There is a Sefer called DIKDUKEI SHAI written by Rav Shmuel Yonasan Mandelbaum from Yerushalayim, which touches upon Nekudos and their importance in the early chapters of his work. In chapter two, he talks at length about the importance of the vowels, quoting many sources regarding the deep meaning of the vowels. For example, the Tikunei Zohar says that "vowels to letters are like the soul to the body."

In footnote ten, he quotes early sources, such as the MAHARAL, who explain that the vowels are named based on their sounds. For example, the Kamatz makes one close their mouth, hence it is called Kamatz (like the Avodah done by a Kohen to a Korban Minchah, when he would close his hand around the flour - Kemitzah), whereas a Patach makes one open his mouth, hence the word Patach (Posuach - open).

There is also a Medrash cited by Otzar Midrashim, which contains a deeper explanation of the Nekudos under the heading "Sheva Nekudos." However, I am unsure as to the source which links the vowels in the way you have described, such as Segol = Tserei + Chiriq.

Take Care,

Yaakov Montrose

The Rabeinu Bachye (Bereishes 18:3) points out how the dot (that you refer to as Chiriq) can change the symbols for punctuation in seven ways (e.g. Patach to Kamatz, etc.) but he does not explain it in depth.

He alludes to the fact that the dot represents the Creator and Source of all. He adds that the Kamatz - as opposed to the Patach - represents something which stands alone and cannot be combined, as well as the "truth".

Best wishes

M. KORNFELD