PIE CLUSTERS H HO HY HAYK DAWN
A word in any language can be said to be of a substrate origin if it is characterized by: (1) limited geographical distribution; (2) unusual phonology and word formation; (3) characteristic semantics.
Sanskrit and Armenian specialist Alla Ter-Hakobyan, who wrote several books on how she managed to find as many as 5,000 identical roots (roots, not words!) in Sanskrit and Armenian. This number of words says quite a lot.
մէն adverb, adjective Each, every, one, alone, only.
մի adjective classic «one» used in compound words: Mi =Bind as in Mi-tra
ոչ adverb No, not, nor, none.
Root extensions or diminutives
Root extensions are additions of one or two sounds, often plosives, to the end of a root. These extensions do not seem to change the meaning of a root, and often lead to variant root forms across different descendants. The source and function of these extensions is not known.
The roots of the reconstructed Proto-Indo-European language (PIE) are basic parts of words that carry a lexical meaning, so-called morphemes. PIE roots usually have verbal meaning like "to eat" or "to run". Roots never occur alone in the language. Complete inflected verbs, but also nouns and adjectives are formed by adding further morphemes to a root and by changing the root's vowel in a process called ablaut.
A root consists of a central vowel that is preceded and followed by at least one consonant each. A number of rules have been determined that specify which consonants can occur together, and in which order. Basically, the consonants with the highest sonority (*l, *r, *y, *n[a]) are nearest to the vowel, and the ones with the lowest sonority such as plosives are furthest away, notwithstanding certain exceptions such as thorn clusters.
The Eternal Armenian Letter H/Հ (ho)/(հո)
Հ is the first letter of the words Հայ – Armenian, Հայաստան – Armenia, Հայրենիք – homeland. Հանրապետություն [(Hayastani Hanrapetutyun]).
According to “Haykazyan Bararan” – in the dictionary of the Old Armenian language – the letter Հ is the acronym of the word “the Armenians, Armenian”.
The medieval Armenian miniature used many patters of ornamented initials of Հ. Հ is often pictured in the image of a bird. Probably. This is more than likely related to the fact that Հ is the first letter of the word հոգի ([(hogi] – spirit), soul, and the bird is the accepted symbol of the soul.
So H/Ho is the prefix of HOKI, HAYK and HAY OR HAYA
Hoki is Spirit and soul in Armenian, a substantive noun which also means Breath, (շունչ) life, (կեանք).
Let me start by establishing from the offset that like the English letter H, which is the same as the sign of Pisces, the Armenian letter for H/Հ is more like a sigil, it is like pictorial signature, it is an exact tracing of the astronomical constellation Pisces. So I posit that the Armenian aspirate H represents not only the breath of life, the spirit of life and the soul but also the constellation Pisces and the mode of being that goes with it.
Let me start by establishing from the offset that like the English letter H, which is the same as the sign of Pisces, the Armenian letter for H/Հ is more like a sigil, it is like pictorial signature, it is an exact tracing of the astronomical constellation Pisces. So I posit that the Armenian aspirate H represents not only the breath of life, the spirit of life and the soul but also the constellation Pisces and the mode of being that goes with it.
H with its loaded meaning I put forward is the prefix of both the name 'Hayg' - (who by the way is my eponymous ancestor and the progenitor/Patriarch for all Armenians,) and 'Hay' which is the name by which all Armenians identify themselves as well as Hayr which is the word in Armenian for Father for starters.
This prefix H in Armenian, one could say is a loaded one, yet in the mist of time its meaning and the meaning of how the prefix H compounds with Hay and Hayg have been lost, for if you go to Wikipedia or search everything written on the question, you , like me will come up with a blank. I delved very deep in an attempt to get a handle on it, put things right one might say.
Anyway, as luck would have it I believe I have at long last decoded or deciphered the lost meaning of 'I am Hay' and the root meaning of the name Haig. I have come to a place where I am confident enough to posit the following.
The letter H, is/was a multi faceted symbol as a phoneme it represents the breath, the breath of life, the spirit, 'the living spirit' and as a symbol in astrology it represents Pisces. what makes this letter more intriguing is the fact that the Armenian version of the letter H is an exact copy of the Astronomical constellation of Pisces as the prefix chosen by Hayg is one angle but suggesting that it is related to the symbol of Pisces is another, so let me try to explain, but first let me elaborate on the word Spirituality which comes to us they say (from the Latin root spiritus like Armenian Hoki it means 'breath, spirit', from spirare 'breathe'). This is an overarching concept related to religion and "affecting the human spirit or the soul as opposed to material or physical things".
Armenian spirituality has been difficult to define for from the beginning of time it has gone through the mill, with many different definitions from scholars who try to pin down exactly what it is they are defining with, since till now nobody has been able to find the meaning of or break down the cornerstone of the Armenian culture, which I believe to be the word Hay or Hayg or Hayr or Hayeren the name of the Armenian language, which was probably designed while Haig was still in Sumer, 2500c.BCE.
My take on what the progenitor Hayg the Armenian brought forth on posterity the Hay favours the word Rta or the Natural order of things. Naturalism (from Latin natura 'birth, nature, quality') could be said to be "the idea or belief that only natural (as opposed to supernatural or spiritual) laws and forces operate in the world". I believe this mindset was prominent in Armenia, but I would not limit it to the physical alone for the spiritual element is very strong in Armenians and has been a valuable tool to the individual Armenian through time in both spiritual and scientific endeavors. To know the existence of and to pursue to discover the natural laws of the universe as a group and individual believing that everything can be explained through experience and know that language is the explanatory power of empirical scientific experimentation is Armenian in my perception. One cant say that ancient Armenians lacked religion; given a definition of religion that includes searching for the truths of the universe, and in my opinion naturalism should be describable as such.
Nature worship or naturism for early Armenians does not ring true to me for it suggests religious, spiritual and devotional practices that focus on the worship of the nature spirits considered to be behind the natural phenomena said to be visible throughout nature. A nature deity is one that is in charge of nature, a place, a biotope, the biosphere, the cosmos, or the universe. There is no evidence to suggest a belief or worship of nature spirits existing behind the natural phenomena loved and studied in Armenia.
Nature worship is often considered the primitive source of modern religious beliefs and can be found in theism, panentheism, pantheism, deism, polytheism, animism, totemism, shamanism, paganism and sarnaism, none of the above ring true to me.
Hayk (Armenian: Հայկ, Armenian pronunciation: [hajk]), also known as Hayk Nahapet (Հայկ Նահապետ, Armenian pronunciation: [hajk naha'pɛt], lit. 'Hayk the "head of family" or patriarch'[1]), is the legendary patriarch and founder of the Armenian nation. His story is told in the History of Armenia attributed to the Armenian historian Moses of Chorene (or Movses Khorenatsi, c. 410 – c. 490).
I would like to take us back on location in Sumer (middle of the third millennium) which is the time of the origination of the concept of Haig the Progenitor of the Armenian and state that the record shows that as yet there was no organized set of gods, so no formal religion, each city-state had its own patrons, temples priestesses and priest-kings. The Sumerians were probably the first to write down their observations of astronomical and planetary phenomena, their ideas ad beliefs, which we know were the inspiration for much of later Mesopotamian mythology, religion, and astrology.
In search of Hayg in Sumerian Mesopotamia I turn to Scholar Betty Deshong Meador who comments on this period and she is very enlightening.
"With the spread of writing from simple accounting to a multiplicity of uses - literature, communication, law, temple and palace records - the education of scribes became a necessity. Scribal schools, called E-DUB-A, "Tablet House", proliferated in cities and towns. The territory of Sumer boasted a formal school system by 2000 BCE. The schools trained students to read and to write cuneiform. Most were young men but evidence on ancient tablets reveals that women were scribes as well. The "signature" of the high priestess at Ur, Enheduanna, occurs on a number of hymns and poems that include her vivid descriptions of personal interactions with her goddess Inanna. Among the naditu cloister for women in Sippar, 600 years after Enheduanna, were scribes who served the business and personal needs of other women in the group. From the many tablets archaeologists uncovered, particularly in the religious capital of Nippur, scholars have been able to determine much of the sequence of the curriculum that the students followed in the scribal schools. For the first time in history, the orderly recording of acquired knowledge became a common practice. (cited in Monaghan, 8-9)"
During the time of the departure of Hayg from Sumer (c. 2492 BCE) we know that women were also trained as scribes and that the figurehead of the 'tablet house' and that the first amongst equals was Nisaba, Nissaba. She was said to be the Sumerian goddess of writing, accounts, and scribe of the gods. The question is, if Hayg had anything to do with her or any of the scribes in her care. She was originally a grain goddess worshiped at the city of Umma in the Early Dynastic Period I (c. 2900-2700 BCE) but later became associated primarily with the city of Eresh (also Eres) whose location remains unknown. She was the daughter of Anu and Unas (personifications of Heaven and Earth). In the story Dream of Gudea she is pictured as "a woman holding a gold stylus and studying a clay tablet on which the starry heaven was depicted" (Kramer, 138). She became increasingly important throughout Mesopotamia, regularly invoked in blessings, supplications, even curses, and listed among the most prestigious deities in the Sumerian pantheon c. 2600-2550 BCE.
We know that a Haya was the Sumerian Spouse of Nissaba and he was known both as a "door-keeper" suggesting he was of the martial class and associated with the scribal arts.
Haya is also characterised, beyond being the spouse of Nissaba, as an "agrig"-official of the god Enlil. The god-list designates him as "the Nissaba of wealth", as opposed to his wife, who is the "Nissaba of Wisdom" (Litke 1998: 235).
In the early periods Haya was mainly worshipped in southern Mesopotamia (Umma, Ur, and Ku'ara). His shrine in Ur may have been located in the Ekišnugal, temple of Nanna, the moon-god. There have been suggestions that Haya was also worshipped at Mari in northern Syria.
The first attestation of this divine name in writing occurs at Fara (ancient Šuruppak, southern Iraq) in a "school tablet" from the 26th century BCE (SF 77 iv 15). The context is unclear. The god is most frequently attested in the Ur III period, when he had cults attested in Umma, Ur and Ku'ara.
Attempts have also been made to connect the remote origins of ha-ià with those of the god Ea (Ebla Ḥayya), as yet there remain doubts on Ḥayya at Ebla see Archi 2010). How or whether both are related to a further western deity called Ḥayya is also unclear.
There is also a divine name Haia(-)amma in a bilingual Hattic-Hittite text from Anatolia which is used as an equivalent for the Hattic grain-goddess Kait in an invocation to the Hittite grain-god Halki. to put into the mix, but I for one will wait patiently for the final word on this Sumerian spouse of the Goddess Nissaba.
In the meantime, while the search is still ongoing on Sumerian Haya and his connection to other cognate Haya's, I would take you further on the meanings that we have for the word, Haya and Hayyah in various dictionaries, languages, cultures and religions today.
I will start with the meaning of the word Hayya, said to have its origin in "Ancient Aramaic" which is also a word still alive today in Arabic Islam and Hebrew.
In ancient Aramaic Hayya referrers to the 'spirit', RUHU HAYYA was the LIVING SPIRIT.
RUHU HAYYA was a savior-figure and we know that this name was still used by the Persian and Parthian speaking Manichaeans, who referred to hayya as the 'living spirit' as in the first 'angle' (Mihrayazd, Mithra-Yazata)' who was a savior figure who rescues the 'first man 'from the demonic darkness into which he was otherwise plunging.
Hayya looks very much like the other progenitors Manu and Noah and the Armenian living spirit of salvation, a progenitor Haig who saved the original 300 Hay from the evil darkness that Bel had planned for his lot.
HAYAH in Strong's #1961 has a primitive root, to exist, i.e. be or become, come to pass (always emphatic, and not a mere copula or auxiliary.
Haya in the (Arabic: حياء, Urdu: حيا, is said to derive from the word Hayat, which is 'to be' means "life" in Hebrew. However it is more than just life, or to be, it is about how to be, when one is being, it is to be an upright person, decent, bashful, honorable, to have humility, inhibition, modesty, self-respecting, shameful, shy. In Arabic the word implies "natural or inherent, shyness and a sense of modesty". In Islamic terminology, it is mainly used in the context of modesty. According to the values of Haya, a man must control himself and women must conceal themselves, in order to avoid harassment. ESTEME MERIT come to mind for HAYA.
The Aramaic word RUHU like the word VOHU, like the word MANAH mean 'Mindful' or 'Thoughtful' or full of the good intent or just simply good. With hayya the higher Purpose of life, being in mind. Ruhu-Haya is cognate with the Vedic words Vasu Mana.
The sounding of the word HAY is the same, however the word is spelt (HAYA or HAYYA or HAY) we can agree the word is ontological, referring to a state of being, specifically the state of 'being mindful' in all given relationships, the one, between man and his/her maker the second between man/woman and his 'neighbour' in public and the third between Man and Woman and the children and the extended family.
So assuming that the root of this word 'HY' is 'Spirit and Life' where do we look to find its origin? I believe the answer to be Sumero-Armenian or Indo-Aryan if there is such a thing, but you have come this far with me, so please come the extra mile, for the simple answer is the Sumerian name for DAWN is Ay and or AYA, and Armenian word for Dawn is Ayg .
Now the English word for "Dawn" derives from the Old English verb dagian, and I bring it forward for the meaning that is offered "to become day" which simply suggests the 'light' other derivations include Greek Eos, Roman Aurora and Indian Ushas.
Astronomically, sunrise occurs for only an instant: the moment at which the upper limb of the Sun appears tangent to the horizon. However, the term sunrise commonly refers to periods of time both before and after this point: Strictly speaking Sunrise (or sunup) is the moment when the upper rim of the Sun appears on the horizon in the morning.
Dawn is the time that marks the beginning of twilight before sunrise. It is recognized by the appearance of indirect sunlight being scattered in Earth's atmosphere, when the centre of the Sun's disc has reached 18° below the observer's horizon. This morning twilight period will last until sunrise (when the Sun's upper limb breaks the horizon).
Many Indo-European mythologies have a dawn goddess, separate from the male Solar deity, her name deriving from PIE *h2ausos-, starting with Sumerian, we have Aya,
The Hindu dawn deity Ushas is female, whereas Surya, the Sun, and Aruṇa, the Sun's charioteer, are male. Ushas is one of the most prominent Rigvedic deities. The time of dawn is also referred to as the Brahmamuhurtham (Brahma is god of creation and muhurtham is a Hindu unit of time), and is considered an ideal time to perform spiritual activities, including meditation and yoga. In some parts of India, both Usha and Pratyusha (dusk) are worshiped along with the Sun during the festival of Chhath.
Prime is the fixed time of prayer of the traditional Divine Office (Canonical Hours) in Christian liturgy, said at the first hour of daylight. In Judaism, the question is how to calculate dawn, so important for prayer.
Dawn is a symbol of birth and rebirth, of awakening. The coming of light, resurrection.
The idea or the phenomenon of Dawn suggests the notions of meditation, illumination and most importantly hope, the new beginning of a new day and thus a chance for a new life, happiness, a hope for a better day an improvement on yesterday.
The name HAYG, is a formulated word where the prefix 'H' represents the spirit, the breath of life and the 'Ayg' represents the Dawn and all that has to offer. One could break it up further and offer that the original Sumerian 'AY' represents the Dawn and the K/G suffix grounds it, an Armenian diminutive.
The six Vedangas are Siksha, Chhanda, Vyakarana, Nirukta, Jyotisha and Kalpa.
Shiksha = phonetics, Vyakarana = grammar, Chandas = metre, Nirukta = etymology, Kalpa = ritual, Jyotishya = astronomy.
AR from an philosophical, ontological, etymological, philological or grammatical point of view suggests that at root 'ar' is a word the phoneme with meaning in Armenian, it is the action, the verb, expressed when one is giving, it says 'take'. Ar in the act of giving.
The letter H, is/was a multi faceted symbol as a phoneme it represents the breath, the breath of life, the spirit, 'the living spirit' and as a symbol in astrology it represents Pisces. what makes this letter more intriguing is the fact that the Armenian version of the letter H is an exact copy of the Astronomical constellation of Pisces as the prefix chosen by Hayg is one angle but suggesting that it is related to the symbol of Pisces is another, so let me try to explain, but first let me elaborate on the word Spirituality which comes to us they say (from the Latin root spiritus like Armenian Hoki it means 'breath, spirit', from spirare 'breathe'). This is an overarching concept related to religion and "affecting the human spirit or the soul as opposed to material or physical things".
Armenian spirituality has been difficult to define for from the beginning of time it has gone through the mill, with many different definitions from scholars who try to pin down exactly what it is they are defining with, since till now nobody has been able to find the meaning of or break down the cornerstone of the Armenian culture, which I believe to be the word Hay or Hayg or Hayr or Hayeren the name of the Armenian language, which was probably designed while Haig was still in Sumer, 2500c.BCE.
My take on what the progenitor Hayg the Armenian brought forth on posterity the Hay favours the word Rta or the Natural order of things. Naturalism (from Latin natura 'birth, nature, quality') could be said to be "the idea or belief that only natural (as opposed to supernatural or spiritual) laws and forces operate in the world". I believe this mindset was prominent in Armenia, but I would not limit it to the physical alone for the spiritual element is very strong in Armenians and has been a valuable tool to the individual Armenian through time in both spiritual and scientific endeavors. To know the existence of and to pursue to discover the natural laws of the universe as a group and individual believing that everything can be explained through experience and know that language is the explanatory power of empirical scientific experimentation is Armenian in my perception. One cant say that ancient Armenians lacked religion; given a definition of religion that includes searching for the truths of the universe, and in my opinion naturalism should be describable as such.
Nature worship or naturism for early Armenians does not ring true to me for it suggests religious, spiritual and devotional practices that focus on the worship of the nature spirits considered to be behind the natural phenomena said to be visible throughout nature. A nature deity is one that is in charge of nature, a place, a biotope, the biosphere, the cosmos, or the universe. There is no evidence to suggest a belief or worship of nature spirits existing behind the natural phenomena loved and studied in Armenia.
Nature worship is often considered the primitive source of modern religious beliefs and can be found in theism, panentheism, pantheism, deism, polytheism, animism, totemism, shamanism, paganism and sarnaism, none of the above ring true to me.
Hayk (Armenian: Հայկ, Armenian pronunciation: [hajk]), also known as Hayk Nahapet (Հայկ Նահապետ, Armenian pronunciation: [hajk naha'pɛt], lit. 'Hayk the "head of family" or patriarch'[1]), is the legendary patriarch and founder of the Armenian nation. His story is told in the History of Armenia attributed to the Armenian historian Moses of Chorene (or Movses Khorenatsi, c. 410 – c. 490).
I would like to take us back on location in Sumer (middle of the third millennium) which is the time of the origination of the concept of Haig the Progenitor of the Armenian and state that the record shows that as yet there was no organized set of gods, so no formal religion, each city-state had its own patrons, temples priestesses and priest-kings. The Sumerians were probably the first to write down their observations of astronomical and planetary phenomena, their ideas ad beliefs, which we know were the inspiration for much of later Mesopotamian mythology, religion, and astrology.
In search of Hayg in Sumerian Mesopotamia I turn to Scholar Betty Deshong Meador who comments on this period and she is very enlightening.
"With the spread of writing from simple accounting to a multiplicity of uses - literature, communication, law, temple and palace records - the education of scribes became a necessity. Scribal schools, called E-DUB-A, "Tablet House", proliferated in cities and towns. The territory of Sumer boasted a formal school system by 2000 BCE. The schools trained students to read and to write cuneiform. Most were young men but evidence on ancient tablets reveals that women were scribes as well. The "signature" of the high priestess at Ur, Enheduanna, occurs on a number of hymns and poems that include her vivid descriptions of personal interactions with her goddess Inanna. Among the naditu cloister for women in Sippar, 600 years after Enheduanna, were scribes who served the business and personal needs of other women in the group. From the many tablets archaeologists uncovered, particularly in the religious capital of Nippur, scholars have been able to determine much of the sequence of the curriculum that the students followed in the scribal schools. For the first time in history, the orderly recording of acquired knowledge became a common practice. (cited in Monaghan, 8-9)"
During the time of the departure of Hayg from Sumer (c. 2492 BCE) we know that women were also trained as scribes and that the figurehead of the 'tablet house' and that the first amongst equals was Nisaba, Nissaba. She was said to be the Sumerian goddess of writing, accounts, and scribe of the gods. The question is, if Hayg had anything to do with her or any of the scribes in her care. She was originally a grain goddess worshiped at the city of Umma in the Early Dynastic Period I (c. 2900-2700 BCE) but later became associated primarily with the city of Eresh (also Eres) whose location remains unknown. She was the daughter of Anu and Unas (personifications of Heaven and Earth). In the story Dream of Gudea she is pictured as "a woman holding a gold stylus and studying a clay tablet on which the starry heaven was depicted" (Kramer, 138). She became increasingly important throughout Mesopotamia, regularly invoked in blessings, supplications, even curses, and listed among the most prestigious deities in the Sumerian pantheon c. 2600-2550 BCE.
We know that a Haya was the Sumerian Spouse of Nissaba and he was known both as a "door-keeper" suggesting he was of the martial class and associated with the scribal arts.
Haya is also characterised, beyond being the spouse of Nissaba, as an "agrig"-official of the god Enlil. The god-list designates him as "the Nissaba of wealth", as opposed to his wife, who is the "Nissaba of Wisdom" (Litke 1998: 235).
In the early periods Haya was mainly worshipped in southern Mesopotamia (Umma, Ur, and Ku'ara). His shrine in Ur may have been located in the Ekišnugal, temple of Nanna, the moon-god. There have been suggestions that Haya was also worshipped at Mari in northern Syria.
The first attestation of this divine name in writing occurs at Fara (ancient Šuruppak, southern Iraq) in a "school tablet" from the 26th century BCE (SF 77 iv 15). The context is unclear. The god is most frequently attested in the Ur III period, when he had cults attested in Umma, Ur and Ku'ara.
Attempts have also been made to connect the remote origins of ha-ià with those of the god Ea (Ebla Ḥayya), as yet there remain doubts on Ḥayya at Ebla see Archi 2010). How or whether both are related to a further western deity called Ḥayya is also unclear.
There is also a divine name Haia(-)amma in a bilingual Hattic-Hittite text from Anatolia which is used as an equivalent for the Hattic grain-goddess Kait in an invocation to the Hittite grain-god Halki. to put into the mix, but I for one will wait patiently for the final word on this Sumerian spouse of the Goddess Nissaba.
In the meantime, while the search is still ongoing on Sumerian Haya and his connection to other cognate Haya's, I would take you further on the meanings that we have for the word, Haya and Hayyah in various dictionaries, languages, cultures and religions today.
I will start with the meaning of the word Hayya, said to have its origin in "Ancient Aramaic" which is also a word still alive today in Arabic Islam and Hebrew.
In ancient Aramaic Hayya referrers to the 'spirit', RUHU HAYYA was the LIVING SPIRIT.
RUHU HAYYA was a savior-figure and we know that this name was still used by the Persian and Parthian speaking Manichaeans, who referred to hayya as the 'living spirit' as in the first 'angle' (Mihrayazd, Mithra-Yazata)' who was a savior figure who rescues the 'first man 'from the demonic darkness into which he was otherwise plunging.
Hayya looks very much like the other progenitors Manu and Noah and the Armenian living spirit of salvation, a progenitor Haig who saved the original 300 Hay from the evil darkness that Bel had planned for his lot.
HAYAH in Strong's #1961 has a primitive root, to exist, i.e. be or become, come to pass (always emphatic, and not a mere copula or auxiliary.
Haya in the (Arabic: حياء, Urdu: حيا, is said to derive from the word Hayat, which is 'to be' means "life" in Hebrew. However it is more than just life, or to be, it is about how to be, when one is being, it is to be an upright person, decent, bashful, honorable, to have humility, inhibition, modesty, self-respecting, shameful, shy. In Arabic the word implies "natural or inherent, shyness and a sense of modesty". In Islamic terminology, it is mainly used in the context of modesty. According to the values of Haya, a man must control himself and women must conceal themselves, in order to avoid harassment. ESTEME MERIT come to mind for HAYA.
The Aramaic word RUHU like the word VOHU, like the word MANAH mean 'Mindful' or 'Thoughtful' or full of the good intent or just simply good. With hayya the higher Purpose of life, being in mind. Ruhu-Haya is cognate with the Vedic words Vasu Mana.
The sounding of the word HAY is the same, however the word is spelt (HAYA or HAYYA or HAY) we can agree the word is ontological, referring to a state of being, specifically the state of 'being mindful' in all given relationships, the one, between man and his/her maker the second between man/woman and his 'neighbour' in public and the third between Man and Woman and the children and the extended family.
So assuming that the root of this word 'HY' is 'Spirit and Life' where do we look to find its origin? I believe the answer to be Sumero-Armenian or Indo-Aryan if there is such a thing, but you have come this far with me, so please come the extra mile, for the simple answer is the Sumerian name for DAWN is Ay and or AYA, and Armenian word for Dawn is Ayg .
Now the English word for "Dawn" derives from the Old English verb dagian, and I bring it forward for the meaning that is offered "to become day" which simply suggests the 'light' other derivations include Greek Eos, Roman Aurora and Indian Ushas.
Astronomically, sunrise occurs for only an instant: the moment at which the upper limb of the Sun appears tangent to the horizon. However, the term sunrise commonly refers to periods of time both before and after this point: Strictly speaking Sunrise (or sunup) is the moment when the upper rim of the Sun appears on the horizon in the morning.
Dawn is the time that marks the beginning of twilight before sunrise. It is recognized by the appearance of indirect sunlight being scattered in Earth's atmosphere, when the centre of the Sun's disc has reached 18° below the observer's horizon. This morning twilight period will last until sunrise (when the Sun's upper limb breaks the horizon).
Many Indo-European mythologies have a dawn goddess, separate from the male Solar deity, her name deriving from PIE *h2ausos-, starting with Sumerian, we have Aya,
The Hindu dawn deity Ushas is female, whereas Surya, the Sun, and Aruṇa, the Sun's charioteer, are male. Ushas is one of the most prominent Rigvedic deities. The time of dawn is also referred to as the Brahmamuhurtham (Brahma is god of creation and muhurtham is a Hindu unit of time), and is considered an ideal time to perform spiritual activities, including meditation and yoga. In some parts of India, both Usha and Pratyusha (dusk) are worshiped along with the Sun during the festival of Chhath.
Prime is the fixed time of prayer of the traditional Divine Office (Canonical Hours) in Christian liturgy, said at the first hour of daylight. In Judaism, the question is how to calculate dawn, so important for prayer.
Dawn is a symbol of birth and rebirth, of awakening. The coming of light, resurrection.
The idea or the phenomenon of Dawn suggests the notions of meditation, illumination and most importantly hope, the new beginning of a new day and thus a chance for a new life, happiness, a hope for a better day an improvement on yesterday.
The name HAYG, is a formulated word where the prefix 'H' represents the spirit, the breath of life and the 'Ayg' represents the Dawn and all that has to offer. One could break it up further and offer that the original Sumerian 'AY' represents the Dawn and the K/G suffix grounds it, an Armenian diminutive.
The six Vedangas are Siksha, Chhanda, Vyakarana, Nirukta, Jyotisha and Kalpa.
Shiksha = phonetics, Vyakarana = grammar, Chandas = metre, Nirukta = etymology, Kalpa = ritual, Jyotishya = astronomy.
AR from an philosophical, ontological, etymological, philological or grammatical point of view suggests that at root 'ar' is a word the phoneme with meaning in Armenian, it is the action, the verb, expressed when one is giving, it says 'take'. Ar in the act of giving.
Sanskrit and Armenian specialist Alla Ter-Hakobyan, who wrote several books on how she managed to find as many as 5,000 identical roots (roots, not words!) in Sanskrit and Armenian. This number of words says quite a lot.
մէն adverb, adjective Each, every, one, alone, only.
մի adjective classic «one» used in compound words: Mi =Bind as in Mi-tra
ոչ adverb No, not, nor, none.
Root extensions or diminutives
Root extensions are additions of one or two sounds, often plosives, to the end of a root. These extensions do not seem to change the meaning of a root, and often lead to variant root forms across different descendants. The source and function of these extensions is not known.
The roots of the reconstructed Proto-Indo-European language (PIE) are basic parts of words that carry a lexical meaning, so-called morphemes. PIE roots usually have verbal meaning like "to eat" or "to run". Roots never occur alone in the language. Complete inflected verbs, but also nouns and adjectives are formed by adding further morphemes to a root and by changing the root's vowel in a process called ablaut.
A root consists of a central vowel that is preceded and followed by at least one consonant each. A number of rules have been determined that specify which consonants can occur together, and in which order. Basically, the consonants with the highest sonority (*l, *r, *y, *n[a]) are nearest to the vowel, and the ones with the lowest sonority such as plosives are furthest away, notwithstanding certain exceptions such as thorn clusters.
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