DOI Page / Citation link:
https://doi.org/10.11588/diglit.49270#0181
106
J. Abercromby
Tamogante en acoran (Escud., Gal. 1), ‘house of God’, where the religious women dwelt. Per-
haps for tamogrant en acoran with the word for ‘ house (Tam.) tagahamt, (M.) tigemc, understood. Tamo-
qrant is the feminine form of amoqran, ‘great’, to agree with ‘house’ which is feminine. The meaning
therefore would be ‘the great (house) of God’. In (Shil.) tamgant means ‘a whore’ from gem, ‘to lie
down, to sleep ’. So perhaps the M-form of the verb gan may also have had the signification of ‘a place
to sleep in, a house ’.
TAMARAGUA, sansofe (Cubas), ‘here comes a guest, be welcome’. Cf. (M.) tamegra, ‘(here is) a
feast, a fete’. Sens, ‘make (thyself) lie down ’. This is the 2 sg. imperative of sens, the factive of ens,
‘to lie down, to pass the night’; s, ‘towards’. (Aw.) efeu, (Ghdam.) ufa, ‘the fire’. In Wargla sens
is the verb used in giving invitations to dinner, to a fete, etc.
§8. Tenerife.
All these words, except perhaps the last, belong to the P-language.
achic (Viana?, Ch.il.), ‘a son, a descendant of’. If the final c = s, cf.—
(Q.) aqs-is, ‘his lad, young man’.
(Zen.) ogzi-s, ‘his son’.
achicuca (Espin., Gal.), ‘son by the first wife’, regarded as illegitimate after the father’s second
marriage. Viana gives guahuco, and Nunez aguahuco as the name of a bastard brother.
(Zen.) ogzi, ‘son’.
(Q.) aqs, ‘lad, young man’.
achimensei (Espin.), achimensey (Gal. 1), archimensey (Viana), ‘hidalgos, nobles’. For mensey cf.
(Q.) amenzu, ‘the eldest of the family, the eldest brother’, from (M.) anz, enz, ‘to arrive early’. The
archi- of Viana, who alone uses the form, may be an error, as in archormase, §2.
achano (Viera), ‘year’. Basset compares it with (Aw.) aosinna, (Tait.) agenna, ‘sky’. As the
word also means ‘ rain ’, it might be used perhaps in the sense of ‘ rainy season, year ’. But cf. (Tait., Aw.)
tent, ‘ this year ’. Espinosa says that in Tenerife they reckoned time by lunations.
achaman (Espin., Nunez), ‘God’; ataman (Gal., Viera), ‘heaven, sky’; ACAMAN (Cubas), ‘the sun’.
These three words are variants, but it is impossible to decide which represents the true pronunciation,
though the first is the oldest recorded. There is no single Berber word meaning ‘heaven, sky, sun’,
with which any of these words could be compared. Assuming the variants are compounds, ag aman
might be suggested. The g is usually hard, but in a Moroccan dialect it becomes j. (Tait.) eg-ma,
‘brothers’, becomes ej-ma. Tn (Tait.) ag, ‘son’ is sometimes used in a non-literal sense, e. g. ag agarem,
‘a townsman’ (son of a town); ag agema, ‘a nomad’ (son of the desert).
In Qabyle and in the dialects of Morocco, bob, bu, words of Arabic origin, are used in the sense of
‘possessor of, master of’.— Cf. bab ul, ‘a courageous man’ (?//, ‘heart’), bu er-ris, ‘plumage’ (possessing
feathers), etc. To form the plural in filiatives, aith, ath, ‘sons’, is very commonly used. Hence it may
be supposed that, before the adoption of the Arabic form, ag, ‘ son ’, was used in the sense of ‘ possessor
of ’. In that case ag aman, ag aman would have the meaning of ‘possessor of water’, a term quite applica-
ble to a god of the sky. But this explanation is quite uncertain and the three Canarian variants may be
each a single word. Achaman occurs, as the reader will observe, in two of the five formulas given below.
Formulas.
(Of the following formulas, the first four are from Espinosa, and the fifth from Galindo.)
1. ACHGUAYAXERAX [aCHGUAYERXERAN (Gal. 1), ACHGUAYERGENEN (Gal. 2)], ACHORON, ACHA-
MAN, “the sustainer of heaven and earth ’.
2. ACHAHURAHAN [ACUHURAJAN (Viana)], ACHAHUCANAC, ACHGUAYAXERAX [ACGUAYAXERAX
(Gal. 1)], ‘the great, the sublime, he that sustains all things.’
J. Abercromby
Tamogante en acoran (Escud., Gal. 1), ‘house of God’, where the religious women dwelt. Per-
haps for tamogrant en acoran with the word for ‘ house (Tam.) tagahamt, (M.) tigemc, understood. Tamo-
qrant is the feminine form of amoqran, ‘great’, to agree with ‘house’ which is feminine. The meaning
therefore would be ‘the great (house) of God’. In (Shil.) tamgant means ‘a whore’ from gem, ‘to lie
down, to sleep ’. So perhaps the M-form of the verb gan may also have had the signification of ‘a place
to sleep in, a house ’.
TAMARAGUA, sansofe (Cubas), ‘here comes a guest, be welcome’. Cf. (M.) tamegra, ‘(here is) a
feast, a fete’. Sens, ‘make (thyself) lie down ’. This is the 2 sg. imperative of sens, the factive of ens,
‘to lie down, to pass the night’; s, ‘towards’. (Aw.) efeu, (Ghdam.) ufa, ‘the fire’. In Wargla sens
is the verb used in giving invitations to dinner, to a fete, etc.
§8. Tenerife.
All these words, except perhaps the last, belong to the P-language.
achic (Viana?, Ch.il.), ‘a son, a descendant of’. If the final c = s, cf.—
(Q.) aqs-is, ‘his lad, young man’.
(Zen.) ogzi-s, ‘his son’.
achicuca (Espin., Gal.), ‘son by the first wife’, regarded as illegitimate after the father’s second
marriage. Viana gives guahuco, and Nunez aguahuco as the name of a bastard brother.
(Zen.) ogzi, ‘son’.
(Q.) aqs, ‘lad, young man’.
achimensei (Espin.), achimensey (Gal. 1), archimensey (Viana), ‘hidalgos, nobles’. For mensey cf.
(Q.) amenzu, ‘the eldest of the family, the eldest brother’, from (M.) anz, enz, ‘to arrive early’. The
archi- of Viana, who alone uses the form, may be an error, as in archormase, §2.
achano (Viera), ‘year’. Basset compares it with (Aw.) aosinna, (Tait.) agenna, ‘sky’. As the
word also means ‘ rain ’, it might be used perhaps in the sense of ‘ rainy season, year ’. But cf. (Tait., Aw.)
tent, ‘ this year ’. Espinosa says that in Tenerife they reckoned time by lunations.
achaman (Espin., Nunez), ‘God’; ataman (Gal., Viera), ‘heaven, sky’; ACAMAN (Cubas), ‘the sun’.
These three words are variants, but it is impossible to decide which represents the true pronunciation,
though the first is the oldest recorded. There is no single Berber word meaning ‘heaven, sky, sun’,
with which any of these words could be compared. Assuming the variants are compounds, ag aman
might be suggested. The g is usually hard, but in a Moroccan dialect it becomes j. (Tait.) eg-ma,
‘brothers’, becomes ej-ma. Tn (Tait.) ag, ‘son’ is sometimes used in a non-literal sense, e. g. ag agarem,
‘a townsman’ (son of a town); ag agema, ‘a nomad’ (son of the desert).
In Qabyle and in the dialects of Morocco, bob, bu, words of Arabic origin, are used in the sense of
‘possessor of, master of’.— Cf. bab ul, ‘a courageous man’ (?//, ‘heart’), bu er-ris, ‘plumage’ (possessing
feathers), etc. To form the plural in filiatives, aith, ath, ‘sons’, is very commonly used. Hence it may
be supposed that, before the adoption of the Arabic form, ag, ‘ son ’, was used in the sense of ‘ possessor
of ’. In that case ag aman, ag aman would have the meaning of ‘possessor of water’, a term quite applica-
ble to a god of the sky. But this explanation is quite uncertain and the three Canarian variants may be
each a single word. Achaman occurs, as the reader will observe, in two of the five formulas given below.
Formulas.
(Of the following formulas, the first four are from Espinosa, and the fifth from Galindo.)
1. ACHGUAYAXERAX [aCHGUAYERXERAN (Gal. 1), ACHGUAYERGENEN (Gal. 2)], ACHORON, ACHA-
MAN, “the sustainer of heaven and earth ’.
2. ACHAHURAHAN [ACUHURAJAN (Viana)], ACHAHUCANAC, ACHGUAYAXERAX [ACGUAYAXERAX
(Gal. 1)], ‘the great, the sublime, he that sustains all things.’