AREMENIAN KINSHIP TERMINOLOGY EXTENDED FAMILY CONCORD
The sample of vocabularies of kinship terms, of
words for colours, for parts of the body, for the days, months and seasons, and for numerals should serves to illustrate
why it took so long for Indo-Europeanists to identify Armenian as being an independent
member of the Indo-European language family, potentially the first, the original a priori Aryan language.
Kinship terminology
Modern Eastern Armenian kinship terminology represents the bifurcative-collateral type:
in Armenian kinship terminology one does not only distinguish kinship by blood, by marriage and by adoption but also by paternal and maternal lines.
a. Kinship by blood
hayr “father”
mayr “mother”
pap “grandfather”
tat “grandmother”
zavak “child in the sense of offspring”
ordi “son”;
dustr “daughter”;ticularly in spoken Armenian
andranik “first born son”
ełbayr “brother”
k’uyr “sister”
t’or˚(nik) “grandchild”
horełbayr “paternal uncle” (father’s brother);
k’er˚i “maternal uncle” (=mother’s brother)
mam maternal grandmother vs. tat “paternal grandmother”.
horak’uyr “paternal aunt” (father’s sister), in colloquial Armenian also hork’ur, hok’or, hok’ir morak’uyr “maternal aunt” (mother’s sister), in colloquial Armenian also Ùáñùáõñ mork’ur, mok’or, mok’ir. ełborordi “fraternal nephew” (brother’s son) k’er˚ordi “sororal nephew” (sister’s son) ełbor ałjik “fraternal niece” (brother’s daughter) k’roj ałjik “sororal niece” (sister’s daughter) morak’roj tła/ałjik “cousin” (son or daughter of mother’s sister) horak’roj tła/ałjik “cousin” (son or daughter of father’s sister) k’er˚u tła/ałjik “cousin” (son or daughter of mother’s brother). In colloquial Armenian there is also the term » egan for the son of mother’s brother) Ñáñ» horełbor tła/ałjik “cousin” (son or daughter of father’s brother) b. Kinship by marriage ³Ùáõëݳó³Í amusnac’ac “married” amusnac’ac, amuri “unmarried” nšanac “engaged”, also “fiancé, fiancée” bažanvac “divorced” hars “bride”; daughter-in-law (wife of son)” p’esa “bridegroom; son-in-law” (husband of daughter) amusin “spouse”, often – husband. kin “wife” ayri “widow; widower” skesrayr “husband’s father” ëÏ»ëáõñ skesur “husband’s mother” tagr, tegr “husband’s brother” tagerakin “wife of husband’s brother”, in colloquial Armenian also ï»· tegerkin “husband’s sister” aner “wife’s father” zok’anč’ “wife’s mother”, colloquial Armenian also zonk’ anerjag “wife’s brother” k’eni “wife’s sister”µ³ç³Ý³Õ bajanał “husband of wife’s sister” (only in colloquial Armenian!)403 ù»é³ÏÇÝ« ù»é»ÏÇÝ k’er˚akin, k’er˚ekin “wife of maternal uncle”404 c. Other Kinship áñ¹»·ñ»É ordegrel “to adopt” Ñá·»½³í³Ï hogezavak “adopted child” Ñá·»áñ¹Ç hogeordi “adopted son” Ñá·»¹áõëïñ hogedustr “adopted daughter” Ëáñà xort’- “step-” Ëáñà ѳÛñ xort’ hayr “stepfather” Ëáñà ٳÛñ xort’ mayr “stepmother” Ëáñà ½³í³Ï xort’ zavak “stepchild” etc. ÙÏñï»É mkrtel “to baptize” ë³ÝÇÏ sanik “godchild” ÏÝù³Ñ³Ûñ, ù³íáñ knk’ahayr, k’avor “godfather” ÏÝù³Ù³Ûñ knk’amayr “godmother” 6.2 Colour terms The Armenian basic colour terms are the following: ë¨ sew “black” ëåÇï³Ï spitak “white” (less frequently ×»ñÙ³Ï čermak) ϳñÙÇñ karmir “red” ¹»ÕÇÝ dełin “yellow” ϳݳã kanač “green” ϳåáõÛï kapuyt “blue” Apart from the six basic colour terms given above all other colour terms are polymorphic; usually compounds with the second lexical item ·áõÛÝ -guyn “colour”: ß³·³Ý³Ï³·áÛÝ šaganakaguyn “brown” < ß³·³Ý³Ï šaganak “chestnut” í³ñ¹³·áõÛÝ vard-a-guyn “pink” < í³ñ¹ vard “rose” ÍÇñ³Ý³·áõÛÝ ciran-a-guyn “apricot-coloured” < ÍÇñ³Ý ciran “apricot”
Modern Eastern Armenian kinship terminology represents the bifurcative-collateral type:
in Armenian kinship terminology one does not only distinguish kinship by blood, by marriage and by adoption but also by paternal and maternal lines.
a. Kinship by blood
hayr “father”
mayr “mother”
pap “grandfather”
tat “grandmother”
zavak “child in the sense of offspring”
ordi “son”;
dustr “daughter”;ticularly in spoken Armenian
andranik “first born son”
ełbayr “brother”
k’uyr “sister”
t’or˚(nik) “grandchild”
horełbayr “paternal uncle” (father’s brother);
k’er˚i “maternal uncle” (=mother’s brother)
mam maternal grandmother vs. tat “paternal grandmother”.
horak’uyr “paternal aunt” (father’s sister), in colloquial Armenian also hork’ur, hok’or, hok’ir morak’uyr “maternal aunt” (mother’s sister), in colloquial Armenian also Ùáñùáõñ mork’ur, mok’or, mok’ir. ełborordi “fraternal nephew” (brother’s son) k’er˚ordi “sororal nephew” (sister’s son) ełbor ałjik “fraternal niece” (brother’s daughter) k’roj ałjik “sororal niece” (sister’s daughter) morak’roj tła/ałjik “cousin” (son or daughter of mother’s sister) horak’roj tła/ałjik “cousin” (son or daughter of father’s sister) k’er˚u tła/ałjik “cousin” (son or daughter of mother’s brother). In colloquial Armenian there is also the term » egan for the son of mother’s brother) Ñáñ» horełbor tła/ałjik “cousin” (son or daughter of father’s brother) b. Kinship by marriage ³Ùáõëݳó³Í amusnac’ac “married” amusnac’ac, amuri “unmarried” nšanac “engaged”, also “fiancé, fiancée” bažanvac “divorced” hars “bride”; daughter-in-law (wife of son)” p’esa “bridegroom; son-in-law” (husband of daughter) amusin “spouse”, often – husband. kin “wife” ayri “widow; widower” skesrayr “husband’s father” ëÏ»ëáõñ skesur “husband’s mother” tagr, tegr “husband’s brother” tagerakin “wife of husband’s brother”, in colloquial Armenian also ï»· tegerkin “husband’s sister” aner “wife’s father” zok’anč’ “wife’s mother”, colloquial Armenian also zonk’ anerjag “wife’s brother” k’eni “wife’s sister”µ³ç³Ý³Õ bajanał “husband of wife’s sister” (only in colloquial Armenian!)403 ù»é³ÏÇÝ« ù»é»ÏÇÝ k’er˚akin, k’er˚ekin “wife of maternal uncle”404 c. Other Kinship áñ¹»·ñ»É ordegrel “to adopt” Ñá·»½³í³Ï hogezavak “adopted child” Ñá·»áñ¹Ç hogeordi “adopted son” Ñá·»¹áõëïñ hogedustr “adopted daughter” Ëáñà xort’- “step-” Ëáñà ѳÛñ xort’ hayr “stepfather” Ëáñà ٳÛñ xort’ mayr “stepmother” Ëáñà ½³í³Ï xort’ zavak “stepchild” etc. ÙÏñï»É mkrtel “to baptize” ë³ÝÇÏ sanik “godchild” ÏÝù³Ñ³Ûñ, ù³íáñ knk’ahayr, k’avor “godfather” ÏÝù³Ù³Ûñ knk’amayr “godmother” 6.2 Colour terms The Armenian basic colour terms are the following: ë¨ sew “black” ëåÇï³Ï spitak “white” (less frequently ×»ñÙ³Ï čermak) ϳñÙÇñ karmir “red” ¹»ÕÇÝ dełin “yellow” ϳݳã kanač “green” ϳåáõÛï kapuyt “blue” Apart from the six basic colour terms given above all other colour terms are polymorphic; usually compounds with the second lexical item ·áõÛÝ -guyn “colour”: ß³·³Ý³Ï³·áÛÝ šaganakaguyn “brown” < ß³·³Ý³Ï šaganak “chestnut” í³ñ¹³·áõÛÝ vard-a-guyn “pink” < í³ñ¹ vard “rose” ÍÇñ³Ý³·áõÛÝ ciran-a-guyn “apricot-coloured” < ÍÇñ³Ý ciran “apricot”
ݳñÝç³·áõÛÝ narnj-a-guyn “orange” < ݳñÇÝç narinj “orange” (less frequently
·³½³ñ³·áõÛÝ gazar-a-guyn < ·³½³ñ gazar “carrot”)
ÙáËñ³·áõÛÝ moxraguyn “grey” < ÙáËÇñ moxir “ash”
Non –basic colour term can be productively formed by means of
– noun compounds, type noun + noun ·áõÛÝ guyn “colour”, such as »ñÏݳ·áõÛÝ erkna-guyn “sky-blue”, Ù³Ýáõ߳ϳ·áõÛÝ manušak-a-guyn “violet”, ëñ׳·áõÛÝ srč-a-guyn
“dark brown, coffee-coloured”, etc.
– adjective compounds, type adjective Ùáõ· mug “dark” or µ³ó bac’ “light” + colour
term, such as in Ùáõ· ϳñÙÇñ mug karmir “dark red”, µ³ó ϳݳã bac’akanač “light
green” etc.
– the suffix -³íáõÝ -avun “having a certain nuance of …; -ish” attached to a colour
term, such as ϳñÙñ³íáõÝ karmr-avun “reddish”, ¹»ÕݳíáõÝ dełn-avun “yellowish”
etc.
6.3 Human body parts405
Ù³ñÙÇÝ marmin “body”
Ïá× koč “ankle”
è t’ew “arm”
³Ýáõà anut’« è³ï³Ï t’ewatak “armpit”
Ù»çù mejk’ “back”
ÍáÍñ³Ï cocrak “back of the head, occiput”
÷áñ p’or “belly, abdomen”
ÏáõñÍù kurck’ “breast”, “breast of a woman”
Ñ»ïáõÛù hetuyk’ “buttocks”
µáõÙµ bumb “calf ” (very rarely used)
³Ûï ayt’, more frequently Ãáõß t’uš “cheek”
ÏñÍù³í³Ý¹³Ï krck’avandak “chest”
Ͻ³Ï, kzak or ÍÝáï cnot or ¹áõÝã dunč’ “chin”
³Ï³Ýç akanj “ear”
³ñÙáõÝÏ armunk “elbow”
³ãù ačk’ “eye”
ÑáÝù honk’ “eyebrow” (in colloquial Armenian rather áõÝù unk’)
óñÃÇã t’art’ič’ “eyelash”
Ïáå kop “eyelid” ¹»Ùù demk’, »ñ»ë eres “face”
׳ϳï čakat “forehead”
Ù³ï mat “finger”
áïݳóà otnat’at’ “foot”
³×áõÏ ačuk “groin”
ÉÇݹ lind “gum”
Ù³½ maz “hair”
Ó»éù jer˚k’ “hand”
·ÉáõË glux “head”
ÏñáõÝÏ krunk “heel”
ÍáõÝÏ cunk “knee”
áïù otk’ “leg; foot”
ßáõñà šurt’ “lip”
·áïϳï»Õ gotkateł “loins”
µ»ñ³Ý beran “mouth”
»ÕáõÝ· ełung “nail”
íǽ viz “neck, throat”
å³ñ³Ýáó paranoc’ “neck; nape of the neck”
ùÇÃ k’it’ “nose”
éáõÝ· ˚rung, ùÃ³Í³Ï k’t’acak “nostril”
ùÇÙù k’imk’ “palate”
³éݳݹ³Ù ar˚nandam “penis”
ÏáÕ koł “rib”
ëñáõÝù srunk’ “shin, shank”
áõë us “shoulder”
³ÙáñÓÇ amorji “testicle”
³½¹ñ azdr “thigh”
³ï³Ù atam “tooth”
É»½áõ lezu “tongue”
µ³½áõÏ bazuk “upper arm”
Ñ»ßïáó heštoc’ “vulva “
¹³ëï³Ï dastak “wrist”
³ñÛáõÝ aryun “blood”
áõÕ»Õ ułel “brain”
³ÕÇù ałik’ “gut, bowel”
ëÇñï sirt “heart”
»ñÇϳ٠erikam “kidney”
ÉÛ³ñ¹ lyard “liver”
Ãáù t’ok’ “lung”
Óí³ñ³Ý jvaran “ovary”ëï³Ùáùë stamok’s “stomach”
³ñ·³Ý¹ argand “uterus; womb”
6.4 Seasons, months, days
ï³ñÇ tari “year”
»Õ³Ý³Ï ełanak “season”
ï³ñí³ »Õ³Ý³ÏÝ»ñ tarva ełanakner “seasons (of the year)”
·³ñáõÝ garun “spring”
³Ù³é amar˚ “summer”
³ßáõÝ ašun “autumn”
ÓÙ»é jmer˚ “winter”
³ÙÇë amis “month”
ÑáõÝí³ñ hunvar “January”
÷»ïñí³ñ p’etrvar “February”
Ù³ñï mart “March”
³åñÇÉ april “April”
Ù³ÛÇë mayis “May”
ÑáõÝÇë hunis “June”
ÑáõÉÇë hulis “July”
û·áëïáë ōgostos “August”
ë»åï»Ùµ»ñ september “September”
ÑáÏï»Ùµ»ñ hoktember “October”
ÝáÛ»Ùµ»ñ noyember “November”
¹»Ïï»Ùµ»ñ dektember “December”
ß³µ³Ã šabat’ “week; Saturday”
ûñ ōr “day”
ß³µ³Ãí³ ûñ»ñ šabat’va ōrer “days of the week”
»ñÏáõß³µÃÇ erkušabt’i “Monday”
»ñ»ùß³µÃÇ erek’šabt’i “Tuesday”
ãáñ»ùß³µÃÇ čorek’šabt’i “Wednesday”
ÑÇÝ·ß³µÃÇ hingšabt’i “Thursday”
áõñµ³Ã urbat’ “Friday”
ß³µ³Ã šabat’ “Saturday”
ÏÇñ³ÏÇ kiraki “Sunday”
ų٠žam “hour”
ñáå» rope “minute”
í³ÛñÏÛ³Ý vayrkyan “second6.5 Numbers
Ù»Ï mek 1
Ȗ쇛 erku 2
»ñ»ù erek’ 3
ãáñë č’ors 4
ÑÇÝ· hing 5
í»ó vec’ 6
Ûáà yot’ 7
áõÃ ut’ 8
ÇÝÁ ině 9
ï³ë(Á ) tas(ĕ) 10
ï³ëÝÙ»Ï tasnmek 11
ùë³Ý k’san 20
»ñ»ëáõÝ eresun 30
ù³é³ëáõÝ k’ar˚asun 40
ÑÇëáõÝ hisun 50
í³ÃëáõÝ vat’sun 60
ÛáóݳëáõÝ yot’anasun 70
áõÃ(³Ý³)ëáõÝ ut’(ana)sun 80
ÇÝÝëáõÝ innsun 90
ѳñÛáõñ haryur 100
»ñÏáõ ѳñÛáõñ erku haryur 200
ѳ½³ñ hazar 1,000
»ñÏáõ ѳ½³ñ erku hazar 2,000
ÙÇÉÇáÝ million 1,000,000
example
325,784
»ñ»ù ѳñÛáõñ ùë³Ý ÑÇÝ· ѳ½³ñ Ûáà ѳñÛáõñ áõóݳëáõÝ ãáñë
erek’ haryur k’san hing hazar yot’ haryur ut’(ana)sun č’ors
three hundred twenty five thousand seven hundred eighty four.
Arjun (Sanskrit pronunciation: [ɐrˈdʑʊnɐ]) is an Indian male given name, based on Arjuna one of the main figure of the epic Mahabharata. Arjuna had four other brothers, who were Yudhishthira, Bhima, Nakula, Sahadeva, and a foster brother named Karna.ARJUNA, before the beginning of the war, received from his mentor, Krishna, the supreme knowledge of Bhagavad Gita to overcome his moral dilemmas.
Arjuna was born when Indra, the god of rain, blessed Kunti and Pandu with a son. From childhood, Arjuna was a brilliant student and was favoured by his beloved teacher, Drona. Arjuna is depicted as a skilled archer, winning the hands of Draupadi.
According to Monier Monier-Williams, the word Arjuna means white, clear or silver.[2] He is known by many other names, such as.
Ancient Armenian calendar (“Hin Haykakan Tomar”) starts from the victory of Hayk Nahapet (Hayk the Patriarch) over Babylonian king Bel in 2,492 BC, thus marking birth of the Armenian nation.
The Armenian History Museum preserves a unique bronze belt dated late 2000s – early 1000s BC with engravings of the Sun, the Moon, different animals, and dots. This belt served as a solar-lunar calendar and included 12 lunar months. Periodically additional month was added to fit the beginning of the year with the day of spring solstice. Days of the week had their names after the Sun, the Moon, and 5 planets, known back then.
Ancient Armenian Calendar Structure
In pagan times each cycle of the Armenian calendar lasted 1,460 years. A year had 12 months with 30 days each. In addition, 5 or 6 days left were united in a short month, called Avelyats (from Armenian “residual”). During those days people stopped all works and vastly celebrated the end of the year.The new year started with the month Navasard (from Armenian “New Year”) on August 11, according to the modern calendar. Navasard celebrations included Navasard Games in honor of the goddess Anahit.
Each month had its own name according to the weather, harvest, or names of ancient gods. Even each hour of the day had its own name after gods, mountains, or time. For example, the first day of each month was called Areg after the god of the Sun.
Unique Astronomical Phenomenon Behind Navasard
There is a deeper meaning behind the date of August 11. According to Vazgen Gevorgyan, an independent researcher, the Orion constellation comes out of its hidden zone during its annual cycle right on August 11. On the same day the highest star of Orion belt reaches the celestial equator.
Above all, the Orion constellation reaches such climax once in 25,920 years, thus dividing the old and the new cosmic eras. Ancient scientists calculated time and calendar with astronomical precision with the help of this very point on the celestial equator.
Armenian culture pays particular importance to the Orion constellation. In Armenia it is called the constellation of Hayk after Hayk Nahapet, the patriarch of the Armenian nation. Similarly, for the same reason Armenians call themselves “hay”.
That is to say, the Armenian era and calendar begin in 2,492 BC when Hayk held the victory over Babylonian king Bel, shown on star maps as the constellation of Taurus.
Ancient linguistic experiments
Grammatical speculation dates from Classical Antiquity, appearing for instance in Plato's Cratylus in Hermogenes's contention that words are not inherently linked to what they refer to; that people apply "a piece of their own voice... to the thing". I offer that phonemes which appear before words also anciently carried meaning.
By G. Ariyatsi
Among the ancient artifacts found in Armenia during several decades of archeological excavations by scientists from Armenia’s National Academy many of them are identified to poses astronomical features.
Livestock breeding Animal Husbandry, Husbandman in Armenian is Ayr.
The animal husbandry started developing in the Neolithic and early Bronze Age.
Animal husbandry in Armenia goes back as early as Paleolithic period when primitive forms of agricultural activities appeared in the huge territories of Armenian highlands laying between Asia Minor and Iranian plateau. The animal husbandry started developing in the Neolithic and early Bronze Age. Since that time animal husbandry acquired vital importance and from 2nd and 3rd millennium BC livestock breeding became main occupation of people. Livestock breeding in Armenian highlands fostered the creation of historical and cultural values. It is worth mentioning that for centuries, after the creation of Armenian alphabet (405 A.C.) the pages of old Armenian manuscripts (parchments) were made from well-processed skin of newly born calves. Old Armenian handmade carpets made from the wool of sheep bred in the Armenian highlands were famous for high quality and were exported to Middle East, India and Europe.
The existence of wild kindred of domestic animals proves that Armenia is the cradle of breeding agricultural animals. There are wild sheep, goat, and hog in the country that are perhaps the wild ancestors of contemporary domestic animals. The dialogue about “Existence of reasoning among animals” of Metrodoris was very famous in Armenia. Armenian historians Yeznik Koghbatsi, Yegishe, Movses Khorenatsi addressed the issues relating to the animals raised in Armeina, their heredity and instincts. In the 5th century the work of Barsegh Kesaratsi “Vetsorits” was translated into Armenian where the reproduction and instincts of the animals were described. Love for animals was expressed Armenian folklore and especially in Armenian national epic David of Sassoun, as well as in many fairytales, stories and songs that passed from one generation to another through centuries by oral speech.
Currently livestock breeding in Armenia is a sector with developed branches where along with traditional technologies modern technologies are also applied that enables adaptation of different agricultural livestock breeds to local climatic conditions.
Arjuna was born when Indra, the god of rain, blessed Kunti and Pandu with a son. From childhood, Arjuna was a brilliant student and was favoured by his beloved teacher, Drona. Arjuna is depicted as a skilled archer, winning the hands of Draupadi.
According to Monier Monier-Williams, the word Arjuna means white, clear or silver.[2] He is known by many other names, such as.
In the year 2492 BCE the Bel, Lord, King of Babylon launched a campagna to convert all his subjects to follow his mindset. According to this powerful tyrannical "one king, one faith" principle, which he claimed the country's stability depended on, some of his people unable to follow the same dictate 'decided to escape. Hayk with his wife son, brothers in arms, and a servants, slipped away at night, leaving soldiers sleeping in the family bed.
SPIRIT SOUL BODY It is argued that a radical relocation of subjectivity began several thousand years ago. A subjectivity experienced in the centric region of the heart, and in the body as a whole, began to be avoided in favor of the eccentric head as a new location of subjectivity. In ancient literature, for example in Homer's epics, the heart and various other bodily organs were described as centers of subjectivity and organs of perception for spiritual experience and communion with others and the world. Mind and body were integrated. But also in the early historical record, as in the Old Testament, the heart and body were increasingly described as rebellious and rejected as impure. Head and heart, mind and body, became estranged. The body was judged an unsuitable, impure vessel for spiritual experience. This change in the location of subjectivity presaged the later development of Platonic, Gnostic, Christian, and Cartesian distinctions favoring mind over and against the body.Ancient Armenian calendar (“Hin Haykakan Tomar”) starts from the victory of Hayk Nahapet (Hayk the Patriarch) over Babylonian king Bel in 2,492 BC, thus marking birth of the Armenian nation.
The Armenian History Museum preserves a unique bronze belt dated late 2000s – early 1000s BC with engravings of the Sun, the Moon, different animals, and dots. This belt served as a solar-lunar calendar and included 12 lunar months. Periodically additional month was added to fit the beginning of the year with the day of spring solstice. Days of the week had their names after the Sun, the Moon, and 5 planets, known back then.
Ancient Armenian Calendar Structure
In pagan times each cycle of the Armenian calendar lasted 1,460 years. A year had 12 months with 30 days each. In addition, 5 or 6 days left were united in a short month, called Avelyats (from Armenian “residual”). During those days people stopped all works and vastly celebrated the end of the year.The new year started with the month Navasard (from Armenian “New Year”) on August 11, according to the modern calendar. Navasard celebrations included Navasard Games in honor of the goddess Anahit.
Each month had its own name according to the weather, harvest, or names of ancient gods. Even each hour of the day had its own name after gods, mountains, or time. For example, the first day of each month was called Areg after the god of the Sun.
Unique Astronomical Phenomenon Behind Navasard
There is a deeper meaning behind the date of August 11. According to Vazgen Gevorgyan, an independent researcher, the Orion constellation comes out of its hidden zone during its annual cycle right on August 11. On the same day the highest star of Orion belt reaches the celestial equator.
Above all, the Orion constellation reaches such climax once in 25,920 years, thus dividing the old and the new cosmic eras. Ancient scientists calculated time and calendar with astronomical precision with the help of this very point on the celestial equator.
Armenian culture pays particular importance to the Orion constellation. In Armenia it is called the constellation of Hayk after Hayk Nahapet, the patriarch of the Armenian nation. Similarly, for the same reason Armenians call themselves “hay”.
That is to say, the Armenian era and calendar begin in 2,492 BC when Hayk held the victory over Babylonian king Bel, shown on star maps as the constellation of Taurus.
Armenian a priori and a posteriori language of 2492 BC with Hayk’s ordering.
The Armenian old fixed calendar started in 2492 BC is called “Hayots Boun Tomar” which tradition tells was ordered by the progenitor/author of the Armenian language and Armenia's, with the name Hayk who also had the title “Kesar”, Le.
The legend/story of Hayk was first written in classical Armenian by Movses Khorenatsi, an Armenian historian of V century AD, of how the Nakharar (Nakh+Ar+Ar)) Hayk defeated the Babylon army which came to subdue Him and killed their king Bel (Nemrod) in battle and made a point to celebrate this day every year and to rename the months of year after the names of His sons and daughters.
Armenia's Basic Calendar consisted of 12 months 30 days each, so 360 days plus 5 (or 6 once per every four years). Each month and each day of month, as well as each of 24 hours of day have their own names and are all a priori Armenian words. Additional (Avelyats) 5 days were named by names of 5 known at that time planets. One more day for leap years was added to month Mehekan. The names of days of month were the Armenian names connected with the names of sacramental mountains and heathen temples.
The beginning of the day was fixed at 6 o’clock in the morning (Solar time). The names of hours of day were also a priori Armenian words:
The 10 names of months, with 2 missing thus retaining their old names suggests to some that Hayk must have had only 10 children, I posit that the other two were Aries and Pisces, ie. Ara +Mani The Armenian History Museum preserves a unique bronze belt dated late 2000s – early 1000s BC with engravings of the Sun, the Moon, different animals, and dots. This belt served as a solar-lunar calendar and included 12 lunar months. Periodically additional month was added to fit the beginning of the year with the day of spring solstice. Days of the week had their names after the Sun, the Moon, and 5 planets, known back then.The names of sacramental mountains and heathen temples are a priori Armenian.
A priori and a posteriori languages
An a priori or a constructed language is one whose features (including vocabulary, grammar, etc.) are not based on an existing language, and an a posteriori language is the opposite. This categorization, however, is not absolute, as many constructed languages may be called a priori when considering some linguistic factors, and at the same time a posteriori when considering other factors.An a priori language is any constructed language that is invented or ordered or elaborated as to work or have a unique distinctive or a different way feel about it.
Armenian for example appears to be designed cosmological blueprint which philosophically categorizes its vocabulary, it appears to express an underlying philosophy to to structure vocabulary. Armenian appears to be a constructed language for its phonology, grammar, and vocabulary, appear to have been consciously constructed and superimposed and developed over a natural emotion based speech.
Armenian speech( phonology, grammar, and vocabulary,) seems consciously devised, planned, invented, engineered or purposefully designed. I posit that It is the result of deliberate, controlled intervention.
Prescriptive grammar, dates to ancient languages when all were ordered, rule-based codifications, an explicit construction.
Ancient linguistic experiments
Grammatical speculation dates from Classical Antiquity, appearing for instance in Plato's Cratylus in Hermogenes's contention that words are not inherently linked to what they refer to; that people apply "a piece of their own voice... to the thing". I offer that phonemes which appear before words also anciently carried meaning.
Early constructed languages
A legend recorded in the seventh-century Irish work Auraicept na n-Éces claims that Fénius Farsaid visited Shinar after the confusion of tongues, and he and his scholars studied the various languages for ten years, taking the best features of each to create in Bérla tóbaide ("the selected language"), which he named Goídelc—the Irish language. This appears to be the first mention of the concept of a constructed language in literature.
Kabbalistic grammatical speculation was directed at recovering the original language spoken by Adam and Eve in Paradise, lost in the confusion of tongues.
The linguist Jacques Guy once suggested that the Voynich manuscript text could be some little-known natural language, written plaintext with an invented alphabet.morphemes generally have only one syllable; and syllables have a rather rich structure, including tonal patterns. Other intriguing similarities are the apparent division of the year into 360 degrees of the ecliptic (rather than 365 days), in groups of 15 and starting with Pisces, which are features of the Chinese agricultural calendar
The original order for the creation of the vocabulary was based on the reality of the natural ordered, universal truths of existing phenomena. Phonological order of articulation was probably based on existing languages.
Prescriptive grammars, all date to ancient times for classical languages such as Latin and Sanskrit, which are rule-based codifications of natural languages, such codifications being a middle ground between naïve natural selection and development of language and its explicit construction.
As it was told by Movses Khorenatsi, Armenian famous historian of V century AD, the Nakharar (King) Hayk worsted the Babylon army which came to occupy Armenia, killed the Babylonian king Bel (Nemrod) in battle and ordered to celebrate this day every year and to rename the months of year after the names of His sons and daughters.The date 2492 BC was recovered by Armenian historian of XIX century AD Ghevond Alishan.
It was known, that New Year (Navasard 1) in 428 AD by “movable” ASC coincided with August 23 by Julian (Hulian) Calendar (or with August 11 of present calendar). Using this fact and “Armenian Cycle” of 1460 years he calculated that 1460 – 428 AD =1032BC+1460 = 2492 BC. As G.Alishan wrote, the same figure of 2492 BC is shown by old authors Aphriakanos and Yevsebios as the date of Bel’s death.Armenian Basic Calendar (HBT, ABC) consists of 12 months 30 days each, so 360 days plus 5 (or 6 once per every four years in fixed HBT) Additional days (the New Year celebrations). Each month and each day of month, as well as each of 24 hours of day have their own names – Armenian words. Armenian scientist of VII century AD Anania Shirakatsi tells these names [22]. I have presented here the names of months of HBT and corresponding dates of present calendar:
The Creation of the Armenian Calendar
One of them is a bronze belt used by the ancient Armenian priests dating back to 2000-1000 B.C. This belt contains ornaments of the sun, moon, animals, different geometrical shapes and points. "A study of the belt of the calendars of neighboring countries of those days and of old Armenian manuscripts show that the belt served as a calendar, and that the lunar-solar calendar was used in ancient Armenia," according to Dr. B.E. Toumanyan.
The study shows that ancient Armenian priests divided the year into twelve lunar months, where the beginning of each month was announced by the Armenian priests. To make sure that the beginning of the year would coincide with the day of the vernal equinox, Armenian priests sometimes would add an additional month. Furthermore, in ancient Armenia, a year consisted of three seasons, four months each, while each week consisted of seven days, as was also the common practice was in Babylon.
Later on, in 460 B.C., Armenians adopted the solar calendar, where the year consisted of twelve months that were thirty days each, and an additional month of five days. As such, according to Dr. Toumanyan "the error amounted to one day every four years, or one year in every 1460 years. It was named 'leap-year' and was not taken into account." Some ancient manuscripts found at the Matenadaran (museum of ancient Armenian art and manuscripts) indicate the cycle of 1461 years to have been called as the 'Armenian Cycle.'
The Armenians of antiquity had a practice of naming months of the year and days of the week. Accordingly, the names of the months were the following: navasard, hori, sahmi, tre, kaghots, orats, mehekan, areg, ahekan, mareri, margats, hrotits and avelyats, where Navasard stood for January. The thirty days of the month were named after certain venerated pagan gods of Armenia: areg, hrant, aram, margar, ahrank, mazdek, astghik, mihr, dzonaber, mourts, yerazkan, ani, parkhar, vanat, aramazd, mani, assak, massis, anahit, aragats, grgour, kordouin, tsemak, loussnak, tsron, npat, vahagn, sein, varaz and gulsheravar.
After accepting Christianity as a state religion, according to Dr. Toumanyan, " ... The Armenians began to make use of seven-day week. Like the Jewish calendar, the names of the week-days designated their numerical order; miashabti, erkoushabti, erekshabti, chorekshabti, hingshabti, vetsshabti and shabat, where 'shabat' means-day of rest, while 'miashabti' meant the first day following the day of rest, erkushabti is the second day following the day of rest and so on."
Some time later, the Armenian Christian church renamed 'vetsshabti' as 'ourbat,' where 'ourbat' meant 'to get ready for the rest day.' At a later date, the Christian church of Armenia declared the first day of the week as 'kiraki' or the 'lord’s day' and ,as such, 'kiraki' became the rest day.
Source: The History of Armenian Astronomy by Dr. B. E. Toumanyan, published in 1985 by the Yerevan State University press.
Livestock breeding Animal Husbandry, Husbandman in Armenian is Ayr.
The animal husbandry started developing in the Neolithic and early Bronze Age.
Animal husbandry in Armenia goes back as early as Paleolithic period when primitive forms of agricultural activities appeared in the huge territories of Armenian highlands laying between Asia Minor and Iranian plateau. The animal husbandry started developing in the Neolithic and early Bronze Age. Since that time animal husbandry acquired vital importance and from 2nd and 3rd millennium BC livestock breeding became main occupation of people. Livestock breeding in Armenian highlands fostered the creation of historical and cultural values. It is worth mentioning that for centuries, after the creation of Armenian alphabet (405 A.C.) the pages of old Armenian manuscripts (parchments) were made from well-processed skin of newly born calves. Old Armenian handmade carpets made from the wool of sheep bred in the Armenian highlands were famous for high quality and were exported to Middle East, India and Europe.
The existence of wild kindred of domestic animals proves that Armenia is the cradle of breeding agricultural animals. There are wild sheep, goat, and hog in the country that are perhaps the wild ancestors of contemporary domestic animals. The dialogue about “Existence of reasoning among animals” of Metrodoris was very famous in Armenia. Armenian historians Yeznik Koghbatsi, Yegishe, Movses Khorenatsi addressed the issues relating to the animals raised in Armeina, their heredity and instincts. In the 5th century the work of Barsegh Kesaratsi “Vetsorits” was translated into Armenian where the reproduction and instincts of the animals were described. Love for animals was expressed Armenian folklore and especially in Armenian national epic David of Sassoun, as well as in many fairytales, stories and songs that passed from one generation to another through centuries by oral speech.
Currently livestock breeding in Armenia is a sector with developed branches where along with traditional technologies modern technologies are also applied that enables adaptation of different agricultural livestock breeds to local climatic conditions.
The sample of vocabularies of kinship terms, of words for colours, for parts of the body, for the days, months and seasons, and for numerals should serves to illustrate why it took so long for Indo-Europeanists to identify Armenian as being an independent member of the Indo-European language family, potentially the first, the original a priori Aryan language.
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A lexicon of Structured semantic fieldsKinship terminology
Modern Eastern Armenian kinship terminology represents the bifurcative-collateral type:
in Armenian kinship terminology one does not only distinguish kinship by blood, by marriage and by adoption but also by paternal and maternal lines.
a. Kinship by blood
hayr “father”
mayr “mother”
pap “grandfather”
tat “grandmother”
zavak “child in the sense of offspring”
ordi “son”;
dustr “daughter”;ticularly in spoken Armenian
andranik “first born son”
ełbayr “brother”
k’uyr “sister”
t’or˚(nik) “grandchild”
horełbayr “paternal uncle” (father’s brother);
k’er˚i “maternal uncle” (=mother’s brother)
mam maternal grandmother vs. tat “paternal grandmother”.
horak’uyr “paternal aunt” (father’s sister), in colloquial Armenian also hork’ur, hok’or, hok’ir morak’uyr “maternal aunt” (mother’s sister), in colloquial Armenian also Ùáñùáõñ mork’ur, mok’or, mok’ir. ełborordi “fraternal nephew” (brother’s son) k’er˚ordi “sororal nephew” (sister’s son) ełbor ałjik “fraternal niece” (brother’s daughter) k’roj ałjik “sororal niece” (sister’s daughter) morak’roj tła/ałjik “cousin” (son or daughter of mother’s sister) horak’roj tła/ałjik “cousin” (son or daughter of father’s sister) k’er˚u tła/ałjik “cousin” (son or daughter of mother’s brother). In colloquial Armenian there is also the term » egan for the son of mother’s brother) Ñáñ» horełbor tła/ałjik “cousin” (son or daughter of father’s brother) b. Kinship by marriage ³Ùáõëݳó³Í amusnac’ac “married” amusnac’ac, amuri “unmarried” nšanac “engaged”, also “fiancé, fiancée” bažanvac “divorced” hars “bride”; daughter-in-law (wife of son)” p’esa “bridegroom; son-in-law” (husband of daughter) amusin “spouse”, often – husband. kin “wife” ayri “widow; widower” skesrayr “husband’s father” ëÏ»ëáõñ skesur “husband’s mother” tagr, tegr “husband’s brother” tagerakin “wife of husband’s brother”, in colloquial Armenian also ï»· tegerkin “husband’s sister” aner “wife’s father” zok’anč’ “wife’s mother”, colloquial Armenian also zonk’ anerjag “wife’s brother” k’eni “wife’s sister”µ³ç³Ý³Õ bajanał “husband of wife’s sister” (only in colloquial Armenian!)403 ù»é³ÏÇÝ« ù»é»ÏÇÝ k’er˚akin, k’er˚ekin “wife of maternal uncle”404 c. Other Kinship áñ¹»·ñ»É ordegrel “to adopt” Ñá·»½³í³Ï hogezavak “adopted child” Ñá·»áñ¹Ç hogeordi “adopted son” Ñá·»¹áõëïñ hogedustr “adopted daughter” Ëáñà xort’- “step-” Ëáñà ѳÛñ xort’ hayr “stepfather” Ëáñà ٳÛñ xort’ mayr “stepmother” Ëáñà ½³í³Ï xort’ zavak “stepchild” etc. ÙÏñï»É mkrtel “to baptize” ë³ÝÇÏ sanik “godchild” ÏÝù³Ñ³Ûñ, ù³íáñ knk’ahayr, k’avor “godfather” ÏÝù³Ù³Ûñ knk’amayr “godmother” 6.2 Colour terms The Armenian basic colour terms are the following: ë¨ sew “black” ëåÇï³Ï spitak “white” (less frequently ×»ñÙ³Ï čermak) ϳñÙÇñ karmir “red” ¹»ÕÇÝ dełin “yellow” ϳݳã kanač “green” ϳåáõÛï kapuyt “blue” Apart from the six basic colour terms given above all other colour terms are polymorphic; usually compounds with the second lexical item ·áõÛÝ -guyn “colour”: ß³·³Ý³Ï³·áÛÝ šaganakaguyn “brown” < ß³·³Ý³Ï šaganak “chestnut” í³ñ¹³·áõÛÝ vard-a-guyn “pink” < í³ñ¹ vard “rose” ÍÇñ³Ý³·áõÛÝ ciran-a-guyn “apricot-coloured” < ÍÇñ³Ý ciran “apricot”
Modern Eastern Armenian kinship terminology represents the bifurcative-collateral type:
in Armenian kinship terminology one does not only distinguish kinship by blood, by marriage and by adoption but also by paternal and maternal lines.
a. Kinship by blood
hayr “father”
mayr “mother”
pap “grandfather”
tat “grandmother”
zavak “child in the sense of offspring”
ordi “son”;
dustr “daughter”;ticularly in spoken Armenian
andranik “first born son”
ełbayr “brother”
k’uyr “sister”
t’or˚(nik) “grandchild”
horełbayr “paternal uncle” (father’s brother);
k’er˚i “maternal uncle” (=mother’s brother)
mam maternal grandmother vs. tat “paternal grandmother”.
horak’uyr “paternal aunt” (father’s sister), in colloquial Armenian also hork’ur, hok’or, hok’ir morak’uyr “maternal aunt” (mother’s sister), in colloquial Armenian also Ùáñùáõñ mork’ur, mok’or, mok’ir. ełborordi “fraternal nephew” (brother’s son) k’er˚ordi “sororal nephew” (sister’s son) ełbor ałjik “fraternal niece” (brother’s daughter) k’roj ałjik “sororal niece” (sister’s daughter) morak’roj tła/ałjik “cousin” (son or daughter of mother’s sister) horak’roj tła/ałjik “cousin” (son or daughter of father’s sister) k’er˚u tła/ałjik “cousin” (son or daughter of mother’s brother). In colloquial Armenian there is also the term » egan for the son of mother’s brother) Ñáñ» horełbor tła/ałjik “cousin” (son or daughter of father’s brother) b. Kinship by marriage ³Ùáõëݳó³Í amusnac’ac “married” amusnac’ac, amuri “unmarried” nšanac “engaged”, also “fiancé, fiancée” bažanvac “divorced” hars “bride”; daughter-in-law (wife of son)” p’esa “bridegroom; son-in-law” (husband of daughter) amusin “spouse”, often – husband. kin “wife” ayri “widow; widower” skesrayr “husband’s father” ëÏ»ëáõñ skesur “husband’s mother” tagr, tegr “husband’s brother” tagerakin “wife of husband’s brother”, in colloquial Armenian also ï»· tegerkin “husband’s sister” aner “wife’s father” zok’anč’ “wife’s mother”, colloquial Armenian also zonk’ anerjag “wife’s brother” k’eni “wife’s sister”µ³ç³Ý³Õ bajanał “husband of wife’s sister” (only in colloquial Armenian!)403 ù»é³ÏÇÝ« ù»é»ÏÇÝ k’er˚akin, k’er˚ekin “wife of maternal uncle”404 c. Other Kinship áñ¹»·ñ»É ordegrel “to adopt” Ñá·»½³í³Ï hogezavak “adopted child” Ñá·»áñ¹Ç hogeordi “adopted son” Ñá·»¹áõëïñ hogedustr “adopted daughter” Ëáñà xort’- “step-” Ëáñà ѳÛñ xort’ hayr “stepfather” Ëáñà ٳÛñ xort’ mayr “stepmother” Ëáñà ½³í³Ï xort’ zavak “stepchild” etc. ÙÏñï»É mkrtel “to baptize” ë³ÝÇÏ sanik “godchild” ÏÝù³Ñ³Ûñ, ù³íáñ knk’ahayr, k’avor “godfather” ÏÝù³Ù³Ûñ knk’amayr “godmother” 6.2 Colour terms The Armenian basic colour terms are the following: ë¨ sew “black” ëåÇï³Ï spitak “white” (less frequently ×»ñÙ³Ï čermak) ϳñÙÇñ karmir “red” ¹»ÕÇÝ dełin “yellow” ϳݳã kanač “green” ϳåáõÛï kapuyt “blue” Apart from the six basic colour terms given above all other colour terms are polymorphic; usually compounds with the second lexical item ·áõÛÝ -guyn “colour”: ß³·³Ý³Ï³·áÛÝ šaganakaguyn “brown” < ß³·³Ý³Ï šaganak “chestnut” í³ñ¹³·áõÛÝ vard-a-guyn “pink” < í³ñ¹ vard “rose” ÍÇñ³Ý³·áõÛÝ ciran-a-guyn “apricot-coloured” < ÍÇñ³Ý ciran “apricot”
ݳñÝç³·áõÛÝ narnj-a-guyn “orange” < ݳñÇÝç narinj “orange” (less frequently ·³½³ñ³·áõÛÝ gazar-a-guyn < ·³½³ñ gazar “carrot”) ÙáËñ³·áõÛÝ moxraguyn “grey” < ÙáËÇñ moxir “ash” Non –basic colour term can be productively formed by means of – noun compounds, type noun + noun ·áõÛÝ guyn “colour”, such as »ñÏݳ·áõÛÝ erkna-guyn “sky-blue”, Ù³Ýáõ߳ϳ·áõÛÝ manušak-a-guyn “violet”, ëñ׳·áõÛÝ srč-a-guyn “dark brown, coffee-coloured”, etc. – adjective compounds, type adjective Ùáõ· mug “dark” or µ³ó bac’ “light” + colour term, such as in Ùáõ· ϳñÙÇñ mug karmir “dark red”, µ³ó ϳݳã bac’akanač “light green” etc. – the suffix -³íáõÝ -avun “having a certain nuance of …; -ish” attached to a colour term, such as ϳñÙñ³íáõÝ karmr-avun “reddish”, ¹»ÕݳíáõÝ dełn-avun “yellowish” etc. 6.3 Human body parts405 Ù³ñÙÇÝ marmin “body” Ïá× koč “ankle” è t’ew “arm” ³Ýáõà anut’« è³ï³Ï t’ewatak “armpit” Ù»çù mejk’ “back” ÍáÍñ³Ï cocrak “back of the head, occiput” ÷áñ p’or “belly, abdomen” ÏáõñÍù kurck’ “breast”, “breast of a woman” Ñ»ïáõÛù hetuyk’ “buttocks” µáõÙµ bumb “calf ” (very rarely used) ³Ûï ayt’, more frequently Ãáõß t’uš “cheek” ÏñÍù³í³Ý¹³Ï krck’avandak “chest” Ͻ³Ï, kzak or ÍÝáï cnot or ¹áõÝã dunč’ “chin” ³Ï³Ýç akanj “ear” ³ñÙáõÝÏ armunk “elbow” ³ãù ačk’ “eye” ÑáÝù honk’ “eyebrow” (in colloquial Armenian rather áõÝù unk’) óñÃÇã t’art’ič’ “eyelash” Ïáå kop “eyelid” ¹»Ùù demk’, »ñ»ë eres “face” ׳ϳï čakat “forehead” Ù³ï mat “finger” áïݳóà otnat’at’ “foot” ³×áõÏ ačuk “groin” ÉÇݹ lind “gum” Ù³½ maz “hair” Ó»éù jer˚k’ “hand” ·ÉáõË glux “head” ÏñáõÝÏ krunk “heel” ÍáõÝÏ cunk “knee” áïù otk’ “leg; foot” ßáõñà šurt’ “lip” ·áïϳï»Õ gotkateł “loins” µ»ñ³Ý beran “mouth” »ÕáõÝ· ełung “nail” íǽ viz “neck, throat” å³ñ³Ýáó paranoc’ “neck; nape of the neck” ùÇà k’it’ “nose” éáõÝ· ˚rung, ùÃ³Í³Ï k’t’acak “nostril” ùÇÙù k’imk’ “palate” ³éݳݹ³Ù ar˚nandam “penis” ÏáÕ koł “rib” ëñáõÝù srunk’ “shin, shank” áõë us “shoulder” ³ÙáñÓÇ amorji “testicle” ³½¹ñ azdr “thigh” ³ï³Ù atam “tooth” É»½áõ lezu “tongue” µ³½áõÏ bazuk “upper arm” Ñ»ßïáó heštoc’ “vulva “ ¹³ëï³Ï dastak “wrist” ³ñÛáõÝ aryun “blood” áõÕ»Õ ułel “brain” ³ÕÇù ałik’ “gut, bowel” ëÇñï sirt “heart” »ñÇϳ٠erikam “kidney” ÉÛ³ñ¹ lyard “liver” Ãáù t’ok’ “lung” Óí³ñ³Ý jvaran “ovary”ëï³Ùáùë stamok’s “stomach” ³ñ·³Ý¹ argand “uterus; womb” 6.4 Seasons, months, days ï³ñÇ tari “year” »Õ³Ý³Ï ełanak “season” ï³ñí³ »Õ³Ý³ÏÝ»ñ tarva ełanakner “seasons (of the year)” ·³ñáõÝ garun “spring” ³Ù³é amar˚ “summer” ³ßáõÝ ašun “autumn” ÓÙ»é jmer˚ “winter” ³ÙÇë amis “month” ÑáõÝí³ñ hunvar “January” ÷»ïñí³ñ p’etrvar “February” Ù³ñï mart “March” ³åñÇÉ april “April” Ù³ÛÇë mayis “May” ÑáõÝÇë hunis “June” ÑáõÉÇë hulis “July” û·áëïáë ōgostos “August” ë»åï»Ùµ»ñ september “September” ÑáÏï»Ùµ»ñ hoktember “October” ÝáÛ»Ùµ»ñ noyember “November” ¹»Ïï»Ùµ»ñ dektember “December” ß³µ³Ã šabat’ “week; Saturday” ûñ ōr “day” ß³µ³Ãí³ ûñ»ñ šabat’va ōrer “days of the week” »ñÏáõß³µÃÇ erkušabt’i “Monday” »ñ»ùß³µÃÇ erek’šabt’i “Tuesday” ãáñ»ùß³µÃÇ čorek’šabt’i “Wednesday” ÑÇÝ·ß³µÃÇ hingšabt’i “Thursday” áõñµ³Ã urbat’ “Friday” ß³µ³Ã šabat’ “Saturday” ÏÇñ³ÏÇ kiraki “Sunday” ų٠žam “hour” ñáå» rope “minute” í³ÛñÏÛ³Ý vayrkyan “second6.5 Numbers Ù»Ï mek 1 »ñÏáõ erku 2 »ñ»ù erek’ 3 ãáñë č’ors 4 ÑÇÝ· hing 5 í»ó vec’ 6 Ûáà yot’ 7 áõà ut’ 8 ÇÝÁ ině 9 ï³ë(Á ) tas(ĕ) 10 ï³ëÝÙ»Ï tasnmek 11 ùë³Ý k’san 20 »ñ»ëáõÝ eresun 30 ù³é³ëáõÝ k’ar˚asun 40 ÑÇëáõÝ hisun 50 í³ÃëáõÝ vat’sun 60 ÛáóݳëáõÝ yot’anasun 70 áõÃ(³Ý³)ëáõÝ ut’(ana)sun 80 ÇÝÝëáõÝ innsun 90 ѳñÛáõñ haryur 100 »ñÏáõ ѳñÛáõñ erku haryur 200 ѳ½³ñ hazar 1,000 »ñÏáõ ѳ½³ñ erku hazar 2,000 ÙÇÉÇáÝ million 1,000,000 example 325,784 »ñ»ù ѳñÛáõñ ùë³Ý ÑÇÝ· ѳ½³ñ Ûáà ѳñÛáõñ áõóݳëáõÝ ãáñë erek’ haryur k’san hing hazar yot’ haryur ut’(ana)sun č’ors three hundred twenty five thousand seven hundred eighty four.
Our ability to dream shows that the brain contains the neural machinery to accomplish through a 'projector of inner light' a manufactured reality. This is something that is distinct and separate from the external physical light the brain perceives, yet it uses the same machinery to this feat we call perception of reality. The nature of human perception provides strong evidence that this reality creating projector however activated is whenever we are conscious, and that we can be aware of nothing but this reality. When we are awake, this inner reality is constructed to coarsely represent the physical environment around us. When we dream, or listen to a podcast or read a book, the reality creating projector is running, creating an inner reality that is directly related to both the inner and outer worlds. The same can be said when we are spoken or read to and when we read.
This mental architecture is consistent with evolutionary adaptation, the human perception of reality, and the nature of dreaming. Perhaps it provides a solution to the mind-body paradox, where the first-person and third-person perspectives see the mind as fundamentally different things. When a third party speaks to a first party, as in a dream the things that the first party is perceiving exist only in their mind, and nowhere else.
With the outer light we do not, and cannot, experience for example a physical apple directly. We only capture clues about the object's nature. These clues come in the form of light photons, sound waves, molecules of various chemicals, and mechanical interactions. These are the physical principles that underlie our five senses, resulting in neural signals being sent to our brains. These indirect clues are all we know about the physical universe, and the only things we can know about it.
The Principle of Relative Reduction is how we observe and understand reality however at the a priory stage in the formation of a word we cant reduce the object into the parts it is made of, nor can we capture or express how it has been put together. Solving the mind-body problem is the same as explaining the discrepancy between the first and third-person observations.
The reality of our waking consciousness is virtually identical to the reality of our dreams, but is totally dissimilar to that of the physical world. In other words, reality three is the same as reality two, but completely different from reality one. The conclusion is straightforward; the subreality machine within us creates not only our dreams, but all of our conscious reality. When we are awake, this inner reality is constructed to mimic our external surroundings. When we dream, this inner reality exists on its own, without regard for anything outside of ourselves.
- Qualia is a quality or property as perceived or experienced by a person."in a different world, I could have the qualia of ‘red’ when looking at the sky (but would continue to label it as ‘blue’)"
The Inner Light theory asserts that there is a "sub-reality machine" in our brain which is activated both during our waking hours, as well as during our dreams. The unconscious processes that create our dream reality, also create our waking reality. This is not to suggest that the external physical world is an illusion.
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