The Role of the Dual Form in Symbolism and Linguistics Joannes Richter (jwr47) When a noun or pronoun appears in dual form, it is interpreted as referring to precisely two of the entities. The dual form is a strange concept with both positive and negative characters. In a matrimonial couple the duality symbolizes diversity and strength, whereas diversity also seems to lead to struggle and fierce discussions. The linguistic dual concept existed in Proto-Indo-European, from which it had been inherited to all derivative language families. It can still be found in a few modern Indo-European languages such as Scottish Gaelic, Slovenian, and Sorbian. Many more modern Indo-European languages show residual traces of the dual whose function has since been replaced by simple plural, as in the English distinctions: • • •
both vs. all, either vs. any, neither vs. none,
and so on.
Eternity (æ and IE, EE) I noticed the words either and neither belong to the words which had been equipped with the symbol “æ” = “eternity”, related to Dutch “ieder” and German “jeder”. Old English ægðer, contraction of æghwæðer (pron., adv., conj.) "each of two, both," from a "always" (see aye (adv.)) + ge- collective prefix + hwæðer "which of two, whether" (see whether). Cognate with Dutch ieder, Old High German eogiwedar, German jeder "either, each, every"). The vowel word “æ” symbolized eternity and “hwæðer” symbolized the dual concept. Either (E), jeder (D) and ieder (NL) seemed to be related tot the “IE”- or EE-core (“always”), which referred tot the concept of “eternity”.
“D” as a representation of duality The “Th” in “both” and the “D” in “ægðer”” seemed to represent duality, which in a matrimonial couple results in eternal life. Most of the divine names (Dyaus, Dyeus, Diéu, Dïou, Dio, Deus, Diu, Theos, Tuisto1, Tiu, Ziu, Zeus) started with a “D”, “Th”, “Z” or “T”, which represented the duality. In order to check these assumptions I needed a check for the dual form in the pronouns, in which the “D” or “Th” consonants should reveal itself. This is what is to be documented in this paper.
1 The second variant of the name, occurring originally in manuscript E, reads Tuisco. One proposed etymology for this variant reconstructs a Proto-Germanic *tiwisko and connects this with Proto-Germanic *Tiwaz, giving the meaning "son of Tiu".
Vowels, Dual forms, ego-pronouns I knew both the vowels and the dual concept both belonged to the most important linguistic elements. Certainly the concept of eternity had been based on vowels, which originally had to be long and individually uttered vowels. The vowel word “Æ” symbolized eternity, but also had been found as the personal pronoun of the 1st person singular in northern Frisian and some Danish and Norwegian dialects2. In many western, northern and southwestern Norwegian dialects and in the western Danish dialects of Thy and Southern Jutland, æ has a significant meaning: the first person singular pronoun I. It is thus a normal spoken word and is usually written æ when such dialects are rendered in writing. The Greek word for eternal was a pure vowel sequence: αει or even αιει3 which had been abbreviated to the Old-English word æ4. Æ symbolized law, scripture and ceremony, custom, marriage and all of these important mechanisms depended on stability and eternal characteristics.
The formula Divine name = “D” + ego-pronoun + “s” In The Central Symbolic Core of Provencal Language I explained the formula for generating a great number of divine names from the formula
Divine name = “D” + ego-pronoun ( + “s”5) Examples are : Language / dialect
Divine Name
ego-pronoun
Samples
Provencal
Diéu
iéu
Mireille by Mistral
Nîmes
Dïou
Yiou
“Yiou” & “Dïou” by Antoine Hippolyte Bigot (1825 - 1897)
Italian
Dio
io
Spanish
Dios
yo
Portugese
Deus
eu
Sicilian
Diu
iu
In Dutch however the ego-pronoun “ic” respectively ”ik” did not match these patterns. There was no indication for the consonant letters “C” and “K”. In analogy to Æ the vowel sequences iéu, yiou, io, yo, eu, iu may symbolize various eternity, including law, scripture and ceremony, custom, marriage. There should be another form of pronouns, which may explain the symbolism in the divine name. Especially the consonant “D”, “Z” and “T” in Dyaus, Dyeus, Diéu, Dïou, Dio, Deus, Diu, Theos, Tuisto, Tiu, Ziu needed to be deciphered. 2 The Derivation of European Ego-Pronouns From the PIE-Sky-God Dyaus 3 αει/αιει in the Wiki Lexicon of the Greek New Testament 4 From Proto-Germanic *aiwō, *aiwaz (“law”), from Proto-Indo-European *oiw- (“custom, tradition, law”). Cognate with Old Saxon êo, Old Frisian ewa, êwe, ê, â, Old High German êwa, êha, êa, ê (German Ehe). 5 Optional trailer letter
A new rule based on the dual forms If there had been a number of important symbolic mechanism in ancient times the most important of these mechanisms tends to be given up as the last of all. This rule seems to have been followed in giving op the dual form in the personal pronouns of the 1 st and 2nd person, which had been abandoned by the time Anglo-Saxon began to be written: There's also a very unique concept which was almost already gone by the time AngloSaxon began to be written, and this is a grammatical "dual" number, specifically for groups of two. This exists only in the words ǷIT (“us two”) and ȜIT (“you two”). It's entirely optional to use these6. •
In Old English the symbol Ƿ (Wynn) is a letter of the Old English alphabet, representing the sound /w/.
•
In Old English the symbol Ȝ (Yogh) is a letter of the Old English alphabet, representing the sound /y/.
These words Ƿit (“us two”) and Ȝit (“you two”) both ended in a consonant “t”, which seemed to refer to duality because we had ƿē (as the plural “we all” > 2) and gē as the plural “you all” > 2). However the “t” had been located at the end of the word and not at the beginning. In order to place the “T” to the beginning I had to reverse the word from ǷIT (“us two”) to TIǷ respectively ȜIT (“you two”) to TIȜ. According to the dictionaries TIǷ resulted in the name of the sky god Tīw and ȜIT in the sky god Tīg. Therefore the personal pronouns of the 1 st and 2nd person, for which the dual form had been preserved till the bitter end, were found to correlate with the name of the sky god. This correlation for an almost lost attribute of some of the most important words could not be lucky coincidence. There should be some other evidence in neighboring languages such as Dutch and Frisian, which also had preserved the dual form in some of their pronouns. Now a new rule may be suggested:
Divine name = Reverse the dual-pronoun of the 1st or 2nd Person The old English word for the sky god is Tīw, Tīg and the old English pronoun is Ƿit (“us two”, spoken “Wit”, as the reverse of “Tiw”), respectively Ȝit (“you two”, spoken “Git”, as the reverse of “Tig”). This formula is entirely compliant to the Dutch formula. The Old Dutch word for the sky god is: • •
Tiw or Tuw and the old Dutch pronoun is Wit or Wut (“us two”). Tij or Tui and the old Dutch pronoun is Jit or Jut (“you two”).
In these words the letter “t” symbolizes duality, in which “t” represents “two”, the “twofold” character.
6 Englisc - ᛖᛝᛚᛁᛋᚳ / Learn Old English page 2
The symbolism of the leading “T” and “D” in divine names such as Tuw The formula which correlates the divine name to the reversed dual-pronoun of the 1st or 2nd Person also attributes the “T” or “D” in the divine names as an attribute of duality. Language / dialect
Divine Name
pronoun 1e/2e P. (dual form)
Old Dutch
Tuw / Tui
Wut / Jut
Tiw (Tiwaz) / Tij
Wit / Jit
Frisian
Tij (in tiisdei)
Northern Frisian
wat, wët
English
Tue (in Tuesday)
Old English
Tīw, Tīg
Norse
Ty, Tívar, áss
Icelandic
Týr
við
Lithuanian
dievas
mudu 8
Ƿit (Wit) / Ȝit (Git) 7
The symbolism of the leading “T” and “D” in divine names such as Diéu If we assume that dual forms had been lost in Greek, Latin, and all Mediterranean languages the “D” or “T” or “Z” in the divine names Dyaus, Dyeus, Diéu, Dïou, Dio, Deus, Diu, Theos, Tuisto, Tiu, Ziu may also symbolize duality. Therefore the names Dyaus, Dyeus, Diéu, Dïou, Dio, Deus, Diu, Theos, Tuisto, Tiu, Ziu symbolize • •
Duality in the leading character “D”, “TH” “Z”, and “T” and Eternity in the following trailers such as yaus, yeus, iéu, ïou, io, eu, iu, eos, ui.
Crosscheck to other words such as “oath” The crosscheck involved the word “oath” (German “Eid”, Dutch “eed”) which consists of a characteristic series of vowels (German “EI”, Dutch “EE”), representing eternity and the “th”, respectively “d” of duality. The etymological history is obscure: oath (n.) Old English að "oath, judicial swearing, solemn appeal to deity in witness of truth or a promise," from Proto-Germanic *aithaz (source also of Old Norse eiðr, Swedish ed, Old Saxon, Old Frisian eth, Middle Dutch eet, Dutch eed, German eid, Gothic aiþs "oath"), from PIE *oi-to- "an oath" (source also of Old Irish oeth "oath"). Common to Celtic and Germanic, possibly a loan-word from one to the other, but the history is obscure. In reference to careless invocations of divinity, from late 12c. However from the vowels eternity is included and the “th” refers to the dual character of the divine skygod, who had to guarantee the validity of the oath. 7 Pronouns 8 Dualpronomen
The dual form in classical mythology In classical Greek and Latin, the dual was lost, but in Germanic languages the dual remained only in the first- and second-person pronouns and their accompanying verb forms. •
Gothic had markings for the first and second person for both the verbs and pronouns, for example wit "we two" as compared to weis "we, more than two".
•
Old English, Old Norse and the other old Germanic languages had dual marking only in the personal pronouns, but not in the verbs.
•
The dual has disappeared as a productive form in all the living languages, with loss of the dual occurring in North Frisian dialects only quite recently.
•
In Austro-Bavarian, the old dual pronouns have replaced the standard plural pronouns, for example, in Bavarian dialect: ◦ és for the nominative “you all” (from the dual form “both of you”) ◦ and enk for the accusative „you all“ (from the dual form “both of you”)
In contrast to the dual form wit "we two" the Gothic form weis "we, more than two" does not include the dual symbol “D” or “T”, which suggest the “T” and “D” were a common indicators for duality. The conservation of the dual markers in Old English, Old Norse and the other old Germanic languages indicates the importance of the dual markers and forms for the religious symbolism in the divine names and the dual forms for the personal pronouns of the 1st and the 2nd person. The dual form in classical Greek and Latin may have been lost as early as a few centuries BC, but the dual form in mythology had been preserved much longer. In his Symposium Plato refers to the dual polarity in the ancient myth of the creation of the first human beings by Zeus: In primal times people had double bodies, with faces and limbs turned away from one another. As spherical creatures who wheeled around like clowns doing cartwheels (190a), these original people were very powerful. There were three sexes: the all male, the all female, and the "androgynous," who was half male, half female. The males were said to have descended from the sun, the females from the earth and the androgynous couples from the moon. These creatures tried to scale the heights of Olympus and planned to set upon the gods (190b-c). Zeus thought about blasting them with thunderbolts, but did not want to deprive himself of their devotions and offerings, so he decided to cripple them by chopping them in half, in effect separating the two bodies. Ever since that time, people run around saying they are looking for their other half because they are really trying to recover their primal nature. The women who were separated from women run after their own kind, thus creating lesbians. The men split from other men also run after their own kind and love being embraced by other men (191e). Those that come from original androgynous beings are the men and women that engage in heterosexual love. 9 This is the ancient creation legend that also may have been a common global mythology, which may have been encoded in linguistic concepts such as the dual form of the personal pronouns of the 1st and the 2nd person and the divine names. 9 From the speech of Aristophanes in Plato's Symposium
The confidential relations between matrimonial partners At that time I remembered the story I found a few years ago in the Afghan book “Kite Runner” (2003) by Khaled Hosseini: In his work “Kite Runner” (2003) Khaled Hosseini uses a number of Afghan expressions. Most of these are Arabian words. Looking for Indo-european equivalents I found Padar (father), Madar (mother) and Tu (identical to the French word "you")10. The personal pronoun "Tu" (confidential you) is being used for confidential relations (e.g. husband and spouse), whereas "shoma" (respectful you) is signifying a more distant and respectful relation (even between parents and children)11. After the identification of the “T” as a sign of duality I suggested the word “Tu” also may have been developed as the confidential personal pronoun inside the matrimonial circle of two partners. Originally the word "Tu" (confidential you) had been reserved for matrimonial partners and may have deteriorated in the course of time. In English the word had been defined as “Thou”, which obviously had preserved its confidential character in addressing the divine Creator. It is now largely archaic, having been replaced in almost all contexts by you. However I found some evidence of intimacy of the Afghan tradition of reserving "Tu" for husband and spouse. Speaking to God also suggest a similar intimacy of exchanging restricted thoughts between very close couples (the “I & Thou”, which together had been represented by the dual personal pronoun ǷIT (“us two”) and ȜIT (“you two”). Of course these restrictions lead to a reserved solemnity, which may eliminate the intimate character of these words: In Middle English, thou was sometimes abbreviated by putting a small "u" over the þ letter thorn: þ. Following the Norman invasion of 1066, thou was used to express intimacy, familiarity or even disrespect, while another pronoun, you, the oblique/objective form of ye, was used for formal circumstances (see T–V distinction). In the 17th century, thou fell into disuse in the standard language, often regarded as impolite, but persisted, sometimes in an altered form, in regional dialects of England and Scotland,[3] as well as in the language of such religious groups as the Society of Friends. The use of the pronoun is also still present in poetry. Early English translations of the Bible used the familiar singular form of the second person, which mirrors common usage trends in other languages. The familiar and singular form is used when speaking to God in French (in Protestantism both in past and present, in Catholicism since the post-Vatican II reforms), German, Spanish, Italian, Portuguese, Ukrainian, Russian, Yiddish, Turkish, Lithuanian, and Scottish Gaelic (all of which maintain the use of an "informal" singular form of the second person in modern speech). In addition, the translators of the King James Version of the Bible attempted to maintain the distinction found in Hebrew between singular and plural second person pronouns. As such, they used "thou" for singular, and "you" for plural. In standard modern English, thou continues to be used only in formal religious contexts, in literature that seeks to reproduce archaic language and in certain fixed phrases such as "fare thee well". For this reason, many associate the pronoun with solemnity or formality. Many dialects have compensated for the lack of a singular/plural distinction caused by the disappearance of thou and ye through the creation of new plural pronouns or pronominals, such as yinz, yous[4] and y'all or the colloquial you guys. Ye remains 10 A Portrait of the Student as a Schoolboy 11 “Kite Runner” (2003) by Khaled Hosseini
common in some parts of Ireland but these examples just given vary regionally and are usually restricted to colloquial speech. The “T” in “thou” and “thee” however clearly refers to the dual character of these personal pronouns, which obviously is absent in “you” and “ye”. In Latter-day Saint prayer tradition, the terms "thee" and "thou" are always and exclusively used to address God, as a mark of respect.[24] 12 In Dutch, the equivalent of "thou", du, also became archaic and fell out of use and was replaced by the Dutch equivalent of "you", gij (later jij or u), just as it has in English, with the place of the informal plural taken by jullie (cf. English you people, you guys). Thou originates from Old English þū, and ultimately via Grimm's law from the Proto-IndoEuropean *tu, with the expected Germanic vowel lengthening in accented monosyllabic words with an open syllable. Thou is therefore cognate with Icelandic and Old Norse þú, German and Continental Scandinavian du, Latin and all major Romance languages, Irish, Kurdish, Lithuanian and Latvian tu or tú, Greek σύ (sy), Slavic ты / ty or ти / ti, Armenian դու (dow/du), Hindi तत (tū),
Bengali: তত ই (tui), Persian ( تتوto) and Sanskrit त्वम म (tvam). A cognate form of this pronoun exists in almost every other Indo-European language.[12] The second person pronouns in Uralic languages such as Finnish and Hungarian are also similar. In Old English, thou was governed by a simple rule: thou addressed one person, and ye more than one. After the Norman Conquest, which marks the beginning of the French vocabulary influence that characterized the Middle English period, thou was gradually replaced by the plural ye as the form of address for a superior person and later for an equal. For a long time, however, thou remained the most common form for addressing an inferior person.
The dual form in T–V distinction The concept of a T–V distinction misses a reference to the dual form of the words, which cannot be ignored. The terms T and V, based on the Latin pronouns tu and vos, were first used in a paper by the social psychologist Roger Brown and the Shakespearian scholar Albert Gilman.[1] In Latin, tu was originally the singular, and vos the plural, with no distinction for honorific or familiar. According to Brown and Gilman, usage of the plural to the Roman emperor began in the fourth century AD. They mention the possibility that this was because there were two emperors at that time (in Constantinople and Rome), but also mention that "plurality is a very old and ubiquitous metaphor for power". This usage was extended to other powerful figures, such as Pope Gregory I (590–604). However, Brown and Gilman note that it was only between the twelfth and fourteenth centuries that the norms for the use of T- and V-forms crystallized. Less commonly, the use of the plural may be extended to other persons, such as the "royal we" (majestic plural) in English. Brown and Gilman argued that the choice of form is governed by either relationships of 'power' and/or 'solidarity', depending on the culture of the speakers, showing that 'power' had been the dominant predictor of form in Europe until the twentieth century. Thus, it was quite normal for a powerful person to use a T-form but expect a V-form in return. However, in the twentieth century the dynamic shifted in favour of solidarity, so that people would use T-forms with those they knew, and V-forms in service encounters, with reciprocal usage being the norm in both cases.13 12 Religious uses 13 Origin in T–V distinction
If the “T”-word had been reserved for the confidential relations between matrimonial partners and the divine Creator it originally could not be used for external partners. Before the Afghan matrimonial ceremony the bride and the groom are using the formal pronoun “shoma” and after the wedding they use the confidential pronoun “Tu” 14 The difference between confidential and formal addressing other people probably had been considered as a part of the religious concept in creating the first human beings as an image of the divine Creator. Confidential conversations had been common between God, Adam and Eve, as if they were next of kin. They may have used the confidential T-words (“Thou”) for all conversations.
The T-V-distiction in Genesis as translated by Wycliffe I decided to check what Wycliffe had chosen for his translation of the (Bible (Wycliffe)/Genesis). Most of the conversations in the first chapters indeed used the intimate “Thou”-pronoun. Only in (1) addressing all animals, (2) all future mankind and (3) in the serpent's conversation with Eve the pronoun “ye” or “you” is to be used: 1-22
•
In the first chapter the first speech is addressed to a great number of animals, which in are addressed with the words “ye”.
•
Then the Creator expresses his idea 1-26“Make we man to oure ymage and liknesse, and be he souereyn”, which includes a plural for God and a singular for the first man, who was male and female. This concept is quite conform to Plato's androgynous creation legend in Symposium.
•
At the creation the Creator says to Adam: “Encreesse ye, and be ye multiplied, and fille ye the erthe”, which implies all future human generations, which are addressed by “ye”.
•
As a dedicated advice to Adam God uses “thou” to address the individual: 2-16 And God comaundide to hym and seide, Ete thou of ech tre of paradis; At that time Adam had been alone in paradis, but he already was made male and female....
•
In 3-1 the serpent said to the woman, “Why comaundide God to you, that ye schulden not ete of ech tre of paradis?” In this situation the serpent was not allowed to use the confidential word “thou”.
•
After the sin God said to Adam in singular “Where art thou”: 3-9 And the Lord God clepide Adam, and seide to hym, Where art thou?
•
In the first chapters God always used the confidential “Thou” for conversations with His creatures such as the prophecy 3-19 “for thou art dust, and thou schalt turne ayen in to dust”.
•
Even in his conversation with the serpent God uses a confidential “Thou”: 15 Y schal sette enemytees bitwixe thee and the womman, and bitwixe thi seed and hir seed; sche schal breke thin heed, and thou schalt sette aspies to hir heele.
I enclosed the excerpts of the chapters 1-3 in the appendix.
14 “Kite Runner” (2003) by Khaled Hosseini
The dual form in Wycliffe's Bible In Old English, the use of second-person pronouns was governed by a simple rule: þū addressed one person, ġit addressed two people, and ġē addressed more than two. Wycliffe did not use the dual form, which might have simplified the conversation. The dual form “Ƿit” instead of “We”
The readers would have noticed the dual character of the plural “We”, which would have been written “Ƿit” (→ Wit) instead of “We”: 2 To
whom the womman answerde, We eten of the fruyt of trees that ben in paradis;
The dual form “Inc” instead of “Ye”
Also the readers might have noticed the dual character of the plural “Ye”, which would have been written Ȝit (→ Git) respectively “Inc” (“you two”) instead of “Ye” (“you all > 2”) and to be distinguish from the singular "You" : •
1
•
5
But and the serpent was feller than alle lyuynge beestis of erthe, whiche the Lord God hadde maad. Which serpent seide to the womman, Why comaundide God to you, that ye schulden not ete of ech tre of paradis? for whi God woot that in what euere dai ye schulen ete therof, youre iyen schulen be opened, and ye schulen be as Goddis, knowynge good ye yuel.
The duality in the divine names The names Tuisto, Tiu and Ziu as well as Dyaus, Dyeus and IU-piter all suggest to interpret the dual character by both vowel symbols I orY and U. Maybe the letter Y in Tyr and in Wycliffe's ego-pronoun “Y” may be interpreted as an intermediate “IU”-combination Ⱶ, which the Roman emperor Claudius had defined in the Claudian letters, which failed to be integrated in the alphabet. Ⱶ, a half H. The value of this letter is unclear, but perhaps it represented the so-called sonus medius, a short vowel sound (likely [ɨ] or [ʉ]) used before labial consonants in Latin words such as optumus/optimus. The letter was later used as a variant of y in inscriptions for short Greek upsilon (as in Olympicus). It may have disappeared because the sonus medius itself disappeared from spoken language.[1] 15 The intermediate functionality of the “IU”-combination in Ⱶ later had been covered by the Y. Therefore the name Tyr probably may also be interpreted as Tiur or Tuir. In a similar way Wycliffe's ego-pronoun Y also may be interpreted as a “UI” or “IU”-combination. And of course the modern English ego-pronoun “I” may be interpreted as a symbolic “UI” or “IU” corresponding to Ziu, Zui, Tiur or Tuir. In my studies I also investigated the idea of assigning a male attribute to the I and a female attribute to the U in Tuisto, Tiu and Ziu as well as in Dyaus, Dyeus and IU-piter, respectively IU and UI.
15 Claudian letters
Abstract The concept of eternity had been based on vowels, which originally had to be long and individually uttered vowels. The Greek word for eternal was a pure vowel sequence: αει or even αιει16 which had been abbreviated to the Old-English word æ17. Æ symbolized law, scripture and ceremony, custom, marriage and all of these important mechanisms depended on stability and eternal characteristics. The vowel word “æ” symbolized eternity and for some Danish and Norwegian dialects also a personal pronoun of the 1st person singular. Most of the divine names (Dyaus, Dyeus, Diéu, Dïou, Dio, Deus, Diu, Theos, Tuisto18, Tiu, Ziu, Zeus) started with a “D”, “Th”, “Z” or “T”, which represented the duality, which as a trailer is found in the Dutch dual-pronouns of the 1st or 2nd Person Wit or Wut (“us two”) and Jit or Jut (“you two”). At least two generic formulas are ruling the generations of divine names: • •
Divine name = “D” + ego-pronoun ( + “s”19) Divine name = Reverse the dual-pronoun of the 1st or 2nd Person
The second formula refers to the divine names Tiw or Tuw corresponding to the old Dutch pronouns Wit or Wut (“us two”) respectively to the divine names Tij or Tui corresponding to the old Dutch pronouns Jit or Jut (“you two”). In old-English the corresponding dual-pronouns of the 1st or 2nd Person are ǷIT (“us two”) and ȜIT (“you two”), which also refer to a trailer consonant “T”. In analogy to the Claudian letter “Ⱶ” and the intermediate Greek vowel “Y” (ranging between the I and U) the name Tyr probably may also be interpreted as Tiur or Tuir. In a similar way Wycliffe's ego-pronoun Y also may be interpreted as a “UI” or “IU”-combination.
16 αει/αιει in the Wiki Lexicon of the Greek New Testament 17 From Proto-Germanic *aiwō, *aiwaz (“law”), from Proto-Indo-European *oiw- (“custom, tradition, law”). Cognate with Old Saxon êo, Old Frisian ewa, êwe, ê, â, Old High German êwa, êha, êa, ê (German Ehe). 18 The second variant of the name, occurring originally in manuscript E, reads Tuisco. One proposed etymology for this variant reconstructs a Proto-Germanic *tiwisko and connects this with Proto-Germanic *Tiwaz, giving the meaning "son of Tiu". 19 Optional trailer letter
Appendix - Wycliffe's translation of the Book Genesis From the (Bible (Wycliffe)/Genesis).
Chapter 1 1
In the bigynnyng God made of nouyt heuene and erthe.
... 21 And
God made of nouyt grete whallis, and ech lyuynge soule and mouable, whiche the watris han brouyt forth in to her kyndis; and God made of nouyt ech volatile bi his kynde. And God seiy that it was good; 22
and blesside hem, and seide, Wexe ye, and be ye multiplied, and fille ye the watris of the see, and briddis be multiplied on erthe. …. 25 And
God made vnresonable beestis of erthe bi her kyndes, and werk beestis, `and ech crepynge beeste of erthe in his kynde. And God seiy that it was good; and seide, 26
Make we man to oure ymage and liknesse, and be he souereyn to the fischis of the see, and to the volatilis of heuene, and to vnresonable beestis of erthe, and to ech creature, and to ech `crepynge beest, which is moued in erthe. 27
And God made of nouyt a man to his ymage and liknesse; God made of nouyt a man, to the ymage of God; God made of nouyt hem, male and female. 28 And
God blesside hem, and seide, Encreesse ye, and be ye multiplied, and fille ye the erthe, and make ye it suget, and be ye lordis to fischis of the see, and to volatilis of heuene, and to alle lyuynge beestis that ben moued on erthe. 29 And
God seide, Lo! Y haue youe to you ech eerbe berynge seed on erthe, and alle trees that han in hem silf the seed of her kynde, that tho be in to mete to you;
Chapter 2 …. 15
Therfor the Lord God took man, and settide hym in paradis of likyng, that he schulde worche and kepe it. 16 And
God comaundide to hym and seide, Ete thou of ech tre of paradis;
17
forsothe ete thou not of the tre of kunnyng of good and of yuel; for in what euere dai thou schalt ete therof, thou schalt die bi deeth. 18 And
the Lord God seide, It is not good that a man be aloone, make we to hym an help lijk to hym
silf. ... 21
Therfore the Lord God sente sleep in to Adam, and whanne he slepte, God took oon of hise ribbis, and fillide fleisch for it. 22 And
the Lord God bildide the rib which he hadde take fro Adam in to a womman, and brouyte hir to Adam.
23 And Adam
seide, This is now a boon of my boonys, and fleisch of my fleisch; this schal be clepid virago, `for she is takun of man. 24
Wherfor a man schal forsake fadir and modir, and schal cleue to his wijf, and thei schulen be tweyne in o fleisch. 25
Forsothe euer eithir was nakid, that is, Adam and his wijf, and thei weren not aschamed.
Chapter 3 1
But and the serpent was feller than alle lyuynge beestis of erthe, whiche the Lord God hadde maad. Which serpent seide to the womman, Why comaundide God to you, that ye schulden not ete of ech tre of paradis? 2 To
whom the womman answerde, We eten of the fruyt of trees that ben in paradis;
3
sothely God commaundide to vs, that we schulden not eate of the fruyt of the tre, which is in the myddis of paradijs, and that we schulden not touche it, lest perauenture we dien. 4
Forsothe the serpent seide to the womman, ye schulen not die bi deeth;
5
for whi God woot that in what euere dai ye schulen ete therof, youre iyen schulen be opened, and ye schulen be as Goddis, knowynge good ye yuel. 6
Therfore the womman seiy that the tre was good, and swete to ete, and fair to the iyen, and delitable in bi holdyng; and sche took of the fruyt therof, and eet, and yaf to hir hosebande, and he eet. 7
And the iyen of bothe weren openid; and whanne thei knowen that thei weren nakid, thei sewden the leeues of a fige tre, and maden brechis to hem silf. 8
And whanne thei herden the vois of the Lord God goynge in paradijs at the wynd after myddai, Adam and his wijf hidden hem fro the face of the Lord God in the middis of the tre of paradijs. 9 And
the Lord God clepide Adam, and seide to hym, Where art thou?
10 And Adam
seide, Y herde thi vois in paradijs, and Y drede, for Y was nakid, and Y hidde me.
11
To whom the Lord seide, Who forsothe schewide to thee that thou were nakid, no but for thou hast ete of the tre of which Y comaundide to thee that thou schuldist not ete? 12 And Adam
seide, The womman which thou yauest felowe to me, yaf me of the tre, and Y eet.
13
And the Lord seide to the womman, Whi didist thou this thing? Which answerde, The serpent disseyued me, and Y eet. 14
And the Lord God seide to the serpent, For thou didist this, thou schalt be cursid among alle lyuynge thingis and vnresonable beestis of erthe; thou schalt go on thi brest, and thou schalt ete erthe in alle daies of thi liif; 15
Y schal sette enemytees bitwixe thee and the womman, and bitwixe thi seed and hir seed; sche schal breke thin heed, and thou schalt sette aspies to hir heele. 16
Also God seide to the womman, Y schal multiplie thi wretchidnessis and thi conseyuyngis; in sorewe thou schalt bere thi children; and thou schalt be vndur power of the hosebonde, and he schal be lord of thee.
17
Sothely God seyde to Adam, For thou herdist the voys of thi wijf, and hast ete of the tree, of which Y comaundide to thee that thou schuldist not ete, the erthe schal be cursid in thi werk; in traueylis thou schalt ete therof in alle daies of thi lijf; 18
it schal brynge forth thornes and breris to thee, and thou schalt ete eerbis of the erthe;
19
in swoot of thi cheer thou schalt ete thi breed, til thou turne ayen in to the erthe of which thou art takun; for thou art dust, and thou schalt turne ayen in to dust. 20
And Adam clepide the name of his wijf Eue, for sche was the moder of alle men lyuynge. And the Lord God made cootis of skynnys to Adam and Eue his wijf, and clothide hem; and seide, Lo! 22
Adam is maad as oon of vs, and knowith good and yuel; now therfore se ye, lest perauenture he putte his hond, and take of the tre of lijf, and ete, and lyue with outen ende. 23 And
the Lord God sente hym out of paradijs of likyng, that he schulde worche the erthe, of which he was takun. 24
And God castide out Adam, and settide bifore paradis of lykyng cherubyn, and a swerd of flawme and turnynge aboute to kepe the weie of the tre of lijf.
Contents Eternity (æ and IE, EE)...............................................................................................................1 “D” as a representation of duality..............................................................................................1 Vowels, Dual forms, ego-pronouns.............................................................................................2 The formula Divine name = “D” + ego-pronoun + “s”...............................................................2 A new rule based on the dual forms............................................................................................3 The symbolism of the leading “T” and “D” in divine names such as Tuw.................................4 The symbolism of the leading “T” and “D” in divine names such as Diéu................................4 Crosscheck to other words such as “oath”..................................................................................4 The dual form in classical mythology.........................................................................................5 The confidential relations between matrimonial partners...........................................................6 The dual form in T–V distinction................................................................................................7 The T-V-distiction in Genesis as translated by Wycliffe.............................................................8 The dual form in Wycliffe's Bible...............................................................................................9 The dual form “Ƿit” instead of “We”.....................................................................................9 The dual form “Inc” instead of “Ye”.....................................................................................9 The duality in the divine names..................................................................................................9 Abstract..........................................................................................................................................10 Appendix - Wycliffe's translation of the Book Genesis................................................................11 Chapter 1...................................................................................................................................11 Chapter 2...................................................................................................................................11 Chapter 3...................................................................................................................................12
