Band 56, Heft 1-2

Contrary to the common assumption, the Luwian word for ‘place’, hidden under the logogram <LOCUS> in Anatolian hieroglyphic transmission, is genetically unrelated to Hittite pēda- (n.) ‘place’. Based on synchronic combinatory evidence, it can be assigned the phonological interpretation /allV(n)t-/ (n.). Its closest demonstrable cognates are Kizzuwatna Luwian /arlanuwa-i/ ‘to replace, relocate’ and Lydian arlil(i)- ‘belonging to the homestead, household’, which suggests the reconstruction of *arl(a)- ‘place’ at an earlier stage of the Luwian language. The Luwian and Lydian words treated in this paper are likely to be ultimately derived from the Anatolian verbal root ‘to stand’ (cf. Hittite artari ‘stands’). The original meaning of Hittite pēda- was possibly ‘plain’. An additional result of this article consists in the improved understanding of several Luwian and Lydian passages.

Zusammenfassung Verfochten werden eine andere syntaktische Zuordnung von Theonym + wa/i-sa-ti und die Annahme, das /mōwa-/ auch hier und in den Hartapus-Inschriften etwa ‚starken‘ bedeutet. Die Blocke 1, 16 und 10 bildeten zusammen die rechte Halfte der Sudseite, so das die in das Becken hinabfuhrenden Stufen ursprunglich in der Mitte angebracht gewesen sein mussen

This paper revisits the etymology of Greek ἐπίκουρος, which for over a century has been analyzed as a compound of ἐπί and an otherwise non-extant verbal root *κορσο-, from an Indo-European root familiar in Latin currō ‘run’. After reviewing the linguistic, epigraphic, and philological evidence, I conclude that this etymology is untenable. From here I turn to the Linear B data and demonstrate that the e-pi-ko-wo of the Pylian o-ka texts (ca. 1200 B.C.) should be interpreted as /epikor woi/; this presents us with the linguistic antecedent of ἐπί- κουρος, which should be etymologized as a prepositional Rektionskompositum, where ἐπί governs κόρϝος (‘he who is in close proximity to the κόρϝος (warrior)’ / ‘he who is attached to/accompanying the warriors’). Early in the Archaic period, this older Mycenaean term was replaced by a new coinage - σύμμαχος - which more appropriately described a military relationship binding one Greek polis to another. These conclusions are supported by early epic usage, historical linguistic analysis, and a full study of the Linear B texts in question. This new etymology has stimulating archaeological correlates and exemplifies the importance and broad applications of the Linear B texts for the reconstruction of Greek prehistory and society and our understanding of the epic tradition

The Mycenaean term ma-ka is recorded on tablets from Thebes, mostly belonging to the Fq series. Even though its interpretation has been broadly investigated, it still lacks a widely shared alphabetic reading. This paper provides a 1st millennium Greek parallel, and such proposal has been made both taking into account previous studies on the subject as well as approaching the whole question from a different point of view. Results emerging from this hypothesis are then used to further clarify certain content aspects of the tablets attesting ma-ka as well as to cast new light on other related controversial issues

L’association, dans la tablette lineaire B KN V(1) 114+, du terme wa-tu (wastu ‘ville’) avec le toponyme d’Amnisos, l’examen des pieces archeologiques trouvees dans ce site et l’analyse du contexte de la ≪Room of the Chariot Tablets≫ - ou cette tablette a ete trouvee - indiquent la possibilite que KN V(1) 114+ ait ete redigee au cours de la phase initiale du Minoen Recent IIIA2, peu avant la ‘destruction MR IIIA2 initial’ du palais de Cnossos

The article attempts to restore the socio-cultural context of four inscriptions found on various artifacts in graves from the mound necropolis at Duvanlii in Thrace (present day Bulgaria) dating back to the 5th century BC. They are written with a different technique - the erroneously transmitted graffito written in early Attic alphabet on the bottom of a plate ΙΠΠΟΜΑΧΣ, the depinti KOAΣ and ΚOMOΣ on a red-figure hydria, and the Thracian anthroponym ΔΑΔΑΛΕΜΕ engraved on four silver vases. The author focuses both on the interpretation of the single inscriptions (especially the placement of ΔΑΔΑΛΕΜΕ in a series with other known Thracian names, as well as with the newly published from Zoni) and on the contact zone of Thracians and Greeks in Thrace and Samothrace, whose specifics can explain the considered graphical practices.

Eine Analyse der raumlichen Organisation der Inschriften des Inschriftenpfeilers ergibt, dass diese wesentlich regelmasiger einem Stoichedonraster folgen als bisher angenommen. Es lasst sich nachvollziehen, wie die Steinmetzen im Lauf ihrer Arbeit das Rastersystem immer besser an die Erfordernisse des ausergewohnlichen Inschriftentragers anzupassen versuchten. Besonders deutlich wird dies in der Einfugung zusatzlicher Rasterpositionen, um die Verbreiterung des Schaftes nach unten hin auszugleichen. Scheinbare Unregelmasigkeiten sind in Wirklichkeit absichtsvolle Abweichungen, durch die zum einen eine sprachkonforme Zeilentrennung (nach Silbengrenzen) realisiert und zum anderen auf Platzmangel reagiert wurde. Die Rekonstruktion des Stoichedonrasters speziell der Sudseite erlaubt eine eindeutige Bestimmung der Zeichenanzahl in der ersten Zeile. Hieraus ergibt sich eine Entscheidung in der lange diskutierten Frage nach dem Errichter des Monuments: Es kommt nur der xanthische Dynast Xerẽ i in Frage. Anhand der genealogischen Passagen der lykischen Prosainschrift lasst sich dessen Stellung innerhalb der Dynastie von Xanthos als Sohn Arppaχus, Enkel Kuprllis und jungerer Bruder Xerigas bestimmen. Der durch den historischen Bericht des Inschriftenpfeilers abgedeckte Zeitraum von 430/429 bis 412/411 durfte im Wesentlichen der Regierungszeit Xerẽ is entsprechen

In this article, stele N 30 is removed from the Pisidian corpus because it is read as a plain Greek text containing the name of a man, Papas, said to be a gallus. Moreover, the relief of the same stele depicting a figure in woman’s clothing is interpreted as being Papas himself