Psychomechanics & Pali

Non-finite verbal forms in pāli participles, absolutives, and infinitive Jacques COULARDEAU Université Paris 1 Panthéon-Sorbonne, France Temporalité et spatialisation : théories et applications Hommage à Pierrette VachonL’Heureux For all information on and access to the full book contact Sophie SAFFI Aix-Marseille Université - Campus Aix-en-Provence, BÂTIMENT RENÉ EGGER, 29 Avenue Robert Schuman, Aix-en-Provence Cedex 01, 13628 Tel:+33(0)6 85 54 63 46 Email : [email protected] The full volume is available on the AIPL site at https://psychomecanique.org and the full direct address is https:// psychomecanique.org/docs/ actes/16_actes.pdf Le livre imprimé sera prochainement disponible Auprès de Sophie Saffi, [email protected] Temporalité et spatialisation : théories et applications Hommage à Pierrette Vachon-L’Heureux Actes du XVIe colloque international de l’Association Internationale de Psychomécanique du Langage coordonnés par Sophie SAFFI & Virginie CULOMA SAUVA Casa Cărții de Știință Cluj-Napoca, 2022 Collection « Linguistique et Psychomécanique du langage » dirigée par Sophie SAFFI et Ștefan GENCĂRĂU © Les auteurs, 2022 Relecture : Elsa Pouvelle Couverture : Roxana Ardelean Maquette : Alexandra Ionel Descrierea CIP a Bibliotecii Naționale a României Temporalité et spatialisation : théories et application : Hommage à Pierrette Vachon-L’Heureux : actes du XVIe colloque international de l’Association Internationale de Psychomécanique du Langage / coordonnés par Sophie Saffi & Virginie Culoma Sauva. - Cluj-Napoca : Casa cărţii de ştiinţă, 2022 Conţine bibliografie ISBN 978-606-17-2126-9 I. Saffi, Sophie (coord.) II. Culoma Sauva, Virginie (coord.) 81 Casa Cărţii de Știinţă 400129 Cluj-Napoca; B-dul Eroilor, nr. 6-8 Tel./fax: 0264 431 920 www.casacartii.ro; e-mail: [email protected] Sommaire Hommage à Pierrette Vachon-L’Heureux------------------------------- 9 Patrick DUFFLEY, Renée TREMBLAY & Joseph PATTEE Introduction ----------------------------------------------------------------- 13 Sophie SAFFI, Virginie CULOMA SAUVA I. Les théories linguistiques de la représentation du temps Le présent « de parole » --------------------------------------------------- 27 Luciana T. SOLIMAN Réflexion sur la représentation schématique guillaumienne de la chronogénèse : le cas du français contemporain -------------- 45 Virginie CULOMA SAUVA À quel stade en est notre connaissance des sources de Guillaume ? Pour une contribution à la lumière du débat philosophico-scientifique de son époque ------------------------------ 55 Alberto MANCO La rappresentazione linguistica della temporalità: una misura possibile del tempo della realtà o l’unica realmente possibile? -------------------------------------------- 71 Francesco PARISI Lev Sémionovitch Vygotski ou le pressentiment de la psychomécanique du langage ------------------------------------- 91 Pierre BLANCHAUD 6 • Temporalité et spatialisation : théories et applications Au temps de Guillaume, ceci est un « du data » qualifié à conserver -------------------------------------------------------119 Diane GAMACHE II. La chronogenèse guillaumienne appliquée à différents systèmes de langue Approche submorphologique des temps in posse de l’espagnol ---------------------------------------149 Stéphane PAGÈS La spatialisation du temps dans la morphologie verbale en italien néo-standard ----------------------------------------167 Sophie SAFFI Les stratégies mises en œuvre par l’allemand pour rendre la distinction imparfait/passé simple ----------------197 Olivier DUPLÂTRE De la chronogenèse des modes et des temps à la chronogenèse éthico-existentiale. L’exemple de La Lettre écarlate / The Scarlet Letter, de Nathaniel Hawthorne -------------------------219 Catherine CHAUCHE La spatialisation et la temporalité du général et du particulier dans le système lexico-sémantique de la langue -------------------237 Valéry KOUZNETSOV Le verbe trilitère arabe dans la perspective guillaumienne------251 Manar EL KAK Non-finite verbal forms in pāli participles, absolutives and infinitive------------------------------------------------279 Jacques COULARDEAU Hommage à Pierrette Vachon-L’Heureux • 7 III. Varia Plurilinguisme et création en Italie. Témoignage d’une création franco-italo-tunisienne : la mise en œuvre du projet européen HistoryBoards -------------------------------------------------------------- 301 Martine SOUSSE Gestes et mots en italien : étude de cas sur un corpus d’enregistrements de locuteurs natifs-------------------------------- 325 Lounis MEDJBOUR Non-finite verbal forms in pāli participles, absolutives and infinitive Jacques COULARDEAU Université Paris 1 Panthéon-Sorbonne, France Abstract: Pāli is an Indo-Aryan language that was devised specially to transcribe in the third century BCE the oral preaching of Gautama Buddha (who lived in the sixth-fifth centuries BCE) in Lumbini, Shakya Republic (present-day Nepal). Pāli is not so much an artificial language as a language adapted to the particular discourse it tries to transcribe and derived from probably several closely related other Indo-Aryan languages with Sanskrit being kept in the background all the time. Pāli has the originality of not being attached to a writing system so that it can be written with any of the writing systems in use in the Indian subcontinent and in Southeast Asia, including, in more recent times, the Latin writing system extended for some diacritic elements. We have to understand Buddhism is a particular development of old Sanskrit classic Vedas with the declared ambition to differentiate itself from the various trends and branches of Vedic and ascetic preaching that produced Hinduism. The main difference is the refusal of any godlike creator of the universe. I will study here the fundamental role of the four participles, the absolutive and the infinitive in the building of this predicatory discourse. The four participles are adjectival or nominal non-finite verbal forms predicatively expanding either noun phrases or verbal phrases with four possible forms and values: 1- The past participle of an action seen as fully completed is an adjectival expansion of a noun phrase. 280 • Temporalité et spatialisation : théories et applications 2- The active past participle is an adjectival expansion of a noun phrase seen as the agent of an action that has been fully completed. 3- The present participle is an adjectival expansion of a noun phrase with an action that is seen in progress, hence partly completed and partly virtual. 4- The future passive participle is an adjectival form expanding a noun phrase with an action that should, must, or could be done with the contradiction between the injunctive or optative modalization and the passive completion attached to a noun phrase which is the virtual actant who should, must or could carry this completed passive value. The absolutive (at times called gerund) is a non-finite form that expresses an action or state that, at the time of utterance, has been completed, has been credited to the main actant of the main clause of the utterance or the general situation conveyed by the utterance, and whose completion and merit-crediting to the main actant make the action of the main clause of the utterance possible, and without which this very action is not possible. The infinitive is a simple non-finite verbal expansion of the main clause of the utterance attached to one particular actant of this main clause or to its verb to which it is subservient. It expresses the action in its fullness, though with various values in the sentences as for virtual completion, partial completion, or total completion. What kind of mapping of the inner time of these non-finite forms can we see and how can the passive/active and injunctive/optative dimensions be integrated? Are we in langue, or are we in discourse? Is such predicatory discourse dealing with time, both universe and inner times, the same way as any reporting discourse? Résumé : Le Pāli est une langue indo-aryenne qui a été conçue spécialement pour transcrire au troisième siècle avant notre ère la prédication orale de Gautama Bouddha (qui a vécu au sixième-cinquième siècle avant notre ère) à Lumbini, dans la République Shakya (Népal actuel). Le Pāli n’est pas tant une langue artificielle qu’une langue adaptée au discours particulier qu’elle tente de transcrire et dérivée de probablement plusieurs autres langues indo-aryennes étroitement Hommage à Pierrette Vachon-L’Heureux • 281 apparentées, le sanskrit étant toujours maintenu à l’arrière-plan. Le Pāli a l’originalité de ne pas être attaché à un système d’écriture de sorte qu’il peut être écrit avec n’importe lequel des systèmes d’écriture en usage dans le sous-continent indien et en Asie du SudEst, y compris, à une époque plus récente, le système d’écriture latin étendu pour certains éléments diacritiques. Il faut comprendre que le bouddhisme est un développement particulier des anciens Vedas classiques sanskrits avec l’ambition déclarée de se différencier des diverses tendances et branches de la prédication védique et ascétique qui ont produit l’hindouisme. La principale différence est le refus de tout créateur divin de l’univers. J’étudierai ici le rôle fondamental des quatre participes, de l’absolu et de l’infinitif dans la construction de ce discours prédicatif. Les quatre participes sont des formes verbales adjectivales ou nominales non finies expansant de manière prédicative soit des syntagmes nominaux, soit des syntagmes verbaux avec quatre formes et valeurs possibles : 1- Le participe passé d’une action considérée comme entièrement achevée est une expansion adjectivale d’un syntagme nominal. 2- Le participe passé actif est une expansion adjectivale d’un syntagme nominal vu comme l’agent d’une action qui a été entièrement achevée. 3- Le participe présent est une expansion adjectivale d’un syntagme nominal avec une action qui est vue en cours, donc en partie achevée, en partie virtuelle. 4- Le participe passif futur est une expansion adjectivale d’un syntagme nominal avec une action qui devrait, doit ou pourrait être faite avec la contradiction entre la modalisation injonctive ou optative et l’achèvement passif attaché à un syntagme nominal qui est l’actant virtuel qui devrait, doit ou pourrait porter cette valeur passive achevée. L’absolutif (parfois appelé gérondif) est une forme non finie qui exprime une action ou un état qui, au moment de l’énonciation, est achevé, a été crédité à l’actant principal de la clause principale de l’énoncé ou à la situation générale véhiculée par l’énoncé, et dont l’achèvement et le crédit de mérite à l’actant principal rendent possible l’action de la clause principale de l’énoncé, et sans lequel cette même action n’est pas possible. 282 • Temporalité et spatialisation : théories et applications L’infinitif est une expansion verbale simple non finie de la clause principale de l’énoncé, attachée à un actant particulier de cette clause principale ou à son verbe auquel elle est subordonnée. Il exprime l’action dans sa plénitude, bien qu’avec diverses valeurs dans les phrases, comme l’achèvement virtuel, l’achèvement partiel ou l’achèvement total. Quel type de cartographie du temps interne de ces formes non-finies pouvons-nous voir et comment les dimensions passive/active et injonctive/optative peuvent-elles être intégrées ? Sommes-nous dans la langue, ou dans le discours ? Un tel discours prédicatif traite-t-il du temps, à la fois de l’univers et des temps intérieurs, de la même manière que tout discours déclaratif ? In this article, I will only provide a full report of the real presentation in Aix-en-Provence. The full research is in the process of being published in the Indian subcontinent. I started with a fast mention of the three migrations out of Black Africa. Firstly, to Northern Africa and the Sahara, reaching Morocco circa 300,000 BCE. It produced all the Semitic or Afro-Asiatic consonantal root languages. Secondly, to Asia via the Horn of Africa and the Strait of Ormuz circa at least 120,000 BCE, and there it met the Denisovans, particularly in SE Asia (intense integration) and continental Asia (lighter exchanges). It produced isolating and tonal languages. Thirdly, the first wave, circa 70,000 BCE, followed the same route but went to the Middle East where it met with the Neanderthals for the first time. Then it moved west to Asia Minor and eventually to southern Europe, east around the Caspian Sea into Central Asia up to the Urals and Siberia, and north across the Caucasus, and then to the whole of Europe, up north to Sápmi and Finland, west as far south to the Iberic Peninsula, and north to Scandinavia, and The British Isles, where they met the Neanderthals on a more permanent Hommage à Pierrette Vachon-L’Heureux • 283 basis. This first wave was completed around 45,000 BCE. It produced all the agglutinative Turkic languages. Third, the second wave, circa 50,000 BCE, followed the same route and stayed on the Iranian plateau where the Iranian languages developed that will give Indo-European languages by migration west, and Indo-Aryan languages by migration east, both after the Ice Age Peak, circa 10,000 BCE. 284 • Temporalité et spatialisation : théories et applications My hypothesis can only be justified if we adopt a phylogenic approach to the evolution of language. Any retrospective reconstruction leads to a blind alley at around 12,000 years in the past, some say 15,000 years. That will never be able to go beyond the Ice Age Peak, which was at 19,000 BCE, hence, 21,000 years ago, or so. But that is not the topic of this presentation. Now let’s move to Pāli and Buddhism. Buddhism’s expansion is around the 3rd century BCE and in Sri Lanka, the Buddhist monks were ordered by Emperor Ashoka (reign c. 265-238 BCE) to transcribe and stabilize the collected preaching of Buddha only kept in memory by the monks for two centuries or so. The monks developed a special language, Pāli from various Prakrit languages, and Sanskrit as the common matrix of all of them, and they customized this language to Buddhism and its concepts. And then they went preaching from Sri Lanka to Southeast Asia and the Far East. Buddhism is a religion of personal action to improve life on earth and one’s fate in life, including, for some, one’s fate after death. In the modern world of science and technology, the question of death and “reincarnation” is a discourse that does not block the debate on Hommage à Pierrette Vachon-L’Heureux • 285 life and how to improve it. But the language conveys some fundamental ideas. a- the verbal system is fundamental to express the principle that all human actions are directly under the modalization of the “actor” or “actress.” You speak the way you think, and you think the way you act. I think, therefore I speak, therefore I act. That’s deeply different from Descartes’ cogito because being is not the objective of Buddhism, but wisdom is, and wisdom can only come from the control of thought, speech, and body. b- The finite forms mainly concern reported actions, all under a strong modalization from the speaker who systematically chooses the proper mode: assertive, optative, future, conditional, imperative, but also active, passive, medial, causative, or even double causative. These modes are all governed by the action balance sheet built by the speaker outside the utterance, and the actor inside the utterance who is supposed to be an agent (at best). c- For Buddhism, all human action is meritorious meaning life is a continuity of actions governed by the principle of necessary accompanying fulfillment, or the merit of the individual. This implies: 286 • Temporalité et spatialisation : théories et applications α- Concatenation of participle clauses to the main finite verbal clause. Few subordinate clauses. Most second-tier clauses are participial and use non-finite forms and they are not syntactically subordinated with conjunctions of subordination or relative pronouns with finite verbs, except, of course, and unluckily, in Western European translations that betray both the syntax of the language and the meaning of the discourse. Most of these participle clauses are coordinated concatenation with concatenative adjunctive particles. Hommage à Pierrette Vachon-L’Heureux • 287 β- The following particular cases i- Gerund Clauses, invariable, fully performed and completed actions standing as conditions for further actions. ii- Gerundives that are only adjectivized participles, hence agreeing with the noun they modify. iii- Infinitive clauses that imply an objective targeted by the subject, most of the time, of the main verb to which it is concatenated. iv- active and passive participles of active or passive verbs. v- Causative and double causative participles on causative and double causative verbs. vi- Absolutes: concatenated participle clauses connected to the main finite verbs by carrying a functional case: locative, genitive, instrumental, accusative, and the very dubious nominative that, in fact, looks like a simple adjectivized participle clause attached to the nominative nominal element in the main clause. The case of an absolute is applied to the participle and the “agent/subject” of it. This “agent/subject” normally would be in the nominative (functional nominal phrases attached to a participle normally carry the proper casual marks) but the absolute value applies 288 • Temporalité et spatialisation : théories et applications the case of the absolute to this “agent/subject” that drops its nominative case. This builds up the architecture of the Pāli sentence as follows. This non-finite concatenated architecture is the linguistic realization of the triple principle of Buddhism: i- Anicca: everything changes. Everything is nothing but some surrounding environment at best experiential and always circumstantial, hence bound to come to an end, completed or not. No principle could state a permanence of any sort in any phenomenon described by the speaker. ii- Dukkha: since everything has an end, satisfaction or satiety are not the objectives of life. Life is the systematic ending of anything that started before and won’t last longer than always too short. The standard translation of “suffering” is purely descriptive of the feeling of loss or deprivation when anything comes to an end. Note this is also true for negative elements and the end of such painful experiences is pleasurable, even if this pleasure does not last very long. We have to be meritorious, not pleasure-oriented. We have to store all our actions, positive or negative, and that provides us a fair chance Hommage à Pierrette Vachon-L’Heureux • 289 to survive our own death, positively or negatively. When we reach such a meritorious level of satisfaction, we may experience a feeling of contentment, but even so, the most enlightened Buddha has to go on being meritorious because enlightenment itself is not everlasting. The architecture of the Pāli sentence is the image of this meritorious enlightenment: a series of circumstantial concatenated elements leading to an assertive modalized statement that can carry any modalization: assertive, optative, future, conditional, imperative, active, passive, medial voice, and causative, or even double causative. iii- Anattā: since everything changes and everything always comes to an end, at times very fast, nothing and nobody has any kind of essence, self, or soul that would have any permanence or even durability or duration. That’s the very principle of non-being, and even the most enlightened Buddha does not have an essence: he is only an evanescent positive balance among all the meritorious data he has accumulated in life, and this balance can break at any time. The idea of a reincarnated Buddha is absurd in Buddhist terms since when a Buddhist reaches the state of enlightenment when he dies in this state, he will evade the cycle of birth-death-rebirth and merge into the cosmic energy of the universe. iv- The only sustainability in this meritorious approach to life is the non-excessive-attachment to anything or anybody. This is the fourth fundamental dimension of Buddhist philosophy: tanha is the enslaver or slave master in our personal life. Everything is circumstantial, experiential, and evanescent. But you have to develop nonattachment to even this non-attachment because then there would be no meaning in having anything to do with others, with yourself, with life per se. Asceticism and suicide are the results of the morbidity of tanha when it becomes the dominant value of an individual: attachment to non-attachment. Then let us die. But this attachment to non-attachment is not enlightenment and then the death of such an individual does not in any way bring him, her, or them any meritorious fulfillment. 290 • Temporalité et spatialisation : théories et applications That leads us to a famous case analyzed by T.Y. Elizarenkova and V.N. Toporov, in The Pāli Language (1976). A long cycle of twelve gerunds and the impossibility to translate such a cycle into Indo-European languages, and probably many others. So pi migapotako pāse baddho avippanditvā yeva bhūmiyaṃ mahāphāsukapassena pāde pasāretva nipanno pādānaṃ āsannaṭṭhāne khureh ‘eva paharitvā paṃsu ca tiṇāni ca uppāṭetvā uccārapassāvaṃ vissajjetvā sīsaṃ pātetvā jivhaṃ ninnāmetvā sarīraṃ kheḷakilinnaṃ katvā vātaggahaṇena udaraṃ uddhumātakaṃ katvā akkhīni parivattetvā heṭṭhānāsikasotena vātaṃ sañcarāpento uparimanāsikasotena vātaṃ sannirumhitvā sakalasarīraṃ thaddhabhāvaṃ gāhāpetvā matakākāraṃ dassesi. First, Elizarenkova’s translation: The young antelope bound by a noose, without trying to break loose, lying on its side on the ground, its legs outstretched, was kicking its hoofs, trampling the dust and the weeds, defecating, its head down, its tongue out, sweat all over its body, its belly inflated, tears rolling from its eyes, letting out its breath through the lower nostril and keeping it in by the upper nostril, its body having become rigid, pretended to be dead. She does not provide the source of this translation and we assume it is hers. We can see at once that the initial “so” (3rd person singular pronoun) is not translated though she treats the first nominal phrase, “migapotako pāse baddho” as the subject of the final verb, “dassesi.” She translated most of the gerunds with finite verbs which breaks the general feeling of accumulation of crucial steps and stages towards inescapable death and replaces it with a rather empathetic description of the animal’s death concluded by “pretended to be dead” which means the death was faked, whereas the gerunds imply that surviving would be a miracle since the twelve gerunds are the fully completed realistic march to death, each gerund being one Hommage à Pierrette Vachon-L’Heureux • 291 unretrievable step closer, till the last one that does not bring the pretension of death but the absolute state of death. We lack the necessary tools to translate this value into similar terms. I can propose a translation into English and another into French, but neither really gives us this inescapable progression to death as a series of twelve stages in which the fulfillment of any one of them is the pre-condition of the next one. It is the absolute negation of any semblance in the final state. Translation into English: Look at him, the young wild animal collared in a hunter’s trap lace who, once he had abandoned the idea of freeing himself, once he had let himself go on the ground, his legs outstretched, once he had stopped kicking out with all his four legs, once he had brought to an end his trampling the dust and the grass, once he had released excrements and urine, once he had let his head go on the side, once he had let his tongue hang out from his mouth, once he had discharged floods of perspiration all over his body, once his stomach had fully swollen, once tears had flown from his eyes, once his breath had ceased exhaling, and once his body had become tense in complete rigidity, then this young wild animal stuck in this hunter’s trap lace appeared fully dead. Translation into French: C’est lui, le jeune animal sauvage pris à un lacet de chasseur qui, une fois qu’il eût abandonné l’idée de se libérer, qu’il se fût abandonné au sol, les quatre pattes tendues, qu’il eût fini de ruer de ses quatre sabots, qu’il eût arrêté de piétiner la poussière et l’herbe, qu’il eût libéré excréments et urine, qu’il eût laissé choir sa tête sur le côté, qu’il eût laissé sa langue pendre hors de sa bouche, qu’il eût relâché des flots de sueur sur tout son corps, que son ventre eût gonflé, que ses larmes eussent coulé de ses yeux, que son souffle eût cessé de s’exhaler, et que son corps se fût rigidifié dans une raideur totale, alors, oui, lui, le jeune animal sauvage pris à un lacet de chasseur nous apparut bien totalement mort. 292 • Temporalité et spatialisation : théories et applications To show how intrinsically that syntactic architecture is perfectly adapted to Buddhist preaching, I will take an example from the Dhammapada, verses 231-234. Let me give the verses in Pāli first: Dhammapada verses in Pali: Verse 231 kāyappakopaṃ rakkheyya, kāyena saṃvuto siyā. kāyaduccaritaṃ hitvā, kāyena sucaritaṃ care. Verse 232 vacīpakopaṃ rakkheyya, vācāya saṃvuto siyā. vacīduccaritaṃ hitvā, vācāya sucaritaṃ care. Verse 233 manopakopaṃ rakkheyya, manasā saṃvuto siyā. manoduccaritaṃ hitvā, manasā sucaritaṃ care. Verse 234 kāyena saṃvutā dhīrā, atho vācāya saṃvutā. manasā saṃvutā dhīrā, te ve suparisaṃvutā. Then a standard translation into English: English translation of verse(s): Verse 231 Let a man guard himself against irritability in bodily action, let him be controlled in deed. Abandoning bodily misconduct, let him practice good conduct in deed. Verse 232 Let a man guard himself against irritability in speech, let him be controlled in speech. Abandoning verbal misconduct, let him practice good conduct in speech. Hommage à Pierrette Vachon-L’Heureux • 293 Verse 233 Let a man guard himself against irritability in thought, let him be controlled in mind. Abandoning mental misconduct, let him practice good conduct in thought. Verse 234 The wise are controlled in bodily action, controlled in speech and controlled in thought. They are truly well-controlled. In the Pāli text, the gerunds are in red, bold, and underlined fonts, expressing elements that have to be fully completed to enable the next phase to start. Past participles are in blue, bold fonts, expressing the result of the gerunds when completed. The original text is available at https://www.listennotes.com/podcasts/dhammapa da-part-i/dhammapada-verses-231-234-3ndwh6_-k5U/, and the translation is by Acharya Buddharakkhita, along with the recording. We can see the architecture of the verses through this simple use of two colors. The translation does not retain this architecture. I may attempt to keep these non-finite forms in the last verse as follows: Once a man has pushed down his physical impulses This man has reached self-control in action Once he has rejected his physical instincts Then he can practice good behavior. Once a man has pushed down his improper language This man has reached self-control in speech Once he has rejected his faulty language Then he can practice positive discourse Once a man has pushed down his unclean ideas This man has reached self-control in thought Once he has rejected his unclean visions Then he can practice meritorious thinking 294 • Temporalité et spatialisation : théories et applications The wise men self-controlled in their body These wise men self-controlled in their speech The same wise men self-controlled in their thought Them all perfectly and truly self-controlled wise men. In the last verse, there are only past participles, and it is rather easy to translate since they only express the resultative state of affair brought by the fulfilling of the gerunds. The gerunds in the first three verses express the same fulfillment of an action, but it is not only a state of affairs, it is the result of a willful choice to do so fully. And that is just what I mean when I say it is impossible to translate it into our Indo-European languages. This last verse translated the way I suggest gives this meritorious satisfaction when something good is performed. And it is all our merit since we decided to do it to the full extent of the project and intention. And yet there is no permanence in this situation since the wise man has to control himself in body, in speech, and in thought all the time, and it is this permanence of self-control that is the real merit of wisdom. That is entirely contained in the language and its concatenative morphology and syntax, in one word its concatenative discourse. To conclude I will say that some may think Pāli is agglutinative, and Alvaro Rocchetti said so in Aix-en-Provence. That would be a phylogenetic reduction. Pāli being a language from a phylogenetic phase that is posterior to that of the vast Turkic agglutinative languages, it is normal it retains some elements of the anterior phases of phylogenetic development. But it is not an agglutinative language since it is very directly derived from Sanskrit, except of course if you think, like some may do, that Sanskrit is an agglutinative language. The main advocate, Professor Dr. Alfréd Tóth, of this agglutinativization of nearly all languages is originally from one agglutinative Turkic language, Hungarian. But it is true it is a very common mistake in linguistics: many, too many linguists consider, at times unconsciously, that the linguistic family of their first languages is the matrix they use to build their linguistic vision. Latin and Greek Hommage à Pierrette Vachon-L’Heureux • 295 have too long been the matrixes of European linguistics. It is not so rare to find, in some universities, professors teaching that in Arabic you have the same conjugation as in European languages, person, number, tenses, modes, and voices. It is certain that one can express all these in Arabic, but most of these are not part of the conjugation of Arabic verbs, just like in English “will go” is a periphrastic expression of the future but it is not a future tense per se. Same thing in German with “Morgen werde ich nach Berlin fahren,” to take two examples close to us. At least will I say the declaration that any language can say absolutely anything equally may bring up the conclusion that the various ways to express a future action are the same linguistic thing, whereas it is only the expression of a similar idea with different means. It is so easy to forget that the meaning is in the means we use to express it. Resources 1- Comparative Editions of the Dhammapada, Anandajoti Bhikkhu 338 p. PDF, 2007-2011, https://www.academia.edu/22323581/ A_Comparative_Edition_of_the_Dhammapada. 2- Purushothaman P., Academia Letters, Some thoughts on linking Tamil Sumerian, Gondi, Brahui and Indus Valley Scripts on nostalgic memories, 4 pages, 2021, https://www.academia.edu/ 61435287/Some_thoughts_on_linking_Tamil_Sumerian_Gondi_ Brahui_and_Indus_Valley_Scripts_on_nostalgic_memories. 3- An Easy Introduction to Pāli, 2018 New Edition, https://archive. org/details/MyPāliCourse, 377 pages. 296 • Temporalité et spatialisation : théories et applications 4- A Practical Guide to Pāli Grammar, Anandajoti Bhikkhu, https://www.ancient-buddhist-texts.net/Textual-Studies/Gra mmar/Guide-to-Pāli-Grammar.htm, 2014-2016. 5- Pāli Verbs Companion to Introduction to Pāli, by A.K. Warder, 2010 edition, two pages, https://learning.pariyatti.org/plugin file.php/4247/mod_page/content/1/Pāli_Verbs.pdf. 6- Practical Grammar of the Pāli Language, Charles Duroiselle, 1906, Kessinger Publishing, LLC, 2009 https://www.amazon.com/ Practical-Grammar-Pāli-Language/dp/1104598949. 7- Dr. Irach J.S. Taraporewala, Sanskrit Syntax, Munshiram Manoharial, Delhi, India, 1967. 8- Arthur A. MacDonnell, A Sanskrit Grammar for Students, Oxford University Press, (1927)-1975. 9- T.Y. Elizarenkova, V.N. Toporov, The Pāli Language, Nauka Publishing House, Moscow, 1976. 10- James W. Gair, W.S. Karunatillake, A New Course in Reading Pāli, Motilal Banarsidass Publishers, Delhi, India, (1998)-2005. 11- Narada Thera, The Dhammapada, Buddhist Cultural Center, Dehiwela, Sri Lanka, 2544 (datation bouddhiste)-2000 (datation grégorienne). 12- Bhikkhu Nanamoli, A Pāli-English Glossary of Buddhist Technical Terms, Bhikkhu Bodi Buddhist Publication Society, Kandy, Sri Lanka, (1994)-2007. 13- Steven Collins, A Pāli Grammar for Students, Silkworm Books, Chiang Mai, Thailand, 2005. 14- A.P. Buddhadatta Mahathera, English-Pāli Dictionary, Bharatiya Kala Prakashan, Delhi, India, (1954)-2006. 15- T.W. Rhys Davids, William Stede, Pāli-English Dictionary, Motilal Banarsidass Publishers, Delhi, India, (1921-1925)-(1993)-2003. 16- The Dhammapada, A New Edition, Edited by Anandajoti Bhikkhu, 2007-2016, https://www.ancient-buddhist-texts.net/BuddhistTexts/K2-Dhammapada-New/New-Dhammapada.pdf. Hommage à Pierrette Vachon-L’Heureux • 297 17- An Outline of the Meter in the Pāli Canon, Anandajoti Bhikkhu, 2002-2013, https://www.ancient-buddhist-texts.net/TextualStudies/Outline/Outline-of-the-Metres.pdf. 18- Pārāyanavagga, A New Edition together with A Study of its Metre, Ānandajoti Bhikkhu 2nd Revised Edition 2011/2555, https:// www.ancient-buddhist-texts.net/Textual-Studies/Parayana-Me tre/Parayana-Metre.pdf. 19-Arnold Edward Vernon, Vedic Metre in Its Historical Development, 2019, Edition in English, Cambridge University Press, 1905, PDF full-text https://ia800206.us.archive.org/23/items/vedicmetrei nitsh00arnouoft/vedicmetreinitsh00arnouoft.pdf. 20- A Chanting Guide Pāli Passages with English Translations The Dhammayut Order in the United States of America, PDF, https://www.forestmeditation.com/audio/audio.html links to audio recordings. https://www.dhammawheel.com/viewtopic. php?p=89540&sid=03aaa1a50b300f14ba16385236cd47e2#p8 9540 Recorded Pāli Chants. 21- Dr. Vinod Kumar, Editor, Srisa Candra Vasu, Translator, The ASTADHYAYI of PANINI, ‘A Treatise on Sanskrit Grammar), Parimal Publications, Delhi, India, two volumes, Second Reprint Edition, 2019.