Odyssey epic is probably the Slavic utka, utitsa, утка, утица (“a duck”, Est. part, gen. pardi), a partly migratory bird which, according to people’s beliefs, “brings news” (similar to the travelling bards). Finns use an expression uutisankka for the Eng. ducknews. Likewise, the Italian gazza (“magpie”), the bird which “spreads the news” - is related to the Ital. gazzetta (“newspaper”).
This is a part of the ‘morning solar’ lexics, originally the epithets of ‘a young, new morning sun’: e.g. in Sanskrit [udaya] - “the sunrise”; [ādíṣ] - “the beginning”; in Sumerian [u, ud] - “new”; [ed-] - “to rise”; [utu.e, ud.e, ut.tu] - “the sunrise, the east”; [hud-, had-] - “to shine, illuminate”; [utu] - “the Sun, the day”; [ud] - “the day”; [utah] - “the Skies, the Paradise”; Utu - the God of the Sun in Sumerian mythology: https://new-etymology.livejournal.com/26253.html
Ulyss, Ulysses, Улисс, Olysseus, Ὀλυσσεύς, Oulixeus, Οὐλιξεύς, Oulixes, Οὐλίξης
Felice Vinci states: “the Nordic character of Ulysses, the Navigator par excellence, fits perfectly in the context of the Bronze Age, which saw a great development of navigation, undoubtedly favored by the favorable climate: the lines of verses Homer devotes to the skill of the Pheacian sailors give a precise testimony”.
Hence, it is important to make comparisons of Ulysses’ name (and its earliest Greek form of Olysseus) to:
<= uljas, ulja, uljaspäine, julge (Est.), uljas, julkea (Fin.), julgi (Livonian), julkõa (Votic), julkia (Izhorian), julgei (Karelian) - brave, pert, daring, valiant, heroic, courageous, fearless, bold, confident (e.g., uljas meremees (Est.) - a daring brave sailor; uljas mereretk (Est.) - a daring adventurous sea travel; julge võitleja (Est.) - a brave fearless fighter; julge mees, julgur, gen. julguri (Est.) - a brave man; julgete päralt on võit (Est.) - victory belongs to the brave); julge(ma), jultu(ma) (Est.) - to dare, to venture; uljaspea (Est.) - a daredevil, a brave man, a 'bold head' (e.g., ainult vähesed uljaspead julgesid - only the few brave men dared to risk); etc.
Probably, the Roman name Julius and the Hungarian title of supreme commander - Gyula, gyila - are the variations of the above.
It is worth noting also the following related cognates, with such variation in meaning as:
õilis, gen. õilsa (Est.), uljas (Fin.) - noble, honorable, generous, genteel, knightly, lordly, high, grand (e.g., õilis inimene - a noble person; õilis hing - a great, noble soul).
Possible stem words include Est. eel, eelis - “before, in front, located in front”, “first, preceding”; “an advantage, superiority, privilege”; Mansi ēl(a) - “in front”; Est. ülem, Fin. ylä - “main, supreme”; Est. üle, Fin. yli - “top, above”; Livonian i’ļ, Votic ülees, Izhorian ülä, Karelian üli, Ludic ülen, Vepssian üläh - “top, above”; Mari βǝl - “up”; Udmurt, Komi vi̮l - “top, upper, the best”; Komi vi̮le̮ - “above, from above”; Hung. ülni - “to preside” (for example, on a throne).[Spoiler (click to open)]
This is a part of the Nostratic basic lexics (probably, originally the ‘solar’ lexics), with its traces present all over the world. Compare to Kazakh ұлы, ұлық [üly, ülykh], Tatar олы, олуг [oly, olug] - “big, great, elder, adult, mature; elderly, respectable, authoritative, famous, high-ranking”; Turkish ulu - “great, outstanding, exalted; very big, huge, tall”; Albanian hyll, уll - “a star”; Arabic [áаlya] - “top”; Hebrew [aliya] - “a rise, ascent, elevation”; Arabic Allah; Ilyakh, Hebrew El - “the God”; Tatar илаһи, ilahi - “divine, godly; a god, deity”; Ingush эйлу [eilu] - “exalted”; Ingush ули [uli] - “big, great”; Old Ingush аьл, ала [al, ala] - “the Sun”; Akkadian [illa] - “exalted”; Sumerian [ila] - “to raise, elevate”; Sumerian [elam, üläm] - “upper”; Tagalog (Philippines) ulo - “the head”; Maori and Hawaiian aliki - “the chief leader”; Rus. великий [velikiy] - “great, superior”; etc.
Also noteworthy is the comparison of Ingush элу, эла, аьла, аьл [elu, ela, alla, al] - “the leader, lord, king”; Ingush эло, эле, элан, pl. элий [elo, ele, elan, pl. eliy] - “the prince, count”; Ingush элийн [eliin] - “princely, royal” - and Έλλην, Hellenes, in Greek mythology, the ancestor of the Hellenes’ (Greeks) kin. Compare further the Ingush. аьлад, аьллад, allad - “principality, county, possession” - and Ελλάδα, Ελλάς, Hellas (Greece).
See https://new-etymology.livejournal.com/25788.html
Apparently the same lexical stem is found in an important name of Mount Olympus, belonging to the pre-Greek substrate.* In particular, Mount Olympus is the name of the highest mountain peak in Greece (2917 m), as well as the name of the highest mountain peak in Cyprus (1952 m). This toponym is directly comparable, both semantically and phonetically to Finnish adjective ylempi - “higher / the highest”; whereas -mpi is the ending of the superlative comparative degree of adjectives.**[Spoiler (click to open)]
Compare also to: elam.ma, üläma [elam.ma, yulama] (Sumerian), ülim maa, ülem maa (Estonian), ylä maa (Finnish) - "highland, upper land, hills".
*See The non-Greek substrate lexical layer in Greece: https://linguaphiles.livejournal.com/6221442.html .
Formally, the name Olympus is still considered to be ‘of unknown origin’ http://www.etymonline.com/index.php?term=Olympus .
**See https://new-etymology.livejournal.com/318959.html
...For the names of the main hero (Ulysses, aka Odysseus), the following possible "sense copying" should also be considered:
Ulysses: uljas (Est., Fin.) - daring, brave, fearless, courageous..
Odysseus: audace (Ital.), audacious (Eng.), удачливый, удалой (Rus.) - daring, brave, courageous;
audacia (Ital.), audacity (Eng.), удаль (Rus.) - courage.
Odysseús
The alternative name of Ulysses - Odysseús or Odyseús in the Ionian dialect in Greece, Utuse in Etruscan - was very likely born during the centuries of retellings of the epic, the change of the languages in which it was transmitted, and, possibly, as a result of the transfer by the Greeks of the name of the Odyssey epic onto the name of its main hero (and not vice versa).
In Boeotia, Attica and Corinth until the 6th-7th centuries BC Ulysses’ name appears in the Homeric poems as Olyttes or Olysseus with -L- instead of -D-. According to Paul Kretschmer, these were the earlier forms of the main hero’s name (P. Kretschmer, Penelope, Wien, 1945, pages 80-93). The Latin language has retained the name as Ulycses or Ulysses.
The alternation of -l- and -d- is regarded as regular - and an example of such a change is illustrated by scholars’ comparison of the Greek dákryon, “tear”, and the Latin lacrima, “tear”. However, it is likely mistakenly stated that -d- transformed into -l- in the name of the Homer’s hero, and not vice versa, deriving from the earlier Greek forms (Olyttes or Olysseus).
https://www.etymonline.com/word/ulysses
Leo Klein notes that “the variability of this name already within the Greek language does not obey the usual sound relationships between the Greek dialects, the rules for branching a word into dialects, or the rules of sound change in the transition from one dialect to another (...) this variability of the name suggests that it was a pre-Greek name borrowed by the Greeks from the previous inhabitants” (L.Klein The Bodiless Heroes. The Origin of the Characters in the Iliad. St. Petersburg, 1994, p. 108).
According to Klein, due to the consonance of the more recent name Odysseús with Greek odissestai (“I suffer”), odysao (“I act anger”), odyssámenos (“he who hates”) “the epithet of ‘long-suffering’ stuck to the name in the epic, and the bards’ interpretations arose, such as “angry”, “hating~hateful” (Odyssey, 1.62; 19.407-409)”; however, they were not the primary meanings of the name.[Spoiler (click to open)]
The phonetically consonant semantic field for the name Odysseus with the meanings of “hatred” and “unhappiness”, covering the languages of very different ‘families’, is outlines below-however, this is not the basis for a name!
hate (Eng), hete (Old Eng.), haat (Dutch), hat (Swedish), had (Danish), Hass (German) - “hatred, anger, envy, malice, hostility”; hata (Swed.), hade (Dan.), hassen (Ger.) - “to hate”;
ädā (Livonian), häda, häta (Est.), hätä (Votic, Fin.), hädä (Izhorian, Karelian), häda (Vepssian) - “a misfortune, disaster, illness, grief, poverty, adversity, misfortune, weakness”;
jad (Serbian, Croatian), jа̑d (Slovenian) - “a sorrow, grief; an anger; a poison”;
odio (Ital., Spanish) - “hatred”; odi, odio (Latin), odiar (Spanish), odiare (Ital.) - “to hate”; odiosus (Latin), odioso (Ital.) - “hated, odious”;
Eiter (Ger.), eitur (Icel.), etter (Swedish, Dutch) - “a poison; pus; anger”;
[kēdos] (Old Greek) - “a misfortune, sadness, mourning, funeral rites”: https://www.etymonline.com/word/hate; κηδεία [kidia] (Greek.) - burial;
kaduka (chewa, language in South Africa) - “an evil, anger, jealousy”; kudana - “to hate”.
See further - Hades: https://anti-fasmer.livejournal.com/368544.html
It seems that the assignment of the name “Odysseus” by Autolycus to his grandson (“let him be called Odysseus by name / that is, angry...”) is an insertion of a late Greek bard, who was already at his time trying to deduce the etymology of the name, by consonance. A really strange name that a loving grandfather would give to his grandson!
And it is even more strange that the scholars, at the same time,
• disregard the sequence and consider the aboriginal name of the epic of Odyssey to be deriving from the more recent, altered name of the protagonist (who initially was called Olysseus);
• never compare the name of the epic of Odyssey to the Greek word ωδή (“ode, song, lyric poem”); and
• never tried to deduce a separate etymology of the ancient name Olysseus, Ulysses.
The Iliad
The name of the epic about the Trojan War - the Iliad, Ἰλιάς - is traditionally associated with the alternative name of Troy used in the epic - the Sacred Ilion. As already noted above, the name of the city may be connected with the worship of the sun god Helios, ήλιος, and a variation of his name known today as Saint Ilya, or Elijah.
The directly related Balto-Finnic words, with the dual meaning of ‘sunshine’ and ‘sonority’ include the Votic eliä, Finnish heleä, Estonian hele, heleda, Ludic heledad, Vepssian heled - 1) “light, bright”; 2) “live, sonorous, loud”.
Compare also the Est. heljad - “dancing lights, sparks on the waves” (where -d is the plural ending in Estonian) - and Greek Heliades - daughters of Helios, the Sun God. According to myth, Heliades dropped their tears into the sea water, and they turned into amber.
However, does the Iliad epic name in fact derive from the name of the Sacred city of Ilion? By analogy with the assumption that the Odyssey epic may have meant, literally, “a song, a story” - could it be that the Iliad may have had a similar original meaning, perhaps under the influence of some other languages through which the epic was transmitted and re-told?
A comparison of the name Iliad may be made with such Nostratic lexics as the Sumerian [illu] - “a song”; Chechen and Ingush illi - “a song”; Ingush illi-yi, illi adda - “to sing”; illi-ya - “he sings”; illancha - “a singer”; tekama illi - a pagan ritual chanting.
Even in the distant endangered Ket language (in the Yenisei basin), one can find the verb и’ль [i'l] - “to sing”; in Yakut language - ыллаа [yllaa] - “to sing”.
Compare further to Latin elegia, Greek [elegos] - “a lamentation, mournful song”.
Compare further to Est. heli - “a sound, incl. musical”; Est. helinda - “a voice”; Est. keel, gen. keele, partitive keelt, Fin., Karelian kieli, Livonian kēļ, Votic tšeeli, Izhorian keeli, Vepssian keľ, Lappish giella, Erzya keľ, Mokshan käľ, Udmurt ki̮l, Komi ki̮v, Khanty keᴧ - “a language, word, means of communication”. Compare also to Est. hala - “mourning, moaning, groaning, lamenting”, Est. hääl - “voice”; Est. hääle(ka(s) - “vociferous, loud”; Ingush хьаал [haal] - “speak!”; Ingush aл-, ала, аьлар, оала [al-, ala, allar, oala] - “say, speak”; Mongolian хэл [khel] - “a language , speech"; хоолой [holoy] - “a voice”; хэлэх [khaleh] - “to speak”; Quechua [qallo] - “a language”; Maya [hal-] - “to speak; declare”; Maya [al'] - "to say", etc.
See https://new-etymology.livejournal.com/32530.html
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To understand why these comparisons are made - please read the study by Felice Vinci, THE BALTIC ORIGINS OF HOMER'S EPIC TALES: The Iliad, the Odyssey, and the Migration of Myth - a synopsys of which can be downloaded per the following link: https://cloud.mail.ru/public/NEGN/ujuLtmBzL .
For years scholars have debated the incongruities in Homer’s Iliad and Odyssey, finding the author’s descriptions at odds with the geography he purportedly describes. Inspired by Plutarch’s remark that Calypso’s island home was only five days’ sail from Britain, Felice Vinci convincingly argues that Homer’s epic tales originated not in the Mediterranean, but in northern Europe’s Baltic Sea.
Using meticulous geographical analysis, Vinci shows that many Homeric places, such as Troy and Ithaca, can be identified in the geographic landscape of the Baltic. He explains how the cool, foggy weather described by Ulysses matches that of northern climes rather than the sunny, warm Mediterranean and Aegean, and how battles lasting through the night would easily have been possible in the long days of the Baltic summer. Vinci’s meteorological analysis reveals how the “climatic optimum”--a long period of weather that resulted in a much milder northern Europe--declined and thus caused the blond seafarers of the Baltic to migrate south to warmer climates, where they rebuilt their original world in the Mediterranean. Through many generations the memory of the heroic age and the feats performed by their ancestors in their lost homeland was preserved and handed down, ultimately to be codified by Homer as the Iliad and the Odyssey.
In The Baltic Origins of Homer’s Epic Tales, Felice Vinci offers a key to open many doors, allowing us to consider from a new perspective the age-old question of the origin not only of Greek civilization, but of European civilization as a whole.
The Nordic Origins of the Odyssey and the Iliad: the Migration of Myth, by Felice Vinci, 2022 (DRAFT, comments welcome)
https://cloud.mail.ru/public/M75a/CWFfKHmn5
The Greek language has a “powerful substrate lexical layer related to local natural conditions and high culture of the peninsula’s early civilization,” “not from native Greek lexics, but from the words of SOME OTHER non-Greek language of a people for whom Greece was a native nature, whereas for the Greeks it is not." L.S. Klein, Ancient Migrations, 2007 (See study attached: http://www.archaeology.ru/Download/Klejn/Klejn_2007_Drevnie_migratsii.pdf ).
Which "SOME OTHER"?? Why is the Odyssey full of Finnic words ? Why name Olympus, the highest mountain peak (in Greece - 2917 m, in Cyprus - 1952 m), is perfectly explained from Fin. ylempi - 'higher / the highest' ? Why does Macedonia correspond to Est. mägedene - 'mountainous' ?