Jabal al-Lughat

The metaphorical identification of heads with gourds is probably obvious enough to arise spontaneously anywhere that gourds are in regular use (even English has expressions like "stoned out of his gourd".) In Algeria, it is historically reflected in some varieties' lexicon. Kabyle has in most contexts replaced pan-Berber ixf with novel a-qəṛṛu, whose ṛ betrays its loanword origin. The immediate source seems to be dialectal Arabic qəṛṛuʕ, attested in the meaning "head" around Jijel, but originally "big gourd", imposing the augmentative template CaCCūC on the noun qarʕ (dialectal qəṛʕa) "gourd, squash". (One might also consider a role for Classical ʔaqraʕ "mangy, bald", dialectal gəṛʕa "bald".

The thing about metaphors, though, is that they appear across multiple domains, not just in language. I recently learned of a traditional Algerian treatment for migraines (reported to be very effective) that involves cutting a fragment of gourd, writing various symbols on it, and pressing it against the appropriate place on the head of the affected person. The same metaphor that produced lexical change in Kabyle has evidently inspired curative practices next door. Perhaps a wider cultural survey would yield examples in other domains as well?

One of the most exciting – and riskiest – applications of historical linguistics is for reconstructing aspects of the culture of a proto-language's speakers, and using that to figure out where they lived and identify their archeological remains. The usual way to do this is to reconstruct a word and its meaning, and take it from there (for example, if they had a word for "plough" they were probably farmers.) A while ago, I came across a different technique that I hadn't previously seen described, outlined in this paper: Using cognitive semantics to relate Mesa Verde archaeology to modern Pueblo languages.

Basically, the idea is that the favourite metaphors of a given culture will be reflected both in its language (notably by compounds, but also in semantic shifts) and in its arts. Thus, to quote one of his examples, in Tewa "roof" is literally "wooden coil-basket", although modern Tewa roofs do not look much like that, while the roofs of Mesa Grande kivas were built to resemble coil baskets. He takes both to exemplify a metaphor BUILDINGS ARE CONTAINERS, which he takes to be supported not only by this case but by a number of other features, such as the use of pottery design motifs on walls and the polysemy of a word meaning "lake", "ceremonial bowl", and "kiva".

I'm not sure how often this is likely to work in practice. For it to work, your metaphors have to be reflected in the kind of material culture that archeologists can dig up – buildings, pottery, baskets if you're lucky. It would seem to require, minimally, a strong tradition of more or less representational art. I would be hard-pressed to think of such cases in, say, North Africa, unless you go further back than we can reconstruct the languages. But where those preconditions are fulfilled, it does strike me as an interesting approach to try, because it targets the kinds of meaning that the speakers themselves would have considered important.

In my hometown, the small port of Dellys in north-central Algeria (and probably elsewhere for all I know), older women traditionally throw water after a family member who is departing for a long voyage. When I asked my oldest aunt (who speaks no language but Arabic) about this recently, she said it was to bring them safety – Arabic 'amān – on the road. The Berber word for “water” is, precisely, aman. The action reveals itself as originally a pun rather than a mere superstition – but one that only makes sense in the light of both languages at once, not Arabic or Berber alone. A useful case to bear in mind in trying to understand North African culture...

When Emir Abdelkader came to Dellys in 1840 and inquired about its defences against the French (who would occupy it four years later), he was allegedly told that the town places its trust in its saints: Sidi Abdelkader by sea, Sidi Soussan by land. In the account of Bennaamane (2011:61, citing Daumas and Fabar 1847:197), Emir Abdelkader reacted in a very modern way: he got angry at their superstition and pointed out that Algiers had not been saved by its "patron saint" Sidi Abderrahmane. But somewhere along the transmission of this account, a bit of metonymy has been misunderstood. The tomb of the supposed saint Sidi Abdelkader was located at the tip of a 700-metre-long peninsula next to the town, from which you can see any incoming ship for at least 20 km (map). That of Sidi Soussan was located at the top of the hill on whose side Dellys stands, and was such an obvious location for defenses that the French turned it into a blockhaus soon after. The speaker was using religious language, but his trust was as much in the scouts posted there as in the saints buried there.

Dellys (dəlləs, medieval Tadallas), owes its name to a common plant used in net-making and thatching (Ampelodesmos mauretanicus ), locally called dalis (better known in Algeria as dis.) The name is not attested before the 11th century, and does not resemble its earlier Latin name (Rusuccurium, from Phoenician rus “head, cape”.) However, Murcía (2011) points out that the plant name is a good deal more ancient: a 5th-century work, Ars sancti Augustini pro fratrum mediocritate breviata, states that non-Latin regional words are barbarous, ut si quis dicat in latino sermone dellas pro carice, quod utique punicum est (“like if someone says in Latin dellas, which is undoubtedly Punic, in place of carex (sedge)”). Murcía reasonably takes the word to be Berber rather than Punic in origin: as he points out, forms similar to adlis for this plant are found all across northern Berber. But as Bennaamane (2011:22) points out, there is a comparable classical Arabic form in Lisān al-`Arab – dalas “the remains of plants and vegetables; land that bears plants after having been barren; plant that leafs after late summer” – so this could be an old Semitic loan into Berber too; more extensive comparative work is called for.

References
بن نعمان، اسماعيل. 2011. مدينة دلس (تدلس) : دراسة تاريخية وأثرية خلال العهد الإسلامي. تيزي وزو: دار الأمل للطباغة والنشر والتوزيع.
Daumas, M. et M. Fabar. 1847. La Grande Kabylie : études historiques. Paris: Hachette.
Murcía, Carles. 2011. Que sait-on de la langue des Maures? Distribution géographique et situation sociolinguistique des langues en Afrique Proconsulaire. In C. Ruiz Darasse et E. R. Luján (éd.) Contacts linguistiques dans l’Occident méditerranéen antique. Madrid: Collection de la Casa de Velázquez (126), pp. 103-126.

I recently came across a forgotten poem by Milton addressing his mother tongue (as you do!), written to open the English section of a day of speeches at College after the Latin one was completed. English then, of course, was far from being the global lingua franca it is now: it hadn't even had a significant literary output for all that long (Shakespeare had only died in Milton's childhood), and the nascent "Anglosphere" was a few scattered coastal settlements here and there. A poem in this vein now would surely be far more boastful, and contain repeated allusions to, come to think of it, Shakespeare and Milton; but the absence of such allusions here lends it a certain universality that a modern version would lack.

Hail native Language, that by sinews weak
Didst move my first endeavouring tongue to speak,
And mad'st imperfect words with childish tripps,
Half unpronounc't, slide through my infant-lipps,
Driving dum silence from the portal dore,
Where he had mutely sate two years before:
...
I have some naked thoughts that rove about
And loudly knock to have their passage out;
And wearie of their place do only stay
Till thou hast deck't them in thy best aray;
That so they may without suspect or fears
Fly swiftly to this fair Assembly's ears...

The metaphor of language as a clothing for thought contrasts interestingly with the well-known "conduit metaphor" (IDEAS ARE OBJECTS, LANGUAGE IS A CONTAINER), even though clothes technically do contain their wearer. A container and its archetypal contents are equally non-sentient, and the container's primary purpose is to allow the transport and storage of its contents; clothes, on the other hand, archetypally adorn and protect a sentient being, who is likely to choose clothes that somehow reflect how they wish to be perceived. On the conduit metaphor, the bare idea is mere substance; on the clothing metaphor, the bare idea is a personality in its own right, a sort of homunculus getting ready to go out and meet the world. On the conduit metaphor, an idea is successfully transmitted if what it provokes in the listener accords with the author's intent; on the clothing metaphor, one can envisage the idea as having a life of its own, perhaps misunderstood by the author as well as the hearer. (And what are the thoughts to the thinker/author in this metaphor - his/her children, or servants, or perhaps even constituents?)