Suffix and root printable worksheet

Vallenan

2017.03.04 11:54 Autumnland Vallenan

Vallenan is an artistic language whose goal is to be a highly fusional language while being easy to learn. The key feature of this language is its independence of all grammatical information. A single root has essentially no meaning or order in its placement. It is only with affixes, prepositions and connection words that words obtain meaning.
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2013.11.03 15:44 memw85 r/TLDs News, FAQs, Reviews and Resources for Top-Level Domains

Welcome to TLDs, a community for discussing everything related to Top Level Domains.
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2024.06.07 04:35 stlatos Etymology of Indo-European *yag^i- / *yag^o- ‘ice’, etc.

https://www.academia.edu/120657449
Lubotsky (1981) describes the apparently optional loss of PIE *H (laryngeals) before mediae (*b / *d / *g() ) in Indo-Iranian in an attempt to find regularity. This would produce *-aH2C- > -āC- vs. -aC- in most IE, and is seen in other branches, often for the same roots. PIE *paH2g^- ‘make fast/fixed/solid/stiff’ > G. pḗgnūmi ‘make fast/solid / freeze’ but págos ‘crag/rock / coagulation/frost’, Skt. pā́jas- ‘strength/firmness / frame’ but pajrá- ‘firm’, etc. Greek -ē- shows *-a:- < *-aH2-, Skt. -a- can not come from *H (syllabic *H > i) and shows that there was no *H2 > Greek -a-, so both from *-a-. Outside of IIr., also examples like *bha(H2)d- > Go. bōtjan ‘be of use / do good’, ON batna ‘become better’, etc. Since *H is supposedly regularly lost in many contexts, but sometimes still remains, I see little likelihood that full regularity exists for all its environmental outcomes. Attempting to find elusive regularity when obvious order exists is pointless.
I believe that most cases Lubotsky described were due to H-metathesis (Whalen 2024a, b) which could turn *CVH- > *HCV-, *CHV-, etc., seemingly at random. This can be seen most easily in Greek, where *CVH- > *HCV- creates a new a-, e-, or o-. Since *H- > 0- in IIr., it would be hard to prove this, but in the case of reduplicated stems, the *H could move before the 1st C, so *Ce-CeH- > *CeH-Ce-, etc. In this way, *paH2g^- would be expected to have perfect *pe-paH2g^- > Skt. **papāje, but instead *pe-paH2g^- > *peH2-pag^- > pāpaje. Since the same applied to *k^H2and- ‘shine’ and *ke-k^H2nd- ‘be visible/notable/outstanding’ > Greek kékasmai ‘overcome / surpass / excel’, kekadménos ‘excelling?’, but *ke-k^H2nd- > *keH2-k^nd- > Skt. śāśad- ‘be eminent/superior / prevail’, the principle is clear.
Other changes in Greek are very similar, creating *H2m- > mh- in *meg^H2ǝlo- ‘big’ >> *Hmegǝlo-:i > Att. mhegalō. This does not seem regular, since *H- could also become *x- > k- in *melH3dhro- > *melH3ǝdhro- > *Hmelǝdhro- > G. mélathron / kmélathron ‘beam / roof’. This new *HC- behaved like old ones without regular outcomes, like *HmeigW- > ameíbō but *Hmeig-ti- > meîxis, Corc. Mheixios. This metathesis also can explain some cases of a- vs. 0- in Greek as the result of optional movement of *H, not failure of original *H- to vocalize:
*tlH2ant-s ‘bearing / supporting’ > G. tálanton ‘*lifting > balance / talent (of weight)’, *tlH2ant-s > *H2tlant-s > Átlās ‘Atlas’
*melH2du- ‘soft’ > W. meladd, *H2mldu- > G. amaldū́nō ‘soften’
*mudH2- > Skt. mudirá- ‘cloud’, G. mudáō ‘be humid’, amudrós ‘*cloudy > dim / faint’
*H2-ger- > G. ageírō ‘gather / collect’, *graH2-mo- > Skt. grā́ma-s ‘village / troop / multitude’
*sprH2- > Skt. sphuráti ‘spurn / spring / quiver / tremble’, *spǝrǝH2-ye- / *H2spǝrǝ-ye- > G. (a)spaírō ‘move convulsively / quiver’
*sprH2g^- > Skt. sphūrj- ‘burst forth / crash / roar’, *spǝrǝH2g- / *H2spǝrǝg- > G. aspharagéō ‘resound / clang’, spháragos ‘bursting with noise’
*sprH2g^o- > Av. fra-sparǝga- ‘branch’, *H2spǝrǝgo- > G. aspháragos / aspáragos ‘shoots (of asparagus)’
*skelH2- > Li. skélti ‘split / cleave’, G. skállō ‘stir up / hoe’, *sklH2-H3okW-s ‘hole made by hoe / hole dug up / mole’s hole / mole(hill)’ > skálops / *H2-skWl-H3ok-s > (a)sphálax / (a)spálax ‘mole’
*tw(e)rH3- ‘mix / stir (up) / agitate’ > OE þweran ‘stir / twirl’, Skt. tvárate ‘hasten’, tvarita- ‘swift’, tū́r-ghna- ‘racer’s death’, G. saróō / saírō ‘sweep (up/away)’
*H3-trw-nye- > G. otrū́nō ‘stir up / rouse / egg on / hasten (mid)’
*H1gWhel- / *gWhelH1- > OCS želja ‘wish’, ON gilja ‘allure/entice/seduce/beguile’, G. (e)thélō ‘be willing’

None of these, let alone all of them, is likely to be *H2sprH2g^-, or even *H2spHrH2g^- (if you consider all ph to come from *pH), etc. Seeing unexpected a- from *H2- when *-H2- is expected to exist in each has a simple solution: metathesis. This is seen in many more words, explaining multiple oddities from the same cause. This has many implications for etymology, sound changes, the nature of regularity vs. order, and other tendencies throughout Indo-European. This idea has many implications that should be studied individually, often leading to additional findings.
  1. blagŭ
Since alternation of *H / *r points to uvular *R (Whalen 2024c), it is possible that *H2 = *R could cause *gWRoH3- > *gWroH3- / *gWerH3- ‘eat / swallow / gulp’ > G. bibrṓskō ‘eat (up)’, *gWRoH3- > *gWoH3- ‘feed / fatten / pasture / graze’ > G. bóskō ‘feed (animals)’ (Whalen 2024e). Thus, if a liquid appeared “from nowhere” in a word with apparent *-aHC- > *-aC-, it would be evidence that the short *-a- was caused by *H moving:
*bhaH2g- ‘divide’ > Skt. bhāgá- ‘share’, bhāgyá- ‘(good) fortune’
*bhH2ag- > Skt. bhaj- ‘to share’, bhaktá-m ‘meal’, bhágavant- ‘fortunate / prosperous’, OCS ne-bogŭ ‘poor’, bogŭ, Av. baga- ‘god’
*bhH2ag- > *bhRag- > *bhlag- ‘blessed/lucky’ > OCS blagŭ ‘good’
  1. *paH2K-
PIE *paH2g^- ‘make fast/fixed/solid/stiff’ and *paH2k^- ‘join / bind / fasten’ are too close to be unrelated. The addition of suffixes *-k^ and *-g^, with no apparent meaning of their own, being added seems unlikely. These only vary by voicing, and the voiced quality of *H2 = *R allows *Rk^ to become *Rg^ with assimilation. If *R and *x were in free variation, or changed in some branches, *-k^- might have remained at times. Also, *paH2k^- shows the same optional H-loss as *paH2g^-, thus *pa(H2)k^- & *pa(H2)g^- :
*pH2ag^- > G. págos ‘crag/rock / coagulation/frost’, Skt. pajrá- ‘firm’
*paH2g^- > G. pḗgnūmi ‘make fast/solid / freeze’, Skt. pā́jas- ‘strength/firmness / frame’
*pH2ak^- > L. paciscor ‘bind / bargain’, Av. pas- ‘bind/tie / fasten/fetter together’
*paH2k^- > G. pêgma ‘anything joined together / framework / bond in honor’, OHG fuogen ‘join’
*paH2k^(o)-s > OHG fuoga ‘joint, Skt. pā́śa- ‘snare / bond’, L. pāx ‘*bond/*agreement > peace’
Their common origin is also shown by derivatives where *k^ vs. *g^ can’t be determined (before *t, *s, etc.). That there is no way to choose between them based on meaning shows that they are identical:
*paH2g^s(a)lo- > G. pássalos ‘peg’, L. *pakslos > pālus ‘stake’; *paxk^lo > *päxk^lo > *pexle > Es. peel ‘pole/post’, F. pieli ‘(door)post/jamb’, Hn. ajtó-fél
G. -ss- shows *-ts- < *-ks- (Whalen 2024h, i, j). The Uralic data should not be rejected out of hand, and that a clear *K existed in PIE helps show that long V’s were often created by loss of *x before *C.
A root like *paH2k^- = *paxk^- might also cause assimilation to *paxx^- = *paH2H1-, which would appear to cause *C > 0 in most IE, producing traditional *paH2- ‘firm / fix(ed)’. As evidence, when most *H > 0, *HH might remain as x in some (like *k^H2alH- > Li. šáltas, R. xolod ‘cold’ below):
*paH2- > Av. paxruma- ‘firm / fast (of penned up cattle)’, L. pār ‘even / equal / fit / proper’
With 2 H’s, it might be more likely to show alternation of *H / *s (Whalen 2024f), so also equivalent to:
*paH2s- >> *pH2as-ti- > Arm. hast ‘firm / fast’, Skt. pastyá-m ‘residence’, OE fæstnian ‘fasten / fix / bind’
*paH2s- >> *paH2s-o-s > G. Dor. pāós ‘kinsman by marriage’
Though pāós is supposedly Pre-Greek, the semantics match *bhendhH- ‘bind’, Skt. bándhu- ‘relative’, Mi. pańt ‘husband of elder sister’, G. pentherós ‘wife’s father’, Li. bendras ‘companion/partner / common’, etc.
  1. cold
Lubotsky’s examples include some roots where H-metathesis seems difficult:
*g^hleH1d- ‘cool’ > Skt. hlā́dikā- ‘refreshing’, *g^hled-no- >> pra-hlanna- ‘cooling’, hlādate ‘be refreshed’
That is, would *g^hleH1d- really become *H1g^hled- or *g^hH1led-? However, this affords an opportunity to test my theory, since such a cluser might be expected to show a 2nd metathesis to “fix” it:
*g^hleH1d- > hlād-
*g^hH1led- > hlad-
*g^hH1eld- > *g^H1eld- > *jald- > Skt. jaḍa- ‘cold / stiff’
Loss of *l causing retroflexion by Fortunatov’s Law (other ex. in Whalen 2023a, 2024g). Likely also related to *g^()el- > L. gelū ‘cold / frost’, etc., maybe by *g^H1eld- = *g^R^eld- > *g^eldR^- > *g^elR^-. If not due to C-loss, surely anyone would admit that they seem related, whether in my scheme or by affixation. *g^- vs. *g^h- in this context is no problem. For other irregularities in *g(h)Hl-, see:
*g^H2lag^t- > G. gálakt-, L. *ghlakt > *hlakt > lac, *kałzt’in- > Arm. kat’n , *kałc’ > Agulis kaxc’ ‘milk’, Skt. jálāsa- ‘soothing’, *jar-margya- > jā́marya- ‘adj. describing milk’
*g^H2low- > L. glōs ‘husband’s sister’, G. gálōs, Arm. tal, Ph. gélaros ‘brother’s wife’; *kälew > F. käly ‘sister-in-law’
Here, G. gal- vs. L. *ghl- > *hl- > l-; Ph. gélaros (likely *gélawos) doesn’t show expected *g- > k-, *g^(h)- > z-, etc. The Uralic data should not be rejected out of hand. Many roots with *-a- begin with *K-, probably *KH2- to explain *e > *a, etc. More evidence that clusters of *KH- underwent such changes, often > x- (showing *H = *x / *R or similar) in (Whalen 2024c):
*k^H2alH- = *k^xalx^- ? > L. calēre ‘be warm’, Lt. silt ‘grow warm’, salts, Li. šáltas ‘cold’, R. xolod ‘cold’
G. kōphós ‘dull/deaf’, OCS xabiti ‘spoil', xabenŭ ‘woeful/wretched/miserable’
*k^xalpikiko-s ? > Slavic *xolpĭčĭkŭ ‘boy / young servant’, TB kālpśke ‘youth / boy’
*kxamanto-s > R. xomút ‘horse’s harness’, Li. kãmanos ‘leather bridle’
*kxaudh-? > OP xauda- ‘cap’, Av. xaōda- ‘helmet’
G. kúmbos ‘vessel/goblet’, Skt. kumbhá-s ‘japitchewater japot’, Av. xumba-
Skt. kardama- ‘mud’, NP xard ‘muddy place’
etc.
  1. ice
There are several problems in PIE *yeg^i- / *ye(:)g^o- ‘ice’. Since *-e:- is usually caused by *H1, older *yeH1g^o- > *H1yeg^o- would fit short vs. long V, just as above. Since many IE cognates show i- vs. yo-stems, *yeH1g^yo- with optional y-dissimilation could be even older. Many of these are reconstructed by others with *-g- not *-g^-, though Kv. ǘć, etc., require *-g^-. These could be reconciled if *y-y > *y-0 also (or sometimes) caused *y-gy > *y-g^. With these ideas, maybe:
*yeH1g^yo- > *yeH1g^o- > Iran. *yāźa- > Sar. yoz, Wx. yaz ‘glacier’ >> Kh. yóoz / yòz ‘ice’
*yeH1g^o- > *H1yeg^o- > ON jaki ‘piece of ice’, H. egā-n ‘ice’, Pr. (y)ǘzu, Kv. ǘć, Kt. yúz
*yeH1g^yo- > *H1yeg^yo- > Celtic *yegi- > OIr aig ‘ice’, W. ia
As more support, there is also 0-grade *iH1g^yo- / *H1ig^o- / etc. > Li. ìžas ‘hoar / rime / slush ice / ice lump’, yžė̃ ‘ice-crust’, yžià ‘ice-floe’. Claims that Iran. *yāźa- came from *yoKo- would not apply to Baltic ī / i variation. This would require H-metathesis (after Winter’s Law, if it was regular).
It is possible that *H = *R could cause dissimilation of *R-r > *R-l, *R-n, etc. (Whalen 2024c). This might be seen in:
*H1yeg^uro- = *R^yeg^uro- > Gmc. *jikula- > ON jökull ‘icicle / glacier’, *R^yeg^uno- > H. eguna-s, MCo. yeyn, Br. yen ‘cold’
These also greatly resemble groups of supposedly non-IE languages, which also share many variants, as does *(H)ye(H)g^(y)- (Whalen 2023b, 2024k):
Kusunda
Ku. yaq ‘hail / snow’, yaGo / yaGu / yaXǝu ‘cold (of weather)’
Uralic
*jäxŋje > *jäŋxe > F. jää ‘ice’, Sm. jiekŋa
*jaŋka ‘ice hole’ in Samoyed (showing *ja- ( > *jä- ) was opt. in all )
*jäxkšV > Mr. jükše- ‘become cold’, F. jä(ä)hty- ‘cool (down)’
*jänte- > Mi. jant-, Z. jed- ‘freeze’
For *-k- vs. -0- in Uralic, the match to *-H- vs. -0- in IE should not be rejected out of hand.
This stem is also very similar to supposed *sriHg(^)os- ‘frost / cold’. Words like G. págos ‘coagulation/frost’ from pḗgnūmi ‘make fast/solid / freeze’ show that a shift ‘stiff(en) > freeze/ice’ is possible. With *R / *H, it allows 0-grade *H1ig^o- (Li. ìžas ‘slush ice) to be the 2nd member of a compound:
*styaH- > Skt. stíyā- ‘stagnant water?’, styāyati ‘stiffen / grow dense / increase’, styāna- ‘grown dense / coagulated / stiffened / thick’
*stiH-iH1g^o- ‘stiff ice’ >> *stiHiH1g^os- > *stHiH1g^os- > *stRiH1g^os- > *sRiH1g^os- > L. frīgus ‘cold’, G. rhîgos ‘frost’
With 2 H’s, it might be more likely to show alternation of *H / *R / *r. Dissimilation of *i-i might be irregular, but *stR- > *sR- is probably regular.
There is also an IE group of words for ‘ice’ with a general resemblance: Alb. (h)akull ‘ice / icy (cold)’, sukull ‘snowflake’ (compound with *kyu- ‘move / rush’ as ‘falling snow’?; *kyew- > Skt. cyav- \ cyu-, OP ašiyava ‘set out’, Arm. č’u ‘departure / journey’, G. -(s)seúomai ‘rush / hurry’), L. gl-aciēs ‘ice’ (compound with gelū ‘cold / frost’). Alone, these would point to *H2ak-ulo-, *H2ak-yo-. Though it’s not easy to tell if they’re related, these roots, supposedly distinct, would be unlikely to add uncommon *-ulo- as in ON jökull. Two with the form *(H)yV(H)K- ‘ice’ being unrelated seems forced, and there is already plenty of unexplained variation within *H1yeg^- itself that does not fit regularity. As above (*paH2k^- / -g^-), the voiced quality of *R allows *yeH1g^yo- = *yeR^g^yo- to be from older *yeR^k^yo- with assimilation, or *yeRk^yo- with 2 assimilations (or metathesis of *Rk^ / *R^k, etc., if *-gy- is older than *-g^y-, as considered above), so *H2 / *H1 and *g^ / *k are not obstacles. It is also unlikely that *-R^g^- is original, since a random cluster happening to contain 2 palatal K/Q is odd.
One possibility concerns *Hy- / *H1-. Two roots seem to show that *H3e- became *H3o-, but some cognates require *H1o- (lost in Hittite) or *yo- / *i- :
*H3york- > *zd- > G. dórkai ‘eggs of lice/etc.’, *Hork- > Arm. ork‘iwn, *Hirk- > *rinksa- > Os. liskä, Skt. likṣā́, A. liiṇṭṣií ‘nit’ (Whalen 2024l)
*H3yonH1os- > L. onus ‘load / burden’, *H3onH1(ye)- ‘carry’ > H. aniya-, impf. anniska- ‘work / carry out’ (Whalen 2024m)
If my *yeH1/H2k(^)- is correct, the same might produce *yaH2k- > *H2yak- > *H1ak-. Since many cognates are in IIr., where *e vs. *a can’t be determined, there’s no way to know how many words in each set are from each V. This means words for ice from both *yak- and *yeg- should be related, by one theory or another.
Lubotsky, Alexander (1981) Gr. pḗgnumi : Skt. pajrá- and loss of laryngeals before mediae in Indo-Iranian
https://www.academia.edu/428966
Whalen, Sean (2023a) Fortunatov’s Law in Context
https://www.reddit.com/IndoEuropean/comments/13zqbv1/fortunatovs\_law\_in\_context/
Whalen, Sean (2023b) Kusunda and IE
https://www.reddit.com/usestlatos/comments/13q0j4k/kusunda\_and\_ie/
Whalen, Sean (2024a) Laryngeals, H-Metathesis, H-Aspiration vs. H-Fricatization, and H-Hardening in Indo-Iranian, Greek, and Other Indo-European
https://www.academia.edu/114276820
Whalen, Sean (2024b) Laryngeals and Metathesis in Greek as a Part of Widespread Indo-European Changes
Whalen, Sean (2024c) Greek Uvular R / q, ks > xs / kx / kR, k / x > k / kh / r, Hk > H / k / kh (Draft)
https://www.academia.edu/115369292
Whalen, Sean (2024d) Notes on Proto-Indo-European Words for ‘Chin’ (Draft)
https://www.academia.edu/120594274
Whalen, Sean (2024e) The X’s and O’s of PIE H3: Etymology of Indo-European ‘cow’, ‘face’, ‘six’, ‘seven’, ‘eight’ (Draft)
https://www.academia.edu/120616833
Whalen, Sean (2024f) Indo-European Alternation of *H / *s (Draft)
https://www.academia.edu/114375961
Whalen, Sean (2024g) A Pressing Matter: Soma, Figs, and Fat (Draft)
https://www.academia.edu/116917855
Whalen, Sean (2024h) Indo-European *ksw-, Greek *ks / *ts, Cretan Hieroglyphic 045 ‘Saw’ > Linear A *74 = ZE (Draft)
https://www.academia.edu/115195305
Whalen, Sean (2024i) Greek *-ts / *-ks / *-ps / *-ws, Brythonic *ma:tri(:)pa: ‘mother’s sister’ (Draft)
https://www.academia.edu/115158171
Whalen, Sean (2024j) IE s / ts / ks (Draft)
Whalen, Sean (2024k) Uralic and Tocharian (Draft 2)
https://www.academia.edu/116417991
Whalen, Sean (2024l) Cretan Elements in Linear B, Part Two: *y > z, *o > u, LB *129, LAB *65, Minoan Names (Draft)
https://www.academia.edu/114878588
Whalen, Sean (2024m) Etymology of Indo-European *ste(H3)m(o)n- ‘mouth’, *H3onH1os- ‘load / burden’, *H3omH1os- ‘upper back / shoulder(s)’, *H3 / *w, *m-W / *n-W (Draft)
https://www.academia.edu/120599623
https://en.wiktionary.org/wiki/Reconstruction:Proto-Indo-European/h₁eyg-
https://en.wiktionary.org/wiki/ižas
submitted by stlatos to HistoricalLinguistics [link] [comments]


2024.06.06 17:34 SympathyRegular311 Probleme integration user Ldap sur Ubuntu help

Bonjour. J'ai enfin reussi a faire fonctionner Ldap sur ubuntu pour qu'il se connecte a mon serveur LDAP (synology).
Lors de l'ecran d'authentification, ubuntu fait la "création du repertoire home de l'utilisateur" ldap mais revient a la sélection .. Au niveau de ssh je peux me logguer mais par contre le bash est étrange. La touche up me fait des symboles et espace correspond a tabulation.... Je pense que c'est un problème de droits..
Voici les fichiers que j'ai modifié
###DEBCONF### ## ## Configuration of this file will be managed by debconf as long as the ## first line of the file says '###DEBCONF###' ## ## You should use dpkg-reconfigure to configure this file via debconf ## # # @(#)$Id: ldap.conf,v 1.38 2006/05/15 08:13:31 lukeh Exp $ # # This is the configuration file for the LDAP nameservice # switch library and the LDAP PAM module. # # PADL Software # http://www.padl.com # # Your LDAP server. Must be resolvable without using LDAP. # Multiple hosts may be specified, each separated by a # space. How long nss_ldap takes to failover depends on # whether your LDAP client library supports configurable # network or connect timeouts (see bind_timelimit). #host 127.0.0.1 # The distinguished name of the search base. base dc=ldap,dc=sunmetis,dc=com # Another way to specify your LDAP server is to provide an uri ldap://10.0.100.11 # Unix Domain Sockets to connect to a local LDAP Server. #uri ldap://127.0.0.1/ #uri ldaps://127.0.0.1/ #uri ldapi://%2fvar%2frun%2fldapi_sock/ # Note: %2f encodes the '/' used as directory separator # The LDAP version to use (defaults to 3 # if supported by client library) ldap_version 3 # The distinguished name to bind to the server with. # Optional: default is to bind anonymously. #binddn cn=proxyuser,dc=padl,dc=com # The credentials to bind with. # Optional: default is no credential. #bindpw secret # The distinguished name to bind to the server with # if the effective user ID is root. Password is # stored in /etc/ldap.secret (mode 600) rootbinddn uid=root,cn=users,dc=ldap,dc=suXXX,dc=com # The port. # Optional: default is 389. #port 389 # The search scope. #scope sub #scope one #scope base # Search timelimit #timelimit 30 # Bind/connect timelimit #bind_timelimit 30 # Reconnect policy: hard (default) will retry connecting to # the software with exponential backoff, soft will fail # immediately. #bind_policy hard # Idle timelimit; client will close connections # (nss_ldap only) if the server has not been contacted # for the number of seconds specified below. #idle_timelimit 3600 # Filter to AND with uid=%s #pam_filter objectclass=account # The user ID attribute (defaults to uid) #pam_login_attribute uid # Search the root DSE for the password policy (works # with Netscape Directory Server) #pam_lookup_policy yes # Check the 'host' attribute for access control # Default is no; if set to yes, and user has no # value for the host attribute, and pam_ldap is # configured for account management (authorization) # then the user will not be allowed to login. #pam_check_host_attr yes # Check the 'authorizedService' attribute for access # control # Default is no; if set to yes, and the user has no # value for the authorizedService attribute, and # pam_ldap is configured for account management # (authorization) then the user will not be allowed # to login. #pam_check_service_attr yes # Group to enforce membership of #pam_groupdn cn=PAM,ou=Groups,dc=padl,dc=com # Group member attribute #pam_member_attribute uniquemember # Specify a minium or maximum UID number allowed #pam_min_uid 0 #pam_max_uid 0 # Template login attribute, default template user # (can be overriden by value of former attribute # in user's entry) #pam_login_attribute userPrincipalName #pam_template_login_attribute uid #pam_template_login nobody # HEADS UP: the pam_crypt, pam_nds_passwd, # and pam_ad_passwd options are no # longer supported. # # Do not hash the password at all; presume # the directory server will do it, if # necessary. This is the default. pam_password md5 # Hash password locally; required for University of # Michigan LDAP server, and works with Netscape # Directory Server if you're using the UNIX-Crypt # hash mechanism and not using the NT Synchronization # service. #pam_password crypt # Remove old password first, then update in # cleartext. Necessary for use with Novell # Directory Services (NDS) #pam_password clear_remove_old #pam_password nds # RACF is an alias for the above. For use with # IBM RACF #pam_password racf # Update Active Directory password, by # creating Unicode password and updating # unicodePwd attribute. #pam_password ad # Use the OpenLDAP password change # extended operation to update the password. #pam_password exop # Redirect users to a URL or somesuch on password # changes. #pam_password_prohibit_message Please visit http://internal to change your password. # RFC2307bis naming contexts # Syntax: # nss_base_XXXbase?scope?filter # where scope is {base,one,sub} # and filter is a filter to be &'d with the # default filter. # You can omit the suffix eg: # nss_base_passwdou=People, # to append the default base DN but this # may incur a small performance impact. #nss_base_passwdou=People,dc=padl,dc=com?one #nss_base_shadowou=People,dc=padl,dc=com?one #nss_base_groupou=Group,dc=padl,dc=com?one #nss_base_hostsou=Hosts,dc=padl,dc=com?one #nss_base_servicesou=Services,dc=padl,dc=com?one #nss_base_networksou=Networks,dc=padl,dc=com?one #nss_base_protocolsou=Protocols,dc=padl,dc=com?one #nss_base_rpcou=Rpc,dc=padl,dc=com?one #nss_base_ethersou=Ethers,dc=padl,dc=com?one #nss_base_netmasksou=Networks,dc=padl,dc=com?ne #nss_base_bootparamsou=Ethers,dc=padl,dc=com?one #nss_base_aliasesou=Aliases,dc=padl,dc=com?one #nss_base_netgroupou=Netgroup,dc=padl,dc=com?one # attribute/objectclass mapping # Syntax: #nss_map_attributerfc2307attributemapped_attribute #nss_map_objectclassrfc2307objectclassmapped_objectclass # configure --enable-nds is no longer supported. # NDS mappings #nss_map_attribute uniqueMember member # Services for UNIX 3.5 mappings #nss_map_objectclass posixAccount User #nss_map_objectclass shadowAccount User #nss_map_attribute uid msSFU30Name #nss_map_attribute uniqueMember msSFU30PosixMember #nss_map_attribute userPassword msSFU30Password #nss_map_attribute homeDirectory msSFU30HomeDirectory #nss_map_attribute homeDirectory msSFUHomeDirectory #nss_map_objectclass posixGroup Group #pam_login_attribute msSFU30Name #pam_filter objectclass=User #pam_password ad # configure --enable-mssfu-schema is no longer supported. # Services for UNIX 2.0 mappings #nss_map_objectclass posixAccount User #nss_map_objectclass shadowAccount user #nss_map_attribute uid msSFUName #nss_map_attribute uniqueMember posixMember #nss_map_attribute userPassword msSFUPassword #nss_map_attribute homeDirectory msSFUHomeDirectory #nss_map_attribute shadowLastChange pwdLastSet #nss_map_objectclass posixGroup Group #nss_map_attribute cn msSFUName #pam_login_attribute msSFUName #pam_filter objectclass=User #pam_password ad # RFC 2307 (AD) mappings #nss_map_objectclass posixAccount user #nss_map_objectclass shadowAccount user #nss_map_attribute uid sAMAccountName #nss_map_attribute homeDirectory unixHomeDirectory #nss_map_attribute shadowLastChange pwdLastSet #nss_map_objectclass posixGroup group #nss_map_attribute uniqueMember member #pam_login_attribute sAMAccountName #pam_filter objectclass=User #pam_password ad # configure --enable-authpassword is no longer supported # AuthPassword mappings #nss_map_attribute userPassword authPassword # AIX SecureWay mappings #nss_map_objectclass posixAccount aixAccount #nss_base_passwd ou=aixaccount,?one #nss_map_attribute uid userName #nss_map_attribute gidNumber gid #nss_map_attribute uidNumber uid #nss_map_attribute userPassword passwordChar #nss_map_objectclass posixGroup aixAccessGroup #nss_base_group ou=aixgroup,?one #nss_map_attribute cn groupName #nss_map_attribute uniqueMember member #pam_login_attribute userName #pam_filter objectclass=aixAccount #pam_password clear # Netscape SDK LDAPS #ssl on # Netscape SDK SSL options #sslpath /etc/ssl/certs # OpenLDAP SSL mechanism # start_tls mechanism uses the normal LDAP port, LDAPS typically 636 #ssl start_tls #ssl on # OpenLDAP SSL options # Require and verify server certificate (yes/no) # Default is to use libldap's default behavior, which can be configured in # /etc/openldap/ldap.conf using the TLS_REQCERT setting. The default for # OpenLDAP 2.0 and earlier is "no", for 2.1 and later is "yes". #tls_checkpeer yes # CA certificates for server certificate verification # At least one of these are required if tls_checkpeer is "yes" #tls_cacertfile /etc/ssl/ca.cert #tls_cacertdir /etc/ssl/certs # Seed the PRNG if /dev/urandom is not provided #tls_randfile /varun/egd-pool # SSL cipher suite # See man ciphers for syntax #tls_ciphers TLSv1 # Client certificate and key # Use these, if your server requires client authentication. #tls_cert #tls_key # Disable SASL security layers. This is needed for AD. #sasl_secprops maxssf=0 # Override the default Kerberos ticket cache location. #krb5_ccname FILE:/etc/.ldapcache # SASL mechanism for PAM authentication - use is experimental # at present and does not support password policy control #pam_sasl_mech DIGEST-MD5 
Une solution svp ?
# # /etc/pam.d/common-session - session-related modules common to all services # # This file is included from other service-specific PAM config files, # and should contain a list of modules that define tasks to be performed # at the start and end of interactive sessions. # # As of pam 1.0.1-6, this file is managed by pam-auth-update by default. # To take advantage of this, it is recommended that you configure any # local modules either before or after the default block, and use # pam-auth-update to manage selection of other modules. See # pam-auth-update(8) for details. # here are the per-package modules (the "Primary" block) session[default=1]pam_permit.so # here's the fallback if no module succeeds sessionrequisitepam_deny.so # prime the stack with a positive return value if there isn't one already; # this avoids us returning an error just because nothing sets a success code # since the modules above will each just jump around sessionrequiredpam_permit.so # The pam_umask module will set the umask according to the system default in # /etc/login.defs and user settings, solving the problem of different # umask settings with different shells, display managers, remote sessions etc. # See "man pam_umask". session optionalpam_umask.so # and here are more per-package modules (the "Additional" block) sessionrequiredpam_unix.so sessionoptionalpam_ldap.so sessionoptionalpam_systemd.so #sessionoptionalpam_mkhomedir.so sessionoptionalpam_ecryptfs.so unwrap # end of pam-auth-update config session required pam_mkhomedir.so skel=/etc/skel umask=077 
Je galère la dessus depuis des jours
submitted by SympathyRegular311 to Ubuntu [link] [comments]


2024.06.06 12:06 jessywesley Test Bank Anatomy physiology for health Professions An Interactive Journey 4th Edition Colbert 2019 $$ (debsmax77@gmail.com)

Test Bank Anatomy physiology for health Professions An Interactive Journey 4th Edition Colbert 2019 $$ (debsmax77@gmail.com) submitted by jessywesley to testbank_pro [link] [comments]


2024.06.06 05:51 JournalistSea7457 Exploring the Rich World of Blog Content: A Comprehensive Guide for Newbies

In the age of digital information, blogs have become a versatile platform for sharing knowledge, experiences, and stories. Whether you are a reader looking for enriching content or a writer aiming to start your own blog, understanding the variety of non-video blog genres can open up new horizons. Here’s a detailed look at the diverse types of non-video blog content you can explore or create:

1. Personal Blogs

Personal blogs are a window into the blogger’s life and thoughts, often providing a unique and authentic perspective.

2. Professional and Career Blogs

Professional blogs focus on career development and industry-specific insights, catering to those seeking to advance their professional lives.

3. Educational Blogs

Educational blogs aim to inform and teach, making complex subjects accessible and engaging.

4. Health and Wellness Blogs

Focused on promoting a healthy lifestyle, these blogs cover physical, mental, and emotional well-being.

5. Lifestyle Blogs

Lifestyle blogs offer a broad spectrum of content related to daily living and personal interests.

6. Hobby and Interest Blogs

These blogs are dedicated to sharing passion projects and hobbies, offering both inspiration and practical tips.

7. Technology Blogs

Tech blogs are essential for staying updated with the fast-paced world of technology.

8. Business and Entrepreneurship Blogs

These blogs are a goldmine for those looking to start or grow their businesses.

9. Creative Writing Blogs

Creative writing blogs offer a space for both writers and readers to explore the world of literature.

10. Social and Political Commentary Blogs

These blogs provide deep dives into current events, politics, and social issues.

11. Entertainment Blogs

Entertainment blogs keep readers updated on the latest in movies, TV, music, and books.

12. Environmental and Sustainability Blogs

These blogs focus on promoting eco-friendly practices and raising awareness about environmental issues.
Exploring these types of non-video blog content can provide a rich and varied reading experience, catering to different interests and needs. Whether you're looking to learn something new, find inspiration, or simply enjoy a good story, there’s a blog out there for you.
submitted by JournalistSea7457 to AskIO [link] [comments]


2024.06.05 09:23 OnAccountOfTheOccult Following the threads of Vera: from Nabokov’s Lolita to Thaïs in Greek history

I just finished the show last night and I have so much to say 😭 I don’t know where to start. I tried searching to see if anyone has talked about this yet but I couldn’t find anything. We all know there are heavy allusions and parallels with Nabokov’s Lolita in the show.
Here is my added insight and little tangle of thought:

Nabokov’s wife was named Vera.

On the handwritten draft of Lolita, he wrote: “For Vera.”
https://preview.redd.it/l2fxkfhe8p4d1.jpg?width=711&format=pjpg&auto=webp&s=4f8628a46a9129194fd2453b57cd9cd765731538
In Mr. Robot, Vera wanted to show Elliot the truth. But “the truth” was hidden from us through unreliable narration, like the truth is obscured by Humbert Humbert’s unreliable narration in Lolita.
Like Humbert, Vera was a murderer and a rapist. On the first page of Lolita, Humbert is writing from his jail cell and states, “You can always count on a murderer for a fancy prose style.” In Mr Robot, Vera’s dialogue was poetic and metaphorical, almost Shakespearean, and certainly embellished. Very fancy.

A butterfly that isn't real: Polygonia thaïsoides.

On the same page as “For Vera”, there is also a drawing of a butterfly (“Polygonia thaïsoides Nab.”). Nabokov was a lepidopterist, but he liked to draw fictional butterflies and he played with language to name them. Polygonia thaïsoides doesn’t actually exist. But the name is interesting:
The beginning of the word: ”thaïs."
Thaïs is a Greek feminine name (note that Vera is a feminine name too) meaning beloved; bandaged; the bond.
In s4e06, Vera said to Elliot: "Me and Elliot are linked on a spiritual plane. I got to come at him on the same level I find myself, and breaking him only gets you so far. I gotta break him so I can build him up. I need to wound his soul so I can be the one to heal him."
In history, Thaïs was a Greek courtesan who accompanied King Alexander the Great on his campaigns. Alexander the Great is considered one of the greatest military strategists and leaders in world history. He was also ruthless, dictatorial, and ambitious to the point of regarding himself as divine.
Viewing the show through a mythopoetic symbolic lens, we can see parallels between Alexander the Great and Elliot. Elliot recognises how he has regarded himself as divine at the end of s4e13: "Then again, I don't even have a name. Just a guy trying to play God without permission."
A slight side bar to this point: at Alexander's the Great's wedding, there was a violent altercation between Alexander and King Philip regarding the lawful successor of the kingdom, which led to Alexander being exiled from Macedonia alongside his birth mother. This reflects the scene from s4e13 where Elliot and Mr Robot argue on the beach at his apparent wedding. Elliot wanted to take the place of the untraumatised version of himself in the false reality (to be the successor of that metaphorical kingdom) so badly that he committed murder - or he thinks he did. Elliot becomes aware that he is in false reality where none of the trauma happened; that he doesn't belong there; that it and the people in it exist for a reason. He created dream-versions of his mother and father (i.e., not his birth mothebirth father) who exist in the false reality.
When Elliot is interacting with his dream-mother in s4e12, we hear Elliot say: "This doesn't sound like my mom. This sounds like someone who loves their son. Everything's changed." After Elliot and Mr Robot talk on the beach at the wedding, he is thrust out/exiled from the false reality, back to the true reality where he was hurt by his birth mother and father.
At the conclusion of a symposium, Thaïs incited Alexander to burn Persepolis in revenge for the destruction of the Acropolis. Thaïs delivered a speech which was intended partly as a graceful compliment to Alexander and partly to amuse him. She declared that all the hardships she had endured in wandering about Asia had been amply repaid on that day, when she found herself revelling luxuriously in the splendid palace of the Persians, but that it would be an even sweeter pleasure to end the party by going out and setting fire to the palace of Xerxes, who had laid Athens in ashes. She wanted to put a torch to the building herself in full view of Alexander, so that posterity should know that the women who followed Alexander had taken a more terrible revenge for the wrongs of Greece than all the famous commanders of earlier times by land or sea. Her speech was greeted with wild applause and the king's companions excitedly urged him on until at last he allowed himself to be persuaded, leaped to his feet, and with a garland on his head and a torch in his hand led the way. (reference)
In s4e07 Vera said, "We took control of all the favelas in both the Dominican and Haiti. I was running everything and everyone from the president to the campesino. And by day 87, I finally had my own island. Then on the 88th day, I got bored."
Further, Vera said that a shaman "told me I had to reopen that path, that I had to reconcile with the man who closed it. For he was meant to be my partner. Then and only then can I go home again. That's why we sitting here right now, Elliot. That's why I came back. I owned the wrong island. I'm gonna take over New York, and you gonna be my side when I do."
Keep in mind Vera's desire for Elliot to become his partner; to take control of New York - and how Vera's desire is perhaps partly rooted in his resonance with Elliot's rage.
Both Thaïs and Vera were motivated by revenge, and neither felt satisfied. Thaïs' speech was intended to persuade Alexander to tap into his rage and take revenge.
Recall Elliot being persuaded by Vera to hear the truth from Krista in s4e07. After confronting the truth about his father, Vera encourages him to scream; to get in touch with his rage. He does. But Elliot blames Vera:
Elliot: "You did this. You did this to me." Vera: "I did it for you." Elliot: "No. No, I don't believe you!" Vera: "I did this because I could see this wound on your face."
The suffix of the word: “-oides.”
“-oides” means “likeness,” and is used by taxonomists for species that resemble other species.
This directly reflects Elliot's multiplicity of selves, as well as his alters resembling his family members - but not actually being them. In Lolita, Humbert becomes fixated on Dolores Haze partly because she resembles "an initial girlchild" from his own childhood. Humbert portrays himself as someone he is not, to exploit and control Dolores. In fact, the entire work of Lolita resembles something it is not. It resembles a love story because Nabokov created Humbert, an unreliable narrator who wants to seduce you, the reader; to convince you of a false reality. You can always count on a murderer for a fancy prose style. Would you prefer a comfortable lie or an uncomfortable truth? What are you not seeing? Not everything is what it seems.
This post was way longer than I expected. I have successfully procrastinated. Some threads deviate more than others and I'm sorry if there are formatting issues...but let me know your thoughts!
submitted by OnAccountOfTheOccult to MrRobot [link] [comments]


2024.06.04 11:57 SlavicSoul- Challenge : Create a conlang on a single sheet !

Hey Reddit! I like to challenge myself in life, and today I asked myself "am I capable of creating a language on a single A4 sheet?" When I say "create a language" I mean developing the basis of grammar (verbs, adjectives, nouns) of syntax, phonology and creating a small lexicon. So I took a printer sheet and started and this is what I got: what do you think ?
Phonology
a [a/ɑ] b [b] c [ʃ] d [d] e [ɛ/e] f [f] g [g] h [h] i [ɪ/i] j [j] k [k] l [l] m [m] n [n/ŋ] o [o/ɔ] p [p] r [r] s [s] t [t] u [u/ʊ] v [w/v] x [x] z [z]
Stress is placed on the first syllable of the word, in a compound word it is placed on the first syllable of the two words that compose it. Each vowel has a stressed (left of the slash) and unstressed (right of the slash) form. The v is pronounced [w] as the first letter of the word and n is pronounced [ŋ] as the last letter of the word.
Personal pronouns
i = i
u = you
o = he/she
ci = we
cu = you (plurial)
co = they
To form the possessive pronoun we add -m to the end of the personal pronoun (im, um, om, cim, cum, com).
Nouns
There are no genders, nouns end in a vowel except a. The plural is made up by doubling the middle syllable of the word or the first syllable if the word is made up of only two syllables. For example: huxogo (a dog) > huxoxogo (dogs), mano (human) > mamano (humans). The order of the sentences is SVO. The definite article is "re" for example: re huxogo (the dog), re mamano (the humans). The suffix -iti is a diminutive, and -omg is an augmentative.
Adjectives
Adjectives all end in a. They are placed before the noun. They are invariable; they do not vary in gender or number. The suffix se- indicates negation and allows new adjectives to be created. The comparative prefix suffixes are: mol- (more, more than) pil- (less, less than) ko- (as much, as much as) examples : molbela (blacker) pilbena (less good) koxara (as bad).
Verbs
All verbs end with a consonant. The verb is conjugated with the person, to indicate the person you must add the personal pronoun at the end of the infinitive form of the verb as a suffix, example: lakan (to sing) > lakani (I sing) meten (to think) > metenu ( you think) etc. There are three tenses, past present future. The future is created by doubling the first syllable of the verb and the past by doubling the middle syllable of the verb, example : lalakani (I will sing) metetenu (you thought). The conditional is formed with the prefix po- and the imperative with the prefix hi- examples: polakani (I would sing) hilakanu! (sings!)
Prepositions and numbers
List of the most common prepositions:
tos (to/in), nos (on), sos (under), kos (inside), jos (between), do (for), ze (this,) mem (all), taj (after), vaj (before), sec (with), vu (when), os (or), ve (where), ag (in), a (of), zec (from/of), rep (until), nan (by), ses (without), sez (except), ru (to), xu (here), cu (there), kil (who), kol (what), molo (many), polo (little), oto (other), ej (and), ker (how), kon (like).
Ul (1) dul (2) tul (3) kul (4) pul (5) sul (6) cul (7) rul (8) vul (9) al (10) mil (1000) mel (1000). To form a number beyond ten: alul (11) alpul (15) alvul (19), dulal (20) tulal (30) kulal (40) pulal (50) sulal (60) culal (70) rulal (80) vulal (90). Dulmildulalkul (2024).
Lexicon
big - baga, long - laga, wide - bara, end - taca, heavy - olga, small - pila, woman - zina, man - moro, child - nane, human - mano, husband/wife - seceja, mother - mane, father - pane, animal - alaro, fish - perece, bird - ajvelo, dog - huxogo, snake - seseru, worm - bulelu, tree - darava, forest - daratan, stick - satake, fruit - fogo. seed - cededa, root - rodera, flower - varele, grass - garara, skin - kulule, meat - merute, bololu - blood, big - bogoga, egg - oboco, horn - koroko, tail - loderu, feather - salele, hair - fivelu, head - kalabu, ear - vurale, eye - okoco, nose - nosone, mouth - lagene, tooth - danatu, tongue/language - jazeku, nail - kororo, foot - porogo, wing - valane, belly - javane, back - sepeke, breast - beselo, heart - korosu, sit down - siden, stand up - olocan, lie down - cereten, dig - gulul, turns - calan, move - movon, sun - sonano, moon - lune, star - seteru, water - vada, rain - relvada, riviève - rivake, lake - logu, sea ​​- maru, stone - ruku, earth - gaja, cloud - logo, air - aroja, sky - rele, wind - vele, snow - netu, ice - ire, smoke - sogo, fire - eresu, ash - tajeresu, burn - eresan, road - raga, mountain - rukutan, red - rora, green - gula, yellow - jola, white - bela, black - neca, day - daze, year - deda, hot - karaxa, cold - seraxa, new - nova, good - bena, bad - xara, right - pave, left - leve, wet - cuca, dry - secuca, because - karu, noun - anomu, cat - kato, pig - pogo, have - aben, be - esen, walk - takan, love - aman, sleep - senan, drink - galab, eat - kapak, live - javan, read - cetat, write - setat, speak - pokan, say - daran, sing - lakan, play - igeran, draw - xetaten, give - dakef, do - dobef, run - paratan, swim - vopon, see - vekan, feel - noson, taste - lagen, laugh - hararan, hit - kaben, dance - tanesan, return - paran, go out - cezet, ride - lavan, go down - lovon, cross - xeten, fly - valan, bite - macar, breathe - volal, know - sanan, think - meten, hold - tagen, pose - pagen, wash - veref, apple - abolo, house/home - damo
Example sentence
Re pila nane igerarano sec om pila bela katita tos baga damo selaga zec re daratan, om pane sidedeno ej citatato. Taj, co tatakanco tos re deretan vu re relvada se eseno.
[rɛ pilɑ nane igerɑrɑnɔ sɛʃ om pilɑ bɛlɑ katɪtɑ tos bagɑ damɔ sɜlɑgɑ zɛʃ rɛ darɑtɑŋ, om pane sidedenɔ ɛj ʃitɑtɑtɔ. taj ʃo tatɑkɑnʃɔ tos rɛ darɑtɑŋ wu rɛ rɛlvadɑ sɛ ɛsenɔ]
The little girl was playing with her little white kitten in a big house not far from the forest, her father is sitting and reading. Later they will go for a walk in the forest when the rain stops.
submitted by SlavicSoul- to conlangs [link] [comments]


2024.06.03 19:11 ostracize Course Selection Megathread (2024/2025 Academic Year)

Hi Everyone!
It is once again time for the course selection megathread with the 2024/25 courses being added to DraftMySchedule today. This megathread is for all things course selection - please keep related discussions contained within this thread. Please note that it is still against our subreddit's rules to ask for easy (or "bird") courses.

Important Links:

Academic Calendar
DraftMySchedule
Student Centre
Potentially relevant wiki
Detailed instructions for first-years and new-to-Western students
Detailed instructions for upper-years

Important Dates:

Date Importance
June 3rd: DraftMySchedule updates to reflect the course times/locations (if there is a conflict between location on DraftMySchedule and student centre, trust Student Centre).
June 24th at 9:00 am EST: First year enrollment opens.
July 8th - 12th: Enrollment appointments for fourth years will be scheduled.
July 15th - 19th: Enrollment appointments for third years will be scheduled.
July 22nd - 26th: Enrollment appointments for second years will be scheduled.
July 31st: Priority lift day #1 (Note: course registration will be suspended on July 30 at 11:59 pm EST and will resume August 1st at the start of the business day).
August 7th: Priority lift day #2 (Note: course registration will be suspended on August 6 at 11:59 pm EST and will resume August 8th at the start of the business day).
September 13th: Add/Drop date for first-term 0.5 course or 1.0 course.
November 12th: Final drop date for first term 0.5 course or 1.0 course.
January 14th, 2025: Add/Drop date for second term 0.5 course.
March 7th, 2025: Final drop date for second term 0.5 course.

Now what?

Phew that was a lot of information! But what does all that mean? How does course registration work?
First things first, you should have an idea of which courses you need/want to take for your intended module.
Now that you know which courses you are planning to take, it's time to build a schedule.
You'll notice that every class have a 4-digit class number that is not the course code. This is a shortcut for adding your schedule into Student Centre. You can create a worksheet with your planned schedule ahead of your enrollment appointment. This will make registering in your courses a lot faster once it is your turn to do so.
You will get an email a few days in advance that will tell you when your enrollment appointment is scheduled for. Your enrollment appointment is the date and time at which you may begin enrolling in courses. You can enroll in courses as soon as your enrollment appointment begins.
You'll notice in the "Important Dates" section of this post that there are dates called "Add/Drop" dates and "Final drop" dates. These are not the same.
Are you an incoming student and still feeling confused? You're not alone and Western knows it! There is a program called 1-1 Course Advising (or Summer Academic Orientation). You can book an appointment with an advisor to help you with course selection as well as to answer your questions about programs/services on campus. Additionally, they run various workshops. This is not mandatory but could be very helpful.
submitted by ostracize to uwo [link] [comments]


2024.06.03 18:04 Sea_Plum_1748 Is Nixelle a good name?

I’m transmasc and completely made this name up💀💀💀 idk tho like it has german roots bc “nix” means nothing in german and “elle” is an american suffix with french origins meaning lost (according to collins dictionary idk) so the full thing means “nothing lost” Im rlly picky with names and it took me ages to pick this out💀💀💀 But yeah idk i cant exactly really find anything on it obviously because i made up and i wanna know some of yours opinions??? But idk it would feel werid going by a name i literally made up and im irish too so idk🤷🤷
Like i didnt know what to make my name and i was so dead for ideas i searched up names meaning nothing and found nix but thought it was too short but idk what do u think?
Im not sure but it feels so right its clicking not like the other names i went by
I should probably mention this so i want it to be pronounced: “nix-l”
UPDATE 1:I wish i could change the title dude i wanna be nixel not nixelle now
UPADTE 2: nicholas is better i wanna be nicholas
submitted by Sea_Plum_1748 to namenerds [link] [comments]


2024.06.03 11:08 adulting4kids Dead Sea Scrolls Study Guide -Unedited

The War Scroll, also known as the "War of the Sons of Light Against the Sons of Darkness," is a unique text within the Dead Sea Scrolls that portrays an apocalyptic battle between the forces of good (Sons of Light) and evil (Sons of Darkness). This scroll provides insight into both historical and symbolic elements.
Historical Accuracy:
The War Scroll, while containing detailed military tactics and an epic narrative of the ultimate confrontation, doesn't explicitly reference any specific historical event or timeframe. Some scholars believe it could be a product of the community's anticipation of a future messianic conflict or a reflection of their own community's struggles against opposing forces during their time. Interpreting the historical accuracy of the scroll often involves exploring the context of the Qumran community and the turbulent times in which they lived.
Symbolism and Esoteric Wisdom:
The War Scroll goes beyond a mere description of a physical battle. It portrays a cosmic conflict between the forces of light and darkness, reflecting not just a literal warfare but also a symbolic and spiritual struggle. The text emphasizes righteousness, divine intervention, and the victory of good over evil.
Within the study guide, activities and exercises could involve dissecting the symbolic elements present in the War Scroll, exploring the deeper meanings behind the battle tactics and the metaphysical implications of the conflict. Understanding the symbolism could involve group discussions, comparative analysis with other ancient texts with similar themes, and exploring the impact of this symbolic representation on the community's beliefs and practices.
Here are a few activities and exercises to explore the symbolism and historical context of the War Scroll from the Dead Sea Scrolls:
  1. Symbolism Analysis:
Provide excerpts from the War Scroll and encourage participants to identify and discuss the symbolic meanings behind elements like the "Sons of Light" and the "Sons of Darkness," various weapons, and the strategies outlined for battle. Group discussions or written reflections can help participants explore the deeper layers of meaning.
  1. Comparative Analysis:
Compare the War Scroll's themes with similar apocalyptic or eschatological texts from different cultures or religions, such as apocalyptic passages in the Book of Revelation in the Christian Bible or apocalyptic texts from other ancient traditions. Create worksheets or discussion prompts to highlight similarities and differences in themes, symbols, and beliefs about cosmic battles.
  1. Historical Context Exploration:
Present historical information about the era when the Dead Sea Scrolls were written. Discuss the political, social, and religious climate of that time, including the turmoil in the region, to understand how these factors might have influenced the composition of the War Scroll. Encourage participants to consider the possible motivations behind the text's creation.
  1. Creative Interpretation:
Encourage creative expression by asking participants to create artwork, poems, or short stories inspired by the themes and imagery found in the War Scroll. This exercise allows individuals to engage more deeply with the symbolic elements and interpret them in their own unique ways.
  1. Role-playing or Debates:
    Organize a role-playing activity where participants take on the roles of "Sons of Light" and "Sons of Darkness," debating their ideologies, motivations, and strategies for the ultimate battle. This exercise helps in understanding differing perspectives and interpreting the conflicts presented in the scroll.
Interpretative variations regarding the river's crossing in different ancient texts reflect the unique religious, philosophical, and cultural perspectives embedded within these narratives. These differences in interpretation offer insights into diverse worldviews and varying theological frameworks present in ancient texts:
  1. Mesopotamian Context:
  1. Biblical Context:
  1. Gnostic or Apocryphal Context:
  1. Greco-Roman Interpretation:
These varied interpretations highlight the richness and diversity of religious, philosophical, and cultural frameworks present in ancient texts. The river's crossing serves as a flexible symbol that adapts to different narratives, conveying themes of transition, judgment, liberation, or cosmic transformation based on the unique perspectives of each tradition.
Exploring these interpretative variations allows participants to appreciate the complexity of symbolism within ancient texts and provides insights into how different cultures and belief systems interpreted common motifs like the river Euphrates. It showcases the intricate interplay between religious, philosophical, and cultural elements shaping the symbolism and theological implications embedded in these narratives.
The river Euphrates, a prominent geographic feature in ancient texts, embodies universal themes that transcend specific cultural contexts. Identifying these universal themes helps reveal shared human concepts of transition, boundaries, and transformative events across diverse ancient traditions:
  1. Threshold and Transition:
  1. Boundary and Separation:
  1. Transformative Events:
  1. Symbol of Power and Control:
  1. Metaphor for Spiritual Journeys:
These universal themes associated with the river Euphrates highlight fundamental aspects of the human experience—transitions, boundaries, transformative events, power dynamics, and spiritual journeys. The river's symbolism in ancient texts speaks to shared human aspirations, struggles, and beliefs that transcend cultural boundaries and resonate across different epochs and civilizations.
By identifying and discussing these universal themes, participants gain a deeper appreciation for the profound symbolism embedded in ancient texts and recognize the timeless relevance of concepts such as transition, boundaries, and transformative events in shaping human narratives and aspirations.
  1. Historical Context:
  1. Symbolism and Esoteric Wisdom:
  1. Comparative Analysis:
  1. Parallelism in Biblical Texts:
  1. Community Beliefs and Practices:
  1. Cultural Significance of Cosmic Battles:
  1. Interpretive Variations and Unique Perspectives:
  1. Personal Reflection and Modern Relevance:
  1. Theological and Philosophical Implications:
  1. Literary and Symbolic Analysis:
- Analyze the narrative structure and symbolic elements present in specific passages of the War Scroll. How do these elements contribute to the text's overarching themes and meanings? 
These study questions aim to provoke critical thinking, promote in-depth exploration of themes, encourage comparative analysis, and stimulate discussions on the multifaceted nature of the War Scroll's content and its significance within ancient and contemporary contexts.
  1. Archaeological and Linguistic Analysis:
- How does the physical condition of the Dead Sea Scrolls, including the War Scroll, impact our understanding of their preservation and historical context? - Discuss the linguistic peculiarities or unique textual features found within the War Scroll and their implications for translation and interpretation. 
  1. Apocalyptic Expectations and Messianic Concepts:
- Explore the portrayal of messianic figures or anticipated saviors within the War Scroll. How do these concepts align with or diverge from contemporary expectations of a messianic figure in other ancient texts or religious traditions? 
  1. Impact of Apocalyptic Literature:
- Analyze the enduring influence of apocalyptic literature, such as the War Scroll, on subsequent religious, literary, or cultural traditions. How have these texts shaped later beliefs or inspired artistic and literary works? 
  1. Ethical and Moral Frameworks:
- Discuss the ethical or moral implications of the cosmic conflict depicted in the War Scroll. How do the themes of righteousness and wickedness contribute to the text's underlying moral framework? 
  1. Role of Prophecy and Revelation:
- Explore the role of prophecy and revelation within the War Scroll. How do the prophetic elements contribute to the text's portrayal of future events and cosmic justice? 
  1. Experiential and Ritualistic Elements:
- Investigate potential ritualistic or experiential dimensions associated with the teachings or beliefs conveyed in the War Scroll. How might the community have engaged with these teachings in their religious practices or communal activities? 
  1. Literary Genre and Interpretation:
- Discuss the classification of the War Scroll within the broader genre of apocalyptic literature. How does its classification influence our understanding and interpretation of its themes and symbolic elements? 
  1. Relevance in Modern Scholarship:
- Reflect on the ongoing scholarly debates or discoveries related to the War Scroll. How have modern interpretations evolved, and what implications do these new perspectives have on our understanding of the text? 
  1. Intersection of Faith and Scholarship:
- Consider the interplay between faith-based interpretations and scholarly analyses of the War Scroll. How might religious convictions or theological frameworks influence academic research and vice versa? 
  1. Future Research and Interpretative Avenues:
- Propose potential avenues for future research or areas of exploration concerning the War Scroll. What unanswered questions or unexplored aspects merit further investigation? 
The composition of the War Scroll, along with other Dead Sea Scrolls, was likely influenced by several historical events and societal conditions prevalent during the time of its writing, which is estimated to be between the 2nd century BCE and the 1st century CE:
  1. Hellenistic Rule and Cultural Influence:
  1. Political Turmoil and Resistance Movements:
  1. Religious Sects and Spiritual Expectations:
  1. Anticipation of Cosmic Redemption:
Regarding the historical context of the Dead Sea Scrolls' discovery, its significance lies in multiple facets:
  1. Preservation of Ancient Texts:
  1. Insights into Jewish Sectarianism:
  1. Confirmation of Scriptural Accuracy:
  1. Impact on Biblical Studies and Scholarship:
The historical context of political upheaval, religious expectations, and the preservation of texts within the Dead Sea Scrolls contributes significantly to understanding the milieu in which the War Scroll was written. It provides a backdrop against which the themes of cosmic conflict, eschatological anticipation, and religious fervor within the War Scroll can be comprehended.
submitted by adulting4kids to writingthruit [link] [comments]


2024.06.03 10:41 Dinoclaire101 [CreatorCompanion] I've added some clothes to my avatar using VRCFury, but the armature link lust isn't working. What am I doing wrong and how do I fix it?

[CreatorCompanion] I've added some clothes to my avatar using VRCFury, but the armature link lust isn't working. What am I doing wrong and how do I fix it? submitted by Dinoclaire101 to VRchat [link] [comments]


2024.06.03 10:20 Outrageous_Post9249 Illiteracy of Sanskrit grammar is the greatest cause of Hindu hatred

Just like illiteracy in basic science makes people flat-earth believing, science-haters in the same way illiteracy of the Sanskrit grammar and the language makes people Hindu-hating, Eurocentric mindslaves. In this post, I will show you based on rigorous Sanskrit grammar how the claims made in this link are garbage and downright impossible.
Let's just focus on the first example. The Sanskrit word इन्द्रः comes from the Dhatu इन्द् which means 'to possess Divine powers' to which the Unadi suffix रन् is added so we have इन्द् + रन् = इन्द्रन् The end न् is lost due to the Paninian sutra उपदेशेऽजनुनासिक इत् to become इन्द्र. Now using the Paninian sutra स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिभ्याम्भ्यस्ङसोसाङ्ङ्योस्सुप् , इन्द्र changes to इन्द्रसु which due to उपदेशेऽजनुनासिक इत् it becomes इन्द्रस् and due to ससजुषो रुः we get इन्द्ररु and finally from खरवसानयोर्विसर्जनीयः become इन्द्रः.
Now, as this post claims that इन्द्रः came from Old Norse 'Eindriði'. If that is true, what did we do with the 'ði'? Is there any well-known theory or explanation for this? Now if you count it took 6 steps from the Dhatu इन्द् to become इन्द्रः according to traditional grammatically rigorous etymology. But according to some idiots, it came from 'Eindriði' just like that. What are the intermediate steps that leads to this? What sutras and what lopas or updeshas allows this to happen?
Now, what do the experts think 'Eindriði' came from. According to this link, it came from einn + ríða. Now the question is where did the extra 'd' in the 'Eindriði' come from? What are the rules of Sandhi of Old Norse? No one knows and no one can know because Old Norse did not have such a sophisticated grammar. Sandhi for them was more or less arbitrary, if they had any. Notice, however, this etymology is merely a speculation by the experts, though from this one thing is clear that 'Eindriði' is a compound and not a single word. This is the first thing these morons must ask, how can a compound lead to a single word like इन्द्र?
However, the question we must concern ourselves with is, can we derive 'Eindriði' from 'इन्द्रः'? According to this post, 'Eindriði' is pronounced as 'Eindridi' which we write for our convenience in Devanagari as 'ऐन्द्रिदि'. Since, we know that 'Eindriði' is a compound, the phonetically closest compound that we can make to 'ऐन्द्रिदि' is 'ऐन्द्राधिः' which is a Sixth Tatpurush compound made of ऐन्द्र + आधिः meaning 'The sanctuary or protection of someone or something relating to Lord Indra'. Also, you can can see that it doesn't take much (i.e. a few apochharana) to go from ऐन्द्राधिः to ऐन्द्रिदि and given the phonetic similarity isn't it more likely that 'Eindriði' comes from ऐन्द्राधिः instead of इन्द्रः from Eindriði?
Now, given how in this link the first example is utter garbage, there isn't much to say for other examples. All other examples can easily be destroyed by rigorous applications of the Paninian sutras and the opposite of what the post claims can be established. That is why there is so much fear for Sanskrit grammar and languages amongst the illiterates. All their illiterate notions can be turned upon its head through the power of Paninian sutras. And this subreddit exists to do precisely that
submitted by Outrageous_Post9249 to Sanskrit_Scriptures [link] [comments]


2024.06.03 02:04 Major-Wear2485 Need some help with my Spring MVC configuration with Apache Tomcat. Using Intellij IDE btw with Maven. Doing this on Windows 11.

Here's a brief description over my Web application in Spring MVC. All I want to do is just utilize JSTL with my JSP pages. It's pretty simple so far and here's the exact JSP/HTML combo. The thing is, I won't 500 Error status when I try to use this URL. http://localhost:8080/untitled2/usecustomerEditForm
First the form html. title is customerEditForm.jsp
<%@ page contentType="text/html;charset=UTF-8" language="java" %> 
<%@ taglib prefix="form" uri="http://springframework.org/tags/form" %>
yeah

go go go

First Name:
Last Name:
area code:
prefix:
number: /form:form
Then it goes to this result. result.jsp
<%@ page contentType="text/html;charset=UTF-8" language="java" %> 
go

the result

${customer.first} ${customer.last}
${customer.smart.areaCode} - ${customer.smart.prefix} - ${customer.smart_.number}

For the configuration I used this combo.
WebApplicationContextInit.java
package org.ken; 
import org.ken.formatter.PhoneFormatter; import org.springframework.context.annotation.Bean; import org.springframework.context.annotation.ComponentScan; import org.springframework.context.annotation.Configuration; import org.springframework.format.FormatterRegistry; import org.springframework.web.servlet.config.annotation.EnableWebMvc; import org.springframework.web.servlet.config.annotation.ResourceHandlerRegistration; import org.springframework.web.servlet.config.annotation.ResourceHandlerRegistry; import org.springframework.web.servlet.config.annotation.WebMvcConfigurer; import org.springframework.web.servlet.view.InternalResourceViewResolver;
@Configuration @EnableWebMvc @ComponentScan("org.ken") public class WebApplicationContextInit implements WebMvcConfigurer { public void addResourceHandlers(ResourceHandlerRegistry registry) {
 ResourceHandlerRegistration resourceRegistration = registry.addResourceHandler("/resources/**").addResourceLocations("/resources/"); } @Bean public InternalResourceViewResolver getInternalResourceViewResolver(){ InternalResourceViewResolver viewResolver = new InternalResourceViewResolver(); viewResolver.setPrefix("/WEB-INF/"); viewResolver.setSuffix(".jsp"); return viewResolver; } @Override public void addFormatters(FormatterRegistry registry) { WebMvcConfigurer.super.addFormatters(registry); registry.addFormatter(new PhoneFormatter()); } 
}
DispatcherServletInit.java
package org.ken; 
import org.springframework.web.servlet.support.AbstractAnnotationConfigDispatcherServletInitializer;
public class DispatcherServletInit extends AbstractAnnotationConfigDispatcherServletInitializer { @Override protected Class[] getRootConfigClasses() { return null; }
// Method 2 @Override protected Class[] getServletConfigClasses() { return new Class[]{WebApplicationContextInit.class}; } // Method 3 @Override protected String[] getServletMappings() { return new String[]{new String("/")}; } 
}
CustomerController.java
package org.ken; 
import org.springframework.stereotype.Controller; import org.springframework.ui.Model; import org.springframework.web.bind.annotation.ModelAttribute; import org.springframework.web.bind.annotation.PostMapping; import org.springframework.web.bind.annotation.RequestMapping; import org.springframework.web.bind.annotation.GetMapping; import org.ken.model.Customer; import org.ken.model.Phone;
import java.util.Arrays; import java.util.List;
@Controller @RequestMapping("/user") public class CustomerController {
@GetMapping("/customerEditForm") public String getForm(@ModelAttribute("customer") Customer customer) { return "customerEditForm"; } @PostMapping("/saveCustomer") public String postCustomer(@ModelAttribute("customer") Customer customer, Model model) { model.addAttribute("customer", new Customer(customer.getFirst(), customer.getLast(), customer.getSmart_())); return "result"; } 
}
PhoneFormatter.java
package org.ken.formatter; 
import org.ken.model.Customer; import org.ken.model.Phone; import org.springframework.format.Formatter;
import java.text.ParseException; import java.util.Date; import java.util.Locale;
public class PhoneFormatter implements Formatter {
@Override public Customer parse(String s, Locale locale) throws ParseException { String type[] = s.split("-"); Customer test = new Customer(type[0], type[1], new Phone(type[2], type[3], type[4])); return test; } @Override public String print(Customer object, Locale locale) { return String.valueOf(object); } 
}
The Models themselves.
Customer.java
package org.ken.model; 
import org.ken.model.*; import org.springframework.beans.factory.annotation.Autowired;
public class Customer { private String first; private String last;
private Phone smart_; @Autowired public Customer(String first, String last, Phone smart_) { this.first = first; this.last = last; this.smart_ = smart_; } public String getFirst() { return this.first; } public void setFirst(String first) { this.first = first; } public String getLast() { return this.last; } public void setLast(String last) { this.last = last; } public Phone getSmart_() { return this.smart_; } public void setSmart_(Phone smart_) { this.smart_ = smart_; } @Override public String toString() { return this.first + " " + this.last + " " + this.smart_; } 
}
Phone.java
package org.ken.model; 
public class Phone { private String areaCode; private String prefix; private String number;
public Phone() { this.areaCode = null; this.prefix = null; this.number = null; } public Phone(String areaCode, String prefix, String number) { this.areaCode = areaCode; this.prefix = prefix; this.number = number; } public void setareaCode(String areaCode) { this.areaCode = areaCode; } public String getareaCode() { return areaCode; } public void setprefix(String prefix) { this.prefix = prefix; } public String getprefix() { return this.prefix; } public void setNumber(String number) { this.number = number; } public String getNumber() { return this.number; } @Override public String toString() { return this.areaCode + " " + this.prefix + " " + this.number; } 
}
pom.xml looks like this
 xsi:schemaLocation="http://maven.apache.org/POM/4.0.0 http://maven.apache.org/maven-v4_0_0.xsd"> 4.0.0 org.example untitled2 war
1.0-SNAPSHOT untitled2 Maven Webapp http://maven.apache.org
UTF-8 UTF-8 6.1.7
org.springframework spring-webmvc 6.1.7
 https://mvnrepository.com/artifact/jakarta.servlet/jakarta.servlet-api  jakarta.servlet jakarta.servlet-api 6.1.0-M2 provided   junit junit 3.8.1 test  

untitled2 org.apache.maven.plugins maven-compiler-plugin -parameters
  org.apache.maven.plugins maven-war-plugin  false   target\untitled2\META-INF\  *.*  META-INF\      

So... What's going on with it?
submitted by Major-Wear2485 to AskProgramming [link] [comments]


2024.06.03 01:35 stlatos Linear B q-series: evidence for use for both labiovelar KW and aspirated kh / velar fricative x

https://www.academia.edu/120431799
Linear B has been proven to be Greek, yet many words do not match known Greek ones. This has not caused any concern among linguists, or a new look at whether all the signs (some known to have multiple values) have been interpreted correctly or have additional values. This method of actually looking for Greek words in what is supposed to be a dialect of Greek is not odd. As in any decipherment, you don’t know when you’re done until you’ve accounted for all oddities. When the expected outcome is an older form of Greek, getting unexpected results for nearly half of all words is not encouraging. Looking at LB words, many seem to have q- where it would not be expected (G. xíphos ‘sword’, LB qi-si-pe-e would imply qs- = *kWs- > **ps- ). This ks- was spelled khs- at times in Greek dialects, showing it might have stood for a velar fricative [x] before s, so khs- = xs-. Having a special sound that could represent this, but normally was not needed, might indicate these dialect differences were old, such as the use of a- and ha- in LB, ly vs. l(l), loss of w in some words (known in many later dialects), etc.

Many of the LB words that don’t match Greek ones contain the q-series, supposed to represent labiovelar KW (rounded g / k / kh = gW / kW / kWh that often became later Greek b / p / ph). There is no reason this clustering would happen by itself from chance; instead, it’s likely that the q-series itself has been interpreted incorrectly. Some who work on LB mechanically reconstruct q from any Greek p, even when the etymology does not support PIE *kW > p in these words (unmotivated *streb- ‘turn, spin, bend’ or *trep- ‘turn (away) / look away’ for to-ro-q, below). This tendency has put LB in a path where standard beliefs in the field can not be reconciled with IE in general.

This has many consequences. Since the names of goddesses like qo-wi-ja have no Greek counterpart, the interpretation of their name and very function depend entirely on which sound q stood for here. With no other alternative, previous work has come from *gWow- ‘cow’, even with the lack of evidence for the worship of a cow-goddess. Other words, like do-qe-ja, found in context that might indicate a god or religious function are without any testable explanation. Other obscure terms for rituals like a-no-qa-si-ja have been said to come from *anr-gWhn-ti- ‘man-killing / human sacrifice’ in order to match q to KW. It is obviously very important to understand Greek religion correctly whether they specified human sacrifices here or something else, which is only possible if other uses for q are found. This also has many implications for specialists who wish to determine exactly what kind of objects were named in lists of inventories, etc., when objects like qe-ro are of totally unknown etymology.

Since Linear B can apparently represent the same Greek sound with two different symbols (such as the syllable phu written pu or pu2), it would make sense if q also stood for both KW (rounded g / k / kh ) and another sound. This would mean the failure to find matches for words with q was due to looking for a source from KW when another sound was meant. Other oddities within Greek dialects might hold the key. Before the discovery of LB, the fact that the clusters ks and ps were often written khs and phs in dialects (including inscriptions) had no good explanation. Even some k changed to kh for no apparent reason: dékomai ‘accept / receive/hold’ but Att. dékhomai; orúk- ( orússō ‘dig (up) / make a canal through / bury’ ) but Laconian bōlorúkha “rooting up soil” > ‘pig’. If kh and ph were pronounced as x and f by some Greeks in the past, not just recently, it would indicate that these stops also became fricatives when by other fricatives like s. Some changes of k > x after a vowel would match Armenian changes. This is important for determining the closest relatives of Greek, if the Armenian changes were really old in both groups, and which dialects of Greek retained or innovated these features. Some of the disputed symbols in LA and LB might have been used to indicate these f and x, maybe among other uses. Thinking that the use of a sign for two sounds could go unnoticed for decades is only odd if you believe scholars are unlike other people (including many scientists) who often maintain assumptions long after they are shown to be wrong from momentum alone.

This is not something that I noticed alone. Other linguists have actually said the same thing, apparently without realizing the implications of their words. For example, in the terms used in LB society, organized by Dartmouth here https://sites.dartmouth.edu/aegean-prehistory/lessons/lesson-25-narrative/ they say that mo-ro-qa could mean ‘shareholder’ as a term for ‘landholder’. This is reasonable, but there is no Greek word for ‘hold’ with KW that fits here. This is would imply the simplest answer is a derivation from Greek móros ‘fate / measure of land’, ékhō ‘hold/have’ >> *moro-okhās > *moroxās : mo-ro-qa . I assume they used their analytical skills only for the meaning, not the etymology, due to their firm conviction that q meant KW (and thus, though not logically, it ONLY meant KW). If all assumptions are not analyzed, some incorrect assumptions will always remain.


If forms of LB changed kh and k to x, it seems they indicated it with the same symbols as for KW (the q-series). This is seen in

G. xíphos ‘sword’, LB qi-si-pe-e : *khsíphehe / *xsíphehe (apparently dual)

G. trokhós ‘wheel’, trókhos ‘running course’, LB *trokhid-went- > to-qi-de-we-sa ‘having wheels/loops/etc.’

G. sun-trékhō ‘run together / meet / assemble / gather together’, LB *ksun-trokhā : ku-su-to-ro-qa ‘total’ (also abbreviated ku-su-to-qa / ku-su-qa)

G. khálandron \ khaládrion \ khalátrion ‘mat/pallet’ : LB *xálatron : qa-ra-to-ro

G. dokheús ‘recipient (of oracles)’ : LB *doxe(w)jā : do-qe-ja ‘female oracle (as at Delphi)’

G. móros ‘fate / measure of land’, ékhō ‘hold/have’, LB *moro-okhās > *moroxās : mo-ro-qa ‘shareholder / landholder?’

G. pros-dekhō ‘admit / welcome (as guests)’, LB po-ro-de-qo-no : *pros-dexno- ‘group of guests?’

G. anékhō ‘hold up / lift up (as an offering) / exalt’, anokhḗ ‘holding back / stopping (of hostilities) / *offering’, LB *anokhāsiā > a-no-qa-si-ja ‘with offerings to the gods?’

G. keránnūmi ‘mix / mingle / blend / dilute wine with water’, *k^erH2- > *kHera- > *kh > *x > LB qe-ra-na ‘ewer (with a horizontal ring to help in pouring)’

LB a-qi-ja-i (term referring to chariots), G. *H2ag^siyo- > *ax(s)io- ‘axle’, Latin axis, etc.

G. khórtos ‘enclosed space’, LB a-pi-qo-to : *amphikhortos ‘with a fence on both sides’ > ‘enclosed/fenced / having a guard?’

G. phug- ‘flee / refuge’, khrī́ō ‘anoint/smeacolorub’, *khri-nu- ‘smear / paint / scratch / inscribe / write?’, *khri-nw-ye-? > khrímptō ‘touch surface of a body / graze / scratch’, LB *phuke-khrín- ‘writer of records’ : pu2-ke-qi-ri (nom.), pu2-ke-qi-ri-ne (dat.)


Many are of uncertain meaning (often just goods listed with no description/context), but I will try to find sources in G. (as opposed to no origin given by others). Even if not all are tru, they could help lead to the truth:

LB qe-ro ‘bracelet’, G. *keros, keroíax ‘ring/armlet/hoop / ropes belonging to the yard-arm’

G. khélus ‘*ceiling > *shell > tortoise’, *khelyo-s ‘covering/upper part’ > kheîlos ‘lip’ : LB qe-rjo ‘type of corselet’

G. entrokházō ‘intervene / exercise a horse in a ring’, *entrokhástās ‘horse trainer’, LB e-to-ro-qa-ta ‘man?’

G. *khow- > khoûs ‘soil dug/heaped up / grave’, LB *khowjā- > qo-wi-ja ‘the goddess of _ (the dead?)’


Many of these are as certain as any LB : G., others are speculative due to lack of context, but these are all much better than those needed when q = KW is the only reading. I believe this evidence is more than enough to show that qV could stand for xV (and/or khV) in LB. Looking for Greek words in Greek required effort to find one set of values for LB; when so much evidence has accumulated that some show a second value, it should not be ignored.


PIE notes about individual words, when needed:

G. dokheús ‘recipient (of oracles)’ : LB *dokhe(w)jā : do-qe-ja ‘female oracle (as at Delphi)’
This means do-qe-ja was not an unknown goddess with an odd name, but a priestess and prophetess. The presence of such people is well known in Greece.


For qe-ra-na ‘a vase type, a bronze ewer’, the only good choice is a derivative of keránnūmi ‘mix / mingle / blend / dilute wine with water’ which would apply to the objects used to mix or pour wine, whether ‘object for mixing’ vs. ‘vessel for pouring’, etc., depending on their past uses. For k- > kh- / x-, the change of *C-H2 > Ch-a in

G. keránnūmi ‘mix / mingle / blend / dilute wine with water’, *k^erH2- > *kHera- > *kh > *x > LB qe-ra-na ‘ewer (with a horizontal ring to help in pouring)’

matches *meg^H2lo- ‘big’ > old Att. G. mhegalo- (Whalen 2024), among other cases of H-metathesis.

Maybe it was identical with:

kérna \ kérnos ‘earthen dish with small pots affixed for miscellaneous offerings’

(and maybe others if keránnūmi is the source of kéramos ‘pot’, etc.; since qe-ra-na could be kérna or *kerana the loss of mid *h or *a might have been optional in some dialects; original ceramics now made of bronze might retain the names, if the ‘mixing’ here referred to clay used to make ceramics, but for some used in mixing and pouring it would be hard to determine). I must repeat that Chadwick and Ventris did not connected words with q to p in Greek when from PIE *p, yet other linguists are still trying to do so. It is impossible to find sources from *KW for all q in LB, and kh / k seem to be the only solution.


Armenian can also help explain other aspects of LB. If khalátrion is derived from khaláō ‘loosen/slacken’, Skt. khallate, Arm. xał ‘game/pastime’ (from ‘free / loose’ (compare L. laxus )) it would also show an unexplained x- in Arm. It’s possible these all came from older *x in PIE, if the order of changes in Arm. was x > kh (as shown by *sw > *xv in Iranian, *xv > *khv > k’ in Arm.).


For LB a-no-qa-si-ja (used of a ritual?), it could be that ékhō >> mo-ro-qa shows that this root was (usually?) pronounced with -x-, so:

anékhō ‘hold up / lift up (as an offering) / exalt’, anokhḗ ‘holding back / stopping (of hostilities) / *offering’ >> *anoxāsiā > a-no-qa-si-ja ‘with offerings to the gods?’

with anokhḗ >> *anoxāsiā the same as Ithákē >> Ithakḗsios

This might also solve other words involving rituals, which might make more sense in context if from kh. Looking for better explanations can not begin unless it is admitted that q as KW alone can not solve all problems. It makes little sense for so many LB words with q to be more difficult to find cognates than others unless the problem lies with the interpretation of q itself. If a-no-qa-si-ja ‘without human sacrifice’ existed instead, and needed to be noted so no one would accidentally start killing the guests, it would make the study of the religion of ancient Greeks in a time of relative peace seem very different.


I think many uses of to-(ro-)qa represent *trokha instead, with better meaning (to-ro-qe-jo-me-no ‘while making a tour of inspection’). Part of the reason ku-su-to-ro-qa has not been fully described before is that scholars looked for Greek words with -P- as if from *-KW- in this word when proposals have cognates that show -p- not -k-, etc. :

*streb- ‘turn, spin, bend’ > L. strebula \ stribula ‘*bent (leg) > flesh about the haunches’, VL *strubula ‘crooked (thing)’, G. streblós ‘bent/twisted’, su-strophḗ ‘twisting together / collection/gathering/swarm’

*trep- ‘turn (away) / look away’ > Skt. trap- ‘be ashamed’, Greek en-trépomai ‘feel awe / hesitate’, trépō ‘turn to/around/back’, Arm. *erep > eper ‘blame/reproach’

The meaning ‘turn (away) / look away’ (in awe / shame / etc.) unites the meanings given above. The range of meaning in sun-trékhō ‘run together’ also included ‘meet / assemble / gather together’ which is clearly the source of ‘gathering / total’ in the LB noun. This seems to make any other attempt at finding another origin unneeded and less fitting if it requires KW when P is clear.


The previous interpretations of the meaning of some to-(ro-)qa seems odd to me:

https://brill.com/view/journals/ieul/5/1/article-p31_2.xml

The noun to-qi-de refers to a decorative motif on tables and stools recorded in the Pylian Ta series, which always depends on a verbal adjective or participle: a-ja-me-no (Ta 721.1.2), qe-qi-no-me-na (Ta 713.1.2) and qe-qi-no-to (Ta 642.3). It is inflected in the instrumental dative singular (Waanders 2008: 805). The adjectives to-qi-de-ja (Ta 709.1, 715.3) and to-qi-de-we-sa (Ta 711.3) are derivatives of this noun with the suffixes *-ei̯o/eh2- and *-u̯ent- respectively. They appear in the same series qualifying feminine nouns: pi-je-ra3 ‘boiling pans’, to-pe-zo ‘(two) tables’, qe-ra-na ‘pitcher, ewer’. The group formed by to-qi-de and its derivatives is generally ascribed to *terk u̯ - (DMic. II 364). As explained by Docs. 336, these words refer to spirals, a typical motif in Mycenaean decoration. In the first millennium, the word meaning spiral is ἕλιξ, κος, from a very different root, while similar derivatives of *streg u̯h - and *trep- have different meanings; cf. στροφίς ‘band’ and τρόπις ‘ship’s keel’. Note that these derivatives make an o-grade more plausible than a zero grade for the Mycenaean term, even though τρόπις has a different suffix -i- (Chantraine 1979: 112). In this regard, the suffix -id- of to-qi-de is not incompatible with an o-grade (Balles & Lühr 2008: 215–216) and both suffixes tend to be confounded (Chantraine 1979: 336).

Many of these objects would not be expected to have spiral patterns. Instead, it would show they were round, had wheels or round handles/rings, etc., some of which might vary depending on the object. The definition qe-ra-na ‘a vase type, a bronze ewer or ‘oinochoe’ of the type usual in the surviving bronze hoards; these generally show a horizontal ring 2/3 of the way from handle to base to help in pouring’ makes it very likely that some qe-ra-na would be ‘ringed’, others not, making my explanation of objects that were to-qi-de(-we-sa) as “had wheels or round handles/rings, etc” likely correct. I consider this as much confirmation as needed, certainly much more than most words with q- have for NOT being from kh and k.


LB qe-ro ‘bracelet’, G. *keros, keroíax ‘ring/armlet/hoop / ropes belonging to the yard-arm’
since the word keroíax ‘ropes belonging to the yard-arm’ was also glossed as kírkos ‘ring/armlet/hoop’ I added that. The change of r / l in kríkos \ kírkos ‘ring/armlet/hoop’, kíkelos ‘wheel’, might allow kíkelos / *kíkeros < *keros > keroíax , etc., but hard to say due to the uncertainty of the PIE form (ON hringr, U. cringatro ‘kind of band, L. circus, circulus, etc.).


G. entrokházō ‘intervene / exercise a horse in a ring’, *entrokhástās ‘horse trainer’, LB e-to-ro-qa-ta ‘man?’

This is the likely meaning (related words have such a wide range of meaning it would be hard w/o context). That many words with *troq- represent trokh- is seen by how replacing q with kh gives many meaningful matches.


The use of q for x might exist in this root for LB parallel to k(h) in G. dékomai / dékhomai :

The interpretation of de-qo-no as ‘main dinner’ and po-ro-de-qo-no as ‘pre-dinner’ makes no sense and is not likely to occur in context (where it seems items are assigned to persons or groups). In the analysis here https://sites.utexas.edu/scripts/files/2020/06/2003-TGP-ReviewingTheNewLinearBTabletsFromThebesKADMOS-1.pdf he says that the large amounts (of food) given to the ma-ka and po-ro-de-qo-no indicate indicate *magas ‘kneader’ and *prodeipnos ‘an official or preparer of dinner?’. Since IE does not have *kW in:

*deip- > OE tíber / tífer ‘sacrificial animal’
*dapno- > ON tafn ‘sacrifice / sacrificial animal’, L. daps ‘(sacrificial) feast’, damnum ‘expense/loss/harm’, G. dapánē ‘expense’

I do not feel this works. If q stood for kh, maybe a derivative of pros-dekh- ‘admit / welcome (as guests)’ would show these large amounts were for the (not individually invited (and thus not written down in the records one-by-one)) public of the domain. Since most LB words with q can fit KW, but some are awkward or unsupported by IE evidence, this seems to fit, though it’s not as certain as most other cases. The range of meanings for dékhomai and its derivatives make an exact interpretation hard, but if this was indeed a record of what needed to be there for a feast, it seems to fit well.


The use of a-qi-ja-i in referring to chariots might suggest a relation with L. axis instead (if *ks > xs ( > x(x) ?) in dia.).


LB a-pi-qo-to is used for kinds of hearths and tables, no real context. If q = x (and why not here too?) it’s likely

a-pi-qo-to : *amphikhortos ‘with a fence on both sides’ > ‘enclosed/fenced / having a guard?’

similar to L. cohors ‘yard/court’. This would be expected of a hearth, maybe a a-pi-qo-to table was like a trough for feeding, etc.


It seems that all this could make qo-wi-ja the goddess of khoûs ‘soil dug/heaped up / grave’ (probably also ‘libation’ in older speech, all from khé[w]ō ‘pouspill / shed/scatter / throw up soil’). This range makes it hard to narrow down, and this is one of the speculative matches, but all could apply to Persephone (if both the goddess of the earth and wife of the king of the dead (anyone might receive a libation, but pouring it on the earth was probably first for those gods)).


I have not been following LB closely, so let me know if there were any LB words that were identical except for q vs. k. If this is the difference in pronouncing x vs. kh it would probably show up a few times, maybe in different places. Any word that looks odd for any reason might have been interpreted incorrectly. Please send me any other examples you can think of when q doesn’t seem to stand for KW, words that seem awkward or w/o etymology, etc.


Petrakis, Vassilis (2008) e-ke-ra2-wo ≠ wa-na-ka: Possible implications of a non-identification for Pylian feasting and politics
https://www.academia.edu/1547673

Whalen, Sean (2024) Laryngeals, H-Metathesis, H-Aspiration vs. H-Fricatization, and H-Hardening in Indo-Iranian, Greek, and Other Indo-European
https://www.academia.edu/114276820

https://brill.com/view/journals/ieul/5/1/article-p31_2.xml

https://sites.dartmouth.edu/aegean-prehistory/lessons/lesson-25-narrative/

https://sites.utexas.edu/scripts/files/2020/06/2003-TGP-ReviewingTheNewLinearBTabletsFromThebesKADMOS-1.pdf

submitted by stlatos to HistoricalLinguistics [link] [comments]


2024.06.02 15:32 anTastico PETG Advice

Still new to 3D printing, done stuff with PLA which has been fine but I recently needed to make some stuff with PETG. I've gone through most of the calibrations in Orca. During the flow rate testing, I struggle to see/understand much difference between good and under-extrusion. I also used some of Ellis' Print Tuning Guide and just printed two squares, one at 1 (top), one at 0.95 (bottom). Both are really smooth, the one at 1 is a bit rough on the very edge and has a matt finish. The one at 0.95 is smooth everywhere and has a gloss finish. Edit: Forgot to add, when I did Orca flow test, I felt the best result had me lower to 0.937. Comparing that with the later Ellis' tests, it looked/felt exactly the same as 0.95. https://imgur.com/a/BIvJYXA
So I left it at 0.95 and printing something. Again, really smooth and glossy. https://imgur.com/a/ZwEnLFw
At this point, I feel I have read and looked at too many petg "good and bad" examples and seen many people say it's hard to print with Petg etc. So I am now unsure if mine are good or not...
I also have my Petg in a diy storage/dry box ( https://www.youtube.com/watch?v=lPsYR6tOA4g ) and have a bowden tube from that into my print head using a combination of these mods: https://www.printables.com/model/723074-ender-3-v3-ke-side-spool-mounting https://www.printables.com/model/797824-creality-ender-3v3se-fillament-runnout-sensor-reve https://www.printables.com/model/631751-ender-3-v3-se-magnetic-reverse-bowden-adapter
submitted by anTastico to FixMyPrint [link] [comments]


2024.06.01 13:25 Informal_Patience821 Refuting the: "Addressing the false claims of Dr. Exion ps 2" Response to second post

In the Name of God, the Most Gracious, the Most Merciful.
Peace be to you all.
Let's proceed to refute the second part of his "rebuttal," providing a brief yet precise rebuttal that will further expose his ignorance in the Hebrew language, and his knowledge of the Bible as well.
He writes:
The prophecy so closely matches those events that even scecular scholars agree which is the primary reason secular scholars date Daniel to just after these events. Their idea is the book is actually recording history but pretending to present prophecy.
But it doesn’t. Not even close. The chapter is about a prophet/messenger of God who brought a Holy Covenant. His successors fell into dispute over who was the rightful heir to his kingdom. The rightful successors were supposed to be his descendants (his followers), but that turned out not to be the case according to what verse 4 states. This is strikingly similar to how Islamic history played out.
He writes:
I'm not sure where Exion found this translation.
I found it here: biblehub - Pulpit's commentary. Literally a direct copy and paste. Not sure how he missed it.
Regarding the "The prophecy describes a sequence of events" thing he pointed out, I had already revised each verse from part 1 in part 2, and it now makes perfect sense. He should read part 2.
He writes:
A few things here. The verb is עמדים. The same verb is used in verse 3 and again in verse 4. Both cases it's referring to a king rising to power rather than rising against someone/somthing else. That context suggests the same meaning for the kings in verse 2. We also see verse 2 describing a king being against a nation when it says "he shall stir up all against the kingdom of Greece." This is a different verb and preposition.
Yes, I agree. 'Umar was the first king to rise in Persia when he fought the Persians and won. 'Uthman and 'Ali were the second and third kings, and Mu'awiyah was the fourth, the wealthy king. I'm not sure what he thinks he is refuting here because I literally wrote:
"This 'rising' could either be in support of Persia or in opposition to it. Remarkably, this aligns perfectly with the historical narrative of Islam, and here's why:..."
In other words, both interpretations align perfectly with the historical narrative of Islam. I believe he misunderstood that part; regardless, let's move on.
The Hebrew word is גִּבּוֹר which means strong/mighty not righteous
You also missed the part where I said that this would be made clear later in the chapter, specifically here:
Daniel 11:30:
The Holy Covenant was brought by the mighty king, of course. However, he completely missed this point and is portraying the Bible as if it prophesies random historical secular events and secular kings, like a history book, rather than a Holy Book foretelling the era of a prophet and a king, much like King David. He claims that secular scholars date Daniel to just after these events and believe the book is recording history while pretending to present prophecy. What a silly assertion. Don’t you think people would generally reject such false "prophecy" and declare them deviant liars, especially if they depicted events that had recently happened and everyone knew about? Both you and these secular scholars need to rethink your position because it is very unlikely (almost impossible to be true) and rather ridiculous, if I'm being very frank.
The chapter is about a prophet who brought a Holy Covenant from God, which is why it is literally called "Holy."
Definition of "Holy":
holy / ˈhəʊli / adjective
1.dedicated or consecrated to God or a religious purpose; sacred."the Holy Bible" Similar: sacred, consecrated, hallowed, sanctified, venerated, revered. (Source: Google)
The Bible is considered to be the Words of God (or inspired Words of God), and these Words literally call this Covenant "Holy." Meanwhile, you are deviating from this description by portraying an erroneous picture of a bunch of atheist ancient kings fighting each other over various kingdoms.
He writes:
The specific word is וּכְעָמְדוֹ. The וּ is the conjunctive. It's not a vav relative in this case since the verb tense isn't the perfect or imperfect The כְ is a Hebrew proposition added to the verb. The verb is עָמְד and the וֹ is a possesive suffix. The verb form is the infinitive construct. When that verb form is combined with the preposition כְ it indicates a temporal clause which is where the "as soon as" comes from. The possesive suffix indicates the subject of the verb which is where the "he" comes from. Combined with the verb we get as soon as he has risen. Exion's translation ignores the preposition and possesive suffix on the verb.
I will respond to each claim by giving it a short name and my rebuttal next to it:
Regarding: Conjunctive וּ: It is agreed that the וּ functions as a conjunctive "and" or "but," connecting phrases. This conjunction alone does not necessarily indicate a temporal clause.
Not a Vav Relative: Correct, this is not a vav relative case.
Preposition כְ: The preposition כְ does mean "like" or "as." While it can form a temporal clause in combination with an infinitive construct, this temporal interpretation must be contextually supported rather than assumed.
Verb עָמַד and Possessive Suffix וֹ: Correct, the verb עָמַד means "to stand" or "to arise," and the suffix וֹ indicates possession, translating to "his."
Infinitive Construct: Agreed, the form is an infinitive construct.
Temporal Clause Interpretation: While כְ combined with an infinitive construct can imply a temporal clause, translating it as "as soon as" is an interpretative choice. A more literal translation is "when he stood" or "as he stood," and any temporal implication would be derived from what you believe is the context.
Possessive Suffix: Agreed, the suffix וֹ indicates "he" or "his."
Your interpretation that it is saying "as soon as he has risen" adds a temporal nuance that is contextually based rather than explicitly stated in the preposition and verb form. My translation aims for a more direct rendering of "when he stood" or "as he stood," which also respects the grammatical structure without adding interpretative elements not present in the original text.
Let's move on.
He writes:
It can also refer to the 4 generals after Alexander the Great. He came after the Persian kings, conqured all of Greece, had a mighty dominion, shortly after he conqured Greece he died, and his kingdom was divided among his 4 generals none of which were his decendents.
No, it can't, because this is about a Holy Covenant. I genuinely hope you can understand this because I know you tend to repeat the same misunderstandings and rarely admit when you are wrong. However, this is explicitly clear:
The phrase is: "על־ברית־קודש"
Breakdown:

Literal Translation:

Neither Alexander the Great nor anyone else you mention (or anyone related to Alexander) anything to do with a Holy Covenant. This is beyond ridiculous, and I couldn't believe your scholars were claiming this. I thought it was so absurd that it didn't even need refutation. Yet here I am, refuting you because you actually hold this view.
He writes:
That fits better than Exion's interpretation for a few reasons. First this king came after the 4 mentioned in verse 2. If those in verse 2 are the Caliphs this king can't be Mohammed who was before the Caliphs.
What makes you think that the mighty king came after the 4 kings? The 3rd verse only said:
"And a mighty king will arise and will rule a great dominion and do according to his will."
Are you claiming that this must be in chronological order just because the four kings were mentioned before the mighty king? If so, this is the first time I've heard such a claim. Please provide your proof for this supposed Biblical rule; I'd like to read it :). You won't provide any because none exist. But claiming that it does gives you something to "expose," so I understand your motive. However, in the real world, you're just making statements that aren't true.
The 4th verse says:
"...but not to his posterity, and not like the dominion that he ruled, for his kingdom will be uprooted and to others besides those."
The posterity refers to the Rashidun Caliphs, while "to others besides those" refers to Mu'awiyah and those who followed him. Do you know what "posterity" even means? Posterity literally means future followers or descendants. Lol. The mighty king is the one with the followers, which is why he is the one who brought the Holy Covenant from God, not the four other kings. Had you known what posterity means, you would never have written this in the first place, but we will look past this mistake. Now you know a new word and won't repeat this mistake again. Let's move on.
Regarding "The king of the south is prophet Muhammad" I had revisited this verse in part 2.
He writes:
This is false. The source Exion links doesn't give any English meaning. The BDB does give the English meaning. For the former it means sprout/branch, the latter means root.

Noun נֵצֶר (nétser) m (plural indefinite נְצָרִים, singular construct נֵצֶר־, plural construct נִצְרֵי־) [pattern: קֵטֶל]

  1. stem, shoot
  2. (literary, collectively) scion(s)

References:

The other word (i.e. שרש):
Root: שֹֽׁרֶשׁ (m.n.)
  1. root.
2. source, origin.
  1. bottom, lowest part.
  2. root, stem (Heb. grammar).
Source: מקור: Klein Dictionary
I don't know if you know this, but stem and branch are synonymous words, they essentially mean the same thing. And lowest part, bottom could also mean stem. Dictionaries define both words similarly:
Word: שֹׁרֶשׁ, שׁוֹרֶשׁ (m.) (b. h.; apocope of שרשר
, v. שָׁרָר) [chain, knot,] root. — Pl. שֳׁרָשִׁים, שֳׁרָשִׁין; constr. שָׁרְשֵׁי, שׁוֹרְשֵׁי. B. Bath. V, 4 העולה … ומן הש׳ וכ׳ that which shoots forth out of the trunk, or out of the roots, belongs to the landowner (v. גֶּזַע), expl. ib. 82ᵃ כל שאינו … זהו מן הש׳ that which does not see the light of day (when it shoots forth) is out of the roots’. Y. Ab. Zar. III, 43ᵃ top; Y. Taan. I, 64ᵇ ש׳ חטה the roots of wheat; ש׳ תאנה of fig-trees. Tosef. Shebi. VII, 17; ‘Uktsin I, 4, v. קוֹלָס. Ab. III, 17 וְשֳׁרָשָׁיו מרובין whose roots are many; a. fr.
Source: מקור: Jastrow Dictionary
Either way, let's pretend you're right (even though you're not) it still doesn't matter because a branch out of her roots did sprout, which came to be a sect called Khawarij. This was explained in part two. The ones that assassinated 'Ali were initially Shiites that later turned against 'Ali and assassinated him. It's interesting how Pulpit commentary writes:
"The version of the LXX. is very different here also, "And a plant shall arise out of his root against himself,"
He writes:
Edit: I just noticed another problem with Exion’s interpretation. They take Ali as both the commander mentioned in verse 5 who is one of commanders of the king of the south, and also as the king of the north mentioned in verse 6. That can’t be since the commander isn’t also the king of the north.
Revised in part 2 already.
He writes:
They show rather than trying to first establish the historical facts and show it lines up with the prophecy they are willing to misrepresent the historical facts to fit their interpretation of the prophecy and as their interpretation of the prophecy changes their claims about the historical facts change to match their new interpretation.
This is just your faulty conclusion and presumption. I speculated that they might have lied about 'Aishah being his wife. However, I'm not satisfied with speculations, so I revised the entire post of part 1, and it turned out to be even more accurate.
This marks the end of his part 2 post.
Thanks for reading, /Your bro, Exion
submitted by Informal_Patience821 to Quraniyoon [link] [comments]


2024.05.31 10:07 stlatos Etymology of Tocharian Loans from Indo-Iranian

https://www.academia.edu/120305732
Khotanese Culture

Tocharian has many loanwords from other languages, showing the path its speakers traveled and who they interacted with. Fairly recent loanwords from Khotanese are usually slightly more archaic than the oldest known Khotanese forms, allowing insight into there origin (if not already obvious from other Iranian cognates). Several important ones, also showing the nature and timing of sound changes, are :

  1. *pRoti-doH3- > Iran. *pati-daH- > *pati-ðā- > *paitðā- > *-td- > *-dd- > Os. fedun ‘to pay’, > *-tθ- > *-θ- > Kho. pīha- >> TB pito ‘price’

TB pito shows that -h- came from a dental, thus it is cognate with Os. fed-. Doubt expressed by Cheung and Dragoni about the need for *d vs. *t do not matter when *pati-daH- had both. If it was a common verb, metathesis to shorten it to 2 syllables would not be odd, and unique *tð (or similar depending on timing) could easily be “fixed” in separate ways in each sub-branch.


  1. OKho. pārgyiña- ‘garden’, pājiña- ‘treasury’ >> TA pāśiṃ ‘treasure’

Since -rC- / -C- is known, these Kho. words must be the same, both from ‘surrounded by a wall’. This is the exact origin of Av. pairidaēza- ‘garden’, etc. (E. paradise, from *dheig^h- ‘(shape) clay’, G. teîkhos \ toîkhos ‘wall’, etc.). Since anyone would expect a treasury to be enclosed, and this is also attested for ‘garden’ in Iran., the changes must include th common Iran. suffix *-aina-. For *paridaiźa- / *paridaiźaina- ‘surrounded by a wall’, haplology > *paridaiźna- > *paridaiźńa- > *paridźaińa- > pārgyiña-, possibly with other i-i dissimilation.


  1. *marrāγā- > OKho. mrāhā- ‘pearl’ >> TB wrāko, TA wrok ‘(oyster) shell’

Sog. marγār(i)t and the likely Iran. loans G. márgaros ‘pearl oyster’, margarī́tēs ‘pearl’, show the basic form, related to PIE *m(y)rg(h)- (Li. mirgėti ‘twinkle / glimmer’, Germanic *murgVna- / *margVna- ‘(to)morrow’, Greek mirgā́bōr ‘twilight’). Dragoni doubts this, based on *mŕ̥ga- ‘bird’ > Kho. mura- and Beekes’ idea that G. margarī́tēs was possibly from Proto-Iranian *mŕ̥ga-ahri-ita- ‘oyster’, literally ‘born from the shell of a bird’. This meaning makes no sense, and no cognate requires *mŕ̥ga- instead of *margar-, etc. At just the right time, *marγārā- > *marrāγā- in PKho., allowing new *γ to merge with *x between V’s, both > h. It is possible that *mrr- > *wrr- > wr- in PT (others with mr- exist in TA, TB), but see below for other ideas.


  1. Av. maðu- ‘wine’, Kho.? >> TB mot ‘alcohol’; LKho. gūra- ‘grapes’, *gūraeṇaka- > *gūrīṇaxa- > gūräṇaa- ‘of grapes’, gūräṇai mau ‘grape wine’, *gurin-madu >> TB kuñi-mot

Dragoni assumed that r vs. 0 was due to -rC- / -C- (above). However, even the latest Kho. forms have gūräṇaa-. Considering how archaic most loans are, it seems unlikely that an even later *gūräṇi > *gūrṇi > *gūṇi existed. There is no evidence for these stages, or that they could possibly have occurred before the TB attestations. If TB mot was borrowed at the same time (suggested by the exact match of gūräṇai mau : kuñi-mot, with few other Iran. languages without *d > l in the area that could have been the source),the *d > t would confirm it was borrowed earlier than the earliest Kho. attestation. Since all other evidence favors an old loan, the only way to explain loss of *r is that it was not lost. Indo-Iranian had nasal sonorants (Whalen 2023), shown in part by loans into TB with *r > *n (Whalen 2024a) :

Skt. karpā́sa- >> *kanpās > TB kampās ‘cotton’

Skt. kṣudrá- ‘small’, Av. xšudra- ‘fluid’
Skt. kṣaudra- > *kšautna > *tšautan > TB cautāṃ ‘honey’

With this, there’s no reason to doubt that the same existed in Kho., allowing stages starting with the oldest features *gūrīna-madu > *gurin-madwä > *kunin-matw > *kuni-mot > *kuńi-mot > TB kuñi-mot (maybe with *n-n > *n-0, but nm / mn also doesn’t seem regular).

Though Dragoni gave *gudra- > gūra- ‘grapes’, this seems related to Iran. Y. γôro ‘bunch of grapes’, NP γôreh ‘unripe grape’, (lw.) D. γooráa ‘grape’ and Dardic Kho. guruts \ grùts ‘bunch of grapes’, A. ghrútsa ‘wild strawberries’, etc. Alone, this would require *gutsra- vs. *grutsa-, and the meanings allow Skt. gutsá- \ guccha- ‘bundle / bunch of flowers / tussock’, Hi. gucchā ‘bunch of fruit’, etc., to be included. Since r vs. 0 also exists here, without knowing the cause and exact original form, the cause of r vs. 0 in Kho. >> TB remains uncertain.


Sanskrit Meters

The most recent loanwords are usually from Sanskrit (often Buddhist terms), with little or no adaptation. Some Sanskrit words (or related Middle Indic versions) are slightly older, with some sound changes. Many of these are the Skt. names of kinds of meter (in song, etc.; when their nature is known, of the form ‘a meter of 4 X 14 syllables; rhythm 7/7’). Several important ones, showing the nature and timing of sound changes in TA, TB, and Skt., are :

  1. TA kutsmāt

Gerd Carling gives :

kutsmāt (n.masc.) 1) ‘?’, 2) name of a tune (stanza 4 × 12 syllables)
Possibly borrowed from Skt. kukṣimat- ‘pregnant’ (BHSD:184b) via MI, cf. Pa. kucchimant.

Since Tocharian had both ts and c [č], as well as tts and cc, there’s no reason that a word like kucchimant would become kutsmāt. Skt. kukṣimat- itself is fully capable of transforming into kutsmāt, since TA had ks > ps, and there’s no reason unique psm could not dissimilate P-P > T-P in tsm.


  1. Skt. kanda- ‘a bulbous or tuberous root / a bulb / the bulbous root of Amorphophallus Campanulatus / garlic / a lump, swelling, knot / name of a meter (of four lines of thirteen syllables each) in music’, *kanda-karṣana- ‘pulling out tubers’ >> TB kantsakarṣaṃ ‘a meter of 12/12/13/13 syllables (rhythm a and b: 5/7, c and d: 5/8)’

Tocharian *d > *dz > ts is known in many native words, but disputed (since it is not regular). The timing of *d > *dz is thought to be early, since it is not found in other loans (Bactrian kamirdo ‘head/chief’ >> TB kamartike ‘ruler’; OKh. tvaṃdanu >> TA twantaṃ ‘reverence’; Av. maðu- ‘wine’, Kho.? >> TB mot ‘alcohol’; *pati-dā- > Kho. pīha- >> TB pito ‘price’; maybe Kho. dānā- >> TB tāno ‘seed / grain’). Seeing it in a recent loan probably indicates that Tocharian merging of voiced/voiceless stops/affricates was late, with a phoneme /d/ pronounced [d] / [dz], explaining why loans could give both.


3.

Gerd Carling gives :

kusu (n.masc.) name of a tune (stanza of 4 × 12 syllables)
Possibly borrowed from Skt. kusuma- ‘flower’

Since Skt. kusuma-vicitra- ‘having various flowers’, kusuma-vicitrā- ‘meter of 4x12 syllables’ also exist, it is likely this name was shortened (like others) to the 1st word. Then, kusuma > *kusum > *kumsu > kusu. At that stage, there would be no counterexamples known preventing *ms > *ws from being regular, or *kuwsu > kusu. However, another word, TA koṃsu ‘tune (4 × 12 syllables)’ also exists. Since u > o occasionally happened (Skt. kuṇḍala- >> TA kontāl ‘ring’), it is likely that Skt. u became PT *wä, optionally > *wO > (w)o, otherwise to u. This is also seen in (Whalen 2024b) :

*ukso:n > *wäkso:n > *wäkso:n / *wOkso:n > TB okso

*H2anH1-tmHo- ? >> *ana-lmö > *OnO-lme > *(w)O- / *wu- > TB onolme \ wnolme ‘creature / living being / person’

Adams also gives 2 words with *sup- > sop- or sp-, showing the same alternation, though he doesn’t discuss it. The same variation in *yä / (y)e for :

*sindhu- > MP hyndwg, *hinduka- >> *yäntuke > *yE- > TB yentuke

PIE *yetewotor ‘he moves / strives’ > PToch. *yetyäwetär > *yetäwyetär > TA *yetäyetär > *yetetär (y-dissim.) > yatatär ‘is capable of / can (be)’, TB *yetäwetär > *yotwotär > yoto-

Together, these allow a path *kusum > *kumsu > *kuwsu > kusu vs. *komsu > koṃsu, of the same meaning. It is possible that only *ums > *uws was regular, but with so many irregular changes, I would not insist on it. A similar oddity in another IIr. loan, *marrāγā- > OKho. mrāhā- ‘pearl’ >> TB wrāko, TA wrok ‘(oyster) shell’, so several cases showing that IIr. m could become PT m or w make its optionality likely (helped by related cases of *r > r / n, etc., above).


Adams, Douglas Q. (1999) A Dictionary of Tocharian B
http://ieed.ullet.net/tochB.html

Carling, Gerd [in collaboration with Georges-Jean Pinault and Werner Winter] (2008) Dictionary and Thesaurus of Tocharian A
https://www.academia.edu/111383837

Dragoni, Federico (2023) Watañi lāntaṃ: Khotanese and Tumshuqese Loanwords in Tocharian
https://www.academia.edu/108686799

Whalen, Sean (2023) Indo-Iranian Nasal Sonorants (r > n, y > ñ, w > m)
https://www.academia.edu/106688624

Whalen, Sean (2024a) Notes on Tocharian Words, Loans, Shared Features, and Odd Sound Changes (Draft)
https://www.academia.edu/119100207

Whalen, Sean (2024b) Etymology of Greek hetoîmos ‘at hand / ready / imminent / active / zealous’, Skt. yatná- ‘zeal / effort’, TA yatatär ‘is capable of / can (be)’ (Draft)
https://www.academia.edu/119773754

submitted by stlatos to HistoricalLinguistics [link] [comments]


2024.05.31 02:30 AllieKatz24 Rowan - analyzed

Anglicized form of the Irish name Ruadhán, from Old Irish, derived from rúad "red" combined with a diminutive suffix. The name of the founder of the monastery of Lorrha in the 6th century.
Can also be derived from the surname Rowan, derived from the Irish given name. It could also be in reference to the rowan tree, a word of Old Norse origin (coincidentally sharing the same Indo-European root meaning "red" with the Irish name).
How common was the name Rowan for a baby born in 2021?
Rowan was the 106th most popular boys name and 240th most popular girls name.
In 2024, it is: uS - 76 - boys - 233 - girls UK - 76 - boys - 472 - girls
In 2021 there were 3,617 baby boys and 1,253 baby girls named Rowan.
1 out of every 514 boy and 1 out of every 1,420 girl were named Rowan.
How likely is an individual named Rowan to meet another Rowan?
Assuming the same birth rate and naming preferences as those in 2021, in a group of 10,000 individuals we would expect 10 boys named Rowan and 3 girls named Rowan.
In other words, if an individual with the name Rowan meet 10,000 individuals over the course of his or her lifetime, he or she would have a 99.995% probability of meeting at least one boy and a 96.803% probability of meeting at least one girl with the same given name.
With an average US elementary class size of 482, an individual with the name Rowan would have a a 37.919% probability of going to school with a boy named Rowan and a 15.256% probability of going to school with a girl named Rowan.
submitted by AllieKatz24 to namenerds [link] [comments]


2024.05.31 01:11 Soliart I need to make a Neanderthal language. Advice and suggestions would be welcome.

I’m writing a story that reimagines the world if Neanderthals hadn’t gone extinct (yes I realize one could argue they haven’t due to interbreeding with Sapiens, but you get my drift). My academic background is in ecology and evolution, not linguistics so I’m feeling pretty out of my depth in trying to create this language.
Here is what I have worked out so far: - Word roots and names are always two syllables in length, typically with a consonant-vowel-consonant-vowel-consonant structure. - Borrowed words that are shorter than two syllables are doubled, and ones that are longer than two syllables are abridged. - “ig” is a suffix that negates the word to which it is attached. I would like this to be one of the only instances where words have three syllables. - I want the voicing or non-voicing of consonants to denote something grammatically, but I’m not sure what. At first I was leaning on voiced initial consonants denoting maleness and voiceless ones denoting femaleness, but I’ve soured on that idea and would prefer the grammatical function to be more ubiquitous. Perhaps the position of the consonant being voiced or voiceless within the word relates to the grammatical function. - I want to use a few phonemes that are not present in English, or any languages that I know of. One I have been representing with “fw” and is intended to be produced with pursed lips and a fairly strong burst of air similar to if one were to try to whistle and blow out a candle simultaneously. Another phoneme is similar to the “fw” one but with less whistle-like quality, similar to the Japanese “fu”. I have been representing that sound with “wh”. The last phoneme is the harsh “s” sound that some people make when they whistle through their teeth. I am not sure how to represent that sound with Latin characters. - U (boot) and I (beep) are the most common vowels. E (pet) and AU (call) are less common and are rarely emphasized. O (boat), A (dad), and I (kid) are only used in lone words. - When writing the language using Latin characters the doubling of a vowel represents emphasis. The U sound, when not emphasized tends to make a schwa sound. - I do not want there to be a grammatical gender, however I would like there to be a method to specify male or femaleness if desired, however I’m having trouble thinking of a way to do so that doesn’t rely on vowels. - Family names are taken by combining the first syllable of the mother’s family name, and the second syllable of the father’s family name.
Here is some of the vocabulary I have so far: - Suubag = Good - Shiibud = Morning - Muuzhik = Dream - Kuguuz = a brewed drink - Whusuud = exit wound - Yufwlup = the name of the language - Shuufwu = full belly - Vu’uz = an honorific like sima’am - Kuyuufw = Neanderthal - Sapins = Sapiens
Here are a few names of modern Neanderthals from the Iberian peninsula: - Duiid (male) - Wheiizh (female) - Ziizu (male) - Dushud (male) - Hiibud (male) - Wheuln (female) - Fwe’ed (male, Neanderthalized version of Fred, belonging to a 3/4 Neanderthal Canadian immigration lawyer.)
There is also a separate Neanderthal population in the northern British Isle who speak a separate, though related, language. I’ve not developed this language at all yet, but here are some of the names of characters from about 800 years ago. - Sudufw (female) - Diiub (male) - Zhufwu (male) - Whuiiz (female) - Shushiib (female) - Shuiiz (male) - Dafwbuuz (leader of the clan. Considered to transcend sex and gender and must forsake all gender roles in order to be as impartial as possible to all in the clan.
Anyway, I’m happy to get into some of the lore and or cultural stuff if that helps. The world is has a quite different alternate history to our world that I’m Still fleshing out. I have created several google docs, though I don’t know how useful access to them would be for anyone, much less if there is even interest. Thanks in advance all.
submitted by Soliart to conlangs [link] [comments]


2024.05.30 15:29 pretend_that_im_cool What's the distribution of places of articulation like in your conlang?

When looking at the phonemic inventories of natlangs, I've noticed that most languages have a higher amount of coronal (made with the tip of your tongue) consonants in contrast to others. When looking at phoneme frequencies, they are also frequently the most common. For example, the natlang with the highest percentage of coronals in its inventory I've come across has a bit below 80% (Hän, if anyone's wondering).
While I understand why this is (the tip of the tongue is very flexible in comparison to the lips, for example), I also think that having many consonants of one POA can be a pretty major "trademark" of your conlang - for example, I've been working on a conlang that has a lot of labial consonants, which gives it its own kind of style. Agma Schwa did something similar for his conlang pʰíɸðam, and it's a quite important feature of the language in my opinion, since you instantly know what language is being spoken when you hear it.
There's also the question of markedness, and glottal / coronal consonants tend to be the least marked. When you use an epenthetic consonant, for example, you often choose a glottal or a coronal one. They're also the most common ones to be used in inflectional morphology, while roots and stems usually have a greater variety (for example, english -(')s, en, ed are all pretty common and use alveolar consonants - a type of coronals. The suffix -ing is an exception, although some speakers pronounce it with an alveolar nasal instead).
So, my questions are: do you usually pay attention to that kind of stuff when making conlangs, and do yours show a special kind of distribution (for example, the majority of consonants are velar)? What about the phoneme frequencies and the type of consonants you use in inflectional morphology (as a natlang example, Navajo consistently almost only uses coronal and glottal consonants for its inflections, with two b- prefixes I know of)? Of course, examples like Hän are also extraordinary in their major dependence on coronals, and that's interesting to me aswell.
Like I've already said, for me, I commonly use them to give my conlangs a certain "flair" to them to help to stand out more easily.
submitted by pretend_that_im_cool to conlangs [link] [comments]


2024.05.30 03:40 Primary_Yesterday_37 Starting out

I just started school, right now it's about breaking down terminology (prefix suffix and root) what advice can y'all give me, is there a website book or something to help. Also congrats too all the people posting about passing their exam can't wait to be at the finish line.
submitted by Primary_Yesterday_37 to MedicalAssistant [link] [comments]


2024.05.28 17:09 inkseep1 VB script not working with new install of Windows 11

Any idea why this script would not work with Windows 11? Thanks.
This is a cleaned copy of the script with any sensitive info removed. The script works with Windows 10. Under windows 11, the script stops on line UftApplicaiton.Test.Run There is no error message. It just hangs.
Ignore anything that looks like a syntax error. I removed and changed some company specific references and comments. The actual script does not have any syntax errors.
This script is supposed to do the following
  1. Kill excel instances
  2. Make a report name
  3. Open excel in the background
  4. Open excel workbook ScriptList to get a list of scripts to run
  5. Open UFT
  6. For each script in ScriptList
    1. Determine the folder for each script
    2. Load the script
    3. Run the script
    4. Save the results to the file
  7. Run scripts that save the report to sharepoint and send a summary email with sharepoint links
It will open the application and load the script named in the excel file, but it will not actually make the application start the script.
'******************************************************************************************'**************************
'Killing excel process as it consumes more memory, also ensuring that excel does not hang from Quick Test Professional
'******************************************************************************************'**************************
Dim objWMIService, objProcess, colProcess
Dim strComputer, strProcessKill
strComputer = "."
strProcessKill = "'EXCEL.exe'"
Set objWMIService = GetObject("winmgmts:"&"{impersonationLevel=impersonate}!\\" & strComputer & "\root\cimv2")
Set colProcess = objWMIService.ExecQuery ("Select * from Win32_Process Where Name = " & strProcessKill)
For Each objProcess in colProcess
objProcess.Terminate()
Next
'******************************************************************************************'**************************
'Execution from UFT
'******************************************************************************************'**************************
Dim dDate,strFlodername,strProjectResultPath,gFolderName,strRunStatus
dDate=Now()
strFoldername="Report_"&Day(dDate)&"-"&Month(dDate)&"-"&hour(dDate)&"-"&Minute(dDate)
dim fso: set fso = CreateObject("Scripting.FileSystemObject")
' directory in which this script is currently running
CurrentDirectory = "C:\Appfolder"
Set objExcel = createobject("excel.application")
objExcel.Workbooks.Open CurrentDirectory&"\List.xlsx"
objExcel.Application.Visible = false
Set objSheet = objExcel.ActiveWorkbook.Worksheets("Scripts")
'Get the max row occupied in the excel file
iRowCount = objSheet.UsedRange.Rows.Count
Set UftApplication = CreateObject("QuickTest.Application")
UftApplication.Launch
UftApplication.Visible = true
'To read the data from the entire Excel file
For i = 2 to iRowCount
strValue = objSheet.Cells(i,8).Value
If ucase(strValue) = "YES" Then
strPurpose = objSheet.Cells(i,4).Value
strPrerequisites = objSheet.Cells(i,5).Value
strTestScript = objSheet.Cells(i,6).Value
strModule = objSheet.Cells(i,2).Value
strSubModule = objSheet.Cells(i,3).Value
strRootFolder = "B\"&StrSubModule &"\"
TestScriptPath = CurrentDirectory&"\Test\"&strRootFolder &strTestScript
UftApplication.Options.Run.RunMode = "Normal"
UftApplication.Options.Run.ViewResults = False
UftApplication.Open TestScriptPath
UftApplication.Test.Environment.Value("strPurpose")=strPurpose
UftApplication.Test.Environment.Value("strPrerequisites")=strPrerequisites
UftApplication.Test.Environment.Value("FolderName")=strFoldername
UftApplication.Test.Environment.Value("ExecutionType")="Batch"
UftApplication.Test.Save
UftApplication.Test.Run
fsoForReading = 1
Set fso = CreateObject("Scripting.FileSystemObject")
Set ObjTextStream = fso.OpenTextFile("C:\Results\Result.txt",fsoForReading,true)
strResultFileData = ObjTextStream.ReadLine
ArrstrResultFileData = Split(strResultFileData,"#")
strRunStatus = ArrstrResultFileData(0)
gFolder = ArrstrResultFileData(1)
TestResultLink = "/A redacted Sharepoint Link/" &gFolder &"%2FTestcases" & "/" & strTestScript &".html"
objSheet.Cells(i,9).Value = strRunStatus
objSheet.Cells(i,10).Value = TestResultLink
objExcel.ActiveWorkbook.Save
End If
Next
UftApplication.Open CurrentDirectory&"\LibraryFiles\ResultsSummary"
UftApplication.Test.Environment.Value("FolderName")=strFoldername
UftApplication.Test.Environment.Value("ExecutionType")="Batch"
UftApplication.Test.Save
UftApplication.Test.Run
UftApplication.Open CurrentDirectory&"\LibraryFiles\TC_SharePoint_UploadFile"
UftApplication.Test.Environment.Value("FolderName")=strFoldername
UftApplication.Test.Environment.Value("ScriptPath")=strScriptPath
UftApplication.Test.Environment.Value("ExecutionType")="Batch"
UftApplication.Test.Save
UftApplication.Test.Run
'this is the code upload to sharepoint through chrome (Once the one drive issue fixed need to be again comment in below code upto 120 line)
UftApplication.Open CurrentDirectory&"\LibraryFiles\UploadResultsFolderToSharePoint"
UftApplication.Test.Environment.Value("FolderName")=strFoldername
UftApplication.Test.Environment.Value("ScriptPath")=strScriptPath
UftApplication.Test.Environment.Value("ExecutionType")="Batch"
UftApplication.Test.Save
UftApplication.Test.Run
'Added August 2020
'===============================================================
UftApplication.Open CurrentDirectory&"\LibraryFiles\CopyTestResultsLinks_SendOutlookMail"
UftApplication.Test.Environment.Value("FolderName")=strFoldername
UftApplication.Test.Environment.Value("ScriptPath")=strScriptPath
UftApplication.Test.Environment.Value("ExecutionType")="Batch"
UftApplication.Test.Save
UftApplication.Test.Run
'===============================================================
UftApplication.Quit
Set UftTest = Nothing
Set UftApplication = Nothing
objExcel.ActiveWorkbook.Close
objExcel.Application.Quit
Set objSheet = Nothing
Set objExcel = Nothing
submitted by inkseep1 to visualbasic [link] [comments]


2024.05.27 15:58 BrAaradhaka108 Check list for Jazz Guitar

Check list for Jazz Guitar
My teacher Jachim Schoenecker gave me this amazing check list. Big treasure I'm sharing here :)
submitted by BrAaradhaka108 to Jazz [link] [comments]


http://rodzice.org/