|occitan, lenga d'òc, provençal|
|Native to||France, Spain, Italy, Monaco|
|estimates range from 100,000 to 800,000 total speakers (2007-2012), with 68,000 in Italy (2005 survey), 4,000 in Spain (Val d'Aran)|
|Latin alphabet (Occitan alphabet)|
Official language in
|Catalonia ( Spain)|
|Regulated by||Conselh de la Lenga Occitana; Congrès Permanent de la Lenga Occitana; Institut d'Estudis Aranesi|
Occitan (; Occitan: occitan [utsi'ta],[a] French: [?ksit]), also known as lenga d'òc (Occitan: ['le 'ð?(k)] ; French: langue d'oc) by its native speakers, is a Romance language (or branch of numerous of these) spoken in Southern France, Monaco, Italy's Occitan Valleys, as well as Spain's Val d'Aran; collectively, these regions are sometimes referred to as Occitania. It is also spoken in South Italy (Calabria) in a linguistic enclave of Cosenza area (mostly Guardia Piemontese). Some include Catalan in Occitan, as the distance between this language and some Occitan dialects (such as the Gascon language) is similar to the distance among different Occitan dialects. Catalan was considered a dialect of Occitan until the end of the 19th century and still today remains its closest relative.
Occitan is an official language of Catalonia, where a subdialect of Gascon known as Aranese is spoken in the Val d'Aran. Since September 2010, the Parliament of Catalonia has considered Aranese Occitan to be the officially preferred language for use in the Val d'Aran.
Across history, the terms Limousin (Lemosin), Languedocien (Lengadocian), Gascon, and later Provençal (Provençal, Provençau or Prouvençau) have been used as synonyms for the whole of Occitan; nowadays, "Provençal" is understood mainly as the Occitan dialect spoken in Provence, in southeast France.
Unlike other Romance languages such as French or Spanish, there is no single written standard language called "Occitan", and Occitan has no official status in France, home to most of Occitania. Instead, there are competing norms for writing Occitan, some of which attempt to be pan-dialectal, whereas others are based on particular dialects. These efforts are hindered by the rapidly declining use of Occitan as a spoken language in much of southern France, as well as by the significant differences in phonology and vocabulary among different Occitan dialects.
The long-term survival of Occitan is in grave doubt. According to the UNESCO Red Book of Endangered Languages, four of the six major dialects of Occitan (Provençal, Auvergnat, Limousin and Languedocien) are considered severely endangered, whereas the remaining two (Gascon and Vivaro-Alpine) are considered definitely endangered.
The name Occitan comes from lenga d'òc ("language of òc"), òc being the Occitan word for yes. Langue d'oc in French. While the term would have been in use orally for some time after the decline of Latin, as far as historical records show, the Italian medieval poet Dante was the first to have recorded the term lingua d'oc in writing. In his De vulgari eloquentia, he wrote in Latin, "nam alii oc, alii si, alii vero dicunt oil" ("for some say òc, others sì, yet others say oïl"), thereby highlighting three major Romance literary languages that were well known in Italy, based on each language's word for "yes", the òc language (Occitan), the oïl language (French), and the sì language (Sicilian and Italian). This was not, of course, the only defining characteristic of each group.
The word òc came from Vulgar Latin hoc ("this"), while oïl originated from Latin hoc illud ("this [is] it"). Old Catalan, and now the Catalan of Northern Catalonia also have hoc (òc). Other Romance languages derive their word for "yes" from the Latin sic, "thus [it is], [it was done], etc.", such as Spanish sí, Eastern Lombard sé, Sicilian and Italian sì, or Portuguese sim. In Modern Catalan, as in modern Spanish, sí is usually used as a response, although the language retains the word oi, akin to òc, which is sometimes used at the end of yes-no questions, and also in higher register as a positive response. French uses si to answer "yes" in response to questions that are asked in the negative sense: e.g., "Vous n'avez pas de frères?" "Si, j'en ai sept." ("You have no brothers?" "But yes, I have seven.").
For many centuries, the Occitan dialects (together with Catalan) were referred to as Limousin or Provençal, after the names of two regions lying within the modern Occitan-speaking area. After Frédéric Mistral's Félibrige movement in the 19th century, Provençal achieved the greatest literary recognition and so became the most popular term for Occitan.
According to Joseph Anglade, a philologist and specialist of medieval literature who helped impose the then archaic term Occitan as the sole correct name, the word Lemosin was first used to designate the language at the beginning of the 13th century by Catalan troubadour Raimon Vidal de Besalú(n) in his Razós de trobar:
La parladura Francesca val mais et [es] plus avinenz a far romanz e pasturellas; mas cella de Lemozin val mais per far vers et cansons et serventés; et per totas las terras de nostre lengage son de major autoritat li cantar de la lenga Lemosina que de negun'autra parladura, per qu'ieu vos en parlarai primeramen.
The French language is worthier and better suited for romances and pastourelles; but that (language) from Limousin is of greater value for writing poems and cançons and sirventés; and across the whole of the lands where our tongue is spoken, the literature in the Limousin language has more authority than any other dialect, wherefore I shall use this name in priority.
As for the word Provençal, it should not be taken as strictly meaning the language of Provence, but of Occitania as a whole, for "in the eleventh, the twelfth, and sometimes also the thirteenth centuries, one would understand under the name of Provence the whole territory of the old Provincia romana Gallia Narbonensis and even Aquitaine". The term first came into fashion in Italy.
Currently, linguists use the terms "Provençal" and "Limousin" strictly to refer to specific varieties within Occitania, keeping the name "Occitan" for the language as a whole. Many non-specialists, however, continue to refer to the language as Provençal, causing some confusion.
One of the oldest written fragments of the language found dates back to 960, in an official text that was mixed with Latin:
De ista hora in antea non DECEBRÀ Ermengaus filius Eldiarda Froterio episcopo filio Girberga NE Raimundo filio Bernardo vicecomite de castello de Cornone ... NO·L LI TOLRÀ NO·L LI DEVEDARÀ NI NO L'EN DECEBRÀ ... nec societatem non AURÀ, si per castellum recuperare NON O FA, et si recuperare potuerit in potestate Froterio et Raimundo LO TORNARÀ, per ipsas horas quæ Froterius et Raimundus L'EN COMONRÀ.
Other famous pieces include the Boecis, a 258-line-long poem written entirely in the Limousin dialect of Occitan between the year 1000 and 1030 and inspired by Boethius's The Consolation of Philosophy; the Waldensian La nobla leyczon (dated 1100), Cançó de Santa Fe (c. 1054-1076), the Romance of Flamenca (13th century), the Song of the Albigensian Crusade (1213-1219?), Daurel e Betó (12th or 13th century), Las, qu'i non-sun sparvir, astur (11th century) and Tomida femina (9th or 10th century).
Occitan was the vehicle for the influential poetry of the medieval troubadours (trobadors) and trobairitz: At that time, the language was understood and celebrated throughout most of educated Europe. It was the maternal language of the English queen Eleanor of Aquitaine and kings Richard I of England (who wrote troubadour poetry) and John, respectively. With the gradual imposition of French royal power over its territory, Occitan declined in status from the 14th century on. The Ordinance of Villers-Cotterêts (1539) decreed that the langue d'oïl (French - though at the time referring to the Francien language and not the larger collection of dialects grouped under the name langues d'oïl) should be used for all French administration. Occitan's greatest decline occurred during the French Revolution, in which diversity of language was considered a threat.
In 1903, the four Gospels, "Lis Evangèli" i.e. Matthew, Mark, Luke and John were translated into the form of Provençal spoken in Cannes and Grasse. This was given the official Roman Catholic Imprimatur by vicar general A. Estellon.
The literary renaissance of the late 19th century (in which the 1904 Nobel Prize in Literature winner, Frédéric Mistral, among others, were involved in) was attenuated by World War I, when Occitan speakers spent extended periods of time alongside French-speaking comrades.
Because the geographical territory in which Occitan is spoken is surrounded by regions in which other Romance languages are used, external influences may have influenced its origin and development. Many factors favored its development as its own language.
Catalan in Spain's northern and central Mediterranean coastal regions and the Balearic Islands is closely related to Occitan, sharing many linguistic features and a common origin (see Occitano-Romance languages). The language was one of the first to gain prestige as a medium for literature among Romance languages in the Middle Ages. Indeed, in the 12th and 13th centuries, Catalan troubadours such as Guerau de Cabrera, Guilhem de Bergadan, Guilhem de Cabestany, Huguet de Mataplana, Raimon Vidal de Besalú, Cerverí de Girona, Formit de Perpinhan, and Jofre de Foixà wrote in Occitan.
At the end of the 11th century, the Franks, as they were called at the time, started to penetrate the Iberian Peninsula through the Ways of St. James via Somport and Roncesvalles, settling on various locations of the Kingdoms of Navarre and Aragon, enticed by the privileges granted them by the Navarrese kings. They established themselves in ethnic boroughs where Occitan was used for everyday life, e.g. Pamplona, Sangüesa, Estella-Lizarra, etc. The language in turn became the status language chosen by the Navarrese kings, nobility, and upper classes for official and trade purposes in the period stretching from the early 13th century to late 14th century. These boroughs in Navarre may have been close-knit communities with little intermingling, in a context where the natural milieu was predominantly Basque-speaking. The variant chosen for written administrative records was a koiné based on the Languedocien dialect from Toulouse with fairly archaic linguistic features.
Evidence of a written account in Occitan from Pamplona centered on the burning of borough San Nicolas from 1258 survives today, while the History of the War of Navarre by Guilhem Anelier (1276) albeit written in Pamplona shows a linguistic variant from Toulouse.
Things turned out slightly otherwise in Aragon, where the sociolinguistic situation was different, with a clearer Basque-Romance bilingual situation (cf. Basques from the Val d'Aran cited c. 1000), but a receding Basque language (Basque banned in the marketplace of Huesca, 1349). While the language was chosen as a medium of prestige in records and official statements along with Latin in the early 13th century, Occitan faced competition from the rising local Romance vernacular, the Navarro-Aragonese, both orally and in writing, especially after Aragon's territorial conquests south to Zaragoza, Huesca and Tudela between 1118 and 1134. It resulted that a second Occitan immigration of this period was assimilated by the similar Navarro-Aragonese language, which at the same time was fostered and chosen by the kings of Aragon. The language fell into decay in the 14th century across the whole southern Pyrenean area and became largely absorbed into Navarro-Aragonese first and Castilian later in the 15th century, after their exclusive boroughs broke up (1423, Pamplona's boroughs unified).
Gascon-speaking communities were called in for trading purposes by Navarrese kings in the early 12th century to the coastal fringe extending from San Sebastian to the Bidasoa River, where they settled down. The language variant used was different from the ones used in Navarre, i.e. a Béarnese dialect of Gascon, with Gascon being in use far longer than in Navarre and Aragon until the 19th century, thanks mainly to the close ties held by Donostia and Pasaia with Bayonne.
Though it was still an everyday language for most of the rural population of southern France well into the 20th century, it is now spoken by about 100,000 people in France according to 2012 estimates.
According to the 1999 census, there were 610,000 native speakers (almost all of whom are also native French speakers) and perhaps another million persons with some exposure to the language. Following the pattern of language shift, most of this remainder is to be found among the eldest populations. Occitan activists (called Occitanists) have attempted, in particular with the advent of Occitan-language preschools (the Calandretas), to reintroduce the language to the young.
Nonetheless, the number of proficient speakers of Occitan is dropping precipitously. A tourist in the cities in southern France is unlikely to hear a single Occitan word spoken on the street (or, for that matter, in a home), and is likely to only find the occasional vestige, such as street signs (and, of those, most will have French equivalents more prominently displayed), to remind them of the traditional language of the area.
Occitans, as a result of more than 200 years of conditioned suppression and humiliation (see Vergonha), seldom speak their own language in the presence of foreigners, whether they are from abroad or from outside Occitania (in this case, often merely and abusively referred to as Parisiens or Nordistes, which means northerners). Occitan is still spoken by many elderly people in rural areas, but they generally switch to French when dealing with outsiders.
Occitan's decline is somewhat less pronounced in Béarn because of the province's history (a late addition to the Kingdom of France), though even there the language is little spoken outside the homes of the rural elderly. The village of Artix is notable for having elected to post street signs in the local language.
The area where Occitan was historically dominant has approximately 16 million inhabitants. Recent research has shown it may be spoken as a first language by approximately 789,000 people in France, Italy, Spain and Monaco. In Monaco, Occitan coexists with Monégasque Ligurian, which is the other native language. Some researchers state that up to seven million people in France understand the language, whereas twelve to fourteen million fully spoke it in 1921. In 1860, Occitan speakers represented more than 39% of the whole French population (52% for francophones proper); they were still 26% to 36% in the 1920s and fewer than 7% in 1993.
Occitan is fundamentally defined by its dialects, rather than being a unitary language. That point is very conflictual in Southern France, as many people do not recognize Occitan as a real language and think that the next defined "dialects" are languages. Like other languages that fundamentally exist at a spoken, rather than written, level (e.g. the Rhaeto-Romance languages, Franco-Provençal, Astur-Leonese, and Aragonese), every settlement technically has its own dialect, with the whole of Occitania forming a classic dialect continuum that changes gradually along any path from one side to the other. Nonetheless, specialists commonly divide Occitan into six main dialects:
The northern and easternmost dialects have more morphological and phonetic features in common with the Gallo-Italic and Oïl languages (e.g. nasal vowels; loss of final consonants; initial cha/ja- instead of ca/ga-; uvular ⟨r⟩; the front-rounded sound /ø/ instead of a diphthong, /w/ instead of /l/ before a consonant), whereas the southernmost dialects have more features in common with the Ibero-Romance languages (e.g. betacism; voiced fricatives between vowels in place of voiced stops; -ch- in place of -it-), and Gascon has a number of unusual features not seen in other dialects (e.g. /h/ in place of /f/; loss of /n/ between vowels; intervocalic -r- and final -t/ch in place of medieval -ll-). There are also significant lexical differences, where some dialects have words cognate with French, and others have Catalan and Spanish cognates. Nonetheless, there is a significant amount of mutual intelligibility.
|English||Cognate of French||Cognate of Catalan and Spanish|
|to hear||entendre||entendre||ausir / audir||oir||oír|
|to be quiet||se taire||taire||calar||callar||callar|
Gascon is the most divergent, and descriptions of the main features of Occitan often consider Gascon separately. Max Wheeler notes that "probably only its copresence within the French cultural sphere has kept [Gascon] from being regarded as a separate language", and compares it to Franco-Provençal, which is considered a separate language from Occitan but is "probably not more divergent from Occitan overall than Gascon is".
There is no general agreement about larger groupings of these dialects.
Max Wheeler divides the dialects into two groups:
Bec also notes that some linguists prefer a "supradialectal" classification that groups Occitan with Catalan as a part of a wider Occitano-Romanic group. One such classification posits three groups:
According to this view, Catalan is an ausbau language that became independent from Occitan during the 13th century, but originates from the Aquitano-Pyrenean group.
oc-cisaup: Cisalpine, northwestern Italy.
All regional varieties of the Occitan language have a written form; thus, Occitan can be considered as a pluricentric language. Standard Occitan, also called occitan larg (i.e., 'wide Occitan') is a synthesis that respects and admits soft regional adaptations (which are based on the convergence of previous regional koinés). The standardization process began with the publication of Gramatica occitana segon los parlars lengadocians ("Grammar of the Languedocien Dialect") by Louis Alibert (1935), followed by the Dictionnaire occitan-français selon les parlers languedociens ("French-Occitan dictionary according to Languedocien") by the same author (1966), completed during the 1970s with the works of Pierre Bec (Gascon), Robèrt Lafont (Provençal), and others. However, the process has not yet been completed as of the present.[clarification needed]. Standardization is mostly supported by users of the classical norm. Due to the strong situation of diglossia, some users thusly reject the standardization process, and do not conceive Occitan as a language that can be standardized as per other standardized languages.
There are two main linguistic norms currently used for Occitan, one (known as "classical"), which is based on that of Medieval Occitan, and one (sometimes known as "Mistralian", due to its use by Frédéric Mistral), which is based on modern French orthography. Sometimes, there is conflict between users of each system.
There are also two other norms but they have a lesser audience. The Escòla dau Pò norm (or Escolo dóu Po norm) is a simplified version of the Mistralian norm and is used only in the Occitan Valleys (Italy), besides the classical norm. The Bonnaudian norm (or écriture auvergnate unifiée, EAU) was created by Pierre Bonnaud and is used only in the Auvergnat dialect, besides the classical norm.
|Classical norm||Mistralian norm||Bonnaudian norm||Escòla dau Pò norm|
Totei lei personas naisson liuras e egalas en dignitat e en drech. Son dotadas de rason e de consciéncia e li cau (/fau/) agir entre elei amb un esperit de frairesa.
Tóuti li persouno naisson liéuro e egalo en dignita e en dre. Soun doutado de rasoun e de counsciènci e li fau agi entre éli em' un esperit de freiresso.
Toti li personas naisson liuri e egali en dignitat e en drech. Son dotadi de rason e de consciéncia e li cau agir entre eli emb un esperit de frairesa.
Touti li persouna naisson liéuri e egali en dignità e en drech. Soun doutadi de rasoun e de counsciència e li cau agì entre eli em' un esperit de frairessa.
Totas las personas naisson liuras e egalas en dignitat e en dreit. Son dotadas de rason e de consciéncia e lor chau (/fau/) agir entre elas amb un esperit de frairesa.
Ta la proussouna neisson lieura moé parira pà dïnessà mai dret. Son charjada de razou moé de cousiensà mai lhu fau arjî entremeî lha bei n'eime de freiressà. (Touta la persouna naisson lieura e egala en dïnetàt e en dreit. Soun doutada de razou e de cousiensà e lour chau ajî entre ela am en esprî de freiressà.)
Totas las personas naisson liuras e egalas en dignitat e en drech. Son dotaas de rason e de consciéncia e lor chal agir entre elas amb un esperit de fraternitat.
Toutes les persounes naisoun liures e egales en dignità e en drech. Soun douta de razoun e de counsiensio e lour chal agir entre eels amb (/bou) un esperit de freireso.
Totas las personas que naishen liuras e egaus en dignitat e en dreit. Que son dotadas de rason e de consciéncia e que'us cau agir enter eras dab un esperit de hrairessa.
|Gascon (Febusian writing)
Toutes las persounes que nachen libres e egaus en dinnitat e en dreyt. Que soun doutades de rasoû e de counscienci e qu'ous cau ayi entre eres dap û esperit de hrayresse.
Totas las personas naisson liuras e egalas en dignitat e en drech. Son dotadas de rason e de consciéncia e lor chau (/fau/) agir entre elas emb un esperit de frairesa.
Totas las personas naisson liuras e egalas en dignitat e en drech. Son dotadas de rason e de consciéncia e lor cal agir entre elas amb un esperit de frairesa.
Tous les êtres humains naissent libres et égaux en dignité et en droits. Ils sont doués de raison et de conscience et doivent agir les uns envers les autres dans un esprit de fraternité.
Tôs los étres homans nêssont libros et ègals en dignitât et en drêts. Ils ant rêson et conscience et dêvont fâre los uns envèrs los ôtros dedens un èsprit de fraternitât.
Totes les persones neixen/naixen lliures i iguals en dignitat i en drets. Són dotades de raó i de consciència, i han de comportar-se fraternalment les unes amb les altres.
Todos los seres humanos nacen libres e iguales en dignidad y derechos y, dotados como están de razón y conciencia, deben comportarse fraternalmente los unos con los otros.
Todos os seres humanos nascem livres e iguais em dignidade e direitos. Eles são dotados de razão e consciência, e devem comportar-se fraternalmente uns com os outros.
Tutti gli esseri umani nascono liberi ed uguali in dignità e in diritti. Sono dotati di ragione e di coscienza e devono comportarsi fraternamente l'uno con l'altro.
All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.
Note that Catalan version was translated from the Spanish, while the Occitan versions were translated from the French. The second part of the Catalan version may also be rendered as "Són dotades de raó i de consciència, i els cal actuar entre si amb un esperit de fraternitat", showing the similarities between Occitan and Catalan.
oc-grclass: Classical Occitan orthography.
oc-grital: Italian-inspired Occitan orthography.
oc-grmistr: Mistralian-inspired Occitan orthography.
The majority of scholars think that Occitan constitutes a single language. Some authors, constituting a minority, reject this opinion and even the name Occitan, thinking that there is a family of distinct lengas d'òc rather than dialects of a single language.
Many Occitan linguists and writers, particularly those involved with the pan-Occitan movement centered on the Institut d'Estudis Occitans, disagree with the view that Occitan is a family of languages; instead they believe Limousin, Auvergnat, Languedocien, Gascon, Provençal and Vivaro-Alpine are dialects of a single language. Although there are indeed noticeable differences between these varieties, there is a very high degree of mutual intelligibility between them  partly because they share a common literary history; furthermore, academic and literary circles have identified them as a collective linguistic entity--the lenga d'òc--for centuries.
Some Provençal authors continue to support the view that Provençal is a separate language. Nevertheless, the vast majority of Provençal authors and associations think that Provençal is a part of Occitan.
This debate about the status of Provençal should not be confused with the debate concerning the spelling of Provençal.
For example, the classical system writes Polonha, whereas the Mistralian spelling system has Poulougno, for [pu'lu?o], 'Poland'.
The question of Gascon is similar. Gascon presents a number of significant differences from the rest of the language; but, despite these differences, Gascon and other Occitan dialects have very important common lexical and grammatical features, so authors such as Pierre Bec argue that they could never be considered as different as, for example, Spanish and Italian. In addition, Gascon's being included in Occitan despite its particular differences can be justified because there is a common elaboration (Ausbau) process between Gascon and the rest of Occitan. The vast majority of the Gascon cultural movement considers itself as a part of the Occitan cultural movement. And the official status of Val d'Aran (Catalonia, Spain), adopted in 1990, says that Aranese is a part of Gascon and Occitan. A grammar of Aranese by Aitor Carrera, published in 2007 in Lleida, presents the same view.
The exclusion of Catalan from the Occitan sphere, even though Catalan is closely related, is justified because there has been a consciousness of its being different from Occitan since the later Middle Ages and because the elaboration (Ausbau) processes of Catalan and Occitan (including Gascon) have been quite distinct since the 20th century. Nevertheless, other scholars point out that the process that led to the affirmation of Catalan as a distinct language from Occitan started during the period when the pressure to include Catalan-speaking areas in a mainstream Spanish culture was at its greatest.
The answer to the question of whether Gascon or Catalan should be considered dialects of Occitan or separate languages has long been a matter of opinion or convention, rather than based on scientific ground. However, two recent studies support Gascon's being considered a distinct language. For the very first time, a quantifiable, statistics-based approach was applied by Stephan Koppelberg in attempt to solve this issue. Based on the results he obtained, he concludes that Catalan, Occitan, and Gascon should all be considered three distinct languages. More recently, Y. Greub and J.P. Chambon (Sorbonne University, Paris) demonstrated that the formation of Proto-Gascon was already complete at the eve of the 7th century, whereas Proto-Occitan was not yet formed at that time. These results induced linguists to do away with the conventional classification of Gascon, favoring the "distinct language" alternative. Both studies supported the early intuition of the late Kurt Baldinger, a specialist of both medieval Occitan and medieval Gascon, who recommended that Occitan and Gascon be classified as separate languages.
Jules Ronjat has sought to characterize Occitan with 19 principal, generalizable criteria. Of those, 11 are phonetic, five morphologic, one syntactic, and two lexical. For example, close rounded vowels are rare or absent in Occitan. This characteristic often carries through to an Occitan speaker's French, leading to a distinctive méridional accent. Unlike French, it is a pro-drop language, allowing the omission of the subject (canti: I sing; cantas you sing). Among these 19 discriminating criteria, 7 are different from Spanish, 8 from Italian, 12 from Franco-Provençal, and 16 from French.
Examples of pan-Occitan features shared with French, but not Catalan:
Examples of pan-Occitan features shared with Catalan, but not French:
Examples of pan-Occitan features not shared with Catalan or French:
Examples of dialect-specific features of the northerly dialects shared with French, but not Catalan:
Examples of dialect-specific features of the southerly dialects (or some of them) shared with Catalan, but not French:
Examples of Gascon-specific features not shared with French or Catalan:
Examples of other dialect-specific features not shared with French or Catalan:
(all nouns in the ablative case)
(including main regional varieties)
|cantare||c(h)antar||cantar||chanter||canter, chanter||cianté||cantà||cantare||cantar||cantar||cantare||cânta(re)||'(to) sing'|
|formatico (Vulgar Latin), caseo||formatge (fromatge, hormatge)||formatge||fromage||froumage, fourmage||ciajuel||furmai/furmagg||formaggio||queso||queijo||casu||ca?||'cheese'|
|lingva||leng(u)a (linga)||llengua||langue||langue||lenga, rujeneda||lengua||lingua||lengua||língua||limba||limb?||'tongue, language'|
|ponte||pont (pònt)||pont||pont||pont||puent||punt||ponte||puente||ponte||ponte||punte (small bridge)||'bridge'|
Some have claimed around 450,000 words exist in the Occitan language, a number comparable to English (the Webster's Third New International Dictionary, Unabridged with 1993 addenda reaches 470,000 words, as does the Oxford English Dictionary, Second edition). The Merriam-Webster Web site estimates that the number is somewhere between 250,000 and 1 million words.
The magazine Géo (2004, p. 79) claims that American English literature can be more easily translated into Occitan than French, excluding modern technological terms that both languages have integrated.
A comparison of the lexical content can find more subtle differences between the languages. For example, Occitan has 128 synonyms related to cultivated land, 62 for wetlands, and 75 for sunshine (Géo). The language went through an eclipse during the Industrial Revolution, as the vocabulary of the countryside became less important. At the same time, it was disparaged as a patois. Nevertheless, Occitan has also incorporated new words into its lexicon to describe the modern world. The Occitan word for web (as in World Wide Web) is oèb, for example.
The separation of Catalan from Occitan is seen by some as largely politically (rather than linguistically) motivated. However, the variety that has become standard Catalan differs from the one that has become standard Occitan in a number of ways. Here are just a few examples:
Despite these differences, Occitan and Catalan remain more or less mutually comprehensible, especially when written - more so than either is with Spanish or French, for example, although this is mainly a consequence of using the classical (orthographical) norm of the Occitan, which is precisely focused in showing the similarities between the Occitan dialects with Catalan. Occitan and Catalan form a common diasystem (or a common Abstandsprache), which is called Occitano-Romance, according to the linguist Pierre Bec. Speakers of both languages share early historical and cultural heritage.
The combined Occitano-Romance area is 259,000 km2 and represents 23 million speakers. However, the regions are not equal in terms of language speakers. According to Bec 1969 (pp. 120-121), in France, no more than a quarter of the population in counted regions could speak Occitan well, though around half understood it; it is thought that the number of Occitan users has decreased dramatically since then. By contrast, in the Catalonia administered by the Government of Catalonia, nearly three-quarters of the population speak Catalan and 95% understand it.
The above strophe translates to:
Another notable Occitan quotation, this time from Arnaut Daniel's own 10th Canto:
John Barnes's Thousand Cultures science fiction series (A Million Open Doors, 1992; Earth Made of Glass, 1998; The Merchants of Souls, 2001; and The Armies of Memory, 2006), features Occitan. So does the 2005 best-selling novel Labyrinth by English author Kate Mosse. It is set in Carcassonne, where she owns a house and spends half of the year.
The French composer Joseph Canteloube created five sets of folk songs entitled Songs of the Auvergne, in which the lyrics are in the Auvergne dialect of Occitan. The orchestration strives to conjure vivid pastoral scenes of yesteryear.
De fait, le nombre des locuteurs de l'occitan a pu être estimé par l'INED dans un premier temps à 526 000 personnes, puis à 789 000 ("In fact, the number of occitan speakers was estimated by the French Demographics Institute at 526,000 people, then 789,000")