Re: Substrates in Latin and Germanic

--- In cybalist@yahoogroups.com, "Torsten" <tgpedersen@...> wrote:

>
> --- In cybalist@yahoogroups.com, "guestu5er" <guestuser.0x9357@> wrote:
> >
> > >At least with the classical interpretation paganus doesn't
> > >belong here, since it is supposed to be a loan from Latin
> > >paganus "villager", itself derived from 'pagus' "district".
> >
> > Of course.
> >
> > >I will interpret your puzzlement as caused by the possibilty
> > >hinted at here that "sin" is a pre-Christian concept in
> > >Eastern Europe.
> >
> > Ahem. (Not only in Eastern Europe. Ireland, North and South
> > America aren't Eastern Europe. :))
> >
> > >The long dispute here over whether peccatum "sin" was borrowed
> > >from Latin into Celtic might be relevant here
> >
> > "...ora pro nobis, peccatoribus, since Torsten doesn't know quod
> > he's talkin' about" :-)
> >
> > >since it it weren't, "sin" would also be pre-Christan in Western
> > >Europe.
> >
> > Wait a minute! Don't you thing that pre-Christian religions didn't
> > know what <sin> was!
>
> Not as a state. I think they had fast Abrechnung.
>
> > >I am reminded of a phenomenon called here a 'dumme-bøde',
> > >"stupid-fine", a 'fine' biker gangs hit people with who they
> > >deemed did
> > >something stupid and which accumulates interest rapidly.
> >
> > Wat'n dat?! Rocker, die Unschuldige verkloppen?
> >
> > >It would be a practical tool for slavers in procuring slaves.
> >
> > Your slave idea might, after all, have some relevance. Do you
> > imply that Thracian and Dacian slaves played a major role in
> > the business?
>
> And the poor Fenni. And Baltic Veneti. They are gone too.
>
> > > There might be a connection with shepherds; I haven't found it
> > > yet.
> >
> > Well, until we get other insights, the one "link" might be that
> > "Sarmatian"-Prototurkic one of the "Chabans" (Cholpans), you
> > know, those Turkic-Iranic "Schöffe/Suffet", kinda noble upper
> > crust, with judiciary preogatives.
> >
> > Cf. the Petcheneg tribe "Chopon" led by Giazis (Yazi), mentioned
> > by emperor Constantine VII Porphyrogenitus in "De administrando
> > imperio".
>
>
> Meet a Schöffe
> http://en.wikipedia.org/wiki/Judge_Roy_Bean
>
> I have been struck by the similarity of the concepts of
> http://en.wikipedia.org/wiki/Marches
> and
> http://en.wikipedia.org/wiki/Frontier
> as of the concepts of
> http://en.wikipedia.org/wiki/Drang_nach_osten
> and
> http://en.wikipedia.org/wiki/Manifest_destiny
>
> ie. the juridical concept of a territory which is in the state of
> being colonized. I don't think the Romans had anything similar.

cf. the connection with
Fichte (<- *pik-t-) and Sklaven,
Pech haben and Pechvogel
http://woerterbuchnetz.de/cgi-bin/WBNetz/wbgui_py?sigle=DWB&mode=Vernetzung&lemi\
d=GP01408




Ernout-Meillet
pinguis, -e: gras (sens propre et figuré), et "qui rend gras",
cf. Ov., Rem.Am.206 et pingui membra quiete leuat;
par suite "fertile, fertilisant", "riche" (cf. laetus); ou encore "lent, lourd, stupide":
pinguis Minerua = crassa Minerua.
- Ancien (Enn., Pl. ), usuel; main concurrencé par crassus que soutenait grossus, pinguis n'a subsisté que dans quelques dialectes italiens, M.L. 6513.
Dérivés et composés:
pinguÄ"dō, pinguitÅ«dō;
pinguitia, -tiÄ"s (Arn., Apul.);
pinguāmen (Cypr., Gloss., d'après laetāmen);
pinguÄ"scō, et compinguÄ"scō (Tert.);
pinguÄ"faciō;
pinguiārius (Mart.), pinguiculus (Front.);
impinguō, -ās (tardif, rare), d'où impinguis.
Tardifs:
pin­gueō, -Ä"s;
pinguiārius;
pinguōsus;
pinguificō.
Le p- initial exclut le rapprochement avec
skr. bahúh. "abondant, nombreux" (bám.hīyān),
gr. παχύς "épais, gros, fort, riche",
lett. bièzs "gros, serré", etc.;
du reste aucun des mots du groupe ne signifie "gras". D'autre part, on n'arrive à rapprocher le groupe de
gr. πίων "gras",
skr. pí:vā,
que par des hypothèses forcées. L'adjectif pinguis doit reposer sur un ancien *pn.gu- dont aucun autre représentant n'est connu, sans doute parce qu'il s'agit d'un mot populaire, comme le sont beaucoup d'adjectifs.

But Kuhn's NWB words in p- have alternants in b-, so it's not impossible.
I posit *piN- -> piŋW-.

pingō, -is, pinxī, pictum, pingere: broder (avec des fils de dif­férentes couleurs), tatouer:
pingere acu, Ov., M.6,23;
textile stra­gulum, magnificis operibus pictum Cic., Tusc. 5,21,61;
picti Geloni Vg., G.2,115;
et "peindre" (sens propre et figuré "colorer, embellir"): tabula picta, Cic., Brut. 75, etc., sens conservé dans les l. romanes. Le picti... lacerti de Vg., G.4,13 rappelle le πίγγαλος "lézard" d'Hésychius.
- Ancien (Naev. ), usuel. M.L.6512.

Dérivés et composés:
pigmentum: matière colorante, fard, couleur, M.L.6488 pīgmentum;
pictor (cf. Fabius Pictor), M.L.6481b;
pictiō (comme fictiō, Gloss.);
pictōrius;
pictōria,
pictōricius (tardifs);
pictūra, M.L.6482;
pictūrātus;
pictilis: brodé (Apul.);
appingō: ajouter par la peinture (cf. affingō);
compingō (très rare, sans doute évité par suite de son homonymie avec compingō de pangō);
dÄ"pingō (cf. dÄ"scrÄ«bō) : dépeindre; expingō;
repingō (tardif). Cf. aussi M.L. 6481 pictāre et 6481a *pictārius;
expingere "éteindre" M.L.3049..

Un type radical *peig-, avec la gutturale du type -g-, est attesté en sanskrit par
pin.kte "il peint" (mot de glossaire),
pin.gah. "brun rouge",
piñjárah. "jaune rougeâtre" et
sl. pěgŭ "tacheté".
Le présent pingō à nasale infixée, en face de pictus, etc., s'y rattache natu­rellement; le perfectum pinxī est secondaire, indiquant l'absence d'un ancien parfait (une confusion avec pepigī, de pangō, a été en tout cas évitée).
Cette racine rappelle le groupe plus largement attesté de *peik' "orner", soit en "écrivant" soit en "étendant de la couleur":
skr. pimçáti "il orne",
av. paÄ"sō "ornement" et "lépreux",
tokh.A pekant "peintre",
lit. p`ëšiù, pë~šti "peindre, tracer des lignes",
pai~Å¡as "tache de suie",
v.h.a. fÄ"h "bigarré" (all."bunt"),
got. filufaihs "πολυ­ποίκιλος",
gr. ποικίλος.
Cette racine fournit la désignation de l'écri­ture dans:
v. perse niyapaišam "j'ai écrit",
v. sl. pišo,, pĭšati "écrire",
v.pr. peisāt "il écrit",
tokh.B pinkam. "il écrit".



http://www.vanishingtattoo.com/tattoo_museum/greek_roman_tattoos.html

Greek and Roman Tattoos
Tattooing was only associated with barbarians in early Greek and Roman times. The Greeks learned tattooing from the Persians, and used it to mark slaves and criminals so they could be identified if they tried to escape. The Romans in turn adopted the practice from the Greeks, and in late antiquity when the Roman army consisted largely of mercenaries; they also were tattooed so that deserters could be identified.

Many Greek and Roman authors mentioned tattooing as punishment. Plato thought that individuals guilty of sacrilege should be tattooed and banished from the Republic.

Suetone, a early writer reports that the degenerate and sadistic Roman Emperor, Caligula, amused himself by capriciously ordering members of his court to be tattooed.

According to the historian, Zonare, the Greek emperor, Theophilus, took revenge on two monks who had publicly criticized him by having eleven verses of obscene iambic pentameter tattooed on their foreheads.

Hadrian's Roman soldiers 'had military tattoo'

'It's a little known fact, but it would appear that all of the legionaries and some of the auxiliaries on Hadrian's Wall would have had a tattoo', says Newcastle University's Museum of Antiquities Director of Archaeological Museums and Roman expert, Lindsay Allason-Jones.

The evidence comes from the Roman writer Vegetius, whose Epitome of Military Science, written around the 4th Century AD, is the only account of Roman military practice to have survived intact.

'Vegetius recorded that a recruit to the Roman army "should not be tattooed with the pin-pricks of the official mark as soon as he has been selected, but first be thoroughly tested in exercises so that it may be established whether he is truly fitted for so much effort",' says Lindsay. (Source: Flavius Vegetius Renatus, Epitome of Military Science, Chapter 8).

'We do not know what this official mark looked like. It was possibly an eagle or the symbol of the soldier's legion or unit', she said.

Lindsay has even unearthed evidence that the legionaries would have sported the tattoo on their hands. Aetius, the 6th century Roman doctor, recording that tattoos were found on the hands of soldiers, even documented the Roman technique for tattooing, which included first washing the area to be tattooed with leek juice, known for its antiseptic properties. Aetius even went so far as to document the formula for the tattooing ink, which combined Egyptian pine wood (especially the bark), corroded bronze, gall and vitriol with more leek juice. The design was pricked into the skin with pointed needles 'until blood is drawn', and then the ink was rubbed on. (see below)

Stigma

The Latin word for "tattoo" was stigma, and the original meaning is reflected in modern dictionaries. Among the definitions of "stigma" listed in the Webster dictionary are "a prick with a pointed instrument", "a distinguishing mark cut into the flesh of a slave or a criminal", and "a mark of disgrace or reproach."

The oldest known description of tattoo techniques together with a formula for tattoo ink, is found in Medicae artis principes by the sixth century Roman physician, Aetius. He writes:

Stigmates are the marks that are made on the face and other parts of the body. We see such marks on the hands of soldiers. To perform the operation they use ink made according to this formula:

Egyptian pine wood (acacia) and especially the bark, one pound; corroded bronze, two ounces; gall, two ounces; vitriol, one ounce. Mix well and sift.

Grind the corroded bronze with vinegar and mix it with the other ingredients to make a powder. Soak the powder in two parts of water and one part of leek juice and mix thoroughly.

First wash the place to be tattooed with leek juice and then prick in the design with pointed needles until blood is drawn. Then rub in the ink.

Early tattoo removal

Because of the disgrace associated with tattooing, Greek and Roman physicians did a brisk business in tattoo removal, and Aetius had a recipe for that. He wrote:

In cases where we wish to remove such tattoos, we must use the following preparations... There follow two prescriptions, one involving lime, gypsum and sodium carbonate, the other pepper, rue and honey. When applying firs clean the tattoos with nitre, smear them with resin of terebinth, and bandage for five days. On the sixth prick the tattoos with a pin, sponge away the blood, and then spread a little salt on the pricks, then after an interval of stadioi (presumably the time taken to travel this distance), apply the aforesaid prescription and cover it with a linen bandage. Leave it on five days, and on the sixth smear on some of prescription with a feather. The tattoos are removed in twenty days, without great ulceration and without a scar." Translated by C.P. Jones

Other Greek and Roman physicians had special formulas that they used:
Pigeon feces mixed with vinegar and applied as a poultice "for a long time"

The Greek philosopher Bion of Borysthenes (circa 300 B.C.) described the brutally tattooed face of his father, a former slave, as "a narrative of his master's harshness."

During the early Roman Empire, slaves exported to Asia were tattooed "tax paid." Words, acronyms, sentences, and doggerel were inscribed on the bodies of slaves and convicts, both as identification and punishment. A common phrase etched on the forehead of Roman slaves was "Stop me, I'm a runaway."

GREEK - 4th Century AD

Over 40 painted vases dating from the fourth century AD portray the murder of Orpheus, who according to myth was inconsolable after the death of his wife, Eurydice. He thereafter avoided women and turned his amorous attentions to young men, whom he hypnotized and seduced with his music. The jilted fiancÉes and wives of these young men took revenge by hacking Orpheus to pieces with a remarkable variety of instruments, which included swords, scythes, lances, double-bladed axes, skewers, pestles and rocks. According to myth, Thracian women were tattooed to commemorate their victory over Orpheus, and it has been speculated that these tattoos also served to remind Thracian husbands what fate awaited them if they proved unfaithful.

Tattooing of Slaves and Criminals in the Roman Empire

As Christianity spread throughout the Roman Empire, the tattooing of slaves and criminals was gradually abandoned. The Roman Emperor Constantine, who declared Christianity the official religion of the Empire in 325 AD, decreed that a man who had been condemned to fight as a gladiator or to work in the mines should be tattooed on the legs or hands, but not on the face, "so that the face, which has been formed in the image of the divine beauty, should be defiled as little as possible."

In 787 AD Pope Hadrian I forbade tattooing of any kind, and the popes who followed him continued this tradition. It is for this reason that tattooing was virtually unknown in the Christian world until the 19th century.


Ernout-Meillet:
pignus, -eris (et -oris) n.: t. de droit, gage fourni par le dé­biteur à son créancier; pignus capere, pignoris capiō. Dans la l. commune a pris le sens général de "gage, preuve, assurance"; dans la langue poétique de l'époque impériale, pignora désigne les "gages de l'amour", c.-à-d. les enfants, et s'est appliqué ensuite à toute personne chère. L'antiquité du mot est peut-être attestée par la forme antérieure au rhotacisme pignosa, citée par F. 232,21 (toutefois on attendrait pignesa).
- Usuel. M.L. 6490.
Dérivés et composés: pignerō, -ās (pignorō dans les l. romanes, M.L. 6489) "donner en gage" et dÄ"- ( Lex Sal.), op-, re-pignerō; pigneror,-āris "prendre en gage"; pignerātor m. "qui prend en gage"; -tiō, -tÄ«cius; pignerārium (ital.).
Le suffixe complexe *-n-es- fournit des termes juridiques relatifs notamment aux biens. Ainsi le sanskrit a rėkn.ah. "héritage, propriété". En latin même, cf. notamment fÄ"nus, mÅ«nus, et, pour un mot fait à date relativement récente, facinus. Si l'on rapproche pingō, le pignus aurait été originairement une marque faite pour fixer le souvenir d'un engagement pris; simple hypothèse.

pīnus, -ī (et -ūs, abl. pīnū; gén. et dat. abl.pl. pīnōrum, pīnis cf. Enn. A. 190 et 490) f. : pin; et par métonymie, en poésie, tout objet fait en bois de pin: vaisseau (cf. alnus), torche, bois de lance , etc.
- Ancien, usuel. Panroman. M.L.6519.
Germ.: ags. pinhnutu;
celt.: irl. pion, britt. pinwydd.
Dérivés et composés:
pīneus, M.L.6511; d'où pīnea, et pīneum: pomme de pin, pignon;
pÄ«nÄ"tum: pinède, M.L. 6510;
pīni-fer, -ger;
pīnāster "pīnus siluestris" (cf. oleāster);
pīnāstellus = peucedanum. Tardif.
pīnālis, pīnicus;
pīnicellus.

On rapproche skr. pītu-dāruh. qui désigne une sorte de "pin", c.-à.-d. un arbre résineux: le premier terme semble se retrouver dans le dérivé
lat. pītu-īta (v. ce mot) et dans
gr. πίτυς "pin",
pamir. pit "pin".
La formation en -nu- de pīnus rappelle celle de πίτυς.

pītuīta, -ae f.: gomme, résine qui s'écoule des arbres; et "mucus, pituite, rhume". Ancien (Cat. ), usuel.
Souvent scandé trisyllabe pītvīta (cf. fortvītus, grātvītus), d'où *pippīta (pipita CGL II 151,4) > fr. pépie, M.L.6549;
germ.: v.h.a. pfipfs, etc.
Panroman, sauf roumain.
Dérivés:
pītuītārius: -a herba "herbe aux poux" Plin.23,18;
pītuī­tōsus.
V. pīnus.

Proposed etymology *piN-n- and *piN-t-, both adj.'s (or ppp.'s?).


To sum up:
So the person who put himself up as
'pignus' (*<-piG-n <- *piN-n-) "pledge" or "security"
was 'pictus' "tatooed"
with an ink made from the
'pinguis' (<- *piŋW-i- <- *piN-i-) "fat, rich"
'pītuītus' (<- *piŋ.-tw- <- *piŋGW-t- <- *piN-t-) "resin"
of
'pīnus' (<- *piŋ-n- <- *piN-n-) "pine".


Now how come that these words recur in Semitic?

Hermann Møller: VISW (Vergleichendes indogermanisch-semitisches Wörterbuch)

1p-y- 1) 'fett', 2) 'saftig, harzig' (< voridg. trans. Y.abáy- = 3 und 2op-+ y-),
+ Laryngal idg. reduz. pī- in
sanskr. pí:vas n. 'Fett', pí:van-, Fem. pí:varī gr. πί:ων, πί:ειρα 'fett',
gr. πι:μελή 'Fett (der Opfertiere), Rahm' (= op-y-, s. d., in lat. opīmus),
sanskr. pītu-dāru- (wörtlich 'Harzbaum') eine Fichtenart,
lat. pīnus 'Fichte, Kiefer';
+ k- reduz.
pik- 'Teer, Pech' in
lat. pix
gr. πίσσα
lit. pìkis
abulg. piklu;

== semit. Y.-b-y-
s. op-y- und vgl. sachlich 2op-.


op-y- in lat. opīmus 'fett, wohlgenährt' (= 3op- + y- < voridg. Y.-b-y- und vielleicht daneben < Y.-b-k´-) und
idg. p-y- in
an. feitr mhd. veiz 'fett' (< poyd-, oder dieses < poyăd- von der Laryngalerweiterung p-yă- ?);
+ Laryngal reduz. idg. pī-,
+ w- gr. πί:ων 'fett';
= semit. *Y.-b- (s. 3 op-)
+ y- 'fett sein' (außer im Arabischen zusammengefallen mit 3-b-y- 'dicht sein' = *3-b- (== idg. ku-bh-) + y-, s. ku-bh-),
hebr. 3āβā 'war fett, dick' (neuhebr. Niph. 'dick werden'), 3aβī 'Dicke',
syr. 3eβī 'crassus fuit', Pa. 'crassum fecit', 3aβyā`
jüd.-aram. 3aβyā 'crassus, dick',
äthiop. 3abya 'crescere, magnum vel majorem fieri'.
Idg. op-y-, p-y- ist daneben vielleicht
= semit. * Y.-b-h- (h = idg. y < voridg. k´),
+ r- (Relativitäts- > idg. Komparativsuffix) in
arab. Y.abharun 'pleno et bene habito cor­pore praeditus'
(vgl. die r-Bildung in gr. f. πίειρα = sanskr. pí:varī von idg. pī- + w-).
SI. 323. 329.


p-yk^- 'fingere' (< *p-k^i- < voridg. p-χ^- mit Spirant),
avest. paÄ"sa- m. 'Schmuck',
sanskr. pé:Å¡as n. 'Form, Farbe', pÄ"š´ī f. 'künstlich ausge­schnittenes, ausgehauenes', pinšá-ti 'fingit',
an. fā (rūnar) '(Runen) ritzen',
abulg. pīsātī 'χαράττειv, γράφειv' pīsmę 'γράμμα' ;
mit l-Suffix
sanskr. pÄ"š´alá- 'künstlich gebildet'
gr. ποικίλο-ς (das e nach dem x vom urspr. k^i < voridg. χ^ ?);

= semit. *p-ś- (< vorsemit. p-χ^-),
mit urspr. suffixalem l-
hebr. pāsal 'behauen, zurechthauen (Holz oder Stein)' neuhebr. 'aushauen',
syr. pesal 'cecīdit (arbores), deformavit (lapidem)',
jüd.-aram. 'be­hauen, aushauen',
hebr. p`æsæl 'geschnitzes oder ausgehauenes Bild­nis, Götze', pesīlīm 'Schnitzbilder, Idole',
syr. pesiltå: 'lapis deforma­tus',
nabatäisch p s l A 'Steinhauer'.
SI. 220.


p-g- (< voridg. trans. H.abák-, = H.-b- > idg. 1ap- S. 13 'binden' + k-) in
lat. pignus (< pegnos) n. 'Pfand'
= semit. *H.-b- (s. 1ap-) + k-, Perf. arab. H.abaka 'he bound, tied';
vgl. wegen der Bedeutung *H.-b- mit urspr. suffixalem l- in
hebr. Hāβal 'pfänden',
neuhebr. 'Pfand nehmen', Niph. 'verpfändet werden',
hebr. Haβōl 'Pfand, das bei einer Pfändung genommen wird', Haβōlā 'Pfand',
neuhebr. Haβīlā 'Pfändung';
*H-b- + y- in
äthiop. H.abī 'vas, praes, sponsor',
H.ebīt 'vadimonium, sponsio',
`aH.baya 'obsidem dare (alicui alicujus rei)',
reflex. ta-H.abaya 'vadem, praedem, obsidem, sponsorem se dare (pro aliquo)'.
SI. 287 f. Anm.



2op- (< voridg. Y.-b-, urspr. identisch mit 1op-) in
gr. `οπό-ς 'Saft der Pflanzen, bes. des Feigenbaumes, Harz',
`οπο-βάλσaμον, `οπο-κάρπασον, οπο-κίvvαμωμον, òπο-πάvαξ 'Harz der Balsamstaude, Saft der Pflanze κάρπασος u. s. w.',
`οπόεις 'saftig, saftreich';
+ y- in pik- 'Pech',
skr. pītu-dāru-
lat. pīnus
s. 1p-y-;

= semit. *Y.-b- (s. 1 und 3op-),
einfach redupl. Y.-b-b-,
arab. Y.abībatun 'the exudation of gum, a beverage obtained from the exudations of the Y.urfut. (a species of mimosa)'.
SI. 323.


3op- 'abundare' (< voridg. Y.-b-, identisch mit 1 und 2op-) in
lat. opÄ"s, in-opia, cōpia (< *co-opia), Ops;
+ y- s. op-y-, 1p-y- ;
= semit. * Y.-b- (s. l• 2op-),
mit urspr. suffixalem l- semit. Y.-b-l-,
assyr. `-b-l- 'in strotzender Fülle sein', ablūtum 'strotzende Fülle',
arab. Y.abula, Y.abila 'crassus fuit', Y.ablun 'crassus' (vgl. idg. op-l-);
+ n- arab. Y.abana 'crassus fuit';
+ y-, h- s. op-y-.
SI. 323.



And there might be a connection with shepherds, although Møller doesn't propose it:

2p-y- 'zahmen' [cf. 1p-y- above]
(< voridg. p-k´- oder b-k´- [neben der Form mit Spirant voridg. p-χ´- oder b-χ´- > idg. p-k^-, p-k- in pék^u 'Vieh']),
ō-stufig pōy- in
sanskr. pājú- 'Hüter', pá:-ti
avest. pāi-ti 'hütet, schützt',
gr. πω~υ n. 'Herde';
+ Laryngal (A- = semit. A-?)
reduz. pī-,
sanskr. pī-ti- 'Schutz';
+ m- s. p-ym-;

: (oder =) semit. *b-h- 'domare' (< ursemit. *P.-h- : idg. p-y-, oder < ursemit. b-h- = idg. p-y-),
+ r- (= idg. Komparativsuffix) arab. bahara 'he overpowered, subdued (-hu him)';
+ vorsemit. D.- arab. bahaza 'it oppressed, overpowered (him)';
+ A- semit. b-h-A- (= idg. *p-yă-, reduz. pī- ?),
arab. intr. bahi`a 'he was (became) sociable, familiar (with him or it)',
bahā`un '(a she-camel) familiar with her milker';
+ m- s. idg. p-ym-.
SI. 352f


p-ym- (= 2p-y-, s. d., mit suffixalem m-) o-stufig in
lit. pëmu:~ gr. ποιμήν 'Hirte',
gr. ποίμεν 'Herde', ποίμνιον 'Herde, einzelnes Stück Herden­vieh',

: (oder =) semit. b-h-m- (= ursemit. *P.-h- oder *b-h- mit urspr. suffixalem m-, s. 2p-y-),
arab. bahmun 'agni haedive uno grege comprehensi' (semit. bàhm- ist historisch genau = idg. poym-),
hebr. behÄ"mā 'Zahmvieh, > Tierwelt überhaupt, bes. von Säugetieren',
neuhebr. 'Vieh, vierfüßiges Haustier', b. gassā 'Großvieh', b. dak.k.ā 'Kleinvieh', bahām 'Viehtreiber',
arab. bahīmatun 'any quadruped'. SI. 353. 3.




But it goes further
VISW
4op- 'operari' (< voridg. Y.-b-; vgl. das gleichbedeutende 2om < Y.-m- mit dem alten Wechsel b : m),
idg. ópos (e-stufig, ó < Y.e),
lat. opus 'Arbeit, Werk',
sanskr. ápas 'Werk, Handlung, heilige Handlung',
ahd. uoben mhd. ueben 'üben, ausüben, pflegen',
ahd. uobo 'colonus',
mhd. uop m. 'Landbau';
mit Nasalinfix
gr. `όμπvη, Plur. -αι 'Feld­früchte' (idg. omp- < opn- < Y.-b-n- ?);
+ n- idg. opn-, p-n-,
ags. efnan an. efna 'ins Werk setzen, ausfuhren',
sanskr. ápnas 'Ertrag, Besitz, Habe',
gr. πέvoμαι, 'arbeite', πόννος 'Arbeit';
+ t- (< voridg. d-) idg. opot-, opet-,
ags. eafoþ n. 'robur, vis',
lat. opitulor,
idg. opt- in lat. optumus, (Part. *optus 'creatus', wovon) optare, optio;
+ l- s. op-l-;

= semit. * Y.-b-, + d- (= idg. t-)
hebr. 3āβaδ 'arbeiten, bearbeiten, dienen',
Niph. 'bearbeitet, bebaut, verehrt werden',
Hiph. 'arbeiten lassen, zur Arbeit anhalten' und
neuhebr. Pi. 'bearbeiten (bes. ger­ben)', Niph. Hithp. 'ausgeführt werden',
syr. 3eβaδ 'fecit, ef-, per-fecit, egit, peregit'
jüd.-aram. 3aβaδ dass.,
syr. 3eβīδ 'factus, creatus',
neuhebr. 3aβīδā 'Handlung'
syr. 3eβiδθå: 'facinus'
jud.-aram. 3aβīδθā 'Arbeit, Geschäft, Dienst',
arab. Y.abada 'he served, worshipped',
gemeinsemit. Y.àbd-,
arab. Y.abdun 'slave, servant, worshipper'
assyr. abdu 'Knecht, Diener',
phönik. 3bd (== Y.abd) hebr. 3`æβæδ syr. 3aβdå:
jüd.-aram. 3abdā 'Knecht, Sklave',
hebr. 3aβōδā 'Arbeit, Werk, Dienst, Feldarbeit, Ackerbau',
syr. 3eβåδå: 'opus, creatio'
arab. Y.abadatun 'strength';
+ t.- äthiop. 3-b-t.- 'cogere ad opus praestandum';
+ A- (vgl. idg. *ōpă f., ahd. uoba ?),
arab. Y.aba`a 'curam egit, fecit, he prepared and made, set in order';
+ r- s. idg. op-l-.
SI. 324f.


Now if this is related, we can see that slaves here were originally public rustic slaves, doing sacred work in the (public? sacred?) fields.



Torsten