Мирский Христо. 11. Urrh, cum commentis (impressions on etymological canvas)

[ Although this is a whole, and quite enormous, book, I have no idea about the cover. I may say at least that the colour has to be in bluish-greenish or greyish hew, hinting that this is something serious. But there are, usually, no pictures on scientific books. ]

          To the readers:

     This book is not what you might think it is, because it isn't work of fiction (say: action, thriller, or love story), neither dry etymological research, nor philosophical essay, but has elements of all this and something more. You may think it is some popular etymology (guide around the interesting world of words), though certain ideas that I give here are beyond any etymology and I also work in several languages (like: English, German, Bulgarian, Russian, French, Italian, Latin, Greek, even Persian and Sanskrit). Although some knowledge of foreign languages (and I don't say exactly of which) is preferable this isn't strongly required (because almost every person understands some other language besides his /her mother language, or, then, every language contains many foreign words); and if you don't know some words or don't believe in the given explanations (or even if you believe in them) you may do your own research in every other language that you know or use. It might not sound decent to boast that this is an unique work but it is --- what can be explained mainly with the fact that my guesses are not strictly scientific, but then they are interesting (what should not mean they are not true). In a way, the book is popular explanation of all the things viewed through the eyes of different nations; and when I say "all" then be sure that this work is an open system and many more things may be added even by you.
      Still, being very informative, this isn't a book to be read in slumber, or to be read and forgotten, but to be used as kind of handbook --- if you want to think about what you say (what young people, as well as old ones, like to do, only those in the middle don't like, neither to read, nor to think because they have no time for such "luxuries", they have to win their bread). So, those that like to think about the words are, still, a big amount, but they are handicapped by not having enough knowledge about the words and roots and relations between them. And this is so because they have not yet read this book, but now they may amend this failure. At least I, for my part, have answered many questions, and you are invited to participate in the answers. And I'll tell you, some of them are pretty piquant, not to say cynical, so maybe you would like them.

     The author

INTRODUCTION |I_IntroChp|

     When I was lying one day in my bed reading one of the two or three books that I usually have by side for reading (because the only way to find satisfaction in reading is to change it with another reading, as it is also with the eating, or working, or sleeping with somebody, and so on), and in two or three languages, because with one only language one can't get much satisfaction --- and here I don't mean this in the linguistic sense only but as tongue too, for that is what French langue or Latin I_lingua mean, which are related to the longitude and all the I_long things, and which words come from old time, from Sanskrit I_linga (or lingam), what was, to be frank, not the tongue, neither the language, but, I am sorry (or: am I to be blessed?), the penis or phallus --- and then ... I was struck by an enlightenment.
     But allow me here, in the beginning, to make some remarks about shortenings of the names of many languages in three letters (or even two) as for example: Fr. = French, Eng. = English, Ger. = German, It. = Italian, Skr. = Sanskrit, which is old or ancient Hindu, Rus. = Russian, Bul. = Bulgarian, etc. (full list is included in the following Preliminary Remarks); also for the names of the people speaking them with the same letters but ending with "*" (say: Fr* = the French, Rom* = the Romans, etc.); also if preceded with "o." this will mean "old" (say, o. Gr.); and I shall use other common shortenings (like acc. for according, resp. for respectively, etc.), and other not common ones (like w. for word, syl. for syllable, bc. for ... because, etc., so that you better read the Remarks and try to remember something of the said there). You have also to became familiar with the every-level-nesting-brackets, like "3(" and ")3", which will tell you on which level of nesting exactly you are (but for the first level "1(" and ")1" will not be used as unnecessary); this will be very useful sometimes, and the Ger* normally have two to three levels in each sentence (and in some more sophisticated cases up to five or more) though they use only commas for the purpose (what isn't clear enough, in my view).
     And now to return to my enlightenment, but allow me first to add a remark about the just mentioned I_phallus, which might as well be called so because it is closely related with the ... falling |I_fall| (bc., and I am sorry to say this, my dear reader, if you happen to be "he", it is fallen in about 99 per cent of the time). So, and as to the enlightenment, this was a peculiar thing for the author because he is not a believer in traditional sense of the word, but it still was possible (for him to be enlightened) --- and do you know why? Well, because of the ... date! Because it was 04.04.04 (and I hope you will not ask me whether the date is in European or American standard, or wasn't it, say, in 18th century) and probably the time was 04:04 in the afternoon (but as to the seconds, frankly speaking, I am not sure). But you know that number four is something very hard, square, like a diamond, hence this was the day with three, not just stars (like on a motel), but diamonds, and there is only one such day in a century, and on such days even unbelievers may be struck by enlightenment, especially if it is one of big importance (as this one was), bc. it went about the name of a God and about all created by Him. And not of some God but of the God, the one & only possible God for all human beings in the Solar system, my Urrh, praised be His name, now and forever. So that: gulp fast the Remarks and let us proceed to the Creation.

PRELIMINARY REMARKS |I_PrelimChp|

     The commonly used shortenings for languages |I_langs| are, as follows:

     Alb. = Albanian;
     Am. = American;
     Ar. = Arabic;
     Arm. = Armenian;
     Avs. = Avestan, i.e. old Persian;
     Azr. = Azerbaijani;
     Blt. = Baltic (Lithuanian, Latvian, etc.);
     Bul. = Bulgarian (often cited as "our", bc. the author is from, and lives, there);
     Cel. = Celtic (but, acc. to some etymologists, it is one of the Teutonic ones);
     Cz. = Czech;
     Cyr. = Cyrillic (alphabet);
     Dan. = Danish;
     Eng. = English (and in very many instances "your" means Eng., what is so bc. the author is not of Eng. origin and the book is in Eng.);
     Fr. = French;
     Ger. = German;
     Gr. = Greek (more often it is old shortened to o.);
     Got. = Gothic;
     Heb. = Hebrew;
     Hin. = Hindu;
     Hol. = Holland (or Netherlandic);
     Hun. = Hungarian;
     Icl. = Icelandic;
     It. = Italian;
     Lat. = Latin (sometimes it is medieval, shortened to med.);
     Norw. = Norwegian;
     Per. = Persian;
     Pol. = Polish;
     Port. = Portuguese;
     Rom. = Roman;
     Rum. = Rumanian /Romanian;
     Rus. = Russian;
     Scan. = Scandinavian;
     Srb. = Serbian (or sometimes Croatian)
     Skr. = Sanskrit (old Hindu);
     Sl. = Slavonic (normally old), sometimes pre-Sl. as older (before our alphabet);
     Sp. = Spanish;
     Sw. = Swedish;
     Tar. = Tartaric;
     Teu. = Teutonic (very often old);
     Tur. = Turkish;
     Ukr. = Ukrainian;
     as also I/E. = Indo-European or I/G. = Indo-German (depending on the sources); these are common for many European languages roots (or syllables);

     It has to be added that if after the letters for the shortened language name stays "*" this means the people (e.g.: Eng* = the English; or Am* = the Americans in USA; also Rom* = the Romans; Skr* = the old Hindus; etc.);

~ ~ ~
     There are also other often used shortenings |I_abrevs| like:

     bc. for because, c. = common, o. = old, w. = word (ws in pl.), r. (rs) = root (-s), syl. = syllable, let. = letter (lets in pl.), prep. = preposition;
     then: assoc. = association, deriv. = derivative (derivs in pl.), dict. = dictionary (dicts in pl.), etym-gy (-sts) = etymology (-sts), resp. etym-cal /-ly, exclam. = exclamation, explan. = explanation, imit. = imitation, lang. = language (langs in pl.);
     then: smb. = somebody, smo. = someone, smt. = something, smm. = sometimes, smw. = somewhere, smh. = somehow, and ntg. = nothing;
     then also: acc. = according (-ly), beg-ing = beginning, comp. = compare, diff. = different (diff-ce = difference), disc. = discuss (resp. disc-d, -ing, or -on), ment. = mention (resp. -d, -ing), m-ing = meaning (in pl. m-ings), poss. = possibly (-ble), rel. (-s, -d) = relate (relates, related), resp. rel-n = relation, sim. = similar (resp. -ly or -ty), s-ing = sounding, sp-ing = speaking, sup. = suppose (or -d, or -edly for supposedly);
     then smt. more: f.ex. (= e.g.) = "for example", t.s. = "the same", b.t.w. = "by the way", m.o.l. = "more or less";
     then: ">>" means "see ... forward (via the index)", resp. << is "see backward", and in such cases the ment-d w. is usually shortened to its first let. only (this may happen occasionally on other places when t.s. w. is repeated);
     and some obvious shortenings, like: 1st = first, 2nd = second, etc., numbers (from two & above) are written with digits, then cent. = century (cents in pl.), mill. = millennium (mills in pl.), then adj. = adjective, char. = character, pl. = plural, fem. = feminine, masc. = masculine, neut. = neuter, btw. = between, resp. = respectively, then & = "and" (a bit stronger than "and", but the distinction is not rigid, it is used mainly for economy), & maybe some others. I use also "--" hyphen (not "-" or "---") as sign for rel-n btw. ws.

~ ~ ~
     There are also remarks about the used chars to be made, bc. neither the Lat., nor the Gr. alphabets (especially the latter) are good enough in sense of phonetics (to say ntg. about the Eng. writing) missing many important sounds or making imposs. to guess the reading without looking forward with more than 2 chars (& even then not always, i.e. there are many exceptions). On the other hand I wish not to force the readers to study Cyr. alphabet (which is more suitable, at least bc. it was made later than the Lat. --- in 7th century). For such problematic chars |I_chars| (always in Sl. ws, smm. in other langs 2(with diff. alphabets)2, or set in single quotes as sign how to be read --- i.e. when a transliteration is given) the following combinations are used:

     'zh' for the Sl. sound that may be found in Fr. jour or bourgeois;
     'sh' for the well used in Eng. sound as in sheet (or, if you like it, as in shit); in Ger. it's written as "sch" (also "sp" & "st" in the beg-ing of their ws are read 'shp' & 'sht', resp.); in Tur. it is given as "ş", or in some other langs as "š";
     'ch' for ws like choice or cheating, so that here I use the Eng. way of writing (but the Ger* use "tsch" instead; also "ç" in Tur.; in some other langs as "č");
     an only 'z' is like in Eng. zero (but in many langs it is usually written as single "s");
     and then 'tz' is not like in zero but like in Ger. Zahn or Lat. Cicero;
     then 'å' is used for one often met vowel like in Eng.: bird, burn, alive, etc. (or in Ger. endings -er, like Lehrer, Bauer, etc.), what is typical Bul., Eastern, & Ar. sound; also for the sim. Eng. sound as in cut or but; this isn't Rus., but they read each unstressed "o" in a slightly sim. way (say oknò-window is read 'åknò');
     then 'þ' is m.o.l. graphically sim. to what is the Sl. (Cyr.) so called "soft sign", like in Sp. cañon (= canjon, read 'kanþon'), or (if some of you like to say it) as in Sp. coño, but it is widely used in Rus. after every poss. consonant (e.g.: govoritþ, rechþ, lozhþ, etc.);
     then for the Rus. 'eri' is used the sign 'û' (like in: tû, mû, bûstro, etc.; in fact, 'eri' is 'erû'); though it sounds not much away from Bul. 'å' it is read as if you want to say 'å' but say 'i', and m.o.l. plays the role of the Lat. "y" (not in Eng. reading), where the latter is called in Ger. ygreck (m-ing literally: a "Gr. 'i'"). There are other vowels in old Sl. & other langs but I shall write the nearest possible sounds for simplicity.

     And, of course, when in Sl. or in many other langs is written "u" or "e" or "i" or "a" etc. you have to read this like in Lat. (or, normally, in Ger., Sp., It., etc.), not like in Eng.; also "j" is not your 'dzh' but your "y" (like in yogurt); and "h" is to be pronounced, not used to take breath or just skipped. On the other hand "v" is meant like your "v", i.e. I avoid using of Ger. transliteration with "w", bc. in old Lat. there were only 24 lets (without "j" 2(written as "i" followed by a vowel)2 & "w"; and in It. they do well with only 21 lets, without also: "k", "x" & "y")2 ), but also to make smm. poss. the usage of "w" like it is read in Eng., what turns out have come from olden times. So, as you see, the need for one worldwide alphabet is more then actual (& I make one proposition at the end of the book), but we work with what we have (as it is in all social matters where the bad thing is the man itself 2(& the woman too, for that matter)2 ). It may be added also that for some Gr. ws I need, occasionally, when there are not good Western variants & they must be cited smh. in the index, a suitable Lat. transliteration, in which cases the only new lets are: 'ê' for "η", and 'ø' for "ω", using the accepted "ph" for "φ", "ps" for "ψ", "ks" for "ξ", "th" for "θ", & writing, of course (what usually isn't done), just "h" for "χ", "k" for "κ", "r" for "ρ" (bc. it's always good if a biective 2(i.e., in both directions, or reversible)2 transformation can be applied 2(with the single exception 3(if this must be called e.)3 for "σ" and "ς", which are both given as "σ" and, therefore, replaced with Lat. "s")2 ).
     For avoiding of too many punctuation chars I write the ws from the lang. of narration (i.e. Eng.) without any difference (no quotes 2(well, smm. quotes are used when the m-ing of the phrase may be ambiguous)2, no italic), the ws from other langs with Lat. alphabet I give in Italic (though it is used also for emphasizing purposes --- so that you have to show a bit of intelligence to distinguish the cases), the Gr. ws are with Gr. characters in the text (but if they are in the index they are transliterated as said above & given in Italic), & the Sl. ws (or of some other langs if they don't use Lat. alphabet & I have used good phonetics 2(i.e. Cyr.)2 for them) are given in small caps (as in the Rus. examples above). Using this phonetic transliteration makes it redundant to give pronunciation for the Sl. ws (with minor exceptions, and stressing is also smm. marked), for the other langs it is left mostly to the reader's intelligence to guess (especially for Ger. or Fr.), but as exceptions for some strangely pronounced ws I give also the pronunciation in single quotes using the above-explained combinations of chars (double quotes are used for exact quotations, or how the ws or chars are really written, not read), and for the Fr. nasal vowels I add a tilde ("~") after them (i.e. 'a~' or 'e~').

~ ~ ~
     The etym-cal sources that I have used are in 3 (+ Bul.) major langs, namely:

     a) Rus. --- Rus. Etym-cal Dict. by Max Vasmer, 1964 - 1973 in Rus. (there exist also German version bc. he is a Teuton, judging by the name); I have looked also in Bul. Etym-cal Dict., but for our Sl. ws (which are about 90 %) it contains just translation from Max Vasmer; still, I have looked in some other books or papers in Bul. or Rus., but not much & not in scientific journals;
     b) Eng. --- The Oxford Dict. Of Eng. Etym-gy, edited. by C. T. Onioins, Oxford Univ. Press 1966; also Britannica World Language; also the big Oxford English Dict. (which exists in compact edition, too), & occasionally other sources in Eng.;
     c) Ger. --- Der Grosse Duden, mainly b.7, Etymologie, Bibliograf. Inst. Mannheim /Wien /Zürich 1963 (hence, some knowledge of Rus. or Ger. or Bul. is preferable for you but it is not strictly required);
     there are also other sources occasionally used, say: Fr. etym. dict., some books with interesting ancient &/or Eastern ws, smt. heard from smb., etc.;
     as also some really big o. Gr. (smm. new Gr.). & Lat. (or Gr.--Eng.) dicts (which are, m.o.l., explanatory, supplying additional information); & an occasional look in some other langs.

     All the work done here is composed in an unique multilingual dictionary named EXPLAIN (written in Bul.), with about 11,500 key ws, where the point is not to do just etym-cal research what is, in a way, easier, bc. they go only back on the etym-cal tree (what is done by many specialists & I have used their works many times), but to seek for rel-ns btw. the branches or leaves of the tree, which may give us ideas about the hidden m-ing(s) of the rs (mainly syls) & revealing in this way the thoughts & views of different nations --- hence, if a rel-n from, say, current Eng. to current Ger. is given, I usually don't mean it literally, but am avoiding citing of too many o. Teu. ws (as not commonly known; or, after all, cite some of them).
     There might be critics for having not been given much Fr. ws, what, in fact, is true, but there are 2 reasons for this: one is that I don't speak that lang. (what is excusable enough), & the other is that Fr. is a very mutilated Lat. & shouldn't be taken very seriously (f.ex., they use 3 diff. kinds of stresses above the letters where neither of them is a real stress), and, therefore, it is better to cite the original Lat. &/or Gr. ws (what I usually do). So that, as far as the narration goes in Eng, the Fr. presence here is enough, bc. what is Teu. is explained good, and what isn't is given in Gr. & Lat. (plus other Rom. langs smm.); to add that, if one asks this question: what is more in the Eng. lang., Fr.-Lat. or Ger.-Teu. influence, I would join the official view of the etym-ists & say that this is the Teu. part (about 2/3 of the ws, & mostly the ws from our natural environment 2(like: eat, sleep, go, bread, meat 3(not exactly but flesh)3, fish, stone, water, etc., etc.)2, where the social or moral ws are Lat. & come through the Fr* 2(like: honest, gentle, just, beautiful, bourgeois, vivid, cause, connect, attend, etc., etc.)2 ) --- at least bc. the grammar is (m.o.l.) like the Ger. In this way the Sl. part of the book is a plus for Eng. sp-ing (or understanding) readers; as much as the Eng. &/or Ger. part is an extra for Sl. readers (& as far as my Eng., frankly sp-ing, isn't very rich the book can easily be read by persons for whom Eng. is foreign lang.); or sim-ly for Ger. readers. And, after all, I have never even dreamed to think that I may give all the related ws (& in all poss. langs), hence what is given is just for illustrative purposes and the reader must find at least as many as the cited ws, even not knowing more than one foreign lang. (as I have, occasionally, found & succeeded to explain many Sp. ws, not knowing the lang.).

     The religious themes have been consulted in different books about the Greek religion, the Christian religion, the Koran, the Buddhism & Zen-Buddhism, but not studied in any details, bc. I think the important things are not the details & small diff-ces, but the common ideas (and mark that exactly this is the reason why all religions insist on details & differences, not on really important common ideas & moral --- bc. they want more to differ from the others than to be of better use for the people). Some mathematical things are included, not only bc. of their importance, but also bc. the author has mathematical education & likes to explain such points. Some common sense reasoning or moral is also present bc., although these have to be obvious things, they are often avoided or even distorted (be it so bc. of the interests of the ruling classes, or of the business circles, or bc. of the natural wish of the people to live in a 2(presumably happy)2 delusion, or bc. of smt. else), so that they deserve to be commented here (as it is stated in the title of the book), but more tedious fragments are enclosed in square brackets (& marked with "comments" or "suggestions" in the index 2(but only there)2 ) to allow the reader to skip them over if he or she wishes so.
     Being indispensable in such a book there is at the end a common index in Lat. alphabet with about 8,470 key ws (2,850 Eng. 2(i.e., well accepted in Eng., not that they originate there)2 & 5,620 non-Eng.) where all langs are mixed. This mixing may not seem very proper (especially having in mind that the Eng. ws are 1/3rd of the whole), but, I sup., in this way it's easier to look in the index (I mean that the index is only one), and you may easily distinguish btw. the langs, bc. of the mentioned diff-ces in the way of writing of the ws. The indexed ws are made bold in the text to inform you about the indexing; besides the ment-d "comments" & "suggestions" index entries there are also: "phrases", "sentences", "verses" (which, however, are not marked in the text being recognizable places), & poss. some more; and there's a small place provided for making of your own index (if you want this in order to find fast by 2nd reading the places which have seemed to be of some interest for you by the 1st reading).
     And my Urrh (Whose name you may read in Eng. version, to rime with "stir", i.e. 'År', or in Ger., Lat., Sl., etc. version 2('Ur', to rime with, say, bonjour)2 ) was really my enlightenment (together with the date --- I am not lying to you, no, not me), and it is strange that nobody has come to this idea before. So, bon reading now.

~ ~ ~
     Yeah, but now follow some remarks about the peculiarities for the Internet |I_IntNet| version, exactly this one, bc. there is a diff-ce btw. reading a book, with pages, (hidden) indexes, special chars from other alphabets, etc., and reading smt. on an Internet site where you have no pages, and can move when searching smt. (usually with "Ctr./F" --- what in some aspects is even better), but you have to have ways for writing the (beg-ing of the) needed word. The latter means that here must be invented some ways for simulating of an index, and in it only the basic Lat. chars can be used, even not Cyr., so that all special chars in this pseudo-index (but only there, not in the very w. in the text, hence we are not diminishing now the lets) must be changed; and there are also diff-ces in the ways of the diff. langs (how to make the distinction); and maybe other things. So that let us say how it is made, what in some cases (though not much) denies what was said above
     The index here is simulated preceding the w. with "I_" (e.g. I_word, as you have seen it already several times), and the indexed w. (though not the very index) is to be seen also by the bold chars. The Eng. lets, as also the foreign with Lat. alphabet are left as said, but the Cyr. alphabet is to be distinguished by the underlying (what maybe isn't a very good decision but it is the only one left (bc. the all caps are for headings and there are not small caps here or embossed etc. chars). As a rule, in the normal case (when there are no special chars), the indexed w. is part of the text (say, "we are speaking about this I_word, which ..."), bc there is no nead to repeat entire ws, but when there are some diff-ces in the index and the written word then the index is put in, or just finished with "|" (e.g., "the Gr. μορφη |I_morphe^| means ...", or "the taxidermist |I_taxidermy|, who fills ...") Then there are added some useful indexes like I_langs, I_abrevs, I_chars etc. (e.g. I_Contents leads you to the Contents), and others, and they (as also the others, like I_phrases etc.), are always visible, so they mess with the text, but you have to swallow this inconvenience. On the other hand making diff-ce btw. << and >> here proves to be of a better usage (and the ws in such cases are written without "I_").
     Now about the special (really, and important, not to be confused with others) chars. (bc. there must be no chicks above or below the chars when you are forced to write them in the small search window 2(and also there must be used an unique way of writing the lets, in both directions, bijective, as it is said)2 ). So this is treated in the following way: "ş" is normally given as "sh" where its pronunciation is beyond doubt (mainly in Tur.), or smm. is left merely as "s" (say, in Pol., as also when it was written as "š"), sim-ly "ç" is given as "ch", or left smm as simple "c" (say, in Fr., as also when it was as "ċ" or "č"); then the normally accepted on the West "ä", "ö", & "ü" are given with an "e" following the let. (i.e. "ae", "oe", & "ue"; this may not always be bijective transformation but it is a broadly used way), also the Ger "ß" is written as "ss"; then the Cyr. "å" (like in "bird") & "û" ('eru^'), are followed with "^" (what doesn't look very nice, but there must be unique char. and the only one left is the dollar sign 2(even "#" is used for masking of some "bad" ws)2 ), and the soft sign "þ" is given even crazier, with only the "$" sign; then sim. approach is used for the 2 Gr. chars, 'ê' for "η", written in the index as "e^", and 'ø' for "ω", written as "o^"; and any other marks above or below the char. are ignored, even the Rus. "ë" ('jo') is given as plain Lat. char.
     Ah, and one advice. Bc. to read this enormous book on an Internet site is simply imposs., so don't even try this! What you may try & do is to read by half to one (so called) chapter of the book, say, once in a week; or then search for smt. (but even to search you have to have some experience in reading of the book, so that you try to read at least a pair of chapters 1st). Then keep the beg-ing "I_" always in the search window bc otherwise for Eng. ws you will stop not where you want. OK, but having got a bit used to the book, I hope, you will find it very useful.

THE CREATION

     IN THE BEGINNING |I_BEGINCHP|
     {
     Well, I sup. you will allow me to intervene even in the beg-ing of the beg-ing, bc. this simply couldn't be true, but such is the tradition, so let us not break it. Still, there can't be a beg-ing or an end in some cyclical process (the well-known "egg & hen" problem) and the choice of one point to start from is a matter of taste. Take f.ex. the year, which for us begins with the winter, but in southern hemisphere with the summer, & in old times (acc. to the known zodiacal calendar) it had begun with the spring, what is more natural (hence, the egg-hen problem begins with the egg, or, as the Rom* have said: |I_phrases| ad ovo). So that it is suitable to say at this point smt. about the names of the months, which are called so not bc. of some saints (the saints, if at all present, have come later, after the core idea has been introduced; to add that all the zodiacal constellations were imagined later on --- bc. they have ntg. in common with their pictures) but bc. of some hidden ideas, and in this situation we must begin here with the beg-ing, which is I_March, bc. ... well, bc. this is the beg-ing of the march (in Eng. there isn't even any diff-ce in these 2 ws but in Ger. it exists and the month is März |I_Maerz| where the march is I_Marsch).
     And if we count in this way then I_April is smt. I_apres (after 2(the winter)2 in Fr., or, better, before 2(the summer)2 in Lat., bc. a I_priori |I_phrases| is before 2(the experiment, or the time --- >> hora--ora)2 ), then comes May which is a very good month (& very interesting, but there is much to be said about it so that I will abstain for the time being from more details), then come 2 ... jubilee months 2(>> jubeln)2 --- I_June & I_July (for which we say just smt. like "yeah"), then follows the I_August which is au + I_gusto (m-ing: what a kief, kef 2(>> k.)2, or keif-pleasure), & then comes exactly the 7th month which is called therefore I_September! Then there are I_October, I_November & I_December (the last being, clearly, the 10th month, though now for us, it is the 12th). But there is smt. more, namely this "br-", which signifies the cold & begins to be added to the names from September to December plus I_February (this being 'fjuu' 2(of the wind)2 + 'br-'), with exception of the I_January, which in Eng. is easy to be explained as: 'jah'-yeah + new + year! If not 'br-', then at least 'r-', is left in März-March (or mart in Sl.) & in April, but there this isn't the only idea. So I hope you will not curse me, my dear reader (or readeress --- I simply adore this w. bc. I have not met it yet in a book, but I don't meet much Eng. ws moving around in my country 2(see Appendix-2)2, with the exception of, say: action, thriller, play-off, f#ck-off, & so on), for this distraction from the theme to the names of the months.

~ ~ ~
     In short, it couldn't be a beg-ing but it's better to be some beg-ing. And it is an interesting thing with this w., too, bc. "begin" surely comes from Ger. I_beginnen (begann, begonnen), but be- in Ger. is a prefix & ... well, there isn't a w. "ginnen" in Ger. (& the etym-sts say it is from an unknown lang.?). Still, it is poss. to guess smt., namely that this gin- /gon- comes from Gr. γωνια |I_go^nia| m-ing an angle, and there is Bul. I_gonja (as to pursue, or drive out) or Rus. gnatþ |I_gnat$| (t.s.), bc. to run away or after is to make some angle (isn't it? 2(I mean that if one tries to run away going always in straight line, one wouldn't succeed to run away)2; and, besides, there was in o. Gr. a w. γονη as a birth, fruit, or womb --- i.e. smt. driven 2(or driving, or capable of doing this)2 out), but --- but this isn't quite a proper way to look at the w. begin. And what is the proper one then? OK, the proper way is not to discard be- as prefix but to begin with the r. beg- and then to remember about the ... Heb. name I_Begin, which surely means a big men, smt. like the I_beg (or bek, or bekh), what is a widely spread in Asia & the Near East (Tar., Azr., Tur., & so on) title of a ruler, which may became also I_baj (or bej in Sl.); then very near to this is Tur. ... I_bayram (a religious feast, but mainly big eating or big blast 2(i.e., a king's meal, I sup.)2 ), or I_bayrak (known also in Bul., a banner), or Tur. bekâr |I_bekar| (read 'bekjar', a bachelor, not married man, i.e. he is feeling like a beg--baj), or, poss., the town I_Beirut (a baj-town 2(or route?)2 ). Aside of this there are sim. ws in Blt. langs (like begu & begti as to run), as also in the Sl. langs (in Bul. I_bjagam is to run, in Rus. bezhatþ |I_bezhat$| is t.s., also I_beg is a run there), hence this big man simply runs the folks! But there is smt. more here, bc. you know the Eng. ... I_back, and the I_bay (in diff. m-ings), where the latter is given as rel-d to Lat. baca (small fruit, but a bay on a coast too) & Fr. baie & Sp. bahia etc. (hence it is known on the West). And, why is here this running, and the power, & the back, & the coast? Well, this is part of what can be said about ... just the let. "b" (or bo- /bu-), bc. to say it one has to make round cheeks & compress the air & the cheeks begin then to blow out; this may also be ... a shell of an egg (half of it, to be more precise), bc. this is usually the coast (& our back), and you know that we like to have our backs guarded (by a bay or a baj--beg).
     So this is the beg-ing, but if we haven't forgotten about the egg--hen rel-n then we come to the I_circle, I_cycle, or cyclone, what is o. Gr. κυκλοσ |I_kyklos| . Here are other ws, like the I_typhoon, or the tycoon, but this isn't so interesting; more interesting is to go to the ... sickness, bc. one is I_sick when he/she goes round & round, in circles, or sees that the world around him/her goes in circles. So that here comes the heard Fr. I_chicane (Schikanie in Ger.), or Ger. I_Schicksal (a destiny, what is a bad or destroying one, not a fortune), then Heb. I_shiksi (non-Judaic woman --- it is obvious that the name sounds disdainful), or your I_sickle (or the scythe). Then I may quote, hmm, the I_sycamore-tree, or also the I_sycamine (the biblical fig-tree), which are very twisted trees & coming from ancient times. All this is rel-d to Ger. I_schieben (moving rapidly, in & out, or by rotating --- but you must allow me to explain that if we smash the circle & go to one dimensional 2(1-D)2 figure this is exactly the reflexive movement of the piston, for- & back- ward, in & out, what is unavoidable by the copulation too), which r. is widely spread in the Sl. langs (Bul. I_shibam, what means to hit with a stick, but also in the sexual m-ing of copulation, a sim. Cz. shibati or Pol. I_szib 2(swishing flying)2, etc. ), here is the Eng. I_shiver (bc. smb. may begin to schieben me), but there is also Heb. I_shiva, what is the mourning week after a funeral (shibana-fucking --- ah, sorry --- week). Here is also the widely known I_shock, or your (to) I_shake /shook, or Rus. jargon siganutþ |I_siganut$| (to hit hard), or your (to) I_shove (together with the shovel), also Tur. & Ar. şebek |I_shebek| (a monkey --- bc. it moves fast), & so on, what in the sexual m-ing is best represented in Tur. sik (more precisely in I_siktir & I_sikana, what are hard curses, the latter one about the mother 2(which is ana in Tur.)2 ); there is I_sic also in Lat., but this means ntg. bad (just: so, in this way --- as in the sentence |I_sentences|: "Sic transit gloria mundi.", i.e. "So perishes the world glory."). ( From here one may go, if one likes it, to the Eng. shit, but about that on some other place. )
     This r. begins smw. in the Skr. where were 3 main Gods, namely: I_Shiva, I_Brahma, and I_Vishnu (& I_Krishna is one of the incarnations of the latter). And do you know what their names mean (bc. in ancient times all the names have had some m-ing, or, as the Lat* said |I_sentences|: Nomen est omen)? Well, this is easier to be observed in the Sl. langs (but in the Western ones too). The God Shiva was the destroyer (that is why he schiebt-f#cks; to add that there was a name I_Shivlinga 2(<< linga)2 m-ing "The Red Penis") & in this connection I may ment. also the Ar. ... I_sheikh (or your I_shut & I_shatter), then ... the play I_chess, of course (bc. it's I_Schach in Ger. or in the Sl. langs, but this is also title of a ruler), then even just the let. "s" especially in Gr. ("σ", i.e. I_sigma), bc. it is the most "snakish" one (curled & with heaved head) & it hissed, like I_Sibyl (Sibylla in Lat.; or sibilo what is hissing); the snake was also a goddess in some ancient religions. To the monkey-şebek may be added also the wild dog shakal (I_Schakal in Ger., chakal in Rus., I_jackal in Eng., & so on), which sounds very near to Skr. I_shakti, what meant strength or power (or shaktra was strong). In a wider sense this is not only the destroying but the life as a whole; still, some shaking or shoving stays put in the root. OK, & then comes the God I_Brahma who is the highest god, the creator, and his name sounds like some "brr", what in Bul. is bråmcha |I_bra^mcha| (to zoom; in Eng. there's a sim. w., ... I_broom, though you usually don't put it in rel-n with the sound of sweeping), but you know about the I_Brahmans & surely have heard the w. I_bravo (giving the Eng. brave); this "brave" s-ing. of the name has been found very convincing of the power hidden in it from representatives of many ancient folks bc. there are many names that can be traced to Brahma, like, say: Tur. Abram or I_Ibrahim (and then, maybe their I_ibrik as a kettle --- bc. of its nicely curved nozzle, I sup.; as much as their, known also in Bul., ibrişim |I_ibrishim | meaning a spool of thread --- this bc. of the cycle), Heb. I_Abraham, their very name ... I_Hebrew, resp. I_evrej in Rus. /Sl. (not that they think of themselves as Brahmans, of course), and maybe others. And the 3rd god, I_Vishnu, is he who does the things, keeps them running, maintains all --- vårsha in Bul, or vershitþ |I_vershit$| in Rus. is exactly to do (in Western langs there are, e.g.: the I_vertex or vortex, vertigo, verification, etc., i.e. the rotation, which is a kind of work 2(though not all, or each, work)2 but we shall come to the rotation). Even I_Krishna is present in the Sl. bc. in Rus. krushitþ |I_krushit$| is to destroy, as also in Eng. (your to crush), or there's also Bul. (not Sl.) kråshen as lissome, flexible (usually used for maiden's waist), though here the ideas become mixed with Shiva; but poss. one can't repair the things without some crushing, where the shivering is smt. diff.
     In other ws, and this is a very important moment, there is not just the Creation, there is also the maintenance, everyday work; but there must also be the unavoidable destruction (and one of the reasons for the wars, looking from psychological point of view, as some unconscious feeling, is that there is smt. to be destroyed 2(well, not exactly ours, by the enemies, but still smt. for crushing)2 --- bc. this will give rise to a new creation, will give work to many people, will give goals for living)!

~ ~ ~
     So no Creation begins without I_schieben-ing or shivering, or, to put it bluntly (& to change the r. but not the meaning), without --- let me say it in Ger. bc. there it sounds more decently --- I_fick-ing. In Ger. Ficke is given as pocket, but I hope all of the readers understand well what kind of pocket it might be (it's also fem.) bc. fickerig is fast & trembling movement (m.o.l. like your fickle as unsteady). The r. was known in Lat. as I_futuo, and if we return to the I_sycamore /sycamine (sic- -- fic-), then these trees are very "fickingly" twisted, but this is also Fr. I_fic (a pimple, or a small tumor), or It. fico, what is the fruit of the sycamine (a currant), which is I_figue in Fr., I_Feige in Ger, & so on in many Sl. langs (say, fig in Rus.). ( From this fig in Rus. exists the jargon I_figovina, what means smt. small, a gadget, what is, m.o.l., = to hujovina, but the latter is derogatory & rel-d to their I_huj what is, I beg your pardon, a penis. And a I_gadget, b.t.w., in Bul. sounds very near to your w., namely I_dzhadzha, what surely is Tur., although your w., I sup., has to be split in gad + get, m-ing: to get the bug! Such building is interesting though not unique for you, bc. t.s. is the situation with the ... I_target 2(to get, here hit, the tar, i.e. the point marked with black)2, or the ... I_budget 2(to get the bud, though etym-cally this isn't very sound & here Fr. bougette 3('buzhet')3 m-ing a money bag is given, which had come from an o. Fr. bouge m-ing a cask or a bottom of boat, but I sup. it might as well be also from the known bouquet --- shortened to bud)2, or then the I_midget 2(here the small fly coming from Ger. Mücke |I_Muecke| comes into play)2, & others 2(say, the I_spigot may mean to get it where it spits)2. On the other hand this may be just some ending in Fr. manner 2(bc. in Bul. the budget is bjudzhet 3(c. Sl.)3 & the midget is mizhiturka)2, but it has to have come smh. --- and that is what I'm telling you. Even if this is etym-cally questionable it may as well be the so called vulgar etymology, bc. the people have to have some image in their heads, & rel-ns to other ws, in order to accept a given foreign w. )
     But to return to the Lat. I_futuo, which isn't of the kind of ws that one will find in dicts (or, if you find it in some dict. then it will be given as to I_fertilize 2(& that is where this Eng. w. comes from)2, or make pregnant) but it's exactly your (to) I_fuck --- ah, sorry, I didn't intend to spit it but it's better not to be squeamish in etym-cal matters --- and when the Ger. variant is more legal in its m-ing & nearer to the I_figue-currant (it is said there was a Norw. fik(l)a as vivid movement, also vycken as to hit with a stick --- & then, I think, I have to ment. the I_Vikings too), then your (& Lat.) w. is a better imit. of the pushing of air out (of "some" place). Well, it's a matter of taste, there are sim-ly s-ing ws in many langs, say, in Bul, we use I_fukam (se) as to show off, but also as to hit or futuo (>> fog or vogue too), or also the variety I_fucha as to move very fast or to swish, blow (like a wind), here are the known I_fusion (or Ger. Fuge & fügen |I_fuegen| 2(to fill or join, also to put up with)2, & the musical fugue) & I_fission, which both are near to Lat. physica (or Fr. I_physique or Eng. physics, etc., from o. Gr. φυσικη), though the m-ing is diff. (from here we may go also to the ... pissing, but about this on some other place). ( And, again b.t.w., from this physical r. I derive one often used Rus. cynicism, namely I_pizda, what is a vagina, medically sp-ing! Nobody says this is so 2(bc. such ws are missing from the etym-cal dicts)2, but I have thought many days 2(or were they sleepless nights?)2 and have come to the conclusion that it may be just some naked feminine physical part, but this is the most attractive one for the men. To go from the mere pissing I found very dull 2(& even if it is so this is closely rel-d & they say pisþka |I_pis$ka| for the penis --- well, for a boy's one)2. )
     Yeah, but then surely has to be ment-d also the I_foetus (simplified in Eng. to fetus, an embryo), though we will come to it later too; and also your ... (with or without "to") I_fit with all of its m-ings, partly = to those of Ger. fügen, which w. might have started from the futuo (bc. of the let. "t") but was then modified under Ger. influence (bc. of the "i" in ficken) & suggested some actions performed usually by the phalus (bc. of the beg-ing "f") --- so I hope I was sufficiently precise with the last w. bc. it deserves it. And not to forget also the ... I_future (as tense or not --- bc. it is like a wind, one can't grasp it, and in Fr. futur is read 'fjutju' 2(though in Eng. it isn't much diff.)2, but, on the other hand, it begins with the current moment, i.e. it is a kind of creation or beg-ing), what is also Lat. (futurus; & fui is one of the forms of their verb to be 2(sunt)2, resp. in It. for the Perf. tense: io-I fui, tu-you fosti, egli-he fu, etc. --- smt. has just otfuchalo-gone-by). But also --- now obvious for me --- the I_function, in nearly every poss. lang., bc. it means: to stick in, fit, fill the place, some futuo-action, & that is why you say that smb. functions at a given position, occupies it (what is so in many langs: the Bul* 2(Sl*)2 say izpålnjavam |I_izpa^lnjavam| for to perform some duties or work on a certain post, where izpålvam is to fill smt., the Ger* use even the phrase "to put the post on", like a dress 2(den Posten bekleiden)2 ). You see that the ws are very interwoven & the m-ings differ, so let us return now & stick to the figue-fruit, where, really, many ideas are put in work, bc.: here are the known in ancient Greece sycophantes |I_sycophant| (in Lat. writing), for whom is said (in philosophical literature) that they were showing (selling) figues; then the sign of I_figue (to put the thumb btw. the next 2 fingers) comes on the scene (I shall explain why); but also the twisted form of their leaves plays its role, which gives the ... I_figure, of course, together with the shame of showing some hidden (by leaves of figue) places. I should add also your ... I_wig, bc. it performs the function of a leaf of figue, only put on the head; and there is also Lat. I_fingo m-ing: to build, make, invent, lick etc.,. what isn't much away from the act of f#cking, if you look at it as act of creation (what is true, bc. up till now it remains the only way for reproducing of human beings), but on the other hand this fingo gives your I_finger|s. ( I sup-ed here have to be the I_Whig|s, adherents of Presbyterian cause in Eng, one of the 2 leading parties for about a cent., but they are given as poss. shortening from some expedition called in Scan. whiggamaire what was to be split in: whig 2(as to drive --- i.e. smt. like your whip)2 + mere 2(as your mare-horse)2, so maybe this is a coincidence. )
     Then bc. of the sycophants & Ger. Feige the w. I_Feigling means there a coward (or take Eng. 2(to)2 feign), and the Rus*, for their part, use I_figljar for a clown, a person making indecent or silly gestures. And about this I_sycophant|s : I personally don't believe in what is said that they were selling sacred currants (from a coppice around some temple), bc. for me is clear that the negative m-ing or the w. comes from the ... well, from the so called (men's) balls, which have the habit to shake like pendulums --- don't they? T.s. idea hides the sign of I_figue (faire la figue in Fr., or far la fica in It., but the Rus* say also "to make the bird", waving with the 2 curved fingers, what is a try to behave more decently), for to show one's testicles, obviously, isn't decent (what I explain here bc. many people think this sign has a more vulgar m-ing of a shit --- ah, sorry, girls). Then, have you ever thought: why your I_currant & ... I_current (things) sound almost t.s.? This is bc. the time is measured (or at least was) by mechanical clocks & they have some kind of "currants" that say tick-tack, &, besides, kurantû |I_kurantu^| in Rus. is a clock that chimes; the idea of a I_pendulum is to be seen also in the variety I_mandalo (t.s., but >> m.), what rel-s very well with Ger. I_Mandel, what is their name for an almond. And maybe (or at least I think this is highly poss.) the ... I_fok-mast (given as from Hol.) may mean that it is smt. for "focking", bc. it is placed in the foremost part of the ship where every man has smt. for ficking (& maybe the naval people just liked to say "fock it", or the like?).

~ ~ ~
     But these are not all the approaches to the beg-ing and let us look now by the Slavs where they (or rather, we) say I_nachalo (for a beg-ing) or nachatþ (for to begin, in Rus.), and here the r. has come from old times bc. in Skr. I_nachati was to get or reach smt., t.s. was Avs. I_nasaiti (also ashnaoti was to reach). This is not only the beg-ing, this is the whole process of the beg-ing together with the delivering to some end, and the Rus* say also I_nesti for to carry (what is o. & c. Sl., in Cz. it's nesti, in Pol. is 'nishch' --- with some "chicks" above "s" & "c" --- in Bul. is nosja, etc.), but this is used also for ... hens in the m-ing of laying eggs (i.e., giving birth). At t.s. time this sounds exactly as your nest, which is Ger. I_Nest (or Nestel), given from an o. I/E. nizdo, what in Sl. is nearly t.s. (I_gnezdo in Rus., Bul., etc.), and the Rus* use also the w. I_nerest for throwing off fish-eggs (o. Rus. & Ukr. ners); and where the Nest is there is your ... I_next. There was a Lat. I_nidus (sim. to nudis what is naked) m-ing a nest or a box, but it sounds slightly diff., though the idea of lying down --- I_nieder in Ger ---, presumably to lay eggs, has to be present. So that this r. is known on the West, but the m-ing of giving birth is restricted to birds only, bc. women don't nest (and then the w. I_birth is one more modification of on bo- /bu- based ws 2(more precisely, birth comes from to I_bear, of course)2; but the I_bird sounds exactly like the birth 2(acc. to me, bc. it isn't Teutonic or Fr., and in the dicts is given an unknown etym-gy for bird)2 bc. they often give birth, but we shall disc. this further).
     Still, there are many slightly modified ws on the West like: Lat. nanciscor (to meet occasionally, or to receive --- maybe some god has put it for me to find), or I_natal (resp. prenatal), or native (Lat. I_nativus), or the nations, or Lat. I_natura (a nature), or Lat. nascor (nascere, to give birth, to happen, to arise --- from here is your I_nascent), or Lat. nato what is to swim over (where from I_NATO has come, i.e. the abbreviation was so chosen to match this Lat. verb; and life has come from the sea, your know); or take Fr. I_naissance ('nesa~s', a birth, a beg-ing, from here is the I_Renaissance), or naître |I_naitre| (to give birth, etc. 2(which in o. Fr. must have been read 'nestr'2 ), what has given your I_nee (just nè in Fr., past participle of this verb) as maiden name. Here has to be ment-d Ger. naß |I_nass| (wet --- bc. some moisture is needed in the sexual matters), and poss. their I_genesen (genas), what is to become well, or to give birth to a child (it may be stated that the last comes from the gene, but ge- is much used Ger. prefix 2(for building of Partizip Perfekt)2 & might have to be taken away for analysis; & then the m-ing is m.o.l. that of the naissance). Also Rus. snoshatþsja (to copulate) or I_snoshenie (a copulation) is rel-d to nosja, bc. the beg-ing "s" here is equal to the Lat. co- (& the Cyr. let. "s" is written exactly like the Lat. let. "c", & also you read the let. "c" as 'si', so there are no reasons why the Sl* shouldn't translate co- into "s"), and the copulation, as you well know, is the only way to give birth for many animals, including the human beings (& I find it interesting to ment. that snoshatþsja is used also in the sense of social communication, & even the Ger* use the expression "geselschaftliche Kopulation" in this sense; you, for your part, use sim-ly to intercourse).
     We shall return to naître shortly but for now let us remember the consonants "ntr" and continue with the Sl. particle I_na (there 2(it is)2, take it). Particles are not exactly ws but here we have good rel-n to Ger. I_nahe what is your I_near, or nahen, what is to come nearer, but then nähen |I_naehen| is to sew (bc. this is a way to make pieces of cloth to stick one to another); also Ger. Naht (a stitch) & I_Niet (a rivet) & your I_nut (though it means smt. else) must be ment-d, together with Rus. nitþ or I_nitka (a thread); but then I may add also your "I_now" (Ger. I_nun, but also na or nanu with slightly modified m-ings), & smt. Gr., & Skr., what may hardly be rel-d to naître, but "now" is a very near time & this fits in the context. Well, and then I may cite o. Gr. νοστεω as to go home, to return, where from Lat. (etc.) I_nostalgia has come, & this is a kind of cycle; on the other hand the nostalgia has to have come from (or at least to be closely rel-d to) ... our things or cause, bc. in Lat. I_noster means exactly our (what explains the so called Cosa Nostra as "The Cause Of Ours"), or in Fr. it is nôtre (where this sign above "o" is used to mark missing char, hence before some time it was again "nostre"), & in Bul. /Rus. our is I_nash. But, did you get it: why our things should be here? Ah, bc. of the grasping movement with the hand, what is a cycle or returning (or beg-ing, when it, anyway, is a cyclical process)! Even, if you would like it, I may cite here the well known I_nose, which is Ger. I_Nase, Sl. nos, & so on up to Skr. I_nasa --- maybe bc. we always carry (nosja) it with us (?); or, more seriously, bc. it sticks out, it is the beg-ing of our face (especially if one goes on 4 legs, as the animals do), but we shall come again to the nose.
     Sp-ing about birth we come now to the I_navel, and even to the ... Galaxies, but let us not hurry up. The navel sounds better in Ger. where it is I_Nabel (or Nabe is a hub, center of wheel), but then here surely emerged some ... clouds in the form of Ger. Nebel (a cloud, mist), which is Lat. I_nebula & also Sl. I_nebe (in Bul, or nebo in Rus., m-ing a sky), what has come from far off times, namely from Skr. I_nabhas (a cloud, vapour, sky) or Avs. nabah (an air space), or, if you like, from old Assiro-Babylon & the name of a king, ... Navuhudonosor or I_Nebukadnesar (or how you name him, bc. there are several variants), which begins with some Nebu who was a god, and the whole name is said to mean: "(Oh, God) Nebu, defend my borders"! This r. has given also o. Gr. νεφελη (a cloud or darkness; the source for the nebula). Now, some of you may observe a rel-n with some be- /bo- /bu- sound of filling or infusion (we shall come to this on Bohne), what isn't surprising bc. you can't bind together the center (the navel) & all that lies around it (the nebula) without this idea in your head --- and the ancient people were born philosophers (in sense that in old times all was in one heap --- the philosophy, sciences, religions, myths, & morality). So, then let me add also the given I/E. r. nebh- (a navel or center of a wheel), Per. naf (a navel), o. Prussian nabis (t.s.), but also Lat. I_nefas m-ing ... a dishonesty, misdeed, or a monster (what can be explained only with the idea of the nebula-mist), or also one Gr. w. that we have as jargon in Bul., I_nefela, with m-ing of diseased, unsuitable, applied mostly to women (for which some guys say that they are: either "a little undisposed or much displeased"), hence they are "dark"; maybe with sim. ideas in their heads the Fr* have formed their nèfle |I_nefle| m-ing a medlar (which is smt. misspelled --- >> Ger. Mispel). In the sense of native (i.e. born via the navel, widely sp-ing, bc. in Lat. I_natis is a ... bottom, but surely with the idea of the womb) is given also Fr. naïf (or naïve |I_naive| /naive for you), which has to be written (in Fr., not in Eng., where it is just a matter of taste) with 2 points over the "i" in order not to be read as 'nef'.

~ ~ ~
     Well, now let us return to the consonants "ntr" (as in the nature) that give us the ... nitrates, of course! This is o. Gr. νυτρον (I_natrium or natron), or Lat. natrium or nitram (or Ger. Nitron, & sim. in Sl. & other langs), or your I_nitrogen (signified with the let. "N"), but this has come from ancient Egypt, & written with their hieroglyphs had to be read as 'ntr(j)'. This explains the I_natura, natio, etc. (bc. N is basic element for all life forms), hence your I_nut too (either as a food, or used to fasten a bolt), but there is smt. interesting in the Sl. langs where vnutrþ |I_vnutr$|is the prep. into, and I_nutro is o. Rus. w. for intestines, guts, what has come from o. Gr. εντερα |I_entera| (t.s.), and before that was Skr. I_antaras (internal) or I_antram (intestines), or Avs. antara, giving also Lat. interus, your I_inter- (also = I_intel-, b.t.w.), Fr. I_entrez ('a~tre', come in, enter) etc.; but if we had started with "in" only we have hardly had come to the N, and the giving (or carrying) of birth. Hmm, we might have come to the birth but via the Ger. suffix I_-in, which is not only your (and Lat.) prep. but is used for building of fem. form from ws being initially masc., bc. were applied only to men (you don't have this bc. you've discarded the genders, but they 2(& maybe all other nations)2 have, like, say: Lehrerin, Arbeiterin, Bauerin, Professorin, etc.) --- and how else could you explain this, if not with the idea of some entering into them (by men)? In this sense Fr. I_encore m-ing "more" may be explained as a further movement to some core (viewed here as a hole) until you enter into it.
     Anyway, in the mere s-ing of 'ntr' is hidden some torsion appropriate for the intestines (they are twisted, interwoven), and if animals feed through the mouth (& that's why you speak about I_nutrition; & about nursing |I_nurse| too) then the plants take what they need from the earth, where is this nutritious I_algae (or algue in Fr., a see-weed), or, more precisely, Ar. al-kali (to be decomposed, b.t.w., in: all + καλο, but for the ambiguous m-ing of the last w. >> calamity). And bc. in other langs (e.g. Sl.) for the element N Fr. w. I_azote is used let me say that this is: "a" (here not as negation but as an article, or for taking of breath) + some "zoe" --- which has come from o. Gr., where: ζωοσ |I_zo^os| was (and still is in the current lang.) alive, ζωη |I_zo^e^| was a life or means for life, ζεω was to be excited or to boil with feelings, etc., what has given the known I_zoology. ( This reminds me to add here Rus. I_zajatz what is a rabbit 2(although the etym-sts say it has to be from a Skr. I_hayas, in what I don't believe bc. it meant a horse, and it is very difficult 3(in spite of its jumping)3 to confuse a horse with a rabbit; but it is sim. also to one Lat. w., I_haedus, what is this time a wild goat, what may be correct bc. we may go from here to some o. Teu. gaits which corresponds well with your I_goat 3(&, resp., goad, bc. it has horns)3, but this, of course, is another matter --- and that is why I have put this in parentheses)2. ) This "zoe" is rel-d (I mean, it just has to be so, not that I have met this smw.) in o. Gr. to their ... god I_Zeus (Ζευσ) as maker of all zoological (& not only) beings, as also (I sup.) to Ger. I_zeugen (pronounced 'tzojgen', just like Zeus is read 'Tzojs'), what is to speak, make statement, or produce children (we shall come to very sim. idea on testis), & resp. erzeugen is to produce; from here it is rel-d also to their I_zeigen (to show) or I_Zeichen (a picture, sign), but the r. can be found also in Rus. zhiznþ|I_zhizn$|, what is a life (though >> also gene, zygote). Bc. of this lively 'zh', which has to buzz but doesn't much in the Gr. original, the life becomes I_vivo (-are) in Lat. (to live; here is the vivarium), or the short Fr.I_vie (that you must have heard bc. of the phrase:|I_phrases| c'est la vie), but vivo (which, still, isn't with 'zh' but that's the Lat. lang.) corresponds well with our Sl. zhivo /zhivoj (alive) or Bul. I_zhivot (a life). And even, I sup., it is poss. that this "zoe" has given also the name of the whole ... I_Asia --- bc. of the many exotic animals living there (tigers, monkeys, elephants, also lions, no matter that they are to be found also in Arabia, bc. the latter may be counted for an outpost of Asia).
     Now, sp-ing about filling of the mouth and going around the r. ntr- we may come to Ger. I_Narr, what is a silly person (& to fall in love is often called vernarren, what is a rightful observation), for which the etym-sts are in doubt. On the other hand there's your narration|I_narrate|, which is Lat., for they have (or have had --- I usually sup. that what is B.C. "was", and what is after "is", but I'm not very strict in these matters) narro (-are) as to speak, tell smt., inform, & narratio is (or was) a story. On the 3rd hand --- why not?; Hindu gods have even 4 hands --- there is one southern fruit with tiny red seeds (which you just suck & spit out) which in Lat. is granatum (>> g.), or pomegranate for you, but this is the well known on the South Tur., Ar., & Per. I_nar. And on the 4th hand there is a Rus. (known also in Bul.) I_nar as hard bunk made out of wooden planks (though I, personally, have the suspicion that the Rus* have been influenced by some southern 2(for them)2 folks), what has to be explained (I mean, this can be done) as a bunk for Narren (Ger. Narr in pl.). But there are even more "hands", bc. there is Tur. & Per. I_nargile (a kind of pipe for smoking of tobacco looking like a pumpkin with long elastic tubes; you call it hookah), what I think has to be split in: nar (in Ger. m-ing) + I_gaile (= gaire, Tur.-Ar. for worries 2(but these are not big troubles & the m-ing is often inverted to pleasures)2 ), i.e. "these are the worries of the man"; then there was said smt. about another Southern-Rus. (Uzbekian, Kirghizian, Turkmenian) I_nar as a cross btw. dromedary & camel (you use 2 diff. ws, b.t.w., but we say a camel with one, resp. 2 humps), what I can't even imagine (but it's said so), so that it has to be some very "narry" animal (& you know, that if you call, say, some girl a camel she wouldn't be much pleased). Then I have the rights to ment. also the ... I_narcotic|s and the I_narcissus --- so let us bind now the pieces together.
     What I propose as an explan. is that this I_nar- r. is rel-d to the ... teeth, and taking of food or sp-ing, & it was very old r. bc. in Skr. was known that I_Narajana was an alias name of Vishnu. With this I don't want to say that the sacred Vishnu was a Narr, but poss. he has spoken very eloquently, or was the giver of the food (what rel-s us with the nitrates); on the other hand, if one speaks too much he may look like a Narr, & even if he doesn't speak but just stays with opened mouth this was observed, from ancient times, as an evidence for silliness; and then the fruit nar, when you open it, looks like a mouth with many tiny (though red) teeth, & it, surely, is also a food. And if the fool-Narr is unique in this m-ing in Ger. (Teu.) there are other sim. & rel-d ws, like: I_nahren, what is to feed (resp., Nahrung is a food, & nahrhaft is wholesome food), but this is a kind of nahen-nearing (about which we've spoken before a while); and mark that in Eng., out of nowhere, a double "r" have emerged, giving your I_narrow, & the nahren-feeding is done by taking the food with hands &/or teeth (we narrow the space btw. it and our teeth); there's also a Ger. naschen as to bite, given from an o. Teu. nasjan (= I_genesen), & others. But the feeding is present, bc. the Ar.-Per. nar-fruit might have been called also I_naranj ('naranþ', I sup.), what sounds paradoxically near to Bul. (da) I_nahranja, what is to feed (though this isn't etym-cally very sound bc. na- in Bul. is a prefix & the r. is hrana, but the prefix is around this r. & means to stick in, & the r. is smt. old where diff. ideas may be mixed; comp. also with Ger. ernähren as t.s. to feed), & this naranj has given --- would you guess it? --- the well known Fr. I_orange, resp. It. arancia ('arancha') & sim-ly in Sp. (where, in my view, the people have put an "o" in front of it seeing well how obese & tasty it is)! So the orange colour is meant not as a colour but as the typical colour of a fruit that feeds good, and this has come from the old Skr. where I_narangas was an orange tree, what says us that the kind of fruit is not exactly fixed & may be: an orange, or nar, or apple (or paradise-apple), or the like (to what we shall come on pomme too).
     And now some ws about the I_narcissus, which obviously (by the ending -us) is Lat., but then also Gr. (ναρκισσοσ), and it is not difficult to guess that the '-kiss' here is some laugh (even not going to your kiss bc. in Bul. we say I_kiskam (se) for to giggle), what is in accordance with the Ger. I_Narr-fool; and you know that this person (Narcius or Narcissus), having looked once at his reflected in the river image, had fallen in love with himself (what surely is a silly behavior), and later on he had withered & died & turned to flower (punished by the gods, presumably); and also: look at this narcissus flower --- isn't it like an opened mouth with white (or yellow) teeth-leaves? Taking a look in an o. Gr. dict. we may find ναροσ |I_naros| as a fluid, what isn't rel-d to the fool, but is to the food (say, to mother's milk); we'll find also their ναρκη as frozen in stupor, what is also Lat. (I_narce), what explains why the o. Gr* have chosen this name; though it is also poss. that in stupor falls not only the fool, but those who look at him too (bc. from ancient times is known the saying that: even the gods cease talking seeing some great folly). From this stupor come the I_narcotic|s & narcoses, of course, but they are like food for those who take them, they can't do without them.

~ ~ ~
     That's OK, but there, still, is another approach to the beg-ing and it is through the 1st let. of maybe all alphabets, or more precisely via the syl. an-. Let us start here with Ger. I_ander (another one; where is aslo your I_other, & Fr. I_autre, read 'otr'), which comes nearly in space from o. Gr. ανδρο- (prefix for smt. human) or ανθρωποσ (a human being, though one may look at it as some "an-" 2(father or mother, m-ing a beg-ing, an idea of smt.)2 going on the path-I_tropus 2(in Lat., or τροποσ in Gr.)2 and here are all the androids |I_android| from SF). But ander--I_anthro comes from old times (and what doesn't?) & contains some piquant ideas. In o. Skr. I_anas was a whiff or breath and aniti was to breathe, what has given o. Gr. ανεμοσ|I_anemos| (a wind), then Lat. I_animus (a soul), & from here are the following Lat. ws: I_animal, animation, anemia, I_anatomy, all the I_ancient things, & so on (the let. "a" is the most open one, & 'a' or 'an' is t.s. vowel, especially if you ask the Fr*). So you see that it is not only a mother (which is I_ana = anna in Tur., & analik is a motherhood) but a beg-ing, & sim. unisexual idea like this ana -- ανδρο stays behind the rel-n I_Hera -- I_Herr (to be disc-ed). But some sexual notions are still present bc. in Lat. we have I_Anno (Domini, shortened to AD) as an year (a beg-ing), then the annals (I_annalis in Lat., m-ing a chronicle, history), then the analysts & analyzing|I_analyze|, etc., but these are (I mean, they have to be) some sort of I_canal|s through which smt. flows (some particles), & there is one special canal called ... I_anus (I've promised you piquant ideas, haven't I?), which in Lat. meant also a circle, ring, or an old women.
     Here is also your (to) I_annul (Lat. annulare), what officially comes from ad + nullum, but it might also be anno + some suffix (bc. the number zero haven't existed in old Greece, the numbers beg-ing with the one, hence it has been added later). As far as all things exist only in dynamics (|I_sentences| or παντα ρει, παντα κυνηται, i.e.: all flows & changes) there must be some (imaginary) annals /canals, that lurk also in the ... I_history (ιστορια in o. Gr., and I_istoria in Rus.), which is rel-d to the, hmm, I_hysteria (υστερισμοσ), where the latter comes from o. Gr. υστερα what is exactly a womb! This, b.t.w., says that in ancient times people were well aware that the hysterias are rel-d mostly to the women, or to the humans with "isteras", what has to be known by technically educated persons, bc. they know the w. ... I_hysteresis, and the picture of it is a vertical oval with twisted vertices (the top one to the right, & the bottom one to the left) & a bit slanted to the right --- it is formed when a curve rises (say, increasing the temperature) in one way (the lower curve), but when you go back (decreasing it) it falls by a sim. curve, though leaving some space btw. both parts. But that is how one will draw a draft picture of a vagina.
     From the zeros-holes & canals is easy to come to the I_chaos, which is also a beg-ing (& an end, alas) of any organized system, so let me tell you smt. to this point too. The chaos is o. Gr. χαοσ (& in Sl. it is I_haos), which is given from their verb χα m-ing to open the mouth, to say 'aa', i.e. it is one bug mouth that eats all; in today's Gr. there is no χα, but one may find χαζευω |I_hazeyo^| with t.s. m-ing (what is also Bul., but not Rus., jargon I_zjapam), & near to this χαζοσ |I_hazos| m-ing ... a fool, simpleton (the opened mouth as synonym for silliness; >> Tor--door with sim. idea), or also χαλαζι (a hailstorm; so that add your I_hail too, as also Bul. I_hala with sim. m-ing of smt. fast moving & devastating). Near to the latter is one Bul. dialect, talazi (in pl.), m-ing a gush, which is not Bul. but Tur. I_talaz as a wave, & even not Tur. bc. there was o. Gr. θαλασσα m-ing a sea, but this must be diff. r. (>> Tal); nevertheless the m-ing fits here, and I will use the place to add also Tur.-Ar. I_talasim (surely read talasåm, as in Bul.) m-ing a ghost, vampire (i.e. smt. sowing chaos). Then, looking around in the o. Gr., may be found also: χαζο as to retreat (like to fall in a hole), or χασκω as to open the mouth, or χασμη as to I_gape (where the latter comes from your gap, which is poss. rel-d to the gate). Yeah, but in Lat. this makes a strange rel-n to the ... cause (>> Lat. I_causa for poss. etym-gy), as if the chaos is the cause for all things to emerge, what isn't exactly true (the chaos is like a field on which diff. plants may grow, but one doesn't call the field a cause for growing, the cause are the seeds), but this m-ing is widely accepted, especially in the social matters, and, really, there are many examples when the things must 1st go worse or broken, in order to become better later.
     [|I_comments| And now I can't miss the chance to indulge in some thoughts about the chaos & the society bc. what the contemporary democracy tries to put in our brains is that the more kinds of freedom we allow (of markets or wealth or behavior or the like) the better for the society, but this isn't always true. What is true is that the ultimate state of freedom is the chaos or I_anarchy (where the latter means not arch-things, >> arc), & our goal should never be to create disturbances but to build a good order. It might be said that the God (or the Nature) uses in His (its) doings 2 major instruments: law & chaos (or order & disorder), so that there has to be some chaos in the best order, as much as there exists an orderliness in the utmost chaos, but He /it uses them both, and, of course, there has to be moderation in all things. Our main problem in this aspect is that we (all the humans, as well as all the other animals, not to ment. less organized forms of matter) can't cope with the destructive processes (& there, surely, is no development without some destruction); we can build & create, but we can't (in general, with only small number of exceptions) rationally destroy what has to be destroyed, and not knowing how to perform the destructive part of any creative work we are forced to believe that the chaos will do what is needed. Well, it does it, but with great social sufferings; we reach, smh., the (near to the desired) order, but at a big social price! This is to be seen in almost every time, but we in Bul. have in the recent times seen it very well (I mean, those who are capable to observe, compare, & make conclusions have seen this), bc.: only the free market doesn't help us at all (it has to be monitored & governed by the state), only allowing private businesses doesn't make better the businesses (people have not the money to search for better things, they look just how to survive), only the total rejection of the idea of communism doesn't better our living conditions (bc. the idea was, & is, very good & very old, & it is applied, but thoughtfully, in many Western countries; what was bad was not the idea but the realization), only allowing more freedom (say, each citizen to have rights to buy as much weapons for his security as he likes) doesn't enhance the security but on the contrary, only hiding us behind the democratic ideas doesn't eradicate the economical & other inequality (bc. more freedom generally means that the strongest 2(as a person or a state)2 will have better chances to survive & prosper), & so on. So that a big part of the human population on the Earth still looks at the chaos or anarchy, or terrorism (as it turns out in the beg-ing of this new cent.), as a way for escaping the crisis, but it isn't the right way. The democracy puts some chaos in the system of governing, yeah, it does this, but, I am afraid, this isn't the needed quality, nor the needed dose. ]

~ ~ ~
     So, and after all this I may as well include here some illustrative examples about the bending in circle & nearing of the end to the beg-ing. Let me start with the curious Eng. rel-n btw. end & "I_and"! I have just explained that the latter is Ger. I_ander (etc.) but on the bottom of it lies the anas--animus or the 1st let.; and the end surely is Ger. I_Ende (t.s.), given with old ws like: o. Frisian enda, Dan. einde, etc., or an I/E. r. antio- --- but the point is that this is not an end, but smt. controversial or opposed, a cycle, bc. here is given the well known Lat. I_anti-, but also their I_ante, what is before (to remind you the shortening "a.m." for ante meridiem, i.e. before midday 2(and there's also It. anzi meaning "rather")2 ), though there was a Lat. antiae too, m-ing bent-down hairs, i.e. this time not a beg-ing (but maybe again a cycle); I would add here also the Fr., Eng., etc. I_antenna, which is named so bc. it stays before the wave entry on radio etc. sets; or It. antecamera what is an anteroom, entrance hall. There were also: o. Gr. αντιοσ as opposed and ανταω as to meet occasionally, and in Skr. was I_antas as an end, limit, death, and antiah as last. It is clear that here are also: the antic or I_antique, the I_ancient things, the ancestry, etc. (>> further east), which are not so much at the end (looking backward) of the things but at the beg-ing. ( Here may arise also the question: why what is ante- or before should mean also anti- or opposed, but from the point of view of the contemporary position all ante- things are contrary 2(there exist, in fact, only what was and what is, the future can't be really seen, so that if it is not the one thing it must be the another)2. ) But all that was easy. Let me pose now a more interesting question, namely: what rel-s both Ger. ws: I_wider (against) & I_wieder (again)? Yeah, but put in Eng. this is again easy, bc. you've taken t.s. idea & transferred it onto another r., and being now convinced in this (& ment-ing the cycle) you may easily guess the answer, but in Sl., where wider is sreshtu or protiv & wieder is pak or otnovo or snachala (Bul., Rus.), or in Fr., where the 1st is contre & the 2nd is a noveau, this isn't at all obvious.
     [|I_comments| Let me philosophize here again. In our unlimited world, & with our limited perceptions, there are only 2 ways to get some, m.o.l. adequate, picture of this world, to be capable to still measure quantities going on & on in one & t.s. direction, and these ways are as follows: either to distort the scale, & distort it as much as poss., or, to put it better, the more we go away from the zero point the more we distort the scale; or, otherwise, to bend the scale in circle, & after reaching the limit or end point, then, continuing to go in the same direction, to move through the 1st point! We, & all the animals, use both ways. The 1st way leads us to the most beautiful (if such superlative may be used) curve called I_exponent (etym-cally built as ex- beyond all points, or the like), marked as a^x (or e^x) which is an infinitely smooth curve (the mathematicians have devised a complicated method for measuring of the smoothness of a curve not by moving of finger above it & waiting to be hurt or not, but by measuring of the speed of rising or falling of the curve, & the speed of the speed, & so on, until it is poss., what is called building of derivative function, or differentiation|I_differentiate|), what has to say, that the exponent always rises (resp. falls), and its speed is like the initial curve, & so on ad infinitum, i.e. it is an ever differentiable function with a deriv. (providing we use as basis the so called Neper number e) exactly the same initial function. It has to be well known that we, f.ex., hear in logarithmic|I_logarithm| (the w. being built from logging onto some rhythm, measured in times, not by adding or subtracting) scale (and the logarithm is the reversed operation of the raising to power; and, to show that changing of the scale may drastically change the form of a given curve, let me add that if you use one-sided logarithmic scale 2(i.e. only for the abscissa)2 & draw an exponent by points then you will get an exactly straight line), and that is why the power of a sound is measured in decibels (where, f.ex., the difference btw. 2 & 3 is t.s. as btw. 2000 & 3000, what, obviously, isn't the case with the linear scale).
     So, and as to the curved in a circle linear scale you have to think about the face of a normal (analogous) clock where after 12 o' clock comes the 1st hour, so that it is called also clock arithmetic, but it isn't centered, so that it is better to imagine a thermometer measuring, say, from --50 degrees through 0 to +50 degrees (this will be centered modal scale), with the only requirement that it works, what has to say that by raising the temperature after +50 degrees there follows -50, then -49, and so on! This may seem pretty strange for some of you but it isn't entirely new idea, bc. you have seen also digital devices with, say, 2 positions, which after 99 give 00 (only here the center of the scale, or the zero point, isn't in the 0 but btw. 49 & 50); such devices & arithmetic are, in fact, easier to make bc. we don't need to bother about the carry. And this also has to be known (& used in live forms), bc you all are well aware that the poles are connected one with the other, say: big love turns (& this when it grows!) almost always into hatred; burning & freezing give t.s. sores (& are treated in t.s. way); when the light is too strong (say, when one looks into the Sun) one becomes blind (at least temporary); or in a very noisy room one may become deaf; or take the colours, where in the rainbow (& also as wave lengths) they follow from red, orange, etc., to violet, but we feel that as much the orange stays near to the red colour so also stay the red one to the violet (but they are diametrically opposed), etc. In short: in one &/or the other way we get distorted information, but we (normally) don't break the measuring unit --- and this is what matters here. ]
     But let us return to I_wieder -- wider rel-n & look more precisely at the words for "again" in diff. langs bc this may teach us smt. The Ger*, as a folk of philosophers, use here the idea of the cycle, about the Eng. understanding we shall come again after a wile, the Rus* say snachala or zànovo or snova (in Bul. it's I_otnovo, but also pak), what (with the exception of pak) goes from the new thing (though >> neu or novûj for etym-gy), as much as Fr. a noveau (or It. di nuovo) does. Well, to begin anew may also be observed as a kind of cycle, but the point is that in rejecting all that has been done in btw. and returning to some point wide away in time we, in fact, go back in time! That's it, but this isn't an evolution (or at least isn't a good one), this is a revolution, and you have seen that this is characteristic not only for the Slavs (as f.ex. Bulgaria, where we've succeeded to return about half a cent. back in the living standard; and, I sup., the situation is sim. in Ukr. or Bjelarus, m.o.l. t.s. is in Russia, though it isn't so in Czech or Poland, so that there might be exceptions, of course), but also for the French (who, really, are widely known for their revolutions & guillotines for killing of dethroned kings or aristocrats). And as to your I_again the vulgar etym-gy (or at least I think so) has to make the splitting: a + gain, m-ing that this isn't an entirely new way & we have some gain going on it again (the beg-ing "a" here is meant as article, like in, say, your I_ado = a + do). Your etym-sts don't say exactly this and give old: ongean, ongen, ongegn, ayen, etc. leading us to an o. Ger. ingagan /gign, what is now I_gegen (= wider, i.e. against), but I am sure this contains t.s. idea.
     Ah, if some of you ask: why I_gegen is again a cycle (roughly sp-ing), then let it be said that this is Fr. I_gage ('gazh'), though it means a payment, fee, wage (>> wage), salary, but this is also Bul. (Tur.) I_gaga, what is a hook (what explains how the Fr* get their wages --- with a hook, called gagne 2('ganþ')2 ). Also I_gagner in Fr. is to get wages /fees, and I_Gegner in Ger. is a competitor (gegen-against whom we fight), & your gage is smt. sim., & the Ger* use literally Fr. gage, & your gag is smt. that one has bitten (like a fishing hook; or else it's an imit.), etc. There's also Bul. jargon I_gazhe /gadzhe m-ing a (sex-) friend, beloved, what is, on one hand, Fr. I_engager (engage for you), but, on the other hand, this is officially given as coming from a ... Gypsy (or rather Zigeunerish, bc. there are some diff-ces --->> Zigeuner) I_gadzho, m-ing this time an alien person and from here a beloved girl, but this surely is again in the sense of smb. "hooked" (when it means alien and beloved), and there was also a Gypsy gadzhal as paid soldier, & so on. ( Your jargon gaga is an imit. & will be ment-d on another place. ) OK, and now I have to say smt. about the jumped over Bul. pak as again, but before this I will raise a new question, bc. in Ger. there's also the w. I_Widder, with the special m-ing of castrated ram, which in Eng. has become wether (which I shall never cease to confuse with weather & whether 2(and that is, maybe, the reason why thе wether is now thrown out of most Eng. dicts)2, but that is my problem, isn't it?). And the new question is this: where in this Widder-wether the cycle must be hidden?
     But don't think that the etym-sts will help you to guess bc. for the I_Widder they give Lat. I_vetus as old (where from the veterans|I_veteran| & the veterinarians|I_veterinarian| have come; I would squeeze also one Rus. w., I_vetchina, m-ing a ... ham, smoked joint of some vetus animal) but I doubt in this. I mean, I don't doubt about vetus being old, bc. I have heard the It. phrase I_vecchio ('vekkjo') mio, or t.s. in Fr. as mon vieux ('vjo'), what means "my old (friend)", then there is the known Lat. I_veto as the right for rejection (given initially to the Roman Tribunes in order to oppose the Senate), and I know pretty well that veht in Bul. is old, weather-beaten (so that the veto then is to be explained as the right of the "vehti"-old ones), as also that I_vek in Rus. (what is c. Sl.) is a century, which might be thought as smt. old & strong (it's given as coming from Lat. vici as to conquer, make victory, but in my view this is a small confusion, though with sim. m-ing), and you all know about the Scan. Vedas|I_Veda|, which may lead us to the Skr. There are also our Church-Sl. I_vehi (usually of the history), what are the most important moments (in it), or zavetû (I_zavet in sing.), what are the commandments of our predecessors, their heritage, >> also I_wissen later on, but this is smt. diff. (the r. has initially to be vek-, though it may mutate to vid- --- >> video); where with the Widder we might have started from the video (bc. to fight smb. one has to see him, to stand against him), but this is another idea. Anyway, you see that the things are mixed, but we are not looking for an exact etym-gy of Ger. Widder (so much efforts for a poor castrated ram wouldn't pay), but for the hidden cycle. ( B.t.w., a century in Fr. is ciècle|I_ciecle|, where also a cycle may be seen, but this has to be meant as smt. cut away, a big chunk of years. ) And, besides, it (or, rather, he) isn't really old bc. it is said that the Widder was one-year old ram (& even if we weren't told this it must be clear that there are no reasons in keeping a castrated ram to grow really old); to explain also that the animals are vetus not bc. of their (current) age, but bc. of their precedence before the humans (for in Lat. veterinus was an old animal, veterinarius was working animal, & veteres was a predecessor --- a kind of father). So that you, still, continue to think and I will proceed further.
     The particle I_pak (again) in Bul. has to be smt. of the kind of Ger. I_Tag (a day) or Rus. I_shag (a step) or Lat. pag- (e.g.: I_page, pagan), to which we shall come in its proper place, and may be easy rel-d to Rus. I_poka, what means: after a wile (& is used as your bye-bye). But this is known on the West too, bc. there is an It. I_poco (a little), which you might have heard from the musical phrase|I_phrases|: a poco a poco (little by little, slowly, like given in drops); there's also some Lat. I_apocopa (grammatical cutting, what reminds me about Rus. kopatþ|I_kopat$|, to burrow or dig), which is given (the 1st syl. only) from o. Gr. απο|I_apo| (a prep. m-ing: forward, from, out), and then this has to have given the known ... apocalypses (I_apocalypsis in Lat. and αποκαλυπτω in o. Gr.) --- if we take the apo- apart then from the rest a kalo-good (to be disc-ed smw. later) may be extracted, i.e. with the m-ing of: until (before) the things bettered (bc. they have to become worst at 1st!). ( Απο-forward is smt. like your I_afore, and don't be bothered that before isn't after bc. in a cyclical process the direction isn't much important. ) So the cycle in pak--poka--poco--apo isn't very clear to be seen but it is still (smh.) present. But, having begun to dig here, there is also Rus. opjatþ|I_opjat$|, m-ing again "again", what might be rel-d with Bul. I_napuk (in spite of), what is an imit. (of the kind of your, sorry, fart), but I think it's better to rel. it with your ... I_oops (i.e. to repeat bc. an error has been made).
     Ah well, let me spit it now --- the cycle in the I_Widder is in his horns, bc. he has fought so much against the others, that they have become curved back. And then it is highly probable that Bul.(but not Rus.) I_oven (again a ram) was named so bc. of his bent down (ovezhdam /navezhdam) horns; though, on the other hand, his name has to be from the she-sheep (I_ovtza or ovechka, and this time also Rus. w.), but this may be explained as imit. of the disgusting (bc. of animal's smell) exclam. 'off /uff' ("pooh" for you, but it's with the s-ing of your I_oaf), so that it may be a coincidence (oven -- ovtza) as far as in many langs there are diff. ws for both sexes of the sheep (he is I_baran in Rus., what may sound not much away from Eng. ram, but the idea is diff. & he will be disc-ed later). Then there might be t.s. idea (come to think of it) also in Ger. I_Rind as horned animal, bc. t.s. s-ing has their Rinde (a rind in Eng. as a bark of tree) & it surely curves around the trunk in a kind of ring; on the other hand this w. might have come from the animals' hides, as imit. of tearing, but I think the point here is again in the horns bc. a horse or donkey or swine isn't counted as Rind but their hide can still be used. OK, and in order not to think that we may find the cycle only in the ram or the bull (though there may be other examples in the text) I shall ment. also Ger. I_Rebe, what is a vintage (& it surely winds), which w. you may split (I mean, you can, although it isn't etym-cally sound) in: re + be!

~ ~ ~
     Still, bc. there is so much to tell you in this book, let me include here 2 more paragraphs about the I_continuum, starting with the r. con-; and let us distinguish it from co-, which we shall disc. later (>> I_coño), no matter that for the Fr*, f.ex., it may be the same. So here is Lat. verb I_connecto (to connect, fit together), or continuus (continuous, you write it in Fr. manner, but in Lat. this means also: adjacent, connected, unchangeable; or take Fr. continu as also: durable, whole) & from here comes the continuum. This r. in this m-ing is unknown by the Sl* (the Rus* use prodolzhitelþnûj what comes from dolgij 2(long)2 & for that >> dolg), with the exceptions of scientific usage of the continuum, but we have smt. shorter, namely I_konetz, what may be interesting for you bc. in Rus. this means an end, but in Bul. (exactly t.s. w.) is a thread, so you see that the idea is t.s. as in Lat.; there is also an obsolete Bul. konchov as bottom end of a dress; or I_konchina as a demise, death. More than this, there is also Rus. konþ|I_kon$| (kon in Bul., kinþ in Ukr., kün 2('kjunþ')2 in Cz., kone 2(in pl.)2 in Pol., etc.) what is ... a horse --- and try to explain this without the idea of smt. often used for connecting, or shortening, of the space (bc. the etym-sts give dubious etym-gy)! But I may enhance your conviction ment-ing that this sounds very near to Rus. kinþ /kinutþ |I_kinut$|, what is to throw (& look at it as a way to connect 2 points 2(there's also Sl. I_kinzhal as a dagger, which may be split, come to think of it, in: kinþ + zhalo-a-sting)2 ), or their I_kanun /nakanune m-ing: on the eve of smt., or their ... whip, which is called knut (what is Ger. I_Knute, but surely here is also your to I_knit), or --- why not? --- Bul. I_kjunetz, what is a pipe for leading of the smoke out of the oven & to the chimney, and what turns out to be Tur.-Per. künk|I_kuenk|. Some of you may go from here to the ... gene (via your I_kin), bc. it also provides a connection, now of the generations, but I find this is a diff. r. (though rel-d --- all is rel-d to almost all).
     On the other hand the Sl. konþ|I_kon$| may have smt. in common with the ... mythical I_centaur (o. Gr. Κενταυροσ), for he was believed to be half a horse & half a man, and also bc. κεντειω was to prick, sting, go into, make a hole (i.e. a connection), or κεντημα was a sharp end, or the prefix κεν(ο)- meant to empty (what we'll disc. on I_census too). This is poss. bc. the 2nd half (ταυροσ) is a bull (>> I_Taurus), and the Slavs (I sup.) couldn't have grasped this "horsish bull" properly and thrown the bull away; but then it wouldn't be surprising if the ... I_dragon also has to be here (as flying horse), bc. it's Lat. I_draco (a snake or dragon) or Sl. I_drakon, and if a decomposition (of 2 syllabic w.) may be questionable (-co(n) might be a suffix, or the r. may be drak- where the idea is of scratching 2(like in Fr. I_drainage)2 ) the dragon itself comes from the Far East and, besides, it is rel-d to the horse through the I_dragoon|s! (Also >> canna later). In the sense of Rus. kinþ-to-throw, & with the image of a dragon-snake, we may go to --- hah, hah --- to your I_skin (where the etym-sts don't go earlier of an o. Icl. skinn) --- bc. we take out our coats (what is exactly skinutþ|I_skinut$| in Rus.) just as the snakes their skins (the prefix "s" may easily arise or vanish; becides, in It. it is widely used with the measing of taking smt. out, i.e. = Lat. ex-); and the ment-d kin--gene also isn't much away bc. to make a child one (read a man) has to throw his semen-seeds, what in Rus. (as vulgar jargon) is exactly kinutþ|I_kinut$| palku (the latter being a branch, twig, stick). ( Sim-ly s-ing to kinþ, & with a sim. m-ing, is Lat. cast, but there the point is not so much in connecting as in dividing, & about this on some other place. ) But there, still, is smt. else to be added, bc. it turns out that there was an o. Rus. kon (without "þ") with m-ing of a border or line, what even a Russian wouldn't believe until being reminded about the obsolete w. I_iskoni, or ispokon vekov, what means "from times immemorial" (i.e. from the end, but if you look towards the beg-ing), and there's also a Cz. expression do kona m-ing "to the end" (so that it, really, is smm. a beg-ing, but another time an end). And I have come to this iskoni looking for an etym-gy of the Sl. law which is I_zakon (o. Sl. & c. Sl.: Rus., Bul., Cz., Pol., etc. zakon, or Ukr. zakin 2(they still continue to kinþ-throw smt, it seems)2 ), for which is given smt. dubious but rel-d to this o. kon & the beg-ing (nachalo); this rel-n is very vague but I think the kon(þ)--end--beg-ing (& some line to mark it) has to be in play here, together with smt. thrown (set, established) from the gods.

     Well, let us hope that this is enough for the beg-ing of the Creation, so that I will close at last these curly brackets.
     }

     IN THE BEGINNING {} WAS THE GOD |I_GODCHP|
     {
     And, of course, we have to speak now about the I_God, bc. in Eng. (& Ger., I_Gott) he is rel-d to the I_good, & this is rel-d to the ... I_get|ting, bc. all that we want is to put our hands on smt. Here are given: o. Teu. guda as a god, I/E rs ghuto- /ghou- m-ing to summon or call via magic formula (to remind you about Ger. I_Gauleiters, or, if you don't like them, then about Lat. I_gaudeo m-ing to be happy, to amuse yourselves, like in the student's hymn Gaudeamus Igitur), also ghedh (or ghodh) m-ing to catch, get hold of smt.; in this sense turns out to be Ger. I_Gatte as ... husband. Hence the God is smt. that we want to get, or Smb. Who we want to catch --- I'm sorry to say this, but that is how the people imagine the things --- by the balls! Smt. sim. we have in Sl. langs where I_gotovo means ready, but also to cook (Rus. gotovitþ), what is traced to a Skr. I_ghatate (to work hard on smt.); this gives also the known Lat. I_gusto (with its derivs), what is in good accordance with the Gr. view to the cooking as kind of I_magic (bc. μαγερικο|I_mageriko| is a pub, restaurant, μαγερασ is a cook 2(& also Ger. I_Magen is a stomach)2, & μαγεια is a magic, but this is widely spread r. going to Skr. I_maja, what is an illusion, to what we shall come again on I_machen).

~ ~ ~
     Well, this God--get--good was the Teu. viewpoint but this is not always the case, bc. in Fr. he is Dieu (in pl. Diex) but deux is two, what comes from the Rom* where I_deus was a god and dea was a goddess, what in turn is from o. Greece where Θεοσ|I_Theos| was a god (what is from sim. I_Devas in Skr., or Devi as goddess), but δυο (in Lat. I_duo) was the number two. I sup. it is well known that the one am I, my ego, and the two is the God bc. only God may exceed his I_ego and think about the others (in Bul. we have the saying: "He who knows 2, knows 200.", m-ing that if one can make some distinction then he can make also a more profound one), but the inability to take into account more things than one's own wishes is the cause of all human errors & misbehaviors. The struggle against the ego is the capstone of all religions, like: the Christ's love to the humans; the Islamic hospitality & tolerance; the Buddhist's thesis that God is the truth, and one has to meditate long in order to understand better 1st himself & then the other beings; and the Zen-Buddhist's, who say that Buddha has to be forgotten & a new man has to arise, who has killed entirely his self; and even, if you like, the main postulate of the communism (& fascism), the requirement to live & work not to satisfy his/her personal desires but to think about the community (or the better part of it), & to follow the "predicts" of the ruling party & the current ruler. But alas, too radical propositions rarely lead to smt. useful (and here people simply can't change their nature).
      [|I_comments| Yeah, they can't change their nature, but often they (& the animals too, who have even stronger instincts than the humans) have to, & do so being forced by the circumstances. So that it turns out to be just a matter of power, which was, & still is smm., used by religious authorities, or in totalitarian states (for the Communists, f.ex., rejected all religions simply bc. they observed the communism as a kind of religion, not bc. they were against the delusions 2(if they worked in interest of the 1-&-only ruling party)2 ), but in many aspects it is so even in democratic societies, what is (partly) justified when done with purpose to force the people to work for the others instead of against them. But it might be said that this is also a matter or intellect, bc. every (m.o.l.) intelligent creature has to apply in his reasoning some reflection --- i.e. "I think that he /she /it thinks", what is, let us call it so, a reflection of 1st order; then "I think that he thinks that I think" is one of 2nd order, & so on --- what is t.s. as to take the others into account! So you see that the intellect may help, together with some unavoidable power (that of the law & order institutions, to which we shall come later again), but ntg. can be done if we lack the basic reflection, that of order zero, for which the old Greeks had had the proverbial saying |I_sentences| "Know thyself" --- bc. if one doesn't know good his or her own ego then how (and here usually, as I have learned from many of your books, the phrase "the hell" has to be put) he/she will know what the other beings want? Of course one has to be born philosopher, &/or have strong personality, for to be capable to know oneself, but if one can't, then what to do? Well, there are 2 major ways to make people do what they don't want to (feeling it is smt. against their ego) & they are: the force and the delusion! Both ways are, & have to, be used, and that is one of the reasons why all the religions have arisen (& even I have found my own God, the allmighty Urrh, which I will introduce to you in the next chapter).
     One may deny this, saying that there are also other ways, like: convincing explans, or personal examples, or genetic selection of the best people (the idea of aristocracy), or building of good habits from the nursery age (like a kind of social conditional reflexes), or the like. Yeah, these ways exist, but ... but they are not powerful enough to be applied without the 2 above-ment-d ways. If you just try to explain (without force or delusion) to smb. that he/she doesn't behave good, or why he does what he does, you will only make more enemies instead of friends (unless you are a psychoanalyst, bc., strange or not, but when people pay to hear smt. they may listen to what is said to them, but not for free!), so that you have to apply some sort of delusions (bc. you can't always apply power), what is t.s. as to say that the slogan "Honesty is the best policy" turns out to be just a good wish (& that is why it is so proclaimed, b.t.w. --- bc. it is rarely applied). So that it doesn't matter much whether one thinks about the others bc. he is afraid of some punishment, or of the Hell, or that he may be turned to a pig or monkey in his afterlife, or that he may make the blunder to eat, say, his late ... grandma during the dinner (bc. that is why the Buddhists don't eat, not only meat, but even eggs & caviar, the last 2 being the children of those animals), or he is just reasonable enough to exceed his ego & try to understand our controversial world. If the next phrase may help you a little then let it be said that: this world may not be a very good one (& it surely isn't, for many of us), but it is the 1 & only possible world, under the circumstances. ]
     Anyway, the God may be signified with the number two what goes back at least to the Pythagoreans, and here is the place to remind you that the ... I_theorem is smt. from the gods, or beautiful like God; or that the ... I_idea is based on some "dea"; as much as your I_dear, & ... the I_deer too (bc. it isn't a doe & is usually "he"). Also the I_Teuton|s, or die I_Deutsch|en, who were before Teutschen, are rel-d to I_deuten (to show, explain --- the God's truth, maybe), but smh. to the Deus-Theos too (we'll come to this again much further), and acc. to some Buddhist myths the Universe was created as emanation of the ... bowels of God I_Tathagata, whose name is interesting bc. it may easily be decomposed in some Theos-"Tata" (he who have I_done 2(I_tun-tat in Ger.)2 the things, or the father 2(in Bul., f.ex., I_tati is a father, but >> also papa)2 ) plus the I_Gott-Gata (giving also the I_Goth|s & the Gothic). To finish with the tun--done idea I have to stress also on the ... hitting (with some cudgel, & probably on the head) in doing things properly, what is perfectly clear in your do-done (comp. this with your dud or dull), or in I_due (it has to say "done" but has not yet said so), or in the I_deed (Ger. I_Tat) which corresponds to ... I_dead, of course (for the best deed is to make smb. dead!); or to cite also one of the sacred Skr. syls, tat, m-ing: that, absolute (Tat-deed). But there are more ws, e.g.: in Lat. there is I_totalis (total) or totus (whole) or totum (all), so that here is the I_totem too, or also I_tundo (-ere, to hit, blow, step upon), & others; in Ger. may be added the I_Tatort (a place of some deed but usually of crime); there is also It. I_tutti (whole, entire), or Fr. I_partout ('partù', everywhere) or tôt (soon, in a short time --- i.e. one may expect that smb. or smt. will soon be dead or finished), or the deed in Fr. which is I_etat (what means also: staff, situation, budget, action, state 2(with the heard coup d'etat 3('ku d'eta')3 as military change of government)2 ), or o. Rus. tatþ|I_tat$| (a vampire, ghoul), & many others (I sup. the ... I_intuition is to be split in: in + tue-do). But there were sim. words in o. Eastern langs too, like Skr. I_tundate or tudati (to prick, sting) or todas (that who stings 2(& to here, b.t.w., is traced our o. Sl. stoud m-ing a cold, what is now Bul. I_stud, or Rus. studitþ as to make it cold)2 ), or some Sumerian du (to be fit, valid, ready for smt.). There is also your don as a professor, which is Sp. (& Lat.) I_don as a master, and though the w. is rel-d to the donation, the point is, still, in his ability to give a healthy 'dånn' on the head.
     B.t.w., this may be a curious coincidence (but may also not be so), that in the lang. of Aztecs, ancient American inhabitants, the w. I_theo-kal (or teo-kal bc. I have read this in a book in Bul. & we don't have "th" at all) meant "God's house", where theo meant exactly God, and kal was a house (>> kal--kalo, but >> kåt too; or, on the other hand, see ... ntg., bc. there is ntg. strictly proved about any rel-n btw. ancient Am* & other parts of the globe); even more curious seems that the sign for this theo looked like the Gr. let. "θ" (meant as an opened mouth with the tongue in the middle)! We may only wonder, whether there was really an ancient Atlantis, or some Asian tribes have walked through the Bering Strait when frozen and then down to the south & to the lands of Mexico, or smt. else. There is also much spoken about the commonness of their pyramids with those of the old world, but I don't think this is so important bc. the pyramid is a very natural figure, in fact the only one (if you don't count the cone, but to make a good circle isn't easy, and, you know, the buildings are almost always polyhedrons) that both, stays stable on the ground, & rises high up; more scientifically I have met this put smw. as the "principle of uniqueness of the simple ideas" which doesn't require imagining of non-existent rel-ns. Whatever the reason for this common things, I may add also that in the lang. of Aztecs I_tli meant a step & was pictured as a wave (>> Tau, Tal); also their ferocious god, to whom they sacrificed many human lives, & who was taken for Satan by the Spaniards, was called I_Huitzilopohtli, what (though this isn't serious) contains for the Sl-ic ear 2 peculiar moments: the huj-penis & the pohotþ-lust.
     So, now let me add here that if we go back to the Skr. Devi, what is Lat. I_Diva (& your I_devote), we may understand why the Sl* say divitþsja|I_divit$sja| /udivljatþsja (in Rus.) m-ing to wonder! Really, in Rus. deva is a virgin (& Deva Marija is the V. Mary), or I_devka is a girl, in Ukr. it is divka, in Pol. dziewa, & so on, though nowadays it isn't pretty clear whether people wonder bc. she is so beautiful, like a goddess, or, hmm, bc. she is still a virgin (bc. it isn't very polite to call a girl in public devka). This r. is present also in the Blt. langs where in Lithuanian I_deivoti is to look with I_awe, hence it is very near to the name of I_Eve, & to Lat. I_ave (Maria). B.t.w., in Lat. devi & I_vidi (also in Rus.: divitþsja & videtþ) sound very sim., having t.s. consonants but in reversed order (though these are just assocs, and >> video later). It may be interesting to add also that in some Sl. langs one does not only wonder seeing a girl-virgin but thinks she is a ... wild thing (in Bul. div means wild, & I_divak is exactly a child of wilderness --- in Rus. it is slightly changed to dikarþ|I_dikar$|, what is nearer to Ger. I_dick or Dickicht 2(a thicket)2; also a game anymal, wild, is divech in Bul., dichþ|I_dich$| in Rus., divljač in Srb., etc. ), what is in the sense of God's creature; although one may wonder just seeing smt., bc. in Cz. I_divak is a ... spectator, say in a stadium. But then it isn't imposs. that you I_wild (with o. wilde, so that any assocs of the ... name of O. Wilde are justified) is also here, bc. this is t.s. Ger. wild, which is c. Ger. with Got. wildeis, & the m-ing is the same as Bul. div, hence the old people might have cut the 1st (for the Deus) syl. & added some ending, or roughly sp-ing have swapped its syls (if we look at the Got. w.). And the creature, b.t.w., in spite of its often disrespectful m-ing, comes from the creation |I_create| (Lat. I_creo (-are) what is to build, make, create; also the creator), what is usually done in ... I_crater|s (Gr. κρατηρ --- where you may grind & stir & boil the concoction), so that here the I_pantocrator|s have to be ment-d (who were so called not bc. they often, hmm, pant, or have nice pants, but bc. they "stir" all 2(>> also panis 3(not penis, but this wouldn't be a big error)3 )2 ). Yeah, but from the creature the etym-sts derive the known ... I_cretin (which was originally Fr. 2(read 'crete~')2, and in Bul. we say also I_kretam, what is to move slowly, to vegetate just making the ends meet). Smt. sim. exists in Church-Sl., the phrase bozhþja tvarþ|I_tvar$|, where the 1st is from our God (to be explained soon) and the 2nd is our creature (to be disc-ed), though tvarþ means mainly ... a bug or cockroach. But the rel-n btw. beautiful & wild things turns out to have come from very old times, bc. in Per. div was a devilish creature (semi-human & semi-animal), & the divs were usually of fem. sex.

~ ~ ~
     On the other hand one may find a sim. rel-n in the w. I_devil, bc. he is a bad one but he is of the "species" of gods, & in Eng. we have good splitting in: deo + vile (or "the evil one", in vulgar etym-gy), where I_vile (giving also your I_villain) comes from o. Fr. vil (bad, mean, dirty, etc.), coming in turn from Lat. vilis (cheap, mean, bad), but the last is, in fact, the will (Ger. I_Wille, or Lat. I_volo as to will)! And if you ask "why the will has to be bad" the answer is that this is the free will, a willing without taking into account the wills of others (>> smt. sim. on malus). If you look for an etym-gy of the devil you will be told that there was an o. Eng. deofol (to be split in: deo + I_foul), etc., up to o. Gr. διαβολοσ (a vicious, contemptible person, libeler, devil), or διαβολη (to libel), what poss. has given Fr. (& then your) w. I_deviation, but this doesn't contradict to the just said bc. each folk has modified the w. & added his own explan., as f.ex.: Fr. diable, Sp. I_diablo, Bul. I_djavol, etc. A bit diff., but in t.s. line of thoughts is Ger. I_Teufel (read 'tojfel'), again a devil, and how the Ger* think about him becomes clear by citing one Swiss dialect, tüüfü (where 'tju', 'tfu', or the like, is a kind of spitting --- pfui in today's Ger., or tþfu in Rus., or pooh in Eng.).
     The Rus. devil, to finish with him, is called (besides their dþjavol, which w. is older) chërt |I_chert| (read 'chjort') and is usually rel-d to the black colour (chërnûj |I_chernu^j|, 'chjo...'), but this has to be an assoc., as much as the rel-n to chertitþ |I_chertit$| (to draw) is (which is a very strong one, bc. pl. from I_cherta 2(a line)2 is chërtû, where pl. for chërt is cherti, and this might have his explan. in the basic colour for drawing --- black, or, smm. red; where the s-ing, for its part, speaks about some torsion or crushing). Personally I think that more important here is the idea of some exclam. for driving, say, dogs off our way, bc. in old times the Rus* said I_chur (what isn't present in the current lang.) when they wanted to avoid some temptation or to drive the devil away, also churatþsja is an o. w. (but still to be heard today) for being afraid of smt., & I have also incidentally found that in Afghani I_chur means a robbery (i.e. when people usually cry smt., either to drive the bandits away, or to attract smb's attention). But much later I guessed that here an It. influence is quite poss., from their I_certo ('chèrto') m-ing "smb." where pl. becomes exactly certi (& the dropping of It. "o" is explainable with the masc. gender, as well as the emerging of "ë" is natural for a stressed "e"). And if smb. asks: why "smb." here has to mean exactly the devil --- well, I sup. you know that in times gone not long ago a mere ment-ing of God or devil was qualified as cursing, where nowadays --- but you know how it is now. ( The It*, b.t.w., have the habit to drop smm. some ws that can be easily guessed, what is also Lat. habit, and they say, f.ex., I_purtroppo 2(literally "for big")2 meaning regretfully, i.e. "for big regret", but the "regret" is just missed. ) So, and then sim. to the devil is, of course, the I_demon (& then your I_damn), what is o. Gr. Δαιμονασ (where "αι" is read 'e', as it is even today with "ai" in Fr.), but this, too, may be split in: "deo" + "monas" (the latter m-ing one whole thing, smt. monolithic, or rather separated like a monk).

~ ~ ~
     So till now we know that the God is always good for the Teu*, but in o. Gr. (& before) the gods could have been either good or bad (how they wanted to behave); as also that the important thing for the human beings is to exceed one's own ego & to think about the others. But there's another view to the God shown by the Slavs, where he is called I_Bog, what (besides the imit. ment-d on beg--bek--bay) comes from Skr. I_bhagas (giving to all, ruling over all), or Avs. I_baga (exactly a God), or Skr. bhajati (to give to, divide --- & this dividing is in the sense of number 2, of distinguishing; to add also that the let. 'B' is the 2nd one in all alphabets 2(at least from o. Heb. bina = to Gr. beta onward 3(>> later bina-two)3 )2 ). From here is also our Sl. bogat (in Bul., or bogatûj |I_bogatu^j| in Rus.) what means wealthy; and in Per. I may remind you the name of a known town, I_Baghdad, which (poss., I don't know Per.) has to mean "from the Gods given". One may say, "that's good, but there's ntg. of the kind on the West", and he/she will make an error, bc. the Ger* have their ... I_Bogen, what is an up-arc (whereas I_Boden is a floor, or a down-arc) & this is here, bc. you know that the I_arc|s are common element in all churches. Our Bog-Baga is an arc (which is I_arka in Sl.) bc. he stays above us (& may hit us on the heads, if we don't obey), & with the arcs, you may bet it, go all the I_archangels & the other arc(h)-things --- like the I_architecture, or the ... I_Arctic & I_Antarctic, which have to be here, bc. the 1st one is an up-arc (as it is on the map of the world) & the 2nd one is a down-arc or anti-arc. ( The etym-sts don't say exactly this but it's obvious; they give: Fr. arctique or o. Fr. artique and Lat. ar(c)teus as northern, coming from o. Gr. αρκοσ = αρκτοσ m-ing the north pole, but also a ... bear 2(bc. of the constellation)2; I may add also their αρχωσ as a leader 2(giving our o. Sl. I_arhont as title of a ruler)2, where all these m-ings fit well with the idea of the God-arc. ) There is (in my view) smt. of the kind also by the Muslims, where the name of the holy I_jami (Islamic church, which in Tur. will be written as cami) in Mecca is called I_Kaba (maybe Caaba for you 2(& then also the town Kabul)2 ), what has to mean "God's house" (as far as I know it is just a stone, but I am sp-ing about the idea), where I do the splitting in: ka- m-ing smt. around Eng. cut (let's not dig much now, but it is so for the Slavs, & also the Ger* say I_Kate for a small house in a village) + the 2nd syl. -ba for our God Baga.
     And now let me extend our knowledge of big & inflated things on bo- --- like your, hmm, I am sorry, I don't mean exactly yours, my dear readeress, I_bottom, what isn't like the w. I_down (where we just 'dån' smt. on the floor), but has to be split in: bo(t) + "I_tom", where the last has to be influenced by o Gr. τομοσ (a piece or part of smt., but we shall disc. this on ... atom & tom), i.e. this is the thickest part of our bodies and it has to be down (bc., well, if our tops were thicker than our legs, then we could have never succeeded to come down from the trees, being unable to stay stable on the ground); though >> also butt. So, and what I meant to say is to speak about big & god-like things like ... like the I_bull, which we in Bul. call I_bik (bûk in Rus., or I_bugaj in Ukr.) but which is well known in Southern Asia (buga or buka), & he's a I_big animal. Although your etym-sts don't know exactly where from your w. big has come, I am sure the r. is old & Eastern and may add that in Hindu I_bagh is a tiger. And the bull may be looked at as god, bc. this is the golden calf, and its original name (what is from another r.) is I_Taurus (now known to you only as the constellation; in Fr. it is taureau, 'torjo'), which is o. Gr. ταυροσ, where one may hear his hidden power ('tårr') grinding all to dust. There was the mythical Minotaurus (Μινωταυροσ) who lived in the Labyrinth of Crete island, but in o. Gr. myths their god Poseidon was called also ταυρεοσ (bull-like), so that to be like a bull is usually a good quality; though not always, bc. there was the ancient name of Crimean peninsula (given by the o. Gr*), which was Taureus (I_Tavrija or Tavricheskij poluostrov in Rus.), where in a Gr. dict. is said that this comes from the name of some tribe (ταυριχη), but I am highly suspicious that these people were viewed as some ... silly calves! ( The r. taur- is also rel-d to the ... I_turn|ing via the curve of the horns, as we have explained this on Rind or Widder. )
     Anyway, mark that "αυ" in o. Gr. was read 'aj' (now it is just 'u' but, I'm sorry to tell this, today's Greece isn't the o. G.), and in Lat. it becomes "au" but (bc. of the graphical sim-ty of upsilon with the Lat. "v") it often becomes "av", so that we come (i.e., have just come) to the r. tavr-, where an o. Rus. I_tavro (stressed on the end) may be cited, what was a stigma burned on the cattle to identify the owner, but these were normally bulls & cows (sheep have fleece and aren't so easy to be burned, & they are too small to care about each one), so that this is rel-d to the taurus. Then there is Tur. I_tabor, what is an army unit or camp (& surely here the bovine carts were meant); then by the mutation tavr- -- zavr- we may reach to the ... I_dinosaur|s (from o. Gr. δεινοσ 2(ominous, threatening)2 + σαυροσ 2(a reptile --- I_saurus in Lat., where from you say saurian)2 ), & (if you ask me) taurus -- saurus doesn't just rime, there's the curving circle hidden in both animals that unites them. One may say that this isn't rel-d to the god Bog, what is true, but it is rel-d to the ment-d creation, bc. in Rus. (but it's c. Sl.) tvoritþ |I_tvorit$| is to create or tvorchestvo is a creativity, & here is not only the creature-tvarþ|I_tvar$|, but many other Sl. ws like: Cz. tvoriti or Pol. tworzych (to create), Cz. tvar (a ... face or cheek) or Pol. twarz (a face), Lithuanian twora (a fence --- smt. just built, created), Rus. I_tvorog (a ... curd, though this might not be the only rel-n, bc. here some process of brewing is in effect, and it is given an Avs. tuiri with t.s. m-ing, but then I think tuiri fits better with Rus. varitþ |I_varit$| 2(to boil)2 ). In other ws, the taurus turns out to be a creator, & a very powerful one, bc. here has to be added also Sl. ... solid (body), what is tvërdûj |I_tverdu^j| ('tvjordûj') in Rus. or tvård in Bul. (or mutated to tzvjordû in Belarus) or the short trd in Slovenian or I_tvrdy in Cz., etc., as also the whole sky with all celestial bodies, what in o. Sl. was tverdþ |I_tverd$|.( The r. big- is rel-d even to the ... love, but we shall come to this much later. )
     But there is even more to this, bc.: what do you think about your ... I_boss? As far as I can grasp the m-ing he is a boastful person (hence he is rel-d to the verb to I_boast, too), and in Bul. we have the jargon naduva se (he swells, inflates himself) applied to such persons, but the etym-sts give only Teu. I_Baas (a master), which was Hol. & Dan. but further etym-gy was unknown. Well, from strictly etym-cal point it might be so but the assocs are almost obvious, and there is also Tur. boş |I_bosh| (empty, free, acc. to the dicts, but it has to be so bc. smt. has been blown away; from here boşlaf |I_boshlaf| |I_laf| 2(known also in Bul.)2 means an "inflated phrase" 2(where, b.t.w., the 2nd syl. makes a perfect rel-n with your I_laugh, which, otherwise, is given as sound imit. from Ger. I_lachen)2 ). Or, then, there is also Tur. baş |I_bash| m-ing a head, or smb. acting as head, boss, or master (& in Bul. the jargon bash-majstor as top-master is often to be heard); there is also Rus. I_bashka as jargon for the head (or mug, as you would put it) given from Tur., Azr., Tar. & sim. langs. And to the Teu. Baas may be added that acc. to one of the fairy tales of Wilchem Hauf he was rel-d to the known Tur. I_pasha, being a bash-ruler of a province, but this has to be vulgar etym-gy. Slightly away from here is your I_busy (& the business), what is primarily an imit. (of buzzing), but may be rel-d (in my view) to o. Eastern I_bazaar, & to the boss too, bc. the bosses are usually those doing business. And as far as we have gone for a while to the syl. bi- (as in bik) it is convenient to insert here o. & c. Sl. bûstrûj |I_bu^stru^j| (in Rus., or bistår in Bul., or bistrûj in Ukr., or bystry in Cz. & Pol., or o. båstrå), what means fast, but also clear (for water, in Bul.), what has to be explained with the flowing water which is clear; here are given also: an o. Icl. I_bysja (to flow fast), Norw. boysa (to jump free), also their buse or Swiss I_busa (to throw oneself forward), & so on, but we'll stop here (hoping to come again to smt. sim. later).
     Although I may add smt. else, namely the ... I_bus! Here (again) the official version is that it comes from Lat. omnibus, but this is a case form of I_omnia m-ing "all" (|I_phrases|omnia omnibus means "all for the people", omnibus horis is always, in each time, etc.) saying that the bus is a communal vehicle. But (if you ask me) it is strange, why some ending has to be taken as shortening of a long w. (it is like to shorten, say, dirigible to some gible, or democracy to ... mockery 2(& isn't it suitable?)2 ); and even if this is done it is done with some idea in the heads of the people, & that's exactly what I am telling you --- the idea of smt. big, or inflated like a I_bean, which idea we may see in Rus. busû |I_busu^| (small beads, in pl., 2(& add the I_bead too)2 used for necklaces), which were o. Ar. büsre |I_buesre|, which w. has given also our Sl. I_biser (a pearl).

~ ~ ~
     Ah well, we have spoken about the Sl. & Eastern god Bog--Baga, so that let be ment-d also our Sl. Gospodþ as synonym (it's in Rus., or I_Gospod in Bul. --- you see, we, the Bul*, don't like much this softening sign, not that we haven't it as char. in the alphabet, we have it, but we almost don't use it; and the more I think about this the more I am inclined to believe that this is bc. ... our women don't like it when "it" is soft, they prefer "it" to be hard 2(& that has to be also the reason why we don't have the w. gentleman)2, but this was small diversion from the holly theme). So the shortest (& poss. vulgar) etym-gy (bc. that was what I thought at 1st) is that Gospod has to be rel-d to the Western I_gospel and understood as Gospod spel (the "God has sung" it), bc. there is much singing in the churches (& people who know this say that o. Heb. texts just cannot be read without singing 2(bc. they had had no vowels in the alphabet)2 ); but you, for your part, may rel. the gospel with the I_gossip|ing, if you like. This may sound not very serious, but looking into some etym-cal dicts it turned out that my guess was, in general, right (though they say ntg. of the kind bc. they don't pose themselves such questions), although let me give 1st the official version & then my comments. Yeah, but for this I have to say some preliminary ws about the strange contradiction btw. Ger. I_Gast (your guest, of course) & your (& Lat.) I_host, bc. the latter is the opposite of the 1st! Well, the point here is not in this who pays the bill, but in taking part in a common meal, also in returning according to the given, bc. I_hostis in Lat. (giving your hostility) was an enemy, a foreigner, and hosteo was to return accordingly (!), but then I_hospes was both a host &/or a guest. From here is their hospitalia (your hospitality), the I_hospital (which is Fr. hôpital 2(read 'opital')2, or Rus. gospitalþ |I_gospital$|), and there were o. Fr. hospel & hospis which have given your hospice & hostel, and Ger. I_Spital, what is a hospice or a hospital (& sounds a bit contemptuous, as if a spitting); the important ideas here (comp-ing hostile with hospitable), in my view, are not only in returning acc. to the received, but in treating of each foreigner as a guest, bc. some other time you may be in the same position & he may be the host.
     So, and the official version for I_Gospod(þ) is from Lat. hospitus (a host) combined with potis (powerful), where is also Fr. I_hostie (church host), which is divided very hospitable btw. the church goers (but how you can still accept this heathen habit to chew, like dogs, the 2(would be)2 body of your savior, I can't grasp --- I, for my part, don't eat any part of my Urrh, at least bc. I cannot describe Him, neither His parts; I am not so silly to believe that I know how He looks like). So our Gospod(þ) is the Lat. hospitus (what is not much away from the house, though there other ideas come into play), but He being a host this has given Rus. (etc.) I_gospodin, what is your Mister (& Ger. Magister), & Bul. I_gospodar, what is a boss or master, so that we show nowadays our good manners in seeing in every man some kind of god (what I can't accept as a good idea, b.t.w.). Now about the rel-n I_gospod -- I_gospel: the latter was o. Eng.-Saxon goDspel, where the God is more than obvious, and this also tells us where from your ... I_spell|ing (of the words) comes, so you see that this is a kind of singing; more than this, your I_gossip, really, has to be here bc. it was o. godsibb (again with "d"), given from o. Norw. guðsefi |I_gudhsefi| m-ing a godfather.

~ ~ ~
     In this way we have come to the name of I_Christ, which (etym-cally) was coined in o. Greece --- Ηριστοσ --- coming from χρισισ what meant to apply unction, where some grounding & friction is in play (what in my view sounds a bit dull for a name of god 2(bc. I have better name to comp. with)2 ). On the other hand his old names were Jahve (you prefer I_Jehovah) or I_Jesus, which are some awestruck exclams (I've met smw. that Jahve ment "I am" 2(maybe "I was"; >> Ja-I, also was)2 but this doesn't contradict to the said); such is the case with I_Allah too (through the idea of all the things, what is a very old r.). ( There is also o. Heb. Savaoth to which we shell come on unexpected place. ) Yeah, but there are other words near in their s-ing to the name of Christ, so that I'll say smt. about them too. One is Bul. I_hrisim m-ing humble, I_meek (where the latter is poss. imit. of some mooing), which isn't really ours but new Gr. χρισιμοσ m-ing suitable for unction, so that this is a deriv. of Christ (i.e. from χρισισ). Then I may go, with some doubts, to the ... aristocracy (Fr. I_aristocratie, where the interesting part is the beg-ing), which is also o. Gr. (αριστοκρατια) m-ing ruling of the best (of noble families, usually), what reminds me, naturally, about the I_Aristotle (Αριστοτελησ), who, if it may be said so, justified his name. Nobody tells us whether this is rel-d to the unction (bc. the m-ing is sim., & "a-" not always is negation), but there was o. Gr. αριστα |I_arista| m-ing the best, the excellent, and if "a-" is a negation then this may be explained as smt. /smo. not from the I_rest (like also the I_arrest --- you see, there are 2 m-ings of the w. rest, where one is of the left part, and the other is of the state of no activity, but they have to be united with some idea and it has to be this, that we prefer always to be or to have the best, & what isn't αριστα we just leave 2(to rest)2; >> also ... restaurant). ( Well, some of you may say that this 'aris-' is sim. to your arise, but that's the same idea, so that let us not diverge. )
     I can't be pretty sure, but this Gr. w. sounds (to me) near to the ... Aryans, and they have come from the Skr. where aryas meant noble, and exactly I_Aryan was a Skr. w. with t.s. m-ing of elected people. This w. hasn't now a good m-ing (after Hitler, who, as I have read, had family name Schicklegruber, & you see well that with such name one cannot make a political 2(or whichever)2 career so that he had thought it better to chose a hit-s-ing name), but there was an Aryan lang. & Aryan people, & from here the name of the country ... I_Iran is given --- though in those ancient times this was name of only a small tribe living on the slopes of Hindukush mountain, but then the sphere of m-ing widened including the whole India, Iran & I_Iraq, and after many cents nearly all nations (i.e.: the Romans, Gr*, Teu*, Slavs, etc.) began to call themselves (or at least to wish to be) Aryans. ( I even find it poss. that Tur. 2(known also in Bul.)2 I_ayran 2(stirred yogurt diluted with water)2 is also influenced by this r., bc. milk is a precious, one may say elected, beverage 2(comp. with gallant later)2. ) In o. Gr. there was also αρειων as brave, the best one, from here is the name Αρειοσ, which, I sup., might have been mutated to Αρησ (though for this >> I_Ares), and (acc. to the Ger. etym-sts) from here has to be their I_Ehre (a fame); I wouldn't be surprised if also Lat. I_ars (your art, not what some of you might have thought) is influenced from this root. In short, & for fun of course, we all may count ourselves aristocrats, & Christ may as well be Aryan.

~ ~ ~
     Now, I have already ment-d I_Buddha (& the -ists), who is not exactly a god but a very important prophet, whose name means Awakener & makes a perfect rel-n with Bul. budja (Rus. buditþ |I_budit$|, to wake up) or with bodatþ |I_bodat$| (to prick, stick into), as also with Sl. ... future tense (bûtþ |I_bu^t$| in Rus. is will /shall, from here bådeshte |I_ba^deshte| in Bul., or budushchee in Rus. is a future), after what also your verb I_would may be added. In the Skr. there were, e.g.: I_bhutus as a (well-) being, success, I_bodhati (to awake or make to see; = to Avs. baodaite), or I_bhavati as the verb to be, became, arise, hence this gives aslo your verb to I_be (Ger. ich-I I_bin, du-you bist, etc.), but from bhavati one may reach also (though not strictly etym-cally) to the verb to I_have. But there are very many sim. words (o. Teu. bhen, bhn, beo, bim, binm, ben, etc.), also the known o. Gr. βιοσ |I_bios| (a life or way of life --- the latter more precisely is βιοσισ, from here is Lat I_biosis), then o. Sl. bûti (to be), a Blt. biti, o. Irish buith, Per. bud (it was) or budan (it will became), and if the time isn't so important then also Rus. bûl|I_bu^l| (or Bul. bjah) for "was". I should add also the heard Ar. ... I_ibn (son of smb., or I_ben in Heb., but this is rel-d 2(what is only natural)2 with the father, bc. in o. Semitic I_abu was a father 2(though you may come to this conclusion also reading the 1001 Nights)2 ), then also your I_bud & I_body /buddy (the etym-sts cite a Teu. botich but not what was before), your I_beast (why not? --- at least in Ger. this 2(bist)2 is 2nd pers. sing. from to be), etc. And maybe you have heard that in the Zen-Buddhism I_bodhisattva meant an enlightened person (i.e. a satisfied body --- >> sattva).

~ ~ ~
     So, we are moving around diff. gods, but are not done with them yet. Let me turn now your attention to old Greece, where I have already ment-d Zeus, but I may say smt. about I_Poseidon too, namely that he possesses such a big power that may make the things well posed. But, on the other hand (& as a joke), it is poss. that he has made the Rus. ... river I_Don, bc. posèv there is a crop, smt. that grows from seeds, hence he might have planted it. His name, in fact, consists of 2 rs, bc. a r. usually is one or 2 syls (& this has to be, b.t.w., the core idea lying in you building of comparative & superlative forms in 2 diff. ways, depending on the number of syls, say: longer or happier, but more beautiful). The 1st syl. hides the possession (Lat. I_possesio is a possession, & possum is a power 2(& that is the idea of your I_power, though, in my view, this isn't very suitable building bc. it comes near to the poverty; etym-cally it is given from Lat. I_potencia, but, though sim., these rs have to be perceived as diff. --- we shall come to the potency later on)2, or Fr. puissance, what is again a power; or possede, what is possessed), also the posing (in Fr. I_pose is a building of smt., posing or positioning), also the posting (though for the I_post may be applied an imit-al approach of ... saying 'psst', smt. that animal drivers often use 2(at least in Bul., but all horses "understand" only one lang.)2 ), & the possibility (Fr. I_possible), & other ws. If you want to remain in o. Gr. then there ροσον was the question "how much" or "to what extent" --- but do you know why it sounds so? Well, bc. of the compressed air, that says 'påss' when it goes out (it says smm. also 'piss', but that's not what I've in mind here); this forcing out of the air is not always very decent what may be illustrated with Ger. die I_Posse, what is a farce (smt. fem.), or der Posse, what is a joke (smt. masc.), & this masc. Posse is just another name for the Eng. --- sorry --- fart.
     Then there is the other part of Ποσειδων (-οσ), which is not only the river I_Don, but also Ger. I_Donau (becoming Danube in Eng.), or poss. your ... I_London (bc. there also flows a river). In o. Gr. δονασ or δωνασ was a cane (which grows on rivers' grounds), δονεω was to shake, stir, run off, excite, what surely is alike your I_down, & Rus. I_dno (dåno in Bul, a bottom), & Ger. I_donnern (to I_thunder), & from the last w. is their often used I_Donnerwetter, what is a polite (acc. to the current views) curse m-ing "by gosh" or "darn it" or "by Jove" (literally it says "thunderous 2(or stormy)2 weather"; in Rus. this idiom is |I_phrases| chërt 2('chjort')2 pobery, lit-ly "the devil take it"). So that, seriously said, I_Poseidon (called also Neptune, brother of Zeus & Pluto) just possesses the dno-bottom, but my funny explans have reasons for existence, bc. the rivers, acc. to many fables, were made by some god or giant throwing smt. (& he has his trident for that purpose), & where this thing falls it makes a hole & the water just pops out.

~ ~ ~
     OK, but there was also the Roman god I_Mercurius, who before that was called I_Hermes (Ερμησ in o. Gr., son of Zeus) and he contains very contradictory ideas in his name. On one hand we may come from here to the Eng. murky, which is given as emerged in 13th cent. from o. Teu. I_merkwjo, but this isn't only Western w. bc. t.s. means Rus. I_mrak (a darkness), what is o. & c. Sl. (Church-Sl. morok), with derivs in Rus. like morochitþ |I_morochit$| (to worry, but in sense of meshing things in one's head as if darkening the situation) & morgatþ |I_morgat$| (to wink), but here is cited today's Ger. I_Morgen (your morning --- bc. then the light begins to blink) & even a Skr. I_markas as a darkness. So this was about the dark aspect of Mercurius, bc. he was messenger of the gods & carried human souls through the river Letha in the kingdom of dead of Hades, and bc. of this accompanying he was patron of almost everything --- of travelers & businessmen, of thieves & bandits, of magicians & astrologers (& was often called Hermes Trismegistus, or triple-great), but he went there & returned, i.e. hid & I_emerge|d (hence count also the w. I_merge), & that is why he has also his shining side. Bc. he is, on the other hand, very bright & luminous, having given the name of the nearest to the Sun & the hottest planet, & not only this but the name of the shining, liquid metal mercury (Fr. I_mercure) too (which is I_zhivak in Bul., i.e. smt. alive --- << zhivot); to add that in the morning the light begins to shine, not to disappear.
     ( B.t.w., having ment-d the morning, let me say that in Rus. it is I_utro, also tomorrow is I_zavtra 2(& zavtrak is a I_breakfast --- which in its turn has to be, I sup., breakfirst, bc. it comes from Ger. Frühstück saying literally "early piece")2, what is also o. & c. Sl. 2(o. zaoutra, Slovenian zajtra, Cz. zeitra /zitra, Bul. utre, Srb. sutra, etc.)2, where, taking aside the prefix za /ze 2(here as "after")2, remains the r. I_utro 2(that's in Bul., or in Cz. I_jitro, or in Srb. jutro, or o. Sl. outro)2 what means exactly morning. For this r. or ws is said that the etym-gy is difficult, but in my view they belong to the cluster to be disc-ed not much later on jour & Jura 2(of fast, rubbing movement)2; poss. this is also the reason for Rus. mercury to be called rtutþ |I_rtut$|, which is also c. Sl. 2(like Cz. rtut, Pol. rteč, & others, but not Bul.)2, what sounds near to the utro 2(where the etym-gy is again dubious, sp-ing about old causes for actions, about the Eros, but this is tasting of the right way and I sup. the rel-ns to the jour & Bul. zhivak are stronger)2. )
     When Mercurius was patron of almost all professions, and alternated the light & the darkness, we may search for more rel-d ws, & they, really, are to be found, like: Ger. das I_Mark (a bone-marrow, neutral), die (for fem.) I_Mark (a border 2(to stress that the core & the border may be observed as dual notions!)2, but also the known Ger. Mark as their former currency), the name Mark, if you want, Ger. Marke (as a post mark), also all of the m-ings of your mark, the I_Markt-market (place where wares & money change hands); and in order not to think that this is only Teu. let us go to the Lat. where mercatus is a business or a fair, I_mercator is a tradesman, then your I_mercantile & merchandise (which are Fr.-Lat.), or to cite also Fr. marche as a market (hence << March & Marsch), & so on. ( To squeeze the small remark that your-Lat 2(to)2 I_alternate 2(resp., the alternative)2 has to say that we 2(or smt.)2 returns to its alter-old state, & then again to the last old state, & so on, for what switching movement in other langs usually the w. "pulsate" is used. ) This Mark--Markt surely is rel-d also to the r. of messen-measuring (bc. a fair in Ger. is I_Messe --- i.e. the people go there to I_measure or comp. diff. wares), & to the remembering /marking (I_merken in Ger.) or I_remark|ing, & to ... the murder /morgue (we'll come to this after a while), but coming from a powerful god here has to fit also the ... I_mercy (though it seams strange to say that, e.g., the merchandise comes from the mercy). But then: what means to say I_merci (Fr. for "thank you" 2(stressed on the end, as usual for them)2 ) if not "have mercy with me"? A sim. idea, b.t.w., exists in Rus. I_spasibo (thank you), which is built from: spasi + bog ("Help God!", or rather "God help thee!"), and in Bul. we say I_blagodarja, what is blago + darja (smt. like "Be blessed!"), & >> also gnädig. But there is also Bul. (not exactly Rus.) w. mråsen |I_mra^sen| that means dirty, & mårsja |I_ma^rsja| is to make dirty (with a form "toj mårsi" for "he makes dirty", what sounds exactly as your mercy), and this fits well with the bad m-ing of Eng. I_mercenary (to do all for money). But it is not only this, and don't forget the changing, what here means to return acc-ly (measure for measure).
     [|I_comments| Ah, let me insert here some explans about the measure, and why it is so important to return acc-ly --- bc. it was observed from ancient times that this is righteous principle but, still, the only cases when it is applied are usually in form of some vendetta, or eye-for-eye returning, though even this is better than the escalation of power & atrocities. It is simple: there is just a common law for all live forms to react not acc. to the cause, but in a distorted way, or, more precisely, to answer slight causes with stronger effects and, resp., strong causes with slighter effects, but never to return acc. to the cause; or that the law of mechanics for equal reaction to an initial action is not valid for the biological matter. It is only natural --- I'm afraid to say reasonable, bc. such reaction is very primitive, and we have also to make diff-ce btw. a bug (or even a microbe) & a human being ---, bc. this means that if the action is small the subject in question may get rid of it with stronger reaction, and v.v., if the action is strong, then there is no need only to spend energetic resources in fighting such power; in a way this may be viewed as characteristic of some hidden in the organism, as black box device, of some kind of soul (even in the microbe). So it's natural, but too primitive & has to be avoided, though in many social situations it's better if we react just as a log or stone if we can't apply some real judgment, but this inequality of the reaction is so strong with us (I can't tell you where you may read more about this law bc. I have come alone to it but it has to be known & written smw.) that even our social laws are made to comply with it (I mean that if one steals one chicken he/she has to repay at least 10 chickens, but if one kills a dozen persons he can't die more then once, & nowadays we even reject the capital punishment), and we treat our next not acc. to their real deeds but acc. to this law of distorted reaction, to say ntg. about the wars where we determinedly try to exceed all reasonable proportions. So that an eye-for-eye returning is better than ten-eyes-for-an-eye, but there surely may be found a much better reaction --- although, enough moralizing. ]
     But there are other ws on the West on mar- m-ing smt. bad, disgusting, or spoiled, where is difficult to judge whether they carry the main idea of marking, or of murmuring (>> mare), or of changing of the light (the mrak-idea), or even of murder, but more probable are the last 2 causes. Let us begin here with Eng. I_mar as to spoil, what has ntg. to do with your merry, but has to do smt. with Rus. maratþ |I_marat$| /zamaratþ as to make dirty, to spoil, or with Bul. mråsen-dirty, and what has (in my view) to form the bottom line of your ... I_mare as female horse --- bc. on it in turn ends your I_nightmare! For (to) mar are given: o. Eng. merran, mierran, Frisian meria, o. Ger. I_marren (to tie smb., to torment), Norw. merja (a bruise, crush), Got. marzjan (to cause a stumble), but ntg. before this; and for maratþ is said that it is o. & c. Sl. (Ukr. marati, Pol. marač as to spread over), & they go to Gr. μορυσσω (to cover with dirt) & Skr. I_upamarayati (to sink into, make it soft), but then say that this isn't much probable (in what I doubt; having in mind the ideas of Morgen -- morgatþ they can be applied also to the sinking into, or covering with dirt; and Lat. mare-sea may also have its saying in the sinking). Then for the mare almost ntg. is given (o. mearh, Gaelic marc, & some marχaz as a horse 2(what may be some neighing, like with the horse >> h.)2 ); and even if in old times people believed (I don't know, but it's poss.) that to dream a (laughing) horse means smt. bad, there, still, has to be some push from another idea hidden in the r. to justify the nightmare (for which there ntg. at all is said). But it is not only this bc. the Sl* use the Fr. w., I_cauchemar ('koshmar'), & it also ends in t.s. way & for it is given an o. maere m-ing an ... incubus (a demon, or a nightmare too). And there are other w. with sim. ideas like: the I_martyr (given from o. Gr. μαρτυσ, but there it meant a witness, what is the idea of the Markt & remarkable things, but from the Lat. onward the m-ing changes, poss. with the ideas that we disc. now), & the I_maroon colour (from Fr. marron, but it is reddish-brown & may be influenced by the ... marinating, but even in this case it hides some tormenting), & one disgusting bird, the ... marabou (from Fr. I_marabout, which has to be zamaran-dirty with smt. bc. of its looks, and, besides, this Fr. w. has to be Ar. bc. it means also a ... Muslim hermit, who, surely, was meant as dirty person --- >> fakir for analogy), & there is also the known Fr. I_marotte (a whim, what also fits with the idea of fast changing), & surely others, but let me stop now here.
     Ah, there are other Gr. gods, like Pluto, Ares, Eros, Hera, Pan, etc., but they will be explained in a suitable context, so let me add here only a pair of ws about I_Apollo (Απολλων /-οσ in Gr.), who was god of the light, son of Zeus & Lethe, & who has given (rather v.v., but the important thing is the rel-n, not the direction of building of the ws) your ... I_apology, i.e. Gr. απολογια (an apologetic speech), with m-ing of smt. white, good, beautiful (like Apollo was, & απολαυω was to find a satisfaction or gain), but there might be also other ideas.

~ ~ ~
     That's good but there are many other ancient gods and I want to say smt. about one very old god, before the biblical deluge, but in order to come to him I will begin with one curiously s-ing Heb. name, I_Mordokai. The piquant moment is that it sounds very I_murder|ous, or like Bul. (smt. Balkan) jargon mårda |I_ma^rda| (stressed on the end), what is a bad, disgusting guy, so that the Heb* don't use this name much now (at least within the Slavs) & prefer to use lions instead (i.e. Leonid). Naturally, here are many ws around the globe, like: Lat. mort /I_mortus, Rus. (c. Sl.) smertþ |I_smert$| (again murder, death), Ger. Mord or Fr. mort (t.s.), diff. Eng. derivs, Lat. I_morior (to die, what reminds me the sentences |I_sentences|: De mortius nil nisi bene! 2(For the dead 3(say)3 only good things!)2; and Ave Caesar, morituri te salutant! 2(Destined to die greet you, Caesar)2 ), also an Ar. /Per. I_morde (dead), and in the Skr. I may cite the name I_Amaravati m-ing undying (where the beg-ing "a" is for negation, as it's in Gr. & on the West & by the Arabs, mara is our r., and for the end >> walten). There are also assoc-d ws like: Rus. smerdetþ |I_smerdet$| (smårdi in Bul., to stink), Ger. I_moderig (decaying, bad smelling), Bul. (poss. Tur.) mårsha |I_ma^rsha| (decaying corpse), Per. I_murdar (dirty), and not to forget the known Fr. I_merde (exactly a shit). ( There is also Bul. mråvka |I_mra^vka| 2(a piece of cooked meat; the nearest sim-ly s-ing w. here is I_mravka what is ... an ant 3(not that we make this rel-n but it has arisen smh.)3, where the etym-gy is diff. --- >> I_muravej)2, but this is sim. building like you I_morsel. ) Taking into account that the murders are usually done by militaries it is appropriate to assoc. here the Lat. god I_Mars (who will be ment-d later again) & return for a while to the just disc-d I_martyr, who, I sup., is strongly rel-d to him, & if so then add also: the known Fr. I_marauder, the I_marshal, who has to be from the Marsch-march (but from Mars too, bc. only militaries like to march), Ger. morschig as marshy or crumbling (what is nearly the same as moderig & this may be bc. smo. treads on it), your & Lat. I_mortar (either as a kind of glue, or as pot for grinding, or as cannon), & poss. other ws that fit well in the context.
     As far as the usual way for murdering used by carnivorous animals, & humans as the most murderous animals (only that we kill not to eat but just for the kick of it), is cutting of the throat (what, b.t.w., is also present in Ger., in the rel-n btw. their Rachen as a throat and I_Rache as a vendetta-revenge) here may be cited also Lat. mordeo (to sting, incise, cut, torment, eat), sim. Fr. I_mordre, etc. In this way we come to the physiognomy in usually jargon usage as in Rus. I_morda (a face) with interesting derivs like: mordastûj (with big & ugly face), mordoboj (a fight with hitting on the face), or I_mordulja (nearly amorous addressing; it can be put even nicer as mordashechka); this morda in Bul. has become I_mutra (surely under Tur. /Gypsy influence; our etym-sts give some It. mutria but I sup. the source for the It. w. has to be t.s.; b.t.w., there is also synonym for the mutra in Tur., I_surat, what has to be rel-d to I_zurla 2(also Tur. & Per. but zurna)2, what is a boar's snout). Smw. around these ws has to be the Tur. jargon I_muruk (again known in Bul.) for a father, which isn't much away from Ger. I_Mutter, that has given your (etc.) mother; also one interesting Bul. (but not Rus.) w., mårdam |I_ma^rdam|, may be ment-d, which means to move, but in the sense of stirring, like what all life forms do. The phonetic core here is some murmuring that may be issued by a killing animal, or by our mouth (or that of the mother or the father), or a buzzing, but it's also rel-d smh. to Sl. wisdom (>> mudrûj) and to the life as a whole (bc. the death is a part of the life), & here comes the promised god --- the highest Sumerian (pre-Babylonian, Shumeric, with 'sh', though you write them as Sumers) god I_Marduk, who had had a temple in the very Babylonian tower.

~ ~ ~
     OK, let us summarize, bc. you have seen that there are diff. ideas behind the name of God (in monotheism): he may be signified with the number two (Lat., Gr., & Skr. version) what means more than one, even unlimited number (in fact, the infinity is easier to build, theoretically, like e.g. the set of integers, where you need just the number one, & the possibility to add it to every other number, while if the set is closed interval you would need one more rule to check whether the limits are not exceeded); then the Eastern & Sl. version of Bog-Baga presents him as smt. big & powerful; and in the Teu. version Gott is mainly good, which seams to me the most unjustified one (& which I still don't accept). And when there are many gods (in polytheism), then each of them has his or her functions, and they run into conflicts, what enlivens the situation. In one or another way but there has to be some immaterial power hidden in the matter which causes it to function in the needed way, or, as you have surely heard the sentence: |I_sentences| if Got does not exist, then he has to be invented! I shall dig a little in this stream of thoughts, but if you don't like such philosophizing you may skip the following several paragraphs.
     [|I_comments| So let me do this reasoning, and 1st of all: why the good God (in Christianity) doesn't seem a good decision? Well, by many reasons, converging all of them to some logical contradiction, like that God just couldn't be good to all beings, bc. our world (the best possible) is contradictory and one couldn't be good to all (you surely have had many poss-ties to observe this), so that such requirement to God is very egoistic or homo-centered. He might have made our world just for fun (to fill the unlimited time which He has to kill), but we are only one out of million species that He has created, and there are no reasons to believe that He will leave almost all other creatures to perish just to please the humans (or His beloved folk), where the other species (obviously) are more easygoing & behave how He has told them (via the genetic code or otherwise); neither are there any reasons to believe that He will lose His quiet sleep trying to better us (through punishments in Hell, or otherwise), having known in advance that we will not listen to His ws; nor will He be so eagerly interested to hear our prayers, for if He doesn't stand above such egoistic (human) desires He could have hardly been called a god; nor will He try to preserve our souls (which were proven to be bad; or even if some of them are good, but still will never be used to inhabit another body) for ever & ever (even if they are immaterial & don't take place & He has all the place He needed) after we have left the real life; and so on. He couldn't be good and omnipotent, bc. in such case He would have made a life where all the beings (bugs, humans, monkeys, worms, etc.) will be happy forever (like in the paradise), but that was not His goal (to make all living thins, or even all humans, happy); His goal was to make smoothly functioning world. I can well understand that our God has to be good for the purpose of giving us an example, but --- such a God is just too naïve.
     Such a Got simply shows that we don't understand that He is not a human being. I will not insist on an exact definition of God, bc. this is very fundamental notion & cannot be exactly defined (bc. to I_define, b.t.w., means to "make it finite"; you know the saying that "to define is to delimit" 2(i.e. to set limits)2, what is sim. in Rus. --- opredelitþ |I_opredelit$|, where predel is a limit ---, and the basic idea here is that the world 2(or the matter)2 is infinite, and when we take smt. from it apart, or decompose the whole, or look at one point, we are usually losing some important characteristics of the object), but you must have some ideas of what God is. I will give here one such draft definition (a la Ben Spinosa) stating that: I_God is some substance (or entity) that is infinite & unlike any material substances, bc. it may be present equally well in all places & in all times but in one & t.s. moment, which substance is undividable (can't be divided in pieces) but exists in the smallest particles (smt. like the I_magnet, which is so called bc. of this magical property; holograms also have this property, though loosing the clarity of image when splitting), and which substance exists forever (& has existed always), it has no cause but is the cause for its (or His, or, then, Her) own existence & the existence of the material world, it really has free will & depends on ntg., and ... but poss. this is enough. From this definition would follow, in particular, that such God can't have any established form or image, or that He may be seen in whatever image He wants to show himself (& His age or sex is of no importance); and being creator of the world He will care for all the living (& not living, inorganic) things (or that He will not care for one single being, but for the life as a whole); and so on. The Christian God has little in common with this idea of God, He has ceased to exist now, the Creation was single act after which He just abides in His "country house" & behaves like a spoiled boy. Well, Christianity exists a long time, hence it can't be so bad, but that's due mainly to the simplicity of the average citizens, and for how long the situation will remain t.s. in the current age I can't say for sure. ( It's true that under the democracy all the media try desperately to turns us to morons 2(>> m.)2 but this isn't so easy now, with all the: satellites, mobiphones, home appliances, computers & robots, virtual reality, genetic engineering, etc. )
     On the other hand, the idea for some universe-wide power is everlasting and, although older then the Christianity, is even more contemporary; but the idea of unity of human beings with the other life forms, built into the thesis of reincarnation of the souls, is also modern nowadays, bc. it seems more reasonable and enlivening for the believers. Preferable is also the Islamic lack of exactness in describing of God (He looks like smo. from the 4th dimension), as the uncountable incarnations of the Buddhist's gods are to be preferred, on the contrary to the dogmatic Christian "idolatry"; better is also that they miss some of our "cannibalistic" rituals; or that they set the stress not on the love (bc. people, however you twist it, rel. it to the sex) but on the peace (we shall come again to this); & poss. some other details. ( I am not very exact in the describing of this moments bc., as I have just stressed, the point isn't in the exactness but in the value of the ideas, and let me insert here one remark of Hegel in this line of thoughts, namely that: |I_sentences| the philosophy shouldn't be taken too seriously --- and when such a great philosopher says smt. like this we have to believe him, to see that the philosophy isn't an exact science; and the idea of God is no less general than that of the philosophy, hence it also shouldn't be taken too seriously 2(at least bc. the agnosticism 3(>> gnosticism)3 is often confused with the atheism, & bc. in ancient theosophy all was in one heap)2. ) So that you can see well why the eastern religions attract nowadays even more believers. The Buddhism, f.ex., says that there are 3 major characteristics of the world, namely: |I_sentences| ntg. is perfect, ntg. is constant, & ntg. is separate! Isn't this a perfect philosophy; and where is the good God Who has finished the Creation for 6 days? There is also a Buddhist thesis called I_adavaita saying literally "not to divide" but meaning that there exists just one reality including all --- God or the gods, the unlimited, the everlasting, our world, our souls, etc. --- and it can't be defined, for it can be said only what it isn't, not what it is, and we are part of it (i.e. of God). Or to ment. also that there is no good or bad, all is justified (when you look at it from diff. points)! Or take the meditation --- this medi--metha--messe idea (to be disc-ed later) is simply famous, bc. this isn't just a prayer but a way to understand yourself, then the others, then the whole world (if you succeed to reach the condition of "thought without body").
     And smt. more, the Eastern people have smh. felt that our world is incidental and not strictly determined, but its incidentality is what provides for its diversity! Even in o. Greece people have liked often to toss lots or dices (leaving to the gods to decide for themselves) but the Christianity, and later on our modern sciences, state that the world is determinated --- bc. it's easier to think that by t.s. conditions there will always be t.s. effects, but ... you have heard the saying that |I_sentences| "one cannot enter twice t.s. river". Of course here is meant the time, but not only, bc. --- take the casting of coin. One may think (nowadays) that, provided one can calculate exactly the positions of all the atoms & their movements, then he will be able to say which side exactly the coin will fall. Yes but ... no, bc. on atomic level there arises the so called Brownian motion of particles which is chaotic (more precisely, it had to be formulated Heisenberg's Uncertainty Principle saying that one can never know in every moment both: the position of a particle 2(its coordinates)2 and its momentum 2(the velocity as vector with 3 coordinates)2 ), so that you can calculate ntg.. Something sim. we have with the sexual fertilization (where even if 2(to put it in Ger.)2 the Spritz & the Spritzforme, are t.s., the results, when there are results, are highly diff. --- though now, with the use of genetic engineering, the scientists may be more positive & judge more determinate, but then, you know, arises the question: should they?). One may say: there isn't a big diff-ce whether one cannot calculate bc. this is very difficult (practically imposs.), or bc. smt. in the core of the things forbids us to do this. Yeah, but it is better if the arbitrariness lies in the heart of the matter, is part of the Creation, is unavoidable; or, to put it with the ws of the probabilistic theory: the necessity is incidental and the incidentality is necessary! And there are no reasons to exclude this incidentality from the Creation, even if the world was created intentionally by one or more gods (i.e. God Himself might have put the casualness in the created world, as it is said about the free will by the humans)! But an incidental world does not fit with the ideas of a good God, or even with the Lat.-Gr. Theos--two (excluding the polytheism of o. Gr* where the gods behaved as silly & naïve as the humans; and Skr. Devi where we just feel awestruck), while it fits well with some big power (indifferent to us), or an arch pendant to fall over us.
     So, up to my mind, from the times of Christ many things have gone awry, and people, really, have become worse (as is the common belief in many religious circles), when they need more fables to behave better, and still don't. The creation of this monotheistic religion hasn't made people more thoughtful or less egoistic, neither more happy. So that a return to older Eastern religions (even if not always older, bc. the Islam is younger than the Christianity, & the Zen-Buddhism too, and even not polytheistic, bc. the Islam isn't, but built on an Eastern fundament, more chaotic, less illustrative to the image of God, with less dogmatic paradigms, more tolerant to other religions, not only for selected people, etc.) looks unavoidable, bc. the civilizations are moving with the Sun, from India to Persia, to Greece & Europe, to England & America (they NATO-ed the Atlantic), and then surely to Japan, China, & Tibet --- to close the circle, bc. the Earth is round. ( To put these here thoughts in a more sophisticated way, I will cite one phrase I've read that says that: the Western philosophy 2(what is true also for the religion)2 is "overly cerebral & inadequately addressing the non-rational dimensions of life" --- that's it! ) ]

     And with this we shall finish our explans of diff. gods and will close this curly parentheses in order to continue further where a new God (I mean, new for you) is waiting for your attention to be introduced by me.
     }

     IN THE BEGINNING {} WAS THE GOD {} CALLED URRH |I_URRHCHP|
     {
     He was so called bc. this is the best poss. name for a god on the whole globe --- hence, in the Solar system too, for sure. Look at the names of the other gods --- they mean smt., but they don't mean all, where Urrh is just all that ... I_urge|s the life! His name is Ger. prefix I_ur-, which means very old (like your I_ere), but also just or right, bc. the ur-things stand near to the Creation (when all was designed good but later the people spoiled this good beg-ing), & that is why I_urteilen means to make a decision, to judge, and then here is also your I_ordeal (Fr. ordalie what is medieval prosecution court). This is also the Ger. cause (I_Ursache), & Scan. Goddess of destiny I_Urdar, & your (it has to be Fr.-Lat.) I_coerce that forces us to do smt. that my Urrh has told (maybe, it can't be said for sure bc. you've forgotten now the verb "erce"). Then --- why not? --- the Rus. mountain I_Ural /Urals (ur + alt, I'll say), & there was also a place called Urr (Haldeian) in the valley of Euphrates, smw. near Babylon, what was the place of birth of the biblical Abraham (so that it is most probable, I think, that the o. Heb* didn't get right Urrh's name and decided to call him Jahve). Surely your I_early is also to be cited here, together with the I_Earl as man of early (poss. up to Urrh?) & renowned origin. ( And let me explain here that your 2(i.e. Fr. & It.)2 I_Count, used as equivalent for other nations' Earls, means that he is who ... counts, of course --- bc. you don't believe he counts, say, chickens; from here are also the county & the I_country --- as ruled by a Count 2(comp. with Graf later)2. Well, that is what the Eng* think, I sup., but in It., where it is Conte /Contessa 2(or in Fr. where they change "n" to "m")2, the main idea may be that of continuity; OK, but let me add that in It. the land-workers are called I_contadino /-a, what, if you ask me, has to be understood as serfs. )
     Then we may go to Lat. (Ger., Sl., etc.) I_urna (urn in Eng., a place for the dust of burned ur-parents), or to their ... I_urina what isn't only urine but also sperm (i.e. the genes of older generations); then to Lat. I_Urania (o. Gr. Ουρανια) --- not only as the planet Uranus, this has come later, but as Muse of astronomy, i.e. this is the burning of Creation (Lat. Uranus was god of the heaven in o. Gr.), and here is also the well-known element I_uranium (bc. it has some ur-anima). Then comes the ... geological period I_Jura (Jurassic for you, the time when all had begun to grow fast, to procreate), but the r. has many variations like: Tur. ... I_yorgan (thick blanket), or Asian I_jurta (a tent made out of animal's skins), or Bul. I_jurvam se (to throw oneself fast forward) what comes from Tur. yüryüş |I_yueryuesh| (an exclam. for fast movement --- & I sup. you've been smh. influenced by this r. in the building of Eng. ... I_rush, hours or not), or take also Rus. I_ujut (a cozy place) & I_prijut (a hostel). To follow with: Fr. I_jour (a day, i.e. when the sun shines; or I_giorno 2('dzhorno')2 in It.) & I_journal (daily paper) & aujourd'hui ('ozhurdjui', today), then with Bul. I_zhuri /prezhurja (strong heat), or with the well known ... I_jury (& jurisprudence), what comes directly from Fr. I_jureur (a giver of oath, but also one who ... curses, bc. his ws make "yüryüş" when sp-ing); and then in Lat. we have juratus as a member of jury, but I_jurea as ... some food for dogs (smt. dzhurkano 2(from I_dzhurkam)2 in Bul., or smashed & stirred). In a way, it may be said that the I_Aryan|s, & I_Iran & I_Iraq, are a kind of "Urrhanians", bc. they are old folks, & hot & lively & boisterous; maybe the Teu. name I_Jurgen or Jorgen (-son) also carries some sim. idea.

~ ~ ~
     But this is just the beg-ing bc. here are almost all the I_right things, namely: Gr. ορθοσ (right, upright) or Lat. I_orthogonal & orthodox, & Lat. I_ordino (to order in line, to rule or set) or ordo (a line, row, level, etc.), and here is your I_order (& Sl. I_orden in one of the m-ings of the order as sign for deserts) & also the (co-) ordinates (bc. there is an implied order on them), & so on. ( This order of numbers on the axis, b.t.w., is very important part of mathematical education in the schools, & the most difficult one --- bc. the children are taught how to do arithmetical operations but in doing so 2(especially by calculator)2 they lose the order & look at the numbers as if they are icons or pictures; this continues up to grown age for, I'd estimate, 90 % of the people, what is cleverly 2(though I wouldn't say honestly)2 used in setting the prices in the shops, where almost always they are below smt. 2(e.g.: 7.99 or 19.90 or the like)2. ) The right things, however, usually come from the East (with the Sun & the beg-ing; and the Ger* use for the Eastern countries the beautiful w. Morgenländer 2(morning countries)2 ), but in other ws this is the I_orient & the I_origin, or Lat. oriens (rising sun), or I_oriri (to rise), or orior (to begin, to soar high).
     Then comes Ger. I_Ort (a place, from here is the I_Kurort-resort), then Tur. orta (a mean or center) & I_ortak (a coworker, camarad), poss. Gr. αορτη (I_aorta, as smt. out of the heart as an important Ort), then old Ar. (& so on) I_ar as a measure for land (khar in Per.) which gives Bul. (also Ger.) I_ar /hektar (in Rus. it's I_gektar) as also the arshin (archaic in Bul. bc. it's Tur. arşin |I_arshin|), or the Eng. I_acre, or Ger. I_Acker (a field, piece of land) and ackern is to work this land, to plough (& in Heb. aker means t.s.). So in this way we moved from the measures of space --- and you may look at the old eastern I_bazaar as build from some 'båzz' (<< busy) + ar --- to the digging & scratching of the earth --- &, of course, here is the I_Earth itself (I_Erde in Ger. --- made by Urrh, isn't it so?) --- and this activity is also very old, bc. there is o. Sl. I_ora (I_orati, which is old bc. it has Skr. ending -ti for verbs), known also in the Blt. langs (as: arti, art, aru, etc.), in Lat. too (I_aro, aratum, are), there was also an o. Irish airim, or Got. arjan (all this m-ing to plough, to make furrow), & here, surely, has to be your I_arable (land) too, which couldn't be explained otherwise (unless you think that it, hmm, is smt. taken from the Arabs?). Here is also Bul. I_ralo (a plough), then our rataj (land worker, archaic), etc. And surely also the known I_art, or I_ars in Lat.(but don't think about the Eng. arse at present) with all its derivs --- & allow me to tell you here one useful Lat. saying, namely: "Ars est celare artem!", m-ing that the art is in the mastery to hide it.
     Ah, there is an interesting point --- b.t.w., the w. I_interest comes from Lat. I_terra with the idea of smt. hidden in or under the earth (some tasty radix, maybe), and the terra itself (which may be just another name of Urrh --- who can prove the opposite?) has to have been coined in o. Rome but rel-d (I sup.) to o. Gr. Ταρταροσ (in Lat. I_Tartarus) what is the hell (the under-terra) & from here is your (i.e. Fr.) I_terrible (corresponding with Gr. ταρταρειοσ), but also your tar & I_tarmac (& tarpaulin), bc. in Per. I_tar means black (it has other m-ings too, but mark that in old times the black colour was imagined as a mixture of many colour particles); also tor in Afghani means a fear. And smt. more, Tartarus corresponds very well with ... hmm, with the name I_Tartar (or tatari in Bul., in pl., I_tatarin in sing., or tatar in Rus.), and, I am sorry to tell this, but in Rum. exactly I_tatari is a verb m-ing ... to curse (what isn't so strange bc. in Rus. sim. joke is made with the name of the I_Arab|s where arap 2(not arab)2 is jargon for a bandit; they have also the jargon verb erepenitþsja |I_erepenit$sja| as to behave boastful, which might also be in this "Arabic" sense).
     So, and the interesting point (about which I haven't forgotten, I just postponed it a little) is that many contrary notions usually sound sim. (like: mini -- micro, hyper -- hypo, big -- bit, etc.) and here I have to the I_right or righteous things (I_Ort--ordo) to add also the I_wrong or erroneous. This gives us, f.ex.: Lat. I_errare (going usually with humanum est) or I_irren in Ger. (to err for you), your ire (I_ira in Lat., a hate or anger --- you see that one or 2 "r"s are just for distinction but the r. is t.s.), also the I_iron (bc. it is hard), Lat. I_iris (there was also o. Gr. iris) what isn't iris as flower but a ... hedgehog (I_Igel in Ger., what is due to the sharp spines placed on its back, and, b.t.w., in Rus. I_igla is ... a needle; where their I_spina means a back or backbone, like your & Lat. I_spinal m-ing a vertebrae, which has hard vertices or spikes 2(left from the dinosaurs &, poss., the dragons, a?)2 ), but the flowers are here bc. the irises have sharp leaves; & the iridescence (& the iris of the ayes) is also here bc. the diff. colours in the rainbow stick out in sim. way! Here is also the irony (I_ironia in Lat., & irrisis is a derision), and the Rus erepenitþsja may carry this erroneous & sticking-out idea, and, obviously for me (though not so for the etym-sts) must be all the ... I_Irish|men (& -women) or the country Ireland --- to tell you that in Ger. der I_Ire is an Irishman, but die Irre is an error! Well, one can understand the specialists who don't want to state in the open that all Irish are, sorry, Esels (Ger. for an ass or donkey --- from the last, b.t.w., is Bul. jargon dånki |I_da^nki|, what are jeans, denims), though their behavior (as it is well known) is sim.; and so they (the etym-sts) say that the name Irish was based "hidden" on o. Irish Eriu (i.e. I_Eire) with old forms: irise, iriss, Hyrisch, etc. which had to have come from --- would you believe it? --- I_Hiberian, or Iverna, or Inverna, what is, in fact, Spain, but phonetically this were not pretty clear. OK, it surely isn't clear, but it's also not probable, and what is clear for me is that the o. Eriu is just a cry of exaltation (of seeing Urrh, maybe?), & all the irisses & Invernas are just assocs in the heads of the old Englishmen (and, again b.t.w., there are many sim. rel-ns, like e.g.: Turkey -- I_turkey 2(what is bc. of the red meat of the fowl, but, still, it doesn't sound polite)2; Ger. I_Schwabe -- Schabe 2(a cockroach)2; Rus. nemtzû |I_nemtzu^| for the Ger*, where nemoj is ... dumb --- i.e. they can't speak our Sl. langs; etc., to what we shall come again).

~ ~ ~
     But let us return to the hard work (aro--ora--arable), bc. when it is done often some particles are produced and they may be the so called I_chronos|ses, i.e. parts of the time (that give us the I_chronicle|s, chronology, synchronizing |I_synchronize|, etc.), which are here bc. the time in Lat. is I_hora, in It. & Rum. is I_ora, in o. Gr. was ωρα, in Ger. I_Uhr is a clock, & here is your hour (Fr. heure, read 'jor') & the I_era, & so on. But, look here, they are just parts of smt., & in some cases they may be even stars --- as it is with the ... I_horoscope|s (Gr. ωροσκοπιον) ---, but this may also be some space --- as it is in o. Gr. χωριον |I_ho^rion| what is a village, or χωροσ |I_ho^ros| what is a space, or χωρισω what is to separate & gives the well known ... I_horizon (bc. it separates what can be seen from what can't be 2(or, rather, the sky from the sea, bc. it is to be seen good only on the sea)2 ). Still, this isn't all, bc. if in Gr. we change "ω" to "ο" then we come to some groups of people who usually play dances (when many people gather together they either sing & dance, or, else, make wars, to what we shall come after a while), as it is in: χορεια |I_horeia| (a group of people), χοροσ |I_horos| (a dance, or a ball) --- from here is Bul. national dance I_horo (stressed on the end, which turns out was horra in o. Heb. too), & even the plural for an human (in Bul.), i.e. people, is I_hora (stressed now on the 1st syl.), what is not Sl. (>> ljudi, in Rus.) ---, then χοροδραμα is ... a ballet, and then come your 2 choruses (I_chorus & I_choir), & the ... I_aria & the I_area. The fact that the time and the space are often confused may be proven also by Eng. ... I_always what doesn't mean everywhere (from "way"), but this is present in many langs bc. in Ger. always is I_immer, what has to be split in: im Meer-sea (a sea is a spatial notion), & in Bul. we say vseki påt, where påt is a way. And let me add smt. about the work, which may have diff. variants like: Ger. I_arbeiten, or Rus. rabotatþ |I_rabotat$|, or Chapek's I_robot|s, or (why not?) the I_Arab|s themselves, bc. they are "children of the desert" (acc. to some etym-gies), but there were Per. I_arabah as a cart, and Ar. I_rabb as a god, master, one who gives sustenance, & you have also heard about the Egyptian God (of the Sun) I_Rah, & about the (o.) Heb. I_rabbi (a priest); though, on the other hand, when one has to do some work he is not very pleased with that, & that is why I_rab in Rus. (Bul., etc., c. Sl.) means ... a slave.
     The work, usually, is rotation |I_rotate|, so here is also Lat. I_roto (-are, to rotate), or their rota (a cyclical change), & from here is Rus. (c. Sl.) rota or Ger. I_Rotte (a group of soldiers that can be changed), but also Rus. ... I_vorota what is a door (bc. it rotates around the post!); hence also your I_door & Ger. Tür |I_Tuer| (it I_turn|s around, so count also the turning), & the I_vortex & I_vertex, etc. And other round things, bc. the name ... I_Gibraltar was old & Ar. (I_Jebeltar, with 'dzh') m-ing "a rocky door", & the full m-ing of the r. tor- /tir- /tar- includes: rotation, tension or I_torsion, some high pole, or a hole (from the pole, or, better, the dual image of the pole), then crushing, pressing, & other ideas. So, f.ex.: in o. Gr. θυρα was a door, in Lat. I_torus was a highland or a blowing, but also a marriage & marriage ring (Sacra tori), then the torus is a known mathematical figure (like the saving ring), or take your I_tor as a rock, and sim. Rus. I_toros (big ice block), or their torchatÞ (to stick out or up, what is stårcha |I_sta^rcha| in Bul.), or then your I_torch, or Fr. I_torchere, & so on. Then in Ger. I_Tor, when it's "it" is a door or a goal, but when it's "he" is ... a fool (with an opened mouth, as sign for foolishness); to continue with some additional hints about your ... Tories |I_Tory| like closed, conserved, or Tors in Ger. m-ing (though officially they come from some Irish name). Then there is your I_tire (= tyre, also as a verb) coming poss. directly from Fr. tirer as to pull out or shoot (where from in Rus. I_tir is a booth for shooting with guns 2(the mission being the goal, or the hole)2, also from here is Bul. tire as a hyphen), then come: the I_torsion or torture, the torrent or I_tornado, Lat. I_torso (as "tortured" sculpture!), the ... Heb. I_Tora (as smt. written on a rolled papyrus), the Sp. I_toreador (or torero --- bc. he tortures the poor animals, but also bc. toro in Sp. is a torus and a bull --- confused bc. of the I_Taurus --- << T.), & many others. Ah, but I've almost forgotten about the ... I_tart|s (Torte in Ger., but in many other langs too, even in Fr., where their I_gateau 2('gato')2 is highly mutilated, but, still, has some 'to' left); here are also Sp. I_tortillas, and in Bul. exists the w. I_tor as a ... fertilizer but this may as well be some cow dung (ah, sorry), or be rel-d to turjam (to put into, in Bul., but it sounds like Tur.) --- the etym-sts say it comes from the Scan. God I_Thorr (of the farming), what I personally don't believe, though this God is on the right place here bc. he, surely, is some incarnation of my Urrh!
     Then let me say smt. also about the I_car|s (I_carry|ing, etc.), which are known in Bul. (I_karam is to drive, carry, & I_karutza is a cart or I_chariot, though it's not so in Rus.), also the Ger* have the verb I_kehren (to make a turn, or to sweep), where from is their road movement (I_Verkehr), but there was an o. Gr. κορμοσ (a rudder), and Heb.: ker (a turn), I_kereven (to drive), & I_kerme (a rudder, what in Bul. is kormilo, & in Rus. I_korma is the rear part of a ship, i.e. where the rudder is placed). Then may be cited Per. karvan-serai (in Bul. we say karavan-saraj) or karam-serai (a guest-house), and if this might be unknown to some of you there is smt. well known --- the Gr. ... Ικαριοσ (I_Ikarius in Lat., Icarus for you), who has tried to reach the Sun using wings made out of bird's feathers glued with wax but the wax melted & he fell down; let me add also that there is a Tur. kâr |I_kar| ('kjar') m-ing a gain, acquisition (smt. that one has grasped & turned to oneself).
     Well, I don't know how you, my dear reader (or my dear readeress --- I have almost forgotten about you), but this karvan-, karam- (karme-) serai brings me to one very important thing --- to the eating --- what is well represented in Rus. I_korm (food for animals) or kormitþ (to feed, usually a baby), or Bul. kråchma |I_kra^chma| (in Rus. it is korchma, a pub), but this is Tur. I_karmak (to feed) or kirma (read 'kårma', food); the etym-sts add also an o. Irish coirm = cuirm (this time a beer), & Lat. cremor (thick sauce, maybe like your I_cream). OK, and how is then to be explained this rel-n btw. the turning & the feeding? Surely this must be some sticking of the throat (or maybe guzzle will be more suitable here?) with many & diff. things, and mark the diff-ce, bc. in Tur. I_karma means mixed, diff. --- but this is the well known Skr. karma what is a Buddhist's principle that all human beings are mixtures of diff. (good & bad) features given to them by the gods; I may add also that in Skr. there was the w. I_sharman m-ing blessed (in "Pantchatantra" is spoken about a personage called Devasharman, whose name meant "from the gods blessed"). But then this is a very big idea, bc., in a way, the karma is all; here is Rus. I_karman (a pocket --- to put diff. things there), what is Tur. karman-korman or karaşik |I_karashik| (mixed), then here is some Lat. I_crumena (also crumin, a moneybag), then their I_carmen (a verse, song, saga or telling, an oath, etc.) or your I_charisma (in pl. charismata, what 2(& the reading with 'ka-')2 tells us that the w. is Gr. --- χαρισμα), or take also Fr. I_charme ('sharm', = to Rus. I_char) & charmant, also an obsolete Rus sharmanka (mechanical music box, laterna in Lat), or Ger. I_Schar (group of people or birds), the ... I_character itself (Gr. χαρακτηρ), Gr. χαρισω, what is to give smt. for ntg. (I_harizvam in Bul.), or their χαιρι what means t.s. as Tur.-Ar. I_hayir (a wellbeing or gain). Ah well, let's break it for a while, to take a breath.

~ ~ ~
     OK, now let us continue, bc. in this sense (of χαιρι /hayir-gain-or-pleasure) is Bul. I_haresvam (I like it) coming from Gr. αρεσω (t.s.), & here is also Rus. I_horosho (good, well, usually written on the West as kharasho bc. you are afraid you may drop the beg-ing "h" in Fr. manner 2(what in this case wouldn't be smt. improper)2 ), & their jargon harja (a physiognomy, like your use of the w. mug), which may be traced directly to Gr. χαρη or χαρισ |I_haris| (a charm, beauty), & in o. Gr. this was closely rel-d (in my view) to the ... god of wars Αρησ, who later, in Lat., became I_Mars --- by the mutation I_Ares -- "Mares"! But this is also o. Gr. greeting χαιρε, or Skr. I_hare, usually Krishna (or Am. hi, or Cz. I_ahoi, or Ger. I_heil, etc., but the West has lost the most important sound "r"), and here is the known Tur. ... I_harem (bc. it's kharasho to have a harem, with a Schar of beautiful women's haris there, isn't it?). Still, we have not finished with the r. 'har-' bc. here are Tur.-Ar. I_harami|s (haramii in Bul.), who are a kind of bandits but they are followers of Ares, also one Bul. dialect (from Tur.), harman (a place for gathering of the crop, trashing-floor --- what reminds me about your ... harvest, where the beg-ing is t.s. 2(&, as far as you live on the West 3(as I sup.)3, it may as well end on -vest, am I right?)2 ); then comes the well known Lat.-Gr. I_harmonia (a harmony) coming from o. Gr. χαρμονη (a happiness, state of bliss; but who can forbid me to split it in: (H)Urrh + mono?), or also χαρμη what is --- & that is an important point --- a battle, war, winning (having given your I_harm; poss. also your I_harass, what is btw. haresvam as inverted 2(or perverted)2 love & the harm, unless you confuse it with the harness, but this is still around this r.). And the bliss or harmony is rel-d to the wars from ancient times bc. women just like military men (& men like battles), and, mark, that acc. to the Gr. mythology Harmonia was daughter of Mars-Ares & Venus (Venice), i.e. of the war & the beauty!
     And there are also Tur. I_armagans (presents), o. Gr. αρμαγια (a provision with food etc., but we shall return to the food), Tur.-Ar. harç |I_harch| as expences (meant for things that we haresvame-like), together with Bul. I_harcha as to spend, & Rus. (from their South) ... mutton-soup I_harcho (stressed on the end), then the I_cherubs (Heruvimes), I_hormones, the hermetization |I_hermetize|, the Gr. God I_Hermes (Ερμησ), who was son of Zeus (& by the Rom* became Mercurius) & ruled over almost everything --- business, trade, travelers (for he was that who carried the souls through the river Letha in the realm of dead), he was also god of the thieves & bandits, of magic & astrology (we have spoken about Mercurius). The rel-n of the food to the expenses for it, b.t.w., exists not only in the just ment-d harç -- harcho, but also in Rus. I_trata as an expense (or tratitþ as to spend, or terjatþ |I_terjat$| as to lose, with I_poterja as a loss), which is also Ukr. I_tratiti (to spend, lose, give out) or Cz. tratiti, etc. (o. & c. Sl.), though also Ger. archaic Tratte, given from It. I_tratte m-ing an overdue voucher, this for one thing, & for another thing (the eating) is the known It. I_trattoria as a pub or inn (or trattore as an inn-keeper). Here the rubbing (tårkam |I_ta^rkam|, stårzha in Bul., teretþ |I_teret$| in Rus., etc.) or I_trot|ting, grinding (like also in one Blt. I_trnotas = trnots as a whetstone) is obvious (an imit. r.), so that it might be meant that in the pubs we grind our teeth (& the ment-d voucher is then overdue as if being weather-beaten or threadbare), but it might be meant also as an entering (I_treten in Ger.) or stepping there (in Ger. I_Tritt is a step, manner of walking, or even a kick in the ass, figuratively said), what is given from Got. trudan (with o. Icelandic troda, & Eng. I_tread /trod, & I_thread, etc. 2(I may add also the Rus. jargon trahnutþ |I_trahnut$| as to hit 3(even trahatþ as to ... screw in the "other" m-ing)3 )2 ); or one may look in the Lat. where I_traho (tractum, tractere) means to carry, pull, spend, giving the I_tract & the I_track & the I_trace (from the feet of the animal) etc. Here is the Eng. I_treat & Fr. I_traiter too, giving easily (to) I_maltraiter-maltreat, bc. there is your I_threat /threaten (i.e. one is afraid to be trodden upon).
     [|I_suggestions| And here I will beg you to allow me to place some more thoughts about the cult to the wars, which is present not only in the "harmonizing battles", there was also a Lat. I_bellum, which obviously is some I_belle thing, but it is given equal to (& derived from) their I_duellum, what (also obviously) is a duel. Or you may take your w. I_military which, surely, is smt. ... very dear to us (>> milûj |I_milu^j|-dear, mild, milk). This is very symptomatic, bc. it is clear that until we stop liking the battles we shall kill ourselves en gross. And if some mills, or even pair of cents, before this might have been observed as a kind of natural selection for bettering of the folks it isn't so nowadays, bc. our strength & power have risen very much. Not only the wars, but also the mass-I_terrorism (rel-d to the Terra--Tartarus), will never cease while we cultivate liking of battles, & we, really, cultivate this --- in all the media of the world every minute goes some action, & not with masked, but with explicit terror in it ---, not just allow the people to have their preferred shows. Of course "money makes the world go round", but you have seen what a "beautiful" beg-ing of the 21st cent. the Am* have had in the autumn of 2001; and, as much as I am displeased to tell it, but the terror attacks won't stop soon! They will not stop bc. people like to fight, bc. the terrorism is an easier war, & bc., on the other hand, nobody tries to fight with the core of the terrorism. What our governments do is to fight with the consequences of the terrorism, not with the causes for it. There are regions of instability where civil wars, or wars btw. neighbouring folks, were fought for cents & mills, but almost noting has been done to solve the cases acc. to the desires of both parts. Or take the initiative not to posses nuclear or bacteriological weapons: it is a very good initiative, but it has to be applied to all countries, not just to the weaker ones. I repeat, many years ago this might have been normal (& the gladiators in ancient Rome have cried in exaltation their "Morituri te salutant!"), but nowadays all "men of the world" have to be ashamed to join the army, & all women have to cease to like macho men (what they, I'm glad to see this, begin to do, though out of other reasons rel-d with the emancipation) --- not that there should not be armies at all, no, they surely have to exist for many more cents, but people have to accept this as some needed but shameful work (like, say, sweeping of streets, clearing of garbage cans, prostitution, or, hmm, going into politics). This might seem an utopia (& it is very like it), but otherwise we will become one police, not state, but world, where everyone will be followed everywhere by cameras (also at home, in the toilets, etc.), & finger prints (& full genetic information) will be taken for all the people (not only for the criminals), & we won't like this much. You have maybe heard that in the 1st years of the production of cars there wasn't compulsive car registration, but later on, when it became obvious that these speeding "beasts" may cause heavy casualties, proper lows were introduced. So that the situation now is sim., and the choice is ours. ]
     OK, sp-ing about armagans & haramis I may remind you that there was a ... Great Armada, and may come in this way to the I_arm, where you know that the latter means (in Eng.) a hand &/or a weapon, and I may continue then with other ws like: the armory or I_armour (Lat. arma), armistice, armament, I_armature, etc.; but, on the other hand, this may mean also smt. poor, what is exactly the m-ing of Ger. arm (as an adj., with the idea, probably, of our naked hands; where as noun the hand is der I_Arm). Still this isn't all bc. in Ar. (acc. to the Koran) I_amr (& arm- or amr- is t.s. r.) was a goal, intention, order, work, deed, or will, and this is a widely spread r. (namely I/E. ar(å)-) with m-ing of: to build, make, stick in, put, & other things, what is traced upto Skr. I_irma(h) or Avs. aråma as a hand. From here o. Gr. αρθρον (a joint or phalanx) has arisen, which has given: the I_arthritis, your ment-d art (i.e. Ger. I_Art & Lat. ars), the I_article|s, I_artist|s, etc. (poss. the ... I_theater 2(théâtre in Fr.)2 is: Theos + some ars-art). But there was also an o. Gr. αρμα as a chariot, and αρμενοσ as: decent, well-done, suitable, so that it is highly poss. for the name of ... I_Armenia to be of that r. too, bc. it was known in Ancient Gr. & coming from Per. Armaniya. In the Sl. langs the hand (not the weapon) is slightly modified (in Rus. it is I_ruka) but in Bul. we say I_ramo for the upper part of the arm, & there was Arm. I_armuku as a hand-ankle, & you surely have heard about the God I_Rahma (an incarnation of Vishnu, who was the doer), who must have been very deft with his arms, especially taking into account that Hindu gods have usually 4 arms.
     But let me return to the shar- /kar- r. where is Rus. I_shar what is a ball (but it runs, turns, looks diff., like the Earth), then the ... painting in Bul. is I_sharja (now a bit obsolete), and it comes from old times, from some Sumerian shar, and if you may not believe this then you surely have heard about the country I_Shri Lanka (obviously a beautiful country), where Shri in Skr. was the name of the wife of Vishnu (& her synonym name was Lakshmi what leads us to Ger. I_lachen or Eng. laugh, but that is another matter). I may add also the so called I_Sharia law that is used in some Muslim countries and, though we may not like it, it is clear that for the Muslims it means smt. Shri (i.e. beautiful). The Rus* have also the verb sharitþ |I_sharit$| though this is not to paint but to I_search, what is the m-ing of the known Fr. I_chercher (|I_phrases| Cherchez la femme!), but this must be smh. rel-d to the shars-balls (bc. the Rus* use the phrase: hotþ sharom pokati, m-ing that there is ntg. to find, even if you sweep very carefully, but it's sup-d that they throw-katatþ some balls 2(though I can't tell you why --- maybe here lies hidden the naïve idea that if you've lost, say, a coin, you have to throw another one & it will lead you to the 1st)2 ); it is also rel-d to the scratching that accompanied the painting, bc. there is the international w. ... I_charlatan (in Fr., or ciarlatano 2('cha...')2 in It., or sharlatan in Rus., etc.) m-ing --- well, smt. what all the politician are, bc. they usually "paint" the things (synonym to this is Fr. masquerade, what is from another r.); there are also Rus. sharadû |I_sharadu^|, what are pictures or riddles for guessing. And then, why not to cite your I_chart (or Ger. I_Karte), or Rus. chertitþ |I_chertit$| (to paint or draw), and so on? This is rel-d to the Skr. shri & the I_karma bc. the usual way to paint is to use only one colour, but do you know which is the best colour? Well, if you don't know (& don't know ancient langs) then just ask the Rus*, who say krasnûj |I_krasnu^j| for red, & have their Read Square (Krasnaja Ploshchadþ) in Moscow, what is nearly t.s. as their krasivûj |I_krasivu^j| (nice, beautiful), where from krasavitza (shorten in o. times to krasà) means a beauty! But this is a very good colour (bright, as if crying out loud --- bc. of the rel-n to your I_cry) also for the Ger* (I_scharlach) & the Fr* (I_carmine), & the Tur* (<< Turkey), & so on; in Bul. we also say krasiv (for beautiful), but have hubav too, what, b.t.w., is Ger. hübsch |I_huebsch|, what goes back to some o. Asian c. root).

~ ~ ~
     Still, for to chart or paint one must also scratch or cut, and I have begun to speak about the food & not finished, hence here comes the special Eng. w. ... (to) I_carve, what is not just a knife (or to cut) but such one designed for cutting especially of meat, and this meat is (what is poss. known to some of the readers) the Skr. I_kravis (raw meat)! But coming from the Skr. and being raw (or crude, in a way) this gives the blood & the cow & the knife in many langs. Such ws are, e.g.: Bul. I_krava (I_korova in Rus.) what is a I_cow (your w. may also be counted here but you have, again, missed the important scratching sound "r"), then Rus. krovþ |I_krov$| (a blood, kråv in Bul., krv in Srb., etc.), then Avs. I_hru (a piece of raw meat), and o. Gr. χραω (to want, need --- here m-ing to eat, I sup.) & is said that from here Bul. I_hrana (any food) might have come. ( On the other hand I sup. our hrana may be traced also to Fr. I_rente, or Eng. I_rend /rent 2(as smt. torn)2, or Sp. I_rancho-ranch, and this, b.t.w., is the 2nd part of the ... I_restaurant 2(or take the It. variant ristorante as more suitable for splitting in 2 ws)2, what is a place for both rest & feeding; as to the 1st part of the restaurant there are: Ger. I_Rast as rest, state of doing ntg., your restoration & Lat. I_restauro, also the rest as smt. left, i.e. restored 2(<< also Christ)2, but these both rs 2(resting & feeding)2 sound sim. & the m-ings are rel-d, so that they may be smm. confused, like in Sl. where 2(though of diff. r.)2 I_gostinitza in Rus. is a hotel but gostilnitza in Bul. is a tavern or pub. ) If we return to the carving (what isn't only Eng., there were o. Ger. karven & Dan. kerven), then this gives also one Bul. w., I_karfitza (a pin), also the ... I_graphic|s, which comes from o. Gr. γραφω (as to scratch, write, or carve), then the I_carcass (which may be jointed with the ... car too), then Fr. chirurgie or Lat. I_chirurgia (you have modified chirurgus to chirurgian & then to I_surgeon), which latter ws have to come from o. Gr. χαρασσω (to cut, carve, sharpen), & this (besides reminding us about the haramis as cutthroats) is in the same heap with the Japanese ... I_hara-kiri (which w. has synonym, I_seppuku, what I dare to translate as "to split myself" --- bc. of Bul. imit. w. pukam as to burst, split 2(but >> pukatþ later for piquant details)2 ).
     But this, still, isn't all, bc. Western meat isn't only from this r., there is also Lat. I_caro (a meat) or Fr. I_carne (t.s.), or Bul. I_karnache (a kind of sausage for roasting filled with raw farce), and Lat. I_carnalia (meat shop) or carnalis (= I_carnal), also your carnage (what is Fr.), & the I_carrion (unless you think this is smt. that has to be carried out & thrown away 2(but then the m-ings are rel-d)2 ), and the sim. Bul. I_karantija (tripe & other intestines), then the ... I_carnation (bc. it usually is crimson like blood), the I_carpenter, if you want (bc. he carves the wood), etc. Here is also the known carnival (It. I_carnevale), which comes from late Lat. carnelevarium m-ing: to I_levo (Lat. for to diminish --- from here, b.t.w., you may reach to your ... I_left, or Ger. I_links, or Rus. levûj |I_levu^j|, etc.) the carne-meat! But there is even more to this bc. the r. contains the curve (of the horns of the cow, we've spoken about this) & here are also, e.g.: Ger. Kürbis |I_Kuerbis| (a ... pumpkin), o. Prussian kurvis (a bull), o. Gr. χαραοσ (= κεραοσ |I_keraos|, smt. with horns), Lat. cervus (an elk or deer) & the sim. I_cervix (a neck or throat --- smt. twisted & carved), Lat. I_carnivorus (not bc. these animals have horns, but bc. they eat the carne of other animals 2(usually horned --- bc. if you are a lion you don't need horns but if you eat grass you need smt. to defend yourself)2 ), & even in the Skr. I_carvati meant to chew (where the chewing is like the carving); if you like you may count here also Ger. I_Kurve as a curve, but also in the m-ing of a "bad" woman, prostitute (bc. she has gone awry).
     Poss. it wouldn't be bad to shed here a bit more light over the curved Kürbis |I_Kuerbis|, bc. there is Ger. I_Korb as a basket (& if you find time to make a basket & begin to twist the twigs, you'll see that it would become curved of itself. or izkoruben as Bul. dialect), but it has a brother by the Sl* & on the East, namely I_torba (as Rus. southern dialect, Bul., Pol., etc., coming from Tur., Tar., Azr., etc.; the stressing may vary), what is smt. sim., a bag or sack; there was even an o. Rus. torbasû as boots made out of elk's skin (from Yakutian 2(around Kamchatka)2 ätärbäs). And as to the I_Korb there are given: Lat. corbis (= corbem, t.s.), Heb. korb (t.s., from here korbn was ... a prey --- bc. it's sup-d to be put in the bag or basket), an I/G. r. (s)kerb- (to turn, twist, bend, grind), also Lat. (but coming from Heb.) I_corban as a present, which, surely, is the known Tur. (Muslim) I_kurban (religious festivity). ( To the Korb is added 2(by the etym-sts)2 that Ger. phrase:|I_phrases| jemandem einen Korb geben, m-ing to cheat smb., to leave him with empty hands, has arisen from the tradition for young girls or ladies in old times to lower on a rope down the window of a house or castle a basket & to heave up their lover it the basket 2(what brave girls, ah?)2, but when he wasn't wanted they lowered him an old basket without bottom. ) On the other hand this I/G. r. reminds me Sl. skorbþ |I_skorb$| (in Rus., or skråb in Bul.), what is a sorrow (smt. that I_scratch|es us from inside, or twists us like a Korb); then comes (why not?) the I_orbit (in all langs, surely of circular form), together with the heard Lat. I_urbis (a town, city 2(to ment. the phrase|I_phrases|: urbi at orbi, m-ing "to the town & the orbit-world")2, from here is the urbanization); then here is ment-d the ... I_harp (I_arfa in Sl., o. Gr. αρπη), bc. to play it one has to curve his/her fingers like hooks, what can be seen in Lat. harpe (a knife, or curved sword) or harpes (a bird of prey, or a sickle).
     In fact, there are other curved & scratching ws on '(å)rk-', like: Rus. I_arkan (a big hook, from here zaarkanitþ is to catch 2(zakacha in Bul.)2, given from o. Gr. αρπαγη as an oar 2(your latter w. might also be from here but it's too short for one to be sure in this)2, or a hook; << also I_arc), Bul. sårp (or I_serp in Rus., a sickle 2(we also may insert smm. parasitic 's' in the beg-ing, like in your surgeon)2, given from o. Gr. κρωπιον m-ing t.s.), or the Malayan I_cris (curved like a sickle knife), or Lat. I_carpo (to pluck, gather, pinch --- to ment. the Lat. phrase:|I_phrases| carpe diem or "catch the day 2(i.e., the happy moment)2" ), rel-d to new Gr. καρποσ (a fruit, smt. to be plucked) and (in my view) to Ger. I_Karpfen (a carp, so in Rus. 2(karp)2, Cz., Fr., etc. --- with the idea that one "plucks" it out of the rivers), and poss. rel-d also to Ger. I_karg (poor, insufficient). ( The Rus. etym-sts I have used give for the carp some Gr. καπροσ as a fish, but I have found it with diff. m-ing, then cite its name in Lat. as Cyprinus carpio, and their Ger. colleagues say it was from an unknown lang. around the Alps or Danube, but a fish or a sea-"fruit" isn't much diff. & we shall come to the Cyprus on other place. ) Then (as s-ing harp-like) come: the I_harpoon (given from Hol. harpön, but they have to have heard it from smw. bc. there were in o. Gr. those mythical harpies |I_harpy| 2(birds with women's heads, &, hmm, as bad as only women can be)2 ), your I_sharp (i.e. Ger. I_scharf, but we may return to this some time later), & the I_scarf (though it usually covers us & isn't really sharp but thin), then the I_shark too (bc. of its teeth), & the Sl. ... itching, forcing us to scratch ourselves (sårbi |I_sa^rbi| in Bul. /serbit in Rus., what leads us to the ... I_Serb|s, but we shall disc. this later again). Or I may cite also Lat. I_acerbo (to spoil, ferment, what may be intensified to exacerbo m-ing to become full of hatred or malice, what gives your I_exacerbate), or (assoc-ly rel-d bc. of its sharp taste) It. I_aceto (& Bul. I_otzet) what is a vinegar (but only Ger. I_Essig or Rus. I_uksus 2(which as if comes from their ukus-bite)2 are, if not very near to this w., then at least sound disgusting).
     Then there's also Bul. I_cherpja as to give smt. (a drink or toast) to smb., as a host to the guests, or there is Rus. cherpatþ as to take with a ladle (& the ladle in Bul. is I_cherpak; there's also a town in Bul., Chirpan, christened so bc. it is placed in a deep natural kettle), so that this is c. & o. Sl. (I_tzrpem in Srb., cherpati in Cz., o. Bul. chråpja, etc.). This giving in small portions is rel-d to the I_serp /sårp-sickle (Rus. /Bul.), also to Bul. kårpja |I_ka^rpja| (to stitch or botch, to repair a torn place --- the opposite action of tearing), then to Bul. kårpa |I_ka^rpa| (a piece of cloth, it might be a hand-I_kerchief 2(hence also this w.)2, head-scarf, or a towel; it isn't Rus., though >> I_kirpich), but the r. is old bc. in Skr. I_krpanas was a sword (or krpani was a dagger); going around 'kr-' as I_grind|ing (you use here 'gr-' instead) are Rus.: kroshitþ (to tear in pieces, usually bread, like your to I_crush) & I_kroshka (a bread crumb, but also a small child), as also okropitþ |I_okropit$| (obsolete for to sprinkle, usually with holy water), & others. ( From cherpja as pouring of smt. & sharitþ as to cherchez-to-search 2(or cercare, 'cher...', in It.)2 one may go to one imit-al root for flowing --- bc. the water turns the pebles like balls --- but to this we shall come on shurtja. )

~ ~ ~
     Ah, but there is more to be said about ws on 'år-', bc. the Ger*, as you maybe know, have the very important pronoun I_er m-ing "he", and even a heap of ws for professions in masc. ending on t.s. -er (like: Lehrer-teacher, Bauer-land-worker, Schüler-student, Maler-painter, etc.) --- and if this isn't the name of Urrh, then I don't know what is! Bc. er is a man and he has some organ that is very often (well, as often as poss.) used for urging & for many erotic things, so that we come to the Gr. god Εροσ |I_Eros| (= Ερωσ) & to your I_erection --- ah, maybe not exactly yours, bc., smm., it might be the other people's erection that we are interested in, as is the case with the ... eLection, bc. that's how it is: the folk makes the I_election and the politicians get the erection! [|I_comments| This eager wish, b.t.w., to give pleasure to other people, not to oneself, seems to me mainly feminine trait, but it is welcomed under the democracy, so that one may reasonably ask the question: why the women were for so long (until less than a cent.) exempted from their voting rights, when they would have liked it, and this would be just what the politicians usually want --- to have more voters? Really, it seems a bit silly for the ancient politicians not to have thought this matter through, but then ... then the democracy was meant as a way for finding of reasonable solutions, not just as populist humbug (if you'd excuse my spiteful remarks against it, but, on the other hand, you have to become used to such comments bc. they will happen in other places too). ]
     But to return to the erotic things where in o. Gr. were e.g.: ερρω |I_erro^| as to move slowly, with shaking from side to side (maybe with this image in our heads we in Bul. use the verb klatja 2(to shake)2 instead of your skrewing, you know in what m-ing), ερευγομαι as to I_erupt, ερευθοσ as redness (bc., you know, there is no sex without smt. to become I_red, or I_rot in Ger., & this is another rel-n to that colour; so that one may even say that I_Eros is: Eh + rot; or er + rot), or ερωθικα was a holiday dedicated to Eros, or ερωτιασ was (my) beloved, & others. In the Lat. you have heard about the particle I_ergo m-ing "hence", but without Urrh, sorry, Eros (just one more incarnation of Urrh) one could hardly have guessed where from this implication comes (& in the Gr. exists a noun εργον as: a deed, work, battle, etc.); then there is the unit I_erg for measuring of energy (of the erection, maybe?); there is the I_ergonomic|s as a science for environmental & working conditions (as results of some ergon-deeds; or how to make it to be ergo better); there is the I_orgasm, together with the I_organ|s for the purpose (in o. Gr. οργανον was an instrument, but it may be of every poss. kind, not only musical), then may be added the organism (Lat. I_organismus) & the orgies (Lat. I_orgia) & the organization, & so on. But sim. (in many cases) to the prefix I_er- is I_re- (for repeated actions), say: resurrection, recursion, etc., and the Ger* use the w. I_Rektion in grammatical sense (of how to join properly the ws in a sentence) what isn't exactly erection but one may as well imagine that this is like threading of the ws on some stick or needle (not to say prick). This can be connected with the right things, via the w. I_direct (what reminds me also the w. I_correct, meant as raised upward), but there are many old ws, like: Tur. (& Bul.) I_ergen (not married man), their I_hergile (a group, or flock of horses), also I_direk (what in Tur. & Per. is a pole).
     Still, we are not done, bc. in Ger. very near to the pronoun I_er (or take the building of comparative form of adjs with the suffix -er, what you have also accepted, & what might be viewed as making of the described value more Urrh-like) stays the w. I_Herr (a man, Mister), & in Lat. also exists heres as a I_heir, & in o. Gr. χηρα was a widow, & then comes your I_heredity. In o. Gr. was also the Goddess I_Hera (Χρα = Χρη) & she was a very important one, wife of Zeus (& daughter of Kronos & Rea), but we must not stick to the women here bc. the point isn't in the gender but in the power & productivity, and Gr. χειρ or χειροσ |I_heiros| (in plural χερασ) is smt. m.o.l. equal to the Lat. manus, i.e. an arm, glove, direction, power, etc. The Rus* have their I_her too, though for them this is exactly ... a phallus (& they surely make some fun with the Ger. Herr, whom they call then I_ger by euphemistic purposes, I sup.). I may cite here also the particle "here" (Ger. I_hier; but also her what is movement to me 2(as if I am the Herr, as it usually is understood)2 ), and now we are moving to diff. cries like: your I_cry, It. I_crescendo, Bul. krjasåk |I_krjasa^k|, Ger. kreischen, etc. In this case here is also Lat. I_oro (orare) what is to speak, to plead, what gives the I_orator; then in Ger. I_Rat is the local governmental body (your rat, b.t.w., just scratches the earth), & in Rus. oratþ |I_orat$| is to cry loud (& orava is a group of children, bc. they often orut-cry). But in Bul., Rus., etc., exists one special cry, I_ura ('uraa', I_hurrah for you), that may be heard mostly on parades &/or wars --- & that is what your I_war, in fact, is ---, here is also Lat. I_ursa (a bear, known from the constellations Ursa Major or Minor; in Fr. it becomes ours, read 'ur'), & Tur. (& Tar.) I_aslan = arslan (a lion), & the Turks say also I_ursus what is to be angry, with wrath (ärgerlich in Ger., so that you may as well count Ger. Ärger |I_Aerger| = to Eng. I_anger, too), & in o. Gr. ορνυσ |I_ornys| meant a bird (giving the I_ornithology), & all this is rel-d to some guttural growling (what is the core of the name Urrh). Well, that's also where from the I_orangutan|s have come, & the guerrillas & I_gorilla|s, & Fr. I_guerre ('ger', a war --- to remind you the phrase:|I_phrases| A la guerre --- comme a la guerre, or "In the war it's like in the war"), & Ger. I_Heer (an army), & the I_hero|es (I_geroj in Rus. /Sl.; and in order not to forget about the god Eros let me tell you that in It. heroism is eroismo and heroic is I_eroico), & Ger. I_Herold (herald for you), etc. Even in an isolated (at least in Central Europe) lang. like the Hun. (but maybe they are more familiar with my Urrh?) I_ural means to govern, rule, uram is Sirs (pl.), & the short I_ur is exactly a Herr, master!
     But where the Herrs & the Heers are there are also the hordes --- Ger. I_Horde, Sl. I_orda (the "h" isn't important & has emerged on the West around 15th cent.), Tur. orda or Gr. ορδη, & so on, m-ing a nomadic tribe, which in search of pasture often makes armed strokes & pillages ---, the r. coming from Per. Urdu (such tribe abiding in Hindustani, also their camp), & in Tur. I_urdu means an army. This hordes give us the horrors (horrendos in Lat., I_horreur 2('horjo')2 in Fr., etc.), of course, & poss. have given also Ger. Behörde |I_Behoerde| what is an institution but usually warlike one; though it may be said that this w. comes from Ger. hören |I_hoeren| (to hear), where is your I_hear -- ear (or Ger. I_Ohr what is an ear) & Fr. I_oreille (to hear), what leads us back to Skr. I_karna (an ear), but all this is indirectly rel-d to the wars & cries (& the blood etc., bc.: just comp. karna with karma). The idea of the act of hören-hearing & its s-ing, together with the crowding of many people or particles, gives the sim. I_chord what is not only in mathematical sense but primarily as a string (what is a line of "crowded" particles) and this also is worldwide spread --- Lat. chorda or Gr. χορδη, etc., giving also the I_accord, accordance (accord + dance, a harmony), the accordion, etc. But sp-ing about I_crowd|s we have to see that this w. also sounds Urrh- (or Herr- or war-) like, and here is the place for Ger. I_Kraut what isn't exactly a crowd, it's a cabbage or some weed (Unkraut), but I hope you've got the hidden idea, which is present also in Fr. I_croit ('krua', a procreation --- we have spoken about the creation) or croitre (to grow). Besides, you surely remember the country I_Croatia (called Hrvatsko in Srb., what sounds even more warlike 2(rather, throat-cutting-like)2 )? Well, I don't state that all people there are one big crowd, but you know that they have fought (& they have to like it) and this is just the hidden idea behind their name. Here are also all the crashes --- I_Krach in Ger. & the Sl. langs (krushitþ in Rus.) & so on, then Ger. I_Kram (broken things), then I_krank (ailing person), etc. (I have ment-d that there is no creation without some destruction), but let us not dig deeper here. Still, I may add Rus. kudrû |I_kudru^| what is a hair (bc. it is curled), or kudrjavûj, equal to Bul. kådrav |I_ka^drav| or Cz. kudra (o. Sl.) m-ing I_curly, & your w. too ( bc. 'krd-' or 'krl-' is m.o.l. t.s.); there are other Blt. & Scan. ws, but there are also ... the I_curds here, not only in your m-ing of spoiled milk but as name of a tribe (they should be Kürden |I_Kuerden| in Ger., Kurds for you). And if some of you have observed that kürd- is near to your ... I_curse then he/she may be right, bc. this sounds sim. to the war cries, but then you may as well add also the I_cur, for that's the idea of the cursing.

~ ~ ~
     Well, I might have finished here with the name of Urrh, but as far as I have already put smm. 'k' or 'g' in front of it, and the book is thick enough, I may continue for a while with the r.(-s) gor- /ger-, but let it be ment-d in advance that there are many ideas in play here, such like: warlike cries, grasping of smt., scratching or grinding of smt. to dust, & in doing this either greatness or grimness may be implied, or also burning of a fire (there are other rs for this but everything on its proper place) & rising of the smoke up, etc. Let me begin here with Rus. gordostþ |I_gordost$|, what is a I_pride (where your w. also sounds sim., but for it better >> Praline), and this might be bc. one thinks that he/she is I_great (hence, add the last w., too), but, better, bc. the proud person heaves his nose or looks up, what is I_gore /nagore in Bul.; or take Rus. I_gora, what is a mountain, & together with this the burning of the fire still remains hidden smw., bc. I_gorja in Bul, (or gorit /goretþ in Rus.) is to burn. In all cases gore is c. Sl., but its m-ing varies &, f.ex., in Pol. gora is a mountain (like in Rus. & most of the Sl. langs) or also a mansard (top flour) or a movement to above (ah, your w. I_above poss. has to say that when you put one thing above some other then it says 'båf' or puff), but in Bul. gore is up/above & gora is a forest & it burns, though not always grows on mountains (poss. it is meant that a tree is smt. high, looked from below), but is rel-d to the burning also via Rus. garþ |I_gar$| or Bul. I_zhar (glowing coals). ( B.t.w., your I_forest, which is also Fr. forêt, is from Teu. origin bc. in Ger. Forst is a kept forest, & Förster is your forester, & has to be rel-d with the burning through the r. of the fire. ) The w. gora isn't smt. unique for the Sl* only, bc. there was an o. Teu. (Prussic) garian m-ing a tree, then even Skr. I_giris (& Avs. gairi, I_gar, or gir) m-ing a mountain; & I shall go also to the o. Greece where, some of you must have heard, was their αγορα (in Lat. also I_agora) what was: their Parliament, or a meeting, or stock of wares (i.e. heap of smt.), in today's lang. it is just smt. bought (but it, still, is not clear whether the point is in the heaping it, or in some crying or in both, bc. αγειρω is to summon, or I_acquire 2(what in turn isn't away from the Gr. w., come to think of it)2 ); there was also an o. Gr. οροσ |I_oros|, what was a forest but also ... curd, & a furrow, & other (shrunken) things.
     You may feel that now we as if returned to the orators, but also to some ... boiling or eruption, what allows me to ment. here also Ger. gären |I_gaeren|, what is to brew or boil, but at t.s. time die Gäre is fertilized, rich soil, Garküche |I_Garkueche| is a cheap pub, the short I_gar is cooked or ready or enough (usually used in negative --- gar nicht is "not at all"), and this process of fermenting (in my view) is what rel-s the burning & rising & the guttural s-ing of the root. In Fr. also exist some gar- things, like their well known I_gare (a station, literally used in Bul. too), which was so called bc. this is also a cry to keep off the way (in Bul. we say I_varda, poss. of Tur. origin 2(though there is also It. I_badare as to watch, take care, i.e. to drive away the unwanted; and mark the changing of 'v' to 'b')2, with t.s. purpose), so that here the m-ing of gare has to be of a place where the coach cries smt. to stop; from here the widely used Fr.-Ger. I_garage has arisen; and poss. their garçon |I_garcon| is also in this sense (he waits for smb. to call him with some "gare"-cry; or he is rel-d to Ger. Göre --- >> G.). And then I made one hazardous jump to one Bul. dialect, I_geran, what is a water-well, supposing that this is a place where the water brews, and rising up or falling down is m.o.l. t.s. (thought I), but here I must confess that this turned out not to be the case.
     Still, it is interesting to be ment-d, bc. here the crying plays the major role, but this time not of men but of ... birds! What I mean is that in Gr. γερανοσ is what in Bul. is I_zherav (in Rus. it's zhuravlþ) or in Ger. is I_Kranich or in Eng. is I_crane, and you know, that this is both: a T-formed crane (kran in the Sl. & Teu. langs), used also for bringing of water to the surface (Bul. I_geran, though we usually mean the hole, not the shacking stick above it), & the bird that cries so loud (like the Fr. gare & garçon); there is also the known Lat. I_cranium (used literally in Eng.) m-ing a temple, surely (after all these explans) bc. it's sup-d to be the upper-most part of our body. The idea of a bird that in pecking of its food bends down & heaves up its head is so powerful that the Sl* use it in another w., lebedka, what is a heaving mechanism with spools, where lebedþ |I_lebed$| is a swan. ( This lebedþ-swan, for its part, is o. & c. Sl. 2(labod, labud, etc., pre-Sl. olbodå)2 and is given from an o. high-Ger. albiz, then from o. Gr. αλφοσ |I_alphos| 2(a kind of white lichen)2, i.e. as smt. white 2(>> albino; & the 2nd part of the alphos reminds me 3(just reminds, to ment. the next w.)3 about the ... I_phosphor, what means "white light")2, but I don't exclude entirely some pricking 2(<< bodatþ)2 or bending down 2(low, for the 1st syl.)2 of the head, like with the crane. ) Going around imits of cries we come also to your I_crow, which is, besides the main m-ing of one species of birds, also t.s. heaving mechanism, which in Bul. is called skripetz, bc. in Rus. skripetþ |I_skripet$| is to I_screech.
     So, and now let us look again to Russia, where exists also the w. I_grozà, what is a thunder, and here Rus. Tsar Ivan (but please, don't say 'Ajvån') Groznûj has to be ment-d, where this alias name (The Terrible in Eng,) was given bc. of his cruelty (he was like groza), though the Bul* think that he was bad-looking man, bc. this is what I_grozen in Bul. means. Well, whether it is a thunder or a deformity of the face isn't a thing to be much chewed, but here may be added also Ger. I_Grauen (a fear or horror), synonymous with their I_Greuel ('grojel'), & sim. with their grau (I_grey or gray for your); and going back to o. Gr. we may find there the w. γοργοσ (fearful, ominous), where your I_gorgeous, surely (in spite of the m-ing, or, better, just bc. of the contrary diff. m-ing) also falls, together with Sl. gretþ |I_gret$| /greet /greja (to shine, warm, heat). In this sense (I mean in the bad sense, not in the gorgeous one) are the mythical Lat.-Gr. Gorgonas, mainly one of them, Medusa I_Gorgona (a demoness or she-vampire, with hawk's beak --- Γοργεον in o. Gr. meant looking like Gorgona); here are also the I_griff|s (mythical monsters with hawk's head & wings, but with body of lioness); & in this (now good) sense is the ... Saint I_George (in Bul. he is a patron of the military men, celebrated with eating baked young lambs in the beg-ing of May); &, then, here has to be ment-d also ... the country I_Georgia (I_Gruzia in Rus.), bc. the Georgians are known all around the world for their bravery & high speed in horse-riding (the so called jigits, >> them later).
     So you have seen that this gar- /gra- r. may express some horror of grinding (or, resp., an approval of it), and this is important bc. in Rus. I_gore is exactly a sorrow, what neither grows high (>> grow), nor is smt. I_great (or Ger. & Fr. I_gross), nor burns (well, it might happen smm.), but we still may cry in such cases. In this sense (of Ger. Greuel) is our Sl. grjah (in Bul., or I_greh in Rus.), what is a sin (we shall disc. your w. further on), which is closely rel-d to the Sl. error, I_greshka (in Bul.; the Rus* say I_oshibka instead, from: "oh 2(no)2", or 'ah' 2( or "ach" if given in Ger, which exclam. has given your I_ache; or smt. like your ouch)2, though some Gr. influence might also have been present here bc. οχι |I_ohi| means there "no" --- but the Rus* know well the disc-d r. bc. they say greshitþ, for to sin). In the case of this sin the fire of the hell may also play certain role, but it is not so in: I_grind|ing, or the I_ground (Ger. I_Grund), or I_grasp|ing (or gripping, where, b.t.w., comes the illness I_grippe, known all over the world --- from Teu. griff- or I_greifen, & this in its turn comes from o. Gr. griffs), or the I_grim /grime, what is Teu. (Hol. grimm, Sw. grym, etc., but also Sl., where I_grom /gremit is like the groza-thunder, I_pogrom 2(what is Ger., Eng., Heb., etc.)2 is a destructive invasion, grim is a ... make-up in Bul., etc.). But here is also the well known ... gram (or Gramm or I_gramme), what is traced to o. Gr. where γραμμα (-τοσ) was: a small line, scratch, figure, let., musical note, & other small things, & then here come also many -gram things (like the: anagram, epigram, monogram, etc.), &, of course the ... I_grammar (& that is why I, personally, don't like it much, where the ws are smt. else, they have been invented or accepted by the common people, not by grammaticuses).
     As variations of the gram with m-ing of smt. small may be observed also the I_grade|s or I_degree|s. The etym-sts cite here an I/E. r. ghrem- m-ing to kill, or I_threaten to smash (& threaten in Rus. is grozitþ), & that is where from the w. I_crime has arisen, too. To the grasping I may add also Bul. I_grabja (to I_rob, what, b.t.w., is rel-d to the robe in a sense of taking even the last robe), but here deserves to be ment-d also Ger. ... I_Graf (an Earl), bc. he grasps all for himself or holds his people in a fist; then fem. from the latter is die Gräfin (also Grafine), but exactly I_grafin in Rus is a ... I_carafe for water (bc. it holds the water). In this on gr- imit. cluster has to be also c. & o. Sl. walnut, which is I_oreh in Rus. /Bul., gorih in Ukr., orech in Cz., orzech ('orzheh') in Pol., etc., even in Alb. it is arrë (& I would add also Gr. αραχισ |I_arahis| as a sort of nuts), but it's said there wasn't good etym-gy for it, though in o. Gr. αρασσω meant to hit, smash, break; well, if so I may add also your I_grain, & Sl. peas which is I_goroh in Rus. (grah in Bul.), & many other ws.
     Still, there are other important things around here which I may initiate with another Sl. w., grad or I_gorod, what is a town (about your w. on some other place), or, if you prefer otherwise, then with your I_girder (bc. in old times all houses were wooden) --- but it is I_greda also in Bul. The r. is old (in Tur. the girder is I_kereste, but we shall speak about this further on ... carrot), and c. Sl. & Teu. & Baltic and has given many ws, like: Rus. I_ogorod (a garden), then your garden (i.e. Ger. I_Garten), Ger. I_Grat (a sharp corner or a mountain ridge) or their Gräte (a fish bone, bc. it both gradi 2(Bul. for to build, here holds)2 the body of the fish & looks like 2 slanting "girders"), Alb. garth-dhi (a fence), also Teu. gards (a house) or gerda (a belt) or your old gyrdan (which has given your gird), what reminds me about Bul. (but not Rus.) I_gerdan (a necklace), then comes one Skr. I_grhas (a house --- where from, eliminating the beg-ing "snarling", you may come to your house, but there is a long way to it & we shall ment. it again), & Avs. gårådo (a cave), etc. But did you get, why a garden has to be fenced or girded? Well, bc. in this way it's clear that this place belongs to smb., sim. as with the towns though they have also to be defended. So that there is more to be added, bc. just fencing is not enough, the fenced thing has also to be watched & guarded, what allows me to ment. also: Ger. I_warten (to I_wait or I_watch) or their Wärter (a guard), or Fr. I_gardien (a I_guard) or garde (to guard, but this was o. w., garde = to-guard, also It. guardare & late Lat. wardare as t.s.; & then count your bodyguard too), or the ment-d Bul. I_varda (or vardja as to guard) together with Srb. ... river Vardar, and others but let me stop for a bit. Bc. the rel-n guard -- I_regard in Eng. just pushes itself out, but that was so also in the Fr. (in o. Fr. was regard /regarder as a look /to l., though there's ntg. in the Lat., so that this is relatively new w.) --- i.e., smt. returns (re-) from our environment to us that guards us (our prestige), or else we return smt. towards what or whom we honour (sending our regards to smb.).
     So, and then we may continue with Ger.-Fr. I_Gardine (a I_curtain, where for your w. is said that it has come through Hol. gardijn from o. Fr. courtine, where we come to the ... I_court|s, and the courtesy, etc.), what reminds me about Bul. perde (which has to be Gr., t.s. curtain), or the I_corset used in old times, or the widely spread Fr. (Ger. & Sl.) I_garderobe (your wardrobe --- so that you see that gard- or ward- is the same here), & so on. And not to forget that all human beings (as well as the animals) have to guard above all their hearts and here is Rus. grudþ |I_grud$| (a breast), what is c. Sl. (gårdi in Bul., I_hrud in Cz., gredzi in Pol., etc.), what etym-ly is given as rel-d to Lat. I_grandis (a grand, eminent person) or grandio (to enlarge) where from Fr. grande (& grandeur & grandomanie) comes. You may put here also Rus. (c. Sl.) ogromnûj |I_ogromnu^j| m-ing very big (the beg-ing 'o' is an exclam. & then it is like the Lat grandis), together with your & Fr. I_ogre (or Sp. ogro) as man-eating monster; then the I_grenade|s (Granaten etc.), with the ment-d fruit I_granatum in Lat. (granat in Rus., Granatapfel in Ger., pomegranate for you --- bc. it is like a grenade), etc.

~ ~ ~
     And now I shall return for a while to the I_Herr and ment. smt. that looks slightly funny --- Cz. I_herna, for which one may guess that it is like your "john" but only for men, and he would be more wrong than right, bc. this is a place for playing games, what is usually only men's habit. But what I want to tell you with this w. is not that in Cz. a man is called also Herr, for it isn't so (>> muzhik), but to come to the r. gra- /hra- in a sense of a I_game, what is not like the dances, where women also take part (men go to dances too, bc. they do this mainly to find women there). [|I_suggestions| Ah, playing games (for which >> further on game) is solely men's "job", starting from young boys up to a very old age, and if women do this smm., then it is mostly when they have left their ... climacteric period behind. In the games the point is not in acquiring smt., not in the gain (and normally it's even a loss, at least bc. some fee has to be paid to enter or look at the players), but just to win the game, to be above, on top of the other(s), and out of pure speculative or creative view point; to play "game for the game's sake" (& that's why you & the Ger* & the Rus* & other nations, but without the Bul*, use one & t.s. w. for playing musical instrument and playing, say, football or bridge or some other game). This isn't for women, who are more practical beings & do almost ntg. if they will not gain smt. out of this. We shall come to this again in the course of narration but my remark here is meant in order to clear the connection of the games with the men. ] Anyway, in Cz. I_hrach is a player, hrachka is a plaything (what sounds very funny in Bul. where exactly I_hrachka is a ... spit phlegm), & the short hra is a play. We started from today's Cz., bc. here the r. of the Sl. play is to be found clearer, where in some other Sl. langs there is a preceding vowel, like: Rus. & Bul. I_igra, Ukr. gra = igra (& grati is to play), o. Cz. jhre /jhrati, Pol. gra /grach, o. & pre-Sl. jþgra, going (etym-cally) to a Skr. ejati = ijati (to move). The beg-ing 'ej' or the like symbolizes the euphoria of the dances, but it was lost later in many langs and only some ger--Herr (leading us to the guerres) has remained.

     So, and now I hope you are convinced that Urrh is everywhere & in everything, and not bc. smo. wishes to believe in Him, but bc. the quintessence of His name is fixed in many 1000s of ws all around the world.
     }

     IN THE BEGINNING {} WAS THE GOD {} CALLED URRH {} WHO WAS THE TRUTH |I_TRUTHCHP|
     {
     bc. the ultimate (or absolute) truth can be reached only by a God, and acc. to the Buddhism the God (it doesn't matter who of the gods I mean bc. they don't contradict & fight like the Gr. gods, they just do their part of the work) & the God's truth is 1 & t.s. thing. If we look more precisely to the w. I_truth in some langs we shall see that this is usually a result of some grinding or breaking of the facts or thoughts to reach the gist or core of the things. It is so with your truth, which comes from Ger. I_Trauen (to believe in smb.) or I_treu ('troj', trusty), but it is so with: Ger. I_wahr (true), Lat. I_verus (true, lawful, just) or verto (to turn, direct, change), or Fr. I_verite (a truth) or vrai ('vre', true, real), or your (to) verify, or Bul. vjara (Rus. I_vera, a belief), or Tur. I_veresiye (a credit, reliance --- hence, I may add here also the I_credit, which is smt. very hard, like a rock 2(just comp. Lat. I_credo-to-believe with Ger. I_Kreide-chalk)2, but one can't find it if one doesn't try to crack the nut), & other ws. And let me tell you that for the Sl. people it's clear that for to believe (veritÞ in Rus.) in smt. /smb. one has to check (proveritþ |I_proverit$|) it; but there are many assocs here, like the link btw. Ger. trauen & ... traueRn |I_trauern| (to mourn, what is not present in the Lat., but in Heb. I_troyer is a grief), what has to say (I sup.) that the mourning is a way to show one's regards & credits to the dead person (that one still believes in him /her; or, else, was one of his /her trusty persons).
     Then here is also your (to) I_try, i.e. you look for the truth, isn't it? But this Ger. believing is also a kind of shaking hands with smb. (or, better, a I_friction, what gives us the I_fraction|s too), bc. it is the credit (& the credentials) on which every I_trade is based. And let me include here some remarks concerning the I_probability, where you correctly draw it out of the I_probe (some digging, grinding, sending I_Sonden 2(a probe or sound in Ger., coming from the singing, i.e. hearing; & that is why you say that smt. is "sound" m-ing truthful)2 ), where the Ger* say wahrscheinlich 2(seemingly true, in translation), & the Rus* use verojatnostþ (a w. based on their vera-belief), what isn't very scientific (unless you take into account this boring that lurks behind the verification). Also it might be interesting to explain why to "I_believe" is made out of to ... I_leave, of course (bc. how could it be otherwise?), and that is in the sense of the proverbial Lat. sentence: |I_sentences| "Credo quia absurdum." ("I believe bc. it is unbelievable."), or also of the Rus. phrase:|I_phrases| zamnëm 2('zamnjom')2 dlja jasnosti ("let us drop it 2(the question)2, for to retain the clarity"), i.e. let us leave it & just believe, not trying to prove its truthfulness (bc., if it really is to credo in smt., then there is no place for proving it right or wrong!).
     Around the Lat. verus or Tur. veresiye stays also Tur. I_dalavera (a gain or business act, a selling, known in Bul. too; sim. to that is also their alåshverish), but what is the rel-n to the ... Am. state Delaware I can't tell you. Anyway, the 1st part (dala-) is smt. long or big, from which on the West only the 2nd syl. has remained (to remind you the Skr. linga from the Introduction), but in the Sl. langs this r. exists (in Rus. dlinnûj |I_dlinnu^j| or dolgij is long, t.s. is Bul. dålåg |I_da^la^g|; also dalak but this is Tur. I_dalak, what is ... the spleen as organ --- bc. it is smt. long), and maybe you have heard about the ... Dalay-Lama known in Tibet (& Mongolia), where I_dalaj is = to the Lat. I_mare (or Ger. I_Meer, a sea, what is rel-d to their I_mehr what is I_more --- though this is a diff. r.) & the sea is a big (here long) thing. This explains the Dalay-Lama as ruler over the seas, & the dalavera as a big vera-business, but I'll use the opportunity to say here smt. more about the Sl. long things bc. their rs are to be found in the ancient langs (Skr., Avs.). So let me cite also: Rus. I_daleko (far away), pre-Sl. dålg, some Blt. tali or talus, o. Gr. δολιχοσ (long), which all ws go to Per. I_darga & Skr. durghas (or dirgas, long --- you must be used till now to this r--l mutation), then, with some changing in the m-ing, we come to Rus. I_dolg (dålg in Bul.) what is ... a duty, an obligation (as by borrowing money), and here we make a link with the Western langs through the known Lat. ... I_indulgentia or indulgere (to indulge), which can be split into: in + "dulg-", m-ing smt. you are allowed to do now, but with the idea of "long hands" --- poss. bc. of this strong wish you have the w. I_longing & the Ger* their I_Verlangen (a strong wish, need), or they also say I_gelingen (gelang, gelungen) for to succeed! After so much explans of the r. you may find out that your ... I_duly has t.s. m-ing (to return the dolg); if you want to stay near to this Skr. drg- r. then I may add also Ger. I_dreist or Bul. dårzåk (Rus. I_derzkij) what is impertinent, with the idea of smt. that sticks out & stirs the others, or scratches them (as in Bul. I_dera, what is o. Gr. δερω m-ing to skin an animal) or in your ... I_derby (match), but that's another matter (as much as Bul. ... drisåk |I_drisa^k| is, what means, I am sorry, a I_diarrhoea 2(which w., b.t.w. & in my view, was so called bc. one empties then his or her bowels twice oftener than usual)2 ).
     OK, but let me dig a little more about the shaking of hands, bc. it may be also some friction of bodies, what good friends (or lovers) usually do. This is shown clearly in Rus. drug (or Bul. I_drugar) what is a friend (& a friend is just the person around --- << ander), but in this case the Sl* were better informed & the r. is drug- /durg-, bc. in Skr. (in the Buddhists' mythology) was the name I_Durga, who was the wife of God Shiva & she was known to have many faces (which she alternatively showed), and if a wife isn't the best friend-drug (i.e., she should be) then who is? There is also your I_darling, of course (given from o. Prussian I_Darge), & Rus. I_dorogoj (drag in Bul.) m-ing dear (hence, your I_dear too); there was also Skr. drijate as to take into account, approve, value, & I_drtas ('drþtas', written with a point over the "r") as respectful, so that the r. is old. And here we unexpectedly jump to your ... I_dream (Ger. I_Traum, or Hol. droom), but there is also Lat. I_dormio (to dream), & Rus. drematþ (to sleep or dream), what explains your I_dormitory (as a place where to sleep or dream); I may also come to Ger. ... I_Darm what is a bowel (bc. it is a place for grinding of the food, and it's dark there), but we shall come again to it. In a way, the dream shouldn't be very unexpected here bc. it is some "other life", but the etym-sts are more concrete & they (the Ger*) say that the Traum comes from their trügen |I_truegen| (to deceit), & there was an o. Icl. draugr as a ghost, & so on, till a Skr. druhyati, what was trying to do smt. bad, or Avs. I_drui as a deceit, so that this is the other face of the other person (or thing) --- the deceit. Well, to deceive isn't good, but it isn't always bad, you speak about "white lie", & the ancient Rom* have had the saying: |I_sentences| "Mundus vult decipi (ergo decipiatur)!" m-ing that the world just wants to be deceived (hence, let it be d.) & that is why there exists the whole art, & all the advertisements, & the democracy, etc., but this must be well known.

~ ~ ~
     Bc. there is not much left to say about just the truth I shall put here smt. about the "just" --- what is just to the point in a disc-on of the truth, though instead of breaking or rotating, we have here a sim. action of fast movement as in, say, your I_jog|ing (to remind you about Jurassic--jour--jurvam-se). Still, I don't mean exactly this w. but the w. I_gist, i.e. some (quint-) essence, some abstraction, what we have in Sl. ... I_chislo what is a number! Your number isn't so interesting and it says smt. only about the way of making of the numbers --- by "nu" + mehr (more), i.e. they are build by adding of one to every other number; and this particle "nu" may be understood in your m-ing of I_now (but not as time), or in Ger. of I_na (= nanu), or in Rus. I_nu (t.s.), or even in o. Gr. m-ing of ναι |I_nai| (read 'ne'), which primary m-ing now is of yes, but --- you surely don't know this --- s-ing as the widely spread no /I_not (I_nicht, non, ne in Bul., or I_net in Rus., Fr. I_ne for negation of verbs, etc.), & m-ing "yes", so bc. of this it has given the Bul* the chance to nick with our heads & to mean "no"! This is a peculiar thing (& I sup. nobody else will explain it) but it is so, and some rudiments in this sense have remained on the West, too, in your I_nick|ing (what may be rel-d to Gr. goddess of victory Νικη = Νικα, or I_Nike in Lat. --- bc. she is the one who makes our heads nick), or also in to I_node, or in the I_note, etc. (there is also strange usage of exactly ne in It. m-ing "about this or him or her, from this, of this"). ( The explan. of this perverse 2(I don't see why not to say so when it is so)2 Bul. nicking, I sup., lies in the rel-ns with our neighbours, the Gr* 2(though nobody will confess in this --- neither they, no we)2, and what I mean is that we surely wanted to make smt. on the contrary to them, bc. when the Bul* nick they say ne m-ing "no", and when the Gr* nick they say also 'ne' but m-ing "yes". And let me use the place here to ment. also your I_need, what as noun in Ger. is Not, what sounds exactly as 'not' --- bc. you haven't what you need and that's why you need it. ) So let us return to the Rus. (Bul., etc.) chislo what may be rel-d to Rus. chistûj |I_chistu^j| (clear, pure) but that's to t.s. idea, and other sim. ws here are: the known Fr. I_geste (Lat. gestio what means: to do, perform, give will to smt.), or Ger. I_Gestalt (a gist, core, image), or Bul. (i.e. Tur., here) I_dzhaskam (to hit, smash, jog), what may lead us to the jungle & Ar. I_jin (but we'll come to this again on gene).
     And as to your w. digit, then this is Lat. I_digitus what is a finger or a finger-nail, saying us that in old times people ... counted on fingers, but this is just on the surface (this is what the etym-sts say) & there are some assocs here in which I shall indulge for a while. One of them is in the rel-n with your w. I_dig (dug) in sense of digging for some hidden notions (using even your nails, ah?), where the r. dig- isn't unknown on the East or the West; more than this, it contains 2 (dual) ideas, this of digging (making of hole), & that of piling the earth up, or heaving of smt., where the latter idea is more wider spread than the former, as it is in: your (& Scan.) I_dyke = dike (to remind you the name Van Dyke too), or in Bul. I_vdigam (or digam, as non literate, m-ing to heave smt. up; though this w. does not exist in Rus., they use only the I_diga-dyke), or in Lat. I_dignitas (a dignity) or dignatio (to prize), or, then, in Ger. I_gediegen (pure, real, but with t.s. idea of enhanced, bc. ge- in Ger. is a prefix). Another rel-n is to the I_digest, what is m.o.l. t.s. idea of our Sl. chislo. But there might be older rs of smt. fast & speeding, going with some knocking, bc. there were a short Arm. ji what is a horse, also Skr. I_jihite is to fly like bird --- bc. it's much easier to calculate with the digits, not how it's on fingers ---, & if you don't know these ws then you poss. have heard about the I_jigit|s (Turkmenian, but also in other Asian langs) who were very good riders; as well as you should have heard nowadays about the Muslim I_jihad (smt. fast and done rush on yüryüş). As far as the I_finger|s (t.s. Ger. Finger) are concerned I may say that they are smt. ... I_fine, of course, like your fish-fin, or It. I_fine (an end), and here are also the ... I_finance|s (as fine ruling, mark this; as much as the w. fine in Eng. means also money to be paid as penalty 2(what surely is a much finer punishment than to be scourged or put in dungeon)2 ), etc.; and if some of you may wonder why the end must be fine then let me say that if it were otherwise, i.e. if the beg-ing was finer & the farther we went the thicker it became, then --- well, then there would be no end (but << also bottom).
     A propos, the I_digits are smt. really precious. That was the reason why in old Greece (& before that, of course, bc. the cabalistic is very ancient) the Pythagoreans took the numbers for some signs from the gods and provide each of the numbers with their special m-ing. [|I_comments| And how one may not be awestruck by the fact that, say: the differences btw. every adjacent exact squares are adjacent odd numbers --- e.g.: 36, 49, 64, 81, & so on, and the diff-ces are 13, 15, 17, etc. Or take the famous I_Pythagorean numbers, which were known from before the 1st mill. BC, and that --- I may bet you don't know this (bc. even mathematicians don't know it, as a rule) --- there's a simple way to build (some of) such triples, namely: by taking 2 adjacent odd numbers (adjacent even numbers will also do), then building their reciprocals, & then just adding them (under a common denominator) & taking the numerator & the denominator (for both catheti of the right-angled triangle), so that if you now add their squares you will get another exact square (for the hypotenuse) --- e.g.: 3 & 5, then 1/3 + 1/5 = 8/15, i.e. 8² + 15² = 64 + 225 = 289 = 17² ; or try it with, say, 6 & 8 to get 7/24, i.e. 7² + 24² = 25² ; or with 15 & 17 to get 32/255 & hypotenuse of 257. The smallest Pythagorean numbers, i.e.: 3, 4, & 5, measured with some (arbitrary) unit & marked with knots on a closed string were used in o. Egypt for making of right angle by the building of pyramids! ]

~ ~ ~
     Yeah, the I_digits are famous things, they came from the o. Hindus via the o. Arabs, and if you still call them "figures", then let me say smt. about all of them (bc. they are, in a way, the pure truth). The zero is the "woman's" digit, the hole, the missing thing --- where, I'm sorry, the man has "smt." the woman has ntg. ---, and this digit is usually null or I_nula, what comes from new Gr. νουλα (read 'nula'), but the r. is old bc. in Hin. I_nullah is a valley, and then there is also the ... river I_Nile which in its end is mainly a big valley, so that it has to be ment-d here, & I was right about the hole. What concerns especially your w. I_zero, it is traced to the ... I_chiffre (Fr., Ger., etc., or Ar. chifr, or o. Heb. cefir, or Sl. tzifra --- a digit), but also (I sup.) to Tur. sifir what is exactly zero. Then the I_one is resp. the "man's" digit, and taking into account that in Ger. it is I_eins ('ains'), but the prefix ein- is equal to your in-, then this has to say that the one is a thing that enters into the zero --- though this is a trivial notion. Other names given here are: o. Frisian an, en, Hol. een, etc., o. Gr. οιοσ (now it's ενα), Avs. I_aeva, & Skr. ekas. But bc. "one" in Rus. is I_odin /odna (or edin /edna, in Bul.) and there in: eins, uno, ενα, etc., the consonant "d" is missing, but, on the other hand, odin is like brother (or sister, or, how the Ger* say, Geschwister, bc. the sex isn't important in such matters) of your w. I_odd, so let me say here smt. about the odd numbers (bc. one, surely, is an odd number). ( And, b.t.w., the Ger* have one interesting s-ing w., I_Zwillinge (twins), which is funny bc. I think this is due to imit. of some sounds for which we in Bul. say I_tzvilja 2(to produce whinnying sounds, like the horses do)2, i.e. they tzviljat together. )
     So, odd might be rel-d to Heb. I_od (what is 7 and will be disc-ed a bit later) but here are other ideas, which you may find comp-ing odd with Ger. Öde |I_Oede| (a desert, or as adverb m-ing empty), or with Sl. I_ad (a hell; or also with Bul. I_jad, what's an anger or trouble, though this is rel-d to I_jam /I_eda 2(to eat)2, but this is in the sim. sphere of thoughts, bc. the odd numbers don't have their twins, where the even numbers have), or also with o. Gr. Αδησ (I_Hades, or Aid in Rus., who was son of Kronos & Rhea and ruled the hell or the under-terrestrial world, & who has to be 2(I think)2 the source for the Sl. ad-hell), or likewise with Rus. I_odnako (but; I_aber in Ger., where from Bul. I_obache, what is t.s., has to be influenced) --- i.e., in all these examples exists some exception, a peculiar thing, that one has not taken into consideration. Maybe also the well known I_ode in poetry (where we sing about heroic & singular moments or people) has to be here; or then, maybe, the element Jod in Ger (I_iode in Fr. or iodine for you --- bc. it "burns" the microbes & causes "helluvial" aches); and then, bc. iode comes in 19th cent., made (acc. to the etym-sts) from some Gr. 'i odes' as violet gas or steam (in result of burning), and ιον in Gr. was the flower violet, then (but don't stick to the colour, it isn't important) I may cite also the I_ion|s (cathions & anions).
     But (up to my thinking) there's another approach to the w. odd which is through the ... highest Scandinavian God I_Odhen or Woden, who in Rus. is written as Oden, and there was I/E. r. wodh- m-ing to burn or cause an animation or erection, and this God might be rel-d to the number one (though it's more often for the gods to be rel-d to the number 2), bc. this is the idea of monism --- to cite, e.g.: Fr. I_monde (the world), Ger. I_Mond (the moon), & from here, surely, the I_Monat-month, Gr. μοναχοσ (I_monachus in Lat., also Teu & Sl., a monk), or then the I_monarchy, etc. So, in one or the other way, the Eng. I_odd is rel-d to the Sl. odin, & the desert, & the hell, & Hades, what is a diff. approach (to have 2 ws for odd & even) than in the Sl. & Ger. langs where an odd number is just a non-even one. And let me explain here why it is a habit to send only odd ... number of flowers to a living person (well, maybe not always, bc. a dozen is also accepted, & not in all countries, so that let me say: overlooking the exceptions), & an even one for dead people? It is not difficult, you see: an odd number misses smt., it isn't I_perfect (in a way), and while we are living we always make mistakes, we are sinful, only when we die we became good --- if not for other reasons then bc. we can't make the things worse! This is linguistically reflected in your perfect & imperfect tenses, but also in Bul. ws: svårshen |I_sva^rshen| (finished, done thing) & såvårshen |I_sa^va^rshen| (perfect), though neither the Bul* nor the Western people make this rel-n nowadays (we stick to the customs, having forgotten the reasons).
     OK then, let us continue with the other numbers. The I_two is more interesting, and not as w. (bc. we have spoken about Deos-Theos; there is also o. Heb. I_bina, that is also included in many Western ws --- like: binoculars, bicycle, etc.), but as graphical image, what is of major interest for us here, & what isn't given in etym-cal books (for all the digits). So the two is (acc. to me, but I have seen this in some primer-book, I think) an image of ... swan's neck, but do you know why? Well, bc. of the ... I_copulation! And if smo. asks: why exactly the birds had to become symbol of this indecent act, then I have to remind you that in all times they, i.e. the fowls (but the swan is just beautiful & deserves to be used as a source, or to be put in a primary book), were everywhere around us, & they often sing, & all their songs (as beautiful as they are) are ntg. more than a prelude to the following copulation, which also, I've to stress on this, comes (phonetically) from the cry of the hens ('ko-ko')! Here you may take Rus. I_kura (a hen) & comp. it with Ger. I_Hure (a prostitute), or with Fr. I_coquette (what is not t.s., but to t.s. idea; sim. image lurks in Ger. jargon vögeln as your screwing, what, obviously, is deriv. from their I_Vogel-bird), & then here come: all the cooperations & corporations, coordinations, concourses (meant as moving in a common route-course, gathering together) & contests, constellations (& ... constipations too), & so on (to what I may add that in Bul. exists the vulgar jargon I_kopele m-ing, sorry, "son of a bitch", which comes from t.s. Lat. co-, what as sign is written as "&", and you see how twisted it looks). And now I hope the readers (& -esses) will allow me to ment. here also Sp. coño |I_con$o| ('konþo'), what is a hard curse (namely: el coño le tu madre), & although it carries the nuance of I_connect|ion (<< konþ too) its primary m-ing is that of woman's vagina. Ah, and some other names for the two are: Bul. (but it's c. Sl.) I_dve, Ger. I_zwei ('tzvaj'), o. Frisian twa, etc., & Skr. I_dwan (given with "w"), which, if one begins to think, sounds very like your swan = to Ger I_Schwan, what confirms the idea for swan's neck.
     Then the number I_three, I'll tell you, looks like ... woman's breasts, what has the idea not of 2 lovers, but of 3 people, a family with a child! Some of the names here are: Sl. tri, Ger. I_drei, etc, o. Gr. τρε, Skr. I_trdyas. There are many ws based on this number, like: the triumph (I_thriumpus in Lat., or θριαμβοσ in o. Gr., what initially were celebrations dedicated to Dionysios-Bakh), then the triumvirate, I_tribute, I_tribune, etc.; & the importance of this number is due, either to the Christian I_Trinity, or to our 3D world, or to the most stable chair or table (more generally to the I_triangle as universal mathematical figure which can tessellate any polygon), or to the love triangles (or to the preferable number of ... coituses in one night?), or to smt. else (or, better, to all this). But there are some other ideas, as f.ex. in your w. three, which is rel-d to the ... I_tree (bc. it isn't exactly dendro-smt. --- >> dent) and I sup. this is caused mainly bc. of the structure of the grass (usually with three leaves 2(I mean, the grass doesn't throw symmetrical pairs of leaves)2, but why I put the grass & the tree in one heap will be explained further on), though it is not only this, & one may find sim. s-ing in your (to) I_thrive (throve, thriven), what is like in the triumvirate. Thrive comes from Ger. I_treiben (to force, set in motion; or Treib what is moving force, or der Trieb what is an instinct, or strong, usually sexual, desire), via some o. ws (like Teu. dreiban as to plant, set in motion; & comp. this with their drei-3), but the etym-sts don't give sufficient explan. of the hidden idea, where I think it is that of some rubbing (like in the trade --- shaking of hands) or stepping over (like in to I_trot, or Ger I_treten), and in o. Gr. there was τριβω |I_tribo^| (& then "β" was read as 'b', not as 'v ' as it is now) as to rub (trija in Bul., b.t.w.) or ruin. Hence it is poss. that the hidden power is due to ... the Holly Spirit as 3rd element of the Trinity, though this isn't very serious. This treiben gives your try & trade (<< t.) & the I_travel (we rub at least our soles), but also the I_travail, what is Fr. w. ('travaj') m-ing just a work (resp. travailler is to work, & travailleur is a worker), so that there's a confusion in distinguishing btw. the Eng. traveler & the Fr. travailleur but one can do ntg. about this. And there is also the ... I_trivial|ity which is such simple thing from old times, when there were 3 basic sciences (resp., exams) studied in high schools, namely: grammar, dialectic (logic), & rhetoric. Poss. the importance of number 3 is the reason why there are 3 (not 5, or 10) feet in the I_yard; and, what is more interesting, I sup. that this might have been the reason for the Eng. I_mile to be about 5/3 of a km (1,609 m.), though in a more sophisticated way, namely that the average distance that one can walk in an hour (5 km) has to be 3 units (of smt.), and bc. of this one such unit is as long as it is (for the nautical mile there are other calculations in effect & that is why it differs, but not much).

~ ~ ~
     That's good, but there are other digits to be explained, so that we continue now with the number I_four, which image is a square (with handlebar), what is trivial idea. But there are some interesting things based on this number, which in o. Heb. was called I_gevura and was symbol of power & bravery. On one hand in this name there is smt. ... twisted, bc. there is Tur. I_gevrek (a kind of bun in form of a torus, with a hole in the middle), & also their çeverme |I_cheverme| ('che...', smt. to rotate over a fire, bc. çevre is a circle), which ws are well known in Bul., & in other Balkan countries too. In this sense must be perceived Rus. chervþ |I_cherv$| /chervjak what is ... a worm (bc. it goes with twisting, what may be confirmed by its Fr. name ver 2(& that this is circling << verite or >> vert & verdure)2; some of the Sl* though may think this is bc. it is red 2(I_cherven in Bul., but for this << carmine)2 ), it is also used in technical m-ing, as device for converting of rotation into linear movement. A bit changed this r. is alike Lat. I_roto-, or, better, may be found in Ger. I_werken (to work, do smt.), as also in Bul. (& sim. Rus.) I_otvertka (a screw-driver), or in Bul. jargon chovårkam (to repair or adjust a mechanism). But this isn't the Western spelling of four, neither it sounds like o. Gr. τεσσερα |I_tessera| (4). Well, it isn't, but ... it has to be from there, smh. (say: gevr- /kevr- --> kesr- /tesr-), bc. four (or I_vier, in Ger.) also isn't like the Gr. w. (neither like the Heb. one), but the numbers are Ar.-Hin. & very old & in Skr. the 4 was I_catvaras (read maybe 'chat...'), so that all is messed. Anyway, the Heb. w. (or, better, the Tur. çevre) is like Rus. chetûre |I_chetu^re| (4), or more so like their chetvero (4 people), what is very near to Skr. catvaras too; but it is also not much away from Fr. I_quatre ('katr'). But then, I sup., vier may be ... the 2nd syl. of the gevura (bc. almost all digits are one-syllabic); & from quatre (or quatro in It.) we come easily to the I_square (what confirms our guess about the graphical image), but let us postpone this a bit bc. there are other things to be said at the moment. Like to explain the question: why the Rus* make such big distinction (I should say even "big fuss") btw. (up to) 4 and (above) 5 (bc. they say chetûre chelovekA 2(that's: 4 persons)2 but pjatþ chelovek 2(5 persons --- that's diff-ce in cases, o rather sing. and pl. form)2, and even stranger when counting years, for then they say chetûre goda but pjatþ let 2( where both, godû & leta mean years)2 )? And bc. they couldn't explain this I will do it, but with the help of the ... Ger. lang., where they say vieR for 4 and vieL |I_viel| for ... many! If you wish you could make here a little pause & try to guess the answer (bc., as it is usually known, the point is not what is the answer, but what is the question), and I may prompt you that you have to look at ... your fingers.
     Well, I may help you even more: you have to devise some easy way for working with big numbers (greater than the number of our fingers), but ... but you have to be a born mathematician. And for you not to be in an easy position to look ahead I will continue now with the m-ing of 4, bc. this twisted I_gevrek-bun (though not so in Rus., they say I_bublik, like the bubble-gum) is not enough to show the hidden power of the number I_four, which power has 2 contradictory aspects (in the sense of good and bad --- as we have seen that the will gives also the devil). Let me begin with the bad one (to leave the good for the dessert). F.ex., in Bul. we have one Tur.-Per. w. which we have never liked (being 5 cents under Tur. yoke) & this is the w. gâvur |I_gavur| (gjavur or gjaur) which means an unbeliever (in Islam), i.e. smt. twisted, gone awry or away from the right way (like we use kurva for a prostitute), what is an incarnation of the bad power (>> malus too); we use also the w. I_gavrja (se) for to mishandle smb. (to torture or the like). And now I an coming to the good m-ing, expressed by the well known ... governor (Fr. I_gouverner, or Port. governor, or Sp. gobernar, or Rus. gubernator, or Lat. I_guberno 2(to rule, govern)2, etc.), which goes back to o. Gr. κυβερναω (to govern). Hence, here are many ws, like: the I_cybernetic|s (& the cyborgs from SF), the I_shiffres or ciphers (as coding --- bc. of the magic of numbers), the nearly placed cabalistic (>> cabbale), the Fr governess as companion or au pair (who may smm. "gavrit" with the pupils), or also their gouvernail as a ... stearing wheel, or to look in Bul. where gabårche |I_gaba^rche| is a ... thumb-tack, or the obsolete guberka is a big needle; or then (why not?) I may cite o. Heb. (biblical) name Gabriel (I_Gabhriel in Lat., or Gavrailþ in Rus.), which meant "God's man" (God here is some 'Gabr'). There is also Rus. govoritþ |I_govorit$| (to speak), or Cz. I_hovor (a speech), or Pol. gwar (t.s.), etc., which ws may be smh. rel-d to this Gabriel (as an archangel he has to speak, & govern through his ws), though the etym-sts are inclined to think that this is just some guttural sound & say that even in Skr. gavate meant to sound, but we shall dig in this direction further on Hin. guru (a religious teacher, who surely cries much in various ceremonies).
     So I think that in the governing the important thing is not some cry but the power of number I_four, what can be proved also through the s-ing of the Gr. tessera, or, better (via the widely used s--t mutation), through their τετραρχοσ (I_tetrarch), who was a big ruler over the world (over the 4 directions of the compass, although the etym-sts say he ruled over 1/4th of the country). Anyway, the four is here bc. in o. Gr. τετραδα was (& also is) a group of 4 things, & τετραδιον was/is ... a notebook (called Heft in Ger.), which is exactly t.s. in Rus. (tetradþ |I_tetrad$|), or then in It. I_quaderno --- what is so bc. this is folded piece (you know, it isn't advisable to say "sheet" bc. this may lead to some confusion) of paper (& even if the number of pages in it isn't 4 it's a multiple of 4); there is also a format called in quatro in Lat. There are also the I_tetrahedrons (in Lat., or τετραεδρον in Gr., a 3D body with 4 triangular faces) & the tetragons (τετραγωνον, a 2D figure with 4 sides, tetragonal for you; in It., b.t.w., quadro is one specific kind of rectangle, namely a picture). ( And when we have some upward raised "(h)edron" it is usually called I_cathedra in Lat., what has given the name of all the cathedrals around the world; & bc. the faces may be very hard 2(like of the crystals)2 the Gr* say εδραιοσ for smt. hard or strong, & in Bul. we say edår |I_eda^r| for smb. /smt. big or strong, but that was not to the main point. Also not to the point here is the following remark about the just ment-d Ger. I_Heft-notebook, namely that 2(as the Ger. etym-sts say)2 it is logically to be rel-d to their I_Haft 2(a jail)2, but 2(in my view)2 it sounds like Tur. I_tefter 2(what is t.s.)2, though some other etym-sts say the latter comes from o. Gr. διφθερα what was a leather or a book, or a table --- anyway, the s-ing is alike; and what concerns the Gr. w., from there has to be the illness I_diphtheria. )
     But let me continue with the number I_four, and call your attention to the name of ... I_Caesar (Gaj in Sl. 2(but not a gay, I sup.)2, more precisely he was called Gajus Julius), which may be pronounced as kesarþ |I_kesar$| (as it is in o. Sl.) or as I_Keiser (as it is in Ger.), what isn't much away from τεσσερα--quatre--square, and also fits here bc. he was a big ruler (like the tetrarch). One may say, this was a name --- yeah, that's true, but it's also a title, &, anyway, all names have their m-ings. Also the ment-d I_tessellation is usually done with squares (not with triangles, as I've said before). So that we come to the I_square (I_kvadrat in Rus., but they use also the w. skverþ |I_skver$| for small town-garden, & I_kvartira for a house or suit of rooms 2(you also use the w. quarters, though in slightly diff. m-ing)2, what isn't surprising bc. it comes from Lat. I_quartarius m-ing smt. in form of square; there is also Fr. carrée|I_carree| -square, a sim. kare in Bul., etc.), which, you know, is not only geometrical figure but smt. very hard & good, righteous (though, hmm, it may be smm. also a kind of çevre-circle, but we must not be too hard on the ancient people bc. they have fought for cents 2(or mills)2 to convert the one into the other). Then I may ment. also your I_esquire, who has to be smt. square bc. the latter has come from o. Eng. squire, what was exactly big land owner, or a judge, etc., & the latter was from o. Fr. esquire = esquare, what is now equerre & means ... an instrument for measuring of angles! Etym-cally all these square things come from Lat. I_exquadra = ex + quadra (i.e. smt. out of a square), but without "x" they are easier to be pronounced, as it may be observed also in the I_escadrille or Sp. escuadra or It. squadra, etc.; then in the Sl. langs exists o. I_skverna m-ing a blot, shame (i.e. smt. erratic, squarely-bad --- what is bc. of the right angle), so that we returned again to the bad m-ing.
     OK, and now to our question about the distinction btw. 4 and 5 in mathematical sense but using our fingers. Well, in short, Ger. I_viel (& mark that this is not of the r. of more--mare bc. the gradation goes: viel -- mehr -- meist) is opposed to I_vier as if the thumb is used to mark the infinity! As simple as that, but the Rus. form variations are just rudiments (& the Rus. lang. is an old one, with 6 cases as in Lat., with curious ellipsis of the verb "is" like in Lat. 2(they say, e.g.: on --- uchitelþ, for "he is a teacher")2, & with many Skr. rs, etc.). Still, such hidden & forgotten rel-ns with the fingers aren't smt. unheard of, bc.: why then you say: a I_score of years? If you don't know, I'll tell you --- it is bc. you have counted all your fingers, including the foes, then put a score smw., & continue the counting. Or take the Fr*. Why they can't say 70 but say 60 + 10 (soixante-dix) --- are they ... centipedes (I mean, sixty-pedes)? And 80 is for them 4*20 (quatre-vings) --- poss. they just like this "diamond" number 4, as also 16 (what is a power of 4) is 6+10 but 17 is 10+7 (it's the same in It.), & even 96 is 4*20+6+10 but 97 is 4*20+10+7 (or here is smt. with the number 6?). Anyway, they also have their rudiments; as the Ger* have, who, in order to show their "originality", don't say, e.g., twenty-one but "one-and-twenty" (which bad habit was spread in the times of Ch. Dickens also in England), and to show that they are very clever write all numbers up to one million in one w., but this must be well known. So, and with this we finish with the very important number four.

~ ~ ~
     The number I_five, then, beg-ing with its image, gives us another surprise, bc. it is ... human's wrist (to remind you your phrase: give me the five). This is right, but not correctly said, bc. this is the idea, and the image is that of a ... I_pendulum (from Lat. I_pendeo what means to hang & shake from side to side --- and that is why you say: it I_depends on, bc. the situation is as if hanged on smt. & it "pends"), and the wrist of the hand is like this too, bc. it easily shakes, it is, as we in Bul. say conversationally, I_pajantov|a (shaky). The r. pend- has come in the Lat. from o. Gr. πεντε |I_pente| (5; & that is why it is pet in Bul., or pjatþ |I_pjat$| in Rus.), what in turn is from Skr. pañca |I_panca| (but read 'pancha'), though with this idea in their heads; to add that in Bul. we know also the w. I_pendari (in pl., of Tur. origin) what are golden coins, but (if you ask me) only the hanged ones, which were worn like necklace by the women on festive occasions (as when they married). But there are more ideas in work here, bc. if you write "5" with short straight lines you will need 5 such strokes (a corresponding number of strokes is used for the numbers: 1, 4, 6, & 8); and there is the additional idea of correl-n btw. ... "2" & "5", which look like inverted mirror images one of the other (if you put the mirror below 2, or above 5), what is probably bc. 1/2 = 0.5 & 1/5 = 0.2 (& I'll tell you that there are enough school children who have problems with the vulgar fractions & especially with this 2). In o. Heb. I_five was called I_tiferet (m-ing beauty or abundance --- I sup. bc. of the human hand) and, if you have not yet forgotten, this sounds like the o. Gr. τεσσερα (what was 4); then smt. sim. (maybe just bc. they are adjacent numbers; or bc. the just explained vier--viel idea was known in older times 2(or, more precisely: bc. the ancient people were forced to find some way to show on their fingers that they have not mastered the counting well)2 ) is left in Eng. (four -- five) or in Ger. (vier -- fünf) or in It. (quattro -- chinque, where the latter sounds a bit tinkling 2(maybe due to the pendari-idea)2, but then 4th -- 5th is there: quarto -- quinto). Here you may guess that your (or Ger.) five (resp. fünf) is again the 2nd syl. of tiferet, and this number is also very good & strong bc. of the old I_pentagram for which was believed (again due to the rel-n with the human hand) that it helped in keeping bad powers away --- & that is, you bet it, the idea that lurks behind the I_Pentagon, & behind the Rus. "red star" as Communist symbol (which we, in Bul., rejected, but are very keen now to be one of the European stars 2(&, of course, all stars, with the exception of the Heb. one, which is built of 2 interwoven equilateral triangles, have 5 rays)2 ).
     Then comes the number six but it is so interesting that I will skip it now, till some time in the future. Then the I_seven looks like ... a banner, carried on a post, and if you now know how it is, then you may probably guess why it is so. Well, the idea comes from the Bible (the God's Creation for 7 days) & the o. Heb. lang. where 7 was called I_od (m-ing fame & mystery 2(maybe their Jahve has 7 fingers, ah?)2, but it sounds like 'oh' to me, i.e., as if saying: "Ah/oh, 2(I've finished it at last)2!"), and then eight was I_yesod (where you may think of it like: "yeah" + od). Now here is the place to note that in the Western langs the 7 isn't so highly valued & its name is like variation of that of the 6 (e.g., in Ger. we have sechs & sieben, in Fr. six & I_sept 2('set', & having in mind that the w. ... I_septic means smt. bad, then the 7 must be thought for a rotten number)2, in It. sei & sette, in Hol. zes & zeven, etc.), but this is not the case in the Sl. langs where eight is modification of 7 (like in o. Heb.) --- say, in Rus. we have semþ |I_sem$| (for 7) & vosemþ |I_vosem$| (for 8, what can be split, in my view, in: vo 2(in sense of their vot m-ing: look now, see)2 + semþ), or in Bul. we have sedem & osem (o + semþ), & so on. It is true that 7 is an odd number but I_eight is the most beautiful number bc. it is the 1st (& the only one btw. the digits) 3rd power (of 2), and that is how the people on the West think --- bc. your eight is some 'ej', Ger. I_acht is even more convincing bc. achten as verb means "be careful", or take your I_actual, then Fr. huit ('juit') is like 'juhaa', & in It. it is otto saying "oh, well" (sim-ly in Sw. it's atta, in Dan. otte, in Sp. ocho.). And how is the case in other (than Heb.) ancient langs? Not much diff. than on the West, bc. in o. Gr. the 7 was επτα (but maybe now it's εφτα, at least I have heard it so, what sounds like some 'uf' 2(I don't like it)2, where the 6 is εξι), and in Skr. it was saptà |I_sapta|; sim-ly the 8 in o. Gr. was οκτο (what has gone unchanged to the Lat.), in Avs. ašta & in Skr. aštau |I_ashtau|, what is again 'ah', but also smt. ... I_astound|ing, isn't it? ( Eh, astound is given from o. Fr. estoné, now étonner, built from Lat. ex + tonare-to-thunder, but it fits here & is quite poss. that some sim. analysis may be done in the Skr. )
     OK, and so we have come to the I_nine which is not inverted six (though it looks very much like this) but ... smt. around the w. "no"! But why "no", would smb. ask? Well, but it's clear (though nowhere stated, as ment-d before), would answer the author --- bc. the digits end with it. It is so with your nine, or Ger. I_neun ('nojn'), or Sw. nio, or Hol. negen, or Fr. neuf ('njof', what I remember bc. ... hmm, bc. of the soixante neuf, or the pose 69), or It. nove (i.e. ntg., or to begin anew; & I_nono is the 9th), or Sp. nueve, & so on, up to some Tokharian ñu & Skr. & Avs. I_nava. In o. Gr. 9 was εννεα |I_ennea| what isn't exactly "no" but rather a variation of the one (ενα |I_ena|), what explains why the graphical image of the 9 is as it is --- bc. it is build of one small "0" (above) & one small "1" (below); sim. but diff. idea must be hidden in the Sl. 9 which in Rus. is devjatþ |I_devjat$| (devet in Bul, or dziewieč in Pol.), but detþ |I_det$| = devatþ |I_devat$| is to put smt. smw. (i.e.: we wonder where the numbers have disappeared --- which wonder, for its part, comes from the Lat.-Skr. I_Diva-Deva as a goddess).
     Mathematically sp-ing this has to be the end of the digits but you know well that I_ten is often taken for a digit. So your w. has to have come from Lat. I_deci- (sim-ly also to Ger. I_zehn), what in turn is from o. Gr. δεκα, what is to be met in many ws like: the I_decade, but also in the ... I_dean (I_dekan in Sl., also I_djakon in church m-ing), the doc or I_doctor (to add that the Rus* use the jargon doka as a master), then the known Ger.-Lat. I_docent, bc. I_doceo in Lat. was to teach (hmm, here also some ... milking comes in play, but for that on its place), then comes Ger. (Sl., etc.) Dock (as place where the ships are to be "doctored"), and Ger. I_decken (to cover). There are also some I_doxy ws like the I_paradox or I_orthodox, coming from o. Gr. δοξα |I_doksa| as: a m-ing, thesis, idea, account, name, reputation, etc. (in the o. langs often one w. has many & diff. m-ings, bc. of some hidden ideas) --- so that the paradox, b.t.w., and mark this, will disappear if we succeed to extend our knowledge in a way that it will include the paradox together with the old doxy. Why this has to be rel-d to the number 10 becomes clear if we treat it as a crowning end of all our efforts, and it, really, is so, bc. in o. Heb. I_keter was the zero, which has to be replaced later with the 10, and its m-ing was that of a crown or wreath. But there is smt. more here, namely that the Gr. let. I_kappa ("κ") was exactly 10th in order (& they used letters for coding of musical notes, so why not of digits?), hence there arises another r. rel-d to this number, which is widely spread in ws like: your I_cape, Fr. I_chapeau, Lat. I_capito, the Capitol, the capitalism, etc. This cape may be ... inverted, and then it becomes ... a I_cup which can contain many things (in Lat. capto was to get, to captivate |I_captive|), but we shall come to this again later.

~ ~ ~
     Well, that was the end of the digits, but having said "a" let me say also "b", bc. there are other, & interesting, ideas in some of the big numbers. Let me begin here with your I_thousand (Ger. Tausend), which was o. & c. Teu. (with o. forms like: tusund, dusund, dhüsundi, Sw. tusen, etc.), & the etym-ists say this was a combination of dhüs + hundi m-ing many hundreds, then cite an I/E. r. deu- m-ing to swell, which has given also their I_Daumen (a I_thumb). OK, but there are some things to be cleared here, & one of them is that this is very near to Rus. tûsjacha |I_tu^sjacha| what is again a thousand; another is that this leads us to the known I_dozen, where the latter is, in principle, a variation of two or, more precisely, comes from Lat I_duodenum, what you still use in medical sense (but why there have to be exactly 12 tentacles 2(bc. in Rus. its name means literally "12-fingered gut")2 I can't tell you); the 3rd is that the Daumen surely has given Rus. I_djujm, what is your inch (we shall dig here after a bit), but the r. deu- m-ing a swelling also reminds me about some milking (though I won't even tell you now where to look for this); and the 4th thing is: why a hundred (I_hundert in Ger.) has to sound like a building from their ... dog-I_Hund (you have from here your hound but with somewhat restricted m-ing)? So let us simplify the matters accepting that deu- here is some 'dån', like in the thunder, bc. this is much money (there might be other objects, of course, but we usually think about money), and go to the dogs (eh, not literally, of course).
     Nobody tells us what the I_Hund here means, but I remember one Ger. (poss. Lat., translated exactly also in Rus.) saying:|I_phrases| "Wo ist der Hund begraben?", literally: "Where is the dog buried?", and (despite some poss. fable) I sup. people have thought about some treasure (a big dog) or many golden coins (small dogs). Anyway, that is your 100 & 1000 (but >> later tuman). What I wanted to add about the I_djujm is that for the Slavs it's easier to pronounce it in this way, this is also your I_inch (poss. some small measure which you put in what you neasure with it), & this is also Ger. I_Zoll, what (so it's explained) was some small stick (zol), coming from a Lat. I_telonium, coming in turn from o. Gr. τελωνια m-ing a duty or tax (but I shall add that this is also a dividing, about which we shall speak on ... I_tele), what is rel-d to Ger. I_zahlen & zählen (to count & to pay), & also in Heb. I_tsoln means to count. And to tell you one peculiar observation that I have made (surely established earlier by the ancient people), namely that if you take your foot & begin to measure its sole with thumbs (putting a thumb of one hand to the thumb of the other, but width to width, not the length of the last phalanx), then you will need exactly 12 thumbs-inches (really, about 2.5 cm) to cover the length of the sole (from the heel to the big toe). Hence, I think, this has to have been stronger reason for the foot as measure to consists of 12 inches (& you really have to put the thumbs "in"), than the Christian 12 apostles might have provided. ( And they are exactly I_twelve, b.t.w., bc. this is dividable by the 1st 4 numbers; for sim. reasons ancient Babylonians have used positional numerical system with basis of 60 2(bc. this is dividable by the 1st 6 numbers)2; as also the trigonometrical I_degrees are chosen to be 360 and not, say, hundred 2(bc. this is the nearest "good" number to the 365-point-smt. days in an year, & also happens to be multiple of 60)2. )
     So the big numbers smm. thunder, smm. not, but they are always smt. beautiful, bc the I_million & the milliard are rel-d to smt. mild /milûj |I_milu^j|-nice (>> them later), and the I_billion to smt. big & blown (>> bonbon), and I shall add also Bul. (which isn't Sl.) 1,000 called I_hiljada. And do you know why it so deserves to be ment-d? Hmm, bc. it just has to be deriv. from our jargon hilja (se), what is to laugh showing the teeth, to giggle! There is smt. eastern here (though known on the West too, bc. this is the cause for arising of Lat. I_hilarious, or Ger. 2(Tyrolean)2 heilaripi 2(exactly hilarious yodeling)2, or their I_heil, etc.), what I bravely state bc. I have occasionally met in a book a Pakistani name I_Naulakha m-ing 900,000, and if we take that the beg-ing stays for the 9, then the 100,000 for those people have to be signified by some "lakha", which obviously (as sound imit.) is a I_laugh. I may ment. also one Bul. dialect, hele (of Tur. origin, with the poss. variation bc. of t.s. m-ing, I_razgele, what is given from Tur. rastgeldi) m-ing "just in time", i.e. "I am glad about this"; razgele stays also around their gaile-trouble, but the m-ing there is of "let this be our only trouble".
     Ah, there is another Bul. (this time c. & o. Sl.) w. deserving to be ment-d --- our hundred, which is I_sto (also sotnja in Rus. is a 100; even in Rum. it was suta, but coming from the Slavs), what this time means that ... we just say I_stop (i.e., it is enough)! This is the simplest way to explain it, where the old ws were: some pre-Sl. såto, a Skr. chatam or satam, & Avs. satåm |I_sata^m|, what clearly (after the given here explans) is a sigh of satisfaction (>> satt & satir). The etym-sts say also that our Sl. sto & your Teu. hundred & Lat. I_centum (or Fr. centre, or Ger. Zentrum, etc.) come all from o. Gr. εκατον |I_ekaton|, bc. the last means exactly a 100 --- & I should add then the known Lat.-Gr. I_hecatomb (poss. m-ing smt. like "100 tombs") --- but this is very difficult to believe in. I mean: it isn't imposs. to accept the line 'ekaton' -- katon' -- 'kato' -- 'sto', but this is hardly believable (& for the cent & the hundert to be in one heap is even more unbelievable), so that with one etym-gy only we may get to nowhere, bc. the lang. (not the grammar) is a live thing and there have to be some ideas present in the heads of the people --- for the Teu* the dogs, for the Sl* the stop (not as sigh for directing of the road movement, but as: stay, stand, or the like, i.e. as imit., as some shushing sound), and for the cent some other (buzzing, cutting, &/or extracting) ideas come into play.

~ ~ ~
     Oh, yeah, we have finished with your truth, and with that hidden in the numbers (digits), but there is another r. used by the Sl* which is rel-d to the very I_East (bc. it comes from there). This is so, bc. in Rus. the truth is called I_istina, which is o. & c. Sl. (in Cz., f.ex., is jistina) & it surely is rel-d to their (or our, it depends on where I put myself) I_istok what is an output of a canal (or stok what's a sewage), so that it is smt. that flows; also in o. Gr. the truth was αληθεια what again sounds flow-like (>> leak), hence the idea here is not of grinding but of taking smt. out, or of squeezing it (like in the disc-ed history--I_hysteria). A twin brother to the Rus. istok is Bul. I_iztok (which is vostok in Rus.) what is the east, so that we are aware where from the truth comes --- with the rising Sun, from the orient (though we are prone to some confusion --- said as a joke --- comp-ing this with our news or information which is vestþ |I_vest$| /vesti, or izvestija, what sends us to the ... west, literally judging, but you know that the world is round so that this doesn't bother us much). This is good, but in the Koran is said that I_istafa meant to chose smt. pure, truthful (b.t.w., from here has to be the name ... I_Mustafa, but then I would add also the ... I_mustaches (bc. they look as if flowing from the man's face). And bc. the truth is smt. good we, naturally, want it, saying I_iskam (for to want) --- well, this is in Bul., in Rus. it's hotetþ (to what we shall come in another context --- >> hot), but they say isk in judicial m-ing of a plea, also iskàtþ |I_iskat$| for to look (for the truth, presumably), so that this is Sl. --- but t.s. r. exist in Tur. too, where I_istek is a wish, istem is a will, iştah |I_ishtah | is a strong wish, longing (known exactly as ishtah in Bul.); more than this, there were older ws, like the Assyro-Babylonian god of love called Iştar |I_Ishtar|, or an o. Sumerian god with t.s. name.
     So, but there is also Rus. ustþe |I_ust$e| (a river-mouth), o. Sl. ousta (now I_usta in Bul., a mouth), Tur. (known also as Bul. dialect) usta m-ing this time a master (what is in sense of the origin, the truth, or we look him in the mouth; from this they have made their ustabaşi |I_ustabashi| (stressed on the end) for a big master or ruler). Then there was an o. Prussian austo (a lip), Lat. I_ausculum (= osculum, a mouth or a kiss), your I_estuary what is our ustþe, o. Hin. I_osthas (a lip) or Skr. as = asan (again a mouth, but if you like you may think of your ass, I can understand this), Avs. osta (also oh, t.s.), an Irish just a (t.s.), an o. Icl. oss (a river-mouth), Blt. uosta (the last), Lat. os (oris, for a lip, but I_ossis is a skeleton 2(and the hole has to be rel-d to the bone like dual image)2; also ostium is a river-mouth or an entry 2(where from must come the name of I_Estonia bc. it is exactly in the Finnish Gulf)2 ), & so on. Clearly, here is your I_east (Ger. Ost), Ger. prep. I_aus & your out, Lat. ausosa as modification (or v.v.) of I_aurora (morning light, >> also ardeo; this is I_zora in Sl. but the latter may be traced to very ancient times bc. there was an Egyptian god I_Oziriss 2(of the Sun & the under-terrestrial world)2, & a Persian god I_Zoroaster 2(smm. called Zartusht or Zarathustra, so that in him not only the zora-aurora is hidden but also the usta-mouth)2 ); or take the islands I_Azores, which are not much away from Africa, or the mineral lazurit, etc.; or we may look in o. Gr. where this morning light was εωσ |I_eo^s| = ηωσ = αυωσ, but let us not go to the directions of the compass now.

~ ~ ~
     OK, but the truth is usually writen or spoken, so let us look how this is done in diff. langs. [|I_suggestions| Ah, maybe it will be suitable to tell you in this place about my classification of the humans acc. to their rel-n to the truth, what I do in 3 categories (what, b.t.w., is an interesting approach bc. usually the number of categories is a power of 2, say 2, 4, 8, etc.), namely: a) such who live for to search the truth; b) such who prefer to invent different kinds of lies instead; and c) such who leave the question of truthfulness out of their interests at all! The 1st category forms a very small part of the population, probably around 3 -- 5 %, mainly scientists or born philosophers; those who look for lies instead of for the truth are maybe about 10 -- 15 % and they do this bc. have grasped that most of the people prefer to be told beautiful lies & vehemently avoid the truth when it doesn't please them, or these are people forced to do so bc. their business requires some kind of lying; and the vast majority, about 80 % or more, live their lives as it pleased them, not bothering at all about finding the truth, i.e. if smt. pleased them then they take it for truth, but if it doesn't please them they simply say that it isn't true. If only we all could have looked with opened eyes at the truth (when we know it or have the feeling that smt. is true; but when we don't know it 2(what, in fact, is almost always)2 then at least to search for it), if we didn't have felt insulted or even debased when someone tries to tell us the truth, oh, it would have been very nice then, this would have spared us many troubles in life, but, alas, only born philosophers can follow the ancient slogan "Know thyself!"; or smm. people who have been insulted & debased many times in their lives can also react reasonably, but then: should we all be 1st punished & degraded in order to behave reasonable? Well, I am afraid that we should, or at least till now we have proven that we should, & the only progress made in the human history is that we have devised religious institutions to do this debasing to us, instead of to wait for the life to teach us to know ourselves, but we shall come to this point again. Anyway, to look for the truth instead of for our pleasures, i.e. to find pleasure not in the pleasure as such but in the reasoning & judgment, was ever observed as a kind of ... perversity (what surely is so, as far as such behavior is an exception of the rule); but, on the other hand, this isn't so bad bc. life isn't easy, am I right? Or, to put it otherwise, the natural behaviour is the unconscious one, as all the animals behave; they have instincts (as we also have) but they don't reason. I can't say that people on the whole are silly & moronic bc. they aren't, up to such extent, or bc. in the instincts a good portion of truth about life is hidden, but in many cases we have to distinguish btw. natural (as lower level of intelligence) & reasonable or intelligent (as higher level), bc. we call ourselves Homo Sapience, don't we? ]
     So, and now let me come at last to the writing, what in most cases is rel-d to some scratching, like in: Eng. I_write, also in I_scribe, what is Fr. (I_ecrire there is to write) & Lat., and in Rus. (Sl.) there's an old w., skrizhalû |I_skrizhalu^| (usually of the history), m-ing documents, papyruses, or also in Ger. I_schreiben (t.s.); though the latter is scratching if one reads "sch" as 'sk' (as you do this in "school"), but if you read it as 'sh' (as it has to be done bc. it's so in Ger.) then we come to the flowing out, or, to be more precise, to the ... I_piss|ing. In a way, this shouldn't be smt. unexpected bc. for smt. to flow there has to be some crack (comp. Eng. I_flow with I_flaw), & schreiben may be very well rel-d to Bul. (but of Tur. origin, not Sl.) I_shurtja m-ing to flow, or to Lat. (to) urinate (<< jurvam), but this idea is better expressed in the Sl. langs where in Rus. to write is pis`atþ |I_pisat$| (pish`u, p`isheshþ), where to piss is p`isatþ (p`isaju, p`isaeshþ), then the instrument for writing is called pisetz, and a letter (as correspondence) is pisþmo |I_pis$mo|, where the other "instrument" is pisþka |I_pis$ka| (or I_pishka in Bul.). The pissing, surely, is world-wide known, at least in Lat. & Fr. (pisser in Fr. is to piss, but you have to know this bc. of the I_pissoir), and this, obviously, is rel-d to the Lat. penis, hence to the Eng. I_pen /pencil too (bc. you know the phrase: to put more lead into your pencil). The idea for this (albeit vulgar) is also natural --- pissing on a sand or, even better, on a snow-covered ground (what is just ... a pleasure, I'll tell you, but let this remains our secret) --- but such observation couldn't have been done by a woman, so let it be said (even in times of emancipation), that there are some things in which the men are made much better than the women. Ah, and not to forget to tell you also how this s-ing have been chosen --- by pissing (I'm sorry to repeat such ws so often but at least I am doing this on proper places) over an extinguishing fire (hence in very olden historical times), when smt. like 'pss' was/is to be heard (&, again: how could this have been done by a woman?).
     But around the pissing, are other interesting ws, like: the known Fr. I_piquant (where, I'm again sorry to tell you, but I have read that in old times the medics used to taste the ... urine, bc. they have not had all this modern equipment for analyses), then the Eng. I_pickles (pöckeln in Ger.; in Sl. we go from the salty water of the mare-sea & say marinovatþ |I_marinovat$|), or Ger. I_pinkeln (what is a "decent pissing", like the children or women do it, i.e., as you put it, to pee), but then here is also the known I_pike & (to) I_pick (remember: flow -- flaw), bc. the piquant things "pick" at one's tongue. Then here is also the ... I_pink colour (a Dan. pinke is given), but why this has to have such "pissed" m-ing will be made clearer later on ... moron. I would like also to tell you about often used Bul. (actually Tur.) w. I_pich, but this also will be left at present. Instead I may add that with the pike as smt. sharp & used for picking or pricking is rel-d the Eng. ... I_pie, which w. has several (though rel-d) m-ings as: the bird I_magpie (bc. it picks whatever finds & gulps it), minced meat (as if done so by some bird), the smallest Hindu coin (= 1/12 anna, which in turn is = 1/12 of the rupee), & others. For the mincing >> also pappo, & the magpie in Lat. was pica, coming from the Skr. where it was I_picas; the etym-sts give from here also Ger. I_Specht ('shp...', a wood-pecker, though I sup. it is also rel-d to their I_Spatz 2(>> S.)2 ). Widely sp-ing, the r. 'paj- /pie-' (& let me remind you that when smt. is put in single quotes it's to be read as in Lat.) may have other m-ings but they are usually of smt. small or poor or I_pious, as f.ex. the obsolete but beautifully s-ing Rus. w. painþka |I_pain$ka| (a meek, well behaving child), used also as I_paj-malþchik or -devochka (for boy or girl), which is given from Finnish /Estonian (also Sw. & Baltic-Ger.) pai as mild, nice; but there is also another I_paj /pajok in Rus. (c. Sl.) m-ing a part (of smt.), a share, which was well known on the East (in Crimea, by the Tar*, by the Turks, etc.) exactly as pai with t.s. m-ing, so that both Rus. pajs have to be (smh.) rel-d.
     There is the Eng. I_pea too, & in o. Gr. was παισ |I_pais| ('pes'), also παιδοσ or παιδ-, as a child, what, besides the I_pedant (as children's teacher), has given the well-known, hmm, I_pederast (παιδεραστησ; shorten in Rus. to pedik 2(but the 2nd part, which in o. Gr. was rel-d to the god Eros 3(I sup.)3, fits very well in Rus. bc. rastlitþ |I_rastlit$| there is to smash, like a bug, & it really is so bc. I_tlja is a flee, & I_tlen means smt. decaying)2 ). But there are other ws on ped- in o. Gr. (& around), like: πεζοσ ('pezos', going on foot, pesha in Bul. or I_peshkom in Rus., hence put also your I_pedestrian), πεδον (an earth, ground, a plain), its twin πηδον (the flattened part of an oar), πεδη (a rope put around horse's legs, shackles), Bul. I_pedja (pjadþ in Rus., a span as the distance btw. stretched out thumb & little finger), new Gr. πηδοσ (long jump) or πηδω (to jump), Tur.-Per. (& archaic in Bul.) peş |I_pesh| (bottom border of a dress), some Dorian pos (a foot), the I_pedestal /podest or I_podium, the I_pedal|s of the bikes, the Sl. prefix or prep. I_pod (under, or also earth, ground, but we shall come again to this), etc. So that the Eng. I_pie is just smt. small (& small things are not erect, they lie on the ground) or chewed, and it may lead us to your I_piece (which will be ment-d further again), which is given from o. Fr. piece, Port. & Catalonian pesa, Sp. pieza (what reminds me that is Rus. /Bul. pþesa |I_p$esa | /piesa is your piece, though only in musical sense), It. I_pezza (what reminds me one Bul. jargon, I_zapetzvam 2(se)2 m-ing to stick in the way not wanting to move aside, what turns out to be Lat. bc. in It. they have the w. I_peccator as wicked, sinful person, also you use I_peccable smm.); then there is the petition (I_petitio in Lat. is a plea, & that this is smt. small has to be clear from Fr. I_petit used as font in printing), then poss. the w. I_peculiar means smt. pecked (or to be pecked, bc. it's smt. dirty or isolated), etc. ( I may mention, just as curious w., another strange Bul. jargon, I_izpedeptzvam, m-ing to find a way, to deceive smb., to give smb. what he/she deserves, where we have 'iz' in the beg-ing 2(out, from)2, then comes the pedi /pedik, & at the end is smt. like our I_ebane /ebvam 2(to f#ck)2, what will be disc-ed further. ) There is also Rus. spider pauk (I_pajak in Bul.), or It. I_pagliaccio (read 'paljachcho', a clown, called in old Rus. pajatz, where from, I think, our spiders have come), though the latter isn't small (we shall return to him), but is, still, rel-d to the mean & lowly placed things. But in this way we jumped much aside from the writing.

~ ~ ~
     Now let us go a bit faster to the I_read|ing, what, in fact, is Ger. I_Rede (a talk or speech), & this is a kind of ordering (Ordnung in Ger.) of the lets &/or the ws in rows-sentences (& you maybe know that in the Ger. this ordering is not so easy as in the Eng.), but this is known also by the Fr* bc they have their I_redacteur (an editor, you write it redactor, but the w., if you ask me, can be split & explained as "actor of the Rede"). Or take one Bul. dialect, redim (stressed on the beg-ing, as to tell smt., where the official m-ing of I_redja is of to order, put smt. on its proper place), or also a bit older verb I_rekvam (to say), which corresponds perfectly with our I_reka what is a river (i.e. the ws just flow out of him), or then Rus. rechþ |I_rech$| (rech in Bul., o. & c. Sl.), what isn't to ... I_retch, surely, but not much away from that bc. it is alike Ger. Rede (a sp-ing, words). I mean, your retch is an I_oriri--origanum building (Lat. for belching, accepted in Bul. as I_origvam 2(se)2, or in Rus. as rûgatþ |I_ru^gat$|; there is also a herb rigan in Bul. which in Lat is I_origanum & was maybe meant good for cleansing of the throat), where our (acc. to the etym-sts, but it doesn't fit good, if you ask me) is some I_rhyme (o. Gr. ρυμη) or Rat (<< orator) but not a phlegm, which is I_hrachka in Bul., though the latter, surely (for me at least), corresponds with our rech-sp-ing. Well, your I_speech (i.e. Ger. I_Sprache, what is a lang.) corresponds, in fact, with the I_spit, but you have to know this, to feel it smh. (unconsciously), where the Sl* will be very angry to be told what I've just told you, and, still, in Bul. we have the w. I_sprihav m-ing touchy, easy inflammable in speech (i.e. sp-ing like a German?!).
     And do you know with what the Fr* rel. their I_parlez (to speak) or the It* their parlare (t.s., & in this way giving all the I_Parliament|s, of course)? Well, this is again some belching imit. like in the artificially made w. I_abracadabra in Lat. & o. Gr., which is given from some Gr. αβρακασ as some deity (which w. I couldn't find anywhere; I found only an o. Gr. αβρα as beloved slave women, what has to be some I_bravo-brej exclam., what is near to their & Lat. I_ambra 2(amber in Eng.)2 ) & poss. coming from o. Her. where dabar meant a word, but we shouldn't indulge too much in etym-gy in cases of imit-on. For me this is just some 'bår-bår' as we in Bul. say, or pljampam as jargon verb, or plem-plem as the Ger* put it, or I_blah-blah for you. In short: parl- should be taken as more civilized, version of 'bår(l)-'.
     More interesting is to turn your attention now to the peculiar rel-n btw. the I_beard (or I_barb /barber) & the ... I_barbarian, bc. it is so in almost all langs (in Ger. Bart /Barbier & Barbar, in Fr. barbe & barbarie, in Lat. barba & I_barbarus 2(= barbaricus)2, in Rus. I_boroda /bradobrej 2(o.)2 & I_varvar(in), in Bul. brada /bråsnar 2(or o. berberin, what just has to be rel-d to the I_Berber tribe in Africa)2 & t.s. varvarin, & so on) and surely comes from ancient times. I sup. this rel-n has arisen bc. of the widely accepted view that a decent man has to shave his beard, but there's also an additional touch due to the frequent bleeding during the shaving & the known tradition to use the barbers for all the dirty work of: pulling out of teeth, cutting of veins to bleed, or putting of leeches. On the other hand, the beard has to be rel-d to the muffled sp-ing bc. it hinders clear pronunciation (or it was believed so), hence we come to the barbarians, who are so called bc. they can't articulate properly, they just emit cries or children's I_babble. But this is an ancient rel-n bc. in Bul. we have the jargon I_baraba m-ing a tramp, scoundrel, bandit, or a friend (bc. he is our man), for which is given an It. baraba --- but I don't believe in this bc. it has to be of Tur. origin ---, & then there is also the Tur.-Ar. greeting maraba (or I_marhaba, heard in some places in Bul. too), where these 2 ws correspond very well! But this isn't all, bc. there was one bad guy in the Bible, I_Barabbas, who happened to be caught by the authorities exactly on the eve of that Eastern when our Christ was arrested & bound to be crucified, & the known Pontius Pilatus asked the folk gathered there to chose (an ancient democrat, ah?) which life he should save, & you know what was the decision of the mob then, so that if this Barabbas wasn't the perfect barbarian I don't know who else can be such. ( We shall come to sim. ideas again on heathen. )
     Ah, maybe it would be interesting to rel. to you one etym-cal fable (I don't know whether it is true but this is very probable) about the I_beta -- I_vita problem in the Gr. lang., bc. the let. "β" was read as 'b' in o. Gr. but is read 'v' now (& that is why they call it 'vita' now; also the Gr. "η" was before 'eta' but is now called 'ita'), & bc. of this a big confusion arises btw. the Sl. & the Western langs in many old ws (like: Babylon -- Vavilon, the just ment-d varvarin, Byzantia -- Vizantija, etc.). This is due to the making of Cyrillic alphabet in the 7th cent. (i.e. in new Gr. times) & choosing the sim-ly looking "b" for our 'v', where on the West you use the old pronunciation. So, as the fable goes, smb. has asked the question about how it has to be said, beta or vita, & there was thorough searching done in the old papyruses, & a verse from one Hesiod was found where the Beothian (an area in Gr.) sheep said exactly "βη" --- & one can never make a sheep to say 'vi'! So that the question was correctly answered but this changed ntg. bc. nobody can teach the Greeks now to return to the behavior of their ancestors; and then, bc. there can't exist a lang. without the sound 'b', they were forced to chose some combination of lets for it & write it now as "μπ", what looks just silly.
     Now about the reading, where (excluding the Eng. reading as being Ger. sp-ing) the common idea on the West is of plucking, what is meant with Ger. I_lesen (to read, but also to gather or pluck), and the deriv. I_erlesen isn't "already read", but chosen, elected. Here the Sl. variant is also interesting bc. we say I_cheta (in Bul., or chitatþ |I_chitat$| in Rus.) for to read, but rel. it with Rus. chtitþ |I_chtit$| (in Bul. we reverse the syls saying I_tacha, so that the rel-n could hardly be found staying in one lang. only) & that means ... to honour! But this rel-n is strong bc. in Bul. we say also pochitam for to honour (I_pochit is an honour) & prochitam for "to read", and the idea here is like the Ger. view of choosing. Smt. more, when we have found an erlesen-chosen group (usually of people) we call it I_cheta (read 'chetà' in Rus., but 'chèta' in Bul. bc. 'chetà' for the Bul* is 1st pers. sing. of the verb to read), and an even number is called I_cheten (in Bul., but it's c. Sl.) bc. one may imagine units of such number as going in pairs. On the other hand we confuse the reading with the counting using in Bul. t.s. chetà (or I_smjatam, as grammatically correct) & the Rus* just put an 's' before --- schitatþ |I_schitat$|; here are also diff. Rus. reports or calculations (like: otchët |I_otchet| 2("ë" is always read as 'jo', but the 2 points above are usually economized & the let. written as plain "e")2, otschët 2('s-ch')2, uchët, etc.). The etym-sts give tacha as approval from tak m-ing: so, well (though I don't think this is the bottom line here), & for chtitþ (what means t.s.) say it is c. Sl. (like Cz. chtu, etc.; & chestþ |I_chest$| is an honour, pride); here comes also the pure quality (chistûj |I_chistu^j| in Rus. or I_chisti in Cz. etc.), which idea I expressed before (<< I_chislo-number), but they go back to a Skr. I_cetati /cittis (poss. read with 'ch'), what meant: to think, follow, find out, or to Avs. chisti as a thought or knowledge; then for the Sl. cheta-group is given very nearly s-ing Irish I_cethern (t.s.) & Lat. caterna (sim.). I may add that here also the ... sieve may be put in play, bc. there was an o. Sl. chåto & it may as well be used for choosing (of the bigger grains), but we shall return to this later, on Lat. I_cito. And the last touch, the ... combing, what is I_chesha in Bul., chesatþ |I_chesat$| (or raschësûvatþ in Rus. 2(again 'ras-chjo...', this isn't Ger. "sch" read 'sh')2, where from a comb is raschëska), etc., bc. this is again a kind of selecting, but we shall return to this in some other place.

~ ~ ~
     Ah, I have to say smt. also about the saying or talking. The Eng. (to) I_say /said surely has to be from Ger. I_sagen, where the latter has a twin sägen |I_saegen| what is to I_saw (with a Säge-saw), so that the m-ing is cleared (of scraping, rasping), but the r. is old & here is the known o. Icl. I_saga (with derivs like: sage, sagacious, poss. the sago-tree 2(I'm not sure)2, & others); there might be other secondary rel-ns with (to) see & the sense, but we shall come to this on other places. Your I_talk, though, is a diff. r. (not Teu.) where the idea is that of the known (Lat.) I_discussion, where we make small morsels or tidbits (kås |I_ka^s| in Bul. or I_kusok in Rus., but for now you may rel. it with the Eng. cut) of the problem, & although it may seem strange t.s. w. exists by the Rus*, namely I_tolk (a sense, gist) or "tolochþ" |I_toloch$| (to crush, crumb, cut) and from here (po-) tolkovatþ as to disc. smt.. In Bul. we don't have this Rus. tolk but have one archaic w., I_tlaka, what was gathering in the village (mainly of women) to do some common work or just to talk (as women always like to do), & in Rus. there is also the w. tolkatþsja (to knock or bump into others, from here I_tolkuchka is a ... flee-market), & also (smw. from the southern Republics of former USSR) the w. I_tolmach (a translator), what has to remind you (I hope) about the o. Her. I_Talmud (their Bible), or also talmuz (acc. to the Koran), what is a pupil (in a church-school), so that this r. is also very old. B.t.w., it is interesting to ment. that in Eng. "I_understand" you look under (the matter), in Ger. I_verstehen (what is t.s.) they look around ('får' = per-), in It. (Lat.) I_capisco they put a "cap" (above the things, cover them in order to grasp them easy with a hand), in Fr. I_comprenez the idea is sim. to the It., & in Rus. ponimatþ |I_ponimat$| they as if heave (podnjatþ /podnimatþ) the problem (though there are other ideas, like Bul. I_razbiram, what is rel-d to razbivam 2(to split or break)2 ); where in Eng. I_explain you take the core out (ex-) & throw it on the table (plane).
     Still, there is another Sl. r. for (to) say, where is Bul. I_kazvam (also 2(da)2 kazha), or Rus. I_skazka (a fairy tale) or skazanie (a saga) or I_ukaz (a decree), etc. The r. is old (I_kazati, kazhå) & c. Sl. (Cz. kazati as to show, Pol. kazac as to read, teach, or preach, Rus. I_kazhetsja as "it seems", Rus. kaznitþ |I_kaznit$| as to ... punish, execute 2(becoming nakazvam in Bul., but kazniti in Srb.)2, etc.), & as you can see from this examples the bottom line here is not of seeing or saying but of showing. And now, let us look around the globe for smt. similar. I sup. here may be ment-d, say: Tur. I_koz (a strong argument, a proof; exists also in Bul. 2(koz)2 or in Rus. 2(kozûrþ |I_kozu^r$|)2 as a trump in the games of cards), or the very sim. c. Sl. I_koza m-ing ... a goat, i.e. smt. that jumps & pricks (hence the koz may be viewed as smt. that hides big power in itself & may unexpectedly show itself and jump --- >> again koza much later); then comes the ... I_Cossack (I_kazak in Rus. & Bul., kozak in Ukr. & Pol., & so on, c. Sl. &. c. Eastern 2(Tar., Turkmenian, Kirghizian, Kazakhian, etc.)2 ), which primarily m-ing in Sl. was of a valet, vassal, but in the Eastern original this meant a free man, tramp, i.e. one who shows everywhere, who likes to jump where he (not "she", to be sure, at least not in those times) wants, or to show off (like a wild koza-goat); in this heap have to be also the I_Kazakh|s who live in a steppe, like the Mongols.
     But then (scratching thoughtfully my head --- this helps in many cases, I'll tell you) --- I come to the conclusion that here has to be the known ... Lat. I_causa (cause in Eng. 2(<< noster for Cosa Nostra)2 ), giving your "I_because", of course (be + cause), also I_accuse (ac + causa), as much as I_excuse (ex + t.s.). Though the only other sim. thing in Lat. is their I_casa, what is a house & has primarily to be rel-d to the cutting (some enclosure, we shall come to this), it may also be smt. that shows from wide distance --- i.e. the cause (together with the casa) should be obvious, & one is accused or excused of smt. that shows (or smells bad, like a shit, if you'll pardon my ment-ing such ws), but alas, in many cases we just don't want to look at the causes (& prefer to be attracted by the effects). Then from the causa (for some unknown reasons) the 1st syl. has disappeared giving Ger. I_Sache (a thing, object, cause, purport, law suit) together with other Teu. ws (like: o. Ger. sacha, Hol. zaak as a case, Sw. sak as a law suit, etc.); some etym-sts sup. that also Fr. I_chose (a thing or case) might be from here, giving in turn Eng. (to) I_choose /chose, but I have some doubts about this. For the Rus. skazka-tale a Skr. I_kachate (to appear, to shine) is cited, what (in my view) is a perfect match for the Rus. I_kazhetsja-seems; then they give also: Skr. akachya (I saw), Avs. akasat (t.s.), Skr. cakshas (a shining), also o. Per. I_chasitan (to study, or teach), and conclude that from here maybe Lat. I_casta (& your cast, etc.) might have come, but I again allow myself to doubt in this (I should rather derive Bul. jargon I_chaktisvam 2(to understand)2 from chasitan, bc. this is smt. clicking, like in the Ger. I_sagen, or in your I_chat, than to place in foreground for the casta the idea of showing & teaching, instead of separating).
     But there is one more r. for sp-ing by the Sl*, namely Rus. govoritþ |I_govorit$|, what is a guttural imit. & we have already said smt. about it (<< g.), so that here we shall continue from the eastern I_guru. In o. Gr. γοοσ was a cry, in Rus. I_golos (or glas in Bul.) is a I_voice (where the latter, b.t.w., is vox in Lat. but sounds like the Eng. war), in Irish I_guth was again a voice, etc. (& there's a diff-ce btw. 'gul- /gål- /gol-' r., and 'gvr- /gbr-' or 'chvr-', so that is why I separate this from the governor--four cluster); there is also smt. with a prefix, Eng. (what is Lat & Gr.) augur /I_augury as a prediction, and from here the I_inauguration (swearing of the new guru-President in) too. But then I may as well add also Rus./Bul. I_guljaj what is a big eating & drinking (a spree or blast, as you put it), what is in one cluster with Fr. goule what is ... your I_ghoul, of course, & also their variety goulèe |I_goulee| (m-ing now the blast), what is given from Ar. I_ghul (a ghoul --- bc. when one takes part in such guljaj-blasts, then after that one looks really like a ghoul). Then in Lat. may be found I_gula as a throat or a gulp (I_gorge in Fr., so that you may count your gorge too), then there's Eng. I_gulch (or Bul. gålcha as to scold), etc., & even in Skr. I_galas was a throat (so that the Sl. golos-voice should come directly from there). Here is also Rus. I_glagol (o. Sl. for a verb, & glagolitþ is synonym for govoritþ-to-speak), but also Lat. I_calo (-are), what is t.s. as Eng. (to) I_call, & there are many sim. ws like: o. Norw. kalla (a cry or call), Rus. koldunþ |I_koldun$| (a magician, woodoo, or guru), then some Blt. kalba (a tongue) & kalada (a noise), but this is interwoven with some other ideas (>> calamity) bc. I_calduna in Lat. were ... intestines, tripe. I may ment. here even the known Hun. ... I_gulyash (goulash in Eng., popular dish with cow meat as main ingredient), which primarily m-ing is of a shepherd (& gulya is a flock), what is to be explained with the idea of the cows moving like ghouls here & there (as also guljatþ in Rus. means, besides to gulp food or drink, also just to walk).
     Together with the Sl. I_golos goes Rus. I_gorlo (Bul. gårlo, a throat) or Ger. I_Gurgel (t.s.), & Lat. I_gurgulio (a gulp), & Eng. I_gutter or gulch or (to) girgle, & Rus. gorlastûj = Eng.-Fr. I_garrulous, & many others. The r. being sound imit. it's only natural that it is so widely spread, but I dig here with such pertinence bc. exactly from this cluster has to be your ... I_girl, coming directly from Ger. Göre |I_Goere|, what is garrulous boy or girl (what The Ger* call a Bangle 2(i.e., smo. just begging to receive a bang, b.t.w.)2 & you --- an urchin). Well, this isn't very correct etym-cally, bc. for the girl are given old I_gyrela or gürle, then o. Teu. göre, & is said that it has arisen in 13th cent. & was poss. based on some humorous ideas, but they don't say of what kind exactly. So that I have to explain it to you, bc. the point is that Göre is usually applied to Bangles-boys, and when you say "girl" to a woman you don't mean at all that she is garrulous, do you? What I mean is that there is a kind of gårlo-throat, though this isn't exactly the throat but rather smt. like a ... gutter (or comp. it with Tur. göl |I_goel|, what is a puddle), smt. that is placed farther more down than the throat is. In short, this is what you call a slit (& rel. it to the slut, or v.v.) --- that is it, however sorry I am to tell this to you, my dear readeresses; but, on the other hand, you have to be warned that there are many examples for sim. views, to which we shall come on: madam, missis, daughter, sister, & others.

~ ~ ~
     Ah, let me say smt. also about the signs (bc. they often show us the truth), but let me begin with the interesting Balkan w. shamandura (in Bul., or şamandira in Tur, or σημαδουρα = σημαντουρα is Gr.), what is a buoy in the sea. The 2nd part of it (-dura) has to be smt. like your (Lat.) durable, so it shouldn't bother us now, but the shaman /seman is what has given your semantic|s, which surely is Lat.-Gr. (exactly σημαντικη as the science for signs or chars, coming from σημαδι as a sign, target, characteristic, prediction; or from σημαια, what is a banner or coat of arms), & then here are many ws, like: Rus. (o. & c. Sl.) I_znamja (a banner) or I_znak (a sign) or znanie (a knowledge, & znatþ |I_znat$| is to know, we shall come to this later again), then your sign & significant & It. I_signore (marked with special sign, sup-edly from the gods) & the signature etc., then the I_semaphore (also Sl.. semafor, m-ing literally "symbolic fire" built from σημα + φορε --- >> pharos), & others. But this was on the West, and on the East there is the known I_shaman (a magician, guru, one who understands the signs of the gods, a Buddhist monk), which is known in the whole Asia (even by Evenki-Eskimos, I'll tell you) & is given from Skr. chramanas --- though I don't believe much in this etym-gy bc. it "smells" of charming things, sounds a bit diff., & the point is in the sign; besides, there was a very old Babylonian (Sumerian) God I_Shamash.

     So, and with this we finish with the truth & the rel-d notions bc. nobody can grasp it in its absolute fullness.
     }

     IN THE BEGINNING {} WAS THE GOD {} CALLED URRH {} WHO WAS THE TRUTH {} AND THE LIGHT |I_LIGHTCHP|
     {
     and I have to say here smt. about the light in diff. langs, and about some other rel-d things, bc. the I_light (in Ger. I_Licht) is also light (I_leicht in Ger.), and it flows & pours, gives the ... I_lake|s & the laugh (Ger. I_lachen), & the songs (Ger. Lieder), & the I_luck, & many long things, also the lying (I_legen in Ger.) together with the "other" lying |I_lie| (lügen |I_luegen| in Ger.), & the giving of birth, & the special art of lying by making of children (I mean the I_love), & the I_liberty, & many other things. Let us begin with the light as lightning, where we have, f.ex.: o. Teu. I_luckis (a torch), a Lithuanian laukas (an animal with white spot on the forehead), o. Gr. λευκοσ |I_leykos| (shining, white, pure) or λευκον (white, or an egg-white), where from the I_leukocyte|s are --- this is given as I/E. r. leuk- (to shine or glow) ---, but also Rus. I_luch (Bul. låch, or o. Sl. louch, m-ing a ray), where from luchina is a torch. Then also: Lat. I_lux (a light, glow; or luceo, what is to shine), what now is the unit for brightness, but here, surely, is the luxe (I_luxury), then Lat ... I_Lucifer (who may be the Satan, but he is that who carried the light, & this is a w. composed in o. Greece), or their I_lucerna (a candle or lamp), giving Fr. luzerne (known also in Bul.; alfalfa in Eng.), which is named so bc. its flowers have the form of candles (though the etym-sts say this is bc. it has shining seeds in what I doubt), & the town Lucerne, of course (a shining town), & the state I_Luxembourg, etc.
     But here is also the I_lamp, & your (to) I_loom (though it has slightly diff. m-ing, not like Bul. I_lumva what is to begin suddenly to burn), & all I_luminous things, & many other variants like: an Irish I_loche (a lightning) or lunhath (a light), or an o. Icl. I_log (a glow or fire), or an o. Arm. lois (a light) or lusin, what is = to the It. I_luna (the moon), or your lunar & the lunatics (there is also the c. Sl. luna), the Fr. name I_Louis (the King-Sun), & ... some animals that (their hide or eyes) may smm. shine, like your (Lat. & Gr.) I_lynx (Luchs in Ger.). Possibly the latter is the reason for Lat I_lupus (a wolf) to sound so, which w. is near (bc. they are alike-looking animals) to the I_vulpes (= volpes, a I_fox), which in o. Gr. was αλωπησ |I_alo^pe^s| (alike the lupus-wolf but being fox), and there was o. Prussian lape (again a fox), & in Rus. I_lisa is the fox where volk is the I_wolf, but you see that lisa is near to the lupus (what is a wolf) and volk is near to the volpes (what is a fox), so that the names are permutated but the animals cast some shine. For the wolf, in fact, sound-imit. of the barking of the animal comes in foreground (smt. like your "woof" used for dogs); but there might be diff. ideas mixed bc. smw. around the lamp & lumva--luminous things has to be also your I_lump as chunk of smt., or also Ger. Lump as a scoundrel, bad guy, or I_Lumpen as a mop, thorn cloth, where from the Lumpen-proletariat comes (but such people usually like to burn & destroy, to make things to lumvat), or their Lümmel |I_Luemmel| as a simpleton, etc.; these diff. cases might be united with the idea of shining (clearly visible, separated, also as bad examples), but not always & not very satisfactory.
     With the lisa also not all is clear (for the etym-sts too) & there (in my view) some rel-n with lestþ |I_lest$| (lþstitþ) -- List is poss., where the 1st in Rus. is to flatter or adulate, & the 2nd in Ger. is a slyness or cunning (sim. to Rus. kovarnûj |I_kovarnu^j|, what, b.t.w., has to be from the r. of your cavernous). Anyway, the fox is cunning animal (I_listig in Ger.), what was known from olden times bc. in Lat. vulpinor meant to behave artful or cunning. Then your name I_fox is t.s. as Ger. Fuchs (read 'fuks', but you shouldn't be upset bc. it has ntg. to do with your to f#ck) & comes from a Got. I_fauho, what is built around the sound 'fuh' (giving your I_fur, of course), but which was originally 'puu' in Skr., where I_pucchas was a tail (only as last part of the animal body, I mean), but, mark it, this has given also the Sl. w. I_puh ("h" is to be read, a feather 2(or I_Feder in Ger., what sounds sim.)2, but more precisely a down). The latter w. is near also to Rus. buklja (or Pol. pukiel or I_pukla), what in Fr. is I_boucle (a downy thread, a spiral) & may lead us to some Lat bucca or buccula (a cheek), where we have the image of smt. like a ... I_bug (or I_buchka in Bul., what is a small lump) or a I_bean, but that is another matter. More likely this 'puu-' is like breading out, or like spitting, bc. in Ger. I_Fluch is ... a curse, what we in Bul. call I_psuvam, & as your I_curse is rel-d to the dog-like I_cur, in such way our cursing is rel-d to our dog I_pse (not each dog, but a bad one, a cur). If you like it (though, to say that you don't, you have to read it 1st) I may put here your --- ah, I am sorry, my dear readeress, I did not mean exactly yours but the Eng. --- jargon I_pussy, what surely is rel-d to the Sl.-Skr. puh (bc. of having also the m-ing of furry cat), but some pissing ideas have to be also in play, as much as a rel-n to putta (>> p.; or << pizda). And in order not to leave you with bad feelings from this paragraph I will ment. also one beautiful Rus. (poss. not c. Sl.) w., I_opushka, which is applied only to a forest & means its border; but to understand why this has to be rel-d to the Sl. puh you have to imagine the forest or the grove as some big beast, & then the opushka will be exactly its fur.
     But this was a slight jumping aside, so let us return to the light-I_Licht & cite also Rus. lûsûj |I_lu^su^j| (or Ukr. lisij or Cz. lysy etc.) what means ... bald (-headed), where we again see the light (that shines on his, poss. her, temple or occiput); sim-ly to the boucle but with a whiff of shining in the m-ing I may add also Rus. lokonû |I_lokonu^| what is a hair (in pl.), i.e. = Eng. I_lock in one of its m-ing (where the other m-ing as smt. for, or the action of, closing comes, if you ask me, from the lake, to what we shall come very soon on loch). Then, bc. when the light comes we may see the things (to squeeze that in o. Greece they thought even that the light went from the eyes to the object, not v.v.), here is your verb to I_look, but the idea in the looking is of throwing (or casting) of smt., what is well represented in the Sl. langs, e.g.: Cz. I_luciti (to throw, hit in), Pol. luszyc (a sim. thing), o. Rus. luchitþ (to cast, known from one o. phrase: komy Bog luchitþ, m-ing "to whom the God gives"; but also otluchitþ |I_otluchit$| as anathema out of the church). There was also an o. Prussic laukut (to search, what has given your look), then in Lat. loco (-are) was to place or put (or give a loan), where from is the known I_locus (with pl. loci) not only in the mathematics but as a point or state (in a hierarchy), there was also o. Gr. λευσσω (to see), & so on, up to a Skr. I_locate (to see). In this sense are also: the I_locomotive (bc. it changes its locus while moving), Ger. I_Lotse (Rus. lotzman 2(sim. building as the boatsman)2, who you call a ship-pilot; and we shall come to the Lot some time later), then the Eng. & Lat. (etc.) I_locust (bc. it changes fast its locus, & is long), then the (I sup. known) Tur.-Ar. ... I_lokum (elastic gelatinous pastry, named also Turkish delight), etc.
     As smt. moving fast I may put here Rus. I_lihoj (= lihij) what is very fast or brave man (lihoj parenþ is a brave boy, hero), but there is smt. more that lurks here, bc. in Ukr. t.s. w. means ... bad, unjust (going to Ger. lügen |I_luegen|), & in o. Sl. lih meant bad, mournful, redundant (what is I_lishnij now, or izlishen in Bul.), together with the m-ing of brave (what is a strange combination), & in Cz. lichy is redundant, odd, or empty. Etym-cally the redundancy is traced to some o. Gr. αλλοτριοσ (foreign) or λειψανον (a residue, a trace), what is possible bc. in Bul. exists the w. I_lipsa (smt. missed) what is your I_lapse (& the Rus* have also the w. ljapsus what is exactly Lat. I_lapsus), but this had to have given Lat. relinquo (to leave) what isn't at all clear (in my view); where if we keep in mind just the fast (as lightning) movement (a kind of pouring --- >> litþ) we may have all the redundancy & the emptiness & the bad things that we want to reject, bc. there was also an o. Gr. λαιλαποσ m-ing a thunder or deluge. Smt. more, there is Bul. (also pre-Sl.) w. I_ljut what is sharp taste (that of pepper or curry), known also in Rus. (ljutûj) but only for big cold (the Rus*, b.t.w., don't make any diff-ce btw. sharp & bitter tastes 2(what is only natural bc. they don't like the both things, even their beer isn't properly bitter, but also bc. both feelings are achieved by the hindmost tongue's part)2 ), as also in many Sl. langs (like Cz. or Pol. I_luty), & in Rum. (lute), what means sharp taste but also fast or deft, also in Lithuanian (lutis), what was a tempest, & I can see smt. of the kind even in Fr., where ... I_lutter is to fight, where the consolidating idea is again that of some fast movement or sharp quality (though >> also lud-crazy).

~ ~ ~
     Now let us move to the I_long things bc. in the Sl. langs we make the trivial parallel btw. the ray of light (I_luch) & the ... bow of an arrow (I_luk in Rus. or låk in Bul.) & even with the plant onion (again I_luk in Rus. & Bul., luk in Cz., & so on --- what is bc. of its long leaves when it's green); I may add also Rus. lûko (or I_liko in some other Sl. langs) what is a bast (a fiber, or inner bark; one of the m-ings of Lat. I_libra is t.s.) where we have t.s. idea of smt. elastic & long. Or take Rus. I_izluchina (o. luka) as a turn or meander (& the beautifully s-ing I_lukomorje as a sea-creek), also Bul. I_ljuspa (Rus. I_sheluha) as a peel, thin shell, Bul. låkatusha |I_la^katusha | for going in meanders, one special kind of dried sausage called I_lukanka in Bul. (try it, if you find it smw.), etc. This isn't only Sl. but also c. Teu. r., bc. here are also, f.ex.: Ger. I_Lauch (an onion) & I_Laub (all leaves of a tree or thicket), Eng. I_leek, o. Prussian lunkan (= liko), & so on up to a Skr. I_luncati (it has to be read 'lunþkati') as to peel or pluck (shelushitþ in Rus.), or likati = rikati (but mark this equivalence of 'r' with 'l') m-ing again to pluck, squeeze, or chip. When the r. is so old there is ntg. surprising that it is known worldwide so that we come now to the elastic (Fr. I_elastique) things like: Rus. (& Sl.) I_list (a leaf of a tree, or a sheet 2(but never, a shit, right?)2 of paper), or your I_list (or Ger. I_Liste, or It. lista, etc.; 2(there was also an o. Prussian laiskas as a book)2 ), or even (to) I_listen (the idea, I sup., being of smt. that drops --- comp. with your eavesdropping), or I_least, or I_last --- bc. it's like a leaf-list, but also bc. it weighs & bends down, what in Ger. is I_Last (a weight; there is also a Gewicht-weight in Ger., where we again have bending, but that's from another r. & with the idea of the balance for measuring of weight).
     Or take Rus. I_lestnitza (a stair /-case), or Ger. I_lassen (to I_let, or I_leave, hence include also this 2 ws), or I_leisten (to try hard, or to show an example), or the (Fr.) I_lassitude, or Bul. I_lastik (an elastic string), or your ... I_lass (as having, if you ask me, a flexible or I_lissome waist!), etc., which ws could be traced to Lat. I_lassus m-ing tired, weary. But don't think that this is all bc. here is also the known Sp. I_lasso = lazo, Bul. I_loza (a wine plant 2(I_vinograd in Rus. where there's t.s. idea of winding coming from the Lat. I_vino)2 ), then Rus. lastû (artificial fins), your (to) I_lean, Bul. I_lanshen (old, from the last year, used mainly for snow, a bit obsolete), the well known I_line, etc., etc. (there was some Skr. lestus as a heap). The r. here is very fuzzy (lect- /lact- /lax- /lat- /las-) & in this way we come now to the ... milk, but in Gr.-Lat.-Fr. m-ing, i.e. Fr. lait ('le', a milk), with many derivs (like lactic, I_lax, etc.), or Lat. lac (a milk), then lacteus or lactarius as smt. made with or out of milk, or their I_lacteo as to I_lick (what is lakatþ |I_lakat$| in Rus., or I_lecken in Ger. 2(where comes the "popular" cursing: |I_phrases| "Leck mich am Arsch!", which I will leave without translation)2 ). Here is also the lac /I_lacquer for painting (Gr. λακκη), & (to) I_leak, & the I_liqueur (bc. it's good for licking --- if you don't know, why), & your (to) I_like smt. (for t.s. reasons), & one sort of candy called in Bul. lukcheta bc. they are good for I_lutchen (Ger. for to suck, what is sim. to lecken 2(though in Bul. we poss. think the name comes from our I_luk-onion but this seems strange for a candy, if you ask me)2 ), & the I_lace, & the I_latex, & the ... I_lecture (smt. like a soap-opera, or the ment-d Tur. I_lokum), & the I_lackey (bc. he 2(I won't even think about saying "she")2 licks the asses, I sup.), & the I_lack|ing (smb. has licked the whole thing; but it's also sim. to lapse), & Lat. lacrima (a tear) & lacrimonious, & so on. This lax--lait r. is Gr. but it is in a slightly diff. form there (though the idea for smt. elastic with this s-ing exists in o. Gr. where λακτισω was to tread, step over), so the w. for milk was namely γαλα |I_gala| (= γαλακτοσ) what has given our I_Galaxy (the Milky Way), but also the known Fr. ... I_galanterie & the galant (I_gallant in Eng., like milk!), the I_prophylactic (to make it work as if in milk), the I_laxative things & the I_relax|ation, Rus. lokotþ |I_lokot$| (an I_elbow --- an elastic thing, like your w. which splits in: some "el" + bow), poss. the I_lap (smt. lapses, or it is like a ladle), & so on.
     Well, and about the w. milk, or Ger. I_Milch, or Rus. I_moloko, etc., I may add that this is based on the 'ml'-noise when eating smt. tasty --- like Eng. (to) I_smack, or Ger. schmäcken |I_schmaecken| (also Rus. smakovatþ), where is Ger. Schmäcker (smo. with fine taste, though in Bul. the m-ing is that of a charlatan), but this is o. Per. (Iranian) I_shmak with m-ing there of a demon or spirit (so that we in Bul. stay nearer to the original). But I wanted to tell you about the milk and here is also smt. old bc. there was an Ar. I_mleh m-ing good, appropriate, then comes o. Gr. μελι |I_meli| as a honey, or μηλον as an apple, though the fruit has vastly "grown" later to become your I_melon (and, maybe, it will be interesting to add that doubling "λ" to μελλον gives their ... future --- what has to be rel-d to the biblical apple, bc. our future was very well planned, had Eve not eaten that forbidden fruit, what has led us to the current state of affairs where our future isn't rosy); there is also a double-meli thing in Lat --- a I_melimelum (a kind of sugary apple). Rel-d (smh.) to the milk have to be also: Rus. molòka |I_moloka| (a sperm gland of the male fishes), Ger I_Milz (a spleen), their I_Malz (a malt, for making of beer), the Melasse (I_molasses), or Fr. I_melba, then the Gr. ... Muse of theater I_Melpomene (also the name I_Melissa), the I_melody, etc.; & of course Rus. milûj |I_milu^j| (nice, dear) together with your I_mild (which is Ger.), & Sl. milostþ |I_milost$| (a mercy), & other derivs (also Ger. I_schmelzen 2(to I_melt)2 is rel-d to the malt 2(& your w. to melt)2, but we shall speak about this on malus, what caries another idea).

~ ~ ~
     So far so good, but let us return to the licking, bc. when doing so we often become happy, or I_lustig in Ger., and the latter is from their Lust what is a wish or carnal desire accepted literally by you (& in Bul. prelåstjavam |I_prela^stjavam| is to seduce) --- there is no way not to mix the sex here, especially beg-ing with such beautiful let. like "l", but we shall come to this later ---, and this is a I_Laster (a Last-weight but with m-ing of a sin, a wicked thing), so here is also your I_lewd & I_lechery, what (together with a Got. lists in sense of licking, & our disc-on about the Rus. lestþ |I_lest$|-flattery) offered me the guess that it isn't impossible for the island ... I_Lesbos to be put here too (but I don't know how it's about the town Lisbon). Well, the last isn't sure, but when one licks for a long time then he/she may make ... a I_loch (you remember the Loch-Ness monster?) what in Ger. (Loch) is just a hole but it is rel-d to their I_Lache what is small pool of water (a pond) and a I_laugh too --- what is due to the common idea that when one falls in the pool the other people around laugh at him. Then in Bul. exists the w. I_ljohman (of Tur. origin, the splitting in syls is obvious) m-ing an oaf (what may be bc. he always falls in the mud); or to add one more Tur. w., I_lakirdi (again known in Bul. 2(lakårdija)2 & Srb.) as laughing & dancing, entertainment; then may be cited Rus. lëgkie |I_legkie| (read 'ljohkie') what are generally the lungs (in pl., but also as adj. lëgkij is light as not heavy --- exactly as the Eng. usage of lights; this kind of light is lek in Bul.) & they, really, are an airy tissue; then in Bul. is known the w. I_lek what (besides the ment-d m-ing of airy) is any medicine (as substance against an illness), which in Tur. (& Ar.) is ilaç |I_ilach| ('ilach', what probably is: i(l) + lach, i.e. anti-loch, in a way 2(unless it's rel-d to your I_ill, i.e. v.v.)2 ), and lechitþ |I_lechit$| in Rus. is to cure. ( And let me say here that a doctor of Med. in Rus. is I_vrach what sounds very archaic bc. vrachevatþ is a ... witchcraft, hence they say vrachiha for a doctoress bc. they feel that I_vrachka 2(what is grammatically correct building of fem.)2 has to mean a witch 2(& it really is so in Bul.)2, but they know very well the w. lekarþ for a doctor, which is o. Sl., only they don't like it; in Ger., on the other hand, such Rus. kind of doctor is Kurpfuscher what is a charlatan, where the real doctor of Med. is I_Artz, what is sound imit. of some ... 'hråtz-kråtz' & this is sim. to the explained before kravis--carve--graphic, i.e. he should be understood as surgeon. )
     But we have done well going to the Ar. world bc. in Bul. exists also Per. & Tur. I_leke (you see that it sounds like lick /leak) what is a blotch, or shame, or a mean, dirty person; from this r. is Rus. I_luzha (a puddle; or luzhajka as a meadow) or Bul. I_lokva or Cz. louzhe (t.s. puddle); or your I_lake, of course (what may be rel-d also to o. Gr. λουω m-ing to bate or wash; count also Fr. lac or Sp. I_lago as t.s. lake), or even the I_deluge (if we take de- apart). Still, there is more to be said bc. in Hin. (poss. Skr.) I_lota is a water pot (rel-d to the flowerI_ lotus), in Ar. lot or I_lut is a lake or sea (& the name of Dead-Sea in Ar. is Bahr-Lut, where the 1st part is smt. sharp or hard or bad bc. it is present in the w. I_bahar what is a kind of pepper), and this is where from Ger. I_Lot (a plumb) comes, & your I_lot & the lottery too (i.e. this is smt. that is thrown in the water, or a die to be tossed, bc. --- well, your surely have heard about the biblical personage Lot 2(whose wife got bad luck /lot looking backward)2 ); here is also your I_lag, & I_log, etc. ( In It. I_lottare is to fight, but it isn't Lat. so that it isn't pretty clear what is the rel-n to the loch-lake, most probably they think that the lottery is a kind of fight with one's lot-fortune, and translate this idea to other fights. ) This is the place for the I_luck, too, bc. this is a good ray-I_luch but also a good lot, & even with the idea of some 'gål-gål'-ing of I_gulp|ing or I_gluttony (here, b.t.w., may be ment-d your I_glad, and then Bul. I_glad 2(I_golod in Rus.)2 what is ... a hunger 2(i.e. we want to make 'gål-gål' but there's ntg. to gulp!)2; and Eng. I_hunger then 2(which is exactly Ger. Hunger)2 maybe says that you want some ... I_Huhn-hen, or have an appetite of a I_Hund-dog --- I don't know for sure). Etym-cally luck(y) is from Ger. Glück |I_Glueck| (a happiness, or your I_glee) or their old ghelücke (& there are several sim. ws in Ger. like: glucksen, schlucksen, or I_schluchzen m-ing to swallow, hiccup, or cry), but you have to know that this guttural 'gh' sound is much cherished in the Arab world, so that the r. has to come from around there (the etym-sts can't say where from exactly). A sim. idea to the luck as good lot may be found in the known also in the Eng. Tur. w. I_kismet, which is built of: kis- (read 'kås', mark it) + met-, where the 1st is like your cut, & the 2nd means to throw (metatþ in Rus., but >> meteor); and, b.t.w., in Bul. when wishing smb. to be successful in smt., say in fishing, we say na |I_sluka (bc. we, & the Rus* too, have the w. I_sluchaj m-ing an occasion, happening).

~ ~ ~
     Well, when we have reached to some sound imits, and keeping in mind the fast speed of the lightning, we surely have to come to the crying & pouring of sounds or liquids (or whatever) but mostly in the Sl. & Teu. langs as e.g.: Rus. litþ |I_lit$| /letþ (to pour), or lajatþ |I_lajat$| (to bark), or Ger. I_Lied (a song), or their I_Leiter (your I_leader, but also as a conductor in electrical m-ing, & if fem. then this is an ... extendible staircase), where from comes your I_lead as metal (bc. it is easily melted; but the lead also "leads" us to the center of the Earth; this was o. Teu. leitðjan). Then also: their I_Leier (a I_lyre), I_laut (what is I_loud in Eng.; & Laut is a sound or voice; then lauter means pure, perfect, i.e. as if poured in a form; I may cite also your I_eloquence here), then Ger. I_Leiden (a sorrow, suffering), then your I_lane (& the ment-d line), the suffix I_-leinen in many Scan. names or Ger. -lein (for diminutives), the plant I_Lein (lën |I_len|, read 'ljon', in Rus.) what gives your I_linen, etc. Then the I_lion itself (I_lev in Rus., leo(n) in Heb., & so on), bc. of his growling (smt. like 'lhau' 2(& that is why, I'll tell you, the Rus* say that the dog laet 3(I_laja in Bul.)3 --- they think that he 3(or she, but it's not just to think of an animal as "it")3 is a lion --- but well, you maybe think t.s. about the ... I_lark, ah?)2; though otherwise this is another rel-n to the w. I_laugh, which is also o. bc. in Tur.-Ar. I_laf is a chat, which usually comes with a I_muhabbet 2(eating & drinking --- poss. to have-I_haben smt. in the mouth)2 ). Yeah, but with the lion goes also the Sl. hunting (lov, lovitþ |I_lovit$|; & comp. our lov with the lev), the lion's (or of some other animals) I_lair, & this was known in o. Gr. too, bc. λεια or λαια was a hunting and ληισ was a game animal; and if one may wonder why the Lied for you is called I_song (bc. these are diff. rs) so let me add that in Skr. I_singh was exactly a lion (& a singh "sings").
     Of course here is the lying |I_lie| & I_lay|ing in almost all langs (let me give them in Ger.: liegen & I_legen, but it is an I/E. r. lie-), your I_low, but also ... the I_law (in Fr. loi, read 'lua', what means 2(in my view)2 that it is smt. laid m.o.l. low but that should not to be stepped or jumped over 2(unless you are a lion, ah?)2 ), then the I_lawn (which, judging by its writing, has to be from law, but the m-ing tells us that it's from low 2(actually it's derived from the land 3(Ger. I_Land, o. Fr. lande)3 but the idea is t.s.)2; going back to the Rus* we may find their ment-d luzhajka-meadow, which you may comp. with the I_luzha-puddle). ( The lair, in fact, comes from the laying, and when λεια was hunting then maybe the copulative meaning of lay /lain was meant as hunting girls or dams. ) Then may be cited your I_lee (-side), then Lat. I_lectus m-ing a bed (like Sl. I_lozhe; & comp. this with the I_lounge), then in o. Gr. λεχοσ meant a ... flower bed (which in Bul. is I_leha), & also λεχωνα |I_leho^na| was a pregnant woman (bc. she has to lie down on a bed-lozhe), & so on. Here is also the loyalty what is Fr. I_loyal, & is said that it comes from Lat. I_legalis (lawful), but you see that the m-ing is not exactly of smt. legal, but of smb. who lies low in our feet (though the Lat. legal is a twin with Bul. 2(c. Sl.)2 lezha /ljagam as to lie down, i.e. the legal things lie down, as I've just said). And mentioning before a while the Rus. letþ as to flow reminds me to come here to your widely used w. ... I_let, bc. it might have been given from Sp. I_lasso &/or Ger. I_lassen (with the idea of: to let the tiredness-lassitude be gone), but this is also a flowing, allowing (hence, add I_allow too) of smt. to be laid, and it corresponds well with Lat. I_littera, Fr. lettre, or your letter, which (especially in Lat.) is not only a let., but a sign or order too, i.e. smt. left (hence, count I_leave & I_left too), together with the idea of a small quantity (so that comp. it with gramme--grammar), what has to give also your w. I_little.
     All this is good but ... but not all that lies or flows is good bc. you know the w. ... laic, which is from Lat. I_laicus & means a non-scholarly built person. The etym-sts say that there was o. Gr. λαικοσ coming from the nearby λαοσ what was a big population. Well, laos might be smt. poured (it sounds sim. to chaos, b.t.w.) & we have heard about the country I_Laos (where, surely, live many people) so that this might have been enough for the negative m-ing (you know: populace, plebes, etc. --- when there are many people they can't be from the elite) but this isn't enough for the author for many reasons. One of them is Ger. I_leider (regretfully, it's a woe) which they often use, but which is equivalent to I_schade what rel-s with your, I'm sorry to say it again, shit; then is their I_Leiche what is a corpse, or I_Laich what is a caviar; then I may remind you the disc-ed I_lapsus; then comes your ... I_lavatory (bc. Lat lava isn't smt. good, the Fr* still want to laver-wash it); or take Lat. I_latro what acc. to a dict. means to bark (Bul I_laja), but this is again the pouring bc. this w. gives the I_latrine (or at least it look so); and, finally, in Bul. we know very well the derogatory Gypsy (poss. Skr.) I_lajno what are exactly the faeces (well, in sing., i.e. again a shit)! So you may well imagine now what is the hidden m-ing of the w. laic, or of leider. This is very old r. & in o. Heb. I_lajla was a night (smt. black), but the negative & positive m-ings easily change places and Lajla is a known name in the Ar. world (what should have given the Western name I_Dalila = Dalida). The Gr. & Christian holy oil or balm called I_elej (in Rus., from Lat. I_eluo, elui as to cleanse, wash, or oil) is smt. good, but ελλειμα in Gr. is a lapse, defect, or a lie; then Bul. (I sup. Tur.) I_elek (a sleeveless jacket) is smt. good (it makes us elected, though << election if you have forgotten with what it is rel-d), but the I_elegy is a mournful thing; or also to lie in bed isn't a bad thing, but to lie to smb. is not a good behaviour, and this parallel exist in almost all langs (say, in Ger. it is I_legen -- lügen |I_luegen|, in Rus. is lezhatþ |I_lezhat$| -- lgatþ |I_lgat$| 2(or lozhþ |I_lozh$| is a lie as the opposite of the truth)2, in Bul. lezha -- låzha, etc.); we shall see sim. polarizing of the m-ings further on Leute.

~ ~ ~
     OK, the Ger* say liegen for to I_lie and I_fliegen for to I_fly (or take also your I_flow -- fly), what isn't surprising bc. this is really a very fast movement, hence here are also: Ger. I_Flotte (a I_fleet, a navy), I_Floss (a I_float), Flosse (a fin), then your I_flood, fly, I_flea, to flee or to float, & so on, even the ... I_floor (why not?), & the I_flirt (with the idea of flying around, like a bee). Surely here are also the I_flowers, bc. they also "flow" (i.e. grow, rise), or, as the Fr* say, I_fleur (a flower; resp. fleurir, read 'fljori' is to blossom), or fiore in It., what comes from Lat. floreo (to flow, or to shine, what has caused the town ... I_Florence to be named so; or also the I_fluidus 2(liquid, smt. flowing, giving your fluid)2 or I_fluor 2(a stream)2, giving the element fluorine; or then also Fr. I_fuir, as to run away or flee), and in Bul exists the jargon fljortza for pompously dressed girl (it has to be directly from the Fr*); the Ger*, for their part, say I_Blume for a flower, what sounds a bit better (imitates better the opening of the buttons), and how the Sl* say will be disc-ed further.
     But some people, e.g. the Sl*, don't like to say 'fl' and prefer 'pl' instead, so that here are some Rus. ws, like: plûtþ |I_plu^t$| (to float), or I_ploskij (flat), or ploshchadþ |I_ploshchad$| (a square), or I_plita (a I_plate or I_plank), or I_plotnik (a carpenter, bc. he works with planks), or their I_plecho (an upper arm, but it's meant the spatula which is flat), or plevelþ |I_plevel$| (a weed; poss. rel-d to plevatþ |I_plevat$| 2(to spit)2 ), then the I_plut (a charlatan --- bc. he stirs the water, and is poss. rel-d also to your I_plot 2(as a secret plan)2 bc. ... bc. of the god I_Pluto 2(of the under-terrestrial world)2, who is the Roman equivalent of Hades), or platitþ |I_platit$| (to pay --- I sup. with the idea of slapping the money on the desk; your 2(to)2 pay, b.t.w., is Fr. I_payer, which might have been rel-d to the space but in form of the ... paysage, to what we shall come later, or else as some small part, for what << paj), etc. Then I may cite some Bul. ws, like: I_plakna (to wash or cleanse), I_pljokvam /pljokna (a jargon for to drop down & burst, I've met it in Am. as to plonk), placha (or plakatþ |I_plakat$| in Rus., to cry with tears), the plakat (a I_placard, c. Sl. 2(not that it's really Sl.)2 ), I_plat (a tissue, cloth, it isn't Rus.), I_planina (a mountain --- also not Rus., but it isn't also a correct w. bc. it has to be from Fr. I_plateau), & so on. This "pl"-ing, though, isn't only Sl. bc. there are also: your I_plan (a 2-D scheme) & plane (bc. it flies on the principle of the plain surface of the wings) & I_plain, & the I_plaid, & the I_plot (here with m-ing of a plan on the plain), & the I_place, also the (or to) I_plant (to stick a seed or seedling in the earth), etc.; or it may be cited Ger. I_Platz (a place, square) or platzen (to burst --- & that this happens fast may be proved by their plötzlich as sudden, rapid), or I_plaudern (to chatter), or I_Pleite (a bankrupt), etc.; or take the known Fr. I_plage ('plazh') as a beach (bc. we like to pljokvame-plonk there & don't move at all; the Rus* stress this even more saying pljazh), & so on. This r. surely exists as well in the Lat., where planus is a plain, planto is to plant (it's preferable to plant on planes, not in mountains, isn't it?; but there is also the idea of to plonk the seed), etc., what has come from o. Gr., where: πλατεα was a street or court (& comp. this with your floor), πλατεια was a square, πλατη was a plecho-shoulder-blade, πλυτοσ was washed (& in Bul. plitåk |I_plita^k | is shallow); even in the o. Skr. I_plutas meant floating, & plutam was a stream or river. In It., for their part, the let. "l" often happens to mutate to "i", so that from here we come to the ... I_piano (bc. this means also a floor or plane surface 2(and they live on their pianos)2, & here it 2(the piano)2 is meant mainly as wooden board 2(if you don't count its legs)2, as also that it issues low volume of sounds 2(there are some more ideas to which we shall come later on placeo)2 ), and also to their (& Sp.) I_piastras (m-ing small plates); as to the "l" -- "i" changing in It. there might be added also, say: the just ment-d fiore-flower, or pianta-plant, or piatto-plate instead of some platto, & others.
     To this I will add also the Sl. flying which in Rus. is letatþ |I_letat$|, so that it differs from the West. The etym-sts cite here some Gr. ληκαν as to jump what looks like a good guess but I think I have smt. better; though before this I wish to squeeze here one Rus. jargon, legavûj |I_legavu^j|, what is a cop or informer, coming from their legatþsja m-ing to hit like horse, with the hind legs, what fits well with the Gr. ληκαν; then we may go also to the known I_league|s, I_ligament|s, etc. (which may be viewed as some long /lang- things). Also is said (by the specialists) that there were expressed m-ings about the equivalence of I/E. rs lek- & pet-, bc. in Gr. πετω is to fly, & πετεινοσ is a cock (I_petel in Bul., petuh in Rus., so that this is also Sl.), & in Skr. I_patati was to fly, but in o. Sl. it was letati --- what is an interesting observation bc. the rs are entirely diff. But what I have in mind as version for our letatþ is easier to grasp & this is the rel-n with the ... mythical river Ληθη (=Ληθα) or I_Letha in Lat., which has given also the derivs: lethal (lethalis in Lat), or lethargy (I_lethargia) --- bc. we can't really fly, only our spirits can do this (or when we are dreaming, but the dream is said to be a preparation for the death, so that it amounts to t.s.)!

~ ~ ~
     So, and now let us return to the ray-I_luch & explain: why the East & the West differ here so much. The point is in this r--l mutation which should be natural for the Eng* & the Ger* but sounds strange for the Sl* where "r", really, reverberates. Anyway, in Skr. the shine was I_rocis & the light was rokas & this is where from o. Gr. ρεω |I_reo^| (to flow or shine --- to remind you the sentence: |I_sentences| "Παντα ρει, παντα κινειται.", or "Everything flows, everything changes.") has come, giving later many ws on the West like: your I_ray, Ger. I_Reihe (a line or queue), Bul. raje (striped matter), Rus. I_rjad (a line; it's o. & c. Sl., in Cz. is rad, in Pol. rzad), also Bul. I_rejs (a bus --- bc. it goes on a given line 2(and, hmm, let me insert here a small remark about one Rus. inclusion of an Eng. w., I_lajner, m-ing a linear ship, but we in Bul., obviously, associate it with the ment-d lajno 3(or with lajnar what has to be a shit-man)3, bc. we use the Ger.-Fr. variant marshruten for going on a given march-route)2 ). Then I may continue with Rus. I_rejka (a lath or rack, long piece of wood or metal), Bul. exactly I_reja (se) as to soar, your I_reed (looking like rays), Ger. I_Rad (a wheel or bicycle --- bc. of the radial spokes, I think; from here is their I_gerade what means: exactly, just, or a straight line), then the I_radius, surely (which in Fr. is rayon), & the rajon /I_region or, when on a larger scale, the known Ger. I_Reich (a state, but it is sup-d that this is kingdom of light & sun; or as adverb means wealthy), or then the Sp. name ... I_Reymundo (what is meant as king of the world-monde, here the rays are synonym of the king /-dom), also all the I_right things, though not those directly based on ordo- or er(ect)- smt. but on Lat. I_rectus (right, erect) or Ger. I_richtig, also I_recht (sim. to the last, but more like just), your I_raid (as an effort to apply some order; and Ger Reede, or Rus. rejd, as place for parking of ships), then the I_radio, the I_radium, the I_radar, etc. (<< also I_Rede).
     Here is also Sl. I_raj what is our I_paradise (we'll come to your w. too) where the mental image is that of Ger. I_Reich, but, on the other hand, in Bul. we know one mournful w., namely I_raja, what is Tur. for a I_pariah, or proletarian, or slave, so that here naturally arises the question: what common thing may exist btw. the paradise & the most deprived people? Well, the point here is in the ... direction of the rays --- if you are in the beg-ing of them, i.e. in the center, if you are the sun, then this is smt. very good, but if you are in the end of the rays (what, surely, is not correctly said, but I hope you are not all mathematicians to weigh my ws very strictly), then this is smt. bad (in this sense is also Bul. I_rednik, = to Rus. rjadovoj m-ing an ordinary soldier, whom you call 2(not much justified, if you ask me)2 a I_private 2(bc. he is, in fact, deprived of almost all)2 ). So, and if now we chose to look at the good points then the Sl* are very glad hearing such syls bc. they say rad & radostþ |I_radost$| what in Rus. means "I am glad" & a happiness or glee (to stick to one r. in Eng.), what surely is so bc. the Poles (as I've just ment-d) say rzad (read 'rzhad') for the I_rjad-ray (what is exactly a happy ... horse-neighing). But there is also Rus. I_raduga m-ing a rainbow (& who can't be happy seeing it?). And also your w. I_red, bc. this colour is very loved one, it is rot in Ger. but in Rus. exactly I_rot is a mouth, i.e. the lips, which are red, & your I_rather has to be ment-d here (I sup., but also as variety of right); & then goes (acc. to the etym-sts) an o. Teu. I_raudoz, coming from a Lat. I_rufus, coming in turn from a Gr. ερυθροσ, & the latter in turn from a Skr. I_rudhira, all m-ing bright red colour, as a I_ruby. And then (& why not?) also your I_ready --- either as smt. very beautiful (most probably of red colour), or in a state for smiting (of the iron), or as well ordered, or the like. The etym-sts say there was Skr. I_radh as to accomplish, & also an o. (but still existing) Sl. radetþ as to take as good example, to follow, but all is meshed (bc. radh is in the sense more of Reihe-rjad, & the 2nd w. is in the sense of your glad; but maybe we are glad bc. of seeing, again, smt. red, or, else, ready?). And don't forget that there was also a very o. Egyptian ... god of the Sun called just I_Rah.
     So far so good, but when we turned to the happiness I may add also that in Skr. & Avs. was exactly I_ray with m-ing of wealth & happiness, rati as to give (as present), & I_ras or räs as wealth (a dough, as you put it), where the sunshine rays are hidden at the bottom of all these ws. From here we easily come to Lat. I_rex (a king), then to the I_republica (rex 2(here meant as ruling)2 + publicum), or I_res (what means many things like: a thing, theme, point or fact, cause, contents, the world, etc.; I personally may rel. the latter to one Bul. w., I_rjazka, what is a streak or scratch, though we shall speak about this on ... I_Reis), or to Fr. I_roi ('rua', a king) having given your I_royal & the -ties, then to the I_reality & the ... I_reel (bc. in the reality all rolls in cycles!). And then: why not to remind you the name ... I_Israel (poss.: is + some ray); and the interesting Eng. pair: I_reach (given from an o. Teu. reiken or reikjan, what now in reichen /I_erreichen m-ing t.s.) & I_rich (i.e. he /she gets everything)? Well, and your I_paradise is Fr. paradis & o. Gr. παραδεισοσ, where the latter may be split in: para- (what is a prep. with many m-ings like: by, from, around, etc., giving, e.g.: Lat. I_per 2(as in "per cent")2, Rus. I_par 2(as damp air)2, the I_parallel things, the I_parachute, & many others) + poss. some disc or sphere; this splitting may not be very exact, but it isn't so important bc. the original w. was Skr., I_paridaeza (& the splitting has to be done there). But there was a name (poss. an alias) Firdousi (author of a large Per. poem Shah-Name) which is said to have meant "paradisical" (&, really, it has t.s. consonants "prds", if you change "p" to "f", imagining the 1st let. to be Gr. "φ"). ( There remains also the w. Eden to be cleared, but this will be done some other time. )

~ ~ ~
     OK, and now let us return to the light & lying, and add smt. about the I_love, or more precisely about Ger. I_Liebe, which is also Sl. (in Rus. ljubitþ |I_ljubit$| is to love); or take your (& not only) I_libido, or your liberty (Fr. libertè |I_liberte|), the liberals, Ger. Lieberei (from Fr. I_livree, a livery), & others. Officially the r. is given from Lat. I_libra = liber, what is a book (& libellus was a book-store, or a letter), but then: it seems a bit strange why a book has to be free, in some m-ing, or very loved? The idea (as I see it) has to be that of the ... water I_level (where the water flows free & light, so that I may site then also o. Gr. λιβασ as moisture or water, what is to the point here bc. now it is to be read as 'livas'; << also litþ-to-pour), what explains your (i.e. Lat.) Libra (as a constellation, & as a pound sterling, bc. in Lat. this was a pound --- as weighted with some scales!); the Sl* call your Libra lira (just as they call so the It. I_lira, which has to carry t.s. m-ing). In this sense the book-libra (which in Fr. mutates to livre) is smt. opened to everyone (like the water level), but I have said that the libra was also a bark, fiber, what is rel-d also to the making of I_paper (even in olden times when there were I_papyruses --- and the last w., b.t.w., has to be rel-d 2(in my view)2 to one ... children jargon, I_pappo, what in Lat., as also in Bul. nowadays, means some food, but given by the papas-fathers; i.e. the paper 2(resp. the papyrus)2 is some chewed 2(or good for that)2 mass); after this explans is poss. that also the I_fiber might be some mutation of libra. Here may be added also the beautifully s-ing Ger. w. I_Libelle (which is, in fact, Lat. libelle), what is an insect living around rivers (we call it water-horse, & you --- dragon-fly), but also a water level & the instrument for finding of the horizontal level (we use here the w. nivelation, from Fr. I_niveau, read "nivjo').
     [|I_comments| Well, the liberty (or the freedom) is a good thing, but it's also a very cavernous topic, bc. more freedom for one of us turns to less such for some other, and the best we can do (allowing more freedom) is to tighten the control for those who may have it (the desired freedom), so that in a near future all persons will be filed smw. with their finger prints, DNA-information, possessed fire arms, property data, and what else will be needed (say, sexual orientation, political views, etc.), & I won't be surprised if all people will be even permanently monitored (through some implemented devices, like the cell-phones) & it will be said that this is done for their own protection --- but however you turn it this is moving to a police state & diminishing of liberty. Or one may take another view to the problem, namely that more freedom in one place (say, in buying many & cheaper things, whenever one wants) turns to less freedom & even slavery in another place (say: in order to have enough money for these beautiful things, one has to be enslaved on the place of his /her work, either by monotonous & unpleasant work, or by the fast rhythm of making money &/or career, or the like), & this for one & t.s. person. In short: one has to pay for the freedom and very often it doesn't pay, but one, still, wants it badly just bc. when the situation allows more freedom we, silly creatures that we are, 1st want it & then regret our immoderate wishes! Or one more approach to this topic: for whom is the liberty of greater advantage? I should say for the stronger, isn't it? Bc. he, who is stronger, he will conquer the weaker, so that the liberty is a good thing for him, but for the weaker one it isn't so. For the weaker there are only 2 poss-lities: either he unites with some other weak persons & by doing so he /she unavoidable restricts his or her freedom in some aspects but gains in others, more important aspect, or, then, he willfully abstains from the desired freedom. That's it. In this way the problem reduces to the right judgment which we, alas, still don't have, generally sp-ing. But when we can't judge right then we, I mean the weaker one, are, & will be, if you'll pardon my expression, screwed by the rulers, whoever they are. ]
     Anyway, the r. of liberty (as smt. beautiful & cherished, or smooth like the water level, or elastic & durable, etc.) is very old & coming from the East or from the Arab world, where we may find at least 3 countries containing it in their names, like: I_Libya (in the Middle East, Livia in Rus.), Liberia (in the western part of Africa), & Lebanon (or Livan in Rus., lying immediately to the Hebrews). Truly, Liberia & Lebanon are newly named, but there have to be o. rs there telling smt. to the people, & I sup. that the so called I_Levant (the Near East or the eastern part of the Mediterranean coast) is a phonetic twin with the Liebe-r.; as also the Tur. w. I_levent (a young & healthy man) has to be here (bc. we love him). From here we, surely, may go back to the I_lion, at least bc. in those places there were lions in old times, & the lion is a known symbol of liberty (& we in Bul. are not more satisfied now with having just one lion on our state's coat of arms but have put whole 3 at once). Let me ment. also the well known Eastern name I_Lee = Li (to say ntg. 2(well, not exactly ntg.)2 about the Heb. Leon). So let me name this view to the liberty eastern one (bc. I will shortly ment. other rs) & continue further on.
     And there, really, are other ideas with which to continue, bc. Ger. I_Liebe surely is rel-d to their I_Leben (what is a life), as much as there's Eng. I_love -- life rel-n (or live -- leave, b.t.w., i.e. I exist until I am present); your I_liver has also to be here (as a very important part, & a tasty one, of the human body), which isn't exactly yours but Ger. I_Leber (where from their Leberwurst comes); & the Fr. I_lover too, though this isn't your lover bc. it means to twist (in a circle or spiral). Well, it isn't, but it has to be rel-d, bc. you know (don't you?) that in love-making some twisting is always to be expected. As also Ger. I_Leib (a body, or stomach, bowels) is here. And smm., when one's love is very twisted, then it becomes --- what'd you think? Ah, it becomes a I_libel, of course.
     So, and poss. (at least I think so) here has to be ment-d also Sl. hljab or I_hleb (o. Sl., even leb as Bul. dialect), what is a bread (with the idea that hleb(en) is good for Leben; there was also o. Rus. labaz as bread-shop); and I wouldn't be surprised if the Ar. ... I_leblebie (chick-peas in Eng., but they are twice 'leb') is also in this cluster, bc. it is a good food & they cook it & make dishes with it. Etym-cally for the hleb is given some o. Ger. hlaifs (what reminds me the sim-ly s-ing w. I_loaf, to which we shall come again in another context; in Ger. it is I_Laib as t.s.), or an o. Icl. kleifr, but ntg. about the Leben is said. Yeah, but I may say smt., namely that Leben is very near to their I_kleben (to I_glue) & here comes also Rus. kleitþ (t.s.; & I_klej is a glue there), or Bul. I_lepja (t.s.) --- m-ing that the dough is sticky, like your I_clay, but such is also the life & the love (&, as some put it: |I_sentences| life is "an infectious decease passed on through the sex"). Or I may cite also Ger. I_Leim (a clay or glue), or o. Rus hljabþ |I_hljab$|, what isn't a bread, no, but is to t.s. idea m-ing a sticky bog, or then Rus. (Sl.) klëtzki (a kind of dough nuts), which have to come from Ger. I_Klotz, though this is a log for splitting of wooden branches (but the splitting is rel-d to the reversed act of sticking!), & then here fits also the sim. Bul. (da) klåtzna |I_kla^tzna| /klåtzvam (to cut).
     As far as I have already changed the r. a bit to 'kle-' I may continue in this direction for a while & mention also your ... I_clerk, & then the clergy & the clerics, which come from Lat. I_clericus, which is o. Gr. κληροσ; and if some of you now wonder why I relate this to the I_kleben-gluing I have to tell you that the latter Gr. w. meant a lot-fate or a heritage, i.e. smt. that (in my view) sticks to us from our birth. As a kind of variation of this may be observed also the ecclesiastical things (ecclesiastique in Fr. or I_ecclesiasticus in Lat.), which come from o. Gr. εκκλησισ as to address the public (or εκκλησιασμοσ as to call a meeting), what is rel-d to Lat. I_calo-call; but even if so this has also the m-ing of sticking together or of to I_collect. I sup-d here has to be added also the known Fr. ... I_eclair (as filled with smt. sticky inside), but it is given from ex + clarus (i.e. smt. shining; though this may be an additional idea bc. it, really, is sticky). But then there's smt. else, Rus. klepatþ as to accuse smb. innocent, or also to smudge, what in Bul. is klepam, what is o. Sl. I_klepati & c. Sl. (Cz. klepati, Pol. klepač, etc.), with primarily m-ing of to smite (i.e. the hammer smashes the surface so that it looked like glued), what tells us that the m-ing of kleben may smm. be changed to knocking, what has to be so bc. there is a Rus jargon I_stukach as a sneaker (what, obviously, is from stukatþ-to-knock, but he/she also smears or smudges other persons --- i.e. this is t.s. idea expressed in another r.); poss. also Bul. jargon I_kljopam as to gulp, eat much, has to be here (bc. the r. is t.s.), in a sense that one smudges his mouth, or throws into all the food, or wastes it.
     If we now return to lep-, then I may add smt. more, bc. in the Sl. langs this r. has another m-ing, namely I_lepa in Srb. means a nice-made thing, used usually for girls, resp. lepota is a beauty (& some of you might have heard about the pop star Lepa Brena), but this is rel-d to the above-ment-d things through the gluing, and then in Rus. lepitþ means to make smt. (a statue or a pot or a mug) out of clay (what isn't exactly like Bul. lepja-to-glue, but the phrase lepnoj potolok in Rus. means decorated ceiling, hence this is t.s. sticky leb- /k(h)leb- r.); there is also an o. Sl. w. I_dostolepen m-ing well looking or well dressed person (I_dosta in Bul. is: enough, much --- poss. from sto /stop, << them). If you think this is only Sl. then you are in error, bc. we may find στολη in o. Gr. as a habit (in sense of clothing; you know the w. I_stola /stole too), but here we have to work with syls and sto- results in the end in your I_stay (i.e. the στολη sits on us as glued --- like your use of the I_suit). And as to the gluing on le- /kle-, it has older rs (we shall come to them again, but I'll keep it at present as a secret where), bc. in Skr. I_lepas was an ointment, or lepayati was to oil or spread, which was = to limpati, what, obviously, gives the lymph (Lat. I_limpha = lympa m-ing a moisture).
     Either bc. of the gluing, or bc. of the shelling (for in Rus. lupitþ |I_lupit$|, or ljushtja in Bul., is to shell, say, sunflower seeds), or bc. of both (i.e. both actions are opposite ones so that they may as well be signified with one r.), or bc. of the destructive ideas hidden behind the I_lupus-wolf (for t.s. lupitþ in Rus., or lupam in Bul., is to hit, give a blow), so whatever the reasons but here has to be also ... the I_leper /leprosy, which is Lat. I_lepra /lepre, coming from o. Gr. λεπρα /λεπρη, m-ing t.s. disease (also λεποσ = λεπισ was a skin or shell, & exactly λεπασ was ... well, not the Skr. ointment but naked cliff --- i.e. its "lepis"-shell has fallen down). Here have to be ment-d also Sl. I_lipa & Ger. I_Linde, which both mean t.s. as your I_lime (in the m-ing only of lime-tree, but the other m-ings are also rel-d with the lymphatic idea; comp. also lime with Ger. I_Leim-clay), and these ws are here either bc. of the tea (made out of the blossoms, which tea is a bit sticky --- lipkij in Rus.), or bc. of the honey (or bc. of both); and coming to your lime I have to add also the world-wide known I_lemon (which may be sour, but is juicy). In o. Gr. I haven't found the lymph but there are, f.ex.: λυπη = λυπα as a sorrow, mourning, what has to call the picture of dripping tears (to remind you the weeping willow with down-falling branches), and in Rus. t.s. lipa means also a forgery (i.e. this is smt. bad, in which we have stuck up to our ankles); then λιποσ was fatty (i.e. the tallow just drips out of him, or sticks to him; and it's better to say "to her" bc. this is the usual case); then λυμοσ |I_lymos| was a hunger (this time his /her saliva drips). Then here, though also rel-d with the long things, are: Eng. I_limb together with to limp (as smt. that sticks to or out), I_limpid (in order not to forget about the dripping juice), and surely the Lat. I_limit (as elastic tie that may be expanded as far as the "Lime" allows this).
     But it turns out that on lab- /lep- /lib- I might have started in Lat., where I_labia = labium is a kind of mouth (I sup. you know where it is to be found), & from here we may come to Ger. Labe = Labung = I_Labsal, what is a wide-m-ing term for taste- or carnal- oriented pleasure; or take their laben as eating, wolfing, having big pleasure; or Bul. jargon I_lapam (to eat fast, to gulp); or Ger. I_Lappen, though this isn't to have some kind of kef but means officially just a ... mop! Well, Lappen means smt. diff., but not much, bc. it is meant smt. torn (& with stuck-out parts), like a I_palm, or a wrist with the fingers (which palm, b.t.w., in Rus. is kistþ |I_kist$| and corresponds well with their I_kust what is a bush; in Bul. it is I_kitka what means also a bouquet; & your palm uses t.s. idea, being both, a tree & a wrist), and then Fusslappen is the lowest part of the foot, its step (& they use to say:|I_phrases| durch die Lappen gehen, what means to sink like water through a sieve --- hence Lappen is a known jargon there for the palm of hand), and this is like Bul. I_lapa (a jargon for a hand), with the help of which we lapame (eat). The Rus* don't say exactly lapam (though there exists the jargon lapa-hand), but they have their I_lapsha (a noodle, said to have come from Tar. laksha, small pieces of dough), & also their (obsolete) I_lapti (in sing. lapotþ, the simplest woven bast-shoes --- to be put on the Fusslappens).
     Or take then o. Gr. λαπαθον which is exactly I_lapad in Bul. & means a kind of green wild (might be cultivated too) weed with big (bigger than a wrist) leaves (in Eng. it should be monk's rhubarb, an alternative to the spinach). All this has to be rel-d to the labia (as mouth), & there was also o. Gr. λαπαθοσ (nearly t.s. as the lapad), what was ... a wolf-trap (like a mouth-hole, if you ask me), & λαπαρα |I_lapara|, what was a stomach (& λαπαροσ, what was ... a diarrhea --- surely bc. of much lapane-gulping). Maybe it is right to put here also Lat. I_lapis (a stone of any kind, even a meteor); and if one will say that a stone isn't a hole, then let me correct him or her, bc. it is, in a dual (as I've ment-d this many times) sense, i.e. a stone may make holes if it ... I_slap|s us (on the head)! This slapping (often done with lapas-hands) is called hlopatþ in Rus., or I_klopfen in Ger., where from come, e.g.: Ukr. hlopiez & Bul. I_hlape (what is a boy or, better, an urchin 2(&, to confess to you, that for a long time I thought this was the Eng. bangle but it turned out it was the Ger. I_Bengel as urchin, what is m.o.l. excusable bc. your w. has t.s. imit-al basis, here of some tinkling of brass, like in Rus.-Fr. I_braslet-bangle)2 ), or Rus. I_klop (a ... bed-bug --- as if begging to be klopft-slapped), or their cotton, which is I_hlopok (bc. the seeds open with a bang; in Rum. it's I_bumbak, & in Tur. 2(& Bul.)2 I_pamuk; from here we may reach to the ... eastern I_bamboo); or take Ger. I_Klappe (a valve), or their I_Knabe (a boy, apprentice, helper, etc., giving your I_knave --- this may be imit. of the flicking of a whip), or their sim-ly s-ing I_knapp as short, tight, strained, where may be added also Bul. & Srb. (but not Rus.) kanap as packing-thread, or Rus. I_hlam (a garbage), etc. --- but let me don't dig more in this sound-imit. direction.
     Still, there are more ws, bc. in Bul. I_hlabav is unstable (i.e. not properly stuck in the hole-I_labia), in Lat. labes is a rolling down, slump, loss, & labo (-are) is to shake or doubt, hence here is the well known ... I_laboratory (where people crash or bore things, smt. flows, or they analyze smt. --- << annalis), as also the I_labourist|s (& bc. your labour in It. is lavoro it doesn't matter much whether the r. is labo- or lavo-; even rabo- will smm. do, as in the Sl. rabota-work 2(<< rabotatþ)2 but there the ideas are diff. & rotation isn't t.s. as sticking smt. into holes). Here must be also your ... I_label, bc. this isn't just a tag, but has to be understood as smt. good (for Labsal-ing) to be labeled at all; or then the Leibguarde (used to preserve the I_Leib, known in Rus. as leibgvardia), & surely many other ws (the Ger. etym-sts give an o. Teu. liban for the Leben-life, speak about I/E r. (s)lei- m-ing sticky or muddy, & rel. this to their I_bleiben 2(to stay put)2, but this isn't very good 2(in my view)2 bc. the last may have come from: be + lay). However you turn it but the sticking is present, through some elastic fibers (comp. with the Fr. I_lait-milk), but also some hole(s) & boring & twisting are to be expected. Well, and bc. we speak about the love, & ment-d the I_Leim-clay & the lymph, then I may as well lead you to the Gr. ... let. I_lambda ("λ") which symbolizes the human being! This is so bc. it looks like figure of a man (or poss. it's better here to say "of a woman", bc. it has, hmm, widely opened legs) with slightly lowed head (so that, if it's a woman, she says "yes", she agrees to what some other man's "letter" wants), so that this is, in fact, life-love let. (& in the Cyr. alphabet, b.t.w., it looks nearly so as in the Gr. alphabet, & as capital lets they look just t.s.).

~ ~ ~
     Ah, it's time to finish this (so called) chapter, where we have observed many light, lying, loving, etc. things, together with their rei-equivalents, but having spoken about the liberty it is appropriate to tell you here smt. about other, not Liebe-based, rs for freedom. One r., obviously, is your w. I_free coming to us (looking in the nearest surroundings) from Ger. I_Frieden (a peace, freedom) or from their I_frei ('fraj', free), where is also the deriv. I_zufrieden (happy) --- where, I think, it might be interesting to tell you why the Ger* use so often their prefix or prep. I_zu (made in Eng. to "to"). Well, this is (acc. to me) bc. of their ... I_Zunge, what is a tongue, which is very often used for kissing (in Bul. exists even the jargon I_tzunkam for kissing), hence they have even "kissed" the freedom, and thereafter have all the reasons to feel happy. ( B.t.w., smt. sim. to this Zunge -- tzunkam rel-n may be found in Bul. btw. I_bliznak as a twin, & I_blizha as ... to-lick 2(or blizko as near)2 ) So this kind of freedom surely is sound imit. & has old roots in the ancient langs rel-d usually to the flying & rotation, e.g.: Bul. hvårkam |I_hva^rkam| (to fly; pronounced illiterate as 'fårkåm'), some Asian (around the Pamirs) I_farfar (to rotate or turn), Rus. porhatþ |I_porhat$| (to fly), Ger. I_fahren (to go, travel) & I_Ferkehr (a traffic, voiced m.o.l. like 'fårkå'), your far (away --- from Ger. I_fern), Fr. I_fiacre (a kind of car), Lat. I_fortuna (where I would like to cite one piquant Lat. proverb 2(so that the ladies may jump over the next 2 lines)2, namely: |I_sentences| "Fortuna non penis, in manos non retos.", where I will explain only that the last w. means to grasp or get smt.), one Per. measure for length called I_farsang (about 5 - 6 km), poss. the Arabian I_safari, & so on (<< also rotate). There are many ws here but more interesting seems to me to cite your (to) ... I_freeze, in packet with Fr. I_friseur or friseusse (frise means there: curled, round), or, then, the architectural I_Fries in Ger. (a frieze). This may sound strange at 1st sight but there are meant some curled fibers, that might be frozen (or look as if frozen), & the etym-sts say there was an o. I/G. r. preus m-ing, mark it, to freeze or to burn (bc. the feeling, or the ache, is t.s.!), and in Lat. there may be found I_pruina as freezing or snow, & I_pruna (nearly t.s.) as glowing coal or heat; also in Skr. was some prushva (smt. sim.), & in Bul. we have the verb pråsvam |I_pra^svam| (se) for to burst, or I_prishka (prûshch in Rus.) for a small blister, what shows well the sound imit. (here 'prr').
     OK, but there is another r. for freedom used by the Slavs, namely I_svoboda (very o. & pre-Sl. --- sveboda). And what has this to mean then? Well, I don't want to generalize more then needed so you may judge for yourself, but this is rel-d, in short, to smt. ... own --- svojo /I_svoj in Rus., i.e. we wish to grasp smt. (in Bul. we have the jargon I_svivam as to pilfer, to steal "what is badly laid" 2(as the Rus* put it)2, where the official m-ing of this verb is to shrink). More precisely there was an o. svobåstvo (it would be better to write it as 'svob'stvo') = sobåstvo m-ing: my person, or another one, & the Sl. r. svob- was = to svoj-, what leads us to the Skr. where I_svas was my own, & I_svayam was "only" (hence, I sup., it is even poss. to split svoboda in 2 parts 2(bc. boda, or bodatþ |I_bodat$| in Rus., is to prick or goad)2 & to plead that the ending increases the m-ing of the beg-ing svoj-own). But this r. is known in other langs too, in the domain of relatives, say: Ger. I_Schwieger -sohn /-tochter /-eltern, etc. (a son, daughter, parents, etc., in law), Bul. svekår |I_sveka^r| /svekårva (svekrovþ in Rus. for the latter, what is mother in law; & mark that this may be decomposed 2(if one wishes)2 in 2 parts bc. krovþ |I_krov$| is a blood, as ment-d), or even Lat. I_socer (smt. sim., but the s-ing is a bit diff.). In this sense is also the Sl. marriage --- svadþba |I_svad$ba| in Rus. ---, & (in Rus., but they are c. Sl.) I_svat, I_snoha = svoha, & I_shurin (in Skr. svalas), are diff. relatives; there are also some o. Teu. ws like swes or sweis (my own); & in Avs. the r. was changed to hva- giving I_hvaetu as smo. of the family, or hva as to get hold of smt., what is --- believe it or not --- exactly t.s. in Bul. or Rus. (I_hvashtam /da hvana, or hvatatþ /hvatitþ).
     Citing this o. Teu. swes reminds me about one country, I_Sweden (or Schweiz, or Shvetzia) which might be here bc. of the Sl. (here Rus.) svidnûj |I_svidnu^j| m-ing smt. very cherished (bc. we have already svili-stolen it 2(from svivam, although in Bul.; or take then Bul. phrase svidi mi se, what is to be stingy about smt.)2, i.e. we 2(more precisely, they)2 have made it our 2(i.e. their)2 own). I think this is a good idea, if the Swedes have minded this, but one cannot be sure, bc. their name stays very near to I_Swiss (or I_Switzerland /Schwitzerland, resp. Schweizer or Shveitzaretz for the people there) and the last may be rel-d to Ger. I_schwitzen (to I_sweat --- i.e. they are hard workers; & the sweat may be in this heap as smt. indisputably own, also cherished bc. is a symbol of our efforts or work), or to the I_sew|ing (shija in Bul, shitþ |I_shit$| in Rus. & I_shveja is a sewing girl there, but the r. is old, bc. in Lat. it was suo 2(suere, sui, sutum)2, there was o. Teu. siujan, etc., & then a Skr. I_sivyati --- i.e. the Swiss are fast & dexterous, what is to t.s. idea). But this I_swish|ing sound (& comp., if you like, shitþ with the Eng. shit) may come simply from the winds that blow there (or, for the sake of fun, they may happen to be also big gossips, bc. that is what Ger. I_schwatzen means); officially the name of Schwitzerland is said to have come from the town I_Schwyz placed in the middle of the country, but nobody tries to give an etym-gy for this name. On the other hand I_shvejtzar in Rus. means ... a porter (where shvejtzaretz is a Swiss), but this is due to the opening of the doors (i.e. it is a land of hotels, a tourist paradise), what doesn't exclude some influence by the o. I_svas-own r. (i.e. a Swiss might be meant as a head of staff, what fits good with our svidnûj). But the Swiss alone are not very consecutive, bc. their older name was I_Helvetia (in Lat., in order not to fight about the name bc. they speak several langs there), what has to be derived (in my view) from the ... I_half, in sense that they are half Ger* & half Fr* (but >> also ... apple). I personally am more inclined to choose the wind-idea, but this sviden (now in Bul.) touch is just nice. There might be other rel-ns for ws for relatives in general (like I_socer -- sauce 2(I'll clear this on socius)2; I_Schwieger -- schwer 2(hard, difficult)2, or with schwanger 2(pregnant --- this has to be from the verb I_schwingen 3(schwang, geschwungen)3 m-ing to brandish, throw, i.e. smb. has waggled smt. before her)2, or with I_Schwan 2(a swan --- i.e. the svoj-person is smo. flown to here)2, or with Schwanz 2(a tail, for doing of the swishing)2, or with schwarz 2(black)2, etc.) but they are dubious & not to the point so we shall leave them; though at the end may be added that the Sl. I_svat & svadþba |I_svad$ba| are well rel-d to our ... I_svada, what is a quarrel, bc. those who love themselves they often quarrel, as we in Bul. say.

     Yeah, that is all for now (though there is another r. for the ligth 2(Sl. svet)2 but it would be better to explain it on another place), so that with this I am closing these big brackets.
     }

     IN THE BEGINNING {} WAS THE GOD {} CALLED URRH {} WHO WAS THE TRUTH {} AND THE LIGHT {} AND THE WISDOM |I_WISDOMCHP|
     {
     and it surely wouldn't be wise to miss the I_wisdom, so let us begin. This r. has come in the Eng. directly from the o. Teu* bc. even in today's Ger. I_wissen is to know or can how to do smt. (& das Wissen is a knowledge 2(& if you decide to split the last in: know + ledge, getting in this way a m-ing of smt. placed on the edge /ledge of what is known & what isn't, you wouldn't make an error, bc. that is where most of the inventions are usually made, b.t.w.)2, or Wissenschaft is a science). Further, der I_Weise is a wise man, & die Weise (fem.) is a way or method (that's it to be wise --- to find a way 2(out of the difficulty)2 ), but also a ... melody (bc. you must be wise to find a good melody; at least from the times of o. Greece the music was viewed as intellectual activity, like the sciences 2(bc. was ruled by a I_Muse)2, & you still use the verb muse in sense of to think); from this r. there's also the Eng. I_witty, & other derivs. But not the Teu* have given the original of the wisdom to the world, the Slavs have also smt. sim., the before-ment-d vestþ |I_vest$| (in Rus.), what is a message, & o. Sl. vedatþ |I_vedat$|, what is to know (& we even name our let. 'v' 2(which looks like Lat. "b")2 vedi --- we begin our alphabet with: az, buki 2(& that's why we call it I_azbuka)2, then vedi, glagoli, etc., what is near to the Gr.: alpha, beta, (called now 'I_vita')2, gamma, etc.).
     But there are sim. ws in Lat. too, e.g.: I_video (to see, to understand), or I_visio (the ability to see, also some appearance or phenomenon; & let me remind you here the sentence: |I_sentences| "Veni, I_vidi, vici!", or "I came, I saw, I won!"), or I_vita (a life, but it is smt. wisely made; & let me cite here also the saying: |I_sentences| "Vita brevis, ars longa est.", i.e. "The life is short but the ars-art endures for long."; also to ment. your vital /-s), or their viso (to see, where from comes the phrase|I_phrases| at prima vista, or your-Fr. I_visage, or the w. I_obvious 2(smt. like: oh, I see it)2 ), also your I_witness (what differs in m-ing from ... witless, but is of t.s. r.), etc. We may continue with Rus. I_vid, what is a I_view, but also species (of animals or fruits), Ger. I_wisieren (to look or approve a document, say, foreign I_visa|s), your I_vestige & the old I_vestal|s (we may see them, or at least some people think so), your ... vest (why not? --- bc. it's a vital thing for a man, makes him look good; but also bc. it is curving around us, to what we shall come next), or, then, the I_vestment (as a long vest, ah?; or, better, the vest as shortened vestment), & the investment (m-ing therefore to put smt. in the vest-pocket, maybe?; or to send smt. to the west? --- well, I sup. to put smt. to turn over & to give a good turnover, what, again, sends us to the circle), or the vestry (as place for vestments 2(though usually not for investments)2 ), etc. I may also advise you to put here your ... I_advice, bc. it should not have come from the w. vice but has to be from the vision (though you see that the m-ings, obviously, are mixed bc. ... --- in short: bc the vice is vital, & a twisted thing).
     One may say that we started with the wisdom & reached to the seeing & the life, what are diff. things. OK, they are diff., but rel-d, bc. it's wise to distinguish the things (about what we shall come on kennen & sortir) but in many cases it's useful to unite them; besides, there's also one important Ger. w., their I_Wesen, what is: a being, gist, core idea, character, manner, & all this, m.o.l., is the life as such! There is also Sl. vjaz (vjazþ |I_vjaz$| in Rus.) as a kind of sycamore (knotty tree; << s.), or vjazatþ as to ... knit (striken in Ger.), or vjazkij as sticky, or Bul. våzel |I_va^zel| (uzel in Rus.) as a knot, what is, all, in the sense of Wesen; but if you are still in doubt about this I may cite also one o. Japanese w., I_wasan, what is their ... mathematics (we shall disc. this science later on), though not as applied science but rather as an enigma, guess, or quiz (what is again smt. twisted). I may continue with one Cz. w., vaz, m-ing a neck, which is a winding thing (there was also o. Prussian winsus again as a neck), but then here, surely, is the vine or I_vintage, & your I_verse (Fr. vers), & Lat. I_versus (not just giving the phrase |I_phrases| vice versa but also m-ing: an imprint left after a plough, a line 2(or, better, a curve)2, a verse, or against smt. /smb. 2(in judicial m-ing)2 ), & others. Ah, but from the verse comes, surely, the ... perversity |I_perverse| (what is a widely spread thing, & not only in sexual m-ing bc. every human 2(& not only human)2 being tries to make some distinction btw. him- or her- self & the other people 2(or folks, or animals)2 ), as also the I_Universe & -ity, & so on. As far as "s" easily mutates to "t" (& "r" in many Western langs may be dropped) this gives the vito- & vidi- things, which are not only knotty & curving & grasping our attention, but also split or divided in 2, what may be seen, f.ex., in your ... I_fork (it's from Lat. furca, but you may start from, say, the verse, or << werken-to-work), or in Lat. vito, what is to make a turn (or even their vitta, what was woman's head-cloth in Lat. --- bc. it curls around the head); I may rel. here also Eng. vital with I_vitiate and you can't explain the m-ing of the latter as spoiled or corrupt without the ideas of curving or twisting (it is smt. so vivid that has bitten in itself). There are also Rus.: vitþsja |I_vit$sja| (to curl around) or vitievatûj (curling), or vitatþ |I_vitat$| (= obitatþ |I_obitat$|), what is to I_abide, live, or habituate (I_habiter in Fr., & you see the sim-ty of abide & habit & Fr. 'abitè' with obitatþ --- what is bc. there is some circling around or a repeating). Or also (why not?) o. Rus. vitjazþ |I_vitjaz$| (a hero, good looking man), or the Eastern I_vizir (visirþ in Rus., prime minister who wisiert-sees to the papers), & others.
     Seeing that this r. (vis- /vit-) is so widely spread it is normal to expect that it was present in the old langs, and, really, there was Skr. I_vittis as a knowledge, also Avs. I_visti (t.s.), & surely the name of ... this lang. --- I_Avestan, coming from their sacred books called avestis --- must have been from here. But, sp-ing about life, it is smt. rising, going up (or also down), & you have seen that vici in Lat. is to win, & here is the I_victor /victory, & when smb. vitaet he often does this in the clouds, which are high in the sky. And as to the going down, there is Rus. visetþ |I_viset$| (Bul. visja, Pol. wiesec, etc.), what is to hang down, here is also Rus. I_ves (a weight), & their I_visok ('v`isok'), what is a temple (above the ears) --- bc. there, either the hair is bent down, or the ears (like by the dogs); but this, still, means also high, bc. vûsokij |I_vu^sokij| (or visok, read 'vis`ok', in Bul.) is exactly high! This hanging down isn't only Sl. bc. here may be put (if you ask me) also your I_vicinity (which is Lat. bc. vicina there was a fem. neighbour), & which means around us simply bc. smt. ... was placed too high & then it has bent & fallen down, bc. of its ves (or at least I sup. it has to be so, bc. it's obviously t.s. r., & there is Sl. exactly I_visinà m-ing high in the sky).

~ ~ ~
     Well, but here emerges one sound-imit. cluster (you see that all is mixed), which I may start with Ger. weih- ('vaj-'), bc. I_weihen now means to sanctify (& in old times weihs was a saint), what vajkane, as we in Bul. say (i.e. your I_wow) has this m-ing bc. the sacred things (we shall come to this again) in ancient times were usually rel-d to some ritual preys. So in Ger. now exists die Weihe not only as a sanctification, but also (in older times) as a prey, what is given as I/E. r. (wey-) m-ing to hunt an animal, what can be confirmed also by Lat. I_victima, what isn't a victor (or -ess, as I would have put it), but a prey, victim; ah, let me add also that der I_Weih in Ger. is a kind of kite (a bird of prey --- & he vitaet in the sky). Yeah, but this, still, is rel-d to the Lat. I_vita-life, bc. smo. (either the prey, or, then, the victor) cries smt. like your I_woe (or Sl. I_voj, what is a loud cry). To produce wow- /woe- like sounds isn't exactly a wisdom & this is a small diversion from the point (to which we shall return soon), but let us remain for the time being around the weight-I_ves, bc. this may be rel-d to Ger. I_wiegen & there are some interesting moments here. More precisely, there are 2 verbs wiegen in Ger., where the 1st is regular one with forms wiegte, gewiegt what means to shake, & the 2nd becomes wog, gewogen (= also to their wägen |I_waegen|) & means to weigh, but they are rel-d to each other through the ... bar of the balance (which shakes to the one or the other side). Here Ger. I_Waage (a measuring-scale) has to be ment-d, which w. explains your I_wage (the payment that was "weighted" to you), & gives me the opportunity to cite their proverb: |I_sentences| "Erst wägen dann wagen!", saying: "First weigh it & then act!". This is so bc. wagen for the Ger* is to try, find courage (I_Wagemut), where is also the ... I_vagabond (Fr. & Lat.), one Bul jargon, foga (fast moving or acting person), your vagary & Fr. I_vague, Sp. I_vaguero (a muledriver), Lat. I_vagus (not stable, vague, traveling --- like in the chaotic Brownian motion of particles) or vagor (vagari, where from is another Bul. jargon, vagaretz, what is smt. indefinable 2(you may think, f.ex., of hot-pepper)2 but it usually happens to be put, I beg your pardon, in smb.'s ass).
     As far as we have already gone a bit to the side I may ment. also the known Lat. I_vagina (smt. vague, isn't it?), the tendo- etc. -vaginitis, poss. Bul. I_bjagam (Rus. bezhatþ |I_bezhat$|) m-ing to run, Ger. Wagen (your I_wagon, or Fr. voiture-car), Ger. I_wackeln (to shake or go unsteady), & then Ger. I_Weg & your I_way (bc. that's what Weg means). But do you think your I_fog (or foggy) is smt. different? Or Fr. I_vogue (a big name, popularity, haste), what you have also accepted but in a more restricted m-ing of fashion-mode. Then, what would you say about Ger. I_Vogel what is a bird; or also their I_Woge (a wave in water)? Or your (to) wake (I_wecken in Ger., what corresponds with I_wachen 2(to stay I_awake)2 & I_wachten 2(to watch or guard some place)2 ), what was an old I/E. r. (weg-, read in your manner of "w"); there was also a Got. wakjan (to stay awake), Lat. I_vegeo (vegere, to stir, excite, inflame, initiate), surely giving all the I_vegetable|s (some "vego" for the table, but if seriously, then in Lat. was vegetatio as to excite, & vegetabilis as enlivening), etc., going to a Skr. I_vajah ('vazha', I sup.) as a haste, strength, power. And then, if we return to the Ger. I_wiegen--wägen |I_waegen|, I may ment. also Rus. w. otvazhnûj |I_otvazhnu^j| what is brave, courageous, & what may be split in: ot (from, out) + some vaga- (in the Ger. sense) --- with the remark that if the Ger* 1st try to estimate carefully the situation, the Sl* sup. that such person 1st acts, & then may, or may not, begin to think (like the vagabond). Here is also Rus. vazhnûj |I_vazhnu^j|, what has to be exactly the core of the otvazhnûj, but it means an important one (what, on the other hand, is very near in its m-ing to the Skr. vajah); or there's also Bul. vazha as to be fit for smt., to count, be of value.
     So, and if we return to Sl. visja-hanging-down may be cited a Per. avez or avext with this m-ing, what isn't away from your "I_away" , bc. if smt. hangs (or rises up, as I have said) then it isn't exactly on the way, i.e. it is away. It is poss. that the known Tur. ... I_fez (Muslim head-wear) has also to be ment-d here (as smt. winding or hanging), although it might be smt. festive (Ger. I_Fest as a holiday, or It. I_fiesta as smt. sim.), to what we shall come later. But it turns out that the Lat. vici--victory was in o. Gr. ... 'nitze', i.e. the Goddess I_Nike (Νικη) --- & why, do you think, comes here this strange mutation? Well, it shouldn't be difficult: it is bc. of the graphical images of the Gr. let. "ν" & the Lat. "v", which look very sim.; but if the r. is older than o. Gr. then there the o. Gr* must have been the people who have mutated it (bc. of not having good let. "v") & then the Lat* have restored it to vici.
     On the other hand (& don't bother, please, which one in the order of hands this one is), I have to add a pair of sentences more about Ger. I_wiegen (or Wiege, what is a cradle), bc. it gives also their I_weich (soft, mild, tender) & your sim. I_weak (easily to be bent down), what moves us to Ger. I_Woche what is your I_week, so you see that it just has to be weak! And if smo. asks: why the week is so weak, then I can explain that it is meant as smt. small (like Ger. I_Tag, what is a day, what corresponds well with Rus. I_shag m-ing a step, & with some tick-tack 2(of the Sun going up & down)2 ), where the I_year is ... well, it's smt. good & big, for which you say smt. like "yeah", & the Ger* --- their ja, i.e. I_Jahr! More than this, a sim. image lurks in Rus. I_god (I_godina in Bul., a year), which corresponds with godnûj (or I_goden in Bul., fit for smt., valid), as much as Ger. Tag may be rel-d also to their I_tauglich (again fit, but for more details >> I_Tugend). ( In Fr. there is ntg. interesting here bc. the week is I_semain 2(beg-ing with "s" it might be rel-d to the number 7 but this isn't sure, it is rather rel-d to their demain-tomorrow)2, it's poss. that the ending means smt. mine, or of given domain, but this also is questionable; although the last thing might not be so questionable if we go to the It. where tomorrow is I_domani, and it should be poss. to be split, I sup., in do + mani with the meaning that while 2(do in Bulgarian, untill)2 you just wave with the hand-mano and it will come, being so near --- but this isn't very serious and, in all cases >> also maham-wave. )
     Ah, but I may be more precise about the Sl. year bc. there are several ws here: one is the god /I_godina, which is c. Sl. & is given from Ger. gültig |I_gueltig| (good, fit, appropriate 2(but I am not so convinced in the direct Ger. influence here bc. there are many Sl. ws like: Rus. goditþsja as gültig, Bul. I_sgoda as an occasion, choosing the right time, Rus. ugoditþ |I_ugodit$| as to please smb., Bul. I_godezh as a wedding 3(bc. the partners are matured & ready for, hmm, copulation)3, etc., so that poss. here we have just common ancestors with the Teu*)2 ), but it is rel-d also (in my view) to the going (I_hod in Rus., Bul., etc., is a step or manner of walking, or hod in Cz. is a throw, what is smt. sim., though the size of the steps may vary very much bc. I_hodina in Cz. is only ... an hour). Then the next w. is Rus. I_let (used now for 5 & more years, I've ment-d this; it is o. Rus. & church-Sl., also Pol. I_lata) which corresponds with the flying (<< letatþ; there's a Rus. song about how the years fly by, or flow like river, what is an old simile); and another more name is Pol. & Cz. I_rok (again an year). But with this rok not all is clear bc., on one hand, it may be rel-d (I sup.) to your I_rock (given from an o. Eng. rocque, o Fr. roche 2(now roc)2, then Sp. & Port. roca, also an It. & med. Lat. rocca or roccia, but the final etym-gy was unknown), bc. the year is smt. hard & big; on the other hand there is exactly t.s. I_rok in Rus. (also Ukr. rik, o. & pre-Sl. rokå 2(in o. Sl. ws the let. 'å' at the end is like your dumb "e" & must not be read)2, just not Bul.), what is a ... fate or destiny or fortune (we not always make diff-ce btw. fortune & destiny), & this may fit with your rock bc. a I_fate (comp. it with fatal) is like a rock in which all our wishes crash, but for the year we have also the saying that it rolls down like a rock (or boulder). The etym-sts say that the rok-fate comes from the "saying" (<< rekvam-to-say, or >> I_porok-sin 2(here in sense of what was written or predestined to us)2 ), & we, really, have many sim. ws, like: I_srok (an interval of time, i.e. when it was promised), I_obrok (also zarok, a bet, but here it's from our I_ruka-hand), I_urok (a lesson), I_prorok (a prophet), & others, what seems very probable; but at t.s. time we (in Bul.) have the saying that "A said word is like a stone thrown." so that the ideas are messed.

~ ~ ~
     OK, let us return to the wisdom & cite also Ger. weiß |I_weiss|, what is your I_white, and you know that the white colour is that of the I_wisdom (white hairs, & in Bul. we say star 2(starûj |I_staru^j| in Rus)2 for old, but this is exactly the Eng. I_star, surely, though we shall speak again about stars), but this is also a pure colour (i.e. there's ntg. to make it dirty). In Ger. this colour corresponds with I_waschen (wusch, gewaschen), what is to wash (to make it white), & in some way with your I_wide too (one can see wide bc. the sky is clear), & surely with the ... I_water (I_Wasser in Ger.). Still, the latter is interesting also in another aspect bc. it corresponds perfectly with ... "what" (resp. with I_was in Ger.), & this is simply a sign of wonder (what a beautiful thing the water is; in Ger. exists also the w. der Weiher as small lake, where the wow-imit. is obvious). It turns out that this is world-wide idea bc. the Fr* say I_eau (just 'o' 2(maybe it has to be given as "uo" but I don't bother with such details, at least bc. it is difficult to show them)2, to remind you about eau-de-Cologne), the Latins said I_aqua (all their questions begin with qu-; or, to put it in another way, the aqua is such a place where live those animals that quack or say "qua-qua", i.e. the I_frog|s 2(where the latter is again a question-cry --- comp. it with Ger. I_Frage, a question!)2 --- & then, say, the I_aquarium should be a "qua-qua-room", isn't it?), and the Sl* say I_voda, what is rel-d to o. Ar. I_wadi (as much as your water is) but may also be said that it is smt. like "vo(t eto) da!" (i.e. "what a thing!"). I may translate, in this sense, the Lat. aqua in Bul. as "ah kakva (hubost)!", i.e. "ah, what (a good thing)!", & add also your w. I_quiz, & (why not?) the verb to I_acquire & the acquisition (&, then, the requisites) with the idea that the frogs, like also (generally sp-ing) the women (sorry, girls), speak in a high (& quacking) voice in order to attract attention (i.e. to acquire the desired man or thing) --- bc. that is the purpose of this questioning.
     Yeah, but, still, there is one more "wise" thing in Ger., namely their I_Waise, what is an orphan. So what has to be the idea here? The etym-sts say that this is Ger. & Hol. w. only (with o. forms: weise, weiso) & rel. it to the I_Witwe (a I_widow) citing an I/G. r. weidh- m-ing to separate. On the whole I may agree with this (to add that especially the w. widow may be some shortening from "without"), only that I think at the Witwe & widow is better to look at as variations of the w. wife (to what we shall come in its due time); but, nevertheless, they don't explain the idea, which is, again, in the view that the white colour is smt. clear or (here) separated, which idea we can find also in Bul. I_sirak /sirache (Rus. I_sirota) m-ing t.s. orphan, but why the main idea here (in this new r.) is sim. will be explained further on serum. This adds to the m-ing of the wisdom the capability to distinguish btw. diff. things (in Bul. I_vadja is to take or pick smt. out, just like by digging to find water-I_wadi, or to I_vidi-see smt. better); but the wow-/woe- imit. still remains.

~ ~ ~
     And now let us go to your I_think|ing, what is Ger. I_denken (dachte, gedacht), but the main idea here is of some ding-dong (of the brains, or whatever one has in the head --- bugs, noodles, or the like). Still, this ding-dong may become also a ... I_dung, isn't it? And your dung (bc., if one has said "a" he has to say also "b", am I right?) comes from Ger. Dünger |I_Duenger| (old Dung) with t.s. idea of "smt.", that coming out of the --- ugh, you know where from it comes --- & falling down through the hole in one of those older toilets with only a hole but without a water (unless you leave some of your own) says just "dung". This "smt." is not restricted to the human body only & may be also an I_excrement (some kind of cream, you see) produced (bc. this is a kind of production), f.ex., by a cow (giving in this way the thing which some of you call bull-shit, but I shall not call it so for euphemistic reasons 2(and, b.t.w., an I_euphemism, acc. to me 3(bc. otherwise it starts from the happy exclam. eu-, which is o. Gr. ευ- 4(like, say, the ευθανασια-I_euthanasia, coming, for its part, from the god of death, Thanatos)4, but which looks better in its Tur. variant as kef)3, so an euphemism is to call smb. a person, when he 3(or she, surely)3 is just an ass --- but that's another matter)2 ). Having chosen such piquant theme for disc-on I may (if you allow me, my dear readers), put it in a poetic line, say, as follows:
     |I_verses|
      "Ding-dong, ding-dong, ding-dong --- dung!",
     That's a tune I once have sung ---
     Just for fun of old and young.

     So I think I have made myself clear enough and may continue more seriously with this ding--dong--dung (or tinkling |I_tinkle|), turning your attention to the way the Ger* mutate I_denken to dachte (there is some 'ah' in it) keeping in their minds a praise or devotion to this beautiful (Urrh's) creation, our I_brain|s (for which you say just 'brej' or I_bravo). Bc. there are many dinging things (i.e. the I_thing too), more interesting of which, maybe, are Rus. ... denþgi |I_den$gi|, what are their money. In other ws they are just some I_thin|ned plates, where is also your tin, what isn't (I mean, as a r.) the chemical element Pb. (I_Blei in Ger.; marked so bc. of Lat. I_plumbum, where from comes also your plumb) but a can made out of thinned piece of metal, which tin for cans is called I_teneke in Tur. (& in Bul. tenekija). Acc. to the etym-sts I use there were: o. Rus. tenka, o Tar. täñkä (i.e. 'tenþke'), a Cossack tenga, & so on up to a mid.-Per. däng |I_daeng|, Per. danag, or o. Per. δανακη (given with Gr. lets), which ws surely were meant not as paper money (which are Chinese invention) but as (golden or silver) coins. They add also some Asian tamga, what in Tur. is I_damga (& in Bul. damgà), what is a stigma (usually on the animals, but also as a blot), & think this is diff. etym-gy, but it has to be with t.s. idea (of smiting or making of some I_damage, though we shall come to the latter again).
     On this place I think it's good to insert a small paragraph about some I_tender things (being "dunged" many times, I sup), like: your w. (as delicate, but also as an offer for smt., or as a tender-wagon 2(you've to see, why)2 ), your (to) tend & the tendency (which are Fr. & Lat.), then from here the verb I_attend (to assist in the "tending"), then also Bul. casserole which is tendzhera & is Balkan w. bc. in Gr. is τενζερεσ & in Tur. is I_tencere ('tendzhere' --- as if it is a small tender-wagon, or v.v.), or the I_tenant, or Fr. tendre ('ta~dr', as tender-delicate) or their attention, etc. Or I may cite Lat. tendo (-ere) as to pull, expand, swell, have a desire for smt., where from, surely, comes the I_tendon, or their adverb tener (tender, soft), or the I_tenor-voice (again smt. tender), or also Rus. tenþ |I_ten$|-shadow, & other ws.
     Now, having come to this dam- /dan- r. I have to add also Ger. Dank (or as verb I_danken), what is your I_thank, but this is directly rel-d to the verb I_think, at least bc. in Ger. I_Gedanke isn't a thank but a thought. Yeah, but danþ |I_dan$| in Rus. is a present, or a tax, smt. to be given to smb. (hence we have to say "thanks" to the people bc. we owe it to them, it's the least we can give them), the same is Bul. danåk, also It. dono, or I_donner in Fr. is to give, and this is a very old r. what may be seen citing just Per. dan as a I_stock (the latter, b.t.w., or more precisely any commodity, in Bul. is exactly I_stoka) or some thing. If smb. wonders, why this syl. sounds so tinkling even when we give smt., let be said that this is so bc. we like to throw the money (don't we?) on the table (or on the barrel, as the Rus* say) just to show off. And bc. this is an often used syl. (or bc. of another reasons) it mutates also to dar- (in Rus. I_dar is a present, i.e. nearly equal to danþ), what may be seen in o. Gr. δωρον (a present or bribe) or δοροσ (a bag, made in those times out of animal's skins --- for presents or stocks), but the r. is older, bc. in Ar. I_dar was a house, a place (you've heard about Dar-Es-Salaam, don't you?), & in Skr. I_dharma, acc. to one source, was justice or truth --- but all this is in sense of smt. given by the gods; like also the name I_Dorothea (Dorothy for you) means dar-δωρον from the God-Theos. On the other hand, acc. to another source, dharma means internal human structure, lawful order, or our duty in life, our personal code of behaviour (i.e., this is smt. like the w. constitution in Eng., which may be used in legal aspect, or as physical nature, or as character trait). In other ws, dharma is smt. that stays in our guts, what can be seen well in Ger., where I_Darm is exactly a bowel!
     But if one may think that this is out of place here let me say that it's on its right place, bc. the Darm, resp. the dharma, may be meant as some bag (for the food), or as place for tasty "gifts", or where the food is ground (like the truth), or as center or core (again like the truth --- bc. in Rus. the bowels 2(more precisely, the I_belly 3(the latter, b.t.w., saying us that this is a I_belle thing)3 )2, are I_zhivot, but in Bul. t.s. w., as I have ment-d it, means a life, i.e. the bowels might be viewed as the center of life; & they, really, are a core bc. in Bul. they 2(the belly)2 are called I_korem, what, obviously, is from the core); then (come to think of this) the just ment-d Eng. I_gut|s are smt. ... good (though rel-d also to the Lat. gusto). There is in Rus. as if a deriv. from this r., I_darmoed, m-ing a lazy person who "darom estþ" (just lies & eats & does ntg.), & I sup. it correl-s with the Darm too (such person being looked at as one big Darm); there is also an interesting saying in Rus. --- daru rad --- what means that I am glad bc. of the present, & although rad (I am glad to) is a diff. r. (rel-d to the red colour), it's interesting with this reversing of the w. dar; also the above phrase is read alike from left to right and from right to left (you call this a palindrom, as, e.g. "navy van", or "Madam I'm Adam", but it's very difficult to find such pieces in Eng. 2(bc. of the inappropriate for you Lat. alphabet)2, where in Bul. I've reached up to whole sentences with 30 & even more chars).

~ ~ ~
     Ah, we shall continue with dar- /dan- /dat- r. (especially with the latter), but let me put here some remarks about your ... I_gift, bc. it surely (for, how else?) is the Ger. Gift, but this means there ... a poison! And it has to be t.s. also bc. in Ger. I_Mitgift is a dowery (I_mit = I_with --- &, b.t.w., bc. I've wondered for a long time, why is this strange mutation here of "m" in Ger. to "w" in Eng., I'll tell you my guess: I sup. this is bc. of the disturbing influence of t.s. Fr. I_avec 2(what in turn is smt. around via & avion)2 ). So how this double m-ing of the gift is to be explained (bc. the etym-sts say ntg. 2(except that your w. were built from "given", but that's an obvious guess)2 )? Well, it must not be a difficult question & we may find some illustrative examples in olden times, say, in the story about the wooden Trojan horse, or in the parable with the apple of Eden, m-ing that not each gift is smt. good & may turn smm. into poison for the recipient. [|I_comments| And I will not ment. here that the gift of democracy turns out to have for my country (Bul.) more the Ger. m-ing --- bc. we are living nowadays (about 2005) 3--4 times worse (taken on the average for the population) than we have lived under the totalitarian ruling, and this 15 years (not just 2--3 years) later, what makes about 5 times worse than if we have remained under t.s. ruling, bc. even totalitarian governments evolve (comp., say, Russia in the 20-ties & the 30-ties, in the 50-ties & the 70-ties, & so on), and the prognosis are to reach the European standard of life in about 35 to 50 years (if the dear Europe will stay on t.s. place but "she" will not 2(and with the entering in the European Union Bulgaria automatically become the last country there as regards the living standard)2 ), and nobody really believed before in the highly spoken by the ruling Communists ws about the death of capitalism & that we shall go ahead of the capitalists (more exactly we used to say that: the capitalism goes to its inevitable demise but we shall ... surpass it; or that the capitalism is like a pear, or a medlar, or a melon, & it's palatable only when is overripe --- what, of course, is true), but we were wise enough to "believe" in the power of centralized ruling, preventing people to fight one against the other, & forcing them to work for the society (even with the risk that those on the top of the social pyramid may not always rightly see what the real needs of the people below are), & so on. I won't ment. this --- did I mention it? --- bc. it's obvious. ]
     Good, and now let us go to the dat- r., where are: Lat. dato m-ing to give, or I_data (-orum) m-ing a present or giving, or dito (to enrich, enlarge, copy), or I_ditto (smt. from t.s. thing), or also Rus. datþ |I_dat$| (or davatþ /davaj, to give) & sim-ly in other Sl. langs, or I may lead you even to the Skr. where datta was smt. given (exactly your data), &, f.ex., the name Jadschnjadatta (in Ger. writing) meant "from the prey given" (you may comp. the beg-ing with Ger. I_jagen, what means to hunt). And here, of course, comes also the date or I_datum in Lat.(surely saying us that the date is smt. given, established), as also the I_Dative case (Dativ in Ger., datelþnûj in Rus.). ( Ah, b.t.w., your another m-ing of the I_dates has come by shortening of their scientific name, Phoenix dactylofera, m-ing smt. Phoenician, more precisely the palm-tree that bears them, which palm for you is a hand & the tree in question, but this is an old idea bc. δακτυλοσ in o. Gr., & then I_dactilus in Lat., meant a finger; from here, of course, comes the dactylography or daktiloskopie, and from here we may go also to the I_tact, the I_tectonic|s, & other sim. things, but this isn't very interesting. A bit more interesting may be that in Rus. the dates are called I_finiki 2(exactly smt. Phoenician)2, & in Bul. they are I_furmi 2(poss. bc. eating them one has to spit the fruit stone & by doing so one says 'fårr'; this also rimes with our 3(from Tur. origin)3 burmi 3(in pl.)3 what are nuts, in technical m-ing)2. ) So, but it turned out that here may be added also the ... anecdote (which is Fr. I_anecdotes & Lat anecdota, in pl.), bc. this meant smt. unpublished & has come from o. Gr. ανεκδοτοσ as t.s., or also as non-married woman, i.e. not yet given to smb., & the beg-ing αν- as negation was to be taken apart, so that we are leaving with some "εκδοτοσ" in sense of giving; but then here comes also the ... I_edit|ing (Fr.-Lat.) bc. the last sounds sim. and in Rus. (Sl.) izdatþ /izdavatþ is to edit or issue (resp. I_izdanie is an edition or journal, izdatelþstvo is a publishing house, or in Bul. izdatel is an editor) what splits in iz + datþ, and then, comp-ing with your w. edit, I sup., it also has to be split in Lat. in: ex + dato (or dito).
     Then, sp-ing about giving of smt. & citing Rus. danþ |I_dan$| (or danåk in Bul.) as a I_tax, we may extract some moral about the ideas of the taxes in diff. langs. So, f.ex., the Sl. tax is like making a 'dånn' on the head (<< done--tun-tat), where your (i.e. Lat.) tax is rel-d to the ... I_taxi, of course, & the ... taxidermist |I_taxidermy|, who fills the animals' skins with straw --- just in t.s. way as the state fills its "throat" (if you'll pardon my jargon 2(some people say "pardon my French" but I can't allow myself such frivolity bc.: what would then a Frenchman, or a -woman, think about me reading this book?)2 ) with money; t.s. has to be the idea also behind the I_taxonomy (as putting diff. cases on their proper shelves, i.e. filling of the shelves with items). This filling here is of the kind of stuffing or shoving, like in your I_tack, and is given as coming from late Lat. taxo (-are) m-ing to touch, appraise, or blame, or from sim. tactio, what is a tactile feeling, but it is rel-d also to the well known ... I_tango, bc. in Lat. tango (tetiti, tactum, tactere) meant to touch or probe (what shouldn't explicitly mean that in tangoing one has always to shove smt. into smt. else feminine --- sorry, girls --- but some sim., & more decent, idea has its rights for existence bc. I have heard one "poetical" simile that to dance tango is like to "grind a peanut 2(or, better, Ar. leblebie 3(<< l.)3, bc. its nut is a bit harder)2 btw. 2 navels"). In this way it turns out that the tax doesn't differ much from the Sl. mental picture for a 'dån'-hit on the head, but there are some nuances, & I may add also Ger. I_tasten (to feel with fingers 2(but don't think for now about the ... testicles, that may, too, be felt with fingers, bc. there the idea is more profound)2 ), or Lat. I_tastatura (a keyboard), or your I_taste, or the ment-d Gr. dactilos-finger, etc. Or take also Ger. I_Tasche what is some bag, but ... exactly the I_testicle|s in Bul. (ah, well, think about them if you like) are cynically called I_tashak, tashatzi in pl., just bc. of the Tasche-scrotum in which they are placed (& the I_scrotum in its turn is so called, either bc. it is smt. hidden 2(bc. to hide in Bul. is I_krija /I_skrivam, or skrûtno in Rus. is not openly, hidden)2, or bc. --- hah, hah, bc. men often I_scratch it 2(or them, if you mean what is in the Tasche)2, what phonetically is of t.s. r.); then I may go even further back to Ar. & Per. I_tas as wash-basin or cup (poss. bc. the simplest tas 2(also I_Tasse in Ger., what is again a cup; or tas in Sl., what is this time a wash-basin and a pelvis)2 are our 2 joined palms), but let me stop here bc. we are going aside.
     And now, look at the Ger*, who say die I_Steuer ('shtojer') for a tax, but das Steuer for a steering wheel! If this view point, that the taxes are a kind of wheel (& a mild thing, bc. it's fem.) for steering of the state (& your 2(to)2 I_steer, of course, is Ger. Steuer) isn't a very good example for the high social feelings of the Teu*, then I don't know what may serve as good example in this sense. [|I_comments| And then it shouldn't be surprising that the social payments & pensions were introduced in Germany by a person called Bismarck, Otto, von, who surely was not a Communist! I mean that, well, it's a good idea if everyone competes with the others in his or her life, bc. this is natural & useful for the evolution of the humans, but it's not good when smo. just has to starve, no matter why. This is a socialism in a wider sense (or at least a social care, but I think that's the core idea of the socialism) & one need not necessary be socialist to see the obvious --- namely that when the earth (i.e. the farming) is not more the major source for existence & prosperity of the populace, then there has to be smb. who has to care about those without means for existence (in the towns); and if those to care are not the wealthy ones, then: who else? As simple as that, as you see. ] So that was about the taxes (though there is smt. more to be said shortly on census). And, one more thing: what we say when we have to take or to give smt.? This is also interesting, as an additional idea, bc. the Sl* say davam (or datþ |I_dat$|) when giving smt. (daj is "give" in imperative), but, on the other hand, we say ... I_da for yes, i.e. we want this dan- /dar- thing (& who doesn't?). The Ger* also make a sim. rel-n when they have to give smt., i.e. when smb. takes smt. from them --- they say then I_nehmen (to take), what sounds like the Sl. ne/net, what is your no/not (i.e. they don't want anything to be taken from them, what is also natural).

~ ~ ~
     Now it is time to look more precisely at your knowledge, i.e. at the verb to I_know, what send us directly to Ger. I_kennen (kannte, gekannt, to know). But I may tell you in the beg-ing that here all is messed & there are several ideas, some of them going to the Skr. In Ger. kennen is a twin with können |I_koennen| (konnte, gekonnt), what is your I_can (could) & has given the Ger. König |I_Koenig| (King for you), but you know about the other can where smt. may be put (a beer, or cat food, or pork meat, etc.), so that there might be the idea of some container where from we take smt. (to what we shall come on sorting); or it might be the idea of some clicking ("know" sounds like your I_knot, but I ment-d the whip knut /I_Knute, and there are also yours: knead, knit, I_knob, knag, knack, etc.); or there might be some buzzing (to what we shall come on Rus. znatþ |I_znat$|); or there may be also ... the gene (in form of the I_knee), etc. The Ger. etym-sts give for kennen-to-know Got. kannjan, o. Eng. cennan, Sw. kaenna, etc., what was rel-d to können-to-can, what in turn was from Got. kunnan, what was c. Ger. coming from an I/E r. gen(å)- m-ing to know, distinguish. Yeah, this might be so, but this is the gene, & when we come to syls then they may have diff. m-ings & what rel-s these diff. m-ings is out of interest for the etym-sts (bc. it's mainly guessing, but that is what I am doing here --- guessing the hidden ideas).
     And what about the tin I_can|s; or Ger. I_Kahn m-ing a boat? Well, here the old ... I_khan (acc. to me) comes into play, & Ger. I_Hahn (a cock) or I_Huhn (a I_hen), & Lat. /It. I_cantare (to sing), & Eng. I_cant as insincere boasting with being very religious (i.e. one only hits the bells), & other things. About the "cantaring" hens I think you have no objections (there's also a chan in Bul., which is exactly Tur. çan |I_chan| as a cow-bell 2(& if it was written can in Tur. it had to be read 'dzhan' & would have meant a soul, or my beloved, dear one)2, which might be traced to a Skr. I_kankanas, what was a circle or circular jewelry 2(but I'm sure it had to tinkle)2; there may be added also Bul. I_kambana 2(here the 1st syl. is interesting)2, what is a bell). This you surely believe, but why I ment. here the o. khan (Tur. han, or Tar. kan, also Mongolian, Bul., etc.)? Well, bc. this is not only the ruler, this is also the big house (like Per. I_hane), or an inn (of the kind of old karavan-serais), some kind of hole (like the Kahn-boat), & from very o. times it was God's commandment to invite the guests in your home (especially if it's a wealthy one); or, for that matter, to invite the clients into the shop, for which purpose the owner (or a specially assigned boy) calls in a loud voice. Ah well, you still didn't get the idea, did you? You shouldn't have guessed it bc. you don't know that in Bul. I_kanja means to invite (& this verb isn't Rus., hence it's smt. Eastern). And now it begins, bc.: how you usually invite guests; I mean with what? With a drink, isn't it? But drinks are brought in pitchers, which are called again kani (I_kana in sing., what is also Ger. I_Kanne, or your tin I_can); & then I may as well ment. the known Sp. ... cañon |I_can$on| too, which is like one big Kanne! And there was the Biblical Canna (in Galilee) & it happened so, that our Christ turned exactly there some kana-pitcher with simple water into wine, being invited there to marriage feast (having ntg. to give except to show some magic). So you see that there are enough "cans" to take this for a coincidence; but I may add also that in I_Panchatantra (a known Skr. saga) is spoken about one I_Ganesha, who was the king (the boss) of the royal cortege, i.e. he was who invited the quests!
     To emphasize the tinkling (& that is where your I_tinker comes, too) of the kan- r. I shall add the Eastern (Tur., Ar., Egyptian, etc., known also in Bul., Pol., Ukr., etc.) I_kantar, what are the measuring scales (Ger. Waage), but in Ar. this was also a weight of about 45 kg., where the idea of the bar of the balance was also in play bc. there was o. Gr. κεντειω as to stick, sting, or make a hole (& κηντεμα as a prick or an end); & the very scale of it was called κεντηναριον, becoming later in Lat. I_centenarium. OK, but after O. Greece we get from here the cent (<< also I_centum), what I don't think has to be directly rel-d to some tinkling (bc. the numbers don't sound, they are abstractions), & better rel. this to the center (of the bar), or to the circle, or to the essence of counting (>> Zensur shortly), or to smt. else (bc. Lat. I_deci comes from o. Gr. δεκα so that the cent might be highly mutated from the 2nd syl. --- in order to get rid of the m-ing of de- as a prefix). If we now return to the r. kan- I may ment. also Ger. I_Kante (a border, ring, or end) which is given from a Lat. canthus, but you see that this is both: near to the Skr. kankanas-circle-or-bangle, as also is a twin with Lat. cantus (what is a song). More to this: in o. Gr. κανθαροσ meant ... a bug-scarab (I_scarabeus in Lat.), but in Rus. it is I_zhuk bc. it buzzes (zhuzhit, from zhuzhatþ |I_zhuzhat$|, you know that the Slavs prefer livelier sounds like 'zh', to the western 's/z'), so that the Gr. w. also must buzz. And it does, really, but in Bul. name of one ... herb called I_kantarion (Lat. centaureum, also from o. Gr.), which has another name, zvåniche, which obviously (for the Bul*) buzzes bc. zvånja |I_zva^nja| is to buzz (to make 'zåzz'; zvenetþ or zvonitþ in Rus.).
     It is poss. that here is also the town I_Canes (some kana-pitcher, I sup.), then may be added Bul. dzhanta (which is Fr. I_jante, 'zha~t'), what is the metal ring on which the tires of the cars are put (bc. of its "cantaring" when hitting 2(though this is very near to your jaunt where the main idea is diff. 3(<< jour, >>jungle)3 )2 ), or also a Tur. I_canavar (read 'dzhanavar'), what is a beast (meant as a being, with can-'dzhan'-soul). Or, if we retain the kana but instead of singing add some bubbling sound (bålbukam |I_ba^lbukam| in Bul. is to leave bubbles or to boil) we may come to the god of fire, I_Vulcan (Lat. Vulcanus; but not Gr., at least bc. in such case it must have been with "β", i.e. read 'Bulkan' in some Sl. lang. what isn't the case 2(the Gr. equivalent is Hephaestos in Lat.)2 ), what has to rel. with their vulgo as common, in a big amount (>> vulgar, vulva). And then: what about your I_cane (Lat. I_canna & o. Gr. καννα) as that reed growing around rivers (where from the I_canvas comes)? I mean, why is it here when it can't be used for making of pitchers, neither buzzes? Well, going mills back adds some unavoidable confusions here or there, & I think the point now is in the ... connection (to recall you the bar of the kantar-scales; then in Rus. the cane is kamûsh |I_kamu^sh|, what may be rel-d with the ... comet --- >> it), so that for that purpose << I_centaur; very near to the cane is not only the Kahn-boat but also the I_canoe, which is given as coming (via Sp. & Fr.) from Haitian & Caribbean langs, so that this r. is really worldwide. I would like to ment. here also o. Gr. κανων, what is not your (Lat.) I_canon but: a stick, spindle, string, or ruler, i.e. the church canon is so called (beside the sonorous idea) bc. in it the sounds (or voices) are connected! Smw. here is also the I_cannon; poss. the ... castle I_Kent too (as smt. eminent from the r. of kennen), then the towns I_Bashkent & I_Tashkent (where bash is like your boss 2(<< baş-head)2 & in Tur. taşkent is given as capital city 2(& I sup. only tash may be meant as some tas-cup in which all important things are gathered)2 ).
     But then I may say smt. about the I_canine|s too (where from the Canaries Islands come, as it is well known), though I am not quite sure why one has to rel. a s-ing container with the teeth of the animals (bc. this has to be the main idea with the dogs). It might be rel-d smh., say: they gulp big pieces of food (invited or not; canned or not), or they bell loud (or people cry loud seeing them), & the sound has to have given the cause for naming of the canaries |I_canary| & this is where the confusion with the dogs (in the ment-d islands) comes from, or a tooth is like a spear, as much as the cane-plant is. The most probable rel-n for the canines (we shall speak about cats & dogs on some other place), in my view, will be with Bul. I_kanara what is a big rock (like a tooth), & surely with the ... biblical I_Cain, who was the bad son, who had eaten like a dog the belle son I_Abel (Avelþ in Rus.); with this parable in mind we in Bul. say, if smb. is very scared & cries loud, that he cries I_kanski (what has to be correctly put as 'kainski'); with this idea has to be built also the known Fr. I_canaille ('kanaj', a bandit). OK, let us resume that, maybe, the I_khan was the man who I_kanja-invites people, who for that purpose sings or cries (like a hen?), has a big I_hane-home, gives refreshing drinks to his guests in kani or I_can|s, etc. And if he uses such "cans" then he poss. can well tell what to take out of them --- & with this we come to the idea of sorting.

~ ~ ~
     Bc. to I_sort (or I_sortir in Fr., or sortieren in Ger., what clearly 2(bc. of the ending in Ger.)2 is also Lat., & so in many other langs) is to take smt. out, to select or pick the better sort (or find the way through the door-sortie, in Fr.), & the point is to know well what to take (otherwise you will have an ... asortie). Smm., however, we "sort" some not very decent "things", what we are used to do in the ... sortir --- I mean here that the Rus* use the w. I_sortir as synonym for toilette ---, but this process, really, is a kind of sorting (of the liquid from the dense, I beg your pardon, faeces), where the fishes, f.ex., can't do that (they are not so "intelligent" as the mammals are). And having this picking, or taking out, or emptying of some "cans", ready in our minds, we go now to the Lat. w. I_census. Well, there's ntg. bad in the counting of the population, nor in the censures, but the point is that here not the tiny cent lies in the basis of the counting but this taking out (of the good or bad elements; & that is why to censure in Eng. means to reprimand), or squeezing of smt. valuable (bc. census in Lat. was also a tax --- so you see now the Lat. view to the taxes), & there was o. Gr. κενοσ |I_kenos| as empty, devoid of, or κενοω as to empty or destroy (there was also a Lat. cassus as empty, but it isn't obvious that this is from the kan- r., it is rather from the casting). To the census I may add also Ger. (Lat.) I_Zensur as an examination mark, & Sl. ... I_tzena what is a price (some quintessence, major feature of the object 2(b.t.w., the w. I_quintessence was built in Lat. around their quint-5 bc. Aristotle in o. Greece had sup-d that the ether 3(smt. that carries the basic ideas of the things)3 may be looked at as fifth element, 1 + the 4 classical "elements": earth, water, air, & fire)2 ). But there is that peculiar moment, that by "emptying" the ancient people have understood usually the ... bowels (hence the ment-ing of the sortir /sortir was all right here), bc. in Bul. is well known the Tur. jargon I_kenef, what is again a toilette (& for us this w., being Tur., doesn't sound so decent as the Fr. w.)! This kenef is poss. Ar. but well acclimatized also in o. Gr., where may be cited (besides their κενοσ as empty) the known kseno- prefix (like the ξενοφοβια |I_ksenophobia|), which stays for smt. alien, or strange, unneeded thing (bc. smt. is taken out of the whole & it looks exceptional; or v.v., bc. it looks exceptional it has to be thrown in the toilette, ah?).
     So that this taking out is one of the core ideas in the knowledge & the sorting (this is the idea of decomposition of the whole, scientifically sp-ing), & we have not to be bothered much about some toilette assocs (though it is good to know about them 2(or, as we in Bul. smm. put it: |I_sentences| The educated person is a clever head --- put him even in the toilette & he'll find what to eat there!)2 ). But there are other ideas (as I've already ment-d), bc. in Lat. I_cognosco (-ere) is to understand, to grasp the m-ing (where from is the known sentence: |I_sentences| "Cogito, ergo sum.", saying "I think, hence, I exist."), & here is your (in fact Lat.) I_cognition (connaissance in Fr.) & recognition, but this, surely, is based on your shorter w. I_cog (so that this is the clicking & working of the thought). But this is also the I_know|ledge, bc. co- in the beg-ing is for uniting (<< Hure about the copulation) or grasping (& there was Lat. nosco = cognosco), so that it remains only some 'g', 'gn', or 'kn'. More precisely, there was an o. Eng. I_cnawan & o. high-Ger. irknâan (m-ing both to know), but they sound very near to Bul. I_uznavam (to know, to get information); then might be cited an ... Alb. I_njoh (again to know, & you must feel here the new thing), then a Got. kann, some knan (t.s. m-ing), an Irish I_gnath (a known thing), etc., what they (the etym-sts) reduced to one Skr. r., where from also Sl. znatþ |I_znat$| (to know) comes (what shall be disc-d after a bit, but it sounds significantly diff. from 2(to)2 know). The clicking in the knowledge is better to be observed in the Gr. lang., where was the w. γιγνωσκω, what has given Lat. cognosco, what is given as I/E r. gno-/gne- (so that I was right about ment-ing the knot before); & especially your w. knowledge was earlier knowlache /-leche (but why is this "funny" ending 2(from laugh-lachen)2 isn't clear). And a pair of ws about the new things: this, surely, is a widely spread I/E. r. (say: Ger. neu 2(read 'noj')2, o. Gr. νεο, Sl. 2(Rus., Bul., etc.)2. novûj |I_novu^j| /nov /novi), & I think it comes from biblical times, bc. you have heard about the "guy" I_Noah, who is said to have made the arch, that has saved the animal's population (& the vegetation, I think), & in this way produced some new world (or v.v., Noah was named so bc. of the existing old r. for new things, for he populated the world anew); this is also rel-d to the disc-ed (re-) naissanse & to the geneses & the genes (which give the new life).
     And how is it with the Sl. (Rus., etc.) znatþ |I_znat$| (to know) & znanie-knowledge? Well, here the link to the Skr. is nearly obvious bc. there was I_janati (to know, poss. read as 'zhanati') there, or jñayate in Passive, also in Avs. zhnatar was = to Rus. I_znatok (knowing, clever, man), & in o. Sl. znati meant again to know (<< also semantic). So you see that the 1st let. varies up to the utmost & that is why it's so difficult to link znatþ to I_cognosco to your (to) know. In o. Gr., though, there were more ws, like: γνωσισ |I_gno^sis| (a knowledge, or investigation, intelligence), γνωστικοσ (knowledgeable, in fact, scientific 2(as a method)2 ), γνωστοσ (a known person, or a relative), where from is the used in philosophy I_gnosticism (resp. gnoseology). But here is also the ... I_gnome, bc. γνωμη in o. Gr. was (& is) a brain, mind, spirit, γνωμα was a feature of smt., νοεμα is a thought or mind, & this gnome is nearly = to the invisible gene, but of the I/E. r. gno-. There might be observed another ideas, as, e.g., a rel-n to the angle, which is γωνια in o. Gr. (having in mind that the clicking of the thought is like making turns from the straight route), or a rel-n with ... the fire (but for this >> ignition), or to the Sl. thought.

~ ~ ~
     Well, let me explain then how the Slavs think, bc. this isn't entirely unknown on the West and in o. Gr. In short: here the point is in saying not 'gn-' but 'mn-' --- as simple as that! But this isn't very clear, so let me make it clearer, especially bc. we use 2 ws: I_um (o. Sl. oum) & mûslþ |I_mu^sl$| (in Rus.), where the 1st one are the brains (just a brain is mozåk in Bul. or I_mozg in Rus.) & the 2nd one is the thought, but the verb to think is dumatþ |I_dumat$| in Rus., what is a bit diff. Let me begin with the um where I'll spit it at ones --- this is the Skr. I_ohm (in fact, om, in Lat.), the saint Buddhist's syl. (the 1st one of 6 in a short prayer to Shiva)! In a way this is natural, bc. when we think about smt., or don't know what to say at the moment, we say smt. like ahm, or 'åm' (in Bul.), or hmm /hem /hm /khm, but you don't count this for w. where the Sl* do (& f.ex., umnûj |I_umnu^j| in Rus. means clever, thoughtful person). There are many ws on the West remained from this syl., like: I_amen, I_omen (don't bother much that the m-ing is diff. bc. it is meant as smt. from the gods where we just gasp at it; and ment-ing the gods let me remind you the highest Egyptian god I_Amon, usually -I_Rah), then also Lat. I_mens (a mind, thought, feeling), or mentis (to think), or mentio (a speech or talk), or mentior (to ... lie, deceive, imagine --- i.e., he thinks too much), or Fr. mental & mentalitè |I_mentalite| (a behavior, feeling, way of thoughts, etc.), or your I_mind & to mean (Ger. I_meinen, though this is rel-d also to their I_mein as your mine, but it is usually the speaker who thinks & wants to take whatever he/she can put his/her hands on), or --- why not? --- the widely used suffix I_-ment (also -mentieren, like dementieren or lamentieren in Ger.-Lat.).
     By the way, there is a peculiar rel-n on the West btw. the I_mens-mind & the herb I_mint, the latter being also a place for fabricating of money. This is so bc. the mind is smt. invisible (like a vapour, spirit, or aroma), & sim. idea is hidden in the making of money (there were not paper bills in olden times, but the coins were made out not only of gold, hence their face-value was not always = to the used material). For example, in It. mente is the mind and the herb is I_menta, but in Fr. the herb is menthe, & in Lat. it is menta or mentha. In Bul. we have the jargon mentardzhija used usually for politicians (surely, what else could you expect from the democracy?), or I_mente (stressed on the end) used for faked alcohol or money bills or the like, & you have (not that we haven't) your Parliaments where the people parlare much in order to produce big amount of menta-mint, or make a bit I_parlamah, as is said on the Balkans, what is probably Tur., but at t.s. time this is a very good pronunciation of the Fr. w. I_Parlement (& if one, i.e. each nation, in its own way, makes fun out of this highest democratic institution, so it has to have some major drawbacks 2(or bugs, to use the jargon of computer programmers)2, but that's another topic). As to the I_money, this is from Lat. I_moneta, which is used exactly so by the Sl* and meant there a coin & the place for making of them, but they are not only mint and the idea of a common equivalent (hidden in Gr.-Lat. I_monada) comes also in play. The herb, however, was in o. Gr. μινθη = μινθοσ, what is a bit diff. from μνημη = μναμα what was a I_memory (a remembrance), and from this r. is also their goddess I_Mnemosyne (Μνημοσυνη) of the memory (mother of all Muses), as much as (I sup.) is also Lat. goddess I_Minerva (equivalent of the Gr. Athens). Here is also your I_mnemonic|s, Lat. I_amnesia, & so on, and there are 'mn'- ws also by the Baltic peoples, like: aumno (a reason or mind), I_aumenis (a memory), omenis or omena (a feeling), etc., but all this isn't exactly the Sl. um, it is rather our mûslþ |I_mu^sl$|.
     The Sl. I_um is the Skr. I_ohm but we may find smt. sim. by the ... Muslims too, where in the Koran is used (as I have read) the w. I_ummat m-ing the brotherhood of believers in Islam. This is an interesting w. & I may split it in 2 (syls) where the 1st one is our um, & the 2nd one is smt. twisted & complicated (I state this here as fact, but it will be explained further on I_matt), so that this m-ing fits very well in the context. Not that the Turks use the w. um now, bc. they say I_akil (akål also in Bul. as archaic), what was o. Ar. w., namely in the Koran I_akala meant a pleasure (physical or spiritual, rel-d, I think, to the Gr. καλο as smt. good 2(which waits to be disc-ed)2 ), but this doesn't prove that this r. was unknown some 3 to 4 mills back; they have also the w. masil ('masål') exactly as mûslþ-thought, judgment (what in Bul. may be heard in pl. as I_masal|i m-ing smt. interesting or piquant). And, b.t.w., the I_Muslim|s or Moslems are called mjusjulþmani |I_mjusjul$mani| (in Bul., but that's Tur. w.) hence I suggest that this name must also be split --- this time in: masil-mûslþ + man! Although this sounds strange for the Western people I find it highly probable, bc. the w. man goes back to the Skr. (we shell disc. it in the future) & the beg-ing doesn't look like coming from their I_Moses, or Mojsey in Sl., or Moishe for the Hebrews (who just change all "s" in the Ar. ws to "sh" & are very proud with this --- e.g., instead of Salaam 2(or Saljam)2 Allejkum, they say Sholem 2(or Shalom)2 Aleihem; in old times they had even invented the w. I_shibboleth just to distinguish from the foreigners who'll pronounce it with 's' 2(poss. bc. it is near to Gr.-Lat. Sybilla or I_Sibyl)2 ). And, again b.t.w., from this I_salaam, what in Ar. signifies the idea of peace & prosperity, comes the I_Islam (is + salaam), though in Bul. salam is just ... a sausage, but that's entirely diff. thing (rel-d to our salo 2(a fat)2, probably, or else to the salt (it is salame in It.), & to guess why this confusion may have come >> later solum); this idea has to lie also in the name of the ... I_salamander|s (salam + some ander), bc. they were believed to rebirth in fire (i.e. they have already reached the salaam state); also the ... town I_Jerusalem is some 'jehuu' /'jerihuu' + salem (not to ment. the cigarettes Salem); we shall come again to this on Salve or psalm. Even smt more, I am highly suspicious that the Eng. ... I_sell must be ment-d here, bc. the etym-sts give o. Teu. (this r. has disappeared from the current Ger.) sellan /sellen, o. Frisian sella, o. Norw. selja (to give away, not explicitly for money), o. Irish selaim (to take) & Got. I_saljan (to offer sacrifice). They didn't go further back but I find that this is exactly the idea of peace & prosperity --- exchange of goods, also with the gods.
     So, and now let us come to the mûslþ |I_mu^sl$|, which is misål in Bul., I_mysl in Pol. & Cz, mislþ in Ukr. (there even the let. "M" is called mislite), etc., what (with the exception of Bul.) is one-syllabic verbalized 'mn-mn', around the o. Gr. μυθοσ (a I_myth, of course) but with the m-ing of μνημη. On the other hand, this is nearly synonymous with the Rus. dumatþ |I_dumat$| or Bul. duma (a w.), or Ukr. dumka (= mislþ), or Rus. I_Duma (their Parliament --- a place where people have not only to speak but to think thoughts). Still, it is interesting why there has to be such thunderous s-ing in the spoken ws (or thoughts), so that I think we rel. this to the I_dim (in Bul., or dûm |I_du^m| in Rus.), what is a smoke & etym-cally comes from o. Gr. θυμοσ (a w., thought, or a smoke; in today's lang. it's an anger, but this carries t.s. idea), what in turn is from Skr. I_dhumas. Other alike s-ing ws are, say: Gr. θυμιατο (the I_thyme used in churches), or Ger. I_Dampf (a smoke or vapour), hence the idea of the duma is that of a spirit (& the latter, b.t.w., in Lat. is I_spiritus 2(also spiro means there to blow)2, & before that was an o. Gr. w., but --- a peculiar thing --- in new Gr. σπιρτο means not only alcohol, but also ... safety matches --- bc. the fire gives smoke, &, then, the smoke goes in I_spiral|s).

~ ~ ~
     OK, but when I_mozg is a brain let me explain this w. too, bc. the m-ing is sim. to that of mûslþ, & the s-ing is not much different. It is c. Sl. (say, in Cz. is mozek) & comes also from the Skr., where majjan or I_majja was a brain or spinal cord, or from Avs. (o. Per.) where it was I_mazga, what is a perfect match for our w. But here are several ideas put into play: one is for smt. central & highly appraised (in Bul. smajvam 2(se)2 is to wonder, or I_omaja is a charm or delight, or omaen is charming, what is in the sense of your brain--bravo; >> also mayor), an another one is for smt. foul or decaying or sinking, bc. in Skr. I_majjati was to sink (& in Bul. I_maja se means 2(not very literate)2 to linger), & also near to this are placed some small & buzzing things (>> I_mosquito, massacre). I would like much to link here ... the town Moscow (I_Moskva in Rus., early Moskova), either bc. it's placed on a low plain around a river with t.s. name (hence in the core lies the river, not the town), or bc. it is a big center (capital from o. times), but the etym-sts say ntg. of the kind & are in some doubts (there were some o. Cz. moskva as a dry grain, but this leads us to nowhere), so let us take this for a hypothesis. ( The mosk- r. with a decaying 2(or sucking all from around)2 m-ing may be found on the West too, though in slightly distorted form of Ger. I_morsch 2(decaying, marshy in Eng.)2, or their I_Morast 2(a marsh, but << Marsch)2, or your I_marrow 2(as bone substance, what in Ger. is das Mark so that << M.)2, although here other ideas are also mixed & the r. goes to mash-, like in the I_mushrooms, but this is sim. ) But then: what about the ... I_mosque (Islamic church; though there's another name, namely Ar. dzhami 2(in Tur. it's written as cami, but in Eng. it has to be I_jami)2, used also in Bul. as dzhamija)? Another etym-sts say also ntg. about the hidden idea (except that it was Fr. mosquee, It. moschea, '-sk-', & Ar. mosgid), but I find it very natural to think it is meant as smt. like a mozg-brain for the believers; & it sounds like Moishe-I_Moses (so that the latter might as well be a holy man with great mozg). In fact, there's also the name mechetþ |I_mechet$| (in Rus.; or meszet in Pol.) for a jami, which was Tur & Ar. mäscid ('mesdzhid') & Tar. mäčit |I_maechit| ('mechit') where also ntg. is said about the hidden idea, but I sup. (bc. the name of Moses doesn't seem to be here in play) that it is rel-d either to the messiah (to be disc-ed) or (more probable) to the throwing /casting of some rays --- from the r. of Sl. metatþ |I_metat$| (o. mechitþ).

~ ~ ~
     So far so good, but the Sl. w. for wise is mudrûj |I_mudru^j| in Rus, or mådar in Bul., or mondry in Cz, (i.e. it's o. & c. Sl.), & although not much away from the r. ment- this is smt. different. Here the originals were: Skr. I_medha (a thought or reason) or I_mandhatar (a righteous person, i.e. wise, in a way --- & think of "an" as of Fr. nasal vowel, i.e. just 'a~'), Avs. mazdra (wise, thoughtful), or their I_mendade (to remember); I would add also the ... I_mantra (a verse to remember, poss. bc. it is thought for smt. wise). From these old ws smt. has left also by the Teu*, where in Got. I_mundon was to see, in o. Icl. munda was to aim (even in Alb. mund meant to can, be able), what are all diff. aspects of the wisdom. ( In fact there is also your 2(i.e. Lat.)2 I_mandate /-ory, what fits well if the obligations here arise bc. this is a righteous deed, then there is also Ger. I_Mund, what is your I_mouth, if it's meant that when you open it you have to say smt. carefully though, & if not --- you better keep silent 2(what may be so, bc. mündig is to be of age, & I_Vormund is a guardian)2; but, on the other hand, it may not be so, bc. the mandate may be rel-d to the ... I_mandible that opens & closes and in this way nears us to the I_pendulum 2(how it is with Bul. archaic I_mandalo m-ing smt. like pendulum (>> mandala too); or take your 3(to)3 I_mend)2, & the I_mandates, really, are for some periods 2(& then have to be "amended")2, & the Mund is simply an orifice-I_Schlund that says 'ma' 2(>> mama for details)2 or gives 'mn'-sounds, so that I will leave this as it is. The things are meshed &, anyway, it is a bit away from the disc-ed mudrûj. )
     But when we omit the let. "r" (what we usually are not used to do, bc. the Sl. 'r' is a hard one, but we may do it for some special reasons) we reach from mudrûj |I_mudru^j| to the w. mudû |I_mudu^| what in Rus. means, I beg your pardon, testicles! This sounds peculiar, as if the man thinks with his testicles, but he very often does so, so let us have a closer look. The contemporary rel-n is with your muddy (or just mud), what is o. Teu. mudde (a bog) or in today's Ger. müde |I_muede| (tired), and the image of these "tired" hanging balls (bc. the phallus, oh, it isn't tired 2(that is, when it isn't)2, where the testicles simply looked tired) is not at all bad. The Ger. etym-sts say there was an o. Icl. I_modr (& you see how near this is to mudr-), but rel. it to Ger. mühen (to try, make an effort), what I don't think stays well bc. in this way we miss not only the "r" but also the "d", & this obviously is some mooing imit.; though it might be true bc. the m-ing fits. ( Hmm, b.t.w., this Ger. Mühe |I_Muehe| 2(an effort)2 has to be in close rel-n, I sup., with the small Tur. church-clerk called müezzin |I_mueezzin| 2(mjuedzin in Bul.)2 --- bc. in the Islam they don't have I_bell|s 2(another belle thing)2, & this person has to go up & down the minaret, up & down, up to 6 times a day, what is a hard Mühe, and this in order only to imitate with his voice the 'dzin-dzin' of the bells. )
     Anyway, the Rus* say mudnûj |I_mudnu^j| for moving slowly (what has t.s. m-ing of müde |I_muede|), & in o. Rus. were w. muditþ equal (mark this) to medlitþ |I_medlit$| (also o.: zamouditi, mouduti, måditi) m-ing to move slowly (in today's Rus. medlenno is slowly). Maybe this rel-n is due to the fact that the thinking is usually a slow process (& that is why the people like actions & thrillers, not serious works of fiction), hence the testicles are stuck here with this idea of smt. slow & sunken, but this is fixed in the langs bc. mudû |I_mudu^| is o. Sl. (mudo, mådea) & c. Sl. (in Bul. mådo, in Pol. mada, etc.), & it was known also in the Lat. where I_madeo (-ere) was to make wet or flowing, & then, if we go back in the time, we may find an o. Gr. μαδαω as to flow or decay, & finally a Skr. I_madati /madate as, well, not exactly this, but drunken. Etym-cally müde is given as coming from the known Lat. I_modus (though >> m. again) & is said that Shakespeare used I_moody as pensive (i.e. not in the right mood), where I should add also that in Bul. umoren (tired, from I_umora-tiredness, saying us that we are nearly mortus) & umeren (moderate) are real twins, but this is diff. idea, of the center-medi --- it might be rel-d philosophically, stating that to be wise is to be moderate, but let us make this distinction here (bc.: to be wise means also to distinguish). The moderation is smt. else, & bc. of this is said (in one etym-cal book) that mådo has not to be confused with some o. Gr. μηδεα (used by the very Homer), what was, I beg your pardon, a vagina (as some middle point; scientifically spoken it has to be termed as homological |I_homology| thing 2(corresponding, not sim.)2 to the penis).

     Well, there are other rs rel-d with the wisdom, like the known Fr. raison, or your sense (Ger. Sinn), or the intellect, but they are put in other places, so let us say bye-bye to this theme, for the moment.
     }.

     IN THE BEGINNING {} WAS THE GOD {} CALLED URRH {} WHO WAS THE TRUTH {} AND THE LIGHT {} AND THE WISDOM{}. HE WAS IMMENSELY POTENT |I_POTENTCHP|
     {
     Yeah, it is good to be I_potent (isn't it?; especially omnipotent) but you have to be warned that this is rel-d, smh., to the well known Lat. ... I_putta or puta (or would for you the Fr. I_putain, 'pjuten', be more appropriate?) & this goes mills back to the old Skr. But let us begin. In Bul. we also say I_putka (but not in Rus., << pizda, though), & in Lat. exist also the medical name I_pudendum used in Eng. too, but nobody tells us where this r. comes from, & when it's so then I must tell you this, namely that, acc. to the Buddhism, there was once (upon a time, ah?) a demoness I_Putana (read 'Puutanaa', to be more precise), who was such bad woman that God Krishna have felt simply obliged to fight her & eventually to kill her (I sup. bc. she didn't want to promise to better herself). It is poss. that I_putta may be split in 2 (pu-ta), where the 1st syl. is, obviously, a spitting sound (pooh, pfui, tþfu, or the like; << Teufel-Tüüfü), &, really, in Bul. Putana sounds like 'puu ta-(ja zh-)ena' ("pooh this woman"), i.e., she was an object deserving to be spit upon, but we shall not dig in this sound-imit. here & will look at the r. put- now! Bc. that is how the r. has to sound, & that is what your verb to I_put initially meant (to stick smt. in some place where this is easy to be done); if you take this smt. out, then you I_amputate it, or if you tear it in pieces, or put it in another suitable place, then you I_dispute it, & so on (say: repute, compute, impute, etc.). This is also your & Fr. ... I_pot /pottery (making of some artificial putta, isn't it?), hence the potency /I_potent turns out to be exactly the capability to "fill the pot", & poss. to the brim! And one god is so omnipotent, at least viewed through the eyes of a woman, bc. he can fill her "pot" so well, that there could be no doubt about him being really a god.
     There might be some coincidences with the I_putta, like: Ger. I_Putte m-ing a figure of Amour (Cupid for your, or Cupidon in Fr.-Lat.), or their die Pute as a ... turkey (if "she", or der Puter if "he"), or your ... I_putty, but I don't believe much in coincidences. Judge for yourself: Pute /Puter is named so (obviously) bc. of the spitting sounds that these fowls give out, but the spitting lurks in I_Putana too; the Putte-Cupid is the god of copulation, & a copulation without a putta (I beg the gays btw. my readers to excuse me) is usually a masturbation (& the I_Cupid is also rel-d to the copulation through the cupola); & the putty, well, you know that this is some sticky substance that has to be pressed with fingers (or, what is more actual here, to be I_pat|ted), it is like a small soft bread (or bun) for which there are diff. but m.o.l. sim. names around the world, like: I_pitka in Bul, I_pizza in It., or I_pida in Tur., so that the ws fit in the context. I would squeeze here also the powder, but mainly in Ger. (I_Puder) or Sl. (pudra) form, as good basis for the pudendum (as pot for grinding of smt.); and It. I_pudore , or even pudicizia, as shame (having, or, then, thinking about, a putta, I sup.). And, b.t.w., there are other synonyms for putta-girls like: your I_slut (rel-d to the slit & the slot m-ing a crevice of a kind), or your broad (as smt. wide, meant either literally or in moral aspect), or Ger. I_Nutte (sim. to putta--Putte but mutated on the basis of Lat. nuda-naked, I sup.), or It. I_puppa (initially a doll, or cocoon), your tart (as smt. sugary, but also with the idea of pizza--pitka 2(& in Bul., if one tries to build grammatically correct diminutive form from pizza he has to say ... pichitza, what sounds very funny bc. this is also diminutive of I_pichka, what is just t.s. as I_putka)2 ), or Ger. I_Flittchen (built around the flirt, but this is the idea of the butterfly --- I_peperudka in Bul., to what we shall come later), & so on. ( I may even generalize a bit the diminutives for fem. gender in some of the langs and ask the question: why are they so chosen, with what might have been they rel-d? Say, in Bul. they are built with the suffix -chka 2(e.g. uchenichka is a school girl, rabotnichka is she-worker, etc.)2, in Rus. with -itza 2(e.g. uchenitza and rabotnitza for t.s. Bul. ws 3(though >> also Miss)3 )2, and in It. fem. is usually built with -trice 2('triche', when masc. is with -tore; f.ex. operatrice is she-operator, suonatrice is she-player of some musical instrument, etc.)2, and in Bul. this may be explained that uchenichka just has ... pichka-putta, or rabotnitza has tzitza-tit, and the operatrice has in turn piche-putta, or is like ptiche-bird; and even Ger. suffix -chen is often pronounced as '-shen' and this is smt. like Bul. -chka. Well, this isn't very serious bc. I explain the ws only in Bul., but it is funny, and, then --- who knows what was in the heads of the ancient people? )
     But let me continue, bc. here is also the ... I_boot (in all of the m-ings), or I_botte in Fr. (a boot, in the main m-ing of shoe), or Sl. botushi (in pl., boots with ... ears-ushi?; or just botû); even Ger. I_Schuh, what is again a boot but from diff. r., makes there rel-n with I_schieben (<< s.) or I_schubsen (to I_shove), so that I am not making an elephant from the fly. Then may be cited also: the Fr. I_boutique (known in many langs), Bul. verb I_butam (to shove), Bul. budka or Ger. I_Bude (= boutique; where, I don't know how this is in Germany, but in Bulgaria all school-boys make a big fun from the phrase: to say budka with "p", what must be pavilion, but everybody thinks about the putka-putain), or also Fr. I_boute (a barrel or trunk), or Rus. obutþ |I_obut$| (to put the boots on, made of: 'o + but') & obuvþ |I_obuv$| (a boot), or --- surely --- Ger. Boot, what is your I_boat (the Noah's arch was a boat-boute), & their I_Bote, what is an ambassador (where I would say that either he was sent with a boat, bc. in o. times there ware no airplanes, or, else, he is nabutan-shoved there; from here Botschaft is an embassy), or the often met Fr. pot-pourri (as smt. mixed like in a pot), etc. I am highly suspicious that the fem. gender for your ship (bc. in all books that I have read the ship is usually "she"), & this in a lang. with no genders for non-alive things, has to cause the mental pictures of some entering into it or boarding it or the like (& do not try to convince me that this is bc. of woman's figures on the noses of old boats, bc. in Ger. das Boot & das Schiff are neutral; & if you were so kind to remind me about these 2(galleon)2 figures, then from their usage will follow only that these pictures in the heads of naval people are coming from very old times).
     So let us return (for a while) to the I_pot, where Tur. I_poturi (in pl.) deserve to be ment-d, bc. they are special Muslim pants with fallen down bottom part, as if they go with a pot on the bottom (what is a very useful thing, especially if you are a woman &, on the contrary to the current habits, don't want that smb. looks at your I_putta when you bend down to do some work on the fields or elsewhere), but they have also the w. pot as a swelling or a small boat with shallow bottom; then in Sl. I_pod is an often used prep. (or prefix) m-ing under, or a ground, if used as noun. We may come from here to the I_boil|ing (Fr. bouillir 2('buili')2, with je-I bous 2(just 'bu')2, etc.) & the bowling & other swellings on bo- /bu-, but let us see what we may find on po- /pu-, what is an imit. of making of bubbles or popping smt. (say, laying eggs). Here are, f.ex.: the known Lat. I_populus (a nation) giving the population, or their I_polis (a town, directly from o. Gr. ρολυσ, what is smt. long, or with many parts, thereafter also a polis-town, but this is also the prefix poly-, though this r. is slightly diff. from pot-), or the I_police (smt. unavoidable for a polis, alas), or the shortly ment-d It. I_puppa (a doll), or then Ger. Puppe (what is a doll and a cocoon of an insect 2(& this rel-n, b.t.w., exists also in Rus. where the doll is I_kukla, and the cocoon is kukolka, the latter being also diminutive from kukla)2 ), or I may remind you the I_popcorn|s & the pop music (what is shortening from popular, but that's also smt. for the populace), then comes your I_pub (which may be, again, shortening from public, but also a kind of "bubble" --- >> kabak), then in Rus. publichka is a public library, where in Bul. such public house is normally understood as full with putta-prostitutes, & so on. Then around the popping & the puppa is Rus. I_pah (a belly, or smm. genitals), or also Bul. påp |I_pa^p| (pup in Rus., a navel). Sp-ing about pop things may be added that, at least up to my mind, this shouldn't be smt. good, bc. what has been driven to the surface is, usually, ... some foam or froth, smt. stinking or foul, but the people just like such things (>> also kefir).
     As far as we are sp-ing about I_pot|s I would like to use the place to ment. that in most of the Sl. langs this is rel-d to some scratching (of the earth), bc. in Bul. they are called grånzi |I_gra^nzi| and in Rus --- goncharnûe isdelija, from I_gonchar, the man who makes them (where also some I_gonja-running comes into play, i.e. the turning of the pottering wheel), though this may not be very interesting, or not unless I add that by changing of gr- to gl- we come from the grinding /scratching to the material for making of the pots, named I_glina in Rus. /Bul. (what isn't much away from your I_clay, of course). Then I may add your fruit-I_pod too, bc. it looks like a small pot, but in Rus. (Sl.) we have also smt. sim-ly s-ing, namely our I_plod, what is a fruit (which w. has ntg. in common with the Western fruit-root). I think pod -- plod is an interesting rel-n, though etym-ally the pod is given with unknown origin (from 17th cent.), where plod is given from Lat. I_plentus (plenty), rel-d to the I_plebes-people, what is o. Gr. πληθοσ |I_ple^thos| (a tribe, group of people), i.e., this is the procreation & multiplication (but >> also ... plumb fore more details). Still, we are not done here bc. there was Lat. I_pottus, or It. potto, etc. (officially given, strangely why, as with unknown etym-gy?), then o. Gr. ποτηρ, also church-Sl. I_potir, all this m-ing a cup (a kind of pottery), what I find very natural to rel. (at least) to Lat. I_patera, what is one special sacred cup used in religious ceremonies.
     This Lat. I_patera surely (at least for me) has to be rel-d to the well known I_pater (a father or grounder), who is also the church-papa pope & Rus. I_papa (a I_father; where the latter, b.t.w., is rather a person placed farther away on the genealogical tree), or Ger. I_Pate (God-father), or Lat. I_patris (in pl., senators in ancient Rome, called also patricians). Patr- may easily became part-, but let us not digress to this now (or, if you want so much to change the m-ing, then << papyrus or I_pappo, where the father gives the 2(chewed)2 food), bc. more important for me is to cite one Skr. I_patera, which meant, this time, not a cup but a ... crutch, a stick to support smb. straight by walking, what is exactly the m-ing of Bul. archaic I_pateritza! One may take this for a coincidence but it isn't, bc. the I_pottus--patera-cup, the papa-father, & the pateritza-crutch, serve all to give us support (in live); and this r. is old, bc. there was o. Gr. πατηρ (or new Gr. πατερασ) & Skr. I_pati /pater (given also as pitar) as a father, what was I/E. r. 'påter-'. In this way we jumped from the I_putta--pot to the pater-father, but the things are smh. rel-d --- at least bc. the father uses very often this special woman's "pot" --- & I shall jump even more in the m-ing to the ... Sl. body, what is made out of plotþ |I_plot$| (or plåt in Bul., c. Sl.) m-ing the flesh (& blood), where the point isn't in smt. flat, but in smt. that becomes plenty, gives I_plod-fruits. The etym-sts give also some Blt. I_pluta, which in Lithuanian means a skin, but in Latvian means a body, layer, or skin, & then I may add also Bul. (Sl.) verb I_pleta (to knit --- as making some kind of skin), & it is difficult to explain this swelling without the ideas on pot--putta here.
     Ah, this I_putta --- I just can't resist the temptation to make one more effort to raise your educational level adding smt. about the man's ... I_foreskin (I_Vorhaut in Ger., or krajnjaja plotþ in Rus.) which in Lat. was called exactly I_praeputium (bc. is placed pre-before the thing in question). You know that the Hebrews & Muslims are very strict about cutting it away, but you poss. don't know why this is so? But I don't intend to go here in long explans about their Jahve, resp. Allah, who is so ... silly that can't distinguish His own followers from the other men (& then: what about the women? --- why isn't it required for them to cut, say, a small portion of their left ear?). I don't have this in mind, bc. there are many prejudices in each religion, but in most cases they are reasonable, i.e. the question is not how people have to be forced to do smt. good (even being fooled), but why it is good for them? Well, the question so put, it shouldn't be difficult to answer it, it is bc. of ... the sand! Bc. when you lie on the sand doing what usually is done in such cases then some grains of sand are just bound to enter the "connection space" (btw. the praeputium & the putta, to put is scientifically), & if for the woman this may just enhance the pleasure then for the man it isn't so, these grains may cause infections & swellings & make the man incapable to do his part of the play. As simple as that.

~ ~ ~
     OK, but bc., I am sure, some of my readers will still not believe me about the rel-n putta -- potent I may change the r. and ask you another question, namely: what is the closest rel-n for your w. I_feel /-ing? Also an easy question --- with the ... I_fill /-ing. of course, bc. you can't feel well until smt. (a stomach, the brains, your house, etc. --- it depends on the kind of pleasure) is filled to the top. So is also in the sex. [|I_comments| And here I just can't restrain myself from some remarks about the filling and emptying, bc. these are 2 opposed processes, but both of them may bring us pleasure, though in diff. ways. The filling is the slowest act & there the pleasure isn't so explosive, being extended on a longer interval of time, but when it comes it satisfies us in a more profound way (no matter whether we are sp-ing about sex, or about gaining of some knowledge, or about sparing of money to buy a house, etc.); whereas the spending is almost momentous but gives us greater pleasure (though we are feeling a bit exhausted after this --- again no matter whether this is in sexual m-ing, or you have taken some important exam, or have given the money to buy the house or whatever it was). So if we come now to the sex, the man's & woman's part there are diff. (these "small diff-ces" that will never make the woman really equal to the man but that's another matter), and the woman (bc. of the thoughtfulness of my Urrh, mark this) not only fills "smt." but also empties smt. else, hence she feels both these processes, she is better constructed as "pleasure machine" than the man! If this can give you, my dear readeress, some feeling for justice in life, then I am glad having been of a help for you. ] So, and very near to this feel -- fill rel-n is the ... fool, but we shall leave him for some later time.
     But if some of you think the picture looks so only in Eng. then they, surely, are in error, bc. in Ger. Gefühl |I_Gefuehl| is a feeling, from fühlen (to feel), and füllen |I_fuellen| is to fill (&, f.ex., a Füller is a fountain pen, Fülle is abundance or plumpness, Fülling is a tooth-filling, etc.). There is smt. more to this, bc. in Ger. Erfüllung |I_Erfuellung| (translated exactly with t.s. m-ing in Rus. /Bul. as ispolnenie /izpålnenie) is your I_performance, and I don't know what is more correctly put --- whether to start from the form as you (i.e. the Fr*) do, or to look at it as smt. that fills us with emotions. Smt. sim. one may find in the ment-d Ger. Glück |I_Glueck| (a happiness), what, in addition to the luch-ray, is rel-d to the gulping, filling of the mouth & the stomach. Such is the case also with the well known Lat. I_gusto, where from comes Ger. I_degustieren (in Ger. verbs the ending -ieren stays always for Lat. ws) or your & Fr. I_gustation ('gustasio~' for the Fr*), and there is Rus. I_gustoj /gusto (gåst /-o in Bul.), m-ing thick, dense. If you still didn't get quite well while gåst has to be smt. gusto, then imagine a field with some crop on it. In Bul. we use also to say (as a jargon) that smo. is gåst with smb. when they maintain good rel-nships.
     To be even more convincing I may ment. also Ger. I_wohl, what means good (like your I_well, and you maybe have heard the often used Ger. "Ja wohl" as OK), what obviously is rel-d to their I_wollen (to will), what is Lat. I_volo (volui, velle), then Fr. vouloir, etc. in other langs; or take Lat. volens m-ing (free-)willed or fortunate (where from is the phrase:|I_phrases| volens-nevolens, which is exactly so in Sl. 2(volju-nevolju)2 & means: whether you want it or not). There is also I_volo (volare) in Lat. what is to fly or soar, where from is the Fr. I_volant ('vola~', a steering wheel of a car, in Bul. it is also volan, but in Fr. it means also flying, what has to be so bc. we all wish to fly); and there is also Lat. vola as a ... hand, i.e. it is the instrument for accomplishing of our goals; I may cite also Sl. I_volja as a I_will, & we may come again to wollen on another place. Ja wohl, but here is also Ger.-Lat. I_Volumen (a volume), & when the volume satisfies us we (i.e. the Ger*) say that it is I_voll (I_full for you); you, for your part, make the obvious rel-n btw. I_well & ... (to) I_swell (the last being poss. built from "it's well"); & in Rus. (c. Sl.) uvelichitþ |I_uvelichit$| means: to add, enhance, increase, what may as well be built as: oh + "well", though we have our Sl.: I_velik /velikij /velki /etc. as great (& velichie as greatness; or to add also that in Bul. the Easter is called Velikden 2(with den = day)2 ). Then there is the Eng. I_content both as volume and as glad, happy; and there is our Sl. I_dovolen /dovolþnûj (Bul. /Rus.) or zadovolen m-ing happy, contented, what again says us that we can have (whatever we wanted) in abundance (at a volja-will). Yeah, |I_phrases| ecce homo, as the Rom* have said, we can't be well until we are full.
     Still, bc. the Ger. lang. isn't much away from the Eng. (i.e., in reversed order), let us look for a while by the Sl*, where the feeling is I_chuvstvo (& chuvstvovatþ is Rus. for to feel; nearly t.s. is in Bul.), & it is rel-d (in my view) with the hearing, what is I_chuvam in Bul. The Rus* haven't the last verb, but they have smt. better --- their I_chutko, what means compassionate, with feeling, also chutþ |I_chut$|, what is a small amount of smt., just on the bottom verge of feeling. And I_chuvam in Bul. is used also as dialect for ... keeping animals, what I think is again in the sphere of feelings. ( On the other hand there might be smt. else, & old, in play here, bc. I have quite accidentally found that in ... Afghani I_chucha is a small animal or chicken, or even a child, so that this might lie around Rus. I_kucha, what is a heap; there exists also one rarely heard Bul. dialect, chuchvam 2(se)2, m-ing to squat & squeeze oneself in some crowded place; and there is also Bul. & Rus I_chuchelo as a scare-crow. This r., when with 'k', is widely spread in the Sl. langs 2(like: Ukr. kucha, Pol. I_kuczki, Bul. kupchina, Cz. kuche, etc.)2, & in the Blt. too 2(f.ex., in Lithuanian I_kaucas was a pine cone, & kaukara was a hill)2, what 2(in my view)2 is a variation of the kåt |I_ka^t|-corner as smt. separated 2(to what we shall come smm.)2, though the etym-sts go here to the highness 2(Got. hauhs, now I_hoch, as high)2 but this sounds diff. Even if the kucha isn't on its right place here, with this moving aside we got at least where from the ... I_Caucasus 2(Caucasian mountain)2 has to have come. As the oldest w. here is given a Skr. I_kulam, m-ing a folk or a flock, but this, again, is a bit diff. in its s-ing. )
     Anyway, if I_chuvam in its use for animals isn't very representative, as a dialect, then there is the beautifully s-ing Rus. w. chajatþ |I_chajat$|, what is to care much or to yearn, & then nechajanno is unexpectedly (where the latter has ntg. to do with their ... I_chaj, what is the tee which comes from the name of I_China 2(though I, personally, suspect that here the name of ... I_Ceylon is more suitable bc. on the Far East they prefer 'tz' or 'dz', what might have easily become chaj; & as to the name of China: all nations have mutilated its name, so that for you it is read 'Chajna', for the Ger* is 'Hina', & for the Slavs is Kitaj, what is better bc. it's nearer to the o., from the times of Marco Polo, I_Kathai 3(in Ger. version, or Cathay in Eng.)3 )2 ). In Bul. may also be found smt. sim. to the Rus. chajatþ, but we use this in negative as I_nehajno, what is carelessly, clumsily, or: az ne haja, what is "I don't care". The o. ws given here are: a Skr. I_cinoti as to heap, or place, or gather together, & Avs. I_chayeti as to choose or want, what is a very good match for chajatþ. This isn't exactly a filling (in fact, the rel-n I_chuvstvo -- chuvam /chutþ |I_chut$| is enough to illustrate the point), but it is also not much away bc. we form here some groups, stick one to the other; & when I have given these o. ws, so let me add also Sl. I_chin, what isn't your chin, that's for sure, it is mainly children's desk, & from here a rank in an hierarchy too (bc. they are officers of a kind & have to behave, like in the schools), or also I_chinno is to have appropriate behavior, to act decently, or I_chinovnik is an employee. This 'ch' here surely is o. & Eastern, & I would have preferred to add here your ... I_child (exactly the Eng. w.), but officially it is given from the r. kin- /cin- leading us to the gene (>> g. later). ( Yeah, but the put under pressure Sl. chinovnik-employee reminds me about It. I_impiegato m-ing exactly the same, and the idea here has to be similar bc. piegare 2(what in Bul. is pregåvam)2 there means to fold, bend. )
     ( I am trying not to be very boring here, otherwise for the child are given: a Got. kildhei as a womb, in I_kildo as to be pregnant 2(but you may be sure that the killing has ntg. to do here)2, Dan. kuld & Swiss I_kalder as posterity, what has become later cild & cildre --- but not only are such explans tedious, this also bends to Ger. ... I_Kalb 2(a calf)2, and to site just Ger. I_Kind 2(exactly a child)2 is preferable for my purpose. Starting with the let. 'k' it may be traced to the Skr. I_kulam, but I suspect that the o. Eng* have carried with them some liking to the sound 'ch', & have had some vague & rudimental idea about chajatþ--chayeti--chuvstvo, or else have 2(smh.)2 heard that in ... Tur. çoluk |I_choluk| /çokuk is again a child 2(& çelebi |I_chelebi| is a man, Mister)2, & in o. Sl. 2(in Bul. as dialect)2 exists nearly t.s., cheljadþ |I_cheljad$|, with m-ing again of a posterity, or I_chado /chedo as a child. Here the rs & m-ings are utterly mixed, & we shall come to smt. sim. again but on Rus. I_chelovek-man. )

~ ~ ~
     A filling with purpose of feeling may be seen also in the r. of your satisfaction |I_satisfy|, which is based on Ger. I_satt ('zat', sated or satiated), or on an o. Prussian satuinei (sim.), or on Sl. (c. & o.) sit /sût |I_su^t| /syty /etc. (= satt), or on smt. Blt., or we may go to the Lat. & cite their satur (sated, or satis as good, enough), where from satisfatio means satisfaction. We may go even to the o. Gr. where ατοσ = αατοσ, was unsatisfiable /sateless (bc. of the beg-ing "α"), & so on up to the Skr. where I_satori was a satisfaction in the Zen-Buddhism, & sati were called the widows who ... wanted to be burned alive with the body of their dead husband (bc., believe it or not, but this was their eager wish, & they were highly opposed when the Eng. authorities forbade them to do this); also I_sat was the 3rd sacred Skr. syl. (ohm, tat, sat) m-ing: sated, satisfied, goodness. ( There is a great Skr. poetical book, Bhagavad Gita, or "The Song of The Blessed One" 2(but the song stays in the end, this agitating |I_agitate| I_gita, where the blessed one has to be built from the ment-d Baga /Bog-god)2, and there it is narrated about 3 gunas-qualities, namely: the I_sattva, the illumination, the truth, but it is meant the satisfaction of the wise person; then the I_rajas, the passion or fervour 2(>> raçel |I_rachel|)2, that we are eager to get but this is not reasonable; & then comes the I_tamas, the darkness & dullness, which corresponds pretty well with Ger. I_dumm as silly & Sl. I_tuman-fog 2(>> t.)2, or also with Eng. I_tame 2(meant here as silly or dull)2. )
     But with what, do you think, is this r. rel-d? Well, with the I_sow|ing, which was I_sato (-are) in Lat. (to sow), or säen |I_saeen| in Ger., or setþ |I_set$| /sejatþ in Rus. (c. & o. Sl.), & so on (or also with the I_sew|ing what sounds sim. not only in Eng. but also in It. where sarto 2(and comp. It with Skr. satori)2 is a tailor). On the other hand this is also the I_sit|ting & I_stand|ing (I_sitzen 2('zit-tzen'; a beg-ing "s" in Ger. is usually read 'z' 3(when it's followed by a vowel; and if followed by "t" or "p" it becomes 'sh', i.e. 'sht' or 'shp')3 )2, or I_setzen, & stehen 2('shteen')2; resp. sestþ |I_sest$| & stojatþ in Rus., etc.), what is given as I/G. r. sed-. Here is also the I_saddle (Sattel in Ger., zadel in Hol., I_sedlo in Rus., etc.), & your I_set (as verb or not; with all its derivs), & Ger. I_siedeln (or I_zidam in Bul., to build a house, you use the Fr. w. masonry), & the Sumerian (before 4--5 mills) temples called zikurat /zigurat (I_ziggurat in Eng.), like the Babilonian tower (put one above the others rectangular prisms becoming with the height narrower, what from some distance looked like a rough pyramid; this may be a kind of I_zigzag, but even if so, then this, again, is some zid-masonry); poss. also Egyptian goddess of harvest, I_Izida (wife of Oziriss) has to be ment-d, this one bc. of the sût|I_su^t|--I_satt--satiation (there is a peculiar rel-n to Bul. izjadam as to eat out, but here we have prefix & I can't be sure it was so in the ancient Egyptian too).
     In this way we have come to the ... I_seed, which is I_seme in Bul. (o. & c. Sl.) or Samen in Ger. or I_semen in Lat. (not only as a sperm, but also as a seed or genus), & I_sammeln in Ger. is to gather or pick (some seeds, maybe); or we may look in the Tur., where I_zam (= zammi) is smt. added, appended (& comp. this with Ger. Sammlung as a collection, or with Versammlung as a meeting or conference; or with Bul. I_vzemam or Rus. vzjatþ |I_vzjat$|, as to take) & I_zaman is a period of time. This last w. is often used in Tur. with m-ing of: the time is short, or God forbid; they say also often aman-zaman m-ing: it's enough, I don't want it, but only I_aman means the said & zaman just added to the m-ing, though it fits good. ( Aman has to be genuine Tur.-Ar. exclam., but there is smw. in the Bible exactly the name Aman 2(in Sl. writing, maybe in Lat. it will be Amman)2 & is stated that he was a very bad Prime Minister by King Artakserks, & once decided to kill all the Hebrews 2(the fable says, bc. of some girl Esphir)2, but at the end he was hanged by the good Artakserks --- so that you can see from what ancient times the Heb* and the Turks & Arabs cry aman. ) So, but sammeln means, in a way, to sum (Lat. I_summa, or sumo as verb, known in all langs; here, surely, is the deriv. to I_consume in Eng., meant as getting many things together & for 2(or in)2 ourselves, but when smt. is consumed or consummated then it is gone 2(consummatum est, in Lat.)2, as our life, sooner or later, does), here are also the Semites (& anti-) & the Tur. ... bread I_semit (known in Bul. but archaic), then the I_sesame from the fairy tale (= susam); here is the Pol. ... I_Sejm (their Parliament) too, meant as cream (rather, semen) of the society, also your w. I_same (i.e. from t.s. seed 2(in Fr. it is même but I can't tell you why they begin with "m")2 ). Or also the Lat. prefix I_semi- (like in the semiconductors) what has m-ing of a half of smt. (i.e. the seed is meant as one half of the living cycle, mark it), or the I_similar|ity, or the I_symmetry, or the I_simplicity with all the simpletons & simplex things (to remind you the exclam.: |I_sentences| "Oh, sancta simplicitas!" --- which, really, is sacred & must be tolerated, as I personally had many opportunities to observe 2(though the sad fact is that this become visible in Bulgaria now, when the democracy got the power, not under the totalitarian rule)2 ).
     So you see that the I_seed is an enormously large notion, it may be: t.s. or unique, single or manifold, simple or mixed, the whole or the middle point, in the space or in the time (bc. I_semel in Lat. is once or at once, also I_semper is always or every time), alone or with the others (bc. when one is alone he/she wants to mix with the others), finished or just as an idea, etc. But we are not done bc. here is also the family in the Sl. langs (as product of the I_semen, e.g.: semþja |I_sem$ja| in Rus. or semejstvo in Bul., etc.), & other Sl. ws, like: Rus. sam (in person) or samûj |I_samu^j| (t.s., but also the most 2(good or bad)2 ), or Bul. sam (alone), I_samo (only), & samota (a solitude). And also (though the r. is a bit changed) Rus. seredina as a middle (or I_sreda in Bul., what is a middle & also an environment, mark this dualism), then their (Bul., etc.) I_sredstvo (a tool, resource, or means) & from here posredstvom means: via, with, using some method; or there's Bul. sreden (mean, middle) & I_sroden (sim., of t.s. I_rod-genus), & sim. ws in other Sl. langs --- bc. the mean (not as bad, there the idea is diff., but as middle) is a very fuzzy notion & the sredstva-means in many cases include the seed, & the seed is in the middle of life, etc. ( This fuzziness of the middle point is a curious thing but it's a fact, and I'll tell you that there are many school children who, being told in a mathematical task that, say, 2 persons have together 100 dollars, etc., not listening to other details 2(bc. it's difficult to grasp all at once)2 come to the wrong 2(but strong)2 conclusion that each one has by 50 dollars --- so they think that "smw. in btw." means exactly in the middle; the reversed situation is also common but that is bc. we don't like to be always precise, where choosing the very middle point is a proof for our innate wish for ... symmetry &/or equality, where in life this is rarely the case. )
     If we now return to the I_semen, then it is given from I/G. r. sem- m-ing: one, simple, but also common, and the oldest w. here was Skr. I_samah as equal or t.s. (the etym-sts give here also Gr. I_homo|- but I don't believe in this much). Then we may come to the very name ... I_Sanskrit (where I initially thought that this is just smt. sainted, but there's more than this), which were to be decomposed in: sam ('samþ', not exactly san-) + kr + ta, where the last is a suffix, kr is to do or work (some scratching; that is what I_Krishna, an incarnation of I_Vishnu, usually does), and the interesting for us sam meant together (what, if you ask me, is a perfect match for Ger. I_sammeln). In this sense I would add that the saints are so sainted bc. (not only with this idea, >> also sinij) they are gathered or, better, plucked or chosen carefully. ( And to squeeze here also an explan. of the Buddhist I_nirvana = nirwana, what is the idea of pacifying, in accordance with the whole nature, which is derived from nirva as to extinguish, where the latter might have been split in turn in: nis + va, the 1st one m-ing out & down of smt., suspending, slumping 2(nearly t.s. as Rus. prep. niz /I_vniz m-ing down)2, and va meant to blow 2(to say 'bah' or 'bumm')2 --- i.e. this is the art how not to do boom-boom! )

~ ~ ~
     So you have seen now that all these I_semen--I_satt--satisfy--set--sit--etc. ws contain sounds that suggest some squeezing |I_squeeze|, like in: your (to) I_seize, or I_cease, or Lat.-Gr. I_systole, or Bul. I_stiskam (to squeeze, szhimatþ in Rus.), or Lat.-Ger. I_Stanza (a paragraph), or Ger. I_Stamm (a tree trunk, tribe, or group of bacteria) or I_Stempel (a I_stamp) or I_stumpf (blunt), etc., so that we may easily come to the sacred things, and to the Gr. ... I_satyr|s & the satire & even to your ... Saturday! Did you get it, m.o.l.? Well, when you squeeze smt. too much it's t.s. as to cut it off, but from the Eastern r., sac(r)-, & t.s. picture, for good or bad, is present in all I_sacred things & sacraments, bc. in Lat. I_sacro was to sanctify, honour, or respect --- what is due to the old heathen rituals of slaughtering prey animals (but I should add that much of the killing in human history, too, is done for certain religious reasons, hence, this rel-n still isn't outlived). Nowadays this seems a strange way to show one's respect before the omnipotent powers, but it is fixed in the langs, so that let us dig here a little. Let me begin with the I_massacre, which is mas + sacre (Fr., i.e. sacred things en masse, mark it!) & isn't a good thing, but it has (in my view) an Eastern (known also in Bul.) twin, ... I_musakka, what is baked in an oven mixture of minced meat (nowadays meat-farce is used, but in old times this was exactly "massacred" meat) & potatoes (with fried onion & tomatoes etc.), covered to the end with whipped eggs & yogurt so that it burns a little at the top.
     Juxtaposing a Fr. w. with a Tur. one I want to say that the r. sac- is o. & widely spread, like in: Lat. I_seco (-are, to cut, though, I'm afraid, mainly ... the praeputium) or I_saxum (a rock, but it has to be a sharp piece of stone, bc. it meant a stone-knife, too), or an o. Icl. sax as a short sword, or the known sect (I_secta in Lat., what meant there: a way, rule, action), or Ger. I_Sack (a bag, but you also say sack & it has to be meant as smt. I_secluded --- hence count this w. too). Or, then, the I_Saxon region in Germany (either bc. it is a secluded area, or bc. the Saxons often brandish their swords 2(your I_sword also has to be here but the r. is mutilated; and if so, then also some Alb. shat may be ment-d, bc. this was a gardening pick; but then << also I_siktir)2 ), then the ... second (Lat. I_secunda, t.s. in the Teu. & Sl. langs), surely (bc. it is smt. small, like a scratch or cut with a knife), or Rus. sechþ |I_sech$| /seku (to cut, & as noun this is a battle or massacre) or I_sekira (an axe), or the Eastern I_satrap (title of a ruler but for the Sl* this means a thug or tyrant), & others (there was a pre-Sl. seko). Or also Tur. I_saksi (saksija in Bul.), what is a ... flower pot (where the idea is that of the sack, though I don't exclude some sacred nuance, too, bc. the Eastern people like flowers very much 2(bc. they are rare there in the deserts)2 ), but they have also sekirci ('sekirdzhi' = to sekira-axe), & so on (I'm sure smt. of this r. has to be found in the Skr. too). ( And one inclusion, bc. the Turks use also I_balta as an axe 2(& the I_axe, if we don't think that the beg-ing "s" was just dropped, has to be viewed, I sup., as sound imit. from 'hak')2, which is baltija in Bul., and with slight mutation we find in Ger. their I_Beil 2('bajl')2 m-ing the same, as also Eng I_bailey 2(mostly as Old Bailey --- the place where heads may easily be cut off)2 and bailiff 2(but this may as well lead us to the baj--beg --- << b.)2; around this is also their knife, biçak |I_bichak| 2("bichak")2 & it serves not only for cutting but for pricking, too, bc. I_bicha in Bul. is usually understood as to ... screw smb. 2(though >> later I_obich)2. This may not seem interesting for you, but that is bc. you didn't have thought about the ... I_Baltic See, which looks like made by some enormous axe-balta! )
     And now to the I_satyr, who was o. Gr. Σατυροσ, where the capital let. is bc. he was a god, partner with Bacchus & often confused with him (the main satyr was the god Pan, but we shall come to him in a while), & if written with small let. then he was just one of the many satyrs in the traditional chorus in o. Gr. comedies (also some kind of monkey 2(in o. Gr.)2 ); but at t.s. time the I_satire was σατυροι, where a chorus of satyrs had also to be present, so that they went usually together. Yeah, but in Tur. (& from there also in Bul.) exactly I_satir (though read 'satår') is again an axe or hatchet (sak(s)- or sat- is m.o.l. t.s.), & the Turks (or the Arabs) are not such people to steal ws from the Gr* (they may take some modern western w., but not from the Gr.), hence the o. Gr* have heard this w. from smw. on the East (they wouldn't confess this act, I am sure 2(as much as they call the Turkish coffee Greek coffee --- if you visit Greece you'll hear this)2, but it has to be so). And I hope you don't doubt that satir & satyr contain t.s. idea of sticking or cutting (satyrs look like goats, you know, they have horns & smt. else, masculine & pricky 2(in Bul. we have the jargon pråch |I_pra^ch| for a goat, used also for men, what comes from pråchka |I_pra^chka| what is a twig, but this is nearly t.s. as your I_perch --- >> perçem for sim. ws)2 ); besides, there is also the ... planet Saturn (I_Saturnus in Lat.). And I hope that you may well guess what in this planet is axe-like--- the ring, of course, which easily may be taken for a double-bladed axe (with invisible handle).
     So, and now it's easy to explain your I_Saturday as the day of the Tur. I_satir, isn't it? Well, there was Lat. I_Saturanlia, what was a holiday dedicated to their god Saturnus, (more precisely a whole week, beg-ing on 17th Dec.), but this is in t.s. sphere of thoughts --- eating, drinking &, sorry, screwing, what is otherwise called I_Bacchanalia. If some of you may still be in doubt about ment-ing here the sex, so let it be said that in o. Gr. σατυριον was some plant used as aphrodisiac, & σατυριαω was to have a painful erection (a term said to be used by the very Aristotle); you may comp. this also with the things ment-d a little before on I_satori-satisfaction. To resume: the Eng. Saturday doesn't seem to be a very moral w., where the Ger* (except the main usage of I_Sonnabend for Sat. & I_Sonntag for Sun., which are derivs from the joy-giving Sun) say I_Samstag for Sat., what literally means "day for meetings" (with friends); the Sl* use here Heb. I_Sabbath (Subbota in Rus.), and we now don't work on Sats & Suns (I sup.) in order not to conflict with the Heb* (bc. their holiday is Sat. and that of the other people is Sun., so that to take 2 days out in a week was a Solomonic decision).

~ ~ ~
     OK, and now let us look more closely at this satyr I_Pan, bc. he deserves it. Let us take 1st the syl. pan- (o. Gr. παν-) or panto-, which means smt. total or widely spread but on which many other things depend, or also their παντοσ, what is the world or the universe. Here are, f.ex.: the before-ment-d Gr.-Lat. pantocrator (a major ruler), the adj. pandemic (o. πανδημια, smt. worse than epidemic, applied to the whole nation or, now, to all nations 2(there is also the term endemic, m-ing "nowhere else")2 ), the I_pandemonium (πανδαιμονιον 2("αι" is to be read as 'e')2, a gathering of all demons; a helluvial noise), I_panegyric (Pan + ... guru-cries, a?), πανδαισια (a fullness, smt. in plenty), πανακεια, becoming in Lat. I_panacea (also in many other langs), which has given one Lat. panaca (a cup, presumably full with panacea), Bul. (archaic) I_panitza (a cup or plate), & your I_pan (bc. one may put diff. products there & make a tasty dish, say, a pancake --- in Ger. the pan is Pfanne, so that your w. has to have come from there, but the god Pan hides smh. in this Ger. w.). Then may be cited also: the pantomime (a performance only with mimes), the I_panther (panthere in Fr. & other langs --- as smt. pan + terrible, or just around the pan-, or from the path 2(>> panthas)2 ), or Fr. ... I_pantoufle (also Bul., a slipper --- bc. one can go everywhere with it, i.e. with them), or one Bul. w. (surely from the Gr.), I_panta (a ... door-hinge), or to remind you about Gr. I_Pandora (the 1st woman, to whom god Zeus had given one box with all the evils of the humans & said that she should never try to look in it, but she, being a woman, opened it just to cast a glance there, & in this way released all the evils, that still plague us). I thought for some time that also the ... pants (i.e. Fr. pantalons) have to be here (bc. they keep, say, our ... I_loin|s, or are good for everybody), but it turned out that they were from It. I_pantalone, which w. was from one comic (from popular operettas) personage, Pantalone, named in turn so bc. of their San Panteleone, who was patron saint of Venice. ( Yeah, etym-cally this may be so, but don't think that now I reject my version, bc. nobody can be sure that this saint was not named so bc. of the idea of Pan & of some lion 2(if not of loins; but this confusion is easily explainable, bc. both, the lion & the loins are soundly rel-d to liegen-to-lie 3(<< lion, lair)3; even in Rus. I_lono means a I_lap, or the "bosom" of nature.)2. )
     Do not think, though, that this is even the half of all the pan-ws, or even the half of what will be ment-d here, bc. I may continue with: Gr. Παναγια |I_Panagia| (the God-Mother in new Gr.), or παναγυρι (a fair, what is I_panair in Bul., & says us that this is a place where everybody comes, or everything is to be found), or παναιρι (nearly t.s., or exactly t.s. as the latter Bul. w., but this time it's a basket or big 2(usually woven)2 plate 2(for bread)2, that in Lat. becomes I_panarium, in Fr. panier, in Eng. I_pannier, in Bul. paner, etc.), but here is also the well-known Lat. I_panis as a bread (it has to be known from the slogan: |I_sentences| "Panem et circenses!", or "Bread & circuses!" 2(and, b.t.w., our Bul. democratic rulers have remembered very well about the circuses, the bad thing is that they have entirely forgotten about the bread, though this is another matter)2 ). There is also Fr. I_panaire (read 'paner', in Gr. manner), what is smt. made out of bread and a panair-fair, what is an interesting rel-n, of the fair with the bread --- either bc. there all is to be sold, resp. found, or bc. the bread is the most important food, but the pannier-basket rel-n with the panaire-fair-or-bread is very strong one. Then the short I_pain ('pen') in Fr. is a bread (which is pan in Sp.), or smt. in form of bread, or bread-winning, but you have to feel now that this is smt. painful (i.e. the bread begins to taste bitter) --- bc. of your pain, which is Ger. Pein (read 'pajn'), or Fr. I_peine (though we shall come again to this w.), which all ws mean a pain or sorrow (& from here has to be your I_penalty, taken directly in Rus. as penalþti, but used only as football term). I may cite also Ger. I_panieren (sinking smt. in whipped eggs 1st, then in bread crumbs, & then frying it in a pan), or the I_pandischpan-dough (παντεσρανι in Gr., "food for gods", figuratively). After all these ws I wouldn't be surprised if the ... patina (Fr. I_patine) too, that covers many metallic (mainly copper) things, has also to be ment-d here, bc. there was a Lat. patina = patena as a plate, & one may imagine that the patina covers like with a plate (or, else, that the plates were made, in o. times, out of copper).
     But one may ask: where is the promised god Pan here? Well, he is in all this ws, bc. he who gives the I_panis is the pantocrator, or just I_pan, acc. to the Poles (a Mister, resp. pani is a Missis); t.s. is the situation (only the r. is diff.) in Tur. where the masters are called çorbaci |I_chorbaci| (read exactly as Bul. chorbadzhi), what comes from their çorba (again I_chorba as archaic in Bul.), what is a soup; sim. is also Rus. (c. Sl.) I_gospodin /gospozha (a Mister /-ess), what comes from our gospod-god (& what, if you ask me, looks strange nowadays, bc. this is idolatry, to see a god in everyone, but, on the other hand, why should the Slavs be wiser than the other folks around the world?). As to your I_Mister, it has to be obvious that this is the I_master, or Lat. & Ger. I_Magister (or Magistra if she; you haven't these ws but have magistrates, what etym-cally is t.s.), or the heard Fr. I_maitre ('metr') & maitress, or Rus. master /Bul. I_majstor, & this is also the ... I_mistery (of ruling), hence, add also your I_mist. ( We shall come again to this r. on major, but very near to the maitre sounds one Tur.-Ar. w., I_medresse, what is religious school to a mosque --- bc., I sup., the students will be big masters after finishing it. ) So that Pan is a god & Master & the bread (maybe also the butter) & many other things, but ... but he is, of course, also the I_penis! You see: we put the panis in our mouths (& often t.s. is done with the ment-d "pen"), the god I_Pan (Παν = Πανοσ in o. Gr.) was the power on which the whole nature depended (& the penis is the organ on which the existence of the whole genus of humans depends), Pan was the main satyr, son of the nymph I_Driopa (& I sup. she was named so bc., hmm, just loved to do this "opah-opah" at least 3 times in a row) & the son of Zeus, Hermes, & he was born with goat's feet (i.e. he was the devil in the pre-Christian times) & long beard (&, you bet it, smt. else long), & all the nymphs were simply crazy for him (just as nowadays half of the population wants eagerly to catch the "pen" in question, & the other half boasts with having it always ready). And, besides, the penis makes in Lat. a good pair with their I_pinus, what is your pine (& Fr. pin & It. pino etc.).
     Yeah, all the nymphs in o. Greece (& the surrounding parts of the world, I sup.) just loved this frivolous "guy" & died to hear him playing on his pipe called I_siring (but you may be sure that, although the latter r. is diff., the image of the pipe 2(b.t.w., called in Bul., not very literate, I_duduk, what in Ger. is I_dudeln, where from is their Dudelsack, what is a bagpipe)2 & some branch-twig 2(for making of the pipe)2 & the ment-d pråch-goat connected smh. in the heads of the people in old times 2(& in new times too)2 ); although he was, frankly sp-ing, an ugly person, &, for his part, preferred to live in the forest with the goats (& the nymphs, that's for sure) instead of to go to some palace on Olympus & drink ambrosia there. To put it otherwise, in the antic times, & up to a pair of cents, they distinguished 2 I_Pan|s: the big one, who was symbol of the ever itself renewing nature, of the life & vitality, and the small Pan, who was a part of the big one & who (or it?) busied himself mainly with the sex (bc. without the sex there is no life --- that is in order not to wonder why I put this here, on the potency), so that he/it become later exactly the Lat. I_penis. We have spoken here enough about the big Pan, so let me add now smt. about the small one. From the latter comes the well-known w. ... I_panic, bc. his "pen" shouldn't be literally small, and young girls (even not very young, & even not girls but barbed Greeks) were simply afraid of him. He was very fond of making jokes, & known for this wide away of o. Greece, up to the old ... Britons, bc. that is where from your w. ... I_pun has to have come (bluntly saying it: your pun has to mean to show one's penis to smb.), & then your I_fun may be a variation from here!
     Well, you may be sure that the etym-sts don't say exactly this, they give for the pun It. puntiglio ('puntilþjo') m-ing a small point, & rel-d the fun to I_fond, to what I would say: yes and no! Bc. the I_point (Fr., & read there 'puan') is a good guess, but it is I_Punkt in Ger., punkt in the Sl. langs, & I_punctum in Lat. (& means there a point or a prick), the latter coming (or v.v.) from the verb I_pungo as to stick or prick (& count here also the I_punctual|ity), but ... who can disprove that pungo was rel-d in Lat. to the Pan--penis (with the idea that this is just a prick with the prick; you all surely have heard the phrase: "to put more lead in your pencil"; and in Bul. we have the jargon punt, what is again some joke-fun, & neally identical with It. punto as a point or stitch)? And I_fond might be rel-d to the making of wind with some I_fan (>> phoenix), though the actual rel-n (as I guessed later) is with It. I_fondere as to melt (melting with feelings); but the point is that I don't accept the fun as melting with emotions, this m-ing of smt. loving fits with fond but contradicts (& not to the contrary, for to be taken as rel-d 2(as I have ment-d that, bc. of the cycle, contrary notions often are rel-d)2 ) with the fun, what is smt. egoistic & near to the coarse jokes of Pan (causing panic anger in many people); in other ws, if the fun is from fond--fondere then you have changed its m-ing (with some ideas). Ah, and let me tell you at the end of this pan- r. disc-on, my guess as to: why exactly this phonemes have to signify the totality in o. Greece. I sup. this is bc. of the ... 5 fingers of our hand (<< pjatþ) with which we can do all, and this is so bc. this number sounded in Skr. as panch (bc. this is the beg-ing of the name I_Panchatantra, translated as "The Five Books").

~ ~ ~
     So, and now, being on the tune of potency, I may put here some paragraphs about the I_major- r. (not bc. it is the most important of all the rs, but bc. it contains the w. major). We may call it also I_May- r., and this may, not only as month but as possibility, or, more precisely, your I_maybe, comp-d with Bul. mozhe bi (Rus. I_mozhet bûtþ, etc. in other Sl. langs) struck me 1st to the thought that this has to be smt. coming from wide away in the time and the space (bc. the Bul* have never had in old times smt. in common with the Celts). Then I looked what is given about the month, which is Maj in Sl. & Mai in Ger., & found out that it was I_mayo in Sp., maggio ('madzho') in It., I_majus in Lat., & so on (in o. Gr. they have had diff. calendar, but even there was a month μουνυχων 2('munihon')2, which lasted from 15 of Apr. to 15 of May), & now some ... I_magic jumped to the surface, bc. May is, really, a magic month when all the flora "florates" becoming green. Then it was easy to give to the may-syl. m-ing of some fast movement, of turning or swiping, like in Ger. I_machen (to do), or in Bul. maham (mahatþ |I_mahat$| in Rus., to swing or wave, like a bird with its wings, but in Bul. it means also to move or throw smt. away), or in our mahalo (a pendulum), or in our (i.e. again Bul.) I_majna, which primarily m-ing is of "go to hell!". Yeah, but it turned out that this was not exactly Bul. (or Sl.) w., but o. Gr. μαινα (now it has to be read 'mena', but in o. times it was pronounced as you see it), or t.s. Tur. maina, m-ing to lower, as opposed to viru, what was to heave (we shall come to this r. shortly), hence the Bul. majna is meant in sense of "move away". We have also another m-ing of majna as jargon (from smw. around our town Plovdiv) for a buddy or chum, but this is from Ger. I_mein (your mine or Fr. mon or Sl. I_moj etc.), from their often used phrase mein Herr (what is equal building as the known Fr. I_monsieur), what is smt. diff., but it (mine), still, is rel-d to t.s. fast movement, though this time it is directed to us (instead of in the opposite direction), bc. mine is what I can grasp, lay my hands on it! ( And if smo. may think that I use too often the Bul. lang., which in no way may be counted for very spoken one 2(us being only about one per mil from the world population)2, so let be said that this is not just bc. this is my mother lang., but bc. my country simply lies on the threshold to the Orient and this gives some very useful connections with the Gr. & Tur. & Ar. & Per. langs, as well as with the Sl. rs, &/or the Teu. ones. )
     But let me continue. You have seen that the 3rd let. here isn't strictly fixed so that the r. may vary as maj- /mah- /mag- and here may be ment-d also: o. Bul. megdan, which must be t.s. as Per. I_majdan (central place in a village where all can be gathered fast 2(when announced: "maina to the majdan")2 ), then Gr. μαιταπι (also Tur.-Ar. I_maytap & Bul. majtap, a joke --- this has to be understood in sense of a fast & clever remark, a repartee 2(bc. I_tapa in Bul. is a cork stopper, plug and the r. is very old & Eastern & an imit. --- comp. with your I_tap)2 ), or Sp. maña |I_man$a| ('manþa', a deftness or cleverness) & mañana (a morning, or tomorrow, in a short time). Or again smt. Gr., μανοσ as thin, rare, what leads us to the known Lat. I_manus (but we shall speak about this on man), then your ... I_mayhem, poss. Ger. I_Meissel (a chisel), & of course the I_major (with all the major things, also in musical m-ing) & the I_mayor (I_maire in Fr., taken directly in Rus. as mer) & the I_majesty (these are all high-ranking persons brandishing some sword or scepter), & the ment-d master--I_Magister, & the magic, etc. The oldest w. here has to be the cited in the beg-ing of the book Skr. I_maja as an illusion, magic (it's the exclam. maj-, smt. like "why" in Eng.), which w. is directly present in Bul. (from Tur. & Per., I_maya) though with the m-ing of an ... yeast (but it, really, is some magical substance with which the dough grows fast, like the greenery in May does; with this idea, I sup., has to be also the Fr. I_mayonnaise), but this is also o. Gr. μαγεια (<< I_Magen), or Lat. I_magus (more, faster --- the Olympic slogan), & there was also in o. Greece one goddess Maja. ( There are also the I_Maya|s, but they are not from the I/E. lang. group so that we can't be sure 2(I mean, they shouldn't be here unless we sup. that in very o. times some people have swum over the Atlantic, or gone through Bering Straight)2. )
     Here may be added more o. Gr. ws, like: μαιμαω |I_maimao^| (to eagerly want, rage, boil with feelings), μαιμασσω (to strongly want), or μαομαι |I_maomai| (to investigate scientific, or to search 2(as a special kind of desire)2 ), but this leads us directly to Ger. mögen |I_moegen| (mochte), what is to like, with primarily m-ing of to want (there was a Got. r. magh- having given some old I_magus as, this time, a boy, son 2(>> son)2 what has 2(I should say)2 highly degraded in its m-ing giving your ... I_maggot); but this is also the (shortly ment-d) Sl. I_mozhet / I_mogu (mochþ |I_moch$| as infinitive in Rus., or moga in Bul. --- from here is our strength or power 2(moshchnostþ in Rus., or I_mosht in Bul.)2 ). In this way we returned to our major topic here, the potency & the I_power (the last comes etym-cally from the potency but was mutated highly and, I sup., this was done with the idea of some blowing), where your w. "much" comes in play, which is Sp. I_mucho (>> later muchacho), & Lat. I_magnum = to o. Gr. μεγασ & m-ing smt. big, & Sl. I_mnogo (much), & Ger. I_Menge (a big amount), & so on, up to the Skr. where maha was big or great, what you must believe me bc. this is where the I_maharajah has come (some big 'radzha', where the latter has to be rel-d to Fr. I_rouge & Rus. radostþ |I_radost$| 2(<< r.)2 ), as also their mahatma (what now is a honorable title, but earlier it meant a world's ghost or heavenly superman).
     The Ger. I_Menge is given as c. Teu. (with o. ws: menigu, manec, manag, o. high-Ger. manecig, Swedish mangen, your I_many, etc.), here's also their mengen (to mix, giving your 2(to)2 I_mangle as to cut 2(where from we may go to the I_manger, where the food is mangled)2 ) & your I_among, but the interesting thing is that what is much may easily become a little, or v.v., bc. in Bul. månichåk is very small, what sounds exactly as manecig, what was big, and there is also Ger. I_Mangel, what is a lack, poverty! Here I can either propose to you to look at Menge-much as composed of many Mangel-lacks, or, else, to call for help Tur. (also Bul.) I_mengeme what is ... a vice (of the kind that holds tightly the things), with the use of which the much can be squeezed to become a little. I say this bc. I am trying at 1st to be as concise as poss., but there is another m-ing of Mangel as an ... iron for pressing of clothes, which is given from Lat. I_manganum (what was o Gr. μαγγανον), what was an ancient machine for breaking of town or castle walls, i.e. this is the I_magic power (in o. Gr. μαγγανευω meant to make a magic), what gives also your: magnanimous, the element I_magnum (Mn), the I_magnet|ism, the Earth's I_magma, etc. ( To add that the specialists give Mangel-lack with unknown etym-gy; and about the Rus. I_mnogo is said that it's c. & o. Sl. & rel-d with Teu. ws, but I would say it easier --- it is some "mn" 2(m-ing good, well, << mleh)2 + I_ogo 2(Rus. exclam. of wonder, oho in Bul., or "oh" in Eng.)2, & I shall add also that Bul malko 2(small, a little)2 is rel-d to mnogo, as is also Lat. I_malus 2(to be disc-ed)2 to their magnum. )
     From here we may reach to the I_maze & the I_amazing things, bc. they are rel-d in their m-ing with the magic, though the etym-sts give here the splitting: a + mas (it was some Dan. mase as: I am busy with smt.), i.e. the stupefying here comes from the many things that one has to do, what is psychologically well motivated, but one can never be pretty sure bc. all is messed. We shall speak about the mass--mix--middle r. (I_mesja in Bul. is to mix) and about the movement to other places, so let not distract us here with this; though I may add smt. more, namely, that your I_most is Ger. I_meist (with t.s. idea of the I_master) only here the imit. is not of wondering cry but of squeezing. In this sense there are other ws to be cited, like: Ger. Most (= to Bul. måst |I_ma^st| as wine or fruit juice), but this is, more generally, the Sl. Particle I_naj (m--n is an often mutation) for building of superlative form (i.e., exactly your most), and also Ger. Mus (a thick fruit sauce or cream, taken directly in Rus. as muss), what is of t.s. r. as Ger. müssen |I_muessen| (must, i.e. here the eager wish is minded), or take your I_mess (here is from the mixing), & many others. The Bul. måst in this m-ing is absent from the Rus., but it has another m-ing equal to Rus. mestþ |I_mest$|, what is a revenge (to what we shall come on metatþ |I_metat$| & meteor); there is also Ger. I_masten what rel-s (smh.) with your I_mast, but means for the Ger* ... to feed animals, make them fat, & this is sim. with Rus. mazþ |I_maz$| (a cream or unction) & Bul. mas (a tallow), but we shall come to this on ... mastodons.
     Maybe it would be good to say here smt. about the ... I_monkey, bc. it is majmunka (as diminutive, the correct w. is I_majmuna) in Bul. (but not in Rus.), & the latter is correct bc. it is I_maymun in Tur. & μαιμου in Gr. (but only in the new lang.), & the point is that neither in Bulgaria nor in England live monkeys (& your etym-sts are in doubt), so that these ws have come from wide away (in the time & the space), and you, you naughty Eng. boys & girls, have missed an entire, & the most important syl., the 1st one! And do you know why you have done this inexcusable mistake? Well, for one thing bc. you haven't though about the importance of the r. may-, but for another thing bc., and I am highly suspicious about this (though I can't prove it, but nobody can, neither prove, nor disprove it, it's a matter of personal estimation & taste), so you have cut the leading syl. bc. you have wanted to rel. the monkey to the ... I_monk|s, of course! But this is, I should say, a vulgar way of thinking, bc. the monk is the o. Gr. μοναχοσ (<< I_monachus), and he comes from their μονασ, what is the one (i.e., secluded living person). Not that monk--monkey is smt. unheard of, bc. there is the order of I_Capuchin|s (who are monks, but also a species of monkey), and there the cap comes into play (or the hood, capuchone in Fr.), &/or they (the monks) shaved their heads (as much as our Communist leaders wore short head-cuts) in order to show their abstinence from all human pleasures (or in the reversed order --- forcing one to wear short or zero-number cut in order to feel him- or her- self humiliated, as it's done in jails and is still a rule in armies), but this is not correct. ( There are other names for monkeys in diff. langs, but they won't be touched now. )

~ ~ ~
     OK, let me squeeze here some remarks about the viru-heaving, bc. this is also rel-d to the potency & the man's "pen". There is Bul. I_virja (to lift up or raise), your & Lat. virile (or Fr. viril), Lat. I_virilis (masculine, like a grown man; or just vir for a man --- maybe not very decent but up to the point), Rus. I_verh (Bul. vråh, a top; or Rus. vverh, what is up or above), & others; but this is not only raising &/or sticking into smt. (I_zaviram in Bul. is to stick in, shove), this is also the greenery (bc. it grows up), like Lat. I_vireo (being green), what is exactly I_vireja (to grow, exist, procreate) in Bul., & there's also the known I_virus (bc. it se zavira everywhere; in Lat. it meant: a slime, sperm, smt. stinking), or the variety virulent (Lat. I_virulentus). But this was, m.o.l., in direct m-ing, where figuratively this gives Lat. I_virtus (a virtue or strength, what in many cases turns out to be just boasting & sticking our breasts foreword but that's how we are made), or the ... I_virtual things (hence, the virtue from old Lat. times was observed as smt. virtual, not real!). And in order not to think that this is entirely men's quality I shall cite also the virginity & Lat. I_Virgo, resp. the name Virginia (& if some of you like to think that what sticks out here are the ... nipples of the virgin they won't be in a big error, I sup., bc. when in Lat. virgo was a virgin, then virga was a branch or stick, smt. navireno-heaved-up, hence the sticking out hasn't vanished; comp. this with the I_dignity --- << dig). Here is also the known It. I_virtuoso, and the I_vertex & I_vortex & the vertebra, etc., but we have already ment-d them.

~ ~ ~
     Ah, I want to finish this chapter, but the power & I_strength (the last w. isn't so interesting being just smt. straitened, like the string) in the Sl. langs is called also I_sila, which was even pre-Sl., and I have the presumption that this has (smh.) to be rel-d to your ... I_silly --- with the idea that the strong person is usually silly! Well, the etym-sts can't support this hypothesizes (they never ask themselves such questions as not strictly scientific), but I shall try to convince you in this, and use the opportunity to add many new ws, of course. [|I_comments| And if one of you may ask: why the strong one must be, as a rule, though not always, silly, then I have to say that our intellect (we shall come to this later) is smt. new (measured in evolutional units of 1000s of years), it is a poss-lity (to find a better place under the Sun), but it isn't secure, it may lead to some gain, after some time, but it may also not lead to this, where the strength gives at once the desired (or nearly desired) results; and, besides, the action gives us satisfaction, so that to be silly isn't very silly --- from the point of view of nature (& of my God Urrh.) --- it just isn't appropriate for humans. ] So let me begin here with our I_sila, for which are ment-d some rel-ns to Blt. & Teu. ws (Lithuanian siela, = to Ger. I_Seele 2(a I_soul)2 ), but I don't believe in this picture (a strong soul, smt. virgo-like), bc. I don't find this typical for the Sl*, & bc. the Blt. langs may be used as a connecting link with the Teu* but not to serve to find originals for our ws, & bc. there is another idea hidden in the Seele, & bc. of other things that I shall ment. now. That is why I propose to you to take it for granted that we have to look for some power of the r. sil- and go to the Lat., where can be found: the w. I_silex m-ing smt. hard, or a stone, what has to be known, bc. that is where from the silicates & silicones have come (I_siliceus in Lat. means made out of silicate), also I_sileo, what means to be silent (we shall dig here a bit after a while, but you know that to be silent in many cases is appreciated as high as gold), and silvesco, what was to become like a tree, bc. I_silva meant: a tree, park, or jungle, or big amount of smt. (what is meant again as smt. hard like a stone; also silvestris meant: wooden, wild, or coming from the steppe).
     From here has to be the known Fr. I_silage as food for domestic animals (used all around the world, but the Sl* pronounce it in Fr. manner, 'silazh'), bc. it makes them strong, isn't it? This w. has to be Fr. (look at its ending) though I couldn't find exactly it in Fr. dict. (as it turned out bc. it was ... ensilage), but I found silo as the place for keeping of grain (it is given from Sp. silo, m-ing there gathered vegetable mass), & also the w. I_sillage m-ing: ... a speed, velocity, or the water-current going out of ship's propeller, or mainstream of ore, so that this is again in the sense of our Sl. I_sila-power. ( I would add also one Tur. 2(& Bul. as archaic)2 w., çelik |I_chelik| 2(chelik)2, what is the steel & it is very strong, but we shall come again to this w. ) And what about your I_silly? Well, it was before seely m-ing a weak person, one who has to be pitied & commiserated, coming from a Teu. saeligo m-ing a wide amount of things like: hilarious, happy, poor, sacred, blessed, innocent, or to be pitied. It has to be clear that this misch-masch (a mixture) of m-ings is due to the Christian religion (I don't know how exactly you put it in Eng. but there is in Church-Sl. a sentence from the Bible saying: blessed be those who are low-spirited --- i.e. who are oppressed in some way, what, b.t.w., is socialistic view), but it is strange nowadays to think that a poor & I_meek (the latter, again b.t.w., has to mean one who says only 'mee', like a sheep or young goat) person has to be blessed & deserves to be hilarious, so that for every m.o.l. reasonable man (including also the women) he (or, else, she) looks just silly. But you see that we have here connection & mixing of contradictory ideas, so that this silly person may be such, either bc. he/she is socially weak but morally strong, or it can be otherwise --- physically strong & mentally weak. One may also think that his head is silvesco-d or siliceus. So or otherwise, but the m-ing of the Ger. I_Seele was highly mutated, bc. originally it was rel-d (in my view, to put it clearly) to the I_see|ing (some people sup. they can see the soul, or, at least, it is pictured smh. in religious scenes), or to the sea (of psychic phenomena). Etym-cally it is given from I/G. r. sec-, though this time not as cutting but as seeing, locating, marking, where are also: Lat. I_secui (a track) & Skr. I_sacate (to follow --- though, mark, that in one Bul. dialect, or in Macedonian, I_sakam is to want), hence here is the I_sequence (as if the o. Teu* have used the Buddhist idea of reincarnation), Ger. I_Sehne (a sinew or bow-string), their I_Sinn (a m-ing), etc., but I'll tell you why this time the ment-d r. means not to cut (<< sekira) but to sea --- bc. one can see what is inside only when he/she makes a cut (or, else, when divides it from the other things), as simple as that (but we shall return to this).
     So, but together with the just cited Lat. silvestris as wild, living in the woods (<< dikarþ), there is their I_silanus, what is ... a fountain (bc. the water goes out of it with big force); I will ment. also the nearby placed Ger.-Lat. I_Silvester (the last day of the year), though it is given as named by the pope Silvestrus (in the 4th cent.), i.e. this is a coincidence, but then his name has to carry the m-ing of the disc-ed root. From here we may easily go to Teu. I_Silber (your I_silver), which was Got. sil(a)bar or silabr, also Heb. zilber, but as o. Prussian w. it was sirablan, what leads us smoothly to Rus. I_serebro (Ukr. sriblo, Bul. srebro, etc., also o. Sl.), & smt. in the Blt. langs too (as Lithuanian sidabras). It is said that this should not be from o. Gr. συβεροσ = συβαροσ bc. this was an iron, but I am not so sure here --- for one thing bc. in those old times many notions were mixed, & for another thing bc. it depends on the kind of ore. You see that the w. silver sounds like the I_silva-forest, & it's a power-giving thing, & there were some people called ... I_sybarite|s who were immensely wealthy (& not with iron, I think). Besides, there is some ... gathering or grasping here bc. I_bera in Bul. is to pluck or pick, but don't thing this is only Sl. bc. here are also your ... berries |I_berry| (>> Brot), i.e. the silver ore may be plucked like berries; but the I_sila-power has not vanished from the Got. silabar-silver bc. here is also the ... I_syllable, which is Ger. I_Silbe (with 'z', as usual)! And the Silbe (coming from an o. Ger. sillabe, & before that Lat. syllaba 2(a syl. or a verse)2, & before that o. Gr. συλλαβη 2(a link or a phoneme)2 ) is smt. concise & strong. In this connection I may ment. also: o. Gr. συλλεγω as to gather or call together, then συλλειβω as to merge (I_slivam in Bul., c. Sl. --- << litþ-to-pour), or συλαω, what was to grasp or take (surely with sila), or συλον (the rights of ownership or submitting), or συλευω (to deceive, etc.). And if you still have doubts about the Sl. I_sila-power I may add also the known ... syllogism (Lat. I_syllogismus, o. Gr.συλλογισμοσ, introduced by Aristotle & m-ing there a reasoning, calculation, method for producing of true statements --- a silna-powerful logic); in o. Gr. this is near to the r. sym-, m-ing together (<< similar); and the last touch --- from Gr. mythology, where was a god called I_Silen (Σιληνοσ = Σειληνοσ), who was son of Hermes (or Pan), permanent companion of Bakh, & usually shown as fat old man, cheerful & drunken, what is exactly our initial idea.
     To fill the picture I have to explain also the shortly ment-d Lat. I_sileo (to be silent). This is widely spread (your or Ger. I_still, though the Ger* read it 'shtil', Lat. I_silencium or silencio, Rus. shtilþ 2(without any wind)2 or I_tishe 2(be silent, or, impolitely said: shut up)2, the latter is o. & c. Sl. but known also in some of the Blt. langs 2(tykas as silent)2, & so on up to the Skr. 2(tusnim)2; I sup. also the Fr. I_style, no matter that the m-ing differs, has to be here), what may be rel-d to the I_sila-power, bc. when smt. is frozen (<< freeze) it is hard, unchangeable; though this s-ing, widely sp-ing, is imit. of saying 'sh(å)t' (what explains one of the m-ings of the Eng. still as distillation equipment, which isn't exactly silent but hisses). The style may be explained not only as smt. silent or frozen, but also as smt. before which we have to be silent (&, b.t.w., the best criterion for smt. really nice & perfect, for a chef-d'oeuvre, is when there ntg. can be, neither taken, nor added, to it, so that we have just to stay silent & look at it --- what, unfortunately, isn't the case when we love smb., bc. the 1st thing we want to do in such cases is to change the subject of our love, what proves that this wasn't love at all, but a mere wish for possession!). But if in the w. style the frozen state isn't obvious it becomes so in Fr. I_stylo (a fountain-pen), what comes from Lat. stilus = stylus as writing pen, but also as a stick or stem, what is o. Gr. στυλοσ m-ing t.s.; and I am right about the freezing bc. in Lat. stillo (-are) is to drop, & I_stilia is a drop, a small amount (where from directly comes their destilo, in pair with the aqua destilata).

~ ~ ~
     With this we are almost done here, but let me include at the end a paragraph about Lat.-Gr. I_sophia, what is a wisdom or cleverness (σοφια was, & is, a wisdom or science, and σοφοσ was an expert, wise, clever, well-balanced or -disposed). I allow myself to put this here, not only bc. I am born in I_Sofia (the capital of Bulgaria), but bc. this r. hides the idea of reaching our goals using not power but our brains --- for to be I_sophistic|ated means to be capable to look at both sides of the things (say, to speak for half an hour pro smt., & then use another sim. portion of time to speak contra the matter in question). This idea has smt. Eastern in it, but this is also a very scientific approach; smt. of the kind says your w. gentleman (<< also finance). Here is ntg. much to say bc. exactly on soph- there are just varieties of sophia, so let us look on sof- & think, what could be the main idea, why are the ws called so? Well, there are not much ws here either, namely there are only: the (known everywhere) Fr. I_sofa, & your I_soft things (like the modern now software). So where's the wisdom here? I should say: in the sofa or the softness (or in the Gr. σοφια, though not exactly in the town Sofia), for to be wise is to behave gentle; not t.s., but smt. sim. we have with the w. ... I_divan, either as a soft furniture, or as Tur. governmental institution (which has to be, smh., rel-d to the o. I_Diva). Etym-cally for soft is given Ger. sacht (still, meek, slow), but I sup. a better w. is Ger. I_sanft (soft, mild, kind, friendly), and around the latter are their I_Samt (a suede), but this is a confusion (>> chamois), & I_Saft (a sauce of juice), what sounds better bit is an imit. It might have been an imit. in o. Gr. too, or there might be smt. older than this, or the known ... I_Sophocle could have explained it better, but let us not bother more with this and put here the final point of this chapter.
     }

     IN THE BEGINNING {} WAS THE GOD {} CALLED URRH {} WHO WAS THE TRUTH {} AND THE LIGHT {} AND THE WISDOM{}. HE WAS IMMENSELY POTENT {} AND MADE THE TIME & THE SPACE |I_SPACECHP|
     {
     But if you think that I will explain now what the I_time is I've to disappoint you, bc. nobody could do this, up till now. The ancient people have thought about some particles (chronosses, as we have disc-ed this on horoscopes) & this idea lies at the bottom of your time (Fr. temps), or temp, or I_temper (both, as temperament, & as tempering of steel), or of Lat. I_tempus (a time or epoch, to remind you the sentence: |I_sentences| O tempora, o mores!), or of the ... I_temperature, for that matter, where the particles are the atoms, or of the I_tempest (not only as concentration of particles but also as if this is .. superlative of some adj. "temp"), or of Fr. les ténèbres |I_tenebres| (a darkness, only in pl.). To explain this better we have to go to the Slavs, where we shall find their tþma |I_t$ma| (in Rus.), as darkness (I have said that the colours also were viewed as some thickening of particles), but also as multitude (f.ex., narodu tþma means a big crowd 2(narod is a nation)2 ), or also their I_tuman, what is a fog, or the shadow, which in Rus. is tenþ |I_ten$| or senþ |I_sen$| (I_sjanka in Bul.). Then here is also your I_team (or Ger Tiem, also Sl.), as much as your (to) teem, may be added, what is in the sense of the tuman-fog; or also the ... I_temptation (bc. there is smt. hidden, say, in our blood, that urges us to do things for which we know that they are not to be done). We shall see sim. ideas in the Rus., as also in the Teu. time after a while, but now let us proceed with other ws on tim-, bc. tþma /tåma is o. & c. Sl. (Croatian taman, Slovenian tåmån /tåmna, Cz. I_temny, etc.), but there was also an o. Irish temem (again as dark), & all these ws are exact copies of Tur. /Tar. I_tuman m-ing the fog-tuman, but also the ... number 10,000, or of Avs. I_dunman as a fog. Here has to be ment-d also the Gr. incense θυμιατο (<< I_thyme), bc. the smog is like fog & it's blackish, and then Tur. I_taman (also Bul. dialect), what this time means: much, enough (<< gusto for a sim. idea).
     In this way we have come to Sl. I_temja (in Rus., or teme in Bul., o. & c. Sl.), what is a head-temple, where it's dark, & it hides our thoughts (& temennoj is smt. rel-d to the temple, but tëmnûj is dark), though the etym-sts give here an o. Gr. τεμνω m-ing to cut out (in sense of separating or thinning). On a 1st sight this is smt. else, but it isn't much diff., bc., for one thing, this corresponds with Ger. I_Scheitel (a teme-temple) what is rel-d to their I_scheiden (to cut or abandon), &, for another thing, we can see a dark place only bc. it is separated from its surroundings, what may be seen again in Ger., where I_Schatten is a I_shadow (& this is a cutting bc. it is imit. of some 'shåt'). Hence, this tim- /tem- r. might mean cutting, but this is in the sense of taking smt. from the continuum, what does not contradict with the idea of crowding of some particles (or people), and then here, surely, is also your temple, which is Ger. I_Tempel (but only as church) & Lat. templum (a place to gather together) & Heb. templ (a place for worshipping). Rel-d to the Rus. temja has to be also Tur.-Ar. I_temennah (temane in Bul.), what is their traditional greeting (touching of the head with a hand & then bending down the head); I am highly suspicious also about Tur. temerrüt |I_temerruet| (temerut in Bul.), what is to behave obstinate (in a way, isolated or closed, dark), what leads us to your I_temerity (from Fr.), even if this means a courageous act; there was Lat. temerarius too, as not thought through, incidental, coming from temere (an occasion), and I sup. this may be again with the idea of some darkness (bc. our future is always dark for us 2(& we are acting as blind people, especially in social matters, but let us not digress to this now)2 ). Jumping again to the Sl* I may add their old I_sonm, what is a crowd or flock (or big group of insects, where the buzzing is unmistakable), what may be looked at as variation of the senþ |I_sen$| /tenþ |I_ten$|-shadow, but, beside this, it gives the Sl. dream (son in Rus., sån |I_sa^n| in Bul., san in Srb., etc.), m-ing, obviously, the crowd of images buzzing in our heads in sleep; but this turns out to have been known also on the West bc. of Fr. sommeil ('somej') as a dream, & of Eng. I_somnolent, what surely is Lat. (bc in It. il sonno or sogho is a dream).
     And now about the promised Sl. time which is I_vremja in Rus. (vereme in Ukr., vreme in Bul. 2(though we confuse it with the weather)2, etc.), what is rel-d to the ... string (verëvka in Rus. 2("ë" is always read 'jo' there)2, vråv |I_vra^v| in Bul.; or take Rus. I_vereteno, what is a spindle), & from here the etym-sts go to a Skr. I_vartma (a path or road) & the Lat. verto-to-turn, i.e. to the rotation (vårtja in Bul.; but, on the other hand, closely rel-d with this Skr. vartma-road is our Bul., & this time not Rus., vårvja |I_va^rvja| as to go). Smt. sim. (but of a diff. r.) have the Ger*, who call the time I_Zeit ('tzait'), & at t.s. time the verb I_ziehen (zog) means to pull. This is clear, but I would like to use the place here to add some other sim-ly s-ing ws (though having ntg. to do with the time), like, say, the I_cigarette, which is world-wide spread (Tur. sigara, new Gr. τσιγαρα, Fr. cigare, Eng. cigar, Ger. Zigarette, also Sl., etc.). I am ment-ing this here bc. I thought initially that the cigars /cigarettes are smt. elongated (bc. of ziehen), what is true, but the etym-sts are more definite & give as original w. Sp. I_cigarro, comp-d with their cigarrA m-ing a ... cicada (small chirping insect), what has to say that the point is in the s-ing (but the cicadas have an elongated body so that I also was right). And as to the w. ziehen, there a Got. tinhan is given, what has to leads us to an I/G. r. denk- as to pull, or to Rus. tjanutþ |I_tjanut$| (t.s.), but this is also some I_thin|ning (about which we have spoken); it might not be pretty clear why Ger. 'tz' has to become Lat. 'd', but this happens (I mean that the Ger. 'tz' usually becomes 't' for the Celts, with the classical example: zu --> to), and here, if we go to the Lat., we may find there the verb I_duco (ducere, to pull or lead, read in Lat. 'dutzere' but in It. 'duchere'), what has to remind us about the I_Duce Mussolini.
     Then about the ment-d with the cicadas chirping or neighing, it is still present, together with the long things (the very sound 'tzii' is elongated & bothering), so that I sup. here Bul. I_tzigulka (a I_violin) has to be ment-d, which says 'tzigu-migu' for us, or 'vaj-vaj' for you, or issues scratching sounds for the Rus* (bc. they call it I_skripka, where skripetþ |I_skripet$| is to I_scrape), but we must also not forget (o.) Ger. I_Ziege, what is a goat (either bc. it jumps, or bc. of the cry, or bc. of both things), for which an Arm. tik (as goat's wool) is cited. ( B.t.w., this Lat. viola /violin emits such annoying sounds that justify the m-ings of derivs like: to I_violate, or I_violet 2(colour --- I should say, "violated" reddish)2. ) At t.s. time very close to the Ziege are the ... I_Zigeuners ('Tzigojners', in Ger., also Sl. --- tzûgane in Rus. 2(about the name Gypsy we shall speak on another place)2 ), and their name has to be decomposed in some 'tzi' + ... the river Gang (properly called Gangaa in Hindu); nobody says what this syl. exactly means, but it has to be smt. scornful (<< sick), & from there the Bul. tzigulka has to have come. On the other hand, I may add also smt. (o.) Gr., their ζυγωτοσ (joined together, connected), or ζευγοσ (a pair), or ζυγοσ (a I_yoke, what is Ger. I_Joch, Lat. I_jugum, resp. It. giogo, 'dzhogo', Rus. /Bul. I_igo 2(only in the Gr. they begin with "z")2, etc., up to Skr. jugam 2(<< also I_jagen)2 ), what has given your (i.e. Lat.) I_zygote (a fertilized gamete 2(to which w. we shall also come)2 containing 2 merged cells). When we look at the last r. not with "z" then the ... I_yoga /joga deserves also to be ment-d, what in Skr. was I_jogah & meant a path, way (i.e. a I_jog|ging), as also the I_conjunctive mode (resp. congiuntivo in It., etc. bc. it is Lat.). And with this (<< also ora) we are done with especially the time.

~ ~ ~
     OK, and now let us take a look at diff. time intervals, such as, say, the I_day. Your w. is Lat. I_dies (a day or a term; from here nundinae was a market-day bc. it happened each 8th day 2(it is said smw. so, though in my view this has to be the 9th day --- comp. the beg-ing with Ger. neun-nine. --- Ah, the point here is that the It. don't know how to count even today, for they count the step on which they stay for the first!)2 ), and nearly t.s. is Rus. denþ |I_den$| (den in Bul., etc. in other Sl. langs, again a day). Smt. sim. exists in o. Gr. too, namely their δεν = δε, but this is particle for negating put before the verbs, and whether this has smt. to do with the day will be made clear in the next sentence. When we go back in the time we may come to a Skr. I_dinam (again a day), which is derived from their dan as to burn, also ni daghas m-ing summer time is cited, i.e. this is when the sun shines, so that the Gr. δεν-negation (or Western, mostly Fr. & Lat. prefix I_de- 2(as in: denomination, declaration, deviation, etc.)2 ) may as well mean that smt. has already burned, gone out. Clearly from the day are the ws: today (& Fr. I_hodie, what is t.s.) & I_yesterday, also Rus. I_segodnja (read 'seVodnja') what is today (built from sego-this dne); it isn't pretty clear, though, what "yester" in Eng. means, at least at a 1st glance. I sup. (that the o. Eng* have sup-d) that this is some "yes", i.e. the day has already gone (at least bc. in Fr. it is I_hier, & 'ier' sounds again as yes, what in its turn has to be from It. ieri m-ing t.s.), but the etym-sts give it from Ger. I_gestern (t.s.). As s-ing this is convincing (in many Ger. dialects "g" is pronounced as 'j' 2(what you write as "y")2 ), but it, still, isn't clear (at least to me) whether some Sternen-stars (I_Stern, read 'shtern', in sing., but this is Lat. aster) were meant, & that is what I would prefer, or we must start from the gesture (Lat. gestio) as smt. gone fast away, or the o. Eng* have combined smt. using also the Fr. hier. ( It is also said that gestern is c. Ger., f.ex. Hol. gisteren, what was I/G. r. gh(d)ies, & bc. here the Lat. dies is present, where in "gester-/yester-" there's no day 2(the o. Teu* have "eaten" it, taking the stars from the foregone night for more important element)2, so, I sup., you have added a "day' to the beg-ing part. )
     Anyway, let us go further. About the Ger. I_Tag being a step (of the Sun) we have already spoken (hence, your tag may also be rel-d to this Ger. w.), though, as you see, it isn't much away from the Skr. daghas; but changing the 1st let. to Rus. I_shag we may as well go to Lat. pag- and cite, e.g.: their I_pagina (a I_page as section, also in Fr., etc., & don't bother that the m-ing varies), or your (Lat.) pageant (a carnival), or the very I_pagan (pagano in Sp., etc.), or then the known Fr. I_paysan (a villager, what is also an often used jargon for simpleton) --- all this in sense of some movement, though this time in the space, or in the I_paysage-landscape. And when one "paginates" in this way in the open it often happens that he or she finds some I_paganus things, like ... mushrooms, where from Rus. adj. poganûj |I_poganu^j| is given, what for you is poisonous (so that the I_poison too, has t.s. building --- from paysan!), or as noun poganka is poisonous mushroom. Or one may stick some "pags" in the earth, bc. in Lat. I_pango (-ere; & count this as nasal vowel, 'pa~', if you don't want to change the r., or, else, you may rel. this to the disc-ed pan- r.) means: to stick, set, plant, etc.; in this sphere of m-ings turns out to lie the known pact (I_Pakt in Ger.) in sense of corner-stone in the rel-ns btw. people, but also the small I_pack (poss. for taking when walking in the country?; or it is meant as some 3D-enclosure); & then, come to think about, why not to put here also the ancient Hindu (& Malaysian) ... I_pagodas (bc. they were built exactly like corner-stones around the paths)?
     If you are in doubt about the pact I may ment. also the Ger. variety I_Pacht, what is a special kind of pact, namely for leasing of land to paysans-farmers to I_pango-plant smt. --- bc. who owns the land doesn't bother to work it, and who has to work the soil in order to earn his or her living doesn't own it. [|I_comments| This, b.t.w., is the reason why Bul. agriculture after more than 15 (and even more) years of transition to democracy is still underdeveloped, bc. the former owners of the land wanted to receive back their nationalized by the Communists land in real borders, but they, living for years in towns, have forgotten all about farming & have never thought about doing it by themselves, so that in this way many big parcels of cultivated land were simply botched for more then a decade. And I don't want to say here that the land shouldn't have been returned to the owners, but they might have been handed some certificates for how many acres & what exactly category they have, where the actual land might have been left still in state's hands & properly used & some commissions paid to the owners, though allowing them to sell it out; and only when 2(i.e. if)2 one was not satisfied with this situation & wanted to farm the land alone, just then to give it in real borders, but those who own it now have to be forced to pay some taxes if they don't use it acc. to its category --- but, well, it just have not been done in the proper way, bc. ntg. is done in the proper way in Bul., as much as I am sorry to say this. ] Ah, and what I wanted to tell you is that from this Ger. Pacht has to have come one Rus. w. for farming, working the land, namely pahatþ |I_pahat$| /pashu (resp. paharþ, now obsolete, is a farmer), though this isn't away from the pastoral r., which will be disc-ed shortly.
     Sp-ing about pages & pagodas, I think here may be ment-d also Rus. I_pogoda (pronounced 'pågòda', unstressed "o" in Rus. is read always as smt. btw. 'a' & 'å', like in your "but"), what is a weather. Here (I haven't found in the dicts good etym-gy so that I may only guess) we may take apart po- as prefix (m-ing: step by step, around, or just smt. to change the m-ing) & then << I_goden-fit (there are many varieties like: sgoden 2(appropriate)2, ugoditþ |I_ugodit$| 2(to satisfy)2, I_godina /god 2(a year)2, etc), i.e. this is smt. good but one has to wait a little, & exacly pogodì in Rus. means "wait a little"! On the other hand, one may start with the Lat. pag-, again in the sense that one has to wait (for the Sun to move, or the like). Or, on a 3rd hand, one may rel. it diretly to the Hindu pagoda as smt beatiful. The niceness of the Rus. pogoda is obvious also bc. the adj. pogozhij (what is deriv. from pogoda) means always good weather (no matter that the pogoda-weather may be good or bad, as it happens), so that this is an interesting Rus. optimism, in contrast to your uncertainty about your weather (to which we shall come shortly).
     Now let us finish with this burning day-I_dies-den-I_dinam. There is smt. sim. by the Turks, namely their gün |I_guen|, what is a sun or a day, from here günes is the sun, and güney is south. Yeah, but you also have the w. I_gun, though it means smt. else, so it's natural to ask us, whether there is smt. that rel-s these both ws. The etym-sts give about the gun some o. gunne, gonne, Eng.-Lat. gunna, & say that this was probably diminutive from the fem. (Teu.) ... name Gunnhilda, which was to be split in: gunnr + hildr, where both ws meant a war; they add also that to call guns with maiden names was common tradition in old times (giving as example a gun in Edinburgh palace from 15th cent. called Maggy). I agree about the women's names of guns, but, look here: hildr (& m-ing a war) has to be near to your kill (& keel, or with a let. "q" --- Fr. I_quille), but they say ntg. about where from gunnr comes (so that it might be older & Eastern; as an imit.). OK, and I may add also It. I_oggi ('odzhi'), what again burns (>> ogonþ |I_ogon$| for this) & is a day, namely today.

~ ~ ~
     So, and now about your I_weather, though it isn't correct to look at it as smt. temporal, but as far as we in Bul. use one & t.s. w. for the weather & the time, & have already ment-d here the Rus. pogoda-weather, then let me explain your w. too. Etym-cally this is Ger. I_Wetter (t.s.), but also Rus. (c. Sl.) I_veter, which now doesn't mean a weather but a ... wind. The r., obviously, is sound imit. of the blowing of the wind, what in Ger. is I_wehen & in Rus. (Bul., etc., c. Sl.) is vejatþ |I_vejat$| (or take Ger. Weh as an ache, pain, sorrow), and, as far as the imit. is as old as the world, it isn't surprising that in Skr. I_vatas was a wind, or vati /vayati was to blow, & in Avs., too, was vata as a wind, & exactly I_Watte in Ger. is a ... cotton (which is easily blown by the wind). Then I may add that in Ireland feth is an air, where the last reminds me about the Teu. & Sl. elves called Feen (I_Fee in sing.; this is written as your fee, but the latter is variation of few); with sim. m-ings are also the ws: I_ephemeral, effusive, the ether (Lat. I_aether & o. Gr. αιθερ; & from here the ... I_eternity), etc., & going in this direction we have to come to your I_air, but this r. is slightly different. So that we have to return to the I_wind, which in Lat. was I_ventus, where may be cited also: your vent /-ilation, Sl. I_vint (a spiral or a screw), your vintage (& Rus. I_vinograd as wine plant), & many things that wind up or down (so that the wind not only blows but goes in spirals).
     But the hidden m-ing of the I_Wetter-weather is also in the possibility for some events --- hence your I_event is also here --- to occur, i.e. you (& the Teu*) look at the weather as smt. unstable, it may go I_avant (as the Fr* said, or forward; or avanti in Sp., etc.), but it is adventurous |I_adventure| (what is ad + vent-). Bc. of the wind the Ger* build ... I_Wand|s (walls) & the Eng* put I_window|s in their rooms (or the Fr* use fenêtres, which are Ger. I_Fenster|s or It. finestra-s or Lat fenestra-s, where the idea is t.s. but the r. is a bit diff., fen-); and bc. of the Wetter the Ger* ... make bets, bc. your I_bet is Ger. I_Wette (& wetten is to bet)! The Sl*, for their part, say I_obet, what is a fair promise, a pledge, & instead of the bet (but only in Bul., bc. the Rus* use Fr. pari) say I_bas; or there is also the w. I_bjas /bes, resp. besitþsja /besnovatþ (if you see smw. the 'þ' char. then the w. surely isn't Bul. & has to be Rus.), used when one is very angry. Usually the Wetter for the Ger* isn't good (the wind blows there often), & their wettern means to have a storm (or to quarrel, or to curse), but this is twin with wüten |I_wueten|, what is again to be angry (Wut is an anger); on the other hand, poss. bc. in England it often rains, you /they say ... I_wet when it does so. But the uncertainty, besides the betting (though this is usually one & t.s. thing for the Celts bc. they, as far as I could have grasped it, like to bet always when smt. is uncertain), remains also bc. of the near rel-n btw. the weather & the question I_whether! ( Frankly sp-ing, with Bul. bas-bet not all in clear & maybe here are interwoven several ideas, bc. besides the said things there might be also some hitting on the breasts 2('baa' or 'bah')2, but it might be some I_buzz|ing too, for there is also our Sl. I_basnja 2(smm. in Rus. also pobasënka)2 m-ing a fable, which has to be here 2(where with your w. I_fable the idea is diff., it has to be rel-d to the ... spinning of fibers)2. )
     OK, and then: what about the I_seasons? But here I mean not the w. season (which is o. Fr. seson 2(now I_saison)2, Port. & Sp. I_sazon, & Lat. satio(n), & has to be split there (so it's said) in: satus + I_zone m-ing time to sow, to put seeds in the earth, bc. the 1st is Lat. for to sow 2(<< sato) & the 2nd is o. Gr. ζονα = ζονη, known worldwide as zone 2(though in o. Gr. it meant also a belt or ring)2 ). So I didn't mean this w. but your I_summer, I_winter (you may bet that this is from the wind), spring (obviously the weather springs), and autumn (which, bc. of the spring before it, now falls for the Am*). The summer (I_Sommer in Ger.) is also obviously from the summing of the bees & other live forms (Summer in Ger. 2('zu...')2 is a buzzer, or summen is to buzz), but there might be interesting to ment. that for the Slavs this s-ing is sign for coldness (hot things should have 'zh' in them) like in Sl. I_zima, what is exactly the winter, where is said that there were: o. Prussian semo (= zima), Skr. I_heman ('hjeman', in the winter) or himas = hemantas (a winter --- to remind you the I_Himalayas), or Avs. zya- /zim- /zimo (a winter, cold weather), & o. Gr. χειμα (t.s.), & Fr. hiver ('iver'), & Arm. jmern ('dzhmern', t.s.), etc. (& for the equality of zum-, 'zhå-', 'båz-', & 'bråm-' << I_zhuk). So that it leaves only the autumn, which is given from o. Fr. autompne (now automne, 'oton'), what is Lat. I_autumnus (an autumn, & from here used as symbol for the whole year, being the best of the seasons bc. of the gathering of crops); just autumo in Lat. is to name or approve (as we approved also the year --- << Jahr), so that it is advisable to look now a bit back & compare autumo with the ... Tur. I_taman as plenty, enough. The Ger*, for their part, name the seasons as follows: Winter, Frühling |I_Fruehling| (the spring, from früh what is early), Sommer, & I_Herbst (the autumn-fall), where only the latter has to be commented, namely that it corresponds well with their I_Erbe what is an inheritance, heritage, so that the Herbst is, again, the best of the seasons, but --- an interesting moment --- from this Erbe is given Sl. ... I_gerb (a coat of arms), bc. it may be inherited (though, if you ask me, here Ger. I_gerben as to make or paint leather has to be the source bc. that is why you say "coat"; & from here is the flower Gerber).
     And now let us cast a glance by the Slavs, where the Rus* say: zimà, I_vesna, I_leto, osenþ |I_osen$|, & the Bul* say: zìma, I_prolet, ljato, esen. That we say 'zzå-' in winter I've already ment-d, but the other ws are not so obvious. The Rus. vesna (Pol. I_wiosna, etc., o. Sl., just not Bul.) as a spring may be rel-d to veselitþsja /vesëlûj (to have fun /be merry or cheerful) but these are, m.o.l., free assocs. The official etym-gy cites Lat. ver (-is) as a spring, o. Icl. I_var (t.s.), etc., going down (the etym-cal tree) to the Skr., where it was I_vasantas, what is a perfect match. OK, but there are some remarks I would like to make, and one is that from the r. var- /ver- it is easy to come to the ... I_variable & diff. varieties bc. in the spring all changes very fast (though one may accept this as rotation). Then there is a nearly obvious rel-n with Fr. I_vernal (spring time) what is (again) bc. of the rotation (moving in spirals, like winding plants do), but this is slightly away from the Skr. vasan-; from here are also other Fr. ws, like: verne (a pine tree --- bc. it's ever green), I_vert (raw, fresh, green, playful), or I_verdure (a greenery), what easily leads us to the I_vertical things (though << verto again), & what can explain why I_vernacular (Fr. vernaculaire), also as a dialect of a lang., means native (i.e. raw, not yet properly grown or established). Here you may << I_vireo /virus, and I may add also one Rus. (c. Sl.) w., vëdro /vëdrûj (vedår |I_veda^r| in Bul.), what is fresh; etym-cally this is given from vedrò as a barrel (meant full with water) & rel-d also to Ger. Wetter, but I sup. this fits better with Fr. vert.
     The o. & c. Sl. I_leto has 2 m-ings: the one is of the summer, & the other is for the whole year (where is meant that the summer is the best part of the year). If we start with the leto-year it may as well (to my mind) be rel-d to letatþ |I_letat$| (letja in Bul.), what is to fly (<< letatþ); even as season the flying may have its saying in sense that the weather is then so good that one feels like flying. If we start with the season, though, I am almost convinced in what is officially given smw., namely, that suitable parent for our leto (I_lato in Pol.) is Lat. I_laetus m-ing plump, fat, wholesome, happy, etc. (i.e. again the best season); it leaves (mysteriously) the exact rel. to Fr. l'été (= le été |I_ete|) as t.s. season, but I sup. their summer has to be smh. rel-d to their verb être |I_etre| (to be, namely, is/ist/est --- bc. this special chick above the "e" is for missing of some former char, here "s", i.e. it was "estre" before, but we shall return to this verb at the end of the book), what is a sim. idea of rel-n of the summer, this time, to the existence. However it is, both m-ings may be joined via the idea of swelling & procreation (<< leha--λεχωνα); it is strange, but in some etym-cal dicts there is only guessing, & (to my view) not very convincing. ( Ah, let me squeeze here the so called Indian summer in Eng., which is tzigansko ljato 2(Gypsy s.)2 in Bul., Altweibersommer 2(old women s.)2 in Ger., and babje leto 2(female or grandma s.)2 in Rus., what turns out to be translation from Ger. )
     Bul. I_prolet-spring has to be build as pre + I_leto, bc. it's before the summer, as if it announced the summer, and in some areas of Bul. it was called proljatoska what says exactly this (also in Fr. it is I_printemps where the beg-ing is read 'pre~', & the -temps are not interesting here; sim-ly in It. it is I_primavera 2(only the Lat. ver isn't enough for them)2 ), & that is why I left it after the leto-summer (though it may be rel-d also to the returning of the birds from south, what in Bul. is prelitam, or in Rus. perelët |I_perelet| 2('pereljot')2 is a fly from one place to another). On the other hand, bc. pro- & let- are widely used syls in Lat., I shall use the place to add some other ws starting with the ... proletariat (Lat. I_proletarius), or, if you want, with their proles, what means a child, posterity, gender. This is a good approach, bc. the proletarians (in Ger. shortened to Prolets) were so named (but not in the times of Marx, no, that was in the times of Emperor Servus Tulius) to signify the fact that they were used only to give a I_prolepsis (an expectation for increase in population), that was used for soldiers (or to give later birth to soldiers, if they happen to be girls); this w. explains also your I_prolific (& its derivs). The Communists have paraphrased the w. proletarius to labour slaves, & I see no obstacles to make one more paraphrase, namely: Proletarians around the world --- proliferate!
     [|I_comments| And, b.t.w., they would have proliferated, had there not happened that the industrial revolution vastly decreased their number, and what really increases, or at least continues to take a big chunk of the world's population, are those working in diff. services (say: education, cleaning, transport, tourism, medicine, banking, etc.), what is prevalently good than bad, though I, personally, don't find good a situation which gives rise to many avoidable professions (like f.ex., brokers, or house-cleaners, when there is vast number of useful home appliances, or prostitutes, when their work is such that every woman may provide it, or drivers, for sim. reasons, etc.). What I want to say is that, making our life easier and freeing many people from various tedious & monotonous operations which had to be done before, we employ as much people in some other areas, where the work is again monotonous & can't satisfy the requirements of our souls for enjoyable spending of our time. All this, of course, provides working places, but it doesn't seem to be a movement in the right direction (in fact, it isn't a movement at all, it is trotting on t.s. place), even if the proper movement (when each one will try only to improve his or her abilities, & to amuse him- or her- self with interesting & creative work) looks like utopia; and it looks so, I'll tell you, bc. reaching the level when one begins to work not for money or not to make career but just to be useful to the others & to have reasons to like his- or her- self, so reaching this levels one begins simply to wonder what to do & does ntg. useful --- bc., with our imperfect souls (however one defines the soul), we want just more & more quantities, instead of new qualities! ]
     Well, and after disc-ing enough the prolet and the Prolets, there leaves only Rus. osenþ |I_osen$|-autumn (Bul. esen, Pol. I_jesien, etc.) where in my view (the etym-gies are, again, not clear & not interesting) the point is in looking for ... some shade, which (as I have ment-d it) is senþ |I_sen$| in Rus. (as an o. w., or I_sjanka now in Bul.) or tenþ (in the current lang.)! The beg-ing may differ, bc. in Rus. it's 'oo', in Bul. 'ee', & in Pol. 'jee', but we are all glad that the shadows have come at last.

~ ~ ~
     Yeah, but the I_space remains, & many things rel-d to it, & although we have spoken about the continuum (<< c.), I have to say smt. at least about the directions of the compass, and about the big & small things, and not to be bothered too much saying smt. about the matter as such, what will be the theme of the next chapter (bc. all is mixed, as I've already said). Let us begin with the space, what is Fr. espace ('espas') m-ing an interval of space or time, what is from Lat. I_spatium, what has sim. m-ing but also that of a walk, & from the latter comes the verb I_spazieren in Ger., what is to walk. Here is also the space /shpatzia on the keyboards, your span, what is (o.) Ger. I_Spanne (or It. spanna, or o. Fr. espanna, etc., but given as Teu.), what surely leads us to the ... country I_Spain (in Sp. España, in It. Spagna read 'Spanþja', in Sl. Ispania, in Lat. Spania), and: do you know why is this so? Well, bc. this country looks like a span (it is on some distance from the other part of Europe), or, more precisely, like the thumb of the right hand (turned with the inner side to us & bent down); and then, if we count the islands Sardinia & Corsica for phalanxes of the index finger, then Italy happens to be exactly the middle finger (& I don't know what you think about the middle finger, but for many folks it 2(with the 2 adjacent fingers curved)2 is a sign of the phallus; bc. of this sign all folks, as far as I know, use the index finger when showing to smt., no matter that the middle one in longer). Then I may continue with Ger. I_Spatz, what is ... a sparrow (bc. he jumps making some spans), & the I_spatula, which is Lat, but also Ger. (Spatel) & Fr. (la spatule), etc. on the West, where on the East, i.e. by the Slavs, we have put in the beg-ing the Fr. article (!?) what gives Rus. /Bul. I_lopata or lopatka. With the idea of dividing the space (what the spatula, in fact, does) may be ment-d also Ger. I_Spalt (a crack or crevice), & your I_split|ting.
     Surely other "space"-ws may also be found, but let us not dig exactly in this form but try to enrich the m-ing of the r. suggesting some sound imit. 'påss' (like if the air is going out of one's mouth, or of blowing of a wind not blocked up by anything), and then, dropping the usually not very stabile prefix "s" from the space (as the Fr* have done to form their I_pays, what is in pl. & means a country; << also paysan & pagan), we may come, on one hand, to your ... I_peace (via your I_piece, what is a small portion of smt. & may be observed as variation of the w. space), and, on the other hand, to the western ... I_bazaar! This shouldn't be a bad idea bc. the peace varies as follows: pais in o. Fr. or I_paix ('pe') nowadays, pace in It. & Lat., I_paz in Sp., etc. starting with Lat. pax as: a peace, quietness, mercy, collaboration, peace treaty, giving also the known I_pacifist|s. When you comp. pace-peace with the space it isn't difficult to get the idea for some free movement, what is to be affirmed also by comp-ing the Sp. paz-peace with t.s. Tur. (known in Bul. too) I_paz as a hole or crevice, or with Rus. pazuha (Bul. I_pazva) what is a bosom, so that we are ready to look now at the Tur. I_pazar, which is Rus. bazar, Bul. pazar, your bazaar, etc., coming from Per. bazar, & a bazaar, surely, is a big space. Here may be ment-d also one sim. Sp. w., pasar, m-ing to carry, also as transport vehicle, where from comes the phrase:|I_phrases| no I_pasaran (it shan't go, I disapprove it highly; only pasaran is given in the dicts as a throat, what is an orifice, passage). But there are many ws around the bazaar, like: Bul. pazarja (se) (to bargain), I_pazja (to guard or watch --- the bazaar, or some other space ---, what in It has mutated to badare--take care, << b.) & pazach (the person who does this, a watcher), and this has to be Tur. bc. there is their I_pazvant (a guard), & then your I_pass & the passport (to pass at the port), & the passage & the passant, etc.
     This really is a very big cluster bc. here are all the ... I_pastoral ws, which I may start with smt. tasty --- why not? --- namely with the Tur. I_pastirma, which is read (& written in Bul.) as 'pastårma', but you prefer to name it pastrami (dried fillet usually of goat-meat), which now may be a delicatesse but originally was everyday food of the pastirs (I_pastir in Bul., I_pastuh in Rus., pastouh in o. Sl., a I_shepherd 2(where your w. is built from: sheep + herd, & the latter is Ger. Hirt)2 ). But then, surely, the pastors have to be ment-d, bc. they were looked at as herdsmen of the uneducated folk (& comp. I_folk with I_flock, b.t.w.), & if we look in Lat. there I_pastor means both, a pastor & a pastir (or pastio is a I_pasture; also in Sl. I_pasa /pastiis to graze or lead animals to pasture). OK, but the Rus* use pëstrûj (påstår |I_pa^sta^r| in Bul.) for motley, of mixed colours (say, a bouquet, or a meadow), and this w. has also to be here, though the etym-sts don't rel. it to the pasture, they just give a Church-Sl. påstr, Pol. pstry, etc. (there was also Blt. paisas as a blotch), then a Gr. ποικιλοσ (again påstår), and Skr. pechas (a colour or form) or Avs. I_paesa (t.s.). I will not quarrel with the specialists bc. for me it is clear that this 'pa(s/ch/sh)as' is the Sl. pasa, but mark that in olden times this meant a colour or form (>> forma), i.e. smt. that enables us to see the space! But then, do you see a big difference btw. pàsha (a pasture) & pashà (what is the well known Tur. I_pasha)? Bc. I can't see it, hence the pasha is the Eastern equivalent of the Lat. pastor-pastir (well, chronologically it is v.v.). And then, staying to this r., could you guess when the people usually pasa-feed themselves on a big scale, I mean on which holiday? I would say: on the Heb. I_Pascha (Pasha in Rus., read 'pas-ha'), what was their old holiday dedicated to the fleeing from Egyptian slavery, which coincides with your I_Easter (which, obviously, says that this is smt. taken from the very East) bc. it was then when the (sup-d) Christ was put on the cross & died & rose from the tomb. Or, for that matter, what would you say now about the ... pastries |I_pastry| & the I_pasta|s?
     So there are many ideas involved here. For one thing this is a moving here & there, like in Lat. I_passus, what is a step, motion, where the imit. 'p(å)ss' comes in effect, and this might also be some sound to attract attention bc. the phrase "take care" in Ger. is I_pass auf, what has to have given the Sl. ... danger --- opasnostþ |I_opasnost$| in Rus. For another thing the animals chew the grass & this has influenced the application of the r. also for human food like in Lat. I_pastillum (a small bread or bun) or pastillus (a pill or tablet), or the known It. I_pasta. For a 3rd thing this might be a digging or turning of the soil like in Lat. I_pastino (to burrow, dig, paw), and in Rus. I_pestnik is a fist or a slap, pestik is a stamper to grind, say, nuts, or also a I_pistil of a flower, and, a curious thing, they have the obsolete pestovatþ, applied usually to children, what is to foster or teach them (surely with slaps 2(bc, as I have come to the conclusion: the less intelligent one is, the lesser is the effect of other alternative ways for teaching him, her, or it 3(if an animal)3 to behave, so that the more he /she /it justifies the applying of brutal force)2 ).
     And there is a 4th thing, namely the patience & slowness of the flock, as in Lat. I_patientia (a patience), what has given the solitaire-game (called also passiance), the I_passive|ness (together with the Passive Mode), the I_passion (not so much human as animal trait), & the patients (who, via the eyes of the ancient Romans, were not so ill as bound to be patient); there was also Lat. I_patior (passus, I_pati) as to endure, suffer, where is exactly t.s. I_patja (or patila) in Bul. as to suffer (resp., troubles or worries). Or we may take Rus. pûtka |I_pu^tka| /pûtatþ, what is to show cruelty & cause pain, though this is closely rel-d to the experiment (opût |I_opu^t|) & Bul. questioning (I_pitam), but this isn't smt. unique for the Sl* bc. sim. ideas exist in the interrogation or I_inquisition; besides, a major part of the worries happen usually when we are on the road, so that this is rel-d also to the I_path (to be disc-ed), & to the special I_putta-hole. It may look strange why together with the suffering goes the I_passion, but the latter isn't a glee or mirth, this is mainly sexual feeling, or smt. slowly affecting us & animalistic, so that behind this w. lurks the flock of animals on a pasture. ( I may add also one small parallel with other langs about the rel-n passion-desire-lust -- patience-suffering, where in Rus. 2(Sl.)2 the 1st is strastþ |I_strast$| & the 2nd is I_stradanie, and in Ger. the 2nd is Leid /I_Leiden 2(though you may << L.)2 & the 1st is I_Leidenschaft, so that, although of entirely diff. rs, the rel-n is obvious, and I sup. it has to exist in other Eastern langs. ) From the passion comes the compassion, what is exactly the Lat. phrase cum patior (with passion, or commonly experienced passion, or, maybe, that we can't be compassionate without having suffered before); here's also the I_sympathy (again common patila-troubles, bc. we go on sim. paths). Still, I may add one more aspect, the unpleasant feeling, or even puking, when seeing these filthy animals /beasts --- like in Ger. I_petzen what now means to give smb. out, to sneak, or their Pest, what is a pestilence (Lat. I_pestilentia or pestis --- this may be due to another imit., this time of spitting 2(<< I_pse-cur)2, but it is rel-d to the pastoral r. of påstri-motley meadows bc. in Lat. I_passum meant: down, to the ground, or to perish); and then here has to be also the well known I_pessimist.
     But the pasture is a big space and it may be smm. empty, like in the Sl. desert, which is pustûnja in Rus., or also I_pustoj is empty, or t.s. Bul. I_pust, also pustosh, & other Sl. ws, but this is not only Sl. bc. in Ger. I_pusten is to blow or to pant (& the pustûnja is Wüste) & in Sw. pusta was again to blow or inhale panting, & there is the known Hun. I_pusta (where horses & cows move about & where only grass may grow; this Hun. w. is given as coming from the Sl* but I don't believe much in an exact etym-gy for an imit. w., & in a country with such specific lang.). Here is also your (to) I_push, coming from Fr. pousser ('pusè', a young stem) or I_poussee (a pressure, hitting, whack), given as being from Lat. I_pulso (to press, hit, break, etc.), what has given also your pulse; even the Rus. particle pustþ |I_pust$| m-ing "let it be" may be ment-d (<< possible), & their I_pusk, what is a start, initiation (or I_zapusk is a launching of a rocket). Then here is Bul. I_pushek, what is a smoke, & the Sl. gun (I_pushka in Rus. is a big gun but in Bul. this is a rifle), & Tur. I_pusu (an ambush; from here is one Bul. hunting jargon, pusija, as place where to hide & wait for the animals to come to be shot), or also their puşt |I_pusht| (know in Bul. as pusht, what is a mean boy, badly brought up, like a vagabond), & a Lat. I_pustula as a pimple, &, of course, all the pistols around the world (say Fr. I_pistolet, which in Ger. becames "she" 2(I sup. bc. of the hole)2 ). There is also Ger. I_Piste (Bul. too) as a track (for skiing or running), & the Sl. plump & precious things or girls (I_pishten in Bul. or pûshnûj in Rus., from here is their pûshka |I_pu^shka| as a kind of bun, smt. well swelled while frying), & this is traced back up to a Skr. pušjati |I_pushjati| or pošati, what meant to procreate (or pušam, what was plump-pishten, or well endowed, as you use to say for girls).
     You see that the Lat. pulso seems much "perfumed" where the ancient r. was push- /pus-, which is applied also in the Sl. I_piss|ing (on the West too, but, say, Bul. I_pishka or Rus. pisþka |I_pis$ka| as only-pissing penis 2(bc. is used for small boys only)2 is nearer to the old r.). But Tur. çiş |I_chish| ('chish') as to piss is also here, what may become 'chush' or 'shur', bc. in some of the langs around the Pamirs I_chushka was a small tube, & in Bul. exactly t.s. w. is a pepper-pod; sim. is the case also with Bul. water tap or fountain called cheshma (in Srb. česma), which is Tur. çeşme |I_cheshme|. In Bul. we like also to say 'chush' to an ... ass (meant as animal here), or at least there is proverbial saying about this (meaning as sp-ing rubbish, & to stop doing this), & I wondered for a long time why we say so, especially bc. in Rus. t.s. (again) chushka means an young ... pig, but it turned out (after looking in etym-cal dicts) that the right calling was 'tzuj' or 'tzuh' what was known in many Southern Republics of the former USSR, where from the chushka, being also tzujka, has come. So that this was not a shout restricted to asses or horses only, but used also to other animals, what the Rus* (mainly horse-drivers) name tzokatþ jazûkom (to click with the tongue; it may be also with the hoofs), or also shchëlkatþ |I_shchelkat$| (to smash, click); but if so then here is also Ger. I_zuchten as to keep animals (& comp. this with the ment-d Bul. chuvam), where they subconsciously feel that this is smt. debasing bc. the deriv. Zuchthaus is a reformatory house (or jail). We may come to sim-ly s-ing ws on other places (bc. the imit. is world-wide) so let us stop digging here, more so bc. we jumped aside from the space.

~ ~ ~
     The Ger. space, on the other hand, is I_Raum (& räumen is to make space), what is build on the basis of some scratching sound (when taking away all unneeded things & clearing the ground), or of a booming sound in an empty hole (or as a growling destined to drive the others away, to protect our ground), & here is your I_room (resp. I_roam as to go through a Raum), Sw. rum, Got. rums, o. Icl. rumr (spacious), or Lat. I_rus (a field, land, village, giving your I_rustic), what is traced to an Avs. I_ravah as a length or space. Having come to this I may cite also Bul. raven or Rus. ravnûj (o. Sl. ravþn), what is smooth, even, equal, and may be looked at as smt. extended; from here I_ravnina is a plane, & in Bul. we have the archaic ravàn, what is Tur.-Ar. I_rahvan m-ing a smooth, even trot of a horse. And this is all that can be said here (there's also the ment-d Ger. Platz-square or your place, but we've disc-ed this r.; there's also the Umwelt, what is the environment, but this goes from Welt = world & we'll come to this on another place). But I may say then smt. about the Sl. space called I_prostranstvo, what is m.o.l. your (i.e. Lat.) I_prostrate & prostration! Here we also scratch a bit, but we do not only this, we fight and win, putting the enemy in a prostrate state. More precisely, in Lat. we have I_prosterno (to send smb. down, destroy, or win), what has given your prostrate & Bul. prostiram /prosvam (t.s. like in the Lat.), or also prostratus (thrown in front, cast down); from here is the known (mainly by the Ger*) cheering I_prosit, what has to be understood not only as to be healthy, but as to be strong enough to win, to succeed in prostrating the enemies (also prosten is to drink a prosit-toast to smb.).
     And now an interesting rel-n emerges btw. I_prosterno & the ... I_prosthesis, where the latter has come from o. Gr. προθεση (an aim, purpose, or in grammatical sense a prep. that supports the main thesis, or an artificial appliance to keep the human body fit & erect), in short: the prosthesis helps us not to fall prostrated down! The let. "s" here is parasitic on the West (also in Fr. it is proStese), but in Bul., being near to the Gr. original, it is proteza (also in Rus. is I_protez), so that, though in o. Gr. this was smt. to prop the thesis, from the Lat. on it was rel-d to their prosterno. But even more interesting is the rel-n of all this to the ... masc. gland, prostate (which helps us, I mean, the men) to prostrate every met woman (if she doesn't disagree much). This gland comes also from o. Gr. (προστατησ) but meant there, beside this, also a father, head of a family, defender, guardian, resp. προστασια was a defense or guardianship; it is known all around the world (Lat. & Teu. & Sl. I_prostata), & here, really, the let. "s" isn't parasitic. Of course here has to be ment-d also the ... prostitute (I_prostituta in Lat.), &, living in times of emancipation, a new w. prostitut (-us) has to be coined, I sup. Now, though it seems strange, here deserves to be squeezed a remark about Bul. I_prostak, what is a simpleton (& prostotija, is a simplicity), what comes again from an o. Gr. w., προστυχοσ (a simpleton, mean person) or προστυχια (a simplicity); this isn't only Bul., in Rus. I_prostoj means smt. average or simple, but they use another w. for the prostak. These o. Gr. ws are long & it is useful to ask us the question: what rel-s the προστασια-defense with the προστυχια-simplicity? Well, this shouldn't be difficult bc. you know that from ancient times the weak-minded people were treated with care by the populace and I have given here some examples (<< cretin & sila), but here a slightly diff. nuance is shown, namely that not only is the simplicity sacred, but this is what props the world, keeps it fit (like a prosthesis)!
     [|I_comments| Ah, if you know how much I would like to see smm. a society that will not be governed by προστυχοσ-es, but alas, there were many proofs in the human history forcing me to accept this for an utopia! And I don't mean by this that I support the Platonic idea that a state has to be governed by philosophers. No, this shouldn't be done, at least bc the state's economy has to be ruled by specialist in a given area, not in all areas, how the philosophy boasts. But what I especially don't like in the democracy is the fact that I call vulgar censorship, or what other people (as I have met it) call the tyranny of popular ignorance! That is the worst of all tyrannies, bc. even when the people are not really governed by themselves (bc. they only appoint & reject their rulers, and plebiscites are rarely performed) the common masses usually (not to say always) succeed to force their (vulgar) views about many things. All that happens in this world (& I don't suggest, that there has to be some other world), looking in a long run, happens bc. people like it so; this has to be true for each form of government, but for the democracy this is more than obvious! And the point isn't that the people on the average are silly, or as you very well know (using one & t.s. w.) that they are I_mean (what is also Ger. I_gemein, again as average, and /or bad), but in the peculiar moment that when gathered in one place in order to find common solution for a given problem they give not the average vote, they produce almost the worst poss. vote! The explan. of this fact (bc. I take it for proven fact) is not difficult (when one has already posed the question, bc. you know: the point is not what is the answer, the point is what is the question), so the explan. lies in the resonance on the "frequency" of the mean ones (who are the majority), & this resonance suppresses all (as rare as they happen to be) reasonable thoughts! When people are forewarned & vote not in an excited state but after a careful reasoning this should not happen, but it still happens (bc. people, in general, behave like small children, i.e. too emotional; not to ment. the crowd), so that this has ntg. to do with finding of the mathematical mean of all the votes for a given event. I beg your pardon for the lyric. ]

~ ~ ~
     We have finished now with diff. ws for the space, but there are other rel-d notions, like the directions of the compass. For the I_east (in Ger. Ost, in Fr. est, in Bul. I_iztok or in Rus. vostok, etc.) we have already spoken (<< aus, orient, iztok), and the I_west is also common on the West (in Ger. West, in Fr. ouest 2('ues')2, etc.) & comes from Lat. I_vespera (an evening; & Vesper is still used in Ger. as evening pray in the churches 2(but you also know it)2 ), which in turn comes from o. Gr. εσπεροσ, but I will tell you why these ws sound so (if you haven't guessed) --- bc. the day I_expire|s (no matter that this w. may be split in 2 & the prefix ex- taken apart); smt. sim. we have in the Sl. langs where the west is I_zapad (m-ing that the sun padaet /spadaet, falls down). On the other hand, there is a good correspondence btw. east & west (or in Fr.: est -- ouest). The etym-gy for north & I_south (in Ger. I_Nord & Süd |I_Sued|, in Fr. nord & sud, etc.) is said to be not very clear, but I'll give you some idea about these ws: north has to be rel-d to the ... particle no /not, bc nobody likes cold weather, & the south surely has to be based on the summen-buzzing of the insects (& life in general). In the Sl. langs the north is I_sever what comes from Lat. I_severus (severe for you), though it may be popularly split in: (v)se veet , i.e. there always (a wind) blows; & the south called I_jug (juzhnûj) has to be (in my view) distorted Ger. Süd, mixed with some approving & happy cry like 'juha'.

~ ~ ~
     But the space has also dimensions and can be, roughly sp-ing, big or small. We have spoken about big--bik--bugaj, but many big things begin with bol- /bal- and they are not only big but, usually, also blown in spherical form, or at least like a bean, so let us have a better look. Here, of course, is your ball (Ger. I_Ball), & bc. it turns around this w. is used also as dancing ball (where from is the Fr. I_ballet), but there are many sim. ws, like: your I_bowl, Bul. I_bala (a big pack), also kalabalåk (from Tur. origin, where it's I_kalabalik, m-ing a big crowd), or Tur. I_bol (plentiful, much), or Rus. (o. & c. Sl.) bolþshoj |I_bol$shoj| (big; in Ukr. it becomes bilþshoj), or Rus. bòlee |I_bolee| (further, more than this); or take your I_bulk, or Bul. archaic I_bolvan as big (curved) stone (or stone idol), which is also Cz. balvan & Rus. bolvan, though for the Rus* this means ... a simpleton (with a "stone" head), or the Cz. name I_Boleslav m-ing a big glory (>> slava, in a peculiar context), or the ... I_metabolism (smt. meta- /medi- that balances the elements in the body, or makes them to roll like balls). I may continue with, say: Bul. I_balastra (broken pebbles used by building), or the known ballast, or the ancient (Lat.) I_ballista, where from comes the ballistics, or the Fr. I_balance, etc., & the etym-sts go back up to Skr. I_baliyan (stronger; like your I_bully) or balisthas (the strongest). But here is also Sl. (from Lat. origin) kolba as spherical container with thin neck, which is I_Kolben in Ger. (& means there also a bat 2(not of the kind that can fly)2, handle of a gun, or a maize cone, where from you should have made your ... I_club as a stick), or Bul. kålbo |I_ka^lbo| (a ball, smt. spherical), or Rus. klubok (small kålbo-ball), or their I_klumba (a group of growing flowers; & then your 2(to)2 I_climb, too); & I say that the origin is Lat. bc. there I_calabasco means: to shake unstable, ready to fall, what is present literally in the Sl. oscillation (I_kolebanie), but also in your (to) I_collapse (Ger kollabieren, also Sl.), &, if you like it (or even if you don't --- smm. I am not much of a liberal, you know), in Rus. I_koleso (I_kolelo in Bul.), what is a wheel, or also in the prep. I_okolo (around, to what we shall come much later with more ideas).
     From calabasco I would like to jump for a bit to the Rus. (& c. Sl.) w. I_kolbasa, what is a big sausage, but I have to warn you that here several ideas are interwoven, though not contradictory. The 1st idea is based on their form like a colbe-ball (as by It. mortadella, also in other ws), bc. initially they were filled in swine's stomach, & an example for this is Cz. I_klobasa (exactly klubok); then the other idea starts from the killing of an animal (to what we shall come shortly) by which act its head falls down & rolls like a ball, & an example for this way of thoughts is Pol. I_kielbasa, where I_kiel is a fang or canine-tooth, also in Bul. we say I_kolja for to I_kill an animal (to cut its throat); and then comes also, I should say, a thought-through version by which each kind of meat falls into this category, what is proved by the etym-sts citing Tur. külbasti |I_kuelbasti| as a steak, & an o. Heb. kolbasar as any meat or live animal (bc. it may be killed & used for making of kolbasû). If you ask me, I personally prefer the 1st variant, where the 3rd seems to me the most dubious, bc. the sausages usually are made out of minced (& not baked) meat, they are some kind of cream, & especially the thin & long I_sausage|s (exactly sosiski in Rus.) are called in Bul. I_kremvirsh|i, what has to be from Ger. Wurst (any kind of sausage), but with the killing all is meshed. Bc., judge for yourself: we begun here with the bol- r., then went to kolb- /kobl-, then to koleb-, & using other vowel, say "a", we may go to the ... cabbala (& we shall, but on another place), or to the labia (<< l.), or to the collision, or the clan, etc. (even to Rus. arbuz; but << Kürbis), so let us not jump too much to the side now but say some ws only about the killing, as also finish with the big balls (or not strictly balls).
     Well, your killing is known also in Bul. as I_kilvam (to bend down), or kåltzam (to cut, massacre --- << klåtzna), but here it's better to go to the Fr* where we may find their I_guillotine, or, even better, to take one boat, turn it bottom up & look at its ... I_keel (in Ger. Kiel), which is the lowest part of the boat, and even if it's not exactly cut out, it, still, goes a bit slashed aside. Believe it or not but here the Fr. (I sup. heard) cul comes in play, what is a bottom part of smt., or simply a bottom (what has to be heard bc. of the I_cul-de-sac as a blocked street, literally: you are in the bottom of the sack), or take their culot, what is a socket (for light bulb or of a gun-shell), or, if you prefer, their I_culotte, what are slips (not exactly of contemporary design), which for the Fr* are given as men's underwear but for the Bul* (as a bit obsolete) are only for women. Anyway, in unisex times as ours this isn't of big importance, but culotte means also a loss (bc. they go thinner & thinner, like the keel; or comp. culotte with the guillotine, even if it was named so by the name of its inventor), & I_quille (it should be read 'kuj') is your keel, or also skittles for bowling game, or a cone in mathematics; in Ger. this is called I_Kegel (so that your bowling hall is Kegelbahn in Ger.; but you have your I_keg as smt. sim.), what corresponds well with their I_Kugel, what is a ball, sphere, so that, even changing the r., we remained near to the rolling ball-head.
     I am very tempted from the culottes to go to Bul. dialect kålka |I_ka^lka|, what is a (usually woman's) thigh, but we can't put all the Creation in one chapter, so that this will be left for some other time & let us now return to the I_kolelo-wheel not forgetting about the killing-I_kolja, what in Rus. is kolotþ |I_kolot$|, though there it means not only cutting (say, chopping of woods) but also pricking with stick, which is exactly I_kol in Bul. If you have read carefully you must by now be slightly puzzled, why smt. round as a wheel should become at once a stick (or v.v.), but I sup. --- bc. in etym-cal dicts you will find no explan. of this phenomenon, what is bc. our book is not so much etym-cal as psychological --- so I sup. that the point here is based on the drawing of a circle, where you have to stick one leg-kol of a compass & "encompass" the circle-kolelo with the other leg! This might seem very mathematical for some of you but this is the only way to draw a good circle (& if I would have liked to be really mathematical I would have said that a circle may be viewed as straight line but with unlimited diameter). So let us accept this for a fact & give more examples, like: Rus. I_koleja (a furrow left by rolling wheel) or kolesitþ (to travel around), or I_kolodetz (a water-well --- you've to look at the shaft as a kind of kol-stick, or as made by an enormous stick 2(though there are also other ideas here based on the sticking to & splitting --- >> clitoris or I_Kloster --- bc. the Rus* have also the w. I_klad, what is a treasure, & in Bul. the well is called kladenetz)2 ), or take their klada (a heap of burning material, a stake --- this is, if you ask me, a reversed kolodetz), or Tur. again I_kol, what is ... a sleeve of shirt, or a hand (i.e. some stick 2(but mark that the sleeve isn't the very stick, it's the envelope of it)2 ), or their I_kolay (known in Bul. too) what is a way out, clever guess (meant as koleja-furrow), & others (like the Eng. I_collar, which is Fr. col, m-ing the same, i.e. here the neck is the stick; in Bul., b.t.w., it is I_jaka stressed on the end, where jak is strong).
     So you have seen that the r. bol- may become smm. kol-, retaining t.s. m-ing, but we may observe the rel-n btw. the ball (or the circle, if in 2D-form) & the stick also on the variant bol-, bc. here may be ment-d, say: Rus. I_balka (a long piece of wood etc.), what is Ger. I_Balken (t.s.), or your sim. balk, or Fr. I_balcon (a balcony), or their I_baleine (you write it baleen; & in Bul. the vocals are ... inverted, giving I_banel), or the central Bul. mountains I_Balkan, etc., but in t.s. time remains also the I_balloon, & the I_balance (where a stick is present, but one may balance also staying on a ball), & in Tur. exactly I_balka is a ... pumpkin! The r. is surely old bc. there were ... I_Baalbek temples in the Middle East (I sup. there must be some low hills, like in our Balkan 2(though the latter are above 2,000 meters, what for many nations isn't really low, but this, still, aren't the Alps)2 ). But there are diff. varieties of the r. (or blowing of the cheeks), bc. where is your I_bull (with old forms: bula, bule, or Dan. bul, or Ger. I_Bulle) there has to be also the I_bison (Fr.), & Lat. I_bovinus (an ox, but you also say bovine, it is I_bujvol in Rus., & in Lat. one may find also bovile = bubile as oxen pasture), & here some etym-gies give an I/G. r. bhel- m-ing to I_swell, like in Ger. I_Bube (called Bübli |I_Buebli| smw. in Switzerland), what is a I_boy, & what is the nearest etym-gy for your w., or even like in the known (& ment-d & loved or hated etc.) Gr. ... φαλοσ (Lat. I_phallus). Well, I have ever known that the phallus has the habit to swell in some important moments, but I didn't rel. it at 1st with the r. bol-, though now, seeing that you begin even with "sw-" (in swell), I see ntg. strange to begin with "ph- /f-", like the Gr* do, so that there may be cited also Ger. I_Pfahl (a pole or stick, i.e. kol), etc., but let us leave the phallus (to fall) at present and add smt. more about the boy.
     It has to be nearly obvious that the I_boy|s usually make I_battle|s (Fr. I_bataille, read 'bataj', from Lat. I_battuo as to beat, kill, exterminate), or, then, are often beaten in order to behave, where is a heap of ws all around the world, like: Bul. bija or Rus. bitþ |I_bit$| (o. Sl. biti) as to I_beat, this your w., the battle scenes & pictures (batalþnûj in Rus.), Sl. ubitþ |I_ubit$| /ubivatþ (in Rus.; o. Sl. ouboj) as to kill, some o. Teu. bihal & bil as an axe, the I_baton, the ... I_battery (a batch of guns or "batons"), the I_battalion, your phrase "policeman on the beat" (or a "beat car"), the I_boycott, Tur. (also Bul. dialect) I_batak m-ing a mess (given from their batmak as to sink), etc. Or, if we change "b" to "v", as the Sl* have done under the influence of the new Gr. reading of "β", then also: our Sl. I_vojna (a war), Bul. I_vojnik (a soldier), our obsolete I_vojvoda-headman (it is decomposed in: boj-battle + vodja-to-lead), etc.; or there is also an Arm. I_bir as a cudgel, and t.s. Tur. I_bir m-ing one (i.e. the man's digit), or an Ar. I_shabab as an young man, a boy. I've found also a piquant rel-n btw. your I_boy & the ... I_buoy, which is Fr. bouèe |I_bouee| (buj in Rus.), saying to us that the boy has smt. like a buoy, ah?. Well, this isn't very serious, it's an assoc., but the Eng. etym-sts give even stranger etym-gy for the boy (not the buoy), namely, from an o. Fr. abuie m-ing: one put in shackles, where the buoy was from Sp. boyar m-ing to float (but >> boljarin). Anyway, there might be other ideas but we in Bul. use smm. the m-ing of buoy for the penis; so I think they are rel-d, smh.
     But where is the boy & the bull there are also: the papist I_bulla, your I_bubble, Bul. I_bulka (a bride --- bc. of the bulo-veil 2(though it may be meant her untouched vagina, who knows?; I mean: who can reject the hypothesis that the veil isn't a symbol of the vagina?)2 ), etc.; but also Lat. volva = I_vulva (an envelope, membrane, or vagina) & the I_vulgar|ity, etc., though let us leave this now & add just a small remark to the I_bovinus-ox (βουβαλοσ in o. Gr. & read then 'bubalos', what also leads us to the boy-I_Bube), namely that this animal is known for its moving slowly, what is one of the m-ings of your bovine, but in Bul. the w. I_baven (what isn't c. Sl.) means only slow. Yeah, I am trying hard not to diverse from the big & swelled things, but (& this isn't a diversion) I can't abstain from ment-ing here the Tur. I_baldir ('baldår', also used as archaic jargon in Bul.), what officially is a knee (-joint), but is understood usually as a thigh (& sup-d, I should say even prayed, it is a woman's one). I put this here bc. of the closeness to their I_balka-pumpkin (the joints are rounded, & they may turn around), but also bc. I feel that this has to have influenced the building of our o. & c. Sl. I_bedro (in Rus. /Bul., biodro in Pol., bedro in Cz., etc., a thigh, leg) though the etym-sts are in a doubt and try to go to Lat. femur, what doesn't sound sim. (on the other hand they give a Latvian bedre as a hole, & Pol. ubiedrze as a mountain slope, & cite some Skr. jnu-badh as a genuflection, what suggests that the hole may be, hmm, btw. the legs, & be caused by some pricking --- << bodatþ).
     Now look, when we have joined the I_swelling & pricking with a stick, we may as well go to the Sl. ... ache, which is bolþ |I_bol$| (in Rus., or bolka in Bul., bilþ in Ukr. 2(what turns out to look like smt. small, like a stinging by a bee)2, etc.), or to the verb to ache, which is boletþ (in Rus., boleti in Cz., bolech in Pol.), or to the illness (boleznþ |I_bolezn$| in Rus., bolest in Bul., etc.), and there was even o. Icl. I_bol & Got. I_bolwjan as to torment, what surely has to be rel-d to bolþshoj |I_bol$shoj|-big & Tur. I_bol-many & Skr. I_baliyan-stronger, but without all these long explans this would have seemed strange. The power may be viewed as smt. beautiful & this is why in o. Gr. one may find βελτεροσ as the best, and in this way we may easy come to the I_belle (white) colour but this will be postponed a little. With this white idea is given also Rus I_belka, what is a I_squirrel (which for you, b.t.w., has to squirm), but I cite it (for the Sl* it is "she") here bc. (even if it may be meant as flickering btw. the leaves) I don't believe much in white squirrels & sup. it (she) is a small ball (to coin a new w. 'bolka'); or at least is a belle animal.
     On the other hand, with slight mutation of the 1st let. (you have to be used till now to such mutations), we come to the Eng. I_pole, or to Rus. I_palka (a stick or pole, but almost synonym of I_balka), which gives (besides the jargon use of kinutþ palku as to ... screw a girl, i.e. to make a score) the known also on the West (as being Lat.) I_palisade (a garden fence), which fits very well in Rus. bc. sad means there a garden; then poss. also the I_palisander (Brazilian tree highly valued as wood and smelling of ... violets) have to be ment-d. Then here is the palm-tree (I_palma in Lat. & Sl.), bc. it grows straight up (& gives also the palm of the hand), & an It. palo (a pole-I_kol) or Sp. palo (a tree, mast, or stick), & the palmettos, etc.; but also Rus. I_palomnik (a pilgrim), which turns out to have come from med. Lat. palmarir, or from the better s-ing It. I_palmiere, who was "the man with the palm" branch (as symbol of the peace); later on, and on the North (than Palestine or even Rome), where to find palm trees becomes difficult, this branch was changed to a willow (or smm. to dogwood) one. This is good, but there is also a song called Una I_paloma blanca, where it goes about the white pigeon (paloma in Sp.) of peace and it usually has, if not a palm, then an olive branch in its beak, so that poss. this pigeon is meant as a palomnik-palmiere. Continuing to dig here one may find an It. palomba, what is t.s. as Sp. paloma, but I_palombaro is ... a diver, what I sup. is bc. he goes now straight down (instead of up, in dual direction), so that the palm-pole may still be imagined smh. (or we meet with an imit. to which we shall come on plumb).

~ ~ ~
     Ah, there are other interesting moments with the pole, bc. it may be turned to a ... plane (you can imagine that the ball was flattened, if you like), but for this >> I_polus. Then in Ger. the big things are called I_gross (for what << great). On the other hand, in Bul. we say I_goljam for big, what I feel has to be rel-d to ... your I_goal, and to the ... I_Golgotha! Bc. a goal may be a hole (as it's in football games), but may be also a high position which we want to reach (the etym-sts say ntg. clear, poss. bc. they can't see Teu. rs); & even when it is a hole this is some great hole, bc. in Bul. gol (or golûj |I_golu^j| in Rus.) means ... naked, & men like naked holes, don't they? ( To ment. also that the Rus* cry 'shajbu' on hockey games, what is Ger. I_Scheibe, & the last, surely, is rel-d to their I_schieben 2(<< s.)2. ) But let us leave the naked things for a moment & go to the Golgotha, what is some enhanced place, & if it would not be correct to say that this is a goal (an eminent position), then it is a not-goal. This very w. is translated from o. Heb. as naked skull (there was an o. Heb I_gulgoleth m-ing a skull; what reminds me about Rus. I_golova 2(or glava in Bul., c. Sl.)2 as a head, as also about Bul. archaic I_gugla as a cap like the Fr. capuchone), & it was believed that the skull of Adam was buried there; but the skull is an induced image here, it comes later on, and on the bottom lies again some ball-I_Kugel, bc. there was a Skr. I_golah as a ball, & in Heb. I_gole is pure (& the sphere is the "purest" mathematical figure) & goles is an exodus (i.e. cleaning or cleansing), what adds to the m-ing of your goal. Then I may recall to you the I_Golahn Highs, which obviously are high, &, as it turns out, they have to be also golah-formed. And if even this isn't enough for some of you then I shall remind you the Biblical hero ... I_Goliath, too, who (what is well known) was a very I_goljam-big man.
     And now to finish with this golûj |I_golu^j|-naked. Etym-cally here is given an o. Ger. kalo as bald-headed what is now I_kahl, but Ger. is a new lang. for me so that I wish to cite also one Tur. w., I_kel (bald), which exists also in Bul. as archaic (especially as keljav, what is usually understood as marked by some bad illness, but this is a misunderstanding & the core idea here is of loosing of the hairs on the head); the Turks say also keleş |I_kelesh| for good-looking boy, or a brave one, or also bald, what is a strange combination of m-ings but the point (this time) is in not yet having beard (in Bul. this is also known but used only scornfully for a young boy, like your w. urchin). All this has to be rel-d also to Sl. I_kal, which in its best m-ing (Bul.) is a mud (what is, m.o.l., in the sense of the Ger. kahl), but in its worst m-ing (Rus.) this means ... faeces, but we shall come to this again (bc. it might be a bad thing but might also be smt. very good). From I_kel we may go to one Bul. jargon, gelè, m-ing a bad luck (missing the goal), what is exactly Tur. I_gele (m-ing t.s.), & here 2 more ideas (not that they are smt. new) come into play, bc. this may be some puddle (göl |I_goel| in Tur.) in which we have fallen, or it may be smt. frozen, like a I_jelly (what is Fr. gelè, or Bul. zhele, or Rus. gel; or Fr. variety gel, what means freezing, hence here is also the I_gelatine-gelatin, etc.), so that the Tur. gele may also mean sticking in the kal-mud.
     In Ger. the coldness (when one gel-freezes) is kühl |I_kuehl| (you see that it's like I_kahl) and it is interesting to mark that when smt. is frozen then it as if at once becomes important (<< freeze) & big-I_goljam, bc. we ment-d the I_Himalayas in rel-n with the zima-winter, but, on the other hand, this is exactly Ger. ... I_Himmel, what is the sky & it surely is very big! Then to the Tur. I_gele may be added that it might be also smt. just cold, bc. you know the children's guessing with "hot" or "cold" for nearing or not to the answer. And then from gele we may jump to Rus. (c. & o. Sl.) zhleza /I_zheleza what is a gland, which can lead us directly to their (or our, I mean Sl.) I_zhelezo what is a steel, but we have to come to this again (>> I_zhezl-scepter). And to add smt. more to the I_goal, bc. I don't keep here small talk when sp-ing about men loving naked things & places, but have in mind also the most important thing in this world (or at least we are forced to think so bc. of the still bad forms of organization in society), namely the money, or more precisely ... the I_gold! The gold (Ger. Gold., & Heb. gold, & Hol. money units I_guldens, & Ger. I_Geld-money, etc.) hides the idea of smt. pure or clear, & that is why the Ger* say I_Bargeld when paying in cash (>> baram-to-touch), & in Bul. exists one obsolete w., I_gologan as small coin. Poss. this is bc. the gold is to be found in pure state as nuggets (unlike other metals that are usually mixed), or bc. even from the times of old Heb* men looked at the gold with more exaltation than if they have a naked girl lying in their bed, but thit is fixed in the langs.
     Ah, I eagerly want to finish with the big aspects of the space, but we shouldn't miss the I_bean, which, though being not big, is, still, smt. very good (as if it was big in reality, or may become such, or we just raise it on a pedestal). Bc., look now: there is your I_bean, which is Ger. I_Bohne (also as coffee-bean) or Bul. I_bob (as a bean), but for the Ger* bohnern is to ... polish the floor (i.e. to make it look as smooth as a bean), and there is also the Fr. I_bon /bonne (good, sound, beautiful) or It. I_bene (t.s.) or Fr. (eh) bien (well, good), & a bon raised to the 2nd power gives, of course, the I_bonbon; & here are all the I_bonus|es & benefactions (Lat. I_bonificatio, giving your obsolete I_boon meant as smt. highly valued, & the benefice-performances, etc.); also in Bul. one bon is 1,000 money-units, which thousand in Tur. becomes I_bin (what corresponds well with their I_bir as one). This surely is sign for some swelling, like in the Fr. I_bonnet-cap, or in the Buddhists ... I_bonze (some big priest), or in the known in Ger. (but given from Hindu-Eng.) I_Nabob (smt. sim., a big Hindu ruler), or in your (though it looks to me like Sp.) I_bonanza as a big fortune, or in your bonny, which is a twin with your I_bone, but the bone is just smt. hard whether in the bonny the good m-ing goes afore. And this good, or resp. bad, m-ing, especially of the bob-bean is representative for some ... national tastes, bc.: in Bul. there are the ws I_bob & fasul m-ing t.s. bean, but we prefer to say bob (or bobetz, as diminutive); in Rus. they say only fasolþ & don't like it at all; t.s. I_faseole is used in Fr. (& I sup. they don't like it too, bc.: how can one like smt. that just says 'fåss', & disappears?); in Tur. they say also I_fasulye (& I sup. they also don't like it very much, at least bc. they prefer the Ar. I_bakla, which has bigger beans, though also thicker skin); in Ger. they have only Bohne, and as to the fas- r. there is a I_Fass as a big barrel; in Eng. you also don't know "I_fuss|ing" beans; in Bul. there is a jargon fas too, but for cigarette's butt (bc. when you chuck it away is says 'fåss'); even in Lat. I have found one I_phaselus, where the idea of the winds going out stays in foreground, bc. this means, besides the bean in question, also a fast-moving boat (that's, I think, they imagined that some giant, having eaten Fasses of beans, moves the boat by reactive force). So, and that's the end of the bean & the end of the big things in the space.

~ ~ ~
     Yeah, but it still remains to speak about the I_small things, where, in order to get the r., I suggest to miss the "s" & leave with mal- what is easily to be found in the Lat. as I_malus (bad) or malum (an evil, bad effect, lack of smt.). Then we may continue with: the Fr. maladie (a malady for you) or I_malheur ('maljo', a malignancy) or I_malchance (bad luck), or your malevolent & malign, or the I_malaria, or the strait I_Maelstrom (or Malström in Ger., bc. it caused many naval catastrophes until not long ago), or Sl. (& pre-Sl.) mal /malûj |I_malu^j| (small, tiny), & Got. smals or today's Ger. schmall (thin, weak, scarce --- giving your small), etc. You may well see that if smt. isn't enough it is bad (<< gusto; to add also Ger. I_Mal as: once, a single occurrence of smt.), but small things are usually smitten or ground or pulverized (& then they should not always be bad), like in, say: Ger. I_Mehl (a flour), or their I_Mahl (a I_meal but not Mehl), or also your I_mill or I_molar or ... I_mall (poss. looking at the walking as at a kind of grinding; in that sense in Bul. we have one dialect, stårgalo, for a promenade-place, that is build from stårzha, what is to scrape). Or take also: Rus. molotþ |I_molot$| ('molòtþ' to grind, usually corn to flour) or molot ('mòlot', a hammer 2(to remind you the old Communist symbol of serp & molot, i.e. sickle & hammer)2 ), or old mlivo (smt. ground, usually flour) or melþnitza (a meal-work) or melþnik |I_mel$nik| (a meal-worker), or I_mol (a ... pier for breaking of the sea-waves), or melþ (a shallow place), or Fr. I_melee (a fighting crowd smiting all around, known almost everywhere), or, if you like, their ... I_omelette (an omelet), etc., leading us to Lat. I_molo (-are) as to grind. To the Ger. I_Mahl I would like to add their properly coined (but a bit obsolete) w. I_Gemahl as a ... husband (resp. Gemahlin as a wife) --- bc. they have gone, or have to go, through many difficulties in their lifes in a tight band, have eaten many bread & salt together, or they like one another like a good meal, or simply in the sense of their saying: |I_sentences| "Die Liebe geht durch den Magen." (The love goes through the stomach).
     Mentioning the smiting I may remind you the very popular family name Smith, or Ger. I_Schmidt (Kovachev in Bul., but the r. here sounds diff.), what obviously comes from I_smite /smote or smith, resp. from Ger. I_Schmied (kovach in Bul., again a smith); even in Fr. exists smt. sim., smille (a special hammer for smiths). Here (I have added now the beg-ing "s", that have taken away before) are also many w., like Ger.: I_Schmiss (a blow, hitting, or a knife-wound), I_schmiegen (to press, stick to), I_schmieren (to grease, I_smear), schminken (to make up, but it's in a sense of using some mascara, or Bul. grim--grime --- << g.), or I_Schmuck (a jewelry or ornament), I_schmelzen (to smelt), schmeissen (to throw out, or also to be ... spat by flies), I_schmeicheln (to flatter to smb., in the sense of schmieren-to-smear), or Schmalz (a fat), I_Schmach (a shame), I_Schmerz (an ache or pain), etc. Or in Eng. may be cited, e.g.: to I_smash, smear, I_smell (the smashed particles), to be I_smart (a combination of smiting & being able to smell well the situation), or --- why not? --- your smiling |I_smile| (as breaking of the physiognomy), or smirking (also a kind of smile, that in Bul. becomes smårkam, what is, I beg your pardon, to take in his /her snots 2(or poss. I should have said rheum?)2, what in Rus. is smorkatþ |I_smorkat$| 2(-sja)2, though this is meant now in the reversed direction, i.e. as blowing off the nose, but this was small distraction), or also (to) smudge, or I_smooth (as properly smeared &/or smashed), & many others.
     Or in Rus., say: mjatþ |I_mjat$| or smjatþ (to smash or squeeze; also mjata is the herb mint --- << menta --- bc. when you squeeze it btw. the fingers it smells good), I_mesti /metatþ |I_metat$| (to wipe away /to throw), I_smet (Bul., a garbage), smazatþ |I_smazat$| (to smear, or also to smash), I_smetana (again Bul. & means ... cream, skim of milk), or smotan (Bul. jargon for looking weary, improper, ragged), or I_smjatam (again Bul., but in Rus. it is schitatþ |I_schitat$| 2('s-ch')2, what means to count, to "grind" the numbers, to sum 2(sim. building as Lat. I_summa)2 ). Or, then, I_smeh (smjah in Bul.), what is not exactly a smile but a laugh (i.e. smt. long chewed or smashed --- bc. nobody laughs at smt. whole & finished, it looks just beautiful --- >> farce too); on the other hand smejatþsja-to-laugh is a twin with Ger. schmäen |I_schmaeen| (to make fun with smb., or to curse), & from here verschmäen is to sneer. There is also Rus. smûsl |I_smu^sl| (c. Sl., smisål |I_smisa^l| in Bul., what is a sense, m-ing, gist, i.e. smt. ground), or smelûj |I_smelu^j| (c. Sl., smel in Bul., what is brave 2(bc. he smila /melit or smashes-grinds his enemies)2 ), or I_smerch (a strong wind, typhoon), or << smertþ |I_smert$|-death, which comes from the Lat. I_mortus (though we have modified it a bit), & so on. You may be sure that sim. ws on (s)mal- will be found in every lang. (& in the Eastern & old ones), so that let us not dig further more.
     OK, but let me also mark that these mal- things are usually (though not always) rel-d to the ... man, of course, bc. here is your I_male or Fr. male --- what is bc. the man is usually that who smites his enemies (and here & there hits also his wife, but, well, that's how the life goes), i.e. the maladies & malheurs on our globe are caused mostly by men (though urged to this mainly by women). ( You don't have genders in Eng. but the Fr* have 2(only masc. & fem., in fact, as also in It. & Sp., they don't accept this hermaphroditic neutrinum)2, & they judge for the gender mainly by the endings of the ws, so that it might be interesting to look more precisely at the ws ending on -eur 2('-jo')2, which are usually fem. 2(like douleur-trouble, or challeur-heat, etc.)2, but there are masc. exceptions 2(namely: the men-d malheur, labeur-hard-work 3(giving you labour)3, honneur-honour 3(bc. only men may be really honourable, this has to be widely known)3, & also bonheur-happiness 3(I'm not pretty sure about the exact thoughts of the o. Fr* here)3 )2; to sim. conclusions, maybe even more interesting, we may come looking at their comparative & superlative for the adj. mal, which are resp.: ... pis & piz --- i.e. they are just feeling pissed by so much male power! )
     And smt. more to this, till now we have gone here only to the Lat. branch, but the rs of this mal-badness are very old & going up to at least biblical times: for one thing, bc. there was god I_Moloch (by the o. Phoenicians etc., of the Sun, fire, & wars) who required even human sacrifices, and (if I'm not in error) was confused with the Golden Calf (or Mammon), & for another thing, bc in o. Heb. the number 9 was called I_malhut & symbolized the ruling & power (but this was the tyrannical or despotic ruling). On the other hand, bad or not, but people wanted (& still want) this masculine power from olden times (<< also bellum), what may be proved by Lat. I_malo, what this time means to wish or agree, what I sup. was influenced by o. Gr., where μελι was a honey (<< melon, mild, milûj |I_milu^j|) and μελω was: to like, care for smb., be interested in smt. But there is in o. Gr. mel- also with bad m-ing (the poles connect, as I've stressed), like in μελαν = μελασ m-ing: black, dark, of mixed colour, ominous, malign, etc., what has given the Fr. (& then in many langs) I_melange (to mix, or a mixture). There is smt. sim. in Tur. too, where I_melek is an ... angel (a milûj-nice creature 2(they have heard about the Christian angels & have the w. I_ingelik as beauty, only that their angels have to be from another r.)2 ), but a twin with the last is their (used also in Bul.) I_melez, what is a person of mixed blood (smt. sim. to melange), i.e. their angels are like humans but not exactly; the same root with nearly the same m-ing exists in Hin. (poss. in Skr.) where I_mletsha is a barbarian, impure human, of mixed blood, and the reason for this scornful attitude on the part of the Turks to the angels is that acc. to the Islam they are only common servants of God & don't have free will as the humans.

~ ~ ~
     So, and at the end of this time & space disc-on let me tell you smt. more about the colours (for we can see the space bc. of its diff. colours), besides these about which we have already spoken (<< red, orange, gold, white, vert, & Sl. krasnûj, chërnûj), and those that I leave for a more suitable context (>> blue, black, green, sinij). There is also Rus. (c. Sl.) belûj |I_belu^j| m-ing white, but this obviously is from the I_belle--ball r., where is also Rus. I_belok, what is the white part of an egg, the I_albumen /albumin; hence the r. may mutate to alba- (maybe reversing the syls), where the country I_Albania has to be ment-d (poss. the people there have whitish hairs) & the I_albino|s (who also have smt. white, though not exactly their ... noses); but then also the ... I_album, bc. it is sup-d to be initially blank and only then filled with pictures (and >> olovo later). Then we move to another modification of the r., blank, or Fr. I_blanche or It. bianco, where from is the name I_Bianca, but (I sup.) here is also Tur. I_belli m-ing visible, obvious, known, & your I_belly too (not bc. it's easy to be seen but bc. it is smt. belle, or at least rounded & ball-like), & also Bul. bled (blednûj |I_blednu^j| in Rus., wan 2(though it sounds very near to their bljadþ 3(>> b.)3 but there the idea is diff.)2 ). Then there's the ment-d modification I_Abel, where is also Ger. I_edel = adelig (of high birth, noble) or I_Adel (an aristocrat --- all nouns in Ger. are written with capital lets, as strange as this may seem), what makes a perfect rel-n with their I_Adler (an eagle) & gives also the flower I_Edelweiss, & so on. There was also an o. Gr. δηλοσ again (as the Tur. belli) as obvious, visible (& from here δελοω was to show or see), what sounds very near to Bul. I_bjal (belûj-white) with the only diff-nce in the 1st let. (but, I think, this shouldn't bother us much bc. the Sl. "b" 2(in writing)2 looks exactly as the Gr. let. delta); and there was o. Gr. Βηλοσ |I_Be^los| as the highest god in Asyro-Babylonian religion (also son of Poseidon), so that (ment-ing a god) one may go from here directly to the Ger. edel /Adel. There is also Bul. (but not Rus.) belja (stressed on the end), what is Tur. belâ |I_bela|, m-ing a regrettable incident (say, to brake a vase), what at a 1st sight isn't smt. good and, hence, has ntg. to do here, but, come to think of it, it has to correlate with their belli bc. it is smt. that's easily to be seen (as a --- sorry --- a shit in the middle of a room).
     Then there is the Sl. green colour which is I_zelen /zelënûj |I_zelenu^j| (Bul. /Rus.) & is just variation of our ... gold colour (zhålt |I_zha^lt| /zhëltûj |I_zheltu^j|), what is only natural (looking at the leaves of the trees in the autumn); this is easier to be seen in Pol. where I_zielony (green) is read 'zheloni' (i.e. "zi" becomes 'zh'), but also Bul. zhålt-yellow gives our pozlata as golden coverage; resp. in Rus.: zhëltûj-yellow & I_zoloto (gold as mineral). The r. gold is old (as said above), but the Sl. s-ing stays a but aside, more like Fr. I_jaune ('zho~', golden), or It. giallo ('dzhallo', t.s.) & here is our zheltok (of an egg, where you have shortened yellow to I_yolk). But the 'zhel- /zel-' r. is also old, where, e.g., in Avs. zaranua was gold, & I_zairi was golden, what reminds me about the country ... I_Zaire (m-ing, say, the golden sand); in Skr., on the other hand, the gold was haris or hiraniyam, what must remind you about the Tur I_hayir-gain (<< h.) or Gr. χαρη-beauty or Αρησ-Mars.
     On some other hand, there's also the well-known Fr. I_bijou, if we are interesting in the 2nd syl. (bc. the 1st may be for some doubling), and here (you may observe this as another r. but it's sim. to I_jaune--zhëltûj|I_zheltu^j|) more ws may be ment-d, like: your I_jewel (& the jewelers), Ger. I_jubeln or your jubilate /jubilee (Fr. jubilé or Lat. jubilo), or also Fr. I_joyau ('zhojo') what has turned in Eng. to joy. Then very near to this is Lat. I_juvenalis (juvenile --- bc. one is always happy when is young), & also jovius = I_jovialis (jovial), but this comes from I_Jupiter = Jove (or v.v., the Jupiter was called so bc. of this jovial syl.). On one more following hand there is the Ar. I_jebel as a mountain (<< I_Jebeltar) & also a sort of tobacco, & even if the mountain isn't yellow (but it is high, smt. elected, glorious, like Jupiter), still, the tobacco leaves are gathered when they become yellow-brownish, & there is not to deny that jebel sounds exactly like jubeln & jewel, so that one is in his rights to ask: why the people jubilate seeing mountains (the tobacco isn't the core, it is only a mountainous sort)? Well, they are happy not bc. of the mountains but bc. of the stones, especially if these are precious stones (such that a jeweler may be interested in)!

     And with this let us accept that we are done with the time & the space.
     }

     IN THE BEGINNING {} WAS THE GOD {} CALLED URRH {} WHO WAS THE TRUTH {} AND THE LIGHT {} AND THE WISDOM{}. HE WAS IMMENSELY POTENT {} AND MADE THE TIME & THE SPACE {} AND THE MATTER |I_MATTERCHP|
     {
     So let us talk about the I_matter. But I have to warn you that, bc. the matter is smt. very complicated, twisted, entangled, etc., we can't avoid here some sexual ideas rel-d to the mother & the mating |I_mate| (& the cursing, for that matter, bc.: why else all folks say hard curses exactly with the mother in them?). It is properly to begin here with the Lat. lang., where I_mater is a mother and I_materia is a matter (i.e. it is the "mother" of all things), & then, going back in the time, we find an o. Gr. μητερα as a matter of any kind, & μητρα as a womb, or ματι as an eye or flower button (again some kind of mother), & so on up to the Skr. where matar was a mother (in today's Hindu she is I_mata; but << also pati). The mother is nearly so in all langs (matþ |I_mat$| in Rus., majka in Bul., I_Mutter in Ger., madre in Sp. 2(where from the name of the town ... I_Madrid comes)2, etc. 2(& I'll explain later why all children say mama)2 ), but this is also a womb (matka in Rus., etc.), what isn't surprising, of course. Here is also the maturity |I_mature|, what in its primary m-ing is to be tested by mating, & the Fr. ... I_amateur|s (they have not yet "mated" 2(bc. of the a-)2 with the matter in question), & I would like to use this place to say smt about the I_marriage, namely: with what diff. nations rel. it, what is a very instructive parallel. So in Eng. to marry is closely rel-d with being I_merry (the etym-gy is another thing, where the marriage is Fr. & has to be from Marie, the mother of Christ, and the merriment is rel-d to the mirth, to what we shall come shortly); the Ger* are very convincing with their I_Ehe (a marriage), what is just a happy exclam. (rel-d also to the I_Ehre, what is an honour, but << E.); & in Rus., Bul., etc., we say "to conclude a ... I_brak", using t.s. w. brak as for smt. broken, what, obviously, has to say that if smb. is married, then he/she has to be scratched out from the list of living humans (it has to be meant as a list of potential marriage candidates, but that's to t.s. idea; or, say, like in all fairy tales, where the book ends with the marriage of the prince or the queen). I am a little in doubt as to how to comment this Sl. view, i.e.: whether they (or we) are so practical in life, or they /we simply don't feel much about the marriage --- I sup. the latter.
     [|I_comments| On the other hand, nowadays this isn't very important bc. everybody sees that the marriage as institution moves to its end, i.e., if the number of marriages still doesn't fall down (but. poss. it even falls down), then the so called divorce-to-marriage ratio rises very fast in the last half cent., what I don't think is a good sign. This may be just smt. natural, a consequence of growing standard of life (bc. that is the purpose of the family, to build a bigger 2(than a single person)2 social unit capable to overcome better the difficulties in life), and as far as in olden times there were tribes-communes, then later on big patriarchal families, which have all disappeared now, so it may be time now for the small families to disappear, too. Yeah, it may be so, but, still, I want to stress that the major cause for this perishing of the families is ... the emancipation, of course! And I am not at all convinced that the women have come to this obvious conclusion, bc., you know, they want to have family, not that they don't want, but they also want to be free, & even to take the ruling of the family in their hands --- but this is impossible! Bc., look here: the monogamous families consist of exactly 2 persons with full voices (Kurt Vonnegut says smw. that on Tralfamagor planet there were 17 sexes, or the like, but this isn't the case on our globe), so that democratic voting cannot help us here (bc. in exactly 50 % the voices will contradict; & when they don't there doesn't matter who decides). And let also be said that the monogamy was invented & forced in life by the men (bc. when this was decided the women had had no rights at all), though mainly in the interest of the women (bc., hmm, a man is like a bee, he prefers to jump from flower to flower 2(& that is why the w. defloration exists)2 )!
     Why the ruling of the families by the women is impossible will be disc-ed also later on, but I may as well put here one of the reasons, namely: the growing standard of life, or simply the easier life nowadays! A small excursion in the old ages, where there existed matriarchal families, will show us that this was (& may happen smm. in the current times, too) when the life was very difficult & the procreation of the gender was the most important point, what, surely, isn't the case today. The women (as is the case in many other situations) were just "caught in step", they have not yet found the best solution, & they simply "cut the branch on which are sitting"; it is true that nowadays the men are those who suffer more by the divorces, but this is bc. in the law the principles of the ancient Romans are still applied, what doesn't correspond well with the current situation (where, to give an example, a woman often wins more money that a man), but I am sure this will be bettered in no more than half a cent. What has to be done is also, m.o.l., obvious, but I think I'll do better to write the major accents here, together with the poss. solutions (bc., although almost all of my judgments are platitudes, this doesn't mean that they are understood by the people in general; I may put it also in an aphoristic way: the most difficult things to grasp in our everyday life are, usually, those that are ... obvious; this may look paradoxical, but it is true, what can be explained with the fact that the human beings, in contrast to the other animals, are much more imaginative than needed, & we prefer to believe in fables, only not to look with opened eyes at the obvious truth).
     |I_suggestions| So one thing to be done is to reform the laws to treat the marriage as a contract like any other, i.e. for a certain period (the default being, say, 5 years), with rights for every of the participants in it to prolong it (say, for another 3 years), or, better, to state (via a written declaration posted to the proper regional office & handed also to the other part) that he/she doesn't want it to be prolonged this time (the default being that they want). Another point is to have a before-made agreement not only about the personal properties of each of the participants, but also, and this is the important & yet unsolved problem, about the children, where the easiest thing is to accept (by default) that the latter (if any) are treated up to a certain age (say, 16) as personal "property" acc. to their sexes, i.e. a girl belongs to the mother where a boy belongs to the father, and when there are more than 2 children of one & t.s. sex then the 3rd, & the 4th, belong to the other parent (of the opposite sex; when it happens to be t.s. sex there are no problems), and if there are even more children of one & t.s. sex (what is hardly poss.), then the parents alternate. This has to say that each child has, or belongs to, only one official parent, & this not only after a poss. separating of the parents, but within the family, i.e. each child knows who is the parent that has to bring him/her up. This has to be very suitable and then I may make a proposition even about the ... names of the children, what is also an important (& not yet properly solved) question, namely: each child (i.e. citizen) has 3 names, where the family name is to be chosen (i.e. it may be t.s. family name but may also not be) by the parent to whom the child is to be given (or belongs), the 2nd name is to be chosen by the other parent (usually of the opposite sex), & the personal name in temporarily chosen by the official parent (who has given the family name) but the child not only has right to change it (after 16 or so) but has to do this explicitly. As simple as that! And as to the paying of alimony: this shouldn't be at all observed as problem to be decided in law courts, but has to be left to the state (which has to take from each citizen as much as it can 2(i.e. proportionally to the income)2 & give to each child 2(& to give it literally to the child after, say, an age of 12)2 as much as it is established in the moment); taking into account that the parent already must care for the child or children that belong to him or her, no matter: single, married, divorced, or widowed, there will be no need at all of law suits --- & that is, I sup., why this simple decision is not yet taken (bc. our Parliaments consist mostly of jurists, & if there will be no divorce suits then: what will the left jurists eat?). ]
     But let us return to the matter, where are other rel-d ws to be ment-d, like: the ... mat colour (I_matt in Ger., matovûj in Rus., etc.; a mixed colour), or the twisted fibers of the mat as I_mattress (matratz in Rus., Matte in Ger.), or Ger. I_ermatten (to become weary --- bc. of some "mating", I sup.), or the known Fr. I_matinee (a morning, or morning-presentation --- what is bc. the sky in the mornings isn't so clear as it's in the evenings 2(>> serum)2; or also matin 2('mate~')2 as a morning), or your I_match (either as safety matches or as football match --- bc. there is some fighting, stirring, friction of bodies, like in the mating). And surely this isn't all bc. there is also the chess-I_mate, i.e. a "mating for shahs" (the I_chess is I_shah in Sl., or Schach in Ger.), & you know that a mating in this sense is when the king can't move anymore (so that the winner can "bugger" him, at least in his imagination). There's also the Rus. w. motatþ |I_motat$| (to wind, say, a thread on a spool; & they read it 'måtatþ') or namotka (a winding), but then here has to be also your ... (to) I_make /I_made, bc. this w. is used also for making of children (etym-cally make is directly from the Ger. I_machen 2(<< m.)2 but this sounds sim. & is rel-d to the power & magic, & then especially the form "made" has to be from the here-disc-ed r. bc. there is t.s. Ger. I_Made as a ... larva, maggot, what again is rel-d to the mother 2(but << also mådi or madeo)2 ). Yeah, but poss. the greatest surprise gives us the ... I_mathematics! Bc. it isn't just "mated", it's mated to the 2nd power, what has been known from very old times bc. the w. is Fr. mathematique, which is Lat. mathematica (resp. mathematicus was mathematician), which is o. Gr. μαθηματικα. Well, there is no need to take the cynical view point, so that we may sum up the matter with the conclusion that the things with the mathematics are just very twisted, more so bc. in o. Gr. this w. meant also astronomy or -logy, and was given from their μαθημα = -τοσ as: knowledge, science, area of study, guidance, strong wishes & capabilities for studying, as also μαθησισ was education (i.e., a kind of maltreating, I should say), which ws were used by Aristotle & others. So there's no need to be cynical but nobody hinders us to think that the twisted things meant here are smb's hands & legs etc., as --- you may be sure --- it was thought by scientific men in those ancient times, & is still thought by almost everybody --- namely, that the mathematics is, I'm sorry, a f#cking science /discipline! Bc., at the end, the Lat. mater is also often cursed (or, as the Rus* put it: materitþsja, or krûtþ matom, for to curse) when smt. becomes very twisted. All this is obvious, but it is better to be explained scientifically.

~ ~ ~
     And now we will continue with some of the forms of the matter. Let us take 1st Lat. I_solum, what is an earth or a ground or the Earth, i.e. some I_solid body (sol in Fr.), but being a kind of matter this r. gives us also the biggest star in our solar system, the I_Sun, which in Lat is Sol (Solis) & in Fr. is I_Soleil ('solej'), resp. in Rus. is Solntze & in Bul. Slåntze (or Sunce in Srb.). The solid matter gives also the solutions (I_solutio in Lat.), & the I_salt as their main ingredient, which is nearly t.s. all around the world (as: I_Salz in Ger., sal in Lat., solþ |I_sol$| in Rus., sol in Bul., etc.); in the rel-n salt -- solution one may, if one wants, see also the law of preservation of the matter (i.e. we solve the solid but some salty parts of it remain in the solution). The salt, being so important, gives also the 1st (& still the most valued) profession in the world, this of the I_soldier (the "salt of the world"), which w. is also universally known (Soldat, read with 'z', in Ger., I_soldat in Rus., soldat in Fr., etc. 2(in Bul. we say I_vojnik what etym-cally says that he's very good at emitting of threatening war-cries, in sing. I_voj)2 ). From this r. is also Rus I_zola ('zolà', an ash /-es or cinder; they call the Cinderella from the fairy tale Zolushka), which is unknown in Bul., but we use Tur. I_zulum (an outrage or banditism), what reduces to t.s. m-ing (of smt. dirty, like ashes), though one may think here the ... I_Zulus have smt. to do (but whether this is bc. they are black people, or they mean themselves as soldiers or rulers, or smt. else, I can't tell you). And I have a big suspicion that the known Tur.-Ar. ... I_sultan, is also here --- as solo ruler (hence the It. I_solo too), which is given from Aramaic salita as to rule, overcome (and if you are curious to grasp what unites the power & the evils, so this is the bad power --- << malus).
     The bad or black m-ing of this r. in the Sl. langs is also to be proved by Rus. zol or I_zloj (zål in Bul.), what is to be angry or cruel, what leads us to o. Sl. zålva |I_za^lva| (in Bul., or zolovka in Rus.) m-ing a ... sister in law (the bride of a brother, or a sister of the wife --- what is bc., you know: cherchez la femme). The colour of the ashes (what is Ger. I_Asche, & t.s. in Heb.) may be viewed as smt. light or fair or white, like in the ashen-tree (which is jasenþ in Rus. /I_jasen in Bul., where jasnûj in Rus., or t.s. jasen in Bul., means clear or light colour), but may also be viewed as smt. dirty or black (zol- /zul-). To add that the usage of piquant ws in family rel-ns (without a common knowledge of their hidden m-ing) shouldn't be smt. surprising and may be illustrated also by one strange Bul. (but not Rus., & not Sl.) w., I_kaka, for the bigger sister, which, more than obvious, is from Lat. I_caco m-ing ... to defecate (i.e. to produce caca-faeces --- I beg your pardon ---, which in Rus. are "lovingly" called, i.e. as diminutive & in sing., I_kakashka)! So that the point here is not to question this version (as some Bul. etym-sts do), but to give explan. of this phenomenon, which lies, again, in the view to the older sister as to a dirty girl, doing dirty tricks to her younger sister, bc. of her unconsciously feeling (women feel, they can't formulate well what they think but they feel it all t.s.) that when with the time she will become older, her younger sister will, poss., become a beauty; the younger one, for her part, though being sillier, doesn't as a rule behave badly, she respects the older one, but the older shows no respect to the younger (& why should she?).
     Ah, I again jumped to the side, so let me return to the I_Sun, what is Ger. I_Sonne, and stays a bit away from the Lat. Solis, but this isn't so important. What is interesting here is to stress on the rel-n btw. the sun & the ... I_son, surely, which exists also in the Ger. original (where the son is I_Sohn), & in many langs the son is called sun (in Rus. they say solnûshko mojo for a young boy, where Solntze is the Sun-Solis). I don't need to indulge here in long explans bc. you know that both parents prefer to have boys than girls (& comp. this with the further disc-on of the daughter). In Sl. the son is called I_sin /sûn |I_su^n| (Bul. /Rus.), where the rel-n is with the ... blue colour of the sky, which is again sin /I_sinij, what hides t.s. idea of the Sun (after mentioning it, bc. otherwise it isn't clear why the sky & the son have to be t.s.; this is also the reason for clothing small boys in blue, where the girls are in red, what, as far as I know, is applied also on the West, but you maybe think this is just a choice 2(what is so, of course, but there are reasons behind this choice; if not the Sl. rel-n then that the girls have the colour of the blood, which is dirty in a way, we shall come to this)2 ). We are sp-ing here about the idea of the son, but there may be said smt. also about the etym-gy of the sinij-blue colour, which is o. & c. Sl. (sinþ in o. Rus., I_siny in Pol., etc.), but this r. (& with this m-ing) was known around the world, bc. there was Finnish sini (& some Mordovian 2(not from Moldavia in the former USSR)2 sen), etc., leading us to the o. Ar. & Skr. langs, with m-ing of smt. bright & shining. You may not believe me here at 1st but the given Skr. w. was I_cyamas (poss. read 'chjamas') what is the known on the West cyan or I_cyanic colour, which surely is shining; here is also the cyanide (called in Rus. sinilþnaja kislota, where the 1st w. is from sinij & the 2nd is for the acid); sim. is the case with It. I_chiaro ('kiaro') m-ing clear, bright; but on the other hand there's smt. messed with this colour, bc. cyamas is given as m-ing black & giving our Sl. chërnûj |I_chernu^j|-black colour (that's in Rus., in Bul. will be cheren), also if one reads the last It. w. as 'chiaro' it begins to darken (though such is the case with many other colours, so don't be worried too much by this remark; let us say: it is shining black). And now here emerge 2 new moments: one is that this ending --mas reminds me about one peculiar Rus. w., mastþ, m-ing colour, nuance (used mostly for horses), and if this isn't just an ending (-as), or isn't meant as some strike with a brush (most probable, >> mazatþ-to-brush), then we may follow this r. to the Skr.; the other inclusion is our Sl. evening called vecher in Bul. or vecherþ in Rus (o. vechor) or just veche in Srb., where the explan. is that this must be: veche-now (in Bul., >> v. ) + cheren-black (again in Bul.), i.e. when it becomes dark, but we had decided not to pronounce the syl. che- twice.
     What concerns your I_sky, it has to be again smw. here, bc of the shining (in Ger. it is I_scheinen, schien; or take again the Skr. I_cyamas), though mutated & with additional ideas: of smt. sloping or sliding, rel-d to the ... I_ski|es (which are world-wide known & in Eng. are rel-d also to the I_skewer|s); & of some enclosure like in Rus. /Bul. I_shkaf (a cabinet, cupboard, closet), what is o. Gr. σκαφη (a boat, tub, basin), what has given the well known I_scaphander (some shkaf for the "andros"), & the sky, really, is a kind of paravane enclosing the air that we breathe; & also of a peering, casting a look, bc. in Bul. exists the strange jargon (not Sl.) I_skivam as to peer at smt.; & of stuffing of smt. too (in an imaginary container), bc. there was a Got. skatts & o. Icl. skottr as a tax, & o. Saxon skat as a coin. The etym-ists give for the sky o. ws like: sceo, scio, o. Ger. skuwo, o. Norw. skuggy (a shade or shadow), & Got. skuggwa (a mirror), but they don't provide us with any guesses for the hidden m-ing. To this cluster I may add also: Rus. I_skat (a skate as one flat fish 2(hence, also your w.)2; but also a slope, descent, in which sense it's equal to I_skos /otkos), Bul. skatavam (to pack away, or to fold), koso (awry) or kosja (to maw, resp. kositþ |I_kosit$| in Rus., which means, beside this, also to look I_askew or to limp), then Ger. card-game I_Skat (a bit strange game bc. it's for only 3 players), which is given from It. I_scarto (known also in Bul. as 'shkarto' for smt. spoiled that must be thrown away) but meant there as a card (It. I_carta & Lat. I_charta), bc. the players throw by 2 cards down (what, in fact, is again in the sense of skatavam, bc. this discarding or discharging negates the m-ing of the charta-card which isn't at all smt. to be thrown away), or also Rus. I_shkatulka (a small box), or the Eng. I_skiff, etc. Then, bc. the shkaf is equivalent with Bul. I_skrin, which is twin with your I_screen, I may jump to Bul. I_skrivam (to hide), or to Rus. I_skrjaga (or Bul. skråndza), what is a jargon w. with m-ing of the Eng. stingy, but it surely has to be rel-d to your I_scrag /scraggy or I_scrounge, which come from your I_crag (there was also an Irish creug, or Welsh craig), which is rel-d to your (to) I_shrink, or also to Ger. I_karg (poor, stingy, insufficient), or to Lat. I_scrotum (<< s.), etc. We may come to smt. sim. again on ... Scot; and for the Eng. skiff you may look back to schieben, bc. there was a Teu. skif as to split.
     OK, but as far as I am mainly concerned with the ideas, not only with the etym-gy, I may change the r. a little to san- or even to sir-, and go to Lat. I_sanctus (a saint), with many varieties like: your senior or Sp. señor |I_sen$or|, the I_Senate, the known I_Sir & sire (also Fr., giving their I_monsieur) & your ... I_surname (no matter that the r. is a bit diff., but it can't mean smt. else than the "name of the Sir"), the ... I_sergeant (I sup. --- bc. they were mostly from the aristocracy, & from the common soldiers have to be called "sirs"), and then, going back in the time, we have to come to the Biblical ... I_Sarah, & to a name of a country, I_Syria (&, then, to the o. Assyria), to what we shall come again (on serum & sûr, where the m-ing changes; but it does so also by your ... I_senile). Here the m-ing of the sir--Sarah--señor is of smt. good, either bc. the blue colour is nice, or bc., being the colour of the sky, it has to be smt. elected, or for some other reason, and I may continue with, say: the Fr. (& Eng.) I_saint (but in Fr. it is read 'sen', & comp. this with the above-ment-d sen as blue), then Fr. sain as healthy, good (surely a source for the saint), or its It. twin I_sano /sana (to remind you the proverb: |I_sentences| "Anima sana in corpore sano!", or "Healthy spirit abides in healthy body!"), or other sanitary derivs coming from Lat. sano (-are) as to heal, mend, prevent, or sanatio (a healing), or sancte (sacred, moral), etc.; btw. these ws has to be also o. Sl. (Rus., Bul., now a but obsolete but still used) I_osanka (a stature, appearance, supposing it is healthy or dignified), what surely is rel-d to the ... exultant religious cry osanna (I_hosanna in Eng.) dated back to the o. Heb*. If you wish you may distinguish san- /sin- from sar- /sir- r. but here the m-ing is t.s. and the things lead us to the Skr., where even today (i.e. in the Hindu lang.) the women wear beautiful I_sari|s, the sir is called I_sahib, sircar is a (head of) government, or I_sirdar is a ruler, headman; & you still use the w. I_shrine (& then << I_Shri).

~ ~ ~
     From the sacred sin-blue colour of the sky we may easily go to the I_star|s as an important kind of matter, but also as symbol of light & wisdom (<< starûj |I_staru^j|). Starting in the Lat. I may cite: their I_astrum (a star, or a constellation), giving your astral, the astronomy (I_astronomia in Lat.), the flower aster, the sign of asterisk, then the naval term I_astern (though this has to come from the steering wheel), & many others, but the r. comes from the o. Gr., where the star was αστερασ or αστρο(ν), (also αστηρ was a star or a meteor), & the αστρονομια & αστρολογια are clear. The latter sciences (if you can call the astrology science), being well known & coming from older then o. Gr. times, have to lead us to the Skr., but before going there let me make the remark that the m-ing of the r. (I/E. star- /ster-, the beg-ing "a" isn't important here) is of some great power that may stir the things (comp. your astern with astir; or star with I_stir), so that it would be better to look 1st by the Teu*. In the Ger. may be found, f.ex.: I_Stern ('sht...', a star), I_Stirn (a forehead), stark (I_strong), I_Storch (a stork --- bc. it sticks out 2(stårcha |I_sta^rcha| in Bul., & the stork there is shtårkel)2; whether in Rus., b.t.w., it is just ... a happy exclam. --- I_aist), I_Stiege (a I_stair /-case 2(& comp. this with the star)2, or a cassette 2(I_shtajga in Bul.)2 --- bc. they may be put one above the other; that is why you say, lower or upper case) or as a verb steigen (stieg, to rise, go up). Or to continue with their: I_Stange (a rod, usually for threading weights on it in heavy lifting, but also as stack of cigarettes --- hence the I_stack too), or I_Steuer (<< S.) giving your (to) I_steer (bc. it leaves behind smt. ground by the hidden great power, some I_spur 2(I_Sporn in Ger., shpora in Sl.)2 or spurt, though this isn't exactly t.s. r.), or I_Stieglitz (also shtigletz in Bul., a ... gold-finch, small bird that surely jumps much around), or I_starren (to stare), what is Lat. (your consternate is I_consterno there --- bc. of the light of the Sterns or suns), & where is also to startle or even the shorter ... I_start (i.e., straighten up, alert), etc.
     ( To add smt. about the I_Stieglitz: in Rus. it is shchegòl or I_chizh, but shchëgol 2(read 'shchjo...l')2 is a dandy, fop 2(in Bul. we say konte, given from the It. conte-count)2. For the bird is given a sound imit. 2(shchebetanie in Rus., or churulikane in Bul.)2, what is to be expected; for the modernly clad person is given Pol. I_Szczegol as a detail or peculiarity; and the Ger. w. is given from the western Slavs, in what I don't believe much bc. of the ment-d steigen & the other ws. But here many ideas are mixed, like: the imit. 2(in which I believe only for the chizh)2, the jumping out 2(bc. many birds mostly jump than fly; also people who show off much are called I_parvenu in Fr., what is around the par-air 3(<< paradise)3 or pervûj |I_pervu^j|-1st 3(to be disc-ed)3, but in Rus. such person is named vûskochka |I_vu^skochka|, what is from skakatþ 3(to jump)3 or I_skok as a jump)2, and there is the Rus. w. shchëka 2('shchjoka' but written as "I_shteka" --- 'shch' in Rus. is one let.)2, which you call a I_cheek, & everyone can see how near this is to your I_chick, and t.s. shteka in Bul. 2(bc. we read the Rus. let. 'shch' as 'sht')2 is the stick used in skiing 2(I mean that the cheek is smt. jumped out bc. that is the reason for your use of cheeky as rude)2, & other things. But let us not divert too much from the star. )
     We may go now to some Eng. ws, like: I_stern (as noun or adj.; this is smt. around the I_Stirn-forehead, but also with the stark-strong idea bc. of the hard bones there, and, besides, this part of our body hides the bright 2(sup-edly)2 brain, it is like a star), then the I_stick, or the just ment-d I_stack (smt. gestiegen in Ger., i.e. piled up, called in computer science LIFO-structure, from: "Last In, First Out"), or the ment-d stair with the variety I_storey (bc. they go high up to the stars; or take the storage /storing), & so on. More precisely for your stern as adj. the etym-sts give an o. Eng.-Saxon stierne (serious), o. Prussian sturnawiskan (a seriousness), Lat. I_sternax (serious, severe, demanding 2(in Rus. this is I_strogij)2 ), and Skr. I_sthiras as powerful, strong, to what we shall return after a while. But bc. in Lat. I_astrum is equal to stella = sterla (& you use the w. I_stellar as almost synonym to astral) I may cite also their I_sterno (-are, stratum), what is to spread, or strata, what is It. strada & your I_street & Ger. Strasse, or Sp. (& world-wide known) I_estrada (you know, the Sp* don't like to begin ws with difficult for pronouncing consonants like "sp" or "st" & put an "e" before, to take some air 2(as much as the It* don't like to begin ws with vowels, bc. they end each their w. on vowel)2 ), or Lat. I_stratum as a layer, but its primarily m-ing was of a ... blanket or cover.
     This blanket in Sl. has given, say: Rus. stelitþ |I_stelit$| or zastelitþ (to cover or spread) or Bul. I_postelja (a bedding, or a bed), or stelazh (boards to put smt. on them), or stelka (a soft piece to be put in the shoe), etc. But this was soft spreading, with "l", and when we use "r" instead we get rough coverings like in, f.ex.: Bul. stråhav |I_stra^hav| (sherohovatûj in Rus., with rough, uneven surface, or protruding hairs or grains), Bul. trija /strivam (to grind, teretþ |I_teret$| in Rus., & comp. this with I_strong & the Skr. I_sthiras), Rus. (Sl.) stradatþ or I_stradanie (to suffer, resp. pain or suffering), then Ger. (taken also in Sl.) Strauß |I_Strauss| (ostrich in Eng., but it is named so bc. it hides its head in the sand, and its bottom, with the feathers, sticks out 2(<< torch or stårcha |I_sta^rcha|)2, bc. the other m-ing 2(which I think was the initial one)2 of this Ger. w. is of a bunch of flowers; it's used also archaic for a battle 2(where "feathers flow")2 ), or their I_Strauch (nearly twin with Strauß, a thicket or scrub), or sträuben ('shtrojben', to disturb the hairs or make them stick out), or the twin I_streuen ('shtrojen', to strew), or I_schroff (rough or highly sloping), or I_Schrot (small grains, pebbles), or Schorf (a scab), but we begin again to go away from the star so let me finish here with the well known I_scruple, & the I_structure.
     There are surely 1000s of ws for grinding, sticking out, covering, rising, etc., where smt stirs & which sound like star-, so that I may continue with, say: Bul. jargon I_shtur (fast moving, like crazy; this should be Tur., but it is also Ger. bc. there I_Sturm 2(taken literally in Sl.)2 is an attack, storm), an o. Gr. στρηνεσ (deafening) or στρηνοσ (haughty, arrogant) or στρηνησ (hard), or also στροβοσ (a rotation, but also a link, smt. twisted; from here in Sl. I_strofa is a line of poetry, what is strophe in Eng., giving also the I_apostrophe). Then we may come to o. Gr. στρατοσ /στρατια (an army, folk, military unit), i.e. smt. that may unexpectedly fall over us (in Bul. I_srutvam 2(se)2 is to fall dawn, like an avalanche), where from is the known I_strategy (στρατεγια) & the strategs /strategists (στρατευω is to conduct military invasion --- to strijat-grind some poor nation), & that is why I_strah in Bul. is a fear or strjaskam is to frighten (this isn't exactly so in Rus. but there strashnûj |I_strashnu^j| is frightful, or strashusþ is to fear, so that it's c. Sl.), as much as your (etc.) I_stress; then here comes the ... I_stratosphere (some stråhava-rough sphere), & so on. ( And let me use the place here to comp. the strategy as smt. more threatening, fundamental 2(a kind of "stratosphere" of the ruling)2, more general than the I_tactic|s, where in the latter only some tick-tack-ing is present. ) But the beg-ing "s" should not be very important & then we may go to the ... I_trachea --- as smt. rough, bc. in o. Gr. τραχεα was an uneven land, τραχεωσ was rough, crude, etc., & τραχηλια were pieces of meat from around the neck, or other small cuts; besides, in Rus. trahnutþ |I_trahnut$| is to hit strongly (usually on the head), & in such moments, as the saying goes, we "see stars in bright daylight".
     Here may be ment-d also the Lat. I_terra (what I've already done), and the nearly placed o. Gr. πρεσβυτεροσ or your (& Sl., bc. Christian) I_presbyter (a very "teros" person, in the sense of starûj-old), then Bul. (Eastern) I_tara (a packing, which is given as It. tara, but this shouldn't be the original w. bc. in Bul. is known also Tur-Ar. I_dara m-ing t.s.), and today's Hindu (poss. o.) I_tara, what is exactly a star (so that the "s", really, isn't important; also the tara /dara may be a kind of ... envelope of the star, or some ground star dust that prevents the good old-"star" thing to shine in its full brightness, << also tir or torus). Ah, in order to grind smt. one usually does 'tår-tår' and exactly in this way is done one interesting Bul., but coming from Turkey & Persia, cold soup made on the basis of stirred yogurt with rubbed cucumbers (& dill, & oil, & ground nuts), which is called I_tarator (>> also cacik); there is another dish, too, coming from very old times, bc. in o. Gr. may be found ταραγμα (here gamma should not be read), which in Tur. is I_tarama (t.s. in Bul.), what is mashed & stirred (now with mixer) caviar, with oil & boiled manna-croup (& lemon juice & rubbed onion) & I'll tell you that, though this isn't t.s. as salmon's caviar, but it's tasty. There may be ment-d also Tur. (Gr. etc.) I_taran (an old device used for braking of town-walls) --- imagine it as a ray-beam of some star --- what reminds me one very funny Tur. w., one of the many modern (also ancient) shortenings (like Rus. GlavNarSpichProm, what in totalitarian times was part of a Ministry governing the production of ... safety matches, so that this was written on each match-box), namely their cankurtaran (read 'dzhan...'), what was (& maybe still is) their emergency health care (bc. the 1st syl. can means literally soul), where the fun comes if you think for the 2nd syl. about your cur, but in Bul. this sounds just brilliant bc. of our kur, which will be disc-ed later on, but I may as well tell you now, with the required excuses, that this means a penis.
     So this is a good place to finish with the stars, but let me add also the Sl. labour, which is I_trud, with its derivs like: I_staranie (an effort, diligence; but it's twin with stiranie, what is grounding or erasing), or usårdie (in Bul., userdie in Rus., nearly t.s.), what isn't only Sl. bc. there was some Blt. I_starinty (to pull with effort), or starigs (diligent), or the ment-d Lat. I_sternax-severe or their I_strator (as a valet), giving the well known ... I_registrator (a registrar for you), & others (there was Blt. storas as heavily built, o. Icl. storr as big, powerful, important, etc.).

~ ~ ~
     And now let us look at the Sl. star which in Rus. & Bul. is I_zvezda (c. & o. Sl. bc. in Cz. it is I_hvezda, in Pol. I_gwiazda, o. Sl. zvjazda, pre-Sl. gvaigzda, etc.), but known also around the Slavs, like in: o. Prussian svaigstan (a shining), Lithuanian zwaigzde (a star), some o. Ossetian zvestae (a silver), etc., where the rel-n with the shining becomes obvious (via 'zv' -- 'sv') comp-ing this with Sl. I_svet (Rus., but also o. & c. Sl.) what means a light. Yes, but here the ideas begin to swell & mix one with another, bc. our whole world is a bright place (on the contrast to the other "life" if in hell 2(I mean, there the souls may be burned but this is on some "dark", under-terrestrial fire)2; or we think that we, still, live in the paradise --- bc., you know, the God is always good, hence the world has to be also a good place), and, in fact, in Bul. I_svjat is the world (but svetja is to shine, & t.s. svjat as adverb means also: saint, sacred), in Slovenian & Cz. svet is also the world, the people, in Pol. swiat is t.s., in pre-Sl. svjatjati /I_svitati was to shine, & the r. goes back to the Skr. where čvetas |I_chvetas| ('chvetas') was white or bright, čvitras was again white, or also in Avs. I_spaeta & spithra meant t.s. And when I said "ideas" I mean that they are several and the 2nd is of bending down, what in Rus. is svisatþ |I_svisat$| (the rays of the stars & the Sun surely fall down to us), or without "s" as visetþ |I_viset$| (<< v.) what is t.s. (or the rays hang in the air, what in Rus. is vitatþ |I_vitat$| 2(<< v.)2 ); then the rays may be imagined as ... I_spat out (look 5 lines above); then they may be observed as some ... nails (as metal pieces for fastening) bc. gvozdþ |I_gvozd$| in Rus. or gvozdej in Bul. is this nail (& comp. it with the just ment-d Pol. gwiazda-star), or also I_gvozdika is a I_carnation (bc. for us it looks like a nail, with a bit "disheveled" head; & not always is red as you think, starting it from the carne-meat); it is poss. to rel. this also to the ... flowers, bc. in Pol. I_kwiat is a flower (what is also pre-Sl. kvetþ, tzvjat in Bul. & I_tzvet in Rus.), but let us make the distinction from our flowers bc. there is a stronger rel-n with Ger. & older ws (>> again tzvet).
     This spitting & casting of rays or nails may be united with the idea of splitting (which lurks also in the tzvet, so that there are every reasons for this confusion), but let us continue with some other ws. Your (to) I_spit is Teu. bc in Ger. I_Speichel ('Shpajhel', "ei" is always read 'aj' there) is a saliva, but the idea of using the spit as weapon is very old (surely from Biblical times, or even before) & that is, in fact, the m-ing of the gesture of spitting. If you discard the leading "s" you may go to your I_pit as a hole (from the spitting, maybe?) or I_pith as soft core or gist (it might be meant as a kind of saliva), or to Bul. I_pihtija (smt. jelly-like), or << I_putta, or take your I_pity, what surely (if you ask me) just has to be rel-d to the known ... I_pithecus-monkey (pithecanthropus in full, but we may with pure conscience drop the anthropus bc in o. Gr. only πιθηκοσ was a monkey), which w. (in these line of thoughts) has to cause us to pity him (or her, or it --- the choice is yours) for not being exactly human, or to spit at him/her/it (what goes to t.s.). Then, although the Slavs don't say 'sp(r)-' or the like, using 'pl-' to imitate spitting, I have guessed that smt. of the kind has to be hidden in Rus. I_spichki, what are the matches (safety or not, but used for making of fire), imagining that they give some spitting sound when stricken. Etym-cally this didn't prove to be so but I still explain it bc. this is an unique Rus. w. and it sounds very funny for the Bul* (& I can't exclude the poss-ty that some Bulgarian also will read this book, can I?) due to its rel-n to our I_pichka, what is --- let us say it more decently --- a puss (but meant not as cat, of course). The official version is from I_spitza or o. ståpitza what is a spoke, where even a Skr. I_stupas as a forelock is given, which in Rus. is I_chub (hence, also near to 'stub-'; and it looks as if it flows out or shines from our head), where the latter is exactly I_ciuffo ('chuffo') in It. So that it wasn't a spit but a stick, though I, personally, don't see very big diff-nce in the idea. Anyway, bc there are maybe about 10 ws for safety matches all around the world (<< spiritus for a Gr. version, and in Ger. it is I_Streichholz, what literally says "strike-wood(en-piece)"), let also Bul. name I_kibrit be ment-d, which is Tur.-Ar. kibrit & (I sup.) here the idea of bunch of sticks has to be hidden (bc. there is a strange w. in Bul., kibik, which is also Ger. I_kiebitzen, both ws m-ing to stay around & pry in what others do, & it is given from Heb. I_kibetsn 2(also kibets, or kibutz)2 m-ing a collective or meeting).
     So, and at the end of our I_zvezda-star disc-on I wish to ment. another ancient w., o. Persian I_Jezdan, who was their highest god, whose name is said to be built as pl. from jezd /iezd what meant an angel, so that, if we want, we may see the disc-d hole made either by some rays or bc. of being ... eaten (isjazhdam in Bul. or såestþ |I_sa^est$| in Rus.); hence, also the splitting or flowing may be explained as rel-d with the eating (bc. of iz- /is-, what in Bul. /Rus. is a prefix or prep. m-ing: from, taking out a part of smt.; like the Lat. ex-) and the exultant cry 'jee', bc. of seeing angels or stars.

~ ~ ~
     Now let us move to our world in general & see how diff. folks think about it, i.e. with what they rel. it. The Lat. world is I_mundus & is known in all Lat. langs, e.g.: I_monde in Fr., mundo in Sp., or mondo in It., but it's known also by the Ger* as I_Mond, though this isn't our Earth but the ... moon (hence you know this r. too). This varying in the m-ings (& in Lat. mundus means not only the world but also: the Earth, the universe, the sky, then smt. neat, a law, clothes, etc.) is easily to be explained bc. this is o. Gr. μονασ = μοναδα, what is the one, the unit, & from here μονοσ |I_monos| (or mono- in many langs) means alone, giving the monk-I_monachus what I have ment-d before. The idea goes to the ancient philosophy what is well known, so here the accent is on the unity (though there may be some touch bc. of the sound 'mn' emitted by our mouth, which is I_Mund in Ger.).
     Your I_world obviously (at least for me) is rel-d to the "word" in the biblical sense (such mild consonant as "l", & put btw. 2 consonants, is used usually only for distinguishing). This might not be etym-cally correct, bc. world comes from Ger. I_Welt what means t.s., but the modification of the Teu. w. (we shall come to the etym-gy after a bit), was motivated by what I just said. In the heads of the o. Teu*, though, this rel-n should not have been present, bc. there Welt stays very close to I_walten, what is to rule, govern, & here many ws may be ment-d, on East & West, like, say: Rus. vladûka |I_vladu^ka| (in Bul. vladika, a sovereign, lord, or church ruler like the bishop), or vladetþ |I_vladet$| (to own, rule, possess), or vladenie (a possession, personal domain), or Rus. vlastþ |I_vlast$| (a power), or o. Sl. velitþ |I_velit$| (now poveljatþ in Rus. is to order or say, & povelitelþ is a ruler), or o. Sl. I_vasilevs what is o. Gr. βασιλειοσ (again a ruler; in o. Gr. it meant regal), or the flower I_vasilisk having given the name of spice-herb basil (I_bosilek in Bul., in Lat. it's I_basilisk & means some mythological beast, what again is o. Gr. 2(βασιλισκοσ)2 m-ing there young king, or some bird), or the churches-I_basilica|s, & others. Or there is also your ... "I_well" (with the idea that I am feeling like a king), then the name I_Walter in Ger., or resp. I_Vasilij in Rus., what may lead us to our Sl. I_vesel /vesëlûj (Bul. /Rus.) m-ing joyful, merry (again as feeling like king), or I_Vladimir (I_Woldemar in Pol.) m-ing exactly "vladûka mira-world", or (having come to names) Skr. I_Vasudeva (or Wasudewa in Ger. version, an alias of Vishnu), or another Skr. name, I_Sarasvati (storm-rich), who was the goddess of rhetoric, wife, this time, of Brahma, or I_Amaravati (immortal --- "a" for non, "mara" for mortal, & "vati" for the power), etc. Even the known Lat. ... I_basis has to be here, which in o. Gr. (βασισ) was: a step, movement, pedestal (i.e., smt. strong & powerful).
     ( As to the exact etym-gy of world & I_Welt, there were old: weorold, worold, wrald, warld, etc., which 2(being 2-syllabic)2 were to be split in a wer /vir 2(Lat., << virus)2 + old /alt 2(which is an old r.)2, giving in this way m-ing of human age, but also, and this seems pretty strange, forming the ... I_werewolf, written in Ger. as werwolf. Well, this might be so, but you surely can see that this "animalistic" man is smt. superstitious, not Christian, &, besides, such view is subjective bc. the world isn't our life; but it is also controversial to me bc. there is no 'lf' from the wolf in the cited o. ws, there can be guessed only the old-root. So that I am convinced that the Teu. & Celtic tribes have tried to find some better assocs to which to stick, and the Ger* decided to rel. the world to the ruling, where the Eng* --- to the God's word, but this isn't smt. new & has to be done before at least 4-5 cents. And as to the w. word /I_Wort, it is also c. Teu. 2(Dan. woord, Got. waurd, old: wrdho, werdh, wordam)2, leading us to Lat. I_verbum 2(a w., giving also your verb /Fr. I_verbe; << also versus & vershitþ)2, what were to be traced to a Skr. I_vratam as to command or vow 2(what, I sup., is an imit. of some cry --- << varda)2. )
     The r. mutates as: valt- /vlad- /vol- /vel-, or vas-/vat-, officially is given as I/G. whel- (read in Eng. manner) & m-ing to wish or choose, what is all in the sphere of the power or strong will. Here are also, say: Ger. I_wollen (<< w., or I_volo) & your I_will & the Sl. I_volja-will (or Srb. 'ja te volim' = "I want you"), or Ger. I_Wahl (a choice --- bc. that is what we mostly want 2(on this phenomenon is based the democracy, b.t.w.)2; but, on the other hand, the choice isn't easy, as it's said in the Ger. proverb: |I_sentences| "Wer die Wahl hat, hat die Qual."), or their I_Wonne (a bliss, or satisfaction 2(what reminds me of the name of Vonnegut)2 ). To continue with, maybe (we'll see to this), Ger. I_Wolle (a wool, vålna |I_va^lna| in Bul., though not so in Rus. 2(they say sherstþ |I_sherst$| what, b.t.w., must be from Ger. I_scheren as to shear)2 ), or your I_win /won (what is also Teu. but they have forgotten now the initial w. & have retained only the deriv. gewinnen /gewann, but the m-ing is exactly t.s., & you know that we all want to win), or Ger. I_wohnen (to ... live, abide --- we all want to live, don't we?; in my view here the will isn't so obvious 2(it is rather rel-d to wo-where)2 but the Ger. etym-sts give wohnen as rel-d to gewinnen), etc. And now about the I_wool, it has to be here bc. for it is given a sim. I/G. r., 'wlna-' (& in Srb. it is vuna), & also bc. we all want to be warm; besides, in Rus. (what is c. Sl.) I_volna means t.s. as Ger. I_Welle, what is your I_wave, & you see that there's only artificial diff-ce btw. Wolle & Welle, & in Bul. both ws are written as vålna |I_va^lna|, only the 1st (the wool) is stressed on the 1st syl., where the 2nd on the other one --- what is easily explainable with the curved form of the wave & of the woolen fiber.
     But the point isn't so much in the will as in the strength of desire, or even in the strength of ... non-desire (the opposite ends meet), bc. there is a c. Sl. vonja (Rus. vonþ |I_von$| or vonjaet, Bul. vonja, Cz. vüne, Pol. won, etc.) m-ing ... ghastly or pungent smell, reeking, where it is clear that we don't want it but the ws sound sim. (and your reek is Ger. I_riechen what means to feel some smell, not necessarily bad). The Rus. etym-ists go here to the Skr. I_anas-blowing (<< a.), but I don't believe much in this (not that it's imposs. for your 'w' to vanish, but why should the Sl* insert 'v' isn't clear, & the point, again, isn't in the action 2(we don't breathe especially stale air)2 but in the strength & power). And there are also very sim. Sl. ws like: Rus. I_von, Bul. vån, Cz. I_ven, o. Pol. wen, etc., m-ing: out, outside, away (say, in Rus. the phrase poshël von means: go out, disappear), or another Rus. von = I_vot as "see, here", for which an unclear etym-gy is given. OK, it may not be very clear, but there are also a heap of questions like your: when, where, why, etc., which are all Ger.: I_wann, I_wo, I_warum, etc., & (though these are Lat.: quo, I_que, etc.) when one asks a question one shows strong desire, wishes to know or have smt. What I want to say is that there seems to be ntg. imposs. if the questions (& the directions, gestures) are smh. rel-d to the will & winning. And it was useful to find examples of ancient rs where this unique (at least in Europe) Eng. sound 'w' (for which one can not be sure even whether it is a consonant or a vowel) is present.

~ ~ ~
     So that was about the world on the West. And the Sl. world is I_svet, what we have disc-ed (<< s.) --- I mean, in Bul. I_svjat is the world, where in Rus. this is a light, though the r. is present. But the Rus* (unlike the other Sl*) made an interesting rel-n btw. the world & the ... peace (<< p. for the Western point of view), bc. they use 1 & t.s. w. I_mir (& have the phrase:|I_phrases| miru mir m-ing "peace to the world"), where for the Bul* (Cz*, Poles, etc.) mir is only a peace. At 1st sight the situation here is sim. to the Lat. rel-n I_civilis (civil) -- civilization, i.e. we think that they are rel-d bc. we wish so, that's how the ws were coined, though there has never been a civilization or a country on our globe without an army or police, which are not civil structures (& I don't believe this could ever happen), but there is more than this here. ( Ah, when the Rus* say 2(usually as military command)2 I_smirno 2(or mirno in Bul.)2 they don't mean to stay free or relax but on the contrary, but this is a normal expression, it means not to move or stir, so let's not formalize more then needed. ) As to the world's aspect of the I_mir (only Rus., though I've heard that ... the I_Pamir mountains meant "roof of the world" so that the r. was known smw. on the south of Russia) one may think, a priori, that this is smh. rel-d to the ... Lat. I_mare (which sounds so, poss., bc. the sea waves say 'mår-mår') in a sense that the world is out of the seas (or offshore, as the Eng* say), what may be confirmed by the ment-d Pol. name I_Woldemar (Teu. Waldemar too); and then one may reason that this lulling 'mår- /mir-' was taken for symbol of the peace. Yeah, it might be so, and maybe some sim. image was present in the heads of the ancient people when the r. was made (ultimately all rs are imits of heard sounds, but this is too radical a view to be used everywhere) & that is why I ment. this here, but the official etym-gy of mir as peace (what is c. Sl.), goes not to the west but to the east, where was a Skr. I_mitras (a friend), & I may add also one o. Per. (Iranian) god of the Sun (before Zarathustra) called I_Mitra, who went in pair with the ancient Kibela /Kaballa, so that with the emerging of a god it is easy to rel. the world (& high mountains as the Pamirs) with the harmony of creation & the peace (but, still, mark that the peaceful world is united with the cabbala or fortune), & we will come later to this on I_mitkam (what is Bul. archaic for to walk around, & one usually does so mit-with a friend).
     Having come to gods I may cite also other sim-ly s-ing ws from the domain of religions, like: Gr. μυρο(ν), taken literally (I_miro) in Church-Sl., what is an unction, though etym-cally it's given as rel-d only with the smelling, what is I_mirisha in Bul. (but not in Rus.) & comes directly from o. Gr. μυρισω, also μυρωνω was to fill with flavour, or take their μυροδια, known as t.s. I_mirodija in Bul. (we are, after all, their neighbours) & m-ing mint or other herb, but this is the idea of the ether that unites or encompasses the whole world. You know, the unction, or the smoke of burned incenses, from olden times have symbolic m-ing of making contact with the gods (hence with the whole world), & of living in peace etc.; there is also a Church-Sl. w. I_mirjane (in pl.) who are the laics, non-clergy, so that it turns out that we don't have your hidden m-ing (<< laicus) & sup. that those people are living in peace, or are I_mitras-friends, & there is a clergy attire called mitra (for you it should be I_mitre), & a title I_mitropolit (he must correspond to your head of eparchy). But there are more ws, like: I_mihrab, what is a praying alcove or hole in the Islamic mosques (oriented to the east), I_mar, what in many langs of the Levant means a monastery, & then our miro-unction was called there exactly I_mirrh! And, sp-ing about churches, this is bound to remind us the ... I_miracles, or the I_mirage|s (Fr.; and then maybe the I_mir-peace is really a mirage, when the ws are so close?), or, come to think of this, also the Eng. ... I_mirth! There was also an o. Ar. title of a ruler, I_mirza, where from the known I_emir has to have come (who was amir in the Ar.); then for the mirth the etym-sts give rel-n to your I_merry & a Teu. murgjaz (or merch), but you see that the latter is smt. btw. mirza & mirage. And then here is also your (to) admire, what is Fr. I_admirer & Lat admirari, to be split in: ad + mirari, so that the Eng. ... I_mirror jumped unexpectedly (being smt. miraculous), also the deriv. admiral (as equivalent to the Eastern emir /amir). To resume: mir- is very old r. for smt miraculous, as the peace is (if it can ever be reached), what is sufficient reason for the Rus* to have named the world with this w.

~ ~ ~
     And now: what can be said about the I_cosmos? Not very much, in fact, except that this is o. Gr. κοσμοσ m-ing: an order, structure, state's ruling, or a decoration, or also κοσμεω was (is) to build, set, or govern, & from here comes the well known ... cosmetic (Fr. I_cosmetique or o. Gr. κοσμητικη 2(as the art to decorate 3(& to I_decorate, b.t.w., has to say that this is smt. diff. from the core --- i.e., hiding of the core)3 )2, or κοσμημα, what was an ornament or decoration); there was also a Lat.-Gr. cosmoe (given in Rus. as kosmû), what was (a member of) the ruling Council of the Ten in o. Crete island. So that the cosmos wasn't just the universe but the order & beauty of the Creation (& comp. this with the Ger. Reich). Being near to the Gr* the Bul* know the w. I_kosa as hairs (what is Gr. κοσσα) and kosåm as single thread of hair, what isn't exactly Rus. (they say now I_volos|û, what is from I_volja-will /I_Wolle-wool cluster as smt. freely falling --- volþnûj |I_vol$nu^j| is free or independent), but they have old kosû as hairs (rather a braid) & kosûnka |I_kosu^nka| as women's triangular scarf. I sup. here Bul. I_kozunak deserves to be ment-d, what is an ... Easter-cake (in Rus. it is I_kulich), bc. it is woven in thick braids, like of hairs, but our etym-sts give it from new Gr. κουδουνακι (read 'kudunaki', m-ing t.s.) & say that this is so bc. this bread was made in form of a bell (!?). I personally don't believe much in this "chiming" bread; we in Bul. stick to the form of the braid (though it may be also circular but still woven), & 'kozu-' isn't exactly 'kudu-', but such etym-gy is poss. (smw. in the past) bc. the idea of this ritual bread is to call us to go to church to hear the mass. This is also poss. bc. the Ger* use to eat in the mornings some small breads called Weck or Wecken, where I_wecken is to wake & Wecker is an alarm-clock, & the Ger. etym-sts say this kind of bread is c. Ger. & comes from the form of the bell, smt. like a wedge or a tower (& this form may be such bc. they eat them in the morning when it's time to wake up); but if so it is also poss. for the Rus. kulich to be called so bc. of the from of a kula-tower.
     The universe, then, is self explanatory, and we have spoken about the physical world (<< physique) & about the reality (<< r.), so that here I may only remind you about the rel-n btw. I_real & reel in Eng., what isn't a coincidence bc. reell in Ger. is from Fr. reel & Lat. realis & this means real; besides, the proper Ger. w. for real is I_wirklich (& Wircklichkeit is the reality) & here the working & rotation are present (<< I_werken); or to ment. also the I_evolution (& when you roll it in full it gives the revolution), which surely stars from the I_oval (or << vulva). The idea is obvious --- the cycle (or spiral or helix, if we add a 3rd dimension) ---, the r. coming from the o. Gr. ρεω (to flow; to remind you the I_reka-river), but there is more to this. I mean that ρεω is just a scratching where the reality is due (in my view) to o. Gr. Ρεα (=Ρεη = Ρεια, in Lat. I_Rhea, & in Sl. Reja), who was daughter of Uranus & Gea, wife of Cronus, mother of Zeus (& Poseidon, etc.), where there's a fable that Cronus had had the bad "habit" to eat out his children (in order to remain on the throne) but Rhea managed to hide the young Zeus in a cave & he remained uneaten (though for a god to be eaten should not be a big disaster bc. later on all children turned alive). Bc. of this I_reappear|ing of the children of Rhea the prefix I_re- in all western langs, from that time on, has the m-ing of a "2nd coming", or of smt. that is against us (as it is in the Lat. where rea is the accused party in law-suits, but there is also rea = Rhea), though here are hidden other ideas, too, which we already disc-ed on I_Eros.

~ ~ ~
     OK, but there are many material things (in fact, all things are material bc. we simply can't find a non-material smt., though we have many ws for non-material but useful ideas, symbols, or notions), so that I will continue with more paragraphs. One cluster I've promised you several times to disc. is this which I shall start with the o. Gr. καλο |I_kalo|, which isn't (though, in a way, it also is) present in the Lat. The Gr. καλο = καλον means good, well, appropriate, καλοσ is beautiful, suitable, fit, & καλλοσ is a beauty, & they greet themselves each day with καλημερα (what may be heard also in Bul. as I_kalimera & means a "good day" bc. μερα is a day 2(but this is a portion of smt. & the initial m-ing is of some space bc. this is also Tur.-Ar. I_mera as free common land, also archaic in Bul., where exactly the latter in Gr. is μερια m-ing a place or country, so that καλημερα may be translated as "good meeting with you")2 ), or, resp., on the evenings say καλησπερα (when the day expires 2(<< vespera, but in o. Gr. this was smh. rel-d to the ... I_sperm, bc. σπερχω was to force to grow, or inspire)2 ), & also other ws, but in Lat. I couldn't succeed to find this r. with this m-ing. What exists in Lat. on cal- is either rel-d to the calling (<< call), or to the mud & faeces (<< I_kal). We shall leave the cries now & will ask us the question: why such drastic change of m-ing has arisen in the Lat. lang.? Bc. it is really so, what may be proved by, say: Ger. I_Kalfactor (a common worker or servant doing odd & dirty jobs; but this is of Lat. origin bc.: factor is a worker, I_factum is a fact, I_factoria is a factory, etc., coming from I_facio as: to do, make, build, compose, give birth, & others --- what doesn't look much away from the I_futuo-f#cking, b.t.w., & also shows that people ... don't like very much the facts bc. they look to them like smt. dirty, or at least dusty), then Ger. I_Ekel (a disgust, from here ekelhaft is disgustful), & your callous (from Lat. I_callum as rough, hard, or a corn on the skin), & the I_calamity (what is Lat. calamitas; there is I_calamus as a cane, too, what has to be bc. it grows in the mud), & the before ment-d Bul. I_kal-mud & Rus. kal-faeces, & Bul. jargon kaltak as bad guy, doing dirty tricks, or kalolechenie as healing with mud-baths as it is done in many bath-resorts (& just imagine how peculiar this will sound in Rus. 2(where they, naturally, use another w. & say grjazelechenie)2 ), & surely other ws.
     [|I_comments| B.t.w., it's an interesting observation that the facts sound faeces- (or f#cking-) alike, where the ideas are closely rel-d to the deus-theos. In this way the facts are accepted as blotches on the beautiful surface of the world of ideas (or ws), & that is why many people still like to think that in the beg-ing of the Creation all was much better than nowadays (no matter whether they use for this purpose the fable for the bad canine-like Cain & the belle Abel, or that we simply did & do not obey the ws of some god(s), or for another reasons), where there are, actually, no real causes to believe that we are becoming worse; the truth is, in my view, that we change so slow that there could hardly be seen any diff-ce btw. the stone-age man & the average contemporary citizen (supposing they have lived all their lives under t.s. circumstances). To put it otherwise, the ideas are always better than their realization, or, if there might be exceptions (as, e.g., the idea to deceive everybody as much as one can, just not braking the laws, what turns out to be the main postulate of the free market, & the free world in general, surely doesn't seem to be very good, from a moral point of view), then they, too, may be reduced to this statement if one takes enough care to elaborate the ideas (what, for the given example, will mean that this was not the initial idea, this was the consequence due to the realization, where the idea was simply to allow everyone to state free his or her ideas without prejudices, & then to prove who is right & who wrong). The fact is that the facts, if they are proven facts & not unmotivated assumptions, are good things per se, though they may be either good or bad for us, as the ideas too, depending on the given situation. Still, the worsening of the matters with their realization is almost always unavoidable. ]
     But going around the world there are also examples for the good m-ing of the r. cal-, like: Gr. καλογεροσ (I_kaluger in Bul. 2(not c. Sl.)2, a monk but of a diff. r. & with the idea of "good man", as is commonly used by the Heb* for their clergymen), Lat.-Gr. I_kaleidoscope (bc. the pictures we saw in it are very beautiful), the well-known I_calorie (bc. it makes us warm or healthy), Tur. (also Bul.) I_kalay (a tin as metal, which is I_Blei in Ger. 2('blaj', what isn't much away from kalay, come to think of it)2, and this is smt. good bc. it makes the pans shine; in the Eng. there is also rel-n of the lead with the leader as the best man but this is bc. of the weight). And now it turns out that twin with this Tur. kalay is the Sl. w. for strengthening of our bodies, as also for tempering of the steel, kaljatþ |I_kaljat$| /zakaljatþ in Rus. (kaljavam in Bul.). Then there is the ment-d Ar. al-kali (<< I_algae), one Bul. town, I_Kalofer, named so after the voivode-headman Kalifer (in the times of Tur. joke in Bul.; he was a hajdutin, what is Tur. I_haydut 2(haidouk in Eng.)2, what means a rebel, guerrilla, but also a brigand or robber, though for the Bul* this w. is applied only in its good m-ing), but this is also the known Ar. ... I_khalif (you prefer to write it caliph & in Sl. he is halif, what sounds not much away from I_hala 2(a gust or torrent)2 -- halloo -- Allah), & others (<< I_akala). In my view here deserves to be ment-d also the modern I_calanetics bc. it makes women to look very καλο, no matter that this is given from the name of an Am. ballet-dancer (bc. then she was that who looked καλο, & she surely has heard about the Hindu goddess I_Kali, so that she has lived under the m-ing of her name); sim. to this are the calisthenics (or with "ll") & the I_calligraphy. Having gone to Skr. names then there I_Mahakala was an alias of Shiva, what splits in: maha m-ing great (<< mahatþ or I_maharajah) + kala for smt. fearful; officially the name is translated as "The Great Black" going to the r. kara- (we may come to this again but it is so in Tur. where "kara biber" is the sharp pepper in grains), what is poss. via the l--r mutation, & the black colour obviously is synonym for smt. bad, like mud, so that here kal- has the bad m-ing. But the m-ings are interwoven bc I_Kali is pictured as beautiful woman and at t.s. time she is goddess of the under-terrestrial world, that lies exactly in the kal-mud, & she is known for her vindictiveness; or take also the Indian town ... I_Calcutta, which might as well mean some beautiful kåt-corner. Anyway, the old Gr* have not fallen from the moon, they have heard this kalo from smw., but the question was: why for them this is always good where for the other nations this is mostly bad? Well, I sup. this is bc. for the hot & dry climate of Greece the mud is smt. good, bc. this means there was a rain, but also in a wide philosophical sense bc. this is needed for growing of the plants, life needs water.
     I may add even more ws, bc. surely from here are the alkali & I_alkaloid|s, and the Ar. al-kali may mean a "sea weed" but it grows in the kal-mud & may as well mean (besides that this is good, also) that (almost) "all is kal-faeces" (or that this weed becomes that); and the ment-d f. have to be ... not acidic (I am not a chemist & I've never tasted them but I sup. it is so; even if it turns out that this is not exactly so my statement will not be disproved, bc. in o. times people might have thought so 2(as, f.ex., they have thought that the sperm is some kind of fat, what can be confirmed by the w. I_spermaceti, i.e. it has to say to us that the whale-ceti is full of sperm but it isn't so 3(at least bc. it may be a "cetisse")3 )2 ). The importance of the alkalis is stressed in the Sl. langs by using for them the w. I_osnova, which in general means a ground (-base or -substance) of smt. (say, of a building). And al-kali have meant also what we call now in Sl. I_luga what is a lye, the sediment found on the bottom of muddy solutions, in lakes or artificial containers, & this is tightly rel-d with the Sl. lake or pool called I_luzha in Rus. (<< l.), this kali-sediment is rel-d also to the I_calcium /calcite (>> I_Kalk for more explans); at t.s. time luzha has taken the good (here shining) m-ing of the Gr. καλο bc. luditþ |I_ludit$| in Rus. is to cover with tin, also luzhenaja glotka is an expression used for a good speaker (with well set tongue; you say a "throat of cast iron"). ( Ah, let me squeeze here also the ... I_alcohol, bc. it sounds very sim. to alkali & turns out to be again Ar., but there are some surprises. So, acc. to the etym-cal literature, the basic definition of the a. is: fine metallic powder produced by sublimation, in particular distilled spirit. It comes from med. Lat. alcohol, which in turn is from Ar. I_al-kohl 2(& this kohl, if one asks the Ger*, is a coal, or else some dust or mud --- << kahl-bald)2. This powder in ancient times was used as ... make-up, to stain the eyelids. ) So, and maybe the calmars (or calimari) are also here (I_calamaro in It., given as Gr.-Lat.-Fr., i.e. 2(I think)2 smt. kalo from the mare-sea), as well as Tur. (& Bul.) I_kalkan (a I_turbot, where your w. was o. thornbut 2(bc. of the thorny buttons covering the fish)2, but the Tur. w. means primarily a shield), then there is another Tur. w., I_kalip ('kalåp', also Bul., a boot-last, or in Tur. it is also a moulding form, i.e. smt. that makes the things kalo), then comes the chemical substance I_calomel (mercurious chloride, given as Gr. kalo + melas 2(black)2 & used as purgative 2(though, if you ask me, it may as well be: kal-faeces + μελι-honey, i.e., making our excrements to honey-nice cream)2 ), & others (why not also the Rus. ... lake I_Baikal, as smt. baş-big + kalo-good?).
     And now let us have more closer look at the I_faeces --- squeezing our noses, of course. I sup. here we have to split this w. in: some 'fju' (like your pooh) + 'kal' (bc. in Sl. they are called I_fekalii 2(in pl., but there's no sing.)2, & in one Bul. vulgar jargon fashkii 2(what is Tur., faşkiye |I_fashkiye|)2 ), so that the real r. has to be kal-, as it is for the Sl* (with the ment-d piquant nuances), but in Lat. (& for the West) the accent is put on the 1st syl. bc. in pl. (in Lat.) they are I_faex. The mud, resp. the faeces, are not always bound to be bad, bc.: I have ment-d the curious rel-n btw. the Sl. mudû-testicles & mudrûj-wise, the cow dung may be smt. good (to what we shall come on guano), you have the w. I_fecund (surely from the faeces), which means good, fertilized, & here I want to tell you smt. about the eastern ... I_fakirs. On one hand they are known as illusionist, but on the other hand their name surely fits well with the faeces /faex! And this isn't a coincidence bc. the real Hindu fakirs of old times went around in dirty cloths, led ascetic way of live, & had had the habit to cover themselves with ... cow dung (bc. it was believed that it healed many illnesses). From here it's an easy step to another r. for the faeces, namely the Lat. caco (<< kaka) but we have touched it (eh, not literally) & shall come again to it in later times. But I may as well mention that the ... I_infection means taking (inadvertently) of some faeces, as much as the I_disinfection is trying to get rid of them (resp disinsection is getting rid of the insects).
     Now you may open your noses & take a deep breath bc. there will be ntg. bad-smelling till the end of this chapter, & we shall continue with the interesting w. I_calembour. It is Fr. & known all around the world, but the Eng. etym-sts say this comes from the name of fairy-tale personage from low Saxon, some Pfaff von Kahlenberg (what, b.t.w., means "bald mountain"), where their Ger. "brothers" say for their I_Kalauer (as synonym) that it is from the town Kalau (in Schlesien-Silesia), what, in fact, are 2 versions. I will explain it to you otherwise, doing the splitting in the Fr. lang. & in: calem + some bour-, but the latter not as bourge--I_Berg but as I_bourde, what in Fr. means: a lie, bosh, blah-blah, & even in Rus. (surely from the Fr.) burda means dirty water that must be thrown out in the sewage, or also smt. badly cooked, & here is also the known I_burlesque (Fr., or burlesco in It., coming from burlette as a joke, smt. to cause laugh), what, clearly, is an imit. of some (abhorring) 'brr'. And would smb. of you ask: what the calem here means? Well, if smb. asks, I'll tell him /her that this is the Tur. (known also in Bul.) I_kalem, what is a pen, pencil, chisel (or an office, i.e. the place where documents are written). Hence the calembour is a joke of the feather-pen (or tongue, here), what I sup. fits better with the m-ing. The confusion (or the diff. versions) is due to the fact that the kalem is from t.s. καλο-r. as the Ger. I_kahl-bald; and as much as your laugh is the Tur. laf (a funny story), so the kalem might have been known from old times. Not that the Fr* don't have w. for the feather --- their I_plume, giving the plumage --- but an oriental w. seems more exotic.
     B.t.w., the pen in Ger. is Bleistift (literally: "leaden stick"), and if I_Blei may be from the Tur. I_kalay then so Bul. I_moliv (a pen) may be built as some 'mm' (for the wonder of it) + 'oliv', where the latter is from Bul. I_olovo, what is a lead as metal (signed with Pb., from I_plumbum, what is plumb in Eng., but about its etym-gy later). But here are confused 2 metals, namely: the lead (Pb.) & the I_stannum- or I_stagnum-tin (Sn.), bc. Bul. (also Srb., Cz., etc., o. Sl.) olovo-Pb. is called in Rus. I_svinetz (poss. named so for its siv 2(Bul. for gray)2 colour), but then the Sn. is kalaj in Bul. where in Rus. it is òlovo (there's a diff-nce in the stressing but this isn't important); also in the Ger. the things are not very precise bc. the lead is Blei, but this is near to the Tur. kalay-tin. The olovo is given from an o. Prussic I_alwis (also Lithuanian alvas), rel-d to the Lat. alba-white, and before that was an o. Gr. αλφοσ (as t.s., though I have found it in a dict. as some white lichen used in medicine); then the stagnum obviously leads us to the stagnation (stagnum in Lat. is stagnated water, having in mind its gray or dirty look, or that this metal melts easily but looks like metal only when hardens). So, and in Rus. the pencil is I_karandash, what is a deriv. from the kreda-I_Kreide-chalk. Ah, but I have to add also the Fr. ... I_caramel, burned sugar with red-brown colour (that may be taken for blackish), which is an useful w. bc. it shows us how the Fr* may take smm. Tur. ws, bc. they have ntg. sim. on cara- (& mel -- melt, is an obvious rel-n; or << melange), where in Tur. I_kara is black as it was already said.

~ ~ ~
     OK, and now let us cast a look at the I_stone|s, but not in the Eng. version (which is Ger. --- Stein), bc. they just stay where were put, but in the Sl. variant like in Rus. kamenþ |I_kamen$| (or Bul. kamåk |I_kama^k|, or Cz. kamen, or Pol. kamien, etc.). This may teach us smt., bc. when the Sl. stones have ntg. to do with the staying, then, maybe, they should have smt. to do with the moving?! This may seem surprising, but that has to be what the Eng. verb ... I_come (or, better, "come in") has to say; this surely is Ger. I_kommen (t.s.), but this is also the well known ... comet (I_comete in Fr.), which is a stone (of a kind) but it also comes to us. In other ws, the Sl. kamenþ-stone contains the movement in itself (& how dialectical this sounds!) simply bc. it can be thrown (we'll come later to sim. ideas on şiş, Küste, & others). Searching in this direction I have found smt. from this r. also in the o. Gr. where καμνω |I_kamno^| was: to become tired, weak or thin, to endure, to work until full exhaustion, etc., i.e. to drop down from tiredness like a stone, but in t.s. time actively moving! But then I may add more to this, bc. there is the Eng. ... I_comb (& "b" here is just for distinction, you don't read it), what surely is Ger. I_Kamm (a comb or a mountain ridge), & if in Eng. one can take this just for smt. I_combine|d (we have spoken about the r. co-), then in Ger. kommen becomes exactly kam in Imperfect; & even if it is smt. combined then of what? Of some spokes or arrows, i.e. of frozen in their movement pebbles; t.s. idea can be seen in the I_projectile, where you sup. that it is projected or thrown. So that I may coin a new noun "come" as a ... hole into which to fall in this come /came movement, what turns out to be not a new idea bc. that is what the Lat. ... I_comma (Ger. Komma) means, & not only as punctuation sign (to roll in the hole, to rest a little, to take some breath) but also as clinical death, I_coma (of which one may come out, but may as well also not come); & comma obviously is Lat. & Gr. judging by its building of pl. --- in Ger. it's Kommata, like Lemma, Lemmata.
     Then I may continue with Sl. I_komin (in fact Bul., & doesn't it say to you: "come in"?) as a chimney-pipe (in Rus. it is dûmohod, i.e. a smoke-way) or kamina (an open fire), but this is the known Ger. Kamin (both things) & It. camino (again both, a I_hearth 2(bc. this is ... the heart of the home, b.t.w.)2 ) & Lat. I_caminus (a hearth) & Sp. camino (here m-ing a way, direction, a mean, i.e. the important thing is the movement; in It. they use 2 "m"-s here & cammino is a movement, resp. as verb I_camminare is to move, go 2(with io-I cammino etc.)2 ) &, come to think of it, also your I_chimney (a variety of camino on 'ch' bc. you just like this let.), & before this was o. Gr. καμινοσ (a hearth or fire). So that the Sl. komin /kamina has to be called 'komout' in the sense of leaving the smoke out of the room, but it leaves also fresh air in, so that we mustn't formalize more than needed. But then here is also Rus. I_komnata (a room), in the sense of your I_common-room, & all common things (saying to us: "come in & take me"), & o. Fr. comun (now I_commun) as a commune (what is Lat., m-ing there a common property), & the Communists (who you surely dislike; I also don't like them, but ... I like their ideas), & the I_communication|s, & diff. I_camera|s /camaras (includeing the photographic), & the commitments (to come to smb. & do smt. mit-with him /her), & the I_committee|s (Lat. commitere as to announce, gather together), & so on. Especially about the komnata are given: Ukr. kimnata or kivnata (bc. I_kivok in Rus. is to wave with hand or head as a sign of approval, or to come nearer, t.s. in Bul. as verb is I_kimam), Cz. & Pol. komnata, then o. Ger. Khaminata (= cheminata = kemenate = kemenade etc.) going to Lat. I_caminata m-ing a room with a hearth (open fire).
     Bc. of this strong pulling of the r. come- the room in Ger. is called I_Zimmer and I_ziehen is to pull or haul (<< z.); Bul. room, then, is I_staja, what comes from the staying (though this doesn't mean that the pulling is entirely disappeared bc. exactly staja in Rus. is ... a flock of birds, & stjazhatþ |I_stjazhat$| is to gather or acquire, say money) but we shall come to this again (>> stoic). Surely here is also Fr. I_camion (a horse-cart or chariot for them, from here also a lorry, but in Bul. kamion is only a lorry 2(though not so in Rus., they say I_gruzovik, what is from gruz as heavy weight)2 ), and one may look at it as at a moving "hole". And then (why not?) I may put here the known I_camea (cameo in Eng.) too, which isn't only smt. precious, but 1st of all a kamåk |I_kama^k|-stone that was carved (a "combed" stone, in a way) to show a picture of an animal (or whatever) becoming precious bc. of being worn as amulet. There is also Bul. I_kama as a knife (expressing the idea of the projectile), which must be smt. oriental bc. it isn't Rus. From here we may go to the ... camel, but not now; now we shall go to the hummock. Bc. the Eng. I_hummock (for which the etym-sts say only that it is of naval origin & has arisen in 16th cent.) has to be like the Bul. kamåk |I_kama^k|, or, then, like Rus. (c. Sl.) I_holm /holmik, what is a hill. It doesn't matter that the hummock is a big, usually out of ice, block, bc. big or small are relative notion (I may cite several geographical places in Bul. with "kamåk" in their names, but in each country may be found sim. examples), and even in Sw. holm is a hill (& in Dan. it's a peninsula), what surely is so, bc. everyone has heard about the town I_Stockholm (poss. a big hill; Stock has to be smt. around your stack). Etym-cally for the holm (chliem in Cz., chelm in Pol.) is given an o. Ger. hulma, what has to be the source also for the Sw. holm & Eng. hummock; and for the kamenþ |I_kamen$| is cited also an o. Eng.-Saxon hamar (what is now your ... I_hammer), but (in my view) this is short distance back in the time & lacks the ideas given above.
     But let us return for a while to the common things (I_I_komnata, & Kamin, & Lat. I_cum as the prep. "with") & add smt. diff., but what I think is also rel-d, though it is mostly Sl. What I mean is Sl. (c. & o.) I_kum as a godfather, resp. kuma for the --mother, where the etym-sts give an o. (Rus., Cz., Pol.) kumotrå /kmotr, coming sup-edly from a vulgar Lat. commater, or resp. compater (becoming kåpetrå, or Alb. kumptër /kindër, or Rum. cumetra), but there was also Tur.-Ar. I_kuma as any wife (it may be also a slave or a cook) with which one lives together, so that the w. is known also on the East. Then there is also I_kumir as an idol (o. Sl. koumirå), for which there were not a good etym-gy, but there were a Syrian I_kumra as a priest, & Arm. kumr as a gender, lineage, so that it fits here with the common things (a god or priest usually unite the people) & also adds smt. from its 2nd syl. rel-d to the mir-peace, but suggests also an imit. of humming ('khåm'). And then, bc. it sounds alike, comes Rus. I_komar as a gnat (also Cz. & Pol. komar, etc., c. & o. Sl.), for which o. Prussian camus as a bumble-bee is given (in Rus. shmelþ |I_shmel$|, b.t.w., bc. it shumitþ 2(makes noice)2 ), & a Lithuanian kamine or kamane as t.s., what leads us to Ger. hummen as to buzz (resp. I_Hummel is t.s. bee). This officially leads us away from the common things (though not much, if one takes hummen for summen and goes to the Lat. I_summa as putting the things together), but the buzzing is usually caused by wasps or bees & they may lurk, smh., in Ger. ... kümmern |I_kuemmern|, what is to be worried or troubled (by komari-gnats, maybe; as much as your bothering suggests bodatþ-pricking). The etym-sts don't say this but give an o. high-Ger. kumber as a worry, trouble, med. Lat. cumbrus /combrus as a barrier or dam (one has to gather stones or the like to build it), Gaelic-Lat. I_comboros as carried together, & Fr. I_decombrer as to gather the garbage --- what reminds me about the Tur. (known also in Bul.) ... kümür |I_kuemuer|, what is a coal, which is also gathered. ( Your I_garbage, acc. to me, has to be built from: Ger. gär 2(gären |I_gaeren| is to ferment)2 + your bag. ) After this I wouldn't be much surprised if Rus. kumûs |I_kumu^s| (a ... mare's milk) has to be also here, bc. it comes from Southern Asian (Kazakhstan etc.) kumyz, given from kummak as to shake or stir, what in turn sounds to me like Tur. (also Bul.) I_kaymak, what is a milk cream taken by skimming (called I_slivki in Rus., b.t.w., bc. of slitþ as to pour). So that the common things (together with the movement for their gathering) have their saying in many unexpected places.
     And now let us comp. the I_comete-comet with the I_meteor bc. they are sim. flying stones. The point of this is to come to the syl. met- which also contains in itself the moving (& it turns out that the comet contains it in its both syls, com- & met-), bc. here are, f.ex.: Rus. metatþ |I_metat$| (Bul. mjatam, to throw), the ment-d Bul. I_mitkam (to move about), the o. Gr. μετεωροσ = μετηοροσ (high, eminent --- it might be meant as smt. thrown high by some god) together with the I_meteorology (which now isn't science exactly for meteors but the weather looks like smt. cast from the gods), then Rus. I_mesti (becoming metu, metëshþ, to sweep), the known Lat.-Gr. I_metaphor (metatþ + φορεω-to-carry, smt. thrown far or high), then the I_myth (o. Gr. μυθοσ), & the slightly changed Lat. I_muto (mutare, to change, mutate, throw, take a distance). Ah, this isn't all, then comes your I_move /I_motion (the latter giving also the ... I_emotion, surely 2(and the modern nowadays promotions --- forced by the almost choking over-productivity)2, bc. it is some movement of vital fluids or neural impulses in our bodies), the more mutated mobile things (from Lat. I_mobilis or mobile, giving the perpetuum mobile), then from Fr. I_meuble ('mjobl', mobile or movable) we come not only to the automobile (what's obvious) but to Rus. mebelþ |I_mebel$| or Ger. Möbel (a furniture, but the point is that it's smt. movable, on the contrast to the real estate which isn't, & that's why it is smt. "real"), & then also to the ... I_mob, of course. The ancient r. here is Skr. I_methati = mithati m-ing to change, alternate (& you see how perfect it fits with the Rus. metatþ), or also Avs. mitha as phony, deceiving (bc. it changes, what also is a perfect match for the Gr. myth), and from here is given one Bul. w., måst |I_ma^st| (mestþ |I_mest$| in Rus.), which primarily m-ing is of smt. squeezed (<< müssen |I_muessen |), but it has another m-ing of revenge (which is the only m-ing of the Rus. w.), what is to be explained with this moving like a shuttle (going & returning), i.e. to return acc. to the shown or given (as you "met" it to me so I'll "met" it to you); I may ment. also the Ger. prep. I_mit-with with the idea again of some fast movement together (let's go mit me; though this isn't etym-cally sound bc. smt. mit is what lies around "me", what is around the sound 'me', which is common for maybe all langs 2(>> mama)2 ).

~ ~ ~
     From the big (& moving) stones we may, without much efforts, come to the smallest things or the I_atom|s, which, as it is well known, come from o. Greece, where the w. (ατομ) was coined by Democrites. When this is an artificially made w. I may allow myself, although it is very short, to split it in: a + tom, saying a no-"tom", bc. τομα = τομη meant: a piece, end, tree-stump or trunk, a hit, cut, division, intersection, etc., or also τομοσ was a part or piece (of some body, I_tomus in Lat.), so that the atom is not only indivisible but also as if non-material (bc. they had not had electronic microscopes in those times); here is the I_anatomy too (to search for the annals of the tomus-es), though we have ment. it before. For the Slavs I_tom is a volume of series of books (or just a book), tome in Eng., i.e. it is smt. small (but that can say smt. like 'tåm' when dropped down), or maybe not so small as can be judged by your ... tomb, which is Fr. I_tombe. But on the West this r. exists mainly beg-ing with "s" instead of "t", bc. there was also o. Gr. σωμα (-τοσ) as a body (alive or dead), or σωματικοσ as belonging to the body, physical, carnal, what has gone to the Lat. & Eng. as I_somatic; there is a Sl. I_som too, what is the name of one big & tasty river-fish (you call it sheat-fish), which can also be from here (as very somatic one); & (I sup.) your particle ... I_some too (bc. it isn't Ger., they say: etwas, einige, ein wenig, what are entirely diff. ws). And then it may be interesting to know that when the Ger* breathe they inhale ... atoms --- bc. they call this atmen, & I_Atem is a breath! Well, the It*, for their part, like to breathe arias --- bc. I_aria there means not only what other folks understand but also I_air (so that count this w. too 2(as a prelude to the next paragraph)2, together with Gr-Lat. I_aero things).
     If we now elongate the 1st let. a little (showing more ecstasy) we shall come to the I_auto (-mobile, -mation, etc.), what is also o. Gr. (αυτο(σ), read before 'aito', now 'avto', as in the Sl., & on the West 'auto'; also αυτοματον is a self-effecting mechanism, or an event, & αυτοματοσ is the I_automat (-on), with pl. automata), though this is a diff. r. & we have said smt. about it on: I_aus, I_aether, & autumnus. We may continue with o. Gr. αετοσ (in Bul. is a small town on the Black Sea coast named I_Ajtos), what is the bird eagle (we shall come to your w. on some other place), that flies high in the air-ether (αιθηρ(-οσ) ), & is surely rel-d in the o. Gr. to αιθοσ, what is a fire, flame, burning coals, what has given Lat. I_aestuo (to burn, ignite, boil, having in mind the rising sun, which moves in the ether), where from has come also Lat. I_aestas, what is hot weather, summer, or an outing in the nature, and I may bet this has given the well known ... I_ecstasy (ekstaz in Sl.). You see, the fire & the air are diff. things (or elements, acc. to the sciences in old Greece) but they are rel-d. The ether has to be rel-d also to the known Gr. ... I_hetera (in Lat. & Sl.), what is a women (though often used in contemptuous m-ing), where the w. has arisen bc. in those times only men gathered together (to eat, drink, talk, play games, etc.), so that if the company was heterogeneous (ετερογενησ in Gr., i.e.: of diff. gender-sexes), there were also some girls, on the contrast to the homogenous (ομογενησ, i.e. of t.s. gender) party, where there were only men, but this isn't bc. I_homo means a man, no, it means of t.s. kind (so that an only-girls party is also homo; & the lesbians are also homosexuals). If this is so then the ether has to be smt. diff., but from what? Well, from all the things-elements (i.e.: air, fire, earth, & water). The Lat. homo becomes in Fr. homme (read just 'om') & in Sp. I_hombre ('ombre') & is very near to Lat. I_umbra, what is: a shadow, darkness, constant satellite, spirit, etc., implying the thought that the human being is just a shadow (of God, maybe); and this umbra has given your I_umbrella.
     From the αετοσ-eagle & the ether I sup-d has to be influenced the ... ethics, as smt. invisible but hidden in our heads & inflaming us for good dealings, but the etym-sts give this only from Fr. I_ethique, then Lat. ethicus, then o. Gr. εθικοσ, which (besides that begins with "ε" instead of "αι") meant habitual (& εθισμα was a habit), so that this should not correlate with the ether. Well, it doesn't, directly, but it, still, is smt. ever-present in our heads (as it was believed for the ether), and I may even pick from the Gr. w. some "tick /tack" that ticks is our heads, or rel. it to Rus. particle I_eto (look, see, take it), & the ethics surely has given the Fr. I_etiquette (accepted also by the Sl*), what for the West is a way to behave, but for the Sl* it is also like your tag put on the wares (to distinguish them as smt. good). However, if we insert one lisping consonant in the beg-ing we may come to the I_phaeton, i.e. o. Gr. φαεθων, what means bright, shining, also the planet Jupiter, or we may take the shorter φαοσ as a light or shine, what are again things put smw. in the ether. Then there was the Gr. εωσ |I_eo^s| (a morning, I_east, day, the goddess of the morning, the prep. while or until; << zora), the eons (I_aeon in Lat.) as some invisible, like ether, particles but this time of the time, the I_Aeolian harps, etc. And there is the interesting point that what is light & I_aerial (to remind you about the aerie, usually for eagles) it is also beautiful & everlasting, bc. in Lat. I_aetas was: a bygone, smm. before, the whole life, an epoch, a person, & aeternus was I_eternal, & this was the cause for your ... I_age (with o. forms: aaege, eäege, Port. atge, etc.) to emerge, but enough with this atomic theme.

~ ~ ~
     The last portion here will be about the fire, but again in its Sl. form of ogån (Bul.) or ogonþ |I_ogon$| (Rus.) bc. this once more time turns out to be nearer to the Skr., where it was I_agnis, & Agni (= Wahni) was the goddess of the fire, & it was a personage I_Agnimukhe m-ing a fiery-mouth. ( B.t.w., about the I_mukha-mouth, this surely is an imit. of some mooing like a cow, where is also your I_mouth and Ger. I_Maul & I_Mund 2(the 1st used for animals, the 2nd for humans, but both m-ing a mouth)2, but it, really, is a Skr. w. bc. there was another name, I_Krawjamukha 2(in Ger. writing)2 m-ing, this time, a meaty-mouth 2(<< korova /I_krava)2, though there is also Rus. I_muka 2('mukà')2, what is a flour, & an o. & c. Sl. muka 2(now 'mùka')2, what is a pain or suffering, so that the mooing is well rel-d to the suffering 2(this isn't a happy cry)2 & to the grinding of food 2(to flour)2 in the mouth. ) On the West you have also caught smt. (though not much) of this agni- r., namely the I_ignition, which is Lat. (I_ignus is a fire, & igneus is fiery), but the r. is widely spread in other areas, there was Blt. ugnis & ugnus (a fire), & other ws. ( The fire is usually made by burning of coals, what reminds me about the curious Rus. rel-n btw. their ugolþ |I_ugol$| as a coal, & 2(c. Sl.)2 I_ugol as an angle or corner, so that I sup. the ugolþ 2(which, maybe, isn't c. Sl.)2 was named so bc. the easiest way to take the coals is when they are placed near to the surface, or are entirely open & easy to be gathered 2(comp. with the kümür)2, what in Rus. is ogolitþ /ogoljatþ 2(to strip)2; bc. of this strange rel-n to the angle that we, in Bul., have not grasped, we must have made the w. våglishta for the coal, from: v-in + ogolitþ 2(in a varied form)2. )
     Yeah, but alongside the Rus. ogonþ |I_ogon$| stays also their o. jagnje (or even older & nice-s-ing (j)agnþtzja) or today's jagnënok or Bur. I_agne (also Cz. jehne, Pol. I_jagne, Srb. jagnje, etc.), what is not known to the Eng* or Ger* but was exactly I_agnus in Lat. (& from there agneau 2('anþo')2 in Fr. & agnello 2('anþelo')2 in It.) or αμνοσ in o. Gr., & this is the nice looking & tasting young lamb, which just has to be rel-d to the fire, at least bc. it is usually cooked on a burning fire. But there are many ideas here bc. the lamb is symbol of the new life (there was an o. Eng. aenian as coming out with lambs, giving birth to lambs --- if you are a she-sheep, of course), & the lamb was used in many religious sacrifices in ancient times, & there was an agnus dei (meaning our Christ, though I am not religious to vouch about this), & the fire is an ever-renewing substance, it lives & is ever newly born, &, if we go to a let.-level, here are present: the let. "a/an" as beg-ing (<< anas), & the r. gn- as knowledge (<< gnome) or thought ("mn" in the Gr. αμνοσ --- << mnemonics), or some ecstasy if "gn" has to be read as 'nþ' (& then the above cited Skr. 'Anþi' may be really sim. to Wahni), etc.
     And now --- to the Eng. I_fire, which is Ger. I_Feuer, Fr. I_feu ('fjo'), etc., and has many derivs like: Bul. I_fira (smt. gone to the wind, expired, usually used for gathered fruits or vegetables when with the time they loose their weight) which isn't our but o. Gr. φυρα (& Tur.-Ar.), Bul. jargon I_firkan (tipsy, as if burning with internal fire); then to simplify the 1st let. & continue with: o. Gr. πυρ (a fire) & πυρα (a flame, fire, burning), giving your I_pyre (for burning of the dead, or smm. also of alive persons), then Rus. (c. Sl.) I_pir, what isn't exactly a fire /pyre but a ... feast (big eating & drinking), i.e. the consequences of making a fire, with the derivs I_pirog (a pie) & pirozhki (buns or the like; not that we rel. them now with the fire but they are rel-d). Then, come to think of it, also Ger. I_Pirsch, what is a hunting (i.e. an expectancy of a pir-blast); then let me cite also Bul. pårzhola |I_pa^rzhola| (roasted steak, from pårzha |I_pa^rzha| as to roast), or the assoc-d Ger. I_feiern ('fajern', to celebrate, surely with the idea that this usually means to make fires, to eat, drink, dance around, shoot fire-crackers, etc.), what comes from Lat. I_feriae as holiday or celebration, having given also Ger. Ferien (holidays, only pl.), & the I_pyrotechnic|s, & so on.
     In short, this r. (I/G. pur- /pyr-) is very old, there are given: some Hetian pahhur, an o. Sumerian (i.e. about 4-5 mills back) gir and Semitic kirr as furnace, what are diff. imits of flying ('får', & go far away) or burning ('pår- /bår-', like in your to I_burn), but the things, in my view, are more profound than this (for even animals try to imitate heard sounds) bc. here we come to the classical ... form of the fire --- the I_pyramid (o. Gr. πυραμιδα, but they are older then o. Gr.)! This just can't be a coincidence and in this cluster are also: o. Gr. πυργοσ |I_pyrgos| (a tower, or a castle), one Bul. town, Burgas, all the Fr. I_bourgeoisie (together with the ... hamburgers), Ger. I_Burg. (again a castle, & twin with the I_Berg-mountain), also many sources of light, like: Gr. φαροσ (I_pharos in Lat., shortened to far in Sl., light source of any kind; >> also I_fakel), Ger.-Lat. I_Furie (Fury, usually fiery), the Lat. I_furor, the (optical) I_focus (Lat.-Gr.), Bul. furna, which is exactly Lat. I_fornacula (an oven, we have cut the -cula bc. we don't need it), & so on. Then come many ... church priests around the world, like: Bul. I_sveshtenik or Rus. svjatoj otetz (this is from our I_svet-light but to t.s. idea bc. sveshtnik in Bul. is a candlestick), Ger. I_Pfarrer (direct deriv. from pharos), before that the old ... I_Pharaoh|s (as symbols of light for the o. Egyptian populace) & the I_Pharisee|s (t.s. for the o. Heb*), and surely the I_Brahman|s too, if you comp. their name with Ger. I_brennen (to burn), but let us not return now to the disc-ed brej /bravo exclam.

     Ah, it looks like we have reached the end of this chapter.
     }.

     IN THE BEGINNING {} WAS THE GOD {} CALLED URRH {} WHO WAS THE TRUTH {} AND THE LIGHT {} AND THE WISDOM{}. HE WAS IMMENSELY POTENT {} AND MADE THE TIME & THE SPACE {} AND THE MATTER {}. THEN HE MADE THE GRASS & THE TREES |I_TREESCHP|
     {
     And we come now to many names in the domain of flora, only not of this latter r., which we have disc-ed before (<< fleur). The grass is easy, it's Ger. I_Gras, which is usually I_green or grün |I_gruen| (if you ask the Ger*) and has the "habit" to I_grow becoming groß |I_gross| (big or tall); in Sl. though it rastjot, to what we shall come after a while. ( Ah, to squeeze here smt. tasty & Fr., their I_croissant as a kind of long bun, which is from croisser as to increase, grow. ) But the I_tree|s are more interesting bc. they not only scratch & stir while growing (<< thrive or three), but in Sl. turn out to be much smaller than on the West bc. I_trava /travka (treva in Bul.) is exactly the grass! And don't you, please, think that this is a coincidence bc. of t.s. r. is the I_turf, which is I_torf in Sl. (but << tor), though m-ing a bog (with sup-edly abundant & decaying vegetation, a peat), but there is also Rus. dërn |I_dern| (read 'djorn') m-ing a grassy covering. Anyway, we shouldn't be bothered by the tallness of the grass-trees bc. in older geological times there has grown mainly grass (& the diff-nce is not really in the height but in the living cycle, which is less than an year for the grass 2(it withered, if smt. remained these are the rs)2, & more than that for the trees; in this sense the banana-tree is counted for grass); or take also your grape comp-d with the grapefruit where the latter is about 6-7 times linearly bigger (i.e. 300 times heavier); or comp. also Fr. I_arbre-tree (having given, I sup., the I_arbalest 2(arbalet in Sl.)2 or cross-bow 2(with o. forms: arblast, arbelest, arwe-blast, arrow-blast, & late Lat. arcuballista)2 ) with your /Lat. I_herb /herba. So by the chain: turf -- 'durf' -- 'djorn' (bc. the Rus* 2(& some other Sl*)2, don't have this beautiful sound 'å' & put 'jo' instead, reading, e.g., your girl as 'gjorl') -- 'djorf', we may come to Ger. I_Dorf, what is a village (where surely grows grass). But the original w. (if we don't go back to the Skr.) is o. Gr. δεντρο or δενδρον |I_dendron|, what has to be well known bc. here are all the I_dendrite|s & dendrons in neurology, as also the I_dendrarium|s (botanical gardens). The Eng. tree (but not the Ger., they say I_Baum, what is smt. that becomes big, and also must be rel-d to bauen as to build, make) & the Sl. trava have both come from this Gr. δενδρον, but this isn't very easy to be seen bc. many folks have cut the 1st syl., either bc. they didn't have thought it was important (this isn't smt. on 'tr- /dr-'), or bc. they imagined it as smt. that can be ... burned (<< de- or denþ).
     But from the δενδρον we come also to the ... (Fr.) I_dent & the dentists, surely, or Lat. dens (dentis), & to your I_dense (which is again Lat.) --- bc. the dents-teeth grow very dense. The assoc. of the dent with the grass-tree is obvious bc. both things grow & have rs (&, acc. to some Gr. myths, the ancient myrmidons have grown out of the teeth of a dragon), but one may wonder how etym-cally this has arisen bc. only in new Gr. there is δοντι as dent, where in o. Gr. was ntg. of the kind with m-ing of a tooth, though there were sim-ly s-ing ws, like: δονεω as to shake, δονασ as a cane (<< Donau or dno-bottom), & also the I_dynamic|s (δινη- is common prefix for rotational movement); but, factually, there was a dent of this r., only with preceding 'o', i.e. οδοντ- |I_odont| (a prefix for smt. like tooth). This dont- /dent- or even dut- is given as I/E. r. giving your I_tooth /teeth (but we shall come again to this on, hmm, ... teat), & there was Skr. dan & Avs. I_dantan as a tooth, & you may hear well this thundering in making of the hole (with teeth). There is also Rus I_desna (usually used in pl., desnû), what isn't Bul. but is c. Sl. (Cz. dasen, Pol. zesna, o. Sl. djasna, pre-Sl. desn) m-ing the gum in the mouth, which for you may be smt. gum-like but for the Sl* it is the place where the dents-teeth grow (a kind of dno-bottom for them). The exception in Bul. (we use venetz 2(a crown)2 for this gum) is interesting but justified, bc. of the confusion with our I_desen m-ing right, what is so bc. we are neighbours of the Gr* & they call the right (side) δεσιοσ. But then may as well arise the question: why in the o. Gr. δεσιοσ means exactly right, i.e., might this have smt. in common with the disc-ed r.? To this I may express my opinion, namely, that these 2 notions have to be rel-d bc. the teeth are hard & stronger than the gum, and so is also our right hand (comp-d with the left one).
     Now, we disc-ed the etym-gy of left & right, which in Sl. are, resp., levûj |I_levu^j| (in Rus., or ljav in Bul., etc.) & pravûj |I_pravu^j| (in Rus. etc.), what means also straight, but allow me to indulge here in some reasoning about what is right & what isn't. For one thing there is the stronger right hand, what situation (I'm not sure) may be rel-d to the direction of Earth's rotation, but then this has to influence many other things like, say: the right claw or pincer of the crabs has to be also, as a rule, stronger, or the right ... bosom of the women has to be bigger, or (why not?) the right ovum of the men, acc-ly; and then, just out of curiosity, there has to be a rule to which side a "normal" (i.e. an average) man places his "pencil" when he puts pants (bc. it can't stay exactly in the middle, & I, for my part, am "left"-oriented, as much as I am so oriented in the politics, so maybe there is a rel-n?). Well, the positioning of the penis may not correl. strongly with one's political orientation (it rather correl-s with the usage of the right hand for supporting it while using it acc. to its prevalent function; & from here also with the design of men's slips) but the right hand, obviously, has given the division in right- & left- winged parties, where the right ones are not exactly right or just but are suitable for socially stronger persons, & the left ones are good for the weaker & poorer. ( Though for me it still seems strange how a big part of the population may support stronger people, having in mind that those who are really strong are usually about 5 % of the population, but this is due to the wishes & expectations 2(as a rule imaginary)2 of the majority of people. ) So this simple m-ing of the right /left division is clear for the population of almost all countries (even in Russia), just not in Bul. (bc. we are poorer than church-mice, as the saying goes, but want still eagerly to turn right, & do so), and I am almost convinced that this is due mainly to etym-cal reasons, bc. in Bul. "right" as "am I right?" is prav, but "right" as a party or hand is I_desen, so that we are not in clear about the rights of the stronger ones (who, for their part, are right not bc. they are not wrong, but bc. they have stronger hands 2(& may punish those who doubt in their rightness)2 ).
     The right or justice (where the latter should not mean exactly right but what is right from the point of view of the left ones, of the masses, but let us make them here equivalent) is usually forced upon us, what can be seen in many ws, like: Eng. I_judge comp-d with Bul. I_dzhaskam as to hit, smash (<< dzh.; here may be ment-d also Tur. I_cacik 2('dzhadzhik')2, what is synonymous with the ment-d I_tarator which is made by hard stirring of yogurt; but this is sim. also to your ... I_jazz, if you prefer it so), or Ger. I_recht /I_richtig (right; & I sup. you hear well the scratching 2(usually accompanying the cutting off of smb's head)2, or, else, the snarling of the ruler; also their I_Rechtsanwalt or just Anwalt as I_advocate 2(who isn't an "added voice" but the justified force --- << walten)2 ). To continue with: Sl. pravo (a justice, from pravûj |I_pravu^j| as straight but also right --- << also pråch), or Fr. justice as I_droit ('drua', which not only sounds like smt. hard & hitting 2(there was in old times a short spear called drot or the like in Lat., bc. there is t.s. I_drot /drotik in Rus. m-ing t.s. --- where from, b.t.w., the Rus* have made their jargon verb drochitþ |I_drochit$| for to ... masturbate, i.e. to make it hard like a stick)2, but it is also masc., where all other sciences are fem.). Or take then o. Ar. I_hagh, what is again a justice (which this time is some 'håk' on the head 2(until either the cudgel or the head breaks; or you may comp. this with Ger. I_Hagel as a hailstorm)2; also in Bul. is well known, from the times of the Tur. yoke, the so called dish-håk or "teeth-tax" 2(money required from Bul. host, usually wealthy one, after providing all the eating & drinking 3(what, b.t.w., was reasonable bc. when the host is wealthy he has enough money, and if he wasn't wealthy then they shouldn't have staid by him; and, after all, what else to answer to a silly question: why the money?)3 )2 ). So this was the 2nd point in the disc-on, what the right usually means.
     And there is a 3rd point, namely: why we move on the I_right side? Well, I don't know why exactly, bc. it surely is better to move on the left side, in order to act better with the stronger right hand and this comes from ancient times, it was so in knight's tournaments, it is so for the naval people who say I_portboard (for the left board) & I_starboard (for the right one, but this isn't bc. only on the right side one can see stars, no, this is bc. of the distorted Ger. I_Steuerbord, what means where the moving force comes from), it is so when you are "he" & walk on the street with a girl who has to be on your left to leave your right hand free. So I don't know for sure why we move on the right side but I am highly suspicious that this is bc. it just sounds crazy to say that: the right side to move on is the left side, or the right side is the wrong side, or the like, so bc. of this pun it must have been decided to move on the right side; hence the cause is, again, etym-cal, &, as much as I may commiserate with the Eng* for their insistence to move on the left side, they have to cease playing donkey and switch to the widely accepted decision (as they have turn to decimal subdivisions for their money). And there is, still, another interesting question, namely: why the Arabs continue to write from right to left & from bottom to top (& to read the books from the end, from our point of view)? Could it be that they are just a bit perverse? Well, I don't think so, bc. the Ar* are neither more nor less perverse than any other folk is (you know, we all are trying to be "perverse" in smt. or other in order to be diff.), but I doubt that they will accept my explan. for the cause for this, bc. of not being smt. very reasonable or honorable to be proud of it. But it is logical, bc. what I sup. is that their movement of the hand is one of ... grasping (!), nearing of smt. to us, where our (not only Western, also Sl.) way of writing is of giving, and the old folks just didn't (& don't) like to give (not that we like it very much, nowadays, but we try to); hence the spoiling or not of the just written text should not be of big importance for them (and also I don't sup. they have bigger percentage of left-handed people than we have).

~ ~ ~
     Well, let us now return to the plants and concern us with their I_bloom|ing or I_blossom|ing, what is mostly Teu. (I_Blume is a flower in Ger.; << B.), but not only, bc. it is m.o.l. t.s. as the ment-d I_fleur-flower (via b--f or beta--vita mutation). Still, there are many ideas here, bc. this isn't only flowing or flying, it is also bursting on bl- /pl- (like in the Bul. jargon I_pljokvam (se) as to plonk), and it's also, as curious as this seems, the I_blue colour (I_blau in Ger.). So let us investigate the diff. aspects. Blau is c. Ger. & Lat. where the Teu. part is mostly on bl- and in the Rom. langs it's on pl- but this division isn't exact; here may be cited, e.g.: o. Frisian bleu, Port. blau, blava, o. Sp. blavo, an It. dialect biavo (the correct w. being bianco), Dan. blaauw, all this m-ing blue, what is rel-d to Lat. I_flavus (& a hypothetical Rom. blavus) though this means ... yellow, golden, fiery. This would have seemed strange, haven't I stressed that the core idea here isn't in the very colour but in the ready-to-burst state of the bloom, &, really, the etym-sts give here an I/G. r. bhel- (what, obviously, is swelling or bursting), & there are also Ger.: blühen |I_bluehen| (Norw. blöm, Sw. blomma, etc., all m-ing to bloom, make buttons) or Blüte |I_Bluete| (a blossom or flower-button), & I_Blatt (a leaf; which sup-edly correl-s with I_platt as plain), etc.
     Around the I_blue colour (I think I've mentioned that the colours are not strictly defined) has to stay also the Eng. (but not Ger. or Sl.) I_black, as smt. intensely blue (the Eng. etym-sts cite an o. Teu. blach but ntg. before this, so that I think I am right about the I_blau-blue), with an additional hint from the I_blotch, which comes from the ... I_blood (Ger. I_Blut), so that we turn now to the fiery red colour. One may only guess why the blue colour has to signify the flowers and I guess this is mainly bc. of the characteristic for high-placed meadows (say, in Himalayas) colour of the flowers; but there were not many choices left bc.: the grass is green, the gold is golden (zhëltûj |I_zheltu^j| in Rus., what sounds sim-ly but we shall come again to this), the red colour (at least in the Teu. langs) is taken for things that cast rays & shine, the brown colour is burned in a way (>> b.), then the sky is blue but it also shines & is sim. to the Sl. I_sinij (<< s.), so that we (i.e. the ancient people) are left with the blue colour, but, as you have just seen, it signifies also the blooming & from here the blood too, bc. the fable for the blue aristocratic blood has to have deeper rs (I mean: why not golden, like the Sun?) & this rel-n, blau -- Blut -- Blüte, isn't occasional.
     Now let us come to the Rom. variety on pl- & answer the following question: what is it that rel-s the Eng. I_plum with the ... I_plumb (bc. you don't read the last let.) & the plumbing (which leads the water up or down like a plumb; or bc. usually the plumbing is made out of Pb.)? But it's easy, and if you have followed my explans you have to have seen that Bul. I_pljokvam-to-plonk is very good aid to the answer, i.e. both things just fall down & either burst or are very near to bursting (what is also the reason for saying plummeting & not "plumbeting"). Etym-cally one should use not exactly the 'pljok'-ing & has to say that the plum is, in fact, Ger. I_Pflaume, or to go to the ancient langs (what we shall do, after a while) but the sound imit. here is so obvious (you may think also of spitting out the fruit-stone, if you like) that it doesn't matter much where we shall start. To this cluster may be ment-d, say: Rus. plevatþ |I_plevat$| (pljuja in Bul, to spit), or Rus. I_plamja or plamenþ (or plamåk in Bul., a flame, where the latter is Ger. I_Flamme & It. fiamma & Lat. flamma, & here is also the Flame as Flemish-inhabitant), or Bul. I_palja (to ignite, inflame), or the I_plasma, or Fr. I_pluie ('pljui', this time a rain or hailstorm, also of bullets) or as verb pleuvoir ('pljovua', to walk, fall down, rain in abundance 2(il pleut is "it rains")2 ) or the short I_pli (a tuck, fold, or salvo), or (why not?) the Lat. I_pluralis (plural in Eng.) which comes from pluo (it rains), & so on, no matter whether it rains water, or bullets fly, or smb. spits, or a fire burns. From here it is easy to go to Rus. I_pulja (a bullet), though it is also smt. small & in the "poultry"-cluster (to which we shall come later on), but it seems to me more interesting to ment. Ger. I_plump, what isn't like in Eng. (obese, fat, abundant), but means clumsy, awkward (what are rel-d notions), where from is the deriv. Plumpstoilette, what is an outer toilette, without water and with only a hole, where, I beg your pardon, when "smt." falls through the hole it says 'plump' (like the plum-Pflaume, but this is t.s. idea of the dung), so that this implies the thought that the plump person is clumsy bc. he /she may easily fall & burst like an overripe plum.
     This plump-fat person in Sl. becomes polnûj |I_polnu^j| (in Rus., pålen in Bul., plny in Cz. & Slovakian, or o. Sl. plånå) where from in Rus. polnò means enough, but the etym-sts go wide back to a Skr. I_purnas or pranas (or Avs. påråna) with t.s. m-ing, & from there the r. had gone to o. Greece where πληρησ was t.s. & πλεον was the greater part of smt., & to the Lat. where I_plenus was plump, obese, strong, wealthy, or a pregnant woman, & then to your I_plenty, & so on (say, It. pieno as full, ample). In this sense, as smt. plenty (or naplodeno, from the plod-fruit, << p.) & causing dismay, I would like to add here Fr. I_applaudissement, modified by the Eng* to applause. With sim. imit. (say, clapping of hands, I_pluie-spitting of ws, or jumping about) may be explained also: the Eng. I_play (both as playing games or musical instrument, what is so in many langs), the I_ply & the plywood (smt. smashed), Ger. & Sl. tooth-filling (I_plombieren /plomba) what surely is Lat. & Fr. bc. there is the Fr. I_aplomb; or take Rus. blevatþ |I_blevat$| (to vomit, puke) as twin to plevatþ-to-spit |I_plevat$|, so that the plumb has to be originally arisen bc. of the ... spit of the masons as 1st nature-given plumb.
     Sim. "spitting" origin have some fruits in other langs like: Sl. I_sliva (a plum), which is rel-d to slitþ /slivatþ |I_slivat$| (to pour out) or I_sljuna /sljunka (= Lat. I_saliva), or Rus. I_persik = Bul. praskova = Srb. breskva = Ger. I_Pfirsich = Eng. I_peach (where in the latter the spitting may not be obvious, but when you say ... I_impeach|ment you mean just this) = Fr. peche ('pesh') = It. pesca ('peska'), and << pruna--pruina--I_prishka (or >> pitch), or Bul. round & big plums called afåska |I_afa^ska| (in sing.), or Ger. bonbons I_Praline (in sing.), bc. they are plump, & I_prall in Ger. means tight, swelled, or the disc-ed Rus. I_plod-fruit (& plotþ|I_plot$| -body), or one Ger. plum (they are several kinds), I_Zwetschke (which has to be rel-d to Bul tzvåkvam |I_tzva^kvam| 2(or v.v.)2 what is to burst or drop down, like what the birds drop smm. on our heads; there is also one Bul. jargon for baby-boots, tzvitchki), & so on. In fact, smt. bursting may be found in the very name fruit, which is o. & new Fr. fruit, It. frutto, Ger. Frucht, Lat. I_fructus (a fruit, or product of the soil), if one comp-s it with I_Pfirsich or I_furmi-dates.
     To finish with the plums let me add also that there is a Bul. w. for the small & round ones, that are good only to distillate I_raki (that is in Ar., we say rakia, & for you it has to be brandy or whisky but it isn't exactly so), namely I_dzhanka, which is given from Tur. I_can ('dzhan') what is t.s., but this isn't important here (in my view) bc. can in Tur. means mainly a soul and it's smt. nice, where dzhanka is obviously used with contemptuous m-ing like the Eng. ... I_junk (for when it falls down it says 'dzhån' /'dzån'), which is given from o. Fr. jonc which was Lat. I_juncus as a garbage (I found it as a cane & = to junc but that is "from t.s. opera"; << also kankanas). Ah, and to clear a bit more the I_saliva (also Fr. salive); this is what has given the I_salvo, which is I_zalp in Sl. & I_Salve in Ger. (with 'z'), but there is Ger. twin I_Salbe what is your salve (an ointment) & Heb. zalb, & I should add also the Rus. cynical w. I_zalupa as the capitus of the penis, so that: how does this fit together? Well, it isn't difficult, bc. the 1st nature-given ointment was the saliva, and when one spits one gives a salvo of saliva, & that's what does the penis too (though the Rus* surely don't make such analysis saying zalupa, but when the w. was coined smo. has thought this; on the other hand, we may start from lupitþ |I_lupit$|, what is to hit, bestrew with strokes, & what has to be rel-d to the Lat. I_lupus-wolf, but smh. I don't value much this version).
     But the r. salv- has given also the I_salvation, of course, which comes from It. & Lat. salvare as to save, and this (though the things are messed with the salt --- << solum) fits good in its m-ing with the idea of peace of the Eastern I_salaam (<< s.). Even the Tur.-Ar. ointment called I_mehlem (known also in Bul.) contains the consonants 'ml' & has to stay not much away from the salve--salive, but there's also the church ... I_psalm, which must perform for the believers the effect of a good salve ('ps' is to keep silence & then comes the salaam-salve). And as far as we ment-d here the w. I_save, and bc. "l" often may disappear (or change to "i" --- << piano), let me explain that it is given from o. Fr. salver, now sauver ('sovè'), & via the Lat. salvare, from an o. Gr. σωζειν (I found σωζω 2(as also some σψζω, what I sup. has to be read 'spzo' --- bc. of the problems in o. Gr. with the let. 'b', now resp. with the 'f', so that let us not stick to the Gr. lang. here, they must have heard the w. from smw.)2 ). Yeah, but the interesting thing is that your Western I_savoiur /savoir (& I don't say "our" bc., as you know, I have my Urrh) is I_Savaoth (there's also the name Sava), what is another & old name for Christos, so that He may also be rel-d to the discussed salving, and to the ... Sabbath (<< & >> S.) too, bc. this day is in a way "saved" (i.e. liberated). ( And I come to the need to dig here bc. of the heard phrase: "Lama sabat-hami", which is o. Heb. & said to mean "Why you, God, left me?", but which might be translated not exactly & mean smt. like: "2(Oh, my)2 teacher 2(-blama 3(>> b.)3 )2, help-save me 2(say, 'hmi' --- >> moi)2". )

~ ~ ~
     We shall continue further with other fruits but let us now cast a glance at the Sl. blooming called tzvetenie /protzvetanie (in Rus., or tzåftja |I_tza^ftja| in Bul.), or at the flower button which is I_tzvet (in Rus., or tzvjat, in Bul., kvet in Cz., I_kwiat in Pol., etc., o. Sl.), what carries another idea (though the Rus. etym-sts don't give it, but for me it is obvious), namely that of splitting (not spitting any more), or doubling, or vegetative proliferation. This is easy to be seen if we go to the Ger* where: I_zwei is the number 2, I_Zwist is a quarrel, I_Zweig is a branch or filial, I_Zweifel is a doubt, I_zwicken is to pinch or tweak (surely from zwicken, but you've changed the 1st let. bc. you don't like 'tz' so much as the Teu* like it), I_zwischen is btw., I_Zwerg is a gnome, I_Zwiebel is an I_onion (where onion, b.t.w., is rel-d to the ... I_union), etc.; but it is also Sl., bc. in Bul. we say I_tzvick for the juice of yogurt (it happens, when you take a cup of yogurt, dig a hole in it with a spoon, & wait an hour or so for the juice to separate; << also tzvåkvam |I_tzva^kvam| before), or the Rus* say sveklo /svëkla |I_svekla| (I_tzveklo in Bul.) for the sugar-beet. Not much diff. is the situation in the Eng., but you have to begin with 'tw-', like, say: two, I_twin, I_twig (exactly a branch-Zweig), I_twist, I_tweed (a highly twisted fiber, I sup.), twine (a string made of 2 fibers 2(they should be at least 2 & I think they are 3 but these are details)2 ), etc. (to remind you about Mark I_Twain); but here is also Bul. I_tojaga, what is a cudgel (i.e. again a twig), & we shall return to this very soon on ... I_taiga (where surely many twigs are to be found).
     As far as two in Sl. is I_dve (dva, dvoe, etc.), here are other ws like: I_dvor (a ... court) or I_dvoretz (a castle), and here you are quite right to ask: why a court has to be deriv. of the number two? But if you ask yourselves this question you have to find the answer --- bc. you (or I or whoever else) can't have a court if you haven't made a fence, & then you have divided the space in 2 parts; that is also the reason why in Rus. the door is dverþ |I_dver$|, though there is the w. vorota (<< v.) or vrata (what is from the rotation) m-ing t.s. More than this, even the ... motion or movement in Sl. comes from the number 2 bc. the Rus* say dvigatþ(-sja) |I_dvigat$| (I_dvizha 2(se)2 in Bul., etc.) for to move, just bc. we think (I mean, smo. back in the time have thought this, bc. nowadays we don't like much to think) that to move is to make a copy of oneself, to multiply oneself in another place, like the flowers move & leave branches in the process of vegetation (where the splitting in 2 is fixed in the Lat. even on a let. basis, in the let. "v"!). The r. here is I/E. I_duo, which we have already disc-ed, but let me cite also Skr. I_dvayas (2 or twice) & Avs. dvaya (t.s.); and the Sl. court (Ukr. dvir, Cz. dvor, Pol. dvora, etc.) was also old bc. in Skr. I_dvaram was a door, what not only is an exact copy (i.e. v.v.) of the Rus. dverþ, but suggests also the splitting of the space in 2 (dvoitþ |I_dvoit$|), as well as Bul. (o. Sl.) opening of the door (I_otvarjam), & initiates our rotation |I_rotate| (vårtja in Bul.), too.
     And now we come to the I_taiga, which is known in many langs (in Asia & wide away), & where the core idea is not only of twisting & twigs but also of ... thawing & curving, where the last 2 things are united bc. when smt. thaws is shrinks & bends down! This is easy to be observed in the Teu. langs where in Ger. we have f.ex.: der I_Tau as a I_dew & das Tau as a I_tow (& one can't unite both these ws without what I have just explained bc. there is ntg. else in common btw. a thick string & drops of water), then I_Teich ('taih') is a small lake, I_Teig is a dough, & so on. But there are also Sl. rel-d ws (come to think of it) as: Rus. tajatþ |I_tajat$| what is to thaw (in Bul. we say I_topja 2(se)2, what has to be rel-d to our I_topka what is a ball 2(bc. it says 'top-top' jumping on the ground)2 & it is very curved, I mean, regularly & incessantly), or the strange (as Sl. building) deriv. taëzhnûj |I_taezhnu^j| ('tajozhnûj', not tajgovûj) as smt. rel-d to the taiga (what moves the w. very close to tajatþ-to-thaw), or also Bul. I_toplina /Rus. teplota /ets. (c. Sl.) meaning warmth (the cause for to topja-thaw smt.), or Bul. (Sl.) I_utajka (ou + Tau-dew), what is a sediment, or Rus. verb taitþ /utaitþ m-ing to hide smt. (from here I_tajna is a secret), what uses t.s. picture. Or I may remind you the Eng. ws: I_tide, tidy, I_tier, to tie or a tie (here the point is in the towing not in the thawing), then the I_typhoon & the I_tycoon (tossing people around like a typhoon), from here we may come to the theme & the time, but we've disc-ed them (<< temja or Tempel).
     This r. is very old & widely-spread, especially the I_taiga is tajga in Rus., & also in the Altai-region (if we don't bother whether it's with "i" or "j", or "g" or "γ"); in many southern & eastern Republics of the former USSR, though, it smm. means a mountain (but it is also curved) & may be shorten to just tau. Here deserve to be ment-d also: the I_Thai (& Thailand --- either bc. there are mountains there, or/& bc. the climate is taiga-like), the island I_Taiwan (poss. they often have typhoons there?), also Ger. I_Taube, what is a pigeon (bc. it makes waves in the air), poss. Ger. I_taub what is deaf (bc. he doesn't hear the 'top-top' of the topka-ball; to add that though in Rus. the ball is from diff. r. they use topatþ |I_topat$| as jargon for to walk or run; and we have spoken about tun/tat--done, so that a deaf person may be meant as "done" in a way 2(or as Bul. tåp = to your stupid; or smt. of the kind)2 ). Then the Ger valley is I_Tal (smt. tajalûj-thawed), then there is Bul. I_top m-ing a gun, & Rus. topþ |I_top$| m-ing a bog, & there was an o. Tur.-Ar. (acc. to the Koran) I_tair m-ing a bird (an animal with wings). And there is also your ... typing, bc. a I_type is smt. that one presses in order to make a copy (or hits the keys of the typewriter), this is like the thawing or making of waves. And now we come to just the symbol for sim-ty, the sigh "~", or the Gr. let. I_tau ("τ"; even in "θ" the tilde-wave is present), & from here also to the I_tautology (repeating, making copies), & other examples. ( Smm. "t" is changed to "s" what gives Rus. I_suk as variety of the twig, bc. that is what it means. ) But I would add also smt. else, with the supposition that taj- is written in this way but read in Eng. as I_taj, then this becomes one special Muslim head-wear usual for ... I_Tadzhikistan, of course, what reminds me also the mausoleum I_Taj-Mahal ("The Great Cupola-taj"); this Muslim hat in Rus. is called I_tjubetejka, what surely comes from the Tibet-mountain. This looks like a coincidence with τ--taiga--Taube--etc. bc. taj isn't stepped on but sticks out, but then --- the image may be inverted! If this isn't exactly so then I still don't feel defeated bc. these might be opposed notions (like cap -- cup, to what we shall also come); besides, there might be hidden rel-ns to smt. honoured, great, touched or touching, for what purposes comp. 'tadz-' with I_tacha & chtitþ (to honour), teka-to-flow, the tact, I_touch which is Fr. touché, etc.

~ ~ ~
     Now let us continue with the growing in Sl. what is I_rasti /rastët in Rus., & rost is a growth or rostok is a spray (young stem) there, & I_rastenie is a plant (not as factory, of course; you show here good imagination but this may lead to confusion bc. a vegetation is one thing, & a factory quite another), & I_roshcha is a small grove, but this is o. & c. Sl. (rasta is to grow, råst is human statute in Bul., rusti in Cz. means to grow, I_roshch in Pol. is a rost-growth, etc.), as it is also Skr., where rhnoti was to grow, heave up, & riñoti |I_rinoti| was to leave it to run, giving also your to I_run, or Lat. I_rivus (a I_river), to what we shall come later again. From the last ws you see that this r. isn't unknown on the West, but as a plant it is known just as one definite kind that comes from the East, namely the ... I_Reis in Ger. or rice in Eng. or ris /riz in o./new Fr. or riso in It. or I_oryza in Lat. (ris in Rus., oriz in Bul., etc.); though here surely is also the race (Fr., or I_Rasse in Ger., or rasa in Sl.) bc. it grows; & I would put here also Bul. I_riza, what is a shirt (for t.s. reason, although this is near to Rus. I_rubashka, what is your & Lat. I_robe, but there are nuances, bc. a clerical robe is I_raso in church-Sl. & in riza we have t.s. r., where rub-, though sim., shows a friction).
     But growing is one thing and ... cutting (of what grows) is another one; though, still, these are rel-d notions, what may be seen in Rus. by the parallel I_rasti -- rezatþ |I_rezat$| (or I_rezha in Bul., to cut), or even in their (c. Sl.) particle I_raz (once, one piece or look or try, mal in Ger.), what is meant as one scratch or stroke; the latter may be used also as prefix (raz- /ras-) when it suggests a step or stroke, from here a distance in Rus. is I_rasstojanie (where stojatþ is to stand). Then, if we go to the Ger*, we may find their I_Rasen ('razen', given as c. Teu. but with unclear etym-gy), what is a meadow (& it needs cutting, doesn't it?); or, if we go to the Fr*, then we surely will find their I_raison ('rezo~', or raisoner as to think), & if one isn't convinced that to reason is to cut like with a I_razor-blade I may cite also Ger. I_rasieren (to shave 2(the beard-"Rasen")2 ) or Fr. raser ('razè' t.s., & rasoir is the blade ); then our Sl. I_razum m-ing brains, thoughts, may be looked at as combination of the Fr. raison & the Sl. I_um. But there are more ws, bc. in Ger. I_Reise ('raize') is a tour, trip, excursion, what is given as c. Teu. (Sw. resa, Eng. to rise) & Blt.-Sl., & very near to this is their reißen |I_reissen| /riß (this time with "s", to I_tear --- you see, you have left with only the let. "r" from this r. & you don't even pronounce it), or the variety I_Reiz /reizen (with 'tz', a charm, beauty, but so strong that it as if tears you in pieces /or to enchant, inflame); to add that the rice in Ger. is der-"he", but as das-"it" I_Reis means a branch or young twig. Ah, & when one walks on Reisetours he often needs I_rest, what in Ger. is I_Rast, what turns out to have been a measure for distance (a kind of scratch on the ground, or a stick /post, giving the I_Post as such) bc. there was Got. rasta (some distance in miles), which has gives o. Rus. I_rasteg as a sim. linear measure (but I can't tell you how long it was); there is also Ger. (accepted in Sl. too) I_Raster (the distance btw. 2 adjacent pixels or tiny lines on a screen or graphic), which was Lat. raster m-ing there ... a pick as gardening tool.
     OK, and one concrete plant that grows & winds & needs rjazane-cutting is the grape, but as far as your w. speaks only about some grains or grasping them we shall start from Ger. I_Traube m-ing the same (i.e. a cluster, bunch, as well as wine grapes; it is so also in Bul. grozde, but in Rus. there are diff. ws: grozdþ for the cluster, & winograd for the wine-grapes). The Ger. etym-sts I use say this was local Ger. & Hol. (druif there) w. m-ing a lump, bunch, but with unclear etym-gy, though I hope to clear now at least the ideas hidden there, and the further branches in the etym-cal tree. Let me 1st point out the idea for granulating, which, bc. of the hidden in the r. scratching, exists in the Traube (& is poss. rel-d there with trauen-believing 2(the trusty people are closely rel-d like the grains of a grape; << t. & drugar-friend)2 ), what is true for the I_grape too ('trb' --> 'grp', if we count only the consonants), as also for the I_grozde, &, m.o.l., for the I_winograd (if we split it in: vino + grozdþ, or better + ogorod-garden). Then if we change 'b' to 'f' in the Ger. we come to I_triefen (troff, getroffen) as to flow, I_drip, or also to tropfen /tröpfeln as only to drip (resp. I_Tropfen is a I_drop, and they like to use the phrase|I_phrases|: ein guter Tropfen for a good wine), but here is also the stepping upon & the trotting (in making of the wine) bc. of their treten (trat, getreten) or the variety trotten (>> Treppe). And as far as the grozde & the grape grow, so the winograd & the wine-plant (what is Lat. vinum = I_vino as a wine, coming from vinea as wine-plant) wind up (giving the vint-screw & the I_vintage), as much as, I sup., Fr. I_raisin ('reze~') as grape (giving your raisins as only dried grapes 2(which in Ger. bear the strange name I_Rosine|n)2 ) rastët-grows /rises. But there is more to be said here, namely one ... name, poss. Gr. but known in Bul., which is closely rel-d with the vineyards --- Trifon Zarezàn (though the Rus* have their Trofim what etym-ly is t.s.), who is a saint celebrated on 1 Feb., when rjazane-cutting of the wine plants is usually done (the very beg-ing of the spring), and his name just triefst-drips with Trauben-grape juice.

~ ~ ~
     Now let us speak about groups of plants or thickets. Though not exactly the latter w. which is just smt. thick or wild (<< dick), and neither about groups which are smt. gathered together bc. of a scratching or grasping. What I mean is to begin with Ger. I_Kitsch, which is now known in many langs as smt. inappropriate in our cloths or house design, which is given as arisen in new times (19th cent.) from a I_colloquial (smt. local, not officially recognized, b.t.w.) kitschen as to smooth or make even the face of smt., but I think there is more than this. Staying in the Ger. there is their (not Eng.) kitten as to fill an interface (with a I_Kitt-putty), what has been generalized to the Eng. I_kit (as every needed instrument, or set of them), but also, I sup., to your ... I_kitchen (which surely is Ger. Küche |I_Kueche|, & Rus. etc. kuhnja, but you have modified the w. stressing not so much on the cooking as on the many kits for that purpose which are to be found there). The r., however, is much older bc. in Bul. we say I_kitka for a bunch (bouquet) of flowers, or I_kicha (se) /zakichvam (se) for to make oneself beautiful (presumably with a flower), or I_kichur (a lock of hairs), and this isn't Sl., we (i.e. the old Bul*) have carried it with us coming from smw. around the Pamirs, & it has given derivs in diff. langs, like: Ger. I_Kittel (literally taken in Rus. as kitelþ, a man's jacket or waistcoat, i.e. some picturesque cloth), an o. Rus. ... town I_Kitezh (from some fairy tales), would-be sunken in Svetlûj Jar lake, poss. Ger. I_kitzeln (to tickle, presumably with a straw; though >> also klitzen), & maybe others. ( Smh. sim. to this is one Tur. w., I_gidi 2(gidija in Bul.), m-ing a brave, courageous, or clever man, which w. makes strange rel-n 2(in my view, that's it)2 with Ger. I_gedeihen /gediehen, what is to procreate, grow, overcome, and the strange thing is that there is now no Ger. "deihen /diehen" 2("ge-" being there common prefix)2, & the etym-sts cite: Got. gadheihan, o. high-Ger. gedihan, Hol. gedijen, o. Eng. gedhion --- hence the name I_Gedhion --- all this with m-ing of growing & hardening. If we start from dieg- we may come to the dyke & diga 2(<< them)2, but I think it is poss. to derive it also from gid- /kit- as a growing 2(branch of a)2 plant, smt. sticking out or ahead, & then here has to be also the known I_guide, which is Fr., but the Rus*, too, say I_gid. And having come to this I may as well ment. one Bul. conversational w., gådelichkam, what is to tickle 2(Ger. kitzeln)2, which isn't Sl. & is poss. of Tur. origin, arisen from gådel |I_ga^del| or making 'gådi-gådi', what is that slow movement with fingers, up & down; from here is the name of one Bul.-Eastern string musical instrument, gådulka, where t.s. idea of gådel-ing is minded. )
     So, and under thicket I mean Rus. I_kust or kustarnik (t.s.), which phonetically isn't much away from the I_kitka-bunch, & which is o. & c. Sl. (Ukr. kust or kusht, o. Sl. koup as a heap, etc., though in Bul. we say hrast for a thicket), & Blt. (kuokstas /I_kukstas as a hay-stack), but this leads us to the cut /kåt |I_ka^t| r., which I still (<< I_kucha or I_kuczki) am just ment-ing. Here must be also your I_custom, as smt. rel-d to the local community (>> also costa & custos), then surely the customer, bc. he /she is accustomed to the things he buys (where in Ger. he is der I_Kunde, masc., and die Kunde, fem., is an information, knowledge, so that for them the client is that who gives the important information about the wares that are being sold, or that he is the only important info for the seller; where your-Fr. w. I_client says us only that he/she is smt. that may be ... modeled however one wishes 2(<< clay)2, but that was b.t.w.). ( Officially the custom is derived from Lat. consuetudinem, from consuescere, to be split in: con + some sui 2(Gen. case, sing., from oneself --- << svat or socer)2, what is to t.s. idea 2(hence the people have thought my thoughts, i.e. v.v.)2 but puts it in a more complicated way. )
     What I wanted to stress on, however, is the rel-n to our Sl. art, which is I_iskusstvo in Rus. (izkustvo in Bul., o. Sl. iskous /iskousiti), from here iskusnûj is masterful, kustarþ |I_kustar$| is obsolete Rus. w. for an artisan, craftsman, & kustodej is also obsolete for charodej what is a magician, & in Ukr. I_kusiti is to try, experiment, but here is also the I_iskushenie, what is a ... temptation (to taste a little, to bite a small morsel), &, on the other hand, this is Ger. I_Kunst (again an art)! The idea here (in my view) is that the artisan works alone or isolated, not like in the big factories nowadays, he is a free lancer, but he also produces small samples of things, like thickets here & there. Sim. to the kust-thicket sounds also Rus. kistþ |I_kist$|, what is a palm of the hand (you say also I_wrist, bc. it writhes) or a paint brush (kistochka, if it's small), & in Bul. we use t.s. w. kitka (of the hand) for the wrist (t.s. as for the bouquet), so that 'kus- /kit- /kåt-' may be one & t.s. r.. And in order to complicate even more the things I will ment. also Bul. jargon I_kunka as palm of the hand, & another jargon (children one, or used by enamoured persons), I_gunkam, m-ing to embrace or hug (with kunki-arms), which seems (to me) rel-d to Ger. I_Gunst (a favour, support, or mercy; from here zugunsten is prep. m-ing "in favour of"), which in turn is (officially) rel-d to the I_Kunst-art (that is usually done with kitki-hands).
     In this sense (of strong wish or desire-I_Gunst) has to be also Ger. Gönner (a supporter, patron, guardian), or gönnen |I_goennen| as to support, have favour for, give out of good heart, what, together with I_gunkam-to-hug, might as well have arisen in ancient times as imit. of some ... 'gu-gu' (coo for you), what the children & the pigeons use to say when they are happy. Yeah, it might be so, though the etym-sts give here a building from ge + unnan is sense of sticking to some union, & from here to allow oneself smt., what seems (to me) very moralizing (but it is in accordance with the Teu. psyche); they ment. the rel-n of Gunst with Kunst & then with können-to-can |I_koennen| (what supports my including of the I_kunka-hand here), where I sup. the Gunst is not so much in what one can as in what one wants to grasp or take for himself (bc. gnutþ |I_gnut$| in Rus. is to twist or bend down --- << gnatþ |I_gnat$|). Or we may take also Ger. vergnügen |I_vergnuegen| m-ing to entertain, have fun, resp. as noun V. is an entertainment (though they haven't now any gnügen). However it may be, it is interesting to ment. that the Turks have the w. gön |I_goen|, what is a ... hard leather (usually for shoe-soles), & I sup. the idea of guarding or supporting with the gön fits well with Ger. Gönner (though, if you take the 1st syl. away, as ge+unnan, it doesn't). But I have ment-d this Tur. w. also bc. they like much such cooing sounds, like, f.ex.: güven |I_gueven| is a trust (from here güvendi, or I_gjuvendija as archaic in Bul., is a girl-friend 2(though we take her for prostitute bc. she is usually paid for her favours)2 ), güveç |I_guevech| is a tasty meal baked in a pottery cup covered with a lid (& this pottery, too 2(though etym-cally this has to come from the cow meat usually put in the pot --- >> gaus)2 ), gül |I_guel| (from Per.) is a rose, & others (>> ogle).
     Ah, but the thickets may scratch or catch or even (partly) skin us, if we are not careful enough while going through them, so let me put here some remarks about the I_derma-skin, which is the known (I sup.) o. Gr. δερμα m-ing: a skin, shell, moss, i.e. smt. that can be torn --- bc. it is rel-d to the tearing (of the skin) called δερω, where from in new Gr. δερασ is a skin or I_fell (what, b.t.w., tells us that the Eng* think it either falls of itself 2(as is the case with the snakes)2, or, & I think this is the most probable, the best fleeces --- hence count also the I_fleece --- come from the family of I_feline|s 2(that are sup-edly fallen down)2, where are the lions), & here is also the dermatology. Your I_tear|ing has to be also from here but it isn't so obvious as is with Rus. dratþ |I_drat$|, or Bul. I_dera, etc. in the Sl. langs, m-ing t.s. (and bc. I_kozha is a skin 2(what isn't away from the I_coat, b.t.w.)2 so kozhoder is a hide-skinner); then here has to be also the Sl. fell, more precisely the fleece, in the form of I_runo (what also isn't obvious, but I sup. it might have went via some hypothetical 'derono' & then been shortened to 'rono'), & I_dripi (torn clothes in Bul.) or I_golodranetz (a pauper in torn clothes in Rus., dripljo in Bul.), & the tree I_drjan or drenka (in Bul., or dren in Srb., though diff. in Rus., a dogwood), etc. In Ger. the tearing is diff. (I_schinden /schund, near to your I_skin) but there is smt. left of this imit. cluster bc. I_Dorn is I_thorn (& Dornrose is the wild rose, & Dornröschen is the Sleeping Beauty from the fairy tale), & such is the case also in Sl. where the thorn is trån |I_tra^n| in Bul., or I_ternovnik /tërn in Rus. (though the I_hawthorn is bojarûshnik |I_bojaru^shnik|, what starts from I_boljarin 2(old title of a ruler)2, poss. bc. the Rus* just like very much this red colour). There is also Tur. & Per. I_dere (known in Bul. too), what is a small river or a gully, which is poss. rel-d to their I_derece (read 'deredzhe', from Ar. origin) m-ing a situation, usually bad one (and I think this is rel-d bc. of the idea of falling in the mud or lokva-lock), and surely many other ws but this must be enough for an imit. cluster.

~ ~ ~
     OK, and now let us move to some parts of the plants, where we have already ment-d the leaves (<< leaf, list, Blatt) so that I may say smt. about the stem. This is again an imit. cluster (of some squeezing or smashing so that the air comes out, or of sticking smt. smw., etc.), but not only a pure imit., and here may be cited, say: Lat. I_stipo (-are, to stick in or fill, hence also your I_stipulate, & Ger. I_stiften 2(to set the foundations of smt., meant as planting a tree)2 too 2(&, come to think of it, also Bul. I_shtipja or Rus. shchipatþ as to pinch, what is the inverted action)2 ), or Lat. I_stipula (a I_straw, where your w. comes from Ger. I_Stroh, but it correl-s better with Bul. stårcha-to-stick-out |I_sta^rcha|, << st.), or Lat. stipes (a stem, I_Stamm in Ger.), or Rus. I_stvol (a stem or tree-trunk), or Bul. ståblo |I_sta^blo| (t.s.; but this reminds me about your I_stable, then I_establish, what is Fr., though we shall dig here more on Stab), or Rus. I_soloma /solominka (slama in Bul., a straw), etc. And bc. the stipula--stem--straw supports the crown &/or the leaves and sucks fluids from the earth here has to be ment-d also the ... I_stipendium (though in Eng. you very rare say a stipend & prefer to use the w. scholarship). It might be interesting to ment. also the Ger. pair I_stauen & I_staunen, where the 1st is to stop or hold water with a dam (one of the m-ings of the Eng. to stem, but this Ger. w. has to be the source for the Eng. to I_stow), & the 2nd is to stare. Here are the I_stand|ing, staying, etc., in many langs, but this isn't interesting, so let us keep our attention only around the strength (of the stem, hence the I_stamina too) & the I_step|ping above, in which way we come to, say: Ger. I_stumpf (blunt), their I_Stempel (a stamp, but not as post-stamp), I_stampfen (to tread, tramp, step upon), then the I_steel, though not exactly in the Eng. /Ger. form (of smt. still, silent, or stagnated; it is I_Stahl in Ger., stalþ in Rus.) but as Bul. I_stomana (t.s.), what is better bc. it is nearer to o. Gr. στομωσισ (sharpness, hardness, tempering of steel) or new Gr. στομανο (a steel).
     But this isn't all I wanted to tell you bc. here, surely, is the I_stomach (exactly o. Gr. στομαχοσ & Bul. stomah, though not so in Rus. --- << zhivot), and while some of you wonder what may rel. the stem & the steel with the stomach I shall add also the ... I_stomatology (bc., obviously, it sounds in t.s. way), & one special container for fluids (like a mug but not exactly) called in Bul. I_stomna, what is o. Gr. σταμνοσ (or new σταμνα). If you start here with the image of the teeth as kind of steel-like stems (what smm. works, &, f.ex., in Ger. the dandelion is Löwenzahn |I_Loewenzahn| 2(lion's teeth)2 bc. its leaves stick out of the earth like teeth; you have retained the lion but added some dandy bc. it just looks beautiful) you will get to nowhere here bc. there, surely, are no teeth in the stomach (neither in the stomna); but I have said before that the main idea is that of squeezing or smashing what makes this hissing sound (<< hysteria; & I may add also Gr. χιστεμι as to put or I_set --- ah, there is a hissing in your set, too), so that in this sense the stomach & the stomna are just strong containers, and the teeth have ntg. to do here, they just happen to be in the mouth, bc. in o. Gr. στομα. was a mouth or throat (also a face, or a speech), & στομιον was an entrance or just a hole (also key-hole).
     On the other hand, when the stem is too high (like a tree-trunk), or also when the hole is big enough, then smt. may slide down (comp. with ski -- sky) or escape (from Fr. I_escapade), or just scape (although for you this isn't used as verb but it is meant that smt. may fall down), or become, as we in Bul. say (illiterate), I_skapan (bad, foul, meant as spoiled fruit). I ment. this here bc. I want to clear the point with the ... I_scapegoat, which is bouc emissaire in Fr. (a bouc-goat used as an emissary for smb. else), Sündenbock |I_Suendenbock| in Ger. (Sünde is a sin, & Bock is a goat), izkupitelna zhertva in Bul. (a sacrifice to compensate for the wrong doings of smb. else, from kupuvam-to-buy), & kozël otpushchenija in Rus. (smt. sim.). There has to be an old fable about tormenting some donkey for the sins of his master, or, if we go further back in the time, about hitting the columns of some cathedral with sticks bc. the people were angry to the gods, and no matter that this leads to ntg., and is just a silly behaviour, we continue, still, to apply this method very often. Psychologically this surely helps a little, but it's on the reasoning level of children or animals (like, say: why the wolfs cry at the moon?; if you have asked yourselves this question you have to have come to the answer, that they, poss., think the moon might be smt. ... tasty what they can't reach & that makes them angry). Even if I understand this I can't help wondering how silly we are, on the whole, but this, surely, is not to the point of our disc-on.

~ ~ ~
     So our disc-on continues with the I_root|s of the plants, though not exactly of this r., which is Lat. I_radix (but << radius), giving also, say: Ger. I_Radieschen (a radish), Rus. rediska or I_repa (rjapa in Bul., exactly la rapa in It., a I_turnip --- you may ... turn it however you like & it looks t.s., ah?), etc; neither the Sl. r. called I_koren, to what we shall come after a while (bc. this isn't so much a root of a plant as is its bark --- I mean, a r. has also an outer covering), but of the kind of the most tasteful r., the I_carrot. Here we shall start with o. Gr. κερατο or κερασ what is a I_horn (& you see how near this is to the corn & koren, to what, as I said, we shall come soon), what surely has given the known I_carotin (pro-vitamin A found in the carrots), also Tur. I_kereste (with primarily m-ing of wooden material used in construction works, or thick leather for shoes, smt. hard & rough, but as cynical jargon 2(heard also in Bul., kereste)2 this is a synonym for the penis 2(where for t.s. purpose the Ger* use the idiom Süßholz |I_Suessholz| 3(mit jemandem reiben)3, i.e.: to rub the "sugary twig")2 ). But the Sl. horn called I_rog has also to be here (though it doesn't sound near to the Gr. w. but it simply has to be from there); and then we go to the West where some "rogs" are also to be found, albeit in diff. m-ing. Well, the m-ing is not much diff. bc. this is in the sense of some pricking with horns (down-up), or hitting below the belt, as can be seen by the Fr. I_arrogant (known all around the world & m-ing a person who rises his horn or nose too high), or in the Eng. I_rogue, who in Sl. is called I_moshenik (in Bul, but in Rus. it's t.s. only with two "n") & comes from I_mushkam (Bul., to prick or stick, but sim. is the known Fr. ... I_musket /musketeer, so that the r. has to be old & Eastern).
     To become sure that in the Western "rog" t.s. Sl. I_rog-horn is hidden I may add that in Fr. the primarily m-ing of their rogue ('rogè') is to cast fish-I_roe (if you are a fish, or course, & a feminine one; so that your roe has to be shortened from this Fr. w.), & here you can't do without the picture of the I_cornucopia (throwing out caviar or whatever one wants). And do you know what give the Eng. etym-sts for your rogue? Ah, they say the w. has arisen in 16th cent., was artificially coined to signify ... vagabonds & paupers (with old variants: rog, rogge, rooge, roog, roge, & roague 2(& you guess how these ws have to be read bc. I can't do this)2 ), and has ntg. to do with the Fr. rogue. But then, I'll ask, how have they (the o. Britons) come to this r., not to some other, if there was not some hidden m-ing rel-d with this s-ing? ( If I am not in error, the w. Roger is used in radio communications as a kind of full stop bc. it is short & sounds like a click, but this is not our case. ) And even if the o. Eng* didn't have liked enough the o. Fr*, for to accept their rogue & modify its m-ing, there were Lat.: I_rogo (to beg or ask), I_rogatio (a question, plea, or law bill), or rogator (one who asks or I_interrogate|s --- so you see that the Eng* have very well known this r.); but to interrogate is, as you say it also in another way, to I_bother (for what << I_bodhati or bodatþ |I_bodat$|, where the latter is t.s. as the just cited I_mushkam)! Then to remind you about the derogation |I_derogate|; and there was also a Lat. rogus as a pyre or tomb, what can also (having accepted the idea of bothering as pricking with horns) be explained as some rogatio-plea to the gods to be merciful over our dead. So that the things are rel-d, though not in strictly etym-cal sense; and that the Eng. rogue is regarded as a kind of goat may be seen also in Ger. I_Spitzbube (where spitz is sharp, & I_Bube is a boy), what is a valet in card games but also moshenik-rogue (or I_swindler, what in its turn has to be rel-d to the ... swine, I sup. 2(or winding-twisting)2; or a scoundrel, what speaks about his scandalous behaviour).
     The "I_rog" may not always be hard, but then it has to be smt. that at least sticks out, like in Gr. ρογα what is a ... nipple (& it isn't very soft, as far as t.s. w. is used also in technical m-ing); in t.s. way the kereste-"carrot" may also be a bit soft, but then it has at least to be used for rubbing, as is the case with Lat. I_cero (-are, -atum), what means to rub --- & this, or, more precisely, the chemical name I_ceresin (a mountain-wax), is given as source for Rus. I_kerosin (aviation petrol). So exceptions are poss., but in most cases these are some hard parts of plants; and now we move to sim. hard things like the Rus. I_koren|þ-root, where are many more ws as, e.g.: Fr. I_cornichone (small cucumber with pimples), which comes from their corne m-ing a I_horn, but here is also your I_corn = to Ger. I_Korn as a grain (bc. corn is corny 2(isn't it?)2, & also bc. the wheat plants & grass in general have small sticking out spikes; Ger. Korn is used also as synonym for vodka, bc. it is made out of corn 2(i.e., it has to be so, if not faked)2 ), & surely the I_corner (made popular world-wide with the football games), & Fr. cornet (= to Ger. Horn & your horn; from here is Ger. musical instrumentI_ Waldhorn), & the shortly ment-d I_cornucopia (a horn making many copies of what is there). To continue with Bul. korniz, which is Fr. I_corniche (a cornice 2(but in Bul. we deliberately pronounce it 'kUrniz', bc. I_kur is a penis & niz 3(in Rus., but the r. is Sl.)3 is down)2, which w. was built adding the niche, bc. curtains initially were put in niches), & Bul. adj. I_korav (hard; what some jokers again say as 'kurav' implying a rel-n with the kur 2(where other & more profound ideas are hidden, to which we shall come later)2 ), & I_kora (a bark) or Rus. diminutives korka, korochka (usually of bread), & surely the well known I_cork (being also Heb., where kore was a bark & korek was a cork or a fuse), & so on.
     At this point it would be good if some of you will ask yourselves the question: why the I_koren-root & the I_kora-bark must be derivs? But this isn't difficult & we have spoken several times about dual images uniting some polar notions; and if you are not convinced that these are dialectically opposed things then I may remind you also Fr. I_coeur ('kjor", a heart), what is Lat. cor /cordis (t.s.) coming from o. Gr. κηρ = κεαρ (again a heart), though in Eng. it has changed its m-ing a little & become a I_core (or I_Kern in Ger., what is sim. 2(from here Kernphysik is nuclear physics)2 ), and then the core & the bark are, clearly, opposed notions. So, but the core is not always a heart (<< I_korem-belly), & here is the I_coral (made of kind of horns) & the I_corral (smt. like kora-bark encircling the core area; taken in Rus. as koralþ), & the Fr. I_courage (smt. hard or corny 2(or "kur"-ny, if you like)2 ), & the decoration (Lat. I_decorum, decora in pl.), which is smt. that changes the core, etc. Poss. also Tur. kör |I_koer| (kjorav in Bul., blind) may be ment-d here (if you think that this is in the sense of closed bc he/she can't see the outside world); from here kör-sokak is a cul-de-sac, kör-sofra is a free meal, & kör-fişek |I_fishek| are fireworks but usually used contemptuously (like, say, applied to the democracy).
     Then, having come to the Turks, why not to recall you their ... I_Koran (as a core of laws & moral, Kuran in Tur.)? I am not an orientalist (& my point, anyway, isn't in going into details) so I will not disc. in full the m-ing of the r. kor- /kur- in Tur., but I may ment. that it has m.o.l. sim. m-ing of smt. hard (like I_kurnaz, what is given as clever, but in Bul. it is to be heard mostly as boastful, sticking out as person), or of smt. thrown (say, a die cast, bc. kur'a is a lot), or, & this is a new nuance, of smt. ... baked (to become hard --- bc. I_kurak is dry, & from here is their 2(Ar.)2 I_kurabiye, what is a cake or cookie 2(what comes in turn from Ger. I_Kuchen, what is from their Küche-kitchen |I_Kueche|)2, & I_pechenje in Rus. 2(from pechþ as to bake)2 ). And now, look: the Tur* live on the south, for them dry weather is smt usual, not bad, & that is why in Eng. a I_desert (a w. from another r.) is an area without water, but under deserts (in pl.) are usually understood not many such areas but smt. that one deserves (having "baked his case" well), and at t.s. time a I_dessert is smt. sweet, what has to carry t.s. Tur.-Ar. idea of well baked Kuchen-cake; with t.s. idea in their heads the ancient Rom* must have built the ... I_dissertation (the etym-sts give here the splitting dis + I_sero, where the latter meant to unite or twine, hence with dis- the m-ing must be negated to disentangle 2(we shall dig here more on serum)2 but for me this isn't very convincing, where the rel-n with the dessert is obvious). In short, for the Tur* if smt. is "kura" it is usually good, & this has to be true also for their I_kurban (a good eating, though primarily meant as sacrifice, but it was baked, not eaten raw), or kurdişi |I_kurdishi| (archaic kurdisvam in Bul. m-ing to sit, what is given from kurmak as to built, set, establish), or I_kurgan (burial mound), but the things are meshed with the curving, about what I said smt. before (<< Kürbis |I_Kuerbis| or Korb), bc. the Koran may be a twin to the Heb. Torah and the kurban in Latin becomes I_corban.
     But let us return to the I_coeur-I_heart, which in Ger. is I_Herz, & in Rus. is I_serdtze (sårtze in Bul., etc., o. Sl. srådþtze), & together with the Lat.-Gr. cor is given from I/G. r. kerd- (again a heart), where was an o. Prussian seyr (t.s.), & so on, up to a Skr. I_hrd ('hrþd' bc. it has a point over the "r") or hrdayam, or Avs. zåråd (t.s.). It is clear that this is smt. I_hard & screeching, and I may add also some Tur. ws, like: I_sert (hard), I_serbez (commanding, intolerant, sharp, not easy-going 2(the 2nd syl. corresponds very well with Ger. böse |I_boese|, what is angry, not content with anything)2 ), & I_sersem (a puddenhead, strange, not like the others). ( It surely is a coincidence that a man called Heindrich Herz has invented the electrical vibrator & in honour to him the frequency of electrical current is measured in I_hertz, but I am not sure whether he didn't have lived under the aura of his name bc. his mechanism is a kind of Herz; the strange rel-n in the Ger. of Herz with I_Scherz 2(a joke)2 has also to be taken for coincidence 2(the etym-sts cite o. Teu. scharz as a jump, or schurz as a run 3(now I_Sturz is a falling down)3, as also the known It. musical term I_scherzo 3(read 'skertzo', like the scholar)3, so that the idea is of jumping, not exactly of pulsating)2 but the screeching or squeaking 2(or a laugh in the case of Scherz)2 may as well rel. them. )

~ ~ ~
     So that was about the diff. parts of plants and now we come to some concrete names, but only to the most interesting & carrying instructive or curious ideas. Let us take the shortly ment-d cucumber, but this time as Rus. I_oguretz. In fact this is Ger. I_Gurke & Eng. I_gherkin, but I begin with Sl. w. (though, as an exception, not Bul.) bc. the w. is c. Sl. (Pol. ogorek, Cz. okurka, etc.), and from here, via the western Sl*, it has given birth to: Sw. gurka, Dan. agurk, It. I_augura, Fr. augouvire ('oguvir' --- smt. begins to stick up, to cock, << virja or virilis), etc. Still, the Slavs have not alone coined this w. but heard smt. from the Gr*, where αγουροσ (now read 'aguros') means green, not ripe (or a young boy), coming from o. Gr. αωροσ as not ripe, precocious (& you see, b.t.w., that "γ" may arise or disappear or not be read, & later on, in It., "g" is used for softening, like in signore). This clearly tells us (if we have not known it before) that gherkins have to be eaten before they ripen, but the point is that in the Sl. langs of t.s. r. is the w. bitter --- gorþkij |I_gor$kij| in Rus. (&, hmm, I sup. that this has to be the reason why the Rus. ... writer Maksim Gorki has written mostly bitter stories, ah?), girkij in Ukr., goržki |I_gorzki| in Pol., horky in Cz., gorchiv in Bul., etc., o. Sl. gorþk, and I may continue with an o. Irish goirt (again bitter), & nearly t.s. Ger. I_garstig (not exactly bitter but: bad, spoiled, burned; from here they have the obsolete w. Garküche |I_Garkueche| as cheap pub or canteen). I am practically convinced that this gorþkij taste (from here the mustard in Rus. is gorchitza) comes from the gherkins, though the etym-sts rel. the bitterness to the burning; but, if so, there are several ideas mixed here, bc.: αγουροσ is very near to the αγορα |I_agora|, what we disc-ed on I_gora-forest & I_gorja-to-burn (or gären |I_gaeren| as to boil or ferment), there is also the curving or corning (bc. they are wry and with pimples, not as the long ones) & a hump in Rus. is exactly I_gorb, the bitter taste is as if smt. wry & this 'grr-' is smt. what we usually say when we are not satisfied (you have changed it to 'brr-' in Teu. I_bitter 2(though there the idea of some biting bc. of the cold might have a precedence)2 ) --- so that I continue to think I am right.
     I may add even more ws here, like: o. Gr. αοροσ (omicron instead of omega) what was ... a dream (& it may be taken for smt. not ripened, not yet real life, smt. precocious or predictive), or their οροσ |I_oros|, what was: a forest or mountain (= to the Sl. gora) but also ... curds (i.e. smt. twisted & shrunken, what in Bul. is gårchav |I_ga^rchav|, what is a twin with gorchiv-bitter) & also a boundary (where you scratch or dig the earth to mark it; but >> again oros for smt. piquant), so that we now return to the ploughing in the form of (ment-d) Lat. I_aro or your arable where has to be some o. Gr. αροω (t.s., but I couldn't find it in a dict., though I found αροω = αραω as to see, distinguish, maybe the border lines?). Then to say smt. also about the I_cucumber. It is I_cocomero in It., cogombe in Port., etc., up to Lat. I_cucumer or cucumis (& cucumerarium --- nice w., ah? --- was a cucumber-field), to add also Lat. cucuma as a ... night-pot, where surely the wry or shrunken form comes into play (what we shall continue on I_kuka-hook 2(for cucuma, in my view, some funny assocs with the cuckoo are also poss. but that is to t.s. idea)2 ).

~ ~ ~
     We have finished with the cucumbers, but I would like to come from here to the opposite of Gr. αγουροσ-non-ripen what is πεπων |I_pepo^n| (ripe, soft, juicy, nice), what has given Bul. (not Rus. or Sl.) ... melon, which is called påpesh |I_pa^pesh| (πεπονι(α) in new Gr.), & also påpka |I_pa^pka| is a flower-button (again not c. Sl.). Having come to the I_melon let me remind you that your & Teu. name for this fruit --- though I don't know whether you count it for a fruit or for a vegetable, this isn't clear in Bul., too, and the Rus* officially count it for a ground plant like the other ... berries with a group-name I_jagoda (the latter w. poss. saying smt. like 'ja, ugodil', i.e. "yeah, I've found it"), where t.s. w. 2(though this time in Bul.)2 is used also for the strawberries (!) as concrete name of the plant --- so this "berry" comes from o. Gr. μηλον where it meant an apple, with the idea of smt. sweet bc. of their μελι-honey |I_meli|. A certain mess continues till nowadays bc. there are 2 sim. "berries" which in Fr. are both melons, but in Ger. the one is I_Wassermelon (the green outside & red inside, & very watery), which you call also watermelon, & in Rus. it is I_arbuz (we'll disc. this name after a while), in Bul. it is I_dinja (poss. bc. if you drop it down it bursts saying 'dånn'), in Srb. (& obsolete in Bul.) is I_lubenica (bc. in the summers everyone loves to eat them, what is to ljubja as o. & c. Sl. & is in the I_Liebe-love cluster); & the other one is I_Zuckermelon in Ger. (i.e. sugary, it's usually yellow inside but may be also green & still very sweet) & for you it is just a melon, but for the Rus* this one is called dûnja |I_du^nja|, what has to be more c. Sl. bc. in Srb. it is dinja, though in Bul. it is, as I have just said, påpesh |I_pa^pesh|. On the other hand (as ment-d smw. before), there is a twin to this Gr. w., μελλον, what is a future, and I don't think this can be explained with mere optimism (bc. it usually is said the other way round, i.e. the human race has degenerated from the time of Creation), so that I sup. here the paradise fable about Eve & the apple & the serpent has to have its saying (bc. this apple has changed the future of the whole mankind, if you believe in this fable, of course).
     On the 3rd hand, the Gr. μηλον, voyaging around, has given Lat. I_melimelum as some sweet apple, and Port. I_marmelo as a quince, & this is what the Eng. etym-sts give as source for the well known ... I_marmalade (which w. got my attention bc. you use 2 ws, this & the jam, where the other folks can do well with just one w., so maybe you have had some reasons). Yeah, but I don't believe much in what the etym-sts say here bc. I think I have stronger idea starting from the ... I_Marmara (Sea) (i.e. this + some "lata" as smt. sweet --- >> ladno-well, or rel. it at present to glad), bc. for you the marmalade is made out only of oranges & that is where from they have come, for cents & mills. This Marmora (or Marmor in Ger., or Mramornoe more in Rus., etc.) surely has been named so bc. of its I_murmur|ing, & it has been also the source for the I_marmoreal stones (Marmor in Ger., I_mramor in Sl., we reverse the lets). From the marmalade I have gone to the I_chocolate (bc. it, too, is sweet and the ws have sim. endings) but here I have made a blunder, bc. the latter comes from the aborigines of North America (Mexican I_chocolatl, then Sp. chocolate, what was the name of the plant that was used by the Aztecs for the purpose), so that I was misled by the ending (which is typical for those people bc. they have, say: Ketzalkoatl, Popokatepetl, etc. names).
     But to return to the plants, where the ment-d Rus. I_jagoda-strawberry (& this is of the cultivated sorts where the wild ones are called I_zemljanika 2(in sing.)2, i.e. smt. on the I_zemlja-earth) reminds me to tell you that the deriv. jagoditzû |I_jagoditzu^| (in pl.) means not another kind of this fruit, or some dessert with them, but ... the bottom as part of the body (& I don't say ass or the like bc. this is an official medical name; & it is in pl. bc. the 2 halves of it are meant, to be more precise). This surely shows good imagination on the part of some intelligent Rus. medicus, but it is also in accordance with the påpesh |I_pa^pesh|-sweet-melon being flower button, which button may easily grow & become a bottom (of the body), what is (in a kind, if one seeks for this point of view) present also in the Lat. where I_podex (being smt. pedi-, like the pedestal, or the illness I_podagra) may be shortened (or modified) to popo & then it means again a bottom, what is literally taken in Rus. (as I_popa or popka, though there are cynical varieties, too); this will help us later in understanding of the cynical name of Bul. arse (in one of the versions, bc. cynical ws are, as a rule, not given in etym-cal dicts & I have made my own little research), when the time for such ws comes.
     So, and until that time let me clear the I_berry, where I have ment-d earlier that this r. is old & in Bul. this means to pick (<< I_bera), but that's c. Sl. (bratþ |I_brat$| or sobiratþ in Rus.; from here I_obir is a robbery, I_uborka is a cleansing or gathering of the harvest, etc.), as also c. Teu (Ger. I_Beere is your berry), & Tur. (I_bereket, t.s. as archaic in Bul., is a harvest, earnings, wealth, smt. good that we gather), & so on, up to a Skr. I_bhas m-ing to eat. In other ws, the Sl* are using this r. to signify the action, where the Teu* --- the end product. But its primarily m-ing of eating allows me to put in this heap also the ... I_bread, of course (which is Ger. I_Brot), & the process of breeding (Ger. brüten, & I_Brut is a I_breed), or of bearing (your to I_bear, bore, born, which is Ger. gebären |I_gebaeren|, gebar, geboren), or of brewing (I_brauen in Ger., & from here the beer or Ger. I_Bier is given), or the heaving of the dough (broditþ |I_brodit$| in Rus.), or the boiling (brühen |I_bruehen| in Ger. is to boil & Brühe is a bouillon), or even the mere movement (bc. broditþ |I_brodit$| in Rus. means also to walk, and I_brod in Bul. is a wade-through). To the beer I wish add that this Ger. I_brauen just has to correl. with the ... I_braun colour (I_brown in Eng.), what tells us how it has come to exist (as smt. long time cooked or well fermented); even the ... I_brow, i.e. Ger. Braue (which is taken in Rus. as brovþ |I_brov$|, but not in Bul.) comes again from this colour. There is smt. of this r. (though slightly changed) in the Lat., too, where I_bibo (bibere) is to drink (& bibitor is one who drinks, or bibandi is "drinking, let us drink", or bibax is one inclined to drinking, a drunkard), what has given also Fr. I_boire (read 'buar', with je bois etc., & past part. just bu) as to suck or fill oneself with I_booze (to what we are coming soon), as also It. bere as t.s., & Bul. I_biberon, what is an artificial teat, baby pacifier. From here we may come to the babies |I_baby|, who may be small children (as Bul. I_bebe) or big girls (like the grown Eng. babies, that are fit enough to give birth to young babies) or even very old women (like Rus. I_babushka or Bul. I_baba), and then also to the ... I_bear (Bär |I_Baer| in Ger.), but this isn't so much bc. of the sucking as is bc. of the crying of the babies, or of the specific snarling of the animal (not that I have met angry bears to hear this, but, as the saying goes, it's better to pray not to meet a bear, than to think what to do if one meets it).

~ ~ ~
     Ah, we have moved to the I_booze but I don't know whether to start with this w. or with the Rus. I_arbuz. Poss. it would be even better if I, in honour of the Eng. as lang. of narration, start with your strangely s-ing ... I_calabash (which is strange bc. it sounds like Lat. I_halabala, what is blah-blah, or hocus-pocus, or the like), & then come to the Rus. melon & the boozing (& to other things). So the calabash is a kind of I_pumpkin (the latter being some ... pimple, I'll tell you, or, if you prefer it so, smt. that, if one drops it on the ground, bursts & says "pumm"), though not so ripe & meaty as it, just spherical (like the hookah 2(which in Rus., being foreign also for them, has the calabash-s-ing name kalþjan |I_kal$jan|)2 ), & there is a sim. Bul. vegetable, I_alabash (a kind of round turnip), & then the etym-sts give also Fr. I_calebasse & Sp. calabaza as t.s. I_Kolben-like thing (<< K. or I_kolbasa). In fact, they give much more ws, like: Catalonian carabassa, Sicilian caravazza, Aryan khirbiz, Tur. I_gorpuz, the I_arbuz in question, some Gr. ws, & go to Per. kharbus or I_kharbuza. Then let me add also: the ment-d Ger. Kürbis |I_Kuerbis| as a pumpkin, Rus. I_obuza as heavy worry, duty, or harassment (as if a weight-'arbuz' is fastened to us), Rus. dialect karapuz m-ing a plump child (exactly the Tur. gorpuz), then your I_caravan (car + van for you) or Bul. (but of Eastern origin) I_karavana as very big but shallow pot (as if one half of a pumpkin), & others. The ancient kharbuza being a long w. I may (following the example of the specialists) split in: khar (as big, rough) + buz(a) (in Per. I_buza or puza was some aromatic fruit), but we are walking now on a, m.o.l., known ground bc. I have spoken earlier about both rs (<< I_ar /acre, & also boss), so that I have to add smt. only to the fermenting & juicy fruit.
     Such juices are usually very nourishing and on the East they are represented 1st of all with the known (I sup.) Tur. I_boza (a thick & nearly alcohol-free drink made by fermenting of grain; recommended for breast-feeding women), which is well know on the east & south of Europe (like: boza in Bul, buza in southern Asian Republics of the former USSR, μποζασ in Gr., etc.), but also on the West (though for the Western etym-sts this isn't so obvious bc. they speak about unknown etym-gy here) in the form of the ... I_bosom, of course (Ger. I_Busen, from here vollbusig is well endowed women, what you call I_buxom). The r. being very old (& imit. on bo- /bu-) there are many ws deserving to be ment-d, rel-d in the m-ing of some sweet fruit, like: Bul. I_buza ('bùza', a cheek 2(<< ch.)2, but used also as official name for each of the halves of the jagoditzû-bottom |I_jagoditzu^| 2(or should I say "semi-bottoms"?)2 ), Bul. dialect I_buzdrav (pulpy & shaking like jelly, or woman's breast, or, in order not to sound abusive, like an udder), all Bul. mammals (I_bozajnik, from bozaja as to suck milk from female breast), Rus. I_puzo as a belly, your ment-d I_booze (we shall see sim. idea on Sau or pork), Rus. jargon buzitþ |I_buzit$| as to weep or cry (used for babies or little children --- here in pure imit-al sense), maybe your I_abuse /-ive (in the sense of Rus. obusa; though it has to be built of: ob + use, meaning some abnormal use, but there might be additional ideas), & so on. On the other hand, this strong rel-n of the I_boza-drink with the bosom --- I may add that even in ... Japanese the woman's breast is called I_basuto --- has provided the reason for the name of one plant, that (surely known from old times) is good for breast-feeding women (& purifies blood in general), which you call very strangely ... I_elder (so that you may think about this name until I clear the point), but in Rus. it is I_busina (or båzi |I_ba^zi| in Bul.; where the scientific name was Sambucus Nigra).
     That's good but this ancient I_buza /puza was a decaying fruit (one never knows, b.t.w., when is the right moment of ripening after which the decaying takes place --- like it is with, e.g.: the growing age, or the capitalism, or the corruption, etc.), so that this r. has smm. bad m-ing, what can be seen, f.ex., in Tur. I_boz what is gray or brown (of the colour of I_boza), but then the deriv. I_bozaltim means, sorry, faeces. Not so bad but still not with good m-ing is Ger. böse-angry |I_boese| (so, maybe, one is böse when is feeling like covered with shits?), then there is one Bul. colloquial expression "to have /feel båz" m-ing to be afraid, & I sup. the Rus* have smh. felt these things, bc. they don't like at all to drink boza, where in the southern countries it is smt. equivalent to the hypothetical manna. Then there are even hard curses of this r. (taken from Schweik's stories) like Ger. I_buserieren (Der Teufel soll buserieren!), or Hun. I_baszom (Baszom az elet!), which I will not translate here. Leaving the curses aside I may continue with Bul. dialect bastisvam (to spoil), which poss. has to be correctly put as I_boztisvam (to make it boza-like), bc. basta in Bul. is a fold on the clothes (what is given from Tur. bastirmak as to press, but this is near to the ment-d pastirma-pastrami), what is diff., though not very much bc. the spoiling fruit often shrinks; you have also heard it from smw. bc. the Eng. I_baste is smt. sim., but then I may add also It. I_basta (enough --- sp-ing or doing smt., but maybe it is meant as a kind of decaying, saying that from this point onward we are making things to boza /bozaltim), or Ger. I_basteln (to make by hand, manufacture, poss. as putting the things neatly), or your bast (i.e. Ger. I_Bast --- as smt. pressed or folded, the official etym-gy is not clear), & surely other ws.
     So, and now let me explain the I_elder, though this is simple. I mean, it is obvious that this must be the older smt. (Sambucus-bambucus or whatever) bc. in Eng. elder is archaic for older, though the etym-sts give some o. mid.-Ger. elderne or elhorn used for this plant with that Lat. name, & add that later on the people have begun to use t.s. w. for other sim. plants. Yeah, but did you get it? You should, if you know that there are two sim. plants, one of which is a tree, and the other one (that is bitter & not tasty) is a grass (one-yearly plant), & if you go to pick the blossoms (or the fruits, later in the autumn) you have to choose the taller (older) plant. I_Old (or Ger. alt) is Lat. I_alter where it means not only old, but another one (alter ego is my 2nd "I"), hence the alternation is changing from one "ego" to another (in an incessant cycle), and the m-ing of old comes from the fact that each individuum is a copy of his father or mother (or the neighbour, what also happens).

~ ~ ~
     OK, having begun with ground plants or vegetables (<< v.) let us continue with them. In Rus. the vegetable is called I_ovoshch, what I sup. (bc. the Rus. etym-sts say only that it is o. & c. Sl. 2(Cz. ovoce, Pol. owoč)2 but are in doubt & don't give good etym-gy) is smt. like "oh" + veshch ("what a thing!"). On the other hand there is the sim-ly s-ing Ger. I_Obst, what isn't exactly this, it is a fruit, but this shouldn't bother us much bc. in Bul. I_ovoshka is again a fruit (tree), & this Obst was before: obez /oboz, Hol. ooft, o. Eng. ofet, & was build from I_ob (though here = über /ober m-ing above) + smt. for I_essen-to-eat (what isn't at all obvious, hence it might be that the etym-sts just want it to be so), & this meant any thing suitable for eating but diff. from bread or meat, what I would put more simple as smt. found on the ground or plucked around. So that Obst -- ovoshch may be closely rel-d, though with diff. ideas in diff. langs. There is also Ger. Gemüse |I_Gemuese| as vegetable, what is given as rel-d to the Mus-cream (<< M.) or Maul-mouth (<< M.) and isn't so interesting.
     But in Bul. we have devised one peculiar w. (if one begins to think about it), namely I_zelenchuk, which has to be split in: I_zelen (green, from here zele in Bul. is a cabbage) + some I_chuk, and the things begin to become interesting bc. chuk officially means ... a hammer, but this isn't Sl. (bc. in Rus. the hammer is I_molot --- << m.) so that we are in our rights to look around on the Balkans. And, really, there is a çük |I_chuek| ('chjuk') by the Turks, though it means --- I am sorry to tell it, my dear readeresses, but it must be told --- so it means a penis! More that this, in Bul. is widely used the (now acceptable also in public) jargon I_chukam (se) as --- you have to expect this --- to screw, where the primarily m-ing is of to hit or grind (say, black pepper, or nuts) or knock (on the door). And in order to make you certain about the funny (let us call them so) thoughts of some clever Bulgarian (or poss. Turk) in older times in imagining the act of copulation as hitting with some hammer (or mallet) I will ment. also the w. çükündür |I_chuekuenduer|, what is a (sugar) beet (or smt. else beet-like, i.e. hard & ugly), & is known also in Bul. as chukundur.
     Here I must make some remarks, where the 1st is about another I_chuk-like ws in Bul., which are many, like: I_chukar (a tor, rock, stony hill), I_chupja (to crash or split --- exactly what your I_chip means), chukanche or chukalo (smt. used for grinding), chuturche (archaic for the 2(usually wooden)2 cup where this grinding with chukalo is to be done), I_chutura (jargon for a mug-head), I_chupka (jargon for "disappear, go away", also a fold on a dress), I_chvor (hard place in a wooden plank where a branch had grown), (on) chorchuk (obviously Tur., means awry), & others (<< shtur), which are Eastern, not Sl. (to knock, f.ex., in Rus. is stuchatþ |I_stuchat$|, from stuk, not chuk, though it's sim.). The 2nd remark is about the ending of the çükündür |I_chuekuenduer|, which poss. is in the sense of your durable (which is Lat. & we shall come to it later). And another one is about this green çük |I_chuek|-penis (or vegetable) --- I mean, why not, why should this thing always be red? Another one is that, if we write this w. in the usual notation as chuek (which is often used), and read it then in Ger. fashion like 'hük' or 'huek', we may come from here to the mysterious (bc. I have met no etym-gy, though this is understandable) Rus. vulgar jargon I_huj (what is again the penis) --- but I, personally, don't believe in this & give (on the reserved for cynical ws place) another version. And there, still, leaves one more remark to be made, about relating the screwing to hitting & knocking, and it is that this isn't an unique idea & may be met based on diff. rs, like Ger. jargon I_bumsen (again to screw), or your --- I'm, sorry, my dear readeress, not yours, but the Eng. --- I_bum (as a tramp, but also as an ass, and I sup. you are clever enough to grasp that the ass is here bc. if there's a well-formed & nice bottom 2(well, bottom sounds better than ass, doesn't it?)2 & you 2(or smb. else, if you happen to be squeamish or well brought up)2 slaps it then it says 'båmm' 2(&, as I have heard it as a characteristic for really nice woman's bottom, if you 3(& this time you surely have to be a man)3 slap it in the morning & go to your job then it 3(that nice bottom)3 continues to reverberate & say 'båmm' for a long time, smm. even till you ... return home from the place of bread-winning)2 ). So that is how I think (& may cite also Ger. I_bummeln as to walk, stroll, saunter, what is again in the sense of hitting, either the left side of the road, or the right one, bc. you walk, without concrete destination, & that is what a bum usually does), where the etym-sts keep silence about bumsen, but about bummeln remind us the movement of the pendulum (the clock saying 'bim-bam-bum'). Still, we shall return to this "bumming" (with some added ideas) on one Skr. w., I_yabyum.
     But let us continue with other vegetables. I think the eggplant is an interesting w. bc. each folk has put diff. ideas in the building of its name. We shall begin from the east and move with the sun, so in Rus. it is I_baklazhan, what is a little distorted pronunciation of Bul. patladzhan, which isn't really Bul. but Tur. I_patlican (read 'patlådzhan'). And I speak about distortion in the Rus. bc. in this way it becomes as if rel-d to Tur. I_bakla, what is a kind of bean (<< b. or bob), but much bigger than the usual bean & with very firm skin (which has to be spat by eating), what isn't the idea of the Tur. w., which is that of a ... pistol, but pronounced as I_patlak (in Bul., though the r. is Tur. where I_patlamak is to burst). Here may be cited also Bul. (which is Tur.) pataklama (a gunning, sounds of fire arms), so that the eggplant either looks like a gun (wry & with a handle) or/& bursts when is overripe & hits the ground. T.s. w. is to be found by the Gr* (πατλιντσανα), for which they may pretend it is theirs (as much as the coffee a la turka is called Gr. there) but it isn't, where the really Gr. name is μελιντσανα |I_melintsana| = μελιτσανα, which has to be Gr. bc μελι is a honey for them --- although to think that the eggplant is sweet seems very strange to me, more probable is that they just like their ... colour, bc. μελιντσανεσ is this mauve (or magenta) colour of the fruits of this plant; there is a sim. rel-n with the colour in Bul. bc. we call the eggplants also moravi, where their typical colour is I_morav (& where from comes the name of that colour will be cleared soon), but this is in a reversed to the Gr* way (i.e. for us the fruit comes from the colour).
     Going to the Fr* we shall find their I_aubergine what has the idea of a ... shelter for the little seeds bc. auberge is a hospice; this corresponds very well with Ger. I_Herberge m-ing a hut or hospice (I_Berg is a mountain or hill there and I_bergen is to hide, put in a safe place 2(behind a mountain, as it turns out)2 ), but nearly t.s. is Rus. uberechþ |I_uberech$| (to save, or take away), & we shall come again to this on Tur. I_bayir (though it isn't much away from the disc-ed berry). The Eng. I_eggplant is self-explanatory, but this idea about the seeds being like small eggs is present in Rus. I_ikra baklazhannaja, what is baked & marinated inner part of eggplants (mainly the seeds), where only ikra is a caviar (i.e. the eggs of the fishes). The Ger* use either the Fr. w., or Eierfrucht, where from the Eng. eggplant has come (bc. it is a translation of the Eng. w., i.e. v.v.). So that's it, but having ment-d the Rus. I_ikra (which sounds pretty strange there) let me explain that this w. is given as c. Sl. (ikra in Ukr., kra in Cz./Pol., though not Bul., we use hajver, i.e. caviar), & Baltic, & there was Irish inchair (maybe 'inhair', in Genitive inchrach), what was the I/G. name of the ... liver (the etym-sts have some doubts about this but here I haven't), which was I_yakrt in Skr., yakarå in Avs., I_iecur in Lat. (& jetra in Sebrian). The doubts may arise bc. of the diff m-ings, but if we take for granted that this is smt. that looks granulated or curved & sticking out (& the caviar looks so & is thrown out --- << rogue, roe) then this fits well, especially if I add that in Rus. ikra is also ... the calf of the foot, & in Ukr. ikra is also ... an udder (of a cow). And the I_caviar (to cover this w. too) is from the ... cave, or cavern (at least for the Fr. caviar this is given), but this is the idea on the West, where Bul. hajver is from the Turks (havyar or I_hayvar) & here the idea has to be of smt. thrown high (away).
     And now let us take Rus. I_kabachok in focus, which in Eng. is vegetable marrow (<< m. to get why you've called it so), what is a variety of pumpkin, but the strange thing is that this is diminutive from I_kabak & the latter means ... a pub, drinking house, tavern (but often kabachok is used also as a pub). So how is this? Well, I am afraid the Rus* can't explain this, if not for anything else, then bc. this is exactly the Tur. I_kabak & there it is a pumpkin. Did you get it? Surely the idea has to be that in a pub (not in a big restaurant) people sit very dense, like seeds of a pumpkin; t.s. idea lies in your I_pub, which is from public and the poss-ity of bursting lurks in this very r.; there is also Bul. mehana (a tavern), which is, in fact, Tur. I_meyhane, where the 2nd part has to be the I_khan (<< it) but the 1st one (I_meh, at least in Bul.), is a water- or wine- skin (also a fur), so that it stretches out (if I am not imagining the things bc. the beg-ing mey- may be smt. like mine or main). But the rs of the I_kabak lie well in the Tur. where I_kaba means: meaty, heavy, plump, & in Bul. we use kaba as good piece of meat, without tallow, though the Rus* have also their I_kaban (a wild-boar); on the other hand this is smt. round (so << again Kürbis |I_Kuerbis| or Korb, or >> kobila later). ( There are not much Tur. ws in the Rus. but there are some, and, f.ex., I may ment. o. Rus. I_ochag 2(a hearth, home)2, what is exactly Tur. I_ocak 2(read 'odzhak')2; this isn't Bul., but we have smt. sim., I_odaja 2(a room, a bit obsolete)2, which is smw. btw. ocak & I_staja-room. ) And if one of you thinks that this is good but there is ntg. of this r. on the West, so he or she makes a big error bc. here, surely, are: the well known Fr. ... I_cabaret, & your I_cab, or I_cabinet, cubicle, the I_cube, the cub, etc.
     Ah, I have missed smt. before (in fact, & you may bet on this, I am always missing many & many ws, but this is unavoidable), when I was sp-ing about the I_repa-turnip, namely to add smt. about this Sl. w., which isn't only Sl. and has to be of Teu. origin bc. there the turnip (but also the beet) is called Rübe |I_Ruebe| (I sup., bc. it is good for I_reiben-rubbing, or bc. there some rubbing arises when one pulls it out), and bc. this r. is an imit. so in Bul. it (i.e., our rjapa) may be rel-d with rupam as illiterate dialect of I_hrupam, what is to eat with crunching. I have left this remark before bc. this Rübe is added also to their carrot which is die-"she" Möhre |I_Moehre| (resp. Mohrrübe), and I have just ment-d this I_morav-mauve colour. So here is one piquant moment, namely that this Möhre has a twin brother der-"he" I_Mohr (which, resp., has the carrot for a twin sister, right?) m-ing for them a Moor (or just a Nigger), what hides sim. rel-n with the red colour (here mauve, although it isn't t.s., of course, it is reddish-orange) as with the Turks (<< turkey), bc. they are Muslims too. ( Your Moor, b.t.w., is a bit distorted bc. it is maurus in Lat., i.e. these people have ntg. to do with your moors, resp. Mauri /Mauritania is an aria in North-Western Africa, what is an o. name, coming from o. Gr. μαυροσ, and in those times the ideas behind it had to have been diff. from those of the colour. ) The Slavs have taken the Möhren as morkovþ |I_morkov$| /morkovka (in Rus., or morkov in Bul., mrkva in Srb., etc.) not caring at all to rel. them to some black people with red fezzes (bc. they are much away from us).

~ ~ ~
     There are also the tomatoes & potatoes, which are new ws & not so interesting, but, still, smt. may be said, namely that the I_tomato (I_domat in Bul., Tomate in Ger., etc.) comes from native Mexican (Aztecs) I_tomatl (which, if you don't know, up to the 18th cent. were cultivated mainly for decorative purposes). Then the I_potato has to be smt. very good for pots (if you ask me, though officially it is given from Sp. patata, or also I_batata as native name in Haiti 2(what shouldn't contradict to what I am saying 3(precise analysis has to be done in the Haitian)3 but doesn't explain the mutation to potato)2 ); in Rus. (Bul.) it is kartofelþ bc. it must be dug out of the earth (I_krot in Rus. or kårtitza in Bul. is a mole as animal), though this isn't etym-cally correct bc. the w. is Ger (I_Kartoffel), but then it has to mean smt. hard (comp. it with Karte or Karton). There are diff. names here & there with their own ideas, like, say: Srb. paradajz for tomato (smt. from the paradise), & krompir (kompiri in some southern Bul. areas --- maybe they are rel-d with the korm-food) for potato, but I will not indulge in much talking here and turn your attention only to the most interesting names.
     Such interesting name is Fr. I_pomme as potato, but being smt. highly ... pumped, this means also an apple, or a head of cabbage, even its primarily m-ing was of an apple, where the potatoes have come later & must be qualified as pomme de terre (i.e. earth-apples), resp. pomme frites are fried potatoes (not more qualified bc. nobody will fry apples, I sup.). But we are not done with the pomme bc. in Fr. this means also: plump, round, perfect, & here has to be ment-d Rus. I_pomidor, which is given as coming from It. "pomi (in pl.) d'oro" as "golden apples" (or, acc. to another source, from Fr. "pomme d'amoure", now as "love apples", bc. of being red), though this isn't at all an apple, neither is golden, but is a tomato (& the Rus*, I sup., knowing also the w. tomatû, ... just alternate eating them); there is also Rus. I_pomeranetz, what is, this time, a bitter orange (a combination of It. pome-apple + arancia-orange --- a pretty strange combination, if you ask me). There was also Lat. pomum (a fruit, no matter of what kind --- << plod), or pomarium (an orchard), orI_ pomarius (made out of fruits), and even this isn't all bc. here comes the known Fr. I_pommade (pomade, & so on in other langs 2(as sup-edly made out of apples)2, but for the Rus* pomada is usually ... a lipstick). Ah, and ment-ing the I_cabbage before let me add that this vegetable bears diff. names in diff. lang., like: I_Kraut in Ger. 2(<< K.)2, I_zele in Bul. 2(smt. zeleno-green)2, I_kapusta in Rus. 2(a capita)2, smt. kabak-like in Eng. coming from Fr. I_caboche, etc.; but the interesting moment here is that from the Fr. variant, shorten to boche (for tête de boche), is given the popular (though abasing) Fr. calling of the Ger* as I_Boche (so that one may think this is a translation of Sauerkraut, bc. the Ger* like much to eat it, & some other may think this is a mug- or cabbage- 2(or, as the Bul* say, onion-)2 head --- nice neighbouring rel-ns, ah?).
     Now, having spoken about the corn, let me add a pair of sentences about the I_maize-corn, though I don't mean exactly this r., which is Mais in Ger., I_mais in Fr., maiz in Sp., etc., and which has come from the region of Cuba in the 16th cent. & has to mean smt. important from the Mayas (though I haven't found this about the Mayas definitely said), but some other names for it on the East & by the Slavs. The most interesting, I think, is Bul. I_tzarevitza, which I have decoded to mean a ... "king's grass" (tzar /tsar is a king + trevitza as diminutive from the treva-grass) --- bc. it is good for everything (as grain for animals & people, & as green mass for forage)! ( As an example of Bul. imaginative genius 2(though such examples are not much --- but that is bc. we are small nation)2 I wish to put here another really Bul. w., the jargon I_pljuskam 2(to eat too much)2, which, I am sure, comes from much ... "plussing", incessantly adding, where the influence has to be Fr. bc. they use this particle oftener than the other nations, namely for building of comparative & superlative forms of the adjs. ) The Rus* call the maize I_kukuruza, what obviously is smt. for the cocks (or, else, some nut like cocoa /coconut, >> kuka, but here I don't believe in searching for o. & foreign rs bc. the w. is new). The Turks say I_misir, what in Bul. (misirka) is an archaic name for a hen (it is given also m-ing a turkey) that lays eggs. The Rum* use I_mamaliga (surely smt. for mammals, or, to put it better, a manna), & also I_mamul (known in Bul. too) is a maize-cob.

~ ~ ~
     Ah, there are also many spices & for each of them there is smt. to be said, but I can't indulge in too many explans, so I'll try to be concise. There is your I_parsley (or Fr. persil), shortened a bit from Ger. (what has to be Lat.) I_Petersilie, becoming I_petrushka in Rus. (but I can't tell you exactly what this Peter here does; though I may guess there was some Christian fable about it bc. in Bul. it is I_magdanoz & here ... Maria Magdalena must come in play). Then there is the celery (Ger.-Lat. I_Sellerie, Fr. celeri, Rus. selþderej |I_sel$derej|, Bul. I_tzelina, but also 2(we use 2 ws for it)2 ker(e)viz 2(reading the 1st let. as 'k' and causing a havoc btw. the left lets)2 ). Then there is also the I_ginger, which is I_Ingwer in Ger. (by the Slavs it isn't much used, though it's dzhindzhifil in Bul. & imbirþ |I_imbir$| in Rus. 2(poss. they think it is good to be ... put "in the beer", bc. this is done smm.)2 ), & has to be, smh., rel-d to the ... gene (in sense of smt. giving us more tonus, energy, to what we shall come later, but comp. it now with your I_ginseng). More interesting, however, is the I_dill, but I don't mean here your w. (it is o. Teu., from: dile, dilli, tilli, etc., & given from unknown origin, though I may guess it has to correlate with Fr. ... I_diligence & your diligent, which come from Lat. dililo as to praise, honour 2(& you hear how nice & lulling this sounds; smw. here has to be, come to think of it, our Sl. 3(Bul. /Rus.)3 I_leleja /lelejatþ as to praise high, cherish, admire)2 --- what is bc. it is good to be added in many dishes); so what I mean is the Bul. name kopår |I_kopa^r|.
     I might have given the Rus. name I_ukrop, but there all lets are mixed (bc., as I have ment-d, of their serious problems with the important let. 'å'), though they have the w. kopër and with 2 m-ings: one is an apparatus for sticking pylons in the earth (given from Lat. I_caper m-ing, mark it, a goat, which in turn was o. Gr. καπροσ, m-ing this time a boar 2(or also some carp-like fish)2 --- i.e. there is smt. hard & sharp that sticks out, like a spear, but that is how the dill looks like 2(though it isn't hard, it just has spike-formed leaves)2 ), & the other m-ing were (I haven't heard it, so it has to be an old w.) our kopår |I_kopa^r|-dill (which the Rus. etym-st I use relates to their kopotþ |I_kopot$| 2(a soot)2 sp-ing about smelling 2(what I will never believe)2; but, on the other hand, a Lat. I_capronae as forelock is cited, & Skr. I_kipram as mustaches, but is said that it is wrong to think so 2(where I think this is exactly the right way to think)2 ). This o. kipram is a good hit bc. that is where from the I_capron-fibers (at least Sl.) come, & Bul. I_koprina (a silk), & our ... nettle (kopriva in Bul. or I_krapiva in Rus., o. & pre-Sl., but this is a misunderstanding bc. it hasn't capronaes but makes our skins as if covered with dew-drops --- << okropitþ), & one Bul. dialect (not. Rus., poss. Gr.), I_kiprja (se), as to better one's looks, wear fancy clothes (what might as well be fem. modification of the mustaches bc. is applied to women); a bit later I have found this w. even in the It., where I_cipria ('chi-') is again smt. for bettering of our view, namely powder.
     To put it briefly, a dill is a spear, but a spear in Sl. is I_kopie, & there is o. Rus. kopþ |I_kop$| as mining shaft (also kopi in Bul., though not very literate, is young sapling or a sprout), & your shaft means also a spear (the ment-d dualism), & there is your I_copy looked at as throwing of some spear (though it may also be related to the copulation), & here comes the just ment-d Rus. kopotþ |I_kopot$| (but as smt. that "copies" in the chimney, nakaplivaetsja in Rus., from kapatþ-to-drop of kopitþ-to-spare 2(but these are rel-d things >> I_kapka, kup)2, only not bc. is smells). But there's more to this, bc. there is a sim-ly s-ing ... tree (the dimensions don't matter much in etym-cal matters), the I_cypress (I_kiparis in Sl.), that has long "mustaches"-branches (like fibers, & they are kind of spears, smt. long) & it looks very nakipreno-beautiful, & then, of course (for, how else?), the island I_Cyprus (Kipr in Rus. --- I may guess there grow 2(or at least have grown)2 many cypresses, which in o. Gr. were called κυπροσ, & the island was t.s., just with capital let.) is here, & poss. the town ... I_Capri, & your caprice /capricious (Fr.-It. I_caprice known in many langs --- bc. it isn't only a whim, it is smt. that one finds beautiful like I_capronae--I_kiprja-se, or, from etym-cal point of view, from It. capriola as a jump of a I_caper-goat).

~ ~ ~
     OK, and now let us go to the fruit-trees, where I have already ment-d some of them (<< nar-pomegranate, orange, peach, dzhanka-plum), & for the apple disc-ed only the Fr.-Lat. name pomme, so let me come to the Eng. I_apple, which is Ger. I_Apfel, from here Apfelsine is an orange (& let us not bother now what this -sine means), which is directly accepted in Rus. as apelþsin |I_apel$sin| (again an orange). The Eng. etym-sts give here some Welsh afal & a Teu. r. ablu- /aplu-, and their Ger. colleagues ment. Sl. I_jabloko (in Rus.) & other Baltic ws, but are not very convinced in the etym-gy. If we go to the Slavs then their apple is o. & c. Sl. (jabålka in Bul., jabliko in Cz., ablåko in o. Sl.), & sim. ws exist in the Baltics (obuolas), also by the Teu* (o. Prussian woble, o. Ireland abal), & in Lat. (Abella, but this was a town in Champaign known for its good apples; otherwise I_abellana was a ... nut). Yeah, but you know that I am usually interested in what a given w. says to the people sp-ing the lang. and here we see a little mess, bc. the Sl. (& Blt.) jabl- & Lat. abel- speak about smt. round &/or I_belle-good (f.ex. obål |I_oba^l| in Bul. is round, like your oval; t.s. might be the o. Prussian woble), where Apfel /afal is smt. that ... falls or has to be thrown away (comp. it with your ... I_offal); & however sim. jabloko may be to the apple, there are nuances, bc. the Sl. w. starts with some 'ja' (yeah) & then comes the ball, where the Teu. variant (& we better look to the Ger* not to the Eng*) starts with ap- or ab- & this is Ger.-Lat. prefix (or prep.) for smt. that separates of falls, or we are moving to smw. (say: in Lat. I_absurdus = ab + surd, where sordes is a garbage, smt. dirty, like the Eng. sordid; or Ger. I_Abend 2(an evening) = ab + end 2(of the day)2, or an abort is smt. to be thrown away bc. in Ger. I_Abort = ab + I_Ort 2(a place)2 so that this is their ... toilette).
     So let us use the moment here to look more precisely at this ab, bc. in Bul. we have the w. hap m-ing ... a pill (of medicine), i.e. smt. small, as if bitten (from the whole), & I_hapja is to bite (this is also Rus., though hapatþ there means to grasp, embezzle, pilfer, but that's to t.s. idea), & this is an Eastern w. bc. this hap is Tur.-Ar. I_hap, which, poss., stays in the core of Ger. ... I_haben (to I_have) --- if one takes it as a bite or morsel (we'll come again to haben); & don't think that the Ger* don't know the Ar. hap bc. they say kleine Häppchen for small sandwiches (-chen is for building of diminutive there). But being Teu., Lat. & Ar. this r. has to be found also in the o. Gr. and there really is smt. sim. (that's, if one knows what to search for), namely απλοισ (= απλοιδοσ = απλωσ), what is single or simple, i.e. not double, what is known in medicine as I_aploid (a cell with only half of the chromosomes), staying in pair with I_diploid (a fertilized cell, a zygote). Now having established preference to begin with ap- (& m-ing some hap) and adding to it smt. else small, like Fr. I_petit (where from, in the form of their shorter pti m-ing t.s., I may derive Rus. ptaha or Bul. I_ptichka what is a bird, but this isn't very correct --- << patati), we come to the appetite in Eng. (or I_appetit in Fr.), don't we? Then in Lat. I have found (not that you can't do this too) also their ... I_apis, what is a bee (bc. it hape-stings; & here is your I_apiary as a beehive), but also, written with capital let. as Apis, this is now the saint Egyptian bull (bc. it "stings" with its horns), & you (or whoever else) can't unite the bee with the bull without using the idea of pricking.
     But the biting has diff. aspects, where one of them is the closing (of the morsel in the mouth), what may lie on the bottom of Tur. hapsana (a jail; in a dict. I found I_hapsis with this m-ing), the hap-pill is also closed in some shell, & there are also the I_capsules (kapsa or kabza) here. Another aspect of the biting is the ... dividing in halves (I_halb in Ger.)! ( So that now << I_Helvetia about the Swiss being half Ger* & half Fr*. ) And another more aspect (I sup.) is the ... I_helping (I_helfen, half, in Ger.)! ( The Ger. etym-sts trace helfen to o. I/G. rs & to Lat. I_scalpo, scalpere as to cut, scratch 2(hence, count the scalp of the skull & the scalpel as the instrument for doing this)2, but I think this is a side-jump bc. with 'sk-' we have sliding 2(<< sky)2, not dividing in two 2(nearly)2 halves, & the scalp is an envelope of the skull, so that is diff. )
     Good, but let us return to the trees where the next interesting one is the I_cherry. It comes from o. Fr. cherise (cerisier 2('serizje')2 now) what is from Lat. I_ceresia = ceresea (& very near to this is Rus. I_chereshnja, or Bul. cheresha), & there was even a Gr. κερασεα = κερασοσ, what shows the idea of I_Kern--corn--carrot (look a little bit back), and I may tell you that there is a sort of Gr. wine & grapes called I_Keratzuda, but not this is interesting here. ( Ah, to be more precise I have to say that there are two kinds of cherries which in Rus. /Bul. carry diff. names --- the one is chereshnja which is sweet, and the another is I_vishnja 2(poss. bc. it visit-hangs-down, or bc. it's easy to be videtþ-seen --- I don't know exactly, but from this name is built the adj. vishnëvûj /vishnev as dark red colour)2 which is sour & of intense red-violet colour, but these are nuances. ) More important, in my view, is the rel-n, especially in Ger., btw. I_Kirsche (a cherry) & ... I_Kirche (a I_church), & even in one of the dialects each "ch" is pronounced as 'sh' so that these 2 ws sound exactly t.s.! There is no such rel-n in the Sl. langs and I have the feeling that this has wider consequences bc. we (at least the Rus* & Bul*) don't value much either the church (for we are not enthusiastic church-goers) or the cherries (for we have many other fruits), where all Teu. nations are both truly religious & like very much the cherries (fresh or in form of liqueurs or Kuchens), & that is the reason for your I_cherishing, surely (bc. you don't say "churchish" or "churish"), & also the Ger* use the phrase "mit jemandem Kirschen essen" with the idiomatic m-ing of "to be in good rel-ns with smb.", as it is also known that the Japanese, too, cherish very much the cherry, especially in the time of blossoming, so that this must not be a coincidence (no matter what the etym-gy is, for which >> Kirche).
     Another interesting fruit, though not cherished on the West, as also by the Sl*, is the I_mulberry-tree, where the Eng. variant tells us ntg. definite but the Ger. I_Maulbeer (-baum) says that this is some berry for the Maul-mouth. But I don't mean this name, neither Rus. I_tut /tutovoe (derevo), nor Bul. dialect dudi (officially we say chernitzi, from cheren-black, even if they are of the white sort), nor Tur. I_dut, which turns out to be Afghani I_tut --- & I am sure it was named so bc. ... well, bc. when the berries fall on the ground they say smt. like 'tu-tu-tut', being many & falling in rapid succession when a gust of wind comes. So I don't mean this (though there was ntg. bad in telling it to you) but the Lat. name I_morus, which is from o. Gr. μωροσ what meant --- but that's the point, that this meant: silly, a fool (resp. μωρια was a folly, craziness), what you surely will believe bc. you use now the w. ... I_moron, of course! What I want to stress on is that in the Eastern countries, especially in Himalayas, this is an useful fruit (bc. there are not many fruits there) & it was dried for the winter (like raisins), but after the o. Gr., in Lat. & further more, it becomes synonym for craziness (poss. bc. it is smt. small & only water --- aqua nuda, to put it in Lat.); but that's about the idea, and etym-cally the Lat. morus-mulberry has to be from o. Gr. μορια (note the "ο"), what was some saint olive.
     Yeah, but in Bul. this contemptuous view to the mulberry is also present bc. I have ment-d that I_morav is that (crazy) magenta /mauve colour of the eggplant (or the mulberry), and it is a crazy colour bc. it isn't smt. decent but smt. to show off (or cast dust in the eyes of the others); but, in fact, that is the moron: he/she wants to be interesting with smt., but he/she can't find what with and makes it by some silly thing. [|I_comments| Like --- and I'm to apologize for saying this but it's so obvious --- so like to bore his/her ear-lobe & hang a ring there, or on the nose, or on some other place (places can be found); or to make a tattoo. Before the emancipation only the women wore earrings (what is, m.o.l., excusable bc. they have to ... catch some man, this is important for the proliferation of the humans), but they are naturally coquette, also sillier --- sorry, sorry --- than the men are, so that this was met with a good eye. Now every man may competes for the palm of moronity on an equal level with the women, and that's a big progress! Though, on the other hand, it isn't democratic to forbid the people to behave silly, that has to be one of their (without me, I allow myself to be excluded from that number) basic rights --- bc., who knows, maybe it isn't so silly? Let's try do it & then see. So that some try, and some see, and some (which are, usually, the majority) ... don't see anything bad, even if it is bad, bc. smo. has to teach them. But we come to t.s. point (of the circle), namely that it isn't democratic to teach anybody to anything (bc., who knows, etc.). So that let me drop the matter. ] Ah, and maybe to this r. (& in this sense) may be added one before ment-d Tur. jargon, I_muruk (a father), i.e. "my silly father" (though in this way we may go to some mordacious ideas); there is also Rus. I_mura ('murà') as silly ws, but here a rel-n to the murmuring is more appropriate. Whatever the rel-ns to other ws are the moron is Lat.-Gr. & comes from the fruit of mulberry tree.

~ ~ ~
     There surely are many other fruit trees (say, the I_pear has to be Fr. poire 2(smt. not much away from the I_pomme)2, which in Ger. is I_Birne 2(some berry, I should say)2, & in Rus. is I_grusha or in Bul. krusha 2(poss. smt. gross-big)2 ), but I have come to no valuable ideas here. On the other hand there is the pine (<< I_pinus), which is, in a way, rel-d to the penis, which (well, not the penis) is I_bor in Bul. (also Rus. 2(m-ing there a pine-forest, not a single tree, but these are details)2 ), where in Ger. I_bohren is to make a hole (to I_bore), then I_borgen is to I_borrow money on a loan, & in Bul. is known the Tur. borç |I_borch| ('borch') as money to return, what must be meant as smt. taken (bc. bårkam |I_ba^rkam| /bråkvam in Bul. is to put a hand smw., in smb's pocket, usually), or it is a score made smw. to remind us to return the money, so we come in this way to one big cluster carrying the idea of smt. sticking out, long & annoying us (as explained on dålg or indulgentia), or sharp as a blade, or meant as a taste, and there are many ws to be ment-d here. Let me cite some of them, say: Bul. (here Tur.) burgija (an instrument for boring, a gimlet), Rus. buritþ |I_burit$| (to bore), poss. o. Gr. δουρα ('dura') as a piece of wood, a spear (& I say "poss." bc. the Gr. "δ" looks exactly as the Sl. 'b', so that from here it's poss. to come to our bor, but on the West this has given the durable things --- to be disc-ed), then Ger. I_Brust (I_breast in Eng. --- bc. the ribs stick out & protect the body, but also bc. in Ger. it's "she", so that it might be meant as woman's bosom), then the border (Ger. I_Borte, or Fr. bordure , bordjur also in Bul.) with its twin, the board (Ger. I_Bord --- it keeps the others, if meant in the sense of a ruling body, but initially it was in the sense of a wooden plank). Ah, there is also the I_bourse (Fr., & known everywhere, though the Rus* have modified it a bit to I_birzha; its initial m-ing in Fr. was of a money-bag or scholarship-stipendium, so that it might be smt. outside of us but important bc. it supports us, like the breast), then Ger. Börste |I_Boerste| (a I_bristle, like of a boar, hence the I_boar may also be put here as an animal with Börsten, and it has a hard & sticking-out muzzle; and I may add an additional hint to the bourse as preserving us like animal's skin 2(or that the money-bag might have been made out of boar's skin, but this isn't a strong idea)2 ), & others (I sup-d the I_borsalino-hats are also smh. rel-d but it turned out they were named so bc. of the name of their It. producer).
     But this isn't all, bc. ... the I_beard (Ger. Bart, << barbarian) has all the reasons to be ment-d here, & poss. the Sl. fighting which is borþba |I_bor$ba| in Rus. (borba in Bul., etc.; though this might have been formed mainly from the cries boj -- voj) --- and do you know why I'm telling you this here on the plants? Well, bc. of Rus. ... I_borshch, what is their traditional soup made chiefly (there are other vegetables put there) out of beet, but of that red sort (not sugar-beet). This soup is well known by the Western Slavs (Cz*, Pol*, Ukr*) & was called so bc. the leaves of the beet are sharpened like bristles (but I sup. bc. of the peculiar, not exactly sharp, taste too), and the Rus. etym-sts add also that the Börste |I_Boerste|-bristle was bürsti in o. Icelandic, & even in Skr. I_bhrstis (it should be read as 'b'rþstis') was a sharp vertex or a ridge (the latter, b.t.w., is exactly I_rid in Bul. and we haven't heard this from the Celts but from the East). ( Ah, from this soup the Rus* have coined a verb for to overdo smt., as if to put too much salt there, pereborshchitþ. ) From here we may return to the ment-d Tur.-Ar. I_bahar (also Bul.) as variety of the black-pepper (the grains are not so sharp in taste but with stronger aroma), and bc. the point now is not so much in the natural sharpness of the leaves as in the taste, so I may add that bresk in Cz. (or I_brzazg in Pol.) means sharp taste, also bårzam |I_ba^rzam| in Bul. is to hurry (i.e. to jump forward). This is only natural bc. when we (not only the Bul* & not only the Sl*) see or feel smt. extraordinary (that must be awed, or that frightens us) we usually say 'brr', & especially in Bul. is known the jargon bahår for bitter cold (<< Bahr-Lut as Dead Sea).

     And even if there are many other ws to cite, with this I am closing the chapter.
     }

     IN THE BEGINNING {} WAS THE GOD {} CALLED URRH {} WHO WAS THE TRUTH {} AND THE LIGHT {} AND THE WISDOM{}. HE WAS IMMENSELY POTENT {} AND MADE THE TIME & THE SPACE {} AND THE MATTER {}. THEN HE MADE THE GRASS & THE TREES {} AND THE ANIMALS |I_ANIMALSCHP|
     {
     for which a German might say that they live just ein I_Mal (only once) but we have disc-ed the etym-gy of this w., also of the Sl. zhiznþ /zhivot. So I may begin with some parts of the animal body, though here also smt. was already said (<< heart or serdtze). But there is your I_head (<< also golova), which is smt. hard and coming, maybe (acc. to me), from Fr. tête |I_tete| (t.s.; to remind you the phrase|I_phrases| tête a tête m-ing eyes to eyes 2(literally "head to head")2 ); there is not a good etym-gy given here (some o. Frisian & Teu.: had, hobit, houbit, then poss. Lat. I_caput & Gr. κεφαλη etc., but this doesn't at all sound alike); and in Ger. it is diff., I_Kopf (nearer to the κεφαλη & poss. rel-d to their Knopf what is a button, i.e. again smt. hard & sticking out). With the tête |I_tete| the ideas are not only about the hardness or sticking out, but mainly about I_test|ing (<< I_tasten), bc. there was a jargon usage of tête as your mug-head, & this is given from Lat. testa (it has to be so bc. of the chick above "e" for missing char) as a brick, chip, shell, which is made out of some kind of dough (b.t.w., I_testo in Rus.) tasting it with fingers, & that is why testum in Lat. means pottery; to add also the ... I_text (which in It. is exactly testo) as smt. to be formed. But surely here is also their I_testis (though not as what you may think but as an eyewitness), & I_testiculus (now as a testicle, with which a man proves that he is a man), & testamen (a proof or a document for smt., giving the I_testament as last will, as also the Old & New T. 2(as many times repeated lies, or proved by ntg. fables, taken for truth just bc. of their constant repetition --- a widely used in the politics & advertising method)2 ), etc. (there is Rus. I_tetiva as bow-string); to end this paragraph with one, a bit strangely s-ing, Lat. rule (though still applied in the jurisprudence), namely: |I_sentences| testis unus, testis nullus, i.e., one eyewitness proves ntg., what, surely, has to be influenced by the God's wisdom to provide each man with 2 testicles.
     So, about your arm we have already spoken (<< also Sl. ruka, reka), & about the fingers too, and what concerns the hand then it is exactly Ger. I_Hand, but officially also ntg. certain is given (it is c. Ger., there were Got. handus poss. rel-d to hinðan as to catch, but ntg. before that). Well, I may add smt. to the hand, namely that it is an analog to the leg (we'll see shortly t.s. idea used in Sl. I_krak), and there is the known Fr. I_hanche ('ha~sh') having become haunch in Eng., & from Fr. side it is given from an o. Fr. hanka as a leg or pillar, coming from Ger. I_hinken as lame walking (or take your I_hinge), so that all this may be rel-d, as smt. I_hang|ed on (what is I_henken in Ger.; >> also I_Schenkel), what is based on an imit. of hitting or catching in the form of 'hag' (<< Hagel, or >> Hagebutte). Ah, & from this I_hanche I have come to the strange Rus. w. I_hanzha as a hypocrite, with the idea of looking at the haunch but not daring to state it in the open, what is a natural guess (the etym-gy of hanzha is so unbelievable that I can't allow myself to put it here).
     Then it comes the leg, though not of this r. (I_leg has to be just smt. long; or, then, lying down) but as Ger. I_Bein, which has given your I_bone (& Hol. been & Sw. ben etc.), but I've rel-d the bone to the I_bean, where in the Ger. Bein has to be (bc. the Ger. etym-sts give "dark etym-gy") smt. by or around (I_bei in Ger.) the body (<< also I_body where the r. is old & with the idea of smt. living, like a bud; and to the Sl. body we shall come relatively soon). Yeah, but the Sl. leg is more interesting bc. in Rus. it is I_nogà, but nogoj /nagaja (also nagishom) means ... naked (hence the legs must be naked, or otherwise they are not of any interest 2(from the vantage point of the man, of course)2 ), & in t.s. time exactly nogoj is a case form m-ing "using the leg /foot" (so that the rel-n leg -- naked in Rus. is very strong); as much as your w. I_naked is also here bc. the r. was o. & in Skr. I_nagnas was naked, poor, not armed, unprotected, or nagnika was nakedness. But there is more to this, bc., coming from the Skr., this r. has given many ws around the globe, like: Fr. negligè |I_neglige| (not properly dressed), or Ger. I_nagen (to cut, incise with teeth, to nibble) giving the rodent as Nage(r)tier, or their I_Nagel (a nail, or talon of bird, i.e. the instrument for biting or tearing), which is c. Ger. (including your I_nail) & has come from I/G. r. (o)nogh- m-ing a nail or tooth or beak, hence I may cite also Rus. nogotþ |I_nogot$| (Bul. nokåt, a nail), & maybe the ... I_nose (I_Nase in Ger., nos in Sl., I_nasa in Skr.; I have ment-d this, << naître |I_naitre|). Or we may go to the old Greece where ονυξ was a nail, tooth, or hoof, giving the known mineral I_onyx (bc. the o. folks imagined that it looked like finger nails, with alternating red & white layers), or go to the Hin*, too, where I_nag is a ... snake (hence you may put the I_snake also here 2(though the beg-ing "s" changes the r. a bit 3(but, still, not much, bc. in It. this let. in the beg-ing is = to the pref. ex-, and the snakes cast their skins)3 )2, but then, why not also the I_snack?).
     On the other hand, the pair of legs are like ... scissors (aren't they? --- cutting the space) so that here comes the Sl. knife, which is I_nozh in Rus. or Bul., nizh in Ukr., etc. (c. Sl.), together with the scissors (which for us are just a pair of knifes) called nozhnitzû |I_nozhnitzu^| /nozhitzi; also in o. Gr. may be found smt. sim., their νυγγω |I_nyggo^| as to prick, shove, reflect. Still, the nakedness isn't disappeared bc. here is the known Lat. I_nudus /nuda (slightly modified but it is given here bc. the m-ing fits), where from are all the I_nudist|s, then in Ger. together with I_nagen-to-nibble exists also the verb I_neigen (building an interesting pair of ws), where the latter means: to lean, have a liking for smt. /smb., & from here as noun Neige is ... ah, but it isn't strong desire, no, it is what is left on the bottom of a glass (bc. seeing it everyone wants to heave it & pour it in his /her own throat 2(the Ger. etym-sts rel. neigen to nicken-to-nick & cite a Lat. niti as to weight, lean to smt. 3(so that you may include here the ment-d I_Niet -- nut -- I_nitka)3, what is probable, but for me the assocs are more interesting & in this way we jump to the side bc. the ideas are diff.; I also doubt about this etym-gy bc. there is a very sim. Lat. nitide or I_nitidus as shining, where this quality may very well come from the nudity, not from the heaviness)2 ).
     Further on, there is Sl. (Rus., Bul.) I_nagon as strong desire but mainly in sexual context (like the lust, sexual drive) and I have initially expected to find this w. in the Fr. (with such beautiful nasal -on) but, alas, there is ntg. of the kind there, so that (bc. the Rus. etym-sts 2(which I've consulted)2 remain silent here) it has to be only Sl. (jargon), though closely rel-d to Ger. I_neigen (& to the negligè|I_neglige|--naked parts of the body). In fact there is smt. sim. in the Eng. too, your I_nag (given with doubt from a Dan. negge), either as old horse, or as pony, or as to nag smb., bc. this is either smt. that nibbles us from inside (strong wish), or this I_nagen-nibbling is in its direct m-ing (when this concerns the horses). But in Eng. this is a single w., where in Rus. there is also naglûj |I_naglu^j| (nagål in Bul.) as pert, impertinent, what surely (in sexual context) has to carry the ideas of nogoj-naked, I_nagon, & neigen (the etym-sts give it as o. & c. Sl. with Cz. nahly, Pol. nagly 2(also Blt. but from the Slavs)2 m-ing fast or quick, they cite even some Lat. naguot as to move fast, but this idea is consequence of our ideas).
     So this was about the c. Sl. noga-leg, with the exception of Bul., where we say I_krak, what may be taken for variation of our I_ruka /råka-hand (o. Sl., with some Blt. ranka 2(& renku, or rinþkti as to gather)2, but I don't value much these langs as etym-cal sources for Sl. ws), but it may hide also other ideas, so let me dig here a little. This I_krak-leg isn't just Bul. but, acc. to the etym-sts, o. & pre-Sl. (krakå /karakå 2(the last 'å' in o. Sl. ws, as said already, is dumb let., like the Fr. -e, & was used earlier as end-char 3(when ending on consonant)3 bc. the space isn't exactly a let. in any alphabet)2, they give also some Blt. karka as bottom part of the leg but only of a pig 2(what may be just some carne)2, & Alb. krahë |I_krahe| as an upper arm --- with t.s. my remark about these langs), what may lead us to the ... I_crab, bc. it is I_rak in Sl. (& the most important parts of a crab are its "hands" or "legs"). So let us speak about the crab (bc. it is an animal, after all). The etym-gy here isn't very precise bc. this is sound imit. (of scratching), but there was Skr. I_karkatas (a crab) & karkaras (prickly), then o. Gr. καρκινοσ (crab as animal or as the constellation), giving the Lat. I_cancer (also as the illness) or I_carcinoma (& you see that the r. varies: 'kantzer' -- 'kartzen'), & Ger. I_Krebs & your crab & Rus. krab (but only as sea-animal), & the Sl. I_rak (which may also be viewed as inversion of the kar- r.) as a cancer or river-crab. In a way karkaras sounds like 'barbaras' (<< barbarian), so that the rs may be rel-d, but here we are interesting in the I_krak-leg, what really is very near to the rak-crab & råka-hand (or raka in Srb.); on the other hand this isn't much away from the disc-ed arm, or also from the crane (<< Kranich). But there are other sim-ly s-ing (& smh. rel-d) ws, like: Ger. I_Krake (a sea-calmar, & it also has many hands or legs), or Ar. I_arak, which has given the I_raki-vodka but its initial m-ing in Ar. was of a sweat (& it comes from the arm-pits), or (I have met it in a book) the old Hebrew's hard curse I_raka (where I don't know the exact m-ing of it, but it surely has to mean smt. pervert 2(bc. the crabs don't move in the normal way)2 or bad, ill).
     And bc. of the I_arak-sweat I will return again to the Sl. I_reka-river, as also to the I_ruka /råka-hand --- this time with the image of smt. flowing out of our body. This is an interesting moment, but now you have to imagine some dress (enveloping the arm) bc. I_rukav in Rus. is what in Eng. is called I_sleeve, but to slitþ /slivatþ |I_slivat$| in Rus. is to pour out (<< litþ |I_lit$|), even the exact sliv in Rus. means a gully or pipe for taking off sewage waters, so that it turns out that for you also smt. flows around the arm. You may think this is just funny, not serious, but, however it is, this flowing-idea exists in many other roots, like in: your I_trousers, which correspond (having come to this) with the prep. I_through, or the I_trough (& the I_throw|ing); then let me take your I_hose what you use mainly to water the plants in the garden but for the Ger* t.s. I_Hose are ... the trousers! ( We are disc-ing here the hidden for the Eng* idea, but acc. to the Ger. etym-sts their Hose is rel-d to the --- believe it or not --- I_Haus-house, & they are right bc. I have met this idea in one book, it is like that fairy tale about the old lost glove where one mouse made it its home, then a wolf, then a bear, etc. ) But there are also the Rus. trousers, which are called I_brjuki (they say also shtanû, what is from to stand) but in Ger. Brücke |I_Bruecke| is a ... bridge, & where a bridge stays there has to be some river, hasn't it? Let us not go into details here about what kind of river this may be (bc. the Sl. soul is a deep one), but some river surely was imagined; I wouldn't be surprised even if in It. I_camicia m-ing a shirt smt. sim. is hidden, comp-d with their camino-chimney (<< komin). And smt. may flow also through the ... socks (>> I_Socke), especially of the kind of Tur. (Per. & Ar.) çorap |I_chorap|, known also in Bul. (&, b.t.w., as Gypsy jargon the ... vagina was called churabè --- bc. men use to "put" it on like a sock over their special extremity 2(or, if you are poetically inclined, you may change the last w. with "cock")2 ), where the flowing is to be seen bc. of the Tur. çuçur |I_chuchur| (known also in Bul., or chuchurka) what is a spigot or small tube (from here I_churka is usually jargon for boy's penis), or bc. of Bul. I_shurtja as to flow, or I_chishkam as (again jargon for) to piss (rather, pee), etc. From sim. r. & with the same idea in Ger. may be found their I_Strumpf m-ing again a sock & rel-d with their I_Strom as small river, stream, or a current (also electrical), or even better with Bul. or Rus. I_struja m-ing a stream or a flow.
     On the other hand, one may say: this I_brjuki might be the Eng. I_breeches. Yeah, they might, but there the idea is diff. In Brücke |I_Bruecke| smt. breeds below (<<brühen |I_bruehen| or brod; << also I_Brust), as much as in the I_reka-river smt. thunders or reverberates like a bagpipe or bass-instrument (ruchitþ |I_ruchit$| in Rus.), where the breeches are smt. broken, or sharp & cutting like ... like the I_Britt|s! I mean that Brittany or Britannia or British (arisen in 9th cent.) has to say that this country is cut apart from the continent, though etym-cally the things are not so clear, there's a Fr. province I_Breton (with the town Brest), but in the Lat. Brit(t)ones is only an inhabitant of Britain. Here is also Ger. I_Brett (& o. Eng. bret = brit) as wooden plank, then one Bul. jargon, I_brichka, as smt. (usually a car) old & worn out, which is given from It. I_birrocio ('birocho') as horse-cart, to remind you also the Fr. I_bric-a-brac (& >> brick too; in the Lat. this r. sounds a bit diff., I_brevis as short, brief, what is breve in It.), so that the I_breeches are wedge-formed trousers, but also with a hint for some ... cutting at the bottom part of the body (when breech means a bottom; or take also the phrase "breach of promise"). The Brücke-bridge may also hide some cutting (here, in crossing of the river) bc. the r. is very old; this may be proved, say, citing the o. Heb. ritual of ... circumcision called I_bris, although in Rus. the exclam. brûsþ |I_bru^s$| is used to ... drive dogs away, but then maybe the Heb. idea is t.s. (to throw away the praeputium & say "bris" for not wanting it back). And not to forget the Sl. ... shaving, what in Rus. is britþsja |I_brit$sja| (bråsna 2(se)2 in Bul., or briti in Cz., etc.), or resp. the razor-blade in Rus. is britva (or bržytwa |I_brzytwa| in Pol., etc.), where the etym-sts give: Skr. I_bhrinati as a wound, Avs. I_pairibrinati as to circumcise (& << paradise for the beg-ing of the w.), some Thrakian βριλων as a barber, even in Alb. "britmi i pare" was the month September, as the 1st harvest-month (& "britmi i düre" was October; also brisk was razor blade there).
     From here, comp-ing britmi with the Pol. bržytwa |I_brzytwa|, I sup., we may come also to the Sl. harvesting which is I_zhatva in Rus. (as a noun, or zhatþ as verb m-ing to reap, or I_zhnetz m-ing a reaper) what is some sound imit. based on 'zhåt-' what we (some Sl* tribes) have found better s-ing than 'br(zh)it-' (& your I_reap, then, has to be sim. imit.); it is also very probable that our ... wound, which is I_rana in Rus. (c. Sl., & ranitþ /naranitþ is to wound), has started from smt. like the Skr. bhrinati. ( I wished to insert here our I_obrjad 2(a ceremomy, ritual, usually religious --- bc. of some sacred cutting, << sacro)2, but this is: ob + rjad-order, so that there is no "britting" here; there's also Ger. I_obrig & Obrigkeit 2(= to our obrjad-ritual)2 but this also has to be coincidence bc. it comes from ober 2(above)2 )

~ ~ ~
     Ah, we have spoken for a long time about the legs & what we put around them but we have almost forgotten the I_foot, which is Ger. Fuß |I_Fuss| (& << Zoll or inch as rel-d to the foot). Here I prefer again to tell you fist my version, and then to ment. the official etym-gy, for what purpose we have to start with Sl. (Rus.) I_bos /bosòj (or Cz. & Pol. I_bosy, etc.) what is barefooted. This is useful bc. it leads us directly to the ... I_Bosforus (o. Gr. Βοσποροσ, you prefer to write it Bosporus), what meant "goat's wade-through" (rather a pore, judging by the ending), though βοσισ wasn't exactly a goat (or another animal) but what they use to ... eat, the forage, & βοσκω was to graze (<< boza, bozajnik; to add that I_bozki is Bul. dialect for the tits). It is exaggerated to sup. that this strait may be crossed on foot, but this is natural image; what is interesting here is: why the animals have to be closely rel-d with going I_bos-barefooted? But this is easy to grasp, they don't wear shoes (the horse-shoes are smt. that you imagine are shoes); & from βοσισ-grass-etc. it is easy to come (via the s--t mutation) to o. Gr. βοτανη, Lat. botanicus, or the well-known I_botany.
     Not much away from here, I sup., is Fr. I_bois ('bua') m-ing a tree or forest (<< f., but it's rel-d to the fire), which is given from Lat. I_boscus (though I couldn't find it in a dict. but there is It. bosco m-ing t.s.), yet here many ideas are mixed: not only the disc-ed animal food, also the big animals (on bo-/bu-, like Lat. bos = I_bovis as an ox) or just as smt. growing (like Ger. I_Baum-tree), & poss. also the ... boa-snake, which is Lat. I_boa = bova (m-ing also a prolonged container for wine; used by Pliny, but given from unknown origin). So, and now to the Fuß|I_Fuss|: this isn't exactly bos but the Gr. let. "β" (not "φ") looks very alike the Lat. "f", & now the Gr* read it as 'v', but it often sounds like 'f', so that I find such etym-gy (i.e. βοσισ -- "fosis") very probable. The Ger. etym-sts say that there was Got. fotus, what was I/G. r. ... ped- (<< pederast), but I don't find this good phonetically, and you know that I_foetus is Lat. for an embryo but it isn't foot-like, neither walks on the ground, though it is smt. naked & a kind of animal (bc. it isn't yet human being, if it was human embryo); besides, I think this w. has to be from (or at least is closely rel-d with) the Lat futuo.
     But there is one important part of the foot, namely the heel, and here we shall start again from the Sl* bc. they are nearer to the Gr. source saying I_pjatka (in Rus., or peta in Bul.) where the o. Gr. w. was πεταλον. Yeah, but here you will need some explans bc. this is the known Eng. (& Fr. & Lat.) I_petal m-ing a leaf of flower blossom, what doesn't seem to have smt. in common with the heel (& the m-ing in o. Gr. was t.s. as in Lat. 2(or also of a thin metal plate)2, or there was also πεταλοσ as open, like the palm of the hand). But now, look at the petal of a flower (say, of a daisy). It is oval, isn't it? As oval as one Bul. (here Tur.) dry sausage called sudzhuk (sim. to the lukanka, << l.) which we buy in pieces called (archaic) I_petalos. So here the form is important, & t.s. form has also the horse-shoe called also petalo in Bul., & a horse foot (I mean, its shoe) doesn't differ much from the human heel, & we don't call the whole foot peta /pjatka bc. the important part (that steps & presses down & leaves petal-formed imprints on the ground) is only the heel. In the Fr. also exists the w. petal (petale) with your m-ing, but the Fr* have begun to analyze & dissect the Gr. w. (I have reached to the conclusion that from the Western nations the Fr* have made the best poss. use of the Gr. ws, I would say that they have more Gr. ws than in the Lat., if this is at all poss.; even their capital, I_Paris, I think, is named so bc. of the ancient hero Paris 2(at least the town is masc.)2, who has stolen the beauty Helen & with this action caused the ancient Trojan War), so the Fr* have split the Gr. w. & made also the w. I_talon, which has come to the Eng* with m.o.l. t.s. m-ing. You see, the talon is the heel, but if it is of a bird then this may be a nail (the hind one & the sharpest), but the heel (that presses) isn't disappeared bc. a talon is also some thin piece of paper or other folio (& by the Sl* this is the only m-ing of the w. talon; or in Lat. I_petalum means metal folio). There is also smt. else "petaling" by the Sl*, the buttonhole called petlitza in Rus. /Bul., which comes from Rus. I_petlja m-ing a loop or hoop, where from is the verb petljatþ as to go in circles, wander, meander.
     But there's another interesting moment, the ... number 5, which is pjatþ |I_pjat$| in Rus. (pet in Bul., etc.) & this comes from o. Gr. πεντε |I_pente| (t.s.). But what has the 5 to do here --- did you get it? Well, most probably the πεταλον was named so bc. most flowers have 5 petals, & the fingers of many animals are 5 (& the stars are usually drawn with 5 rays), & in the graphical image of the number 5 exists some oval curve --- hence one talon may as well be 1/5th of a petal(on)! And what about the Eng. w. I_heel (bc. in Ger. it is Ferse, some scratching or granulating, like in the w. Firn, the everlasting snow)? The etym-sts can't help us here bc. they give some o. Eng.: hela, hüle, hiel (even some Blt. kinku as a joint but this has not a single let. in common with "heel"), but with no idea & ntg. really old, so that I'll tell you my version which is more phonetic than etym-cal. It starts from the antique Gr. epos, namely from the name of the hero ... I_Achilles! And why I think so? Well, bc. of the natural (though questionable, if you ask the etym-sts, bc. I have met ntg. of the kind in the etym-cal books) splitting in: a + 'hil' (bc. his name is, in fact, Achil, read I_Ahil, as it is in Rus./Bul). And also bc. of some ideas in the background, these of the Achillean tendon (on the heel), which is proverbial weak place bc. of the old legend, saying that his mother, the goddess Tetida, in order to temper him like steel, soaked him in the river Stiks, in the realm of deads, and being forced to hold him smw. she caught him by the heels & so they left his 1-&-only weak place causing his demise later. So after this well-known fable (but I've also met in an Am. western book the expression "I am not heeled" m-ing that I don't carry a gun) I sup. it's only natural to accept Achilles as the man without (good) heels.

~ ~ ~
     There are other parts of the body, to some of which we may come later, and some of them we will miss, but I wish to put here a pair of words about the Sl. w. I_griva (Bul. griva, Cz. hriva, etc.) what is a mane, or the plumage around the throats of birds (also I_zagrivok in Rus. is a nape, back of the neck), where were also some Blt. ws (Latvian griva as a river-mouth), but it turned out that this was Skr. & Avs. exactly I_griva with t.s. m-ing (what I believe bc. I have come across the Skr. name Tchitragriva m-ing "with motley feathers"); the arising of this w. is smh. rel-d to the grasping (<< Graf) bc. this is the place where one (a human being or other animal) usually catches a pet or kid animal, or else a prey; on the West I think only Fr. crinière (t.s. mane) sounds similar. Then your neck surely is Teu. bc. it is I_Nacken in Ger. (& it most probably sounds so bc. of the rel-n to I_nackt-naked 2(though nach-after, or nicken-to-nick are also poss. rel-ns)2 ), but it is a bit curious (for me, that is) that in Bul. we say våznak |I_va^znak| (what may as well be våz-above + neck) for to lie I_supine (where the latter is from the spine --- << spina), on one's back, what isn't exactly Rus. bc. there it is I_navznich (smt. around niz-down), but smt. may also be mixed here bc. it looks like the syls in both Sl. ws were swapped.
     Then let me ment. here one of my parallels, namely, that there are at least 3 peculiar or important parts of our bodies for which we say just ah or oh in almost all langs. These are: the egg, the eye, & the ear! Judge for yourself: let us take 1st the I_egg, where your w. is a little bit distorted, but it is I_jajtzo in Rus. (jajtze in Bul., jaje in Srb., etc.), I_Ei in Ger., I_oeuf ('jof', with pl. oeufs read just 'jo') in Fr., & I_ovo in Lat., & the Ger. etym-sts give I/G. r. auei- (which has to be read here in Eng. manner as 'awej' so that there are even 2 exclams: 'aw' + 'ej', though for the Ger* it might be: 'au' + 'aj'), what meant (as Skr. w. auei), however, not exactly an egg but a bird, which in Lat. is I_avis (surely closely rel-d to the ovo-egg; but << also Ajtos). The Lat. w. for the egg is, in fact, ovum, but in one case form it becomes ovo (where the phrase|I_phrases|: ad ovo 2(from the beg-ing)2 may be cited), but there is also a verb ovo (ovarum, ovare), which doesn't mean to lay eggs but to jubilate (smt. like Ave 2(Maria)2) & here is also the I_ovation, so that I was right about the happy exclams.
     Then to the I_eye: it is I_oko in Sl. ('okò', 'òka', 'ochì', or 'òchi, smt. like 'oho'), your w. sounds like the Ger. Ei-egg (the m-ings may vary 2(& an eye looks like an egg)2 but the happy cry remains), in Ger. it's I_Auge (some 'au'), in Fr. is I_oeil ('joj'), in Lat. it's I_oculus (what means also a look; this is where from the o. Sl oko has come; & here is the place to ment. their I_occultus 2(occult), what is from occulo, -are as to hide, what has to be split in: oc + cult 2(officially + celare, from I/E. r. kel- as to hide, but in this way it is difficult to be grasped)2, what fits here as rel-d to the seeing 2(I mean that such things can't be seen but smb., still, may imagine seeing them; that is also why a ghost in Sl. is prividenie = pri + videtþ-to-see)2 ), & in Skr. it was I_aksha /akshi, i.e. again 'ah'. ( Hmm, and from the latter Skr. w. obviously 2(but after much time has flown by from the beg-ing to the moment of my coming to this here conclusions)2 has to be one widely spread on the East 2(Tur., Ar., Gypsy)2 name, I_Aisha --- with the idea that I value her as the irises of my eyes; comp. this later with Akhmed. ) The situation is sim. with the I_ear too, where your w. corresponds well with (to) I_hear, in Ger. it is I_Ohr (some 'oho') corresponding with hören |I_hoeren| as to hear, in Sl. it's I_uho (the stressing may vary in diff. Sl. langs), in Fr. it's I_oreille ('orej', they use the last 5 lets, b.t.w., to say only 'ej'; here they cry loud hoping to be heard), in Lat. it's I_audio (again 'au' but more like a w.; & again to squeeze one more w., their I_audeo as to wish, dare to ask 2(i.e.: "'Au' 3(, what a thing! I want it)3!")2 ), & the Skr. ear was I_karna (what this time isn't just a happy exclam. but some coughing for to be heard).
     So, but the I_oko is o. Sl. & now the Rus* use I_glaz instead, where the idea is diff., though, if one takes only 'gl-' from it & interprets this as some ecstatic cry (for wanting to gulp smt.) it might turn out to be t.s. But in which langs it is most probable to meet such s-ing? I think in the Ger. this is poss. (<< Glück), also in some Sl. langs, bc. the glaz isn't alone, there are also: Rus. I_vzgljad (a look), ogljadetþ (to see, observe), Bul. I_ogledalo (a mirror, for us there is ntg. ... miraculous in it), Bul. I_gledam (or even gljodam as one dialect, to see; from here a view is gledka), & poss. other ws, but the original s-ing has to come smw. from the East. I started to dig here not only bc. of the glaz but also bc. of the Eng. ... I_ogle, what isn't just a look but a longing one, and this sounds strange in the Eng. (even in Fr. or Sp. I couldn't find a single w. beg-ing on ogl-), & the Eng. etym-sts say only that it was from 17th cent. (i.e., not very o.) & was "vagabond's jargon" (that's how they put it) coming from o. Ger. ögeln (now äugeln |I_aeugeln|, read 'ojgeln') m-ing to cast a look, to observe (where it is clear that in Ger. this is deriv. from the I_Auge). So that, though ogle & glaz, and put here also your I_gaze & I_glare, can be viewed as some additions to the eye-r., they sound diff. from the Skr. I_aksha; & when I said that here must be smt. Eastern I had in mind, say: Tur. gös |I_goes| as eyes (from here karagös means black-eyed 2(but in Bul. exactly this is a kind of river-fish --- poss. with t.s. idea, though I have never looked a fish in the eyes --- have you?)2 ), or << gül |I_guel|-rose (they like roses very much) or göl |I_goel|-puddle (that might be a kind of mirror), or this Bul dialect gljodam, which comes from regions with mostly Tur. population, & others. In Ger. also may be cited more ws, like: I_glotzen (to stare, a jargon), or their I_Glas ('glaz') m-ing a glass or mirror or window (poss. source for glotzen), or I_Glanz (a glance, shining, where from the glare has to have come); or we may return to Russia where a window-glass is I_okno (like an oko-eye 2(of the house)2 ) & I_ochko is a score (in a game, but also smm. as a flower button).
     And one more moment (together with the glancing) --- the ... I_amber, though not of this r. (which, b.t.w., is some gulping 'ah(m)'). The story here is that in old times the Teu* have not known the glass-wares and seeing that the Lat* made them (as phials or beads for necklaces; the window-panes come much later) they've chosen their own old w. glasa, which meant amber, also for the glass, & so later on for the glass was coined Ger.-Lat w. I_glaesum. But initially this was the amber (there was an o. Eng. glär for the amber), which in Tur. /Per. is called I_kehlibar (also kehlibar in Bul., but we pronounce the 'h'), and if you allow me to split this w. I'll do it in: kehl + bar (where bar may be just an ending, but may mean also that this is smt. that one wants to touch --- >> baram), & as for the kehl, well, this isn't much away from (to) glare, or from Ger. I_klar = to Eng. I_clear = to Fr. clair (where eclairer is to shine, what has given the known ... pastry I_eclair, i.e. shining, or smiling, pastry); so that it may be said that Klara /Clare is clear as kehlibar. Ah, & although glaz is only Rus. as an eye there are sim. ws in the other Sl. langs, like: Pol. glaz (a stone or cliff) or I_glazny (smooth, or skilled), or Bul. (& Rus.) gladåk |I_glada^k| (smooth) or I_glazura (a glance, or glancing covering, say of a tart), or Cz. hlediti (to look, this is o. Sl. if on gl-), & even the Sl. ... hunger may be put here (I_golod in Rus., glad in Bul., etc., << them) bc. of the gulping imit-n. And let us finish with this the parts of the animal body.

~ ~ ~
     OK, so let us go then to diff. animal names. They are so much that I wonder with which one to begin, but maybe it would be good to begin with Bul. name for the calf which is I_tele (telënok |I_telenok| in Rus.), what is suitable bc. this is a twin with Rus. I_telo (or tjalo in Bul.) what is a body (animal or not). My version is simple (as all said by a genius, ah?): the telo-body is rel-d to its I_Teil|s (parts, in Ger.)! This is philosophical idea (of decomposition, dividing of the whole body, or the world) & I only wonder why I have met it nowhere so simply stated (poss. bc. of this jumping btw. Sl. & Western ws), but I hope you'll believe me after my explans. The Teil-part is widely spread on the West --- Fr. I_taille ('taj', also Ger. & Sl., a waist --- bc. it divides the body 2(where you poss. think that on the I_waist smt. is ... wasted & that is why it is so thin)2 ), the worldwide known I_detail, your (ouch, not exactly yours but Eng.) I_tail, the Eng. I_tailor (who makes & connects the Tails of the dresses), then your I_deal & dealer (to do, but with the idea of decomposition), then to divide, one Got. dails (source for your deal, also for Sw. del), Rus. delitþ |I_delit$| (Bul. delja etc., to divide) & Bul. djalam /I_djalkam (to truncate, cut), Sl. I_dol /I_dolina (a valley), & others. Maybe Bul. I_dete (a child) is also here, as if being part of woman's body (where I say "maybe" bc. this is also children's jargon & near to I_djado-granddad, to what we shall come later), what is, in fact, c. Sl., bc. the Rus* have an obsolete detë ('detjo') but don't use it now (they say rebënok |I_rebenok|, what, in my view, has to be distorted from ... 'reVjonok' coming from revetþ |I_revet$| /reva as to cry, weep; & the parents should have made this on purpose, in order to hinder the children to understand this name & ... begin to cry louder). ( Well, etym-ly rebënok is given from the ... slave, rob or o. Sl. robå, what I don't think fits in the m-ing 2(though there is a reason for such ideas bc. the Rus* use to say, unliterary, robjata instead of rebjata as pl. for boy)2; but it may fit if rel-d with the small things, I_dreben in Bul. 2(but >> d.)2, bc. some Skr. I_arbhas as a boy is cited, what was rel-d with orbe- r. where is Ger. I_Erbe 2(<< E.)2 as heritage; still, even if so, the modification of the r. might have been done in accordance with the above-given ideas. ) Then, as a twin with the Eng. tail, may be viewed also the w. I_tall (as with big telo), though this is questionable bc. in Ger. I_toll (& that's how you read tall) means raging, crazy (but we'll come further to this "heavy" idea).
     So, and now let us look at this parallel from the Sl. part (I_telo, o. Sl.), which turns out to be well present in the o. Gr. (& further back). There were: τελοσ |I_telos| (as an end, decision, army, tax, etc. --- it's a normal situation in the o. langs to have many m-ings for one w., what is bc. of the assocs hidden behind, so here the main idea, I sup., has to be that of some connection that makes the parts to one whole thing), or τελεω (to finish, do, carry --- you begin to feel the idea, don't you?), then in Lat. may be found I_telum (this time as a ... spear, a mean for smt., an instrument --- t.s. idea; and the m-ing of tax for the τελοσ comes, poss., from the view to the taxes as an instrument for governing, & the instruments are usually sharpen, they bore through & in this way connect), from here we may return to the Fr. I_taille which means also: a trimming, cutting, sharp end of smt., a figure (<< f.), stature, what now fits good; as also (in my view) Fr. particle I_tel /telle (masc. /fem.) m-ing "such" (i.e. identical, cut out of t.s. body). Then we may go again to the Gr. but to the new lang. where t.s. τελοσ |I_telos| means exactly a body, & τελι is a string (of a musical instrument), what you have to believe bc. from here come the I_telephone & the television etc., & to stress also on the fact that a string may be looked at as 1-D body. But if so, then in Bul. we know the Tur. I_tel as a wire; and then in Ger. exist the twins: I_Seite (read 'zajte', as usual) m-ing a string, and I_Saite (read t.s.; and mark that for the Ger* it isn't at all usual to write one & t.s. phoneme in several ways, as this happens often in the Eng. or Fr.) m-ing a side (what is 1-D body 2(or a face, what is 2-D body)2, i.e. the border of the body 2(which, though normally 3-D, may also be 2-D)2 ). And after so much ws I think I may as well ment. also one Western ... country with a good taille-waist. Have you guessed it? But it surely has to be I_Italia (Italy)!
     That's good, but I ment-d the I_tele-calf & left it unfinished. It is, etym-cally, from new Gr. θηλυ (they just changed "τ" to "θ"), what is a female (animal or woman), so that our tele isn't exactly the child but the dame, and, really, in Rus. 'tjolka' (written tëlka |I_telka|) is a pregnant cow (that will bring a tele /telënok |I_telenok|). But the things, in my view, are still rel-d to the I_telo-body & its connected parts (via visible link or invisible force) bc. θελω means: to want, like, or love (i.e. smt. draws me to the object); I even sup. that Rus. ... hotetþ |I_hotet$|, what is to want, may be derived from here (the 'ho-' being a kind of prefix, or rather a happy exclam.; & telo -- hotelo rimes good & has suitable carnal m-ing); we shall return to this Gr. r. on ... intellect. But there is smt. more to this drawing to the beloved one, smt. from the gods, bc. θελημα is god's will, what may lead us to your ... to I_tell (say, by the telephone or the telly; but << also talk); some god may have stuck his fingers here also bc. of the bull Taurus (<< T.), as father of the tele-calf, what also sounds m.o.l. sim.; from here we may go then to our Sl. tzjal /tzelûj |I_tzelu^j| (whole) but let us leave this for the moment.
     ( Yeah, but these are mostly assocs of your author which are questionable from etym-cal point of view, where for the I_dete-child 2(besides θηλυ as for the I_tele)2 an I/E. r. dhe(j)- is cited 2(we shall come to this on doitþ |I_doit$|)2 & a stress is set mainly on the ... milking 2(what doitþ in Sl. means)2 or breast feeding 2(Gr. θηλη as breast's nipple, or θηλαζω as to feed with breast)2. Then for hotetþ |I_hotet$| is said that it's o. & c. Sl. 2(say, Cz. chtiti, o. Sl. hotjati /hoshtå |I_hoshta^|, pre-Sl. håteti or hotio; but not Bul. 3(you see, we have about 90 % Sl. ws and the left minority are called Bul. but they are Eastern --- Tur., Ar., Per., from the Pamir & Altai region)3, although in Bul. is widely used the particle I_shte /shta /shtesh, what surely was influenced by this o. hoshtå, though, in addition, or more directly, it may be derived from the before-ment-d Tur. iştah |I_ishtah|-longing)2, but this is also Eastern 2(an Arm. xand as strong wish or xind as a joy 3(to be read with 'h', not 'ks')3 is given)2, & o. Gr. 2(χατεω was to want, & χατισ was a lack or want)2, & Lat. 2(becoming there sentio)2, what has to be understood as written like xentio bc. in Avs. was some ksshatra as a ruling, & in Skr. ksajati was to rule, govern, but, mark, it is said that these last ws should not be rel-d; etc. So you got, I sup., why I have put this in parentheses, bc. all is meshed & I am trying to simplify the things, and in general I am right 2(though not in the details, which exactly are questionable)2. The tele, sucking or not, is a part of the woman 2(animal one or not, & if it happens to be born as human it is called dete)2; and even if for hotetþ there are good Gr. sources 2(χατεω & χατισ)2 I may add also the Eng. ... I_hot, resp. heat, bc. you know the children's guessing saying "hot" or "cold", i.e. what is hot is what we want 2(& in Ger. Hitze-heat means, besides this, also an excitement or carnal desire; in Fr. it is highly mutilated to chaud, read 'shod', so that it is difficult to find t.s. idea)2; it was also useful to see that this Lat. "x" coming from the Gr. "χ" is a cavernous vocal. )
     Ah, all this was about the Sl. I_calf, but your w. isn't difficult, it is near to the ment-d I_cube or I_cub, smt. spherical, coming directly from Ger. I_Kalb (I mean, from its predecessors, like o. Kalbo, what is exactly the Sl. kålbo |I_ka^lbo|-ball 2(<< k. or Kolben)2 ), which is given from an I/G. r. gelbh- m-ing to curl in a ball (what young animals, say dogs, like to do). The cub may become cube bc. this is also a "pumped" figure, otherwise there is ntg. curved in the cube (but poss. the old people imagined the cube as a die and it rotates when thrown). You don't know this, & nowadays in Bul. this is forgotten, but not half a cent. ago there was an apprentice qualification for which official document was issued & such person was called I_kalfa (met also in Srb.), & the young ones were happy to be called "calves" --- bc. nobody cared to analyze the w. It is interesting to ment. also your other m-ing of the calf as one sticking out bone of the foot, which in Rus. is I_ikra (<< I., again smt. rounded), but in Bul. it is I_prasetz, what comes from our I_prase-pig (hence, it bears your idea --- to relate the bones of the foot with animals bc. to go barefooted is animal-like). From another r., but with sim. idea, is the bull, where were: o. bulle or today's Ger. I_Bulle, Dan. bul, etc (<< bull, bûk; << also I_bulla), where an I/G. r. bhel- as to swell is given and some etym-sts state that here is also the Lat. I_phalus, what may as well be true bc. the bull plays important part in human history from old times & is present (in some way) also in the love plays, to what we shall come some time later.
     The other name of the bull, Taurus, we have also disc-ed, so let me say a pair of sentences about the I_cow (but << krava), which is Ger. I_Kuh, o. Frisian ku, Dan. koe, Got. Kouz, I/E. gwous, Skr. I_gaus (or gao or go), & even Sumerian gu. Such old w. has to be an imit. & usually the cow says 'muu', but maybe the old folks have heard it as 'kuu'. However it is this is its name, though in Ger. I_Gaul is a ... working horse (i.e. he/it performs the role of a cow or bull); here is also Ger. I_Gauleiter (a big ruler in Fascist times, literally "cow driver" 2(bc. of the I_Leiter-leader, but it isn't very clear whether it begins with Gau for Kuh-cow or with Gaul-horse 3(not that this is so important)3 )2 ); there's also Ger. I_Gau as a region, landscape, but this (if it isn't transferring of the name of the ruler to the ruled area) should be from the Gr. goddess I_Gea (the Earth 2(ah, I have met a crazy, sorry, Eng., way of writing her as "Gaia" but this isn't correct)2, where from is the I_geology 2(though, on the other hand, who can disprove the statement that the ancient Gr* have named the Earth Gea bc. we often use to ... milk her, like a cow?!)2 ). This r. is to be met also in Sl., but slightly modified, where the bull as species is called govjado /I_govedo (Rus. /Bul.) & the cow meat is resp. I_govjadina /govezhdo, also govetþ |I_govet$| /zagovjavam is to eat rich (m-ing meat), though here are hidden also some indecent moments, to which we shall come much later. I sup. Sp. gauchoes have also to be here bc. they are usually known as cowherds (in Sp. I_gaucho is given as: skillful, dexterous, experienced, beautiful, rough, or a tramp, & from here gauchar means to behave, react 2(not necessarily as a cow /bull /beast)2, but this simply has to be rel-d to the cow --- for sim., exceeding their initial m-ing of professions rel-d to some animals, >> sheep). Ah, there is also Ger. I_Vieh for (horned) cattle, & Fr. I_viande as meat, having given the Eng. veal (poss. also the venison), but this has to be an imit. (unless it has gotten the ... 2nd syl. of our Sl. govjado /govetþ, what isn't to be excluded, come to think of it 2(bc. this is suitable imit.)2; or it is rel-d to the Fr. vie-life as smt. alive 2(what may come to t.s. idea)2 ).

~ ~ ~
     Now let us choose another animal. I propose, having just spoken about curved bulls & cows, & about horses doing their job, to go to the good old I_horse, though not as Eng. w. (which has to be an imit. of neighing or whinnying 2(the etym-sts give old: hors, hars, o. Saxon hros, Dan. ros, & Ger. Roß |I_Ross|, coming from some o. χorsam, which was of unknown origin; besides, I sup. the Roß, being an army horse, which are usually of reddish-brown colour, has to be rel-d mainly to the I_rouge--rose, or the I_Rost--rust)2 ), but as Sl. name. In this case we have Rus. kobûla |I_kobu^la| or Bul. kobila or Cz. kobyla, etc. (o. Sl.), m-ing a female horse, a mare (<< m.; but the gender isn't important), and when I use Sl. w. here it isn't bc. I want to teach you Rus. (or Bul.) --- you should have seen this till now --- but bc. such ws are usually variants of, either Western (Lat., Gr.), or o. Eastern, ws. Here both poss-ties are true, & the Western ws are, say: Fr. I_cavalier (a rider), Sp. I_caballero (a gentleman, but he surely has ridden on a horse-back, in those o. times), Fr. I_chevalier or It. cavaliere or Rus. (Sl.) kavaler (t.s.), what comes from Fr. cheval (a riding horse), which is Lat. I_caballus (a working horse, this time, or take It. cavallo as a horse) & o. Gr. καβαλλησ (with the Lat. m-ing); but it's even older bc. in Persian I_kaval was a fast horse for riding, & in o. Tur.-Ar. käväl was again horse, & so on. Till now you have seen the poss. mutations of the r. & should have come to the conclusion that here is also the ancient ... cabal = I_cabbala, of course, which is: Sp. /It. cabala, Sl. kabala, Lat. cab(b)ala, o. Heb. I_gabbalah, etc. (the Eng. etym-sts add also that in the times of Charles-II this was jargon name for the ... Foreign Office; also in 1673 was a junta consisting from: Clifford, Arlingtone, Buckingham, Ashley, & Landerdale, whose 1st lets gave CABAL). That's good, but what is it that rel-s the riders with the cabal, as also with the ... pipe? Bc. there is Tur. & Bul. I_kaval as musical pipe (what is t.s. Per. w. m-ing a horse), which pipe in Alb. becomes I_kaba (so that << kaba-meaty), & in Bul. exists also the combination w. kaba-gajda (where the latter is a bagpipe)
     Well, this shouldn't be very difficult for you bc. I have spoken about the curving or curling (this time from the r. kaba-). The I_cabbala is smt. awfully twisted, the horse, hmm, has a curved back (not that the humans haven't) on which the rider sits, & the I_kaval-pipe issues sounds that are waves (>> also sinus). But let us continue. In o. Gr. there was καβαλεσ as a name of one Libyan tribe (& you may bet that they were good riders), then καββαλε or καταβαλλω was to drop, throw, knock down (>> also kata-, & the ball is obvious). Further, here is ... the I_cobble-stone (cobble is the classical Roman paving stone, which is curved), & the I_cobbler (who doesn't make cobbles, he makes soles & heels of boots & whole boots, but they are also curved), & Rus. I_kabluk (a boot-heel --- smt. done by a cobbler), or Ukr. kablik or Pol. kablak (this time as a bow), or o. Rus. obluk /I_obluchok (a bow but of a sledge cart), & Tur.-Ar. kabluk (a boot-heel, like in Rus.) coming from Ar. I_kab as a heel; & then the I_cab or cabin or Fr. I_cabriolet (rel-d also to the Tur. I_kabak-pumpkin); & the o. Sl. kobila means in Cz. & Ukr. also ... chicken breast-bone (in Bul. we say the "konja-horse 2(<< konþ)2 of the hen"); as also the I_hoof of the horse (Ger. I_Huf) has to be ment-d, bc. a Skr. I_caphas as hoof is given (so that the o. Teu* have poss. distorted the 1st syl. --- say, by the sequence: kab -- kaph -- kuf -- huf). Then there is also a Rus. (said to be unique, bc. not Sl.) kobelþ |I_kobel$| as a ... dog, which may be explained with t.s. curving, though the etym-sts give a poss. Skr. cabalas as motley, of mixed colours; anyway, this reminds me that the bottom line of this Skr. w. has to be the idea of the mixed colours viewed as smt. twisted, like the cabbala (as the rel-n btw. Rus. shar-ball & sharitþ-to-colour says us 2(<< shar)2 ). And I would not be surprised if here also Tur. (& Bul.) I_kobur, as a kind of boot for guns (gun-case) has to be included (bc. it's used by riders); then the ... snake I_cobra (Sp. & Port.) --- for I am sure nobody will deny the curving of the snakes; or Tur. & Ar. (heard also in Bul.) w. I_kabil m-ing "possible" (the doubt is a sign of shakiness); & Bul. I_kobilitza (curving stick with caves on both ends for hanging of 2 buckets, used for carrying of water), etc.
     But there are other names for horses (excluding the ment-d konþ) and one of them is Rus. loshadþ |I_loshad$|, which isn't (for those knowing some Sl. lang.) smt. bad (i.e. I_losh in Bul., but it's c. Sl. &. rel-d to the lying 2(<< lozhþ)2 ), but a kind of I_lozhe (a bed, o. Sl., << lezhatþ). Then there is Ger. Pferd but we shall come to it on ... path (bc. it is a kind of vehicle). And there is also the Gr. horse --- I_hippo in Lat. or ιππο in o. Gr. --- which deserves a better look, at least bc. the Gr. w., besides horse, means also the prep. "under" (again bc. the horse is under us), and you surely will believe this bc. there is the known I_hippodrome (ιπποδρομοσ in Gr., ippodrom in Rus., hipodrum in Bul., etc.), as much as there is the Lat. I_hippopotamus m-ing literally a "river (potamus) horse" (in Ger. it is Nilpferd). B.t.w., the latter "horse" in Rus. is gipopotam, but also I_begemot (you write it behemoth but don't use much this w.), what is given (I couldn't have guessed this) from Heb. b'hemoth m-ing a "great or monstrous beast" (some big "moth", ah?), from b'hemah as beast (& is stated to be from Egyptian p-ehe-man m-ing a water ox); also let me add that in Lat. there's another name for the horse, I_equus, i.e. smt. equal, horizontal (comp. with the Rus. loshadþ -- lozhe). The opposite of hippo (Lat.) = ιππο is hyper = υπερ (& you see that the beg-ing "h" is parasitic Lat. insertion), & there are many ws with these prefixes (though super- & sub- are also used), like: I_hypothesis (gipoteza in Rus. 2(almost everywhere in foreign ws beg-ing on "h" the Rus* put "g" instead, & I have ever wondered why they don't say 'Grist (-os)' instead of Christ, but each rule has to have its exceptions)2 --- bc. it lies under, i.e. before, the thesis), or I_hypophisis (bc. this gland lies in the bottom part of the brain), or I_hypothermia (insufficient warming of the body), or I_hypodermic (bc. it goes under the derma-skin), or I_hypotheca /ippoteka (bc. one puts smt. very valuable 2(smm., hmm, even his ass)2 down in the feet of smb. else), etc.
     But also the ... I_hypotenuse is here, bc. in the usual way of drawing of right-angled triangle it lies at the bottom of the picture and the catheti (& I would rhyme them with ... cadets) compete to fall over it (or "her", rather) --- & if you think this is just funny so I'll say: well, yes, it is, but this is the way the ancient students (who were grown persons & only men) have imagined the things, bc. the hypotenuse is a very long w. & fem. (gorgeous female, ah?) m-ing exactly "tensed, or stretched below", & the catheti (I_cathetus in sing.) are masc. & surely slide down (katitþ |I_katit$| 2(-sja)2 in Rus. is to slide or roll, & I_katok is a roller 2(used for paving of streets, but also as skating-ring)2; >> also kater); besides, all the trigonometric functions are rel-ns, what is, roughly sp-ing: one above & another one below (>> ratio).
     Then on hyper may be ment-d the figure I_hyperbola as smt. around the ball but going farther on, higher than the ball (υπερβαλ(λ)ω in o. Gr. meant to throw over, or avoid smt.). And as much as υπερ- isn't away from περι-, & we tuned for a while on mathematical wave, let me ment. also the known I_perimeter (περιμετρον = περιμετροσ, m-ing a circumference or its length), which in Bul. is to be explained easily as: "peri (to go fast, or hit, a jargon) + meri (I_merja in Bul., meritjþ in Rus., to measure)". More precisely, the 1st one is περισ |I_peris| as around, or περι as prep.: to, toward, around, by; and the 2nd half is the I_meter (μετρον is a measure, μετρω is to count or I_measure, & μερισ |I_meris| = μεροσ is a part, side, layer, also a destiny --- << I_mera). There are diff. derivs of meritþ in Sl. (say, I_izmerenie is a dimension), but smt. was left also on the West, namely your ... I_merit, which is o. Fr. mèrite & Lat. meritum (a price, value, wages 2(i.e. smt. weighed, << wage), or resp. Lat. merito (-are) as to win or earn. And having bitten also into peri- (but << par; & I may add here the I_parameter, I_parallax, etc.) I wish to remind you about the I_peripatetic|s (followers of the school of Aristotle, who, acc. to the legend, liked to walk when giving a lecture 2(& to tell you the truth, I also like to do so, not being an Aristotle)2 ), the I_peripetia-hindrance, the peregrination, the I_periphery, the just ment-d Bul jargon I_otpera (to hit or smash), the I_periscope (a scope to watch whether smb. wants to "otperi" us, say, a bomb), the I_percussion (some "cussion" 2(>> kåt)2 around), Bul., which is Tur., I_pervaz (a window-sill), Tur. perçem |I_perchem| (& Bul., perchem), & the etym-sts give also Skr. parchus as a rib, & Avs. påråsu (a rib or side). Here is also Rus. perstþ |I_perst$| (pråst |I_pra^st| in Bul., o. Sl., a finger 2(<< f., fine)2; but t.s. Bul. w. means also ... earth, soil, i.e. smt. pulverized & everywhere around, like par-vapour), some Blt. I_pirshis (a breast of a horse), I sup. the old ... I_Persia|ns too (though there the main idea has to be that of being 1st 2(what isn't much diff., but we'll come to this in another context)2 ), etc. The syl. per- (or smm. ber- bc. Rus. I_peretz 2(a pepper, or piper in Bul.)2 is biber in Tur. 2(<< biberon-teat too)2 ) means not only around but also smt. sticking out (the idea of the Persia), like the perstþ|I_perst$|--peretz, & from here I_perchatka in Rus. is a glove, & in Bul. percha (se) is to show off, & I_perka is a I_propeller (you have changed "r" to "l" in the main part but it is sim.; also the prep. per is t.s., & the prefix pro- as variety). From Rus. I_paletz (synonymous with perstþ-finger, though in Bul. this is only the thumb) we may go easy to the Lat.-Gr. I_phallus (at least bc. it is a kind of finger, but this is trivial).

~ ~ ~
     Well, we have gone away from the animals but we are returning to them now continuing with the ass, where many & interesting names are present. I hope you'll allow me (in honour of my citizenship) to begin with the Bul. w., namely I_magare (where from we derive also the name of the thistle --- magareshki bodil-thorn), which isn't Sl. & isn't clearly explained in the etym-cal dicts). Smt. is given there, the Gr. μαγαρα, what is a garbage, dung, or μαγαριζω, what is to make smt. dirty, or to desecrate, or to, sorry, defecate --- & it's natural to look in the Gr., & search for dirty things bc. the ass is usually taken for dirty & disgusting animal, it isn't like the horse, which in the Arab world was valued more than a woman (& they, I mean the Arabs, were right about the women, up to a certain extent, of course) --- but they (now the etym-sts) are not pretty sure. And they are not sure bc. they didn't have my simple idea in their heads, namely, to derive this animal from the mythical Μεγαιρα (Megäre |I_Megaere| in Ger.-Lat., Megera in Rus., Megaere for you), one of the 3 goddesses of vengeance (Erinnyis, in Ger. Erinnyen, which, b.t.w., make a perfect pair with their I_erinnern as to remind 2(what might not be etym-cally very sound)2 ), whose name is a symbol for bad & scolding woman in maybe all langs; from here has to be (or at least has to be influenced) your ... meager (what is Ger. I_mager, officially given from the ... macro things 2(o. Fr. maigre, It. magro, Lat. I_macrus, & o. Gr. μακροσ)2, but I am not so sure --- I mean, it may be, when this explan. is given, that the meager person is simply longer than he/she is thick, but there has to be some other touch, too, bc. if one is thin one just isn't accepted as macro-big; besides, one may be meager and small).
     Convinced in my hypotheses we may begin to dig, and here are many more ws to be found, namely: one Bul. jargon, mekere (a bad, wicked guy, a rogue), that turns out to be Tur. & Ar. mekâre |I_mekare| with primary m-ing there of loading animal (what an ass, surely, is), also in Ar. I_mahara meant an intriguant, dishonest person; then there was some o. Heb. megera (given as poss. source for the o. Gr. μασαρισ) though m-ing ... to saw, what may look like a jump to the side but it isn't, bc. in Bul. I_magare means also a saw-horse (this "animalizing", b.t.w., is widely spread, with small diff-ces, such as: the Eng. usage of a horse, Rus. of a goat 2(bc. they say "kozlû for sawing", where kozël is a goat)2, Ger. again of a goat 2(Bock)2, & Bul. of an ass), but there is more to this bc. Rus. husbands often say: |I_phrases| zhena-wife vesþ-whole denþ-day pilit mne na-over golovu, where pilitþ is to saw (& golova is a head, so that the phrase is an idiom for scolding). Being intrigued to dig here I've found also that there was a Skr. I_makara as a sea monster, what explains the saw (it had had some spikes on its back, surely), & in o. Gr. existed μαχαιρα as a short knife, sabre or sword, also as a sacrifice (from here μαχαιρισ was a razor; and although in this way we move to mahatþ |I_mahat$| 2(to wave or throw away, << m.)2 this fits also with the saw). There is also one Bul. (not Rus.) particle, I_makar, given as new Gr. μακαρι, m-ing "though, in spite of" (there is even It. magari as: maybe, even if), what also here fits (in sense that I want it even if for the others it may be, sorry, a shit); and there is Tur. I_makara (known also in Bul.) as a spool or winch (which may μαχαιρι-swish very fast), & we shall come to nearly t.s. on macerate.
     So, and now we continue with the Sl. ass which is osël |I_osel| (in Rus., or osiol in Pol., o. Sl.), but not only Sl. bc. there was Got. asilus, which is Lat. I_asinus, or asina (a she-ass), which then, obviously, is also Ger. I_Esel ('ezel') & Eng. (ah, I don't say "your", do I?) I_ass. OK, but how has this name arisen, what is the hidden idea? Yeah, the idea is better to be seen in the Sl. variant where this is twin with I_osil (in Bul. 2(ostþ in Rus.)2, an awn, or arista, to use the Lat. w., of a cereal plant), & here is the I_axes (Lat.), which in Sl. sounds easier --- o. Sl. & Rus. osþ|I_os$|, Bul. os, Cz. os, Ukr., eisþ, etc. --- though it exist also in the Blt. langs (asis), in o. Teu. (assis), & surely correl-s with the ax /I_axe (the thorn from 1-D figure becomes a 2-D one --- rather v.v., we make an intersection of the axe), & is also the known o. Gr. αξων, becoming I_axon in Lat. (giving the neural axons, the axial directions used in axonometrical projection, & the I_axiom 2(meant, mark it, as the main axes of the statement, but with ntg. divine, which was the case with the theorem)2 ). And now, being also an animal (albeit very tiny) & s-ing in t.s. way, I would like to ment. here Rus. I_osa, which is o. & c. Sl. (Cz. vosa, Pol. osa, etc.), what is your I_wasp, which w. is instructive as to the loosing of the 1st let. ("w"), or changing it to "v", bc. this is Lat. I_vespa, & Teu. wafsa, wefsa, wespe, & Blt. vapsa, etc., given from an I/G. r. wobhes-, which was very old bc. in Avs. I_vawzhaka was some demonic animal (seeing which one says 'au /wau', but it also buzzes in a hot Sl. manner, on 'zhå-'), & in Skr. urnawabhis (I_urna- here has to be rel-d to the urine & other old things) was a ... spider! Let me add to this also Rus. I_ospa as the illness small pox (as if stung by wasps), & Lat. I_vespera-evening (<< v.), & the spider's I_web (& the WWW on the Internet), & Ger. I_weben (to weave), and let us think a little about all this.
     The weaving is, in a way, smt. like stinging, the wasps live in woven nests, the spider (called I_Spinne in Ger., hence we may ment. also, though this is from another r., your spin & spine) weaves its web, and in the I_vespera-evening the sky darkens as if covered by some web; b.t.w., from the Lat I_vespa Fr. I_guepe (again a wasp) is given, what I find strangely mutated, but maybe that is how the Fr* have fought with your (& ancient) 'w'; on the other hand I may ment. here one Bul. jargon, I_gepja (>> also I_guepard), what is to fetch, to lay one's hands upon smt., to pilfer, & this is also an act of stinging. And smt. else, the wasp reminds me another Bul. jargon, I_vaptzam /vaptzvam, what is to dye, to colour, but mainly used as idiom for "to be stuck in the mud", where I thought this may be taken for a kind of covering, like in a web, though the Bul. etym-sts give this from o. Gr. βαπτω (then 'bapto') as to dye or rinse, & there is also new Gr. βαφτω (now 'vafto') or βαπσιμω ('vapsimo') again as to dye or temper (steel), what is a good etym-gy. OK, this may be so, & then here surely is the I_baptism, & this leads us to some baths, but, on the other hand, I may still be right about a rel-n to the web (bc. one must not pay much attention to this Gr. "β", & bc. a sinking is like a stinging). ( Also about the Rus. I_ospa-small-pox is said that this is from sûpatþ |I_su^pat$| 2(to pour)2, but this may be additional idea; anyway, this isn't so important bc. in the ancient times the name of the wasp was coined as sound imit. --- some 'båzz /wåzz'. )
     But there are other names for the ass, like the Rus. dialect (from the southern Republics of the former USSR) I_ishak, where Azr. ašak, or Tar. išak, etc. are given, but ntg. about the hidden idea is said. Well, I'll tell you the idea, this animal has to be rel-d to the very popular ... Heb. name I_Isaac! You may laugh but, still, this may be true bc. I remember well when in the 1st 2-3 years after the dethronement of Bul. Communist leader Todor Zhivkov many peasants named their pigs Tosho. And don't forget that the Heb* like very much the sound 'sh' & that this name, being widely used, may as well become a synonym for silly person (like: Rus. Ivanushka-Durachok 2(>> durak)2, or Ger. I_Hans, where from I_Hanswurst means a clown, & hänseln is to banter or to spot, what relates with their I_Gans-goose, or take the Eng. I_John, rel-d to the john-toilet, etc.), & this "creative" act might easily have been done by the Arabs (as old neighbours of the Jews). ( Ah, ment-ing Rus. ws of Tur.-Ar. origin, & being tuned on quadrupeds, let me squeeze here also the strange Rus. w. I_jamshchik m-ing a coachman 2(there's an o. Rus. romance "Jamshchik, ne gony loshadej")2, which is given as Tur.-Ar. jamchy /jamchi, but which is very near to Bul. I_kamshik, what is a whip, & which is given also from some Tur.-Ar. qamshik; there is also a river in Bul. 2(in an area with many ethnic Turks)2 called I_Kamchija --- poss. with the idea of swishing through the region like a whip; comp. this with Rus. kamûsh |I_kamu^sh| 2(a river-cane)2, too, which is again Tur. kamiş |I_kamsh|. )
     Now let us return to the ass, bc. the etym-gy (from Lat. I_asinus) is one thing, and the ideas & assocs are smt. else, when you use it also as a bottom (& remember the ancient megera), & in this sense it is synonym with your, ouch, with the Eng., I_arse. There are some more ws to be ment-d here like: Ger. I_Arsch (exactly an arse), & Ger. I_Aas (I_carrion, you stress on the need to carry it away as soon as poss.), which explains the pungent odour of the ass /arse (-hole). ( Hmm, I suspected that the ... I_arsenal might have been smh. rel-d to this 2(with an obvious idea which I wish not to write down explicitly)2 but it isn't, bc. its primarily m-ing was of a port or pier, arisen in Venice 2(I_arzanale in It., or arsenal in Sp.)2 & of Ar. origin, where dar-achchin'ah meant a manufactory or place for business activity, and was built from: I_dar 2(a house, or a place)2 + al 2(prep.: of, for)2 + china'a 2(a factory)2; the beg-ing "d" has vanished later thought for an article. My error, however, is excusable bc. of the Eng. I_arson, but it's said the latter comes from Lat. I_ardeo 2(-ere)2 as to burn 2(this is also Bul. 3(Sl.)3 jaråk |I_jara^k|-bright & Rus. 3(Sl.)3 alûj |I_alu^j|-red)2, & it gives also your I_ardent, ardour, & I_arid, with what I agree. ) And as to the etym-gy of the Arsch, there was an o. I/G. r. orso- m-ing a bottom (part of smt.) or a small hill, which was also an o. Gr. ορροσ /οροσ |I_oros| given as an arse (though in a dict. I found it as: a border, border sign or line 2(in Bul. this dividing line btw. the fields is called I_sinur & is rel-d, smh., to the curved sinus, which we shall disc. on another place)2, also a measure, difference, or term in an algebraic expression --- in short: a kind of cutting, what might as well be meant as jargon for the arse bc. the idea for it being some "dividing line" isn't a new one; though, on the other hand, it may as well be meant as smt. stuck out, heaved as a mountain), what isn't much away from the disc-ed I_Eros, if you ask me. It might be also that smw. here is Ger. ash (I_Asche) --- m-ing that a carrion (or a dead body) is just a dust, smt. burned (figuratively). But the ... I_ace, which in Ger. is As, surely isn't here (it is from the 1st let., "A"); as much as the w. Aryan, or the Lat. art (which is I_ars), isn't.

~ ~ ~
     OK, let us go now to the I_pork or the swine. The 1st w. obviously comes from the pouring and is Fr. porc & Lat. I_porcus (also porca as conversational form 2(& just to mention the beloved It. curse porco maledetto as damn pig)2 ), though in Rus. exactly I_porka is a beating, but this has to be an imit. of hitting or tearing (in Bul. we say 'pras' for such hitting that breaks smt.); on the other hand the pouring is also an imit. of filling of some container to the brim after what it tears in parts (I_porja in Bul. is to tear or break, say the waves with a motor-boat), but anyway, porka fits good bc. if one has behaved as a pork (or cur) then he/she deserves it. In the Sl. langs this r. is also present (I_prase in Bul. or porosënok |I_porosenok| in Rus., etc.; also por in Bul. is a polecat or a stoat; & you use it in the porcupine), but here we may find also the sin --- I_porok (o. Sl., though << also rok) --- which on the West exists in the form of the ... pornography, which turns out to be o. Gr. (πορνη is a prostitute there, & πορνο- is widely used prefix, say πορνικοσ was lecherous), and to be interested in I_porno matters means to live like a pig (or at least it was meant so before the sexual revolution, or should I say sexual emancipation?). The pouring or porene-tearing is also o. Gr. where ποροσ is a wade-through or current, πορεια |I_poreia| is a step, way of walking, πορρω |I_porro^| is forward, ahead, wide away, and this not only gives our porja & porka but also helps us a bit in understanding of the porno matters as rel-d to the tearing of smt. feminine (let me not go into details).
     There might be diff. ideas rel-d with the pork, like Bul. pråsvam (se) or Rus. prûsnutþ |I_pru^snut$| m-ing to burst out (for the Rus* usually laughing), or It. I_pranzo as their lunch which is like our Sl. eating to the full (<< prall & >> obed for more details), or Bul. I_porkan m-ing tipsy, what in Ger. is translated as angesäuselt |I_angesaeuselt| ('angezojselt', & it sounds very beautiful), what is deriv. from their I_Sau-swine. And before finishing with the porc (ah, << pomme too) let me ment. also the process of I_pump|ing (say: Ger. Pumpe, Sl. I_pompa, etc.), where from come all the pompous things (in Lat. I_pompa is a carnival or church procession, then in Fr. they have their I_pompeux), where with this "m" we just close our mouths (in order not to spill the liquid poured into them, I should say). Then about the I_swine: this is smt. swelled (not poured this time) & in Ger. it is I_Schwein ('shvain'), in Sl. I_svinja, but this name also contains its bad m-ing bc. in Bul. I_svinshtina is smt. bad or arrogant or porno etc., and in Ger. there is the interesting w. Schwank (usually used in pl. as Schwänke) |I_Schwaenke| m-ing a pun or joke (but you may bet this is smt. indecent, some svinshtina). On the other hand, the Schwein means also some luck (poss. by the strange inversion of the m-ing, i.e. in spite of smt., like your touching hunchback, or meeting chimney-sweeper 2(the Rus* even have the habit when wishing smb. success in an exam or the like to say |I_phrases| "ni puha ni pera" literally m-ing: to be so torn in pieces that not a single feather 3(likening you with a bird)3 to be left on its place, and the answer is "k chërtu" m-ing ... "go to hell")2 ). A variation, or shortening, of the swine is the I_sow, with: o. sugu, suga, su, Ger. Sau ('zau'), Norw. syr, Lat I_sus /suis, what surely is rel-d to the I_suck|ing (bc. suculus was a young sow in Lat, which is sukalche in Bul. or I_sosunok in Rus. 2(from sosatþ |I_sosat$|-to-suck)2 ), but there is also smt. scornful that lurks in this name bc. t.s. I_sus in Tur. means ... "shut up". Ah, and later I have found that this r. is o. Gr. & that here is the place to ment. also the ... I_syphilis, bc. it is given as med. Lat., from a name of poem, "Syphilis or the French Disease", from 1530, where is narrated about one shepherd S. (but the fable was o. Gr., they ment. Aeneis & Thebais), so that the idea is for a pig's disease, & then I found in the o. Gr. the w. συφεοσ as pigsty (so that the swine was in those times some 'sifea'). As to the I_pig (which isn't Teu.), it has (if we stick to this s-ing & don't go to the pork) to be a variation of the pike (bc. of its muzzle, or the tusk of the boar) & so rel-d also to the ... pugilism & the pugnacious things.
     On the other hand --- I personally don't count the hands, bc. they are too many, & don't advice you to count them, too, --- there are other sim-ly s-ing (to the pork or swine) ws which I have to explain smw., so let me do this here. One such w. is Fr. I_porte, what is Lat. porta (a portal, door), & here, obviously, is also the port, but the ... I_import too (m-ing all that comes through the port, from overseas; hence the important things are usually the foreign ones 2(for our way or thinking)2 ), & the portion & -ing (Lat. I_porceo what means to hold 2(what may come through a given porta)2, or I_porto what is to carry 2(smt. through the port)2 ), & the I_portier-porter (who allows the people to enter the portal but in portions), & the ... I_portrait (the pictured person 2(at least when the portrait is a masterpiece)2 looks as if he/she will step out of the wall & trot into the room; or, to put it simple, that it holds the image of the person --- that's my guess), & the portiere, porthole, portico, portfolio, I_portmonnaie (Fr. money-bag), etc., leading us (if we go back in the time, but also aside in the space) to the Ottoman Porte (either as a door to the Orient, or, as specially selected portion of rulers in Turkey, or, maybe, the Turks take this figuratively as a door to their rulers though which the common people are not allowed to enter, they have to wait before it). On the other hand (ah, these hands!), one may think about the I_port as a place where the ... coach-drivers say just 'prrt' (or 'tþpruu' in Rus. --- << also gare) to stop the horses; or that one begins to go πορρω-forward (or πορεω-break the sea-waves), or smt. else (in imit. ws there may be several approaches, & we shall come again to this on, sorry, sorry, fart); if it was only the porta-door one might have said that it just tears apart (pori, from Bul. porja --- << dverþ), but this isn't much diff., & it is again an imit-on. So, in this connection I may add also Bul. ... orange called I_portokal --- as smt. καλο-good coming through the port. With slight mutation but retaining t.s. m-ing of place for stopping has to be ment-d, I sup., also the I_park, as green place as well as parking lot for cars; maybe one Bul. jargon, pråkvam |I_pra^kvam| (se), as to emerge unexpectedly, too. And as to the swelled swine maybe the ... swan (Ger. I_Schwan) deserves to be ment-d; I mean, it is poss. rel-d also to schwimmen-to-swim or schwingen-to-swing or some swishing movement, but the important part in it, still, is the curved neck.
     Ah, it might be useful to provide you here with one small parallel for the names of the ... porcelain, bc. they are several. Mentioning the porcelain (Fr. I_porcelaine) you have to guess now that this has to come from the Lat. porca (or more precisely, I_porcella, as diminutive), but this still doesn't answer the question: what a small pig has to do here? One may guess that there were some animal figures made out of porcelain (say, money-boxes like pigs, as I initially sup-d--- bc. these things have world-wide usage, and poss. that's also the reason for the Ger. I_Schwein to mean a luck, too), but the official answer is that not such figures were meant but pieces (cups, I sup., though they speak about Venus shells) which looked like a ... vulva of a sow. ( Well, I personally have never looked in such vulvas so I may keep some doubts about this & sup. that pigs for saving of coins were meant, & the vulva is the slot for inserting of the coins, no matter that nowadays it is set above in the back of the pig, instead of below; and if I have to look for some cynical assocs I would then say that 'portzelan' sounds to me like built of: 'pork' + ... lajno-shit, bc. it is plastic before baking. ) Anyway, the porcella explains why this money-boxes are always in the form of pigs (if at all animal-like) & not, say, of horses or elephants or bears (i.e., the vagina of a sow has called picturesque images in the heads of the people in old times, which a bears' vagina just can't call). So, and there is also the I_faience (which isn't exactly porcelain but smt. sim.), which is easy to be explained bc. it is said to have come from the name of It. town Faenca (though I still think that there might be smt. fine hidden in the name, then of this town). And there's also Rus. I_farfor (exactly porcelain), for which I sup. the reverberating flying (<< hvårkam or I_farfar) has to play the main role, i.e. again some figures were meant but this time they are birds. Well, the etym-sts don't put it so simple, but don't contradict to my guess, bc. they cite Ukr. farfur & Pol. I_farfure, which have come from some Persian /Ar. faγfur (poss. read 'fajfur'), what was an ancient title of the Chinese emperor, as also a region in China where such wares were made; and I say that this doesn't contradict to the bird's hypothesis bc. you all know about the Chinese dragons, & the emperor surely was comp-d with some strong animal (like the lion or eagle), so that the flying may as well be hidden in this emperor's title, and also they, surely, have made such (& other) figures out of porcelain.

~ ~ ~
     Another, if not dirty, then at least funny animal is the ape or monkey. There are a heap of names here, but we have disc-ed the maymun-monkey, & ment-d the şebek & pithecus, so let us pay some attention to Rus. (not c. Sl.) obezþjana |I_obez$jana|, too. The etym-sts say it was called earlier illiterate oblezþjana (some deriv. from licking or sticking the tongue out) bc. the name was foreign, coming from Tur.-Per. I_abuzine. Yeah, but then: what might this Per. w. mean? Well, I don't know Ar. or Per., but it sounds very near to your (Fr.) ... obscene, what is Lat. I_obscenus m-ing indecent, disgusting. And then we may ask ourselves: why should this w. have so indecent a m-ing? The answer is: for one thing (let us leave the "hands" to rest a little), bc. it splits in: ob + scene (so that it is smt. that shouldn't be put on the scene), and for another thing, bc. in Lat. it (or, more precisely, obscenum) meant genitals (& you know well that it isn't decent to show one's genitals in public 2(or, as we in Bul. have the saying: don't leave your prick loose where you earn your keeping; then there was made correction, that you may take it out where you make your money, but the important thing is not to brandish it too high; but some say that there is even one last correction, namely that you may loose it as free as you want & brandish it as high as you can, but you have to look carefully not to cross it with that of your boss --- well, it turned out later that this is put much more succinct in Eng. as: "Don't screw the crew!")2 ). Anyway, I don't state that abuzine must be split in t.s. manner as in Lat., but this is highly probable (or abu- may be sim. to the taboo, or mean smt. else disgusting 2(to what one says pooh)2; or/& -zine may have sim. m-ing as Ger. Sinn-sense --- to be disc-ed).
     Then there is also Ger. I_Affe (& affen is to behave like monkey), what in Eng. becomes I_ape, and this surely sounds funny & reminds me about Fr. I_gaffe (a hook, or lapse, omission; or as verb gaffer means to do such things). This isn't an etym-gy but it fits well with the mental image for the monkey (the hook here may be in sense of making fun, pulling the leg, as you say), &, besides, the Ger. etym-sts (who I usually consult) say that this was from an unknown (?) language. I, for my part, don't think that Affe is such mysterious w., bc. there is Lat. I_efficio as to do, manufacture, or effigies as a replica, picture, expression, appearance (i.e. an imitation, making after), & here is also your effigy (Fr. I_effigie). T.s. idea of making after an example (like a parrot, if it comes to sp-ing) is to be found in Lat. I_simia (simian in Eng.), which surely is deriv. from similis-I_similar (or v.v.). In other ws, the Ger* have taken the idea of simia & transferred it on the r. effi- /affi- (making the w. even nearly symmetric, like the pop-group Abba); on the other hand it is poss. (nobody says so but you will see now) that the whole ... continent I_Africa is smw. in this heap bc. this is an o. Lat. (& Gr.) w., Africanus (met in the works of Cicero), which was made (by obscure reasons) fem. to Africa, & it was coming from some Afri (I_Afer in sing.) m-ing the Northern part of Africa --- so that the idea that there lived mainly monkeys might have been applied while coining the Ger. Affe. About the Fr. name singe I will say ntg. (as much as I will make no comments about the name ... I_Simeon, as our Bul. ex- or future-, Prime Minister or King, is /was called).

~ ~ ~
     And now I propose to shed some light over the I_sheep, which in the Eng. variant is again Teu., Ger. I_Schaf. There are many ws here, not only the Schäfer-shepherd, or the I_Schaft-shaft (m-ing the unavoidable shepherd's staff, which may be also a scepter, or I_Stab 2('shtab')2 in Ger.), or Bul. I_shile as "middle-aged" sheep, but wide exceeding the sheep's domain (when the Eng. I_staff means also all the employees), like: schaffen (schuf, to do, make, fulfill, deal) & from here das I_Schaffen (a creation, creative work) & Geschäft |I_Geschaeft| (a business), the widely used suffix -schaft, becoming I_-ship in Eng. (as Meisterschaft-tournament, Wissenschaft-science, Bruderschaft, Partnerschaft-partnership, scholarship, membership, etc.), Rus. I_shafer (like god-father but during the marriage ceremony only), & Ger. I_Schaffner (bus conductor), or the Fr. I_chauffeur (known everywhere), or their I_chef (= to your chef & I_chief, also Sl. as boss), together with the I_sheriff, or one Bul. archaic w., I_shetam as to do smt. in the house, to chore, then surely (for, how else?) Ger. I_Schiff-I_ship, & many others. The r., obviously, comes from old times, together with the idea of the importance of keeping sheep & other cattle, with the treating of the populace as silly flock (comp. also I_flock with I_folk; or take the Eng. I_bridegroom, where the wife is obviously liken to a mare), & built around the swishing sound of doing smt. or brandishing the staff-shaft (some 'shåt' or 'dzhås' or the like --- << schieben).
     In order to make a better illustration for the swishing or hitting movement with the shaft, I will add more ws, like: one Bul. jargon or dialect, shube, which is Tur.-Ar. şube |I_shube| /shuphe m-ing a fear, but in a Tur. dict. şube is given as smt. entirely diff., namely as a branch or division (say, of a bank), & bc. this has to have t.s. idea, so looking in the Ger. we may find their I_Schub (poss. having come there via Aryan or some other of the o. langs) as: a push or hit, portion or party, or unwanted sending away (say, overseas, or in prison), or take their schüchtern |I_schuechtern| what is meek, fearful (<< also shiver), or the derivs: Schubfach (a I_drawer --- with t.s. idea; also in Fr. it is I_tiroir where the rubbing is to be heard clearly), Schublehre (an instrument for precise measuring of distances, I_shubler in Sl.), I_Schablon (a pattern used to copy some form), Schubkarren (a hand-barrow), etc., what says us that the m-ing of şube is of smo. pushed in a kind of cul-de-sac, & what helps us a little in explaining of the ment-d ship (bc. it needn't to carry sheep for to be called so). There is also Ger. I_Schuft (a rogue, bc. he hits below the belt), & Tur. çift |I_chift| /çifte (known also in Bul.) m-ing a pair (i.e. smt. split in 2 parts, divided --- bc. of some Schub, maybe), what leads us to your ... I_shift (alternating the çift, surely), & Bul. I_chupja (to break or smash), & Ger. I_Schuppe (a tiny shell --- exactly the Ar. shuphe) or Schuppen (an adjacent building to the house like a barn, garage, or workshop, or a john, if you want, i.e. smt. otchupeno 2(broken, in Bul.)2 ), then we may go to Bul. shuptja /Rus. shipetþ |I_shipet$| (to make bubbles, like the drink I_Schweppes), or Bul. I_shupla (hollowness in a body --- like a tiny ship), or even to Ger. I_Schuh (m-ing & giving your w. I_shoe), if you like (bc. we schub-stick-in our foot there). There is also Ger. Schutt as a garbage but we'll leave this for some other time.
     So, and after these long explans, leaving the Sl. names for sheep aside (bc. they have been disc-ed, << oven, ovtza; & >> baran), we may as well turn our attention to the Sl. name for cattle (not only sheep, but: bulls, cows, goats, pigs, etc.), namely I_skot, what, I am convinced (though the etym-sts don't dare to state this in the open), has to be, smh., rel-d to the, and I apologize to them before saying it, so to the I_Scot|s, of course! The animal is smt. imperfect, disgusting, vile, bad, silly, etc., or at least we are used to think so [|I_comments| where, in fact, the animals are those who are perfect (for their way of life) & just (they don't fight mainly for the fun of it), & natural, & environment-friendly, etc., not the humans, who are animals, but much worse then the others, i.e. they still have not reached the desired state of organization put (by Urrh) into them (if they, i.e. we, are capable at all of reaching this state, that's it), and have not made their intellect to a properly developed instinct, but let me not divert from the route of narration here, at least bc. we shall come to this topic later ]. So the I_skot is smt. oskådno (in Bul., or skudnûj |I_skudnu^j| in Rus.) m-ing scarce or I_scant (the latter is given from some Norw. skampt but ntg. before it), & you see that ws with sim. m-ings but from very diff. langs sound smm. very sim. There are more ws here, like: Rus. skinutþ |I_skinut$| (to take out, say, a dress --- I've ment-d it before) or their I_skidka (price reduction), Lat. I_scapus (a branch or a tree but poss. without fruits or leaves --- << I_skapan-spoiled), Rus. poskudnûj (disgusting, horrible; from o. Rus. skudå), or Pol. oskundžic |I_oskundzic| (t.s.), or pre-Sl. I_skod = sked (to keep, preserve, take care for smt.), for which rel-n to an Avs. scandayeinti (they ruin, destroy) or skånda |I_ska^nda| (a breakage, disability) is sup-d, what implies the thought that to pity is a pitiful job, or that when smt. is broken we care for it (or have to) --- like we feel to our home animals, bc. this I_skod is exactly the Sl. I_skot-cattle (though etym-cally skot, being o. & c. Sl., bc. in Cz. & Pol. is again skot, is sup-edly given from some Teu. ws 2(<< I_Skat or I_shkaf)2; it is said that there was also an Ossetian skätt as an animal fold but this was etym-cally not sound).
     Anyway, let us come to the I_Scots, for whom the Eng. etym-sts say only that they were Gaelic tribe emerged in Ireland & then in North Britain, & that there was a Lat. I_scattus (from 4th cent.), or It. scato, but the etym-gy was unknown. I sup., that they, being wide away known for their sheep breeding, just must be rel-d to the Sl. (but the r., as you've just seen is old) I_skot (smt. like the rel-n: China -- china-shop or -ware), but I can't provide you with a sound proof for this; and mark that the Sl* call them shotlantzû (resp. I_Shotlandia), not as you say 'Skots'. Ah, I may add smt. more, namely that there is Lat. I_scandula as a roof (poss. bc. of the idea of keeping of the I_skod, or of I_scaphander-shkaf, or of the reversed m-ing of the Avs. skånda |I_ska^nda|-breakage), together with scando (-are) m-ing to soar, rise high, reach to, & the deriv. I_scandalum (o. Gr. σκανδαλον) m-ing, of course, a scandal, but in the Lat. this was an obstacle, temptation, smt. bad. This shows that the scandal is smt. that reaches the sky (& the gods), but also smt. that drops from the roofs (the idea of your eavesdropping), & that to scandieren (cry loud) slogans is also smt. bad (that reaches the ears of the gods). But the r. skand- (which may as well be = to skad- if we take "an" for Fr. nasal vowel) existed before o. Greece bc. I have met a Skr. (surely not on the street, right?) I_chandala (with "tsch" & in Ger.) m-ing a person of mixed blood, but of the most scandalous choice, of a shudra (the lowest poss. caste in o. India) with a Brahman girl. And from here there is just a short step to the ... country I_Scandinavia (Lat.), a name used for the southern part of Sweden but also for the adjacent countries, and this is so (I sup.) bc., looking on the ... geographical map of Europe, this is exactly the roof of it; what has to say that the Scots might also be meant as living on some "roof" (being in the northern part of England), but this is an additional touch.

~ ~ ~
     OK, let us look now at the domestic pets, cats & dogs, but I'll tell you in the beg-ing that the main idea here is of smt. dirty & disgusting that we wish to shun & avoid. The dog in Bul. is I_kuche, what is rel-d to Rus. I_kucha (a heap; in Bul. I_kup or kupchina) via some of the Pamirs' langs where sim. ws were to be found, & this is so bc. of the animal's habit to lie down curled when it rests; there is even the w. I_kuchka, which in Bul. means a she-dog (a bitch), but in Rus. (t.s. w.) means a small heap. In Bul. we use also the before-ment-d I_pse (or Srb. pas, or Rus. pës, etc.), what is scornful name used only for bad dogs and comes from the cry 'pst' when driving them away (<< I_psuvam). In Rus. the dog is I_sobaka & here I sup. a rel-n to o. Sl. I_soba as a house (what is natural idea 2(& this soba has to be Ger. I_Stube m-ing t.s., o. w. for low room or whole house in a village, but I can't tell you whether the Rus* have taken this from the Teu*, or v.v., bc. nowadays both nations use diff. ws --- komnata & Zimmer, resp., << them; most probably there's a common ancestor)2 ), or then also to sobolþ |I_sobol$| (northern fox or mink --- I'm not familiar in such matters). The r. sob- is smt. like Lat. sub- (though Stube must be from stehen-to-stay --- >> staja) and in Rus. there is a I_sovok as kitchen shovel (to gather the crumbs from the table), also sobitþ |I_sobit$| /prisposobitþ is to adjust, to make it fit (or to stick it properly), then I_posobie is a handbook (or smt. handed, a dole), I_sposob is a method, & they have even one interesting jargon from here, prisobachitþ |I_prisobachit$|, as synonym of sobitþ-to-adjust, so that this is poss. (I mean, the soba to be some place to hide oneself); and as to the sobolþ, this is like the Eastern I_samur (mink) & you know that dogs & cats (& their wild ancestors, wolfs & foxes) are of alike families. I give here, again, 1st my guesses, bc. all is mixed & may vary much, though smt. is said in the Rus. etym-cal dicts, namely that this shunning cry is smt. like: sun-, suin-, shun-, chun-, chuin, as in: Rus.(& o. Sl.) I_suka (a bitch, though I am sure this is rel-d also to the sucking 2(sucha /sosatþ |I_sosat$|)2 ), o. Prussian I_sunis (this may be where from your to I_shun comes), some Blt. ws, Skr. chva /I_chuva (but << I_chuvam-to-keep-animals; also the Bul* say I_chiba for to scare the dogs away), Avs. spa (an inversion of I_pse), Arm. shun, etc.
     Then about the Lat.-Gr. canis /κυων we have spoken (<< I_canine), where there is again smt. disgusting (the cynics) but also fast moving (the I_cinema /-tography, & Rus. kinutþ |I_kinut$|-to-throw); I may add just that maybe the ... I_kangaroo (Känguruh in Ger., sim. in Sl.) is also here --- as some canis-guru, or jumping dog, what is poss. bc. in Ger. I_Kaninchen is diminutive but for a rabbit (no matter that it is Hase there), not for a canis-dog (hence the species is of almost no importance; the rodents also have sharp front teeth & are likened to the dogs). Your hound (Ger. I_Hund) surely is imit. of their growling (though it might have been formed also around κυων --- what may then as well be an imit. of wolf's howling); and for the Eng. I_dog I can tell you ntg. (except a guess about some digging in the ground, what would be more appropriate if applied to terriers), but the etym-sts give also unknown etym-gy (o. docga, sim. to frocga for the frog, & picga for the pig, but ntg. certain; well, come to think of it, then it may be rel-d also to the ... dung 2(treating "n" as nasal char.)2, what expresses stronger this disgusting idea, but we shall come to this after a while). Instead of the dog, though, I may tell you smt. about the I_bitch, which w. is also strange & the etym-sts give a doubtful rel-n to some o. Norw. I_bikkja, & then poss. to Ger. I_petzen (to sneak as children jargon, to give smb. out, i.e. to make dirty things), what we have already disc-ed (<< pestilentia). I may allow myself to doubt about this bc. I feel almost certain that bitch has to be rel-d to the ... teat (Zitze in Ger.), bc. this is natural, it is so in the Rus. I_suka -- sucha, & I've ment-d the Lat. I_bibo-to-drink & Bul. I_biberon-teat, but this Norw. w. reminds me one Rus. baby jargon (you won't find it in a dict.), namely I_bjaka, what is told to babies when they try to get smt. dirty (or should I say shitty?) & put it in their mouths. And a rel-n btw. Rus. & Norw. isn't so strange, taking into account also that there is Tur. I_bokluk as a garbage, & Ger. I_Bock as a goat (meant as dirty & lecherous animal), & then, looking in some etym-cal dicts, it's poss. to find that in Skr. I_bhikku was a tramp or pauper.
     And now we may go to the I_cat & enhance our conviction about the expected rel-n to dirty things, bc. in Ger. Köter |I_Koeter|, although s-ing as Bul. I_kote (or your cat, bc. this is what our w. means), isn't a cat but a dog-pse, & there is even smt. more here, namely that in Ger. I_Kot (what sounds exactly like the Rus. kot-cat) means ... a dung! If some of you are still in doubt I may remind you about your I_cad (coming from the Lat. I_cadaver & build from their verb cado as to fall down, what the cadavers usually do, being "unable" to walk). The cat in Ger., on the other hand, is I_Kater, where, besides the dung (bc. the cat & the dog there sound sim.), some tinge of fast rising (I_katerja 2(se)2 in Bul. is to rise, but we'll come to the Gr. prefix kata-) emerges; and if it is she then she is called I_Katze, what rel-s well with their I_kotzen (to ... vomit). ( The Eng. etym-sts say that the cat is c. European name of unknown origin. ) Ah, you may rel. the cat also to Fr. côte |I_cote|, what is a rib, a cut piece (say, of a melon), or a I_coast (bc. of the curving), coming from Lat. I_costa (a rib, & in Sl. I_kost means a rib, bone, or a fish-bone) & giving also your I_cot (we may return later to this r.), and here the idea (of curving) is sim. to that in the Sl. kuche -- kucha. But you've to have heard about the côte bc. this is where the côtelette |I_cotelette| comes, which w. you prefer to write as I_cutlet bc. ... well, bc. you just cut it (the piece of raw meat with the ribs) & let it aside, cut & let, cut & let, and in this way you make a cutlet! T.s. picture hides behind the Ger. I_Schnitzel --- coming from schnitzen m-ing to cut; and in Rus. they say vûrezka |I_vu^rezka| (from rezatþ |I_rezat$| /vûrezatþ as to carve), where their kotletta may be as in the Fr., but may also be out of minced meat (farce).
     And what, then, think the French about the cats & dogs? Well, m.o.l. t.s., bc. the dog there is I_chien ('shia~') or I_chiot ('shio'), & the cat is I_chat ('sha'), what I may rel. (there's no use to look for etym-gy there & I don't understand Fr., but I've just ment-d the Skr. I_chuva /chva) this time to the Eng., sorry, shit! These names sound sim. also to Lat. I_hyaena (hyena), which was υαινα in o. Gr., what surely (at least after so much explans) is a cry of disgust. ( In one etym-cal dict. is said that υαινα comes from o. Gr. υσ = υοσ m-ing a swine & giving the ment-d Lat. I_sus, and the hyena is likened to a swine bc. it also has hard bristles, but these are details and for me the driving away or shunning is obvious, judging by the Tur. sus-shut-up, what is sim. to this υοσ. ) And one more small insertion rel-d to the disc-ed animals: there are Rus. kanikulû |I_kanikulu^| (in pl.) m-ing holidays, which turned out were Lat. dies canicularis m-ing literally "dogs' days", coming from o. Gr. κυνοκαυμα m-ing "dogs' heat", where the interesting point is that the idea here was not that even the dogs can't endure such heat (as we say, f.ex., for a big cold), but that these were the days of Syrius, called the "dog of Orion", what has to be, I sup., smw. in the most "gusto" month August.

~ ~ ~
     Well, let us go now to some big southern animals, like the elephant. Here I shall begin again with the Sl. name, I_slon, though this time bc. there isn't much to be said about it (& to do the simplest tasks 1st is a good strategy that prevents you from forgetting of the important ones; in the jargon of software specialists this is called preventing of over-filling our brain-stack). My version is that it was named so bc. it (or he, I continue to think of animals as of "he" or "she" bc. they are alive) is very silën /silþnûj (strong), or, poss., bc. of its slow movement (though slow isn't Sl. r. 2(but it isn't entirely unknown, as we shall see on ... Slavs)2, & though I have heard that the elephants don't really move slow, it just looks so bc. of their big dimensions). The etym-sts are not very sure but the most probable version is that the name comes from the elephant's habit to ... lean (oslanitþsja, prislonitþsja) to a tree, what was its usual way of resting (&, poss., scratching the hide), & cite o. Pol. wslon (again slon), & some Blt. slapis or slajus (but in my view this may as well be rel-d to slow). Another given version (& again with doubts) is that this may be from Tur. /Tar. I_aslan (or arslan), what this time is a lion (but to take an elephant for a lion isn't much probable; & if it's arslan then here obviously some growling comes into play --- << ursa-bear). So I stick to my version (the strength) as more natural, but if one looks for leaning to smt. then poss. aslan may be split in 2 and some -lan (as to lean or to lie down) may be taken out, what is probable bc. the lion used often to lie down (but, not the elephant).
     And now to the w. I_elephant (or Elefant in Ger.), which is Lat. elephantus & (obvious bc. of the "ph") o. Gr. ελεφασ = ελεφαντοσ; and I sup. it was so called in those times bc. when one sees such a big animal, & with such valuable sticking out tusks, one inflames with strong desire to ... catch it, what in one Bul. dialect (smt.. Tur./Ar.) is hvana (illiterate even fana --- << hvashtam). But the point isn't in the catching of it, the point over which we shall judge is the 1st syl., this elef- or elf-. We may want to ask us the question: what rel-s this animal to the ... number I_eleven, which is I_elf in Ger., or to the known elves (I_elf in Eng., & Elf or Elfe 2(it depends on the gender)2 in Ger., & known in many other langs)? Why I have asked myself such questions? Well, bc. (in addition to the exact s-ing) of the graphical image of number "11" as 2 sticking out elephant's tusks, & bc. of the I_ivory (& mark that in Eng. there is one w. instead of 2 as it is in many other langs., but we shall come to this after a while), which in Ger. is I_Elfenbein (not Elefanten-, & the Bein is your bone, though usually a leg), so that the Ger* liken the ivory to a leg of beautiful, like an elf, girl (etym-cally is given some o. helfenbein, from 10th cent., but. the 1st part means to help, what doesn't help us at all). About the I_elf-eleven is said that there were old: endleven, leven, ellefne, eleeben, & others, coming from o. Teu. einlif & m-ing (though it's difficult to see this) "one above (10)" (from leihen or lassen, or an Aryan leig or leip, m-ing to leave), what is how it was to be expected --- from what follows that there's no direct rel-n to the elephant.
     In general I agree with this but there, still, is poss. some subconscious (or long-forgotten) image, bc. the elephants were widely spread in India & Africa, the ivory was used from ancient times and it is smt. fine & precious, and the number 11, on the other hand, is also smt. beautiful --- it's not only an odd number, but btw. the number of our fingers (10) & the dozen-12 (which is a number valued from pre-biblical times bc. is divisible by the 1st 4 numbers and that is why we have 12 months in the year, & 12 Apostles), and the people in olden times paid much attention to such things. ( For example the 1001 nights from the Shahrazade-tale were not arbitrary chosen, they not only look nice written with Ar. digits, but --- & I'm afraid this isn't known nowadays even by one out of a 1000, so let me say it here, namely, that --- the 3 successive prime numbers with 11 in their middle, i.e. 7, 11, & 13, when multiplied, give exactly 1001, so that this number 2(or from here, if one doesn't count the zeros, the 11)2 is a kind of magical number. ) In other ws, ele(ph)- in the old langs might have as well meant smt. like "oh" /"ah" (think about the Allah) and we shall return to this in the next paragraph. And as to the elf, which nowadays is "she" but before cents was "he" (used by Shakespeare), he was meant as vile gnome, bad male spirit, coming from Ger. Alp (in full I_Alptraum), what is a nightmare. So that: did you get it why this has so bad a m-ing? Well, bc. of the I_Alps, of course, which are "terribly" high mountain (in European scale), & were known from o. Gr. (Αλπειοσ --- here this might have been phonetically taken not for "ah /oh" but rather for some hiccuping, bc. of the fear), what, b.t.w., explains Ger. I_albern (strange, not serious, silly), & there was also a gnome Abberich, becoming later (by the Fr*) I_Oberon. The Alps & elves surely are rel-d bc. the latter used to gather on mountain meadows, but you see that there was smt. hidden deep in the souls of the people that forbade them to accept such nicely s-ing syl. to mean smt. bad, and they changed the gender of the elves to feminine & likened them to the most beautiful (in those times people did not say sexy) girls; in this case it is only natural for the sentimental Ger* to modify the ivory to I_Elfenbein.
     If we continue to dig around el- we may as well come to the ... old name of Greece, which is Ελληνια or Ελλανια, & a Greek is Ελλην(οσ), what in Rus. (Sl.) is I_Ellada, resp. ellin, but. in Lat. is Hellenia /Hellene (I_Hellenic). And then it begins, bc., for one thing, here is the Sun (I_Helios in Lat. or Ηελιοσ in Gr., the god of the Sun, & the star), what is a very good thing (it is "she" in Ger., b.t.w., what implies beautiful expectations), but too good isn't very good so that from here has to be the known I_hell (Ger. Hölle|I_Hoelle|, what, on the other hand, is twin with Höhle |I_Hoehle| what is a hole 2(bc. it was believed that the hell is placed under the Earth, i.e. it is some hole)2 & gives also your I_whole 2(by contrasting the center hole with all that lies around it, or that all is whole 3(remember the I_Allah)3, or that all is chaos, which is one big mouth that eats all, or the like)2; and smt. more: bc. of this rel-n of the hole with the hell, which is very hot, the Sl* have decided that all holes have to be very hot --- bc. a hole or cave is I_peshtera in Bul., or written t.s. in Rus. but read 'peshchera', where a furnace is pesht in Bul. or pechþ in Rus. --- what usually isn't the case bc. in the holes in most cases is colder than outside). With this hellish idea is the I_holocaust, but with the idea of rotation of the Helios-sun is the I_helix (the spiral may take form of a solenoid or of a snail) & the I_helicopter etc.; here is also the halo (the shining circle pictured above the heads of the saints, coming from Lat. I_halos, coming in turn from o. Gr. χειλοσ m-ing there an edge, rim, end, even a lip 2(of the chaos-mouth?)2 ) & the element I_helium & Ger. I_hell (bright), as also Tur.-Ar. I_hal (a situation, state of affairs, usually bad one), & other things (there's a Bul. jargon I_halosvam as giving strong hit on the head of smb. --- suggesting that after this he /she will see stars in a bright daylight).
     Yeah, there are many ws but my point was that, besides the fact that Hellenia-Greece is a sunny country, the Hellenes are proud nation & surely meant & mean themselves for god-like (or sun-like) people, bc. from here are: the election, Fr. I_elite, Ger. I_edel (noble), the I_electron (which is Lat. & Gr. --- it is said that Lat. electrum was from o. Gr. ηλεκτρον m-ing ... amber 2(as smt. luminous)2 or a mixture of 80 % gold & 20 % silver, also Ηλεκτρα 2(or Helectra in Lat., with this parasitic "h" just bc. as capital Gr. let. it looks like Lat. "H")2 was Electra, daughter of Ocean & Tethida) & the I_electric|ity (called so bc. when one rubs amber with a cloth it begins to attract small particles), etc.; even Fr. Elysian fields (Champs Elysees) are here, which come from Lat. I_elysium, what, in fact, is Gr. & was their (pre-Christian) equivalent of paradise. ( But as far as we are sp-ing about the old name of Greece let me clear also the new one, which is easy: this is Lat. I_Graecia 2(resp. the Greek is given as med. Lat. graecianus)2, the name existed also in o. Gr. 2(& was used by Plutarch & Polibius)2, namely Γραικοι 2('Grekoi')2 as Greeks (or greki in Rus.), but with contemptuous nuance. So how do you think: why is this nuance? Ah, there might be two reasons for this s-ing of such, obviously, shrunken r. 2(<< gårchav-sh., gorþkij-bitter)2: it was meant, either the coastal line, or their noses --- judging by the said nuance their noses must be the cause. )
     But this isn't all bc., for another thing, (h)elen- sounds exactly like the Sl. ... deer or stag (I_elen in Bul. or olenþ |I_olen$| in Rus. for the male animal, or lanþ |I_lan$| in Rus. for the female one), & the Gr. ws also are very sim. (ελαφοσ as he-deer, or ελλοσ as an young one), & the Eng. I_elk (Ger. I_Elch), though not exactly t.s. animal but its close relative, sounds also very sim. This might have been a coincidence, but (besides that I don't believe much in such coincidences) you know that the deer's antlers are smt. beautiful, they are symbol of pride (well, smm. also of duped husband, but that's another thing), & there is also Fr. I_elan as a swing, high spirit, excitement (which w. is often used by the Ger* nowadays), so that I sup-d this proud-looking (if "he") animal may be rel-d to the proud Greeks (not that there should be much deer in those dry places, but just comp. Ελληνοσ with ελλοσ). Well, the etym-sts don't say this (they don't put this question at all) but they give, e.g.: Blt. alais (an elk), Arm. I_eln (= elen), & others. Anyway, I think I am right & the deer's antlers & elephant's teeth & even the ... I_elbow, of course (which is I_Elle in Ger., lokotþ |I_lokot$| in Rus., etc., I have ment-d this earlier), as also Sl. ëlka |I_elka| /elha (a fir 2(not exactly pine)2 tree, but it is exact phonetic twin with Ger. Elch-elk; or take the variety olþha-alder), are smt. sticking out, hard (or elastic), & deserving to be proud of. ( It may be ment-d also that in Rus. the lanþ-she-deer is as if twin with lenþ |I_len$|, what is laziness |I_lazy|, but this may come around the elastic things & the lying down. ) And now comes the right place to explain the origin of the Eng. I_ell, what is both, a measure for length (it is given as 113 sm. but I sup. this may vary bc. it, obviously, is Ger. Elle-elbow which is much shorter) and also a sort of beer. The mysterious rel-n btw. a beer & a measuring stick had arisen (say the etym-sts) bc. of a ... clever advertisement, namely "Beer sold by yard", hanged in some Eng. pubs a pair of cents before & what came from the deep glasses in which it was served; in other ws, this was not another sort of beer, but, as far as the Eng. beer is sufficiently diff. from t.s. beverage sold in other countries, this name has begun to be applied to the Eng. sort of beer.
     And your I_ivory, which isn't exactly yours bc. in Fr. it is ivoire ('ivuar'), but in other langs is called "elephant's bone", is, to put it simple, smt. just curved, what in Eng. is to be seen comp-ing it with the I_ivy plant, or, if we go to the Sl*, then with Rus. I_iva (a willow --- bc. it se izviva 2(in Bul.)2, curls, bents down; &, come to think of it, the I_willow also sounds sim.). The iva is c. Sl. (just not Bul., we say vårba |I_va^rba|, what rel-s to vråv |I_vra^v|, what is a string), but also Blt. (some leva) & Teu. (o. high Ger. iwa) & Celtic (o. ivos, o. Irish eo, o. Icelandic yr, etc.), what is some happy exclam. ('je', 'ihu' 2(that is how the Bul* cry in their folk dances)2, or the like). For the I_ivy, on the other hand, are given, f.ex.: o. ifig, ebah, iflof, etc., then Ger. I_Efeu ('efoj', but, if you ask me, it might be Fr. & read 'efjo'; it means t.s. & the etym-sts give it 2(in what I doubt)2 rel-d to I_Heu 2('hoj')2, what is your hay, or say that it might have been from Lat. I_ibex m-ing a goat 2(what I may accept, though also with doubts, if its curved horns are meant, or that it jumps)2 ). ( By such short ws almost any assocs or explans are poss. so that search further on your "if"; to me the o. ebah sounds exactly like Bul. I_ebane-f#cking 2(ah, sorry, sorry)2, bc. there is also a writhing or jumping, but for this also later. ) And for the I_ivory is given o. Fr. yvoire ('ivuar'), which in turn were from Lat. I_eboreum m-ing, this time, a I_boar (you have just shorten the former a bit), what "flows in t.s. river", so to say, bc. a goat, or a boar (or an ebane), or an elephant's tooth, invoke t.s. picture of smt. curved &/or sticking out, together with some happy cries. And let me add at the end of this investigation that the elephant in o. Ar. (Egyptian) was ab /I_abu (and don't be disturbed that I have ment-d t.s. w. as father in o. Semitic 2(the father may happen smm. to be liken with stallion, or bull, or the like)2 ), which in Skr. was I_ibhas, what may lead us (smh.) to the w. ivory (& to the ebane --- I can't get rid of this assocs), but not to the long chewed here w. elephant.

~ ~ ~
     Ah, there are other animals left but about most of the mammals we have spoken (<< lupus, fox, lisa, wolf, lion, etc.), about some we shall speak later on in a better context (>> camel, mastodon, mammal, etc.), some will leave in peace as not much interesting (f.ex.: the bear is an imit, the rabbit scratches in the earth, & others), so let me say here smt. about the small I_mouse /mice (in Ger. I_Maus /Mäuse, read 'mojse' for the pl. form), &, bc. it rimes good (not that this is a pair), about the I_louse /lice (in Ger it's again I_Laus /Läuse) too; &, of course, to what other things these ws turn out to be rel-d. The I_louse (acc. to the Ger. etym-sts, being a Teu. w.) comes from an old (Kimrian, but I can't tell you where this is) llau, but even they can't give older etym-gy, though in the langs around it were: lus in Sw., I_luis in Hol. (& I hope the former emperors Louis-more-than-a-dozen have not heard this bc. they might have died of heart attack), or I_lud in o. high Ger. Surely this is a small (comp. it with lie /lay) & disgusting creature and in this connection may be ment-d also your I_lout, which has a Ger. brother (not exactly twin), namely, I_Luder (given from unknown origin, though Hol. löder is given 2(but the Hol. lang. is the nearest lang. to the Ger.)2 ) m-ing smt. sim., a scoundrel, bad guy; this may be rel-d to the louse with the idea that seeing such person one has a wish to smash him /her. And to make you even more convinced in this I may remind you the old name for the ... syphilis, which was I_lues in Lat., m-ing there decaying, smelting, or an I_ulcer (you see how ugly the latter sounds, b.t.w.), or a perdition.
     And now we must go to the Sl*, bc. there smt. sim. is also to be found, Sl. I_lud (o. & c. Sl. with Cz. lud, Bul. lud, etc. though in Rus. they use another w.) m-ing crazy. At a 1st sight this may look as rel-d to the I_luna-moon & the lunatics, but I sup. it fits better in the context of I_Luder & louse bc. there are given: a Got. liuts as hypocrite, bigot, Cz. I_loudity as to deceive or tempt, & if you are still in doubt then << I_laicus. But then a phonetic twin with lud is I_ljut, what may vary in the m-ings, like: Bul. ljut or Cz. lity (o. I_luty) or Pol. luty or pre-Sl. ljutå (the last let. is not to be read) as sharp taste (like that of pepper or curry), Rus. (& Ukr.) ljutûj as strong cold or heavy fight, Rum. lute as fast, quick, but also ljut-sharp, Latvian launs as bad, vicious (but this sounds diff.), Lithuanian I_lutis as a tempest, Kimrian llid as an anger, etc., but there were not good etym-gy (it is given some I/G. r. leu- 2(maybe read 'loj')2 as being inflamed or erected, poss. this was rel-d to the libido, etc., but they don't have our idea, namely that the point is in the fast or strong movement 2(you may rel. it to Ger. I_laut-loud)2, what often causes unpleasant feelings).
     Then the I_Maus-I_mouse was from an old r. (& in such cases nearly always expect an imit.), some variants were: o. high Ger. müss, Hol. mus, Lat. I_mus , o. Gr. μυσ = μυοσ, & Skr. mu(h)s (all as a mouse --- and now, if the mouse says moo, then the cow 2(<< gaus)2, surely, must say smt. else). The imit. (here of some squeaking or chirping) may be seen in Lat. I_musso (to chat), or Rus. musolitþ |I_musolit$| (to keep long in the mouth, to water with saliva, but usually as to disc. smt. long & indecisive), or your I_murmur, etc., what is typical for the mice; but from here, bc. they often pilfer the crop on the fields or in the cellars, in Skr. I_musnati meant to steal, what usually is done with entering smw., so that this gives us directly the ment-d Bul. musha /I_mushkam as to prick, as also o. Rus. I_moshna as a bag, or (as diminutive) I_moshonka, m-ing the special man's "bag" called scrotum. On the other hand there is Ger. müssen |I_muessen| (your I_must), what may be (smh.) rel-d here with the idea that they want to mushnat smt. (in the mouth or the pocket), or that they musso-musoljat the question whether to do smt. or not (bc., if you don't know this, the Ger* make big diff-ce btw. a moral must 2(with müssen)2 and a forcing by other reasons or circumstances 2(with sollen)2 ). Eh, where is the mouse there has to be the I_mouth (Ger. I_Maul), too, & here we hear not some tiny squeak or chirping but a loud I_moo|ing, like in, say: your I_muzzle, Bul. I_mutzuna, Rus. I_morda (t.s.), Sw. mule (a mouth, but there is your I_mule too, which is t.s. mule also in Bul.), Hol. muil (again a mouth), & others (<< I_mamul & >> I_mammal). This crying may explain the Sl. bear, which in Bul. is I_mechka but in Rus. I_mishka, where the mouse in Bul. is t.s. mishka &in Rus. it's mûshka |I_mu^shka|, and if you find it strange that a bear may be liken to a mouse & say smt. like 'mee' or 'mii', then I will agree with you, but also remind you that the bear surely doesn't say 'bee'!
     From the mouse we may easily come to Ger. Mücke |I_Muecke|, or Sl. I_muha (o. mouha), also o Gr., & so on to the Skr., what is the small & insignificant fly (for which I have met the succinct & funny poetry: "And so created God the fly\ but to explain forgot us: why?"). Here's also the Sp. I_mosquito, the ment-d earlier I_midget (given from an o. myog, & before that a Teu. mugjon), & Bul. (though not Rus.) jargon I_mizhav or mizhiturka (like the midget) or mizham (to close the eyes), and then, with a slight mutation, I may lead you to the known Fr. I_miserable, what is also Rus. misernûj |I_misernu^j| & Lat. miserere (there's a psalm with this name), also Fr. mise (chips to enter a poker-game) or miser (to make a bet) or misere (a I_misery), etc. (in Lat. miser is a pauper). If one looks in a Lat. dict. one will find there mis as to change, but the point is that you take smt. away & there leaves just some hole (to what we shall return on miss); still, the Mücke--mouse stuff is in effect.
     But there is more to this, there's also the I_musk (aromatic essence 2(what, b.t.w., in Rus. 3(but it's c. Sl.)3 is called blagovonnoe |I_blagovonnu^j| 3(veshtestvo-substance)3, what sounds pretty funny being built from I_blago 3(a prosperity, welfare, goods)3 + vonþ|I_von$| /vonja 3(a strong ... stink)3, what is to be explained with the primarily m-ing of the latter as a strong wish --- << I_Wonne.)2 ). The musk is Per. muskh, & then Lat. I_muscus, & so on in many langs, but there is also Tur. I_misk (t.s.; but from here 2(bc.: how else?)2 I_miskin 2(to be heard also in Bul.)2 is a bad guy, rogue, or a disgusting or leprous person, what is more in the sense of vonja-to-stink). But there is also the I_muskat (Sl. & Eastern), either as a sort of wine (muskatnoe vino in Rus. is smt. aromatic, like the I_portwine, which is strong & sugary 2(&, b.t.w., the name is to be explained as wine for stevedores, port workers, if you ask me)2, & then nearly t.s. is the sort 2(grapes & wine)2 I_misket), or as a spice (in Eng. it is I_nutmeg but in Bul., f.ex., is again muskat), as also the small phials used for filling mainly with rose-oil & called I_muskal|s (Bul.-Tur.), &, if you like (or even if you don't), the promiscuity. The latter has to be so bc. of the dog-alike smelling (or licking) of the partner when in heat and comes (acc. to the etym-sts) from the so called musk-deer (Moschus Moschiferus in Lat.), for which is said that it has some special muscus gland in its ... scrotum (though I am still not certain whether this deer is "he" or "she" bc. scrotum might have wider m-ing of any bag on the surface of the body); but whatever else this deer's scrotum may be it is a gland that smells strong & the secret of it was smh. collected. A sim. idea to distinguish oneself with some small mark stays behind the Hindu's (Buddhist's) forehead mark called I_mushka in Rus. (muska in Bul., &, poss. musk in Eng.).
     So that the promiscuity has to be here, though it is given from Lat. I_promiscus m-ing just mixed, common (they don't rel. it to the muskh, but, mark, that you don't call promiscuous smb. who eats too much, or reads whatever he finds, or the like, so that the sex is involved here, whether you 2(or I, for that matter)2 want it or not), coming from I_misceo (-ere) as to mix; and then here are many sim. w. like, say: Rus. meshatþ |I_meshat$|, Ger. I_mischen, & so on, up to Skr. mekšayati |I_meksayati| as to mix (or mekšanam as the stick with which the mixing is to be done, or also mičras |I_micras| as mixed). This fits with the idea of I_mushkam & mouse (stirring some "mousy" particles), but also with the pungent smell of the musk bc. ... well, bc. here is also the Lat. I_micturio m-ing to urinate (& the urine is a kind of mixture) & your (i.e. again Lat.) micturition (aching urination) & Rus. I_mikstura (obviously Lat.) m-ing some fluid medicament (but also smt. like an urine, bc. in most cases the medicaments are unpleasant; >> castor for comparison). I may continue with the "mixed" brains, when one is lud-crazy, what in Rus. is pomeshanûj |I_pomeshanu^j| (or pomeha is a disturbance, or noise in radio-technique), but also in Ger. this is I_meschugge (as a jargon), and this was o. Heb. (meshuga, now meshuggo). So, and in order not to think that I have forgotten about the little mouse I will tell you that in Rus. mûshka |I_mu^shka| means, besides the mouse, also a muscle, from here an armpit is podmûshka |I_podmu^shka| (pod being under)! But then your I_muscle carries t.s. idea (smt. like a mouse, it jumps fast), which comes from Lat. I_musculus (also Rus. muskulû, & c. Sl.), built around their I_mus-mouse (I should say that it might even be from: mus + coolie 2(the Chinese Kalfactors)2 ).

~ ~ ~
     So, and now let us move to some of the insects, and begin with the marvelous for its work ant, though not as Eng. w. (it is too small for a good etym-gy, poss. it means smt. black 2(from anthracite)2 bc. you call the termites white ants, or smt. very old, from the beg-ing of the world 2(on an-)2, or, what I prefer, just a happy exclam.), but as Ger. I_Ameise, and then as Sl. word. For the Ameise I sup-d that it has to be smt. ... amazing |I_amaze| (bc. it really is such an insect), but etym-cally it is given from Ger. Meißel |I_Meissel| m-ing a chisel (bc. it eats the leaves & cuts small particles out of them), what is a natural guess, but, still, I am not very convinced in this; and if there is some carving in play then the ant itself has to be meant by this (as all the I_insect|s, in fact, are --- meant as divided in sections), and in Lat. the ant is I_formica (or in Fr. it's fourmi) what comes, again, from its form (which is present also in the ... I_formaldehyde, come to think about it). ( In fact, the Eng. etym-sts say that even the I_ant is from here, bc. there were o. Teu. amete /emete as variants of o. amaiza, and split the latter w. in: ai-away + mait-to-cut, but I am not very convinced in this; it may, still, be just smt. eminent, in sense of amazing. ) However it is, Ger. Meißel should not have been fallen from the blue by the old Teu* bc. there is a Bul. dialect (from Tur. origin) majasål |I_majasa^l| used for aches in the hemorrhoids (when one feels as if smb. pokes with a chisel in one's bottom-podex 2(<< podagra too, as if there are some grains in the "pot")2 ); and as to the w. amaze, after taking the "a" away, there leaves some mass (it is given from Dan. mase as to do smt., work, being engaged in smt., but this isn't important bc. this is world-wide r. 2(we shall come to it)2 ), i.e. one feels like in a I_maze when the mass of the things is too big, what fits good in the Eng. bc there is your I_mess (but also with the Sl. I_mesja-to-mix or mazha-to-grease, or with the Ger. Misch-Masch, etc.).
     Then in Rus. the ant is I_muravej (or I_mravka in Bul., as ment-d before), what is from their murava (I_morava in Bul.) as a meadow, but it would be better to cite here Eng. moor or Ger. I_Moor (t.s., synonymous withI_ Morast--morass), or also Eng. I_marsh (in Ger. I_morsch is like marshy, & in Bul. I_mochurliv is t.s.), or Fr. I_marais ('mare'), etc. There are some nuances, bc. the moor is sup-d to be ... I_mortus land (Teu. möro), but in t.s. time it may be rel-d to the I_Meer--more--I_mare-sea, what permits the murava-moor to be also marshy (& a meadow looks like a sea of grass); so that if we don't want to fight about the presence or not of water we may think that this is such place where grows ntg. more than pure grass. But it may also be smt. just enclosed (as a sea is), what can be proved by: your (to) mure & the murals (given from Lat. I_muro as to enclose with wall, resp. murus is a wall, embankment; then in Fr. I_mural is a wall or paintings, sup-ing the wall on which they are made), or Rus. zamurovatþ |I_zamurovat$| (to mure), or Ger. I_Mauer /Maurer /mauern (a wall or masonry /a bricklayer /to build a wall), or Fr. (though a bit diff.) maçon |I_macon| ('maso~') giving the Eng. mason, or Rus. mazatþ |I_mazat$| /mazhu (to cover with paint, or butter). Or take Fr. I_moraine (known also by the Sl*, what is a kind of barrier, obstacle, but these stones come also from some ancient sea, or avalanches), or (poss.) Bul. I_mura ('mùra', a kind of pine tree, maybe bc. they as if build walls around), or Rus. mura (this time 'murà', a silly chat, here the murmuring 2(of some sea)2 is in play), or then (& why not?) Tur.-Ar. I_murifet (murafet in Bul., a mastery, dexterity), which may be here bc. in Per. morävvee 2(given in mixed chars) meant enlivening (like fresh meadow, I would say), & the murifet is usually some funny joke.
     We are continuing with other insects (which give us another rel-d ws, but that is the purpose of this exercise), so let me pick the I_butterfly. Your w. surely means smt. nice (like I_butter, or to feel blasè |I_blase|, we'll come to this 2(& the butter, b.t.w., is rel-d to the ... I_buttock, or Bul. I_buchka as a lump, clod, smt. sticky that is done by beating of the milk)2 ); then the Ger. w. is I_Schmetterling (where schmettern is to mjatam-throw 2(& here may be added one Bul. jargon, I_shmatkam 3(se)3, m-ing to walk without any purpose, I_bummeln in Ger.; also I_shemet in Rus. /Bul. is big altitude, when one begins to have I_nausea 3(what is smt. nautical, b.t.w.)3 )2 ); then the Rus. w. is I_babochka (what is a twin with I_baba /I_babushka as old women, but here it's in the sense of smt. feminine & beautiful bc. it is "she" in Rus.; where in Ger. it is "he" and I can't tell you why they dislike it so much for to "masculinize" it); & in Bul. it (again "she") is a self-coined imit. w., I_peperudka (bc. she porhaet-reverberates, or says 'pår-pår'; it has to be properly 'perperudka' but as it is it's easy to be pronounced); ah, and it turns out that the It* have applied sim. approach as the Bul* bc. for them it is I_farfalla (<< hvårkam).
     From this schmetter-ing "ling" we may come in turn to Rus. shmelþ |I_shmel$| (a bumble-bee; such a bumbling /bummeling /buzzing bee), or to Tur. şamar |I_shamar| (also Bul. shamar, but not Rus. or Sl., a slap on the face 2(well, smm. it may be on some nice fem. bottom)2 ), or, then, to Bul. I_samar (which is Tur., semer or the like, also new Gr. σαμαρι, a loading-saddle --- bc. it fits like put with a slap), or to Ger. I_Schmarotzer (a parasite, drone --- that deserves only to be slapped). Or, having come to the slapping, then to Ger. I_schlapp (weary, bent-down, as if slapped) & I_Schlacht (a battle), leading us to the obsolete Rus. shljahtich as small bourgeois (I_szlachta in Pol. m-ing t.s. 2(presumably bc. these people often fought one with the other)2; there was also Pol. & Ukr. szlach & Cz. I_shlak as a route, what reminds me about Bul. /Rus. shlak /shlaka as a kind of gravel, or shihta-I_shiest, or Ger. I_Schicht-layer, but in this way we are moving to the ... shits, so let me stop this). And as to your I_bee, it not only I_buzz|es, it is Ger. I_Biene (m-ing smt. bene, I sup.; but >> also I_bech), and in o. Heb. the name I_Deborah meant a bee (and there it poss. started from some 'debe-' as, say, to I_dip /"dib"-prick, like in the w. I_debauch).
     But let us not forget the I_bug|s (and I don't mean here your w. bc. it is some imit. on bu- /bo-, officially given with obscure origin 2(just ment-ing ... Beelzebub as "The Lord Of The Flies", with the idea that he is as bad as a bug)2 ), but in the form of Sp. ... I_cucaracha, that sounds just funny (& that's why there was a song La Cucaracha, & that's why I picked this w.) which means, hmm, a I_cockroach. As to the end-part of it, the I_racha-roach, here smt. I_rouge is meant (i.e. reddish-brown), & that is why in Rus. there is for the cockroach (besides the I_tarakan --- called so bc. it says 'tår' when runs, or when falls down from the walls or planks 2(but don't think they really fall, they jump, in order to run faster away, they are clever "guys & girls")2 ) the w. I_prusak, which obviously comes from the name Prussia (& this name has to hide in itself this colour, but we may come to this again). In the Eng. this isn't exactly so bc. here roach means mainly smt. dug, a small hole, but if the bug's name comes from the Sp. this shouldn't disturb my explans, so that I may continue with: Hindu (& Skr.) radzha-raja (<< I_rajas), Bul. I_ruzha (a kind of red flower) or the well known I_rose, Rus. "(vojti v) I_razh " (to redden, inflame, excite; & to become excited may only a boss, a subordinate can't allow him- or her- self to show any feelings, he/she has just to obey, mark this), or Sl. radostþ |I_radost$| (a happiness --- we usually redden when we are happy). Or one Bul. dialect, rachà (to eagerly want, used only in negative as ne rachà), or Tur.-Per. (& Bul.) raçel |I_rachel| (a kind of jam made basically out of ... pumpkins 2(cut in small pieces 3(plus some apple, quince, or whatever-you-have-fruit pieces; & big grape-grains with taken out seeds)3, put for some hours in a very light water solution of burned lime, to make a crust, then rinsed good, & then boiled with cane- 3(or whichever you have)3 sugar, with added mixed nuts)2, which is very tasty, I'll tell you). Ah, but I may continue further on with, say: Ger. I_dirigieren (to I_reign, or conduct an orchestra), given from Lat. dis + regere where I_regero is to return, carry back, move to, reject (what isn't very clear for a person not familiar with the Lat., I mean this double negation: dis + re, but it implies the thought that the ruling depends on the ruled persons 2(i.e., if they behave then the ruling is soft, but if they don't, as the case almost always is, then some tough measures are to be taken)2, but this is also your 2(to)2 I_direct; and one usually becomes excited giving directives), or also Lat. I_regia (a king's palace), or the Fr. I_regime (& your regiment), or the I_regalia, etc. (<< I_rex, royal, republica).
     OK, & the 1st part is the I_cock (or Fr. I_coq, m-ing, surely, the curved beak), which has many variants, like: Bul. I_kuka (a I_hook; hence your w. too), the I_cuckoo in diff. langs (like Bul. kukuvitza, Rus. I_kukushka, Ger. I_Kuckuck, etc.) or the I_cockatoo (I_kakadu in Sl.), Sp. I_cuca (a worm or maggot, dry fruit, an almond, heron, etc. curved or hunched things) or their cucalon (a jargon for journalist; or an alien 2(in Bul. we have sim. jargon, I_chenge, for a cop, which comes from Tur. çengel |I_chengel| as a hook)2 ), or the I_cockarde of a cap (cucarda in Sp.), the I_cocoon (I_kokon in Rus., etc.), the I_cocktail (known in many langs, but the people usually don't split it in 2 ws), Sp. cuco = I_coco (a coco-nut, or some other shell, or a mug-head, or a bead) or your coco (-s) tree & the I_cocoa (which becomes I_kakao in Sl. 2(as much as the I_baobab becomes boabab in Bul.)2 ), etc. I may continue with: Lat. I_coccus (cocci in pl., bacillus /-li, which may or may not look like a hook), their I_coccyx (the last vertebrae, where the tail of the animal 2(which looks like a kind of beak)2 is or might have been), or o. Gr. κοκκοσ (a fruit-stone, even a testicle) or their κοκκυσ (a cuckoo), or Sp. I_corchete (a hook; & in Rus. korchitþsja |I_korchit$sja| is to writhe) or I_corchere (made out of cork, so that we join here with the ws on I_kora-cork). Or, then, the I_cook or Ger. I_Koch (bc. he/she cooks usually some hen or another fowl, & bc. I_coq in Fr. is not only a cock but also a cook; & Ger. I_kochen-to-cook is given from Hol. I_kokln & before that was Lat. cocere or I_coctum, where from is your I_concoction), & the I_coke (which is I_koks in Sl. & Ger. & must be Lat., bc. there I_cocslina = I_culina was a kitchen 2(<< k.)2 or hearth, & coctus = coquo was to cook, boil, roast, resp. coquus was a cook), & I may as well ment. the known Fr. I_culinaire (Lat. culinarius, your culinary) & explain it as: kill (bc. it fits here in the m-ing) + I_nahren-eat (<< n.).
     Here is the place to ment. one name for the red colour, namely Lat. coccina (coming from o. Gr. where κοκκινοσ was burning-red, as a flame), which gives not only one Bul. jargon, I_kokino (red, directly from Gr. and used mainly for Easter eggs), but also I_kokona (again a jargon or obsolete, used for a "painted" girl, with rouge etc.). In this way we moved from the curved beak of the cock to the Küche |I_Kueche| -kitchen & the Koks /coke-coal, but that is, m.o.l., natural. I may even (in order to add more ws) vary the Sp. I_cuca /coca to I_cucha = cocha what is a heap (I_kucha in Rus.), or (to be more precise) a reservoir, or a I_coach (what, anyway, is a kind of shell; or a pumpkin in some fairy tales, but it has to be meant as a basket of a kind, bc. in Fr. it is I_coche, & then >> I_kosh); then I_cochina in Sp. is a swine or pig (or cochino if masc. --- poss. bc. of this contemptuous nuance of cuca--cocci as smt. hunched; & in Bul. t.s. I_kochina is a pigsty), what is also Fr. I_cochon ('kosho~', t.s. as in Sp.) or cocher (to ... copulate, used for birds, but surely meant as "doing it like the pigs"), & also Bul. koch (a fertile ram; well, not a boar but it doesn't matter), which is Tur. koç|I_koch|, so that the r. has to be older than Lat. After all this I am simply obliged to add here also the I_couch (kushetka in Bul. but it is Fr. I_couche 2(or coucher as to lie)2 ), which is often used for to cocher, doesn't it? Ah, there is also your ... I_cockney (surely again looked at as a kind of cockroach, or, from the point of the cockney, then as a cock); and then there is the I_cog, what leads us to the Lat. cogito, but we've disc-ed this already & it has diff. m-ing.

     Ah, there surely are many other animals left (birds, fishes, mammals) but the Creation wasn't done in one day, so that I think this is more than enough for this enormously large chapter.
     }

     IN THE BEGINNING {} WAS THE GOD {} CALLED URRH {} WHO WAS THE TRUTH {} AND THE LIGHT {} AND THE WISDOM{}. HE WAS IMMENSELY POTENT {} AND MADE THE TIME & THE SPACE {} AND THE MATTER {}. THEN HE MADE THE GRASS & THE TREES {} AND THE ANIMALS {} AND THE THINGS LEFT |I_LEFTCHP|
     {
     which are infinitely many, so that here I shall fill the gaps (as far as I can, & the place allows me) before the creating of the humans. Let us turn our attention now to diff. portions of earth (or matter), namely to diff. I_cut|s (what I have long ago promised to do). This is o. & widely spread r., f.ex.: Bul. kåt |I_ka^t| (small, snugly place, a corner, zakutok in Rus.) with diff. derivs (kåtam /skåtvam is to put smt. aside, save or preserve it, skåtan |I_ska^tan| is snug or protected, the expression that smt. is kåt means that it is scarce), but this is exactly Tur.-Ar. I_kit (surely read 'kåt'), then your I_cut|ting is a way to make some kåts, then there's also Bul. kås |I_ka^s| (Rus. I_kusok) m-ing a small piece of smt., tidbit or morsel (& in one Bul. dialect kusam is to bite or chew, where in Rus. kushatþ |I_kushat$| is to eat), & kåsam in Bul. (though not so in Rus.) is to tear in pieces, & in Tur. & Ar. (& Bul.) I_kusur is a ... defect (as smt. bitten) or smt. left (i.e. not yet bitten, or to be bitten), & there is Rus. (c. Sl.) I_vkus as a taste & vkusnûj as tasty (bc. we have tasted the morsel), & in Ar. they have a meal called I_kus-kus (small grains of pasta, known in Bul. too; in Eng.-Fr. it is couscous). Then I may continue with some Western ws where "s" usually mutates to "t" giving, say, Lat. I_catis as enough (i.e. a well cut piece), there is also an obsolete Bul. kat (not kåt but its twin) as a storey in a house, which is also Tur. (I_kat, m-ing there a set of clothes too), from where we can go to Ger. (I sup. also obsolete) I_Kate m-ing a small house or (log or thatched) cabin, or to their I_Kette (a chain, made out of small pieces), or to Bul. (o. & c. Sl.) kåshta |I_ka^shta| (a house) with many variants (kukja, I_kucha, I_koliba, etc.), where I may cite also Lat. I_casa-house, your I_castle, the I_casemates (or Bul., from It., I_kasarma m-ing military barracks, or m. service), or Fr. I_chateaux (a castle, only not from 'kåt' but from 'shåt'), etc. (we shall return to the containers). There is also Rus. zakutatþsja as to wrap into smt., together with Ger. I_Kutte as monk's robe (though the Ger. etym-sts go from here to some Lat. cotta sim. to an o. Ger. Kotze as a kind of rough wool, but I don't believe much in this bc. I_kotzen in today's Ger. is to puke so that I don't thing it fits here), then << Tur. I_kismet (for which Ar. I_qisma as a destiny 2(or a dole)2, coming from I_qasama as to divide 2(&comp. this with the just ment-d kåsam-to-tear)2, is given), & other ws.
     From here I may jump a bit to the side and try to find whether there is smt. in common btw. Ger. küssen |I_kuessen| as to kiss, & their I_Kissen as a ... pillow (or cushion 2(what is otherwise from the couche-couch)2, in order to have sim. s-ing also in Eng.). This looks funny but I thought there might have been the idea for "to kiss the cushion", hence the latter may have come from the former, so that I decided to consult the etym-sts. First about the I_kiss (bc. I have to ment. it smw.): in Ger. it (as noun) is Kuß |I_Kuss|, in Sw. is kyssa, there was some Got. kukjan (t.s.), which ws were from o. Gr. κυνεω as to kiss, like, be fond of, where from we surely come directly to Eng. I_keen as sharp, eager wish, what fits in the m-ing. You see that even only for the kiss the vowel 'u' mutates to 'i', bc. it vas o. Gr. "υ", so that there was reason for my guess, but more interesting is that the etym-sts say this was imit. of the sound of a kiss, what seems incredible for me --- bc. in Bul. it is called I_tzeluvka (potzeluj in Rus.) and this is an imit. of kissing (<< also I_Zunge for the Ger. variant) --- but the Gr* just haven't other choice (lacking the let. 'tz'). The Ger* though have this let. & maybe only the tradition has forced them to remain near to the Gr. original; on the other hand (& that is why I put this here), the kiss has to be some tearing, cleaving, taking of smt. dear for the other person, or just from the observation of the birds who have beaks for that purpose; in other ws., the specialists are right (about the going to 'i') but I am also right (for the idea for modifying of the Gr. w.). The I_Kissen, for its part, was old, mark it, Küssen (so that my assocs are justified), but it is given from o. Fr. coissin = cussin, what nowadays is I_coussin ('kuse~') m-ing again a pillow --- &, maybe, they like to kushatþ-eat-it ---, before which w. was Lat. coxa (<< costa-rib) m-ing, this time, ... a thigh, buttock (so that it is quite poss. that they like to eat it --- << culotte, but we shall come again to this a bit later on kålka). To put it briefly, the pillow is used when one wants to turn down on its thigh, where are no kisses (at least directly), but there jumped out another w., the Fr. I_cousin ('kuZe~'), known all over the world --- but what does he make here (what rel-s the cousin with the pillow /cushion)? Ah, I should say, again the buttock /thigh, bc. this is the knee-gender (>> k. later), what doesn't contradict with the kås-piece idea. And, if you don't mind, I would like to ment. also the Fr. I_cuisine ('kjuzen') as a kind of kitchen. Here we may only guess what unites this w. with the above disc-d, but it is poss. that this is again the buttock (<< Koch, & >> kålka, buttock). So that was about the kissing & the cushions.
     In some place (so why not here?) I have to say that from imit-nal point of view this kås |I_ka^s| /kåt might as well have come, in ancient times, from the cry 'kåt-kåt' with which we (in Bul., but this has to be smt. Balkan & Oriental) call ... the chickens (to come to us, in a snugly place, to be fed). But let me continue, the I_kat--kåshta |I_ka^shta|-house may have many variants, like Rus. (surely smt. Asian) shatër |I_shater| (shatra in Bul.) m-ing a tent (usually like a cone, i.e. with circular 2(<< shar-ball)2 intersection, maybe the 1st chateaux, or v.v.), or take your I_cot (<< c.) as a kind of baby house, or the I_cottage, or the I_kettle (which is Ger. I_Kessel m-ing some big bowl or a valley; and, b.t.w., the other 'ketl', namely the I_cattle, goes not from the cat, as a symbol of domestic animals 2(as I have initially sup-d)2 but is an ellipsis from ... capital, i.e. cap't'l, animal heads, movable property). Or there is also Rus. I_kojka (a bunk), or then Ger. Hütte |I_Huette| (a cabin, house), which comes from their I_Hut as a I_hat (but your hut is also in this heap), what is given from I/G. r. keu- (i.e. 'koj-' for the Ger*) m-ing to twist or turn, hence here have to be also their I_Keule (a cudgel or joint, buttock), as also the pair I_Kegel-cone & I_Kugel-ball, but in this way we are going away from the current theme (<< Kugel, kula, kulam, also golûj).
     Instead of these curved things we shall continue with the r. (now) cast- where not only some cutting is hidden but also a dug hole or a container bc. here are: Bul. I_kastron (poss. Sp., or o. Fr., a big cup), or Rus. I_kastrjulja m-ing t.s. as the Fr. I_casserolle-casserole, what leads us to Fr. casser as to break, tear, grind, reject, what is Lat. I_casso as to shake, announce not valid (or their cassa as small troubles). But when so I can't avoid to cite here the w. cash (Fr. I_cash as to pay cash, or Ger. I_Kasse as the machine or place where one pays in cash, also Sl.), what (after so much explans) turns out to be the place or device where we throw some paper cuts or coins (throw money "on the barrel", as the Rus* phrase it, or, figuratively said, tear our hearts in pieces giving the money away --- anyway, Kasse fits perfectly with the kås|I_ka^s|, more so bc. in Fr. casse is broken glass 2(a kind of pap from the r. kasha --- >> k.)2 ), which are then gathered together, just as we proceed with the casserole where one (the cook) tosses some morsels (& stirs them until they are cooked); following this line of thoughts, we come also to the ... I_Cassation|al Court, that casso-rejects (or kåsa--tears-in-pieces) the decisions of the other Courts. Sim. container or box (the cash machine is also a box) is the ... chestnut, though not of your kind (where, still, lurks some I_chest), but as Ger. I_Kastanie, Rus. kashtan, or Bul. kesten, or, then, Sp. I_castanets; the box must not always be tightly closed, what can be seen in Lat. cassido as a helmet, giving Fr. I_casque as t.s. & known in other countries, or in their I_cache taken literally in the Eng. (as smt. hidden under some "casque"), or in Ger. Küste |I_Kueste| m-ing t.s. as your I_coast, which in turn sounds like the medicinal term I_cyst, or hist- /hyst- in Gr.-Lat. writing (like the I_histology, or << I_hysteresis), where an imit. of leaving the air out, some 'hiss', is to be heard. ( Ah, a Tur. 'hås' 2(his or has, it is known in Bul as hås|I_ha^s|)2 as strong desire for winning may also be cited, what has to come from the fastened breathing 2(in the neck of that one before us)2 when pursuing smb. )
     If we take a sim. imit. of swift movement, smt. like 'hju', we come to your I_hew as to cut, or to Ger. I_Heu ('hoj') as a I_hay, & as far as the latter in Ar. sounded as 'håsh' so from here is given also the hasheesh (I_hashish in Ar., m-ing there hay or dry leaves). But let us continue with the casting as cutting & throwing away, what is Lat. I_castro (to cut or trim) & I_castratio (to castrate), but also your I_cast|ing (of roles; or, say, of pearls before some swines), & Bul. (usually as jargon) I_kastrja (= Lat. castro), &, you may bet it, Lat. I_caste, what meant there: pure, virgin, noble, righteous, i.e. chosen in some sense people. The latter, b.t.w., is the reason why one may be called Castro (especially Fidel by name) & be proud with this, but the caste has mutated a bit going to the Fr* (around 13th cent.) to I_chaste ('shast' there; as much as their castle begins with 'sh-') & then taken literally in the Eng. with t.s. m-ing. What is more interesting, though, is that this corresponds very well with Sl. (Rus.) chestþ |I_chest$| as a pride (or čast in Srb.), or chist (that's in Bul., in Rus. it will be chistûj |I_chistu^j| 2(<< I_chisti)2 ) m-ing pure, or schastþe |I_schast$e| ('s-ch', happiness, in Bul. shtastie), where o. Eastern rs are given (I've ment-d them), but the Sl. ws, being the core of the chastity, fit fully in this context. Besides, there is one obsolete Bul. phrase, from the fairy tales, tzarju chestiti, used as greeting to every tsar-king, where this isn't (exactly) wishing to be healthy as it's to be chaste, but in Bul. we use t.s. w. (I_chestitja) for to congratulate (where the Rus* wish zdrave-health saying pozdravljaju); on the other hand the chastity is translated in Rus. /Bul. as tzelomudrie, what splits in: tzelûj |I_tzelu^j|-whole + mudrûj |I_mudru^j|-wise, so this tells us that the whole wisdom on the world is how to lead a chaste way of life, such as only people from chosen caste may lead (i.e., that is how it was thought in the old times, but I think it is true also in the present ones).
     That's good but I haven't finished with all I_castro-ws bc. there is also your & Fr. I_castor as a beaver, which is t.s. Lat. castor & o. Gr. καστωρ (obviously named so bc. it castro-cuts the trees). And now here comes smt. piquant, namely Rus. medicament kastorka, what is a laxative & isn't at all Rus. bc. you call it castor oil (Lat. I_castoreum or o. Gr. καστοριον), but the exact m-ing of this medicine was --- and, please, sit properly & take care not to fall down laughing --- so it was the ... pissing of a castor (more precisely, I sup., a mixed with piss sperm, like masculine cats have the habit to throw), so that you can surely imagine how it tasted, and why it caused such effective throwing away of all that was in the bowels (& I think not only through the bottom orifice but through the top one too); the only thing I didn't understand reading the explans is whether this salvatious liquid was taken out from the beavers in vivo or post mortem. ( It may be added that there was another old "medicament", the so called Album Graecum, given against throat sores & infections, which consisted of ground ... dog's droppings, mixed with honey (!) & water, and people believed that this helped 2(either bc. of the honey, or simply bc. of the faith in it)2. ) [|I_comments| In fact, there are many strange habits or settlements and to my mind this castor's-piss or dog's-shit treatment isn't much diff. from putting leeches or cutting veins to bleed, or, come to think of this, from the wars, looked at as some mass-bleeding, which may help (& smm. it helps, as the bleeding also does, smm.), but, still, isn't logical (or, then, is based on some highly perverse, though just human, logic) & isn't scientific (bc. it uses some analogies |I_analogy|, but they are smt. anti- logical, they usually don't work in the general case, just smm.), and also this isn't a fight against the causes but against the consequences, as most of our measures, alas, are. ] To add one more remark: to castrate in Rus. is skopitþ |I_skopit$| (skopjavam in Bul.), what correl-s with skositþ (to cut from the sides), but also with I_skopom (in a heap or group), i.e. with the kucha-group, so that it is again in the sense of cutting & gathering in some other place.
     But if you think that with this I have finished with the cuttings & the cut things you make an error bc. here is at least also the sweet Ger. w. koscher which sounds very near to your I_cosy (& I initially have a thought about smt. Fr. --- if it's nice it has to be Fr., ah? --- like the name Cosette), but in the Ger. it means: righteous, good, nice, allowed, used usually for food or habit, & comes directly from Heb. I_kosher with t.s. m-ing (also pure, beautiful); the bad thing (well, not really bad, don't begin to shed tears now) is that it's given from 18th cent. & for me this isn't much of an etym-gy. Anyway, in Ger. it is well placed bc. they have also the w. I_keusch ('kojsh') m-ing virgin, chaste, meek (i.e. sim. things), & also the verb I_kosen, especially liebkosen, what is to do what enamoured pairs usually do (kissing, hugging, looking at one another 2(like, hmm, cows)2 ), with the deriv. Kosename as petname (say, mummy, Becky for Rebecca, Bertie for Bertram, Dolly for Dorothy 2(&, b.t.w., from here your ... I_doll is given)2, etc.); in order to hint to you that the r. has to be older I may cite also one Tur. w., hoş |I_hosh|, m-ing nice, dear. ( The Ger. etym-sts give for keusch old: kuski, kiusch, etc., & think it comes from Lat. conscius-conscious, m-ing Christian virtues, but I sup. this is the so called vulgar etym-gy, or misleading, bc. the point isn't in the understanding, also the rs may be intermingled; on some other place is said that there was an I/G. r. (s)keu- as to hide, cover, what may help us a little 2(<< skivam)2 but as additional touch; and for kosen they come to the Lat. causa, but we have disc-ed this w. & it has ntg. to do here. )
     [|I_suggestions| B.t.w., it's a strange, not to say perverse, line of thoughts that the Heb* follow, saying that bc. chickens are koscher animals they have to be slaughtered & eaten, whereas pigs, being dirty animals, have to be left to live as long as they can?! To my mind, and I sup. every m.o.l. thoughtful person will agree with this, if smt. (smo.) is good or nice or beautiful, it has to be preserved, not destroyed --- like the Hindus do, saying that all the living things have to be left to live. The Hindus are at least consecutive in their beliefs, though they commit another (common) sin going to the other end, bc. one has to know where to stop applying some, good on the whole (or, resp., bad) rule --- bc. people are carnivores, they just need some meat (especially in northern areas), so that such radical decision (like not to eat even eggs bc. they are the animals' babies; yeah, they are babies, but unborn, and, as far as I know, nobody has till now stated that, f.ex., all the thrown-out spermatozoa have to be preserved for as long as it's poss., or, maybe, to be carried to the Nature & left there to die in their own natural way) isn't good in many cases. And bc. I am convinced that the best decisions are always the compromises (if one has at all the right to say "always", bc. each rule has its exceptions, & then, even this rule has to have its own exceptions), so I may propose one simple & obvious decision --- an excise on the meat!
     The only requirement (bc. I don't think there would be found a state or a politician who will say "no" to one more excise duty) is to reach to common understanding about the animals' ... souls (whatever this may mean), i.e. which animals have a soul & which haven't (bc. it would be silly to state that a pet dog or a horse etc. have not a soul; but it would be at least improper to speak about soul for, say, bugs, or microbes, or amoebas, or medusas, etc.), and I sup. the basic rule has to be whether there exists feeling of pain (so all the mammals have such feelings, poss. the birds too, but how about the fishes, or the bugs, etc., I don't know, this has to be disc-ed throughout the world, especially in religious instances). If an animal has a soul then it has to be found some common unit for its measurement (bc. I don't think all souls, say, one of a mouse & that of a deer, have to be exactly equal), and here I propose again smt. easy, namely the weight! So that, f.ex., a 100 kilos live animal has one animal's soul (A.S.) and for its killing has to be paid one animal's soul excise (A.S.E. --- say 100 US Dollars), so that if a chicken sold for 1.2 kilo weighted 1.5 kilo alive its prize has to be raised with 0.015 A.S.E. (or 15 mili-A.S.E.), but for animals smaller then, say, 100 grams no excise is to be paid; there might be also some coefficients for the kind of the animal (i.e. of its soul), say, for chickens it may be 0.5, for fishes 0.25, for insects & reptiles 0.1 (e.g. for a 2 kg fish the excise will be 0.005, or for the chicken example it will be then twice less than said above, or for 0.4 kg. ... anaconda fillet (some may like it, I don't know), making 40 % of its live weight, one has to pay 0.001 A.S.E. ]
     But, there are other ws with sim. s-ing & sim. m-ing of smt. hidden, in the lee, like the w. ... I_kiosk (t.s. in Rus. & Ger.), which comes from Per. kösk |I_koesk| as a summer house or pavilion, and in Bul. (via the Tur.) it has given the dialect I_kjoshk (a snugly kåt|I_ka^t| to sit there on a bench btw. flowers; there is even a park in Bul. town Shumen 2(with massive Tur. population)2, called kjoshkovete), where on the West 1st Fr. kiosque has appeared. On the other hand there are o. & c. Sl. ws with m-ing of smt. grouped, collected, like: Bul. I_kosh /koshnitza (big basket), I_kosher (a beehive), I_koshara (a barrack for animals, sheep mostly), o. Rus. kosh (this time as Cossack's stand), also Ukr. kish, Pol. I_kosz, Cz. kosh etc., as a basket, Asian (Turkmenian, Kirghizian, etc.) kosh as their jurta-tent, or in some langs as a cabin, Tur. koş |I_kosh| (a flock), & others. Come to think about, also Rus. roskoshþ |I_roskosh$| (which is c. Sl. bc. is razkosh in Bul., rozkoš in Cz., roskosz in Pol., or roskish in Ukr.) as a luxury, well-being, has to be here --- with the idea of a cornucopia-kosh (maybe starting with Rus. rost as an increase 2(officially is said that this is rel-d to Cz. I_kocham-to-love 3(>> k.)3, bc. rozkoš means also satisfaction or pleasure, in what I am not very convinced, but if so then kocham is rel-d to kosher--kosen)2 ). More generally, and I shall extend now the initial m-ing of kås|I_ka^s| /kåt bc. all is woven together & new ideas arise, I will say that there is either a cap (that gathers some items together; << capisco) or the reversed image of it, i.e. a cup, but let us take here a little breath.

~ ~ ~
     OK, we continue now with the I_cap (a matter that we have touched smw. in the beg-ing), which gives, say: Fr. I_chapeau ('shapjò') or It. cappe or Lat I_capito (a man with big head, or one fish with big head 2(mullet in Eng.)2, which name comes from o. Gr. κεφαλε as a head, or κεφαλοσ as the said fish, called kefal in Bul. 2(kefalþ |I_kefal$| in Rus.)2, but here may be also influence from the known I_kef /kief bc. it is a tasty fish; another sim. influence, b.t.w., from this Ar. w. with m-ing of a head might have helped the Ukr* to build the name of their ... capital town, I_Kiev). Or we may take your variety I_cape (like Fr. capuchon, or Lat. I_caput 2(mainly a head)2 ), or the capitulation (shorten to caput), or Fr. I_capot (shattered, broken, card-game term), or the I_Capitol & capital & -ism (in the Lat. capital is given as head-scarf, but also as capital felony 2(also ugolovnoe 3(delo)3 in Rus., from their golova-head)2 ), or your I_captive (one has put a hat over him 2(or, as the Rus* say, nakrûtþ)2; from here is given also your to I_catch, what I don't find very convincing but the m-ing fits), & other ws on the West. But there are other ws on the East too, like: Tur. I_kafa (a head, view point, sense) or kafi (enough, shut up) or (heard in Bul.) kafana (the latter), or Ar. (from the Koran) kafar (m-ing to give away one's religious beliefs), or Fr. I_cafard ('cafar', an annoyance, dullness, grief, or a hypocrite, informer 2(& even a cockroach in transferred m-ing)2, given from Ar. kafir as a renegade, what is t.s. as the above-cited Koran w.), or Gr. καψα ('kapsa', a heat, but also a box or shell, i.e. a I_capsule). Then comes Tur. (& Bul.) I_kapak (a lid) or kapama (a meal made in covered earthen pots, usually with meat & vegetables), or the I_cupola (Kuppel in Ger., also Sl.) where in Bul. is used also the w. kube (in the churches) what is Tur.-Ar. I_kubbe, or Ger. I_Kuppler (a match-maker, & the matched pair will later copulate, what reminds me the 1st Kuppler, I_Cupid), or the Kupplung /Kuppelung (a coupling, electrical connection consisting of plug & socket 2(where the plug plugs into the socket & the socket sucks the plug --- electrical equivalent of the copulation)2 ), & many other things.
     Many other things, like: Rus. I_kupetz or I_kupchij what is a buyer (salesman), or Bul. I_kupuvach what is a client (but he also buys 2(kupuva /pokupaet)2 wares), so that we don't just go by (what is Ger. I_bei) smb. (as your w. I_buy, suggests; unless it is rel-d also to the waving with a hand as sign of acceptance, as in I_bye 2(what is said to be from bis in sense of second seeing but looks to me as baby jargon, some 'bu-bu')2 ), but gather the wares in heaps (I_kup or kupchina), what is also the Teu. view bc. to buy for the Ger* is I_kaufen (resp. Käufer, read 'kojfer', is a buyer or client), what is "of t.s. opera" as our kup-heap (mainly bc. I_Haufen in Ger. is a heap). ( I was not very exact, though, about the Eng. verb I_buy 2(take this for a vulgar etym-gy)2, for which are given: o. Eng. bycgan 2(with forms bothe, geboth)2, Sp. buggian 2(they "bugger" smt., ah?)2, o. Norw. byggia, & Got. I_bugjan & bauta, but say it was from unknown origin, where, if you ask me, this leads us again to the heap, only now of big--bûk--bug--bog r. ) These heaps are not only Sl. invention, bc. t.s. idea lurks in the I_magazines (which for you may be only journals, but for the Sl* every shop is called magazin), & they surely come from smt. mega- (or, else, super-, as is the case with the -markets), where the latter is old & Eastern root. ( To add that the I_trade is rel-d to some friction 2(of hands, trija in Bul. or teretþ |I_teret$| in Rus. is to rub; or to cite Srb. trg & tržište |I_trzhishte| as a market)2, what is Lat. I_trado 2(-ere)2 as to give, tell, submit, and here are also: the I_tradition, trajectory 2(in Lat. I_trajectus is a distance or course)2, etc. 2(there is Srb. trka as a race, resp. trkač |I_trkach| as a runner --- bc. he rubs his soles or feet; sim-ly sounds Bul. obsolete tårcha as to run)2; the Ger. variant of the trade as commerce is I_Handel, what evidently is from the hand. And then the I_broker just breaks the hands of the dealers from both sides. ) Ah, << let. I_kappa for more details about the cap (& rel-n to another r. with sim. m-ing), and with this we shall go to the dual I_cup (though I've just spoken about kup-smt., but I've used the image of a heap which is cap-like --- anyway, this isn't of big importance bc. they are closely rel-d, as Ger. I_Bogen-arc & I_Boden-floor are).
     Where is the Eng. I_cup, there are also: Fr. I_coupe ('kup', t.s.) or coupè (small car), Lat. cupa (a can or barrel), the ment-d Lat. Cupido, and with the idea of the r. cup- directing the matters of the heart in Bul. I_kupi are the hearts in the card-games, then comes Rus. kovsh /I_kuvshin (a bucket /pitcher) or Bul. I_kofa or Ger. I_Kufe (a bucket) etc., then the Sl. bathing (Rus. kupatþ |I_kupat$| 2(-sja)2 or Bul. kåpja |I_ka^pja| 2(se)2 ), I sup. (bc. there's not a good etym-gy given), as far as from old times people used to bade in some big open containers. Then I may continue with: Rus. kovër |I_kover| (a carpet), Fr. I_couverture or Eng. I_cover, the I_coffer & the I_coffin (I_kovcheg in Rus.), Bul. chuval (big canvas bag) which is Tur.-Per. çuval |I_chuval|, & others (maybe Rus. I_konvert m-ing an envelope for letter, which might be smt. converted, but might also be "couverted", con- is very near to co- 2(<< also copulation, as based on the cries of the hens)2, so that the rs are mixed & not much away from here may be Fr. I_ouverture-overture, or Ger. prep. über or your I_over 2(the beg-ing 'k' might have been dropped)2, etc.). Sp-ing about bathing may be added that from Bul. kåpja (se) is easy to go to our I_shepa (the cup of the hand, as you properly name it), and in Ger. exists one o. measure for liquids of about 1/4 l. called I_Schoppen, what has to be, m.o.l., what one can held in the 2 cupped & joined hands.
     Having changed the 1st let. even to 'sh' I have guessed that maybe smt. of the kind is hidden in your ... I_shop (which isn't Teu.), I mean, either to grasp with both hands what one may find there, or to come to the I_chop (what is smt. o. & Eastern bc. of Bul. I_chupja-to-bracke, I_chuk-hammer, your I_chip|s, your I_chore as small work at home, etc.). Well, etym-cally this wasn't proved, but it wasn't also disproved (bc. in such fuzzy matters like etym-cal research many ideas are poss. & they are mixed together); people there give some o. Eng. sceoppa, which was accepted as phonethical descendant of some prehistoric (no written documents) skuppan, which in turn might have been rel-d to some o. Eng. scypen m-ing siphon, so that (in my view) they tend to the idea of cornucopia, but in t.s. time this sounds like Rus. skupatþ |I_skupat$| (buy en gross), what leads us again to the I_kup-heap. I_Chop, on the other hand, surely may be taken for variation of I_chap (as to crack; the m-ing of young boy comes from his ability to crash the others, or, else, it is smh. rel-d to the Sl. chelovek --- >> ch.), what in turn is given from o. Dan. cappen as jargon for selling, but it (in my view) has to be meant as catching smb. (at least bc. of the o. naval m-ing of your to I_caper), so that the things, again, are not much away from the sphere of captivating; besides, this cappen sounds exactly as Sl. I_kapka (that's in Bul., in Rus. is kaplja) m-ing a drop, and the selling is a kind of dropping, & it sounds very near to Ger. I_kippen as to turn down a glass, by which act it either breaks or gives drops (or also Kippe is a rim, border, even a fag of cigarette), so that we again move around the Sl. dropping. Ah, & sim. to these ws is also your I_chat, what rel-s very well with Bul. jargon I_chatkam m-ing to click, or to understand (what is usually chaktisvam), and I find such wide usage of 'ch' in the Eng. as proof for older than Teu. rs in the lang. (bc. --- this is an interesting statistic --- ws beg-ing on 'ch' 2(if this sound is smw. in the middle it is difficult to check)2 in diff. langs, in percentages, are as follows: Eng. --- 1.1; Ger. --- 0.0 2(they have ws like Quatsch, but not a w. exists that begins on "tsch" 3(if there's not Tschüß-hi in the dict.)3 )2; Rus. --- 1.1; Bul. --- 1.4; & Tur. --- whole 3.3 %).
     But we are not done with this I_cup, bc. (besides the Sl. drop to which we'll return in the next paragraph), there are also: Tur. kap as a plate, bowl (they have a dish kapama as a kind of kebab), küp |I_kuep| as a barrel, tub, or big vase, where from in Bul. I_kepche is a ladle, & kjup is a heap (i.e. we have reversed the tub bottom-up & made the I_heap, as the o. Eng* too, but softening the 1st let. to 'h'). Then there is a Bul. kapan which is exactly Tur. I_kapan m-ing a trap (bc. it is meant as a hole dug in the earth, what your w. I_trap also says, but about that later), Fr. I_coup ('ku') what isn't directly a cup, but there, still, lurks some hole (bc. it means: a hit, stroke, big swallow 2(meant not as bird)2, tumbling down, & from here is the ment-d military coup d'etat), and let me explain here that the heard Fr. (merci) I_beaucoup ('boku') m-ing "much" means more precisely ... full cup (only beau means good, it is synonym of belle or It. I_bene, so that they sup. smb. gives them full I_coupe-cup to drink, as much as you speak about cup of happiness). Then I would add also Fr. I_equipe (equip as noun, i.e. some group equipped to do smt.) & the equipage & the equipment (what is a kind of küp--heap), and Ger.-Lat. I_Kupfer (Lat. I_cuprum, the metal copper), bc. it may be smitten easily & is good for making of diff. cups (!), & then also Rus. ... I_kopeck|s (copecks, copics, or even cops, I_kopejka in sing., equivalent of the cents as coins) --- bc. they are made out of copper; with sim. idea but based on diff. r. (on bo- /bu-) is Tur. I_bakir (known also in Bul. & read bakår) again as copper.
     So, and the Sl. I_kapka-drop might be here bc., you know, drop by drop fills the tub, & when a drop is formed it looks like a small head (comp. it with the kefal), but it might also be an imit. of dripping (we say 'kap-kap', where your I_drop-drop, b.t.w., sounds very rough & scratching, even Ger. I_Tropfen is a but softer than drop /drip; but maybe your nearest imit. is some I_tap-tap), & smt. of the kind is said by the Rus. etym-sts who cite: Skr. I_kaphas as a slime or sediment, Avs. I_kafa (& Per. I_kaf) as a foam or froth, & others. From here I sup. it is easy to come to the Rus. I_kefir (it's given as kefir in Eng. too) what is a kind of yogurt (well, not exactly, it isn't so sour), which has to be smt. Asian, & it is a kind of foam or slime; shortening the kefir (what initially might have been in the reversed way) we come to the Tur.-Ar. I_kef-kief, saying us that it's a nice thing to lie on the surface & lick the kefir-froth (of the milk of life, to put it in a poetical line).
     [|I_comments| Hmm, if you ask me, I wouldn't say that exactly on the surface good things can be found, this is, as you (i.e. the Lat*) say (or have said), a I_superficial look at the matters, where one must look at the rs of the things, that is where (in the terra) smt. interesting may be hidden, but one (i.e. your author) can do ntg. to better the situation, bc. the common people are just mean, when looked at from the vantage point of an intellectual person. Not that what I am telling wasn't known, on the contrary, it is well known & fixed in many ws & in many langs, like: super (-ficias, or to soup /suck ... faeces, I would say), the I_kef-foam, your perfect pair I_skim -- I_scum (or Bul. I_smetana-milk-cream -- smetanilka-scum-or-slime), the I_popular things as popping of eggs or as slime bubbles, the Sl. goods or welfare, what is I_blago /blazhèn in Bul., comp-d with Fr. blasè |I_blase| (over-satiated) & your I_bliss /blessing, the ritual ointment (to smudge some dirt-grease 2(bc. grjazþ |I_grjaz$| in Rus. is exactly a dirt)2 & feel blessed --- this is smt. aboriginal), the gathered on the surface sticky & disgusting (at least to me) Tur. I_kaymak-milk-cream, the double m-ing of mean-I_gemein, the high-life circles (well known for flinging money about & doing ntg.), & other examples. But well, there is a choice, isn't it? One must only have common tastes & will not feel like a Martian! ]
     Let us continue though further from the kief. After some time of thoughts I got the premonition that maybe the well known ... I_coffee has to be ment-d here, as kind of kiefish drink, what wasn't exactly proved by the Eng. etym-sts but is made highly poss. bc. they say that the w. coffee (with variants: coffe, cauphe, cophee) comes from 17th cent. from Arabia & Abyssinia from Tur. I_kahveh, made in turn from Ar. gahwah, what was supposedly name of an area Kaffa in Abyssinia; in case this is right the name of this area may have been adjusted smh. in order to fit with the ideas I explain here. And now, I think, it would be suitable to jump aside for a while & clear the I_blessing. Sl. blazhen (blazhenûj |I_blazhenu^j| in Rus.) is old (blazhiti), but it is widely-spread bc. in Ger. there is a Blase, though m-ing a I_blister or pimple, but the blister is rel-d to the blazing|I_blaze|, which sounds in t.s. way, though, again, means smt. else, & there is also the blazer, what is again smt. else & in Fr. it's I_blouse ('bluz', also blouson is a kind of blouse) & in Ger. Bluse (t.s. in Sl.), & there is the Fr. blasè (& in Bul. we say exactly "blase him" for "he is blessed"), & I_blason in Fr. is a coat of arms, & there is your I_blast, & the Sl. blaga-goods, & all these ws just have to be rel-d (also to the disc-d I_Blume--blue things). But there's more to this, bc. in the blazhen the stressing is on the 2nd syl., but if stressed on the 1st it means (in Bul.) ... fat, cooked with meat, & this is blessed thing too; or we say also blaga rakija for a nice, smooth raki; or also I_bljan in Bul. is an imposs. wish, a dream (what in Rus. is grëzû |I_grezu^|, what in it's turn is again rel-d to the grease-fat, no matter that for them exists also the grjazþ |I_grjaz$|-dirt, as I have just said). ( The Eng. grease, b.t.w., comes from Fr. I_graisse, 'gres', or then from It. grascia, 'grasha', or Sp. grasa, etc., coming all from Lat. I_crassus as: obese, fat, strong --- a variation of gross, and rel-d to crush, I would add. ) This swelling on bla- (in my view) is t.s. as in the ball-r., though the Rus. etym-sts cite o. Rus. I_bologo (= I_blago) or pre-Sl. bolgo (shining, beautiful); but then I will add that there is also Rus. (& c. Sl.) I_boloto what is ... a bog or marsh (so that I didn't lie to you about the scum; although, on the other hand, this is rel-d also to our big bog-god); they give other old ws like: Avs. båråg (a religious ritual), or Skr. bhargas (a luminous shining), which I don't think have smt. to do with the blago (bc., I have said this, we are not inclined to substitute 'r' with 'l' or v.v., & it doesn't fit in the m-ing) but this may shed some light over Ger. I_Brauch (a habit, ritual; or brauchen as to need, or gebrauchen as to use), & to the rel-d I_Braut (a ... wife, bc. a man needs her).
     And to the Tur. I_kaymak also smt. may be added, bc. here is Bul. I_kajma, what is exactly Tur. kiyma ('kåjma'), what is a farce (as minced meat), coming from their I_kiymak as to cut or mince, but we may go also to the Ger* where I_Keim ('kajm') is a germ or seedling /sapling (i.e., a small worm), & I_Keil is a wedge (which ws were only Ger. & Hol., there was an o. r. 'gjaj-' 2(what is exactly the cry of the Japanese fighters, as far as I have heard)2 m-ing to burst, but there wasn't good etym-gy). So this mincing or breaking, I sup., has had its saying in your ... quay, which is Fr. I_quai (& Sl. kej), bc. it breaks the waves, sim-ly to your cay as a reef, & to your I_key (but we'll disc. the latter w. more profound later); then I wouldn't be much surprised if the ... caiman (which is given from Fr. caïman |I_caiman| 2(& the French, if you don't know why, put here 2 points over the "i" bc. otherwise they would read it as 'kema~')2, coming via Sp. & Port. from Caribbean acayumam = cay(e)man) has to be also in this cluster, bc. it may as well mean smt. like a "man (which is also very o. r.) from the quay", especially taking into account that in the Fr. this w. is given (in jargon usage) also as coach, teacher (& one doesn't employ animals for teachers). Maybe also one Tur. w., kayiş |I_kayish| (known in Bul. as kaish, or in Srb. as kaiš), what is a belt, strap, has to be ment-d here, viewed as kind of "quay" surrounding our bello-belly.
     OK, but if we look in the o. Gr., there is an often used prefix I_kata-, which does not mean exactly cutting, or captivating, but retains in itself some fast movement, which --- I'll spit it in the beg-ing --- is usually in downward direction, but might as well be upward (or horizontally). More precisely κατα as prep. in o. Gr. meant: downward movement, below, against, to, acc. to., with purpose of, in, over, etc., and in new. Gr. means every, each (where from in Bul. we have the colloquial expression kata den-day for "every day"; this isn't t.s. as the Tur. I_kat m-ing set of clothes, but might be taken, if there is real need in this, also in this sense). There are many ws here (Lat.-Gr., but known also by the Slavs), like: I_catastrophe, cataclysm, catapult (Lat. I_catapulta, from καταπαλαιω as to overcome, win), Bul. dialect I_kataljasvam (to become weary or exhausted, from καταλλασσω as to change or reconcile), the cata- /epi- lepsy (some lapse, the 1st is a stupor, the 2nd is unconsciousness, from καταπλησσω as to hit, destroy, attract attention 2(& I_pljaskam in Bul. is to slap)2 ), one Rus. jargon (in Odessa & Crimea), I_katavasija (a fight, disturbance, from κατεβασσω 2(& now it is read with 'v')2 as to lower, fall down, but in jargon usage it means a slap on the face), << also Rus. I_katok-roller; or I may cite 1st the o. Gr. ws, like: καταβαλλω (to destroy, kill), καταρασσω (to subjugate, resign, or in reverse sense, to struggle, reject), καταρρακτησ (a I_cataract, either on the eye, or as waterfall, there's smt. snarling in it), καταρροια (I_catarrh, on the lungs), etc.
     Or we may switch to the let. theta & add: καθοδοσ (giving the I_cathode, for sure, but in o. Gr. this meant climbing down in the subterranean world, i.e. "katisþ to ad-os", or "go to hell"), καθαρσισ (I_catharsis, a purification, both in ecclesiastical m-ing, or of human body), καθολου (common, whole, what gives all the I_catalogues around the world, but also the I_Catholic|s, m-ing one common world-wide spread church), καθεδρα (giving the I_cathedra|s in the universities & the cathedral churches; only εδρα means a place, center, chair, εδραιωνω is to fortify, εδραιοσ is hard, stable, basic, and in Bul. 2(but not in Rus.)2 edår |I_eda^r| means big, tall), etc. Or also (without giving the Gr. originals): catacomb (underground galleries), catamaran (some double "maran", later coined w.), I_catalysis (smt. that strongly affects the chemical reaction but remains intact after this), I_catafalque (Fr., used to katatþ-move fallen bodies-cadavers), one Bul. (given from Rum., in what I doubt) w., katarama (a buckle for belt), the catheter, Rus. I_katorga (a place for penal servitude & hard labour, from o. Gr. κατεργον m-ing a I_galley 2(what, I sup., have given your gaol = I_jail)2, where the prisoners had to do slave's labour), catatonia (some illness), I_catechism (religious teaching with questions & answers, maybe meant as smt. in kats-layers), Rus. I_katok-roller or katatþ /katitþ |I_katit$| (to roll, move, or slide), your I_catch (here it's more probable), & others. I may continue even further with, say: Bul. I_katerja (se) as to climb (from here katerichka is ... a squirrel) or I_katurvam (to make it roll down), Ger. I_Kater (masc. cat, I sup. by t.s. reasons as for the Bul. squirrel, the etym-sts aren't very sure but give some late Lat. catte /cattus & sup. smt. African bc. in Nubian I_kadis was a cat), Rus. (& Sl.) I_kater (small fast ship, given from the Eng. cutter in the sense that it cuts the water, though I sup. it kata-moves-fast horizontally), Bul. katår|I_kata^r|, i.e. Tur. katir (a kind of mule, bc. it is good for katerene-climbing in the mountains), poss. Bul. I_katinar (a padlock, bc. it preserves our kåt |I_ka^t|-place), then (maybe) Tur.-Ar. (heard also in Bul.) I_katil ('katil', a criminal, villain, murderer, poss. bc. he makes the heads of the victims to katurvat-roll down), & surely many others.

~ ~ ~
     So, let us say we have finished with the cutting but there is a powerful sim. cluster hiding some crack or crevice in itself & beg-ing on cle-, like Fr. I_clef ('kle'), what is a I_key (& you see now that your w. is a bit away from this r., but the m-ing fits). Here are, f.ex.: Fr. I_clavicule (clavicle, kljuchitza in Sl., what is deriv. from our I_kljuch-key), or the I_clavecin or clavier /Klavier, or the I_claviche /klavish (a key on some tastature-keyboard), or Lat. I_clavis (a key or door-hook) together with its twin clavus (a nail), or (why not?) your I_clover (Ger. I_Klee, taken in Rus. as klever 2(though not so in Bul. & Srb., we say I_detelina, but this, come to think of it, & looking back to dete--detail, caries t.s. idea of smt. split, i.e. its leaves)2 ). Then surely also your I_clever (I_klug in Ger., with the sim. idea as in raison--razor, or smt. clicks what comes to t.s. thing), & the I_clove, bc. its petals are I_cloven (& this w. too), & Bul. kålva |I_ka^lva| (klevatþ |I_klevat$| in Rus., to peck --- bc. that is how small crevices are made; to add that the door-key is also smh. "pecked", & the claviches of the clavier are like beaks & also "peck" the strings; this explains also why I_kljuch in Rus. is not only a key but also ... a water-spring), & even Eng. (to) I_cull as to pluck. There are many ws here, & we shall return to the Sl. pecking after a while, but let us continue with Lat. I_clepo, what sounds pretty near though means to steal, take, pick smt., but this has the sim. idea of pecking and is o. Gr. κλεβω = κλεπτω (m-ing t.s.), what has given all the I_kleptomaniacs & Ger. I_klauen (again to steal; & in order not to forget that here the birds are meant then Klaue in Ger. is exactly a talon of a bird of prey; also κλεβω now is read 'klevo' what easily gives our Sl. klevatþ).
     As to the Gr. key, it is κλειδιον |I_kleidion| & seems a bit away telling us about some I_kleben-gluing, but not much away, as we shall see further on (& however it was, in Lat. the stealing, cracking, pecking, & the key are rel-d, maybe bc. of the analogy that the key, being "pecked", prevents us from another pecking, i.e. sim. ailments are to be healed by sim. remedies, or that locking the door smt. clicks); even the Sl. stealing, which is krada in Bul. (krastþ |I_krast$| in Rus.) might be from κλεβο bc. of the r--l transition, what may be proven this time in Ger. where the Klaue has the synonym I_Kralle. There is also Rus. I_vor as a robber, & here also some bird lurks, namely their I_vorobej (a sparrow), or else their I_vorona (a crow), or both, bc. these ws are built as imit. of the cry of the birds (let us not formalize about the cry of the sparrow, but for the I_crow it's obvious & used in your w. too); but, on the other hand, when one sees a robber one also cries ("catch the robber" or the like, & there is smt. sim. in the w. I_robber too 2(besides the ideas to which we shall come later on --- >> r.)2 ). In fact, the Rus. crow I_karkaet, which in Bul. is called I_garga (which then grachi or says 'garr' 2(though we use also the w. I_vrana which then vrjaka or vreshti)2 ), but in this case the Rus* are nearer to the emitted by the crows cry ('karr'), & that is how you also think about your I_crow, & in Tur. it is called I_karga (& exactly I_karga in Rus. is derogatory jargon for scalding women; or they use also the verb kartavitþ |I_kartavit$| for those 2(usually Ukr*)2 who instead of 'g' say smt. btw. 'k' & 'h' 2(as, f.ex., the former Rus. leader Brezhnev, who, when saying Tovarishchi Bolgarû to us, said really 'Bålharû', what wasn't very polite bc. in Bul. bålha is ... a flea)2 ). Though, of course, this isn't very important and what I wanted to tell you is that this is world-wide spread r., and for the Fr* I_car means "because" (some crow's cry), and even in the Skr. was some "crow", I_Garuda, who was the god of birds (being half-breed btw. bird & man), & god Vishnu used to ride on him when he had to fly smw. on business.
     More precisely the etym-sts say that vòron (in masc., but rarely used) or voròna |I_vorona| (in fem.) are c. Sl. (they give I_voronka-I_funnel, but this isn't here bc. it comes from vorotitþ-to-rotate or vihår-gust 2(i.e. for us it says 'vår' but for you it has to be some 'fån')2 ); then the I_vor-robber was rel-d to vratþ |I_vrat$| (to lie, tell lies; but they are also a kind of cries --- << vrachka) & cite a Finnish I_voro = vora exactly as a vor (what shouldn't be rel-d to crying birds or rotating & might be some scratching; anyway, they don't have any idea, they just look around for sound-alike ws), or a Latvian veru as to run away (what isn't a good rel-n bc. not only robbers can run away, also bc. it's a Blt. w. 2(hence very often such ws are Sl.)2, & also bc. in Bul. we have smt. sim., vårvja |I_va^rvja|-to-walk, what we've disc-ed on vremja-time); and for the I_vorobej-sparrow say it is c. Sl. (e.g., Cz. I_vrabec) but relate it to the ... enemy (I_vrag, or o. vorog, with poss. some Got. wrikan as to follow, run after, what this time might be rel-d to the war, where we again have some cries), or to a Lithuanian I_vargas as a trouble or misfortune (what is a 'vaj'--woe cry). In short, the etym-gy is difficult & dubious (what might have been expected in imit. ws), but as far as for us the assoc-ns are important then the vor is rel-d to the voron (there's also sim-ly s-ing Rus. /Bul. I_soroka /I_svraka as a magpie) bc. they both steal smt., & bc. of the cries (in which case the vorobej might be split in, say: vor(on) + bej-hit 2(him)2 ).
     On some other hand there is the strange Ger. I_Rabe, having given your I_raven (& Hol. raaf etc., c. Ger. w.; but mark that it is this time I_ravenous; & comp. it with Rus. revetþ |I_revet$| as to cry with tears), which is given from an o. high-Ger. I_hraban (& may easily become 2(or v.v.)2 'vraban'-sparrow); and I say "strange" bc. it has ntg. to do with the ... Heb. I_rabbi /ravvi. Anyway, bc. the crow or the raven (they are sim. birds) are usually black, the Rus* say I_voronoj for the colour of the voron (say, voronaja loshadþ is a grayish horse 2(& in Bul. there's the obsolete vran kon m-ing a good horse but nobody relates it to the colour of the raven)2; or also voronenaja stalþ is tempered steel, which is shining dark); t.s. idea for the black colour exist in the Tur., based, resp., on the I_kara-r. (from I_karga-crow 2(although a robber there is I_hirsiz, or hajarsåz as Bul. dialect, i.e. smo. who makes 'hråtz-kråtz'-cutting of the throat)2 ), where is the ment-d kara-biber (black pepper), as also I_kara-borsa as black market.

~ ~ ~
     Ah, there happened strange things with one instrument named I_wrench (monkey-w., more precisely): the Sl* call it "Eng. key", you mean mainly wrenching with its name but it sounds as if you have meant ... the French, and they, for their part, call it again "Eng." (I_clef anglaise, 'kle-z-a~glez'). Although the Eng* & the Fr* have had many problems through the past cents I don't think the Eng* would have coined a w. for twisting & bending on purpose, only to abase the Fr* (& to rel. them to monkeys), and the latter are very correct in this case, so that I sup. you have to regulate this point smh. As the situation stays now it isn't very clear whether it was initially Eng. & based on the verb to wrench but the other nations have not understood them correctly & prefixed its name with "Eng." (what is most probable), but then, if it is so, it still isn't very clear whether the Fr* call it Eng. key bc. they are gentlemen (you know, "frank"-people) or simply bc. they don't want their name to be rel-d to smt. twisted or distorted. Well, that was for the fun of it, of course.
     OK, let us continue with some ws on cle- that sound m.o.l. ... diuretic. I mean, there is a Gr. κλασμα |I_klasma| what is a part or fraction, & which is deriv. from κλασε m-ing breaking, some set or I_class, where are many other ws (I'll ment. some of them after a while), but, on the other hand, κλασμα is a twin with Bul. I_klizma, what is cleansing of the ... anus (with water flowing from small tube inserted there, called I_klistir in Rus.), & (to) I_cleanse in Eng., so that the fractions meant in the Gr. original have not disappeared, they even come out with some gurgling sound, like I_klokocha in Bul. (or also I_klokva m-ing to boil but for a very short time, just to see bubbles of water coming out). If we look in the Lat. we may find there the verb I_cluo with m-ing of cleansing (also in the religious aspect), or the I_cloaca (t.s. in Sl., Kloake in Ger., cloaque in Fr., the place where from the I_ako 2(Bul. jargon for Lat. I_caco-shit)2 klokochi --- in much t.s. way as the water meant in the Rus. I_kljuch comes up to the surface). After so much & exact explans it has to be clear why in Bul. kloset (more as jargon) is your WC, where we don't need the qualification "water" in front of it, bc. it may not be present there (if it is of the kind of the Plumpstoilettes, as the Ger* say, or sortirs 2(<< s.)2, as the Rus* say), & bc. a I_closet for us does not mean a wardrobe or small room (I mean, you may be sure that we never ... piss on the cloths in the wall-closets, no matter whether there is or isn't running water; as much as you, I sup., never piss in a closet if there isn't at least a sink, and if it is present then you may as well use it instead of a pissoire 2(if you happen to be a man --- but one shouldn't count the women in this case bc. they just can't piss properly, am I right?)2 ). Hmm, and in order not to think that every closed space has to be rel-d to the pissing (& other more serious "things", for which we in Bul. say: to go for a "big job"), let me cite also Fr. I_cloitre ('kluatr'; or I_Kloster in Ger.) what is a monastery.
     B.t.w., there is an interesting rel-n of your toilet with the ... I_toil, of course (or it just has to be so), and from here with the ... I_tolerance! This might etym-cally not be pretty sound, bc. the I_toilette is Fr. & their toile ("tual") means a curtain or some other woven material, also a picture, & one neither weaves in the toilet nor draws pictures there (I mean, that's my experience, but there might be exceptions, I sup.), & so this isn't your hard work & basta. It might be so, yes, but it isn't, bc. the old Eng* have correctly understood the hidden m-ing of the toil- r. as smt. hard & difficult and that is where your I_toil & toilers have come, and bc. there is also a Fr. I_tole as plated iron (& it isn't easy to plate iron, if you have tried it) or also a jail (i.e., again, some troubles), & in Ger. I_toll means to be very angry, full with rage, crazy (what fits here, in sense that one behaves so when he/she can't do smt. 2(for if you can do what you want you are just happy)2 ), & there is also the Eng. I_tall (what isn't as much smt. high or long 2(these are diff. rs)2 as it is smt. swollen, big, where from your I_tallow may be derived), plus your I_toll-duty; though, on the other hand, the image of some curtain, closing us from the outer space, behind which we do these things (that we do in the toilet) is also present. This Fr. m-ing of the toilette explains the phrase "to make one's toilet" (& the toilet-set or -table) as smt. difficult & hard to do (as it, in fact, is, especially for the women); this m-ing exists in Rus. in another w., I_ubornaja, which comes from ubiratþ as to make tidy or clean, but which means both, a toilet, & a room for actresses (in a theater).
     ( I sup-d the Eng. ... I_towel has also to be here, but it is given from o. Fr. toaillle, which was Sp. toalla & It. I_tovaglia 2('tovalþja')2 & Got. ðwahl m-ing a bath, what has diff. m-ing 2(there are no toils)2. But then 2(in my view)2 it has to be rel-d to Ger. I_taufen 2(to baptize, given as c. Teu. & rel-d to their I_tief as deep)2, though the r. has to be older 2(I sup. here is also Ger. I_tauchen 3(to sink, dive)3, what is given with unknown origin)2, at least bc. there is Bul. 2(but not Rus.)2 tava as a big & flat pot, which is exactly Tur. I_tava, & there is also Bul. I_tavan as a ceiling, which, again, is Tur. tavan 2(as if the room is covered with some big plate)2, so that this has to come smw. from the East., but that was jumping to the side. ) Yeah, but the (Fr.) I_tolerance is here (coming from Lat. I_tolero 2(-are)2 as to carry, contain, support), which was called then tolerantia, bc. one has to make many & powerful efforts to exercise tolerance --- and that is why it is so rarely met --- but it is a thing of utmost importance in our social contacts (especially nowadays, when we have become so unreasonably powerful), it has to be cultivated permanently in everyone of us (not that we have always to do things that we don't want to, but that we have to leave the others do what they like, if it doesn't disturb us too much, no matter that we may don't like this or think it's sinful), or otherwise we shall have to endure big cataclysms (as we, alas, endure).
     And now let us return to the breaking on kle- /kla- /klo-, where I have already ment-d the I_kill|ing & Rus. kolotþ |I_kolot$| (to prick or cut) & Bul. I_kolja-to-kill, but there are more ws, like: Sl. tree I_klen (that's in Bul., in Rus. it's klën, what is a I_maple 2(& in this connection I may make the guess that it is so called in Eng. bc. its leaves are cut or pecked & resemble a geographical map)2 ), or Sl. I_klon (a branch, usually of a tree), or the I_clan (Teu., Sl., etc.; in Lat. I haven't found exactly clan but there is clandestino m-ing hidden, unobserved, unofficial, i.e. destined only for the clan) & the I_cloning (m-ing the vegetative procreation, making of klon-branches) & the I_class (in all langs), which all ws come from o. Gr. κλωνοσ or κλωναρι (a branch of tree, a bough), or κλων = κλαδοσ (a branch in diff. m-ings), as also κλαση (a class, group, or a breaking), and even (if you want) the indecent κλανω m-ing to fart (i.e., as if smb. breaks twigs). There's also the Lat. I_colon(-is), coming from o. Gr. κολον, what you know what means, but maybe think that the semicolon has ntg. to do with the bottom part of the big bowel. Well, if you think so then you are wrong, bc. the colon-bowel just stays vertically as a I_kol-stick or I_kolona-pillar (a part of a I_colonnade), & a (semi-) colon as punctuation char. looks sim-ly, it represents, more precisely, some drops (that form the pillar, but also go down the intestines); poss. the drops (here of population) explain better the w. ... I_colony (bc. to think of homes built on piles does not seem much probable; though the piles may be meant as border sticks, or for pens).
     There are more ideas here bc.: κολον meant also a branch, particle (or article, which might be viewed as small particle), even one half of a distance (to go to some pole marking the middle of the way, bc. the 2nd half is the return tour); then κωλον was a part, side, or article; then κωλην was the joint of the leg called I_knee, or I_koleno /koljano in Sl. (o. & c.), what gives the Eng. I_kin & I_kind (& Ger. I_Kind what is a child), or nearly (or just) t.s. κωλη(ν) as a hip, or the so called "5th extremity" of the men (I_chlen in Sl.). ( This our chlen means a particle and an article 2(& in Bul., b.t.w., we put the definite articles 3(we call this I_chlenuvane)3 behind the w., as ending --- say "the table" will look like "tableTA")2 and a penis as additional limb 2(but the Rus* don't have definite articles at all, they do well with their 6 cases, where, on the other hand, they, I mean, one half of them, surely have their chlens-limbs)2. ) Here is also the I_colossus or Gr. κολοσσοσ, coming from their κολοσ, though the latter wasn't smt. big & colossal but ... smt. broken (but maybe it was initially big & then was broken, or it just sticks up like a man's chlen); in Sl. I_kolos (stressed on the beg-ing) is a colossus but also a branch of wheat plant (which is t.s. in Rus., though stressed on the 2nd syl., or klas in Bul.). But we should not forget about the sticking one to another in groups (as it is in the kolos-wheat or the classes) bc. here is also the known I_cola (& the I_collect|ions /collectives), which is o. Gr. κολλα (& κολλαω is to glue or connect). Ah, for the kin--Kind o. Eng. cyn, kyne, & o. Teu. kilðei (<< I_Kalb) are given, which is said to have been come from the gene (Gr. γενοσ) but I am not much convinced in this; I mean, the idea is m.o.l. t.s. (of cloning), but phonetically the Sl.-Gr. koleno is nearer.

~ ~ ~
     Now let us return to kålva|I_ka^lva|-to-peck & the birds, bc. they not only have beaks for culling (to add also one Lat. I_culter as surgical knife and to remind you to << at kill & I_culotte), but they have tasty legs or buttocks called kålka |I_ka^lka| (in sing.) in Bul., what is Tur. kalça |I_kalcha| but exactly kålcha |I_ka^lcha| (se) in Bul. is to twist, wrench, make strange & indecent movements with the legs, to heave & fling them around, to jump or dance (also to sprain an ankle), what is very near to the I_Keule-cudgel, too (& to Bul. /Tur. kjulche /külçe |I_kuelche| as a bullion 2(of gold)2 ), & these plump buttocks fit here bc. they are typical for the birds, & bc. we pick them 1st for eating. There's also Bul. kåln |I_ka^ln| m-ing a seedling or sprout (= Ger. I_Keim), which surely is again smt. Tur. bc. it isn't Rus. (they say rostok); this, however, reminds me about Bul. kålna |I_ka^lna| (se) (also Rus., kljanutþsja |I_kljanut$sja|) what is to give a pledge, with derivs like Rus. kljastþ |I_kljast$| /proklinatþ as to curse (& Pol. klnu, Slovenian kolnem 2('kolþnem')2 or I_kleti, Bul. klet as to be pitied or I_zaklet as ardent follower or fan, etc., c. Sl.). For me it is obvious that here some ritual cutting of the vein (as it still exists in some places) is meant, in order to leave drops of blood to sign smt. (or to mesh this blood with that of the other person), but the etym-sts rel. this to the bending down of the head or the knees (I_kolenicha in Bul. is what you call to I_genuflect, and the latter, b.t.w., is built in t.s. way as to flex the genu-knee, & the I_knee, or Ger. I_Knie is also here with our koleno); this might be rel-d to the pledging but as an additional thought, I think, where the cutting, or the pecking /culling, has to have given the main reason for coining of the word. This cutting may be seen also in Tur. såklet |I_sa$klet| as smt. that bothers us (that's in Bul., in Tur. it's given from I_sikilmak 2(also sikinti)2, m-ing troubles, worries, what can be split in sik 2(as some cutting, << siktir, sechþ)2 + some kilm- or kin- in t.s. minced m-ing 2(<< I_kajma-meat-farce)2 ).
     And one more side-jump, from kalça |I_kalcha| to a sim. (as if inverted) Eastern r. çalg-, to which I come bc. people who kålchat-heave their legs are called chalgadzhii in Bul. (& I_chalga-music is popular folk's genre everywhere on the Balkans, that is our country music), but this sounds very near to Ger. ... I_Galgen, what are your I_gallows! The idea is simple --- when you (or whoever else, I don't mean that you are so villainous as to) put smb. on the gallows, then he (or, I'm afraid, smm. "she") begins to behave there as if he/she (or "it") plays a chalga-dance. More precisely, in Tur. çalgici |I_chalgici| (read 'chalgådzhi') is to play musical instrument, but this is in the m-ing of jumping, hopping, hitting the drums, bc. çalmak is to hit or shove, & çalgi is the very instrument. There may be even a jump to Rus. shelþma /shelþmetz m-ing a deceiver, swindler, what is Ger. I_Schelm m-ing t.s., & I'm convinced that this comes smh. from the Tur. çalma |I_chalma| as their typical head-ware (i.e. he is hidden under smt. & nobody sees what he does or thinks), which w. has slightly mutated to Sl. I_shlem (or Ger. Helm, a I_helmet) & to your I_slam, but also to the ... shawl (chale in Fr., I_Schal in Ger., shalþ in Rus., etc.), as much as (it just has to be so) to Bul. I_chal (from Tur. & Per.) m-ing a peak or tor (like Bul. peak Jumrukchal), where a rel-n to your chips & Bul. chupja (<< them) goes in foreground. This rel-n of çalgi to Galgen sounds a bit inconsistent but it won't be so if one considers 2 lines of thoughts: of smt. curved or stirred (in the jumping or the çalma), & of some stick with which to çalmak-hit-or-shove (which maybe has made the curved surface of the çalma); the Teu* (acc. to the etym-sts) have taken in the Galgen the stick (given from Got. galga, from some Aryan dzalk, & I/G. r. ghalg-), but the things are rel-d.
     Ah, but we have not yet finished with the birds (with kljuv-beaks & kålki-buttocks), bc. they kålvat-peck-or-cull smt. specific, could you guess what? Well, I will tell you, they peck ... pebbles, surely, but I don't mean a rel-n in this r. (peck -- pebble, which is poss.), but in Lat., where the pebble is I_calcium (Ger. I_Kalk, your I_chalk, Rus. kalþtzij, etc.), & where are also, say: Rus. galþka |I_gal$ka| (small pebbles 2(which Rus. w., b.t.w., has a twin, I_galka, what is your gull)2 ), Bul. chakål |I_chaka^l| (again pebbles --- when the o. Eng* have succeeded in mutating the 1st let. to 'ch', as in the chalk, then we in Bul., being nearer to the Turks, have also done this in chakål), the talc /I_talcum (as finely ground calcium), & others. But more interesting for us is Lat. I_calculus what is again a pebble, bc. from here I_calculator meant (not what it means today but) a ... teacher in maths --- bc. he (there were not she-teachers in those times) worked with calculuses (strung on wires in an abacus, the 1st calculator); the assoc. here is not only bc. of the form (& the rel-n galþka -- galka, albeit incidental, has its reasons to exist), but also bc. the calculations are, in a way, methods for picking out of the right number from the heap of all the numbers (they are ordered in a line, in fact, but this is a thing that we almost always forget).

~ ~ ~
     Well, now let us proceed with diff. portions of the space, some naturally built, some by the humans, and 1st of all we shall take the paths in focus. The Eng. I_path, or Ger. I_Pfad, or Rus. putþ |I_put$| (Bul. påt etc., o. & c. Sl.), is Lat. pons = I_pontis, & o. Gr. πατοσ or ποντοσ, & so on up to Skr. I_panthas or Avs. panta (or also paθi), m-ing t.s., though not only this. By "not only this" I mean that the bottom line in this notion (besides some link to the pan- r. as spread everywhere, i.e. the world is our path in it, we can't see more of the world than lies on our path) is the tramping & pressing of the earth (<< street), making of some gullies or ducts. This may be seen very well in o. Gr. ποντοσ m-ing also ... a sea (the Black Sea was called in o. tines Eucsinos Pontos), & nowadays this w. means some small scratch, like the centimeter, or a loop, or a point (which is Fr. I_point, read 'pua~', or Ger. I_Punkt 2(& from here pünktlich is exact, in time, but we have come to this before)2, or t.s. in Rus., or Lat. I_punctum 2(a point or a prick)2, what surely is from here 2(when I ment. it in this context)2, though not recognized exactly bc. is given from Lat. I_pungo as to prick, what sounds a bit diff.). From here pons in Lat. means also a bridge (so that the sea or some gully haven't entirely disappeared), what is normally to be expected bc. there is the so called I_pontoon /ponton bridge; yeah, but again from here is also Lat. I_potamus as a river --- the path & the river, as you see, are tightly twisted (we'll come to this again very shortly on rio & rue). Also πατοσ meant before, besides a path, a step (from here is the I_pathos 2(i.e., stressing)2; & the ... I_apathy, I sup., too, as smt. that isn't pathetic, or is in some other way rel-d to the path), but nowadays (in new Gr.) this means a ... bottom (or bottom part of smt., including the anus) or a shoe-sole.
     From here in Rus. we have: the obsolete w. putû |I_putu^| (a kind of shackles put on the legs of a horse), the verb putatþ |I_putat$| (to make an error, chose a wrong way) or putatþsja (to stay in the way of smb.), or one non-existing w., Bul. joke about how the Rus* call the roller used for pressing of streets (bc. it isn't like in Bul.) --- 'putetûpkachka', a correct building from putþ |I_put$| + tåpcha (Bul. for to step over, or to stuff) + fem. ending, what is funny bc. sends us to the disc-ed I_putta, but, in t.s. time, reminds us that your verb put, etc. ws, are also rel-d to the path (even, if you want, with the idea that the drivers are counted for main contributors to the risqué-group of those endangered by venereal diseases, now also AIDS); on the other hand, your (to) I_pat tells us that some patting or spanking of the path (by our soles) is also meant. And in the Ger., rel-d to their I_Pfad, has to be (in my view) their I_Pferd-horse (etym-cally this isn't very sound, o.: pfert, pfaerfrit, etc., are given, coming from med. Lat. para-veredus as postal-horse, but you see that the Lat. w. sounds diff., so that the Ger* have used some other ideas, including the flying-'får-/pår-', to make the w. suitable for them; sim. rel-n we have with the Rus. konþ |I_kon$|-horse to the Lat. connect 2(as I've said)2, & we shall see another one on the r. drom-); assoc-ly rel-d have to be also their I_finden (fand, gefunden; where from is your to find)
     Another r. for paths may be started with o. Gr. τροποσ m-ing a way (of acting), means, method, turn, etc., which in Lat. becomes I_tropus (i.e., t.s.), where are, say: Rus. I_tropinka (a small path), Bul. jargon troposvam (to stitch roughly a cloth with thread before the final sewing) or I_tropam (to I_trot noisily), Ger. I_Treppe (a stair) or trotten (= trotteln, to trot), your I_throttle (bc. one trots on it; or as an imit., like the I_throat), Fr. I_trottoire (a sidewalk), your I_trip & tripper, but mark that I_tripper in Sl. (it has to be Lat.) is a ... gonorrhea (as caught usually during trips in foreign places, I sup.), then (you poss. don't know this) the I_tropic|s (bc. that is where the sun-rays tropat-fall vertically on the Earth's surface, due to its axial inclination), etc. Almost t.s. is the variety δρομοσ (a path, street; or δρομασ as to run), which has given the obsolete Bul. I_drum (t.s. path), but also your dromedary (Fr. dromadaire & Lat. I_dromedarius, & it has to be t.s. also in Gr. & by the Arabs). I may add also your I_tramp, Bul. I_trambovam (to trot, or press the earth 2(or roll it, if done with a roller)2 ) or I_trampja (a jargon for changing of wares), the known I_tram (+ or not a -way), & then we may go to smt. slightly diff. in its m-ing, namely your I_trap (& the trapper & the trapdoor), which is meant as a hole dug in the earth, bc. there is t.s. Bul. trap as such hole, & there is the hold of a ship called I_trjum in Sl., & there is the geometrical figure I_trapezium or the gym I_trapeze, & so on.
     If we go to the o. Gr. then there are: τραπηδω as to jump (bc. when you fall down you do this as if in a trap-hole, or, then, you make the hole, or else jump out of it), the τραπεζιο(ν)-trapezium, their ... table, τραπεζα (t.s. I_trapeza in Bul.), bc. this is exactly a trapezium (say, a tree-stump, smoothly cut), & if reverted with it's shorter base below it becomes a trap-hole. With slight modification may be found an o. Gr. τρυπαω (to bore, make a hole), which in Fr. has given their trepa (a borer, device for boring) or I_trepas (a demise, death), where's also one Bul. jargon, I_trepja (to kill, hit to death), or the Lat. medical term I_trepanation, etc. (say, the ... I_troglodyte|s, mythical inhabitants of some caves, might be not much away from here). One may take this for an imit. of scratching or grinding, but the o. Gr* have provided us with geometrical image, which is also how an usual path or way looks in an intersection. Yeah, but this τρυπαω--trepja--trepas gives also the Sl. I_trup (this is in Bul., in Rus. it is trupp, but it's c. & o. Sl., troupå), what is a dead body, a cadaver, and nobody can convince me that this isn't rel-d to the ... I_troops & troupers, of course (Fr. I_troupe as a group, horde, crowd, from Lat. troppus m-ing t.s., what, obviously, is twin with the I_tropus-way-or-path), bc. this is the real purpose of the soldiers (or whatever group of armed men), to kill & make trups-cadavers. Having accepted this for granted I have tried to find the diff-ce btw. troupes & groups (Ger. Gruppe, Fr. I_groupe, Sl. grup(p)a, It. gruppo, etc.) bc. they are synonyms; well, there isn't big diff-nce, the rule is that the troupes are worse than the groups, bc. they usually kill, and the groups may consist of diff. things, say, a bunch of sticks, or set of pebbles, but there is one exception, the theatrical troupes, which can't nowadays cause any fear in us (but in the old times they were maybe taken for bunch of bandits --- bc.: why else this diff-nce?).
     Anyway, another path is Rus. (not Bul.) I_doroga, which might be smt. ... dear (I_dorogoj in Rus., stressed on the 3rd syl., but t.s. stressed on the 2nd syl. is a case form of doroga 2(say, idti dorògoj means to go on the way)2; << also darling), bc. one has to be happy to find the right way, or it may be smt. I_draw|n (like Bul. I_draka as a thorn-bush) through the land (forest, usually), what is what the etym-sts say; but looking at the r. as an imit. both approaches can be united (bc. I have ment-d that the dearest people or things are those with which we often rub hands 2(or whatever)2 --- as it is in the trade). On the other hand, doroga isn't much away from your I_road (Fr. I_route), and it in turn comes from the riding |I_ride| (I_rode, ridden), what is from Ger. Ritt as riding or I_Ritter (rûtzarþ |I_ru^tzar$| in Rus., c. Sl.) as a knight, where is also o. Rus. (Sl.) ratþ |I_rat$| (an army, in sense of "all the king's men" bc. in Bul. I_ratnik is obsolete for a soldier), what the etym-sts trace up to a Skr. I_rtis ('rþtis') as an invasion, I_raid (so count your w. too, and << ray), or Avs. åråtis (a power, energy), or o. Gr. ερισ (a row, fight, battle), but in this way we go from the idea of digging holes or ways-gullies, to sim-ly s-ing cries (roar, roam, riot, etc., or to the I_Eros, though this is unavoidably mixed here).
     The Ritt-riding correlates also with the I_river (what is only natural bc. a river is a kind of road), in diff. variants --- like Fr. I_rue ('rju', what, in fact, is a street 2(and fleuve is a river)2 ), or river ('rivè') as to wrench, or rive as a river-bank, or the I_Riviere, or Sp. I_rio as a river, together with the Rio de Janeiro, or one (vulgar) Lat. riparia as a river, coming from ripa as a river-bank or sea-coast (what reminds me Bul. jargon I_ripam as to jump, & the bank of a river surely "jumps" above the water level), etc. But it is rel-d also to Ger. I_roden (to dig out potatoes or uproot trees) or rodeln (to skate on a sledge), or with your I_rodent, or Bul. I_rovja (also I_rina, to dig, burrow, rûtþ in Rus., from here rûtvina |I_ru^tvina| is a gully or hole), or even (in my view) with the Sl. ... birthing --- like: Rus. roditþ |I_rodit$| /rozhatþ or Bul. I_razhdam as to give birth, or c. Sl. I_rod as a gender, ancestry, or I_rodina as homeland, or I_narod as a nation, or I_poroda as species, etc. I sup. the rel-n rod -- roden is very good & the m-ing of digging out potatoes also fits with the idea of giving birth to children, but the etym-sts ment. only the rel-n of birthing with the line or row of generations (rod -- narod) and then go to climbing of some peaks (like Skr. vradhant as rising, or vradhati as to grow, or urdvas as erect, etc.), what I don't think have smt. to do here. The r. of the rod-ancestry (up to my mind) is old, and although I can't give you the exact ancient w. I may help you a little ment-ing one biblical personage, the King I_Irod (in Eng. he must be Herod), who was so bad a guy & so eagerly wanted to kill our saviour Christ, that killed 1000s of innocent children, but the young Christ managed to escape this untimely demise; in other ws, as we in Sl. say, he (Irod) was just an I_izrod (a degenerate), i.e. not of good rod.
     But let me continue with the rivers (though << I_reka, I_reja, I_rejka) bc. there are many ws here, like: Ger. I_Rinne (a gully or pipe to carry the water out), Eng. (to) I_run (from Ger. I_rennen; & poss. smw. here are the Fr. cars ... I_Renault --- as some rene + smt. old or ultimate), or the I_rumour (from Fr. rumeur & Lat. rumor, also Ger. I_Rummel as a row or quarrel; & to ment. also the imit. of running water --- I_romolja in Bul.), or the Fr. river I_Rhone or Ger. I_Rhein, or (why not?) the town I_Rome (together with I_Romulus & I_Remms --- such nice romol-ing names, you know that the Rom* exercised cult to the water, inherited maybe from the ancient Hindus around the Ind & Ganga rivers), or It. I_rondo (a repeating melody, like water whispering smt.; also rondare is to walk around, check, rondella is a disk 2(as smt. I_round)2, & I_rondine is a ... swallow-bird). Or take the ruin (Fr. I_ruine, as if result of some rûtþ-digging-or-scratching, say, by the "tooth of the time"), where from the Ger. etym-sts derive their o. (Got.) I_Rune (bc. they 2(if in pl.)2 are smt. hidden, but also scratched 2(on papyruses or stones)2 ), or one Lat. I_rana what was ... a frog (at least in medical use), or then the Sl. I_rana (a wound), or (from the I_route) the rituals (Fr. I_rituale) or rites (for short) and (Fr.) I_routines, or Ger. I_Rute (a I_rod as elastic tree-branch used for punishment --- bc. it leaves "routes" on the skin; in Rus. it becomes I_rozgi, in pl.), or then your to I_write & I_writhe & I_wring, & the I_ring, & this twisting in a closed ring reminds me about your ... I_wrong. Or also Ger. rühren |I_ruehren| (to stir, mix, touch, move), together with their Ruhr (one very unpleasant stirring in the bowels, namely ... diarrhea) & the I_Ruhr area or river in Germany, what has to correspond with I_ruhen (to rest, or ruhig as still, calm) & Bul. peak Ruen (which isn't ruhig bc. there usually many winds blow around, but when they don't blow the nature becomes ruhig, i.e. that's how rühren -- ruhen are rel-d, as opposed notions), & many others.
     There is also the Rus. I_rubashka (I've ment-d it, a shirt), which corresponds, besides the sim. Fr.-Lat. robe, with rubitþ |I_rubit$| (to cut, but that's also what the tailor does with the cloth), what gives us their money unit, the rouble = ruble (rublþ |I_rubl$| in Rus. 2(smm. pronounced for shortness as 'rupþ')2 ), which w. is an exact replica of Hin. I_rupee. So here may be cited, say: Fr. I_rober (to peel), your rob as to steal (to skin, figuratively, & in Ger. I_Raub is a theft) & the I_robber (Ger. Räuber, read 'rojber') & the ... I_robin (t.s. relation as in Rus. btw. the I_vor-robber & the I_vorobej-sparrow). Then comes Ger. I_reiben (to I_rub), what is related to Bul. I_rajber as a door-hook, or to your I_rubber (as gummy liquid taken by "robbing" suitable trees, or bc. of the cutting done on the tree 2(compare the I_resin with the ment-d Rus. rezatþ |I_rezat$|-to-cut)2; but also in playing bridge, poss. as to rub the result & begin anew, or as having robbed the other pair --- it doesn't matter much bc. in Fr. the gum-liquid is robre = robber); or there's also Bul. råb |I_ra^b| (a side in geometrical m-ing) or Rus. I_rebro (t.s., or also as a I_rib, this is o. & c. Sl., from some o. Teu. rippi or o. Icelandic rif m-ing a rib, so count your w. too, & the I_reef, which is also near to the Fr. rive-coast), etc. (the r., evidently, is an imit. & this gives many ws).
     So this rubbing lurks in the road & in the river, but bc. nearly in t.s. way as the latter sounds Rus. ... fish --- rûba |I_ru^ba| (or riba in Bul., c. Sl.) --- I sup. it has to be also smh. rel-d (say, some Celtic marines sold it to the Rus*, and to stress that it was river fish they repeated often "river, river" & the Rus* got it as 'riba'). The etym-sts don't say this (surely, big imagination hinders the real scientific work) and hesitate btw. 2 variants: some Lat. I_rubeta as a ... frog (but, well, we are not like the It* to eat frogs, this doesn't seam probable to me), or from rûtþ-to-dig bc. the fish likes to hide under stones or in small caves (what is poss., but maybe as additional idea). And in order to convince you even more in the naval contacts btw. the Rus* & the Celts I will cite one strange Rus. name for a fish, namely their I_vobla, which isn't a kind of fish but dried & salted small fishes that are eaten with some alcoholic drink (in Bul. we use the poss. Tur. w. I_chiruz), & are unavoidable requisite for all Rus* drunkards; so this vobla, I sup., has to come (bc., how else?) from the Eng. verb to I_wobble (again with some fable like the following: Celtic marine asks a Rus. fisher: "Oh, you wobble it too, yeah?" and the Russian answers 'Oh, ja tozhe "voblju", kak vidish', & so they have coined their w.). ( If you don't like this explan. I may propose another one, just for the fun of it, which makes use of the widely used Rus. jargon bljadþ 2(here in sense of a buddy, but we shall disc. this w.)2 with the phrase: 'vo(t) blja(dþ)!' 2("Take it, buddy!")2. )
     There are other words for roads, and we may check whether the major point is, as I have proved till now, in the stepping /pressing /scratching /flowing /etc. There is, f.ex., the Fr. I_boulevard, what sounds like your I_bulwark, & it also vardi-guards (<< I_varda) smt. (i.e. it is like a river, & on the "fortified" borders stand the buildings). Or there is Rus. (Bul., Srb., etc.) I_ulitza as a street, that correl-s perfectly with Tur. (poss., but known in Bul.) I_uluk, what is a ... pipe to carry the rain-water down the building); & there is also an Anglo-Ar. I_shari again as a street where surely smt. shurti-flows (<< shurtja). Or there is the I_course (& the phrase "of course", i.e. we are on the right way). So after all this examples I tried to get the hidden m-ing even of the Hun. (a lang. from Ugro-Finnish group) street called I_utca, bc. I have seen it on every street there, but mostly (I have to confess this to you) bc. of the natural for a Bul. man assoc. with our, sorry, I_putka-putta. In this case I guessed that there has to be smt. utåpkano |I_uta^pkan| -stepped-over (like in trassieren /trassa, or in 2(auto-)2 strada), & it turned out that in Hun. even the short ut means a street, way, boulevard, poss-lity, or also utana (almost putana, as diminutive from putka) means "after", a repeated action (i.e., here, going on a well-stepped route), so that my guess was right. But then, bc. there is also a Rus. I_utka, what is a duck, let me explain this w., too. Here we haven't directly stepping over but imit. of what a duck says (some 'ut' or 'åt'; the Eng* have heard it like 'dåk' though 'åk' will be poss. nearer), & this was o. & c. Sl. (I_utitzja in Ukr., pre-Sl. otå /otj /utj; in Bul. it is a bit modified, I_patka /patitza 2(but it again correl-s with, hmm, putka)2 ). But, on the other hand, there was an o. Rus. utìn as a border, limit, cutting (given from o. Sl. tåneja m-ing to make thin, to cut), or ùti (again o. Rus., a marshy place, i.e. it's easy to slide & utonutþ |I_utonut$|-to-drown there), or their utës |I_utes| ('utjos', a steep rock, from tesatþ |I_tesat$| as obsolete for to cut, where from is Bul. instrument, I_tesla 2(tesak in Rus.)2 as a kind of pick-ax), so that the cutting, or some stepping /stuffing is present in this ut- r. from old times, & this, m.o.l., correl-s with the Hun. ut /utca as a street. ( To add smt. funny 2(but, who knows, maybe true)2 about the just ment-d I_duck rel-d to the ... I_dog, where the funny 2(& hypothetical)2 idea is that there was once some o. "duk" as an imit., & from here both the dog & the duck are to be derived; the point here is that this barking is a strange thing bc. the wolves don't bark, they howl, this is natural, where to bark the dogs have "learned" when they had begun to live with the humans, in order to please us that they are good wardens. )

~ ~ ~
     So far, so good, and now let us look at some other parts or partitions. You know that for the West a I_pole (<< p.) is a stick or axis bc. of the Lat. I_polus (Pol in Ger.) coming from o. Gr. πολοσ as an axis. But for the Slavs this isn't so, & it wouldn't be right to say that it's on the contrary (what, as I have ment-d before, would mean that the terms are rel-d through the meeting of the opposite notions) bc. I_pole in Sl. is a field, usually in a plain, where is the country I_Poland (it is a plain country, & a person from there is a Pole, also in Ger.), as is also the floor (earth) --- exactly I_pol in Rus. (in Bul. it is pod but these are details) --- & the prep. /prefix I_pod m-ing "below"; but then in Rus. (& this is c. Sl.), I_pol means also a sex, gender (masc. or fem.)! So why, do you think, our sex has to be t.s. as the earth; & when it is so then: how is this related to the pole-axis? But don't think that this is bc. the Sl* have the habit to ... copulate just on the bare pol-floor, where on the West the pole is meant as man's phallus, bc. the things are not so shallow, and bc. there has to be some notion that rel-s the Eastern (Sl.) & Western variants of this r., and the easiest way would be as opposite notions of smt. --- but then: of what?
     Ah, I think here it's good to start with Lat. I_palea (or Fr. paille, 'paj') m-ing a straw or chaff, what was left from the wheat plant after taking the grain (it's I_pljava in Bul.), what in new Gr. is παλιοσ (old, weather-beaten), or, if we look in the o. Gr., then there are: παλαι (before, long time ago), παλαιοσ (old, ancient), or παλαιω (what is --- but it isn't to become old, as some of you might have guessed, but to fight with smb., i.e., it has to be in the sense of throwing that smb. on the ground, leveling him with the ground), & from here, surely, comes the paleontology (I_paleontologie in Fr., i.e. a science interesting in palea-old things, usually under the ground). ( B.t.w., it is from another r., but there's a strange rel-n in Bul. btw. I_dreben 2(small)2 & I_dreven 2(ancient)2, which is easily explained with the ideas of the paleontology. ) But then there are many other ws, like: I_pale (like straw), the ... I_palliatives (which are meant again as some straw, they help a little, but this isn't the "real grain"), poss. Rus. (Sl.) blednûj |I_blednu^j| (wan, bled in Bul. 2(& we like to pronounce it 'bljad', what one shouldn't do before a Russian bc. it means smt. indecent there, a whore)2; and I say "poss." bc it has to come from the belle-r., but there might be also a touch from here 2(bc. pal- may easily become bal-)2 ), then the I_pollen (the tiny flower-dust of diff. plants), Rus. pûlþ |I_pu^l$| (t.s., or just a dust, & from here pûlesos |I_pu^lesos| is a vacuum cleaner), their I_pulja-bullet (<< & >> p.), & the just ment-d c. Sl. I_pole-field (sup-d to be sown with wheat, or at least with grass that also has pollen & becomes palea when burned by the Sun). What doesn't mean that I have finished bc. I may continue with: Bul. plevja (to pick out the weeds, polonitþ |I_polonit$| in Rus.) or I_plevel (not wanted wild plants in a cultivated field), or I_poljana (a meadow), or Rus. I_poleno (a log, normally from valitþ |I_valit$| /povalitþ 2(to fall down)2, i.e. smt. povaleno 2(fallen down, in Bul.)2 but it fits perfectly with the Gr. παλαιω-to-fight), then the ... poplar tree (I_peupleur in Fr. or I_Pappel in Ger., which is I_topola in Sl. & nobody can tell why is this strange mutation of 'p' to 't'; this might not be at its proper place here for popl- has to come from the popping 2(of the eggs)2 bc. this tree grows fast & high, but, on the other hand, the poplar is typical for its pollen), & so on. A stem of wheat (or of another grass; or just an awn) is like a pole, but it grows on a pole-plain, so that this explains the diff. m-ings on the East and the West.
     But we, still, haven't finished, bc. there's also Ger. I_Polster (<< also I_postelja) m-ing usually a bed, but initially it was a I_pillow (hence this w. too), & you have to believe the m-ing bc. you have heard, I sup., about the Polstergeist (a home-ghost, spook); and let me squeeze here smt. about the pillows: in Ger. it is a I_Kissen (poss. bc. they like to kiss it, figuratively said --- we've disc-d this, << K.), in Rus. it's I_podushka (bc. they put it pod-under the I_uho /ushko-ear), what is taken from the Fr* where it is oreiller (<< oreille), & in Bul. we say våzglavnitza |I_va^zglavnitza| (what has to say that we put it våz /vårhu-above the glava-head, not v.v.). Then here comes also: the I_polis-town (πολυσ in o. Gr., m-ing big, high, multiple, & bc. of this a big town, what is so bc. there are many grains & awns in a stem of wheat) or just poli- or Lat. polia (a flock of horses, or smt. done with much efforts), or also Lat. I_polio (to polieren-I_polish, again smt. done with big efforts, like to work a field with grain) or politio (nearly t.s.), what, obviously, gives the known I_politia-police (what in Lat. meant governing of the state, but, you know, there can't be a good governing without punishing police), as also the I_politic|s (as smt. again rel-d with the ruling of the state, but it's also a filigree work, to polish all the disagreement etc.). Ah, let us take a little breath, & then cite also: the I_poliomyelitis (bc. it "polishes" the frontal part of the brain), or the adj. I_polite (bc. without politeness there's no good policy), or (to return to Sl. ws) an o. Rus. polþ (in the open, free, given from Lat. I_palam m-ing open, obvious, well-known), or the ment-d I_pol-floor, or one unexpected Rus. w. (I mean, unexpected for the Rus*), I_popolam (to divide in 2 --- literally from po + polam, i.e. "in sexes", bc. they are 2; in Bul. we say I_polovina for a half of smt.), & then the m-ing of the pol as sex is in sense of one of the poles (bc. the sexes are polar, whatever the anti-sexists may say; but there might be, still, some hint for smt. bad & lying on the floor in the pol-sex bc. in Ger. it is I_Geschlecht, what, more than obvious, comes from I_schlecht m-ing losh-bad, what is influenced by the Christian morality).
     Hmm, there is smt. more here, namely the It. clown I_pagliacco ('palþjachcho'), known in many langs, like Fr. paillasse ('pajas'), what is a clown, but a mattress too (sup-d to be filled with straw; and the clown may be meant, either as straw-filled, silly, or in sense that he is needed as much as a straw mat may be), & then the (new) Gr. w. is παλιατσοσ. Here may be added also the precious stone ... I_opal, bc. its colour is as that of a straw (though it's said to be milky), & opalenûj |I_opalenu^j| in Rus. is burned (bc palitþ 2(I_palja in Bul.)2 is to burn, make fire; as far as the straw very fast takes fire it is poss. for palja to have come from the Gr. παλιοσ 2(say, old to mean here burned)2, though this must be just an imit. --- << I_plamja or pluie) and this is a twin with opalevûj as opalescent, & this stone sounds t.s. in the Lat. (opalus) & even in the Skr. (I_upalas).

~ ~ ~
     There are other rel-d rs but I can't put all explans in one place, so I will tell here only smt. about the I_poultry, which is Fr. I_poule ('pul', a hen or chicken-roost, also the game billiards), coming from Lat. I_pulla (or pullarius as chicken-roost). And now here emerges a whole heap of ws, like: your I_pool (as a nest for laying eggs, or just as a hole in the ground, used also in diff. games) corresponding perfectly with your ... (to) I_pull (say, by the phrase "to pull from the pool", or take the eggs from the pullarius; the etym-sts give only an o. Eng. pullian and say it is from unknown origin), the game I_polo (played with some "eggs", like the I_billiards, which have to be: some mutated pill(s) + yard), Bul. I_pile (a chicken), Ger. I_Pille (a pill, medicine in tablets, some small ball) what is Lat. I_pilula, taken literally in the Rus. (piljulja), then Rus. I_pulja (a bullet), Ger. I_Pilz (a ... mushroom --- strewn around like pills or eggs), your (to) I_pilfer (bc. this isn't exactly to steal but to take some tiny "pills", i.e. to pluck like chicken), Rus. pelþmenû |I_pel$menu^| (small meat-balls covered in dough; one may even think that '-men' has to say that they are good to be eaten by men), or the ... I_pilgrim (pill 2(or Rus. pûlþ |I_pu^l$|-dust)2 + grim 2(that's in Ger, for you will be grime; or you may think also about the gram as smt. small --- << gramme)2; or that he is like a dirty chicken), your I_few what is Fr. I_peu ('pjo'), & others.
     After so much ws one may guess that this 'pi-' comes from the scream emitted by the chickens, what is a good observation but not new, bc. this was marked before about 3 mills and fixed in Gr. ... alphabet with their let. "π", which looks (if properly written by hand, & engrossed if needed) exactly like a chicken (or a hen --- with 2 sticks for legs, bend-down head to the left, & heaved-up tail to the right). More than this, I may tell you that (acc. to me, bc. I've found this nowhere written) this is the reason why the very important irrational ... number I_Pi is so called (& such number is strange enough thing bc. it's present in all the formulae for circles or balls, equals the ratio of the length of the circumference to the diameter of a circle, but just can't be measured exactly) --- so this is bc. it hides ... "The Secret Of The Hen", figuratively sp-ing, a thing that a hen should have thought each time laying an egg, namely: how much to strain out her bottom or ass (ass-hole would be more suitable here, if you would allow me this expression, my dear readeress) in order to produce an egg with an afore-given diameter!
     So, and bc. the pills are small & insignificant, I feel almost obliged to add more ws to the just ment-d I_peu--few (<< also I_faex), like: your ... I_curfew (a bit of "cur"-laws, I sup.), your I_pooh or Rus. tþfu |I_t$fu| or Ger. I_pfui (t.s. exclam. of disgust; in Bul. it becomes I_tjuh), poss. Ger. I_Puff (a whore-house 2(we'll come to it later again)2, and in diff. langs may be met the w. puffy as a prostitute), or also Fr. I_faute ('fot', an error) or your fault or Ger. I_falsch (not right), or your ... I_fee (it isn't much money, usually, just a few, bc. the intelligent people don't win much, as a rule; your synonym royalty sounds more prestigious, hinting that you feel like a king in the field). But then here are the I_feudals, coming from the feud, which is Fr. & means ancestral property given to be worked by peasants against a fee, but you know that this means also: animosity, quarrels, saying pooh /pfui /tþfu, bc. nobody likes his/her masters or neighbours, & bc. in new Fr. I_feu ('fo') is a fire (I_Feuer , 'fojår', in Ger.), giving also the I_fever, no matter that in the o. Fr. feu meant a fee. And then maybe here are (or at least must be rel-d) the fights (I_fight, fought), as also the ... I_faith (etym-cally the 1st is given from Ger. I_fechten as dueling with rapiers, & the 2nd --- from Lat. I_fidelity 2(I mean, from Fr. feid or It. fede or Lat. fidem or the short Sp. fe 3(to remind you about the I_auto-da-fe, what surely is a perverse, but entirely human, way of showing one's fidelity --- by giving to fire the works of the infidels)3 )2, but from imit-al point of view the things are rel-d 2(bc. the fire says 'puu /fuu' as much as we say it in state of affection)2 ).
     But I have started with the 'pi-pi' chicken cries (not 'ko-ko' as the old hens say, neither 'ku-ku') & haven't finished, bc. here are also: your I_pious (Lat. I_pius then Fr. pious, also name of dynasty of popes, but the idea of the w. is that such person is so meek that he may only squeak), then all I_poor beings, including the I_paupers (b.t.w., in Bul. I_popara is a dish consisting merely of dry bread with hot water poured above it 2(& in better times with butter & sheep-cheese, too)2, what has to be a coincidence, coming from the para-steam, but, still, fits here in sense of just a I_peu-few of food; or, v.v., that a pauper is pure water, or damp air, of human being), or then, changing the m-ing to the opposite end, your (bc. it isn't Teu.) ... I_power. The last is given from Lat. potencia (<< p.) but it doesn't sound so, for me it is just a powerful 'pi-pi' becoming 'puu' or 'pau', & coming more directly from Fr. I_pouvoir ('puvua') m-ing "I can" (have the power to do smt., with forms je-I peux 2('pju')2, etc., & past part. just pu 2(what in turn has to be from It. potere as t.s. verb in inf., with: io posso, tu puoi, egli può)2 ). Sim. gradation in the strength of power may be found in the Lat. pair I_puer -- I_puber, where the 1st is a small boy (& puera is a girl) & the 2nd is a boy in puberty (from I_pubesco as to ripen 2(meant maybe in a sense that now he can go to ... pubs, ah?)2 ), but both ws are built around some sound imit. of inflation.
     This is good, but smm. (or for some folks) this squeaking sounds like 'tzip-tzip', i.e. a I_chirp|ing, & that's the reason for the Rus* to call the chicken tzûplënok |I_tzu^plenok|. In Bul. exists the jargon I_tzupja (se) for to pout (how the naughty children 2(mostly girls)2 do, when they don't want to do smt. & are ready to cry with tears but not do it), & in Sl. to whistle is svistetþ |I_svistet$| (that's in Rus., in Bul. it's svirja, resp. I_svirka is a whistle 2(nowadays also a ... blow job, b.t.w.)2 ), but this syl. isn't only Sl. (you bet it; & we'll come again to this in one not very decent context), & the Turks call the chicken I_civciv (where the curious thing is that they must read it as 'dzhivdzhiv' bc. they haven't a let. 'tz' 2(but in Bul. we say that only a dog can say 'dzhav-dzhav')2 ); on the other hand there is a Bul. name for one sort or pepper, sivrija (the long ones, that look like whistles; but at t.s. time I_tzivrja 2(se)2 is to weep, or, as we say, to "blow the whistle"), which has to be Tur. bc. I_sivri there means sharp, pointed. Yeah, but the point is that this 'tzip- /tziv-' is also Lat. (an imit. is usually world-wide), bc. you have heard about the ... I_sepsis & the septic things, didn't you? The septic things (microbes & viruses) usually stick to us in the same way the chickens stick to their mothers (or as the I_grippe grasps us), then there's the known I_Zippe (Ger., also Bul tzip & your zipper), & the deriv. I_accepto (in Lat., your accept, Fr. accepter), the I_antiseptiques (in Fr., antiseptic in Eng.), & others (<< I_sept), & also in o. Gr. σηπτικοσ meant septic, & σηπσισ was a decay.

~ ~ ~
     Now let us look around the world to see what else we have there. In general we have land (but I have ment-d this), & then there are islands, right? But the Eng. I_island is easy --- "I (see a ) land" ---, & one such big land, as also island, is I_Iceland (though here the ice is also added). ( There's also the I_Greenland, that surely can't be very green, and is said that it was named so on purpose, by its discoverer, in order to temp more immigrants from the Scan. world to settle there. ) More interesting is your I_peninsula, but it also isn't difficult & comes from Lat. paeninsula, where I_paene means: almost, nearly, & the left part is Ger. I_Insel (an island 2(which is "she", so that the Ger*, poss., think about it as some hole in the sea)2 ), or the short Fr. ile. But then here comes your (to) I_insulate or Fr.-Lat. I_isolation, or the ... I_insult, either in your sense of personal hurting which causes us not to speak to the people who have insulted us (rather a good behaviour, b.t.w., much better than to fight with them, but rarely exercised, as far as in the Sl. or Ger. langs there's not such m-ing of the w.), or in medical sense of heart (or brain) insult (i.e. isolation of the organ, bc. of stuffing of a coronary artery). But I am still not satisfied with this analysis bc. I think that this Lat. paene has to correlate with the ... penis, of course, bc. that is how a peninsula usually looks; or, then (in order not to insult our fem. readers), with the I_pen, where Lat. I_penna is given (as: a feather, arrow, sharp tower, fin of a fish, etc. sticking out things), & the other m-ing of a corral (what is a dual image of the pen-stick) emerged in 14th cent. & is equaled to the I_pin (the etym-sts even explain the m-ing of the w. "I_open", from an o. "on pennad" what, in fact, isn't open but penned, or they meant out of the pens /pins --- again a duality 2(though, I think, here it is easier to start with your prep. off or Ger. I_offen as open; where falls also the ... I_office, as smt. out of the house-castle)2 ). So this pen--penis, being rel-d to Pan, & having a m-ing of smt. spread everywhere (as the penis, really, is), might have easily given this Lat. paene as almost; besides, there is your (to) I_penetrate, what is to enter, & exactly that is what a man usually does with his "pen".
     In other ws, the Europe, being a dame, has strewn around her many "penises" like: the Scandinavian (<< Sc.; or bc. there live many ... scalds?), the I_Pyrenees (bc. there are many πυργοσ-es, Burgs, or bayirs, i.e. mountain peaks), the I_Aegeas (bc. in o. Gr. εγγυσ meant near, in short time, alike, and I sup. this was so bc. the coastal line there is so curved & winding that the people that lived there had had very often, in order to communicate with one another, to ... cry loud 'eheej', to be heard by their neighbours), the I_Balkan|s (bc. in the middle of it, like spinal cord, heaves one bulky mountain; or bc., hmm, we are mostly ... bolvans, in the Rus. sense --- << b.), & last, but not at all least, the I_Apennines (the middle finger of the span 2(<< Spain)2, where surely in old times were many ... apes, but maybe even nowadays there live many "monkeys"). And the name of I_Europe itself comes from o. Gr., where ευρυ = ευρο meant: broad, in free, an open space (&, funny or not, but this also, as εγγυσ, has to be imit. 2(though some etym-sts relate this to Skr. urus, but we've disc-ed the name of my Urrh 3(which also, as smt. very old, is imit.)3 )2 ), where from ευροεω was to flow slowly, beneficially (or ευροια was a right flowing of the matters, happy ending), & Europe (Gr. Ευρωπη, also as the goddess) was initially used for just a part of o. Greece, but then (when they started to understand, little by little, that the world isn't only their precious country but much wider) this name began to be applied to the whole continent.

~ ~ ~
     Then in our world there are also bath places, but in Ger. a I_bath is called I_Bad, and then I ask you: what has this to do with the Eng. I_bad (which in Ger. is I_schlecht)? Well, I may help you a little ment-ing Sl. I_beda (that is in Rus., but it's o. Sl. beda /bjada 2(there was in o. Sl. one let. that might be read either 'e' or 'ja', like in our w. white, which in Bul. is I_bjal in masc. but beli in pl.)2, & c. Sl., like: Ukr. bida, Cz. bida, etc.) what means a trouble or misfortune, & this is in the sense of your bad (for which is given some bäddle from 14th cent. m-ing sodomite or hermaphrodite, & other ws, but they say ntg. as to why this r. has to mean smt. so bad). And I think I will help you with this bc. a common m-ing of o. Sl. & o. Celtic ws implies the thought for an o. Eastern r., as also bc. our beda is rel-d to our pricking (boda in Sl., << bodatþ |I_bodat$|), for which a Got. baidjan as to force smb. to do smt. (m.o.l. your bother), or o. high-Ger. beitten (smt. sim.) are given (also o. Gr. πειθω in a sim. m-ing), though I don't insist that we have learned these ws exactly from the o. Teutons. However it was, there are derivs around in the Sl. & Ger. & Lat. langs, like: Rus. I_jabeda (a person who sneaks, gives smb. out, i.e. causes bedi-troubles), Sl. I_banja (a bath; this sounds a bit diff. but must be here bc. it is Lat., for in It. I_bagnare 2('banþjare)2 is to moist, soaken, bathe 2(<< also Bach)2 ), Rus. badþja |I_bad$ja| (a tub), Sl. I_vana (the last), etc.; or the 2 Ger. verbs for giving or supplying with smt.: I_bieten (bot, gebotten as to give, propose, recommend 2(what isn't too away from boda--bothering, if one looks at the contemporary ads)2 ) & bitten (bat, gebeten as to please, make a plea 2(we shall disc. the pleas in diff. countries later)2, where from their commonly used I_bitte means "please"). There is also Ger. verb verbieten (-o, -o) as to I_forbid (forbade), as well as Rus. I_zabota as a trouble, so that forbidding & troubles stay put in the root.
     And now there are many ws on bis-/bit- starting with your I_bit (not as a bit in the computer science where it's abbreviation from Binary digIT) which is Ger. Biß |I_Biss| (a I_bite, o. Teu. biti & bita are given), where some morsel is also sup-d bc. ein bißchen means "a bit", & Imbiß |I_Imbiss| (-stube) is a place for eating like snack-bar (of small Bißes to be put "in" 2(but bc. "in" in Dative for masc. becomes "im" it is Imbiß)2 ). To cont. with Fr. I_biscuit (Biß + quit) or I_biscotte (a Biß like a côte |I_cote|-rib), or their I_bis (to play one more "morsel"), or their I_bistrot /bistro (to trot for a bit; in Fr. bistre means red-brownish colour, i.e. it's a bit dirty 2(though in Sl. bûstrûj, as ment-d before, means fast flowing or clear, but that's not to the point here)2 ), or the ... I_bison (as ruminating animal, that's only a guess), or also Tur. I_bit as a ... flea (i.e., again, smt. small), or comp. it with the o. bina (<< b.) as two (i.e. a splitting). ( Sp-ing about fleas let me squeeze here one small parallel about the flea-markets, where the Ger. variant is like yours (i.e. v.v., I_Floh-Markt), the Rus. is I_tolkuchka (bc. people tolkutsja-crowd there, what is diff. idea), & in Bul. we use the Tur. name, bit-pazari. )
     So that, if we return to the I_bad m-ing of the I_bath, it is so bc. some sticking into, pricking (for that is how usually the water comes to the surface, by sticking of smt. in the earth, making a hole), or grinding, making of small bits (rel-d also to the battles), is sup-d. Here is also your (Ger.) I_bitter (as smt. boda--bothering), or Rus. I_ovod (Ukr. ovad, Slovenian & Srb. obad, i.e. it comes from bodatþ |I_bodat$|) what is a gad-fly or hornet, or Ar. ... I_Bedouin (bc. their life in the desert has to be full of bedi-troubles, I think; or else they bring troubles to the others, bc. of being bandits & marauders); then the w. bath means usually mud-bath (hence there is the falling in the mud what isn't a nice thing), or our (Sl., also Fr.) I_banja is so named bc. falling in the water we usually hear some 'båmm', so that this r. & the hidden image is old as the world (<< also lokva /loch; or Tur. derece coming from the dere-valley). But changing "b" to "v" we came to the before-ment-d Ar. I_wadi (or I_vada. in Bul) as small river, though not exactly, bc. the point isn't so much in the smallness as in the possibility to disappear (under the sands), it is a dry river leaving often only some route or I_valley (so that include this w. too, which is Fr. vallée, also an obsolete Bul. I_valog, what is m.o.l. t.s.; and then also your ... to I_pervade, as to flush with water). Then here, obviously, has to be the very w. I_water (I_voda or I_Wasser), or Ger. I_Schwaden (a line of mowed grass on a meadow --- bc. it looks like a rivulet), or Bul. I_vadja (to take out), & bc. this isn't Rus. (they haven't also the vada), but the r. isn't disappeared, so they say I_svada for a row or quarrel (t.s. in Bul., or Cz. vada, or Pol. wada, again as quarrel, i.e., as it's said, to show one's dirty linen in public!).
     So when I_wadi is so o., & it may smt. appear or disappear, this gives not only the taking out, but also the leading, following (the river leads us), in the form either of c. & o. Sl. voditþ /vodja /I_vesti /I_voditi (to lead), or of Lat. I_vado (-ere, to walk, move, approach, cross the wade-through 2(where to wade in Ger. is I_waten)2; from here is their phrase|I_phrases|: quo vadis as "where are you going"; or vador as person called with subpoena to take part in a law suit 2(i.e., taken out, izvaden in Bul.)2; or vas /I_vadis as a guarantor, again in the court), or (if we go back to really o. langs), then Avs. vadayeiti (to lead 2(given in mixed alphabets)2 ) & vadrya (young girl to be given as bride, i.e. to be led to a husband; in Rus. she is said to be "na-on vûdanþe |I_vu^dan$e| -giving-out"). In the Roman langs, in general, the verb to go, move, takes partially smt. from the r. vad- /vod- --- this is so in Fr., in It. (andare in sing is: vado, vai, va, but in Pl. is: andiamo, etc.), & surely also in Sp. or Port. And if some of you wonder why in Rus. vesti & voditþ mean t.s. (verbs of so the called perfect or imperfect kind) then look at Lat. vas /vado/ vadis. Here is also the ... I_vase (I mean it just has to be here), what has to be explained, either bc. we put water there, or (most probably) bc. we put izvadeni-taken-out flowers; I would even risk to include here the Am. place ... I_Nevada (supposing that there isn't much voda-water).
     Ah, but there may be found troubles also in the I_dell|s (or to I_delve), which are again smt. bath-tub-like, but here it's good to start with Gr. I_delva as a big vase, jar, or tub (which I write in Cyr. as Bul. w. bc., being special term, I couldn't find it in a Gr. dict. 2(poss. δελφη)2; but it surely is Gr. w. bc. it was in a delva where Diogen (-us) had been living & sleeping when Alexander Macedonian had come to him and asked him, in which way he, Alexander, can be of some help for him 2(bc. he liked him & wanted to support him somehow)2, and Diogen then begged him 2(as the fable goes, of course, I can't vouch for its truthfulness)2 just to move a little to the side bc. staying so he blocked the warming rays of the Sun). So here are many ws, like: Lat. I_dolium (a tub, maybe t.s. delva, but also a sorrow) together with I_doleo (-ere, to be ill) or the shorter dolo (to cut, hit with a stick, treat, or deal) or the deriv. I_dolorosus (ailing, dolorous --- you have poss. heard about the Mater Dolorosa as church icon), or your I_dole (which is given when one is aching in a way, or is dolorous, but this is also our fate 2(<< kismet)2 bc. in Rus. I_dolja is part of smt. 2(say, of an orange)2, or also Fr. deuil 2('djoj')2 as to have a sorrow). Or we may take Sl. prep. I_dolu (below), or Bul. I_dleto (doloto in Rus., a chisel), or c. Sl. I_dol /I_dolina (a valley; I've ment-d this before, what's very close to your I_hole, and we use the phrase "to jump over the hole" when beginning to better after an illness), or Rus. djatelþ |I_djatel$| (a woodpecker, what is a twin with our dejatelþ |I_dejatel$| what is an activist, acting person, like your I_dealer), or Tur. I_delik (a hole, & delmek is to bore making a hole), & so on. This surely is related to the number 2 in the form of Lat. /Gr. I_duo /δυο, what explains better the dolja-part & the dealer (as the person who divides the profit), & your ... I_dollop (a big dolja), & Tur. (also Bul.) I_dolap (kitchen closet; that's how you have made the dollop, I think, as what is left in the dolap), & Sl. delitþ |I_delit$| /delja (to divide), or the Ger. Teil-part (<< T.) & teilen (to divide, given from an o. dailiz); and I wouldn't be surprised if the ... I_dolby-stereo system is also here (as a device for "delving out" of the noice), then the I_delirium (from Lat. I_delilio as to mess, make an error --- like if one falls in a dol-hole, what drunkards often do), poss. also Bul. I_dali (whether) or Rus. I_esli /li (if), & others.

~ ~ ~
     And now we may go to the theme of building smt., which is good to begin with the bricks. The point here is that you use 2 ws, I_brick & I_adobe (as much as you have 2 ws for camels, camel & dromedary), where the first one is some broken piece (your to I_break, also a I_bracket, to I_brake as lessening the velocity, I_brisk, brick & I_briquette, Fr. I_bric-a-brac as some small things good for ntg., Rus. I_brig or brigantine 2(coming from Fr. brick as small boat)2, Ger. 2(Rus. etc.)2 I_Brise as light & refreshing wind, etc.; << also I_bris), and the 2nd one (in my view) is smt. that ... will do (like your I_ado is: a + do, or smt. adopted in the sense of accepted; but, on the other hand, it sounds very like Rus, I_sdoba 2(sdobnoe testo)2 what is a kind of dough used for making of Easter-cakes, what has to be smt. bettered, made dorbe-good, i.e. sdobrënnoe with more eggs etc.). Then in Ger. the brick is I_Backstein (literally: baked stone) what isn't interesting, & in Fr. it is brique. There is also the tile, which is (Dach-) I_Ziegel in Ger. & tzigla in Bul. (this has to mean smt. elongated --- << ziehen-to-pull), or I_cherepitza in Rus., what is from I_cherep (-ok) as broken piece of smt. (usually pottery, but also a ... skull).
     OK, but there is also the Sl. brick which is I_kirpich in Rus. & this is a kind of kråpka (in Bul., a patch, piece of material stitched over a torn cloth 2(<< kårpja |I_ka^rpja| /kårpa |I_ka^rpa|)2; and don't bother that this is in Bul. bc. the Rus* know this r. & use the verb kropitþ |I_kropit$| as to work hard, study smt.), so that this is t.s. idea of your brick. There is also the Bul. brick called I_tuhla, which is related this time to Rus. (for symmetry, ah?) tuhlûj |I_tuhlu^j| (stale, bad smelling), but also to their tushitþ |I_tushit$| (to extinguish a fire, what fits better and explains also the previous w.), so that this is again some baked piece; but on the other hand there is Ger. I_Tuch m-ing a kårpa-head-cloth (or some material), where this is rel-d to tun--do--done and their tüchtig |I_tuechtig| ('tjuhtih', hard working), what hides in itself (besides some 'au /wau' of the kind of Bul. 'tjuh') again crushing or breaking (<< Lat. I_tundo-to-hit). And it turns out that here is the right place for your ... I_town (that surely is made out of tuhli-bricks & with tüchtig work bur that's not enough), for which are given old: tun (as smt. done-finished), zun, tuin, o. Ireland dun, Welsh din (from Got. tunam /tunaz); and then has to be added also the I_tower (though it may be rel-d to the bull-Taurus, too, minding his curved horns).
     Having come to towns & towers, & using bricks, we may build I_court|s (Fr. cour in sing., It. corte, or late Lat. curtem = I_cortem), what is a very rich notion comprising defense, care, justice (as in the law courts), moral (in the courtesy & courtesans), etc., but from etym-cal point they are not interesting & are rel-d to the scratching of the earth making courses &/or encircling them with curved (cork-bark) fences. ( Well, smt. might be interesting, namely that in the Lat. the court is built from cohortem, & in a dict. may be found cohors = cortis as a court, fenced place, so that this is how the I_cohort|s-legions have arisen, as big gatherings in some court, one whole family; and in general I am right about the cork bc. I_cortex in Lat. is a tree-bark; there is also Lat. I_corpus as a body 2(smt. covered with "corky"-skin; f.ex.: corpus dei)2, & from here comes Rus. & Sl. korpus as a building. ) But in the Ger. variant, with the court being I_Hof (c. Ger., but the etym-gy, again, isn't interesting, at least bc. ntg. really o. is given, only a guess about rel-n to I_hoch-high), lurks an unexpected idea, bc. it (acc. to me) just has to be rel-d to their I_hoffen what is to I_hope! On the other hand, this should not be very unexpected for the Eng* bc. they also relate their hope to some I_hop|ping (in the court, that's where it is safe & cozy); and the Hof for its part is smt. hospitable, or they say smt. like 'of' (for "ah, I have reached it at last"), or 'ho' (in the sense of your obsolete "lo 2(& behold)2"), but the Ger* have not forgotten the ideas of the Fr. cour bc. they use the phrase: jemandem den Hof machen, in the sense of your to court, to go out with a girl. But by the Slavs the things are diff., bc. their I_dvor (<< d.) comes from the dividing of the area & rotating of the dverþ |I_dver$|-door, although our law court (I_sud in Rus., or suditþ |I_sudit$| as to judge, make law suit, or sudþja |I_sud$ja| as a judge) has sim. m-ing of the Fr. variant bc. sud (or I_posuda, but that's from t.s. r. bc. posuditþ /osuditþ is to judge) means also ... a dish (plate or bowl, some container for food), i.e. there's again some enclosure, though of a diff. scale (we shall disc. the etym-gy later --- >> sud, kadi).
     Still, this isn't our main concern here,. more interesting is the obsolete Rus. I_barin m-ing a master, land owner, and his peculiar rel-n (if you ask me) with their I_baran what is ... a ram (he-sheep). Both ws have "relatives" around the world, where barin was o. bojarin or I_boljarin (o. & c. Sl., coming from o. Gr. βοιλασ 2(what in my view "smells" of battles, and that one has to bojatþsja |I_bojat$sja| -be-afraid of him 3(boja se in Bul.)3 )2, but not only from the o. Greece, bc. in Tur., Tar., Azr., etc. was the w. I_bajar 2(surely not 'badzhar', though this smm. is also poss., like in Bul. I_badzhanak m-ing a brother in law)2 as a master or high authority). But there are also: Fr. (Ger., Sl.) I_baron (& baronesse), Ger. I_Bauer as a farmer (but also as a ... cage --- in order not to forget about the enclosure, what is mixed also with their I_bauen as to build), or Tur. I_barinak (a hostel /hospice --- << Ger. I_Herberge), or Bul. jargon I_barovetz as a big "brass", what we poss. think is bc. he often ... visits bars & other luxurious places & wears expensive cloths, but it is given from a Gypsy I_baro as big, elevated (but t.s. baro is given by the Ger. etym-sts for the Baron as o. high-Ger. w. m-ing one inclined to fight or show off or pretend), & there is also the baro-style I_baroque!
     So that the r. is old & Eastern and there are other ws, especially in sense of smt. bordered or enclosed, like: Fr. I_barricade (known everywhere) coming from I_barrage as to bar (usually a river) but there's also Tur. I_baraj as water-dam, and Ger. (Sl., etc.) I_Baracke (a barrack, in Fr. it's baraque), & the ... I_barrel (as a kind of "barrack"), & the I_bar (which is just a log or barrier, given from o. Fr. barre with sim. m-ing) going together with the I_barbecue (or barBQ, given not from the Fr. but through Sp. from ... Haitian barbacòa |I_barbacoa| m-ing there a grate or grille made out of sticks, either for roasting or for sleeping over). Or take also: Bul. I_bara (poss. from Tur., a rivulet), Fr. barque or I_barge (taken directly in the Eng., Barke in Ger., or barzha in Rus.) which goes with the I_bark (bc. the boats were initially made out of bark 2(Borke in Ger.)2; and comp. this with the cork bc. a bark in Sl. etc. is I_kora), or Tur. (& Bul.) I_bayir = Ger. I_Berg what is a mountain (a kind of barricade), or Eng. I_barn (a house of I_Bauer--I_barin), & so on; so that the Rus. barin-Herr-master is the owner of some snug fenced place, but he is also like a I_baro-baron, & the I_baran-ram (in addition to being common animal in a wealthy house) looks also very majestically btw. the other sheep.
     But there is one more idea here --- we just want to catch this bar, to reach to smt. that is in a barred place (just bc. it is isolated & not to be got easy), what explains: Bul. (illiterate or jargon) I_baram as to catch, get, touch, Rus. barûsh |I_baru^sh| (a gain, profit 2(& it is usually the I_barin-owner who takes the barûsh)2 ), or t.s. Tur. bariş |I_barish| m-ing there (& mark it, bc. this is how the Muslims accept the things) a peace, armistice (shaking of hands in the open, yes, but this implies also the idea that the barûshi-gains are bigger in peaceful times), or the before ment-d Ger. I_Bargeld as cash (or barfuß as barefooted), coming from the short I_bar as open, accessible (the latter also as erreichbar or I_offenbar), or their vereinbaren as to talk over, coordinate, (i.e. baram-to-touch-hands verein-together), or then your I_bargain (to gain smt. bar). Ah, but there is also your ... I_neighbour, what is translation from Ger I_Nachbar (smb. near to us; you go here to Fr. I_bourge-town, but the original idea is of baram-touch him; on the other hand it is poss. that also some ... horse's I_neigh|ing is hidden here 2(I mean, in putting "neigh" for near)2 , bc. in Fr. he is I_voisin, read 'vuase~', what 2(if you ask me)2 comes from the known voice 2(or vox in Lat.)2 ). Or I may take some Tur. ws (& Bul. dialects) like: I_barem (given from bari) m-ing "if only (I could put my hands on it)", or I_barabar (together, given from beraber), or hambar (a granary, in Rus. ambar, what is Tur.-Per. I_ambar & it splits in: 'am' (that's what we say when we eat or gulp smt.) + bar; this is poss. predecessor for your barn); then this surely relates with the disc-ed I_bera--I_berry; then there is a Hun. I_baratom as a friend or comrade; then here is maybe your ... I_barnacle (in diff. m-ings, bc. it is smt. directly accessible, though some growls rel-d to the barb etc. are also poss.), or the ... I_barracuda (where from, & combining it with our 2(& Srb.)2 sharan-carp, we have coined the name of another fish, I_karakuda, which is of the family of carps); & so on.

~ ~ ~
     And now let us disc. diff. houses or homes (leaving aside the flats as trivial, and the I_apartment|s as smt. apart, and the kvartiras as smt. square & disc-ed). Your I_home is Ger. I_Heim ('hajm'), & Heb. heym, and is not away from our (Sl.) I_dom, which, nevertheless, has to be derived from Ger. Dom (a cathedral) & Lat. I_domus (a home, house, farm, family, etc.; & doma was a roof or house), what in turn comes from o. Gr. δομοσ (a house, building, tent, family, homeland, etc.). I wouldn't be surprised if the r. is even older bc. this sounds like the Sl. dûm |I_du^m| /I_dim (a smoke; & rising from a chimney smoke is the 1st sign of a house), and there's also smt. thundering in the name ('dum' in Sl.; what may be also a sign for building of the house or for the work done there); but however it is you have to believe me about the cited ws bc. of the sign "domestic flights" in airports (i.e. Lat. I_domesticus, or Fr. domestique), & in Rum. (a lang. from the Lat. group) I_dominus is a Master, Sir (i.e. the owner of the dom-home; resp. one adresses a man /Sir with domnule or domine). In other ws, this is the idea of "my home --- my castle", but with the I_house (which is Ger. I_Haus), as sim. as it sounds, the idea is different. I sup-d initially (& for the fun of it) that there has to be smt. in common with the ... chaos (bc. a home, full of children & scalding, as usually, wife, or even Parliament's House, is smt. of the kind), but the Ger. etym-sts relate it (as was said before) to their Hose-trousers. I believe this also bc. Rus. hozjajstvo (a house, house keeping), or resp. I_hozjain (a host, Herr-Master-or-owner), has to be from the Haus but sounds like 'hoz'-smt., & there is also a I_hazna /kazna (in Bul./Rus.) as a treasury (which may be looked at as a house in the house, or a pocket of the trousers), & then there was o. Per. exactly I_hauz as a water-well in the house, & the Rus. etym-sts cite here many Eastern ws, like: Crimea-Tar., Azr., etc. haza or huza (as hozjain-landlord), ment. the Muslim high priest I_hodzha (I_hoca in Tur., meant as a host, teacher, wise man, or just an old one); and, besides, this sounds also like Bul. I_hizha (a mountainous hospice).
     On the other hand, from the I_Haus we may go to the ment-d Lat. I_casa (<< c.), but I think this is diff. root. However it is, from there (or from a med. Lat. casela) the Swiss I_chalet (a peasant's house) is given, becoming then Fr. & yours, & it isn't away from your I_cellar or I_ceiling, or from Sl. I_selo (a village, in Bul. stressed on the 1st syl., in Rus. on the 2nd, but they don't use it nowadays & prefer the w. I_derevnja, which comes from the derevo-tree); on the next hand (bc. the things are messed) selo is near to the ment-d Sl. cheljadþ |I_cheljad$| (children, posterity) what fits here bc. in patriarchal families (living in chalets) there were usually many children. ( Whether we go to variants of the r. gen-, or to the kåt-, or to smt. sim., this isn't very important bc. these rs are o. & Eastern; to the casa may be added also Tur.-Ar. I_kaza, or kaaza as obsolete Bul., m-ing a district, area, or also kazemat as a jail, which is given from Fr. I_casemate but I think it's also Tur. 2(& what is Tur. is in, say, 20 % of the cases, Ar. or Per. or the like)2. )
     On some further more hand I_selo may be from (or at least rel-d to) Lat. I_cella or your cell (I mean, each house is a kind of cell), where may be ment-d also: your (to) I_seal (to close the roll- or letter- "cell" 2(>> also tzelûj or I_cielo)2; your other seal as sea animal has to be shortening from sea-lion, I sup.), or your I_shell (think of a shell-fish) or the ment-d Rus. I_sheluha (a shell; in Bul. it is shortened to I_ljuspa, resp. ljushtja is to peel, say, onion, though this relates also to the I_Lauch-onion --- << L.; but if we start from shell--sheluha then may be cited also Rus I_zhila 2(a tendon)2 as a kind of 1-D shell 2(but often in the meat it is 2-D one)2 ). Well, we go a bit aside (though this doesn't matter much in this chapter) but around the shell deserves to be ment-d, I think, also the ... I_silk, which is shëlk |I_shelk| in Rus., & it is exactly the shell of the cocoons (though the etym-sts say the o. w. was sioloc, &, what is even more strange, this was name of some eastern tribe, from Seres in Central Asia, sup-edly Cathay-China, & the w. has entered the West via the Sl*; now, I am glad that the Sl* have given smt. to the world, but it doesn't seem very probable to me referring the silk, this may be better applied to your ... I_serge, and even then the point may be argued bc. it is taken by shearing of the sheep & in Rus. sounds again sim., sherstþ |I_sherst$| --- << sh.).
     Then maybe the I_shallow things must also be ment-d (bc. a shell is shallow, isn't it?), & the Sl. I_anchoret which is I_otshelnik in Bul. (in Rus. otshelþnik --- we don't start here from the anchor, as you do, but from the kelþja |I_kel$ja|-cell bc. he is a man leaving in seclusion, what is sim. building like your recluse, who is closed smw.), & of course Fr. I_cellule (a cell, chamber) & the I_cellulose, or Ger. I_Zellwolle & the I_Zelt-tent, & It. I_cello-violin, & Sl. I_chelo as a forehead (we shall come shortly to this again), & Ger. I_Schall-noice (with pl. Schälle; & Schallplatte as a gramophone-plate; & I_Schelle is a bell, or a slap, or also I_shackle|s, bc. they chime), etc. The last reminds me that the shell may come (from imit-al point of view) from the Schall, i.e. the murmuring of the sea (in the shells or whatever else lies there on the coast; there is also Rus. I_shelest as light noise, as that of a wind in the tree-leaves); there is also Ger. I_Schaluppe as a kind of boat, & Ger. Schale (a shell, crust, or bearing), & your (etc.) I_shawl, & the I_shoal of fishes (like the previous), & Bul. I_shepa-cup-of-hands (<< sh.), & so on, but let us leave the cells & shells in peace.
     So we have spoken about hosts & masters, and ment-d the Rus. hozjain (who, with or -out the idea of Hose-trousers, guards & protects us), but for the Bul* he is called I_stopanin, what gives the stopanstvo-farm, & comes (in my view) from the w. ... I_stop (said to be vulgar Lat. but used nowadays in all countries) --- bc. this is the place where one may stop & be fed & have a roof over his head. Then for the Ger* t.s. person is called I_Wirt (from here Wirtschaft is an industry, or Landwirtschaft is a farming), & his name says us that he just works (<< I_werken; or I may add also their I_wirr as twisted, meshed, complicated, resp. Wirrnis is a mess). Ah, there is also Rus. I_izba /izbushka (stressed on the 2nd syl.) as small house, or t.s. Bul. izba (now ìzba) as a cellar, but this is Tur. I_izbe, & the m-ing is of smt. dug in the earth bc. busha /izbushvam in Bul. is to take smt. out (say, the stalks of peppers, for to stuff them); as a variant of this w. may be observed (I guess) the ment-d o. Rus. I_soba-house (or/& Ger. I_Stube-room). And there's also our (Bul.) maze as a cellar but we'll come to it later.
     More interesting, however, is your I_farm, for which I sup-d a priori some rel-n to the far places (<< I_fahren-to-drive; or, say, Tur.-Per. I_ferman as a long & strict document; or Ger. I_Farn what is I_fern in Eng. & is a 'får /pår' plant 2(i.e. split & delicate, like a fin)2, & in t.s. time I_fern in Ger. means far 2(where from I_Fernsehen is the television)2 ), but officially it's rel-d to the firmness & the form (bc. you can't have a form if the substance isn't firm --- right?) and given from Fr. ferme (in turn from med. Lat. I_firma) m-ing a firm, as firm as the ... I_firmament is (called in Rus. nebesnaja tverdþ), but also closed (maybe you can still see written on the doors of some railway carriages "fermez la porte"), & also a farm. This firmness has to be obvious for the Rom. langs bc. in It. firma means a sign as autograph, resp. I_firmare is to sign a document. This isn't exactly what I have thought, & the strong rel-n of the farm to the firm is very important (although acc. to today's Bul. commercial law the farms are not counted for firms 2(maybe bc. the taxes have to be diff.; and they have to differ bc. the farming, almost everywhere, is less productive than the industry, & aplying t.s. taxes will mean to kill the farming)2 ), but it isn't much diff. bc. the I_ferman is really smt. firm, but also bc. of the ment-d relation (<< konetz) btw. the border & the infinity or far places (& the ferman is not only firm but intended to be applied everywhere in the state), so that the closeness is in t.s. time smt. opened. Ah, and the adjacent Lat I_forma-form was poss. coined by the o. Rom* bc. it is given (with some doubts, but I personally don't doubt here) from o. Gr. ... μορφη m-ing t.s. (though this strange mess with the lets is difficult to explain, if not with some of the above-ment-d rel-ns with the far things), giving also the I_morphology. ( There is one more thing, that has ntg. to do with this ferme but sounds sim., so let me squeeze it here, the pharmacy or Lat. I_pharmacia or o. Gr. φαρμακεια, coming from their φαρμακοω m-ing to ... poison --- and that is where from the symbol of pharmacists, the curved around a glass snake, comes. This shouldn't be rel-d to the forma bc. it wasn't Gr. w., but the r. 'far-' has from o. times its m-ing of far things & carrying 2(<< Bosforus, & I may remind you also the name ... I_Christophorus-Christopher, said to mean: "he, who carried the Christ", on his back through some river)2, or here has to be smt. like the just ment-d Farn-fern as a herb, & as to the ending -κεια, well, this may be rel-d to some ako--caco, as smt. poisonous. )
     There leave a few more things to be added, in order to finish this long (maybe the longest) chapter: some premises that we may built, like, say, I_stall|s (Fr, stalle). They either are built of some stalks-pillars, or are smt. set or standing, bc. here is the I_stool, which you don't like much & use mainly in its medical sense of heap of faeces, but this is Ger. I_Stuhl (stool or chair) & c. Sl. I_stul or I_stol (the 1st is Rus. & the 2nd is Bul. chair, but stol in Rus. is a table, so that it may be said that we sit on tables, or eat in stalls, if you like), as also our Sl. capital-town (I_stolitza in Rus. etc., also I_prestol is a residence, head-quarters, what comes from o. stoleshnitza as a stol-chair --- as much as your chairman comes from the chair on which he, or smm. she, sits). B.t.w., the rel-n stall -- stol is natural & may be observed also in It. I_mangiare ('mandzhare', to eat) or Bul. jargon I_mandzha-meal comp-d with your I_manger as a place where only horses may eat; and having come to this "magical" r. (<< magic, magus, Magen) I may remind you the Ger. I_Mandel (<< M., an almond and a tonsil --- bc. they look alike) & your (Lat.) I_mandible (with which those poor animals masticate their mandzha). Yeah. but the Lat* were not the 1st people who have come to this r. bc. there is Gr. μαντρα (Bul. I_mandra) as a sheep-cote, place where cheese is made (so that the Gr. μαγερικο-pub fits here well; there is also in Bul.'s Rila Monastery an old canteen called I_magernitza), & you surely have heard about the Hindu (Skr.) I_mantras, too, where the chewing is meant figuratively (as incessant repeating of sacred verses). We shall come to this again soon (on mandarin), but here may be added also Tur.-Ar. (& obsolete Bul.) I_mangal (small movable, usually as tripod, metal pit for burning of charcoal to prepare smt. for mangiare-ning), or the Fr.-Lat. & your I_image ('imazh' there) & /-ination & the insect's I_imago (here in the magical sense, imagino in Lat. is to make, show, reproduce 2(the next and true form of the insect)2 ).
     So, but we may build also I_Stapels (Ger. for a heap, or building-frame) or shtabelþ-s (Rus. for a heap of building materials), using I_Stab|s (Ger. for a stick; you prefer just to stab with it; from here comes the Stab-head-quarters but << St.), & in this way we may make many stabile things (known everywhere, like: Lat. I_stabil or Ger. stabil or Rus. stabilþnûj etc.), or your I_stable as a shed for horses, or Rus. I_stojlo with t.s. m-ing (here from Lat. I_sto as to stand, endure, put on stands for selling, etc.), or your (to) I_establish (o. Fr. establir or new etablir, coming in turn from Lat. stabilire). Or the ment-d Bul. I_staja-room, which is t.s. as o. Gr. colonnade or anteroom or atrium called στοα |I_stoa| (especially the stoa in o. Athens, painted with pictures of the battle by Marathon on the walls, where the very Zenon used to give his lectures, and bc. he was the grounder of the philosophy of stoicism here the I_stoic 2(στωικοσ or Lat. stoicus)2 also pops out --- what fits well bc. you know that the stoicism means to stand against all the perils, to endure). Here is also the I_status, I_statistic|s, your I_stout (also as a sort of beer), Rus. statnûj |I_statnu^j| (strong, bulky), etc., but I sup. also the ... I_table ("s" isn't stabile prefix so that it may fall & lieve the table, ah?), which is table in Fr. & I_Tafel in Ger., & is given from Lat. I_tabula (to remind you the phrase |I_phrases| tabula rasa as empty sheet, with ntg. yet written), & the I_tabelle-sign or tableaux, but there's also the Tur. (Eastern) game I_tabla (backgammon for you, but known in Bul. by its Tur. name, & is said that in o. times it was called also in Eng. table), so that the Lat. tabula has its predecessors. Ah, but what I mostly wanted to tell you, related to the Ger. Stab, is Bul. I_stobor what is a fence, which I decode as: sto (100) + I_bor (a pine tree), i.e. you go to the forest & cut 100 pines there, & then make your fence (you may think this just as a fun but I am not so sure about this bc. in Rus. it is I_zabor 2(rel-d with sobiratþ /zabiratþ as to catch, get)2 & in Bul. we have modified it with some ideas in our heads, so why not with what I am telling you?).

     So, and this will be the end now.
     }.

     IN THE BEGINNING {} WAS THE GOD {} CALLED URRH {} WHO WAS THE TRUTH {} AND THE LIGHT {} AND THE WISDOM{}. HE WAS IMMENSELY POTENT {} AND MADE THE TIME & THE SPACE {} AND THE MATTER {}. THEN HE MADE THE GRASS & THE TREES {} AND THE ANIMALS {} AND THE THINGS LEFT {}. THEREAFTER HE MADE THE MAN & THE WOMAN |I_MANCHP|
     {
     Oh, the I_man, and here I mean exactly the I_Mann, not the Mensch (as any human), this most intelligent being of all the Creation, who might have been made even more intelligent, like the God himself, had my Urrh not been really infinitely wiser than we can even imagine, and therefore deciding not to make a god-like creature (bc. a God, if He is really an almighty God, should be in position to create another God, if not in other way, then just by copying Himself 2(as the simple computer viruses can do)2 ). But He had in His proper time --- what am I saying? what time? when He created it, too; hence He has known always & for ever what there is worth knowing --- so He'd seen in advance that making another god would in the eyes of the humans (not really, by the true logic of God Himself) smh. diminish His power (bc., if He can create another God 2(what He can, my Urrh can this, you may be sure)2, then, maybe, He in turn was created by another, previous, God, & the latter in turn, & so on, so this will take smt. from His omnipotence & -presence). What isn't right, of course, I mean, ntg. & -body, except Himself, can diminish His power (& why should He alone do this?), bc. He was & is & will be everywhere & always, He is infinitely dividable not loosing His entity (as, say, a magnet, or the notion for infinity where when you add even another infinity ntg. is changed, but even more so, bc. if you subtract God from t.s. God there, still, will remain the whole God, & other similes); and, anyway,.this wasn't the point of the Creation, it was done to give some pleasure to God, for the game or the fun of it (is what I sup., bc. nobody could know what exactly a god meant or means, not being a god himself, what I am not). So what I wanted to say is that the man is smt. magnificent, or at least we find it suitable to think so.
     But let me take more serious approach to this root. The man in Lat. is I_manus, where the core idea is of his hand bc. the latter means: hand, paw, power, battle, group or detachment (sup-edly military), where from I_manipulus is a hand or cup of the hand, of group of soldiers, band or gang (& this, surely, is only masc. trait bc. women don't like to gather in groups, either to play games, or to fight, or to hunt; comp. this with Herr & herna, but we shall return to this idea shortly). This rel-n is to be seen also in the Fr. where I_main means a hand but is read 'men', what is so also in It. (la mano), though here it is fem. what looks pretty strange (bc. ends like masc. w.) but (taking into account the Ger. die Hand & the Sl. ruka /råka, which are again fem.) it becomes clear that here not exactly the hand or the arm but the wrist is meant, which is fine, has fingers (<< />> f.), so it is justified to feminize it. The r., however, is older bc. in Skr. I_manus was again a I_Mann-man, & there was Skr. deity I_Manu as father-sire of all humans, & there are many sim. ws (<< Menge, mangiare, mangal, majna) that may not be directly rel-d, but, still, smh. might be so (through the power, or the sticking together, or fast whipping, etc.), bc. Gr. μανοσ (which obviously is here) means thin, rare, or << Sp. maña |I_man$a|-dexterity (and in Ger. I_behend(-e), though from another r., but it is the hand, is again dexterous). The human hand really is the crown of Creation, with its 20 degrees of freedom, or 27 for the whole arm, and bc. (if you don't know this) you've to search in many handbooks to find what these degrees mean I shall explain it here: these are the dimensions (or directions) of movement for all joints (1 for up -- down, or left -- right, & 2 for in both directions, i.e. in a plane), so that you have to count them & multiply by 1 or 2 (or take 4 for one finger), & for the arm-joint must be added 1 more (bc. that is why you can box --- forward -- backward movement). Bc. of the sticking together &/or the power & strength, the w. I_mandarin (-e), which means both, an orange-alike fruit, & a title of Eastern ruler, is to be explained (like the manipulus); in this sense might be also the I_mandate (but << I_mandalo).
     There surely are other ws, like: Skr. I_mandalas m-ing circular, or mandalam as a disc or wheel, or Tibetan sacred mandala (a circle with small icons inside), or their I_mand as to be joyous, feel happy (what has to correlate with the I_mantra bc. it is repeated exactly to make us happy). As you see, there are many ideas, and here emerges also the circle, which is regal figure (all its points are on an exact distance from its center, what has to be rel-d to the rulers & we'll come to this on Kirche). On the other hand, bc. the movements of human hand are strong & fast, there is an o. Gr. μενοσ as a power, strength, anger, or μενω as to stay on place or retreat, so that now the power may arise or disappear bc. there is Rus. (c. & o. Sl.) menjatþ |I_menjat$| as to change (o. Sl. mena, & menjala is obsolete Rus. w. for one who changes money; or also I_peremena /I_smjana is Rus. /Bul. for changing of smt., etc.), and this might be meant as smt. for me & smt. for you (<< I_mein-mine; to add that menjatþ is officially given from o. Teu. gamains), what is a thing that men have done from pre-historical times. The things are meshed, but there was Skr. I_menis as a måst |I_ma^st|-revenge (<< m.), or Avs. mäni as a punishment, or Skr. mayati as to change (what indicates that the point in the Bul. & Skr. revenge is in the changing 2(as you have done to me, so I will return it to you)2, but this is also man's behaviour & based on the power of the hand). And you may wonder (as I have) but here has to be cited also the Eng. ... I_manure, though meant not as human's "droppings", but as proper treatment (of the soil), bc. it meant initially to apply, fulfill a duty, cultivate, & is given from o. Fr. maynoyre, or manour or mainover, what is now the known I_manoeuvre-maneuver. ( Yeah, but mark that in all these ws the Mann is over, as is sup-d also by your fertilizing 2(which comes from the Lat. futuo-f#cking, but, if you are squeamish, you may relate it to the futurus-future)2. )
     So, and the other variant name for a man, I_masculine, is rel-d to the ... muscles, of course (<< I_musculus); but the short male, you may bet it, comes from the bad power in form of the Lat. malus (<< m.). The Sl. man, on the other hand, which is muzh /muzhchina /I_muzhik in Rus. (måzh in Bul., mazh in Macedonian, etc.), is related to the capability to do it (and don't ask me, please, what is this "it") in form of Ger. mögen |I_moegen| (<< also "maybe", bc. it may, but may also not, be), or, if you prefer it so, to Sp. I_macho; as far as this is a kind of test << also testiculus, & also zeugen for the Ger. variant. Yeah, but when a man is young or small, even if he can't do it, he is looked at with great expectations & is liken to the sun, as I have ment-d (<< sinij or Sohn), what isn't the case with the daughters (as we shall see soon).

~ ~ ~
     But there is another Sl. w. for a man (which may be applied also to a Mensch, but usually isn't) and this is the ment-d Rus. I_chelovek (or I_chovek in Bul.). The so called vulgar etym-gy is that this means: for each I_chelo-forehead by one I_vek-cent.! We shall dig more here after a while but let me squeeze now another remark bc. in today's Rus. a forehead is I_lob (there's the phrase lobnoe mesto-place as a high hill where from in old times people accused in some crime & charged with dead penalty were flung down to break their lobs), what I relate to Ger. I_Lob m-ing a praise (bc., you know, big or clever forehead is the very thing to be admired, & the Teu* have the approving cry "lo", which you use only in the phrase "lo & behold", & also bc. the Rus* have the obsolete w. lobûzatþ |I_lobu^zat$| /lobzatþ m-ing brotherly or sisterly or paternally kiss on the forehead 2(though this may be rel-d also to the I_Liebe-love)2 ). Etym-cally the lob is c. & o. Sl. (o. Rus. lob as ... high river-bank, Cz. leb 2(in diff. cases: lbi, lbu)2, Slovenian låb, or o. Sl. låbånå, as a skull, etc.), what is given from an o. Gr. λοφοσ (as an occiput 2(the back part of the skull)2 or a neck, or bird's plumage, or mountain ridge) or λοφια (a mane, back, hill), what is convincing (& I would like to ment. also your ... I_lap 2(where from the laptop computers come)2, bc. it doesn't sound gut to relate it to lapam-to-eat or lecken-to-lick, but may be meant as an inverse image of the lob 2(i.e. concave instead of convex)2 ); and for the Ger. Lob they go to the love (citing o. Teu. lobon, Hol. loven, Sw. lova, etc.), so that both "lobs" are not officially rel-d but I don't think this is a mere coincidence (& don't forget your I_lobe as some part, & the I_lobby, bc. here also smt. elevated ot sticking out is meant).
     So let us return to the Bul. I_chelo-forehead (also Srb. čelo), which, although not used now in Rus., but is, still, church-Sl., & there is an obsolete Rus. chelobitnaja (prosþba-plea) m-ing such a plea where one kneels & beats his/her forehead on the floor. With such peculiar for the Western world letter as 'ch' one has to take more care and vary it a little, & then may be found, f.ex.: Lat. I_celo m-ing to hide (what is the purpose of the skull; << also I_cella), or the ment-d (violon-) cello, or It. I_cielo (read 'chielo', sim-ly to I_ciao what is read 'chao') as a sky, firmament (meant as some big closed sphere), or, if one goes to the o. Greece (& takes into account that the Gr* prefer in such cases the letter 'k'), then one may come to their κεφαλε-head (<< kefalþ). On the other hand (ah, these many hands, I can't keep enough attention to all of them), there's Rus. tzelûj |I_tzelu^ûj| (tzjal in Bul., o. Sl.) m-ing whole (as the cielo-sky; there's also Rus. I_tzelka as a virgin, i.e. with yet sealed vagina), & there's also Ger. I_zahlen as to count (& Zahl is a digit or number), & these ws may be rel-d bc. the counting is a way for grasping of the whole (amount or idea); this zahlen is not always rel-d to numbers bc. erzählen |I_erzaehlen| is to tell a story. Etym-cally this Rus. -- Ger. rel-n is questionable bc. tzelûj is given rel-d to some Got. hails (smt. I_heil-high-or-saint) & then maybe to Gr. καλο(ν)-good, in what I doubt (not bc. I don't admit the idea that the whole things are, in a way, sacred, but bc. I don't believe that the Sl* would substitute Ger. "h" with 'tz' or 'ch', & also bc. we are not fanatically religious); and for the Zahl is said that this has given your I_tale & is rel-d to I/G. r. del- as to divide (in what I also doubt bc. zahlen is rel-d to ziehen-to-pull 2(<< Zeit)2, and the tale is better to relate to the talk 2(<< it or I_tolk)2 ). So that chelo -- cielo is rel-d very good, & there's also the deriv. I_celestial, and the zahlen-counting comes bc. of the sky & the stars there (which wise people have counted from old times), & from there (maybe via the Teu*) also the Sl. tzelûj has arisen.
     And as to the Ger. "z" here, then we may better go to o. Greece & look for their ment-d τελοσ (<< tele, I_telo, I_telum) bc. these are also whole things; and then our tzelûj |I_tzelu^j| is also to be explained ('t--tz' is natural modification), & then I should add also your ... I_zeal, what is t.s. Fr. zele, & surely (bc. the m-ing fits good) also Ger I_Ziel & Sl. tzelþ |I_tzel$|, what is a goal, target (which w. I explained), or purpose (what fits bc. ntg. is whole before the goal is reached). So that here are the I_zealots-fanatics (running after their Ziel with much zeal), and, if we soften the 1st let. a bit to 'zh', then also the Sl. (Rus.) wish (zhelanie; or zhelatþ |I_zhelat$| as to want), & also (in my view) our Sl. I_zloba what is ... a spite, hatred (bc. that is what the zealots are well filled with 2(what surely isn't a good thing, but we have to put up with this bc. of the strong rel-n to the goal, & without a goal we just can't do)2 ). But don't think that the zloba-spite is smt. typical only for the Sl* bc. there, of course, is your I_jealousy too (bc. the jealous person is full of spite against his or her object, or against many other people), which is Sp. I_zelozo, It. geloso ('dzheloso'), even o. Gr. ζηλοσ m-ing there both, zeal & spite /jealousy (and, if with capital let., then the god of these things, son of Palada & Sticks, brother of Nike).
     Ah, but we, still, haven't finished with the Rus. I_chelovek bc. the etym-sts go from here to a Skr. I_kulam as a flock, family, set of smt. (what doesn't seem good to me bc. our w. is sing., in pl. it is entirely diff. --- I_ljudi in Rus., or I_hora in Bul.), but this reminds me to insert here (& this is its proper place) Rus. I_kulak m-ing both, a fist of hand (which m-ing is unknown in Bul.), & wealthy landlord (what may be heard even on the West), and this is in sense of the Lat. manipulus (or << the "grasping" Graf), but this w., really, is Eastern bc. there is a Tur. kulaç |I_kulach| as a linear measure = to the distance btw. our 2 outstretched hands-kulaks (1,5 m., or more). So I don't believe in the chelovek -- kulam rel-n, & not much in what is added about the I_vek-cent. being rel-d to Lat. vici (to overcome or win), bc. here the main role play the old things (Bul. I_veht, etc. --- << I_vetus, I_vecchio); there are given other versions but they are not pretty sure in the etym-gy. What I personally mean is that the things are sim. (for them to be confused), & the Rus* have also the w. uvechþje |I_uvech$je| as an illness, disablement, where this invalidity may as well come from the old age, & there is also Bul. I_veche as now (contrary to not yet, the time has passed 2(what in Rus. is I_uzhe, stressed on the end, where ùzhe or uzkij is narrow, i.e. the time interval diminishes)2 ), so that, so or otherwise, the Sl. vek has Lat. roots. But this, still, might not be part of the chelovek (o. chlovekå |I_chloveka^|, the last let. is not to be read), & I have ment-d our o. I_chado-I_child (o. & c. Sl., as Cz. chad, Pol I_szedo, etc.), & the nearness to your w., & your I_chap-friend (surely not Teu. bc. they don't have such let.), & the Tur. çoluk |I_choluk| or çokuk again as a child (but it is not only Tur. bc. in Hin., maybe in Skr. too, I_chela was a disciple), & the Tur. çelebi |I_chelebi| as a man (Herr-Mister), & here I may add also: their çop |I_chop| as a coin (or die) to be cast, & çelik |I_chelik| (also Bul. & Srb., a steel or smt. strong as steel; & comp. it with the ment-d Sl. sila too), & the Sl. (Rus., Bul., etc.) I_chlen, not only as a part /member, but as a limb, counting also the penis (& it becomes hard as çelik, doesn't it?), so that, I think, the r. (if we start with 'chlo' 2(or, in many cases, even with just the let. 'ch')2 ) comes smw. from the East.
     ( Ah, I may talk for hours about the let. 'ch' being the core of life, especially on the East, and then by the Sl*, bc. it is to be got by some smashing --- << chuk-hammer, çük-"special-hammer", chip, chukar-rock, >> chastþ-part, etc. --- hence it takes part in the building of many things, but it is also smt. whole 2(coming from the East there have to be some dual image, like the just ment-d tzelûj--cielo)2, so that this has to be enough to defend my thesis 2(not that this is the "one & only" char. of life, but one of the most important)2. But I may call your attention also to 3 very sim., at least riming, Rus. 2(& c. Sl.)2 verbs, namely: nachatþ, pochatþ, & zachatþ |I_zachat$|, which all mean smt. like a beg-ing 2(for the 1st << nachalo, from the 2nd is our pochin as an initiative, & the latter means usually to become pregnant 3(zachevam in Bul.)3 )2, and if we take apart the suffix -'(a)tþ' 2(looking very Skr. as suffix for verbs)2, & also the beg-ing 'na'-, 'po'-, or 'za'- 2(as being highly used prefixes --- i.e. we just tried to vary the r. in some way)2, then we are left with just the char. 'ch' 2(which is one simple char., not as I write it here as 2, using the unsuitable Lat. alphabet)2. And surely other examples, but let me not become too partial or prejudiced. )

~ ~ ~
     OK, we have disc-ed the Sl. gospodin, Ger. Herr, Sp.-Lat. don, Lat. dominus, your Mister & Sir, & Bul. hora, but not the Rus. I_ljudi-people (we just ment-d them once but have not explained them). So let me do this now, bc. they, smh. (& in my view) are rel-d to your ... lady. My version is (as usual) simple: the ljudi are rel-d to Ger. I_Leute ('lojte', t.s.), or, even better, to their dialect Lüd (t.s.), & this time this is also the official etym-gy (there was o. Got. liudan & I/G. r. leudh- as to grow, having given also some o. Eng. leod). This is good, but I have to make some remarks, where the 1st is that this is smt. good, honoured, for the elite (<< e. or Hellenic; also leader), where may be added also the known Fr. I_lieutenant (though etym-cally he is given as built from lieu + tenant, where the former is a place 2(from here has to be the known I_league as linear measure, accepted as I_levga in Rus. but now obsolete)2, & the latter is your tenant, i.e. he is some land-owner; I mean, this is the etym-gy but in the lieu hides smt. flowing 2(<< litþ, I_elej, I_eluo)2, elastic, & good 2(<< Leib & I_Leben)2, so that is why here comes the measure); and the 2nd remark is that this flowing not always is good (<< lajno-shit), & that is why very near to the Leute stays the bad guy I_Luder (<< L.).
     As to the I_lady, she has to be here bc. she is also a woman from the elite, or, as the Rus* say, ladnûj chelovek (bc. I_ladno means good, well), though here, again, isn't officially said so, but is given o. hlaefdige, which were to be split in: hlaef as your I_loaf (which we touched on hleb) + smt. btw. your (to) knead (where are also Sl. I_knedli as a kind of dough- or rice- nuts) & the dough, i.e. she is the one who gives the bread (to the serfs); more than this, t.s. ware the case with the (land-) I_lord, Scottish I_leird, who was before hlaford or hlaefweard & was to be split in: loaf + ward (so that he now keeps the bread), what had its Ger. equivalent as I_Brotherr (not brother). Well, it isn't easy to say here neither "yes" nor "no", bc. this is a well used idea (I have ment-d the Tur. & Bul. çorbaci as a master, coming from the chorba-soup), but you may as well see for yourself that, even if the lord may be derived from some kind of ward, then for the lady to start from hlaefdige sounds too imaginative; it might be so, but there some other idea is needed (to cause such drastic mutation), and that is exactly what I've told you here.
     [|I_comments| And let me use the place to make small remark about our I_master|s, where: your w. is rel-d to the mystery of ruling, the Ger. I_Herr gives us the heredity but starts from some snarling sound emitted by the angry ruler, the I_Sir--Sarah is smt. selected but the way for doing this is a kind of squeezing (>> sûr-cheese), the Sp. I_don may do a good 'dån'-hit on our heads, the Pol. I_pan is as if personification of the Gr. god Pan (& also gives us the panis-bread), & the Bul. & Rus. I_gospodin starts again from our bog-baga-god (what is pure idolatry, if you ask me, but being now all democrats, we just like it). We shall come later to the Communistic addressings, but I may tell you that btw. the above ment-d ws I can't find a single one that I would like to be called so; maybe only the w. I_people, which is Fr. peuple ('pjopl'), sounds good bc. it (no matter that etym-cally comes from the population & the popping 2(of eggs)2 ) sounds like the 'pi-pi' squeaking of young chickens, & I like to think that we all are & behave, in general, like silly chickens. So I think that if we address ourselves with, say: "peeper", "peepess", & "peepy", & "peeps" for pl., we shall do ntg. wrong. Don't you think so? ]
     But let us continue with the good things on lad-/lat- bc. there are many ws here, like: o. Rus. latatþ |I_latat$| (to mend or botch; what can explain the ment-d I_charlatan as one who paints & makes the things look good), their latû |I_latu^| (only pl., a cuirass or armour, smt. made out of small pieces & used to protect the knights 2(as much as the I_cuirass has to be rel-d to the caring, I sup.)2 ), your I_lath (not just as a plank but as smt. interwoven & made to protect us, like the lath-fence), your I_lathe (a machine for making of good laths), your ... I_lather (bc. it's a ladnûj-good thing that makes us clean and also surrounds us 2(as t.s. lath-fence)2 ), your (& Lat.) I_lattice (a kind of latû), Tur. I_lata (or Bul. I_letva, a lath-plank, also cloth in Tur.), Tur. (from the Koran) I_latif (fine, almost invisible, pure 2(as if treated with lather)2 ), Ger. I_Latte (a plank) or Leiste (m.o.l. the latter, but it is meant as smt. good & well-made bc. I_leisten is to accomplish, do with efforts) or << I_Leiter-leader, & so on. There are also: Ger. laden (as to lade or I_load, what has diff. m-ing, but as noun, I_Laden, is a shop 2(i.e. again smt. ladnoe, & loaded with good things)2 ), Ger. Lade (a big box, or a drawer, a place where one loads smt.), your ... I_late (poss. meant like when the time "loads"-bends-down, as when smb. dies & becomes late), or Lat. I_later (a brick, or plate), I_latio (to carry, or give help), or I_lateo (-ere, to hide 2(& hidden means protected)2, where from is the I_latent-hidden period of an illness), or the lateral-sided things (I_lateralia is a bag to carry aside over the shoulder), or (in my view) the very ... I_Latin given from 13th cent. from their latium meaning the part of Italy including Rome (as smt. laterally placed, in the latitude of Italy, or the like), or Sl. ladþja |I_lad$ja| /ladia /I_lodka (a boat --- ladnûj thing used to carry heavy loads), or Rus. I_lotok (a counter in shops, or a tray), or the I_lotus (either as a flower or as Hindu pose to sit & meditate; in this way we go a bit away to the ment-d I_Lot 2(<< L.)2, but it fits here if meant as smt. good), & others.
     Continuing in this direction we may come again to the ment-d I_let (officially given from Ger. I_lassen-to-leave, but I sup. an idea of smt. ladnûj-good has also to be present), what is naturally rel-d to the I_letter (Fr. lettre or Lat. I_littera), or, else, to the little-small things (as ment-d). But then here is your I_lad too (as ladnûj-boy 2(not for beating)2, in Tur. he is I_levent 2(<< l.)2, though he corresponds good with the I_lass --- as slim as a lasso), & Rus. I_lad (when all goes I_ladno-well), or I_sladkij (sugary, süß in Ger., & you see that the Sl. w. isn't of the r. of Zucker-sugar, it is smt. that we eat "s-with lad"), or their ... obladatþ |I_obladat$| (to have smt., to take, though mostly in sexual m-ing of copulation; built from ob-around + lad), & the church incense I_ladan (in Rus.) or I_ladanum (in Fr. & Lat.) used to drive away the bad powers, & the I_laudanum-opium (also giving lad to us --- bc. otherwise there wouldn't be addicted people), & other ws (if we change the r. by swapping "d" & "n" we come to lind- 2(<< I_Linde-lime-tree)2, where may be added Ger. lindern as to lessen the pain, or Sp. I_linda 2(& as a name, Linda)2 m-ing a beauty, or also Rus. landûsh as may-lily). So that (to return to the starting point here), the rel-n: ljudi -- Leute -- Lady -- lad -- ladno surely exists.

~ ~ ~
     OK, but I have to say more things about the men (before we turn our attention to the women), namely to make little disc-on (or, rather, monologue) about the main diff-ce btw. men & women. And I surely don't mean that a man is usually bigger & stronger than a women, bc. this isn't so important and is true only for the mammals (for the birds it isn't always so, I sup., for the reptiles I don't know for sure, but for the insects it is v.v., & there is the peculiar fact that by some of them the females have the bad "habit" to ... eat their male partners after the act of copulation --- to get the needed vitamins & albumins), and about the intellect I will not indulge to speak here bc. there will be another place for this, and, besides, the point isn't as much in the intellect as in smt. else.
     [|I_comments| And if some of you asks the question: why by the insects the females play more important role than the males, so important one (in fact, the most imp., the sexes being only 2) that they have to be even bigger & stronger, then I will tell you: this is bc. it isn't at all easy to live being an insect, each frog coming by may eat you for breakfast or dinner, to say ntg. about the spiders (if you are a fly, & then you have to look where you fly). In short: the harder the live, the higher & more important is the role of the female I_individuum (which Lat. w., b.t.w., means smt. indivisible), bc. it is the most conservative of both sexes, i.e. she has to care for the procreation of the gender what is the most important point when living conditions are bad. Yeah, but with the mammals, especially with the humans, & more so nowadays, the life is not so difficult, so that the stress moves from the mere existing to the bettering of the family &/or gender, what isn't 1 & t.s. thing! The bettering or enhancement of the posterity isn't a conservative task, this isn't in the sphere of the woman, this is both powerful & intellectual thing, & it belongs to the man. With the emancipation, of course, the situation changes, but the mere fact that this became poss. today (but was not poss. 2(bc. didn't happen)2 before) speaks for lessening of the function of procreation even more, up to the point of disappearing of the families (what we have ment-d) as the next (after the individuum) higher social level of unity. So that the women who plead now for emancipation & playing the role of masters btw. the sexes (bc. that is their usual understanding: not as equality 2(what, frankly sp-ing, is a myth, bc. no one can make the diff. sexes equal, bc. they were created to be diff.; as also the sexual feeling is normally based on diff-ces, not on sim-ities)2, neither as having equal rights before the laws 2(bc. this would mean, & means, only to have equal basis to show the diff-ces)2 ), so such a person either has a fixed idea (i.e., is a bit idiotic, I'm sorry to say this but that's how it is), or, else, is just silly.
     Let the Emanze-s (that's how the Ger* put it, where in Bul. I put it as emantzipatka, what is grammatically correct building of fem. 2(like, say, aristokratka for a she-aristocrat, or rabotnichka for a fem. worker, etc.)2, but the point is that the ending patka means ... a she-duck), or the anti-sexists (what sounds a bit better but is as silly as the previous name; and this surely doesn't mean that they don't like the sex, no, they like it 2(maybe they are more inclined to homosexual kind of it but this is questionable & not to the point here)2 ), so let they think a little about this (if they want, of course, bc. they just don't want to reasonably think, with their fixed ideas, not that they can't think such simple thoughts), but I sup. it is clear that the both sexes are as much needed as both hemispheres of the brain are. ( Where one of these halfs, b.t.w., 2(the left, & ruling the right part of the body, & with the center of speech in it)2 is a kind of digital computer, logical center that works in awakened state, and the other part 2(the right one, ruling the left part of the body)2 is analogous computer 2(& mark that this means non-logical)2, & works mostly in sleep 2(& that is why we dream impossible or illogical thinks 3(like I have caught myself once that entering the lift in a dream & pressing the knob for my 5th floor I have, for no reasons, emerged on the ground floor)3 )2. ) So that, even if there are some advantages in being a man, there are also many disadvantages, & v.v., & let us not, therefore, try to change our karma (or curse my Urrh Almighty). ]
     Ah, I have begun to tell you the major diff-ce btw. the men & the women & jumped to the side, but I shall jump even more so bc. of these male-eating females, which typical representative is the praying I_mantis (where mantis has to mean a kind of mantel, but I haven't dug here), & this insect is called so in almost all of the langs, like: Gottesanbeterin in Ger., I_bogomolka in Rus./Bul., & mantis religiosa in Lat. --- bc. of its usual pose of prayer (the reason being, ha, ha, that it has long fore-paws and keeps them for that reason folded, but just waits to stretch them out & catch some insect). And having come again to the insects let me squeeze a remark about the I_ladybird, which the Am* call ladybug, & with reasons (bc. it isn't a bird), the Rus* call bozhja korovka (what literally says "God's cow", maybe bc. of the spots like on some cows, or bc. it is also God's creature & looks beautiful), the Ger* call it Marienkäfer (but whether here the Godmother is meant, what will justify the God in the Rus. name, or it isn't so, I can't tell you), & in Bul. it is I_kalinka (often rimed as k.-malinka), what I think has to be rel-d to the Gr. καλο |I_kalo|-good (bc. we like her, it is "she", as much as it's "lady" for you). ( There is ntg. officially given for her, so that her name might also have come from our I_kal-mud 2(bc. of the spots)2, but I don't believe much in this bc. they are not muddy, they are just nice; anyway, this is natural guess bc. there's also Rus. I_kalina 2(maybe viburnum, not very high tree, with clusters of small red berries; but even in this case I think it shouldn't be the mud meant there but the Gr. r., bc. καλλινω means to make oneself beauty)2. But I have ment-d that the good & bad m-ings of kal--καλο are mixed, and here I may add also one Rus. Kalin-tzarþ given from former southern Rus. Republics where I_kalyn meant fat & silly person, but I, again, have doubts whether this is the hidden m-ing in his name. )
     And I have postponed to tell you the main diff-ce, or the most interesting man's trait, for so long in order to give you enough time to guess it, bc. it's obvious. This has to be (up to me) his strong desire to play games, to risk, to make experiments. There is ntg. womanish in these things, not bc. she is so silly or incapable to play, no, she just doesn't like such things; and she doesn't like them bc. she wasn't "programmed" for this, she has to preserve the life & not to risk whatever, she just has no rights to behave in such "silly" way as the man does. That's it, but it is so for many reasons, & this is fixed well in diff. langs. One of the examples is your I_diversion (or Fr. I_divertissement, or It. divertimento, & so on up to the Lat.) bc. this means an attack or invasion (usually men's job), but also smt. that gives pleasure to the men (where I don't think an average woman will find much divertimento-fun in a diversion). There is also your I_game (& I don't mean here the etym-gy, we'll come to this), which may be a computer or card or die play, but also a hunting, & not only that men like this killing (where women usually don't) but in Rus. a hinting is called I_ohota and this means also strong wish (coming from hotetþ |I_hotet$| /hochu as to wish; or take their I_ohotno as "with pleasure"). We said smt. about this on Cz. herna-playing-house and Sl. igra-play (also Fr. guerre-war), but there is another example, of what isn't interesting (usually from point of view of the man) in the Sl. langs, where I_skuchen (that's in Bul., in Rus. will be skuchnûj) means dull, not interesting, boring (& I_skuka is a boredom), what just must be related to our I_kucha-heap (bc. skuchenûj in Rus. is gathered in heap)! So did you get it why, if smt. is tidy arranged, it has to be boring & dull?
     Well, it's easy, and I shall remind you what a baby does when one gives him /her some plaything --- he /she just flings it down & begins to laugh merrily & feel very happy. [|I_comments| One may say that this is not only man's trait but human's one, and then I may even add that the desire to break things, instead of to create smt., is natural bc. the ruination is the easiest kind of creation, and the babies usually are not sexually motivated in their doings (where the women are, or, to be more precise, they are inhibited by the sex to show their natural intellect bc. they think through the sex 2(not that they think more about sex than the men do)2 ), but what small children show is more typical for the men than for the women (& that is why the women are usually = to the men in the matter of intellect when they are outside, i.e. before or after, the age of sex --- mark this, though it's obvious, come to think of it). There are diff-ces btw. small boys and girls (older than babies), but they don't contradict to what I am saying; on the contrary, these diff-ces confirm the fact that the boys are those who like to play real games (with risks & unknown in advance result of the play), where the girls just pretend that they are grown women. ] So, and together with our skuchen-dull may be ment-d also your w. I_singleminded, which usually sounds bad (I mean, people don't like to be called so), though there is ntg. bad in having a clear goal in life & following it strictly, but too good isn't good, there has to be some diversion; more to this, being very singleminded is taken by people not only as dull but as nearly idiotic behavior.
     Still, there are other examples, there is also ... the I_sport! As a notion this should not be surprising bc. to sport means to play games, & you know well that even in ancient Greece (paragon as good society for the Western world) only men took part in the Olympiads, but I mean it etym-cally, bc. it turned out that sport is almost everything that gives pleasure (to the men), & the w. is said to be an aphethic form (a shortening via ellipsis of the 1st unstressed syl.) from I_disport (dis + portus), what was a variation of divert (dis + vert-to-rotate; & "dis" is said to have disappeared bc. people thought this is definite article & might be dropped), so that we come again to the diversion. ( Frankly sp-ing I have many times likened the sex with the sport but have thought this as funny paradox, & now it turned out that this was old Western view to the things. ) There is also Ger. I_Delikt as an offense or crime, felony, which is Fr. I_delictueux ('deliktjo', a criminal) & Lat. delictor (guilty 2(<< I_delilio as to fall in the I_dol-hole; but you may take it also as smb. 3(or smt.)3, who isn't good enough to be ... licked)2 ), but here surely (bc.: how else?) has to be the known Fr. I_delicatesse (you have taken the Ger. variant Delikatessen, writing it delicatessen), what is smt. I_delicate, or I_delectable (so that I was right about the licking, or liking |I_like|, but I've cited this). Here may be ment-d also Lat.: I_delecto (to like smt., have fun, enjoy), or delectare (I_dilettare in It., I_delight in Eng. 2(you maybe think this is smt. like a light from heaven but etym-cally the idea is diff.)2 ), & then, of course (after ment-ing the It. w.), comes the It. I_dilettante, bc. he (well, she too, I don't object to her being also dilettante) is a person who works just for pleasure (as the Communists said it will be so under the communism, but they lost their power & gone from political scene, so I don't know now when it will be so, if it will be at all). The dilettantes are here bc., to put it in It., they work "per il loro diletto" of just for their fun (or for the kick of if), & this was heard even in the Turkey (or, rather, they have known it before) bc. there dilekçe |I_dilekche| is a plea (i.e. smt. that gives pleasure, but we shall come to diff. pleas on another place). ( In this way de- /di- here turns out to be smm. a prefix, but smm. not, as, f.ex., in your I_delay, coming from Lat. I_dilatio as a hindrance or postponement, it is prefix to lie /lay. ) This diletto-fun reminds me to put here one parallel in the amusements btw. diff. nations, where: the Fr. I_amusement obviously starts from the muses (though they are not so moral as the Ger* 2(<< müssen |I_muessen|)2 to accept this as their moral obligation); the Ger* say I_unterhalten what is to lead a conversation, to amuse oneself, but the main m-ing is of to support or maintain (here, them in their everyday life); in the Eng. is used mainly the w. I_entertain|ment, what is smt. that absorbs or sucks us enter-into (what is Fr. view bc. the w. is Fr.); and for the Sl* it turns out they that mainly ... kill the time bc their I_zabava /zabavlenie (as t.s.) starts from bavja as to delay or to slow down (what is the Lat. view from dilatio, and it must, I sup., be taken as smt. that delays us in the flying rhythm of life & in this way gives us some support in it).
     So to resume, that the men like to play games, but for this purpose they must 1st gather together in groups or bands, to heave some banner-flag (Ger. I_Banner; and when there is a banner there'll soon be found a group of men to march under it 2(in Bul. /Rus. this image is applied even in converting ... mathematical fractions or expressions under common denominator, called I_znamenatel, where zname is a flag)2 ), & this banner in Sp. is I_bandera (or also an army; I sup. you have heard the song Bandera Rossa 2(bandiera in It.)2 but you most probably don't like it). Or, then, some men will bind around their necks some I_bandanna|s (also Sp., which has to be red, but any bright colour, or mixed colours, will also do), which binding is Ger. (Teu.) I_binden (band, gebunden --- the r. vowel may vary, as also in the Eng. to bound), & here is the I_bandage, poss. the I_bondage, the I_banderole, Ger. I_Band or Bande (as a volume of books, or a tape, or banda-band), the I_bandit (t.s. as the I_gangster & built in t.s. way, but from another r.), & Ger. I_Bund-union (with the I_Bundestag-Parliament), or their bunt-motley, or Sl. I_bunt (an upheaval or revolt), or your bunt-hit (on the bum), & even the ... I_contraband (as smt. against the legal or official governmental "band"). But this isn't all bc. in Ger. I_bannen is to catch attention, concur, draw to, or also to ... I_banish from the church (so count your verb too, & don't bother that the m-ing is opposite), or the noun Bann means a power, charisma, enchantment, captivity, and here is Sl. I_obajanie (a charisma), & (I sup., but: how else?) Rus. musical instrument I_bajan (a kind of harmonica), & the I_banjo (some Bann for all the "Joes"?), & bc. of this bannen-drawing-to of the banner the latter in Sl. is called also (as obsolete) I_stjag (bc. it stjazhaet-draws the soldiers under itself).
     There is also Ger. I_Bahn as: a way, path, railway-line, or an orbit, and if we look at the r. as an imit. of some chiming hitting ('bamm') then we may come to the Bul. bell, I_kambana (where the 2nd syl. is t.s.), which is given from It. I_campana as church bell and surely reminds you about the I_campaign & the I_company (where some chiming of bells is usually sup-d, to mobilize the people 2(though one may start from the camp 3(>> I_champ)3, so that the things are messed)2 ); on the other hand I can't exclude entirely the swelled form of the bell, which is like ... pepper-pods of the kind of Bul. I_kambi (like small pumpkins), but we shall come to this w. later. If we now change the 1st syl. 'kam- /kom-' to 'kol-' (for calling, << c.) we shall come to the Rus. bell, I_kolokol (Ukr. kolokil & o. Sl. kolkolå), which is traced through Lat. I_calo (-are; to call, and I_calator was a servant or waiter, bc. he waits to be called to serve, just as is the idea with your waiter), & o. Gr. καλεω (to call) or κελαδοσ (a noise), up to a Skr. I_kalakalas m-ing some wild cries. But here may be ment-d also the Sl. drum which is I_baraban (the 'ban' is still there), which turns out to be Eastern (Tar. I_daraban 2(where from in Rum. it is darabana)2, or Crimea-Tar. I_balaban 2(now a big drum)2 ), so that the important syl. is again ban- (bc. the beg-ing dara /bara is some mumbo-jumbo). I don't want to say with this that our baraban-drum or kambana-bell is exactly the Ger. Banner, but they are smw. around & well rel-d.

~ ~ ~
     With this I might have finished what have to say about the man but I would like to insert here a pair of paragraphs about one Bul. jargon, I_pich or pichaga, which has wide m-ing of: nice man or boy, a guy (but surely not gay), one who often & well screws, but who is also a kind of gentleman (though not bc. he's gentle, no, our girls prefer it to be hard), and I sup-d this has to be, smh. rel-d to ... your (to) I_pitch (bc. this is sim. movement as in the sex, up & down), but it isn't so simple. Etym-cally here is ntg. interesting: the w. is Bul. (not Sl., in Rus. it has to be translated as their cynical ëber |I_eber| 2('jober', though I haven't seen it written bc. it isn't a w. to be written)2 what is from Rus. ebatþ |I_ebat$|-to-f#ck) & is given from Tur. piç |I_pich|, but the reason why I am not satisfied with this is that there it means a bastard, son of a bitch, what has contemptuous m-ing, where in Bul. it sounds elevated & dignified; but the etym-gy is sound bc. this is a Balkan w., & also bc. from here is our I_pichka what is a slut, whore (or a vagina), where hardly smt. dignified can be seen, what is, m.o.l., in the Tur. m-ing. Well, one may say: it depends to whom it is applied, what is true, but I, still, decided to dig a bit around.
     The Tur. piç |I_pich| (as it had to be expected) comes from Per. with main m-ing of a sprout or sapling, or smt. twisted or curved (so that you see now the point of ment-ing your pitching), where this may be smt. good, or also smt. bad (but it's not explained on what this polar notions are based). It might be that we (or the o. Per*) have come to the other side of the action, i.e. a I_pich is one who makes diff. sons of bitches, & for a man this sounds good but for a woman it isn't, or also: a man has a "sprout" where a woman hasn't; but, on the other hand, there can be mixing in the m-ings bc. of another sim. r., & then, really, the Eng. pitch means also a tar, a substance used to make smt. (a ship, usually) waterproof, what comes from Lat. I_picem as a tar (used from ancient times for impregnating |I_impregnate| of ships 2(i.e. to forbid them to become "pregnant" with water)2 ). This dirty substance (a kind of garbage, or a kind of piss 2(& the I_tar, b.t.w., has to be from the I_Tartarus-hell)2 ) fits well with the m-ing of the Tur.-Per. piç & Bul. pichka (there's also Bul jargon I_pishleme as young boy, an urchin 2(which we relate to the w. I_pishka as penis, but used only for pissing)2, which some pronounce as pichleme, what is exactly in the Tur. sense); and, besides, your I_pitch has also a m-ing sim. to the pit (what sends us to the w. put & the putta --- << them). The Eng. etym-sts can't say for sure where from is the pitch-up-&-down-movement (arisen about 16th cent.), but (acc. to me) it is rel-d to the piç-twisted-sprout & Bul. pich, & also to the sharp things of the kind of pikes (<< pick, pike, pinkeln). In this sense is also Ger. I_Peitsche ('pajche'), which is Bul. I_bich m-ing a whip (in Rus. this isn't so but the r. isn't unknown bc. bichevatþ is to castigate or to whip, also bichå is o. Sl. w., in Cz. it is bič 2('bich', surely)2, in Pol. bicz read t.s., etc.), and judging by the difficulty with which the Ger* write this beautiful let. 'ch' you may be sure that it isn't Teu. but comes smw. from the East (it's said via the Western Slavs; & that a pich must have a good "whip" I think you won't deny 2(our Sl. bich is given from the beating but this is world-wide r. which we disc-d & this changes ntg. in the ideas)2 ). But then here may as well be the place for the Sl. ... bee, which is I_pchela in Bul (pchëlka in Rus., or vcela in Cz., or I_pszczola 2('pshchola')2 in Pol., etc., o. Sl. påchela) --- bc. it has very sharp "whip" (for the Teu* & the Eng* it is rel-d, as a rule, to the biting 2(there was o. Prussian bitte, Lithuanian bite /bitis, as a bee, & others; though << bee)2, but nearer to the Sl. name is an Irish I_bech, what then isn't away also from your I_bee).

~ ~ ~
     Now we are going to the women, but I must warn you in the very beg-ing, my dear readeresses, that there aren't very good m-ings hidden behind the diff. names here (like woman, misses, daughter, etc.), and this isn't only bc. the men are guilty (& it highly depends on the lang., as you will see, & in some cases the m-ings of such womanly ws may be even better than those of ws for the malus-related male), but bc. the women just don't care (bc. they continue to use the ws, & bc. I have informed some women's organizations & they didn't bother even to say "thank you, but ..."). So let us begin with the Eng. I_woman (which, surely, isn't Teu. Frau) for which I propose the splitting: womb + man (what is in the sense of birth-box & is natural guess), though your etym-sts don't say so. They admit that the w. sounds strange, and say it has emerged in 13th cent. as womman, then mutated to wimmon & wifmon and then has given your current wife. Yeah, but that is for the I_wife and they don't say what the suffix -men does here, and when we come to the wife, then (in my view) it has to be derived from Ger. (i.e. from some of her ancestors in the Teu. langs) I_Weib m-ing (it is now obsolete) a wife or an old woman, which w. is interesting bc. it is not "she" but "it", and if the so precise in treating of the genders of ws Ger* chose not to bother with this (bc. that is what neutral means), then they have to have some reasons for this.
     An almost obvious reason for me is the rel-n to their I_Wabe (& the I_Weib before not much time ago was Weibe) what is a ... honeycomb (i.e. again a kind of birth-box, or neutral mechanism, bc. the bees lay in these cells not only honey but also eggs for new bees 2(b.t.w., your w. must be smt. combined, or looking like a comb in intersection --- << Kamm-mountain-ridge; and in Rus. they 3(in pl.)3 are sotû |I_sotu^|, coming from I_sto = sotnja as a hundred)2 ); besides, this r. surely is an imit. of wow /woe cries (where the point isn't so much in the beauty of the women as in their weeping), to which point may be added that smw. in ... Haiti islands I_wahinee meant a wife. There is also good rel-n in the Ger. to their I_weich (soft, i.e. like a wax, easy melting), what is a feminine trait; and poss. here may be ment-d the Am. I_squaw (we don't meet with I/E. lang., but, still, bc. I speak about imit.), which has come from native Am* (the Narrangausett Indians, around Massachusetts) & means again a wife (smt. squashed or bitten, or intended for squeezing). But let us return to the woman, where, when we equalized her to the I_wife, we may as well go to the Lat. I_femina giving the femininus = femininum, & Fr. I_femme ('fem', o. feme), & their I_famous or your I_fame --- in order not to think that the women are rel-t only to bad things. But, frankly sp-ing, mainly to bad things, bc. from this femina one may go directly to Sl. I_vime (that's in Bul., or vûmja in Rus., or vyme in Cs., or I_wymie in Pol., etc.), what the Sl*, surely, don't think has Lat. rs but it has (& even older), but what is more interesting (or worse sp-ing for the women) is that this means ... woman's breast (typically feminine attribute), or rather what you call an udder!
     With the I_udder I changed the r., but, on the other hand, we came to older ws bc. there was Skr. I_udhmen as an yield of milk (so that you see from which ancient times comes this puzzling syl. -men), which was from their udhar as fertility, fruitfulness, harvest. On some further hand, however, this shouldn't be taken for changing of the r. but rather for finding its older s-ing (bc. of the transition: udhmen -- "wudmen" -- women /femina). But if one starts (as in fact the Sl* do) with the 1st syl. '(w)ud-' m-ing some happy cry ('uhaa' --- like, b.t.w., Rus. I_uha m-ing ... a fish-soup 2(bc. it may be made very tasty)2; or I_udar-hit; or the o. Rus. ud-chlen-penis 2(which is Ar., >> I_udvat for Skr. rs)2, or our ura-hurrah, etc.) one may come to Rus. uditþ |I_udit$| (to angle or fish), I_udochka (a fish-hook), I_udoj (an yield of milk), or I_udacha (a lucky strike, fortune); or also to Tur. (it is Bul. dialect but it just has to be Tur.) I_odma (fast, now 2(i.e.: that's where the kismet lies)2 ), or to their I_odak (optical focus), & maybe other ws (we shall return to this). In the Lat. the beg-ing 'wud-' is lost but there also may be added smt., namely the ... I_vacuum (surely Lat. bc. of the ending), which corresponds perfectly with their (also Sp.) I_vacca m-ing a cow (it is also in Fr. vache but to me it sounds diff.)! So that's the woman /wife: a vûmja-udder & a birth-box /Wabe-bee-cell, though it rimes good (but just rimes) with the life.
     Well, for the Sl* the wife not just rimes with the life, it gives the posterity bc. it is I_zhenshchina in Rus. (zhinka /zhinshchina in Ukr., I_zhena in Bul., etc.), what comes directly from o. Gr. where γιναικα (read 'gineka') is a woman (there is also an intellectual Rus. jargon I_gineka = to their baba-woman), or γενεα = γενια is a posterity, I_gender, or γενεση is a birth or creation, what goes to the Lat. as I_genus or genea or I_genesis (or genu, where from the I_genuflection comes). This gives wide amount of ws like: I_gene, I_genius, gentle (Fr. gentil read 'zha~tl'), I_genetics, I_genocide, I_gynecology, the ... I_general (as good representative of the gender, like in "general case"), your I_giant (a bit diff. r. but with t.s. idea), the I_generator, the I_genre (Fr. 'zha~r', a kind of smt., gender in Eng.), Fr. I_gendarme (from gens d'arme saying "from the gender of the armed" men), etc. But not the Gr* were those who have coined these ws, in fact they distorted the r. not having good equivalent of the ancient & warm vowel 'zh' (or 'dzh'), bc. there was Per. I_zenana (poss. with 'zh') as the woman's part of Muslim house, as also the well known Ar. I_jin /gin as a spirit (from the fairy-tales), together with your I_gin as hard-drink (again smt. spirituous), which (not your gin) in Tur. is written as cin (& read 'dzhin'), where from is their I_cins (main inherited traits of character, a gender, race), or I_cingibi (swift as jin-spirit, not to be caught, known also in Bul. as dzhingibi, what was alias name of our great fighter for national independence in the end phase of nearly 5 cents Ottoman's yoke, Vasil Levski 2(where Levskialso is alias from I_lev-lion)2 ). Here is (maybe) their (again from Ar.) I_ciger ('dzhiger', a liver, as the core of life, what has to be so at least bc. of Eng.-Lat. I_jugular m-ing smt. else but still vital for any human; << jigit or digitus, though), or I_can ('dzhan', a soul; & I_canam /dzhanåm is like "my beloved"). And from here is the well-known Fr. ... I_ingenieur (engineer) & I_ingenious & the I_engine (bc. there has to be some jin in it, for to work so well, as also in the generator!), but the r. is older than Ar. bc. you have heard about the ... I_ginseng, or zhenþshenþ |I_zhen$shen$| in Rus. (a plant with root shaped like human being), where Skr. I_janas (read 'dzhanas' bc. it's from Eng. etym-gy) is cited, & Aryan I_gen as to give birth, or Skr. janu as the Lat. genu-knee (<< koleno).
     Ah, but I am ment-ing the I_ginseng bc. it is known to be Chinese, & it was there jen-shen (read as in Sl., 'zhen-shen') m-ing "with human image", & written with 2 chars, where the 1st (for the human) looked like ... the Gr. let. "λ" (only not with bent "head"), what is a very good (& simple) picture of a man (well, here rather of a woman, bc. of the aside-drawn legs; you may even think that this I_lambda /ljambda 2(or even landa, if I'm not in error)2 is the love & copulation let. and it as if says ... "let us lay down & be laid"); and the 2nd Chinese char., the 'shen', with this m-ing of an image or semblance, sounds very near to Rus. senþ |I_sen$| or tenþ |I_ten$| what is a shadow (though it is also not much away from the I_sense, to what we shall come smm.)! And this 'zhen /zen /dzhin /dzin /gen' surely (at least for me) gives also the ... I_Zen-Buddhism (which properly has to be read 'dzen').
     From the gene giving the live, and the latter being smt. twisted (as the sex poses are), we come easily to the ... I_jungle (where all thrives & grows), & to the I_joint|s (they surely stick out & turn easily), & to the legs in form of one Bul. jargon (I sup. of Tur. or Gypsy, & then Per. or Skr., origin) dzhongål |I_dzhonga^l|, & maybe to Tur. & Bul. I_dangalak /dangalak m-ing in Tur. a thickly built man, obese, or silly (<< s. for this rel-n), but in Bul. he is mainly tall & thin man, i.e. with long legs (we surely relate him to our dålåg |I_da^la^g|-long), & others. More precisely, the Western joint is Fr. I_joint (read 'zhuan' there) m-ing tight, twisted, interwoven, & here is also Bul. dzholan /zholan as a piece of meat (veal, usually) with the joint, & the Fr. w. in turn was from Lat. I_jungo m-ing to weave, enclose, harness, etc., so that here, obviously, are also: the said jungle (Fr. I_jungle read 'zhjungl', given from Port. junglo), Fr. I_jongleur, one mountain peak in Bul. called I_Dzhangal (in the Pirin mountains, they are alpine-like), from where we come directly to Skr. I_jangala (= djangala) as a desert or jungle, or to today's Hin. dzangal (read again with 'dzh') as deserted area (i.e. covered with thickets & thorns, which are joined together --- hence this isn't a desert of the Ar. or Saharan kind). Here is also your I_young (or Ger. I_Junge m-ing a boy), Ger. Hüne |I_Huene| as strong, vigorous man (smt. like the Tur. dangalak), << also I_igo, I_jugum, I_jogah, & I sup. the name of the ... Hungarians |I_Hungary| comes from here (as much as I_Magyar is smt. I_magus or maha-). So, but bc. the jungle is read with 'dzh', and young in It. is I_giovane ('dzhovane'), but on the other hand this is a well known name (Giovani /Giovanna), so in this way it turns out that all other: I_John-s, Johannes-es, Joe-s, I_Ivan-s /Ivanka-s (hence << also ivory, iva), Jovan-s, & other varieties, conceal in themselves the idea of young & lively persons.

~ ~ ~
     And now let us look by the Ger* who call the woman I_Frau, what makes it clear, even to a non-familiar with etym-cal researches, that here smt. free is hidden, so that the point is only to explain the m-ing (bc. in old times the women were not very free, they had to belong to their men & to behave acc-ly). The Ger. etym-sts say there was o. frouwe, which has come from the name of Icelandic goddess I_Freyia, & the free m-ing emerged bc. the latter was fem. deriv. from their god Freyr. In this I believe, but for Freyia (as a woman) I can't entirely exclude a poss. influence from the ... Gr. I_Aphrodite (in Lat., or Αφροδιτη in o. Gr.), where from the I_aphrodisiac|s come (αφροδισια was there a sexuality); on the other hand the Teu. ws (in my view) are closely rel-d to Ger. I_freuen ('frojen', to be glad) or I_Freude (a happiness --- like the name of, hmm, Dr. Freud, who has made his important discoveries concerning the sex just bc. he was such freudig-friendly man & liked the sex; I mean, he lived under the sign of his name 2(like some Mr. Mazoch to whom we shall come shortly)2 ) or I_Freund (a friend; & << I_frei-free). The beg-ing "A" in the o. Gr. w. might have been for taking of breath or to stress the exclam. (bc. one has to be very glad seeing such beautiful goddess; and she, or Freyr & Freyia, can easy 'får'-fly to where they want and that is why they are so free), but however it is, this r. is well fixed in the Teu. langs (e.g., in Hol. to address a Missis-woman one says I_mevrouw, & for a young Miss-girl --- I_jufrouw), & even the Rus* (& the Pol*) use the jargon I_frajer for a bachelor (smt. near to the just disc-ed pich but not t.s.). Ah, there are other assoc-d ws here, like: Fr. fraternitè |I_fraternite| (a friendship --- bc. the wife is the best friend of the man 2(this is a slogan announced in Russia, maybe in other countries too, before less than a cent. as variation of: "The dog is the best friend of the human!")2 ), or It. I_fratello (a brother), etc. (like the Bruder-brother but the idea there is diff.), so that the r. (though not exactly frey- or frau-) is also Lat., but --- just comp. this elevated Ger. m-ing of their woman, with the realistic Sl. view, and with the injuring (or derisive) Eng. (& include here also: Am., Canadian, etc.) view (& then << girl--gorlo--gulch; & there will be more Eng. ws).
     Now take Ger. Mädchen |I_Maedchen| as a girl (especially when they pronounce it, in one widely-spread dialect, as 'medshen') and tell me: doesn't this sound sugary-süß, as if sweet honey drops from their mouths, when they say it? And if you think that the honey is only a metaphor you are wrong bc. it is here, though not in this Eng. form but as: (o.) Sl. mëd |I_med| /med (Rus. /Bul.), or in the Teu. variants (like: Ger. I_Met, o. Ger. & Frisian mede, o. Eng. mædwe, Sw. möd, etc., with m-ing of your I_mead-drink, & there should not be made a fuss whether this is honey or mead bc. the latter is made out of the former 2(& the mead is I_medovina in Sl., though, alas, not produced nowadays, or at least not en masse)2 ), leading all to Skr. I_madhu as mead or honey, & giving also o. Gr. μεθη (an alcoholic drink, or stupor, drunkenness), where from is given the well-known ... methyl alcohol, I_methylate. Together with the mead, if you ask me, goes your ... I_meadow (by the natural guess that it is used by the bees as source to produce madhu-honey, & bc. you shorten smm. the meadow to mead 2(I sup. for t.s. reasons)2 ), but the etym-sts go here to the I_mow|ing (& then to Ger. Matte & the mattress, we've disc-ed this), what I don't believe much but can accept as an additional idea. The wide spreading of the mëd|I_med|--Met--mead is easy to explain as imit. of 'mmå' or 'amm' for smt. tasty, but it might be interesting to mention (as far as we already jumped to the side) that in Sl. there are 2 diff. meds, where the other one is the ... metal cuprum-copper (bc. it is as if waxy), which is medþ |I_med$| in Rus. (again med in Bul., med in Cz., miedž in Pol., etc., o. Sl. mjadå), and here the etym-sts only guess --- either it was rel-d to the smiting (<< Schmiedt, smite; what I may accept only as rel-n), or bc. of the area Midia (what I don't believe), or smt. else; I personally think this comes from o. times & may be explained with the sim. colour of this metal to that of the honey, & also bc. it is good for smiting.
     OK, but when we have come to smiths, then: what about the w. I_metal (known on the East & the West)? Well, this might have been from the smiting but shouldn't be (I think), it might have been also from the throwing (<< metatþ |I_metat$|, meteor), but being in o. Gr. μεταλλον it has to come from their prep. μετα |I_meta| m-ing: btw., together, with the use of smt., according to the circumstances, etc. (we shall come to the medi- /meta- r.), i.e. (in my view, here) in a sense of (easy) means for reaching of our goals; and then here has to be also the medal (Fr. I_medaille, 'medaj'), as being made out of metal. So, and let us return again to the mëd |I_med|-honey, where I feel myself obliged to mention also the Tur. ... names: I_Akhmed /Ahmet & I_Mehmet (<< Aisha too), where the idea for the Tur. girls has to be t.s. as with the Ger. 'medshen'! And as to your I_honey: this, surely, is Ger. I_Honig (with o. hunig, höni, hinny, etc.), but the etym-sts don't go before this, where, if they have looked in the o. Gr., they might have found there the ws χιων |I_hio^n| or χιονεοσ; but, on the other hand, even looking there & finding these ws they might have become no wiser bc. the 1st means ... a snow, & the 2nd is snowy. Yeah, but (in my view) this is a good idea, that the honey is a kind of "snow" (& the bees as if carry "snowflakes"), though there is more to this, namely that the snow is smt. very rare for the climate of Greece and for them the w. is a kind of happy exclam. (how it might have been accepted by the o. Teu* for the honey 2(though >> also Föhn |I_Foehn| as sim. r.)2 ); on some further hand, from this Gr. w. has to be the strange Rus. w. I_inej (also Srb. inje) m-ing rime-frost, which is strange not only bc. it isn't Bul. (hence, most probably isn't c. Sl.), but bc. for "covered with inej-rime" they say zaindevelûj (i.e. the 'd' is parasitic, it is an exception bc. they feel the w. strange for them), &, besides, I sup. that what the Gr* call snow is for the Rus* just rime-frost.

~ ~ ~
     Then we are continuing with the well known Fr. I_madame, which there splits in: ma + dame, so let us zoom this I_dame (not the r. mad-, as it is in the mother, for the moment). This has to be very good w. bc. here is the God Mother (like in Nôtre Dame de Paris), but then I ask you: what does here their damage ('damazh') as to press, roll, step over, or (if you prefer it so) your I_damage (as to harm, brake, or crush), or then your I_dam as high barrier or bulwark to keep the water away (which is taken in Rus. as I_damba)? Bc. the latter surely means also a dam as dame-animal (or as a vagina). And what about the ... I_demon|s (which usually are feminine), & the I_damn|ation? Well, from etym-cal point of view this in no way could be so, bc. the dame (acc. to Fr. etym-gies) has to come from Sp. doña |I_don$a|, & before that was Lat. domina (as fem. form of the I_dominus-master) so that here the I_dom-house was hidden --- but, do you believe this? I mean, these rs surely stay very near one to the other (m--n is an often mutation, these lets are also adjacent in the alphabet, and I may add that the Sl. name Nikola /Nikolaj for the Cz* becomes Mikola; as also for the 'o' isn't imposs. smm. to become 'a' 2(bc. the Fr* have the w. dome as a cathedral)2 ), but the Sp*, still, are more gentlemen-like, while the Fr* (-men), with their cherchez la femme in their heads, surely have allowed some ideas to influence the coining of (i.e. mutating to) the dame. Bc. the dam is a thing to be built around some hole (comp. dyke with dig /dug), & the latter is feminine attribute, so that the women, from the point of view of the Fr*, are damaged in a way.
     But as you have seen, the Eng* also think so (I may add your I_damp, too, as rel-d to the dam-vagina), & even the sentimental Ger* use the w. Dämmerung |I_Daemmerung| for evening twilight (as dark as, excuse me, in a vagina 2(or "in a bear's ass", if you prefer it so)2 ), & they say also dämlich |I_daemlich| (what, you may bet, is from the dame) m-ing silly (as a woman)! Or take your ... I_adamant. Here the things are interesting bc., for one thing, this may be a kind of inversion from diamant /I_diamond (bc. it, really, has t.s. m-ing), or, for another thing, the beg-ing "a" may be sign for negation of the r. dam- (as it, really, turns out to be in the case). More precisely, the w. isn't Eng. but Fr. adamanten (made out of diamonds), and it wasn't really Fr. but Lat. adamant, & it wasn't genuine Lat. but o. Gr. αδαμασ; & at t.s. time the "α" there were to be taken away (i.e. there wasn't some "Adam" to start with) bc. in Fr. I_daman means I_tamed (i.e., again, like a femina-dame), & this taming had begun in the o. Gr. where δαμαζω |I_damazo^| meant: to crash, break, subjugate, yoke. So that the dame is a tamed animal, and now look back to I_tamas & dumm, & to I_damga-stigma.
     On the other hand, disc-ing the madam we might have started with the r. mad-, what, although not right from Fr.-Lat. point of view, is admissible here bc. of the sim. ideas, but I have already ment-d many ws, namely: Ger. Made-larva, Lat. I_madeo-to-wet, Rus. mudû |I_mudu^|-testicles & your I_mud, Homer-Gr. μηδεα-vagina, the I_mater & I_Mutter-I_mother & the mating. Yeah, but why not to add also your I_mad? Officially it is given from old: amad, gemæd, gimed, gamait, kimet, etc., as: silly, vain, badly brought up, crazy, what leads us to I_gemein-common as mean, where I may put also the known Fr. I_gamin-hooligan (to whom we'll come again in another context), but this has sim. m-ing, and the abusive ideas present in the heads of the o. Eng*-men surely (if you ask me) have influenced them to change "n" to "d" in the r. (from mean to mad), in order to move it near to the madam.
     And what would you say about the I_Miss /I_Missis? If you don't relate her to the verb miss then I haven't succeed to teach you anything till now. And if you relate it to the missing, then you don't need to be very exact as to what she misses (whether brains, or smt. below in the body where the men have "smt." & the women haven't), but this rel-n has to be clear at least bc. of the 3rd pers. sing. of the verb, "misses". But there are other reasons, like: Ger. I_Mispel as I_medlar-tree (you poss. relate it to the mead-honey, or think it's pulpy like a medulla), which is I_mushmula in Bul. & Rus. (bc. we have not understood that the Teu* meant smt. I_misspell|ed, I_mistake|n, i.e. badly formed; or take Ger. I_Mist as a dung 2(where the Eng. mist has to be smt. mixed in the air)2 ), or the I_missile as smt. sharpened & intended to fulfill a I_mission, where from in the Rus. (what's Sl.) 2 diff. ws are built: I_mishena as a target, & I_missia as a mission (i.e. the usual mission is to hit the target with some javelin, as the man does by the copulation, & if he misses the target 2(what, b.t.w., in Rus. is I_mimo)2 then he makes a mistake). So that here, in a way, the Missis is meant as the "Big Hole", where the Miss, being shortened, as if diminished, has to be the "Small Hole", what I wouldn't call very decent (but, of course, just to the point).
     And don't think, please, that I am just imagining things, what can be proved by the fact that such explans couldn't be found in an etym-cal dict., but they can't be found there bc. we like just to pretend that such ideas have no place here (as, b.t.w., from smw. about 1990 in Bul. exists Tur. minority party, which takes part in all our Parliaments till now, & should take part in the future, for which officially is said that it isn't an ethnic party, no matter that it is & this is well known). And look at this diminutive Miss: as far as I know in almost all langs diminutive forms are built with adding of a suffix (like Ger. -chen /-line, or Bul. /Rus. -chka /-shka 2(what isn't much away from Ger. -chen read as '-shen', b.t.w.)2, or It. -etto, -ino, -issimo, or Fr. -elle , etc.), but never with cutting away of the ending (it's true that in Eng. might often be used shortenings to 1-syl-ic ws, like: Ma, Pa, Ted, Paul, Sam, etc., but this makes the name just more familiar, where Miss isn't familiar addressing 2(it would have been so without "Miss", only by the name)2, this is a polite w.; & taking it for diminutive of Missis is a natural acceptation). And if the Eng* wanted so much to use shorter ws (what is true, & a very good idea, too), then they might have said, e.g.: I_Mister (preserving this mysterious m-ing of the r.), "Mistra" for a woman, & "Mestra" for a young girl; or "Misir" (read 'majså'), "Misah" ('majsaa', for a woman), & "Misie" ('majsi', for a girl); or smt. sim. (bc., you know, common people usually say ma'am, what is much better); or then use Ger. Frau (as free or frivolous); or Fr. madame & mademoiselle; or Sp. doñ /doña; or Lat. femina (smt. famous); or whatever else. But there are the subconscious ideas in the heads of the Eng. sp-ing men, & the full indifference (or is it incapability to make logical conclusions?) in the heads of the Eng. sp-ing women, that have caused the current state of affairs.
     Or look at the Eng. pronouns "I_he" & "I_she"; "he" is smt. high (isn't it?) where "she" is just a shit --- ah, sorry, my dear readeress --- or, else, some hissing sound (smt. snakish); also "I_her" sound like snarling (or at least as a sign for thinking, "hmm", when the question comes to women). B.t.w., about the I_hiss|ing: I have ment-d it before, especially on hås |I_ha^s| (an eager wish to win or conquer) which surely is Eastern, though I couldn't find it in a Tur. dict. with exactly this m-ing (but there is I_his as a feeling or emotion, as also hiz as fast speed 2(& they have to be read with 'å')2, so that I am right about the origin). But an imit. is usually world-wide so that t.s. s-ing may be found also on the West, & with sim. m-ing --- like in your I_hate, which is Ger. Haß |I_Hass| (t.s.) or hassen (as verb), & there are given also: Got. hatis, Sw. hat, etc., as troubles, quarrels, rows; there is also a Fr. haïr |I_hair| (read 'hair') again as to hate, what might have led us to the Ar. hayir-gain what has diff. m-ing, but one shouldn't take the Fr* very serious (did I say it before?; if not, then I have thought it many times) bc. this is an infinitive & it becomes hais & hait (& then read with "e") in present sing., so that it is here too. Here are also your haste & Ger. I_Hast (& Hol. haast & o. Frisian haste, all m-ing t.s. & = to the Tur. hiz), & Ger. hissen as to heave a banner or a sail. So maybe this is what the Eng* sp-ing men think saying "she" or "her", that "she" is smt. snakish & hateful (where "his" is grammatically correct building from "he")?
     More professionally put: "he" has to be from the Ger. I_Herr-Mister (where "he" is I_er), and "she" is from the Ger. I_sie m-ing t.s. (surely), but there is ntg. in common btw. "she" & "her" (where both "his" & "her" are from "he"). One may say: well, in Ger. er-he also isn't rel-d to I_sein-his, as much as sie-she isn't rel-d to I_ihr-her, so that why bother with subconscious & questionable ideas? Yeah, if we pretend that all's well then it is, but in the Ger., still, is a good rel-n (or at least a rime) btw. mein-my -- dein-your -- sein-his, &, what is more important, ihr corresponds with the I_Ehre-honour, or with the I_Ehe-marriage, & there is ntg. bad (I mean, this is just natural) in the (sup-d) rel-n of ihr to the Eastern (Chinese) basic fem. principle of the world, I_Ing (Inþ in Rus. or I_Yin in Eng,, where Janþ in Rus. or I_Yang in Eng., is the masc. one 2(poss. rel-d to Rus I_ja-I)2; << in also as fem. ending in Ger.; & >> again sie); besides, ihr in Ger. means also "your" in pl., what is polite form of addressing (we shall come again to the pronouns), so that they don't make any funny & unjustified rel-ns.

~ ~ ~
     Then there are the I_sister|s and here, again, ntg. good is hidden in the ws (which are this time sim. all around the world, like: Ger. I_Schwester, Rus. I_sestra, Fr. I_soeur 2('sjor')2, etc.), coming from the r. sis- with the idea of smt. /smb. to be squeezed, like also in: Lat I_systole (of the heart, which is o. Gr., of course), or Bul. I_stiskam (tiskatþ |I_tiskat$| or szhimatþ in Rus.) as to I_squeeze, the ment-d Sl. testo-dough, the I_hysteria--υστερα--hysteresis, your I_smoke & I_snake (where I_smok in Bul. is a kind of snake, & the snake is zmija /I_zmeja /zmej in Sl.), & even the Gr. let. "σ", the "snakiest" let., looking like curved snake with slightly heaved head (what is the reason for the Sl. 's' to look exactly as Lat. "c", i.e. we have just simplified the Gr. "σ" a little, where you have twisted it in another way). ( B.t.w., there is smt. smok-like in the Sl. langs, namely our smokinja /I_smokovnitza 2(Bul. /Rus.)2, what is the fruit or tree currant-figue, which name at 1st sight is misleading as if rel-d with Bul. smucha-to-suck 2(or Rus. smakovatþ-to-smack --- << s.)2, but it has to be taken 2(if you ask me)2 as the biblical I_sycamore-tree with the snake. ) When this "sisterly" r. or idea is so widely spread one can do ntg. (I mean, if one has, sorry, an "udder" one has to expect to be squeezed there, shouldn't one?; and the women, for their part, do milk their husbands & lovers also well, so that the sexes are quit), but even here the Ger* are, again, better placed bc. they may pretend (& with reasons) that they relate their Schwester to the other relatives (<< Schwieger--svekår--svoj), where for all other nations (ah, << Bul. kaka-older-sister) there are no excuses; in It. the name sounds even funny bc. they say I_sorella, what just begs to be translated as ... "tittorella /tzitzorela".
     In this cluster is Rus. I_soska (a teat; with diff. modifications, we shall come to this) or sosatþ |I_sosat$|-to-suck, & many other ws, more interesting of which is the known I_masochist, which w. I split in: mazo + hyst (& don't bother with the official etym-gy deriving it from the name of Austrian writer Sacher Masoch), so that we come to the "mazos" (o. Gr. μαζοσ |I_mazos| = μαστοσ) m-ing woman's breast (and now you can see well why I don't bother much with names of persons, bc.: how would you feel being christened, say: "Breast Squeezer", or Mr. "Titsy", or the like?). Having come to this new r. let me clear it too (bc. I have to do this smw.). Here are, f.ex.: Lat. I_maza as placenta, the I_mastology (= mazology 2(though not, hmm, "tittology")2 ) & the mastitis (mazo-sores, usually carcinomas), your (to) I_masticate (& there's a rarely heard Bul. jargon mastakulki for ... goat's droppings) or Bul. I_machkam = Rus. mjatþ |I_mjat$| (to squeeze, crumple), your (to) I_mix (I_mischen /maschen in Ger., mesitþ |I_mesit$| in Rus. /I_mesja in Bul.; & >> I_macerate), o. Gr. μασσω |I_masso^| (to mix, squeeze, feel with fingers, touch, hit --- all that can be done with women's breasts), new Gr. μαζα (only a ... cake, as smt. mixed), poss. Bul. I_meh = Rus. mjah (a water- or wine- skin as container for liquids, also as bellows) or Rus. meh (a fur), & others. But let me not forget to say a pair of ws about the I_Amazon|s (Αμαζονοσ in o. Gr., or "Breastless"), who were named so bc. (acc. to the fable) they cut out one of their breasts (usually the right one), and the purpose of this ancient I_mazectonomy was to be more fit to shoot with bow & arrows.
     But there is more to be added to this r. bc. in ancient times people were not very precise with the elements & substances and thought that the μαζοσ-es were filled with tallow or grease (<< also spermaceti for the sperm), & this has to be the reason for the Sl* to have named the grease I_mas /mast /mazþ |I_maz$| (the 1st is in Bul., then in Srb., & the latter in Rus. means an ointment; they use the w. I_zhir 2(imit. of dripping of grease on a burning fire)2 for grease or tallow) & the butter I_maslo (o. & c. Sl., though this is more justified bc. it is made out of milk, coming from the cow's μαζοσ-es); we call also the olives maslini |I_maslina| /maslinû (Bul. /Rus., bc. out of them oil is made; as much as you relate the I_olive|s to the oil); what does not exclude older then o. Gr. rs (on I/G. 'maz- /mazh-') for a grease or spreading of smt. However it is, this Gr. r. is widely used by the Sl* bc. we call even the callous skin-corn mozolþ |I_mozol$| /mazol (Rus. /Bul., but it's c. Sl. with Cz. & Pol. mozol, etc. 2(though the etym-gy I used doesn't go to the μαζοσ but to a Gr. μολοψ as a sore place or wound, what I don't find good)2 ); there's also diff-ce btw. the Sl. mozolþ and your I_corn (or Ger. Hühnerauge |I_Huehnerauge|, literally, "hen's eye") bc. there are 2 kinds of such corns, namely: that corn with a small grain inside, & a blister, which turns later to callous substance (what is the Sl. view to the matters).
     But there are other ws, there is Rus. mastitûj |I_mastitu^j| as heavy, prominent, a big brass (say, m. uchënûj is prominent scientist), & there is Rus. I_mastika as floor-polish (smt. greasy), & Bul. mastika, this time as ... anise-brandy (which the Fr* call pernot, & the Gr* --- Ouzo), which is given from new Gr. μαστιχα = μαστιχη & explained that this was from the resin of some tree, which in Lat. is I_mastix = mastiche. Well, this may be, or may not be so, not that I think the etym-sts will directly lie to us (though they might have been mistaken, or have not got the hidden m-ing of the r.), but the mastika-drink is made with anise (or anatol as chemical equivalent), & it, really, is a "heavy", "prominent" (i.e. mastitûj) hard-drink, & the only sim. w. in the o. Gr. that I have found is μαστιγοω m-ing to ... whip, castigate (one "mastigate" 2(or I_masticate, in order to cite this w.)2 -- castigate rel-n, why not?). So that (I think) the squeezing of the μαζοσ-es is rel-d (via the duality) with the heaved whip for "mastigation" (and I'll tell you that this "whip" may have also figurative m-ing bc. the mastika is strong drink & has hardening effect on the man's phallus); and the resin may be likened with smt. that we squeeze out, like from the woman's breast. However you turn it, there are mixed ideas here, & there is also Ger. I_masten as to ... feed animals, to make them fetter & bigger (or more mastitûe), & there is also your ... I_mast (maybe a branch from that mastix tree?), & Sl. I_most (a bridge, as built from fallen-down tree, given officially as rel-d to the mast, which was c. Teu., but they think it's from Lat. malus this time m-ing a mast; well, if it's so, then you may be sure that this is exactly the man's "mast"), & there is also the known ... I_mastodon (as well gemastet animal). I may even add that the breasts of a young girl, lying supine on bed, may as well be liken to a pair of masts --- don't you think so, my dear (this time) reader?
     So, and where is the sister there has to be also the I_daughter (however twisted you write her in the Eng.). I will put it simple: the daughter is just ... a I_dot made (a score, or I_ochko in Rus., in the "book" of the gender); she is better than ntg., surely, but she isn't like the sunny son. In other ws, I am stating that there is close rel-n btw. the daughter & the dot, as much as such rel-n exists in Rus. btw. their I_dochka-daughter (which is o. & c. Sl., like dochþ in Rus., dåshterja /I_shterka /dåshte |I_da^shte| in Bul., etc.) & I_tochka-point (though we use also the w. I_dot, but only as military term for firing unit); more than this: I think the dot has come later & was smh. influenced by the daughter (not the daughter from the dot). Let us start with your dot, where it's clear that it doesn't stand very well in the Eng. bc. you have also the w. point, which is Fr. I_point ('puan'), Ger. I_Punkt, & Lat. punctum (a point, or a pricking, coming from the verb I_pungo, -ere, as to prick --- we've disc-d this), & its m-ing includes that of the dot & exceeds it, m-ing also a thesis, hypotheses, statement, direction, etc. If the point is meant as made by a pricking, then t.s. approach may be used for the dot, too, having in mind the men's prick this time, what allows for a good rel-n with the daughter viewed as a kind of score. The Rus. dot, for its part, surely (with this narrow military m-ing) must be foreign inclusion, most probably via the Ger* (though I couldn't find it in a dict., maybe bc. of its special m-ing); & the Eng. I_dot, in its turn, is given as o. I_dott from 16th cent. (but ntg. before) m-ing --- mark it --- a head of a pimple, & is said that this shouldn't be messed with Fr. I_dot as a dowry (coming from Lat. I_doto as to give as I_dower, to present, what is so bc. here is Ger.-Lat. I_dotieren as to sponsor, also Sl. dotatzija, your I_donation etc. 2(<< ditto & I_docent)2 & this, really isn't our dot-point). And in the Ger. (even if they don't have the w. Dot) there is I_Dotter (read exactly as your daughter), but m-ing (again) smt. strange, namely a yolk of an egg (usually in full as Eidotter).
     And as to your I_daughter --- I am sorry, my dear readeress, but I have warned you --- the etym-sts are frank this time and after citing some old: dothor, dowtir (& mark the ending comp-d with Ger. Tier-beast), dochter, Ger. I_Tochter (like Bul. & Eastern I_tjuh as pooh 2(i.e., as if saying: "pooh, again just a dot")2 ), also o. Sl. dåshte |I_da^shte| (written there as dusti), etc., come to the Skr., where I_duh- (what is doitþ |I_doit$| /doja in Rus. /Bul.) meant ... to milk! Well, I can't deny this immaculate observation of all the folks (read: "men-folks") that the daughters (at least after reaching some age of maturity) are suitable for milking, I can't deny this, my dear readeress, but, still, the Ger* spit a little only in the beg-ing, when the daughter is born, but later on they call her sugary Mädchen, the Sl* say usually dochþ /dochka, but this beautiful 'ch' betters the situation, or also I_shterka (in Bul.), where the duh-milking is entirely thrown away, where the Eng. ... ah, they have just devised a complicated way of writing in order to conceal the lurking behind the w. milking. And as to my guess about the rel-n I_dochka -- I_tochka --- it has to be so, bc. we also know the point (punkt, as in Ger.), & relate (I mean, we don't do this now, but in older times it must have been done) tochka to tknutþ |I_tknut$| /tûkatþ as to prick (or to dolbanutþ as to make a hole, to dig out --- << dol, doleo); or in the Western variant --- the I_dott-pimple or the I_Dotter-yolk may as well be meant looking at the baby-girl's breasts, or the small pricked hole may be that one down her body that will become later much bigger & will be used often by men doing "it", hoping there either will be no result, or it wouldn't be another "dot".

~ ~ ~
     Ah, there is one typical feminine thing that I would like to observe more closely (well, not literally meant, my dear readeress, just as way of sp-ing), namely the I_hymen, which comes in the Lat. from o. Gr. υμενασ, giving there in t.s. time the name of the god of marriage & marital relations, Hymen (-eus in Lat, & from here a I_hymenaeus was marriage song), who was son of Apollo & one of the Muses (& I'll tell you, if I were Apollo, I would also have chosen one of them --- to "muse" together), which thing took my attention (as I said, not literally) bc. of this hmm- /khm- -ing as a sign for wondering or admiration. Bc., you know, we sing I_hymn|s (don't we?), if not exactly to the hymen nowadays, still, to smt. sim. F.ex., we sing in stadiums, & there play gymnasts (or at least such was the case in the ancient Olympiads), or else we go to gym-halls & jump there by the tunes of songs; or, on the other hand, we go to study in ... I_gymnasium|s, don't we, & the latter come from the name of one school in ancient Athens called Γιμνασιον, where the sons (never the daughters, you'll see now why) of prominent & wealthy citizens studied, and do you know what? Well, they studied 3 major disciplines: arithmetic (as gymnastics for the brains), rhetoric (as t.s. for the "retching"-rechþ or "spitting"-speech, we have disc-ed this), & again I_gymnastic|s (γιμναστικη), but this time in its direct m-ing of playing diff. games and fighting, with or without, light or heavy, armour. But Greece is a hot country, & there were not air-conditioned gym-halls in those times (at most, gym-courts), so that they played in the open and naked above the waist (so that you see now why it was not acceptable for girls to go to schools), but naked, empty in o. Gr. was γυμνοσ |I_gymnos| (& γιμνασιον meant also military drilling), so that I hope you got it why the gymnasium is a sister (or brother?) of the gymnastics, as much as also of Bul. archaic I_gumno (bc. the Cyr. 'u' looks exactly as the Lat. "y", which is t.s. as the Gr. "υ") as an opened place in the middle of a village.
     The γυμνοσ-empty-space is m.o.l. t.s. as the ment-d Ger. I_Himmel-sky & the I_Himalayas, & the m-ing fits; the υμενασ-hymen isn't smt. opened but it is smt. free or clear (or meant to be opened, or enveloping smt. like the sky), what isn't much away in its m-ing; the hymn (υμνοσ in o. Gr., & then Lat I_hymnus, Ger. Hymne, or Sl. himn /I_gimn) can't be said is smt. opened but it is sung usually in the open, & by military maneuvers, so that it also may be included here. Besides, there was a Skr. I_himsa as a violence (so that is, poss-bly, why the military games came into play); and, again besides, this obviously is imit. & then one may equally wonder & say "hmm" seeing a virgin, or sports event, or military corps, or the sky, or cold weather, or violence. And here I will present to you one more idea of imit., which fits well not only with the Himalayas but also with the before ment-d much lower I_holm & hummock, that of ... I_hiccup|ing, where your w. in Rus. is ikota, or ikatþ |I_ikat$| as verb, & reminds me also the bitter I_hickory, which for you may be a tree, but for the Rus* is a herb & is called I_tzikorija. Well, with this hik- /ik- /tzik- I think we finished with the hymen-root.
     But having touched the I_arithmetic I would like to clear also this point: why it has to be ... I_arrhythmic, bc. the I_rhythm, obviously, lurks behind the w.? Well, it isn't difficult, but one has to have some mathematical interests to know this; the point is that in ancient Greece & earlier there were five math. operations, where the 1st & the simplest was rhythmic, this was the counting (what isn't very easy for the school children if meant like, say: count from 7 by 5 up, or from 88 by 7 up, or even more difficult, like counting from 105 by 6 down, or from 17 by 3 down through the zero & into the negative numbers --- these are very useful exercises, I'll tell you, but that was b.t.w.), & the other 4 operations are the usual (adding, subtracting, multiplying, & dividing), which (especially the multiplicative ones) are, really, not rhythmic (the length of the jump over the numerical axis changes not rhythmically), & these operations were meant by o. Gr. αριθμητικη, where the rhythm was ρυθμοσ. From the rhythm, on the other hand, comes Bul. (though not Rus.) I_ritam (to hit, say, a ball), which is a twin with our ritåm |I_rita^m|-rhythm (ritm in Rus.), & then also your (to) I_hit has to be here (bc. you have soft "r" and don't like much this nasal "rh", so that in the case of the hit you have just simplified the pronunciation). And the hit, on some further hand, is smt. thrown very high, like Ger. I_Schlager, which comes from schlagen as to hit (or Schlag as a hit).

     And with this I shall put here the last point of the chapter.
     }

     IN THE BEGINNING {} WAS THE GOD {} CALLED URRH {} WHO WAS THE TRUTH {} AND THE LIGHT {} AND THE WISDOM{}. HE WAS IMMENSELY POTENT {} AND MADE THE TIME & THE SPACE {} AND THE MATTER {}. THEN HE MADE THE GRASS & THE TREES {} AND THE ANIMALS {} AND THE THINGS LEFT {}. THEREAFTER HE MADE THE MAN & THE WOMAN {} AND SAID THEY SHOULD PRAY TO HIM & BE HAPPY |I_HAPPYCHP|
     {
     [|I_comments| Ah, this praying! I am sorry my dear readers, but I think it is a crazy thing to pray, or at least not suitable for grown-up people. You can come to this conclusion at least by the obvious relation in Eng. btw. I_pray & I_prey, i.e. in praying we not only give ritual preys to the gods (which the Christians don't give for 2 mills), but also make ourselves preys for the gods (or the God), bc. we bend our heads down, knee or prostrate us on the ground, hit the heads on the floor or cover them with dust, kiss the hands of the priests (bc. we can't kiss the gods personally), or even the feet smm., or weep, or promise to behave (what we never do), or (in the absence of God) bribe the priests, or make confessions (which we would have not made before the dearest of our relatives of friends), or chant hymns & say prays (in order to deceive ourselves that we are good, what we are not), etc., etc. We just show off & behave like silly children but never better ourselves, for if we have bettered us just a little, there shouldn't be so much murders & holocausts & terrorism & aggressiveness & villainy & greed & you-name-it on this world. Bc. one might have believed in a Second Coming in earlier times, when the Christianity was new religion, but not after 2 mills, & even if this isn't long time for a god (or the nature), then, if this Coming will be after, say, 5 billion years, then: what is the purpose of this believing during our lives (bc. we just can't grasp such enormously big numbers)?
     Of course there is another approach, namely that people believe bc. they just want to do this, and in that case I will say that this is true, they, really, want to I_rely on smt. (especially in distress --- << patera--pateritza), what is the obvious rel-n in Eng. with the I_religion (where the Sl* relate their I_vera-believe with the boring verification, what isn't the case in religious matters where the belief just can't 2(&, as strange as it seems, even mustn't)2 be verified, even if one wants --- I've spoken about this; or take Ger. I_Glaube-belief where some gulping or licking lies on the bottom of it; or the sim. case with the I_worship /-ing, what surely 2(bc. I don't think a sup-d rel-n to the war will give us smt.)2 comes from your wow /woe exclams), so that I am not against the prospect to allow the people to rely on smt. in this difficult life, no, if this helps them, why not? The sentence |I_sentences| that "the religion is an opiate for the people" continues to be true, not implying that it is smt. bad, but rather that this is exactly the needed (& usually harmless) opiate for the masses.
     So that I gladly allow this, but what I wanted to say is that people like & want, as paradoxical as this may seem to me, the mere ... humiliation of the praying! As in one anecdote where a guy stays on a banister of a bridge, catching it with one hand and hitting from times to times with small hammer in the other hand the thumb of the 1st hand and crying loud "ah" & "oh", but still continuing to hit himself again & again. When a passer-by asks him whether it doesn't pain him he says: "Surely it does, do you think I am crazy not to feel pain?" And when that person asks him again, why then he hits his thumb if he confesses that it is painful, he answered: "Ah, but you don't know how happy I am feeling when I don't hit it!" So that is it, maybe (I am not a psychologists but I think such special education isn't required in such simple cases), we go to churches, to be abased & subjugated there, but to feel later on as innocent as newly born babies (& to continue to sin, or to begin to do this anew, after the confession). Maybe I am from another planet but I find this comical, not to say tragic, where most of the people don't think so. Or then, as clever men have remarked it before cents, as also mills, the new man, i.e. the one m.o.l. capable to work with his intellect & to kill the gods (in order to create better ones, maybe) is not yet born. Yeah, but will he be ever born?
     Or, to put it more moderate: we need the humiliation or suffering in order to learn how to behave! I mean, that is how the animals learns, & that is why the boys are mischievous (in any case more than the girls are, bc. the men have to learn more than the women have), & that is the core of the thesis that one has to suffer in order to become good & fit for the society, but still: are we, really, so silly even in a grown age? Bc., on the other hand, I don't believe that the humans are really bad by birth; they are worse than the animals, that's for sure, but this is the other side of the medal called intellect, to predict & experiment & do more than is needed in the current moment, what may smm. turn out to be very bad for us (as, say, a wolf will never try to kill all the hares in a forest & dry their meat for the winter, but we do this, forgetting that there will be another year & other people after us that might need these hares). But we are not really bad, & I state this not bc. of some (invented) moral principles but bc. of objective criteria. The point is that we reflect the outside world in our brains, comp. & learn how to behave, &, surely (I'm convinced in this), want (excluding the obvious cases when we have to kill or oppress other beings, animals or humans, in order to live & procreate) to leave good impression of ourselves, bc. we (as also the other animals) want to be liked by the others; we want to jump above the others, of course (even the grass & the trees want this), but we want to be praised, bc. we are social animals. As simple as that. But this says also that for all the evils of the human nature the society has to take the major responsibility (or the Party & Government, to use the worn out Communist cliché) - to what we shall come again -, but not the people. The religions, surely, help much, they bring the moral (how to unite the people in the time as also in the space) to the populace, but this praying & humiliation, although still needed in most cases, seems to me obsolete & funny.
     To phrase it otherwise: I may appreciate a religion which is, to use the mathematical term, an intersection of all religions, such one that comprises all good & common characteristics of all religions (bc. what is common, being a core of all religions, has to be good --- for, otherwise, we have to recognize that the core of each religion is bad, what I don't state, & don't even believe in it). Theoretically sp-ing this has to be a very good approach, but, alas, it would be useless --- bc. the people just won't like such thing, in matters of beliefs nobody likes proofs, even when there are proofs of the belief, not v.v. (bc., as I've said, we have not yet matured enough for to believe in the reason & intellect); more than this, such reasonable "religion" not only would lack all the delusions of the usual ones, but will be, so to say (& I insist on this term), an "atheistic religion"! Well, but that is also why I will accept such atheistic |I_atheism| religion, bc. it will be reasonable & good, and that is why no one such religion has naturally arisen yet (though I have made 2 literary, i.e. fictitious, propositions in my other books).
     But if you try to think a bit you will grasp that there shouldn't be a big gap btw. a believer & an atheist --- bc. the atheist believes that there is no God (or gods), bc. there can't be invented a sound proof to show whether there is a God or it isn't (for He can hide wherever He likes, in the time & the space, as far as He was, is, & will be always & everywhere)! This is the core of the ancient I_agnosticism (though in the Communist times & in the Communist Block was said that this means that the world cannot be known), this is natural if one imagines the God as smt. really imaginable (i.e. not real, diff. from all real things), as a being from other & higher dimension; or I may put it otherwise (as I've met it once): "If the existence of God could have been proved, then God doesn't exist"! But well, if the God exists, He may show Himself to smb. chosen, so that, even if not pretty objectively, but smh., smo., may be reasonably (or sensitively) convinced (or deluded) in His existence; but (as they put it) how the hell one may prove His nonexistence (when we simply can't make a thorough search of all the places in the universe & especially in all the times, & in one single moment)? That is to say that for the believers in some God there might have been found some proof (depending on the God), but there can never be found a proof for His nonexistence. Hence, & mark this, the really true believers are not the traditional ones (no matter in which God they believe), but the atheists! The only bad thing here is that the atheists, exactly as the true believers, don't doubt in their beliefs; but a reasonable man, or, for that matter, a woman too, has to question everything, to put all to doubt, even if it's proved many times (what explains why the young people never listen carefully to what their parents or other wise people say to them, they just want to make their own errors), but when smt. not only isn't proved, but even can't be proved, one surely has to doubt in this. And exactly this is the reason why the believers don't doubt (i.e. there is no logical reason at all; but that is the major requirement for a true belief)! ]

~ ~ ~
     Ah, let me begin now to tell more concrete things and continue with the ... diff. ways people in diff. countries pray or beg or apply for smt. This is interesting & instructive as to the diff-ces btw. the folks, as you will see. Let me begin with the Eastern way & then look by the Slavs. The Eastern way is well known, one hits the ground with the forehead, kisses feet, etc., even goes backward when retreating a higher authority (bc. to show his or her --- even her & even if it is beautiful, mark it --- bottom isn't viewed as decent). Still, let us look by the Turks, who are a typical oriental nation but have diff. kinds of pleas, namely: I_yalvarma (a plea, coming from yaltak as a flatterer), then I_rica ('ridzha', a request, but showing either approval or consent 2(riza)2, or resignation 2(ricat, 'ridzhat')2 ), then I_dilekce ('dilekdzhe', more like a plea, coming from dilenci 2('dilendzhi')2 as a beggar 2(& poss. rel-d to the ment-d I_Delikt)2 ), as also I_arzuhal (an application, coming from arzu as a wish 2(& comp. it with Ger. I_ersuchen as t.s.)2 ), & in judicial m-ing also iştirham (from iştah |I_ishtah| as strong wish 2( << i.)2 or iştem as a will). So that they know well when to I_beg (what is rel-d to the men-d beg /bek, & to some I_beck-bending of the back; like also your I_obey has to be split, I sup., in: o + bey-beg), when to plea, when to wish, & when to I_apply (to make it like ... a plywood, or to throw it on the table, I sup.). M.o.l. t.s. is the situation in the Greece, where they have παρακληση for to beg (what has to be used mainly in the churches bc. in Bul. we know the w. I_paraklis as small church, a chapel), & also αιτηση = αιτησισ as a plea or application (also αιτημα is a wish or postulate), but there shouldn't be any lying on the floor here bc. αιτιαση is an accusation (so that this seems to be some 'aj/vaj'-woe imit.).
     Then we are going to the Bul*, who write I_molba-s as applications, or smm. a I_zajavlenie (a statement, from zajavjavam as to state, but the usage is of an application), but in them always, either in the beg-ing or in the end, we say I_molja for "please", so let me explain what this means. Hmm, this means that the one who begs becomes ... very small --- malåk in Bul. or malûj |I_malu^j| in Rus. (<< m., I_malus, I_malheur, I_mol-pier) --- what may be perceived better in Rus., comp-ing I_umoljaju as to please with umaljaju as to shrink, make smaller (more so bc. unstressed "o" in Rus. is pronounced as 'å'); we may not think about this when we say "molja", but that is what the lang. says, we just are used to lie in the dust & humiliate ourselves. The situation with the Rus* is sim., who now write zajavlenija, not prosþbû |I_pros$ba| or proshenija as before, but even if they don't begin with the w. prosþba, one can always find in the text I_proshu as "please", what (for me obviously) is rel-d to our Bul. I_prah-dust (or pråst |I_pra^st| as an earth, resp. perstþ |I_perst$| in Rus.), &/or Rus. prosteretþ (prosvam in Bul.) as to fall down (<< I_prosterno); in Bul. we don't say proshu but say proshka for to beg forgiveness, so that the ideas are the same. ( As strange as it may seem the humiliation may be found on the West too, & with the same s-ing as our umoljaju, i.e. to I_humiliate in Eng., especially in It. where this is umiliare, what is Lat. & has to come from the humus 2(>> humus)2, though this is sim. to the Bul. molja and Rus. dust. ) And what say the Ger* in such cases? Well, they really very often say I_bitte as "beg your pardon" (& a plea is die Bitte), what surely has to be rel-d to t.s. dust, this time as some small bits (<< Biß |I_Biss|, bite, bit), but they have also an I_Anzeige as official statement or accusation (coming from I_zeigen as to show), & I_Gesuch as an application (from suchen as to search, i.e. wish, giving the just ment-d ersuchen).
     And now we are going to the Eng* & the Western world, where we chewed long enough the rel-n pray -- prey, but you don't use nowadays much the w. pray (outside the churches) and what you use is "I_please", what obviously is rel-d to the pleasure, what is Fr. s'il vous plaît (from the verb plaire as: I am pleased, like it, appreciate, & related to their I_plaisir giving your pleasure), or It. per I_piacere ('piachere', again a pleasure or entertainment, or as verb to like), or Lat. I_placeo (-ere) as to like or approve. So that you don't bend heads & backs or fall to the ground when wishing smt. but want just to be happy (or have some strong favour), what is much more contemporary; as you also like to use the phrase "the pleasure was mine" when giving smt., bc. you know that it is often a bigger pleasure to give than to take (at least bc. it happens rarely; or, to prove it by inversion: if the giver doesn't feel pleasure in the act of giving, then he will never give, whatever he gives). Well, I don't want to say that all people on the West prefer to give than to take (bc. the West is big and the people are diff., & it also depends on the situation), but I think that this happens much often than in the former Comm. Block, & this has to be mainly bc. of this linguistic relation of the plea with the pleasure. On the other hand, if one begins to dig more here, one may say that in this peeping 'plie-' some humiliation also is hidden (like a rel-n to your plywood, or, then, to the flea, or to smt. else to what we shall come just now), but this was smw. before cents and now the ws stay good, on the whole.
     The "smt. else" that I meant is Bul. (but not Rus.) jargon I_plezja (se) m-ing ... to stick the tongue out, a thing that children often like to do, and that is why I said to myself: if they like it, then this gives them pleasure (say, Sp. placer-pleasure). But now the things begin to become messy, bc. there is Lat. placens as beloved, dear, but there is also the known ... I_placenta, which is, poss., just a nice I_place (for the foetus); then there is the ment-d Sl. plakatþ |I_plakat$| (to cry with tears, weep 2(or I_plach as this cry)2 --- what in It. is I_piangere 2('piandzhere')2 and it isn't much away from piacere-to-like), where we have, m.o.l., imit. of clasping of hands or of tearing a bag with a bang; then there is also the ment-d It. I_pagliaccio-clown (as made of straw that is good only for I_palja-burning), and the idea here may be that either he cries, &/or the other people laugh & have fun or pleasure; then the pleasure may come bc. smb. pljokva-falls-down (in the mud etc.); or the I_peep|ing may send us to some I_pius-pious things (bc. of Lat. placide-placid; or Bul. I_plakna-to-rinse). ( Ment-ing Bul. jargons with distorted m-ings I may add also I_repcha (se) as to boast, show grandeur (-mania), what, in my view, is your rapt /I_rapture, coming from rap /I_rape, or the rip-tearing. )

~ ~ ~
     So you know when to beg & when to have your pleasure, but the bending of the back may be met on diff. & unexpected places. Like in Ger. gnädig |I_gnaedig| m-ing smt. like "Your Honour", where from Gnädige Frau is translated as "Dear Madam", but begnadigen is to ... show mercy, to amnesty, & Gnade is a mercy, & gnädig means also merciful. Did you get it now, why is she so dear? Ah, bc. she may bend you like a straw (what is the idea of the disc-ed I_merci--mercy), or may apply a bit I_gnetto you, as the Sl* say for an oppression or terror. This gna- of the r. surely means some bending (gnutþ |I_gnut$| /sognutþ in Rus. is to bend), here may be the name of one ... antelope, I_gnu (bc. of its horns, I sup., but then all horn are smh. bent), here is the Gr. γωνια-angle (<< also gonja /gnatþ |I_gnat$| as to drive away; & gönnen-to-support), around here is the γνωσισ /I_cognosco-knowledge (as smt. twisted), so that the m-ing is explainable. But then: what does here your I_gnat (which, b.t.w., in It. is I_zanzara, read 'dzandzara' --- bc. it says 'zåzz')? This may be a coincidence, but I don't believe much in coincidences, & having in mind that the gnat is known "oppressor" of the humans I decided to check the matter. But the etym-gy is tedious, it is said that there was some gnat even in 9th cent., this was from o. Ger. Gnatze (now I_Gnatz) m-ing a crust of wound, but this does not tell us whether it is from biting of a gnat (& then actively scratched) or from, say, shackles of some oppressor. And for the Gnade is said that the point was in the ... help, bc. there were: o. Teu. I_ginada as help, Sw. nad (t.s.), Got. niðan (to help, support), & other ws rel-d to Christian religion --- what also doesn't say what is the hidden m-ing, bc. this help might as well be bc. the people themselves cried "help me". Then the Sl. I_gnet was c. Sl. (Ukr. gnetiti, Cz. nititi), where were Teu.: knaistis as burning torch, or gneista as a spark, or Anglo-Saxon gnidan as to rub, what, again, may be some knocking or hitting. Besides, there is a Sl. I_gnida (a I_nit in Eng. 2(& you see that it is twin with our w.)2, i.e. a thing deserving to be smashed, like when we say sginþ |I_sgin$|, or pogibnutþ |I_pogibnut$| /zagivam as to die), for which Scan. gnit & gnet are given but the origin were unknown; and, then, I may add also Rus. I_nado as "it must". So let us accept that gnet -- gnat -- Gnade must be smh., obscurely, rel-d, and look now at this nado.
     This is an important w. bc. from here I_nadezhda (what is also popular Rus. fem. name, shorten to Nadja) means a hope, &, although this is c. & o. Sl. (like Srb. nada as nadezhda-hope), exactly I_nado doesn't exist in Bul., but we have instead ... I_dano (with inverted syls!) as "I hope". Well, here all depends on how we start the analysis, with nad- or with dan-. The official etym-gy starts with dan- /dat- taking na- for prefix, says there was o. nadezhda = nadedzha which had to be split in: na + detþ |I_det$| (to put or set), cites old or archaic nadotþ as "it must", coming from nadobþ (now nadobnostþ |I_nadobnost$|) as a need, & from here goes to Bul. archaic I_doba (a time, period of time; also Pol. doba, etc.), & in the end ment-s some Got. I_gadaban as to choose or match. In my view this is, m.o.l., probable, bc. in Bul. some jokers relate I_nadjavam-se-to-hope (or nadam se in Srb.) with vdjavam-to-put-into, like thread in the eye of a needle (adding: "but look not to sit on my prick"), so that detþ may play certain role (<< datþ|I_dat$| -to-give, data, devatþ-to-put), & then dano may be either shortened from I_dadeno (Bul. for. OK, but in Rus. exactly dano is "given") or directly from datþ (i.e., let us hope that God will give it to us), but the doba-time isn't clear (it might be a variation from dobro-good), and this Teu. gadaban is smt. else. On the other hand, if we start with nad-, where the w. I_nad is Sl. prep. /prefix m-ing above (for which ntg. is said except that it is the opposite of pod-below), the things become easier, bc. when we hope for the best we expect help, & where from to expect it if not from above, from the God /gods (<< also Bog--Bogen & arc--arch)? The only thing not cleared here is the etym-gy of nad, where I may guess that it has to be smh. rel-d to the shortly ment-d Teu.: I_ginada, nad, & niðan as a help.
     What concerns the Teu. I_gadaban-to-choose then here (in my view) is our (Sl.) wondering or guessing --- gadatþ |I_gadat$| in Rus., gadaja in Bul., I_hadati in Cz., etc. --- but the things are again messed bc. on gadatþ is given also Pol. gadach as to speak, what is Rus. galdëzh |I_galdezh| (noise of sp-ing), but this sends us to govoritþ-to speak and other guttural imit. ws; then there were Blt. I_godaty & godyti (to find by feeling), or I_godele (a thought), but nobody tells us why this thinking has to be of the r. god-; then there might have been a rel-n to an Icelandic I_gata as a I_guess (so that put here also your w.) & geta as a speech, belief, supposition, but again is not explained "why"; and there was a Got. bigitan as to reach (i.e. get, I'll tell you); & other guesses about the Sl. guessing. At t.s. time for me is clear that the core idea here again is the God, Who may speak to us or think, & we may try to guess (or not) what He thinks, & there is Rus. ugadatþ |I_ugadat$| as to guess, but also ugoditþ |I_ugodit$| as to please smb. (the God, who else?), etc. Here must be also the Sl. thirst called I_zhazhda (in Rus. /Bul., or Pol. zhadač, etc., o. & c. Sl.), even a Blt. I_godas as a thirst (& mark the m-ing) is given, or gedauti as to be thirsty --- bc., as I have stressed, we all are thirsty for some God.

~ ~ ~
     But let us continue disc-ing church matters. We have spoken about the priests being like beacons for us (<< Feuer, pir, pyre, pharos), I have stressed that most of the sacred things are rel-d to some cutting (<< massacre), & that the devotion comes from the gods and is rel-d also to the virgins & the wild life (<< deva /diva, divak, also the sim. video; to add that in Skr. bhakti meant to devote, what has to be rel-d to the Sl.-Eastern Bog--baga-God), so that let us look now at the I_heathen|s. Your w. is easy, it clearly comes from the free or deserted land bc. a I_heather is the grass that grows on such places (i.e. they are children of the desert, they don't yet live in towns or even in villages), where the r. is Teu. bc. in Ger. I_Heide ("hajde") is a wilderness, steppe, & the heather is, resp., Heidenkraut (<< also pagan). The etym-sts cite here interesting ws: o. Eng. hethin, o. Norw. heiðinn, Got. heiðno, o. Ger. heidano, Got. haiðanaz, haiðjo, etc., all m-ing either wilderness, or a tramp, or life in the open, so that (if you ask me) there are no problems to take out the r. 'haj-' as m-ing smt. free or I_high, which, being an imit. cry (also: 'hey', 'gej', 'gjaj', or the like), might have been expected to exist from olden times, &, really, there are, e.g.: Tur.-Ar. I_haydut (= Sl. I_hajduk /hajdutin /gajduk, or Hun. hayduk, etc., m-ing both, a revolutionary or defender of the folk, and a bandit or thief 2(& in Rus. gajduk meant in the past also a coach-lackey, i.e. one to whom we cry: "hej /gej, come here")2 ), or their I_haymana (a bum or tramp), or I_haylaz (m.o.l. t.s., but mainly lazy one), or then your high-life, even I_haw & the I_hawk, & others. More than this, I would like to use the place here to mention also Bul. I_gajdar as bagpipe player (or gajda as a bagpipe), which w. makes very good rel-n with Gr. γαιδαροσ (now read 'gedaros'), but the strange (at a 1st sight) thing is that this means a ... donkey; then there is also Ger. I_Geige, m-ing this time a violin --- so that the point isn't in the kind of instrument but in the idea that all these are things used by heathens--hayduks--haymanas-etc. bums; and there is also the often met Tur.-Ar. name I_Haydar (Gajdar in Rus., like their children-writer Arkadij Gajdar), this time in sense of smt. high or elected (+ some dar, maybe as a present from the gods).
     So this was the Western view to the heathens (<< also barbarian -- beard), but the Slavs start from the tongue (jazûk |I_jazu^k| /I_ezik in Rus. /Bul..) & say jazûchnik |I_jazu^chnik| (resp. ezichnik in Bul.), what isn't in the m-ing that these people don't speak our langs (as was the case with the nemtzû-Ger* who are sup-d by the Sl* to be nemûe-dumb), nor, of course, in sense of smt. long (as the Skr. linga-penis), what may smm. cause languorous tiredness (from Fr. I_langueur) in us (bc. too long isn't very good, as you well know). A rel-n with the language isn't entirely imposs., as far as in the Lat. I_lingua meant also a folk (that speaks it; there is given an example with the region Languedoc in Southern France), and a lang. & a tongue is one & t.s. thing in many langs & may be rel-d to the manner of life (<< Sprache-speech -- sprihav-touchy), but this seems to me a bit weak. Our jazûk (c. & o. & pre-Sl.) has in itself ntg. of the longitude of the lang., nor anything spitting of the Sprache-speech, nor also anything kissing of the kind of Ger. Zunge (<< Z.); what this w. contains is a wondering or crying (I_ja in Rus., or I_jazeka as Bul. dialect, what means "I"; or 'aj /oj' cry like in the affirmation ja-yes), i.e. this is (here) a sign of self-expression or exhibitionism. The kind of expression I mean will be made clearer if you << to plezja -- plaisir, i.e. the jazûchnik-heathen is not yet properly brought up, he or she doesn't know that it isn't decent to stick out his or her tongue, &, from here on, also many other things accepted in a cultured society; but these or sim. ideas have arisen in olden times bc. in the Skr. there was I_jihva or juhu, or in Avs. I_hizva or hizu, all m-ing a tongue, & especially '(h)izva' unmistakable speaks about sticking out bc. izvazhdam /I_izvadja in Bul. is to take (or stick) out.

~ ~ ~
     And now let us look at the very I_church (& Churchill, as presumable church-goer, ah?), what surely is Ger. I_Kirche, but from the Ger. w. we can go easily to the Gr. r. (say, κυριακον meant the house of God), where your old ws were: cirice, circe, chereche, chirishe (so that << cherish), and from this must be clear that the idea is that of the known I_circle. Here are: Fr. I_cirque becoming I_circus in Eng., & other circuses like Sl. tzirk, Lat. I_circa as around, not exactly, then Rus. tzûrkulþ |I_tzu^rkul$| as a I_compass, but not of that kind that shows North (that's with another idea, of finding of common passage, I sup.) but as instrument for drawing circles, then the circular & circulation, etc. If we return to ws beg-ing on 'k' then there are: o. Gr. κυριοσ as main, basic (but also as a Herr-Mister, ruler, or κυριαρχοσ as a ruler, or Bul. 2(& Balkan)2 archaic I_kirie as Mister 2(when addressing a man)2, & others, even cynical ws but this not now), or the Sl. circle called I_krug /kråg (in Rus. /Bul.); or also some ws on 'tz' --- as far as the 1st let. may vary to 'ch', then: why not to 'tz', too? --- like: the Sl. church called tzårkva or I_cherkva or tzerkovþ |I_tzerkov$| (or o. tzråkva), or even our ... I_Tsar (or Tzar --- as you like it, bc. in Lat. he had to have been written as "Car", but then this would have been read as 'kar', what surely is smt. else) as a King. So did you get it why the circle has to be hidden in the church & in the topmost rulers? Well, this isn't difficult, the circle is a majestic (or the most majestic) figure, where all its points are placed on equal distance from the "Tsar"-center, as also churches & Domes are built in circular form (although it is easier to built with right angles, surely, as in all other buildings), & I may only wonder why till nowadays there's no one religion with the circle as its sacred sign. There are other rel-ns for tsar--circle as smt. squeezed or squirted (iztzårkano in Bul., from tzårkam |I_tza^rkam| as to squirt, say a I_tzirej-pussy-pimple), but we shall come to this on another place; there might be said that the Lat. I_Caesar, being a Tsar, might also be here, though I have ment-d him as smt. square (but the transformation of circle to square, or v.v., was a very ancient task, so the ideas may be rel-d).
     But there are other notions that have church-related or moral aspects so that I shall continue in this direction. Let me take the vanity, but this is easy, this is Lat. I_vanitas (a vanity, smt. without grounds, unreasonable, or in I_vain 2(with its utmost form as |I_phrases| vanitas vanitatum)2 ), what surely is rel-d to the blowing wind, as also to the I_void things (from o. Fr. voide, it has to be with the idea of 'fju /vju', though now in the Fr. I_voie is a I_way, and I_voir 2('vua')2 is to see 2(but on the ways blow winds, they are winding, they have to be clearly seen, etc.)2 ). Our life is vanity, there is ntg. new in this, or this world is an illusion, acc. to the Zen-Buddhism, but we have no other choice except to live it, so let us continue in this direction with other observations. More interesting here is the strong rel-n in the Ger. btw. their I_sterben (starb, gestorben) as to die (& from here we come easily to your to I_starve), and I_streben as to I_strive, i.e. all is in vain bc. we 1st strive and then always starve-die. ( Maybe smt. sim., but diff., can be observed in the Eng. btw. I_contend and I_content, where in the 1st & harder sounding 2(with "d")2 case we compete & struggle, try to grasp things for us, and in the 2nd case we have seized what we wanted & are contented, but also we have filled some volume 2(<< feel--fill )2 to the brim. ) This vanity of life in general in Rus. (Sl.) is I_sueta (& "in vain" is I_vsue), where, again, a blowing arises, though this time in reversed direction, as sucking sound, like sosatþ |I_sosat$|-to-suck, but also as sunutþ |I_sunut$| /sovatþ m-ing to I_shove (where is your shovel, called I_sovok in Rus., when it is small & used in the kitchen to gather crumbs from the table). This is a widely spread imit. cluster, where are, e.g.: Ger. I_Sau-pig (which just sucks all that lies before it), or their I_saugen as to suck (& Staubsauger is vacuum cleaner), or their, & related to the latter, I_sauber (clean, clear, as if the dust was sucked away), or the small Fr. ... coin I_sou (su in Sl. & often met in our crosswords bc. is good for filling the gaps), what implies the natural thought that the I_sueta-vanity is a void sucking. But then all (understand: in this life) is in vain, bc. the w. all in Rus. is vsë |I_vse| ('vsjo'), what is o. & c. Sl. (like I_vsichko in Bul., etc.) & this, surely, is again smt. sucked (vsosano)!
     But there is more to this, bc. the I_sueta is a way of ... existence (in fact, the only left to us natural way), bc. to exist in Rus. (but it's c. Sl.) is sushchestvovatþ (såshtestvuvam in Bul., & so on), a being is I_sushchestvo, a main idea (or substance, gist, quintessence) is sushchnostþ |I_sushchnost$| or sutþ |I_sut$|, & even the ... same thing is I_sushchij (såsht |I_sa^sht| in Bul., meant as t.s. as us, like the Lat.-Gr. homo), but smm. this means also real or natural (såchtinski in Bul.). So however you twist it, the life is a sucking & this was also Lat. conception bc. there the verb to be is I_sunt (or I_sind in Ger., to what we shall return after a while). But we may find the sucking existence also by the Fr*, where I_soutien is not only a brassiere but also a support, or souter is to support, or I_souteneur is a pimp; or take the church I_soutane-robe (soutanelle, the sutþ-gist of any priest), or your I_suit (which is smt. suitable, but it is so bc. we as if like to suck it). And as to your I_exist|ence, it is Lat. & I may split it in: ex + est /I_ist-is, & here are also the I_exit & the I_exodus, where the short ex- is for the squeezing or exiting (the Sl. prefix iz- as out, << iztok), so that for you the existence is in the precedent, in the output (what is a good proof for existence).

~ ~ ~
     OK, & now I raise one simple question: why in Eng. the I_sin is smt. bad, where in Ger. I_Sinn is a sense, m-ing, intellect, or feeling; or, to put it otherwise: why the sense has to be smt. sinful; or is it so, if you are not convinced in this? But it has to be so, bc. the r. is common for the West (& coming from the East, as you will see), so why is this rel-n then? Etym-cally your sin has to be from Ger. Sünde |I_Suende| m-ing t.s. (& Sünder is a sinner), though there is said that the latter was only Ger. & Hol. w.; but, on the other hand, there is also the sense, which is Fr. I_sens ('sa~s') or It. I_senno (& seno is a breast or heart, i.e. with what one feels), or Lat. I_sensus m-ing: a feeling, m-ing, mind, etc., practically t.s. as Ger. Sinn (& I have the right to put it here bc. the r. is very near to your I_saint 2(<< s., señor |I_sen$or|)2, i.e. it is rel-d to the gods & the praying); &, on some 3rd hand, there's an obvious singing (buzzing) in both ws (like in Ger. I_singen, then sang, gesungen, or in your I_song). When smt. buzzes it lives & feels (<< zhiznþ |I_zhizn$|-life), & when it feels it almost always sins (acc. to whatever religion you chose), but this is also the sense (bc. here smt. in our heads clicks, chatters, screeches, some cogs of the cognition fall one into another; << also raison), so that with this the "mystery" of the rel-n sense -- sin is solved; this incessant scratching of life forces is to be met also in Rus. I_zud m-ing: a scratching, disturbance, bothering, yearning (lust, if you want; i.e. this is almost t.s. as Ger. Sünde), but zuditþ is synonym of guditþ-to-buzz.
     Then from the zud of existence we may return to the being in form of Ger. I_sein (as inf. of the verb to be) or I_sind (3rd person pl., are), or Lat. I_sunt (with forms: sum, fui 2(giving the future, as some fast 'fju'-ing movement)2, I_esse 2(as est-is)2; and I would like to cite here one Lat. proverb: |I_sentences| Sint, ut sunt, aut not sunt! 2(Be as you are, or don't be at all!)2 ), or Ger. I_gesund (healthy, i.e. I_sane, or I_sound; or able to sin, ah?). Or we may continue with the ... Heb. I_Sinagoge (in Ger., synagogue for you & the Fr*; the singing 2(of hymns)2 here is evident; and the "-goge" must be smt. like the cognition bc. there is one Rus. jargon, I_goga, m-ing a master 2(or, then, we might have asked the Rus. ... writer Gogol about what this means, but he, alas, is dead a long time now)2 ), or the Heb. I_Synedrion (higher law court), & other ws (say, Ger.-Lat. I_sondieren 2(to probe)2, where one sends a Sonde /sonda-probe in order to check whether smt. sounds good; or their I_sonderbar 2(strange, peculiar)2 as smt. probed & found sound but, still, diff. 2(bc. I have ment-d that the knowledge sup-s some sorting & taking smt. out of the whole --- << sortir & kenef)2 ).
     But there are many ws here, like: the church I_Synod, the I_syndicate|s, the synthesis & I_synthetic|s, the synchronization |I_synchronize|, the I_synonym|s, etc., where we have not exactly singing, rather a gathering together, I_sum|ming, but, still, the things are united, and do you know how, or via which simple, one-syl-ic w.? Well, this isn't diff., this is again the sin, but this time as the mathematical function I_sine = sin! Bc. it has to sing, this is hidden in its name, & the sine (resp., cosine = cos, which is graphically t.s. function, just shifted in phase) is the usual wave, which happens not only in seas or rivers (or bath tubs, for that matter) but may be seen on each string of a string musical instrument (& was seen from very old times & rel-d to the curve). So that the sine is the curve of the wave and it is shrunken, summed in a way, & that is why the I_sum also "sings". In fact, here is also the I_sign, or the I_signature (some curved line), or It. I_signore (read 'sinþore', i.e. without this non-readable "g" --- as smb. marked out with a special sign), or the I_symbol (<< also semantic), & the I_sinew, & the "sumtion", which is better to be spoken out as I_sumption (again some summing), or even better as I_presumption (i.e. before the summing takes place), & others. Etym-cally sp-ing the sin function comes from Lat. I_sinus m-ing a heap of things, like: a curving, fold, bosom, lap (all kinds of good curves), or protection, sweet love, circle, coast, etc. (say, the nasal sinuses); & almost t.s. I_sine means there "without", what reminds me the w. I_sinecure (which is known nearly everywhere) coming from the phrase: |I_phrases| "(benefictum) sine I_cura", literally: "(benefits) without efforts" --- you may think about the verb to care, but in Bul. it sounds pretty funny bc. of our I_kur-penis (which I again promise to dig around smm.). Yeah, but did you get it: why sine (or I_sans in Fr.) has to mean "without", and what is the rel-n to the sin-sinus? Hmm, the point is that a man (but usually all goes through the eyes of men) has "smt." in his loins, where a woman has ntg. there, she is sine in that place, or has a sin-crevice (where exactly the sinning takes place). And in order to add even more "coals into the fire" of the sine-hole I will turn your attention to the peculiar parallel in Ger. /Eng. btw. singen-to-sing & I_sinken-to-sink (where the last as noun has evidently a hole).
     So, and the sin-name has arisen in the Lat. on the place of a previous Ar. I_jibbah or jaib (in Eng. writing), what meant a bosom (or poss. also a lap, if you ask me), but, on the other hand, this is almost t.s. as your ... I_job (which has ntg. to do with diff. ws for work like: Ger. Arbeit, or Fr. affaire, or It. opera, or Sl. rabota, or Fr. oeuvre, etc., & for which the etym-sts give 2 m-ings: of small portion of work, & of a boring, making a hole, but confess that the origin was unknown), or, then, also as Bul. I_dzhob, which is exactly Tur.-Ar. I_ceb (in Tur., 'dzheb') what is ... a pocket! I.e., the question that I now pose (having jumped aside) is: why your job (accepted nowadays in Ger., Bul., Rus., etc.) has to mean a hole (bc. if it is so, then this fits with the m-ing of the sine--sinus)? Well, it means a hole bc. it has to mean this, or rather a niche (on the market or in life in general --- it's so natural an image that I wonder how the etym-sts haven't got the idea), and there is also your I_jab as to prick, stick into (the ceb /dzhob-pocket); and the w. I_pocket, in its turn, implies t.s. idea of I_push|ing into, if you look in the Fr. where it's I_poche, read 'posh'. But, on some further hand, ceb may be read in Lat. as 'tzep' (with this peculiar 'dzh' all is poss.), what leads me to Bul. tzepka-crevice (what a pocket, in fact, is), or also to I_tzepja as to split (where from is the jargon tzepenjachka, applied to young girls who, to use your metaphor, have not yet become so "broad" as the real broads are), so that this may also be rel-d (or, if we go to the Rus*, then their I_shchepka-I_chip, or otshcheplenie-schism, may be cited, but this is more to the side). If we stick to 'dzh', what is more authentic as Ar. & Skr. sound, there is the ment-d Bul. dzhaskam-to-hit (<< dzh., gadget, cacik), or Tur. I_aceba (from Per., but Bul. adzheba too) m-ing: exactly, just, that's the point (what in my view might have been meant as some hole bored or pricked in the matter of the things 2(a good hit)2, & so coming from ceb or jibbah); and there is also sim-ly s-ing cynical Rus. I_zhopa as ... a bottom (or b.-hole, to be more precise) which is maybe the greatest fun for the Bul* studying Rus. bc. it might be meant as some kind of tzepka-crevice or dzhob-pocket. Well, it might be, but I don't think it is so, &, anyway, let us leave this for some further time; as much as I shall leave at present the poss. rel-n of jibbah with the Sl. ebatþ |I_ebat$|-to-f#ck.
     OK, we are sp-ing about sins (<< also Sl. greh-sin), but there is the I_soul to be explained, too, though not exactly your w. (which might be meant as smt. solo-single, or the "salt" of live --- << solþ), neither Sl. I_dusha (which comes from our I_duh-spirit & is just an imit. of slight blowing), but Ger. I_Seele, for which I sup. a strong rel-n to their I_See giving your I_sea, & to the ... I_see|ing, of course (for: how else?). In the Ger. there is a diff-nce btw. a small sea, namely a lake (which is masc.), & a big sea that may be also an ocean (which is fem. --- what I sup. is so bc. a hole, what a sea, in fact, is, is mainly a fem. attribute), and you write it sea in order to avoid the confusion with the seeing, but this is c. Teu. r. (with: Dan. zee, o. Frisian se, & others 2(though the Eng. etym-sts that I used say it is of unknown origin)2 ); then your (to) I_see (saw, seen) is Ger. I_sehen, so that you see that the ws see -- sea are twins. My idea here is that the I_Seele is smt. that can be seen (though, in reality, it can't, but then: what exactly is a soul, in order to know that we are seeing it, if we meet with it?), & this seeing is poss. only when it leaves the body (via a deadly wound, or with the last breathing out), or at least it is so painted on the icons; here are some rel-d ws like Bul. I_zeja (to stay ajar), which isn't Rus. & comes from the ment-d o. Gr. χαζευω (to open the mouth; << chaos, which comes from there), &, in a way, is rel-d to Ger. I_sie-she (bc. of the ment-d hole; or just bc. of seeing the persons, when used as "they", or as polite You-form). This is a popular explan. & not exactly what the etym-sts say, but it contains the bottom line of the used idea bc. officially sehen is given from I/G. r. sek- m-ing to see, where are given Lat. I_secui (a track) & Skr. I_sacate (to follow; & I will add also the I_sequence), it is said that this is rel-d to the I_Sinn & I_Sehne (a sinew), & so on, but this, obviously, is the cutting disc-ed on I_sekira-ax; it may seem a bit strange that we have usually to break smt. in order to see what is inside, but that's how it is.

~ ~ ~
     Now let us have a look at the morale (& your moral as a good example). This is Fr. I_moral & Lat. mos /mores (also Teu., Sl., etc.) as smt. good, decent, virtuous, morale, but the idea (in my view) is in the I_mare-sea of rules that we have to follow, &/or in the I_murmur|ing (of the sea, or the preacher), & rel-d to the I_mural (<< m.) as some obstacle, too, bc. there is also Lat. I_mora as a ... delay, time-interval, obstacle, place to stop (say, to think a little before heaving the arm with the sword). Here have to be ment-d also: Ger. I_mehr giving your I_more (with o.: mara, mare, mehre, moor, etc.), the More in the game of bridge (mor in Bul., the side that puts down its cards & opens them & doesn't play the current game but gives a mare of additional cards to the partner 2(though we in Bul. think he/she is just mortus-dead for the game)2 ), your ... I_tomorrow (to 2(or else, the)2 + more, though the etym-sts would maybe send us to Morgen --- << M.), Ger. Märchen |I_Maerchen| as a fairy-tale (given as c. Teu. with o. Mär(e), from maren /mären as to inform, & also rel-d to I/G. r. ma-/me- as macro-big), & even Tur. (& Bul.) I_merak as eager wish. ( To add here a sentence about the I_bridge-game: it is said that this is variation of the I_whist 2(where the latter meant before: silent, still, like a whisper, but I don't exclude the poss-lity smt. fast & whisking to lie at the bottom of the name)2, and bc. it was played smw. in the Mid. East & was called earlier smt. like biriche the etym-sts officially sup. 2(not that they are sure)2 that the name might have come from Tur. I_bir-1 + üç-3 2(i.e. with 1 card one takes 3 others, but this is so in dozen other card-games where 4 people play, and the game wasn't played exactly in Turkey)2, in what I don't believe much and sup. it is meant just as establishing of a bridge with the partner 2(before the game begins, bc. after that one may give the cards to his valet 3(if he has a valet, of course)3 to play the hands)2, what is a natural guess & has to be the unofficial, or vulgar etym-gy. )
     OK, but more interesting is Ger. w. die I_Tugend m-ing a virtue (which in Rus. /Sl. is dobrodetelþ |I_dobrodetel$|, literally: a good deed), bc. it sounds like Rus. tugo /I_tugoj m-ing tightly bound, tensed, heavy, difficult, where from is Bul. I_teglo (a weight, or suffering; t.s. archaic as I_tegoba) or teglja = to Rus. tjanutþ |I_tjanut$|-to-pull, what implies the idea that to be virtuous or moral isn't at all easy, & the mere s-ing of this tug- /dug- is like hitting with a cudgel; but, on the other hand, difficult or not, the Tugend-virtue is just what is needed in a good society (needed at least bc. it's rare), what may be seen also by the fem. gender in Ger. (where the Ger* are very strict in this matters, & a fem. w. is usually smt. nice & good). But this was popular talk, etym-cally here are given: o. Teu. tugent /tugund, Hol. dengd, o. Eng. dugud, Sw. dygd, etc., which were rel-d to I_taugen (I am capable, fit, << tauglich), and I'll tell you that the things (or persons) are fit when they don't bent (<< Tau as a tow). As to the Sl. teg- /tug- there is o. & c. Sl. tuga (tåga |I_ta^ga| in Bul.) as a sorrow, suffering (also Cz. tuhy or Pol. tegy as heavy, strong), what is said to be rel-d to o. Icelandic I_thungr (heavy, hard, difficult), but then here is also the Rus. ... I_tundra (known everywhere), which is widely spread on the North w. (like: Finnish I_tunturi as high mountain, Saamish 2(northern-Norw.)2 tundar or tuoddar as a mountain, Evenkhish 2(an Eskimo tribe)2 dunre or Thungusian dundra as an earth, etc.), the ment-d I_taiga, one old Bul. (heathenish) god I_Tangra, and others; there is also Tur. I_tegel (known literally in Bul.) as a kind of seam (i.e. the pulling of the thread 2(& there was one item found in the belongings of the ... Tsar Ivan Groznûj of Russia, a so called tegiljaj, what was a kind of jacket)2 ).
     Ah, but there is more to be said here, bc. around tung- /tang- has to be also the ... trigonometrical function I_tangent written as tang, tan, or tg. The idea here is of smt. maximally opposed (like the catheti, or the 2(Lat.)2 tangent to the radius of the curve, usually circle), & if we leave the mathematics aside there is Ger. I_Tang as a sea-weed (surely entangled), or then your I_tang as sharp & strong taste, or your (to) I_tangle, or the I_tongue (which is also long), or the ment-d Lat. I_tango (tetiti, to touch, taste, etc.), or the tactile sense, or the ... bow-string in Sl. (I_tetiva), where the tension also comes into play, hence add it too, together with the Eng. I_tent, & with all the I_tense|s (meant that the verbs have to be twisted), & so on (up to an o. Gr. τεινω as to strain or tense). Even the diff-ly s-ing Ger. I_Ziegel (a tile) may be ment-d bc. the Ger* just like this let. 'tz', but in old times there was "t" instead & was Lat. I_tegula as a I_tile (& that is where from your w. has come) or tagere as to cover, what sends us back to teglja-to-pull; poss. also the Sp. ... I_tequila may be cited --- as smt. strong, or flowing (I_teka in Bul., techþ in Rus.), & the dropping may be meant in sense of pulling out of the drops.

~ ~ ~
     Till now I have already cleared some moral notions (<< also müssen-must & rel. it with the Muses; << tolerance, as smt. heavy or difficult), so let me say here smt. about the Sl. remembrance of the dead called I_pomin (in Bul., in Rus. they use the verb pominatþ), what will turn out is rel-d to some Teu. ws, & to the Sl. past tense, & to smt. more. The Rus. etym-sts give this as o. & c. Sl. (o. månjati, Cz. I_mneti as to mean, Pol. pomnich or Bul. I_pomnja as to remember, or Rus. /Bul. pamjatþ |I_pamjat$| /pamet as a memory, etc.), then mention Gr. μεμονα as to remember, or μαομαι |I_maomai| as to wish eagerly, & go to Skr. I_manyate (to think) or manute (a memory), but in this way they relate it only to the I_mean|ing (to add that mnitelþnûj |I_mnitel$nu^j| in Rus. is prejudiced), though here also some fast grasping movement is hidden (especially in this μαομαι --- << I_mein). On the other hand I can't restrain myself from invoking here Ger. I_Minne (like Minnesinger or Minnelied), what you call I_minstrel (menestrelþ in Rus.), where the core idea is in the I_remember|ing of the dead heroes (this is a kind of I_memorial for them) &/or in telling some famous tales (knights' love stories), bc. this is t.s. idea as in the Sl. w., & this is much more decent than to be prejudiced (mnitþ in Rus.). Though, from etym-cal point of view, this isn't very diff. (when I ment-d the m-ing), & here is the Lat. I_amen (also the I_omen), & I_memini as to remember (to remind you the sentence: |I_sentences| Memento mori!) & their I_memoria-memory (with memorator as a story-teller, or memorandus as remarkable, giving the I_memorandum shortened to I_memo 2(though one may think this is some memo put ... at random, or at the Rand-border of a piece of paper)2 ), & also the ... I_moment (not only as time unit, but as smt. to be remembered, as unit for remembering), then one archaic Bul. fem. name, I_Mina, then the Fr. I_mine as facial expression (& from here the I_minette as the well known blow-job), & others.
     It has to be clear that remembering smt. we usually mumble smt., say "ahm" or the like (<< mûslþ |I_mu^sl$| or I_mind), this is rel-d to the facial expression, this is an I/E. r. mem- /mon- /mn-, and here is also the ... I_mania (if you like, from the Skr. I_manyate-to-think), but there are also the mine|s in the earth (or as bombs) and they surely don't think. So how to explain this? Well, the mine of the face (t.s. in Rus. & Ger.) may be liken to the mines in the earth (as smt. carved), so that we may reduce all mines to those dug in the earth. But there is more to this, namely Rus. minovatþ |I_minovat$| as to go by, or Bul. minal as gone in the past or gone by (from here I_minuvach is a passer-by; in Rus. there is minuvshij but only in the time aspect, where a passer-by is I_prohozhij 2(though the things are messed bc. the past time in Bul. is I_minalo vreme-time, where in Rus. it is proshedshee vremja, having in mind the flowing of the time-"river")2 ). This is given as c. Sl. (Ukr. minuti, Cz. I_minouti, Pol. minach, as to go by; also the ment-d Rus. I_mimo as by, away from the target) and here, again, smt. Skr. is cited, I_miyate, m-ing to diminish, fade away, or perish. Well, this may remind us about the minutes (Lat. I_minuta), but, if you ask me, here 2 very sim. rs with diff. (though not much) m-ings are interwoven: the one is the mumbling I_Minne--I_pomin with minalo-past time (also: amen, memory, memini, & I may add the Fr. I_mime too, as one that says ntg., or who can only mumble, & this leads us to the Skr. manyate-to-think); & the other is the mini-r. of the small things (like Lat. minutas as small 2(& the I_second, b.t.w., is even smaller than this, it is smt. seka-cut from it)2, where is the going by, & where all things diminish 2(Rus. minuvshij & mimo, Fr. mine, the mine 3(bc. it goes down in the earth, becomes smaller & s.; or is smt. small but with a big effect)3 )2, and this leads us to the Skr. miyate-to-diminish). The small things (opposite to the maxi ones) begin (for the West) with the Gr. let. "μ" (with one leg in the ground), which also has 'ju', or 'i' for main vowel (like in Lat. I_micro or o. Gr. μικροσ), what means that in order to pronounce it one has to shrinks one's mouth, where for 'a' (as in max) one opens it. But the small things are naturally mixed with the gone-by things (which we just remember) also bc. the mind is like mumbling, smt. small, where the future for us is always smt. big, we live for it, not for the past.
     One small inclusion here: the church remembering of the dead in Bul. is called I_parastas (more precisely, this is the giving out of food around the grave), what is Lat. parastas coming from o. Gr. παραστασ, but the interesting thing is that this means ... a column or pillar. So that the question now is: what the pillar has to do here, in a place of burying? Well, if we look in o. Gr., we may find there παρασταζω as to drop, & παραστασισ as taking aside, showing out, or staying around (what we do on parastas; & also the giving out of food is like dropping of smt.), so that the things are cleared --- but if they, still, are not very clear for you, then << colon-column, which was built from some drops, & I may add also Lat. I_colonis as medical term for the thickest bowel, which you write again as colon (& what drops there, I sup., you may guess alone 2(or, else, << kal)2 ). Though I may continue a bit more with this analysis bc. the Gr. ws are long and, hence, they have to be split in 2, so that if we take the para-vapour aside (<< par, paradise), we are left with some 'steso /staso', what, surely, speaks about staying around.

~ ~ ~
     And now I intend to shed some light over the used in churches fumigation with incense which in Sl. is kaditþ |I_kadit$| (in Rus., or kadja in Bul., o. Sl.), bc. this will lead us to many interesting ws wide away from the churches. Etym-cally kaditþ is rel-d only to the fume and is said that it poss. comes from o. Gr. κεδροσ, what is I_kedr /kedår in Sl., or the I_cedar tree, which smells good (& being smt. good, acc. to our understanding for good, it must drive away the bad spirits --- as if they are powerless to fight against such silly human prejudices, but let us leave this now). Yeah, but this doesn't explain the hidden idea of the r., this only adds the cedar here, so that I have to tell you that this is smt. curly (<< kudrû |I_kudru^|, kådrav), but also green, bc. there was an Ar. I_khidr m-ing green, & there was a Hindu deity called "The Green God". And now it begins, bc. here many ideas are mixed (the r. being very old). One of them is that this is smt. good, healthy, vital, like in the known Fr. ... I_cadre m-ing the permanent military staff, or also a single photo, but this is an international w. (It.-Fr.-Lat. & Ger. Kader & Sl. I_kadr /kadår 2(the latter used mainly for nomenclature cadres in the near past)2 ) & the point isn't in the permanency but in the chosen character of the people, chosen as the best, experienced, durable, or representative for the best (what is the photo, too --- a facsimile of the factual situation), & such person in Bul. is called kadåren |I_kada^ren| (experienced, suitable for the post), which w. isn't Sl. (& I think it isn't Western too) bc. it comes from Tur.-Ar. I_kadir (m-ing t.s. as in Bul.). So that the cadres are (or must be) only kadårni people, p. --- to put it otherwise --- as if incensed (with cedar fume, sup-edly), like the Tur. ... kadåni (written in Bul. bc. we know this w. too; in Tur. it will be I_kadin in sing., pronounced t.s.), what are the Muslim women! And do you know who has done this fumigation to the kadins? Ah, their (Tur./Ar.) I_kadi (a judge in Muslim law court), who is called kadija in Bul. (as archaic), & even the Heb* have their I_kadish, this time m-ing their traditional prayer! Yeah, in Tur./Ar. he is kadi & in Sl. he is sådija or sudþja |I_sud$ja| (Bul. /Rus.), and the law court is called resp. såd |I_sa^d| /I_sud, so that this r. becomes now a symbol for justice.
     The exact etym-gy for the last Sl. ws (again) doesn't answer all our questions, bc. they say it was o. & c. Sl. (o. sådå, Cz. I_soud, Pol. sad, etc.), cite a Blt. samda as a pact for leasing of land, & go to Skr. I_samdhis or samdha m-ing a treaty, pact, union, what, though rel-d, isn't the same; where, in my view, the point isn't in the writing of some document (which may be smt. curved, summed, or signed --- << sign, sum, sinus), nor in some gathering (<< sammeln, semen), but in the qualified judging; besides, in Sl. this means also a ... kitchen utensil, a pot (exactly såd |I_sa^d| in Bul., & I_sud or I_posuda in Rus.), which is given from t.s. o. sådå, but not a w. is said about this strange uniting of 2 diff. notions (it might be, & even I thought initially so, that the law court is accepted as a kind of Hof-court, & the pot is just very small "court", but there are more ideas mixed here). So that, I sup., we should start not with 's' as 1st let. but with 'k' (& think that it has mutated to 's' bc. of some Lat. writing with "c" --- in t.s. way as we have made from the Lat. co- our prefix /prep. s- m-ing t.s.); but there is (again) smt. more to this, if we look to the Old East.
     What I mean & wish to add now is Tur. (& Bul.) I_kadem m-ing a sapling, smt. small but capable to bring big results in the future (like initiation money; or a medicament). This kadem corresponds pretty well with the I_kadi-judge or kadja-to-fumigate, & with the kedr /cedar, & with Bul. hadzhija (haci in Tur.) who is a pilgrim (though not meant as smt. tiny 2(<< p.)2 but as experienced 2(by visiting the holy places)2 person), & with the ment-d I_hoca-priest --- though we don't praise much priests nowadays (especially Muslim ones). But then we maybe still praise the ... Academies, where, if we take the beg-ing "a" aside, we are left with t.s. kad- root. Ah, but here I may be corrected by some of you, who have heard that this is the Fr. academie & Lat. I_academia & o. Gr. Ακαδημεια, which was named so bc. of one small copse near ancient Athens where it was just nice to stroll, and even the very Plato liked to promenade there, & so there was grounded the 1st academy in the world, & later on Cicero, inflamed with this Gr. idea, has named so one of his land-properties & built there his own academy, so that all goes from the name of the forest. Yeah, is starts with this name, but what was the reason for choosing of this name in the o. Greece? But even to this question there is an official answer: this copse was planted in honour of mythical Ακαδημοσ, great hero who had helped Castor & Polux to free the captured from Teseus Helen (who, as everybody in those tomes have said, was a "bloody nice" girl). Yeah, but isn't it now clear that this hero was very kadåren |I_kada^ren|-brave or okaden-blessed (by the gods)?
     But there is, still, more to this, though not in the Lat., where may be found only some cado (-are) as to fall down (giving the cadaver), what is smt. quite diff. in m-ing and rel-d to the disc-ed Gr. prefix kata- (or, if we think it is rel-d here, then as falling down of the head of a criminal, judged by a competent kadi --- but this is if we want strongly to imagine things). Well, then how about the o. Gr.? And there, really, exists some καδδοσ, but this is a kind of keg or barrel, so maybe your author is mislead here, ah? But, look now, this barrel is a kind of pot, this is smt. like the Rus. I_sud, and this is important bc. there is also Rus. I_kadka m-ing a big pot or keg, or Srb. kada as bathtub, & in such pots we usually plant some flower or a tree (not always cedar, but this isn't excluded), & the flowers are green so that we returned to the "Green God" I_Khidr, & I sup. (well, I can't be sure) that in such καδδοσ-es some incenses might have been kept (or burned), & this big pot is a bit nearer to the court as a dish, so that this may unite the both m-ings of the o. Sl. sådå. The things are rel-d & I will risk to mention here also our (Sl.) destiny, sudþba |I_sud$ba| in Rus. or sådba in Bul., in the sense of kismet, of what the gods have judged to us (<< also rok).
     [|I_comments| So this is about the praying & our need for humiliation; this is purely human trait (bc. no dog or cat, or a lion, bull, bug, etc., will ever form a thought, or an instinct as a "thoughtless thought", to pray; it may "worship" some powers or beings, but all animals are proud enough for to allow themselves to be humiliated for no reasons, just for the fun of it, or for to better themselves, bc. they are perfect in their way, as I have ment-d), it is crazy, but that is how we are made & we have to react acc-ly. OK, let us pray when we need this, but let us act rightly, with thoughts for the other beings & the nature as a whole. This was known for mills, and in Skr. epic poem Bhagavad Gita is said much about the diff. ways (called I_yoga|s) for reaching of perfection, where the 1st, & the usual one for most of us, is the way of action: to act how one likes & feels that he/she has to act. The m-ing of this (in my view) is that we all know what is most important for us (being "intelligent terminals" --- to use the computer-science phrase) & we just can't act otherwise, but it is sup-d that if everyone acts acc. to one's nature (given by the gods), there will be reached the needed equilibrium. In general, this is right, but this is the chaotic way of unorganized matter, & we think we are organized, don't we? And even if we are unorganized, this is the simplest yoga-way --- for morons or housewives or common workers or soldiers or children --- & there are other ways for m.o.l. intelligent or enlightened people, like the ways of: renunciation of the Self (to think of the whole world, not only of oneself), wisdom (to know what is good & what is bad, but for the whole nature, not only for us), meditation (to try to see this unity, to place oneself in the middle of the things, to feel what the other side feels in order to judge right), realization (that all beings are part of smt., that they all are in the God, not that the God is in all the things, as the Christians believe!), & other variants. And what are we doing, now & before mills? We continue to apply the simplest way, that of the action, but under worse circumstances than before, bc. nowadays we don't act natural, we chose our representatives to act for us, but they are not at all representative & they don't do what we want, but what their partial interests dictate them, so that we neither are ruled by proper people, nor are ruling ourselves acc. to our wishes. It is true that there has to be found some compromise btw. the authoritative ruling and that of the common masses, but we have not found this compromise, neither are trying to move in the right direction --- to what I shall lead you again later. ]

~ ~ ~
     Ah, let me say also some ws about the happiness. I mean about your w. bc. I have spoken about the Sl. schastþe & Ger. Glück & Fr. plaisir. Though not about the very w. "I_happy", too, --- which, obviously, is an exclam. of exultation (like Ger. heilarippi, your-Lat. I_hilarity, etc.), giving also the hippies |I_hippy|, & (to) I_happen (& the happenings), rel-d smh. to Ger. I_haben (<< h.) --- but about the strange rel-n in the Eng. btw. the I_hip-thigh & the hip-wild-rose! Maybe I just imagine smt. --- that from the position of the man a nice woman's thigh is a good reason to be happy, & the fruit-pod of a rose is I_tight like a good I_thigh (& that's why you say thigh) --- but maybe the o. Teu* or Celts also imagined smt. sim. (the hip-pod is absent from the current Ger., they say I_Hagebutte for the pod 2(which, poss., has to mean smt. hard & catching + some "buttock")2, & also Dornrose for the flower). It might be so but one can never be sure bc. etym-cally the hip-thigh is given as o. hype, having come from o. Teu. I_hupiz coming in turn from a sup-d kubis (leading us to the cub, which isn't always a cube and may have m-ing of a sphere, as I have ment-d); and the fruit hip was before heope bc. in o. Teu. it was I_heupon, & this was rel-d to the happy cry (hep, read 'hip'). Hence, my line of thoughts is highly poss., and to the cry may be added also: Ger. I_heil (with or without the bad "hit" Hitler; as an adj. this means bright, luminous, or as noun --- salvation or well-being), the Am. I_hi or Cz. I_ahoi (hello, I've ment-d this), the I_hey /ej /gej cries, the allo /I_halloo, your I_high (with the high-life), & others; sim. to this is also the I_guy & the I_gay (& the Japanese I_geisha|s); then some Per. I_key as title of dynasty of khans; then the Japanese I_haiku-verse, & Ger. heißen |I_heissen| as to call smb. /smt., & your (to) hiss, & so on (<< I_hare, harem).
     But there is one more point to this, the thorn, which is unavoidable attribute of the hip-fruit (and, as some say: one doesn't know whether to wonder that the roses have thorns, or that ... btw. the thorns grow roses?), so this thorn, called I_ship in Sl. (o. & c. Sl., like Pol. I_szyb as a spear or an arrow), has given the name of the Sl. wild-rose, namely I_shipka /I_shipovnik (Bul. /Rus.), for which is said that there wasn't good etym-gy, & it might have been from Skr. I_ksipati as to throw (what sounds very like Bul. I_shtipja /Rus. shchipatþ as to pinch), or might have been rel-d to Ger. I_schieben (to hit, move rapidly --- << sch., Shiva), or also to Gr. ξιφοσ as a sword. Well, the things surely are messed, but from ship /czyb we may go also to the hip /heupon, so that, maybe, 1st the hip-fruit name was coined starting from the thorns (on the East & by the Slavs), & then the o. Teu* or Celts have added some tight -- thigh assoc-ns, & found out that hip-fruit tee makes us happy, & maybe heaves the man's "ship-thorn", and so on.

     On the other hand, tuned on this happy tune, we may as well finish the chapter. So let us do it, now.
     },

     IN THE BEGINNING {} WAS THE GOD {} CALLED URRH {} WHO WAS THE TRUTH {} AND THE LIGHT {} AND THE WISDOM{}. HE WAS IMMENSELY POTENT {} AND MADE THE TIME & THE SPACE {} AND THE MATTER {}. THEN HE MADE THE GRASS & THE TREES {} AND THE ANIMALS {} AND THE THINGS LEFT {}. THEREAFTER HE MADE THE MAN & THE WOMAN {} AND SAID THEY SHOULD PRAY TO HIM & BE HAPPY {}, BUT THEY DISCOVERED THE SEX & MADE CHILDREN |I_CHILDRENCHP|
     {
     Ah this I_sex! It is a good thing, isn't it? Bc., f.ex., I have asked myself many times the question (& I have done this many times bc. I just like to ask it, not bc. I can't grasp that this is a brilliant aforethought of my Urrh), namely: why, when I blow out my nose, I get no satisfaction (although the Ger* do this very powerful, but that has to be for healthy reasons, not bc. they like it so much), and when (or, better, if) a girl does a nice ... blow-job to me I wish that this will last for ever & ever! Have you asked yourself this question, my dear reader? Well, anyway, even if you haven't asked it, there is ntg. wrong with this, and now we shall ask ourselves another & very important question which I will state simply: what is the rel-n btw. the I_sex & the ... number I_six?! Bc. such rel-n just has to exist, & this is so not only in your Eng., it is so also in the Lat. where sexus is the beloved sex (or sexual organ) & sexis is the number, & in Ger. this number is I_sechs ('zeks'), what sounds very sexy, as much as the Gr. six, which is εξι |I_exi| ('eksi') or εξ (but in the latter form it is = to the Lat prefix or prep. I_ex 2(which in Sl. is iz /is)2 ). So that the sex & the six are closely rel-d, & if this can be sexual organ it is natural to sup. that this has to be the masc. one, but then: why the penis has to look like the number six; or: is it so? As to the looking like a six, this is, m.o.l., obvious (looked from below, or as reflection in the water), but there's much more to this & this "more" comes from very old times, from the o. Greece & before.
     The point here is that the number 6 is a very good number, it is a so called perfect number --- where the sum & the product of its prime factors are equal, as they are equal also to the number (for 6 we have: 1 + 2 + 3 = 1*2*3 = 6) --- and this is the perfect number, bc. (acc. to this definition) there exists only one such number (what may be proved, but for the prime numbers the sum is always with one greater than the product & the number; for the compound numbers it's intuitively clear that when for 4 the sum is greater than the product, for 6 it is equal, then after this, as much as you try, the sum will always be less then the product, & it becomes much less than the product 2(equal to the number)2 the further we go 2(say: for 8 we have: 1 + 2 + 2 + 2 =7 < 1*2*2*2 = 8, for 9: 1 + 3 + 3 = 7 < 1*3*3 = 9; for 10: 1 + 2 + 5 = 8 < 1*2*5 = 10, 11 is prime number & there: 1 + 11 = 12 > 1*11 = 11, for 12: 1 + 2 + 2 + 3 = 8 < 1*2*2*3 = 12, etc., then for 77 we'll have: 1 + 7 + 11 = 19 << 1*7*11 = 77, for 78: 1 + 2 + 3 + 13 = 19 << 1*2*3*13 = 78, etc.). ( Although, as I have said, it depends on the definition, and acc. to Euclid a perfect number is such one for which the sum of all the factors has to be equal to the number, what for 6 is again true, but also 28 turns out to be perfect number bc.: 1 + 2 + 4 + 7 + 14 = 28, then the next such number is 496 = 16*31 = 1 + 2 + 4 + 8 + 16 + 31 + 62 + 124 + 248, and so on 2(what is a more scientific approach, bc. if smt. happens just once we shouldn't bother to coin a name for it, and, besides, if there are many occurrences of this thing then it is interesting task to find them all, i.e. to find a formula acc. to which they may be generated)2. )
     So, having in mind that in ancient times people were cabalistically inclined & believed much in the power of the numbers (being kind of God's words), & taking into account how beautiful (in mathematical sense) this perfect number I_six is (to remind you also the Heb. 6-rayed star of David), & looking at the men's penis as at a really perfect God's Creation, it turns out that the bottom line of the rel-n sex -- six is the ancient cult to the phallus. But, bc. the graphical images of the numbers come from the Hindus via the Arabs (hence this rel-n is older than Lat-Gr.), then not the penis looks like the number 6, but the number 6 is to be written in this way in order to resemble the penis, i.e. the six became symbol of masculinity! ( In fact, in o. Gr. I couldn't find this rel-n, and in new Gr. there is a w. σεξουαλικοσ but this has to be later inclusion, read 'seksovalikos' & decomposed in: sex + value; the true Gr. w. is αφροδισια, but I've ment-d it & it's smt. feminine. )
     And now let us look by the Sl*, where the r. for 6 is diff., shestþ |I_shest$| /shestërka in Rus (I_shest /shestiitza in Bul., or szešč in Pol., etc., o. Sl., even some Blt. sheshi), where one may say this idea is missing here. Yeah, but it isn't missing, at least bc. there is a Rus. I_shest (exactly as Bul. six), though m-ing this time ... a stick, cudgel, pole (what has ntg. to do with the image of the 6, but may have smt. to do with the phallus); but also bc. for shestþ |I_shest$|-six the etym-sts go to the Skr. where this number was called šat |I_shat| or šaštiš |I_shashtish|, where the 1st is imit. of the sound of cutting or swishing with a stick /sword /phallus, & the 2nd w. is exactly Bul. såshtisvam |I_sa^shtisvam| m-ing to amaze, surprise, cause wonder, what isn't really Bul. but a dialect coming from Tur. şaşmak, şaşirtmak as t.s. (there is also Bul.-Tur. I_shashma = dalavera, a fakery) --- & one may be equally surprised seeing grown phallus, or this perfect number six! So what I mean here is that from the times of the o. Skr. there was a good rel-n btw. the men's "stick" & the perfect number 6, which rel-n has shown its influence in the Tur., though not exactly in the r. of number 6 (acc. to the dicts 6 is I_alti, for which you on the West may think it hides smt. old, but it correlates very well with their I_altin 2('altån')2 m-ing ... a golden coin, what, in a way, is again smt. perfect; on the other hand the Turks have not entirely forgotten the Skr. r. for 6 bc. in backgammon play we say shesh-besh for 6x5, & beş |I_besh| really means 5); & don't forget also that Hindu gods have usually 6 hands, what I don't think is bc. the people liken them to bugs, no, it has to be an additional praise to the number 6 bc. they are såshtisani-amazed by their gods.
     In the case of the I_shest-stick the (Rus.) etym-sts again can't help us much (bc. they don't have my ideas), but it is useful to cite them. They say the w. was o. & pre-Sl. (shþstå) & c. Sl. (like Byelorussian I_shost), ment. some Blt. (Lithuanian) shiekshtas as a tree-trunk without branches, and then only guess (& not right). But to guess I also can, I may mention: Rus. zhëstkij |I_zhestkij| (also o. Sl.) as hard, solid, or I_zhestokij m-ing cruel, or zhestjanka (o. zhestþ |I_zhest$|) as thin metal plate (but that's bc. it tinkles or buzzes), or I_zhelezo m-ing an iron, or I_zhezl (zhesål in Bul., again o. Sl.) what is a scepter (having given also some Blt. ws, like I_zizlis or zizis as a stick or twig), or even the zhëltûj |I_zheltu^j|-golden colour (but here the idea is diff., we disc-ed it; & the iron isn't golden but is hard); there is ment-d one o. Sl. zhelû |I_zhelu^| m-ing a ... turtle, bc. of its hard shell. The zhelezo-iron may correspond with the jelly-gel bc. it is 1st liquid & then hardens (as much as Ger. I_Stahl corresponds with still, but also with I_Stiel m-ing a stem of flower; or their I_Eisen-iron with the Eis-ice), but the shest is smt. hard so that the likening to the phallus is very suitable. And then: what has this Blt. trunk of tree do here together with the number 6? Or look at this "jumping out" Gr. εξι--ex --- why should the 6 jump out otherwise? And other questions, easily answered with my conjecture in mind, bit not otherwise. So, and from the shest-stick, has to come Rus. I_shesternja /shesterënka as a cogwheel (either bc. its profile looks roughly sextagonal in intersection, or bc. this is dual image of the shest on which it is put).
     But there is more to be added to the I_shest, namely the shish, m-ing in Bul. a skewer or sharp stick, also the tasty dish (I_shishche|ta) made on these sticks (usually metallic, but they may be wooden, too) by grilling pieces of meat (alternated with chips of: onions, peppers, tomatoes), which isn't really Bul. but exactly Tur. şiş |I_shish| (m-ing, beside the stick & the meal, also a swelling or bruised place), & from here şişko (shishko in Bul.) is plump, fatty person. Beginning in this way, with Tur. ws, one may think this isn't Sl. but it is, bc. here is Rus. I_shishka (shisharka in Bul.) as pine-cone, or also as big boss (bolþshaja shishka), & the şiş is shashlûk |I_shashlu^k| there (though usually only as meal), which surely comes from the Russian South. On the other hand, if you have followed carefully the narration, you should have asked yourselves the question: why the şiş, being a sharpened stick, becomes at t.s. time smt. swelled (like a pine-cone)? But the answer is easy, it has to be so bc. of the image of the stick with meat on it, which is a sharp spike but it bulges with meat (smt. sim. to the shest --- shesternja), i.e. the plump person is like a şiş with much meat around (or he/she gulps many shishcheta, if you prefer it so) --- hence, this is one more example for the meeting of the opposite ends.
     On some more hand, however, there is Tur. şaşkin |I_shashkin| (shashkån (-in) in Bul.) as a nasty guy (the initial m-ing in Tur. is of amazed, dumbfounded, and this person is so bad bc. we are those that remain dumb seeing him), where the contemptuous nuance might have come from the basic m-ing of imit. r. shat (like your I_shut up, I_hush, or like Bul. jargon kåsh |I_ka^sh| used to drive dogs away), but may be also a kind of wondering about his /her impertinence being in reality a mere ntg. (i.e. he imagines being bolþshaja shishka but he isn't), bc. this w. has a perfect twin, şişkin ('shishkin'), m-ing shishkav-swelled (like şiş); to remind you also the Eastern I_shah|s who might have taken their authoritative m-ing & the wonder before them from this swishing root. But, on the next following hand, there is your ... I_siskin, what is one small bird for which I sup-d that it may also be rel-d to the Tur. şaşkin as a good-for-ntg. creature. Well, the consultation with the etym-sts revealed smt. else, namely that the siskin has come in Eng. via Pol. czyž m-ing t.s. bird (<< I_chizh, where we have pure imit. of the chirping it produces), but I still think some rel-n to the Tur. w. is poss. (I mean, the czyž itself might have been influenced by the Tur. w. in the said sense).
     And on this place (bc. of the şiş-r.) comes the time to enlighten you about the diff. ... bottles, which (acc. to me) are of at least 3 major types, namely: Tur. şişe |I_shishe| (used in Bul. as t.s. shishe), which is m.o.l. like şiş (i.e. cylindrical, or a bit conical), then Ger. I_Flasche or your flask, which is I_flach or flat (& slightly curved, to be good for putting in a pocket), & the I_bottle (at which we shall look more precisely); there is also Lat. I_lagena again as a bottle (in medical usage), which has to be good for laying smt. there (Ger. I_lagern as to keep, stock, age), but it reminds me about Bul. I_legen as a wash-basin or the I_lagune-lagoon; there is also the "phallic" I_phial (also as vial), Rus. puzûrëk |I_puzu^rek|-bubble (where the beloved by the Rus. drunkards phrase is: to razdavitþ-smash a puzûrëk), & other variants, but let us not divert from the point. So let us take now the I_bottle in focus, which has attracted my attention bc. of the strange rel-n in the Eng. btw. the I_butler & the ... I_butcher, or the I_buttock, for that matter (bc. the butcher is so called bc. he 2(well, smm. she, nowadays)2 is the one who cuts & sells the buttocks). Both ws are widely spread and the buttock comes from your I_butt as smt. swelled, but there is also Bul. (not Rus., though) but as a thigh, coming from t.s. Tur. I_but (m-ing t.s.), there's also Fr. I_butte ('bjut') as a hill or mound, and you butcher comes from Fr. I_boucher m-ing t.s. (or an executioner), but as verb also to stop or close (the bottle). From here we come to their I_bouchon as a stopper, pack, even a pub (bc. one may stuff there his throat, called bouche, with some bouchon-"stoppers"), but also an electric fuse (at least that is what Bul. bushon means), & there's also Fr. tirebouchon (taken literally as I_tirbushon in Bul.) as an opener for wine-bottles (bc. it makes 'tår-tår' to the cork stoppers; << tire). There is also Ger. I_Butt as a I_turbot (which isn't really swelled but flat, so that here the small I_button|s 2(hence, add the button too)2 or lumps have to be meant, where the latter, as I've ment-d it, are buchki in Bul.); then I may mutate the r. a bit in order to get to Bul. I_bucha /nabuchvam (to stick into smt. or put smt. on a stick) or I_busha /izbushvam (to take smt. away). ( To use the place to add that in Bul. the cork stopper is I_tapa, which is Eastern & imit. of stuffing, in Rus. it 2(& the fuse)2 is I_probka 2(before, propka)2 what is given from Ger. I_Propke or Prop as a stopper for ... big guns, what is rel-d also to your I_proper as suitable. ) As to the I_butler, he was I_butuiller ('bjutjuje') in o. Fr., or buticularius in med. Lat., whose duties were initially only to open the bottles, & a bottle 2(bouteille 3('butej')3 in Fr.)2 is butilka in Bul. (butûlka |I_butu^lka|, or o. butûlþ, in Rus.), and it has to be clear now that such bottle looks like a buttock.

~ ~ ~
     And now, tuned on the wave of sex, let us speak about the ... I_hedonism, bc. that is what it is, a way of life in which we pay more attention to the pleasures & enjoyments than to anything else, and by pleasures one usually assumes --- I beg your pardon --- the act of copulation. The hedonism is o. Gr. ηδονισμοσ, coming from their ηδονη |I_e^done^| as: pleasure, kief, satisfaction, relish, and the reason why I speak about screwing & the like is that from here I derive (bc. there are no etym-gies for such ws) our (Sl.) good & healthy I_ebane (in Bul., or ibani as a dialect, or ebatþ |I_ebat$| in Rus. as verb), m-ing exactly f#cking! From here the phrase involving the mother in Rus. is: ëb tvoju matþ, or ëber |I_eber| means a screwer or fucker (if you use these ws at all), or ëbanûj is smt. /smo. f#cking (or, let's say: bloody). This mutation from Gr. 'δ' to Sl. 'b' seems strange but there are 2 reasons for its poss-lity: the one is that with derogatory ws all is poss. (in order to mask a bit the cursing --- like, f.ex., in Bul., instead of eba ti 2(f#ck it)2, we often use in public ega ti; or also instead of cursing smb's mother we use the phrase: mamka mu stara, what literally says "its /his old mother" but m-ing 2(although we use this from o. times & have now forgotten the reason for this, we just know that this can be said in public)2 that smb's mother is so old that it will be no pleasure to screw her, but if she wasn't ... ); and the other reason (which is "last but not least" 2(b.t.w., this is very good phrase & I have met it literally in Ger., too)2 ) is the ... graphical image of the Gr. "δ", which in writing looks exactly as our (Cyr.) let. 'b'. So that it has to be so, our ebane is our way of understanding of the ancient hedonism!
     But the hedonism includes also the gastronomic pleasures, the gluttony, what comes from o. times and in o. Gr. may be found also εδοδη or εδωδη (& mark that the 1st let. is normal "e") m-ing a meal, food, & the verb to eat is εδω |I_edo^|; or in new Gr. there is εδωδιμοσ as good for eating, palatable, or εδεσμα as a meal, or ηδομαι |I_e^domai| as to relish, enjoy. The nearness of the eating & f#cking in o. Gr. (& from there also in Sl., bc. to eat is I_jam in Bul., or estþ |I_est$|, em, in Rus., & a meal or dish is I_jadene in Bul. or I_eda in Rus.) isn't occasional or a Gr. invention, it is present in the sex too (the oral sex), it is also what all babies do without (or even against) any teaching (to put what they like in the mouth), it may be seen comp-ing the Lat. gusto with the Ger. gulping Glück, and it comes from older times bc. I have heard about smt. sim. in Ar., and in o. Heb. eden meant a satisfaction, relish, pleasure, what surely gives also the known I_Eden as paradise (though not exactly in the Christian moral understanding). The Eden in Rus. is I_Edem (besides the paradise which is raj, as I've said), where this mutation of the last let. comes from o. Gr. (Εδεμ) & was forced into existence, poss., bc. this is a name & has to differ smh. from the o. Heb. (& Ar.) eden-relish.
     But the r. of this I_ebane /ηδονη, was present also in the Skr., bc. there was some religious, but in t.s. time sexual, ritual, practiced in some of the Buddhist's (& Zen-B.) monasteries, called (I have met it in Eng.) I_yabyum, by performing of which all, men & women, left down their clothes, the men sat in lotus-pose & the women posed themselves onto the lap of the men & began to ... meditate about the life etc., & then, after some "meditation" (I think here the quotes are in their proper place), began the crazy yabyum, which the Sl* up to the present day call ebane! As strange as it may seem but here comes in play also our ancestor ... I_Adam, bc. he was in Ar. I_Adem, i.e. the man from I_Edem; but the Ar* are decent people bc., although they also f#ck one another (one couldn't expect smt. else, could one?), they think this is smt. satanic, what is fixed in their lang. where I_Iblis is a demon, Satan or I_sheytan, deceiver or swindler; as much as, I sup., a sim. idea is fixed in their /Heb. I_ibn /ben & I_abu (<< them) as son & father (bc., hmm, without yabyum one couldn't make sons & become father). And if my dear readers will allow me to go for a bit in a poetic line, & my dear readeresses will excuse my stunning impertinence, I will put here one verse (said to have come under the pen of the very Pushkin, what is probable but I can't vouch for this), which in the accepted here style of transliteration --- which is crazy, yeah, but I don't want to teach you how to read the Cyr. lets --- looks as follows:
     |I_verses|
     Ebëtstja voshþ, ebëtsja gnida,
     Ebëtsja severnûj olenþ,
     Ebëtsja babka Stepanida,
     Ebutsja vse komu ne lenþ,
     I dazhe klop, nenuzhnoe tvorenie,
     v ebli nahodit udovletvorenie!

and tells us that everything copulates: lice, microbes, northern elks, some granny Stepanida, & all who are not too lazy to do it, & even the bed-bug, this unwanted creature, finds in the copulation its pleasure. ( A propos, about the I_bed-bug|s: I have read that they 2(not all kinds of bed-bugs but some African variety)2 are really promiscuous up to the highest poss. limit, bc. they not only use to copulate where it suits them 2(the males)2, i.e. not searching for the right orifice 2(what, b.t.w., was not very perilous for the dames as one can imagine bc. by such primitive insects the cuts made by the masculine phallus healed soon)2, but when one heterogeneous pair was engaged in this happy play there could often be found some nasty "guy" who begins to bugger the 1st male 2(again without any looking for the proper hole 3(if it can be called "proper" in this case)3, though this doesn't matter much, as I have said)2 & the spermatic liquid of both males mixes 2(smw. in the intestines 3(if they have such things)3 1st of the 1st male & then of the dame)2, what is said to be, though strange, but, still, justified or proper measure for ensuring of diversity & better proliferation of the gender. )
     Well, with this, I sup., I have cleared the matter with the hedonism, but there are some other sim-ly s-ing ws which may, or may not, be rel-d here, but which I, still, wish to mention. Like Ger. I_Eber (s-ing like Rus. ëber |I_eber|-fucker) m-ing a wild I_boar (hence, count your w., too 2(as some inversion of the lets)2 ), given from an o. ebur, coming from Lat. I_aper m-ing t.s.; which may, smh., be rel-d to the I_apis (as a bee or a bull --- << a.), or be taken as from the r. para- (with smt. sticking forward, its tusks, or the snout, like that of the sim-ly looking & s-ing I_tapir; & your boar may then come from the verb to bore, or be influenced by this idea), but there may also be smt. else in the word. This "smt. else" may relate the Eber-boar to Ger. I_Ebene as a plain, or eben as flat, I_even (that's where your w. comes from), or also: just, exactly, namely (what explains why you use "even" in the sense of: also, as well, i.e. this is an equal case), what may be so bc. the boar likes to live in low places (in small hills, in fact, but, still, mostly in plains) and not bc. he is good ëber (as the Slavs may imagine). Well, officially the Eber should not be meant as good ëber, but ... but smt. of our explans has to be present in the heads of the Ger* bc. when they (I mean women) say "stinkender-stinky Eber" they mean rude, nasty guy, a ruffian (i.e. one who thinks only for "that" thing). And then the etym-sts give for eben (adding also their prep. I_neben as adjacent) some Got. I_ibns, what surely (at least to me) sounds like the just ment-d Iblis-sheytan.
     Then there is also the tree I_abanos (in Bul.) = to Rus. ebenovoe (beg-ing with the so called "inverted e" bc. they, like the Gr*, have two "e"-s, one is the usual "e", which they read as smt. btw. 'e' & 'i', and the other one is used in foreign ws & is called "inverted" or "back", but, if you ask me, exactly it is the normal "e") derevo-tree = to Ger. I_Ebenholz /Ebenbaum = to Lat. I_ebenus (coming from o. Gr.) & = to your I_ebony (& what else is your w. if not the Bul. I_ebane?), which is black & shiny but also very hard & smooth (i.e., a nice stick, just what's needed). And there is also the hard & shiny & black I_ebonite (like ebony, I sup.); & there is also the sacred Egyptian (from the times of pharaohs) ... bird I_ibis, which has to be known either for its copulation (as all the birds, we have disc-ed this), or for its long & sticking out beak. So that all these ws might be, smh., rel-d to the Eden & what follows from this root. But there is smt. that sounds sim. (at least for the Sl*) but isn't rel-d to this r. --- the I_abbot|s & abbesses & abbeys (or I_Abt, Äbtissin, Abtei, in Ger.; or abbat in Rus.) --- what is from Lat. abstinens (abstinent) or I_abstineo (to sustain, suppress), where the idea is of some abstraction or extraction (though I'd start with just the prefix ab- as smt. bitten off --- << I_hap, hapja, Abort). Again unmotivated but alike s-ing is Ger. I_Ebbe, having come to you as ebb-tide (low-tide), what may also be derived starting with the ab-prefix (as if the water bites off morsel of the ground), but this eb-forward & be-backward (or, rather, v.v.) movement fits perfectly with the disc-d Sl. f#cking, so that I just felt obliged to ment. it. As also It. forms of avere-to-have in Perf. tense, namely: io I_ebbi (I had), egli ebbe (he had), & essi ebbero (they had) --- for me it is funny but the It* think this is all right.

~ ~ ~
     And now let us talk about the ... music, or, more precisely, about the musical scale (the gamut), or, even more precisely, about it in the form of Fr.-Lat. (Ger., Sl., etc.) I_gamme, and why is it called so (& to your scale we shall come soon). First of all here is the ment-d I_game (which just has to be here but why it is so will be cleared shortly), which, as you know, means behind a play or hunting, also lame, limping person. The Eng. etym-sts give here Got. gaman (it doesn't exist in today's Ger.), m-ing a friendship, which had to be split in: gay + man, but (although the man is rel-d to the game as we've chewed this) I sup. here Teu. gamains as common is meant (<< gemein), but even if it is as they say, this, still, doesn't explain the limping; so that I will spit it: the core idea here is of sticking to smt. (what is exactly the idea of the lame person 2(his /her leg is as if glued to the body)2, as well as of the game-hunting & men's I_ohota-eager-wish), or of scratching, or also of curling & bending, twisting.
     Then I may continue with your I_gammon as a ham, or the joint out of which it is cut, where comes the backgammon-play, or the gambling |I_gamble| (surely also a kind of game), or the I_gambol (some "hop-jump", an entertainment); or then Bul. I_kambi as a kind of pepper-pot (obese & curved like small pumpkin), which is given from It. I_gamba as a stem, trunk, or a thigh (though for me it "smells" of smt. Tur. bc. there I_kambur means a hunch), which is Lat. gamba as the jumping muscle (of the leg) of an animal (i.e. smt. swelled like kambi-pepper), giving the so called ... viola da gamba as violoncello (which is to be put on the floor btw. the gambas), or also the chess term I_gambit as planned offering of figure in order to win smt. else (given from It. I_gambetto as sporting term m-ing a stumbling). Or there is also Lat. I_cambio (or It. cambiare) as to change (to give smt. in order to take smt., but this has to mean here that smt. jumps forward), or the term I_cambium (a layer of cells that grows very fast, placed just below the cork), or the geological period I_Cambrian named after the area Cambria in Welsh (but maybe there is some sim. idea of swelling or jumping hidden in this area), or then the ... ship's kitchen called I_kambuz in Rus., given from Hol. kombius, in which way we move to the I_komnata-room & I_komin-chimney, and I may add also your I_camber-curling (alike the chamber), or Ger.-Lat. I_kombinieren giving your (to) combine (in Lat. I_combinare is to add 2 numbers so that it has to be split in: co(m) + I_bina, but maybe the idea of swelling was not disappeared), etc.
     But the character of the I_game becomes clear, it becomes unmasked sex, when we look in the o. Greece, where γαμοσ |I_gamos| was a marriage, γαμετη was a wife, resp. γαμετησ was a husband, where from comes the biological term I_gamete for each of both cells building the zygote, so that I was right about the jumping & swelling & sticking to smt. /smb.; but in order not to think that the o. Gr* were the 1st people who have used this r. let me remind you the Eastern, Skr., ... Kama Sutra, of course, the art to "gamete", where I_kama meant love (i.e. sex, surely) & Kama was the god of love! In this line of thoughts is one w. that I have met in one Eng. book, I_gamahuche, m-ing to lick (you may guess where), which, obviously, is Fr., but I couldn't find it in a dict. (there is smt. beg-ing so, the I_gamache, or gamash in Eng., but these boots are given from Port. gamacho, coming from an Ar. I_ghadamasi, which were named so by a town, Ghadamas, so that this has to be smt. else). Yeah, but there is one Fr. w. that all nationalities know, their I_gamin, which might as well be meant as a boy (or girl) eager to play sexual games (or at least to speak about this), what does not exclude the idea of sticking to (i.e. one can't get rid of him/her) related to the gum-resin or Lat. I_gummi (Arabicum), what is world-wide spread w. (like Bul. I_guma-rubber, Rus. kamedþ |I_kamed$|-resin, Ger. Gummi, Fr. gomme, Sp. goma, It. gomma, & so on, up to o. Gr. κομμι, coming from Egyptian I_kemai, all as resin or rubber), where has to be also your I_gum as the flesh under the teeth (smt. gummy), though it is given from Ger. I_Gaumen as a palate, but then the latter has to be of this root. There is also Eng. (Am.) I_gumbo, which as vegetable is given from ... Angolan Kingombo & in such case I can't insist on this r. (though it is a bit sticky 2(in Rus. /Bul., b.t.w., it is bamia /bamja, given from Tur. I_bamya where I sup. this is so bc. when it ripens it says 'bamm')2 ), but as boggy earth it must be here.
     But, one of you may say: I have begun to speak about the I_gamme-scale and have spoken about many sim. ws just not about this one. Well, I left this for the end but it is easy, this scale is Fr. gamme & Eng. ... gamma, which surely isn't Eng. but o. Gr. γαμμα as their let. "γ"! This is so also bc. smw. in Java island (Indonesia) the w. gamelan meant small orchestra, but why the gamme-scale has to be closely rel-d to the let. I_gamma I sup. you still didn't get. Then I can help you a little: in one Gr.-Eng. dict. is said that "γ" comes from Aramaic I_gamla what meant --- but make a try to guess it! Hmm, if you can't, then just look at the let. "γ" --- it obviously looks like a hunch, doesn't it? And then: where can one usually, living in Arabia, meet with hunches? Surely by the I_camel|s (or by the dromedaries, when you make this distinction), & that is what gamla exactly meant (also Kamel in Ger., or I_kamila in Bul., but not so in Rus.). The Rus. camel is I_verbljud, what is a difficult w. bc. it was velþblud before (o. Sl. velþblådå, velþbljud |I_vel$bljud| in Ukr., velbloud in Cz., wielblad in Pol.), & is derived from some Got. ulbandus m-ing big, great, coming from a Gr. ελεφασ as an ... elephant --- in what I surely doubt (I mean: there may be smt. big there 2(<< velik)2, but I_blud is o. Sl. w. for incest 2(>> bljadþ |I_bljad$|)2 so that this is a great but disgusting animal 2(a big beast)2; and, besides, I sup. there has to be an influence from Ger. verb verblüffen |I_verblueffen| as to stun 2(at least for the changing of 'vel-' to 'ver-')2 ). Yeah, but (returning to the gamla-camel) the hunch is smt. that goes up & down, like the let. "γ" (or Lat. "g" or Sl. 'g') or the musical scale; and there's sim. movement in the I_kama-sex or γαμοσ-marriage, too (if you have found time for this observation during the act), as also sticking to, grinding, curling (to put it otherwise: making a camel).
     So this is the musical I_gamme but what is your I_scale then? Well, not much diff. as idea, though from diff. r.; this is Lat. I_scala (scalae) & o. Gr. σκαλα m-ing a stair, where the sticking to, or gluing, has to be hidden --- for one thing bc. (in my view) the Gr. w. has to be rel-d to the ment-d I_kal-mud. There are many ws here, like: the Scala of Milan, Sl. (Rus., Bul., etc.) I_skala as a rock, cliff, Bul. I_skele as a scaffolding (your w. is from t.s. r. but distorted) erected around a building when renovations are made, Rus. I_shkala (skala in Bul.) as a scale of some measuring instrument (or radio), your diff. m-ings of the I_scale (including what fishes are covered with --- bc. they stick to them & overlap like staires; and the measuring scales are used to find the place of the weight on the scale-stair of the pounds or kilos), the I_skeleton (in Sl. skelet /shkelet, o. Gr. σκελετον), some o. Gr. ws like: σκελισ = σχελισ as a rib (that is where the skeleton comes from), or σκαλλω as to dig, make a hole, or σκαλευω as to take above, heave, giving Rus. I_skalka as rolling-pin for thinning of dough, or their skalûvatþ as to scratch out or pin together, or vkalûvatþ |I_vkalu^vat$| as to work hard, & others. I have imagined that here has to be your I_skillet, and even that it must correlate with Bul. I_skilidka m-ing one ... clove of garlic (bc. it looks m.o.l. sim., though much smaller), but it isn't so bc. the skillet has to be from the I_skill (as ingenious utensil), and the Bul. w. is given as from o. Gr. (σκιλισ was a hip or joint there, though I could not find it, but I found σκιλλα as some kind of maritime onion). ( The garlic, b.t.w., in Rus. /Bul. is chesnok /chesån |I_chesa^n|, from here in Bul. we have made the verb I_chesna as to tear away with force, & this is also near to the Sl. combing called chesatþ |I_chesat$| /I_chesha 2(to what we shall come later on)2. )
     Well, the I_skillet & the I_skilidka are not directly rel-d, but, on the other hand, the skill (besides the poss. assoc. with the killing) hides in itself some sticking together (<< skuchen-dull & kucha-heap) & may be sim. building as I_sculp /sculpture, or the ... I_school (to which we shall come again further); & all the skilidki in a head of garlic stay very thick one to the other (as a school of fishes), or they form its skeleton. There are also: an o. Gr. σκολοπσ as a rod (I_kol in Bul., vastly simplified), thorn, or tree, then Rus. skolachivatþ |I_skolachivat$| as to make, build, assemble smt. (out of planks or rods), or one Bul. dialect, I_skolasvam, as to succeed in doing smt., to fit in the time, given from o. (& new) Gr. σχολαζω m-ing to be free, have time, listen to a lecture (for if one hasn't time he or she will not go to lectures 2(I mean, one goes to school only if he has time, must not win his daily bread, or at least it was so in o. times 3(& even in new times there is much wisdom in the requirement to be m.o.l. rich if you intend to do some studying or scientific research)3 )2 ), what surely comes from the I_school (o. Sl. shkolo, Rus I_shkola, etc.), which is o. Gr. σχολα = σχολη (a school, lecture, or free time); there is also Rus. skolþzitþ |I_skol$zit$| as to slide (say, from some I_skala-rock), then << sky, & let's say that was all about the scale.

~ ~ ~
     Having ment-d the I_gamla-camel, though, let us dig around the w. camel. What I mean is not to find where the I_camel comes from, bc. I have said this, it's rel-d to the let. "γ" (though there are other ideas as we shall see now), but to look for some sim. ws, like your (& Lat.) ... I_camomile /chamomile, or Ger. I_Kamile (in Srb. kamilica, where the camel is kamila)! This herb just must come from the camel, but why it should be a kind of camel-herb (out of which the Ger* make their Kamilen Tee)? And then there is also the ... I_chameleon, which is Lat.-Gr. (judging by the 'k' in the beg-ing, when read in Eng.), but which looks neither like camel, nor like lion (you bet it), so how it is, what is the joining idea? Well, I'll tell it 1st simple: the camomile has such a bad flavor that one has to be a camel, & live in a desert, in order to like it (though it's very healthful to drink such tee); & the chameleon is a disgusting animal too, & lives in t.s. places as the camel (&, I sup., where the camomile grows bc. it doesn't like high altitudes). To mention also that this herb is called I_lajka in Bul. (but not in Rus., there it is I_romashka 2(what implies a rel-n with the pet-name Masha /Mashka but this shouldn't be significant)2 ) & nobody knows why, but you see that it has smt. (very little, in fact, but, still, smt.) in common with the w. camomile (though there may be a hint for rel-n to the ment-d ... lajno-shit), & with the lion too (bc. I_laja in Bul. is to bark like dog, & we were so hypnotized by this s-ing that we call this herb also lajkuchka, where I_kuchka means exactly a bitch); I have even a guess that our Bul. & o. Sl. I_bile or bilka as healing herb comes from t.s. Lat. w. ('mile' -- 'bile') with the idea that the camomile is the "queen of all herbs" (the etym-sts derive bile from the verb bûtþ |I_bu^t$|-to-be but I allow myself to doubt in this).
     The official version for the I_camomile is not so simple, they say the (late) Lat. w. was c(h)amaemelon coming from Gr. χαμαιμελον, but that meant an "earth apple" (<< melon) and, if you ask me, it seems a bit perverse to liken the camomile to an apple (I just told you to what the Bul* liken the lajka); but, on the other hand, this might have been made on purpose, to lull the children who don't want to drink this healthy tee. Anyway, this doesn't show our ideas at all, but (on some next hand) you see that the chameleon, really, has to be here (bc. of the late Lat. w.), but there is said ntg. about it. Well, smt. is said, namely that χαμαι |I_hamai| in o. Gr. meant to walk on the ground, & then you may recall that the camel is usually called "caravan of the desert"; then I may add also Tur. I_hamut (& Bul., or I_homut in Rus.) as horse collar (or tackle --- I can't tell you exactly what bc. I've never saddled a horse), & the horses also walk on the ground as the camels do; then here may be also one Rus. w., ham (a lout, simpleton, ruffian, gamin 2(& to remind you that χαμαι is to be read now 'hame')2 ), resp. hamitþ |I_hamit$| is to curse, to say indecent things in public, but this has to have come from o. times bc. there was one I_Ham (in Sl. writing) in the Bible (son of Noah, to whom was given the continent Africa; and I sup. he was big ham). Then there is Tur.-Ar. I_hamal (hamalin in Bul.) as a coolie or stevedore, & he surely is meant as dirty & uneducated person; then there is Ger. I_Hammel what, freely, isn't a camel but a ram (a wether, more precisely), but this is to t.s. idea of smt. low & disgusting, & I think here is the proper place to ment. your I_ham too (as Hammel-thigh, or of some other ham-beast).
     But there is more to this, from this stamping of the earth we can go now to Fr. I_champ ('sham') as a field, & from there to the ... I_champignon|s-mushrooms (t.s. shampinjonû in Rus.; in Bul. we call them pechurki |I_pechurka| bc. they are good for baking on a stove --- peka is to bake, pechka is a stove), & to the I_camp, of course (to live in the open, like a beast), & to the I_champion|s (why not? --- bc. they also play in the open, in the o. Olympiads), poss. also to the ... I_shame or Ger. I_Scham (to behave like a ham 2(though here other ideas may exist, like a rel-n to Ger. Scheiße |I_Scheisse| = to the, sorry, shit 3(to be observed 4(to discuss a shit isn't the best thing, I sup.)4 further)3, or to Sl. I_sram-shame, where exists sim. rel-n to our sratþ |I_srat$|-to-defecate)2 ). Then I sup. here may be ment-d also the I_hammock (gamak in Rus., they don't like to begin ws with 'h' and put 'g' instead) bc. it is used to sleep in the open; then I may remind you the Fr. ... I_camouflage (to bind flowers or the like in order to fit good in the environment), which has to be here bc. of the chameleon (as well camouflage-ing animal); then might be ment-d another Fr. w., I_chamois ('shamua'), m-ing a doe or alpine antelope, where the point isn't in the kind of animal but in its hide, usually yellowish & smooth like a I_velvet or I_velour (which ws mean smt. "well", b.t.w.), that is like camel's hide bc. I_chameau ('shamo') in Fr. is exactly a camel (& as far as it is shameful animal I may be right about the shame). This chamois in Ger. becomes I_Samt ('zamt') & in Rus. I_zamsha, and when the 1st let. may happen to mutate to 'z' then here has to be also the Rus (& c. Sl.) ... I_zemlja (zemja in Bul.) m-ing the earth! And really, the latter is given from o. Prussic semme and Avs. I_zam m-ing an earth (which, b.t.w., is fem. in Sl., Ger., Gr. 2(the goddess Gea), & Avs.), & here is ment-d the Gr. χαμαι, or also χαμηλοσ as low (what sounds just like 'kamelos' what, καμηλοσ, is the camel in o. Gr., given with Semitic origin), & even Lat. ... I_humus is cited here. You may << now I_camea-cameo which is a kamenþ-stone, but also smt. earthy. So that was about the camel.

~ ~ ~
     And now, being on sexual wave, let us dig for a while in one, in general imit., r., which we have touched on I_cheek (shchëka in Rus.), but there are many sim. ws around the globe, like: Bul. (surely from Tur. origin as you'll see now) I_chekna (se) m-ing to split, open (usually the legs), stick out, Tur. (also Bul.) çekmece |I_chekmece| ('chekmedzhe') as a drawer (Schubfach in Ger., where I_Schub is a hit or blow --- << Sch., şube,I_ schieben), your I_check (either as a quittance, bc. its one part is to be torn out, or as checkered or cross-lined cloth, bc. the lines stick out, collide, or in the chess, bc. there some kind of mating 2(not to say screwing)2 is hidden). As also your (to) I_chuck as to throw out or pat, Rus. shchëlkatþ |I_shchelkat$| (to smash, hit, or click) or Bul. I_shtrakam (to click or clatter), the ment-d Bul. I_chukam se as to copulate (or just chukam as to smash, or I_chuk as a hammer), then Rus. chekanitþ |I_chekanit$| as to chisel or smith, beat metals (usually copper), or make coins (resp. chekanka is a coinage or beating), etc. I may continue with one Bul. (poss. Gypsy) jargon, I_dzhuka, m-ing a lip (I sup. these must be the stuck-out Ar. lips which in Bul. are called bårni |I_ba^rni| 2(what may be from obårnat-turned-out, or it may be an imit. of bårborja as to say smt. indistinguishable --- bc. in Tur. I_dudak is a lip, i.e. they dudjat-buzz, & in Rus. it is I_guba, poss. from saying 'guu'-smt.)2 ), then may be ment-d the known everywhere Fr. I_chic (as smt. jumped out, extravagant), where from is their I_chicot ('shiko') m-ing a cog or small stump (& you may go from here, if you wish, to the disc-ed fick & sick). ( B.t.w., about the Rus. guba is said that here the idea is of a thinning & bending bc. there is Bul. I_zaguba as a loss 2(smt. eaten, put za-behind guboj-lip, << chaos)2, & there is Pol. I_gubich or Cz. hubiti as to lose; I may add also Tur. ... göbek |I_goebek| 2(gjubek in Bul.)2 as a belly- 2(or bottom- & hip-)2 dance2, or just a navel, but the imit. of smt. guttural, especially about the guba, remains, where in göbek a bending 2(<< gnutþ)2 may be hidden, &/or looking at the back 2(<< baj)2, which isn't much diff. from the Pol. dance gopak /I_hopak 2(<< also tango)2. ) Yeah, but there is also Bul. (though not Rus.) particle I_chak m-ing "so much /less", which has to be closely rel-d to our I_chakam as to wait (or pochkaj in Cz. or Pol. 2(I'm not sure where, but I've heard it; in Srb. the inf. is čekati)2, which in Rus., b.t.w., is ozhidatþ |I_ozhidat$|, coming from their I_zhazhda-thirst), so what is the idea here? Well, I think, the point must be that smb. has gone wide ahead & we call him/her to wait.
     Ah, but I have begun to speak about cheknene-throwing-out-or-opening of the legs and there is also Ger. I_Schenkel as a thigh or hip; but not only this, there is also Ger. Schenke as a ... pub (or schenken as to pour some beverage, or even their I_Geschenk as a present, gift), so how about this rel-n? Well, the point surely isn't that this is a kind of varietè where some Dirnen-sluts heave their legs & swing their thighs, no, this is simply a place where some chips or morsel (say chicken-legs) are given to the audience (<< cherpak /cherpja). If we leave the Ger* for the moment and look by the Turks then there may be found their çengel |I_chengel|-hook (I've ment-d this) which isn't away from the I_Schenkel; there is also Tur. çatal |I_chatal| as a fork (known in Bul., too, but for us this is a groin, the point where the legs meet). Then your (to) I_change comes in the schedule (bc. this is again like a hook or a fork --- giving & taking, a movement like of a shuttle; ah, & the I_schedule & the I_shuttle too), which is given from Fr. I_changer or Sp. cangear, which was Lat. I_cambio (so << a bit back to I_kambi-pepper or I_gamba-thigh), & which is said to be (poss.) of Celtic origin bc. there was an Irish gaimbim m-ing a tax (what fits in the m-ing with the changing; to add that in It. cambio is a check or banknote, but I sup. the r. is older than Celtic & rel-d to the moving Schenkels-thighs & bent çengels). Then I may ment. the well known Fr. ... I_chance (read 'shans' there, as in Sl.) --- bc. this is with t.s. idea as of the Eastern kismet (a kind of Geschenk from the gods) --- which is given from Lat. cado-to-fall (think of the cadavers) but I don't like this etym-gy (it's too pessimistic a view, and sounds diff.).
     If we return to the East then there are other ws with sim. ideas (& s-ing) like: Tur. (& Bul.) çakil |I_chakil| (chakål |I_chaka^l|) as small pebbles (though here the imit. has to come in foreground), the ment-d chakal /çakal /I_jackal (who might just chaka-wait to see what carrion will be left for him to eat), then Tur. çaki as small knife (I_chikija in Bul., but I won't advise you to use it in public bc. the usual m-ing for us is of ... masturbation 2(used only for men; and this, b.t.w., is another way of doing it, some "sharpening", whetting, not like the jerking)2 ). Then I may continue with Tur. /Bul. çam |I_cham| /cham as pine wood or timber (bc. it makes good chips for kindling, I sup.), or çardak |I_chardak| /chardak (Tur.-Per. & Bul., verandah, porch, a kind of balcony in the house --- bc. it sticks out), or I_charshija (a market place 2(Tur.-Per. çarşi; but smm. I will give only the Bul. versions of the ws)2 ), or I_charshaf (a sheet), or I_cherga (a rug, floor-mat), or çeşme /I_cheshma (a water-tap), or çivi /I_chivija (a nail, or a clever trick), I_chiruz (dried fish), I_chiflik (a farm or mansion, manor-house --- some big "chunk"), çok |I_chok| (big, many, from here |I_phrases| çok selâm is their usual greeting, like "God help you"), çift |I_chift| /chift (a pair --- bc. it is split), & others. Smt. sim. may be found also in Hun. ... I_czardas (read 'chardash', their national dance), in the I_shock, or << your I_chat (though here as pure imit.), or in Rus. shatatþsja |I_shatat$sja| (to I_shake 2(so count this w. too)2, & comp. it with the shuttle), etc.

~ ~ ~
     OK, and now let us have a look at the I_love around the world and comment the hidden ideas (bc. only the etym-gy isn't interesting and I said that your love comes from Ger. I_Liebe, as much as the Rus. ljubovþ is in this heap). If we go to the sphere of images then your love (bc. it has gone aside from the leb- /lib- r.) reminds me about the ... leo-lion, which in Bul. is exactly låv |I_la^v|! This might seem a coincidence, & it must be so, but with some reasons (as we shall see here). Then Bul. love, besides the Sl. w. (or obsolete ljubja /libja, & libe as my beloved), is I_obich (o. objuchþ), what, for one thing, must be very old and we (the Bul*) have carried the r. smw. from the Pamir & Altai region bc. there were some traces left in the langs around there, & bc. I have occasionally heard that in ... Mongolian the phrase obicham te (I love you) sounds as 'bich-ham-te'; but, for another thing, here some beast (this time not the lion but the bûk--I_bik--bugaj--bull) comes into play (to add to this Bul. -- Mongolian rel-n also that there is another big animal, the Tibetan yak, known in many langs, but only in Bul. 2(as far as I know)2 I_jak means also very strong). ( The official etym-gy says smt. about not exactly the obich, but the alike-s-ing Rus. obûchaj |I_obu^chaj|, being a pre-Sl. ob-vychajþ, but this means a habit, and 2(in my view)2 goes around the prep. o/ob-around + some veche-old things 2(or the vita-life or the like)2, besides, I don't think that the love is a habit. )
     [|I_comments| Ah, let me say here a pair of sentences about the love & the sex, beg-ing with one interesting thought I have read smw. about the diff-ces (in this sense) btw. men & women, which are simple but instructive, it says that with the time of marriage or relation men start with sex & go later to love (as more profound feeling), where women start with love (as delusion, I should add) & go later to sex (as its natural consequence). I don't think this is a prejudiced m-ing bc. you know that for mills there was the compulsory requirement for young brides to be virgins (for to be in position easier to delude themselves that they love their chosen husbands, & later on, when the sex comes into play, it won't matter much weather there was or wasn't love), & as to the initial ruling of all men's actions by the sex I think you won't deny this; what some Emanzen may question is whether men move to love as higher feeling; & some men, for their part, may say that women are always ready for sex, from the very beg-ing of the relation & to the end of it. These objections, though, are not well justified, bc., as to the born promiscuity of the women, that is why they have had to be virgins before the marriage, & as to the transforming of men's sex to love --- this is only natural bc. men just make habits and begin to like their wives & care for them & so on. So this is right observation, and taking it as given I may venture to explain why nowadays the marriages (or at least the happy ones) rarely continue for more then 5-6 years (in the utmost up to 10): it is bc. the process of retaining of the initial status quo, our wish for it to endure as long as poss., goes usually for 3-4 years (as it is with other sim. processes, like keeping of a given job, or living in a new place, etc.) & then it changes, so that after about 5 years the wife wants only to have sex & the man begins to love her (besides, he can't always be ready for sex in any desired time, he has to obey natural laws). So that is why I may propose |I_suggestions| the marriages to be concluded for 3 to 5 years (if at all) and after that time to be allowed to continue (by wish from both sides) or to break them (by wish of each of the parties) --- in the sim. manner as this is done with the working contracts. And as to the definition of love as feeling of liking (i.e. not only in sexual m-ing but applied also to things or ideas) I think the simplest definition is that we find him, her, or it, just perfect and have no desire to change (to add or take) whatever! Alas, in the cases of love btw. humans this very rarely is the matter, hence, acc. to this definition, we may hardly expect to meet with real love (more often with desire to own & govern, instead). ]
     But let me continue with the love bc. this beast was not product of pure imagination of the author, we may encounter it also in Sp.: besa me, I_mucho (kiss me, my beloved), and there is also the ment-d Bul.-Tur. I_bicha as to cut, polish, or screw in the very sexual m-ing (<< b. or biçak |I_bichak|-knife). Of course this Sp. besa is from the r. of besser-better /I_best (as much as mucho /muchacho is your much), & I_besar is the verb to kiss or touch (or I_beso is a kiss), but the kissing arises here bc. of the eager wish to have smt. (as in Rus. I_bes m-ing ... anger, craziness, bjas in Bul.; or also as It. I_bisogno 2('bizonþo)2 as a need), & at t.s. time this is imit-ally based on the ment-d 'bo-/bu-' syl., where is also the big bûk-bull; strange or not but in Pol., too, I_buzia is again a kiss or mouth (& from here also a face, what then isn't away from Bul. I_buza 2(stressed on the 1st syl.)2 as a cheek, which is pure imit. bc. buzitþ |I_buzit$| 2(stressed on the 2nd syl.)2 in Rus. means to cry, to say 'bu-bu'). But imit. or not here the ideas are more important, and you know that for many of us the love is the I_best thing in the world, & the I_beast (& I may add that the bull is a typical beast 2(as also the "bison" from It. bisogno)2 ) is also smt., if not the best, then at least very strong, & in the sex one, surely, acts like a beast (take Fr. bestial or Ger. bestialisch), & in the Gr. mythology is said that god Zeus often took the image of a bull, & so on. ( About the w. I_best /better the etym-sts give some o. Teu. ws like: bezzer, batizon, Got. I_batista 2(& here comes the material batiste as smt. very good)2, etc., what is rel-d to the ... bass 2(or It. I_basso)2 voice 2(as a powerful voice)2, & this was I/G. r. bhad- as well 2(what doesn't fitt very well bc. of your I_bad, for which I have said that it is rel-d to the bath)2. And as to the I_mucho 2(muchacho-boy, or muchahca-girl, but always young one, nobody likes old people)2, is given a rel-n to Lat. magnum-magnanimous & Gr. μεγασ-big & Skr. maha-great, but we have disc-ed this. Yeah, but what is interesting for us in this context is that the bull, as much as the cow, ... says I_moo, what fits well with the mucho things. )
     But let us go further, say to the Ger. I_Gemahl as a husband (<< G.) or Gemahlin as a wife, what surely comes from their I_Mahl as a meal, eating, where we see t.s. idea of It.-Lat. I_cara (dear), which is twin with the I_caro-meat (<< c., carne). This is the idea of the meat, & the eating correl-s with the sex (what we've disc-ed in the beg-ing of this chapter on ebane & eda), and it exists also in some Sl. langs like Cz. & Pol. where in Cz. kochat is to relish (from here: I_kocham te, pani means "I love you, girl"), & in Pol. kochač is to love, be in love (resp. I_kochaneczka 2('kohanechka')2 is my dear, beloved one). Ah, but maybe you didn't get it why koch- here has to be rel-t to the eating? If one looks in these langs there is only Pol. koci or kociak as a cat, or feline, or like a cat (what shouldn't be in this sense; though there might be joining idea bc. cats often make love, & there's your pun about the pussy, & in Bul. kotze means a dandy, etc., but that isn't what I mean), or in Cz. there is kohout m-ing a cock, but that also isn't what I directly mean. What I mean here is Ger. I_kochen as to cook, prepare food (<< coq; though << also kosher). One may think t.s. meat-idea is in effect in Fr. /Lat. I_amour /I_amore (as imit. of 'am-am' for eating, gulping), what I think is right, though officially this comes from the god Amour, but then --- he isn't Gr. god & his name was coined with some sim. ideas in the heads of old Romans. ( Hmm, one may come from here to the ... I_sycamore tree --- as syc + amore, or "the tree of the fucking 2(ouch, sorry)2 love", bc. it comes from biblical times & is very twisted; then in Bul. is known the literary jargon I_kikimora, m-ing bad-looking woman 2(what may be some 'hi-hi' + amore)2, but let us not indulge in more digressions. ) This am-/amo- may become also I_mam (to have), as it is in the Cz. phrase: mam te rad again as "I love you" (literally: I like to have you, I'm glad to have you), what is as if translation from It. io te amo (from amare, though in It. amo, as noun, means fishing hook, but this coincidence with 1st person sing. speaks about t.s. 'am'-ing 2(or else adds also the idea of catching to the love)2 ), or from Fr. je t'aime ('zhe t'em'), so that this is a widely spread idea (& to like smt. & to want to put it in the mouth is usually one & t.s. thing).
     Still, there are other langs and we should not forget the good o. Gr., where they till nowadays call the love αγαπη |I_agape^| (or αγαπαω is to like, love, praise), so that: what might be the idea here? Well, I think this is, m.o.l., of the kind of mam te rad, bc. αγα in o. Gr. is a cry of wonder ('ah /aha'), but also a chip or curving (what I'll leave without comments), but there is also their αγοσ as a leader, chief, which is the known (at least in Bul.) Tur. (& Tartaric etc.) I_aga, and the ruler must be treated with I_awe (so count this w. too) bc. he knows many things (& how to rule), what may be confirmed also by new Per. I_agah m-ing knowing, wise. In other ws, agapê is my master bc. I praise high his strength (or her beauty), though there isn't entirely excluded smt. bullish in him --- if we take into account the Lat. I_apis as a bull (which surely is older than Lat. bc. there was o. Iranian & Egyptian god Apis).
     But let us also not miss the Turks, who call the love I_sevda (there's also a known name, Sevda /I_Sevdalina, in Bul.), or sevgi is a love, liking, affection, or sevmek is to love. Here I sup. the idea is sim. to this of the Gr. αγαπη (that is: the Gr* coined their love from Tur. r., & the Turks coined their love from Gr. r. --- this is strange but such things happen, though I think they will, both nations, deny this) --- bc. there was an old title of a ruler, σεβαστοσ |I_sebastos| in o. Gr. (in old times with 'b', now with 'v') m-ing high, sacred, glorious, or just σεβασ as an awe, what gives also Sl. I_sevastokrator (a ruler), the name of one Rus. ... town, Sevastopolþ |I_Sevastopol$| (sebastos + polis), your (etc.) personal name I_Sebastian (say, Bach); poss. Tur.-Ar. (& Bul.) I_sedef meant as mother-of-pearl (i.e. smt. shining & nice; also one flower, Ruta graveolens in Lat., which in Bul. is sedefche) has also to be ment-d. With this we are, m.o.l., done with the sexual love around the globe, but there may be other names (& ideas) here & there, as, e.g., Skr. I_maitreya (a love), which w. speaks about smt. fast & strong (<< May, mahatþ, major) + some stirring or grinding, and leads us also directly to Fr. maitresse-mistress.

~ ~ ~
     But there is another kind of love, the so called I_filia, which isn't rel-d to the sex and is as if forced by the circumstances (say, birth), not by big affection. The r. is Lat.-Gr. & here is the Fr. I_filial ('filia', of a son or daughter, or a filial-branch of a company), or Fr. I_fille (a daughter, young girl, or a nun), or It. I_figlia ('filþja', a daughter) or figlio (a son), resp. Lat. filia & filius, giving the known I_Mafia (in the sense of "my family"), also Bul. (Tur.) I_filija as a ... slice of bread (bc. the pieces lie neatly one to another like a family). Then I may continue with Fr. file ('fil', a line, row), or filer (to knit, twist), or I_filet (a thread, fiber), or your I_file (as a list, row, or pack of documents, but also as instrument for rubbing or peeling of small filets which in Ger. is I_Feile 2(& maybe the young boys just like to "file" the young filles)2 ) giving the I_profile (as suitable pro files, but also as well carved), or Sl.-Fr. file /filet as very fine meat (consisting only of filets of muscle fibers), or then the I_film, or the I_filter, or the I_filigree (filigran in Sl.) things, or your ... I_defile (also Bul. I_defile as a ravine, smt. that breaks the "file" of the scenery, I sup.; but also in sense of making smt. dirty or impure --- bc. this is smt. that contradicts to the neat line-file), & others. I may cite also: Lat. filum as a thread or cloth, o. Gr. φυλλον |I_phyllon| as a leaf or φυλλασ as a leaf, branch of tree, or a forest, Lat. I_phylum (in pl. phyla) as a biological family (so that you may go from here also to the family but we've disc-ed this, << femme), then some known filias like the philosophy (I_philosofia in Lat. & φιλοσοφια in Gr., but << sophia or Sofia), philology (I_philologia in Lat., as filia to the logo-signs), I_philanthropy (φιλανθρωπια, t.s. to the anthropus-man), etc. (which are opposite to the sim-ly s-ing phobias).
     Mark, however, that the filia or I_filija is one piece (or leaf) but there are many of them & they stick one to the other, & this is why the philosophy is so important a science, bc. it is about all the things that are connected smh. (through visible or invisible ties), and that they are many or all is to be seen, say, in Ger. where there is their I_viel m-ing many (to remind you about the viel -- vier rel-n). If we return to o. Gr. then there φιλ = φιλοσ means: dear, a relative, cozy or snug thing, a friend (or φιλεω |I_phyleo^| is to like; or φυλη = φυλον is a gender, tribe, kin, phyla); then here is the I_philander & the I_flirt|ing (sticking to smb. like flies to honey), & the I_phalanx & the ment-d phial, & the I_fill|ing (& feeling) too. I sup. here are also: Ger. I_Volk (the people of a country, like your I_folk 2(<< also flock; and it It. folla is a mob)2; it is given from the Lat. I_populus what etym-cally may be right, but the sound of popping is one thing, & the idea of filling or sticking to is smt. else), & Sl. I_polk (military regiment) with its commander, the polkovnik-colonel, & the plant I_philodendron (surely, a family-tree, bc. it gives many shoots & becomes a family), & each sprout, sapling, or shoot of a plant, but in Tur. (& Bul.) where it is I_filiz, & many others. So this was about the other kind of love which has ntg. to do with the sex or liking, but with gluing or sticking to sim. particles forming a group; maybe here is the place to mention that the highly praised mother's love (& the family ties, generally sp-ing) is, in fact (come to think about), smt. irrational, but, well --- it's just human (& animal) trait and is justified from the point of view of the nature or my Urrh.

~ ~ ~
     Well then, we have finished with the sex & the love & with many rel-d aspects, but bc. the sex leads to children I propose to insert here some paragraphs about children ws & jargons. Let us begin with the very name mother in its shorter form of mum, I_mama, mammy, etc., and raise the simple question, namely: why the children all around the world say mama? Bc. this is so, really, in very many langs, like: Fr. maman ('mama~'), It. mamma (+ mia, usually), your mummy /mammy, Rus. (etc., c. Sl.) matþ |I_mat$| or mama, Ger. I_Mutter (this is a bit diff. but of t.s. r., << also matter), Swiss (or archaic Ger., or dialect) Meitschi (what is exactly Bul. majche, when a child addresses its mother), Hun. mama, Gr. μαμμα, Rum. mamica ('mamika' or 'mamicha', I'm not sure, but with 'tz' it doesn't sound good --- at least bc. when in Bul. we say: mamitzata ti, we mean the known curse), etc. If occasionally in some lang. this doesn't mean exactly a mother then it means a I_mammal (as in Lat.), or woman's breast (like, say: Fr. I_mamelle, Lat. mamma, Tur. I_meme, etc.), or smt. womanish (like Ger. I_Muhme as an aunt, or their I_Amme as foster-mother), so that the child just wants this 'am- /ma-' syl., the simplest poss., made of the sound of crying ('a-a-a') + the sound of sucking ('m-m-m'), and this gives the name of the mother --- as simple as that! That is why I'll tell you now: if you ever hear again that some mother has "succeeded" at last to teach her baby to say mama (or mum or the like) just ... don't believe her bc. she lies --- it is not the mother that teaches the child to say mama, but the child calls his or her mother as good as he or she can! It is by the scenario I have heard is used to teach ... snakes to "listen" to the music of flute --- they were beaten so many times with this very flute in the process of teaching that they have made it a reflex to behave when seeing it (but not when hearing it play bc. they have not outer ears and, hence, may "hear" only vibrations through the ground); or, to put it otherwise: not the snake (-s) follows the movements of the flute of the fakir, but the latter follows with his flute the movements of the snake. So that the mothers just use what they can, and never try to teach their children to speak out first, say: democracy, or civilization, or Parliament, or prosperity, or combustion engine, or environmental preservation, or the like.
     After convincing myself that this is almost always the case I tried some peculiar langs like: Eskimo ones, Chinese, Indonesian & around, and I proved to be right bc., f.ex.: in the lang. of Aleutian Eskimos I_mamak (given in Cyr.., the Rus* must have taught them to use these lets) meant milk, in the lang. of Evenki Eskimos mamaja meant a mother, in Burma I_meme was mama, in Indonesian she was called again mama, in Albanian also mama or meme (the last, b.t.w., is what the goats say, or the cats, & other animals), so it must have been so in Japanese too. But --- as we in Bul. have the saying: "Put a big morsel (where the last w. is usually skipped, for to make a pun) in the mouth, but don't say a big w." --- it turned out that they have ntg. on mam- (neither for mother, nor for milk, nor for woman's breast), & for the mother they have, for one thing, oka-san (which is for polite addressing & not used for one's own mother), & the proper w., the equivalent of mummy, is ... I_haha! Well, one can understand the Japanese children, they like their mummies so much that they always laugh seeing them, but, still, I don't find this very decent. But, on the other hand (& I beg to be pardoned by my Japanese readers & readeresses), we, the Westerners & the Slavs (& poss. the Negroes, too), have never understood these people well, as you can see by this example.
     Now, let me dig a little around the Ger. I_Mutter (which turns out to be also Heb. muter), bc., for one thing, in Ger. (but I can't tell you about the Heb.) this means also ... a nut (as a metal piece with a hole), what is, m.o.l., a natural observation, so let us not stick here & tell bad things about the women (I mean: we, the men, have "bolts", so why shouldn't they have "nuts" instead?). But, for another thing, this w. must start from their I_Mut what is a courage (and if I am right there is a book called "Mutter Mut" 2(or, else, "Mutter Courage" but to the same idea; as there is also a book "August without emperor")2 ), & it is exactly so in Heb., too (though I don't mean the o. Heb., and in this case the parallel with Heb. 2(a lang. said to have arisen smw. in the 12th cent. on the base of not only Ger., but also Fr., Eng., & their own o. ws)2 should not mean much 2(but what means much is that in Heb. almost all suffixes & prefixes are as in the Ger., & most, say 80-90 %, of the ws are like the Ger. ones; so that mut & muter might as well be o. Heb.)2 ). But the last rel-n puts the following question: what ideas relate the mother with the courage? Bc. Mut means also a feeling, from here Gemüt |I_Gemuet| is a feeling, character, heart, soul, & gemütlich is comfortable, snugly --- as in mother's womb. The etym-sts don't answer this question, they just say that Mut is o. & c. Ger., cite your I_mood, Sw. mod, Lat. mos (a habit), & go to I/G. r. me- /mo- /etc., m-ing to wish eagerly (i.e., what I've said about children's 'am- /ma-', << also mein); but not each "I_moo|ing" can be a symbol for the mother (<< muruk, mutra; and your I_mute, poss., means that one can say only smt. like "moo"), & this doesn't explain why the mother comes here. Anyway, the rel-n exists, more so bc. they have also the jargon I_Mumm as the same courage (energy, boldness), so that even if in ancient times some negative m-ing connected with the Mutter might have existed, nowadays she is closely related with the Mut-courage. A propos, about the "I_bolt|s" (tightened with Mutter-"nuts"): for the Ger* the "nut" is more important (b.t.w., smt. sim. is said by the phrase, that the man is the head of the family, but the woman is its neck), or at least more courageous (it isn't easy to be a "nut" in this world) than the "bolt" (I_Bolzen in Ger., which must be swelled, or I_bold, or like an arrow-bolt); on the other hand, by the Rus* the bolts ... move very freely --- bc. the bolt is t.s. I_bolt but boltatþsja is to bummeln (put in Ger., to saunter) or shake, or boltatþ |I_boltat$| (jazûkom) is to speak too much (to have a well hanged tongue) --- but: whether this is bc. the Rus* "bolts" are very weak, or bc. the Rus* "nuts" are very loose I can't tell you (I sup. it is the latter, but I may be mistaken 2(I might have checked untypical "nuts", ah?)2 ).
     But let us return to the children, who, finding it difficult to form (or articulate) complicated syls do the simplest thing --- they ... repeat them. Like: the just disc-ed I_mama, Rus. I_papa as a father (what obviously is the Lat. papa-pope; but << also I_pappo), Bul. I_tati as t.s. (the correct w. is tatko but the children pronounce it even tata), which in Rum. was also I_tata, Rus. tëtja |I_tetja| ('tjotja') as an aunt, your I_daddy as a father, Bul. I_djado /dedo /dedi as a grandpa, Rus. I_djadja as an uncle, Bul. I_chicho /chichi as an uncle, Ger. I_Oma as a grandma, their I_Pate as a godfather (resp. Patin if she, which is from the Lat. I_pater), Bul. I_baba as a grandma, together with Rus. baba as any woman (together also with the ment-d Rus. babochka-butterfly & babushka as correct w. for grandma or old woman), & "intimately" rel-d to Tur. baba but this time as a father (or the same Hin. /Skr. w. as honorable addressing to older man or saint; also It. I_babbo as a father, together with their padre), & so on (it turns out that in Hin. maamaa was an uncle on the side of the mother, and kaakaa 2(not the Bul. kaka)2 such one on the side of the father). One can easily see that such ws are very old (I may even allow myself to state that such 1-syllabic ws. 2(as they, in fact, turn out to be, bc. a repetition doesn't give smt. new --- comp. with your Pa, Ma, & Dad)2 were the 1st human ws at all), like also o. Gr. τεττα |I_tetta| m-ing a father (given as used by Homer), or the baba, which has to be smt. o. & Heb. bc. of your w. babushka as a kind of women's plaid or capuchin, and their m-ings are often mixed, i.e. they differ in diff. langs (like Sl. baba -- Tur. & Skr. baba, or papa -- Pate, or dad- 2(da- /ta-)2 as masculine close relative, etc.), bc. the children just want to have such ws.; & the m-ing is for smt. from their immediate surrounding, that is, their relatives, but also for themselves, i.e. the w. I_baby (I_bebe in Bul. 2(but << rebënok)2 ), where this 'bee' is as easy to say (not only for young sheep but for humans too) as 'maa'.
     There may be added also: Rus. I_njanja (an aunt, or baby-sitter), comp-d with It. I_nonna as a grandma, & with Eng. I_nun as fem. equivalent of the monk, the ment-d I_dete-child, Gr. γιαγια |I_giagia| as a grandma, your ... I_gaga, of course, which is Fr. gaga ('gag') though m-ing this time crazy or senile person (so that this m-ing has to be hidden also in the Gr. w.), Sp. I_baba which has ntg. to do with the relatives bc. it means ... a slobber, spittle (so that some sim. image has to lie on the bottom of the baba & the baby & your I_babble); or take your I_dodo, which is given from Port. doudo again as a gaga. ( Or to add to the bebe-baby that, acc. to my own observations, the 'be- /bu-' syl. has to be the 1st one 2(together with 'ma-' or even before it)2 that a child says in his/her life 2(for, as far as I remember, my son said for the 1st time smt. like 'jaa-buu', what I interpreted not only as a word but as a whole sentence --- the Rus. sentence 3(bc. we taught him Rus. 1st)3: 'Ja ebu.' 3(and if you don't now Rus. then I'll add that ja is "I" and about the left w. << ebatþ)3 )2. ) So that was about the baby-talk around the globe and the applying of some of these ws to crazy or senile people; and as to the worldwide usage of such ws may be added also that smw. in Tahiti islands the just ment-d w. I_maamaa meant silly, crazy (seeing him or her one says 'maa'; or also 'lee' or I_lele /olele in Bul., what corresponds, then, with our I_lelja-aunt, or with Sp. I_ole, if you prefer it so).

~ ~ ~
     There are diff. children jargons around the world and I can't comment all of them but let me squeeze here smt. about some of them. Like Bul. w. for small fry (fish) called I_tzatza. It turns out this wasn't a name of fish but just smt. small, smt. for the children to be lulled with, bc. there was Ukr. I_tzjatzja, Pol. caca & Cz. čača ('chacha') m-ing a plaything for babies, & there is Rus. tzatza used for those who like to show off for no reasons (from the phrase: Ishþ kakaja tzatza!), & there is a Bul. verb tzatzkam se (in fact, Rus. tzatzkatþsja |I_tzatzkat$sja|) m-ing to fulfill all whims of smb. (which we in Bul. maybe think is from tzeluvam, in Rus. tzelovatþsja, as to kiss 2(<< Zunge, I_tzunkam)2, but after these here observations I don't think it is so).
     And there are also the ... I_Lilliputian|s, coined from Jonathan Swift in his book about Gulliver (1726) but I sup. you know well that their name comes from the children way of pronouncing the w. "little" (li'l), and the very I_Gulliver has to be from the w. I_gullible (which in turn comes from the gull's cry); then the "put" here has to say: "(I) put (the name) li'l (for them)". ( B.t.w., in my view, this irregular verb 2(to)2 I_put 2(as much as also: I_set, I_cut, I_hit, rid)2 isn't exactly irregular but one of the most regular verbs, no matter that the literary people don't think so; or, then, these irregular verbs are the most regular btw. irregulars 2(or the most irregular btw. regulars, what amounts to t.s.)2; on the other hand there has to be some hidden idea in this loosing of all past tenses --- this has to say that if smt. is cut, put, set, etc. it stays so cut /put /set for ever, it simply cannot change, what, for me, is an interesting observation. ) So you know what Lilliput (-ian) means but their name, still, causes some problems in some countries, like in Bul., where I_liliput is a well accepted name but for a man, where for a woman nobody can say for sure what is the correct building (& I don't count such phrases like "Lilliputian women" or "lady-Lilliput" bc. we always like to built fem. forms); or, rather, nobody wants to say it bc. the grammatically correct building has to be liliputka, & you have to have got till now that I_putka is the Lat. putta or Fr. putain (& the verb put is also rel-d, smh., to it). So there arise diff. variants like: liliputana or liliputarana, & for the children resp: liliputcheta, liliputentza, & the like; besides, Lili is a well known name & nobody can say: why each Lilly (or, maybe, only some of them?) has to be a broad? That is why I may propose (what may be interesting for some of the readers if they know Bul., or Rus., or another Sl. lang., for that matter) to call such man lilak, such woman --- lilachka, a child, resp. --- lilache, & in pl. --- lilatzi or lilacheta; I would have e-mailed this to the Swift guy, but, alas, there's no time service in the Internet.

     Ah well, let us say it is enough for this chapter. So that ...
     }

     IN THE BEGINNING {} WAS THE GOD {} CALLED URRH {} WHO WAS THE TRUTH {} AND THE LIGHT {} AND THE WISDOM{}. HE WAS IMMENSELY POTENT {} AND MADE THE TIME & THE SPACE {} AND THE MATTER {}. THEN HE MADE THE GRASS & THE TREES {} AND THE ANIMALS {} AND THE THINGS LEFT {}. THEREAFTER HE MADE THE MAN & THE WOMAN {} AND SAID THEY SHOULD PRAY TO HIM & BE HAPPY {}, BUT THEY DISCOVERED THE SEX & MADE CHILDREN {} AND BUILD THE SOCIETY |I_ SOCIETYCHP|
     {
     which, to put it in the most concise way, is smt. that sucks us, or is as nutritious for us as a good soup is and, therefore, may be again sucked, or we just float in this specific sauce (bc. we like it --- << kaymak, kaphas, kefir), or the like. Being an imit. this r. is very o. & there are many examples around the world, like: the world-wide known soup (Fr. I_soupe, Ger. Suppe, read 'zuppe', It. zuppa, Sl. sup or supa, etc., which is o. Gr. σουρα, read 'supa', & poss. older then Gr.), your sup & I_supper (given from Teu. süp in sim. m-ing), Lat. I_super (with exactly t.s. idea as of the kaymak), the ment-d Rus. sosatþ |I_sosat$|-to-suck (& I_soska-teat; or Bul. sucha as to suck, or even the variation I_smucha as t.s.), one more noisy Bul. variant sårbam |I_sa^rbam| (again to suck), or Lat. adsorb /I_absorb /-tion, or the Tur. çorba-soup (t.s. I_chorba as Bul. dialect, I have ment-d this), your (to) I_sip & Rus. sûpatþ |I_su^pat$| /vsûpatþ /vûsûpatþ (sipvam /izsipvam in Bul., to pour, but not only for liquids, also for powder-like substances, say: sugar, sand, etc. 2(i.e. to I_seep, & you shouldn't be bothered that this is the reversed act of sipping)2 ), then Rus. I_pesok as a sand, Ger. Schippe as a spatula, & so on. ( B.t.w., the Lat. super might be viewed as some su + per and here has to be Bul. I_pera as to ... wash, i.e. per some substances we lift the dirt to the surface; this isn't Rus. bc. they say stiratþ |I_stirat$| for to wash, what comes from teretþ |I_teret$|-to-rub. To add that to put things out per smt. usually isn't easy, & that is why in Lat. I_peritus means dexterous, experienced, & from here, surely 2(bc.: how else?)2, comes the ... I_peritonitis of the bowels 2(i.e., he or she was so peritus to tie his /her bowels in such sophisticated manner that he 3(or she, of course)3 may die but not untie them now)2. Here are also: the I_percussion, the I_perfection, the I_perfume|s, the I_peril|s, to I_perform, to peruse, & other per-things, but we've disc-ed some of them --- << perimeter. )
     Continuing with the r. sup-/sip- or sos-/soc-, I may mention also: the I_sauce, the I_source (the place where from the "sauce" flows), Lat. I_sociare as to unite, or socia (a girl-friend, companion), I_socius (t.s. for a man), or I_societas (a society), & also the I_socialism nowadays. It has to be clear that the "socio" is the so called cream of the society (or the cream of the c., t.s. simile is used in Ger., Rus., etc.), so that the socialism, as an idea, shouldn't be smt. bad, & it isn't --- it becomes bad when we try to turn the ideas into reality (as also the democracy etc., I've ment-d it). With sim. hidden image have to be also the ... socks, which are Ger. I_Socke (-n) & Lat. I_soccus (a light shoe); in Sl., b.t.w., they are from diff. r. (say, in Rus. are chulki 2(I_chulok in sing.)2 ) but with t.s. flowing idea (<< çorap |I_chorap|). Here are other rel-d ws, like your syphon = siphon (which is Lat. & Gr., where I_sipho = sipo in Lat. is a tube, bowel, siphon, & the Gr. w. is σιφων = σιφονι), the ment-d I_cyclone also is smw. here (it comes from the circle but you know that the funnel sucks the liquid and it rotates there 2(& this is done always in one & t.s. direction, which has to be rel-d to the spinning movement of the Earth)2 so that both rs have to be rel-d), there are also the I_syrup|s (s-ing like the Bul. sårbam |I_sa^rbam| as to suck noisily), & others. Ah, and around the social things are the asocial, which are against the society, as well as some not exactly anti but, still, not exactly from the "sauce" (as it is the case with the analogy, << a.) & these are the I_association|s.
     OK, but smt. sucking lurks also behind the ... I_science, which is Lat. I_scientia, & this is nearly twin with their I_sapiencia (a knowledge, wisdom). There are diff. ideas in the science, there is also some shining hidden here, but the bottom-line has to be of squeezing, getting the essence (of the problems); sim. is the case with the sapience which comes from Lat. I_sapio m-ing to feel, have a taste (what has given your sap as a juice), but there is a rel-n to I_capisco (<< c.) or I_capio (-ere, to take, acquire, put hands on smt.; from here capistro is to connect or bind). On the other hand, there is a Tur. şap |I_shap| m-ing both, a shaft of an instrument (say, of a pick-ax), which in Bul. is I_sap (not with 'sh'; & there is also Bul. 2(but not c. Sl.)2 I_sopa as a cudgel), & also that illness on domestic animals involved with swelling of the skin & bleeding from the nose (foot-&-mouth disease), which is shap in Bul. (now with 'sh'); these things just must be rel-d, what has to be done with the idea that the shaft is made from a tree stem, but through this stem flow vital for the tree juices (I_Saft , read 'zaft', in Ger.), so that we are still moving around the sauces & the sucking. Being on a Tur. wave may be added also their I_hesap (esap in Bul.) as a calculation; or take Bul. illiterate I_sapikasvam m-ing to see, understand (i.e. to capisco), for which I highly suspect to be Tur., though it is given from new Gr. απικαζο (what does not exclude older & oriental origin). Ah, & here, surely, is the right place for the Eng. I_soap, which comes from Lat. I_sapo (-nis) m-ing t.s. (it is I_sapun also in Bul. 2(but not so in Rus., there it's mûlo |I_mu^lo|, from mûtþ as to wash)2, and I_Seife in Ger., where it relates well with their Saft-juice); also the Fr. I_essence is here, coming from Lat. I_esse as the verb to be (i.e. to suck juices, here), which is rel-t to the ment-d sense (<< I_sens; there is another idea there, of buzzing, but the notions are rel-d & the s-ing also isn't much diff.); and the conscience (I_conscientia in Lat., conscience, mind, knowledge) also is here (as deriv. of the science).

~ ~ ~
     So, and now |I_ | we have to disc. diff. social notions. Let us begin with the diff. ... names for Communist comrades, what turns out to be very instructive observation. There is the ment-d Bul. I_drugar (<< d.) or Srb. druže (say, the later Tito) which are very good names (as names), I would say they are neutral, bc. they don't imply (initially) anything else than a friend (Rus. I_drug), and you know that everybody needs friends & it's a nice thing if each one of us is a friend with every other person (man, woman, or child); the only bad thing is that this was an utopia, but it, still, is a good wish, much better than to see the mystery (of ruling) in everybody, or the gospod-god, as I have said before. And exactly bc. this was a very good name (& not. Rus., as we shall see here) we (the Bul*) rejected it (& I don't mean the Communists 2(who had to be rejected 3(in order to be bettered, in fact, though it does not turn so till now but the time is unlimited)3 as far as even the top Rus. C. of that time, Gorbachov, rejected them)2, but the C. addressing), as much as we rejected the 5-rayed red star in order to change it for another (yellowish) star, but again with 5 rays. ( But, on the other hand: why should the Bul* show more wisdom than the other nations, this would be unfair to those other nations, wouldn't it? )
     Though let me continue. There is also Rus. I_tovarishch as a comrade and he (yeah, she too; the Communists have never been against women's rights), when one begins to think about this, means just ... a coolie or stevedore --- bc. I_tovar is a stock, store of goods, home animals, heavy weight, etc. (the m-ing varies in diff. Sl. langs and the w. comes from Russian South but this isn't important)! The idea here is of the working force meant as labour slaves, that's for sure, but this image does not seem to be good in the long run; it might have been, m.o.l., appropriate before a cent. or so, but it must not be so now. But, must or not, this idea is lively all around the world bc. your comrade (i.e. Fr. I_camerade, or Sp. camarada, etc.) starts from the camara (or camera in Eng.) in the sense of cell in jail, so that this time the working force is meant as prisoners (what I, again, don't find as nice addressing); more then this, I think this is a bit perverse.
     And now let us look by the Ger*: as western folk they know the w. Kamerad, but prefer to use their own w. which is I_Genosse (resp. Genossin in fem. 2(where, as I have ment-d it, a man can enter "in" her)2 ), which obviously comes from their verb genießen |I_geniessen| (genoß, genossen) m-ing to relish, enjoy, have pleasure, what in turn (acc. to me) started from the gene (i.e. of a good caste 2(& Genosse has even a funny splitting in Bul. as: geni-genes + nosja-to-carry)2 ). ( Officially genießen is given as c. Ger., from o. geniezzen, (gi-)niozan, Got. (ga-)niutan, Sw. njuta, etc., m-ing to catch, search to find; there was also Blt. nauda as an use, benefit, & also Got. nuta as a ... fisher 2(he catches useful things, fishes)2, & from here Ger. verb I_nutzen, m-ing to use, is given. Well, this might be so bc. ge- is often used Ger. prefix, but if so then << nadezhda-hope, and if not so, then there may be a confusion with the Lat. genus; & even if this isn't very sound etym-cally the idea of genießen related to the gene had to have been present in the heads of the Ger*, i.e. this might be the so called vulgar etym-gy. ) In short, the (Eastern) Ger* also have used good addressing, & as far as I know they have not rejected it entirely. Or to summarize my views: in many cases we (all the nationalities, in general) just like to use some perverse ws &/or ideas, and the more perverse they are the more impertinent we are to use them (in order to distinguish from the other people), what is, if not crazy, then at least funny; this phenomenon may be explained, I sup., with our inability to find the so needed middle point in rejecting (or accepting) of diff. ideas.
     A synonym to the drug-friend is our Sl. prijatelþ |I_prijatel$| (Rus., or if without 'þ' Bul., also Cz., Pol., etc.) which w. I succeeded to trace to the Skr. where (in I_Panchatantra) was a name I_Prijadarschana (in Ger. writing) m-ing "Friendly looking", and about this '-shana' having to mean smt. like I_sehen-to-see or I_scheinen-to-shine I sup. you will believe me. As strange as it may seem but the official Rus. etym-gy says that o. Rus. (& c. Sl.) prijatþ (to take, accept; nowadays they have prinjatþ |I_prinjat$| in this m-ing) comes from some Teu. r. bc. there was o. high-Ger. vriedel as beloved, or o. Icelandic friudhill as t.s., what is sim. to the I_Freund-friend (<< also Frau). Frankly sp-ing, fr- or pr- might be sim., but I don't believe in this etym-gy bc. this isn't the r. of the Sl. w.; our prijatelþ decomposes in 'pri' + 'ja' + 'tel', what is grammatically correct bc. 'pri-' is a prefix (say: privesti, prizhatz, pritknutþ, etc.) & '-tel(þ)' is a suffix (say: rukovoditelþ, potrebitelþ, uchitelþ, etc.), so that we are left with --- ha, ha --- with just 'ja', what in Cyr. is even one let., & this is some happy or awestruck exclam. (one shouldn't say this is a w. or r., though it is). As far as pri- /per- is very o. r. (for smt. around), as also -dar is o. (for smt. good & present --- << data), I sup. sim. analysis has to be done (& was done in old times) also in the Skr. (<< also griva or muka for direct Skr. influence in the Rus. & Sl.).

~ ~ ~
     From friends & totalitarian comrades we may easily come to the ... I_fascism which (again as w.) is an interesting thing bc. it has to correlate with your (& Fr.) fascination |I_fascinate|! This "fascistic fascination" is a kind of I_feast, or I_festival (I_Fest in Ger. is a holiday, celebration, or carnival), or I_fiesta, as the Sp* say; or take also Ger. I_Fasching (t.s.), which sounds strange there (bc. it has to be with -ung in Ger.), but which is unknown in today's Eng. (if -ing is from the o. Eng.); to ment. also the fashion, which is Fr. façon |I_facon| ('fason', bc. we make our façons in order to look more fashionable 2(though in Bul. fason means a freak, but that is to t.s. idea)2 ). Hence the fascism was meant as Fest (of the Wunderrassa); but smt. sim. lurks also behind the I_swastika, which is ancient (Skr.) symbol of happiness, what w. makes strange relation with the Eng. ... sweet, or Rus. svidnûj |I_svidnu^j|-cherished (<< s.). The swastika is a wheel, which either turns to the right & smashes all that stays in its way, or then rotates to the left as merry fireworks. But, on the other hand, if we go to the Turks, we shall find there their fişek |I_fishek| (also Bul. fishek) m-ing again a firework (in sing.), smt. that says 'fåss', like the I_fas (also fas in Bul., jargon for a cigarette-fag), or even kör-fişek as misleading fişek (say, the democracy) used just to grasp attention but of no great power, & that is the fascism, too (it poss. was meant initially good but its realization was really disastrous).
     Well, etym-cally the things are more concrete bc. in Lat. (though I'm convinced this is also o. Eastern w.) I_fascis ('fastzis') meant a bundle of sticks, faggots, but they surely were intended to be burned bc. here is your I_faggot (given as diminutive from sim. Lat. facus m-ing a bundle of sticks, coming from o. Gr. φακελ(λ)οσ with t.s. Lat. m-ing; this is also c. Sl. I_fakel as a torch). The idea of this bundle of faggots is also very old & is present in one Bul. fable about our Khan Asparuh /Isperih, the builder of o. Bul state (in the 7th cent.), which goes about several brothers who wanted to fight btw. them for the whole power, but this only made them weaker, as their father have warned them it will; t.s. idea stays behind the Bul. slogan, written over the entrance of our Parliamentary building, namely "In The Unity Is The Power", but, nevertheless, we always have wanted to fight in fractions instead of to unite for some common goal (and that is why our transition to democracy continues for nearly 20 years with no visible success, but that is diversion from the point). We use the idea of the bundle (as, I sup., all small nations have the habit to boast with smt. well known & give it out as their own invention), but t.s. idea stays behind the Ger. I_Bund as an union (like: Bundes Republik, Bundestag, Bundesrat, etc.). There is also Lat. I_facies as a I_face (giving this your w., which is Fr. but read there 'fas'), image, personality, from here is the known Fr. en face (anfas in Sl.), your facetious (Lat. I_facetios), the facets as faces of the crystals, or as insects' eyes, the ... façade |I_facade|, & others; these ws are here bc. our face is smt. well cut, it has characteristics, traits, strokes, which are scratches of a kind (cherti in Sl., where I_cherta in sing. is a trait or line). So this was about the fascism (although the face lies as if aside of it, but the things are rel-d through the burning faggots, i.e. through the fire that says 'får', 'pår', or, here, 'fås').
     But there are more festal ws, like poss. the I_vestal|s ('f' easily mutates to 'v', and v.v.), or the ... fasting (Ger. I_fasten) --- or maybe not this? Bc. to fast means not to eat meat and this usually isn't accepted as smt. good that may give us reasons to be happy. Well, the fast is here bc., for one thing, it is part of religious ceremonies (& they are festive), but also bc. one has to have strong spirit in order to abide by the requirements, what strength comes (poss.) from the disc-ed bundle & is, therefore, rel-d to the I_fast things --- & that is how to explain the Eng. m-ing of fast as strong, firm, but also as moving with high speed (saying just 'fås'), i.e. this is the easiest way to do the things when in bunch. At t.s. time in Ger. I_fest (as adverb) means fast as strong, and I_fast there means "almost" (i.e. it is strong or with high speed, but not exactly, smt. is missing, as much as in the fasting is missing, maybe, the meat; or, then, Ger. fast isn't full bc. the hurriedly done things are, usually, not well done). This mixing fast -- fest isn't occasional, and acc. to the etym-sts there were: o. high Ger. fasto as fasting (the verb fasten nowadays), Got. gafastan or Sw. fasta as t.s., giving also Ger. fest as strong, in the sense of sticking to the church rituals. But, as I've ment-d it many times, all is a matter of ideas & assocs, & this fasting becomes in Sl. post (postitþ |I_postit$|, postja), what is o. & c. Sl. (like: Ukr. pist, Pol. post, Cz. I_pust, etc.), and having in mind that I_post in Rus. is also a guard, & pust /I_pustoj means empty (<< p., or I_post 2(giving, b.t.w., your I_posterity --- as smt. posted by us in our lives)2 ), then it turns out that the Sl* relate the fasting to the ... empty stomachs (or to the staying on guard around the food, again with empty stomachs), but not much to festive rituals (no matter that the etym-sts give Teu. sources for the post, and in Sl. it must come from Rus. postojatþ as to stick to).

~ ~ ~
     Then let me shed some light over the social gathering on Xmas called I_Koleda in Bul. (& Sl. bc. koljada /koljadka is a Xmas song in o. Rus. but they don't call the holiday so). As I cite this Sl. w. I don't mean we have invented it bc. there is at least your ... I_accolade, used in the times when knights still existed, but the point is that we (in Bul.) don't relate the Koleda-holiday to your accolade; and the West, for its part, surely, doesn't think to relate Lat. rs to Bul. ws. The r. here is Lat. (accolade is also Fr. w., read 'akolad') & has to come from some verb colade (what is exactly how we sing on this occasion --- Oj Kolade, moj-my Kolade), though I couldn't find exactly this w. there. But the Christmas is a common holiday for all Christians (although this isn't so for our Bul. or o. Rus. songs for the festivity), and in Lat. there is the w. I_accola as a neighbour, one living near-by (what is exactly Sl. I_okolo m-ing around), also collatio (giving your to I_collide) as gathering together, a collision, joining, comparison, sacrificing (when people have met for some ritual), then here is the known I_Coliseum (Colliseum or Colosseum) in ancient Rome, the Fr. I_collage, their I_college, the I_colloid|s, Rus. (etc.) kolloda /I_Kollode of cards (a pack), the I_column (Lat. colon), the I_collectives & I_colleagues, & many others (<< I_kol-stick, kolotþ |I_kolot$|-to-cut, kill --- no matter that the m-ing is inverted there to cutting; or << also I_calo-to-call; or << kopele). There is even one Bul. jargon, (na-) I_koladja as to sneak, give smb. out, what is, m.o.l., in inverted m-ing (to disapprove of smb., not to praise him & wish him to be healthy), which I sup. must also be here. On the other hand, we may continue to analyze the sup-d Lat. colade even further taking co- (as a prefix) apart & leaving with just lad-, but we've disc-ed this already (<< I_ladno, lad, sladkij).
     The only problem why the Bul. etym-sts don't relate I_Koleda to accolade is that by the 1st the rites consist in going around & singing songs for the prosperity of the hosts, patting them on their backs (& this only in Bul, as far as I know) with dogwood branches, ornamented with motley paper-flowers (or woolen fibers) & dry fruits or popcorns (as symbol of prosperity & good harvest), and this is done only at the end of the year, where the accolade ceremony is performed only to new knights, & they use in this case a sword to pat with it the novice on the shoulder --- otherwise, in my view, there is no diff-ce in the ideas of both rituals, they serve for uniting of accola-neighbours (besides, in my Bulgaria, having suffered for almost 5 cents under Ottoman yoke, if one comes with a drawn sword he will not be invited to enter the house, no matter what he/she will sing, I sup., where a dogwood branch is a plaything & is well accepted). This Bul. tradition of "accolading" with dogwood branches is called also survakane (I_survakam as verb, & the "bat" is survaknitza) & is given from new Gr. σουρβα (read 'surva') m-ing dogwood (or rowan-tree), but this is a new lang., & the r. (in my view) has to be older & rel-d to the r. jur- as fast movement (<< Jurassic, I_jurvam).
     So, & if Koleda-Xmas is a colliding-without-collision gathering & celebration then the ... I_calendar has to be like a Collode-pack of months (collected months)! B.t.w., our current calendar is the so called Gregorian, introduced by Pope Gregorius the 13th in 1582, on the place of the former Julian one (which was from the Arabs), from year 46 AD & by Pope Julius, and whatever you say this is rather a botching work. I mean, it may be accurate, but it surely isn't easy to be used bc. it's not in decimal form. [|I_suggestions| There are dozens (or more) propositions for new calendar so that I may as well use the place here to propose one idea of my own. It is easy: the months should be 10 and have by 36 days, but some of them (say, the even ones) must have one more day in the end (for leap-years; for ordinary years the 2nd, or the 10th, have to be again with 36 days); or (& I say, "or" bc. this is a draft proposition & I am not burdened to take decisions, being neither Pope, nor UN Secretary General, nor the like) all days above 360 in the year have to fall at the end of the year in one more week accepted as year's holiday-week. Each month having 36 (or smm. more) days it is better to propose a 6-day week with 2, 2 & a half, with tendency to become 3 days for week's holidays; i.e. the working days will be in the very beg-ing 4 out of 6, what is 2/3 = 0.666 of the week, where the current situation is 5 out of 7 or 0.714 of the week (but with 4,5 working days this will give t.s. figures, so that there will be no need for a transition period), & with the time there will be reached a point of 50--50 working versus holiday days, what I take as normal tendency. Let us not bother about the names of the months or the days of the week here (we have spoken about the months in the very beg-ing, & I shall add smt. about the week-days below). There might be alternative proposition with 5-day weeks but this will give t.s. shifting of the dates & the days of the week as in the current situation, what I also don't find very good, where if each month (without only the last) has 36 days, or 6 weeks by exactly 6 days, there will be once & for all established matching btw. the date & the days of the week (the residuum module 6, in fact, if the first day of the week is to be marked with "1", the 2nd with "2", & so on, the 5th with "5", & the 6th with "0" 2(or with "6" if that will be found more preferable)2, & further on in t.s. way: say, the 21st will be No 3, the 30th will be No 0, & the like); even the exception in the last month couldn't be named an exception bc. there will be whole week more (in leap-years, or with one day less in normal years, but never more). This is the core idea of the proposition, but it would be advisable if the smaller units of time will also be changed to decimals, i.e. if a day will have 10 hours, by 100 (centi-) minutes, each by 100 (centi-) seconds, what will give a 1,000 new minutes instead of 24*60 = 1,440 what isn't essentially diff. (about one & a half times bigger new minutes), and as to the seconds, they will be 100,000 instead of 86,400 what is nearly t.s. (though this shouldn't matter much bc. there'll be other decimal positions up to 100s or 1000s of the new seconds). ]
     The just promised-to-be-explained days of the week are in general self-explanatory, but there are some exceptions, and interesting hidden ideas (by the Ger*). The Rus. ones (beg-ing with Monday) are: ponedelþnik |I_ponedel$nik| (saying "after 2(po = posle-after, here)2 the I_nedelja-Sunday", though this is in Bul.), I_vtornik (from vtoroj-2nd), I_sreda (m-ing the middle of the week 2(what isn't exactly so, but it is the middle of the working days, what shows that from old times, cents before, there were 5 working days in the week 3(or else the people just counted 3 for the middle of 6)3 )2 ), I_chetverg (from chetûre-4), I_pjatnitza (again from pjatþ-5), I_subbota (what is the known Heb. I_Sabbath 2(o. Heb. shabbath)2, & why is this Heb. 2(or even older, Phoenician)2 influence here I can't tell you 2(though there is ntg. strange in this when Sabbath is known also on the West)2, but there is also a Rus. jargon 2(which turned out was Hin. & Ar.)2 I_shabash m-ing a break, pause, ceasing of work for a while, which is also from that Heb. w.; as poss. the known on the West ... I_sabotage has also to be from here 2(bc. the Heb* sabotage working on Sabbaths, when all other people worked, if needed)2 ), & voskresenþe |I_voskresen$e| (m-ing a holy day bc. voskresitþ is to resurrect). In Bul. they are very sim., namely: pondelnik (what we in Bul. poss. think has to say "pone-at-least edin-one I_delnik-working-day" 2(where delnik is from delatþ as to do, work)2, but this is meant for fun, at least for the moment), vtornik, srjada, chetvårtåk, petåk, såbota, & nedelja (saying, albeit in Rus., 'nichevo ne delatþ', i.e. free day, holiday, where in Rus. the w. I_nedelja is reserved for the whole week 2(so that you see that they as if wish to do ntg. the whole week, ah?)2; the Serbs, on the other hand use nedelja in both cases, as 7 days & as the last day of the week). But, fun or not, the wish to do ntg. throughout the week is lively in the minds of the humans bc. we go now to the Ger*, where smt. of the kind will also be found (who searches he finds, isn't it?).
     The days of the week in Ger. (& from here we shall derive the Eng. ones) are as follows: I_Montag (what leads us to the disc-d Gr. monade as mono /1st, or rather to Ger. Mond-moon, but I see ntg. bad if we look at it as mein-mine day, i.e. not yet to go to work, bc. on Mondays, you know, it is very difficult to raise us up from the bed in the morning --- with all the hangover of the weekend), then comes the I_Dienstag which is I_Tuesday (obviously from "two"), but for the Ger* this is the day (1st of the week) to go to work, bc. I_Dienst is exactly an occupation, job (so that the day has to be Diensttag, but these are details), then the Wednesday is I_Mittwoch (precisely the "middle of the I_Woche-week", but mark that this day is the middle of the working days and we, i.e. the o. Teu*, started to work on Tuesdays), then the Thursday (what has to be from the Gr. tessera-4 but much mutilated) is I_Donnerstag & this means exactly the "day of the Donner-thunder" (which m-ing corresponds figuratively with the phrase: to "tear & throw" away 2(thunder-arrows, like the mythical Zeus, becoming Jupiter by the Rom*)2, or to "break & toss" 2(or, as we in Bul. say: zaebavam pabotata, m-ing, sorry: "f#ck the work!")2, so that it turns out to be meant as end of the working week; & now you may also see why your I_Thursday is so away from the tessera --- bc. the thunders have laid hidden in the heads of o. Eng*), then comes the I_Freitag-Friday (which, obviously, is from I_frei-free, so that I am not lying to you about the shorter, namely 3-days 2(or even 2 & a half)2 working week), followed by 2 sunny days, I_Sonnabend-Saturday (but << Saturday to refresh its m-ing) & I_Sonntag-I_Sunday (<< also week, year, god /leta with t.s. purpose).
     In this way I have already explained the days of the week in Eng., with the only exception of I_Wednesday which I relate to Ger. I_wenden as to turn or change (from here I_Wendelkreis is their I_tropic 2(Kreis = circle)2; & the latter w. says us that there the Sun-rays "trop"-step vertically on the Earth's surface); or you may take also your I_wed|ding (as changing of marital status), or ... the I_wedge (as smt. inserted in the middle of some stuff). But I am putting the things in the easiest way, where etym-cally they are messed. So for your (to) wed are given: o. weddia, wedden, wetton, coming from the ment-d Ger. wetten (giving the Eng. bet, << I_Wette), i.e. with the idea of a pledge, but there was Dan. wedde, Got. Wadi, & Lad. I_vado as to secure (what isn't the main m-ing & we have disc-ed it --- << wadi, or think of your wade-through), & I am convinced there has to be meant some arc or ring, smt. that unites the pair, but also bends over them from above (as gods usually do); and for the I_Wednesday are given: some names of places (Wednesbury, Wensley, & others), o. Fr. wonsdai, o. high Ger. Wodensdach (but mark that Dach means a roof), o. Norw. I_odhinsdagr, all rel-d to the god Woden /I_Odhen /Oden (the highest Scan. god, & odhinsdagr meant "the day of Odhen", but then << odd, I_odin, ad), what was from an I/G. r. wodh- /wat- m-ing to stir, inflame, exalt (or lead, or flow, I would add). So that the main ideas have to be as explained above, & you may think of the middle day of the week as of the highest point of some arc, where all things (say, the life) begin to burn & bend & fall down.
     The Lat. equivalent (of the ideas) of Odhen must be their Mercurius (<< M.), what is to be seen in Fr. I_mercredi as t.s. Wednesday; then to the r. wat- /vat- may be added Lat. I_vates as a prophet, leader (I_vodach in Bul.), teacher, what gives not only the I_pater /I_Vater /I_father, but also the ... town I_Vatican (-us); & to the "free" day Friday may be added Scan. goddess I_Frigg, which was wife of this Woden /Odhen (though << I_Freyia & Frau, bc. there are diff. names & legends for many of the gods 2(& then I may guess that they gathered together 3(say, for parties)3 resp.: on Wednesdays by Woden, on Fridays by Frigg, &, poss., for symmetry 3(or for equal dividing of the social &/or sexual entertainment)3, on Mondays on the ... Mond-moon, ah?)2 ). Seriously sp-ing, in the Rom. langs (Lat., Fr., It., Sp.) for the days of the week are still preserved names coming from the planets (without the Earth) so that, f.ex., in It. they (starting with Monday) are: lunedi (for the luna-moon, & this is the only place where this idea has remained in the Teu. langs --- in the just ment-d Montag), martedi (for Mars), mercoledi (for Mercurius), giovedi (for Jupiter), venerdi (for Venus --- it is suitable to think about Venus on Fridays, isn't it?), sabato (for Saturn, but this is also the Sabbath), & domenica (for the Sun, though this is from a diff. r.); this, however, is cabalistic leftover where many ideas are hidden, but I don't think we must dig any deeper in them.

~ ~ ~
     And now I intend to fill some pages with some professions (bc. the society begins, it may be said, with arising of the 1st professions --- those of the soldiers & the prostitutes), and as a preamble to this I wish to explain this very word. OK, but let me say 1st that here comes the I_professor, bc. this has to mean just a good professional in a given field (& in this sense a good footballer can be called professor, as it really is said smt.), and add then that this means he can make good ... prophecies |I_prophecy|, of course, this is the purpose of studying (to predict), one of the characteristics of the intellect (though >> i.). If we start in the ancient Greece we'll find there only their προφητεσ m-ing a prophet (what isn't rel-d there to the profession; the latter, or an art, occupation is επαγγελμα, what maybe is rel-d to επαγγελια as a promise 2(for a good future, I sup.)2 ), but in the Lat. there appears the professor, and propheta = prophetis is your prophet or a magician or priest (resp. prophetissa if she), and later on in all langs the situation is the same (only that in the Sl. we say prorok for the prophet, as ment-d before). So whether you write it with "f" or "ph" doesn't matter much (as it is in the Eng. with the sim. to profess). But the tings are diff., if you ask me, with your (& Fr.) I_profit, where the w. has to be split in its 2 syls suggesting that the profit is what makes us fit.
     Then let us begin with the I_teacher|s. My thesis is (as usually) simple: they just must tichat, what is Bul. verb (3rd pers. sing., with inf. I_ticham) m-ing to ... run! Why I think so? Well, this isn't like, say, the education |I_educate|, which (I have met this in a book) has to be split in: ed (=ex, here) + I_duco (in Lat.) & has to mean to take (duco is to haul, draw, take out or away, like what the I_viaduct|s do with the water) what has been put in our heads (by the Nature, or by my Urrh, don't forget about Him). This may be so, etym-cally, bc. there are many ws where the beg-ing "e" gives a m-ing of some exit (like: I_emanate 2(<< mahatþ)2, I_emancipate, enormous, enlarge, etc.), and this is also the old idea of Plato about learning as remembering --- what he proves with the square root of a number being the side of a square with an area of this number, and he makes even an uneducated slave to "recall" this by drawing 4 adjacent unit squares and building a new square defined by the diagonals of the 4 unit squares, which area is a square composed of four triangles each one of which has area of 1/2, being halves of the initial unit squares, hence this new square has area of 2, and its side is the square r. of 2 --- but I am not very convinced in this bc. it might be what some of us want to see in the word. I mean, I don't question the digging or leading of the r. duco-, but the m-ing may be dual or reversed (<< dig, I_dyke, or vdigam), i.e. it may be meant as some digging or making furrows (in a way sim. to the m-ing of the prefix ad, of adding or making routes in our brains), what is the idea behind the Sl. education called I_obrazovanie, where I_orbaz is an image, picture, what correlates with our brazdi-furrows (in sing. I_brazda, in Bul., or bοrοzda in Rus.; or << britþsja-to-shave); or, else, this adding may be meant as filling, pouring the new knowledge into our heads, what is the Ger. idea. The Ger* have 2 diff. verbs for studying and teaching, namely: I_lernen and I_lehren, where from a teacher is a Lehrer (in fact, you also use 2 ws, but in Sl. this isn't so distinctive, in Rus. it is, resp., uchitþ |I_uchit$| and obuchatþ, but we say also that the teacher uchit the students). Yeah, but what I wanted to say is that this lernen /lehren surely (bc. how else?) correl-s with the adverb I_leer, what is empty, i.e. the Lehrer pours the knowledge (Lehre) into the leere heads of the students!
     So if the teacher doesn't pour anything into our heads, or doesn't make furrows there, he or she must teach us how to run bc. ... well, we shall chew this idea many times now so there are no reasons not to accept it, at least bc. the ... I_coach does t.s. for he teaches sportsmen; the etym-gy of the coach is a bit diff., it comes from Fr. I_coche ('kosh') as a diligence-cart (dilizhans in Sl. 2(but << dill)2 ), and there are several ideas mixed (<< I_kosh, +coche, koç |I_koch|), & cocher becomes I_Kutscher in Ger. & kucher in Rus. & coachman in Eng., but the idea here is of forcing students or horses to run. Then t.s. idea we have seen on Gymnasium -- gymnastics, and will see again below. So that it has to be t.s. with the teacher, too, but acc. to the etym-sts it isn't so bc. they derive him from Ger. I_zeigen as to show, I_Zeichen as a sign, token, or zeichnen as to paint (they cite: o. taecun, tekan, Got. taikus, taikjan, or zeichan, m-ing to teach or show 2(<< also I_zeugen & I_Zeus)2 ), i.e. the teacher shows the I_token|s to the students, what is reasonable idea which I can't deny. Yeah, but, still, the syls 'tich-' & 'tzaih-' have not a sound in common, and the token is smt. that we tûkatþ-prick (<< t., I_tochka) to stress the point, & there some movement stays put; but even if he comes from zeichen this o. taikjan reminds me about the Eastern ... I_tae-kwon-do, what is, again, some sport that requires fast movements (it may even mean: "to know how to do it"?), &, besides, this continues to sound (at least to me) like the Bul. (which isn't Rus.) ticham-to-run, so let us look there (bc. some hint might have been used by the o. Celts in coining of the w.).
     Well, I_ticham-to-run isn't Rus., but it also has ntg. in common with any Western ws for some kinds of movement (like: run, laufen, fahren, sprint, spin, turn, fly, go, etc.), it also isn't Gr. (not from: ρεω, τρεχω or τροπω, or κατα, or πετω, or else), so poss. we have to change the m-ing to ... flowing, & then look for Rus. techët |I_techet| /teku (I_teka in Bul.) --- bc. these are rel-d things (the river of time; & the river moves, although it stays on t.s. place). Etym-cally the Rus. techët is o. & c. Sl. (Ukr. I_tikati 2(exactly as the clock says: tick-tack, or oni tikajut in Rus.)2, Cz. teku, Pol. cieke 2(some clicking, knocking)2, o. Sl. tekå, etc.), & this, being imit. of clock's clicking or making of a I_tact (giving the rhythm of the world), lets us not to be surprised finding even in the Skr. takti /takati as to run, move to, or I_taktas as quickly, or in Avs. --- I_tachaiti as ticham-to-run! There are also: an Irish techim as to run away or avoid, the ment-d Rus. I_istok-output or Bul. I_iztok-east, Sl. I_tok as electrical current (in Bul. also as boot's heel), o. Rus. tokmo = Bul. tåkmo |I_ta^kmo| & m-ing: exactly, just this (you've hit the nail on the head), a Blt. tekme as a river-bed, & t.s. Tur. I_tekme as a kick (in the bottom) & Bul. jargon I_tek as (sorry) a spending in the act of copulation (what may be meant as some flowing, but also as kicking movement 2(so that you may << I_siktir or sechþ)2 ), or another Blt. ish-taka (a river-mouth) or I_teka (a path for walking). Then we may move to the (o.) Gr. where -τεκα |I_-teka| is an often used suffix becoming -theke /theka in Lat., or -theque in Fr. (like the: I_discotheque, bibliothèque |I_bibliotheque|-library, etc.), or cite their sim. θηκη |I_the^ke^| as a storeroom, box, even grave (bc. we like to ... tuck, or zatûkatþ |I_zatu^kat$| in Rus., or tåkmja |I_ta^kmja| in Bul., i.e. to gather & put diff. things there); or point out one Tur. I_tekke as cell of recluse, & many others. So that, with these ideas, the tokens that the teacher shows might as well be meant as movements of the stars, or of the chronosses of time, or as the rhythm of life (<< r. & arithmetic, also tact).
     And now let us go to the other side of teaching & look at the I_student. This w. surely is Lat. (I_studeo, -ere, means there to work hard, strive, study, & studens is the student 2(which in o. Rus. was used as skudent, rel-ing it to skudnûj |I_skudnu^j|-scant, bc. that is the typical way of life for the students up to current times)2 ), but this says us ntg. about the ideas hidden behind the w., so that I will try to find them starting with the r. stud-. In the Eng. this obviously leads us to the I_stud in sense of a farm for breeding of horses, which is Fr. stud ('stju') with this m-ing; the other m-ings of the Eng. w. as a device for fastening of the sleeve of a shirt, or as a nail with a big head, must have been added later on by assoc. (that stud- means smt. collected, grouped, joined). Acc. to the etym-sts there were: o. stod (o. Icelandic stode), today's Ger. I_Stute ('shtute', a mare), etc., the r. was o. Teu. (from 10th cent.), what I don't put to doubt, but they make no rel-n at all with the student, & I, for my part, still have an interesting "card" in my pocket, which has even better m-ing. This special w. is Sl. (Bul., Rus., etc.) I_stado m-ing just a flock (no matter of what animals --- horses, sheep, goats, or others), & it is given from t.s. Teu. r., though I suspected smt. older than this but couldn't find it ( In Gr., f.ex., the flock is αγελη, what is smt. else, but it explains one Bul. jargon, I_agale 2(usually repeated twice)2, m-ing moving very slowly 2(as grazing flock)2 ). Anyway, o. Sl. & Teu., or older & Eastern, the r. exists, & it has to be rel-d with the student bc. they usually move in flock, they are easily to be liken with stud of horses, & they study for t.s. purposes --- to move with the "flock" of the scholars! This may be seen also in the Eng. I_school (this is another r., we shall come to it) but meant as a flock of fishes, or in Ger. I_Baumschule (where Baum is a tree & Schule is a school) this time as a hothouse (though you too say nursery) so that this time the young trees study smt.; or take the Rus. I_staja with t.s. m-ing of a flock but used for birds or wolfs (what m-ing has ntg. in common with the Bul. staja-room). So that, if we take the Ger. variant of the w., the students do not really I_studieren-study, they are stad(o)-iren in groups (& nobody hinders us to liken the young men with racing foals, & the young Studentinen with mares), the more so bc. the Ger* use here also 2 verbs, studieren & I_lernen, and the former is used when they study to get a degree or document (for to move with the flock), but when they study to know or understand smt. they use the latter w (learn in Eng., &, f.ex., I_kennenlernen is to became friends or acquainted, to know each other). One may put this more prosaic: the stado /stud requires many efforts & hard work, what will be in the sense of Lat. studeo, but this isn't the bottom line in my view bc. it isn't so with the school of fishes or of trees, neither is with the Rus. staja-flock-of-birds, nor is the work of a shepherd so scientific as the studying is.
     In this way we have come to the I_school, but I have ment-d this, it is Lat. I_schola ('skola', a scientific essay, or scientific school) coming from o. Gr. σχολα (a school, lecture, or free time), where from is their σχολειον (a school). This is known all around the world, & even Fr. ècole |I_ecole|, although much distorted, is here, & you may see for yourself that the Fr* have taken as most important part of the w. the collecting (<< I_accola /okolo), as much as the Eng*, with the just ment-d m-ing of school of fishes. In fact, we may slightly mutate the r. 's-ho- /sko-' to 'stu- /shtu-' & put also the school in the heap of the stud /-ing (& "scaling" --- << I_skala, scale), what fits well with the ideas expressed here (& with the Sl. studying, to which we are coming soon). ( It turns out that in Hin. I_shisha was a student 2(what fits well phonetically with Ger. Schüler)2, where the idea may be that of obedience & discipline 2(from the imit. 'shåt')2, but this does not contradict to our stud-version bc. the aggregation might be of the kind of the ... şiş-skewer 2(<< şiş)2. ) The point on which I want now to stress is that the studying, being a kind of moving with the flock (& for other reasons), is not always smt. good bc. here is the known scholastic (scholastica in Lat., m-ing scholarly disputes, but I_scholasticus is, besides smt. rel-d to the school, also scholastic, i.e. dry, dull, with no imagination, or a simpleton), what has its rs in the o. Gr. where σκολια |I_skolia| (this time with "κ") meant just a lie (or σκολιοσ was wry, not true). And let me tell you that the sticking to (some ideas, as it is the practice in the scientific schools) rel-s with the lies & the bending (of the truth), bc. there the poss-lity to slide (<< skolþzitþ |I_skol$zit$|) & go aside (of the common sense) is hidden.
     [|I_comments| This is the thesis of the "educated simpleton", which, surely, is very old, but, alas, live up to the present moment, bc. this is the other side of the studying. From ancient times people have seen that to know much may smm. mean to understand even less (in many matters) than uneducated persons understand, and in many cases the children, unburdened by the prejudices of standard education, may, & often have, a better look at the things; this doesn't mean not to learn or study, but not to soar too high in the clouds, not to become with too limited notions (like, say, as a joke: to receive one kind of diploma for electrical engineer on the phase-line, & another one for the zero-line), not to believe in one & the only truth (that you have mastered in your school time, running with the stado-flock). Maybe the most brilliant sentence in this sense was said by O. Wilde, who states that: "What has to be learned (that is: what to do to make big money, or to catch a nice girl, or the like) cannot be learned, and what can be learned it ... doesn't pay to be learned (bc. it is already known)". Or, as I put it in my way: "The knowledge is power, the ignorance is ... happiness, and the choice (of the compromise) is entirely yours!". ]

~ ~ ~
     So, and now let us see what the Slavs understand by their education, which (as said above) is uchitþ |I_uchit$| /obuchatþ --- but from here is also our ... politeness, which is uchtivostþ in Rus. (or uchtivûj |I_uchtivu^j| 2(uchtiv in Bul.)2 is polite), i.e. this is a person who has learned how to behave (where your I_polite comes from the polis 2(sup-ing that those living in the woods 3(or caves or tents)3 are not very polite)2 ). My simple thesis is that this means to take part (chastþ |I_chast$| in Rus., & uchastvovatþ is to take part; or uchastþ |I_uchast$| is a destiny, i.e. what 2(parts)2 the gods have tossed to us) in a common process (i.e. to become part of the stado-flock). This is what also the etym-sts say here, and the r. was o., but not Lat. or Gr., it was directly from the Skr. where I_ucyati (I sup., 'uchjati') meant to have a habit (to do smt.), to find pleasure (in doing it), which o. m-ing pleased me much (though we usually don't think so nowadays). The verb uchitþ is, resp.: uczyc ('uchich', I sup.) or ucze in Pol., učiti in Cz., ouchiti or uchiti in o. Sl., etc., & was rel-d, via some alternating of the vowels (what is important, in my view, bc. it gives new ideas), with some vykuoti (what is vûkinutþ |I_vu^kinut$| in current Rus. & means to throw away), & there was some o. Prussian iakiut as to apply or exercise. Well, I am not much satisfied with Teu. rel-ns here, especially bc. iakiut doesn't seem to me near to uchitþ, where the Skr. ucyati is a perfect match, but I find this rel-on to vûkinutþ important bc. this is in the sense of taking out (disc-ed on: sortir & kenef), though this as if contradicts to my sp-ing about taking part in smt., & I am sure that nowadays we don't relate the studying to throwing smt. out. But look, this is and isn't a contradiction, bc. there are, generally sp-ing, & philosophically looking at the things, 2 scientific approaches to a problem --- the analysis (or splitting, breaking, taking out), and the synthesis (or collecting, building, making); the 1st turns out to be preferred from ancient times & from the Eastern philosophers (& retained in the sorting), where from the times of o. Gr. the 2nd one takes place in the schools, studying, & Sl. uchitþ. In the Sl., however, they may be united via the link (not very strong, but still a link) btw. chastþ-part and chistûj |I_chistu^j|-clear (or chesatþ |I_chesat$|-to-comb, browse). ( It is maybe poss. to say also that o. Sl. ouchiti comes from the ... ochi-eyes 2(<< oko in sing.)2, with the idea that we study by observing, but this smh. does not fit well in the m-ing, neither has smt. in common with the Skr. aksha-eye. )
     Ah, there is another r. also rel-d with the studying, but in negative sense (like the scholastic) and it is present in your ... (to) I_blame! Acc. to the etym-sts this was from Sp. blasmar or It. blasimare, coming in turn from o. Gr. βλασφημεω as: to curse, blame, send unreasonable prayers, what reminds me also about Fr. I_blamage (used in Ger. as blamieren, m-ing an error, lapse). And bc. some of you might be ready now to ask, where is the promised studying, I hurry to tell you that the teaching here comes from ancient times & wide-away places, namely from the Buddhists ... I_lama|s, who have ntg. to do (or maybe they have, as an imit.?) with the lama-goats (which are given from Sp. I_lama), and must rightly be called I_blama|s, what in Tibetan /Mongolian means a teacher. The negative m-ing here comes (besides the fact that for the West this is a foreign religion and may as well be meant as smt. deserving to be cursed) from the way of teaching, reduced mainly to studying sacred texts by heart (sim. to the Islamic countries even in the current times), but I sup. the very s-ing of the r. has to imply this m-ing (comp. it with Ger. I_Larm as a noise, or your jargon lam as to hit with stick; or with your I_lamb too, which, surely, often says 'bee'). From this r. is one Bul. jargon, I_balama, m-ing an easy to be deceived person, simpleton (resp. balamosvam is to deceive by telling lies or fables), which is given from Gypsy balamo m-ing a silly one, simpleton; for sim. ws >> further balåk |I_bala^k|, budala.
     Sp-ing about tokens (& I've ment-d the signs) let me say smt. about the I_book|s & lets too (but the latter not in the Lat. version for which << littera); in other ws, let us look at Ger. I_Buch, & after that at Sl. book. The Buch surely gives your book, but this is also Sl. I_beech (so count this w., too) called I_buk (I_Buche in Ger.), & from here (bc. there is no other poss-lity) has to be the Sl. let. called I_bukva (& our alphabet is I_azbuka --- from: az + buki, the beg-ing of our lets), which let. in Ger. is Buchstabe, so that I became interested why is this rel-n here (for this shouldn't be bc. the books were made out of pulped beech wood; they were written long before that time on animal's skins, or on papyruses, or cut in stones, or written on clay-plates & baked). The easiest explan. might be that the beech is big & strong tree so that it might have been taken for symbol of longevity (i.e. a book stays long time after we have turned to ashes), but the etym-sts explain it better, they say that in old times the scholars have written on some wooden planks (made out of beech-wood) bound in a book, a kind of portable black-boards (<< sim. rel-n on Lat. I_libra m-ing a book & a bast; or to add that this idea stays behind the ... code /I_codex, which was Lat. caudex & meant sim. plank used to write on both sides of it 2(& the s-ing of cod- has to be that of breaking of a twig, at least bc. I_cod in Eng. means also a kind of fish called I_treska in Rus., where the latter usually means kindles)2 ).
     The r. of the Buche-beech was I/G. bha(u)g- (we've disc-ed this, << big & bull), where was Got. I_boka (as a beech and bukva-letter), also bouch, buoh, etc., so that here fits well the Fr. I_bois-tree (but << b.), and the ... I_box, given from Lat. I_buxus (but that was not only a box but the tree out of which good boxes were usually made, buxus sempervirens, which in o. Gr. was πιξοσ 2(& which in Rus. is I_samshit, & in Bul. I_chemshir 3(what "smells" like Tur. to me)3, where both these ws seem as if out of place here, but they have to be, I sup., variants of this Lat. semper-smt.)2; this buxus becomes Buchs in Ger. with t.s. m-ing; and judging by the s-ing of the r. this is again an imit., better than the just ment-d cod-). In this connection (& as smt. swelled on bo-/bu-) may be added also: Ger I_Buchse ('bukse', an axle-box, jack, a kind of nut), their Büchse |I_Buechse| (a box, or another container, or a gun 2(bc. of the emitted sounds)2 ), your I_buck, I_bushel, I_buckle, etc. (<< also buxom or I_Busen); then Ger. I_Bucht (taken as buhta in Rus., a gulf; there was Hol. bocht as a curve, & o. Icelandic bot as a Bucht), their verb I_biegen (bog, to bend), one Bul. jargon, buham /I_buhvam (to drop in water, or also to hit, beat, bc. of the s-ing), Bul. I_buhal (a boohoo, again an imit.; I_bubo in Lat., or just bu in Arm., or βιασ = βριασ in o. Gr., what is a bit diff., etc.); then also Ger. I_Bauch (a belly), their I_Beule ('boile', a swelling or a hole), their I_Beutel (a I_bag), or I_Beute (a prey --- to put it in the bag), & many others (<< also botany).
     And now about the Sl. book, which is I_kniga (at least in Rus. & Bul.). The idea here is that of a folder (like in Gr. tetrada, << tetradþ) but of an o. & Eastern r.; more precisely, this is o & c. Sl. (pre-Sl. kåniga, Cz. I_kniha, etc.), o. Tur. küinig |I_kueinig| (a scroll), & many other o. Eastern ws like: knigwy, könyv, koniv, konov (a paper), Assyrian I_knukku (a stamp, or kaniku as smt. stamped & closed 2(and though it's said that it isn't much probable to be from here I think this is very probable, I mean, this stamping is t.s. r. & idea)2 ), Arm. knik (again a stamp), etc. So this was about the old rs, but the idea of smt. folded or closed came to me bc. of the parallel with Ger. I_Knie-knee (<< I_kin, Kind), and then there are also: Ger. I_kneifen (kniff, to pinch, & to remind you about your I_knife), their I_Kneipe as a ... pub (i.e. a place to pinch smt. for the belly), the ment-d Tur.-Per. künk |I_kuenk| -chimney (I_kjunetz in Bul. as chimney-pipe) & the Sl. konetz-end, also Sl. I_konop (in Bul., or konoplja in Rus., a hemp, bc. it's used as fiber from ancient times), & surely other ws. Ah, a sentence about the I_Bible meaning "The Book": this name has arisen around 13th cent., from Gr. βιβλιον /βιβλιοσ, what in turn was from the name of a Syrian port, via which the Gr* imported the fibers of papyruses used for making of books.

~ ~ ~
     Now let us proceed with other professions. But there are not much left bc. we have touched: the soldiers, prostitutes, shepherds, grammarians & literati, artists, engineers, smiths, cooks, governors & governesses, creditors & borrowers, and others, so that we shall engage ourselves now with the painters, but in diff. langs bc. there is an unexpected idea hidden here. Let me begin with Ger. I_Maler as a painter and think for a while what it may be that he is rel-d with. This must not be a difficult question bc. we have disc-ed this r. (<< I_Mal-once, malûj |I_malu^j|-small, & others), hence there has to be smt. ground & bad, or some hard work rel-d with the painter (which is also Rus. w., maljar, but used only for those painting buildings, or if applied to an artist then with contemptuous nuance; malevatþ |I_malevat$|-to-paint is interesting also bc. it becomes: I maljuju, you maljujesh, etc., what is nearly t.s. as Bul. namaljavam, or Rus. umaljatþ, as to make smaller 2(<< molja-please, too)2 ). Then your painter comes from the I_paint, which just has to come from the ... I_pain, of course, what is so also in the Fr. where the painter is I_peintre ('pentr'), & the pain or punishment is I_peine ('pen'), where from is the ... I_penalty in the football --- so that in the Eng.-Fr. version to be a painter is a kind of punishment.
     But there are other ws, like Rus. (Sl.) I_hudozhnik (again a painter), who correl-s perfectly with hudoj what is: lean, weak, slim (or I_hudo, what means bad)! There is also o. Sl. I_zograf-painter, who comes from o. Gr. ζωγραφεσ (or ζωγραφεω as to paint, or ζωγραφια as the painting art), where some of you might say, there are no pains here, but he /she will make an error bc. there is Ger. I_Sorge as a trouble, or also its ... Tur. & Per. twin, I_zor (also Heb. tsouris) m-ing t.s. (we shall dig here more after just a bit). And there is one more w. for painter used in Bul., our I_bojadzhija, which comes from the w. boja as a paint, which is new Gr. μπογια (but read 'boja') or Tur. I_boya, & it, surely (for me at least), correlates with the beating (<< bitþ |I_bit$|, boy, bojatþsja |I_bojat$sja|-to-fear)! This fear or punishment has to come from the ... way of making of the paint --- by grinding of stones or the like, by much & hard work, and that is what gives so much zor-troubles to the painters in many diff. langs.
     Now smt. more about this I_zor. There is ntg. sim. in the Rom. langs, at least not directly rel-d & in this m-ing, but there are some Teu. ws here, like Ger. I_sehr m-ing much, which sounds exactly t.s. as (again) Tur. I_zer (also archaic in Bul.) m-ing: just so, as I have said, don't you see it? --- an often used particle & given from Per. I_zira as approval, consent, but resp. also disapproval, so that the point isn't in the approving or the contrary, but in smt. obvious. Then I may add the Sl. seeing called zretþ |I_zret$| in Rus. (or zrenie as the capability to see), or take their I_zerkalo as a mirror (or one Bul. jargon for the eyes, zårkeli), or << Ger. I_sehen-to-see. This is not t.s. as zor but it might be rel-d, smh., bc. when we see smt. we usually accept it, but I think this is an additional idea, and the main one has to be of the big efforts (bc. to see isn't so easy; you know that in Eng. to see is more often used with m-ing of to understand than of to see), & this causes also the suffering (smm., for some of us, to make a good reasoning is also suffering). Ah, and there is also one Rus. (& Bul.) w., besprizornûj |I_besprizornu^j|, m-ing homeless, unsheltered, which sounds strange in the Rus. (come to think of this) bc. it has 2 prefixes, neither of which are originally Sl., & there is ntg. like "zoritþ" m-ing to care for smb., what is so bc. this has to be Ger. I_versorgen as to keep, sustain, support, negated with Sl. prefix, and the sustenance of a child is a sehr-big trouble. So, and as to the sehr-much, the Ger. etym-sts give an o. Ger. sere as painful (to feel I_sore in Eng.) or strong (as a sore) or fearful (what may be used in bad or good m-ing), & here (besides your sore) are also: Hol. I_zeer, Norw. sar (a sore), Got. sair (a sore, pain, ache), what was rel-d with Lat. I_saevus or saeve m-ing fearful, angry (giving your I_severe); but in order not to forget about the seeing I feel obliged to put here also Tur.-Ar. I_seyir (archaic in Bul. as seir) with m-ing of smt. (deserving) to be seen. Observing this strong rel-n of the sore /pain with the seeing I think this isn't incidental & has to have its psychological reasons in the fact that we (the people in general) like to see other people's pains & troubles & do ntg. to help them (in order to feel better ourselves), i.e. just to stay & look at the seyir. ( But, even if I am not such a person --- and, to be frank, ntg. human is alien to me --- I can do ntg. to better the situation, or, as, some say, Ernest Hemingway has exclaimed once:
     |I_verses|
     I know, monks masturbate at night,
     And pet cats screw,
     And some girls bite,
     But well, what can I do
     To set things right? )

     On the other hand, this pain may come from some ... squeezing or squirting, forcing grains or liquid through a tiny hole or wound in the surface of the matter, to what we are coming in this & the next paragraph. So what I want to squeeze here is your I_sorrow, more precisely the w. I_sorry, which every well-bred Eng. sp-ing person feels obliged to use as often as he or she can, and, even more precisely, the sup-d rel-n of this w. to the Rus. --- but, please, don't laugh now --- so to the Rus. garbage called I_musor. There is not much to laugh here bc. the latter Rus. w. was before just sor (& soritþ |I_sorit$| even nowadays means to spread rubbish around), so that I imagined that the w. might have been combined from: my + sorry (as smt. heard & not properly understood but smt. to be sorry about --- say, smt. dropped on the street, or some error of mine, the so called mia culpa in Lat.). Well, it didn't turn out to be exactly so (but you must excuse me bc. this was one of my 1st guesses about strange inter-lingual rel-ns), though the shot was not much away bc.: there is Lat. I_sordes as smt. dirty (I_sordid in Eng.; and in Rus., as in the Lat., exist 6 cases, & no definite articles, so that Lat. influence to a Rus. w. is, m.o.l., common thing), we know the w. surdinka-I_sordine (put in the aperture of a saxophone to change its voice, i.e. to make it sound "dirty"), there's the ment-d I_absurd (as moving to the sordid garbage; in Lat. ab means "from", but I sup. it may also be meant as "to", in the Ger. sense of moving down --- << Abend, hap), the r. sor- may smm. mean even dirtier things (to which we shall come on sratþ |I_srat$|-to-defecate; with a sim. idea is also the known pardon), & other reasons. ( In Bul. the (mu-)sor has become tor 2(what I have ment-d before)2, but this might be with another idea. ) The source for these sordid things is o. Gr. σοροσ m-ing a grave, coffin, the so called "mortal remains" left from our dead bodies, what may easily be extended to any garbage, & the sorrow also fits well with the use of "sorry" on such occasions, when we usually feel sore in the heart --- so that I think my guess is right.
     And now let me continue with the promised squirting (tzårkam |I_tza^rkam| in Bul.), or pouring of grains --- and mark that this w. is as if twin with the ... I_circle (bc. that is how the squirting usually proceeds, in a circle, which is loci of equidistant points) --- what may be seen by your (Lat.) w. I_cereal, which in Rus. (Sl.) becomes I_zerno (zårno in Bul., zrno in Srb., etc.), what shouldn't be surprising taking into account that I_Ceres was Lat. goddess of fertility & harvest (<< also I_ceresia-cherry). Surely this has to be from the ment-d I_Korn /corn r. (i.e. from the I_Kern), though it sounds diff. bc. of the 'k--tz--z--s' mutation, & then I may add also Rus. I_korm as food for animals (disc-ed before in another context --- << korm, karma), & I think this may be rel-d to I_sehr & I_zor bc it isn't easy to grow good corn (sim. rel-n of smt. good & hard to get may be seen on Bohne -- bon). Here may be added also: the Eng.-Lat. I_cerebral (as smt. in the skull, looked at as a kind of shell; & bc. of this shell the skull in Sl. is I_cherep, what means also a pottery), the well-known series /I_serial (serija in Rus., Serie in Ger., etc. --- as smt. pouring in a thin line), poss. the reason for emerging of Ger. prefix I_zer- m-ing smt. torn in small parts, then the ... ceremony (Fr. ceremonie or Lat. I_ceremonia, t.s. tzeremonija in Sl., etc. --- maybe bc. of some festivity rel-d to Ceres 2(or some ritual pouring of smt. as the gist of the ritual --- I'm not sure, & it is said only that this w. was from the times of I_Cicero; so that it might be that he has made it in ... tribute to his own name, who knows?)2 ), then << I_cream (ice- or not), then the I_ceramic (from o. Gr. κεραμοσ as clay, tiles, or pottery; and mark that here we have in one place: the shell, the squirting, & the cream 2(when it's raw)2 ), & other ws. In short: it is highly poss. that smw. in ancient times & countries the ideas of the: Kern-core, zerno-cereal, carrot (<< c.), I_Sorge--I_zor-trouble, seeing, etc., were etym-cally rel-d.

~ ~ ~
     Well, this wasn't much to the theme of professions but I have to put these ws smw., so why not here? But if so, then I will include also a paragraph about the ... I_pioneer|s (what isn't exactly profession, but if you shut your eyes it might be taken for such). The Communist pioneers, surely, were not Rus. invention (as the communism wasn't), this is Western w., where the main idea is of smt. small, but that will grow big, will blow, just like the ... I_peony, come to think of it. More precisely, this flower is: peon in Rus., piwonia in Pol., pione in o. Ger., I_pivoine ('pivuan') in Fr. (what besides this means also one small bird, redbreast or the like), I_paeonia in Lat., & παιωονια in o. Gr.; but not all is so easy bc. the Gr. w. meant (acc. to a dict.) a festivity dedicated to one I_Peon, also a verse of 4 syls (peonia = paeon = I_paean in Lat.), & then παιωονιοσ was a ... doctor of medicine. This seems a bit messy but the point is that the peony is one of the 1st flowers in the spring, it really becomes very big when opens but in the beg-ing is a small ball, it becomes symbol of the new life throughout the year, people like it & gather it & sing songs to it & deify it to Peon; it was believed (poss. bc. of this symbolism) that its seeds & rs were healing, & it's usually red, which colour (as already ment-d) is a very good & lively one (no matter what the Anti-Communists may think), what has to be the reason for it to be named I_bozhur in Bul. (maybe some bon + jour). And as to the small things becoming big may be added that here is also the I_pawn (pionka in Bul., I_peshka in Rus., I_pion in Fr. 2(what means also a school director or teacher, or a jailer)2 ), & you know that the pawn may become queen (or whatever one wants; your other m-ing of the pawn as money bond has to be an imit. of throwing the money on the table, some 'paa' or 'puh'), & there (obviously) is also the I_peon as paid soldier in India, who goes on foot or is a pedestrian (so that this is unavoidably mixed, & that's why the pawn in Rus. is peshka 2(<< I_peshkom-on-foot)2, & peon in Port. is pezo, or in It. is pedone); << also I_peu, I_pius-pious, or comp. it with your I_pin (bc. the pawn & peony may be likened to a pin with not very small head). At the end of these reasonings I may add also that I have found in o. Gr. πυον |I_pyon| as a ... I_pus (going out of some pimple, where the latter also looks like peony /pawn; & bc. pimple in Lat. is I_pustula this explains your w. pus), or resp. πυοομαι was to decay.
     And one more inclusion, this time really a profession but rarely met nowadays, Ger. Küster |I_Kuester| m-ing church's custodian (what is Lat. I_custos as a warden, bodyguard, or custodio as to defend, or keep under arrest --- and you see, b.t.w., that defending & detaining /detention sound sim., and the ws are united with the idea of enduring, staying on once taken place), who I initially related to the Küste |I_Kueste|-coast and imagined that this has to mean that he's a kind of hole, a niche (or, as we in Bul. say, "the 9th hole of the pipe"), smt. insignificant, but rel-d to the mare-sea. Why he has to be rel-d to the coast & the water? Well, bc. in Bul. he (or a sim. post, I am not churchgoer to know the diff-ces).is I_klisar, & I_klisura is a ravine (what is from to rave, meant as taking the earth away, but in Sl. this is synonym with defile --- << d.), & then in Rus. he is ponomarþ |I_ponomar$|, where I "smell" the more-sea, or our I_ponor (from po norè) m-ing a cavern.
     ( B.t.w., let me put here smt. about the Sl. r. nor-, which is not t.s. as mar- /mor-, but isn't much diff-t. And I say "Sl. r." bc. here is Rus. I_norà as a hole, burrow, then their 2(& c. Sl.)2 I_nrav as characteristic traits 2(<< carve to grasp the idea)2, or also norovitþ |I_norovit$| as to try to shove him-/her- self smw. 2(in some hole or niche)2, to be pert or arrogant. But this is also Lat. r. bc. here are the ... I_nerve|s 2(& other neural derivs --- from Lat. nervus coming from o. Gr. νευρον)2, that not only determine our characters but enter all organs of our bodies, connect all our "caverns" like threads 2(& pull us, force us to act, causing anger or other emotions --- like sim. Tur. I_dert as sorrows, troubles, which are smt. that dårpat-pull-us, in Bul. 3(dårpam |I_da^rpam| in inf., or dërgatþ |I_dergat$| in Rus.)3, but >> also dårt-old)2. Here is not only this Sl. nrav-character 2(pre-Sl. norvå, Cz. nrav, etc.)2, but also some Blt. ws 2(like: I_norvas m-ing a will, noriu m-ing to wish or want, or nertiti as to be angry)2, an o. Prussian I_nertien 2(an anger 3(nert- -- dert, though a strange mutation but it fits here in the m-ing)3 )2, an Irish nertain 2(to fortify)2, some o. Gr. νωρει, & others. Here is also the known Lat. ... I_inertia 2(coming, judging by the m-ing, not from the nerve but from the nora-hole --- though this should not disappoint us bc. a hole, & what may fall in it, are dual notions)2, & looking back in the time may be found a Skr. I_sunaras as a friendship, or Avs. I_hunara as an art, ability, dexterity, or just I_nar- as often used Skr. & Avs. prefix /r. 2(being part of the above ment-d ws)2 m-ing --- well, not exactly a hole, it meant a man, but you know that a man usually looks to find some "hole"; << also nar, I_nutro. )
     But let us return to the I_custodian. The etym-sts don't say what I told you above and derive ponomarþ |I_ponomar$| from some o. paramonarþ, coming from o. Gr. παραμονη as to remain or abide, or παραμενω as to endure or exist, but you see that the Rus* have changed the w. on the basis of some assocs, the I_klisar (the Bul. synonym) is not a pope or arch-deacon to be praised so high, the I_custos surely is rel-d to the ment-d I_costa /I_kost (encircling or fortifying smt., like the coast), so that I may be right about the ideas. And being on a tune of church's clerks let me mention some other ws. I have cited before the Tur. müezzin |I_mueezzin|, who "with much Mühe-trouble says 'dzinn'. A sim. idea has to lurk behind your (Lat.) I_vicar /vicarial /vicarious who just must to vajka, what is Bul. for to say 'aj/vaj' or woe. Having in mind that he has to be from the Lat. vice as 2nd, there arises the question: why the 2nd-whatever has to cry loud? Well, maybe bc. everybody knows who is the 1st, but if the 2nd doesn't announce himself nobody will care a damn about him (or her), I think. It is entirely poss. that here 2 rs are intermingled, the I_bina--I_vice-2 (the "V" sign), & the imit. vaj--war--etc. cries (though >> later the sim. Witz with diff. idea), but they might as well be rel-d bc. the vicar really (as far as I know) firstly cries, and just after that comes the proper person to preach --- in much t.s. way as the vice-whoever is sent firstly to do smt., & only after he botches the things comes the 1st one to set the matters; and as to the other m-ings of vice they are to be explained as follows: the device for fastening has some crevice, it is split, and the wickedness is just our 2nd nature (I sup., if not the 1st one), so that this is again the bina-m-ing.

~ ~ ~
     Good, and now let us have more profound look at one of the basic notions in the life of a community --- the moderaty |I_moderate|, or I_modest|y, or the I_mass|es, the I_mess|es, etc., or just the I_medi- /meta- /mese- root. I have ment-d smt. on several places (<< mix, meshatþ |I_meshat$|, I_Messe, etc.), but here I shall stress on the importance of finding the "golden" middle point, what is very ancient idea & fixed not only in the Lat.-Gr. phrase about the moderaty in all things, but comes, surely, from older times. [|I_comments| And if this is known from far away times then it is reasonable to ask us: why was this slogan not liked & applied by the people in general, & especially not applied in the political & social life of almost any community? Well, I think this is bc. we usually want to differ from the others, to reach some picks in our activity, to be on the top, what is understandable; and then if we don't try to produce ultimate results we are called just I_mediocre, what we don't like, & with reasons. The bad thing is that we try to do so not where it might be needed but usually where it shouldn't be done at all; & that is why this slogan was proclaimed --- bc. we tend to differ just for the sake of it. But it is not so easy to decide where (or when, or whether) to differ, & where to be I_moderate or mediocre, there are needed much brains to distinguish rightly, this is a question of enlightenment in the moderation (or of enlightened moderation), as I have heard it ones, & said by Muslims (though they surely meant that this enlightenment can be reached only trough their religion --- where I, for my part, think that my Urrh, as a kind of "atheistic deity", will help us better). Anyway, the Muslims are usually more moderate than the Christians, a thesis that I have met several times & believe in it --- but this is another matter. ]
     So let me proceed. Here may be ment-d, say: your I_mess, Rus. I_mesivo (some food stirred for animals, or smt. mixed), Ger. I_mischen-to-mix (& their I_Masche as a loop in knitting), the mass & the masses (for whom the mass 2(messe in Fr. or I_missa in Lat.)2 is performed; & from the missa in sense also of absolution of the sins one may reach to the disc-ed miss /I_Miss/-is ), Ger. I_Messe (as both, a messe-mass & a fair --- mesivo-mob of people), Fr. I_massage (<< massø), etc., coming from o. Gr. μεση as a middle (line) or environment (bc. we often took dual view at the things and what is a middle point may also become the whole environment that surrounds it --- << sreda too), or μεσοσ as a center, hindrance, surroundings, social environment. There was also o. Gr. μεσον as intermediate, placed in the middle, & from here surely (if you ask me) comes Fr. I_maison as a house --- with the idea that, either there we are in the middle of our usual environment, or that this isn't as to sleep on the bare earth, we have moved a bit away from it, & I think the latter is more probable bc. of the known Fr. & It. mezzanine as middle floor, & Bul. (of Tur. origin) I_maze as a cellar. But, as I said, the r. varies, so that we may start also from o. Gr. μετα |I_meta|, as prep. m-ing: between, together, acc. to, etc., but used also as the known prefix meta- (like: metaphysic, metamorphosis, etc.), leading us to the ment-d Ger. I_mit-with (o. & c. Ger., med in Sw., mith in Got., etc.), & bc. "with" means "together" this leads us also to your (to) I_meet /met (& the meeting). Then here are also, as I_means for our existence, the I_meat & the I_meal, in many langs., like: Rus. I_mjaso (a meat as flesh), which is o. & c. Sl. (meso in Bul., etc.), given from an o. Prussian I_mensa as a meat (or flesh, on the West you don't make big distinction btw. some food & flesh of animal, as also "meal" may be a flour or other food), which in turn is traced up to a Skr. I_mamsam as a flesh. ( To ment. the peculiar Bul. rel-n 2(not that we guess about this)2 btw. out I_mesten as local 2(bc. I_mesto /mjasto is a place --- we as if sup. to be in the meta-middle of the events; and to stay there even when ... moving bc. I_mestja in Bul. is to move)2 with I_mesen as meaty /fleshy. )
     But this I_mensa in Lat. means a table (to eat on it), where from a student's canteen in Ger. (Bul., & other langs) is called mensa, and bc. the Lat. mensa in vulgar lang. were mesa (the phoneme "en" treated as nasal vowel), this gives the Sl. I_mjaso /meso, & also the Bul. table called I_masa (which in Rus. is I_stol, where I_stul is a chair, so that from the stol in Bul. I_stolova 2(or stolovaja in Rus.)2 is this mensa-canteen). The o. Lat*, though, rel-d their meal not with the meat but with the wheat (as the Eng. meal; or your mess as a portion of some food) bc. I_messio meant there a harvest (although this might have been bc. of the cutting of the stems); then there is Rus. I_miska as a plate, and so we returned to the mixing & finding of the middle point; as also I may cite Ger. I_Messer as either a knife (if neutral) or a measuring gauge (if masc.), or else take your (& Fr.) I_measure --- bc. the measuring is, in fact, way for finding of a basis for comp-ing diff. quantities on a given scale, a kind of finding of the middle point! This r. is world-wide spread & also in the Tur. can be found the w. masa with t.s. Bul. m-ing of a table, but they have also the w. I_masal (known in Bul. too) as a chat around the table (it's confused with the mûslþ-thought, but it fits here better), & one even more interesting w. (also Bul.), their I_meze (= mezelik) as smt. that goes with the drinking, morsels of some food (cheese, pickles, sausages; in Rus. it is I_zakuska, where in Bul. the latter means a breakfast), which Tur. w. we in Bul. may relate to the meso-flesh but the original idea is more profound --- this is smt. put btw. the swallows (a kind of sandwiching of the drinking with some food). And as far as the Gr. prep. μετα |I_meta|-between becomes in Sl. (Rus., Bul., etc.) I_mezhdu so this is also here, together with Rus. I_mezha as a border-line btw. fields, or promezhutok (mezhdina in Bul.) as a gap.
     This surely isn't all, there are many ideas rel-d with the eating, we may go from here to the man (if you like), or to the ment-d Cz. I_mam-to-have (I_imam in Bul.), or to the mama, or to add also Bul. I_jam as form of Rus. (& c. Sl.) verb estþ |I_est$|-to-eat (and bc. our jam is also an imit. of gulping, as am-am, that is why in Eng. it's nearly the same --- I_yum-yum); but we shouldn't go to the Lat ... I_mensis (menses in Eng., in pl.) bc. in Lat. this means mainly a month. Well, we shouldn't go there, but, on the other hand, we may go, ah? Bc. --- what is a month? It is some measured portion of the year (or even basis for a calendar, and the 1st calendars were lunar). And if on the West the "s" mutates to "t" (as in the I_Monat-month 2(though in Fr. it remains mois, read 'mua', which w., for its part, rel-s smh. with moi-mine, but there are cases when one should not rely much on the Fr. lang.)2 ), it was retained by the Sl* where a month is, resp.: I_mesjatz in Rus., mesetz in Bul., misjatzþ in Ukr., mesic in Cz., I_miesiaz in Pol., etc., and leads us before the Lat. & to the Skr., where it was exactly mâsas |I_masas| (what I read 'mjasas'), or also to Avs., or to an I/G. r. mes- = mens-. So that we are measuring now the time, but it flows (like a river), & it turns out that this syl. mens- is widely used on the West for measuring of liquids (as also in the mensas), what in Fr. is called I_mensuration (Lat. mensio /mensuro), coming from mense ('ma~s') as a ... church's revenue (smt. precisely measured 2(& only 10 %, b.t.w., not more than 50, as it is nowadays with all taxes)2 ), where is the I_menzura (in Sl., but it is Ger. & Lat. --- mensura, funnel-like measuring glass, albeit in Lat. this meant also a mensuration, measure, quantity), and --- as surprising as it may seem for the Bul* --- our (not c. Sl.) I_crocus called I_minzuhar (where your w. has to speak about some crater 2(which image we have poss. used naming our luk-onion also I_kromid)2 ). This mensuration lurks behind the I_menstruation too (&, funny or not, my spellchecker always corrects the former to the latter), bc. there some liquid pours out each month, & it flows in ... I_struja, what is Rus. /Sl. for a stream or a flow), no matter that you have ntg. like "struate" (but you have, e.g.: stream, street, strait, straight, & Lat. strata).
     But the Sl. I_mesjatz means not only a month, it means also a luna-I_moon, & the last usually (i.e. most of the time) looks like curved knife, so that this also gave me the hint to dig around the I_Messer-knife, though the etym-sts give an o. mezzer /I_mezzirah, but say this was combination from mati as meat + o. Icelandic sax as short sword (<< s.); I personally think they move around the truth, bc. the knife is used to cut the meat, but the cutting has to be present in the 1st syl., & this mezzirah looks to me like Ar. Anyway (bc. nowadays in the Tur. the moon & the month are from diff. rs) it is interesting to cite here the Tur. name for the moon which is ... I_ay! In this case (knowing the result is easier to explain it, than to predict) I am convinced that this has to be so bc. they, in Arabian deserts, prefer the moon before the sun (beeing too hot there during the day); this has to be the reason for the Muslims to have chosen the ay for symbol of Islam (& not, say, the sun, like the Japonese). Then from here in Tur. aydin is bright, luminous (like the moon, not like the sun), & âyin |I_ayin| ('jajin') is a church ritual; but that this is just a happy exclam. is seen (not only in comparison with your eye, but) also by their I_ayi as a ... bear (or a bear-skin --- so that the exclam. here isn't happy but rather frightened), or I_ayaz as heavy cold, or ayar as a time (poss. here the ay-moon says its w.), but also as to calibrate, regulate precisely a gauge.
     But, still, we are not done here bc., together with the measuring & mixing & eating meals etc., has to be also the ... I_messiah, coming, via o. Gr. μεσσιασ, from Aramaic m'shiha, what was o. Heb. I_mashiah (hence, the Heb. name Mashiah) m-ing a prophet. The prophet is a go-between, intermediator, btw. the God (or gods) & the common people, as much as the contemporary I_media (only pl., b.t.w., from Lat. I_medium as go-between, method, means, environment, etc.) are (btw. the Government & the people), which media took the place of the pastors & preachers of not wide away gone times (bc. Nature doesn't like niches)! The messiah, who gives also spiritual food to the masses, might be o. Heb. but not only, bc. it reminds me the Tur. maşallah |I_mashallah| (also Bul. dialect) m-ing evala-ave to Allah (but He is at the end, and in the beg-ing is again some mas- syl.). And not only the messiahs are here but also the ... medicine (Lat.-Gr. I_medicina), together with more Lat. ws, like: I_medicator (a medic) or medicatio (to heal, medicate), then medius (smt. staying in the middle), or I_medianum (a middle part, or a median in the geometry & statistics), mediale (a middle), the meditation-judgment (Lat. I_meditatio, but surely older 2(<< medha-thought and Sl. mûslþ-t.s.)2 bc. this is a Buddhist notion, way to put oneself in the middle of the events, or of the whole Creation 2(not just looking into one's navel)2 ), your mean as a middle or as I_means for existence, the I_medulla as spinal brain, the I_meduse, etc. So why should the medicine be in the middle; or why should the medication be like the meditation? Well, after so much explans, & leading you to the conclusion, I don't think it's difficult to grasp that the bottom line here is t.s. moderaty /mediocrity, but in our way of life! In other ws, I see this w. as verbalization of the slogan: ntg. immoderate! ( One may think medi- is alike the ment-d mëd |I_med|-honey, but honey in the Gr. is μελι 2(near to this r. but diff.)2 and I am feeling that the ideas here are more profound; but even if there is a rel-n btw. the medicine & the honey then it is an imit. going the way back to the Skr. ) Alas, our contemporary medicine is all else but not a way of life, bc. we prefer to take drugs but not to lead a moderate life, to heal the illnesses (which in many cases are caused by bad treatment with other medicines) but not try to avoid them, to fight the effects of our wrong way of life but not to better ourselves!
     Or, looked from a slightly diff. point, we prefer to brutally force our existence ignoring totally the equilibrium in the Nature, prefer the ultimate solutions in all our doings, but rarely search for a compromise; as I have said (or at least hinted), we behave as silly children, & the bigger the social group, the sillier it behaves. [|I_comments| Where the recommendations of the ancient people may be seen also in the Fr. I_mode (as a fashion, vogue), which just has to be moderate, coming from the Lat. I_modus as a rule, measure, manner of doing smt. (& the phrase: |I_phrases| modus vivendi means: a way of life); I mean, the moderity here is present in the very rule, but you know that the mode-vogue is everything but not moderate (it doesn't stay for long, easily changes, if you look at what was modern in old times you may only smile, but never think that t.s. will be the case with the modern things that you adore now, after not much time flows by). The mode is usually perverse, & the medicine too, & other things (say, hmm, the diff. ways of reading of the good old Lat. alphabet), bc. we are those who try to be perverted (calling this originality); though, applying the requirement for moderation to itself I have to state that we have to be moderate also in the moderation, i.e. we might as well not be moderate smm., as an exception; or, as I have met smw. the phrase that: "even the beauty is in the balance btw. order & disorder", but, still, not always, & not to make the perversity our own way of life. ]

~ ~ ~
     Now, sp-ing about the society, there are more ws deserving to be cited bc. the ancient people were more moral than we nowadays are, and have coined many instructive ws. I have ment-d some of them with social m-ing (<< election, census for censure, drugar, prijatelþ, etc.) but I would like to turn your attention to some more ws. Say, the I_minister: what says this w. to you? This shouldn't be a difficult question for Eng. sp-ing people bc. for them a minister means also small church clerk (like the klisar), what comes from the Lat., and then the idea surely has to be that he is smt. mini (!), small pawn in some big institution (the church or the state), he ministers or I_administer|s --- but in other langs this isn't so obvious and, maybe, that is one of the reasons why our (Bul., Rus., etc.) democracy isn't going as gently as on the West. Then the I_deputy is smo. put on the place of smb. else (the folk, by the democracy), but he/she may be also a bit impertinent, having put himself there on his own (<< butam-to-shove). Then the known, especially in the end phase of the communism, decident /I_dissident may also tell us smt., bc. he comes from Lat. I_decido m-ing to fall down, to slump, in Fr. he is I_decadent where decadence is a fall, decay, in Eng. he correl-s (or is messed) with the I_decedent as deceased, dead, or in Bul. (meant as joke) he may be derived from our sjadam-to-sit in the sense of having not succeeded to sit around the Government's table (& gulp the "honey" with a big spoon), so he (or she) should not be highly valued --- as it, really, turned out to be the case with almost all of our dissidents, who were not appreciated by the official circles under the communism, & later on, under the democracy, succeeded very fast to discredit themselves in the eyes of the people bc. showed only strong but unmotivated desire for power, inclination to spit at almost all if done by smb. else, and smm. stunning incompetence (I'm sorry for telling this, but that's how it is).
     Ah, and there smt. may be said about the I_expert too. About the prefix ex- m-ing out we have spoken (<< exit, & here may be ment-d, say: excavator 2(excavateur in Fr.)2, example, exploiter, expansion, etc.), so that, judging by the w., he/she isn't so experienced as many of us are inclined to believe, bc. you know what pert in Eng. means. Therefore the expert may be qualified as "thrown himself out impertinent person", or as extra-pert one --- bc. experts, as you well know, are employed to give their m-ing about smt. or smb. when there aren't any m.o.l. objective criteria acc. to which to judge (like: measurements, calculations, or scoring); in other ws, many people pronounce themselves experts on the bare ground of their immense boasting, or are pronounced for such by others to prevent common people asking questions regarding their capabilities. To be honest, in Lat. the things are not so hurting and there the verb I_pergo meant to go, continue, proceed (it has to be smt. Gr. bc. in Bul. we have the jargon I_perdasha as to go further, also to whip 2(but you may >> also perdu)2 ), from here expergo was to awaken or revive, and expertus was competent out of experience (i.e. his knowledge is what forces its way out), but the above explained continues to be true as hidden m-ing.
     Then there are other ws that may be commented, like the I_diploma (resp. the ... I_diplomat), which, obviously, contains the duplicity in itself (obviously, at least applied to the diplomats) & has to say that this person is very sophisticated, he knows the pros & contras in his field --- an ability contrary to the I_aplomb, where one does not think much but defends eagerly his thesis. Then the I_censure, which isn't much liked by the people, besides the disc-ed before m-ing of taking smt. out, is Ger.-Lat. I_Zensur (as student's mark) & surely correl-s with the I_tzens-qualification (in Eng. cense has diff. m-ing 2(of to fumigate with incense)2 but this also fits here), & with Sl. I_tzena (a price), & with Ger. I_Zins (the interest that money, put in a bank, give us), & also with Ger. jargon I_Zaster as your dough-money, so that this is smt. iztzårkano-squirted. And a stingy person that keeps his money tight, a skinflint, is colloquially called in Bul. I_tzintzar(-in), what I think is self-explanatory in this context (though officially it is given from Rum. pronouncing of the ... number 5 which is I_cinci 2(& has to be read in It. manner, 'chinchi')2, bc. such person was used to keep his /her lips so tight that said 'tzintzi' --- what I think is just a fable explaining the w., which has arisen from the r. cens- on a Balkan ground). ( It may be added that the I_usurer, who lives from Zinsen, in Eng. has to come from the usage that he makes of the money, in Rus. he is I_rostovshchik, what is from I_rasti-to-grow, and in Bul. he is lihvar 2(where I_lihva is the interest)2, what has to be rel-d to Sl. liho as fast, brave 2(<< I_lihoj)2. )
     Sp-ing about money let me add some sentences about costs & prices, which might be instructive for those who (influenced by the market economy) think that the price isn't smt. stable. Your I_cost (but << Sl. I_kost-bone & Lat. I_costa-rib) is Ger. (Teu.) I_kosten (to cost, be valued), from there is also Fr. coûter (again to cost, but being smm. before "couster" & read then 'kuste'), which surely has come, smh., from o. Greece bc. there (in o. Gr.) κοστοσ meant a bone, but in the new. Gr. it means exactly a cost, price, so that the conclusion that the price is the bone of the ware is more than obvious; etym-cally the Ger. w. is given from vulgar Lat. costare (the right w. being coNstare) so that all the I_constant|s have to be included here, too! When we go to the r. con- we are invoking the image of the hen, & then of the eggs (<< cock /coq, coco, etc.), which are hard things (until being broken), so that this explains the constant, & also the mutation to κοκκαλον in new Gr. for the bone or fruit-stone (I_kokal also in Bul.), & (losing a char. in a Fr. manner 2(or v.v.)2 ) also new. Gr. κοτα = κοττα as a hen, or a prostitute (in a jargon usage). ( As far as in the Ger. kosten has also a m-ing of to taste there are given many ws 2(like: Küß-kiss or Kur-care, etc.)2, but the core idea is of some licking, or rubbing of ... noses, what is smt. else. ) So, and as to the price, it is Ger. I_Preis (t.s.) what speaks about inflation or bursting, bc. there is their pressen-to-I_press, or I_Prise ('Prize', a pinch 2(of salt, or the like)2 ), or take also your I_prize (where the bottom line is in being first , so >> f. or pervûj later on), i.e. it is sim. to the Sl. tzena-price.

~ ~ ~
     Ah, we are moving to the end of this society chapter but I wish to put here more explans about the names of diff. nationalities. This should not be taken too seriously, & I have already ment-d some of them (<< Turkey, Schwabe, nemtzû, Zigeuner, Swiss & Switzerland, Irish, Scot, Hungary /Magyar, Tartar /Tatarin, Arab, Ellada /Hellenic, & others, even Lilliputians) but it may be interesting to find out which assocs are hidden behind almost any such name. Let me begin here with the I_Slav|s for whom the relation to the ... I_slave (of course) is obvious, and not only in Eng. but in Ger. too (Slawe -- Sklave, resp.), what is Lat. rel-n (a med. Lat. I_solavus m-ing both things is given), which rs lie in the old times (smw. around the New Era), when the tribes inhabiting the territory of the Balkans, & northern & eastern to the Crimea & the borders of Urals were called slavish tribes. I sup. (not that I am pretty sure) that this might have come from the peaceful Thraks (or Thraceans for you, resp. the area is Trakia /Thrace) living on the Balkans & on the south to Greece, who did not like to lead wars (as the democratic Greeks did, or the Romans later) and were just assimilated by the ancient Bulgars & Slavs (not that this process was smt. bad, if you ask me), but nobody says this in the open (or, if one says smt. about the matter, then only with propagandistic purposes). In any case, these are sim. ideas to those lying behind: the Tartars (rel-d to the Tartarus-hell), or the barbarians (who say only 'bår-bår', or wear beards), or the Jews /zhids /jids /Yiddish (coming from Judas, not from Hebrew as smt. ... brave, I sup.), or the Rus. arap-bandit (not Arab), or the like, but they are not entirely without reasons (as there's a saying in Bul. that: each pear has its stalk) bc. in current years, under the democracy (when the "demonic" Communists were not ruling us any more --- hindering the free developing of our best human traits), we (I mean the Bul*, but also the Rus*, Ukr*, & some other Sl*) succeeded very fast to show our worst sides (like: restoring the prostitution, returning to the jungle law, cultivating 2(not just coping with)2 the vulgarity 2(in all: tastes, manners, education, morality, etc.)2, widening narcotic drug addiction, loosing all moral values, living only with mercenary interests, cheating & deceiving on a never before seen scale, & what else not).
     So there must have been reasons in olden times for coining of this "I_solavus" name for the Sl*, though from etym-cal point of view only some Got. I_slawan (as to be dumb or quiet) is given, being the cause for the Eng. I_slow, and there was also one specific Pol. w. for slowly growing flax called I_slowien. I personally wouldn't be so concrete and may mention other ws with sim. ideas & s-ing, like: your I_slash, I_slang, slap, I_slump, I_sleep, I_sleeve, etc., Sl. I_slab (that's in Bul., in Rus. it's slabûj) as weak, Bul. I_sljagam (se) m-ing to slump, fall down (or Rus. slozhitþ |I_slozhit$| as to fold, or also to add), Sl. I_sled /sleda as a trace or track (or "after", as prep.), << also slon, & others. But the most interesting w. in this rel-n (in my view) is our (c. Sl.) I_slava m-ing ... a glory! It has ntg. in common with some "slowly growing flax", it is an incorporation of the phrase "a human, this sounds glorious", & it surely is based on the name of the Slavs (like the rel-n good -- God/Gott -- Goths), no matter that the etym-sts (I used) relate it to our ... I_slovo (a speech, word, addressing) --- bc. there was in Avs. I_sravah as slovo-word, or in Skr. čravajati was to force to listen, or in Per. sarayiadan was to sing; and is especially said that this was not rel-d to the Slavs. I don't believe in the official version not only bc. our "r" is not like the Western one & can hardly be confused with our "l" (this may happen, smm., though as an exception), but mainly bc. of the bad fitting of the m-ing --- bc. the glory isn't in making of speeches but in deeds, it is smt. that we leave behind us, smt. that follows us everywhere (like the sleda-trace); and even if the etym-sts are right, then we, the Sl*, have moved the w. to the nearer & more understandable for us slav- r., bc. we have not liked this sra-smt. (>> sratþ for explans).
     Then I may continue with some Slavonic nationalities, beg-ing with the I_Russian|s, who, obviously (at least at 1st sight), have to be with blonde hairs, or rusûe (rusûj |I_rusu^j| in masc.) in Rus., or I_rouge in Fr. Yeah, but the etym-sts say they are from some Gr. ρωσ |I_ro^s| m-ing ... northern, and there was an Ar. I_rus used for the Normans in Spain & France, & also in Finnish I_Ruotsi meant Sweden (resp. Ruotsalainen was a Swede), & in Estonian Roots = I_Rootslane was t.s., so that I just can't reject this etym-gy. But, on the other hand, for rus /rusûj (Bul. /Rus., fair-haired, blonde) is said that this is o. & c. Sl. (Cz. & Pol. I_rusy, etc.), coming from Lat. I_russus as red, & this was the colour of the ore (sup-edly copper one). OK, but then I may add that this is the colour also of the I_rust (Ger. I_Rost, where from rostfrei is stainless 2(for steel)2 ) & of the soot (Ruß |I_Russ| in Ger.), & of Ger. Roß |I_Ross| (a horse but used especially in cavalry 2(otherwise a horse is Pferd --- << P.)2, so that its typical colour is reddish-brown, & their horses, surely, have not come from Sweden or Russia, to be named so), & there is also the ment-d I_rouge, Rus. I_rot-mouth & Ger. I_rot-I_red, etc., so that my version (which has to be also a wide-spread vulgar etym-gy) has also to be true. In such cases it is easy to say that the rs have been mixed, but I don't think this was coincidentally bc., you know, the northern tribes have blonder hairs than the southern ones (though there might be some exceptions; and, as far as I know, the Eskimos are not albinos) what has to have some easy explan. (t.s. as with the black skin 2(& the Eskimos, b.t.w., are not used to go bare-headed)2 ); there are also the rustic things (<< I_rustis, I_rufus), where mixing of rs is more probable (&, really, for the Rus* may be said that for cents they have led mainly rustic way of life, but this shouldn't be true also for the Finns & the other Northern tribes). As far as Russia stays very near (in its s-ing) to I_Prussia I think t.s. ideas have to be applied to the latter, though officially is said that this name comes from I_Borussi, who were the Balto-Slavs (literally: Balto-Russi), but poss. their name shouldn't be taken literally and has to mean just northern people --- bc. there was an old w., I_borej in Sl., I_boreal in Eng., etc., m-ing the northern wind I_Boreas (whose name comes from o. Gr. where Homer has used βορεασ or βορεησ for this wind).
     So that the Rus* are rusi-blonde (& live in the North), and then the I_Byelorussia /Bjelaruss has to say that there the people have even more fair hairs than the Rus*; the Ukrainians |I_Ukraine| live smw. ... on the okraine (on the border, at the end of the field) of Russia; the I_Slovak|s & Slovenians |I_Slovene| are obviously Slavs; the I_Pole|s live in a I_pole-field; the Serbs and Czechs we shall treat more profound now, and the I_Rumania|ns /Romanians (as placed around, not that they are Sl*) are Romans (or Roman Romanies, a kind of Zigeuners 2(romi in Bul., or romale in Rus., as addressing in pl.)2, who are branch of Hindus or Gypsies, to whom we shall also come); as to the Turks |I_Turkey| I can say ntg. more (than the rel-n to the turkey), unless their name has to be regarded as a variation of the I_Tartar|s (some 'tår- /tur-', instead of 'tåt- /tar-', done by the hoofs of their horses). So for the I_Serb|s (or as they put it: Republika Srpska) I may propose 3 versions: one is that they often feel irritated & want to "scratch their hands" --- sårbjat gi råtzete, in Bul. --- to fight with smb. 2(you use the idiom: "to ask for trouble")2, what is m.o.l. obvious in the recent years with their Balkan wars (Serbs, Croats --- << Croatia too), as also in the beg-ing of World War I; the 2nd version is that they like very much to drink --- sråbvam /sårbam |I_sa^rbam|, in Bul. (wine or raki) --- not that the other nationalities don't like this but the Serbs are "the top"; & the 3rd is that their name is rel-d to the ment-d I_serp /sårp, though here meant not as a sickle but rather as a sword (<< Skr. krpanas, also Tur I_serbez). As far as the 1st & 2nd guesses are not very serious there remains the 3rd, which has t.s. idea of the 1st, & I believe in it, no matter that nobody (up to my knowledge) says so.
     Now to the I_Czech|s. One approach (the funny one) is again rel-d to the scratching (chesatþ |I_chesat$| in Rus., I_chesha in Bul., etc. 2(from here, as ment-d, is also our garlic called chesån |I_chesa^n| in Bul., together with I_chesna as to split, tear away)2 ), what is an entirely natural wish, but not smt. they might be proud with. Yeah, but what if we find smt. hidden in the scratching that may give a good nuance to it? ( Bc. the m-ing varies, the sorting, f.ex., is rel-d to the sortir-john, or the knowledge to the defecation 2(<< kenef)2. ) An example of the syl. 'chesh- /cheh-' (as in the name I_Czech 2(which you may pronounce 'Chek' but it's 'Cheh' & 'Cheshki')2 ) with a good m-ing may be found in the nearby placed Poland where czešč |I_czesc| ('cheshch', usually followed by stary for old), is their everyday greeting. So why should they be so happy with this scratching and congratulate everybody with "God scratch you!", or the like? Well, that is the point, that our (Sl.) scratching is rel-d to the cleanliness (<< chistûj |I_chistu^j|), to the pride & honour (<< chestþ |I_chest$|), to the greetings & good wishing (<< I_chestitja) & schastþje-happiness --- bc. this is a way for selection, plucking or searching (say, the forest for bandits), sorting (not only looking for, hmm, lice; & even in this case this is a throwing out of them), a way for making of a good caste, of an elite, what may be seen even in ... Tur.-Per. (& Bul. archaic, or dialect) çeşit |I_cheshit| m-ing a peculiar, original person (or also some sort of ware). So that is what the Czechs are, & I think they deserve their name (although they hardly make such rel-ns nowadays).
     But this r. is not only Sl. bc. there was Skr. käčus |I_kaechus| as the ailment scabies (shortened to scab, I_chesotka in Rus.), Blt. I_kasyti /kasit (Lithuanian /Latvian) as to scratch, some o. Gr. κεσχεον as an oakum, hemp, tow (which looks like combed out hairs), & this mutation to 'k' nears us to the Lat. I_casta (though, on the background of the Skr. & Tur. ws, I don't think we have taken our chesatþ |I_chesat$| from the Lat*). On the other hand a synonym to chesatþ in Bul. is I_resha /I_sresvam m-ing to comb, what may lead us to our (Sl.) I_reshenie as a ... decision or solving (or reshatþ in Rus. as verb, or reshitelþnûj as decisive, brave, courageous), what fits here in the sense of smt. well made (combed), or also as smt. taken after a profound search (<< discussion). More then this, I highly suspect that the idea for this latter r. is Teu., just that they use 'h' (i.e. "ch") instead of 'sh', bc. I_rechnen means there exactly to calculate, compute, also Rechnung is an account, but Rechenschaft (without "n" in the middle) is an account, estimation, responsibility, Rechenbuch is an arithmetic textbook, and not only the s-ing is the same but the idea too, bc. I_Rechen is a garden-rake (i.e., a kind of fork or comb); as far as the r. rech- stays good in Ger. & is rel-t to the richtig-right things this may have given our resha & reshenie (bc. in Sl. they seem rel-d only to rosa as a dew or råsja as to sprinkle; though the idea here is m.o.l. t.s.). And now let us return to this Pol. 'cheshch' & answer the question: why should these people greet themselves in this way? I sup. their greeting may be a variety of Ger. Tschuß |I_Tschuss| what means again hello /hi, & what may (I am not sure what the etym-sts say) be derived easily from It. I_ciao ('chao') which m-ing is well known (& what w. may have given also 2(if we don't look for older ws)2 your I_chum, as a person to whom we are glad to say ciao). So that's about the greeting, that must have been rel-d to the casta smw. in Lat. times, and this ideas might have been felt by the old Czechs. And as to your w (to) I_greet, it surely (at least for me) rel-s with great, as much as Ger. Gruß /grüßen |I_gruessen| is rel-d to their groß-big.

~ ~ ~
     So, and now let me take the I_Bulgaria|ns in focus. The r. here surely is bulg- (read also as bålg-), bc. -ar or -lar was an ending for building of pl. coming back in the time from Tar.; we don't use it now, but some nations still use it, like Ger. -er often added for pl. (say: Band -- Bänder, Dorf -- Dörfer, etc.), or Sw. -ar for t.s. purposes (like in the ment-d holm-hill becoming holmar). Here I have again diff. versions (or rel-ns). One, let us call it Rus. version, changes our 'å' to 'o' or 'a' (what isn't a big diff-ce for them bc. they read each unstressed "o" as 'a', or rather as 'å' --- say okno-window is read 'åknò') what gives some Bolgar- (bc. they say Bolgarija & Bolgarû |I_Bolgaru^|), like also in their former Kabardino-Balkarskaja Republic lying btw. Black & Caspian Sea, in the region of Caucasus and in the way of ancient Bul* coming to the Balkans, so that we, really, may have smt. in common with them. The bad moment here is that some of the Rus* (in some regions, I think those near to Ukraine) use to pronounce 'g' as 'k' or 'h' (as ment-d on kartavitþ) what gives 'Bålharû', where bålha |I_ba^lha| in Bul. (I_bloha in Rus.) is a flea, & the idea that the Bul* are like fleas surely isn't smt. that we may appreciate much. ( The Sl. bloha, b.t.w., has to be 2(in my view)2 meant as 'ploha' where ploh /I_plohoj means bad --- imit. of spitting. ) This version may be looked at just as funny, but the booming s-ing of the syl. remains and we shall return to this after a while. Another (heard) version is that we were, in fact, 'Volgarû', from the river I_Volga; it is true that 'b' & 'v' are often mixed (the Gr. beta--vita problem) but we shall never --- not that I don't know the saying: never say "never", but there must be some exception --- change our 'v' to our 'b' (I mean, we may change 'b' to 'p', or 'v' to 'f', but that is smt. quite diff.); besides, our name has to be older than our stay in the region of Volga, & the name of this river has to mean smt. volþnoe-free, where there is no booming in the name. So this version also shouldn't be taken seriously.
     A sim. beta--vita mess (& this time on its proper place) may be found in the so called (or at least I call it so) Gr. version where they write us as βουλγαροσ & read 'vulgaros', but (although I am of not very high opinion for us as nation --- but I have t.s. opinion for all other nations, i.e. I have low opinion of the humans in general, what isn't a new thesis) I don't think we are (or have to be) proud with this likening to the barbarians or to other vulgar people --- & a name of a nationality, if invented by these people, has to be smt. that they mean as good. So this also isn't serious, but ... but it has had some spreading in old times (&, I'm afraid, with reasons), bc. there was late-Lat. I_bulgarus, out of which, & with sim. ideas in the heads of the Western people, was formed Fr. I_bougre (even the variety bigre) m-ing a barbarian or sodomite (like your I_bug /bugging); this ideas have not entirely vanished bc. even nowadays around Bulgaria may be heard the Srb. jargon I_Bugari with t.s. contemptuous m-ing; I wouldn't exclude also a Western splitting of B(o)ulgarus in: bougre + rus (= ross), i.e. as "those barbarous Russians". This surely doesn't sound good for us, & no Bul. etym-st will regard such theorizing with good eye, but I may continue in this direction with other sim-ly s-ing ws of Tur. (Eastern) origin, like their I_bulgur (= burgul), known in Bul. as archaic, & m-ing ... cracked rough wheat, smt. done with hard hitting & smiting (bc. of this booming syl.). We don't like the idea of being smitten like bulgur-groats, & maybe this is why we don't like to eat it (there has to be smt. subconscious, I guess), where other nations eat it & find it healthful.
     Or take another Eastern w., the I_bulamach, m-ing smt. without any taste, badly cooked (if at all) --- the main syl. here is t.s. & it may be smt. bad; but, on the other hand, it may be an expression of power & that is smt. that all people like, especially the Tar* who are now proud with their Tchingis Khan, and we, the Bul*, want it or not, but have our origin smw. around there (I mean only the ancient Bulgars, not the Slavic & other parts, but they are those who have given our name). Etym-cally the syl. bul- in the Tur. & around is said to mean to mix, there is also Tur (& Bul.) büllük |I_buelliek| (it is given as bolluk but there should be also the above w. as variety), where we have no reasons to be proud with our mixing (bc. we are not ethnically clean nation & have never boasted to be such), and our mixing has happened after the coming of the old Bulgars here, so that many ideas are not clear, but we (i.e. our o. predecessors) might have meant this mixing as a fertility, population, as smt. good (at least the syl. 'bjul-' sounds beautiful). I may go for a while also to the Ger*, who have their I_Blume-flower (which phonetically corresponds with Fr. I_plume-feather), also their colloquial I_Buhle (fem. or masc.) as a dear one, beloved, but mainly meant as sexual partner (though officially given as children's building --- smt. like the bebe-baby). There is also the strong idea of the stepping of the hooves of the horses, which may sound not very serious but it is present, if you like, even in our strange ... irregular tacts of our folk's dances (smt. like: 'tà-ti-tà-ti-tàm-ta-ta' or 'tam-tì-rì-rì-ram'), which are unique, not Tur. or Gypsy or Sl., or even African (& surely not Western); other examples of ws with sim. ideas may be also: obsolete Rus. I_balagan as a fair-market, hullabaloo, or I_balagur as a clown, one who cries loud in public, or Ger. I_Balg as a ... water-skin, belly, or noisy child (what is very good match with bulg-). Then I may go to the balls & bulks & I_Balkan|s (mountains exist in Bulgaria, as in the Pamir & Altai region) & bulls & bubbles etc. I can't tell you the exact w. here, but I have ment-d enough ideas so that with this we are done with the Bul*.

~ ~ ~
     Now let us move to I_France, but look not for their current name, which is t.s. as their currensy, the I_franc, & surely is meant in the sense that they are very franc, open, natural people, what has some reasons to be true. What we are interested in here is their old name I_Gaule ('Gol', Gaul in Eng.), or Gaulois ('Golua') as I_Gaelic /Gallic /Gaulish (or Galija /Galitzija in Sl., etc.), where are also their cigarettes I_Gauloises (i.e. Gaulish), or the late General De I_Gaulle (surely good name for a Gaelic & big politician 2(as, f.ex., our Bul. President bears the name Pårvanov, |I_Pa^rvanov| where pråv /pårvi means exactly 1st; as much as our Communist boss 3(where this now means at most Socialist, but even this isn't for sure)3 is called I_Stanishev, what may be split perfectly in: stani 3(imperative of to be)3 + shef 3(boss)3; or, then, our former mayor of Sofia was called Sofianskj; & other examples)2 ), but the peculiar moment here is that this 'gal- /gol-' syl. is what the ... I_gull|s (of course) say. In Rus. there is the ment-d mess with their I_galka-gull & galþka |I_gal$ka|-pebble, & gal /galka (masc. /fem.) as Gaules, & even their fem. name I_Galina /Galka /Galja (what has to be from 2(Bul. but it has to be o. Sl.)2 I_galja as to caress, fondle 2(her breasts with a hand, f.ex.)2 ), but it turned out that this was an old observation (what is natural for an imit. syl.) bc. in Lat. I_gallus was a cock and exactly gallina was a hen. So that the Fr. cock as their national symbol comes from ancient times & they are smh. proud to be likened with cocks, no matter that for the Eng* this is the noisy common gull, spread in abundance on the Riviere.
     Yeah, but you make from the gull your I_gullible, in Bul. is known the jargon I_galfon (which just has to be Fr. but I haven't succeeded to find it in a dict.) for a simpleton, moron, and for the Ger* Gaul is a cow or a bull (<< I_Gauleiter). Or also I_Nachtigall (literally: "night gull") in Ger. means a nightingale; or there is the parrot, which in Ger. is I_Papagei ('papagaj', poss. some merry "guy" 2(bc. I don't think he 3(it's masc. in Ger.)3 must be a gay)2, meant as variation of the syl. gal-, & the beg-ing has to be for some munching on pap-; the etym-sts give unknown etym-gy), in Rus. he (again masc.) is I_popugaj, what implies the idea for some ... monster bc. pugatþ |I_pugat$| /napugatþ /popugatþ is to scare smb. (what reminds me about one I_Pugachov in Rus. history), & in Bul. he (again masc.) is called I_papagal, so that his papa-father is sup-d (acc. to us) to be a gal-Gaule-Gaelic. This, surely, are funny assocs but they contain some ideas, bc. there is also the country I_Portugal, which has to be meant as some Gallic port, & their lang. is nearer to the Fr. than to the Sp., but in Ger. they say I_Portugieser or portugiesisch & have rejected the Gaelic ending (where they could have used "portugalesisch", f.ex., like Senegalesisch), what, b.t.w., in Bul. sounds really very funny bc. this -giese (& read with 'z') sounds like our vulgar ... gåz-ass. Where, on the other hand, for the Fr* this gal- is present even in the ... I_equal|ity, what they call egalitè |I_egalite|, & are bold enough to say that etym-cally this comes from Lat. aequalis (coming in turn from the I_aqua-water), but I personally can't explain this strange mutation without a presup-d pride involved for them with this r. (bc. egal is smt. that corresponds with the ego, this isn't the equality; and the Ger*, if you don't know this, are even more brutal saying often in conversation that smt. is scheissegal for them, instead of just egal 2(& why else should they, sorry, shit on the equality, if they don't feel it as rel-d to the Fr*?). Some piquant assocs, ah?
     But let us go to the England & the I_English, though there isn't much to be said here. These people are some "angles", or also "angels", what isn't only Eng. observation but it is so in Ger., too, where I_Angel is the angle (& I_Angler is a fisher, or angeln is to catch fishes) & I_Engel is the angel (hence also the name, Bul. at least, Angel), as also in Fr., where the I_angle ('a~gl') is just t.s. & I_ange ('a~zh') is the angel, what, these ws being both Teu. & Romanic, gives us the right to expect the situation to be t.s. also in the Lat., as it, really, is, bc. I_angUlus (= angularis) is the angle-hook and I_angElus is the divine creature (but the things are messed bc. angeLLus is given as diminutive from the angulus-angle, not from the angelus-angel). The situation was sim. (though with larger diff-ce) in o. Gr. where the angle is now γωνια but was before αγκοσ (where from αγκωνη now means a turn, angle, corner; & αγκωνασ is an elbow), and the angel was αγγελοσ (where from αγγελια |I_aggelia| is good news or message). So that the only question to answer is: why the angel has to be so closely rel-d to the angles? But this isn't difficult bc. the angels are like birds, they have wings, & the wing is a kind of angle (or a chick, what you use also for this "V"-formed mark scratched when checking smt. & marking what is done); t.s. symbol is used also as emblem of Nike sportswear company. Well, there leaves also the question: whether the Eng* are angles or angels, but when the things are rel-d this shouldn't be very important; I sup. the angles have to come in foreground due to the corner positioning of England comp-d with Europe (you know, this isn't the Continent), & it also looks a bit like a fishing hook. From etym-cal point of view there is ntg. unexpected, there are given ws like: o. Eng. oenglish, Teu. I_anglisko, coming from I_Angelkin = Angelcynn m-ing the kin-gender /koljano-knee of the, poss., "angles" (but they don't say, why they were named, or have named themselves, so); and I may add also Bul. archaic (maybe Tur. --- << I_ingelik) I_ingiliz as Englishman, or Ger. I_eng as narrow (or Enge as a strait, narrowness), or obsolete Ger. Engelland as England (but here the angels come in foreground), or the current Fr. name Angleterre (this time "land of the angles"). So that is about the Eng*.
     And how about the I_German|s? This might be interesting bc. here are at least 5 diff. names. One is the ment-d Rus. nemtzû |I_nemtzu^| (or nemtzi in Bul., or Nemačka in Srb. for Germany, etc., c. Sl.) bearing the idea that they are nemûe-dumb & can't speak our langs. Another one is the name I_German|y (also Germania in Sl.), from Rom. Germania, which w. hides the m-ing of smt. natural, of the kin, bc. I_germana in Lat. was a native sister, germane was open, frank, genuine, I_Germanicus meant not only a German but was name of a Rom. emperor (son in law of Tiberius & Domician), & from here a golden coin with the image of this emperor, so that in Rom. times the Ger* were looked at as their brothers. Then the Fr* (what is again Lat.) call them Alemanni (& Germany is I_Alemania), what doesn't say us that there ... live only men, but that those are people inhabiting the area around the river Main (bc. in Rom. times the Ger* lived in the area btw. the rivers Danube, Rhine, & Main, but Main was their main river). On the other hand, the Ger* call themselves I_Deutsche ('dojche', or deutsch is their lang.), what (in my view & as vulgar etym-gy) has to be rel-d to the Gott-God (<< I_Goth), bc. the older (or now obsolete) w. was I_teutsch /Teutsche, what is nearer to the Gr.-Lat. Θεοσ-deo, what in turn gives us the I_Teuton|s too; here is also their verb I_deuten ('dojten', to show or explain --- the God's truth, maybe) or deutlich (clear, distinct, sensible).
     Strictly etym-cally, though, the rel-n I_Deutsche -- I_Teuton must be deeply hidden bc. the Eng. specialists say only that a Teuton was a member of "unknown" (?) race from Germany and the name has come from Lat. Teutoni (built on I/E. ground) m-ing ... just people, folks, country. The Ger. etym-sts are more precise (but, still, don't tend to my easy explan.) & say that deutsch, contrary to the greater part of names of nationalities, is not name of some tribe bc. it means exactly a tribe, people, where some o. names were: deut, a Hol. diut or I_diutsch (all m-ing Ger.), Icelandic ðveiti but that meant ... a coin (i.e. smt. done by cutting, or splitting), then in Hol. was the w. duitisch which has given the name Dutch for Holland (where I_Denmark /Dania, resp. Danish, is another country but based on a sim. r. --- I mean the cutting, dividing in 2 parts of the I_dve-two, but this lies also at the bottom of deo-theos as we have disc-ed it). More than this, these diut-smt. have arisen smw. in 8th -- 10th cent. from Lat. I_theodiscus (where the Theos is more than obvious, if you ask me), but that meant "to the folk" (&, e.g., theodisca lingua was the old Fr. lang., in the times of Carl The Great; but in today's It. a German is tedesco); here was also the name I_Dietrich /Dieter or Dietmar, what was rel-d to I_deuten; also in Lithuanian tauta meant again people, tribe (but << also Tau), & Tautà |I_Tauta| was exactly Germany! And so on, but it becomes tedious, and what I can see in these long explans (besides the idea of deo--two) is some hint about the ... Babylonian Tower and dividing in diff. tribes (only not to unite & become equal to the gods --- bc. we, I mean all the people, just can't unite, and prefer to fight & show off instead of to subdue to some reasonable idea).

~ ~ ~
     Ah, there leave not many nationalities more. We have spoken before about the Zigeuners so let me say smt. about the name I_Gypsy. Acc. to the etym-sts it comes from ... I_Egypt, as aphetic form (dropping of the leading syl.), so that they were confused with the Arabs (what isn't very correct), but nobody says (or I haven't found this) where the Egypt comes from. But I'll tell you this: the r. here is the syl. 'dzhip-', repeated many times in one Bul. roguery song (about one Bul. prison in Belene, a kind of former Communist concentration camp, though there were mainly criminals imprisoned there), this is the most loved syl. (or just the let. 'dzh') by the Gypsies (bc. it is fast, lively, swingy), there's also your short I_gyp (either as a porter in Cambridge, or as a scoundrel), then there is the known ... I_jeep, then the I_Jupiter /Jove (as equivalent of Gr. Zeus who used to throw lightnings to the left & the right when angry), then your jam, I_jump, jug /I_jog /jig, just /-ice, etc. (<< also Jurassic, job) --- so that it is highly poss. that not the w. Gypsy has come from the name of Egypt but the Egypt was built on the basis of this 'dzhip', preceded by some exclamatory vowel. Reminding myself our jargon I_gepja (to catch, pilfer), which might as well be Gypsy (the etym-sts say ntg. about it), I may mention also Fr.-Lat. ... I_guepard, what is a kind of leopard that lived before in Asia, Africa, & India, but is left only in some places of Africa, for whom only in Eng. is used the name I_cheetah, which has to be some Ar. imit. for fast movement ('chiit', like your I_cheat|ing).
     And being on Gypsy wave I would like to insert here 2 ws applied (at least on the Balkans) only to Gypsies, but which turned out to be known from old times. The one is Bul. smugål (also Rus., smuglûj |I_smuglu^j|) m-ing swarthy, blackish (such as the Gypsies usually are), which is well known in Eng. as (to) smuggle (given from about 17th cent.), & in Ger. as I_schmuggeln, & in Danish as smugle, with m-ing of cheating (i.e. what these people do, & have done, from times immemorial), what explains also your I_smug as too proud with him-/her- self (as small-scale sellers or scoundrels usually are). The other w. is the Gypsy jargon I_mango (or more contemptuous: mangasar) m-ing for us a blacky person, which corresponds well with the ment-d Tur.-Ar. I_mangal (tripod for burning of coals; & the coals surely are black), which turns out to be Lat. w. (t.s. mango), though m-ing there a scoundrel, dishonest seller! ( Mango surely is rel-d to the man & magic etc., but that is another matter. Not much away from here are the I_Mongolia|ns, whose name has to come from their rulers, the I_Moguls, but I sup. this is widely known. )
     We have spoken also about the Scandinavians (living on the "roof" of Europe), the Norwegians (I_Norway) have to be bound to the I_Nord-North, I_Holland or Niederland-Netherlands are self-explanatory, but then: what about the I_Finn|s? Well, they might be smt fine, like your I_finger (I would say: fine + ... nagårchen /sgårchen 2(shrunken, curved, hunched, in Bul.)2, but << fingo-to-build), I_fin, I_fan (fen in Sl.), etc. (<< finance), but the bottom line here is the wind Föhn |I_Foehn| in Ger. (which, strange or not, but is meant as southern for them), and this natural imit. joins the Finns with the ... I_Phoenician|s, where also blow strong winds. Around there in Finland are many I_fiord|s /fjords, & the I_wind goes in circles, like the Sl. I_vint (a screw), or like the I_wine-plant, or like Lat. I_vanus as vane (giving your I_vanity; << also vagina, wagon, vogue), or like the I_phone /fon as a background (smt. blown) or also as any noise (like in the telephone), giving also the I_phonetic|s, etc. Here is also the bird I_phoenix (= phenix), given from o. Gr. φοινιξ what was the Phoenician ... palm-tree, but this is t.s. mysterious blowing of the wind making the thorn-out leaves of this tree (or like a wind, thinning, invisible), like also in the I_fantastic things, & in the I_fanatic|s, & in your I_phony, but also in the ... I_profane (as a "windy" person; even if smb. says that "each fan is a profane", & smm. v.v., that smb., if you ask me, will be right in more cases than not), & so on (<< also Gr. hiøn-snow).

     Well, let us say we have finished here.
     }

     IN THE BEGINNING {} WAS THE GOD {} CALLED URRH {} WHO WAS THE TRUTH {} AND THE LIGHT {} AND THE WISDOM{}. HE WAS IMMENSELY POTENT {} AND MADE THE TIME & THE SPACE {} AND THE MATTER {}. THEN HE MADE THE GRASS & THE TREES {} AND THE ANIMALS {} AND THE THINGS LEFT {}. THEREAFTER HE MADE THE MAN & THE WOMAN {} AND SAID THEY SHOULD PRAY TO HIM & BE HAPPY {}, BUT THEY DISCOVERED THE SEX & MADE CHILDREN {} AND BUILD THE SOCIETY {}, AND HE SAW THAT THEY ARE NOT MUCH INTELLIGENT |I_INTELLECTCHP|
     {
     what is perfectly true, if one defines well what "much" precisely means. I shall not do this here (bc. it is very fuzzy notion, like almost all our ws), but will 1st shortly explain the m-ing of the intellect, then the m-ings of some ws about the opposite notion, and at the end will make some propositions (hence this will be a kind of moralizing chapter) as to how to better the things, providing we want to behave "a little" bit more intelligent than we use to in all human history.
     We have already disc-ed the wisdom in its diff. aspects (<< wissen, mudrûj -- mudû, tzelûj --zahlen, raison -- rasieren, clever /klug, sense /Sinn -- sin /Sünde, science -- sapientia, soft--sophia--philosofia, sort -- sortir, & others), so that it must not be surprising for you if I tell you that the main idea of the I_intellect lies in the understanding of the rel-ns btw. the facts or parts of the things. This can be seen joining together: inter = I_intel (<< them, as entering into) with Sl. /Lat. telo /I_telum (<< them, as a body & as dividing) --- what reminds me about the main idea in the sentences of Rus. Kozþma Prutkov (imagined name used by a group of Rus. authors from 19th cent.), who states that "nobody can embrace the unembracable (unlimited)" (bc. what we can understand are only parts of the whole 2(Creation, if you like)2 ). Or, otherwise, you may think of the intellect as of: telling of what is in the things (<< also intuition), what is poss. splitting if we haven't older & whole w. (in which case the splitting has to be done there, bc. it is long w. to be simple).
     Yeah, but we (i.e. your author, for I couldn't find this explicitly said anywhere) have such w., the o. Gr. εντελεχεια |I_enteleheia|, which should have given the Lat. intellectus as: a m-ing, idea, knowledge, sense, etc., but which was coined by the very Aristotle, who used it as term for a kind of ... energy, though not as static or kinetic one, but as smt. hidden (in the matter of the thing), smt. that may show itself (smm. or smw.) but may also not show (& just stay put there), a kind of working principle of the matter, which makes it to be what it is & forces it to function properly! So this is what the intellect is & how it helps us to understand the nature of the things, the hidden rel-ns btw. them. But this εντελεχεια has not fallen from the blue in the times of Aristotle, it was built around the ενεργεια as smt. acting (that urges the matter) & opposite to the dynamics; still, it is a bit away from the I_energy, and in o. Gr. may be found also: εντελεω as full, whole, untouched, or εντελεια |I_enteleia| as a fullness, or εντελετεω as to be inspired or irritated. Although, if we try to be frank for a while, we don't like to feel inspired by the intellect, don't search for the hidden rel-ns in the canvas of the things, don't enter the core of the matters --- bc. we are not born philosophers & don't like to think, as I have hinted many times.
     Ah, there is also Lat. I_ratio (giving your rational & Fr. I_raison & Sl. I_razum), which in Lat. means a heap of things, like: a ratio of 2 values, an account, a relation (no matter of what kind), thought, speculation, etc., so that here arises the natural question: why should the dividing of 2 numbers (that makes the vulgar fractions) be rel-d with (in fact, to mean t.s. as) a social relation or a thought? As to the thought, it is cutting, clicking, etc. (we have disc-ed this), what is, m.o.l., t.s. as dividing numbers, but why the picture has to be t.s. with any relations? Hmm, bc. it is so, I mean: each rel-n is a matter of: who is above and who is below --- as simple as that! And that is why I think that ... the school children must be taught as early as poss. to use as sign for dividing the slashed line ("/", or, rather, in horizontal position) instead of the colon (":") used in lower grades, bc. this teaches them to easily see "who" (i.e. what) is above, in the numerator, & "who" is below, in the denominator, what is the most important thing (if I am allowed to use superlatives here) in the world of elementary mathematics; & exactly that is why they are not taught so (bc. this is the reasonable way, but the children, alas, are not reasonable creatures). Though the things are more complicated here bc. writing an expression with ":" (& using parentheses) is an 1-D way of writing, where a fraction-line adds also vertical dimension, which is more difficult to maintain (at least it isn't used in the simple electronic calculators), but for writing in a book I don't see any reasons why not to use it, if this makes the things easier. Yeah, but there is more to be said to the m-ing of the w. I_rational (besides the idea of decomposition, what is a measure for higher intellect), bc. it is closely rel-d with exactly the dividing operation, which is difficult operation (the most difficult of the 4 arithmetic 2(<< a.)2 operations, & widely not always poss. in the field of integers), but which was really difficult to perform with ... Roman digits (what may be used as proof for the need of using the positional system, decimal or not, but these are special matters for most of the readers, so I will not indulge in more explans). Or it may be recapitulated for shortness that: if one can divide 2 numbers he/she is clever enough to be called rational --- what is very near to the true situation for primary (& even secondary) children.

~ ~ ~
     Now let us move to the opposite notion, to the silliness (but << silly, moron, prostak, gemein-mean, cretin) and continue with other synonyms. Your I_crazy (in my view) is simple, he just cries loud, like in Bul. krjasåk |I_krjasa^k| (a cry) or Rus. kreshchjatþ (to cry), or in Ger. kraß |I_krass| (piercing, bold, contrasting, harsh). But there is the interesting Rus. w. I_durak (or durenþ, or in fem. dura) as simpleton (from here duritþ |I_durit$| is to make silly things), which is Sl. (though not Bul.) bc. in Pol. t.s. duren means t.s. (also some game with cards) & in Cz. I_dura is t.s. Rus. dura-silly-woman. The etym-sts don't go before that (they say it was poss. to be from some burak as a kind of pumpkin but they are not sure & I don't believe much in this) but I may easy relate this to Lat. I_durus as crude, rough, badly brought up, or also durabilis as Eng.-Fr. I_durable, where from comes the w. ... I_procedure as smt. enduring (hence count also your to I_endure) many repetitions, which is to be split in: pro + ce + dure. The idea behind the durak has to be that he just doesn't change with the time, doesn't become cleverer, his/her inborn silliness endures for his/her whole life, or, as one funny phrase puts it: when he was born he was a small calf, but he's grown now to a big bull (resp., cow); or, if you prefer simpler image, then that his head is very hard, like a pumpkin or mug, & can never be "cooked" well.
     There is t.s. I_duru in the Tur. but that means clear, transparent (one sees through it), where from is their durulmak as to settle, clear, give sediment, die down, or durulamak as to cleanse, wash away, what may be said is smt. diff., but I don't think so bc. there might be meant some alchemic assocs of the kind that when you solve or wash away all that can be washed it remains hard residue, & what leaves clear is the dual image of the I_durus-hard substance; or there might be made the assoc. that the I_durak is clear as unwritten piece of paper, i.e. he again is simpleton. What I mean is that the Tur. duru might as well have t.s. Lat. m-ing in its kernel, more so bc. I have found also in the o. Gr. the w. δουρα |I_doyra| (read 'dura') = δορυ (= δορο = δορατοσ) m-ing: a wood, plank, beam, ship, spear or scepter (but it all is meant as made of wood, what is smt. hard & durable). T.s. idea may be found (if one looks for it, of course) also in the Ger., where I_dauern is to endure, to continue its /his /her existence, but also to ... regret, or have a pity for smb., where usually with the latter m-ing (exactly to regret) the verb I_bedauern is used --- and why should one regret if smt. is durable (if not with the said assocs in his head)? There is also their Dürre |I_Duerre| as dry weather (when the earth becomes durus-dry) which has to be ment-d here, together with the Eng. I_dry. So you saw that the Rus. durak is really smt. contrary to (the idea of) the soft things.
     Then there is also the Western (Fr.) I_debile, which comes from Lat. debilis as weak, disabled, what is to be split there in: de + habilis (or here in: de + able), where the verb I_habeo means: to carry, sustain, inhabit, & I_habitus is an appearance, how one looks out. This puts here many ws like: Ger. I_haben-to-have (<< h.), some Got. haban, your (to) I_have /had (& Sw. hava, etc. 2(>> later avoir)2, as t.s.), Ger. I_heben (to I_heave, meant as to get it for us), your I_habit (both, as one's usual behaviour, & as monk's clothing), resp. habitant & (to) I_inhabit, Ger.-Lat. I_habilitieren as to be recognized as Prof. /Dr. of Sc. in a scientific field (to prove that one isn't debile, ah?), your to habilitate with a bit diff. m-ing, your I_able & Eng.-Fr. ending -able (what, b.t.w., sounds always funny in Bul. bc. it's like our ebal what is past tense of eba-to-f#ck), the so called Habeas Corpus (Act), old Eng. law text about human rights m-ing literally "I have the corpus-body" (i.e., that nobody can be arrested without being shown before the public & lawfully prosecuted), & other ws. Then we may look by the Turks where they have: I_haber as a message, knowledge, notion for smt. (also aber as Bul. dialect), I_hava (from Ar., also heard in Bul.) as a feeling, climate, time (i.e. environment for habitation), then Bul. dialect I_habja (to spend, exhaust, use, wear), what has to be Tur. (I couldn't find it in a dict, but I_habis there means bad 2(f.ex., habis tümor is a carcinoma)2 ), & what maybe has to say that our entire life is just spending, using of our bodies, but also that a habilitated Prof. is, in a way, izhaben-worn-out fellow (& when he or she is really worn-out & good for ntg., then he/she begins --- what? --- to teach the others, of course). As far as this hab- /hav- r. has such diff. m-ings like: having (things or information or behavior), heaving, wearing cloths (or smt. else), ways of living (& looking at the life as some --- bad? --- habit), etc. (<< vint, vita, bios, hap), and it has such fuzzy s-ing, and is auxiliary verb for the whole West (Fr. avoir etc.), and adding now It.: I_abitare as to live, habituate, abito as a habit, & abitante as a habitant, so after all this we have any rights to put here our Sl. obitatþ |I_obitat$| /obitavam (though +<< o.).
     So, but there are more ws with sim. m-ing of silly person. I may continue with Bul. I_glupak (a simpleton) or Rus. glup /glupûj /glupûshþ (silly), although these ws are sound imits built around some guttural sounds (<< gullible--Gulliver, galfon). Still, I may say here smt. bc. there are other rel-d ws, like: Rus. glumitþstja (to joke, make fun with smb.) or Bul. obsolete I_gluma (making of unnecessary noise), then the Rus. I_grom-thunder, which might be rel-d to your (Fr.) I_glamour (though the m-ing here is of smt. exciting that catches our feelings 2(& if for some of you it might seem strange to relate the simpleton to the fascination for smt. then I may recall you the idea of the moron --- silly showing off)2; etym-cally this w. is traced to a med. Lat. glomeria, which poss. were distorted from ... grammar 2(as wrongly understood occult knowledge)2, but this is smt. in what I may allow myself to doubt and sup. that it fits better to cite their I_clamo 2(to call, invite, make noise, what has given your I_claim & reclaim & Fr. I_reclame-advertisement)2 ), or also to mention Ger. I_Dummkopf (a simpleton, bc. his 2(yeah, her too)2 I_Kopf-head says 'dumm' when one knocks it (& 'dum-' isn't much away from 'glum-', or even 'glam-' 2(or << gaffe--Affe)2 ), & others. What the etym-sts say about glupûj is that it was o. Sl., and there was an Icelandic I_glopr (what is a good "catch") m-ing an I_idiot (where the latter, b.t.w., means that he/she has ideas, but fixed ones), & also there was new Gr. βλακεια as silliness (or βλακασ |I_blakas| as simpleton, but mark that in new Gr. this is read 'vlakas'), but this is smt. around the ment-d blame--I_blamage, & one shouldn't credit much their new lang.; though, on the other hand, this reminds me one peculiar rel-n in the new Gr., of this 'vlakas' with the obsolete name for the ... Rum* as vlahi /I_vlasi (that's in Bul. but I don't know where this name comes from 2(poss. it's smt. around our vleka as to carry, pull, i.e. they have come from far away, from the Roman Empire)2 ), which w. they write βλαχασ |I_blahas| & read resp. 'vlahas' --- and that 'h' & 'k' stay very near one to the other I surely don't need to stress.
     Then I may continue with some Bul. (from Tur. origin) jargons for simpletons, like: balåk |I_bala^k|, and budala /abdal /abdalla. For the 1st one I am not pretty sure who has used it firstly as jargon (poss. the Turks), but I_balik in Tur. (& read 'balåk', bc. the Lat. alphabet doesn't suit them very good) means ... a fish (i.e. again smt. easily gullible, though built on diff. "soil"), & balikçi ('balåkchi') is resp. an angler (<< I_kalabalik-big-crowd too); a sim. idea (& again on diff., though sim-ly s-ing "soil") carries your I_bullock in jargon usage, or the ment-d I_kalfa-apprentice rel-d to the calf. The other w., budala is exactly Tur. I_budala, as also abdal /abdalla (as phonetic inversion), but here I highly suspect a rel-n to the widely-spread Tur. & Ar. ... name, Abdul /I_Abdulla (<< Isaac & Hans with sim. idea); there might be diff-ce in Ar. btw. Abdulla & I_Abdalla, where the latter is given as = abd (a creature) + Allah, m-ing a living thing, what was name of some wandering dervishes of Abdallitic sect, but for the common people this hardly matters.

~ ~ ~
     Now we are going to diff. ws for I_clown|s, where your w. isn't very clear; I sup-d it to be smt. twisted or split (like a claw), but it is said to be poss. of Lat-Gr. origin & were cited: Frisian klönne & klünne as clumsy, or klünj as a clod, then there was o. Fr. I_cloine or cloyne, some Lat. Colonus /Colon as a name, so that, all in all, it is of Roman origin & rel-d to the I_clod as smt. broken (or klåvnat-pecked). Then the I_joker surely jokes or jumps. The I_fool is one filled (<< fill -- feel) with much rubbish, stuffed up, but also smt. I_foul based on the disgusting exclam. 'fju' --- bc. the older ws were: o Eng. föl, o. Fr. fol (now fou is mad), Port. & Sp. I_fol, It. folle, from Lat. follis as bellows, inflated ball. But then there is the Rus. w. I_shut (a clown) & I_shutka (a pun, joke, smt. funny 2(but << pun & fun)2 ), which, you may bet, are rel-d to your (to) I_shoot (especially as football term) & with the simple idea that the clowns are those who usually receive shoots or kicks in the bottom & jump high to make all around happy (bc. we usually are most happy when smb. else suffers, that is what we, the people, are --- but I sup. you know this well). ( I would like to squeeze here the Fr. 2(& then Eng.)2 I_parachute as smt. shot high and falling from above, and that it is falling from the par-damp-air 2(<<p.)2 is to be seen well in It. where it becomes paracadute, and cadere is to fall down. ) Though it is more to be said here bc: for one thing, this shutka-joke in Bul. is I_shega, what may sound sim., but it is even more sim. to the Tur. joke called şaka, but this w. is sim. in many langs (what is natural for an imit. of coughing) bc. in Ger. it is I_Scherz & in It. is I_scherzo ('skertzo', as ment-d); then, for another thing, here is also your (to) I_shake /shook, & Ger. schießen |I_schiessen| /schoß (to fire or shoot), & their Schutt (this time as rubbish, i.e. smt. to be kicked aside), or also Schütte (a bunch of I_straw 2(smt. that you just throw away, don't you?)2 ), or schütteln |I_schuetteln| (to shake), or schütten (to pour down), & other ws (say, their Schutz as a refuge, protection, or Schütze as a shooter, i.e. again some kicking away), so that we return to the ment-d smw. in the beg-ing I_Shiva -- I_shibam, & to the promised (& again postponed) explan. of the Scheiße |I_Scheisse|-shit; and, for one more thing, the r. is really old bc. here is also Fr. sot (silly) & I_sotie (a Medieval farce), & even an Aramaic šote m-ing exactly a clown (but << pagliaccio) or simpleton.
     And if this is how we usually joke then what should the known humour /I_humor say to us? Bc. I have the presentiment that it has to be smh. rel-d to the ... biblical I_Gomorra, in m.o.l. t.s. way as the I_sodomy comes from the town Sodom, where from has to come also your I_sod as a clump of earth (i.e. smt. morally very low), & the I_soda (though there instead of soil is used cinder), & the I_soil itself, what sends us to the ment-d sole--I_solum--Salz etc. things. The sodomy I mention here only bc. it corresponds with Gomorra, but the latter is an interesting w. bc. is sounds very like Lat. ... I_haemorrhoid|s /hemorrhoids, which are swellings growing in the anus, & you know that this is exactly the beloved copulation place for the sodomites (& if you are bothered by the beg-ing "h" then in Rus. they are I_gemmoroi, so that don't bother about such details). I, personally, am convinced that this illness has come from the name of this infamous town (or at least was rel-d to it in later times), albeit the etym-sts say that the w. has to be split in the Gr. as: χαιμα + ρωσ, where the 1st meant blood, and the 2nd --- flowing, but such ws are simply missing from the o. Gr. dicts. Well, I am not very precise here, these ws. exist in the o. Gr. but in diff. writing, as αιμα = αιμο and ροοσ, & the hemorrhoids were αιμορροισ, so that they come from the o. Gr. (almost all Lat. ws come from the o. Gr.), but what I state is that they were not fallen there from the blue, there were some older assocs, & the ws come, in fact, via the o. Gr.; and the name of that town might as well have also to be split in some '(h/g)(a/e)m' (<< ham, hamal, hamai) + smt. m-ing to dig or burrow (like the rivers Rhone etc., or the roads) --- bc. this blood coming exactly from the ass (ouch, sorry) just has to be rel-d to some perversions & sins.
     And then, if one reads this town ("Gomor" for short) as 'Homor' one surely comes to the humour --- as a "natural joke" (I'll give very soon an example, but you may << satyr & >> farce). Well, these are my guesses & judgments, but officially the Lat. I_humor is given (unanimously in 3 langs) with the idea of some juices of life, as any one of the 4 antic major ingredients building human characters, which divide thereafter in 4 types, namely: I_choleric (easily inflammable or bursting, angry), I_melancholic (suppressed, mournful, smt. around the ment-d Fr. I_melange-of-mixed-colours), I_phlegmatic (indifferent, slow acting, like a phlegm), and I_sanguine (lively, full-blooded). ( With the choleric type, as you know, is explained the plague I_cholera 2(also the I_cholesterol)2, which was o. Gr. χολερα 2(t.s. in Sl.)2, coming from their χολοσ as bile, venom, malice, spleen 2(where the Gr. w. is poss. rel-d to the Hölle |I_Hoelle| -hell)2, but there is Lat. I_colo, -ere, as to make smt., cultivate, care for smb. 2(let us not disc. what rel-s this Lat. w. to the hell & cholera --- maybe the reddening was accepted as sign of strong feelings?)2, & from here has to come Rus. holenûj |I_holenu^j| as one with weak health, easily catching diff. diseases 2(i.e. he/she was too much cared for; otherwise this is m.o.l. opposite to choleric)2. ) This 4 fluids /types-of-characters are metaphysical & not used nowadays, but my point is that it was meant that one has (a sense of) humour when he /she has a bit too much of one of these fluids, & it doesn't matter much which one exactly; this fuzziness of the humour explains why nobody can say what this exactly means, each one, or each nationality, has his /her /its own understanding, & this may be seen also comp-ing the Lat. I_humor = umor as moisture (what is the main m-ing), with their I_humus as soil (where from humo, -are, as verb, means to bury 2(& comp. this with the w. I_homo)2 ), or in Lat. (h)umureum as deriv. from the humor-humour. But liquid or soil or blood --- the humour is rel-d to many indecent things.
     As an example for such indecent things I will cite below one Rus. funny verse, a so called I_chastushka (called so, I sup., bc. it chastitþ, i.e. is sung fast, lively), which goes so in Rus. (with this "crazy" but useful transliteration that I use): mimo tëchshinogo doma\ ja bez shutok ne hozhu\ to ej huj v okoshko sunu\ to ej zhopku pokazhu. But bc. it is hardly to be expected that more then a pair out of a hundred of my readers will know Rus. I have made the effort (& it wasn't easy, I'll tell you) to translate it in Eng., so that, begging kindly my dear readeresses to be excused for the text, I will write it down. As far as till the end of this chapter I will use the place only to make some proposals (for there must me some comments & suggestions, as I have stated it in the title of the book) for bettering of the social climate, providing we are a bit more intelligent (what we aren't, of course, our intellect is not yet awakened; or, to use the brilliant sentence of Oscar Wilde: |I_sentences| "There is no other sin except the stupidity!"), and as far as I sup. this moralizing will not give much pleasure to many of you, then you are freely allowed to skip the following & jump directly to the next chapter.
     So, and here goes the funny chastushka:
     |I_verses|
     Going by my Ma-in-law's home
     Never miss I salty joke:
     Either show my bare bottom,
     Or in th' window shove my cock.

~ ~ ~
     [|I_suggestions| OK, to begin with the proposed (as drafts, of course) measures to make the world a better place to live in. Let me 1st pick on the question of ownership of property, which I think may with reasons be called "the stumbling stone of all the societies". It is clear that to have a private property is smt. that does not exist in whatever animal's "society", but, on the other hand, we are not (entirely, I would say) animals & may differ in smt. from them, more so bc. when one has smt. of his own he may operate freely with it & this, surely, may (well, not always, but it often happens) benefit the society (no matter that the goal of the owner is to make profit, not to think about the society); or, as one Srb. (vulgar) saying puts it: |I_sentences| "U chuzhdi ratze sal kuretz stava", m-ing that in foreign hands only ... a penis grows well. So what to do then, to allow it (as it's from mills) or to forbid it (as the Communists proclaim)? But that's the point, that questions of such great importance should never be put in this radical form, the binary logic (Yes or No, 1 or 0, True or False) does not, usually, suit us in such cases; what has to be decided in such situations is only the extent (or degree) up to which some measures have to be taken! If we can't see the problems is such (moderate) light they will never be satisfactory solved. Hence, what has to be decided is: how to put the threshold up to which the personal property serves mainly the person to whom it belongs (giving him more freedom in all living matters), & above which it becomes a thing in itself (which wants to grow & multiply); as also to find out what is it that makes the property (or the money, generally sp-ing) to cause social disturbances, & take measures to avoid such situations. If we could make the property to be viewed as smt. only good (no matter whether it is ours or not) & easy monitor to whom it serves only personally & through whom it serves also the society (for that is what a big property, owning of a company or part of it, does), then there will be no one who will raise the question of property at all.
     But if we look at the rs of the things the problems begin to disappear, the only difficulty that remains is the social resistance of the masses against the new measures (not bc. they are bad but just bc. they are new; though this is the position usually of the older people, around & above the middle age, where, on the other hand, the younger generation usually approves the new measures, but, again, not bc. they are good in smt., but just bc. they are new --- so that this isn't, really, a problem but a thing to be taken in consideration while making the reforms). The threshold I propose may be called Exploitation Minimum, or, if you don't like this w. much, then Employer's Minimum, what in both cases will be shortened to I_EM. ( I, personally, don't think the exploitation is smt. always bad, bc. here, again, the point is of what kind it is, bc. some exploitation is always present, and even if it is so masked that cannot be easily seen then the so called self-exploitation comes in foreground, which may be much worse than the former 2(in many cases this self-exploitation, the wish to make career, to be always 1st, always on the top, is a thing that hinders many people in the well developed countries to live pleasurable & natural life)2, but, as I said, you may use another name. ) So far as nowadays the term Minimal Monthly Salary (MMS) is used almost everywhere in the world, I think an initial setting of EM equal to 1,000 MMS will be very useful (& it can every moment be corrected a bit by the Parliament. This will mean that, e.g., in a country where 1 MMS is 1,200 US dollars there 1 EM will be 1,200,000 dollars, but if in another country (like Bulgaria) 1 MMS is just 100 Euro (or dollars, they are m.o.l. equal) then there an EM will be 100,000 Euro. As simple as that; and the idea is that with 1 EM one may live not badly for about 80 years (80 * 12 = 960 months) or quite nice (by 2 MMS per month) for about 40 years, so that such person will not be pauper, but he (well, surely she too, let me not repeat this so often) may as well use half of the money for opening of a small business, or invest capital in other people's companies; and with more than 1 EM (say, 5, 10, or more) he will surely do business & not think to spend all the money for himself only.
     And about the good or bad property: I think it is only natural to accept that whatever property is earned or received in whatever, but lawful, way by the very person is a good one, and a bad one is when it just falls from above for no reasons, even not as a kismet-fortune of some lottery. But what does this mean, how should an unjustified property be defined? Well, surely this is the ... inheritance! Bc. we like to say that all people are born equal, but they aren't --- if one is a prince or a millionaire, & another is a pauper or an orphan. Surely there must be limits everywhere, but 1 EM is enough & more than this is unjust! And if we agree on that point then there is ntg. difficult in applying of some drastic inheritance tax, where when I say "drastic" I mean it. More concrete: a tax that will leave all up to 1 EM untaxed, but then from 10 EM must leave only 2 EM, from 100 EM must leave only 3 EM, etc., i.e. falling by some exponent (or rather by logarithm --- the formula that gives the above results may be, for N as inherited money expressed in EMs 2(i.e. the sum is to be divided by 1 EM in money units)2 := if N < 1 then N else 1 + log(N); or else ln may be used, or, resp., the formula may be made to give the tax, but in this form it is better, I sup., bc. a person is interested how much he will get, not what he must pay to the state). As you see, all is a matter of financial (i.e. fine) measures, this will cause no blood-splitting or revolutions, &, what is even more important, nobody will lose anything until he is alive, & he will be sure (if he is wealthy, of course) that his children will never be paupers; i.e. nobody loses & everybody may win!
     But this isn't all (& it is draft proposition) and there are more details to be added. Like a poss-lity for those who inherit big money to have the rights to distribute alone part (say up to the half) of the money how they like before paying the ruinous inheritance tax --- to their relatives, to homes for elderly people, for scientific researches, or to whom they want, or even making a lottery of they own, what surely will make the things interesting, will stir the people in the country. And the money (or actions, or property that should be sold & then distributed) must not be simply taken by the state, no, I am not proposing a measure for making the state wealthier & some persons poorer, I am not Communist (as you should have understood this till now, or at least not in the usual sense). The money from this inheritance tax must be distributed, say: 1/3 to the state, 1/3 to the county or region, & 1/3 for lotteries for everybody, i.e. by Identification Number (IN); or, as an another variant: half to the state & half to the region, but both these instances are to spend 1/3 of the money in lotteries. The lottery element is very important bc. it imitates God's way of distributing the goods (acc. to ones kismet, or the karma, or the stars, or the like); this is a measure that will make us more equal then now, such lotteries must give everybody a chance to receive smt. unexpectedly, each year, or at least for his round anniversaries (20, 30, & so on). And as to the companies --- will this hinder their functioning, hit the (big) business? Well, I don't think so, for one think bc. the big companies, where work 100s or 1000s of people are (or must) anyway be in the scope of state's or regional administration, bc. if their work isn't well monitored this leads to social disturbances; and for another thing bc. there is a saying that the companies live normally three generations: the 1st makes the company, plants it, the 2nd enlarges it, makes it to prosper, & the 3rd ... just spends it, or reforms it, splits it in smaller daughter companies to be governed easily. So that by this measures we will not hit the smaller & younger companies, we may hit only those that are in state of rebuilding, so that we may even help, in a way.
     And there is one more point, bc. some millionaire (or, better, billionaire) may want to give more to his offsprings than by this scheme, to leave more in the family. In such cases he must be allowed to build a kind of company, which I (being not a lawyer) will name an institutional property. This is a property that remains in the hands of some group of people and in this way is never to be really inherited & taxed by this drastic EM-tax. I have read that smt. of the kind existed in old times for some manors or castles of Lords, and such has to be, b.t.w., the case with the land & other properties of our (Bul.) King I_Simeon ((I think I shouldn't tell you that my spell-checker always corrects this name to ... Simian, so "disread" the double-brackets)), who isn't a functioning King now but perfectly succeeded in voting a law acc. to which a very big chunk was restituted to him, what shouldn't have been done in this way bc. this property was owned by the King's Institution, not by him as an ordinary citizen (as much as our Party House was returned justly to the state bc. it was property of our former "Party & State", & the state remained, where the Party became just one of the many parties). However it is, I am not thinking about kings & lords, & what I mean is that each group of people (say, those ... born on the 2nd of Feb., or some independent thinkers of state Alabala, or The Gays In Alaska, or the community of those living in certain area, & the like) should be in position to build an organization, with or without commercial goals, but with some financial funding, in which old members usually stay there for their whole life (or until radical changes are forced to them), new members are elected in a previously established way, all of them have special rights & duties, but the idea is that it prospers for ever, unless dismissed by its Common Meeting. This will serve not only building of industrial dynasties, or restore the forgotten family business (which might now spring out of the boundaries of the real families), but will also help to enhance the community spirit, what is, in my view, an important point for everybody (I mean, one must not be Communist to live in a community, but one has to feel himself as equal 2(or, if not exactly equal, then to know why this isn't so)2 member of it). So that is about the property; and if smb. thinks this is a kind of communism then I am a Communist of this kind, but if one thinks this is a justified capitalism where all people are born really equal (as much as this is poss.), then I am such kind of capitalist. Anyway, it seems very reasonable to me --- and that is the reason why I doubt that smt. of the kind will be smm. accepted. ]

~ ~ ~
      [|I_suggestions| Not much away from the above proposition is the following measure for centralized --- always when centralization is a good thing I am for it --- gathering of taxes and paying of doles (to unemployed, students, pensioners, & others who receive payments from the state, instead of paying taxes to it), what let be called I_CTP (Centralized Taxes & Payments). For accomplishing of this goal a bank (or, say, 3 banks) must be chosen, supposing state-owned but this isn't strong requirement, which will maintain accounts for each of the citizens in the given state (or region, in the beg-ing), which accounts I will name Personal Identification Accounts (PIA) into which all poss. payments to the persons have to occur, & from which every one can take his money or transfer it to a desired usual bank (in order not to change the banking institutions). On established dates these money will be taxed (by temporary blocking part of the money once in a month, or, better, each time after a transfer, & by current correcting of all the taxes during the year), or (on some other dates) the needed doles (pensions, etc.) will be paid (i.e. poured there). These accounts must be made visible to all interested financial institutions, but I don't sea why not to all concerned (bc. I don't see what is so bad in the wish to see how much one politician receives, or a neighbour, or whoever else, even out of curiosity), or if not everybody will have the right to look everywhere then at least some rough estimates must be allowed to be viewed by everybody, say, is he/she on dole, or how many percents tax he pays; this will not directly say how much one receives but will give some interval, anyway.
     The needed unemployment doles must be paid to everybody who receives ntg. in the month (or just to everybody in the beg-ing of the month, and when later some payments come then the given money will be restored to the funds where from they were taken); and the pensions or scholarships have to be retrieved from the proper funds (what is why this institution has to be a bank & not just a division of the regional government), what has to be decided with the help of some dossier-file kept for everybody. There might be other details, like the need to forbid to some persons to take all their money at once (if they had made more than allowed overdrafts) & to give them weakly (or even daily) payments (on the basis of their average income, which surely has to be maintained for everybody in order to help the system to function smoothly); or there must be measures to cope with irregular payments (like of seasonal workers, or the fees of free-lancing intellectuals); & others. With the use of the current computers there will be no problems at all to maintain a whole-state base for all the citizens, & to pay what is needed even if one is abroad. But all the taxes will be gathered in time, not after the end of the financial year, as it is often the case; and the bank that maintains these accounts will live by not paying any interests at all (maybe plus some initial help, & an initial fund built for the purpose). All that has to be done by the state is to give strict orders that all the money that are given to each person in the state /region has to flow into his PIA, what may relatively easy be controlled by the financial institutions (at least for the money paid by companies, which are a great majority 2(say, 90 %)2 of all the payments to the persons).
     And don't be bothered by the thought that it is easy to say "pay to everybody" but where will the money come from? Don't bother about this bc. a centralized system, coupled with good democratic ruling, will cope with such problems simply by working on the basis of closed system, i.e. the doles will be established, or corrected in proper time, acc. to what was received in some last period (an year, or a half), so that if there will be many people wanting to live on dole then the taxes will be increased a bit, &/or the dole payments will be decreased a little. Also don't think there will be really much people wanting to lead such a life bc. I doubt that many of the citizens will decide to leave their jobs & sell their property, just for the fun of living in hospices or student dormitories & eating in canteens; some may do this, of course, provided it will be allowed to them, but the greater majority will not do it (& even if some will begin to lead an "easier" life then they will be effortlessly monitored by this system --- whether they are studying smt., or taking narcotics, or what else?). And if the doles will be m.o.l. sufficient to live a normal life (with enough calories per day, decent room to live, fitting medical insurance 2(which we, in Bul., b.t.w., don't have nowadays due to our too sharp "turn to the democracy")2, with easy access to educational institutions, etc.), then you may call this postindustrial society, or communism, or people's ruling, or how you like --- the point isn't in the name, it's in the real case.
     More than this, or just another proposition: as far as even at the moment more & more payments aren't done in cash but by money transfers from & to some accounts, then there arises the logical question of the ... need of money (I mean this not as need to use or not money as common equivalent, what surely is great idea & should never be rejected 2(for if we reject one currency then another one has to come on its place)2, but as means for payment, as cash). Bc. if we don't need bills /banknotes for payments of wages, btw. companies, or for buying goods, then where we will need them? Surely nowhere, except ... for criminal purposes (bc. they can't be traced so easy as bank transfer), but if so then we don't need them at all (& not bc. of the Communists but bc. it just happens)! So that I think the use of money bills has to disappear & only the coins & small bills (say, 5 or 10 units of normal currency) have to remain (for children & coins-automata). And then it isn't difficult to imagine that in the near future (say, in 20 years) even the cards for bankomats will disappear & imprints of the thumbs will be used instead for everyday's use in shops, together with some code for not very small sums, or some gadgets for reading & analyzing of DNA (say, from a hair) for really big sums taken from the banks. So that was about taxes, payments, & money matters in the future. ]

~ ~ ~
     [|I_suggestions| And now we come to the most important social problem, the method of ruling of the people --- bc. I have hinted many times that: the democracy is humbug, it contradicts to the common sense, it is good for barbarians, not for the new man (who still hasn't awakened), it is not used as ruling structure anywhere else (not in business companies etc.), it does not represent really the people of a given country, neither chooses the best rulers existing, it allows, smm., a totalitarian system to take the power, it contains no moral at all (in its core structures), it gives rise to vulgar censorship instead of to some thought-through moral, the best ideas under the democracy are proposed usually by structures outside the Parliaments, it is not as effective as a totalitarian ruling may be, & so on. Or, as my beloved O. Wilde puts it: |I_sentences| "Democracy is bludgeoning (I wouldn't put it so bluntly, I would say lulling or the like, but he is right to be so sore against it) of the people, by the people, for the people."! It is a nonsense, but it works in many cases (bc. we are, as I have said, as silly children), & it is a good platform on which great changes may be made, if we try to be a bit more reasonable. So let us try this, let us think; but let us devise such system that will hit the totalitarian ruling in its best traits, in its effectiveness, in its moral, & in its care for the people (bc. there was a care for the common folk, I'll tell you; it was a bit perverse in many cases, as the situation with all fanatics usually is, but there were ideals & impartiality & care for the poorest). Or, if you are not much inclined to thinking, then, maybe, you'll listen to my proposition.
     Let me call this better form of democracy, or further evolution of the system, just Rational Government (I_RG), and I will try to put it m.o.l. succinct (but you should not forget that this also is a draft). There have to be 3 major parts (or Bodies or Houses), in this Government (Holy Trinity, ah?), namely: a House Of The Rulers (HOR for short), a House Of The People (HOP), & (what is smt. entirely new) a House Of The Wise (HOW)! Let say that all Houses will have by 100 members (or any other established but equal number) & continue with their brief explan.
     The HOR has to be chosen by some professional criteria (btw. Executive Directors, or top workers in PR, or top economists, or the like) from some professional body (Camera, or Board, which has to be filled using some system of scoring & rating --- in sim. manner as it is done, say, for sports judges, or Magistrates, or Prosecutors). For the time being, however, let us preserve here the party system, i.e. the parties have to make propositions & put them to vote, & there may be national /regional voting, but, mark, only for the preferred party, not for concrete politicians (bc. in a well organized party must exist better ways for choosing of the candidates than by national choice from below); and if there might happen to be independent politicians (or, better, professionals) then let them unite in some organization. This House will perform the tactical ruling, propose the Ministers & the President & whatever other bodies will be needed, make laws & vote them, though --- this may be said here, although it is valid for the other Houses, too --- they will not be sole judges in important matters (like voting laws), where all Houses have to take part; this House will have also initiative rights in strategic questions for governing of the country. About the exact coordination btw. the Houses I shall hint smt. but this is a matter that must be worked out more precisely, what exceeds our draft proposition & enters the domain of the legal profession.
     The HOP must be qualified representative selection of the whole nation, and therefore the simplest way of choosing of its members is by random choice --- say, to be chosen by 2 persons from each age btw. 20 including & 70 excluding (for I think there must be a limit not only from below, but also from above, bc. the elder people tend to become, I'm sorry to tell it bluntly, senile, or at least easy manageable, where they have to be with a sound mind for the job). ( There might be used another method of more complicated random choice but giving better guaranty for representativeness, where there must be maintained big data base of the whole population with some parameter-fields 2(like: age, sex, education, kind of profession, marital status, nationality, religious belief, well-being, & others)2, & the choice must be made so that an exact 2(up to the rounding of the values)2 percentage will be reached in each of the chosen subgroups 2(I have disc-ed this more precisely in another book)2, where a concrete route in processing of all the intersections of subgroups has to be found & observed, together with a method for current substituting of each representative 2(if there will be a need for this)2 with another one belonging to t.s. subgroups 2(& still random)2, but I don't think this will be needed, so that let's stick to the simplest random choice. ) There may be also a need for an Enlarged HOP, of 1,000 members, or even 10,000 (which may take part in disc-ons not in the very House but by Internet), in voting of some important questions, or for choosing of political orientation (%-age for each party) of the HOR, rejecting in this way the national voting as redundant (or even if not rejecting it entirely then allowing it to be done much more often, say each half an year, what will provide for current monitoring of the rating of each party 2(& changing, if need be, of some badly looking rulers)2 ), what may be done by t.s. procedure. The purpose of this House is not to govern but to accept or reject, so that it, surely, has to have its say about each law (& in other important questions, like declaring of a war, or entering in an union, etc.), and if the matter can't be accepted by all the Houses then it is meant as rejected & is returned for further corrections; besides, this HOP must have initiative rights to propose corrections of laws etc., but it will not make laws neither rule the country. This is exactly the so widely proclaimed, but never really existing, vox populi.
     And the HOW, this entirely new element, must be the moral body of the RG which consists of known (also directly) to the electorate persons (& here I mean really persons, with original views, not just going with the political winds, & not 2(as far as this is poss.)2 expressing the major prejudices of the masses), but also people with influence in the society (like: priests, scientists, independent thinkers, pop stars, if you like), who are to be chosen by the whole country but in a diff. procedure than the traditional national voting (where the elected usually are such people who had proved that they can ... beat themselves on the breast harder than the other candidates & cry louder how good they are 2(bc. have succeeded in deceiving the populace)2 ). The representatives from the HOW will again not govern (not mess with the exact tactics), they will mainly approve or disapprove (the laws & other documents), but also propose, require, initiate disc-ons & measures, play the major role in the strategy (bc. I have ment-d that if 1 & t.s. body proposes and accepts, the things go not in the right way). The choice that I propose here has to allow choosing not only from the top --- bc.: the greater the social distance btw. the person who chooses & the one who he proposes, the more perfunctory the former knows the latter (& usually doesn't know him at all) --- but also from the near surrounding of everyone (say: bosses, teachers, husbands or relatives, moral or original persons with whom one is m.o.l. befriended), and --- again an important point --- it has to be iterative, must be done in several steps! If the usual democratic choice from below is simply paradoxical (bc. people who understand ntg. from governing of big masses &/or money matters chose people who they don't know, & don't bother for what post they elect them, & base their choice on no documents or diplomas at all), then here this will not be the case bc., for one thing, these are people in which we just believe, we chose them as judges of a kind, as wise men, hence this is knowledge that we may have bc. it isn't special knowledge; &, for another thing, bc. by the choice from immediate surroundings we, understandably, have better knowledge for them. And then the iteration, the succession of steps from the bottom to the very top in ever decreasing circles (I mean, they wouldn't have been decreasing if just merging with more people, but here to a higher level go only some, the best, from those in the lower circles) is just a natural way for eliminating of the vast majority of candidates, which method is normally used in each party.
     More precisely, on the lowest iteration vote all (who have rights, of course --- say, again all of age from 20 to 70) & they choose by 5 (or maybe 10, but not more) candidates each (including themselves, if they want so); then for each person is maintained a field in the file with the number of those who have voted for him, together with those for whom he has voted (they have to be marked using Personal Identification Code, PIC); then they all are to be ranged in decreasing order of the votes for them; then is made an excerpt from the 1st 5 to 10 times (how it is accepted) less people than the initial amount of voters; & with this the 1st iteration finishes. For each of the following iterations but the last (one, or poss. 2) vote only those from the excerpt (the arranged & shortened list) & for people only from the excerpt (there is no need to include each time new persons, & there is no logic in including persons who were excluded on the previous iterations; the number of people that leave is so big that all poss. errors or fluctuations will be treated correctly), and the above-explained is repeated, with one correction (it may be incorporated in the 1st step, too, but these are details), namely, that by counting of the voices for each one are added not just by one for each person who has voted for him, but the number of the voices which the voter has collected till the moment (i.e. the weight of the voter bc. he represents now not only himself but more people). The diff-nce for the last step (say, left 1,000 persons) is only that so vastly diminished number of poss. candidates have to gather smw. (in a hotel or resort) in person, to see one another & communicate for a while (say, a week or 2) in order to become better acquainted before the final choice, but this good number (1,000) may also be qualified as Enlarged HOW, which also may prove to be useful (communicating by Internet).
     And let me add smt. more about the morale in the governing body bc. many of you, I sup., are inclined to think that it is not a good idea to burden the rulers with moral obligations (it's enough to stick to the laws), judging at least by the Renaissance & Fr. revolutions, or then by the totalitarian governments, or by some contemporary religious (Muslim) countries (or by the ancient Sultan-ruled states, or by the ruling of the Pharaohs, etc.). There is a reason in this but the conclusions are badly made, bc. it is not bad to have moral requirements in some form (as a religion, usually) incorporated in the governing body --- there can't be good & lasting ruling without any morale in it, this is a prerequisite, this must be obvious ---, neither is the morale of the rulers always bad (bc. it was very good in the beg-ing, when they have taken the power 2(for otherwise they wouldn't have succeeded in taking & keeping it)2 ); hence what is bad is only the stagnation in the moral principles (bc. each ruling system tries to maintain the status quo, to stop the changes, to remain t.s. forever) --- as simple as that! But in my proposition there will never be homogenous moral body, hence there will never be stagnation & never 1-&-only morale for everybody, what will allow for everything to flow & change; more then this, having sundry moral ideas (trends, schools, religious believes) forced to unite, to find common principles on which they can agree, they must succeed (in some time, or will try it forever 2(where this "forever" is the core essence of life, if you ask me)2 ) in forming of the so desired, but impossible till the moment, intersection of all religions, of all diff. views to what is good & what is bad, of all diff. ways of life (but tolerating those of the others in the country)! The HOW will be the place where disc-ons have to be running (about just everything), this will be the place to parlare, but those who do not do concrete work (but who have rights to judge) may disc. the work that other people do & have to do --- just bc. that is how it is, this is the rule, such are our habits; and this is justified bc. who acts he does not think (either bc. he has no time for this, or bc. he must not cause doubts in his mind, or just to stick to the job he is doing). The moralizers are, usually, not commanders, they just give examples of good behaviour (or become paragons of virtue) but they do not force the others to do t.s. (maybe bc. they doubt in everything, or for some other reasons, let us not dig too deep here, I am not writing a psychological essay), & if this is so, then let us use it, let us make one more division in the functions of the ruling body, what is the natural way of developing of the things.
     So, this is roughly all about the structure of the Rational Government. One may say that in theory this looks good but in practice it may turn to smt. disastrous, but I don't think so. In this way it, really, will not be much effective, but this isn't usually the main goal here (for otherwise we should have chosen some totalitarian ruling), though it may, still, be even more effective than the usual democratic Parliaments bc. there will be neither the showing-off of the MPs nor the spitting of the Opposition (the other 2 Houses are the Opposition but they are separated, they gather not in one room); the HOR will contain professionals (m.o.l., bc. we have fuzzy idea about the criteria for choosing them), & the strategy (HOW) is separated from the tactic (HOR) what has to mean that each part will do its work & not mess with irrelevant questions. Then the representativeness, surely, will be better, those from the HOP may be changed each half an year (say: 1/3 of the House is to be newly "elected"), and one should not fear that there will be only ... simpletons in RG bc. there is also the HOW (there are no problems to establish a direction of moving of the laws for voting: 1st in the HOR, then in the HOW 2(with debates there)2, & as last instance to be left the HOP). And there will be also a moral body, however strange it may seem to take, say, a pop-star as a paragon for wisdom (but this, really, happens, funny or not), & there will be also some philosophical thinking there, done not by those who act, but as pure ideas (for what is good & what isn't). Besides, this 3 Houses must not be elected simultaneously, the HOW may be chosen, say, each 2nd year, the HOP may be partially renewed each year /half-an-year, the HOR may be chosen, say, once in 4 years, the President (he has to be proposed by HOR & approved in the other Houses in their enlarged number) may be newly elected, say, half an year after the new HOR is chosen. So that, all in all, I don't see why smt. of the kind could not be realized smw. --- poss. only bc. it is reasonable, & against the usual practice in the well-developed countries; but then --- maybe smw. in Africa, or in Alaska, or ... on the moon. Who knows? As the Rus* have the saying: my duty (usually this of the man, who plays the active part) is to propose, & your duty (of the passive part) is not to agree. But to remind you the old Chinese curse, which looks like a blessing but isn't, namely the wishing: |I_sentences| May you live in interesting times! Well, we have interesting times nowadays, this isn't to be denied, not only in the former Communist countries, also on the East & the South, & on the West (looking from smw. in the middle of Europe), & in the USA (to remind you the big "action-thriller" in the very beg-ing of the new cent.), so much "interesting" times that I gladly wish to have lived more quiet live but that's not up to me to choose. It's up to all the people, though, to better their ruling system(s) bc. it isn't good, & the more time flows from the Creation (or the Big Bang) the more (in their absolute number) people die of non-natural causes, no matter that our life span increases --- i.e., we just suffer longer! ]

~ ~ ~
     [|I_suggestions| Ah, let me say smt. also about the law I_Courts & suits, bc. there many things are not as they should be, & for 2 mills now. The one thing to be done is to throw all the ... advocates out of the Courts! This is obvious bc. the function of the Court is to prove (establish) the truth --- & against payment may be proved anything. This can be done immediately, with the exception of the cases where one part is disabled, can't speak or see or hear, or is a debile, but this should very rarely be the case, or also when the person representing the part just is a lawyer; I don't say that lawyers shouldn't be used in law suits (as consultants, to prepare the part, to stress the important points), but this must be done outside the Court, not during the suit. If a person can stand a trial then he /she can speak for him- /her- self! It is only natural that each part will try to prove that it is the right one, but there will not be this playing for the public (the jurors) if each part (as much as this is poss., bc., as I said, one can't "dislawyer" the prosecution or a representative of a company if he /she is such one) acts natural & not professional; the professional part is the judge only; & even the role of this part (as a part or group or institution) isn't entirely such bc. the jurors are not, as a rule, lawyers. I beg your pardon that I must repeat myself, but the goal of the law suit isn't to show which lawyer is better, the goal must be to show the truth (as much as this is poss.). Or at least, as a compromised variant (bc. I am afraid the lawyers will try to skin me or the like but not to retreat from the unjustly occupied positions), there has to be established some ... "judicial insurance", where the money are not to be paid in the moment of judicial "care" (sim-ly to the health-insurances) & must not depend on the exact expenses (i.e. the money is paid in advance, & when a care has to be taken it is used how much is the need from some fund 2(in a pre-estimated way)2 ).
     So that was one thing. Another things are the presumptions that: the laws are right or just (they are awed almost as God's ws), the truth must be proved "beyond any doubt", the decisions have to be unanimous, & the Court never errs (the judges even mask themselves with wigs as if there's a carnival going on in the Court), what (( I wouldn't say is a bull-shit, no, I am not such a person, I would be more polite & say that this )), in a wide majority of the cases, doesn't correspond to the real situation. The laws change very often & may be made as paradoxical as the Parliament (or the Government, or the Sultan, or the like) wills (to remind you the alcohol prohibition in USA not so long ago), hence, if the current law is right then the previous version was wrong (following our usual binary logic); ntg. can be proved "beyond any doubt" (to remind you about the rising & falling Sun observed for mills, where before some only cents it turns out that this was entirely erroneous acceptation); an unanimous decision is almost never real (allow me to know this better, having lived for 40 years under totalitarian rule where all decisions in the Parliament were taken unanimously 2(at least I can't remember a case when one was against the 100 % majority)2 ); and then every humanus-human errare-errs (& if there are more people they may err more often than if one was left alone to think --- bc. of the ment-d "noise" of the mob, bc. of some mass-delusions, bc. one does not want to play the role of black-sheep, & other causes)!
     But I am not trying to discover "new America", no, what I am proposing is natural & used in many cases & it reduces to several basic points, namely: the laws have to be looked at as "current state of the affairs", which may be not appropriate in some real situations (bad estimation, so to say --- and often exactly this happens), hence the prescribed intervals (in years of punishments or fines) should be allowed to be changed a little (say, up to twice in both directions, up & down); as an estimate for the decision of the Court has to be taken the mean value of all the voices of the jurors, & the punishment must be set in correspondence with the %-age of the votes for it (say, 70 % of votes for some punishment means that the fines /years have to be multiplied by 0.7); the jurors, surely, must not be 12 (where they are) bc. the Apostles have ntg. to do here (they may be, say: 3, 5, 7, & so on, rising in higher instances 2(up to the whole or part of the previously proposed HOW, or the Parliament, as it was in old Greece)2 ); the deciding of the sentence must be reduced to smt. like filling of prepared tables (like spreadsheets on the computers) in order to allow for an easy checking &/or giving this work to the computers in some near future. Also: all punishments have to be given in an unique form, i.e. either as fines or as moths /years of imprisonment (where there can be set easy rules for converting of one to the other 2(say, one month imprisonment is equal to a fine of one average monthly salary)2 ); the punishments (this is smt. questionable, but I think it is reasonable to be applied) must be 1st decided in the general case (for an average citizen receiving an average salary) & then personalized acc. to the means of the guilty part (multiplied or divided by a coefficient measuring the ratio of the person's income & the average one 2(bc. otherwise a wealthy person could easily pay the fine for killing of a whole village, what, in a way, is often done)2 ). Then the "cost" of human life (resp. injuries) has smh. to be calculated (everything may be calculated) also in general case (say, for each year to the prognosticated life expectancy 2(70, 80, or how much it is; but for a person of a greater 3(no matter how much)3 than 9/10th of this age, 1/10th of it always is added 3(bc. the person still lives, or was alive before the criminal case)3 )2 the average yearly income must be taken as an estimate) & then adjusted by some coefficient (which value mist be set in some boundaries 2(say, up to 2 times m.o.l.)2 but also is to be decided in the Court by the jurors 2(filling more fields of the "suit's table")2 ); & poss. other details ( I wished to propose also a way for making both parts in the suit ... invisible to the eyes of the judge & jurors --- bc. you know that Themis is always shown with bandage over her eyes ---, or, then, the judge & jurors may be separated from both parts & made invisible, but this will provide a poss-lity for forging of the suit 2(though it would not be imposs. in some future, using computerized systems which will change all the names & the sound of the voices)2. )
     This isn't an easy task, but I don't say it has to be done at once (I am normally against any measures that solve the question "once & for all", but we have to move on the right way, what we are not doing); our law system (& I mean in every civilized state bc. the laws come from the times of the old Rom*) does not suit the major part of the population bc. it was devised mainly with the purpose to serve the wealthy citizens (what was, in a way, justified, bc., as I have hinted, this is smt. much finer 2(<< fine)2 than to allow fights btw. feudal rulers with their own armies), but the wealthy one are (as they always were) just about 3 % of all people, and the great majority left still doesn't have good law-making, neither good law-&-order preserving system. So that it pays to try, I think; and the reasons why such tries have not yet attempted (what was attempted was to act with force & out of the law, but this isn't the right solution) is that the lawyers occupy the top positions in each state & have no wishes to cut the branch on which they are sitting, but if we want a real ruling of the people (who are not lawyers in their 97 % at least) we have to do smt. in the right way. ]

     This is all to the topic, so let us move to the last (in fact, but one) chapter.
     }

     IN THE BEGINNING {} WAS THE GOD {} CALLED URRH {} WHO WAS THE TRUTH {} AND THE LIGHT {} AND THE WISDOM{}. HE WAS IMMENSELY POTENT {} AND MADE THE TIME & THE SPACE {} AND THE MATTER {}. THEN HE MADE THE GRASS & THE TREES {} AND THE ANIMALS {} AND THE THINGS LEFT {}. THEREAFTER HE MADE THE MAN & THE WOMAN {} AND SAID THEY SHOULD PRAY TO HIM & BE HAPPY {}, BUT THEY DISCOVERED THE SEX & MADE CHILDREN {} AND BUILD THE SOCIETY {}, AND HE SAW THAT THEY ARE NOT MUCH INTELLIGENT {} AND WAS PISSED BY THEM & SAID "URRH" |I_PISSEDCHP|
     {
where, sp-ing about pissing & belching (& mark that my Urrh sounds just like the ment-d Bul I_origvam (se) 2(often said 'uri...'; << o., I_oriri, retch, rûgatþ)2 m-ing to belch), you may guess that here some indecent & cynical ws. will be disc-ed, a theme that I have left for the end but not forgotten. Well, it is (in my view) an interesting theme, at least bc. such matters usually are not disc-ed in dicts, but if you are too squeamish (in what allow me to remain in great doubt, even if you are one of my honoured readeresses) then you may as well skip the entire chapter; if your case is that you are very curious to dig around such ws & grasp the ideas but are not developed cynic (bc. this is a philosophy, this isn't just to say "f#ck" or "shit" or "son of a bitch" at least once in a sentence), or, else, you are not frank enough to confess the truth even alone with yourself, so in this case I may offer you little consolation with the verse:
     |I_verses|
     If you, walking for a bit,
     Stumbled, fell, and then said "shit",
     Try pretend you ... spoke Sanskrit.

what is, m.o.l., near to the truth, bc. we, in a way, "speak" Skr. here; and if you are simply badly brought-up, uneducated, vulgar & mean (to remind you that this means just average) person, then you surely could have never mastered to read this book to the near end, so that in such case I will just ignore you.
     So, and now let us begin. About the I_piss|ing, an imit. r., we have already spoken (<< piss, pisatþ, pishka, pushka, pustþ, pich, piç, picem) but there is smt. left to be added. Like Bul. jargon pisna (mi) meant as: enough, I am fed-up, I will hear ntg. more about this, for which we think (I sup.) that it comes from the piercing cry (pisåk |I_pisa^k|, or pisk in Rus.), but I doubt in this bc. the phrase has t.s. m-ing of your "I am pissed off"; the sim. Tur. w. with this m-ing is their (from Per.) pişman |I_pishman| (used also in Bul.) which (I am convinced in this) has to mean that I am a "pissed man"; but in order not to think that the pissing is always bad (<< also lajno /leider -- leader) I may add here their (Tur., & Bul. dialect) pişkin |I_pishkin| m-ing dexterous, experienced, i.e. everything he touches goes as flowing, what reminds me one funny & ambiguous Bul. folk song where it is said "when he put it into, it began to flow" (kato go turna I shurna). Hmm, some of us like to put it in the mouth (or, then, in other people's mouths), you know this, what I may prove with one (met in a book) Malaysian w., I_pisang, which meant ... a banana (i.e. exactly smt. pishka /penis-like).

~ ~ ~
     Now, about the penis (rel-d to the Gr. god Pan) we have also spoken, but there is more to be added to the I_phallus, although these are mainly assocs. This very w. comes from o. Gr. φαλλοσ = φαλησ (used by Aristotle and Heraclite) & meant as primary symbol of the (phallic) cult to fertility, but there are other sim. ws like: φαλοσ (with one "λ") as top of a helmet, ομφαλοσ |I_omphalos| (smt. like "amm, phallus", ah?) as: a navel, center, sharp peak, grounding stone, flower pod, or also ομφαλιον as pine cone or sharp peak --- so that the idea of smt. swelled &/or filled with smt. is obvious. This is the reason for putting here also Gr. φιαλη (I_phial in Lat., I've ment-d it; in Rus. it is fiala, where from I_fialka is ... the flower violet) as some container (cup, bottle, barrel, etc.), or the variety φιαλλισ (= φιαλιον) as small cup, giving also Fr. I_flacon (becoming flagon for you) & Ger. I_Flasche-bottle (<< F.). ( In this connection I've heard one Rus. pun playing on the sim-ty btw. sosud-container & sosut-to-suck 2(in 3rd person sing.)2, but that is b.t.w. )
     On the other hand, there is the assoc. I_phallus -- "ovalus", meant as smt. I_oval &/or swelled, like the ... I_whale (Wal or I_Walfisch in Ger.), where may be ment-d (in addition to the comparison with your wale) also: Rus. I_val (a dike or bulwark, or axle, or big wave --- but it's c. Sl. bc. there are Bul., Cz., Pol., etc., val), Bul. I_valjak (a roller for pressing of streets), Sl. oval (with its derivs), our I_volna-wave (<< v.), Rus. valitþ |I_valit$| /valjatþ (to pull down), together with Bul. jargon I_svaljam as to catch a girl, which r. turned out to have come from the Skr. where I_valati meant to rotate; but this goes with the idea that if smt. can rotate then it is heavy &/or powerful, hence the Walfisch isn't a coincidence & may be described as rotating kit-ceti (<< I_spermaceti, called spermwhale 2(or permwhale)2 in Eng., which animal was sup-d to be filled with sperm).
     There are many ws on val- hiding the idea of smt. powerful that deserves to be awed, like Lat. I_valeo (-ere) as to be strong or powerful, have the ability, support, also as greeting (I_vale, i.e.: be powerful & strong!), what isn't unknown on the West bc. you use vale & valediction (& the last ws about smb. are always good), but is known on the East too, bc. in Bul. we say I_hvala /hvalja (hvalitþ in Rus.) & also I_evala, where the last is given as Tur.-Per. I_eyvallah, where I see at least 2 rs --- that of ... I_Eve--I_ave, & that of vale (& if one wants one may see also the I_Allah). The r. 'ej- /ev-' (if it may be called r.) is also Gr. bc. they have their ευχαριστω |I_eyharisto^| (now 'evharisto') as "thank you", or ευχαρισ as nice, beloved, dear (though << Ares & haresvam), & ευρηκα (I_eureca in Lat., evrika in Sl.), & the I_euthanasia (Gr. ευθανασια --- as 'aj /ej /eh-' 2(or, better, as the Tur. I_kef)2 + Θανατοσ-Thanatos, the god of death 2(&, b.t.w., the death on the West is masc. 3(where genders exist)3 where in Sl. it is fem., smertþ |I_smert$| --- bc., I sup., she comes for your soul, takes it out, hence, she must be a femme)2 ). Then may be added also Church-Lat. I_evangelium (evangelie in Sl., the life of Jesus Christ, which I split in: Eva + angeli-angels, though this is given from Gr. ευαγγελιον as good news, or a prayer of thanks, but we've disc-ed the angels--angles), & an o. Gr. ευχη as a plea or prayer (some 'aj/vaj' cries), & ευφραδινω |I_eyphradino^| (to be happy; and after taking the beg-ing syl. away comp. it with Sl. radostþ |I_radost$|-happiness) or ευφραδησ (an I_eloquence 2(what, b.t.w., has to be rel-d to the I_elej--I_eluo)2, << also I_Rede & rechþ |I_rech$|), & so on.
     But let us return to I_vale--I_hvala where may be ment-d also: your-Fr. I_valet (as owned by some wealthy one), the I_wealth (<< I_walten), the valency (I_valence in Fr.), the card's-game term I_valat (= capot, without any hand of cards), the validity /I_valid, the I_value & the I_valeur (the date on which the money becomes valid), Fr. ... I_val (giving your I_valley; in Ger. it is I_Tal, what is a diff. r. but it sounds sim.) --- and now, can you say why some hole should be smt. strong & powerful? Well, bc. it is such a thing, bc. it pulls us (the men I mean, but also the stones, balls, or atoms; even the valediction is held over the grave-hole), & "seeing" such a hole many objects ... increase their speed, i.e. they build velocity (velocitè |I_velocite| in Fr.), which in not very old times was reached by a I_velocipede but nowadays for that purpose usually a car is used; & when we are moving with high velocity we think we move I_well, or also we may apply some Gewalt-power to the others, & so on. Then you can see that our Sl. val-dike is dual image of the Fr. val-valley (& only with a big stick 2(val-axle)2 one can make big hole); then there is Bul. I_valezh (not Rus. but. o. Bul.) as pouring of rain (or snow); then there is the name I_Valentine, and the medicine ... I_valerian (hvala it, for it makes us valid again; or valere-overcomes our wrath); and there is Per. (& Bul.) I_pahlavan /pehlivan m-ing very strong man, like Hercules, i.e. exactly one to whom we say vale; & Tur. /Per. ... sugary I_baklava /pahlava (the lets vary a bit but don't bother much about this), or the shorter I_halvah (which, I sup. you have tried & found good); & other ws. So this was about the oval & well made & "walting" I_phallus, that is smt. like ... I_asphalt (o. Gr. ασφαλτοσ, then Lat. asphalton), bc. in Gr. ασφαλωσ is hard, strong, unshakable (i.e.: "as phallus", ah?), & ασφαλιζω is to strengthen!
     But it, I mean not the asphalt but the I_phallus, is, alas, far from often strong, it is most of the time (a good approximation will be 99 %) fallen, so that, want it or not, here has to be ment-d also Ger. verb I_fallen (fiel, gefallen), shorten in Eng. to fall (fell, fallen); and you know also that one "falls in love" when "it" (your own, or the one desired by you) isn't fallen, where later on you "jump out" of the love, when "it" becomes fallen. Then there is also the idea of the family (<< I_fille--filia, what again reminds us about the feelings, due to some filling), & of the I_phalanx (either as part of a finger 2(which idea is given as cause for our I_chlen-penis 3(<< ch.)3 )2 or of a military group), where the r. is again o. Gr. (φαλλαγγοσ), but the phalanx is smt. hard, like Ger. I_Pfahl (a pale or stick) or their I_Pfeil (an arrow), so that the ideas are interwoven. Then there's also a poss. rel-n to the fish kefal-mullet (<< k.) as smt. with big head (or as smt. occupying top position in life). And so on (say, close rel-n to the Gr. let. "φ" as smt. like flower button).

~ ~ ~
     But there are other ws for the penis, like Rus. (also Bul., poss. Cz. or Pol. but I am not sure) short w. I_huj, which we have met several times but I haven't explained yet (though << chuk-hammer being a çük-penis for the Tur*; and Bul. chlenuvane as putting definite articles). So this huj, acc. to me (bc. I haven't found an etym-gy for it, what is explainable for such cynical ws), must be just the exclam. 'uj' (or 'oj', or 'oh' if you like), from 'Uj kakoj bolþshoj!' (Oh, how big!) --- bc. it is this what each Rus. girl would have said (& often says) seeing the proud man's phallus (when it isn't fallen, of course)! For those of you who may think it isn't solid to form such ws I may recall you the w. I_whore, where you may use 5 lets (to mask it, or to make it more like proper w.) but the s-ing of it is sim. & the m-ing this time is of contemptuous laughing, based on Ger. I_Hohn as a derision (though etym-cally it may be derived from Ger. Hure). Then there is the sim. (as short exclam. or sound imit.) Ger. I_Puff m-ing a pub with whores (peep-show, what is self-explanatory & an imit. of a cry, or bordelþ |I_bordel$| in Rus. or bordej in Bul., as if a boarding house but I sup. we get it as smt. on the border of the moral), that sounds like a spank or pat on the bottom ('puh'), but Ger. etym-sts are more precise & give it from the phrase "mit einer Dame Puff spielen" (from pif-paf-puf, how the train says, arisen in 18th cent.). Then there is also your I_wow, or Ger. I_Ehe-marriage, or your I_inn (just come in), or your I_oaf (a variation of pooh), or Bul. (Tur. or Gypsy) I_ulaf (crazy, silly, not normal --- t.s. 'uff'), or Ger. I_Ulk (a laugh, fun, given as students' jargon popped in 17th cent., from Hol. ulken as to boast 2(some gorilla cry)2, or Sw. alken as to snarl), & others. So this was about our huj, though there is a Lat. I_hujus (as variation of hic, sim. to haec or hoc) m-ing: this, or the next, or today's, or from this area, etc., what is a coincidence (but it's smh. rel-d bc. the idea is of pointing or sticking into, what, in fact, is how the penis is used).
     On the other hand I have ment-d also the old (or used for masking) Rus. I_ud with t.s. m-ing as I_huj, where the idea is of smt. raised up (<< uditþ |I_udit$|-to-fish, or udacha-fortune, or udar-hit), where the r. turns out to be Skr. I am not pretty sure whether there was exactly ud in the Skr. with this m-ing (or is it in today's Hin.), but there existed in the Skr. the pair: I_nivat as a plane or valley (smt. lowly placed), & I_udvat as a mountain or ridge (some heaving) --- so that let me use the place here (bc. I don't believe much for our huj to have been come from there, it might be some Skr. influence but the exclam. is essential, in my view) to add more ws about the opposite ni- syl. From nivat we come directly to our (Bul., Cz., Pol, etc., c. Sl.) I_niva /niva /niwa as a field sown with smt., then I_nizina is a valley, niz /I_vniz is the prep. down (& in Bul. we make diff-nce btw. nisåk |I_nisa^k| as low, & nizåk |I_niza^k| as morally low, bad), in o. Gr. νειοσ was a field, or freshly ploughed field (so that one may say this may be just smt. new), or νειοθι was down (or νειπα was a bottom part; & this isn't some new thing), but there is also the Rus. river Neva (that ends in Saint Petersburg), & the Nile & the nula-zero (<< Skr. nullah-valley), & the Niagara, & a Blt. nieva /neiva as spitting, cursing, scorn, resp. bad illness (i.e., lowly placed notions), or also naivyti as to spoil, what sends us to the well known (bc. of the 2 points over the "i") Fr. naïve |I_naive| (<< n.). I don't state that this Fr. w. has come from the Balts, but there (seems to me) is an uniting idea (low positioned person, illiterate one), and this idea isn't unknown to the Fr* bc. they have their I_niveau (a level, what usually is smt. low, though it might be also high) & their (accepted also in the Eng.) I_nival as snowy, rel-d to the snow (& it falls low to the earth, gathers in low places), & I_niveal is used for flowers blowing in winter, or I_niveen is white as snow, & here is the place to ment. Bul. flower I_neven (it's marigold in Eng.), which isn't white, it is usually yellow, but likes cold weather (early spring or late autumn), & poss. the ... I_Nivea cream hides t.s. snowy idea (that it makes women look like Snow-Princesses). The nivat-valley is usually smt. bad, or at least womanish, what may be seen in the I_niche, which is not only Eng. but Fr., and being smt. fem. such things are smm. just ... I_nice (& beautiful & pleasant & refined), what has to be Lat. bc. this is the town Nice. There are other ws. with the idea of smt. lowly placed, like the nesting, but we've already spoken about them (<< Nest, nesti, nieder, naß, snoshenie-copulation), so let us change the basic w. not changing the phallic theme.

~ ~ ~
     OK, there remains also the ment-d Bul. I_kur-penis, which in my view (for there is no official etym-gy, up to my knowledge) has to be Lat.-Gr. but there are many ideas mixed here (to force the main m-ing of the ancient 'kur- /kor-' r. as smt. hard &/or curved to be so changed). The one line is decent & may be started with Lat. I_cura as: a care, research, hard work, healing, passion, love (hence the penis is rel-d to the cura --- but this isn't serious), or a pet, or beloved. This r. surely is very old (<< I_charisma, I_charme, char, karma, etc.), and as to the healing there is the known Ger. I_Kurort (Kur + I_Ort), though to a Bul. ear it sounds very piquant to be heard, especially as their Kurdirektor m-ing for them a Principal of healing resort (Kuranstalt or Kurheim) --- more so bc. the penis is, in many cases of women's illnesses, the only good "medicine" (& isn't it so, Meine Damen?); there may be added also Bul. dialect I_tzjar (a medicine, drug or other healing substance), resp. tzerja as to heal, what isn't only Bul. or Sl. (char, charodej-magician) bc. there is Tur. çare |I_chare| as t.s. tzjar-medicine. Then as to the care, & research or hard work, may be ment-d: your-Lat. I_procurator (who fights pro cura of the citizens), Rus. (also Pol., etc., just not Bul., bc. of the bad assocs) I_kurator (scientific tutor), Pol. kuracia (a healing), Bul. kjurtazh (it has to be Fr. curtage) as an abort, Fr. I_manicure & pedicure, Fr. I_curieux ('kjurjo') coming from Lat. curiosus not only as curious (this is an added m-ing) but as careful, attentive (hence, I sup., the curiosity is mixed here bc. it is rare occasion when one shows cura-care for ntg.; though there might be also the idea that when smt. is curiosus then it needs more care & research to be understood rightly, or to be preserved --- but this also proves how thoughtful the ancient people, here the Rom*, were), & other ws, where, let us resume it for shortness (& after a while it will become clearer), the care is an indispensable requirement for the good master or ruler.
     Then as to the strong passion & love (what, again, is presup-d for the good master) may be cited, say: It. I_cara (mia or mio), your care & I_caress (though the Eng. etym-sts jump here to the side, if you ask me, sp-ing about sorrows & lamentations & citing some o. chara given from Lat. garrulus as with loud voice, bc. this masks the core idea 2(it might be meant that the guttural cries speak about passion but this is too twisted)2, so let us not be bothered much by this), then there is the ment-d Lat. I_caro-meat (<< c., carnal; & Mahl -- Gemahl), what is a cannibalistic view point but it exists (<< also plotþ-flesh comp-d with plotskij-carnal). But maybe it would be interesting for you to learn what the Bul* understand by the w. I_kares & I_korist? Well, it isn't exactly your caress but smt. contrary to this, smt. perverted, revolved out of very strong love & passion (we've spoken about this, perfectly natural, but, still, perverted, jumping from one end-value on the scale of feelings to the opposite one), so that kares means to have grudge against smb., to hate him /her; & korist is to act mercenary (i.e., out of strong egoistic wishes). And in order not to blame only the Bul* I will add here Rus. I_kara m-ing ... a punishment (from here karatelþnûj otrjad is a flying squad used to fight the traitors or those unfaithful to the regime)! It is hardly to call this care, but that is our view to the things (though smt. sim. as bad may be found also by the Eng*, say, your cur, but we shall come to this). On the other hand, we have looked before by the Turks (<< Koran, I_kurnaz 2(not, hmm, that he has his kur vniz-down but on the contrary)2, I_kurak, kurabiye, kurban, etc.) where is ntg. indecent on this root. So that each nationality has its own interpretations in this case, and, if you allow me the sentence, I will say: "Tell me what you understand by the r. kur- & I'll tell you who you are!".
     So, but there is another approach to our I_kur which is cynical. And let be said that this is Balkan w. bc. it is so in Srb., poss. in Rum., too, though not Rus. or c. Sl. (bc. I have met a Rus. person with family Kurnosenko who was meant just as one with nose like by a bird of prey, i.e. Gr. nose). Here is the place for your exactly I_cur as a dog or bad guy, which corresponds with the cursing (<< pse -- psuvam) as behaving like a cur. In our context this may be explained that he, who often brandishes his penis, is ntg. but a cur; and if we invoke here the image of the vagina as place for putting (<< put & putta) of whatever (mainly some albuminous rubbish, I am sorry to tell this, my dear readeresses, but what the man wants in such moments is to cast some secretes away), so with this image in our heads the putta (which mustn't be looked at as smt. coarse, no, it is smt. ... soft & snugly, where the man's part is coarse & corky & "cursy") may be viewed as a kind of "dog's kennel", smt. that in my understanding (I don't know whether it is so for you, dear readeress) is a fine poetic simile. Well, I will admit that the last was not very serious --- just some assocs, impressions --- at least bc. the cur has to be rel-d to Lat. I_uro (but << I_urina, urge) what means a heap of things like: to burn, ignite, stir, inspire (m.o.l. what we feel when crying "hurrah"), so that, if you allow me to return to our I_kur, it is this organ which was created (by my Urrh, I hope you have not forgotten about Him) for these purposes, what many cultured (or pretending to be such) people accept as smt. indecent & applicable only to curs; from here is the science I_urology (which, to a Bul. male, has to be pronounced as 'kurologija', bc. this is the only ward in the hospitals where patients are only men). ( The official etym-gy gives the I_cur from Norw. kurr /kurra as snarling or barking, and for the cursing gives unknown etym-gy, but that is bc. they are trying to be more precise than needed in the case, losing in this way the hidden ideas. )
     But this incessant parallel btw. I_cur & I_kur shouldn't mean that the Bul. w. has come from the Eng. one (neither v.v., of course), it just puts Lat. I_uro (& other sim. Lat & o. Gr. ws like I_Urania etc.) as presumable parent for both ws. On the other hand I might have skipped this parallel (but it is too perfect a match to be skipped) & cited only o. Gr. κυριοσ |I_kyrios| (= κυρροσ) m-ing a Herr-Mister or ruler (& κυρια as: a power, strength, or domain), where from is the obsolete Bul. (& Rum. & Srb., i.e. Balkan) I_Kirie /Kyrie as an addressing to a man (like your Sir), or also as the Lord (& you may see now why I ment-d the caring ruler before a while). To put here more "coals in the fire" I may recall you that the Gr. "υ" becomes Lat. "y" but Cyr. 'u' (looking out graphically exactly as the Lat "y"), & the κυρια-domain is called in Bul. (obsolete) I_kurija (say, Chamkurija 2(where cham is Tur. for pine wood)2 was part of our King's property), so that to call the penis "my master" is only natural (& I sup. this is the official etym-gy, were it written smw.). ( You may see sim. idea in the ment-d strange Rus. rel-n btw.: I_ger for Ger. Herr, & I_her for the penis. ) But however we approach the Bul. kur (where I am using "approach" figuratively, my dear readeress), via the Lat. I_cura /I_cara, or via the o. Gr. Ουρανια, or via their κυριοσ, the hidden ideas intersect over the ruling & caring & passions. On some further hand, though, we should not leave entirely the ideas lurking behind the r. 'ko-' (for copulation etc., << Ger. I_Hure-prostitute) bc. I_huren in Ger. is used as jargon for to screw smb., but I mention this only for fullness of the digging here, not that I believe that the Bul* (or the Balkan folks) have learned their cynical ws from the West (we take them usually from the Orient), neither would we have changed a Lat. "h" to Bul. 'k' (whether the West might have done this), nor a kur-penis is woman's attribute.
     Here I might have finished with this dirty Bul. I_kur wasn't there smt. more & Lat. with t.s. s-ing, what has ntg. to do with the above-explained ideas but, still, sounds pretty peculiar to the Bul. ear. What I mean is the (med.) Lat. I_cursivus (from the phrase: in scriptura cursiva), what is the Italic stile of writing known everywhere as cursive (read 'kursiv', how we in Bul. write it), so that you can well imagine how strange this may sound, taking also into account that siv in Bul. means gray! Not that I wish to imply the thought that a penis must always be burning-red (for I know that it may be green too --- << zelenchuk), but why it has to be exactly gray is beyond my comprehension; more so bc. the cursive is given from Lat. I_curro (-ere) as to: run, hurry, go by, fly or swim (with great velocity), where from is also the I_courier & the I_cursor. Well, these are just piquant moments (as is also their currus as: a chariot, triumph, heaving up, a ship, plough with 2 wheels 2(mark it)2, or flow or I_current 2(so that add the last w. too)2 ), where it is clear (now) that the cursive is fast & twisted kind of writing, & when the things are moving even faster then this was accentuated using 2 "r"-s, so that I have the rights to ment. here the widely-known Fr. I_course (& "of course", of course), in all its diff. ways of writing like: Ger. Kurs (-us), It. corso, Sl. I_kurs (where in Bul. we like to joke that the last let. is just for ... softening of the rough m-ing), or Lat. cursu (or curso as to run incessantly). This r. is like the disc-ed car--I_karam (<< them), & I wanted to add here also the ... poison I_curare (as smt. acting fast), but it is given as native-Am. (South-Indian) urari or woorara (in Eng. writing) where lurks mainly some fearsome snarling, so that I am in doubt whether this is on its right place. Ah, I want to put here also Bul. (though not Rus.) bullet which is kurshum, but it again isn't from the Lat. curro-smt. but from Tur. kurşum |I_kurshum|, which in its turn was distorted from their kurşuN being this time plumb as metal; yeah, but the Turks know the course & the courier so that they might have thought the plumb is smt. that leads them (to the center of Earth --- << plumb), besides, this reminded me later that the Rus* have exactly the w. I_korshun (though stressed on the beg-ing) for a kind of falcon or hawk, & this bird has the habit to fall down like a stone (& maybe that's why you call it I_falcon), so that, at the end, I decided to count it here (as far as I already ment-d all the ws).
     But then, sp-ing about fast movements, there is the Sl. speed called skorostþ |I_skorost$| (in Rus., when with "þ"), where I had initially 2 versions: the one is that this is a permutation of I_srok (a term, interval of time), what I have ment-d (<< srok, I_rok); & the other is that the Sl* have put an "s" in front of the course & made their skorostþ --- & it was (&, I'm afraid, still is) difficult for me to take preference btw. the versions, especially bc. the Rus* mess the things saying skorûj poezd (for fast train), but srochnaja telegramma (for urgent telegram), where in Bul. both adjs are bårz (what is an imit., b.t.w., << barzam); to add that is Srb. rok means exactly srok-term. The etym-sts say that skorûj is o. & c. Sl. (Cz. skory, etc., o. Sl. skorå) but rel. this to the jump (I_skok) & give a Gr. σχαιρω as to jump, what is reasonable (though I think skok, I_skos-incline, I_shock, etc., are smh. rel-d to Shiva), then cite some o. Icelandic skari as a gull (what clearly is imit. & we shall come to this on scare; but << soroka & vorona); and the srok-term was also o. Sl. & rel-d to the I_ruka-hand (so that the urgent telegram has to be explained as bound to be delivered in some interval of time). In short, they don't relate the 2 sim. rs but the time interval may as well be observed as a kind of jump, or, taking into account Srb. rok, the term may expire when the rok-destiny messes in the affaires. Anyway, this isn't of big importance so let us say it was written in cursive.

~ ~ ~
     OK, now let us go to the woman's homology (to put it scientifically) of the penis. M.o.l. I have cleared this organ (<< pizda, putta--put--putty, vagina), but there is more to be said bc. I haven't touched (figuratively, my dear readeresses, there's no reason to become excited) the I_clitoris --- so let me do this now. The w. is Lat.-Gr. κλειτορισ, but I have found in a dict. κλειθρια & κλειθρον |I_kleithron| that meant, well, smt. split, like the clove or I_clef-key (<< them), but more precisely a key-hole (for the -ρια) & a padlock (for the -ρον), what is a very poetic simile. But this isn't all bc. the clitoris isn't only a crevice, it is also smt. sticky, like a I_klej-glue (or clay, etc., << them), so that here pop more ws, like: Fr. cliché |I_cliche| (smt. chewed many times & turned to a kind of dough), Ger. I_klitschig (sticky, wet, soft, like a clay), & even the ... I_climate (Klima, klimat, etc.), which is o. Gr. κλυμακισ = κλυμακσ, though this meant a stair. Yeah, but the climate is a kind of stair (it jumps or switches during the day or the year, but also with changing of the latitude; << scale & gamma with t.s. idea), that is how the weather changes (κλυμα in o. Gr. is a zone, a band or belt), but it is also smt. that sticks to a given region; & then here is the I_climax & the climacteric period too (bc. women I_clime --- hence count also this w. --- in their lives up to this top step, & then begin to clime down). In Ger. there are more ws. here, like: I_Kluft (a crevice, ravine), I_Klotz (smt. cut, we ment-d it; << also I_klisura, I_klon, klen), I_klatschen (to clap hands, or to mumble, what might be an imit. but there was an archaic form klitschen; and, anyway, for to make a crevice or a clef usually smt. must crack or click or be broken so that this is sim.), then the conversational I_klitzen (to tickle --- the clitoris, to be sure!), even the deriv. klitzeklein as very small, tiny (with t.s. picture).
     OK, but there is also one interesting Bul. (Eastern) vulgar jargon for the putta, namely I_shunda, for which one Bul. etym-gy says it means a hare-lip (there might be non-cynical m-ings, I can't deny this) & comes smw. from the Pamir & Altai (smt. Tar.), but which (in my view) sounds exactly like Ger. I_schinden (schund) m-ing to skin or torment (& Schinder is a bandit, robber); or take their Scheide as a crevice (we shall return to this in this chapter), or I_Scheibe (a ring, in technical m-ing, or a shim), or I_Schlund (a throat, crevice, ravine), or exactly I_Schund (bad, broken, or discarded parts, or also boulevard literature), or << your (to) I_shun --- so that to call a woman shunda (either bc. of her "slit", I beg your pardon, or bc. of being of lower quality than the man) seems only natural. I may recall to you also Ger. I_Mund (a mouth; c. Ger., mun in Sw.) but this is more a rhyme & it is imit. w.; but then there is Hindu (Skr.) I_schudra (in Ger. writing; & plus or minus an "n" must not change the r. if looked at as nasal vowel) which was the lowest caste in India. Yeah, and after so much digging here it turned out that this shund- r. had "set sprouts" on the West, too, but mutilated to 'kunt', namely to the Eng. vulgar jargon I_cunt m-ing a vagina, but it was difficult for me to get the right m-ing (there are not much dicts where one may find such ws; & initially I guessed this was a kind of shortening from the Fr. piquant, what had ntg. to do with the real situation). The given etym-gy is from o. Eng. cunte, in turn from o. Norw. kunta, or o. Frisian & o. Ger. I_Kunte (but they don't go further back in the time). And the reason for me to search the m-ing of such vulgar jargon was a ... Limerick that I met in a book (said to be the best one chosen in the upper grades of the College of Princeton for 1938), which I found actual for a Bulgarian, & really funny in addition, so that, with your permission, my dear readeresses, I will give it below.
     |I_verses|
     There was once a Queen of Bulgaria,
     Whose bush had grown hairier and hairier,
        Till a Prince from Peru,
        Who came up for a screw,
     Had to hunt for her cunt with a terrier.

~ ~ ~
     So far so good, but there is also the widely-used Rus. jargon bljadþ |I_bljad$| (a prostitute, or, rather, a slut, easy girl, what you call a broad), which I have ment-d several times but have said ntg. about its etym-gy. The quintessence is simple --- this is your I_bloody (used after each w. by many Eng. sp-ing guys --- say, bloody weather, b. girl, b. game, etc.), i.e. the blood, which is Ger. I_Blut, & their blöde |I_bloede| m-ing silly, & also o. Sl. bludå (now I_blud /bludstvo in Rus.) as an incest (i.e. mixing of blood 2(though, in fact, this is mixing of some other liquids but let us not go into such details)2 ), with Bul. deriv. I_bludkav as with bad taste (as of blood), & your I_blot or blotch as a drop, presumably of blood. Yeah, but why the blood has to be smt. good, or resp. bad (it depends on how we look at it)? And how the Rus. m-ing fits so good with the Eng. one (bc., no matter how bad it sounds for a Rus. girl to hear such calling, the m-ing which a man puts in the w. bljadþ isn't bad, it is exactly what he wants from a girl; and I have ment-d that bljadþ is also an often 2(though vulgar)2 particle used in many conversations btw. men m-ing smt. like your buddy), where the Ger. simplicity is smt. else? Well, there are many assocs hidden in the blood, there is also the (often met) inverting of the m-ing, so that bljadþ may be rightly used like your bloody (the Eng* men have smh. felt these things, & the Rus* are also clever guys --- the diff-ces btw. men of diff. nationalities are much less than the diff-ces btw. men and women of 1 & t.s. nationality 2(one has to look at women as at another species, and I would say that a man stays nearer to a ... male monkey, ah?, or a bull, or a horse, than to a woman 3(which in turn stays nearer to a female dame of each of the ment-d, & other, animals)3 , but I've dug enough around this idea)2 ). And as to the Ger. blöde (where from Blödsinn is a simplicity) then here the Ger* have only naturally rel-d the women with their usual (sorry girls, but that's the truth) behavior; but without explans like the above-given it isn't justified to relate bljadþ to blöde bc. the m-ings don't fit.
     Anyway, I personally like the w., and if some of you, my dear readers, decides to learn Rus. then this w. is a good beg-ing, it will help you build your 1st sentences (like: Let's go --- Poshli, blja 2(bljadþ in full, but if you wish to add native conversational touch to the dialog you are advised to shorten it to just blja --- in Fr. manner, so to say)2; Where have you been? --- Gde tû bûl, blja?; What do you think? --- Chto tû dumaeshþ, blja?; & so on). There is also sim. Rus. I_shljuha, but it has to come directly from Ger. I_schlecht (bad, of pour quality), or from their I_Schlucht (a ravine, crevice); but mark that if bljadþ as if gives life to the conversation, shljuha is a cursing. There is also Rus. I_sterva as bad, vicious (shitty, if you would say so) girl, applied smm. to men, too, what I sup. has to be from steretþ |I_steret$| (to delete, eradicate) in sense that such person has to be leveled with the ground.

~ ~ ~
     And now let us turn our attention to the bottom (<< b.) & make a thorough research in this direction (in diff. langs, as always). I might have begun with your (not personally, dear readeress) ass, but I've cleared this w. too (<< ass & arse), so that only Ger. Gesäß |I_Gesaess| (again a bottom-ass) may be added, saying to us that this is the part on which we sit (I_setzen, or I_sitzen 2(saß, gesessen)2 ). But then we may go to the Sl* where (with exception of the Rus* who use diff. w.) exists the w. I_dupe (in Bul.) or dupa (in Pol.) etc., as an ass, what is also Tur. I_dip (m-ing a bottom part of anything), where the idea is of some I_dug (that's the point of the r.) hole, i.e. this does not come from the name of some indecent animal (like the Lat. asinus-ass) but is exactly the ass-hole, in which form this is also Rus. w. bc. they have duplò |I_duplo| as a hole, cavern (I_dupka in Bul., also dûra |I_du^ra| in Rus.). On the other hand, this r. is known also on the West, though not is such "assy" restricted m-ing, and there may be found Lat. exactly duplo as to make a double (coming from their I_duo-2); but if you think that this is smt. very diff. I've to disappoint you bc. dividing or splitting is making of a dupe-hole (what reminds me one vulgar, but poss. interesting for gays, joke, saying that: I like very much one your trait 2(or better, line)2 --- this that divides your bottom part in two 2(half-ass-lobes)2 ). Besides, there is also your (i.e. Fr.) I_dupe as silly or cheated person (i.e. one who has taken it up the ass, figuratively said), in Ger. this is düpieren |I_duepieren| (to swindle smb.), what sounds like Bul. nadupen where the m-ing is direct & comes from the dupe (bent forward so that his 2(usually not her but this also is poss.)2 bottom sticks out). It is not only this, here are also: Ger. I_tief as your I_deep (so that count this too), Sw. I_djup (t.s.), etc., given as I/G. r. dheub- ('dojb-') as deep, what in Bul. is dålbok |I_da^lbok| (from dålbaja as to dig; in Rus. it's glubokij); and I have the premonition that one ordinary It. w., I_dopo m-ing after, is also smh. connected to the discussed Bul. w. (bc. after is behind, isn't it?), & it may also be split in: do (sup-edly rel-d with the two, bc. doppio is double) + po (maybe from the popo-ass --- >> podex.). And then here is also our Sl. I_dub /dåb (Rus. /Bul.) m-ing an oak-tree, bc. of its chiseled leaves (your w. I_oak, b.t.w., has to be just ... a happy exclam. 'ou', bc. of its majestic view & usefulness as timber; in Ger. it's I_Eiche, what's again some ecstatic cry, this time 'aj').
     OK, but there are more ws, like Bul. gåz |I_ga^z| (or gåzetz as diminutive), which might be from the just cited Ger. Gesäß |I_Gesaess| as the part on which we sit, but it might be also the last part of our body, meant when going on our 4s --- what is a widely-spread idea if one takes your (i.e. Lat.) I_posterior (from post- as opposite to pre-), or Bul. I_zadnik (where I_zad /otzad is behind), or Fr. I_derriere (to which we shall come again; and in the case of your bottom you've already sat on it to make it the bottom part) --- where the last thing is symbolized by just ... the let. "z" (which also looks like a seat of a kind). But the ass --- ah, the ass, would exclaim some gay, I sup. --- is a very important part of our bodies & there are many ideas mixed here, & one doesn't know to which one to take preference, so that I shall take no preferences but calmly explain the diff. ideas & leave the choice to the reader (not to the readeress, no, bc. this isn't an object of interest for a woman). So there goes a branch to one, I would say, poetic view to the matter, if one writes the let. "z" by hand, which, with a bit of imagination, looks like a ... flower button, but about this after a while. Then there is the idea of a ... I_geyser (gejzer in Sl.; what reminds us again about the I_gay|s, although the main idea there has to be for masc. form from the Eastern geishas), where we got a geyser when some hole in the earth is present, & then usually a gas (I_gaz in Bul., what is a twin 2(rather a Siamese brother)2 with our gåz) flows (if it isn't hot water, but then it also turns to vapour); even if the hole is not to be found (being too much away, or of no importance in the case) some gases might still come out with ... I_gush|ing sound or with I_gust (so that a Bul. might rightly say that the last char. here 2(in gust /gush)2 is put just for to make the r. more decent --- in analogy with our kurs-course comp-d with the kur-penis).
     Then there smt. has to be added to the just ment-d Sl. prep. I_zad-behind, namely that it is o. & c. Sl. (say, Pol. zad) & has come from ancient times bc. I_zadah in Avs. was t.s. ass-bottom (or ass-hole --- it is said, for reasons of decency, to mean what Lat. podex 2(<< p., popa)2 means), & in Skr. I_hadati was to defecate; and, whether bc. this is like the r. zada-, or bc. from times immemorial this activity was practiced on some set-away places & one has to go to them, but even nowadays in Bul. we say hodja (to the toilette, or for some nuzhda-need), where this verb (or hoditþ |I_hodit$| in Rus.) means exactly to go, walk, move. Also some o.-high Ger. gat (as an ass) is given, what reminds me about the Sl. I_gad as pest /vermin, or also scoundrel (& about you gad-fly) --- & it smells not very nice in toilette places, you know ---, what may be an imit. of buzzing (for the gad-fly), but may also not be (this the main idea) bc. in Pol. I_zadny is what I_gaden (bad, repulsive) means in Bul. (or gadnûj /gadkij in Rus.). From here we may reach to the known Lat. I_guano-shit --- ah, sorry --- but let us jump over it for the time being & come to the poetic gåz|I_ga^z|-version.
     The idea here is that in some of the langs in the Pamir & in Altai region was the w. gûzo |I_gu^zo| or gizo (given in Cyr.) m-ing a ... flower-button. This may seem strange but in Bul. is to be heard the obsolete I_gizdav m-ing nice looking, what, as you know, is usually done with flowers (or flower-buttons). This r. isn't Lat., it is Eastern but to be met by the Sl*, too, bc. of, say: Pol. I_guz (a lump, clod, tumor, big button for clothes; the latter also as guzik), Bul. I_gusha (a kind of lump on the throat, you use Fr. goitre if it's meant the illness, or call it I_gizzard 2(so that add also this w.)2 if it's by the birds) or I_guzen (sullen, feeling guilty; we usually think this is a more polite form of nagåzen = nadupen 2(with sticking-out bottom)2 bc. we have the saying: "to jump out of bed with the bottom up", as sign for bad mood, but it is also a bit swelled, demonstrative, behaviour, not like by really guilty one; it may be also that our guze- becomes in Lat. cuse- & if so then << I_causa or excuse). There is also Bul. jargon gåzar |I_ga^zar| (derisive calling for a snob who always likes to look out modernly clad, to show off --- i.e. again smt. sticks out in his /her behaviour, he /she wants to show some parts that are not intended for showing in public; comp. it with the sycophantes). Then there is Rus. I_guzka (a rump of a bird, i.e. its ass, & not as dupe-hole but as smt. sticking out) or the deriv. trjasoguzka (one bird with long feathers on its behind which the bird likes to trjasti-shake); but then surely comes also the I_goose (I_Gans in Ger., gâs |I_gas| 2('gjas', I sup.)2 in Sw., gusþ |I_gus$| in Rus., gåska in Bul., etc.) which was I_ghans in Skr. (a wild goose, an imit. of some 'gaa' cry 2(what has caused Ger. gähnen |I_gaehnen| as to yawn to arise)2 ) or also hamsa (a goose or swan; it has to be again an imit but more as a hissing sound), & other ws. ( As imit. there is a Lat. I_ganta as I_gaga in Rus., northern bird with very useful down; then to remind you about the nice Ger. rel-n btw. the Gans-goose & the often met name I_Hans 2(where the latter gives their Hanswurst not as kind of Wurst-sausage 3(though each Hans has his "sausage")3 but as a simpleton, clumsy guy, bully)2. )
     But let us return to our gåz|I_ga^z|-button, what is highly poss. simile, especially if you recall that påpesh |I_pa^pesh| in Bul. was a melon, where påpka |I_pa^pka| was a pimple or flower-button, & also jagoditzû |I_jagoditzu^| in Rus* were both halves of the bottom, where jagoda was the strawberry or some ground fruit. There is also one funny rel-n to the Eng. name I_Gus, but this isn't serious bc. it comes from Ger. Gustaw; yeah, but the latter stays also smw. around the Lat I_gusto & gastritis (<< also kastron) & this hides the idea of some hole or container, & the hole is dual image to the lump, so that this isn't entirely imposs, but I don't insist on this rel-n.
     And now take deep breath & relax awhile. Here comes smt., what I have rejected several times as just funny, and then returned to it for being more right than funny. Judge for yourselves: if you start from this o. Per. zadah and happen to read the 1001 Nights (as I happen to do this once) you can't miss the name of the protagonistess I_Shahrazad /Shahrazade (or Schehrezaad /Schehrezade in Ger., or Sheherezada /Shahrazada in Sl., etc.), can you? And if you have made this rel-n you are bound to conclude that this name has to mean smt. like "Queen From Behind", bc. it is clear that the beg-ing stays for the shah (<< sh.). At least I have made this conclusion & would like to convey to you 2 reasons why this has to be true: one is that this "baby" had a sister called Dinazad, so that this 'zad' has to be smt. in the gene (the names, especially in ancient times & moreover for literary personages, weren't arbitrary chosen, they meant smt.); and the other is that the tastes of the Eastern folks are such that men just want women with big bottoms. That's it.
     Ah, but in addition to this still remains the Rus. ass, I_zhopa, which w. they like very much & that is the reason why they don't use the c. Sl. (etc.) dupe. In spite of the perfect Fr. 'zho-' here I couldn't find any Fr. rel-ns, & with much efforts (bc. there aren't etym-gies for such ws) I decided that it has to be rel-d to the I_zhupel (church-Sl. for lava & brimstone, like in the hell), what has to be from o. Gr. ζωπυρεω |I_zo^pyreo^| m-ing to inflate, excite, inflame (resp. ζωπυρον was a spark, fire, smt. burning); this explains also the Rus.-Ukr.-Pol. w. I_zhupan as big boss (smt. inflated, t.s. image like with your boss 2(though they give also m-ing of zhupan as of a region, but this either is meant as a kind of 3(inflated)3 hole, or comes from the boss who rules it)2 ). Around these ws in o. Gr. stays also the ment-d I_zone (ζονα = ζονη; but << saison), which m-ing was of a belt around the waist (i.e. not much away from the bottom), or also as marriage ring. So that the idea of the zhopa is, m.o.l., like that of the dupe, and in this rel-n I may add that the Pol* have also the w. zhupa as a coal-mine.

~ ~ ~
     So, and now we are coming to the "products" & activity of our posteriors. Not that I haven't touched them (figuratively, again) bc. I have ment-d caco & kaka, faeces, fekalii, faşkiye, also shit & guano, but I haven't dug deep enough (in the dupe, ah?) in order to be fully satisfied. So let me fill the gaps (not in the dupe, of course). In Bul., f.ex., we say I_izprazhnenija (or isprazhnenija in Rus.) for the faeces, which surely, come to think about, are so called (& this is official medical term) bc. they have ... the colour (redish-brown) of a well fried or grilled (pårzha |I_pa^rzha| in Bul., though in Rus. it's a bit diff., zharitþ |I_zharit$| --- but both ws are imits of dripping of the fat by grilling; as much as Eng. I_parch is the same imit., where from the parchment comes) meat (steak, shish, kebab, meat-balls, or whatever). It might seem strange, on a 1st sight, but this is the right way to look at the faeces bc., if they don't have that appetizing colour --- ah, bon appetit, b.t.w., --- you poss. have problems with your bowels & have to consult your GP. Maybe one (Rus. or Sl. person) will say that isprazhnjatþsja (to defecate) sounds like uprazhnjatþsja (to exercise), but the m-ing doesn't fit it this way, besides, there's a Bul. jargon popårzham |I_popa^rzham| as to ... curse (i.e. to speak about faeces & the organs placed in near vicinity to the place where this well-grilled things come out), which "grilling" is hardly to be explained without the above ideas!
     Then there is the ment-d I_stool (resp. Stuhl in Ger., & it has to be Lat.) again as faşkiye, and you know well that it isn't advisable to sit on such kind of seats. Then there's the Lat. I_guano (used normally in the restricted m-ing of birds' faeces) which is I_govno in Rus., guvno in Bul. & on the Balkans, givno in Ukr. (as if it is smt. divno-divine?), & so on up to Skr. güthas |I_guethas| (resp. guvâti as to defecate), or Avs. gütha, or Aramaic ku (a dung, but << d.). If you scratch you head a little you will reach to the conclusion that this comes not from the birds but from the cows (<< I_Gaul, I_govedo, govetþ, etc.), so that this is just a big cow-dung (or bull-shit, if I may allow myself to use such vulgar expressions --- what I do smm., being forced by the circumstances); the dung then reminds me about Tur. (Bul., etc.) ... düner-kebab (or kebap, where the latter recalls me our Bul. I_kebabche as rolled "fingers" of minced meat, then grilled, about which r. << I_kaba-meaty, I_kaban, cabala). Ah, not that it is sure but it's poss., that the ... lizard I_iguana, which is Sp. & given from Caribbean iwana has also to be here (I mean, even when the Carib* haven't meant that it is a kind of guano, the Sp* might as well have thought this).
     Well, there is also the Eastern lajno but I have ment-d it several times; also the excrement (excrementum in Lat.). Then there is (just to ment. it) Ger. I_Harn as an urine, which has to be smh. rel-d to your ... I_harm (bc. that is what it does with our noses). Then we come again to the I_caco (<< cloaca too) to add more ws. This Lat. w. comes from o. Gr. κακοσ (bad, harmful, malign) or κακο- as prep. m-ing t.s., or also κακκε & κακκαο as faeces, what, whether we want this or not, has to be the core essence of the w. I_cocoa (I_kakao in Sl. & Ger.; but << k., I_coco, coccus with diff. idea) --- as smt. with that colour. Then here are also: the I_cacophony (kakafonija in Sl., from o. Gr. κακαφωνοσ --- some shitty music), the tiny ... acne (I_Akne in Ger. & Sl. --- an illness that makes our faces look as if sprinkled by some shit, like diarrhea), the known I_khaki colour (haki in Sl., but it should be kaki, we just mask the a bit m-ing), Lat. ... I_cactus (= cactos, in pl. cacti --- no matter that this is scientific name of a class of plants 2(given by Carl Linnaeus, taken from o. Gr. κακτοσ as a kind of artichoke with prickly branches but eatable roots)2, bc. these plants were named so for some reasons 2(the above given "fecalistic" assocs)2 ), one Lat. I_cacula m-ing a servant in the army (not real army man but some shit of a man); & maybe others. I sup-d the tree ... I_acacia (akatzija in Sl.) has also to be here, as a kind of caco-tree (bc. of being spiky & catching), but it is Lat. acacia & o. Gr. ακακια, for which is said to have come from o. Gr. ακακοσ |I_akakos| m-ing meek, what has to be explained with its usage (of a branch of this tree) as symbol of non-guiltiness, virginity (by masons, analogous to the willow branches, or of mistletoe), so that I must not be right, unless ... unless exactly this is the idea, that it isn't a shit of a tree but a very nice one (although people think it is), bc. of the beg-ing "a", what has to have started back in the o. Gr. lang.
     And then we come to the very I_shit, which, surely, is Ger. Scheiße |I_Scheisse| m-ing t.s., or scheißen as to defecate. But there is a hidden idea here, that of I_shoot|ing, bc. in Ger. there are 2 twin verbs, namely: scheißen (schiß, geschißen) as to shit, and schießen |I_schiessen| (schoß, geschoßen) as to shoot or hit (& Schuß |I_Schuss| is a shot). The r. here has to be o. & coming smw. from the Skr., it is imit. of the hissing or moving of a snake (the Gr. let. "σ"), so o. that there are many sim-ly s-ing Ger. ws (to some of which we have already come), like: I_scheitern (to wreck), I_scheiden (schied, to divide, split) with the deriv. I_entscheiden (to decide, i.e. to cut), Scheide (scissors, or a dividing line, or a vagina), Scheit (a branch, broken sticks, kindles), I_schneiden (schnitt, to cut, truncate, what the tailor, called Schneider there, does), I_Scheibe (a dividing ring, or window-pane, or a piece of smt., say, bread), I_schade (alas, or also Schaden as damages --- bc. smt. shitty has come out, or at least there is a slit in the matter of the things that spoils them), I_Schande (a disgrace, shame, ignominy --- << I_shunda), & others (there is one Bul. jargon verb, I_shitna /shitvam, as to sell smt. just in order to get rid of it).
     So that's on the West (I have ment-d Fr. merde), but if we return again to the Sl* there is smt. interesting still left, namely their verb to defecate called sratþ |I_srat$| (or I_sera in Bul., vulgar jargon, resp. I_srane 2(sranë in Rus.)2 is a defecation). The idea hidden behind this very important activity --- to empty the bowels, it might be live-saving in some cases, you know --- is of squirting (tzårkam |I_tza^rkam| in Bul.) or sprinkling of a kind (hence this time the faeces are sup-d to be mushy or even liquid, if we try to approach the matter in a serious, scientific, way), what may be proved at least comp-ing this w. with Bul. I_slana (a rime-frost) or Rus. sljakotþ |I_sljakot$| (muddy weather; not t.s. m-ing as of your I_sleek but, m.o.l., sim.). But this r. is old & widely scattered bc. (acc. to one etym-gy) Bul. slana-rime-frost might have been traced to some of the Pamir langs where was the w. I_serana m-ing t.s., what, as you see, is practically t.s. as our (Bul.) srane-defecation. And then it begins, bc. here fit many ws, like: Rus. sûr |I_su^r| (a cheese), Bul. I_sirene (normally it is translated as t.s. cheese but we make clear distinction btw. your I_cheese, which is I_kashkaval 2(i.e. some mushy substance, pap, called I_kasha in Bul. --- obviously rel-d to the r. caco-; where for you it is smt. mixed, as we'll see)2, & our sour cheese called sirene), also Bul. I_surovatka (sour milk, not well fermented cheese, but not exactly yogurt 2(which, b.t.w., is kiselo-sour mljako-milk in Bul.)2 ), some o. Icelandic I_syra as yogurt, o. Prussian I_suris as cheese, Rus. sûroj |I_su^roj| (crude, not cooked; surov in Bul., c. Sl., with derivs like Rus. sûrþë |I_su^r$e|, i.e. 'sûrþjo', or Bul. I_surovina, as row material), etc.
     Then (in order not to think that this is only Sl. r.) we are going to the known Eng. I_syringe as the tool with which this tzårkane-squirting is done; more precisely: your w. is med. Lat. syringa, coming from Lat. I_syrinx, which in its turn is o. Gr. συριγξ, what, & this is interesting, was the pipe of Pan (translated in Sl. as siringa), where from (or v.v.) συριζω was to whistle, what in Bul. /Rus. is svirja /svistetþ |I_svistet$| (<< svistetþ or tzivrja as imit.), so that for the Gr* & the West this "beshited" r. whistles (or, else, going to the toilette the Sl* think they will "whistle" smt. there). So, and then we may come to the Lat. I_serum (with sera in pl. --- t.s. Bul. sera, only we stress it on the 2nd syl.), also to your I_serene (& comp. it with Bul. I_sirene) or Fr. I_serein, what is serenus in Lat. m-ing clear, transparent (also happy, meant as clear feeling), where the idea is for such state of mixed substances (usually fluids) where the sediments have settled down. Then there is Rus. serûj |I_seru^j| (blue but not exactly, this is the colour of the sky; from here comes their sirenþ |I_siren$| as lilac), It. I_sera m-ing an evening (bona sera is "good evening") but it is, again, this time when (usually) the sky clears, then the well-known I_serenade (It. serenata), which is done in evenings & nights (but never in the mornings when mists & fogs still cover the sky), Fr. I_soir ('suar', an evening; resp. bonsoir), together with their soiree (evening gathering, in contrast to the I_matinee, what is a daily representation, when the atmospheric gases are still "mated", I've ment-d it), then << I_Sarah, Sir, Syria (what, on the other hand, isn't much away from the heredity --- << I_Hera--heir 2(& it fits here in the m-ing with the squirting)2 ). Then comes c. Sl. (Rus., Bul., etc.) I_sera /I_sjara as brimstone (meant as sediment, like the serum which contains smt., isn't pure fluid, & as smt. badly smelling --- in order not to forget about the Sl. sera-to-defecate), & others (there was Albanian hirrë as a serum). So that this sratþ |I_srat$|-r. is o. and it depends which m-ing, from the provided set of m-ings, each nationality takes in a given moment; I should say it is present in the Ar. world even together with our Sl. prefix na- (in Bul., in Rus. it might be also ob- /obo-, & in Ger. is usually represented with be-), as Bul. nasran (covered all over with shits, beschißen in Ger., or obosratþsja as verb in Rus.) --- I mean that there are several nasr- names by the Ar* (take their Hodzha I_Nasredin, though I have heard at least 2 more names of high ranked officials s-ing t.s.).
     But we may continue furthermore in this direction, here is also the ment-d Rus. I_sirota (or Bul. I_sirak) as orphan (as smt. iztzårkano-squirted), though the etym-sts give it from a Skr. sac as orphaned but I don't believe much in this (sac is smt. cut out, we've disc-ed this). Nearly twin with the Sl. I_srane is our (Bul.) I_sram (not Rus., they say stûd |I_stu^d| now 2(smt. cold 3(comp. it with their stud-cold)3, or, better, stupefying)2 ), what is your I_shame or Ger. I_Scham (given as c. Teu. but not with an exact etym-gy), & this fits here bc. if one has left some shit --- ah, sorry, let me say "ex-creme" --- in his /her pants then he /she, surely, has reasons to feel ashamed. But here are more ws, like: Ger. I_Schlamm (mud), the ... I_shampoo, given from Skr. chhampo (I'm not quite sure how this "chh-" has to be read, poss. as 'chch') as imperative from chhampna as to take a mud-bath (i.e. the Scham-sram is united with the Schlamm-mud, or with the srane-squirting, & this muddy froth was the original ancient shampoo!), then there is the scientific term I_Stamm of bacteria (in Ger., where it means also a stem, tribe, but that's t.s. idea as of the serum). Then here has to be also the ... I_service (as a set of some small parts 2(the m-ing of a workshop is derived later)2 --- &, resp., to serve smt. to smb. is as if to "shit" smt. to that smb.); then I must include here also the ... seriousness (Fr. serieux, from Lat. I_seriosus --- again as smt. squirted, or concise, some essence of the matters 2(etym-cally is said that this is poss. from Ger. schwer-difficult & in the sense of Lat. gravus-grave, what I can't accept bc. these are entirely diff. rs)2 ); & so on. In Lat., f.ex., there are whole 4 ws I_sero, namely: a verb sero (with froms: serui, sertum, serere, as to interweave, join), another verb sero (sevi, satum, satere, as to sow, give birth to, or cause), one more verb sero (this time as to close, i.e. grasp, compress, I think), and a sero as late; the ideas are mixed, of course, but they are rel-d as explained above (& not much away from that of the Scheiße).
     And now, having spoken in this extent about the Sl. I_cheese, let me say smt. about your w. and Ger. Käse |I_Kaese| ('keze'). Officially they are rel-d & given from Lat. I_caesus ('tzezus') as cheese, though I have found in a dict. caesus = caede as to hit, smash, mix (what is, m.o.l., how the cheese is made, but there's also Bul. I_tzedja as to filter or press out; on the other hand caede reminds me about the sort I_Gauda; also caesus leads us to I_Caesar --- not that I think his father has thought of him as of a ... lump of cheese, but, still, << kesarþ |I_kesar$|), where exactly the cheese was caSEus |I_caseus| ('kazeus'), what is an exact original for the Käse |I_Kaese|. More interesting, however, are some Sl. ws on 'keze-', like: Bul. I_kisel (stressed on the 1st syl., sour), t.s. Rus. kiselþ (stressed on the 2nd syl., sour fruit cream, smt. like Ger Mus), Rus. I_kizil (the fruit of dog-wood tree, bc. it is very sour), even our Sl. I_koza m-ing a goat (I've ment-d it). Or, maybe, you are in doubt about the koza-goat being rel-d to the Käse, ah? Bc. I don't doubt here, the goat (or, more precisely, the she-goat) is the cause for Ger. cheese bc. they often make goat-cheese (or at least add some goat milk to the cow's or sheep's milk, in order to make it more appetizing), and our (Bul.) cheese, as I said, is more sharp or sour, it isn't exactly what you would call a cheese (& the Rus* use diff. w. for it, not sûr |I_su^r| but brûnza |I_bru^nza| --- I sup. smt. for which they say 'brr' as sign of disgust, bc. they don't like it), and our sour milk is called (& is) also sour. Etym-cally the sour taste is rel-d to the fermenting & bubbling and there are cited: some Blt. kusuls as water-spring, Skr. I_kuthitas as bad smelling, or kothayati as to spoil or perish --- but I am not so sure that here is the right place for these Skr. ws bc. there is some "kot" in them, & it smells bad (we have disc-ed this, << cat--kote--I_Kot); then 'kez-' may be rel-d to the cutting (what we have also disc-ed --- << kåt & kås |I_ka^s|) bc. of the rising bubbles, or of smt. gone awry (<< skos).
     If we accept the last idea --- not that this is rel-d to the faeces, but smh. to the Käse, which in turn is sour, what in turn is smt. fast changing ---, so if we accept the idea of a I_skok-jump aside (from the normal condition of the matters), I may add also Rus. I_kosulja (a doe, female deer) or Bul. I_koshuta (t.s.), what reminds me one Hungarian name, (Lajosh) Koshut (in Cyr.), what has to mean smt. good for them (though << also kosher). Then to the sort I_Gauda may be added that here also the w. I_goat stays smh. put, which was Got. gaits or Lat. I_haedus (I've ment-d it); this may seem as if we have diverted from the Käse but not much, bc. the goat has horns, it has given your goad, and both, a goat & a deer, prick & jump, & the sour cheese also pricks in the tongue. Then here is also Bul. I_kozar (kozirþ as o. Rus.) as goat-herd, which is traced to some Skr. chaga, what is a diff. r. (if you ask me), but it was from some skego, what sounds like our skok-jump, so that we are moving not much away; then there comes the men-d Tur. /Sl. I_koz /kozûrþ |I_kozu^r$| as a trump in the card games (smt. with which we prick the other players). There is also Sl. I_kos (with 's') as one small bird (this is in Bul., but it's c. Sl. with Cs. kos, Ukr. kis, etc.), which I take again for a hopper, but which is given from new Gr. χοπσιχοσ where the ending (-ιχοσ) was for building of diminutive and we have taken exactly it (& you, it turns out so, have taken the beg-ing, your hop as plant), but I don't give much credence to new Gr. ws & think that it has to be older & rel-d to the skok.

~ ~ ~
     OK, but our asses --- I beg your pardon --- are capable not only to defecate, they may also just I_fart, and if you think this is smt. only Teu. or Lat. I have to disappoint you, bc. this is Skr., & surely older, being an imit. w., though there are some variants. One way to say this is Bul. pårdja |I_pa^rdja| (to fart), but in Rus. it is pukatþ |I_pukat$| (t.s., although if you say there perdetþ you will also be rightly understood), what is nearer to Lat. I_pucandi (t.s., though I'm afraid you won't find it in an ordinary Lat. dict.), also in Srb. it is I_putzam (that is how they have read the Lat. "c" here), where the idea is of breaking of a wooden stick, or of firing a gun (<< I_pusten, I_pushka, etc.); this may not always be translated exactly as to fart (bc. in Bul. we say puka mi, & the Serbs say putza mi) but that is what it really means (that I don't give a damned fart for this or you). ( There's one Bul. jargon, I_nepokis, used for smb. who doesn't give a fart, that has to be from this r., but I guess it might be also distorted reading of your & Lat ... nepotism, what is of diff. r. but with, m.o.l., sim. m-ing. ) Then from the Bul. pårdja we may easily go to Lat. I_perdo (perdere, a very good imit.) or perdido as to destroy, demolish, I_perish (hence count also this w.), or Fr. perdre (t.s., resp. perdu is broken, demolished, etc.), to remind you the known phrase: |I_phrases| causa perduta. This r. was present in o. Gr., too (περδειν, exactly as to fart; also περδομαι |I_perdomai|), in Albanian (pjarth), & so on, & the Skr. w. was pard or I_prd (read 'pþrd'), or I_pardate (exactly like Rus. perdetþ), where from we may come to an Aryan perd, or Avs. påpådaiti (this time like Bul. pårdja), or to o. Teu. I_fertan, having given some o. Eng. feortan, then your contemporary I_fart & Ger. I_furzen (resp. Furz is a fart, or Furzerei is a boşlaf-blabber 2(in this connection may be cited Bul. jargon fråtzkam |I_fra^tzkam| se, or fråtz-fråtz, m-ing to show off, or to shake the bottom to this or that side)2 ). Figuratively sp-ing this is the idea of "releasing the pigeon", so that it might as well be rel-d to the Ger. I_fahren-to-drive.
     But here is also the well know Fr. ... I_pardonner (pardonnez moi, pardon me), i.e. excuse me for my blunder-fart, and that is why many nationalities use Fr. ws in this case (bc. to say "ex-fart me" would be very blunt, wouldn't it?); at least I am convinced in this, although the Eng. etym-sts give it from Lat. per + ... donare (to give some gift, meant as excuse), but I think this is very "powdered" (bc. they cite many o. ws, like: o. Fr. perdun = pardun, Sp. perdon, Port. I_perdo, etc.). And then surely the I_parody is also here (as a kind of Furzerei), & (again, surely) the I_farce (Fr. farce, Rus. I_fars, etc.), though officially this is from Lat. farcio as to fill, stuff, but the idea is pretty clear, this is smt. minced, chewed, not untouched & beautiful (the Rus* even make a diff-nce btw. fars as a comedy, & I_farsh as minced farce), & the most primitive farce is a fart, of course (I have given you poetic examples about what people usually understand by fun or humour); & even if farcio is to fill, then this is the reversed action of farting (& in order to leave a fart --- I beg your pardon for such explans but I have to be precise, haven't I? --- one has to fill his or her bowels with much food or drinks 2(with gases, in fact)2, so that the stuffing also lies on the bottom of this r.). Then here is also one Bul. jargon, I_frashkan ('far-' or 'fra-' doesn't make any diff-nce) as full, & (I guess) your small ... I_farthing (don't you think so?), or << Ger. I_Posse-farce (what proves that "fart", 'pþrd', or 'påss' is also t.s. 2(though the last 2 cases sound as if more decent)2 ). And the I_purgative & the purgatory are here, of course, and your ... I_force (for sure) which is It. (Lat.) I_forte (in musical pieces), or also It. I_pronto (fast) --- bc. that is what is really fast (the fart), or really forceful, come to think about (so fast, that in Bul. we have the vulgar 2(or piquant --- nowadays, under the democracy, the vulgarity is often specially approved)2 saying: |I_sentences| "Tell him 2(or her, I'll never exclude the women from such matters)2 to leave a single fart and he 2(or she, as already said)2 begins to shit everywhere!" --- a good proverb about the moderity, b.t.w.).
     Or there is a Ger. prep. I_trotz m-ing: in spite of, no matter that (i.e. "I fart to what you say"), or then our Sl. prep. I_protiv (against). Or, what would you say about the ... metal nail, but in o. Gr. version of πειρω = περω (this m-ing to prick, tear --- << per, I_peris) or some new Gr. w. that is better represented in Bul. (but. nor Rus. or Sl. --- << gvozdþ) I_piron, what is exactly a metal nail? Well, you may say ntg. but this was known bc. here are the old Pyrrhonists (I_pyrrhonism in Lat.), called so by the name of the philosopher Pyrrho (Πυρρον, 3rd cent. B.C.), & although they could hardly be liken with nails they were skeptics, hence they were bound to be against many common beliefs, so that this name fits here. And not only this, there's also one "mathematical" rel-n, to one number, to the I_first one (that jumps out like a fart; or then like a popcorn --- << p.), which is I_erst in Ger., or pråv in Bul. (pervûj |I_pervu^j| in Rus., prvi in Srb., etc., c. Sl.), or προτοσ |I_protos| in Gr. (like the It. I_pronto). One may say, this is natural rel-n & there's no need to dig deeper; well, it is so, of course, but I stress on this bc. this is a sign for our ... intellect, bc. a dog, f.ex., could never come to the conclusion to use its farting to mean smt. fast, 1st, or strong. And then: compare first, second, & third --- isn't this a gradation in emptying of the bowels? So that I am not telling you some mumbo-jumbo, I am doing profound scientific research, am I not? Yeah, & this is of international usage bc. there is also Fr. I_parvenu (vûskochka |I_vu^skochka| in Rus., from skok-a-jump; or there's a Bul. vulgar jargon hvalipråtzko, from hvalja-to-boast + pråtz-a-fart), which comes from their (not Sl.) parvenir as to reach, heave up (as the earth-gas rel-d to the Bul. gåz-ass); or take also the w. I_parade. And then come all the parties |I_party|, surely, bc. the Fr. (& Lat.) part means just smt. broken (or shot--shitted 2(& that is why I, personally, don't like any party members, especially those of the top echelon, bc. they represent their partial interests, not of the whole population)2 ); to add also Eng. particular (what is again Lat. & in It. is I_particolare) which means smt. exceptional bc. is defined as with diff. colour. And then may be ment-d the animal I_leopard as, most probably, named so with the idea of being, if I may say so, beshitted leo, etc., but let me finish with the farting.

~ ~ ~
     Though not with all (funny) assocs with some indecent actions or parts of our bodies. Bc. there is the well known Ger. I_Witz! And with what, you think, is it rel-d? Ah, my dear readeresses, the milking of a cow is an ancient simile, so that the Witz just has to be rel-d with Sl. I_tzitza or Ger. I_Titte (also Zitze) or Eng. (you see that I take care not to say "your") I_teat /tit, resp. with Bul. I_tzotzkam (a bit vulgar for to suck) or tzårtzorja (to flow in tiny line, variation of tzårkam-to-squirt), although not bc. all Witzen-anecdotes go about naked women breasts (this might be true for many of them but this isn't the bottom line), rather as smt. squeezed, some funny essence (bc. good anecdotes are usually short 2(<< anecdote, however, where the ideas are very decent)2 ). But then here's also the ... citing, what is Ger. I_zitieren (also Sl.), or Lat I_cito (citare, read with 'tz'), where the latter means: to stir, shake, make to move, cause, announce (even sing), i.e., m.o.l., what one (read, a man) does with woman's breasts; & does it fast, bc. the medics use this cito (or cite) as: fast, enlivened, zhivo-vivat, where from is the citation (I_citatus in Lat.). Poss. also c. Sl. I_sito (a sieve), though coming from sejatþ-to-sow, is also influenced by this exciting |I_excite| (ex + some 'tzitza', ah?) r., bc. one separates very fast the grains with a sieve. Yeah, but I sup. (although nobody dares to state this in the open) that the well known & desired ... I_title has to be also in this sense --- bc.: what else is a title if not a teat that one can milk during his or her whole life? ( Even when it is meant as a kind of cap it is smt. that one may cup with a hand, like woman's breast. )
     And then very unexpectedly (I mean, even for me) here emerged one Gr. w., the known ... I_stalactite, that hangs down as a well filled, heavy breast, where the I_stalagmite just tries to meet with it! And, I sup., even the ... teeth (I_tooth) were smh. Influenced by this image (bc. this is much away from the r. dens- /dent-; as also from the Ger. Zahn). And for those who may ask: why must the teeth be liken to a tit? --- I will answer: well, bc. it is long, & it hangs down (or heaves up), & bc. Ger. I_Zahn-teeth surely rel-s with their verb I_ziehen-to-pull. And going in this way to the o. Gr. I may explain how the disc-ed Zitze-tit has arisen there --- this is bc. of the breast feeding, which was called τιτθη |I_titthe^| (a foster-mother) or τιτθαινομαι (to feed, foster, bring up). But doesn't this click smt. in your head about a w. met while reading their mythology? Yes, this is where from the ... I_titan|s have come, I mean: why they were called so --- bc. they (Τιταν is each of the sons of Uranus & Gea) have sucked big teats, very big & for very long time (in the fairy-tales the giants do this usually for whole 7 years). And in this way, sucking the mother's milk & pulling her breasts one becomes very strong, hard, I_tight, like a ... I_tetiva, how we (the Sl*) name the bow-string (& the Eng* use their tether but with slightly changed m-ing). Though not the o. Gr* were those who have invented the r. bc. it is said that in the Skr. I_tanakti was to pull, expand, what is very near to the Rus. tjanutþ |I_tjanut$| (t.s., I've ment-d it; & it is rel-d to making smt. thin); and in the recent years from this r. has arisen the name ... I_tank as a panzer (used at least in Teu. & Sl. 2(but there was also a Blt. tankus as tight, thick)2 ). The act of I_suck|ing is also smw. here (via this s -- t mutation), like in your w. or in Rus. sosatþ |I_sosat$| (t.s.), but I can't vouch as to the ... name of I_Cicero (Tzitzeron in Sl., Mark Tulius, 1st cent. B.C.), though I have found a Lat. cicer as a kind of peas, or some plant cicera (sup-edly with small grains, like teats), so that it is poss. that this meant some knob, i.e. a big boss (like the Rus. bolþshaja-big shishka-pine-cone, or your "big brass" /"big cheese").
     Near to the teat is your I_bitch (& she surely has tits) but I have cleared this w. before (though you may << to refresh the ideas). But then, having started with the I_Witz, I may as well say smt. about your I_witch, which is fem. & sounds sim. also in Sl. (I_veshtitza in Bul., veshtur as masc. in o. Rus., now vedþma |I_ved$ma| is a witch in Rus.). If you ask me, this has to be from vedatþ |I_vedat$| (<< v., to know, speak, mention), and especially for the witch is given o. Eng. wicca as a magician, coming from Teu. wikken but with unknown etym-gy (though, again, << vicar). Anyway, the exact etym-gy is not so important here, but the ideas hidden behind the w. are, & they are several: for one thing this is some fast movement like in Ger. I_wischen (& I've met it ones in a book as witschen) as to sweep, take away the dust, what is, m.o.l., in the sense of your wish (& Ger. I_Wille & Lat. volo, we've disc-ed this); for another thing she is I_femina so that the vicar isn't very suitable here but the cries may as well be attributed to a woman; for another more thing she is always bad woman, with low moral (so that there might be spiteful nuance in the calling), & the most important (in my view) question is: why should she ... ride a broom? I mean, she might have as well flown on a carpet, as the jins in the Arabic fairy-tales like to travel, or sat in a kitchen basin, or run with 7-mile boots, or smt. of the kind, but, no, she must always sit on the handle of a broom. Did you get it why it has to be in this way? Ah, bc. she is a bad woman & likes to sit on some "stick", & jump up & down on it, & heave her skirt, & be happy in her swishing fly --- that's it.

~ ~ ~
     Oh, but I have nearly forgotten to explain the Fr. I_derriere, what is a bottom, & what is also Bul. jargon (poss. Tur.) I_dirnik meant as the last part of our body. This is justified bc. we have our (Bul.) I_dirja as a trace /track, or also as looking for smt. (like what the trackers do), but, on the other hand, there is smt. ... I_dirty in it, don't you think so? The Eng. dirt (acc. to the etym-sts), is smw. from 16th cent., from Norw. I_drit m-ing an excrement (coming, normally, out of derrieres), but there are other ws around, like, e.g.: your I_darn (mainly as bad or to be damned, but also as to mend worn-out clothes), Ger. I_Dirne (a maid, uneducated young girl, i.e. a bad one), Rus. drjanþ |I_drjan$| (almost = to the Dirne, though the sex doesn't play here a role), also Rus. derþmo |I_der$mo| (= to the drit-shit), & other ws (<< dera /dratþ |I_drat$|, but there the idea is a bit diff., of tearing; though this may be joined here, say, through the ment-d Bul. drisåk |I_drisa^k|-diarrhea which comes out of the dirnik-ass, or bc. we tear our asses shooting out a shit-drit, or the like). But there is also one Bul. (not Rus. or Sl.) conversational w., dårt |I_da^rt|, m-ing very old, which I think fits here well (not that sim. s-ing ws always fit if there is a mixing of rs --- like the ment-d smw. in the beg-ing Skr. I_drtas as respectful, dear 2(or << dorogoj)2, doesn't fit) bc. we have the w. star (<< starûj) as old, & use dårt when sp-ing with contempt (bc. of he /she being senile, or clumsy, or unwished as companion). Acc. to one Bul. etym-gy there was the w. dert as very old, crumbling, in one of the Pamir & Altai langs, but I may add also the ment-d Tur. (& Bul. dialect) I_dert as troubles, sorrows, & my point is that the both things, the troubles & the old age, fit in their m-ings, bc. when one is old he/she usually has derts-troubles, as also when one has troubles one crumbles down to the earth (where from we have all come & where to we shall, alas, go). So in this sense Bul. dårtak (a dårt-old man) is dirty, drjanþ or derþmo /drit, as much as the darn clothes are, or Ger. Dirne is; & also Bul. dirja-track with its derivs (the prep. I_podir as after, izdirvam as to search, etc.) are rel-d to the derriere, which we drag with us leaving trackes & crumbled particles behind.

     And with our asses I shall end the Creation, though there is one more chapter in the book with many more additions.
     }.

     IN THE BEGINNING {} WAS THE GOD {} CALLED URRH {} WHO WAS THE TRUTH {} AND THE LIGHT {} AND THE WISDOM{}. HE WAS IMMENSELY POTENT {} AND MADE THE TIME & THE SPACE {} AND THE MATTER {}. THEN HE MADE THE GRASS & THE TREES {} AND THE ANIMALS {} AND THE THINGS LEFT {}. THEREAFTER HE MADE THE MAN & THE WOMAN {} AND SAID THEY SHOULD PRAY TO HIM & BE HAPPY {}, BUT THEY DISCOVERED THE SEX & MADE CHILDREN {} AND BUILD THE SOCIETY {}, AND HE SAW THAT THEY ARE NOT MUCH INTELLIGENT {} AND WAS PISSED BY THEM & SAID "URRH" {}.
     AFTERTHOUGHTS |I_AFTERCHP|
     {
     which are not, as some of you might have thought, last-moment-inclusions in the book, no, this is planned chapter left for diff. reasons, like: not to allow for some chapters to grow very much in its length, not to insert very short & unrel-d with the narration things, to have place for easy further inclusions if needed, and, last but not least, to provide space for one more of my propositions. But let us begin, & bc. there is not an important order to follow here let me begin with, say, some tiny particles that are to be met often in many langs, like: your I_if, Ger. I_aber (but), Bul. I_abe or I_ma (they mean ntg. concrete), Fr. I_mais ('me', but written exactly as their maize) or It. I_ma (again means ntg.), the beloved Fr. I_pas ('pa') put after each negation (say: "Je ne parlez pas français." = "I don't speak French.", but they could perfectly well do without this "pas", as all other folks do; it is just a particle, as pa in one Bul. dialect), Rus. I_odnako (but), together with your ... I_odd, Sl. I_no (again but), comp-d with Ger. I_nu (ah, well), & others. Some of them I have ment-d before (<< odd, odin-1, Öde |I_Oede|-desert --- i.e. it is odd if smt. is sporadic, has no "friends", like the even numbers have, they are "going" in pairs; & Rus. odnako-but is built around odin-1 but uses also, if you ask me, the beg-ing syl. as smt. cut short, like when you say "but" 2(comp. also with I_tek, what is odd number in Tur.; or with I_bis as the prim-sign, " ' ")2 ), but I will add here more ws. For your "I_if", f.ex., which is much away from Ger. ob (whether) or aber-but or wenn-if, the etym-sts give o. Eng. gyf /gif, o. Frisian ef, jef, jof, Dan. of, Ger. ob (they think it is rel-d), some o. Teu. ibu, oba, ube, ibai, & others (which, although very sim. to our Sl. ebatþ, have, surely, ntg. in common with it; as much as Bul. particle I_ako m-ing "if" should not be rel-d to the Lat. caco-faeces), but I think that for imit. ws (or exclams) an exact etym-gy should not be done, or taken seriously; the s-ing may be also messed in diff. lang. as Rus. I_esli meaning "if" is with your "I_else" as otherwise (inache in Rus.), what is, in a way, sim. approach to that of the baby ws (the phonemes were just used and the m-ings were hanged afterwards m.o.l. arbitrary).
     Then Bul. I_abe has to be, smh., rel-d to Ger. I_aber-I_but (& count your w., too), but this is just some "ah" or "ahm", or also the 1st 2 lets (you know the saying: having said "a" say "b" too), and this aber, if written by hand, looks like Bul. I_obache (i.e. the Lat. handwritten "r" looks like the Cyr. 'ch') what means "but" (= to Rus. I_odnako 2(& I sup. the Rus* don't use the Bul. w. bc. to say 'åbache' wouldn't sound decent for them; but then they have the particle I_ibo as "because" 3(& comp. it with the Teu. predecessors of "if")3, & bc. it, too, doesn't sound decent they think it is archaic & avoid its usage nowadays)2 ). You may comp. obache also with Fr. eh bien (ah, well), what surely is It. I_ebbene m-ing t.s., no matter that the m-ing is diff. (bc. it, in a way, isn't very diff., it says, as the Rus* put it: "Well is well, but it isn't at all well." 2(Horosho-to, horosho, da nichego horoshego.)2 ); but, on the other hand, we may (if you don't mind) cast a look in the Lat. where I_aberro means to shrink (from the right way), to err (ab + erro), where from the I_aberration comes. Then no /na /I_nu we have disc-ed (<< also nick), & from na (or ne) it is easy to come to Fr. /It. I_mais /I_ma (mais oui as yes; resp. "Ma c'è cosa fai?" as "How do you do?"), though in Bul. we think that be (a variety of abe) is a (not polite) particle used to a man, where ma is t.s. used to a woman, but this isn't right, we just imagine things; there's also Bul. I_ami as: what if, really, let me think, but this is again a variety of your "ahm /uhm" (though I shall add more to this now). There is also a Bul. dialect (around Sofia, it's Srb. or Macedonian) I_ke (instead of I_shte 2(<< shte)2 for building of future tense; what is also near to the Eng. I_shall /should, though we have never kept close contacts with the Celts 2(& shall officially is from Ger. sollen what differs from shte)2 ), what is also near to our I_che (that, what, but), what may be linked also to Rus. I_chto (what, that) & other questions, but this is again Fr.-Lat. (I_que, quo, etc., or che 2('ke')2 in It.).
     Now let me say what I have to say about the ah /ahm mumbling and Bul. (but not Rus.) I_ami, but I think it is better to start here with one Gr. w., the ... I_amphora (in Lat., or αμφορα in Gr.). This is an interesting w. & easy splits in amphi + phora, where about the ending, m-ing to carry, move away or through, we have spoken (<< Bosforus, fahren, forma, hvårkam, pharos, & others) & here may be added that in o. Gr. φορα meant carrying, φορεω |I_phoreo^| was to carry, or φοροσ was a ... tax (smt. that is to be taken away) or a circumstance (smt. carried unexpectedly to us). So that the amphora is a container designed for easy carrying, with 2 handles from both sides (comp. it with the stomna-mug), & exactly this 2 sides is what the r. 'amfi-' meant in the o. Gr. bc.: the prep. αμφι |I_amphi| means around, nearby, from both sides, αμφοτερα is from both sides (poss. of some terra), αμφορεοσ is with form of an amphora, αμφιβολια |I_amphibolia| is a difficulty (such "bolia" 2(I mean the Sl. bolþ |I_bol$| /bolka as an ache)2 that one doesn't know where to go & what to do), αμφιγνοεω is to be in doubt (i.e. one says 'amm' bc. of not having the needed gnøsis-knowledge for the right decision), then there is the known I_amphibian (αμφιβιον in o. Gr., bc. it lives both, on dry land & in water), & others. But this isn't all bc. the r. amfi- mutates on the West to ambi-, where we have, say: your (it is all Lat., in fact) I_ambivalent, or I_ambidextrous (who uses equally well the both hands, there is no one-word term in this case by the Sl* or the Teu*), or then the ... I_ambassador (Sp. --- bc. he moves incessantly to the one side & then to the other, & so again), or (if one begins to search in a dict.) some Lat. ambages (by circuitous ways, wavering) & I_ambactus (a valet, vassal, slave --- meant as used for all kinds of jobs, I sup.). And then, as a variety of I_ami /hmm /khm may be observed, in my view, the well-known & old ... I_chemie /himija-chemistry, together with the I_alchemy, bc. this was (& still is) a very imposing science; to add also one Bul. jargon, I_himicha, as being hesitant, not giving any definite answer. And maybe your I_alas can be ment-d here, as another variety, bc. it is a kind of ach /ouch, but it begins exactly as Bul particle I_ala m-ing "but" --- i.e. we have some hesitation or objection (but << also lele /ole).

~ ~ ~
     M.o.l. of this kind (I mean, widely spread & mixed) are the personal pronouns, which are sim. in all I/E. langs. Let us begin with the 1st person sing., where we have, as follows: the Eng. I ('aj', but written with capital let. it seems sim. to Lat. "J", read as 'jot'), Ger. I_ich ('ih'), It. I_io, Sp. jo ('jo'), Fr. I_je ('zhe'), Rus. I_ja, Bul. I_az (o. azå), Blt. as, o. Prussian as /es, Arm. es, Skr. aham, Avs. azåm, o. Per. adam, etc., only in Lat. it sounds diff., I_ego, what is from o. Gr. εγω (what is diff., but also some short exclam. of ecstasy 2(bc. everybody likes his own self)2 ). Or let me cite also some of the possessive forms for the 1st person sing., like: your I_mine /my, which is Ger. I_mein ('main'), but also Fr. I_moi ('mua'), or Sl. (Rus.) I_moj /moja, or Lat. I_meus (to me), or o. Per. mana (to me), etc. (there were o.: Eng. min, mijn, meins, Got. meina, etc.), what is o. r. (I/E. mei-) rel-d to the grasping with hand (<< I_majna). Then there is the 2nd person sing. where we have: your I_you (resp., your), Ger. I_du (resp. dein), Fr. I_vous ('vu'), Sl. tû |I_tu^| /ti (resp., tvoj & tebe), etc., where the idea has to be of some ... hitting on the shoulder (or in the breast, if he does not behave properly), or just calling the other person (but this chiming s-ing remains; << also datþ |I_dat$|-to-give, datum, ditto).
     The 3rd person differs much (more so bc. there are up to 3 forms here), like: your I_he, I_she, I_it (but << she & her), Ger. I_er, sie, es, Fr. il & el, It. egli ('elþi') & essa, o. Gr. αυτοσ |I_aytos| & αυτη, Rus. on, I_ona ('ånà'), ono ('ånò', to remind you that unstressed "a" is read there as smt. btw. 'a' & 'å'), Bul. I_toj, tja, to, & others. In spite of the diff-ces the main idea is again of some short sound (usually one syl.) used to attract attention of the others; to add also that the Bul. toj & tja (there is Fr. toi, 'tua', but this means "to you' & goes to the 2nd person) are near to the Gr. αυτοσ /αυτη (which are twins with the ... I_automaton, what I have ment-d before --- in sense of being autonomous units), & with the Rus. on & ona the situation is m.o.l. the same. But the things here are mixed with the possessive forms, which are, as follows: I_negov & nejn (resp., negova & nejna in fem.) in Bul., I_ego & eë |I_ee| (read 'evo' & 'ejo') in Rus., I_sein & I_ihr in Ger., your his & I_her, Gr. τον |I_ton| & την (his & her), etc.; so it might be said that Bul. toj & tja are nearer to the Gr. τον & την, where Rus. 'evo' & 'ejo' are m.o.l. like αυτοσ (but if one sticks to the writing then this is the Lat.-Gr. ego, albeit for diff. person), and on & ona might be from the popular Gr. ending -ον (like Platon, Zenon, etc.); Ger. sein then fits well with their mein & dein. In all cases, this similitude isn't to be seen clear and these are just short ws having taken smt. from here & smt. from there. Then for the pl. the diff-ces become too much to be poss. to find some common idea (or s-ing), so let us not bother to dig more here.

~ ~ ~
     Then we may disc. for a while the most basic verbs in all langs: is & have. About your I_have, being Ger. I_haben, & Lat. I_habeo, & poss. older (<< hap) I have already spoken (to add that in Fr. it is I_avoir 2(resp. avere in It.)2, what may hardly be recognized as of t.s. r. but it is so, at least bc. of the known in Bul. economical jargon avoari as money 2(smt. that we have)2 what surely is from here; also the form "they have" in present tense is ils ont what may be imagined to be sim. to your own /owe), but our Sl. I_imam (in Bul., stressed on the 1st syl.) or imetþ |I_imet$| (in Rus., stressed on the end, to have) we have not touched (well, I've ment-d Cz. I_mam as to like or love), so let me fill this gap, together with the opposite I_njama (-m) (in Bul., or just I_net or ne imeju in Rus.). Here, again, several notions are intermingled bc. where is the Bul. imam-to-have, there is our I_imane (stressed on the middle, a fortune, goods, hidden money, inheritance) & Cz. mam (to have, hold, carry, receive, ail, with 1st person sing. as I_mit 2(what must remind us about Ger. mit-with, what fits in its m-ing here bc. if we have smt. we are with it; this may lead us also to the ment-d I_mitkam-to-walk-together)2 ), but here has to be (& the Rus. etym-sts cite it) also the Muslim (Tur., Ar., Tartaric, etc.) ... I_imam (stressed on the end, high ranking priest), bc. he (well, never "she", at least I've never heard about some "imamess") is who leads us, who is paragon for us with his behaviour, who is very wanted or liked (in Bul. ìman) person, smo. who we just love (mam rad acc. to the Cz*).
     But the beg-ing 'i' shouldn't be very important (<< igra--hra for analogy) and then from the r. remains only some 'ma-', what surely is smt. that we want much (<< mama), and there in Cz. around their I_mam may be found the ... mamon (I_mammon for you), which is the ancient Syrian god of wealth & avarice, pictured as the Golden Calf, which, frankly sp-ing, is the well known mammoth, I_mammonth, or mamut. Then together with I_imam /mam is Cz. manžel |I_manzhel| /manželka what is a husband /wife (beloved person), and also (& not only in Cz.), as a kind of twisted or reversed love, goes our Sl. ... deceiving, called I_mamit in Cz. (mamitþ in Rus., mamja in Bul., etc.) --- hence, from times immemorial the Sl* (& more ancient nations) were in clear about the illusory image of all the wealth &/or love, as also about the fact that what a husband & wife usually do is to mamjat one another. ( Well, I can't entirely reject the rel-n of manžel to the man 2(& then the ending might be from zhelatþ |I_zhelat$|-to-wish)2 but I guess the mam-having is stronger here; and even if we start from the man, then he also begins on 'ma-' & is smt. that we, and here I mean you, my dear readeress, like eagerly to have, or to follow. ) But, as I said, the ideas are mixed, and here is (it just must be so) our Sl. ... name (I_ime in Bul, imja in Rus., etc., c. Sl.), bc. this is the most important thing that we have (well, it isn't so, but we all like to think it is so; this is smt. analogous to the date being dato-given), what, for its part, is Got. namo, Lat. I_nomen (I_name, title, gender, etc.; where from comes the known nomenclature), & so on up to Skr. I_nama & Avs. naman. Near to the nomen-name in Lat. stays the w. I_numen m-ing: a wish, agreement, acceptance, hand-waving (what reminds me the short sentence: |I_sentences| "Nomen est numen.", or "To name is to define." 2(what, b.t.w., is the purpose of giving names to the ... unknown quantities when solving mathematical tasks --- x, y, etc. ---, bc., without names, one can't think & combine the given data in equations)2 ); and near to the latter is the ... number (Nummer in Ger., etc., or take Lat. I_numero as to calculate), what tells us that the number is a kind of name for the quantity in question, name for the abstraction called number (where I may add that, formally sp-ing, the mathematics as a science has not a real object, bc. it works only with abstractions!).
     OK, but there is not only Bul. ima-has, there is also the opposite I_njama as "no, it has not", and, although this has to come from ima, I still can't get rid of the persisting idea that this w. may be looked at as a root! Or at least it looks so compared with Ger. I_nehmen (nahm, genommen, to take), bc. when one takes smt. it isn't more present, as much as Lat. I_numen might be meant as smt. genommen-taken; I mean, Ger. nehmen is both, a presence of smt. taken, & absence of this thing from its previous place (&, really: how is it more appropriate to say: a "presence of absence", or an "absence of presence"?). In this way we return to the ideas of the disc-on about the nicking m-ing "yes" but signified with smt. on "no-" (Gr. ναι, read 'ne' & m-ing "yes"), or just a dual look at the act of nehmen-taking; smt. in this area of thoughts (though not explicitly said) lurks behind the given by the Ger. etym-sts information on nehmen, namely: it was Got. I_niman, o. Icelandic nema, etc., m-ing to divide, take part of smt. (where from is Ger. I_genehm as suitable, nice, i.e. I would take it), but also to graze, pluck, wander, what leads us to the ... I_nomad|s (Ger. Nomade, Sl. nomad, Gr.-Lat. nomas) --- bc. they nehmen-take what they can from the nature (smm. also other people's property) ---, and there was in o. Gr. νεμειν as to divide. I personally couldn't find exactly the last Gr. w., but I agree with this bc. you surely have heard about the Gr. ... goddess I_Nemesis (of revenge & punishment), who, in fact, uses to take from us what we like most of all & don't want to give away.
     So, and now let us move to the verb to I_be, with its many forms in diff. langs, where I will try to stay as closely as poss. to what is given by the Eng. etym-sts --- if not for greater precision (bc. I will cite not more than 1/3rd of the whole volume of text) then at least to allow you to cast a look in an etym-cal dict. (which isn't a nice reading, I'll tell you). Acc. to the scientific men (well, women too, for sure) there are 4 diff. classes with subclasses in them. A.1. An I_am-form (1st pers. sing.), with old variants: eam, eom, eo, em (Got.), im (o. Irish), I_esmi or jesmi (Blt.), then Lat. I_sum (was, with inf. I_sunt), o. Gr. ειμι (I am, exist), Skr. I_asmi, Avs. amiy, Arm. em, Albanian jam (surely not read as your jam), etc., an I/E. esmi; and I have to add o. Sl. (& Rus.) (ja-I) esmþ |I_esm$|, where from in today's Bul. såm |I_sa^m| is "I am", but, on the other hand, esmþ (read rather as 'jesmþ') is near to the Bul. I_jam-to-eat (as we shall see also on estþ in A.2.); there is also Fr. être |I_etre| (as inf., with forms: suis, sommes, etc.; it means also a being as noun) but in this lang. all is mixed and only the o. reading as 'estr' (bc. of the sign above the 1st "e") tells us that this is t.s. root (in It. it is essere as inf., what is a bit better). A.2. An I_is-form (3rd pers. sing.), where we have, e.g.: is (Got.), I_ist (today's Ger.), est (Lat.), es /est for 2nd /3rd pers. in Fr., o. Gr. εστι, o. Sl. jesti (they write it so but this is o. & current Rus. estþ as inf., or on-he est, where the latter in Bul. is shortened to just e, like in It., è), then Skr. asti, etc., I/E. I_esti; to stress also the already ment-d rel-n of the eating with the existing, what is to be seen in the Rus. where both verbs are estþ (resp. est in 3rd pers. sing.; what would have caused problems for them, had they not developed a habit of entirely ... dropping the verb to be, in Lat. manner, putting long hyphen instead, or adding ws like: here, there, at home, etc.), or also in Ger. where to eat is I_essen (aß 2(what --- you may bet it --- isn't the Eng. ass)2, gegessen), comp-d with their obsolete I_Esse as a chimney, hearth (i.e. the place where the eating is made). A.3. A I_sind-form, 3rd pers. pl., now obsolete in Eng. (used up to 12th cent.), with variants: o. Eng. sind, sindan, sint (surely read with 's'), Got & Ger. sind (now 'zind'), Lat. sunt (they are), o. Gr. εισι, Skr. santi, I/E. senti (I ment-d smw. that this is the buzzing of life); to add that here is Bul. (te-they) sa-are, or also (nie-we) sme-are, as much as (vie-you-pl.) ste-are (in. Rus. here are hyphens, and in other Sl. langs the situation has to be sim. to the Bul. case). A.4. Modal form for wishing (let be smt.), now also obsolete in Eng., e.g.: o. sie, sien, si, sim, Lat. siem, today's Ger. I_sei ('zaj'), o. Gr. σιην, Skr. syat, I/E. s(i)jem; may be added that in other lang. diff. ways for expressing of the wish are used (say, the Bul* use neka, the Rus* use pustþ |I_pust$|, your say let or use the inf.); in Fr. there is smt. sim. to sei, namely the forms for future tense (serai, seras, sera, etc., what comes from It. sarò, etc.), but if you ask them why they put "s" in the beg-ing (bc. this has ntg. to do with the disc-ed sera /serum) they could never tell you why, they just needed some char. to make a diff-nce.
     Oh, but these were only the subclasses of the 1st class, so that let us continue (but here I'll put it more succinct). B. An I_are-form (2nd pers. sing. &/or pl.), with o. variants: ar, eart (thou art as "you are"), aron, earon, etc. in the Celtic langs, then Ger. I_war (though for 1st & 3rd pers. sing. & for past tense), then your "were" as conditional mode, and this is equaled with D. case but given with unknown etym-gy; & I should add Tur. I_var as: I have, it happens, in present tense. C. A bin-form, 1st pers. sing. in Ger., your inf. to I_be, with o. variants: bhen, bhn, etc. leading us to the o. Gr. bios & Sl. bûtþ |I_bu^t$|-to-exist & Sl. I_budja-to-wake & Skr. I_bhavati-to-became & Per. bud /budan (was /will be) & the Buddhism & many other ws., but we have disc-ed this. D. A I_was-form (past tense in Eng.), with other variants: wes, wesan, wesa, Dan. wezen, Ger. wesen (now I_Wesen, with 'z', a being or gist, << W.), also vesa, vera, Got. wisam (it remains, exists), Skr. I_vasati (to abide, remain, endure), also wäs, wäre, wäron, where from is the Eng. I_were; & I would ment. also the I_vassal, what leads us to the disc-ed: will, I_walten, etc. So let us say that we are done with the verb to be.

~ ~ ~
     Now we are going to some leftover names for fishes (but << Karpfen-carp), which I have left bc. they carry diff. ideas & lead us to diff. clusters of ws. The very w. fish is exactly Ger. I_Fisch which poss. just says 'fishsh' & disappears (but also makes good rel-n with their Fleisch-flesh-as-meat). About the Eng. I_herring (as typical & often caught fish) my 1st guess was that it has to be (smh.) rel-d to the Ger. ... I_Herr, in a sense of moving in groups, like an army (& I still think this is probable, in spite of what the etym-sts say); and as far as this fish in Rus. is selëdka |I_seledka| or selþdþ I may add that the latter names poss. are meant as smt shining, like I_Silber-silver (or << shëlk |I_shelk|-silk), but this also is questionable (bc. of mixing of ideas). About the herring officially is said that it was clupea harengus in Lat., & nearly everywhere on the West (& even in Bul.) it sounds sim. (like: Ger. Hering, o. Ger. herink /harank, o. Frisian hereng, or Port. arenc, or It. aringa, etc.), what poss. (they are not pretty sure) was from o. Eng. hoar (now hoary) in m-ing of grau-grey (for hair --- so that it turns out that the I_hair, which is Ger. I_Haar, is rel-d to this grey colour 2(bc. it fades)2 via the link hoar -- Haar-hair), what they rel. with Ger. heiter (fresh or of light colour). But in my view the core idea here is in this snarling sound which may mean many things (like: disagreement, impure or dirty 2(only not fresh)2 colour 2(<< grey, I_Grauen)2, I_hoarse voice or things, etc.) & which idea lies on the bottom of the Herr, too; in this sense may be ment-d also your ... I_heron (given with old: heroun, herne, It. aghirone, etc.), what is an entirely diff. thing, a bird, but it cries loud, or in hoarse voice. Then for the selþdþ the ideas are also mixed (each nation applies its own view to the matter), bc. in Ukr. it was seledetz (stressed on the 2nd syl.) or oseledetz what surely (for a Sl. person) speaks about being good for putting in salt (solitþ), in Pol. it was sledž what, maybe, speaks about some sliding /gliding, but the r. was Scan. bc. in Sw. it was I_sild, or in Norw. sil, what, if you ask me, is still smt. silky, or silvery, or also sliding (as is the case with your ... window I_sill --- put for the water to slide down, I sup.).
     Ah, and bc. of the poss. l--r mutation & the ment-d before serge (by shëlk-silk), I would like to squeeze here also Rus. ... earrings called serëzhki |I_serezhki| or serþgi, which the Rus* rel. maybe to the I_serdtze-heart (as smt. nice & touching our hearts, or given by heart), but the etym-sts sup. this might be smt. carved bc. of an o. Rus. userjazþ m-ing to carve, although they confess that the w. is spread also on their South (in Turkmenian, Kazakhian, etc.) exactly as I_syrga & m-ing t.s. Hence, if you ask me, the idea is really about smt. carved (as the heart is pictured), but etym-cally the w. has to be o. & Eastern (& in old times there might have been other ideas put into it); surely rel-d to this "heartily"-earrings (or, more precisely, to the serdtze-heart) is the widely spread Rus. name I_Sergej (= Serëzha). On the other hand, in Bul. the earrings are I_obitzi or obetzi, where the 1st variant is from the love (obicham), and the 2nd is from the hanging down (da obesja); judging by the used ws, for the Teu* & Celts they are always in form of rings (even when they are not rings).
     Then we move to the I_tuna-fish (or tunny), which is I_Thunfisch in Ger., tunetz in Rus., I_ton in Bul., tona /tonny in o. Eng., thon in o. Fr., ton in Port., tonno in It., etc., coming from Lat. thunnus = thynnus, which (surely, bc. of th-θ & y-υ) was o. Gr. θυννοσ |I_thynnos|, caught from old times in Adriatic area, and with many deriv. ws there. This list of other names answers our (though not stated till the moment) question: what does the ton (as 1,000 kilos) do here? --- bc. the fish isn't as heavy as that, though it isn't also small fry (like the ment-d tzatza). ( In fact the ton is Ger. I_Tonne as big barrel, or their I_Ton as a clay 2(for making of pottery)2, or the musical I_tone 2(bc. a big container chimes in this way)2, but this isn't the main idea here & leads us aside from the point. ) There is another question, though, having arisen for me bc. of Bul. w. tunkvan used mainly for biscuits or sugary bars covered with chocolate (sunken in ch.), what simply has to come (it, anyway, is foreign, with this restricted m-ing) from Ger. I_tunken as to I_sink (so count your w. too), moist; & Tunke is a sauce. Well, the fish surely sinks in water, but the things are more profound, tunken is given from o. thunkön leading us to I/E. r. teng- (what we've disc-ed, << Tang, tango) as exactly (in addition to the entangling) to catch in fishing net, to moisture, dissolve paint, or to paint (i.e. cover with paint). So that not only is tunkvan here, & tuna-fish is caught in entangled in a net fibers, but there is also Lat. I_tingo (-ere) giving the known tincture (I_tinctura in Lat. & Sl., or Tinktur in Ger.), & one specific "tincture", namely Ger. I_Tinte as an I_ink (count your w. too, although it is mutilated a lot), & also Ger. tünchen |I_tuenchen| as to cover with lime or paint, giving the known tunic (Lat. & Gr. & Sl. I_tunica). To add that in the o. Gr. were: τεγγω as to moist or soften, τεγοσ as a roof, temple (encompassing us as if in a net), & even τηγαννον = τηγηνον as a ... frying-pan (i.e. it covers the food from below, or, rather, is a pot in which it sinks in oil), which in Bul. is exactly I_tigan (what isn't Rus. bc. they say I_skovoroda --- as smt., I think, made for skoro-fast varitþ |I_varit$|-to-boil). ( More precisely the skovoroda is given as c. & o. Sl. 2(like: t.s. as o. Rus. & Ukr., o. Cz. skvorada, Pol. skowroda, o. & pre-Sl. skovrada /skovorda & an o. Sl. skvara)2, there was also Arm. skavarak as a pot, but they, still, are not pretty sure about the exact etym-gy & don't give the above splitting; which has to be true also bc. in Rus. the hermetic casserole is called skorovarka. )
     Then we are coming to the fish I_mackerel (taken directly as makrelþ in Rus.) and its peculiar (if you believe my guess) rel-n to Ger. (directly taken also in Rus.) ... I_Makler (by double l--r mutation, or, rather, swapping) m-ing small financial clerk (a broker but not only). Officially there is said ntg. of the kind and the mackerel is given from 13th cent., from o. Fr. maquerel (now maquereau), coming from Lat. macarellus but before this the origin wasn't to be traced; there is cited also Hol. Makrele, but this isn't older w., and what is known about the fish itself is that it is small & moves in big schools. OK, so we may sup. by now that both ws in question are united with the idea of small things that at t.s. time stick one to the other & build big flocks or formations of parts (<< also: I_macrus, mekâre, magare, I_makar, mahatþ, majna 2(&, b.t.w., together with the o. Gr. μαχαιρισ-razor stays μακαρια m-ing a bliss, happiness, wealth, & makar-μακαρι m-ing "in spite of", what makes peculiar, though not new for us, rel-n of the mud 3(as small, cut away particles)3 & the bliss & kef; though μακαρια-bliss may be smt. like ma + I_hayir-gain)2 ). Anyway, the mackerel is small fish, & about the Makler is said ntg. more than it is also Hol., but I_micro & I_macro are rel-d ws, & you read micro nearly as macro has to be read (in Lat.), so that it may as well be accepted that the r. mak- stay smw. in btw.; and as to the small & muddy things there may be cited Ger. I_Makel, what is a I_defect (& in the last w., b.t.w., "de" should not be meant as negation of the faeces but rather as an article), & from here in Rus. (but it sounds very Lat.) I_makulatura is a rubbish, like old paper, collected for recycling, i.e. it may be converted to smt. big (as much as the Makel may be corrected; << also I_make).
     But this isn't all bc. there is also the known Scottish & Gaelic ... name I_Mac = Mak, m-ing t.s. as Ar. ibn, i.e. son (of smb.), branch or sapling from a big gender, kin, or tree. So that, again, the mac- /mak- r. tells us how this conversion from small parts to a big whole has to be done. And then, why not to mention here also the ... Macedonians (o. Gr. Μακεδονια |I_Makedonia|)? Bc. they were the nearest rel-ns of the o. Greeks (they believed in t.s. gods & spoke t.s. lang.), they were as if their sons --- & this, surely, is why they fought with one-another in the times of Alexander Macedonian; as much as diff. "Macs" are even nowadays not much honoured in the Great Britain (however small it has become). Having scratched my head enough thinking these thoughts I sup. your ... I_macerate (as to smash, crunch, moisten, what sounds nearly t.s. as Bul. I_machkam 2(if read 'matzkam')2 m-ing to smash) has to be cited here, & the shorter I_mace as a kind of cudgel, & Sp. I_machete, & Sl. I_mech-sword, & your I_macadam (macerated pebbles), or It. I_macaroni (in It. they are maccheroni; again machkani-smashed, but this time some "roni"?; or winded on a I_makara-spool), or the ment-d I_musakka, or << I_matt, etc. I sup. here is also your (i.e. Fr.) I_macabre, though the etym-sts prefer to derive it from the miracle (in what I may allow myself to doubt). So, and as far as the mackerel in Rus. (& Bul.) is called also I_skumbrija (in Bul. without "b", for easy pronouncing), so this is o. Gr. σκομβροσ m-ing t.s., where, in my view, some scratching, shrinking, or grouping is hidden (comp. it with the I_scruple, or with Rus. 2(Sl.)2 skromnûj |I_skromnu^j| as modest 2(or with the ... scrotum, if you like)2 ).
     Ah, but the most peculiar fish (bc. it will turn into smt. entirely diff.), acc. to me, is the shark, but meant in its Sl. form, I_akula. The strange thing is that, living in the I_aqua-water, one might have expected that it will be called in Lat., say, I_aquila, but exactly this is there (& in Sp.) your I_eagle (or Fr. aigle, 'egl'), where from, bc. the eagle has sharp & bent-down (as curved knife) beak, or also talons, is our Sl. ... needle called I_igla (also igolka in Rus., as diminutive), which in Fr. is I_aiguille & begins in t.s. way as their eagle. And not only this but here is also (in order not to feel surprised by this jumping from Lat. to Sl. langs) Ger. I_Igel as a ... hedgehog, & even their Egel (more accurately I_Blutegel, but before a pair of cents it was Blutigel), what is a ... leach. So it has to be clear that the point is in the sharp peak, which may be a beak, or a teeth, or a nail, or a spine, or smt. for sucking, or the like --- bc. also the ... Eskimo igloo (I_Iglu in Ger. & Sl.) has to be ment-d. This digging must have been enough, but I continued to look a bit more in the past & asked myself the question: is there smt. sharp on igl- /ikl- /akl- in the o. Gr.? So how do you think? I personally, bc. it is said that who seeks he finds, think that here the known Gr. hero ... I_Achilles (shorten to I_Ahil in Sl. & o. Gr.) comes again (<< heel) into play, this time with his shattering spear! This has to be so bc. the eagle is a known symbol of heroism & (state's) power, & the Fr. aigle has also a m-ing of a legion, insignia, or constellation (& mark, that I don't mesh the latter with the ... constipation, I have mastered my Eng. as much). ( As to the Sl. eagle, it is orël in Rus., I_orel in Bul., etc., c. Sl. & coming from o. Gr. I_aero-things where is also your I_air. )
     And one more inclusion, about the I_aquiline nose, coming surely (etym-cally) from the form of bird's (eagle's) beak, which is also that of a I_parabola (where the latter is built as smt. around the ball), which line you will have tossing a pebble horizontally), but this is also the line of the I_aqua-water --- when it falls down. So this double deriving (from the water & the aquila-eagle) of the w. aquiline is one point (though from here we may go also to the equivalence |I_equivalent|, where the aqua lies horizontally). The other point is that the Rus. (Sl.) name for such nose is kurnosûj |I_kurnosu^j| (literally: like by a I_kura-hen), or the classical Gr. nose (as by Socrates), but in Bul. it is I_chip, i.e. broken (you know what a chip is) & it has to be bent down but we think it is a bit heaved up (& the same is said also about kurnosûj, together with the ment-ing of Socrates). In other ws, we simply mix 2 diff. forms of noses (bc. I have seen chip-heaved noses, mostly by Cz. girls, & I'm convinced that this isn't Gr. nose, it looks much more intriguing). In Ger. the aquiline nose is called I_stumpf (blunt, or a stump as noun), what is translated in Bul. again as chip, where Stupsnase is the real chip-heaved-up nose --- though these are not very important details.

~ ~ ~
     Now let me add some more dispersed ws. Let me start with your I_scarf, which we disc-ed & saw that it is smt. sharp (like I_shark's teeth), or, looked from another point, this is a band or strip, 1-D image, and being smt. sharp it also ... I_scare|s us! So let us see: could other dimensional images (& alike s-ing) also scare us; & where from comes the I_fear here (which usually has to be from the I_fire, it turns out so)? Well, I'll tell you about the fear, in old times it was bc. of the fire but in the form of Tur. izgara, what is also Bul. (but not Rus.) skara, and o. & new Gr. σκαρα |I_skara| (or σχαρα, or εσχαρα, but surely not read with 'sh'), what is a barbecue, or rather barred grill, so that we still stick to the 1-D image (comp. it with your I_scar, meant as a strip, usually made by a sword), but the burning exists, at least bc. of Bul. (& c. Sl.) I_gorja /izgorja comp-d with the Tur. izgara, or bc. the Gr. εσχαρα means also a hearth or camping-fire. Here are also: your I_scarlet-red colour, which comes from Fr.-Lat. ailment I_scarlatine (i.e. v.v., the ailment is bc. of the colour 2(which is bc. of the I_skara, that is usually put over the fire, that scares us)2 ), also your w. I_scarce (as if in strips; sim. to sporadic what is in points-seeds), Lat. I_scarifo m-ing not to scare but to draw bars or strips (i.e., as if to make a skara), the ancient ... bug scarab (I_scarabeus in Lat., scarabèe in Fr., etc., for which I think it has to be painted in stripes, like the Colorado Bug eating the potatoes), & other ws. But I cheated you a bit about the other dimensions --- I mean, there might be only less dimensions, bc. when they become more the things become more smooth & even (like Ger. 2(or Sl. etc.)2 I_Schal, which, although m-ing again a scarf, becomes wider & acquires a 2nd D-on, comes nearer to your shallow or to the shell; & a 3-D image will be a body, a solid thing, but we are scared when seeing smt. here & smt. smw. else, not seeing everywhere just t.s. pattern).
     Yeah, but mathematically sp-ing I was right bc. there perfectly well exist 0-D images, i.e. holes or points, & they scare us the most, what may be seen, say: in Fr. scarification m-ing to make holes, to stitch (used usually by surgeons), or the scarlatine may also be meant as making our skin in holes (like after small-pox), the scarab may be meant also as biting (especially when he was looked at as ancient deity); there is also the well-known scorpion (I_scorpio in Lat., + or not -n in other langs) which surely stings, & so on (<< I_karfitza), where the s-ing of the r. might have been taken as imit. of a poking, stinging, or making strips (comp. it with Rus. I_skarb as poor-house furniture, built from skrebti as to scratch). And as to the scaring |I_scare|, there is given an o. skarre coming from o. Ger. skirra as shameful, scared, indecisive, but this doesn't show any hidden ideas, where I may add also that when one is scared one tries to hide smw., what is I_krija se /I_skrivam se in Bul. (sim. in Rus.), & in this case we again have some scratching sound; or take also your ... I_skirt which is usually woman's attire & proverbial place for hiding when scared (it also hides woman's "most valued" parts of the body), or means also just a border line of smt., or << then I_cherta-line, & so on, but in this way we widen the scope of the ideas put simple by the pair skara -- scare, so let us stop now. Ah, but let us squeeze one more sentence, bc. in It. la I_scarpa is a shoe, and I have wondered long time what is here so sharp, but on a n-th (surely not the 2nd) thought I guessed that the point here is as in the archaic Bul. w. I_chepik (what has to be Tur. but maybe dialect), m-ing that their nozzles are turned back, m.o.l. like by the moccasins) so that they are, in a way, like sårp-sickles.

~ ~ ~
     Then there is one interesting Heb. w., I_goi (read 'goj', = gojim) m-ing an infidel, of another religion (smt. like the Tur. gâvur), and nobody rel-s it to whatever (but with only exclamatory ideas 2(bc. there is o. Rus. I_goj like hej /ahoi-hi)2 we can go to nowhere 2(for the o. Heb* hardy wished to greet merrily all the infidels)2 ). By phonetic coincidence, however, I got to Bul. I_goja (stressed on the end, or archaic Rus. goitþ) as to ... feed animals, make them to put on weight, where it is said that the w. was spread among the Sl* (i.e., it was not only Eastern), like: Ukr. goiti or Cz. I_hojiti as to heal, Pol. I_goja as to take care, Cz. hoj as ... prosperity, then they ment. the greeting goj (hence it is not only a cry but smt. like the wishing prosit 2(<< p.)2 ), and go back to Skr. gayas as a court, farm, or Avs. I_gaya (a life, or to live --- & comp. it with the I_gay), so that the etym-gy clears but the m-ing, still, is a bit puzzling. But I'll explain it: our goitþ-to-feed-animals is the important point, i.e. the animal stays put there (<< govedo & govetþ), & then the m-ing has to be of a well-fed beast (or bull or cow) --- as simple as that! Hmm, this beastly stuffing of food into us surely mustn't be taken seriously but, still, at least for the Slavs it turns out to be justified, bc. our most ample meal is I_obed in Rus. (objad in Bul.) & it is eaten on midday but isn't as light as your lunch; where for the Eng* the heaviest meal is the I_dinner at the evening. And now I ask: with what are rel-d these ws? And I answer the question: the Sl* rel. their obed with the eating (eda is a food), what is easier to be seen in the Rus. verb obåedatþsja /obåestþsja (the char. "å" here isn't to be read, it is rather --- ha, ha, a hiccuping, meant for taking of air, what smt. is marked on the West with " ' ") m-ing to overeat; where the Eng* surely, at least for me, rel. their dinner with the day (<< dinam), i.e. they have deserved their food for the day; the Ger*, on the other hand, don't say us here anything interesting (& about the It* << pranzo).
     Now, having come to the beasts, let me make one small parallel for the names of the I_turkey. The latter, I have ment-d it, is rel-d to the Turks bc. of the red meat of the fowl; and the Turks simply like the red colour (not being Communists). ( Ah, your w. I_fowl, b.t.w., although it flies, has to be from Lat.-Gr. I_fauna, where are also : the mythical I_faun /favn, your I_fawn 2(& from here poss. your to be I_fond of smt.)2, the I_paun /pavlin /I_Pfau /peacock, & other ws. ) Then in Bul. the turkey is I_pujka, resp. pujak for the male fowl, bc. of the cry they issue --- smt. like 'puu', a spitting cry; t.s. idea is used by the Ger* (I've ment-d it before) who call them resp.: I_Pute & Puter, what sounds very piquant for the Bul. ear (comp-d with the putta) & sup-s that the cry has to be rather 'put'; besides, these fowls look also disgusting, in my view, so that the spitting is well justified; on the other hand the Ger* use also the names Truthenne & I_Truthahn where the cry is heard as 'trut'. The Rus*, for their part, say smt. else, I_indjuk /indjushka (male /female), what turns out is Fr. I_dinde (from d'Inde) m-ing a bird from (West) India; t.s. idea use also the Turks --- I_hindi; & the Gr*, too --- ινδιανοσ |I_indianos| (though how they distinguish them from the 2(West or East)2 Indians I don't know; or they just don't want to tell one from the other, as much as they call the Bul* "barbarians", as I've said). And in Spain this fowl is honoured as I_pavo, i.e. they liken it with the peacock.

~ ~ ~
     Another moment on which I wish to stress is the (sup-d by me) rel-n of our Sl. I_lavra (which isn't only Sl. but means there a laurel, or also church-crypt) & the Sl. larva (which also isn't exactly Sl. but means there only insect's I_larva). There is ntg. strange in this inverting of adjacent chars but let me say what I have to say here. The larva surely (judging by the ending "a") is Lat. (also Larve in Ger., etc.), but on the West it means also a mask, what is explained with the idea of the larva being masked imago (what is the real image of the insect), which idea in Lat. has caused their I_laurex to mean a newly-born child. But as far as on the West the let. "r" is not always properly pronounced (& when it is to be said properly you put it as "rh"), we come to their I_lavo /lavi or lavatum (lavare) as to wash or bathe, or make smt. smooth, what gives their I_lavatio as baptism, but also the known I_lava & the I_lavatory (where we not so much throw our "lava", as wash ourselves after it, I sup.). Then, bc. in the Lat. the let. "v" may smm. be changed to "u", we come to laura (or, if you like, to the name I_Laura), where the washing, or pouring (<< litþ |I_lit$|, together with the bad-smelling I_lajno-shit) stays put behind (also in the lava as smt. flowing & covering all around, or in the laurex-baby as newly washed); this washing rel-s also with the masking (either bc. one can wash the mask & show one's true image, or bc. by putting a mask one may as if wash oneself & look diff.). So that we have come to your & Lat. I_laurel (or Sl. lavra) & the laureates (Lat. I_laureus), who wear rings or laurels in order to mask &/or newly wash themselves.
     Etym-cally the things are clear, and for the Sl. I_lavra is given an o. Gr. λαυρα (read in o. Gr. as 'lajra' but in the new one as 'lavra') m-ing exactly a cloister, but this Lavra is known in many langs, starting with the Arabs, where it meant not exactly a monastery but a seclusion, recluse, living in the desert around one big church but in caves or holes in the earth, so that the monks might have been likened with ... larvae. There are nuances, of course (like this o. Gr. λαυρα = λαυρη m-ing also a street or even gully), but on the whole both key-ws are twins. Here may be added also: Ger.-Lat. (& Sl.) I_lavieren (to maneuver, like flowing water), your I_lavish (throwing money away like a lava), the herb I_lavender (poss. bc. it smells nice, as if in church Lavra --- I'm not sure), or ... Fr. I_avalanche (flows like melted lava; & don't think the r. here is diff. bc. in Sl. it is called I_lavina), & others. If we go to the Rus* there may be found their larþ |I_lar$| = larjok (I_rakla in Bul., an interesting inversion) m-ing a chest or box, that is relatively widely spread in Northern Europe, like: o. Sw. larr (now lar, a drawer), Finnish loory (t.s.), your ... I_lorry (if you ask me --- as a kind of moving chest, like the church Lavra also may be liken to a very big chest); or, if we look in the Lat. for a while, there was the Goddess I_Laverna being patroness of the ... thieves & deceivers (bc. they have the bad habit to look in other people's chests; or also like to wear masks); or, then, take your (to) I_lure with sim. m-ing. In my view here has to be also the well known Fr. I_Louvre (m-ing also a kind of dance 2(I think, court-dance)2 ), together with your I_louver (as a kind of shutter, given with o. forms: luver, lover, lovire, etc., what was a special cupola-like upper part of a room, typical for the buildings in Mid.-Ages, with holes for leaving in the sun-rays, or leaving out the smoke). Officially is said that your louver "lacks final etym-gy" & was messed with the Louvre, but ntg. is said about the name of the Louvre where I am convinced that it is one big larþ-Lavra in its church m-ing.

~ ~ ~
     Now we come (I have warned you that these inclusions are not ordered) to the strange Rus. w. I_pidzhak m-ing a coat (as upper part of a suit as dress), which speaks ntg. to the Rus* so that they have pronounced it before some time as spindzhak (from spina-back), but it comes from the Eng. pea-jacket (sea-men jacket), & that is all that is said. OK, the pea-jacket is obvious, but what is the idea behind this pea, & behind the I_jacket, for that matter (bc. I don't believe a man in jacket looks like in a pea-shell)? Well, in my view the idea is simple & it is that such man looks very nice & colourful, like ... a chicken. This may be seen by many ws, say: Rus. I_pizhon (a dandy, also I_frant in Rus. 2(from fråtz-fråtz, what the birds, & the girls, too, do, by twisting their bottom parts)2 ), one Bul. dialect as a name, Pizho (stressed on the 1st syl.; we shall return to it after a bit), your I_pigeon which is Fr. (with o. pyjon 2(read 'pizho~')2, pejon, & I_pijon, and it is named so not bc. it eats peas but bc. it says 'pi-pi', though << paj, pious, I_pea), poss. the I_Pidgin Eng., or the penguin (Sl. I_pingvin, they are birds), or Rus. I_golubchik as nice one, where golubþ |I_golub$| is a pigeon (& goluboj is the colour of the sky). ( The colour has to come from the bird, from its neck-feathers it's said, and there was o. Prussic golimban as blue, poss. taken from Pol. golebi as of the colour of pigeon, and the bird is c. Sl. with Bul. gålåb & Cz. holub & Pol. golab etc., so that it's natural for the bird to come 1st, & then it was rel-d to some Blt. guble as a swan and to o. Prussian gublis. But this doesn't explain the etym-gy of the golubþ so that, if you ask me, the bird may as well be built on the basis of the imit. 'go/gu' + ljubitþ-to-love; or, if it is the other way round & the colour is 1st then it must be smh. rel to golûj-naked 2(<< g.)2 or to the hell--hole. )
     Then I may continue with: Bul. I_frak (which in Ger. is Frack, from 'får' --- << fahren-to-travel) what is a tail-coat for you (also Schwalbenschwanz in Ger., literally: "swallow's tail"), or Fr. I_jaquette ('zhaket', your I_jacket) which just must be rel-d to their name I_Jacque (& I've heard about a parrot called Jacque), or, then, the I_Sakko /sako (Ger. /Bul. variety of t.s. jacket), or Rus. /Bul. I_zhilet /zhiletka (a waistcoat), & surely other examples (like one o. Rus. w., chikchirû |I_chikchiru^|, as a kind of cavalry-trousers). To add also that from the ment-d smw. in the beg-ing ornithology (<< I_ornis-bird) comes the ... I_ornament --- bc. of the same idea that the birds are nice & v.v. ---, what maybe can be seen better in It. I_ornare (with io orno etc.) as to decorate. Ah, & the name Pizho is one part of the pair Pizho & Penda as obsolete (or jargon) name for Bul., so called, I_martenitza (a pair of 2, white & red, pendants or tassels), which is worn on the 1st of March (& some days after) as symbol of the coming spring (an old & unique, said to be heathen, Bul. tradition); & as to the name Pendo << I_pendeo (there is also Bul. I_pandelka as a head-ribbon 2(which, I should say, has to be written as 'pEndelka')2 ).
     Ah, not that this is directly rel-d to the pea-jacket, but, still, s-ing sim., let me say smt. about the ... I_pyjama(s). It is known in many langs & is given from Per. (Urdu-lang.), where it is to be split in: pae (= pay) as a foot + jamah as an attire. This pae--πεδο(ν)--etc. might be rel-d with the small beans of the pea, but more interesting for us here is the jama-part, where we have spoken about the Tur.-Ar. church I_jami /cami /dzhamija but there is more to be added bc. this r. has to mean smt. nice & beautiful. It has to be so bc. in Bul. we all know the w. I_dzham, which is Tur. (& Per.) cam (jam for you but not your jam), as window-pane (smt. shining), then there is the I_damadzhana (also Tur., but said to be known in France, too) as a big (usually enveloped in woven cane-cover) bottle, the heard jamahiri as big area (The Arab Jamahiri), an archaic dzhamadan (being Tur.-Per. I_camadan) as a kind of sleeveless jacket (elek in Bul., but << e. as smt. for "elected" people), & also an o. dzhambazin (Tur.-Per. I_cambaz) m-ing horse-trader, i.e. one who bargains much (& I sup. it may be ment-d here bc. of the elected position of that man). But there are other ws, like Rus. (though not c. Sl.) I_chemodan (a suitcase), which is given as having come via Crimea & Tartaric chamadan (I have heard it also as chumodan --- bc. it says ntg. to the Rus*) from Per. I_jamaedan (where jamae = jamah-clothes + dan as a store); then there is their komod (a cupboard, chest, or closet) coming from Fr. I_commode as cozy, suitable (where is also your commodity, or Ger. Kommode-cupboard, etc.), where the main idea (I sup.) has to be of smt. for common usage, but it might also have come (smh.) from the Ar. world bc. this jamaedan-suitcase isn't smt. greatly diff. from the commode-chest (and cam- in Tur is written with the same let "c").
     To repeat that the bottom line in this jam- r. has to be of smt. nice, suitable & preserving, as much as all our clothes are smt. of the kind (like Ger. I_Gewand m-ing an attire but surely coming from their Wand-wall; also I_gewandt is dexterous, what may be taken as easily swerving away when needed); and there is also a touch of an enveloping (bc. the Gewand is also from I_winden 2(wand, gewunden)2 as to twist, wind), what may be seen in Bul. I_oblecklo-attire (or oblicham-to-put-on) what starts from the prefix ob-around (+ some, say, licking). Or I may recall you the old Tur. I_turban (comp-d with your verb to I_turn), which was long (up to 10 meters, smm.) piece of cloth wide only about 30 cm.; or there is also Bul. (though not Rus.) I_dreha as an attire, clothing, which correlates pretty well with Ger. I_drehen-to-turn (although it may be stated also that dreha is from I_dera-to-tear, what is the idea of your I_clothes, & the I_dress, & Rus. I_trjapki 2(clothes, but used usually with contempt & mainly for women's clothes)2 ). ( The usual Rus. w. for dress is I_odezhda, which is etym-cally derived from o. Sl. detþ |I_det$| /dezhja as to do 2(put, set, make)2, so that its m-ing is of your "to put on". ) So, and if smt. isn't "jam"-y (in this sense) then for the person doing such things (a novice, freshman, inexperienced one) the Bul* say that he/she is I_adzhamija (or ajamia /acamia --- it depends on the way of writing of "dzh"), what is Tur.-Ar. I_acemi. ( Comp. these ideas with can /I_canam in the sense of my beloved. )
     Now, sp-ing about I_dress|es, let me turn your attention to one obvious thing (which I, nevertheless, haven't seen written anywhere), namely the rel-n of the dress with the ... I_address! The latter should have been properly written as "add-dress", I sup., but such luxury of writing 3 equal adjacent lets is smt. that no lang. can permit. The idea has to be clear --- just a name is ntg., if you are properly dressed you will be well accepted, but if you have smt. more to add to the dresses, like the now obsolete Von /Wan /De /etc., then you will be met with the needed honour. On the other hand, if we go to the Fr*, then their dresser means mainly to ... tame (dressieren in Ger., Sl. etc., you prefer to use I_drill with sim. m-ing; from here is their I_dresseur-tamer), but also to enhance, build, bring up (i.e. to be well brought up is as if to wear the required in the society kind of dress); here is also the I_hairdresser-friseur (who doesn't really dress our hairs but makes them look better, "tames" them, in a way).

~ ~ ~
     Then let us speak for a while about the sugar and find whether it is ... sure or not, & about other sim-ly sounding things, but let us start from the ment-d Fr. I_chercher = to Rus. sharitþ as to I_search, & conclude that this comes from the fact that we like smt. very much, I_cherish (<< ch.) it or find it cherissable, and then look for smt. nice from the same r. by the Turks. Well, in this case we shall find there their (Ar.) şerbet |I_cherbet| as sugary soft drink (not like the sherry), which they like to drink even in hot weather (& how they like this I can't grasp, but that's another matter), or also their (Gypsy & Hin., sup-edly Skr.) şükeri (with slight modifications, I_shukaria in Bul. as jargon, Schukerie in Ger. as the same) m-ing happy gathering, jamboree (there is a popular Gypsy song going: Chaj-shukaria, pala-mande 2(but as to the m-ing of the latter I am utterly ignorant)2 which is like their hymn), or smw. around there (at least in Bul.) the w. shuker as nice, excellent, which is given from Per. şükür |I_shuekuer| m-ing thankfulness, gratitude, relish (or Thanks God). In this way we come to the I_sugar, which is şeker |I_sheker| in Tur., or I_Zucker by the Ger*, zucchero ('tzukkero') in It., zahar in Bul., sahar in Rus., etc., & going back in the time we find o. Gr. σακχαρον, Ar. sukkar, & Skr. šarkara |I_sharkara|, where the latter was not only ground crystal sugar but also a sand (in Sl. we also say sand-sugar), so that we may with clear conscience put here the I_Sahara desert too. There are diff. ideas bc. we may think that Fr. cher is shortened from şeker which is sweet, but also dry & hard, what may lead us to Rus. I_shkura or Pol. skora m-ing a skin, hide (which is smt. like the kora-bark of the trees), but also to other dry & coarse things that seep away & rub us like sand (& if you wonder why the dry sand may be smt. good then << Koran).
     As to the I_sure things, I thought they come from Ger I_sicher m-ing t.s., or from Fr. sûr (again t.s. 2(& I guessed it might have been before "sucr", bc. of the chick above "u" for missing let.)2 ) and been rel-d with the sugar via the idea that we value the sure things like sugar --- and I have made a gaffe (though excusable). What is said about sure is that the o. Fr. w. was sëur (which, I sup., has to be read 'sejur'), what is It. sicuro, Sp. seguro, & Lat. I_securus (& your secure, etc.; what, b.t.w., reminds me Rum. Sigurancia as their State Security in totalitarian times). So that the point was not in the sucking r. sak- /suk- (or the like), but in the ... cut out, separated, or taken for us thing --- which has to be the case with Ger. sicher, which makes a perfect pair with their reflexive pronoun I_sich m-ing himself, for him (what does not have to say that sicher isn't from the Lat. securus, it may as well be, but the o. Ger* have modified it in order to rel. this to themselves, bc. the surest thing is what we own) --- where the r. is sek- (<< sekira /secta, but may mutate to sat- /sut- --- << satir /Saturn), what isn't much away. But there is smt. more to be added here, the old Skr. ... I_sutra m-ing a chapter of a book (rather series of chapters), where the isolation in transferred m-ing of head is obvious, and then we may go to the Turks where they have simplified the w. a bit to their sura /I_surah m-ing this time a Koran chapter, and also to their ment-d before I_surat (to be heard in Bul. as surat too) as jargon for a face ("mug"), near to which stays again the ment-d Bul. /Tur. I_zurla /zurna as boar's snout. Surahs /sutras for Western people may not look like sure--secure but for the Eastern folks they are such, at least sacrid (<< s.) where the idea is again in the cutting out.

~ ~ ~
     And now I am going just to pluck here & there doing mostly syntactical analysis, which activity is often useful to show the hidden m-ing of the ws. Say, with the prefix ad- may be cited (besides the ment-d advocate, also) Lat I_adoro (-are) as to adore (adoureur in Fr.), awe, honour, hail, & the like, but as far as in the Lat. it splits in ad + I_oro it has to be clear that the stress here is not so much on the awing (saying "ah /oh") as on the oro-sp-ing (i.e., if your tongue isn't moving fast, if you can't, as they say, catch the stars from the sky & fling them under the feet of the object of adoration, you better leave the adoring to others). Then there is also your (i.e. Fr.) I_advertisement for which we may look in the Lat. & cite their I_adverto as to reverse, point, attract (attention of the buyers), but I will 1st recall you t.s. Fr. I_reclame (also in the m-ing of returning back, Ger. & Sl. reclamieren, re + clame-claim), & then propose one multilingual splitting in: ad + Wert (Ger. for a value) + the "mint"-suffix! This is useful bc. from the reclame we may extract the idea that all the money for the ads are to be taken back from the pockets of the buyers; or else, from the advertisement, that this is smt added to the price of the product (as much as the ... I_surprise, b.t.w., has to be smt. 2(else)2 added to the price, smt. for which we haven't paid & receive it gratis), hence, the given for the ads money has to be, again, taken back from the buyers (even that part of the money intended for other potential customers who didn't bother at all to by the product, or listen to the ads). So that this was remarked for those who like to listen to the commercials.
     Then there may be ment-d the I_privilege which (obviously) is an adding to the village --- i.e. for our people only! ( And the I_village surely is Fr., coming from their ville as a town, but the villa is Lat. & older, so that it might be built from the bi- /vi- syl., either as tents 2(inverted "V"s)2 or as on stakes 2(like "V"s)2; in all cases this syl. is important here also bc. of the known Fr. I_bivouac 2(bivak in Sl. etc.)2. ) Then the I_problem has to be smt. pro-, for what smt. or smb. is to ... be blamed (but << b.). Or then the I_approach has to come from the ... roach, don't you think so? ( Well, there is smt. scratching in the "roach", smt. like in the roads 2(& like in Rus. 3(mezhdu-between)3 I_prochem /vprochem m-ing "b.t.w.", = to Fr. "a propos", or even shorter in Rus. as I_kstati saying "smt. k-to the tatþ |I_tat$|-dead")2, so that let us not be bothered much here. ) Or, maybe, the I_information is smt. ... formal, rel-d to the form, not to the core of the matters (though << forma, which is also smt. firm). Or there is your I_nevertheless, which doesn't literally say that it is t.s. to us, or that we wish it in spite of some objections (which is the case with Ger. I_trotzdem 2(a pråtz-fart to you, I would say)2; or with Bul. våpreki 2(smt. crossed)2, or with Fr. I_toutefois 2('tutfua' --- i.e. "to tout-all I 'tþfu'-spit")2, all m-ing t.s.), but shows that you (i.e. the "Great British") are very ... radical & are satisfied with ntg. less than what you state (a ruler's psyche, I should say; though practically t.s. says Rus. tem ne menee 2("not less than this")2 ). Or: what the w. I_opportunism says to you? Smt. to what we say: op, or up (or, maybe, have found smw. in our heads, as part of our ancestral memory, even the Rus.-Skr. ... ud-penis?), or oppah ("that is the moment", some oriental exclam.); or have we to combine it with the port (as place where the horses stop --- bc. their drivers have cried 'tþpru' to them, as I have said)? I sup. that oppah is the quintessence, and the port may be dropped (though it is present, as also in the Fr. I_report-information or rapport-agreement or I_apport-fetching, but it is not needed for the analysis).
     Or then: have you thought that the I_fresco|es were so called bc. this was a way of painting on fresh walls (freshly whited), so that the colours become mixed with the lime & stay longer? Or that Fr. renommèe |I_renommee|, that you have rendered to renown, is smt. that has started from our name (from us), but now returns to it (each time our name is said); sim-ly with the I_prestige, that is smt. that goes pre-before us (before we set our foot on the stage, so to say)? Or also that the I_vehicle must be smt. vehement (powerful &/or fast)? Or that the Eng. I_present has its both main m-ings bc. this is smt. to be sent or given, but the reality is also smt. that is given to us (by the gods) or is smt. that exists pre- we can sense it (in Ger it waits for us 2(Gegenwart)2, in Rus. stays put 2(nastojashchee)2, and in Bul. is smt. real that acts 2(dejstvitelnost)2 )? Or then that the I_risk makes a perfect pair with the rescuing |I_rescue|? Or that the I_vocation just calls us (with Lat. voice), what may be proved also by Ger. Berufung & Sl. prizvanie, both ws m-ing t.s. & built in t.s. way (in Ger also the shorter Beruf is a profession)? Or take the rel-n in Eng. (bc. I state that it exists) btw. I_difficult & I_different, where both ws start with some dif- (what must be m.o.l. sim. to dis- what is Fr.-Lat. prefix) m-ing smt. diff., then the 1st w. ends with -cult (what is in the sense of diff. 2(& mark that I shorten only the w. "different")2, i.e. of diff. culture 2(what is from Lat. cultura m-ing: cultivation, care, education, etc.)2 ), and the 2nd w. ends on smt. having given your (to) render & has to mean again smt. made diff. (what it also means), but why should diff. things be difficult isn't yet clear. Well, I'll tell you: this is bc. the other things aren't like ours, we don't know them very well, & this provides difficulties for us; but also bc. there is some branching of the ways, we are on crossroad, & this causes problems for us.
     But to go further. Have you thought that the I_Feder-feather must have given the ... I_federation (with the obvious idea that, although each feather is weak, taken in a bunch they show strength --- << fascis with sim. idea)? Or that the I_disaster|s happen when we don't care about what the ... asters-stars tell us & try to go against our destiny? Or that (maybe) the I_stereo things (like -phone, -scope, & -type) come from the ... I_steer|ing (Steuer in Ger., we have ment-d it) with the idea that with one eye we can't steer well? ( It might be that here I imagine nonexistent ideas, bc. the stereo comes from o. Gr. στερεοσ m-ing: solid, hard, voluminous, high, or cubic power 2(in math. sense)2, i.e. smt. that is easy to be seen & difficult to stir or move, and this might be the reason for this rubbing & scratching str-; but, on the other hand, for the Steuer is given only relatively new o. Frisian stiura, & the m-ing of steering wheel of this Ger. w. may come bc. of some scratching &/or of avoiding of smt. solid; and, besides, we need to steer when the obstacle to avoid is with big dimensions, so that some rel-n may as well exist. ) Or then: what is a I_slogan? I would say this is smt. that we I_sling around, smt. long or I_shlong, what is schlang (long) for the Ger*, but for the Heb* exactly shlong (at least I have met it so in a book) was ... a penis? ( In the Sl. this w. doesn't sound bad bc. it is losung & is taken directly from Ger. I_Losung with t.s. m-ing, or as password 2(although also as ... animal's droppings)2, coming in turn from lösen as to solve, where, resp., Lösung is a solution 2(& then the droppings are some solution)2. )
     Or, have you thought about how it is better (grammatically correct) to say --- I beg your pardon, my dear readeresses --- to I_suck or to I_blow? Bc. there are nuances, & although the act is really sucking most people prefer to use the reversed action, the blowing, as a kind of masking --- a duality (or, hmm, 'duhality' in Bul., from duham-to-blow), but how diff. the involved thoughts are! ( Especially a Ger. guy may chose btw.: I_lecken-to-lick, I_lutchen-to-suck, & blasen-to-blow; and if to a prostitute he can pose directly the question "Kanst du blasen?", he will never use this hoarse form in conversation with his wife or beloved, he might only indecisively whisper smt. like "Möchtest Du mir nicht ein wenig lutchen, meine Süße?". ) Or take also this peculiar Sl. rel-n btw. mudû |I_mudu^| /mådi (testicles) & mudrûj |I_mudru^j| /mådår (wise); as much as btw. my I_Urrh & Bul. I_kur-penis (about 2(or with, as an Emanze would say)2 which every man thinks)!
     Or another strange rel-n in the Sl.: btw. mochþ |I_moch$| as a power or strength (from the r. of I_mogu--mogul--maha--major--etc.) and I_mocha as a ... piss, urine? This was in Rus. (in Bul. the power becomes I_mosht and the piss is smt. else, like on the West), but it is c. Sl. (mochitþ |I_mochit$| in Rus. or močiti in Cz. is to I_moist 2(so that count this w. too)2, mochà in o. Rus. was rainy weather but in Church-Sl. was a bog, there is Cz. moč or Pol. mosz as wet place, etc.), what goes to the ment-d macerate, mix, etc. so that it isn't only Sl., but the only explan. I could invent to clear this rel-n is that here maybe the old fables about the ... giants are meant, namely that they were so strong that squeezing even a stone left water out of it (or that one will make the pants wet just seeing them)! It may be, or may not be so, but in Rus. this rel-n is very strong bc. the phrase "I haven't the strength" is 'mòchi net' where "I can't urinate" sounds as 'mochì net', and if you rely only on the stress the diff-nce is very thin.
     Being on Sl. tune let me tell you also why the Rus* don't deny now their verb mozhno-may-be (or it's allowed or poss., from I_mozhet-to-can) as ne mozhno, as they have done in the old times (one may find this reading their Gogolþ) & as all the other Sl* do (at least the Bul* do this bc. it is grammatically correct), but say nelþzja |I_nel$zja| instead. It is poss., of course, to have exceptions (as, f.ex., the Eng. usage of "That's me" instead of "That am I"), but there has to be an explan., however funny it sounds (and in this case you think that w. with one let. doesn't sound solid, I sup., & with "me" it is short enough & you may "moo" as long as you wish), so that, what has to be the explan. here (taking into account that there is no verb lþzja in the Rus.)? Ah, but don't look in etym-cal books, neither ask the Rus* --- they don't know it. Still, the answer (acc. to me) is simple, bc. there may be no verb lþzja but there is the verb leztþ |I_lezt$| /(ono-it lezet) meaning to enter --- so that (having read this book you have to get that) this is the idea of putting smt. gusto in the mouth (or smw. else). And then, come to think of it, the same is the idea behind our Sl. gain, or benefit, which is polþza |I_pol$za|, i.e. polezet-will-enter!

~ ~ ~
     Ah, some more small inclusions. There is the Rus. w. I_blatnoj /blatnaja m-ing smt. (usually a w.) from the world of the outlaws & bandits; in a sim. sense also as smt. bought or received unofficially (po blatu, what was the widely used way for finding the wanted things in the totalitarian times, or, I sup., in the USA for hard drinks under the Prohibition Law). This obviously has to carry the idea of sinking in the bog (I_boloto in Rus., blato in Cz. & Bul., bloto in Pol., etc., o. & c. Sl.) of sins, but the etym-sts said that the bog was rel-d to the white colour, bc. in Lithuanian baltas was white, in Albanian baltë was mud or a bog, there was North-It. palta and even Skr. I_jam-balas as a bog; and as to the jargon blat /blatnoj is cited Rus. blat as a thief, Pol. blat as a helper of thieves, or as a bribe, which was Ger. & Heb. blat as paper money which are I_platt-I_plane, where were also: Ger I_Blatt (a tree-leaf), your I_blade or Sw. blad, Ger. Blume-flower, your to blow & the I_bladder, or I/G. r. bhel- as to swell. Well, I can't agree here and may thank them only for the jam-balas (which is like a jam & also smt. with bubbles) & for your bladder, but we have spoken about ws. on bo- /bu- which, anyway, are not platt (this is a mixing of ideas due to the bursting of the bubble); also the bog isn't so much belûj |I_belu^j|-white (<< b.) as it is black or grey, so that the bottom line here has to be the sinful bog.
     Then there is also the Rus. jargon I_shpana as a bandit, thief, bad guy, which, in my view, has to come from the I_spy (Späher in Ger., I_shpion in Rus.; especially taking into account that the tracker may smm. also be called spy), & it sounds a bit coded (what is important in that circles). Surprisingly for me (well, not much) the Rus. etym-sts give the jargon from the w. ... Spanish (read as shpanskij) in sense of a corsair --- but, what these southern guys will search in the cold Russia I can't get; besides, in this country the people become impressed (mainly in the times of Stalin, but also earlier, under the Tsarism) not much by foreigners as by spies (called stukachi, I_stukach in sing., from stuchatþ |I_stuchat$| as to knock on the door, but also as jargon for giving out information to smb.). Then the I_spy is smh. rel-d to the space bc. he /she pierces it (with a glance), goes fast through it, as a ray, or as a thrown I_spear (to remind you the name of Shakespeare); or maybe makes a hole where from water jumps out in form of a I_spa (Ger. Spa, read 'shpa' 2(what reminds me the ... medicament Noshpa as poss. saying that taking it you will need no more spas)2 ).
     Then I would like to add a paragraph with some imits, mainly Ger., but << I_Joch /jugum, now as saying "oh no"; << also the Artz-surgeon, who makes 'hråtz-kråtz' to the patients, & in this cluster may be ment-d also their I_Harz as a resin (gathered by incising of pine trees), as also the I_Erz, what is an ore & has the deriv. I_erzeugen ('ertzojgen') as to produce smt. Here may be cited Ger. I_jauchzen as to celebrate (to cry 'jee', 'juu', hurrah, or 'jihuu' --- << igra), but this is a twin with jauchen what this time is to ... fertilize, bc. it's built from I_Jauche m-ing a dung (or rather a lajno-shit bc it must be liquid --- in order to allow for smb. to slip there & fall & begin to curse --- you know how); here is also the short jäh ('jee') or jähe |I_jaehe| as precipitous, slumping, unexpected, but the exclam. sounds diff. in their I_auch m-ing "also" (where their I_also is "hence" for you). Near to this is also I_jammern m-ing to cry with tears, to mourn, what was known in the Skr. where I_Jama (in Ger. writing, i.e. not 'Dzhama') was the god of death, and occasionally I have jumped to the conclusion that even Fr. ... I_jamais ('zhame') m-ing "never", the same as It. giammai ('dzhamai') or even I_mai, has to be here (& then, maybe, Fr. I_rien m-ing "ntg." has to be again some cry --- << revetþ-to-cry)! There are other imit. ws, like: Ger. I_Bach (a small river, rivulet --- bc. of saying 'bah /buh' when one jumps into it), the I_Brief (a letter, though not as char.; from here is your brief & the briefing as short talk --- smt. like 'båra-båra' /blah-blah, but << brevis as source for these ws, where the idea is diff.), and their I_Sumpf being a bog, morass (smt. that sucks us fast). Or I may add also their I_ohne m-ing "without", where the idea of not liking such situation ("oh, no") is obvious; your w. I_without is also interesting as strange (though logically correct) negation of "with"; and our Sl. I_bez (t.s.) sounds as if a bee has buzzed around & flied away. There is also a Bul. dialect hich m-ing "ntg. at all", which is from Tur.-Per. hiç |I_hich|, which (if you ask me) makes a perfect rel-n with the Eng. I_hitch, though the etym-sts don't say so and, citing some o.: hyche, hytche, & the like, go only to your I_itch, & even this they say with doubts (where I think that the m-ing fits, bc. some still believe that if one's hand itches one has to receive 2(or v.v., give smt. --- I can't tell you for sure bc. I don't believe in such signs)2, i.e. there is 2(or, then, will be)2 ntg., or the scratching is accepted as sign for eager, impatient wish to have or make smt.); or take your I_ouch (some oh /wow), or << oaf & Ulk. And there's also the It. "between" which is I_tra or fra, where the thrusting (but after turning your attention to this) into smt. is obvious.

~ ~ ~
     Now, this being afterthoughts, it is allowed for me to make also some last moment additions, right? They concern first some commentaries of very o. vedic names from about 1st mill. B.C. (out of "Älteste Indische Dichung und Prosa", by Mylius Klaus 2(just that I don't give all nouns with capitals)2 ), given in alphabetical order and mainly with rel-ts to ment-d before ws; well cleared things (like agni being a fire, or Bhaga being a god, the known mantra, etc.) we shall miss, but smm. I may add some more explan-s when needed. So I_atman was main category in the philosophy of Upanishads m-ing individual soul so that << Ger. Atem; Brahman as masc. was a priest but as neut. was world soul (and in both cases this is still some buzzing or bravo sound); Brhaspati ('Brþh...') = Brahmanaspati was a priest btw. gods what confirms that pati (<< p.) has to be like pater /father. Then I_Chandala was one from the lowest social group, what is still present in Ger. Schande (<< S.) or Eng. shame; dakşina |I_dakshina| was a grant to a priest or baksheesh, so here we may think that the 1st syl. is dar-donation (<< d., danþ) and it is combined with the known Tur bakşiş |I_bakshish|; then Danu, Dasa, Dasyu are some demons where, I sup., the m-ing of hitting (some "dunn" on the head) is hidden; and also I_Dhatr was one of the gods-creators, what is almost t.s. as our Sl. breathing, Bul. disham (or dåh |I_da^h| as a breath, what in Rus. is dûhanie), so maybe this was his way of doing the things, breathing on them. Then follows I_hotr ('hotri', or rather 'hotrþ') as main priest in various rituals what may lead us to the known host (<< h.); then there are two peculiar (for the Sl*) ws, I_ida (read 'idþja') & ila, what was so called divine personification of offers with milk & butter, but I_eda (<< e.) in the Rus. is food; and I_Indra in old vedas is the king of all gods, what, I am sure, has to be split in "in + dra", m-ing that he enters "in" all the things and crushes what he wants.
     Then with the let. "k" we have: I_Kala as god of the time what obviously gives us the calendar (<< c.), but it is poss. to be so bc. of some calo-to-call, some chiming (<< kolokol); then kali was the worst throw of a die so << kal-mud; then kşatra |I_kshatra| /kşatriya was a representative of the mundane power, i.e. tsar /Caesar, but this reminds me some swishing sound ('shåt') in cutting of smbs head. Then on "m" we have: Manu as the ancient father of the men; marut as many gods (usually rel-d with Indra), what m-s mare /many things; I_Mitra (but << M.) as (god of the) world, the earth (hence << also mir, Pamir); and I_Mrtin ('Mrþtin') as (god of the) death (so that << smertþ-death). On "p" we have: I_Pani ('Panþi") as craftsman, or some demons that stole cattle, and he is observed as pra-image of the Gr. Pan; Parameşthin as (god of the) air but meant as Sl. par-damp (<< p.); I_Parjaniya (surely 'pardzhaniya') as god of the rain (sound imit.); I_Prajapati as absolute creator (god) from middle-vedic time, i.e. pre-pati-father; Puruşa |I_Purusha| with 2 m-ings, 1st as a giant who comprises the whole earth (smt. like Rus I_porosha 2(newly fallen snow)2 or I_purga 2(snow-storm)2 ), and the 2nd is of a world soul (what may lead us to Lat purum-pure as pure idea of the things); and Puşan |I_Pushan| as god who portiones the food of gods, what may lead us to Eng. push, but also to Bul. pushen as smoked (food). With the next let. there are: rajanya /rşatriya as the known raja-ruler; rathantara as often used melody in singing vedas; rg ('rþg') a syl. (it may be smh. rel-d to Ger Rege-speech); rşi ('rþshi') m-ing old, kingly, saint + roi, used for ancient sages; rta ('rþta') with m-ings like world order, religious way of life, saint truth, what leads us to Ger. Reich & the rituals; and Rudra is like Şiva and destroys, breaks, crashes.
     Then there follow: Sambara ('Sþambara', rather 'Syam...'), an alien to Indra demon (pure shame, I sup.); savitr, divine instigator, driving force (smm. also the god-sun), what is nearly the same as Rus zavoditþ |I_zavodit$| as set into motion, wind up a spring; I_soma m-ing several things like name of god (smm. the Moon), plant out of which some opium beverage is made, or the opiate, what as sound has to be a sucking (like the soup), but as m-ing is the soma-body (<< somatic); sraha as ave-awe, m.o.l. Sl. slava-glory; and I_Surya as morning light, the god-sun, what is exactly Sl. I_zora (<< z.), but this Skr. variant speaks also about some launching or sliding (in form of the ment-d Bul. jurvam). And here let me turn your attention to the 4 ancient "elements" (or deities), namely: agni-ogonþ-fire, indra-water, soma-earth, and para-par-air. Then there are also: Tvaştr |I_Tvashtr| ('tvashtrþ') as the god who has created the forms & images, what surely gives us directly the Sl. (Rus.) tvoritþ-to-create (<< t., or tvoretz-creator); Uşas |I_Ushas| as goddess of the morning light, Gr. εωσ (<< eøs), what is in the sense of issuing; I_vaisya ('vaisya') as the known vassal; varna as the four of social groups (brahmans, kşatryas, vaisyas, and shudras 2(here given rather as 'syudra')2 ); I_Varuna ('varunþa') as king of rta-world, guardian of the waters, what leads us to the voda-water, Bul. I_vir as water-basin, Bul. vrja as to boil; I_Vata or Vayu as a wind, what is exactly the Sl. I_veter (<< v.) m-ing t.s.; and we shall end with the demon Vrtra defeated by Indra, what I may link to the virus. In this way, I hope, I've demonstrated to you how after reading of this book many really ancient ws can be explained (if not often predicted).

~ ~ ~
     I would like to add also some remarks about some of the used here langs. Let me begin with the Tur. one, which I have counted as modern Ar. but this isn't quite so. I mean, that it is an isolated lang., its core isn't Ar., what is Ar. is probably about 10 per cent, but then I have used exactly that part of it, and in many cases it is also Fr., or It., etc. (take f.ex. the ment-d Tur.-Bul. dirnik & Fr. derriere). Hence, I have not come to errors in sense of rel-ts and old ws. As to the Tur. lang. being exceptional, let me give here a dozen ws in Tur., and comment them a bit, in order to see whether they look like smt. Lat., or Teu., or Sl., etc. I will take the following ws (1st some verbs): to work --- işlemek |I_ishlemek| (where the r. is iş what means "a work" 2(though emek is also the same)2, what looks like ntg. known), to sleep --- uyumak (also ntg., and a sleep is uyhu or düs 2(where this is similar to Ger dösen as to dream)2 ), to run --- kaçmak |I_kachmak| or koşmak, where this time may be seen smt. Lat. where from your "to I_catch" comes (what in It. is I_cacciare, or il cacciatore is a hunter --- the point here is in the cry 'håsh' /'kåsh' to drive smb. away), to eat --- I_yemek, and yem is a food (mainly for animals), what surely is like the Sl. I_jam m-ing t.s., and to drink --- içmek (and içim is a gulp, taste, aroma), what also says us ntg.. Then let me give 5 nouns: a bread --- ekmek (m-ing also to seed, or a food) --- ntg. buzzes in the head, a milk --- süt |I_suet|, and sütlü is milky, what may be grasp as some sucking and also sugary but can't be rel-d with other langs (there's the w. sutljash in Bul. as rice-pudding, for which I thought must be smt. Fr. but it isn't so, & maybe it is exactly Tur.), a butter --- yağ (with soft 'g') --- also ntg., a meat --- et (and fleshy part of a fruit), what must be just smt. for eating (but this is similar in many langs and then isn't interesting), and an egg --- yumurta (also a testis) --- also no rel-ns with other langs. And at the end some adjectives: good --- iyi (good, nice, beautiful --- i.e. some 'ay' /'ey') or hoş (t.s. --- what is like the Rus. horoshij or Ger hübsch), bad --- kötü, fena, or pis, where for the 1st << Kot-garbage, the 2nd poss. has to be taken for pena-pine, and the 3rd obviously is some pissing, hot, --- sicak ('sidzhak', also hot weather) --- ntg., cold --- soğuk --- ntg., and strong --- kuvvetli, takatli, or kudretli, what also is ntg. like strong /stark or silen or powerful etc. (though reminds me about the Sl. kovatÞ--to-smite). So I think I have convinced you.
     Now let me add some thoughts about the Gr. lang. (and from here also about the influence of the Gr* on the Western world, even so general). I don't like it bc. of the ... phonetic, of course. They have neither 'sh', nor 'ch', nor 'zh', and I don't think one may find contemporary lang. without at least one of these consonants (there's the Lat., but nobody speaks it today 2(maybe also for these reasons)2, and then it turns out that they have "infested" the Lat*), and in o. langs, as you have just seen again, this lets were present ('ch', 'dzh', 'sh' & also 'sþ'); more that this, they (the Gr*) have never had both 'b' & 'v' (either one or the other); they haven't even the let. "u" (they are forced to write "ου"); instead of this they have some not used nowadays lets (which can be build as combinations of other consonants. This is diminishing, lessening of the poss-ties, confusing things, this is not like in (other, or more-) ancient langs; they have not given smt. really new to the western world, they have just carried things to the West, but in a distorted way. That's what they have done, and I am convinced that without the Gr* all really ancient (Skr. etc.) ideas would have reached the West and maybe even not later! ( In a way I may draw a parallel between the Western world without the Gr* in old times, and the Western world without ... the communism in recent times; poss-ly they were needed in their time 2(going from the assumption that if smt. has happened then it was needed to happen so 3(say, a bomb to be thrown over Hirosima; or, else, the twin towers in New York to be destroyed)3 )2 but on the other hand it might as well have been avoided, or performed better. ) And, besides, they are also an exceptional lang., there are nor Gr. languages (as there are Lat. or Teu. or Sl. langs). And if you look at contemporary Greece, well, you better don't look at it, many things there are rotten (even the very democracy, but that's of another "opera", so let us not discuss it here).
     And now I am coming to the It. lang., which I have begun to study in old age, and I'll tell you: it is very ... funny lang.! And all this has begun in some sense in a Gr. way, bc. they wanted to diminish the lets (I don't know why) and use only 21 lets (the Gr* have 24, but there are: φ, ψ, θ, ζ, and ω, which might have been treated in a better way, as combinations of 2 chars), without: "j" "k", "w", "x" and "y", but they use "c" & "g" to be read in 2 ways (as 'ch' /'k', or 'dzh' /'g'), what isn't a proper way (but is accepted in many langs). Still, this isn't so bad, but they have simplified all vowels to the utmost (to the basic 5: 'a', 'e', 'i', 'o', 'u' -- what is good in a way), and don't like whatever combinations of 2 or more consonants, so that they say, e.g.: il (that's for masc.) I_fatto instead of fact, atto for act, etc., then bianco for white, blank, il piatto for plate, etc., and even la (what's for fem.; and these are all the genders, they have no neut.) I_bibbia instead of the ... Bible, what is not only not serious, this is childish! They have rejected the use of the let. "h" in the beg-ing and say, f.ex.: umido (for humid), omo (for homo), onore (instead of honour), what may be accepted as strong wish to write what they say, but there are also funny ws, like: la zappa ('tzappa', a hack), la zattera (a float), la zucca (a pumpkin), il prezzo (price), (il) mozzo (broken, or as noun smt. like chap, guy), la zampa (a paw), il zaino (a rucksak --- I can't tell you why this w.), la I_zuppa (a soup), etc., what is, frankly speaking, baby-talk. Or they may smm. change genders by a wish, like their il giorno (a day, << g., jurvam), often becames la giornata.
     I beg you to understand me correctly, I liked this lang., and continue to like it, it is just nice, it sounds beautiful, every w. ended on a vowel (and, f.ex., as far as the Lat. prep. ad doesn't end so they simply ... reverted it and say da), they have found the shortest poss. prefix, "s-" (m-ing "ex-", "dis-", or "un-"), they attach often pronouns or preps to verb forms, what shortens the speech, they have the easiest phonetic, and other things. For example they say: I_scusare ('skuzare', to excuse, and scusatemi for "excuse me"), sfortunato (unfortunate), sfuggire ('sfudzhire', to go away), sbriciolare ('zbrichiolare', to break, crush, trosha in Bul.), scavalcare ('sk...', to dismount 2(from a horse)2 ), I_smettere ('zmettere', to cease, resp. smettetela is "stop with it"), glielo (smt. to him or her), and so on. But in the same time many ws sound comically, bc. of their lack of proper consonants, like: lo (for masc., too) schioppo ('skioppo', a rifle, in Bul. it is sound imit., pushka), I_sbarazzare ('zb...', to clear, make free, put in order, and in Rus. it is ubratþ |I_ubrat$| /ubiratþ), scattare ('sk...', to click, shtrakam in Bul), la scelta ('sh...', a choice) la scatola ('sk...', a box, jashchik in Rus., bc. it clicks smh.), I_zoppicare ('tzoppikare', to go limp, I_kutzam in Bul. --- to see that the ws sound sim.), la freccia ('frecha', an arrow, strela in Rus. /Bul. 2(what sounds better)2 ), I_chiamare ('kiamare', to call, & in Rus. there are: krichatþ as to cry, klichatþ as to call, resp. I_klichka is a given name, alias), chiacchierare ('kiakkierare', to clatter, kljukarstvam in Bul.), chiedere ('ki...', to ask), la chiesa ('kieza', Kloster-monastery, though rather church), la chiave (a key, kljuch in Sl.), or chiappare (to catch, but this is smt. broken and may lead us to your I_chap 2(& la I_chiappa is a bottom)2 ).
     So that this lang. is not for grown up people (and I don't speak about double & triple negations), but it's nice (as it often happens in life when what is correct is dull but what is pretty is brainless); it is better then Fr. in many cases (concerning the vowels, writing of the lets in order to read them correctly), but in some others (baby-talk, and poss. the grammar 2(bc. I can't imagine smt. more difficult then it: they have 5 only past tenses, 14 different tenses at all, not counting passive case and continuous tenses)2 ) is worse. If you now ask me what Lat. lang. to study I should advise you to try Sp. (but maybe this is bc. I don't know it), and Fr. can take the turn if they, either decide to read (again) the last lets, or then discard them. And let me use the place at the end of this analysis to explain one puzzle, I should say, in It., namely why I_caldo for them isn't cold but hot, where freddo is cold (what might be understood). Well, maybe the simplest explan. is that they have associated it with the calorie & calo-good things, and with their limited phonetics they haven't found better w. (as is the case with diff. forms of the verbs to have 2(avere)2 & to be 2(essere)2, where the 1st becomes: ho, hai, ha, abiamo, avete, hanno, avevo, avevi, ... ebbi, aveste, ebbero, ... avuto, avro, avrai, ... avrei, avreste, avvrebbe, ... abbia, ... avessi, etc., and the 2nd becomes: sono, sei, e 2(b.t.w. exactly Bul. e for the same form)2, siamo, siete, sono, ero, eri, era, eravamo, ... fui, fossi, fu, fummo, ... stato, sono stato, ... ero stato, ... saro, sarai, sara, saremo, ... sarei, saresti, sarebbe, ... sia, ... sii, ... etc.); such things happen also in the Fr. So, and let me add also that the It* have a peculiar view to the ... walls, there are 2 kinds of walls, such that build the edifice, which are il muro, and such that look like smt., the inner part if them, which are il I_parete, bc. they appear in some way (this is a par-damp-air thing),

~ ~ ~
     Well, on this place --- the book being (as said) an open system, & the material in its scope being practically unlimited --- I shall do better to finish it. That is also my intention (bc. 500 pages are enough) but before this I will make my final suggestion concerning the invention of one I_world-wide I_alphabet --- bc. without one & single alphabet for all the people on the globe we look as if illiterate, or analphabets, & this isn't a nice thing. It might have been tolerated in the times of Homer or Alexander The Great, or Caesar, etc., even in the times of Carl the Great, or Fr. Kings Louis, or Rus. Peter the First, or even before the World War One or Two, but not in the times of the Internet & total communications btw. all people & nations. So that I will do my duty, but, as always, in parentheses.
     [|I_suggestions| The ideas that I apply here are, in fact, not new, they were used many times & in many langs, but there has never been global look at the things. We may, surely, just combine all the chars from all the alphabets but this will be the worst poss. decision bc. it will turn out that all chars in the world are more than 100, even more then 200, when including all the modifications & nuances in pronunciation; and we have to think not only about the memorizing of all these chars (i.e. to relate them with the proper sounds), especially when only about 1/5th to 1/10th of them are of real interest for us (in a given alphabet), but to be capable to place them all over the keyboards (bc. nowadays we almost don't need to study more how to write by hand) in an easy for using way (bc. we may place 1000s of alphabets there but they will be invoked with several more key strokes, & we have to look into all these 1000s of tables 2(or memorize them)2, what would be very tedious). So that we have no other choice than to use some basic char set and place some modification chicks (strokes, or points) over them as this is done for mills; but we have to make the effort to distinguish the modification chicks from the proper lets of the alphabet, as also to be in position to get the right reading with a look of only one char (no matter which) ahead --- bc. it is a crazy idea (I beg your pardon but that is what it is) to need to read 3, 4, smm. 5 chars ahead, & even in such cases not to be always quite sure as to the proper reading (say: how to read "read"?). In other ws, this means also that the lets of our alphabet must, surely, be read just how they are written, & always (if not modified) in this way (not write, say, "a", and once read it as 'ei', once as smt. btw. 'a' & 'e' ("æ"), smm. as elongated 'a', smm. as 'o', or in other ways, but never like the old Lat. 2(& not only)2 'a')! I may call this, with your permission, WWYS principle, as abbreviation from "Write What You Say".
     It would be a good idea to set an upper limit of 32 basic chars (or, better, char. positions on the keyboard) --- by diff. reasons: bc. it is so in many alphabets (as far as I know, nowadays only in the Rus. are used 32, and in most of the other langs they are less than this), bc. this is a power (5th) of 2, bc. that is how (the basic part of) an usual keyboard looks like, and (if you like it in this way) bc. this isn't big number & all chars may be easily memorized. Then all chars are to be divided in 3 major categories: vowels (V.), consonants (C.) & modifiers (M.), where only the Vs & the Cs are lets in the proper sense. The Ms are to be printed (usually) above the lets (what was the initial understanding under DOS operating system, and the "Back-Space" key was meant to differ from "Delete"), but they must have also names & graphical images (for using with primitive teletypes &/or by spelling). With this strict distinction & without any mixing of the functions of the chars (no dumb "e"-s, "b"-s, or whatever, no "e"-s used as Ms, etc.) it will be poss. to make lang. independent reading of each written text (& v.v., I sup., though this will be much more difficult) what is of very big importance (in my view); besides this (or as part of the analyzing of the text) will be easy to make a program for automated splitting of the ws (what is a difficult problem in Eng., & bc. of that it is usually not done) --- the simplest rules may be as follows: the Ms go always with the previous let., consecutive Vs are not to be divided (bc. they may form diph- & triph-thongs), all C-Cs can be split (even 'd-zh', what may make sense, but there might be exceptions so that look at this as simplification), in V-C & C-V case splitting should be allowed only when the C. is a single one, & in this case splitting before the C. is to be preferred.
     Now a bit more concrete, let me go to my draft proposition for a world-wide alphabet, though without going into much details (what I have done in another place, in a paper),. The basic Vs are to be only 6; the (basic again) Cs have to be 19; and the Ms must be 10. This makes 25 basic lets, and the Ms have to be divided by 2, bc. we don't need upper-case Ms, hence we are done with 30 char. positions and have a small reserve; besides, the Ms not only include the stressing-char., but some of them are already existing in each char-table as special chars. ( We might have left even more place in the char.-table by avoiding the coding of all the upper case lets using only 3 chars: for permanent switching to upper case, for t.s. to lower case, & for one-let. switching of the case, but this may cause many problems when splitting or editing files, and, at t.s. time, will give no economy on the keyboard, so I don't think we have to go to this extremity. ) The 6 basic Vs are: i, e, ә (the latter used in place of our old 'å' 2(bc. we must have ntg. above the lets)2, but read exactly as in "her", not as in "but"; and I think it has to be observed as basic V. bc. it is present in many langs., especially in the older ones), and a, o, u; they go in this order & may be grouped, either in pairs (as i -- e, ә -- a, o -- u), what stresses on their likeness by pronunciation, or in triples (as i -- e -- ә, a -- o -- u), what is motivated by the movement of the lips forward & closing of the mouth. With the use of the Ms (only the 1st 7 of them) are build the modified Vs (42 --- up to 7 poss. variants for each of the 6 basic V.); and there leave all poss. diphthongs (or more consecutive Vs, basic or modified) allowed, which I prefer to call combined Vs. The 1st (& most important) of the Ms (but mark the order) are to be signified, resp. with: 1 point ("•"), 2 points ("¨"), small circle ("º"), short line above ("ˉ"), chick ("ˇ", or, better, a cup), inverted chick ("ˆ", or a cap), & tilde ("~", used for making of nasals); and the m-ing of the 1st 6 Ms (•, ¨, º, ˉ, ˇ, ˆ) is to modify the basic V. (on the left of the M.) to one of the same basic Vs (in the above-given order of Vs: i, e, ә, a, o, u). I mean: you want to say the basic V. but say the modification V. what is heard as a modified V. --- e.g.: for the classical "ä" or "æ" we have to write "a¨", for "ö" or "œ" --> "o¨", for the Rus. "û" --> "ә•"; for their unstressed "o" --> "әˉ"; for their normal "e" (which is smt. btw. 'i' & 'e') --> "i¨", for their "ë" --> "iˇ", & many other cases in diff. langs (I am trying to be concise).
     But there are many details left. Like that the usual "i" has to be without point above; and that not only this let., but some of the others, have to be redesigned in order to be made proportional, & this not only in their width but also in their height (for to make easier to put the special marks of the Ms above them, no matter which is the basic let.); and that the WWYS principle means that there will be no way to tell equally s-ing ws (like our & hour, or high & hi, or I & eye, or by & bye & buy, etc.), or nearly equally if they are pronounced equally (like man & men, or bad & bed, etc.), one from the other! ( There are some chars left, so that there might have been added one or 2 non-readable chars as Ms., but though this is poss. I am strongly against it --- bc. of causing problems by automated analyzing of the heard text; so that the Eng*, f.ex., have the choice: either to write such similar ws just in t.s. way, or to modify them in order to make the distinction poss. ) There are strange moments also with the 'j' sound (like in yes), which isn't normal V. (bc. it can't be pronounced alone, as a syl.), but it isn't also normal C. (bc. it combines with other Vs making diphthongs 2(& a diphthong, say, 'je', as in "yes", isn't t.s. as a modified V. 3(to cite the above-ment-d Rus. "i¨")3, neither is a simple sequence of Vs. 3(like in piano in It.-Lat. reading where it is to be split in pi-a-no)3 )2 ), and it was not in the o. Lat., so that I don't include it here too, but ... . But I think it has to be present on the keyboard (just not as char.) & written in the file as combination of 2 chars, & even present as 2 diff. chars on the keyboard (say, "y" & "j") --- bc. there is a diff-nce btw. left assoc. (like in yes) & right assoc. (like in may) so that this will be coded in diff. ways in the file (as "iºes", resp., "mei•"; or to write the Fr. mayonnaise, for which I thought it has to be ma-yo..., i.e. "maiºonez" here, but it turns out it has to be may-o..., i.e. "mai•onez").
     Now let me cite the new basic Cs, namely: b, p, v, f, d, t, m, n, r, l; g, k, x (for "h" --- bc. it is so in the Gr. & Sl. alphabets), z, tz, s, zh, ch, sh --- where the 1st 10 up to ";" go in pairs, & after this the last 9 go in triples; and of course they have to be single chars instead of our old composite pairs (tz, zh, etc.) but let us not look for new chars now. Here the problems are less than by the Vs (bc. there are not so much modifications to be made) but there are some moments to be ment-d. We must, of course, try to do with t.s. Ms (though the ideas here will be not so connected with their image) & use mainly the 1st 4 of them, reserving "•" for the Rus. soft sign (our 'þ') which may be put after each V. (say 'mûshþ' --> 'mә•sh•', 'uchitelþ' --> 'uchitel•', or Sp. cañon --> 'kan•on'), or used also for Ger. soft "h" (to be "h•"); then "¨" may be used when the tongue is to be moved a bit forward up to the middle of the mouth (& the C. is modified), like in your "r" which may be coded with "r¨" (where the hard "r" 2(usual for the Sl*, or "rh" for you)2 will be left as it is); then "ˉ" may be used for Eng. 'th' or 'dh' (--> "tˉ", resp. "dˉ"), or also for Ar. 'kh' or gh' (--> "kˉ" /"gˉ"), & for Gr. '"ph" (--> "fˉ"); then the nasal Cs (like your "ng", if we think it is nasal) have to be with "~" (say, "ng" --> "n~"); also your "w" has to be made a modification of "v", say as "vº". This may sound difficult at 1st sight but such Cs are not really many (they must be circa 20 to 30 for the whole world) and they may be listed in one table, with examples for each one; besides, in each lang. there will be used only about 4--5 such modified Cs so that there will be no problems to learn them all. Some of you may wish to code in this way some more Cs, at least Eng. (& Tur., etc.) "j" = 'dzh', but this is combined C., not modified one (I mean, these are, in fact, 2 Cs), & although this could be done (say as "d¨") I don't think this will be a good decision --- bc. then many other nationalities will want a pair more of combined C. (like Sl. 'sht' & 'shch', or Ger' 'sht' & 'shp', etc.; or even Pol. 'rzh', 'drzh' & ... 'ndrzh') to be added; instead of this will be done smt. more powerful, some combined & often used Vs or Cs (or even syls 2(or whole long ws but by personal desire)2 ) may be added in some specially designed national keyboards where by hitting one key a combination of chars will be sent to the file (& appear on the screen).
     And to the 7 ment-d Ms. have to be added also the next 3 pronunciation Ms, which may superimpose with the other Ms, hence they must be placed on both sides of the modification bar above the char. They are the following: " ` " (a strike from left to right put on the left of the modification bar above the char.) used for a stress (if one wants to have good automated reading of the text in any lang. & without a dict. one has to take care to put also the stresses 2(or they may be put after a pass through a computer program using a dict.)2 ); " ´ "(a strike from right to left, or rather heaving-up strike from left to right, put on the right of the modification bar) used for elongation of the Vs (bc. these are not 2 equal V, there's a diff-nce btw., say, meet & reenter); and "|" (a strike or a point put in the rightmost upper corner or the char., or even not put at all but just kept in the file) as the last M. with special purpose to inverse the rules for splitting of the Vs & Cs (say, for the Eng. "perennial" we'll have 2(by the above-ment-d rules)2 the splitting "pә-re-niәl" 2(I don't bother much with double Cs & think they must be singleized where poss.)2, and in order to do it as "pәr-eniәl" we have to code it as 'pәr|eniәl', but let us not go into more details bc. this, anyway, is draft proposition).
     M.o.l. this is all, roughly framed. I have tried it with a short text in 4 diff. langs (Eng., Ger., Rus., & Bul.) & it shows that we have from --5 to + 5 % gain (more in the Sl.., & in Bul. better that in Rus.) by typing (i.e. we are not making the things any worse), and this providing we have to type each M with another key-stroke. I have also designed an universal keyboard with some combinations of chars coded there which will give only benefits from this proposition; and if one uses a specially designed keyboard (what is easy to be done as we, who are working in other langs, do by pressing, say, "Ctrl/Alt" & changing the alphabet) may be achieved much bigger economy. So that the question of accepting or not of this proposition is not that it will be bad in some way but that this will mean breaking of the traditions, a new transliteration of all the ws. in a given (i.e., in all) lang.(-s). But, look here, I am not saying that this has to be done from tomorrow, this may be done in an interval of 10 or more years, & it can be used 1st only for the names (of persons or companies or trade marks or geographical places, etc.) --- but that will be of very big use, I sup. Then there can be made relatively simple programs for decoding of all the ws in each of the langs so that one shouldn't need to retype the books or documents. And, if smt. is poss. & must be done, it just will be done smm. --- to remind you about the turning to world-wide decimal system for all measures, or about the right-sided movement on the streets, & other examples. For some of the langs this will not be much desired (say for the Eng. & the Fr. --- bc. of the need to learn the new writing for all of the ws.) but for others this will cause almost no problems (say for the Bul., Rus., Ger., It., Sp., etc.), and for some langs (say Ar., Chinese, Gr., etc., i.e. for such lang. that use diff. alphabets) this will be almost a panacea, I sup. And then, what means that the Eng. sp-ing people will not like this if all other nations will like to learn a new Eng., where you WWYS ("Write What You Say").& v.v. (read what is written, literally)? So that I think this (or some sim.) proposition must & will be put into practice (smm.), but 1st of all it has to be thoroughly analyzed & tested by international working group (s), then disc-ed all over the world & approved, then put into motion in a long enough term of years. That's it. ]

     Well, and this is the place for our final, or "fullest", full-stop. Bye-bye, & think when sp-ing --- this may be useful for better understanding of the m-ing of the ws that you say or hear, but it will also give you some fun, you may be sure of that.
     }.

     finished July, 2007,
     updated later till August 2008,
     reread and amended in summer of 2009,
     reread again with small addition at the end of the Afterthoughts in 2013,
     internet version finished in the beg-ing of 2014,
     Sofia, Bulgaria

LIKE A CONTENTS |I_ContentsChp|

     INTRODUCTION {<< INTROCHP}
     PRELIMINARY REMARKS {<< PRELIMCHP}
     THE CREATION
     IN THE BEGINNING {<< BEGINCHP}
     WAS THE GOD {<< GODCHP}
     CALLED URRH {<< URRHCHP}
     WHO WAS THE TRUTH {<< TRUTHCHP}
     AND THE LIGHT {<< LIGHTCHP}
     AND THE WISDOM{<< WISDOMCHP}.
     HE WAS IMMENSELY POTENT {<< POTENTCHP}
     AND MADE THE TIME & THE SPACE {<< SPACECHP}
     AND THE MATTER {<< MATTERCHP}.
     THEN HE MADE THE GRASS & THE TREES {<< TREESCHP}
     AND THE ANIMALS {<< ANIMALSCHP}
     AND THE THINGS LEFT {<< LEFTCHP}.
     THEREAFTER HE MADE THE MAN & THE WOMAN {<< MANCHP}
     AND SAID THEY SHOULD PRAY TO HIM & BE HAPPY {<< HAPPYCHP},
     BUT THEY DISCOVERED THE SEX & MADE CHILDREN {<< CHILDRENCHP}
     AND BUILD THE SOCIETY {<< SOCIETYCHP}
     AND HE SAW THAT THEY ARE NOT MUCH INTELLIGENT {<< INTELLECTCHP}
     AND WAS PISSED BY THEM & SAID "URRH" {<< PISSEDCHP}.
     AFTERTHOUGHTS {<< AFTERCHP}.
     LIKE A CONTENTS {<< CONTENTSCHP}
     APPENDIX 1: ABOUT THE AUTHOR {>> APPENDIX1CHP}
     APPENDIX 2: ABOUT THE COUNTRY {>> APPENDIX2CHP }
     APPENDIX 3: ABOUT URRH {>> APPENDIX3CHP }

Appendix 1 |I_Appendix1Chp|: About the author

|I_verses| By The Way ...

     By the way, I'm not a gay,
     And I don't see how they
     May prefer it from behind,
     Rather than the other kind
     (And you sure know what I've in mind).

     By the way, I'm not a boss,
     But I don't think I have lost
     Many happy days in t'life
     Having nobody to drive
     (Or I've been especially deprived).

     By the way, I make no bets,
     I play not for money, that's
     Not that I like not to win,
     But I know it's only gin
     (And to lose has no sense, it's a sin).

     By the way, I don't know why
     Many girls, as also guys,
     Follow every bit of ads,
     I think they must just be mad
     (Or they will be soon, and that is sad).

     By the way, I like to think,
     Like to swing on reason's wings;
     That's why actions, also thrillers,
     Are for me resented killers
     (Though they are good for some gorillas).

     By the way, you may then guess,
     That I don't like also press,
     Television, and so on,
     Pouring titbits with gallons
     (But they were invented for morons).

     2004

Appendix 2 |I_Appendix2Chp|: About the country

|I_verses| Geography Lesson

     Well, dear children, we'll learn today something about a country called Bulgaria,
     But you don't have to expect much of it, because it's one of the world's most poorest areas.
     It has some rectangular form, but it looks so tattered,
     That one may reasonably wonder how they have succeeded before to live much better.
     For they have there such misery nowadays,
     That one of you, dear children, may think they have messed all, all things, in a search for better ways.
     And they, surely, have made one capital big mess
     Reaching the point where their average income is not just less,
     But they have made it to be three times so, four times, and even more times worse.
     And do you know, children, when this tendency started first?

     Well, just in the moment when they turned to the democracy and began making their first steps!
     And then, in their efforts to better the things, they continued to go down till they nearly collapsed.
     Because now, in winter days and nights, they began to freeze much and they began to pray
     To the God, if He will be so good and give them just one more sunny day;
     And, do you know, children, they often don't have even enough money to buy their food
     And, I suppose, you are all clever now and could well tell me, of what kind this may imply moods
     In all of those souls who have to sleep in their cold bets and with their empty bowels,
     And who sometimes, at home or with their friends, may give way to either howls or, else, growls?

     And then, to help you to understand better what it's to live their lives
     I'll tell you that unemployed there is each one out of every four up to five;
     And that their minimal monthly salary --- and I hope you'll allow me to shorten it to MILS ---
     Makes some fifty filthy dollars or so (but they don't use such bills).
     And what for one MILS they can buy I may, as well, give you some examples:
     Say, circa one hundred milk litters, which is, as you see, not very ample;
     Or meat of some kind about fifteen kilos or so;
     Or what you call cheese, also butter, then kilos twenty, but you can't make them more;
     Or grill chickens they'll buy thirty, I'll say;
     Or bus tickets two hundred and fifty, or eight, if you count them per day;
     And daily again they may have twenty eggs or something about;
     Or five bottles of beer per day, but if it has to be in cans this makes only three, and your money is out;
     Or, if you are intelligent enough to read,
     Then you may buy five newspapers daily and with this your MILS' ceiling is exactly hit;
     And so on, but you should not forget that in winters, when they have to heat,
     Then the payment for a small two-room's flat per month often a whole MILS exceeds.

     But well, this isn't all, because their total national debt,
     Computed per capita (with the children in nursery beds),
     Amounts to twelve hundred and something US dollars, or twenty four MILS,
     But they rise to over five years, if you cast the debt between only employed people, so this, surely, is a bitter pill.
     And now, children, you don't suppose that they will pay a MILS a month to the debt, for they could not,
     They, possibly, may pay one tenth of a MILS and this, still, will be for them a very tough lot,
     Because in the last ten years they have succeeded to pay just the debt's interests and nothing of the bulk,
     Hence, their debt can be paid in some fifty years, so you see, that their life seems very dull.

     But if you think this finishes all their problems then you are positively in error,
     Because there's one financial trick, approved by the last two governments, which sets the population almost in terror:
     The trick is, namely, that MILS corresponds not to some real social minimum, and not to the one officially recognized by the state,
     But the social minimum was exactly two MILS, and it is 1.7 MILS, as of late.
     This means that very many people not only work on a full day basis for about two dollars a day,
     But they have to pay taxes even if their income is much less than the officially established one, what we shall call: the Bulgarian way.
     Well, you see that the situation in this poor land is so twisted and crazy,
     That the major part of the population lives below the social minimum, though they are not lazy.

     And so, my dear children, if you intended to go abroad to visit some aboriginal area,
     I should strongly advise you to forget about the country called Bulgaria,
     Because their criminality level has arisen to such heights
     That you may be stripped there, and knifed or gunned --- all right.
     They may not live there so poor as in, say, Bangladesh,
     But this isn't pretty sure and they badly want to put their hands over some more cash.
     They were blinded by the democracy to a such extent,
     That they have lost nearly all their moral sense.
     And do you know, children, how they are called by their southern neighbours, the Greeks?
     Well, they are called "vulgaros", and this sounds --- doesn't it --- as a tough kick;

     And, even if this has to be observed just as a pun,
     It, still, doesn't give them very much of a fun.
     So, and with this, my dear children, my lesson is done.

     2004

     P.S. All figures that I give were true in 2004 but the things have not changed much, I mean that we live so miserable that some prices still wait their time to rise (as, e.g., in 2008) and if there happens some minor growth of the salaries &/or pensions (normally about 10 per cent in an year) it becomes very fast eaten by the inflation (sometimes about 50 per cent an year). Or, to cite one old (totalitarian) pun: if the happiness is not in having money (or possessing other material goods) then the Bulgarians are very lucky nowadays. On the other hand, in the new millennium (or after 1998) we are not sliding deeper down economically, but we are also not heaving up, we've just stuck in the mud. And there remains to be answered the primary and more substantial question: why should we have to go down at the first place? But, hmm, we (all the people) are not as the ... sunbeams, that know which way to chose in order to move faster, we merely knock here and there, as blind (or, rather, blinded by lustrous capitalistic illusions) people do.
     And well, I don't mean seriously that people from the West must not come at all to Bulgaria (because: the more of them come to us, the more money they will leave by us), but they have to be warned. Or, looking at this otherwise, we have even to be cared for, in a way, being so few (because: out of thousand people arbitrary taken from all around the world and lined in a row, only about one will be Bulgarian); so that this should give some piquancy to your visit to us.

Appendix 3 |I_Appendix3Chp|: About Urrh

|I_verses| Tell Me, Urrh

     "Urrh almighty, tell me, please:
     Why is life so full of sorrow?
     It's not just and You know this.
     Answer now, not tomorrow!"

        Listening to this Urrh said:
        "When you to a circus go
        And the clown's beaten bad
        He's not glad, but you are, though.

        Also: sorrow or decease
        Must be had, for, when they cease,
        On the contrast to feel pleased."

     "Urrh almighty, tell me, too:
     Why do we not live for ever?
     It's so bad to die, it's blue.
     Answer now, or then never!"

        So said Urrh to this: "By Urrh,
        Don't you know how life is made?
        Do you want to put a curse
        Over love and sex this days?

        Hence, if you are not moron,
        And you like the sex go on
        You've to die for that, my son!"

     "Urrh almighty, then I ask:
     Why you made us bad and silly?
     Why not wise? Was that Your task?
     Answer now, I am willing!"

        "Well, if you were ril'ly wise,
        You should've been no egoistic.
        I've made you to be my mice
        And behave as gods is mystic!

        Free will you have not at all,
        Life's a game and has no goal,
        So, be happy with your dole!"

     "Urrh almighty, thank You then,
     And I raise a question, last:
     Why did You us, silly men,
     Give this ego in Your cast?"

        "This is easy: if not you
        Care for yourselves then, who?
        If you think I must this do
        You are, surely, cuckoo!

        And if you think, to be God,
        What's my everlasting lot,
        Is so easy --- then it's not!"

|I_verses| Pent-Urric

     There is, ever was, my God Urrh,
     He who makes the whole nature to stir.
        He's not bad, neither good,
        He's a reason or truth,
     And the cause for all things to occur.

     2004

|I_verses| Our Pray

     "Urrh, Bagh, Man, Put, Ing, Don, Giay,
     Pan, Cle, Ibn, Jee, Rah!"
     This is how in pray we cry,
     Not at all blah-blah.

     It's a pray to Urrh Almighty
     Who's just everywhere
     And who everything comprises
     Like enormous sphere.

     He was always, will be ever,
     He is all and all,
     You may not believe He's there,
     But He's one and whole.

     He's Creator, Maintenance,
     And Destroyer, too,
     He keeps everything balanced,
     He's so much to do.

     You may pray to Him or not,
     It is as you like.
     But it's you who'll need Him, what
     Says you'd rather try.

     Urrh Almighty, I'm in You,
     Be aware mine,
     I'm just nothing, but I move,
     Help me be, not die.

     "Urrh, Bagh, Man, Put, Ing, Don, Giay,
     Pan, Cle, Ibn, Jee, Rah!"
     This is how in pray we cry,
     This is not blah-blah.

     2009