The Talmud and Ancient Egyptian:
Linguistic Correspondence in the Mishnah

Charles William Johnson

River Ridge, Louisiana (22 September 2005). This essay was written over six years ago.
It has not been made public until now. I consider its relevancy to be significant in relation
to my book, The Sound of Meaning, a comparison of linguistic correspondences
among ancient Egyptian, the Maya language system and Nahuatl.
Linguistic correspondence between ancient Egyptian and Hebrew
isreadily accepted, whereas any linguistic correspondences
suggested between ancient Egyptian and the Mesoamerican
languages are readily overlooked or ignored.

Introduction

We shall compare some of the words listed in the Mishnah regarding headings of the Sedarim (Orders) and the Massichtoth (Tractates).

"The great achievement of [Judah's] life was the compilation of the corpus of Jewish law, called the Mishnah. The name is derived from a root shanah, 'to repeat', and indicates oral teaching, what is learnt by repetition. The noun is the opposite of Mikra, 'the text (of scripture) for reading.' It therefore signifies the codification of the Oral Torah in contradistinction to the Written Torah of the Pentateuch. He succeeded in preparing a code which was adopted throughout the Schools of Palestine and Babylon, and it resulted in the disuse of all other collections of laws made by individual Rabbis for their own academies. He established the uniform textbook for future study and discussion.

"The language in which it is composed is a vernacular form of Hebrew, distinguished from Biblical Hebrew by a less strict conformity to grammatical rules and the infiltration of Latin and Greek words. It is characterized by extreme terseness of expression and the absence of literary flourishes. The language admirably suits the subject-matter.

"Since the Middle Ages the question has been debated whether Judah committed his Mishnah to writing or whether it remained for some time a verbal arrangement. Scholars are still in disagreement, but the weight of opinion is gradually accumulating in favour of the view that it was issued in the form of a written code. It is arranged in six sections called Sedarim (Orders); each Order consists of a number of Massichtoth (Tractates), the total being sixty-three; and each tractate is divided into chapters and subdivided into paragraphs. There are 523 chapters in all." [COHEN, Abraham, Everyman's Talmud, Schocken Books, New York, 1995 edition, 405pp.]

Our reason for reviewing the linguistic correspondence between Hebrew and ancient Egyptian is quite simple. In this case, we have an historically documented encounter between these peoples and some of the resulting similarities of language. The Hebrews were slaves during some of their stay in ancient Egypt. Therefore, it is not surprising to find that the word for "slave" in both languages is quite similar: abadim in Hebrew, abata or aabt in ancient Egyptian. Such an obvious example of linguistic correspondence is easy to accept because we know that historically contact existed between these peoples. Many scholars consider the earliest expression of the word for Hebrew to have been Apiru, and later Habiru. Such interpretations of linguistic correspondence are quite frequently proposed.

However, whenever we find similar cases of linguistic correspondence between ancient Egyptian and the maya system or, between ancient Egyptian and the nahuatl language, these are rejected as representing mere coincidences of speech, since in these cases no contact is historically documented. To observe the word tlacohtli in nahuatl to be the word for "slave", and the word auai-t for a "company of slaves" in ancient Egyptian must be interpreted as a mere coincidence of terms. In nahuatl, one feature of the nahuatl language is to add the prefixes tl-, tla-, tlaco-, etc., to words. Many times the meanings are the same with or without the prefix. The linguistic coincidences between ancient Egyptian and nahuatl are many. One can only question the reason why these correspondences have not been researched in more depth by linguists of either language. In nahuatl, the word tlatia means "to burn"; in ancient Egyptian this may be said by ta, tchar, tchatu, etc. In nahuatl, the word tzontzon(a) means "to beat"; in ancient Egyptian, this may be said by the word tchatcha, tata, etc. In nahuatl, the word for "widow/widower" is cahualli; in ancient Egyptian "widower" is khari, and "widow" is khart. However, such cases of linguistic correspondence are deemed quirks of history.

And, although we are comparing the linguistic correspondence between ancient Egyptian and selected words from Hebrew, we are concerned with the implications of this comparison for our study of the Mesoamerican languages in relation to ancient Egyptian. The degree of linguistic correspondence for either case of comparison is essentially the same. Surely we may recognize that ancient Egyptian and Hebrew are related as of such correspondences. We should further recognize such a possibility for the Mesoamerican languages. However, as we stated earlier, these same criteria are seldom applied in the case of Mesoamerica.

The Hebrew are historically identified as having lived within Egypt under the Pharaohs for over 450 to 500 years (ca. 1720 - 1250 B.C.). This datum alone helps explain some of the reasons why these languages are similar to one another. However, given the fact that there exists no historically documented information about a possible contact between the ancient Egyptians and the Mesoamerican peoples, the perceived linguistic correspondences are more a case of a linguistic miracle. Professor T.S. Denison commented on the nature of such a linguistic miracle in "A Mexican-Aryan Comparative Vocabulary", (Chicago, 1909).

"In the year 1907, I announced in my 'Mexican in Aryan Phonology' that Nahuatl or Mexican is an Aryan language closely akin to Sanskrit and Avestan but more primitive that either, in fact Aryan of the proethnic period." [p.5]. Furthermore, "Philological proofs rest in the aggregate, and the equivalence of two entire vocabularies could not happen as a coincidence unless we are willing to concede that a linguistic miracle has been wrought on the American continent." [p.6]

In past works, we have presented comparative vocabularies like the present one of words from ancient Egyptian and the maya system, along with ancient Egyptian and the nahuatl language (Cfr., Earth/matriX #113). The degree of linguistic correspondence observed in those lists is similar to that witnessed between Hebrew and ancient Egyptian. In the latter case, scholars concede to the concept of linguistic correspondence, while in the former cases no admission is forthcoming. Ninety years ago, professor Denison had the following to say.

"Philologists, Ethnologists, Archaeologists, Encyclopedists, have been telling us for many years that the Indians are sui generis, indigenous, and could not in measurable time have come from Asia, that their languages are wholly unlike those of the Old World and are governed by different laws of sound genesis and growth. ... "Subsequent writers have copied these statements, believing them to be truth and science, whereas they are neither the one nor the other. Hence, the 'unwritten law' that America is forbidden ground to the Comparative Philologist". [p.8]

Fortunately, since then, many studies in comparative philology have been carried out. But, the indigenous languages are mainly being compared to themselves, among themselves. The most recent break-through studies of the maya system of languages appear to be limited to that same system. No study of significance seems to have gone outside of the maya system to study the relationship of maya with languages from other groups. However, from our studies, by comparing ancient Egyptian with the maya system, a comprehensive understanding of both languages becomes evident. An understanding of one language assists in comprehending the other language.

 

THE SOUND OF MEANING: COMPARATIVE LINGUISTICS
OF ANCIENT EGYPTIAN, MAYA AND NAHUATL

In the book Sounds, Symbols, and Meaning: Ancient Egyptian, Nahuatl and Maya, we examine the possible linguistic correspondences among these languages. Interestingly enough, one can identify ancient Egyptian in innumerable words of the Nahuatl language simply by dropping the letter "l" in the latter. Or, one may add the letter "l" to many ancient Egyptian words, and the similarity with Nahuatl becomes striking. Many words between ancient Egyptian and these Mesoamerican languages share a linguistic correspondence on three levels: phonemes, morphemes and even the symbolic or graphic (glyphs and hieroglyphs) level. We discuss the possibility of there having existed a Mesoamerican-Kemi proto-lingua possibly in the past, before these language groups were formed.

Download and purchase eBook first in Languages Series
Sound of Meaning: Ancient Egyptian, Maya and Nahuatl
Author: Charles William Johnson
PDF file 154 pages
ISBN 09755482-04
Price: $13.52US

Shop with Paypal

The Mishnah and Ancient Egyptian

Now, let us compare some of the main words listed in the Mishnah along with their possible equivalencies in ancient Egyptian. Not all of the words chosen from ancient Egyptian are considered matches with the words from the Mishnah. At times, we simply present words that help understand the original word-concept, related aspects of the morphemes.

Words from the Mishnah
Words from Ancient Egyptian

Any one of these ancient Egyptian words could represent a viable candidate for an aspect of the significance and meaning of the Hebrew's Passover. Given the fact that assonance was a wide-spread practice within ancient languages, it is difficult to surmise at times which word-concept may have served as the basis of another word-concept. Assonance, the employing of similar sounds (vowels) in identifying words, the rebus, and simply puns, a play on words, are all practices that make it almost impossible at times to know the exact root of a word. People do not speak consciously in terms of roots of words. Speech is learned and practiced mainly on the basis of sounds. And, besides the conscious practice of mixing the sounds up and playing with phonemes and morphemes, mistakes are simply made in speech, in hearing and pronunciation. Therefore, to expect to know exactly which word-concept may have served for another word-concept is at times expecting a bit much from oral history.

Words from the Mishnah
Words from Ancient Egyptian

 






From the previous list of comparisons, we may visualize how many of these word-concepts could be related. There appears to be a direct linguistic correspondence between phonemes and morphemes of this particular variation of Hebrew and ancient middle Egyptian.

The similarities are quite astounding, even in some of the word-concepts found in the "Apocryphal Tractates of Post-Mishnaic Date" [Cohen, p.xlviii]. Consider the following words, some of which were mentioned previously:

The word mechilta reminds us of what occurs with many words in nahuatl, in that when the letter "L" is eliminated the word appears to resemble the ancient Egyptian word as a synonym.

The list could go on and on. The reader may observe more matches and related meanings in Budge's work cited above, An Egyptian Hieroglyphic Dictionary. Budge offered many equivalencies in both Hebrew and Coptic throughout his dictionary of ancient Egyptian hieroglyphs.

Observations

The relationship of linguistic correspondence between the languages of Hebrew and ancient Egyptian has been well established over the past couple of centuries or so. The contact between the Hebrews and the ancient Egyptians is well established in history. Such physical contact generally serves as a basis and reason for accepting the idea that the languages of these two cultures also share common aspects regarding phonemes and morphemes. The particular case between the ancient Egyptians and the Hebrew people is a well-documented event in history. The Hebrew people remained as slaves in ancient Egypt for some time, and it is not surprising to observe these similarities of linguistic correspondence. It is relatively easy for the reader to accept this as a specific example of linguistic correspondence.

Although similar linguistic correspondences may exist between ancient Egyptian and the languages of ancient Mesoamerica, because of the fact that no historical documentation supports a possible contact between these peoples, the linguistic correspondences are said to represent simply coincidences of speech development. The linguistic correspondences between ancient Egyptian and the Mesoamerican languages, that we have illustrated in previous essays (Cfr., Earth/matriX, Essay 113), are generally not recognized as valid. Some state that their existence is due to the fact that scholars did not take proper care in jotting down the sounds of the words from ancient Egyptian and nahuatl, when transliterating these sounds into our contemporary alphabet. In fact, this supposition or any other idea is good enough to discard having to consider the annoying possibility that the ancient cultures of Mesoamerica and ancient Egypt may have had some kind of contact between themselves. Many scholars do not wish to be bothered by such a nagging possibility. Imagine the requirements of such a recognition. The Egyptologist would have to become a mayanist; and the mayanist would have to become an Egyptologist.

In our mind, the linguistic correspondence illustrated in our earlier essays, should be sufficient proof that some kind of contact must have existed between these ancient peoples. The linguistic correspondence between the Mesoamerican languages and that of ancient Egypt is quite similar to that discussed in this essay between Hebrew and ancient Egyptian. However, the fact that contact between the ancient Egyptian and the Mesoamerican peoples constituted a physical impossibility, discourages the possibility of such an interpretation. In other words, the obvious linguistic correspondence between these languages may be denied until historical data were to arise that would prove the existence of such contact. In other words, linguistic correspondence alone is insufficient to convince scholars of contact between the Mesoamerican peoples and the ancient Egyptians.

Even when the words are nearly synonymous, there always seems to be a reason to reject the idea of linguistic correspondence. In nahuatl, the word for "reed" is acatl; in ancient Egyptian the same word is akhah-t. In maya, the word-concept ah puh means "people of the reed"; in ancient Egyptian a word for "papyrus", a kind of reed, is apu. And, as we have observed elsewhere, there are any number of these linguistic correspondences among these languages. No matter, there shall always be a reason to deny any relationship among them until proof is offered regarding an historically documented contact among these peoples.

©3 April 1999-2006 Copyrighted by Charles William Johnson. All Rights Reserved. Reproduction prohibited.
ISBN 1-58616-415-5

Your comments and suggestions are greatly appreciated:
e-mail: johnson@earthmatrix.com


Home Books Forum Reviews Links Author