In some Austronesian and African languages, the root “vula” means blossom, and in the Indo-European family, the root “vil(a)”/’viol(a)” has become entrenched in the names of the violet flowers. Vile inhabit mountain peaks, clouds, lakes, and wells. In the Romance language (Switzerland), the word “vial” means “mountain peak” (example: Piz Vial in the Alps). “Water” is called “vellam” in Malayalam.

In the Western Kenyan language Maragali “flower” is called “mawa”. And in India, in the East Khasi Mountains, there is a small mountain village called Mawsynram, which is officially recognized as the wettest and rainiest place on the planet.

In Indian culture, the “mahua” tree is widely known, whose sweet flowers are very important in everyday life. In Hindi and Punjabi languages, these flowers and tree are called “mahua” or “mahwa”.

The mythical spirits (gods)-primordial creators Mavu-Liza (Maha), Vila, Pangu. By the way, the “flawer” in the Aymara language is “panqara” and the word pāṇa fro the Pali language (India) is translated as “the soul that animates the body”. In Eskimo (Inuit) languages and mythology, there is a direct connecton of this word through the name of the deity of souls – Pana or Paana. This is name of the goddess who takes care of the souls of people in the upper world before they are reincarnated (return to earth as new beings).

In world mythology and in thousands of languages of the peoples of the world, numerous other phonetically distinct names of the gods-primordial creators and devils-destroyer of everything created by the gods-primordial creators are known. It is their names, titles and their mythical deeds that have defined all the words and concepts in the languages of the peoples of the world.
Nothing in the Universe exists by itself, but instead everything is closely interconnected with everything else by logical interconnections that are invisible to people for the time being. And language here is no exception to the rule.

The logic of the evolution of human language was determined by the early religious and worldview myth about the Spirits-the first creators of the world and people who originally lived in trees, and therefore were named after the trees in which they lived.

It is known that any theoretical idea is only worth attention if it can be tested in practice or repeated in an experiment. The idea we propose provides a practical opportunity to predict the existence of phonetically similar words in different ethnic languages and to explain their true (alternative) etymology. That is, to show in practice that the phonetic similarities of words in different meanings are not actually random phonetic coincidences. In fact, such phonetic coincidences are a reflection in different languages of the early religious-mythologized floristic worldview once common to the ancestors of all peoples, based on the myth of the “Tree of Life”.

Knowing the mythical name of the spirit (deity)-the original creator, we can with high probability predict the existence in some of the ethnic languages of phonetically similar names of trees in which that spirit (deity) originally “dwelt”. Or go from the opposite. For example, movement in Ukrainian is called “ruh”. In many languages of the world, a phonetically similar5 world is used for “soul”, in particular in Arabic – “ruh”. In Mandean (ancient Aramaic) the word “rūha” means “spirit/breath”. In the Mandaean religion, Rūha is a powerful cosmic entity, ruler of the underworld, and the personification of the sensual, spiritual principle. Also, the most famous mythical creature is the Roc bird. In the Maori language, a “tree” is called “rākau”, and in English and German, the “rake” is called “Rechen” (the very first rake used by people was a branch (component part) of a tree).

For example, take the mythical name Mavu. Words phonetically similar to the word-name Mavu are used in many languages of the world to refer to trees and their constituent and derived parts. For example, in the Nenets language, “mav” is “root” (of a tree), and “mawa” is “wooden hoop”. In the Papuan languages of New Guinea, the word “mava” means “tree”, “forest”, “sticks”. In Indonesia (West Papua), in the Insirawa language and neighboring dialects of the Querb family, the “root” of shrubs and trees is called “mava/mawa”. In South India, where people speak the Kannada language, the word “māva” means “tree” (specifically, the mango tree). The phrase “māva mara” literally translate as “mango tree”. The word “māvu” is also used to the refer to the mango fruit. In Sanskrit, there is a rare Vedic word “mevi”, which means “pillar” or “support”. Tobacco is a sacred plant among Native American peoples. Shamans use its leaves as offerings to mountain gods. In some dialects of the Kekchi language, “tobacco” is called “maw”.

Similar to the name Mavu, other phonetically distinct names of mythical creator spirits (deities) exhibit the same properties in language. As for name Maha, we have shown above. Let us add that phonetically similar names to the name Maha (Machu) are well known in other mythologies of the world. For example, in Irish mythology.

The mythical name Liza or Lisa also shows phonetic similarities to words used in other languages for “trees”, “root/rhizome”, “forest”, “flowers” etc.

For example, a ‘’tree” in Albanian is called “lis”. “The root with a stump” in Lithuanian (a dialectal and historical word) is called “lizė”. And the rhizome (root) of the Latvian word is “līza”. Forest in Ukrainian is called “lis”. “The flower” of the forest lily in the Hutsul dialect (East Slavic dialect) is called “liza” or “lizok”. And in French, lily is called “lis”.

From the above, it become quite obvious that the phonetic difference in the names of the spirits (gods)-first creators has no determining significance in the process of forming the various meanings of words. Only the mythical activity (“function”, “deed”, “deeds”) of the deity is of significance.

Since it is not possible to examine in detail everything created by the gods in the world and gifted to people by them, we will limit ourselves to such concepts as the “soul” and ability of people to “move” (“walk”) and “speak” (“language”, “word”), and show that the phonetically distinct names of deities are not important.

In the Slavic languages, the root “liz-/lyz-” is associated with the process of “movement” (example: the Ukrainian word “lizty” means “to go”). The “language” in Armenian is called “lezu”. And in Yao (Mien) languages, which are common in China, Vietnam, Laos, and Thailand, “soul” is called “liuz” or “leiz”.

The Ukrainian word “mahaty” (“to wave”) and the German “machen” (“to make”) also show phonetic similarity to the name of the mythical creator deity Maha. In many Polynesian languages, roots similar to “maha” are associated with the process of speaking or language. And in Nigeria, there is a separate ethnic group and language of the same name, the Maha. In their own linguistic tradition, the word Maha literally means both the group itself and the “Maha language”.
In Hindu and Buddhist philosophy, the word Mahat means “divine spirit”. The word “maha” is known in Chadic languages (African family), where it means “water”, “alge”. Water and algae are a place where Vilas, Mavkas (Navkas), Rusalkas and many other mythical creatures from the world of mythology also like to live.

We observe the same pattern in the example of another phonetically distinct name(s) of a mythical forest creature from Swedish mythology, Tall-Maya, which is similar to the Ukrainian mythical creatures Mavka and Lisych (Forest Man). The word “tall” means “pine” in Swedish. In Finnish, the verb “tallailla/tallata” means “to trample”, “to walk”. In some languages of the indigenous peoples of Australia (in particular, the Pama-Nyungan groups), the roots of words “tal-/tala-” are found in the meaning “to go”, “to move”. The “soul” is called “thlarau” in the Mizo and Chin languages. In the traditional cosmology of the Chin peoples, it is believed that a person has several souls. One of them, which is responsible for “life” and “vitality”, “breathing” and the “psychological state of person”, sounds like “thli” in some dialects of Chin (zô).

In the Nilotic or Nuer languages (in South Sudan), the root “töl” or “tal” is related to the concept of “breath” or “smoke”, which are the etymological sources for the name soul. In Swedish, Norwegian and Danish, the noun “tal” means “language”, “speech”, and the verb “tala” in Swedish and Icelandic means “to speaki”, “to converse”.

The word “tree” is translated as “maia” in the Maia language, spoken in the Madang province of Papua New Guinea. In the dialects of the Philippines (Tagalog/Bikol languages), the word “maya” is a vernacular name for certain types of trees (e. g., “cucumber tree”). And the “soul” is called by words phonetically similar words, the word-name “Maya”, in a number of languages: muya (Venda language), muuya (Dombe language), moyo (Kikongo and Kituba languages), moya (Sepedi language).

In a number of Australian indigenous language (in particular, in the Puma-Nyungan languages), the words “maya/maia” mean “to move”, “to go faster”.

And for the speakers of the Mayan language, the very name of this language family and its main branch, Maya (Yucatan Maya), is an autonym. For the speakers of this language, the word “maya” literally means the native language. In Austroasiatic languages (particularly Munda), the roots “may-/moyo-” are found, meaning “voice”, “speech sound” or “word”.

The word “maya”, derived from the Sanskrit root, in the context of ancient linguistic philosophy is often interpreted as “magic word”, “manifested language”, or “named reality”. According to the Vedas, it is through the word “maya” that the invisible world becomes visible and receives names. That is, the religious-mythologized ideas (worldview) of ancient people about the environment, in which everything was supposedly ruled by mythical invisible beings (spirits, gods), superimposed on objective reality and manifested itself in language through the “first word” (“tree name”) as a phenomenon, when everything existing in language was called by the names of the spirits (gods)-first creators, the very first of which were the spirits (deities) of the Tree-god (“Tree of Life”) originally deified by hominid primates.

Or, to put it very briefly and succinctly, it turns out that “everything in language is named after a tree”, — the evolutionary cradle of humanity.

Dear readers, we have just shown you that humanity has already given birth to an alternative linguistics, in which the presence of both logic and a holistic worldview system, which is clearly reflected in human language, is more than obvious. And in order to better understand the logic and worldview system embedded in our languages by our ancestors, red, study, and simply love Myth — this forever-vanished worldview of ancient people, which (as it turns out!) continues to live in our human language to this day. Love the Tree that always gives us life and that gave humanity its most amazing evolutionary asset — language. Radically change your attitude towards people who speak other languages and practice other religious, and the world of people will become different, will become better.

We hope that the idea proposed by the authors will help you do this, because we are all children of the “Tree of Life”, and all our diverse human languages are its fruits.