Sumerian 'ere' and Rigkrit's 'ir'

Sumerian ‘ere’( <ene) Rigkirt ‘-ir” and Tamil ‘-ir, -ar, -aar” the Plural Person Marker

Evidences that Rigkrit is a transform of SumeroTamil are aplenty and I am providing one by one so that after sufficient number of such studies the whole lot of them can be brought into a scholarly finale where the various of utties ( tools ) at work will be explicitly spelt out.

In this posting I want to point out the presence of person plural marker  “-ir “ as a suffix in Rigkrit  and in that agreeing with both SumeroTamil and Classical Tamil. The word  is viirair  ( also starir < sitar-ir 122-2 ) that occur in the sloka I:122- 1&2. The viira-ir is retained in Tamil as viirar: the warriors, the valiant ones as also noted here.

My discussions will be brief as most of the words have been discussed earlier and in some details.

Pra vah pantam raghumanyavo ‘andho yaajnam rudraya miilhushe bharadvam/

Divo astoshy asurasya viirair ishudhyeva maruto rodhasyoh //

The  meaning as given by Swami Satyah Prakash et al is as follows :

O earnestly eager priests, may you dedicate the protective sacrificial offerings to the reward-showing cosmic powers. Let us praise him who, with his heroic followers, as with shafts from a quiver, has expelled the evil spirits from heaven, and may we praise vital principles who reside between heaven and earth.

Recovering  the BASE form by de-transformations Uri Linguisitics) we get the form:

Pura paal paantam raku-manya-u anta yaajnam urudraaya miiL ucci-yee paratuvam/

Tiivu-u a-si-ta-u-shi na-suurasya viirair ishu tiiyava marittu-u rodashya-u//

The original meaning can be recovered as follows:

In the sky above ( anta= vaanatta) the sun ( puru) spreads out ( paantam= paaytam) pure light ( vah< paal ) so that there is brightness staying firmly (raku manya-u) . In the same way  in the fire festival for Rudra ( yajnam rudraaya) , He causes to arise above ( miiL-ucciyee ) brightness all over the world ( parattuvam ) . This is fire (divo= tiivoo) establishing light there ( a-si-ta-ushi) is like the warriors ( viira-ir) throwing spears of fire ( ishu tiiyava) killing ( marittu-u )  with brilliance ( rodhahya) those who are not the celestial beings ( na-surasya> asurasya)

I shall consider here only the viira-ir the Tamil equivalent of which is viirar (< viira-ir)

First of all we notice that ‘ir’ ( and Tamil -ir, -ar-, aar , the third  person plural markers) are derivatives of Su. ere and which itself is a variant Su. ene  and which exists in Tamil as inam, a collectivity, a tribe etc. We have many instances of this: dingir-e-ne, anunnakene ( <anununna-si-ene ) and  in such occurrences  ‘ ba-e-re’ we have the meaning  of “they’. I have also already pointed out that it is this Su. ba-ere that has become Rig bhir ( as in rishibhir etc) and Ta. peer: people.

The word ‘viira’ is a metathesis of rib-ba , the radiant as in the following occurrence:

Kes Temple Hymn

18. kes-gin  rib-ba lu si-in-ga-tum-mu  (One great as Kes ---- has any man been  (this) worthy?

*Ta.  keeci-ngin iribba aaLu  icingka toommu? ( One as great as Kes,  has anyone  grown up?)

( tum Ta. tuppu : strength;  Ta. tuppu : to spit out ;Ta. toonRu : to appear See Malay : tumboh: to grow)

19. ur-sag-bi as-sir-gin rib-ba ama si-in-ga-u-tu ( One as great as its hero Assir -- has any mother ever borne him?)

*Ta. oorsaangki-bi aciir-ngin iribba ammaa icingka utu ( One as great as its hero Aciir, has any mother given birth to?)

(ur-sag Ta. Or saan ; oru: imconparable' utu Ta. utu: to emerge ; Ta. uti: to drop or cause to drop)

here Kes( keeci) the long-haired is Siva as Sadaiyan.  Here rib-ba> ba-rib> biira .  It can also be taken as ‘ ba-iri-a” , the radiant one .

Regarding this plural suffix Tol says as follows:

691:

ar, aar ba ena varUum muunRum

palloor maruGkil padarkaic collee

The three suffixes ‘ar, aar and ba/pa’ are

Third person plural indicating words.

The Grammatical features of Viira-ir

We notice that in the generative processes there is an underlying SAMENESS in all these three languages. The word viira-ir has the grammatical particle of ‘ir’ as the SUFFIX of the word and by a process of gluing a distinct word ( ene> ere> ir) to the stem viira, the warrior. Such a process of gluing and forming what is called the Odduppeyar ( the glued words) is available a s general feature in all these three languages  ( Su,. dingir-ene, ba-ere Ta. viRaliar, uzavar , koodiyar etc)

This sameness in the roots and grammatical processes of agglutinating to form glued words runs through all these three languages and hence furnish further evidences for my claim that SumeroTamil is the base language of Rigkrit and Rigkrit is agglutinative just like SumeroTamil and Classical Tamil.

DR Loganathan @ Ullaganar

( Editing and re-paragraphing by his student )