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Letters To The Posterity (Popular Philosophy And Explanation Of Life)

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Letters To The Posterity (Popular Philosophy And Explanation Of Life)

Lunghezza:
343 pagine
5 ore
Editore:
Pubblicato:
Aug 1, 2019
ISBN:
9780463705063
Formato:
Libro

Descrizione

Abstract (cont.): Many of these things are explained in other books and papers, yet because I am nearing my 70 I can have what to say to all of, supposedly my, descendants, and a bit of repetition (if somebody has read all my things, in what I don’t believe) does not hurt. Here I am trying to make the material interesting and palatable for all (well, for those who have inquisitive mind and don’t search only for actions and thrillers, know how to get pleasure from the mere thinking). |
The letters become at the end exactly 50, I have also fixed their maximal volume to 4 of my A5 pages (a bit above 10,000 chars), or 2 folded A4 pages what seems enough to me. I will put here the very beginning of the first, and the very end of the last. ||
To Aaron |
Subject: introduction, about the book, purpose of life, transliteration and reading of foreign words. |
My dear Aaron, |
I hope that it will not turn that there is some other of my descendants with name like Aaleph, or Aabee, or something, because I intend to make this letter my introductory one and all letters have to be ordered alphabetically, you know. So let me tell you of what kind they will be. Well, these /are/ letters, and you, as well also the other younger than me people, are some of my possible descendants so that it is quite natural to accept that this is really so, isn’t it? And I am going to tell you all some things that I know but you possibly don’t, because nowadays people tend to think about nothing (though, maybe, they have always been such – in order to allow to those who like to think about many things to stand out, to become famous, like me, I suppose, ah?), so that you better accept that I am your great-great-great-grandfather, who shares his (immense) wisdom with you, not much brainy adolescents (even if you have grown quite old). And the wisdom in this case has to be generally about life, how to live it reasonably, so that this has to be some life philosophy, and I want to tell this to all my readers in the beginning, because if you don’'t want to be taught (what is the usual case) then you have just to close the book (or exit from this file) and go to have some refreshing sex, I suppose. |
On the other hand I want to tell you, my dear Aaron, that I don’t intend to fill your head with some special knowledge, be it from mathematics, be it from physics, or biology, or chemistry, etc., so that there will be nothing difficult to grasp, and in many cases these can be trivialities, at which people just don’t pay any attention. Like the question about the purpose of life, for example. Because it is well known that the life has no purpose, unless to continue to exist, that it is even some kind of /error/ of biological matter, but they are not so many the people who have come from here to the thought that exactly the lack of purpose in life allows us /to seek it/ all our life! For the reason that if you accept that there exists some purpose of life, then for so many millenniums people would have /found/ it and after that moment there would have been again /no/ purpose, so that why not to take from the very beginning that there is no purpose and not to bother more with this question, right? And this is the reasonable behaviour of all animals, who (the animals are alive, for me they are not things) don’t put at all this question in their heads, they just feed themselves and copulate (when there can be some result of this act, not merely to “practice” it), and again feed themselves and copulate, and so on. |
... etc. ... |
And now, my dear Zuki, it is time to part with you and to wish you all the best, with one small, but this time /un/traditional, poetry about the very |
M_aybe I am not as clever as I think, |
Y_et I like to question everything and ponder. |
R_eally, in this way the emotions sink, |
S_till, this gives me pleasure and I often wonder, |
K_nowing how well are organized the things. |
I_n the end my f

Editore:
Pubblicato:
Aug 1, 2019
ISBN:
9780463705063
Formato:
Libro

Informazioni sull'autore

÷÷÷ To tell you the truth I represent two person, one real and one pseudonymous. The real one was born in the middle of the last century in one country called Bulgaria (which now turned to be European poorest area), in an ancestrally intellectual family. As a result of this I have received two and a half tertiary educations in the exact sciences and in three different countries, and at the moment know three and a half foreign languages. In view of this I have worked in various scientific institutes as research assistant in the end, and /because/ of my higher education I ... have remained unemployed from the beginning of our democracy and for more than a quarter of a century until now I at last am pensioner with — you will never imagine this — a pension of a bit less than ... /three bus tickets daily/ for /all/ expenses! Did you get it?÷÷÷ So, and by this circumstances it is not surprising that I have become democratic dissident, or intelligent laic, or research unemployed assistant, or (the biggest in the world) /demo-critical/ realist, or the like. Yet because of my scientific education, natural inclination to moderate judgements, as well as my then middle age, I have been (and am) sophisticated enough for to deny nothing /totally/ (how the ordinary people usually do) and have begun to ponder about the pluses of the minuses and vice versa, about the democracy and life in general, finding an interesting for me occupation. In this way I have naturally come to expressing myself in publicistic materials, popular-scientific researches, all kinds of untraditional thoughts, etymological guesses and parallels between (in principle) /all/ languages, and also finding consolation and pleasure in writing of (usually) funny (but also philosophical and other) verses with sound “nursery” rhymes, and this in /three/ languages (Bulgarian, Russian, and English), because otherwise I got often bored. And this was my second “face”, the creative or literary, though chiefly as /non/-fiction writer (although I have some SF stories and poetry, as said). I have published things on several Russian sites, also in three languages, but as far as in 2017 I finished the translation of all my (translatable, i.e. prosaic) things in English I have decided to begin to ... conquer the Western world, so to say. And, come to think about, why not?÷÷÷ A rough list of my creative works will be the following:÷÷÷ 1.“*The communism as religion* (popular study)”, which is such apologetics of communism that the (still remained) communists don’t accept it, with a but philosophical ... SF, a new religion, and one poetical multi-lingual Appendix.÷÷÷ 2. “*Curious Manifestos*”, a dozen (in the end even a devil one) of Manifestos of invented political parties, which are all a kind of /critique/ of democracy, they propose different, partly scientifically proved, partly funny, models of democracy which are all /better/ than the existing models; there are two Appendices to the book.÷÷÷ 3. “*Ten cynical essays*”, what is said, but have you met such books somewhere? I haven’t and /because/ of this I have written this book! And this is a cynicism in my understanding, what means usually impartial realism. There is a peculiar appendix, the Constitution of Cynicland.÷÷÷ 4. A pretty big collection of political and other papers called in English “*Now, Look Here*”, with roughly four sections, namely: for journals, for newspapers, feuilletons, and others. These things are going to the /hundred/, and would have long ago exceeded it if I have not begun to write big materials (about 20 pages or more). This is impartial political science, and the things are actual more than 20 years later (if the situation has not changed drastically). Practically nothing is trivial, everywhere are original ideas. It is split in 3 volumes, where I intent to add something only to the last, but I surely will add something (say, my latest idea is to write an Open Letter to the ... God Almighty, showing my ... commiserations for his dull existence, etc.).÷÷÷ 5. A collection of 5 (for the moment) Social Essays, namely: “*Democratic Values*” (again a critique of democracy, you can bet about), “*Search For The Woman* (Cherchez la Femme)” (the topic is obvious), “*Social Evils*” (with surely untypical approach, this isn’t a sermon), “*Bulgarian Survival*” (a philosophical essay about the proper way to live, especially in poor countries, based on personal experience of the author as real person), and “*Our Inability To Destroy *” (an entirely new approach to our common sufferings and misfortunes). In addition to this I plan for a long time to write a paper about Bulgarian ... barbarity, with proving of this statement, the contras for this, as well also the /pros/; and maybe some other interesting theme that I will discover. All these essays are accompanied by a funny verse in the end.÷÷÷ 6. A folder (which may be made to a book via simple collection of the papers, although they are pretty different) named PIR, what has to mean “Propositions, Ideas, Realizations”, but it is still opened for I may add new, chiefly etymological ideas and propositions, like ... new languages, or rather dialects of existing such); or there will be a second volume for you.÷÷÷ 7. A small folder named initially “*For all CIS-people*”, which I have shortly adapted for other nations and it is called now “*Dear reader, it's for you \Arab, Chinese, or Hindu!*”, where I propagate one exceedingly important idea about new (yet existing) world language, and this, surely well motivated.÷÷÷ 8. One folder with “*Personal Things*”, which differ a bit in the three languages that I use, but is also interesting to be read, this isn’t a biography or similar things, and it is funny in places.÷÷÷ 9. One enormously big book which is about /everything/, yet starting from the ... words of different languages, this isn’t just etymology, this is much more, this is the way of thinking of the people, a psychology of the people from all nations. And it’s name and form are also like nothing else, it is called “*Urrh, cum commentis* (impressions on etymological canvas)”.÷÷÷ 10. My latest book is named “*Letters To The Posterity*”, what /are/ letters but this is only formally, it is also about everything, in some places from etymological point of view, in others from the starting point of my reason, in some other places there are also verses in it, acrostics, so that it has to be pretty interesting for reading, but, alas, by thoughtful persons only!÷÷÷ 11. Then there are several books with poetry, in English till the moment maybe not more than a thousand of lines, but in Russian and Bulgarian they are by about /10/ thousands or more. And they are usually in such rough sections: philosophical, sexy, for children, funny, others, unless there are another more qualifying headings.÷÷÷ 12. In addition to this it has to appear one big multi-lingual dictionary in Russian, which I have only in Bulgarian, it has been published nowhere, but I have used it in writhing of my “Urrh” as well of the “Letters”, so that it will not be entirely lost with my untimely (as usual) demise. It is in form of a data base, with words and explanations, divided in several types, and the key words there are about 11,000, from practically all Indo-European languages.÷÷÷ 13. Other my future works will be my for long time promised (to myself) translations in German of my first 3 “whales”. More than this I don’t think to translate in German, they can as well read me in English, if they want (or, then, to begin to study ... Bulgarian). To translation in other existing languages I don’t think to come, unless just “The communism” in Italian (for their language is so precious, that I have to make a try in it, too).÷÷÷ 14 Then I think to invent a pair of new dialects of existing languages, which will be called /Myrskanto/ languages, and first has to be the M. English, and then, maybe, M. Deutsch; M. Russian is not necessary to invent, there exists the Bulgarian.÷÷÷ 15. And if I will live long enough, i.e. more then 70-75, I am ready to begin to write SF /novels/, what till now I have not succeeded to do. This is because I have my minuses, I can’t invent improbable or incredible, illogical things, but maybe nearing my senile years I will be able to do this, who knows? I have to try in the end, because just to consume is not satisfying for me, no sirs. Some probable titles are: “The travel of Samuel Gulliver in 23rd century”, “Samuel Gulliver in Pirlipland”, “The intelligent ants”, and maybe something else. I have /planned/ to live to 83 or 86, so that I may as well come to the dilemma how to fill my time then.÷÷÷ OK, and now some words to my possible readers. Dear guys and girls, if you don’t like the very process of thinking just run as far away from me as possible! I am not for everybody, I am for the chosen. There have to be about 5 percents such people who like to think, not to have only actions and thrillers. But 5 % from 7 billion people amounts to 300 millions people, yeah, where I will be perfectly grad with a pair of /millions/ of readers (instead of my tens to hundred of thousands). And I simply /don’t/ want to get rich, I have nobody to whom to leave my money, so that I will offer everything as cheap as possible. For one thing you can always find me on some foreign site simply writing “chris myrski” (but mark the “i”-s), in your browser, or then writing some of my works, the titles are usually easily accessible (with the exception of “Now, Look Here” which turned to be too common), so that you can read what I have written for you. For another things you can find places where you can also copy my works free in one or another format (or even if not in the right format for you then to use the right mouse button and chose “source” where will be all editing characters and you can, with some efforts, restore the original text). For another thing I will publish even here the first, say 1,000 exemplars free (with some exceptions, like Urrh or something else), so that you can be one of the lucky ones; and there can be works which I will always give free (like, my scientific things in PIR, of for the Arabs, or something else); or I will chose some about ten days in the year and reduce then all the prices (I have to think this over). And for the last thing I will require exceedingly moderate prices, from 1 US$ (even less if this is possible) to about 3 or 4 for a book, also with some little exceptions (like again Urrh). In short, money will give me problems to think and to lose my time, but about (if you look at the beginning) a pair of buss tickets daily I must be able to spend somehow (what is reduced to a pair or bought books daily).÷÷÷ Ah, and about my pseudonym, Myrski comes from Slavonic ‘mir’ what in Russian means /both/, a peace and the world, so that I am a peaceful writer for the whole world, I am a kind of ... appearance of Christ before the world. And I am, really, writing for the people, or, then, for my pleasure (/per il mio diletto/, in Italian), what means that I usually write things that I alone have wanted to find (like, say, some cynical essays) but have not succeeded and because of this have done it alone. This is a good approach, I thing, try it if you can. And I advise you also to read me for the simple reason that all my ideas and propositions are peaceful, and if the humanity will not accept some similar approach, then the alternative is to kill us mutually, what we have learned to do perfectly, i.e. the difference between my propositions and the common or vulgar approach is only in the social price.÷÷÷ OK, and now all the best from your÷÷÷*M*_aybe I am not as clever as I think,÷÷÷*Y*_et I like to question everything and ponder.÷÷÷*R*_eally, in this way the emotions sink,÷÷÷*S*_till, this gives me pleasure and I often wonder,÷÷÷*K*_nowing how well are organized the things.÷÷÷*I*_n the end my facts like polished diamonds are.

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Letters To The Posterity (Popular Philosophy And Explanation Of Life) - Chris Myrski

TO AARON

Subject: introduction, about the book, purpose of life, transliteration and reading of foreign words.

My dear Aaron,

I hope that it will not turn that there is some other of my descendants with name like Aaleph, or Aabee, or something, because I intend to make this letter my introductory one and all letters have to be ordered alphabetically, you know. So let me tell you of what kind they will be. Well, these are letters, and you, as well also the other younger than me people, are some of my possible descendants so that it is quite natural to accept that this is really so, isn’t it? And I am going to tell you all some things that I know but you possibly don’t, because nowadays people tend to think about nothing (though, maybe, they have always been such — in order to allow to those who like to think about many things to stand out, to become famous, like me, I suppose, ah?), so that you better accept that I am your great-great-great-grandfather, who shares his (immense) wisdom with you, not much brainy adolescents (even if you have grown quite old). And the wisdom in this case has to be generally about life, how to live it reasonably, so that this has to be some life philosophy, and I want to tell this to all my readers in the beginning, because if you don’t want to be taught (what is the usual case) then you have just to close the book (or exit from this file) and go to have some refreshing sex, I suppose.

On the other hand I want to tell you, my dear Aaron, that I don’t intend to fill your head with some special knowledge, be it from mathematics, be it from physics, or biology, or chemistry, etc., so that there will be nothing difficult to grasp, and in many cases these can be trivialities, at which people just don’t pay any attention. Like the question about the purpose of life, for example. Because it is well known that the life has no purpose, unless to continue to exist, that it is even some kind of error of biological matter, but they are not so many the people who have come from here to the thought that exactly the lack of purpose in life allows us to seek it all our life! For the reason that if you accept that there exists some purpose of life, then for so many millenniums people would have found it and after that moment there would have been again no purpose, so that why not to take from the very beginning that there is no purpose and not to bother more with this question, right? And this is the reasonable behaviour of all animals, who (the animals are alive, for me they are not things) don’t put at all this question in their heads, they just feed themselves and copulate (when there can be some result of this act, not merely to practice it), and again feed themselves and copulate, and so on.

Surely there is some reason for living of our lives, but this is for us personally, this isn’t for the life per se, which has no reason, and this is the most important thing for us, which allows us to delude ourselves with whatever reasons. Because there is the reason to preserve the life in general, then to push our kind, or nation, or tribe, or family, forward, then to make it interesting for us, etc., but nowadays there are almost no families left, all nations try to equalize themselves (the people differ, in their wealth, intellect, abilities, and so on, but the nations not much), so that the question with the lack of purpose in the life becomes more and more important. It may as well turn out that the only reasonable delusion (when there is no purpose generally) for us is to make the Earth a better place to live in, as is said, but there may exist other possibilities, say, to make the life more justified (for it isn’t, in the majority of cases), or to make the reflection of goals of the others nearly as strong for us as our own desires, or to improve ourselves (for the sake of us but also of the others), et cetera.

Anyway, as you can see even at this moment, I am not going out of moral reasons, I am not preaching to you, I am starting only from the reason, and it will turn later that the moral is reasonable, yet not from moral positions. So that I am an independent thinker, a bit cynic, a bit funny, but trying to raise high only the reason, more or less in the same way how people have done in ancient theosophies, because I think that this is what people nowadays lack mostly, not special knowledge (for this are invented the computers), but good reasoning on the level of common sense; this is important today due to the fact that people live generally in some invented, imagined, virtual, reality, and just prefer not to think but to act. So that is. And then letters are letters, these are patches, pecked here and there, but they are easy to be read.

The only specifically my approach here will be that I will use often various words from different languages as a kind of proofs for the common sense of the nations, what are not really, mathematically exact, proofs, but they are very convincing (at least for me for a long time). This book may have something in common with my enormous Urrh, but here the approach has to be more philosophical, while there it was chiefly etymological. Ah, and maybe it is worth to say some words about me, who am, according to my own definition, intelligent laic, and live in the poorest country of European Union, in Bulgaria, which is also an ex-communist country in which the transition to democracy still continues, for more than a quarter of a century (because we are still living worse, on the whole, than before), hence it is normal to expect that I will spit at the unmoral life today and the drawbacks of democracy.

Then in order to be able to cite various words from many (at least ten) languages I have to use some way for marking of their reading, where I will stick here to my latest English transliteration, for what purpose I will simply copy here a pair of paragraphs intended for this, which follow; also the used below natural shortenings of some languages (say, Bul. for Bulgarian, Rus. for Russian, Sl. for Slavonic, Gr. for Greek, It. for Italian, Lat. for Latin, Teu. for Teutonic, Skr. for Sanskrit, Ukr. for Ukrainian, and others, as well with adding of one s at the end to mean the people) will also be used in their places.

Firstly the Latin (Lat. for short) alphabet is purified using each letter for only one sound, what means that c becomes ‘c’ and ‘k’, g becomes ‘g’ and ‘zh’, y is freed (with using of the i), as also q (substituted with the ‘k’), x (changed to ‘ks’), and w (it isn’t used in the Lat.). In addition are introduced h and j as modifiers (M. /Ms), where h is M. for the vowels (Vs), used for prolongation (to 1.5 sounds approximately), and also for consonants (Cs), used to harden their sounding (like ‘th’, ‘gh’, etc.) , and j is M. for Vs, used to build diphthongs (shorten to diph., usually written as ai or io etc.), and of Cs, used for softening of their sounding (like in the Sp. for Spanish cañon); when there is a necessity to write h as readable char then ‘hh’ is to be used (if in the given lang. for language may arise confusion). As you have seen, the double quotes are used for direct quotation of chars, and the single ones for this new transliteration, and in this manner it also shows how the chars are to be pronounced.

Then is introduced one new basic V., in addition to the usual a, e, i, o, and u, which is coded with y and sounds like in Eng. (for English) girl. In addition to the basic Vs we may have also Md (for modified) what means that one begins to tell one sound but ends with saying another one; examples for this are: the Lat. ae (like in back) and oe (used mainly in the Fr. for French), but also many others, like: ‘ya’ as in but, yi (this is Rus. for Russian eri, as in myi-we etc.), Fr. ‘uo’, ‘io’, Fr. and Rus. etc. ‘ie’, and whatever you want; mark though that here can’t be used j bc. it isn’t V. Then there can be also diphs, mainly with j, like ‘jo’, ‘ja’, aj’, uj’, etc. (the examples are obvious and in other langs they are usually written using i, but also how one wishes), like in: ‘iy’ (as in ‘niy’-near), ‘aey’ (as in ‘paey’-pear), ‘ou’, ‘au’, etc.; there can be triphthongs, too, like ‘auy’ (as in ‘tauy’-tower), ‘aiy’, etc., but they are better to be thought as two syllables (like in Ger. for German ‘bau|y’-Bauer). As the basic, so also the Md Vs, as well as the diphs, can be prolonged adding h after them (like in ‘gyhl’-girl, ‘fah’-far, ‘suhn’-soon, ‘mjuhzik’-music’, etc.). If one wants to make the way of combining of the Vs indisputable one has to use subscripts for the Md Vs (like in ‘byat’-but, ‘blaek’-black, ‘myi’-Rus.-we, ‘paey’-pear, etc.), and /or superscripts for the diphs (like in ‘boj’-boy, Ger. name ‘Johanes’, ‘grou’-grow, ‘taun’-town, ‘tauy’-tower, etc.), and /or put between the Cs | or - to signify that they are not to be joined (say, like in Lat. pi|ano), but usually this is rarely necessary because every lang. permits, either simple combining of Vs read separately, or modifying or making of diphs.

As to the Cs, there are used all usual ones, with the following remarks: ‘c’ is like in Caesar, or Ger. Zahn-toot), h is written like ‘hh’ when read (with exception of beginning but still somehow read h like in Ger. ‘haben’-haben-have), k is ‘k’, hence ck is ‘kk’, q is written with ‘k’, r may be sometimes given as ‘rh’ or even ‘rj’ (but if it is equally read in the given lang. only ‘r’ suffices), v is ‘v’ (so Ger. w is changed to ‘v’), the Eng. w is written as ‘vh’, x is ‘ks’, ‘z’ is like in zero, then ‘sh’ is like in shop, ‘ch’ is like in church, ‘zh’ is like in measure" or Fr. jour-day, ‘th’ and ‘dh’ are the same like in the Eng., ph is not used in new langs and changed to ‘f’, in some langs may be met also ‘bh’, ‘gh’, etc., the Eng. j is ‘dzh’, and is added usage of j as softening sign after Cs (like in Sp. ‘kanj|on’); also Fr. nasal Vs are better to be written with q (like their ‘boqboq’-bonbon) for the reason that it looks somehow like a ... nose.

So that is it, my dear Aaron, you have to be careful chiefly with the letters y and j if I put something in single brackets and the other differences will be relatively easy to grasp. With this I have finished my letter to you personally, but you are in your rights to cast a look at whatever other letter you like, I just want to show my respect to all my descendants. Because of this I am writing different letters, which are not ordered and for this reason I am using the alphabetical ordering, which is arbitrary here in the sense of importance or precedence.

— — — — —

TO ABELLA

Subject: fruit trees, other fruits, other trees.

How are you, my dear Abella or Abela (or maybe even Bela)? Your name comes from the Heb. Abel, who was the belle-good son, in contrast with the bad Cain-canis-dog, but this is well known. This, what made me to write this letter to you, is that I imagined that your name is somehow related with the ... apple, and if so then I can explain you many things about various fruits. But in a way it is, because in etymological dictionaries is mentioned some Lat. Abella, yet this was a town in Champaign known for its good apples; otherwise abellana was a ... nut (well, but the town was related with them, and then it was a nice nut, ah?). So, anyway, you have a good name, and the apples are tasty fruits, and I hope you will not object if I will take you for a nice (not like that big town-wide American one) apple.

There are many similar words here, like: Ger. Apfel, from where Apfelsine is an orange (the same as ‘apeljsin’ in Rus.), Sl. ‘jabloko’ (this in Rus., or ‘jabylka’ in Bul., or jabliko in Cz., etc.), or some obuolas in the Baltics, all this for the apple. This can be related with Bul. ‘obyl’-oval (rather round), but in this way we may come to the, hmm, offal, what isn’t the right way to treat this fruit. The right way in my view is to come to Tur.-Ar. hap as a pill or morsel (there is a verb ‘hapja’ in Bul. as to bite), and then maybe reach even to Ger. haben-to-have (or avere in It. etc.) with the idea that this is a good morsel to have (and when you have bitten off something then you have it in your disposition, haven’t you?). And let me add that the Gers have not the word ‘hap’ but they say "kleine Häppchen" for small sandwiches, and that here comes also Lat-Gr. aploid (as a cell with only half of the chromosomes), and the capsule, and in Tur. exist their hapsana or hapsis as a jail, and there is Ger. halb-half, and the country Helvetia-Swiss (where I take this old tribe for half Gers and half Fr.), and maybe also to help (Ger. helfen).

Then let me come to the cherry, which is Fr. cherise and Lat. ceresia = ceresea, and Rus. (Sl.) ‘chereshnja’, or Ger. Kirsche, where the one remark is that this is some Kern-kernel or grain (there is also Gr. wine and grapes called Keratzuda), and the other one is that there are two kinds of fruits (or berries), ones are sweet and not so valued on the West (‘cherecha’ in Bul.) and the others are sour and good for everything (‘vishnja’ in Bul.). But more important in my view is that on the West (and also the Japs) simply ... cherish this fruit, and in Ger. I have found the interesting relation between the Kirsche cherry and Kirche-church (where the difference is only in ‘sh’ – ‘h’, and in one dialect they pronounce all with ‘ch’)!

Another fruit, though not cherished on the West, is the mulberry and this word is Ger. Maulbeer, i.e. a good thing for the Maul-mouth. Yet more interesting is Rus. name ‘tut’ (‘tutyi’ in pl., and in Bul. they are ‘chernici’, from ‘cheren’-black, even if they are of the white sort), what turns out to be Afghani tut, and I am sure that they were named so for the reason that when they ripen and fall to the ground they do this in a rapid succession, ‘tut-tut-tut’. In Lat., though, they were morus, what is from old Gr. μωροσ, what meant not this but ... silly person, fool (resp. μωρια was a folly, craziness), and when so then the more suitable Lat. word is moria as silliness. Or rather there was another twin word in the Gr., μορια (note the ο), what was some saint olive. But, still, olive or tut, why should this be symbol of folliness or moronity? Ah, for one thing because they are small fruits and become spoiled pretty fast (they are a kind of aqua nuda, put in Lat., or mere water), and for another thing, because of their strange maroon or mauve or magenta or ‘morav’ (in Bul) colour. And if you still doubt in this explanation then you put on, my dear Aby (if you allow me to call you so), some maroon clothes and go out in the street. And exactly this is the core of the moronity, which, alas, is a widely spread thing, that people boast with silly things, they want to show off, yet not with something of their own, but just to catch the attention.

Then can be mentioned Fr. pomme, but I speak about this in another letter because it is not exactly apple, it is also a potato or tomato (or sometimes an orange), and is simply some plump eatable thing. But there is your pear (or pera in It.) as something similar, which is Birne in Ger. (some berry, I should say), and ‘grusha’ in Rus. (‘krusha’ in Bul.). And there is also the similarly sounding plum as something that falls and bursts (for there is a Bul. jargon ‘pljokvam’ as to plonk), and there is the twin plumb, mark this, and here the ... spitting, ‘pljuja’ in Bul. or ‘plevatj’ in Rus. comes in play, what is, in a way, also Lat. view, because there is Fr. pluie as a rain or hailstorm, also of bullets. I can cite here, say: Ger. Pflaume-plum, Rus. ‘plamja’-flame, what is Ger. Flamme and It. fiamma and Lat. flamma etc., or the plasma, or Lat. pluralis, what comes from their pluo (it rains), and Ger. plump, what isn’t exactly like in Eng. but clumsy, awkward (and where is the piquant derivative Plumpstoilette, what is an outer toilette, without water, only with a hole, where what one drops falls down saying ‘plump’, like the plum, what is the same idea of the dung, if you don’t mind my explanations of such matters).

There are many other words here, like Rus. (Sl.) ‘polnyij’-fat-or-plump, where the same meant a Skr. purnas or pranas (or Avs. ‘pyryna’), also Lat. plenus with similar meaning, your plenty, the play, the ply things, Ger. (& Sl.) plombieren as filling a tooth, Fr. applaudissement-applause, the aplomb, Rus. ‘blevatj’-to-vomit, and so on. Ah, there is another kind of plum in Bul., ‘sliva’, the most common one, with similar idea of the ‘sljuna’-spittle (Lat. saliva) or of ‘slivatj’-to-pour-out. But this is normal situation with other fruits because there is also the peach, which is Rus. ‘persik’, Bul. ‘praskova’, Srb. breskva, Ger. Pfirsich, where can be cited also: Bul. ‘prishka’-blister, Ger. prall as tight, swelled, together with their bonbons Pralinen, another Bul. plum, ‘afyska’, and another Ger. plum, Zwetschke, at cetera. Then the vine, surely, is a winding plant, with your vintage and Rus. ‘vinograd’, and in Bul. it is ‘loza’ what relates with Sp. lasso. The quince is strange fruit and for this reason is called differently in each country, and I will skip it here.

But more interesting are some southern fruits, like, say, a banana somewhere in Malaysia was called ... pisang, what with the universal usage around the world of the word to piss or pisciare in It., I will not bother to explain in details, right? Yet there is Bul. word ‘nar’ for the pomegranate (Lat. granatum), and there is also Ger. Narr as silly person, and even your (to) narrate, so that I have done a little research here. The ideas are mixed and maybe the grenade was meant as ... toothy fruit, but there are, say, the words: Tur., Ar., & Per. nar as this fruit, Bul. ‘nar’ as a hard bunk made out of wooden planks, Southern-Rus. (Uzbekian, Kirghizian, etc.) ‘nar’ as cross between dromedary and camel (?), Tur.-Per. nargile as hookah, where gaile = gaire is Tur.-Ar. for worries (but I suppose the meaning is inverted, these are not big worries), Ger. nahren as to feed (also ernahren, Nahrung), the narcotics (looked at as a kind of food, a necessity), the narcissus (as toothy flower), maybe even Ger. nahe-near and your narrow (imagined as a kind of jaw), and others. And there are older words, like Narajana, alias name of Vishnu, , who maybe was very talkative, this Ar.-Per. nar-fruit was called also naranj (maybe ‘naranj’) and ‘nahranja’ in Bul. is to feed, then the etymologists give this naranj as source for the ... orange, arancia in It., for the reason that there was Skr. narangas as orange tree, so that the old people could have put an o in front seeing how obese the orange is, and the colour may as well come from the fruit, not v.v., and having cast a look in old Gr. dictionary I found that ναροσ was a fluid, what is a food (like mother’s milk, and in Rus. ‘pitj’ is to drink but ‘pitatjsja’ is to eat), and Lat. narce (Gr. ναρκη) is a stupor, what fits with the narcotics.

Ah, let me not forget the lemon, where the core idea is the ... lymph (Lat. limpha = lympa meaning a moisture), which is just sticky! Yeah, but the root is old, in Skr. lepas was an ointment, or lepayati (= limpati), was to oil or spread, and I suspect that Srb. lepa as nice-made thing, usually a girls (resp. lepota as a beauty) has to be taken in sense of well embellished, and ‘lepitj’ in Rus. is to make, form (a statue or a pot; though in Bul. this means to glue). This sticky juice has to explain the two meanings of your lime, where the tree is Ger. Linde (and ‘lipa’ in Sl.), and Lime in Ger. is a clay, something ‘lipkij’ in Rus., maybe like your ... limb (attached somehow), then are the limpid things, and in old Gr. I have found some λυπη = λυπα as a sorrow, mourning (i.e. dripping of tears), and λυμοσ as a hunger (maybe drips in the stomach).

There are other trees with not edible fruits, like the conifers, where we have Sl. ‘bor’ as pine, because it bores in the sky (Ger. bohren, or Rus. ‘buritj’), and here I can mention, say: Ger. borgen as to borrow money, where is also Tur. borç as money to return, Bul. ‘byrkam’ as to put a hand somewhere, then some bords like Fr. bordure etc. (or the boar, too, because of its snout). There is also Rus. ‘jolka’ or Bul. ‘elha’ as fir, yet it us something elevated (but the fir is like the ‘bor’), and there is the pinus /pine, which is like the ... penis, of course. And surely others, there are also thickets; there are spices, there are wheats or cereals, but the ideas are fragmented and not interesting. Maybe to conclude with the maize, which is Mais in Ger., etc. on the West, and comes from the Mayas (it has to be so), but which is in Rum. mamaliga (also mamul, as something for the mammals, or rather for maiales-swines in It.), in Rus. ‘kukuruza’ (as for hens & cocks), in Tur. misir (and ‘misirka’ is archaic Bul. for a kind of hen), and in Bul. it is ‘carevica’, which I split in ‘car + trevica’ meaning literally king’s grass!

And with this I finish my letter to you, my dear

A_pple nice, and clever girl with breasts and thighs,

B_oth these things I need each day and every night,

Y_eah, but brainy girls are problem, am I right?

— — — — —

TO AMADEUS

Subject: God /Deo in various languages, some moral, and a new religion.

My dear Amadeus, I like your name very much because you are ready to literally ... eat the very God-Deus, because this ‘am-am’ is what babies do, or at least in Bul. we say so (and to eat is exactly ‘jam’, what in Eng. becomes yum). Naturally this is Lat. amo /amare as to love, or amore is a love, but this is the idea of loving in Lat. languages, and I can add also that in It. amo as noun means a hook, fishing rode, or also some bait; what isn’t an unique view to the matter because, for example, the Czechs use the phrase "mam te rad as I love you" (where mam is ‘imam’ in Bul. and means to have, and rad is glad, happy), what reduces to more or less the same. So that in honour of your name I will speak to you about God, in various forms, i.e. words, and will discuss for a while the necessity of such being, at least as an idea, and this from an etymological, yet as well also atheistic standpoint!

Let me begin with the name Deus in Lat. (or Dieu in Fr. or Deo in It.) and dea was a goddess, what in old Gr. was Θεοσ, and what comes from the similar Skr. Devas (or Devi as goddess), but this is a twin with the ... number two, surely, because δυο (or duo in Lat., or due in It., two in Eng., etc.) is the number two. The idea here is quite natural, it is that one is the ego, the very person, and who can exceed his own body and soul and think about the others, he thinks like a god, about everybody. Yet this old idea is universal, this God isn’t for some chosen people, who believe in him and burn candles and say prayers, no, he is for everyone, even for the animals, he is, so to say, god of the wolf and of the hare, he cares for each of them, he makes the world to function smoothly for all living things. This is theosophical view, i.e. both religious and philosophical, there can be mysteries but they are logically motivated, this is explanation of the world, if fabrication, then reasonable ones.

You see, this what people need, and have needed from times immemorial, and will probably need always, is some explanation of life, some norms for mutual living, what the Fr. word moral has to mean (in Lat. it is a bunch of norms and habits, it is mores, plural or mos, as something good, decent, virtuous), and in the very Lat. exist also the word mora as delay, time-interval, obstacle, place to stop (say, to think a little before heaving the arm with the sword), and it has to be related with the murmuring of the mare-sea and with the many (or mehr in Ger.) things. Usually I give the following definition of the moral: a complex of norms for peaceful coexistence in the time (i.e. between the generations) and in the space (i.e. between the contemporaries)! And moral can be preached without the delusions of whatever religion, I am sure in this, and will return to this question later.

But what I wanted to yell you, my dear ... Yum-yum-deus, is that it is more convincing to suppose what the ancient theosophies supposed, namely that our world is something thrice not, it is not perfect, non finished, and not isolated! What means that the creation is not done once and for all, or if there was some initial act there remains the maintenance further, it is not rigid and unchangeable, there are many dialectical ties between everything, and it is hard to observe whatever phenomenon in it because of the problem of the decomposition. All these ideas are missing from the Christianity, but they are supposed by the god-two. And I can add some words around the world in order to support this root and the hidden here ideas, like: the theorem (for it is something divine), the very ... idea (it comes from the Dea, where the facts are related with, ha, ha, with the faeces), maybe your dear, maybe somehow the Teutons, then your to devote, Sl. ‘divitjsja’ as to wonder, Lat. diva or Sl. ‘deva’-virgin. And others.

Then comes the Eng. God, which is Ger. Gott, which surely is related with the good (gut), and with to get, and although this is only Teu. view (the Eng. language, according to the etymologists, is chiefly Teu.) something of the kind exists also in the Lat. languages where in It. is a verb godere as to be happy, enjoy something, in France was written some allegoric drama piece Awaiting Godo, in Lat.

Hai raggiunto la fine di questa anteprima. Registrati per continuare a leggere!
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