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The present paper offers an analysis of the transitivizing and intransitivizing preverbs (semi-bound verbal prefixes) in Vedic Sanskrit. I will argue that the (in)transitivizing force of these morphemes is weak: the passivization test shows that transitivizing preverbs only exceptionally make fundamentally intransitive verbs true transitives, whilst the only intransitivizing preverb ví has but a rather limited valency-changing capacity.

The present paper outlines a diachronic typology of changes in case systems within the Indo-European linguistic family. This study is written in the genre of identification and definition of problem: I will not attempt to offer an exhaustive treatment of the subject. Rather, I would like to draw attention to the importance of extensive research in this field in a diachronic typological perspective, which, in my opinion, may shed light on reconstruction of the linguistic prehistory of Eurasia. First, I will summarize some well-known facts about the Indo-European case and the variety of reflexes of the Proto-Indo-European case system, outlining the most important tendencies – without entering into a discussion of details of the individual case systems as well as into details of the Proto-Indo-European reconstruction. In the second part of the paper I will make an attempt to explain some of the attested developments of the original case system as resulting from contacts with non-Indo-European languages. This, in turn, will enable us to make some hypotheses about the case systems and, in general, structural types of some non-documented substrate languages which could have triggered these changes.

The present paper concentrates on the diachronic aspects of the typology of transitivity oppositions and valency-changing categories, focusing on evidence available from one branch of Indo-European, Indo-Aryan. It also aims to draw attention to the regrettable imbalance of the synchronic and diachronic typological studies. It offers an overview of several features of the Indo-Aryan, and, particularly, of the Old Indo-Aryan system of voices and valency-changing categories, which are relevant in a diachronic typological perspective. The main tendencies which determine the evolution of the Vedic (OIA) system of transitivity oppositions include: (i) the decline of the middle diathesis, which, as I will argue, amounts to its degrammaticalization; (ii) the rapid growth of new valency-changing categories, passives and causatives; and (iii) the decline of the labile patterning.

The Romans of the Classical Era (circa 100 B.C.E. to 15 C.E.) had a social, religious, and legal structure that was vastly different from that of modern Western societies. On account of this difference and especially due to the influence of the Christian religion, many Roman concepts have been misunderstood and mistranslated. This thesis analyzes the Latin word pius along with its nominal and adverbial derivatives in ancient literature to try to understand how the concept actually worked in Roman cognition. Perhaps due to the fact that words like pity,' 'pious,' and 'piety' all derive from pius, the way it is translated into English often reflects less an understanding of how the Romans used it and more and understanding of the way in which Christians used it. The poets Catullus and Vergil and the historian Livy are the chief sources for this analysis.

State of the art of what has been said in favour of and against the alleged ablatival genitives of the Celtiberian and Lepontic o-stems. The discussion extends to further Celtic forms — Goidelic as well as Gaulish and also Primitive Continental — which could be explained along the same lines, i.e. als continuing the arcaic Indo-European undifferentiated genitive-ablative singular, such as the coin legends RIG-IV-84f., 91, 277 or the inscriptions RIG-G-24 and 250f. and, in particular, G-154 from Villelaure and *L-131 from Vindonissa/ Windisch; the Calendar of Coligny and the Tablet of Chamalières are also discussed., Revisión de lo que se ha dicho hasta la fecha en pro y en contra de los supuestos genitivos ablativales de los temas en -o- celtibéricos y lepónticos, indicando además cuántas otras formas del celta continental —tanto primitivo como propiamente galo— y goidélico podrían ser explicadas de la misma manera, es decir como continuaciones del genitivo-ablativo singular no diferenciado del indoeuropeo arcaico. Además del Calendario de Coligny y de la plaquita de ChamaliPres, se tratan las leyendas monetales RIG-IV-84f., 91, 277 así como las inscripciones RIG-G-24 y 250s. y, en particular, G-154 de Villelaure y *L-131 de Vindonissa/Windisch.

This paper focuses on the system of the Vedic present formations with the suffix ­-ya- and middle inflexion, paying special attention to the attested accent patterns. On the basis of a study of the paradigmatic and syntactic features of this verbal formation we can conclude that the traditional analysis of some members of this class in terms of the passive/non-passive (anticausative) opposition is inadequate. I will offer a short overview of the history of this class, concentrating, in particular, on several accent shifts which account for a number of exceptions to the general correlation between the semantics and accent placement (passives: accent on the suffix vs. non-passives: accent on the root). Some of these shifts can be dated to the prehistoric (Common Indo-Aryan?) period (cf. suffix accentuation in such non-passives as mriyáte ‘dies’), while some others must be features of certain Vedic dialects, dating to the period after the split of Common Indo-Aryan.

Vedic Sanskrit and other Indo-European languages attest a typologically remarkable change of passives to anticausatives. This semantic development is attested, foremost, for passives of several verbs of perception and knowledge (knowledge transfer) obviously, according to the scenario ‘Y is seen (known etc.) by smb.’ → ‘Y is seen (known etc.) [by smb.]’ → ‘Y is seen (known etc.) [by generic passive agent]’ → ‘Y is visible (famous, etc.)’. A special variety of this development is instantiated by the passive of a verb of speech, ucyáte ‘Y is pronounced’ → ‘Y [e.g. speech, musical instrument] sounds’. In addition, passive to anticausative transfer is attested for a small subgroup of verbs of caused motion. While in this latter case the rise of anticausative usages may be due to conceptualizing simple transitives as causatives (throw = ‘make fall, make fly’, etc.), in cases of verbs of perception and knowledge we observe the rise of the anticausative usages through the stage which is called ‘impersonalization’ in Siewierska 1984 and explained in terms of ‘objectivization of knowledge’, i.e. knowledge without a knowing subject. In connection with these verbs, I will briefly discuss the relationships between ‘agentless’, ‘impersonalized’ and ‘impersonal’ passives.

The volume brings together prominent specialists in the field who explore potentially shared features of verbal morphology among the Transeurasian languages and search for the best way to explain them. Important issues dealt with include the following: How useful is verbal morphology really in establishing genealogical relations among languages? Is there concrete evidence for cognate verbal morphology across Transeurasian languages? Is it possible to draw wider connections with Indo-European and Uralic? How to distinguish between genealogical retention and copying of verbal morphology? in which ways can typological similarities be significant in this context?

Noun incorporation is unusual for the Indo-European linguistic type. Nevertheless, in some Indo-European languages, such as Sanskrit and Frisian, we find examples based on converbs (in Sanskrit) or gerunds (in Frisian). It is argued that the existence/lack of incorporated complexes based on particular (de-)verbal formations can be used as a criterion for delimiting the verbal paradigm, distinguishing its members from nominal derivatives that do not belong to the paradigm properly speaking.

This paper offers a new interpretation of the Vedic word piśa-. On the basis of a philological analysis of the two Vedic passages where this word is attested, as well as comparative evidence from other Indo-European languages, I will argue that this word should be translated as 'cheetah' or 'leopard', rather than as 'antelope' or 'stag'. A new translation of the difficult Atharvavedic stanza 19.49.4 (Śaunakīya) is offered.

L'articolo, redatto insieme a Giorgio F. Arcodia, descrive, sulla base di un'ampia raccolta di dati linguistici, le diverse modalità secondo le quali è organizzato il complesso sistema delle marche di congiunzione negli ambienti cinese e indo-europeo. Osservazioni di natura storico-linguistica si accompagnano ad analisi riguardanti la natura e la funzione pragmatica delle marche di congiunzione nei due macro-ambienti linguistici.

This article discusses peculiarities of the Romanian grammar in comparison with other Ind-European languages from historical perspective. It shows that Romanian uniquely preserves older characteristics of Indo-European languages, which makes it look 'an odd-one-out' among other Romance languages.

The present paper deals with the passive function of the middle diathesis in Sanskrit, one of the most ancient attested Indo-European languages. It gives a general survey of passive formations of the three main tense systems (present, aorist and perfect) and discusses forms which are traditionally considered non-characterized middle formations (‘bare middles’). It will be argued that these forms should be grouped with those formations which have specialized markers of passive. I will further inventory the actually attested present passives with the suffix -yá-, discussing the defective character of the passive paradigm of the present, aorist and perfect tense systems. In conclusion, I briefly discuss possible Proto-Indo-European sources of the Vedic passive paradigm and the historical relationships between the categories of perfect, stative and middle, as well as perspectives of a diachronic typological study of valency-changing categories, such as passive and causative, outlining the main tendencies in the evolution of the Proto-Indo-European middle.

Lith. lokšniis "tender, etc" is traced back, by way of dissimilation, to *losk-snii-, derived with the adjectival suffix -snii-, productive in Baltic, from the I.-E. stem of Slavic laska, Lat. lasc-tvus, etc. In the second part of the paper the autor pleads for distinguishing, in Slavic between tgg'' "peace" = OLith. mieras, Latv. miers Balto-Slavic *mei-ro "pleasure, leisure", akin to *mei-lo- "agreeable, kind", and tlg'' "κόσμος" *"binding, linkage", to I.-E. *mei- "bind, link" in Skt. mitra- "friend" Avest. miθra- "contract", etc., Litavski pridev lokšnus "osetljiv, nežan" autor svodi putem disimilacije na praoblik *losk-snu-, izveden pridevskim sufiksom -snu-, produktivnim u baltskom, od osnove slov, reči laska "ljubav", srodne sa lat. lascivus "veseo, obestan". U drugom delu članka zalaže se za razlikovanje dvaju slovenskih homonima min, jednog u značenju "mir" = lit. mieras, let. miers od baltosl. *mei-ro- "uživanje, dokolica", srodnog sa *mei-lo-"prijatan mio", i drugog gtg'' "κόσμος" *'veza, cnoj', od ie. *mei- "povezivati spajati" u stind. mitra- "prijatelj", avest. miθra- "ugovor" itd.

A general overview of the study of the Celts in the Iberian Peninsula is offered from a critical perspective. First, we present a brief history of research and the state of research on ancient written sources, linguistics, epigraphy and archaeological data. Second, we present a different hypothesis for the "Celtic" genesis in Iberia by applying a multidisciplinary approach to the topic. Finally, on the one hand an analysis of the main archaeological groups (Celtiberian, Vetton, Vaccean, the Castro Culture of the northwest, Asturian-Cantabrian and Celtic of the southwest) is presented, while on the other hand we propose a new vision of the Celts in Iberia, rethinking the meaning of "Celtic" from a European perspective.

The paper presents a survey of the verbal reduplication types, attested in the oldest Vedic texts, Rigveda and Atharvaveda, summarizing the main relevant facts and focusing on the most interesting formal and semantic oppositions. Special attention is paid to the origin of these types in Indo-European perspective as well as on their iconicity.

[ES] La aparición de la forma faced en una cratera falisca tiene importantes implicaciones para el análisis de las formaciones de la raíz *dheH1-k- en las lenguas itálicas. Las formas de presente pueden explicarse a partir de un tema con grado radical cero y sufijo *-yo-, mientras que para el perfecto se utilizan formaciones con reduplicación y grado cero (*fe-fak-). Falisco faced, al igual que sus correspondientes en lenguas sabélicas, puede explicarse como un perfecto con pérdida de la reduplicación, mientras que latín feci sería el único testimonio de un perfecto “aorístico”. La constatación de que faced es un perfecto del verbo “hacer” en falisco obliga, además, a descartar la derivación a partir de esa misma raíz de las formas fifiked y fifiqod, lo que supone un argumento más en contra de la existencia de un perfecto reduplicado con vocal radical larga para esta raíz (tipo *fe-fÉk-) en las lenguas itálicas., [EN] The occurrence of the verb faced, which is now attested on a Faliscan krater, has major implications for the analysis of the forms built on the root *dheH1-k- in the Italic languages. Present tense forms of that root are characterized by a zero root grade and a suffix *-yo-, while the perfect is a formation with zero root grade and reduplication (*fe-fak-). Faliscan faced and its correspondants in Sabellic languages can be best explained as “dereduplicated” perfects, as opposed to the “aoristic” Latin perfect feci. The fact that faced is the perfect of the verb “make” in Faliscan also shows that Faliscan fifiked and fifiqod cannot belong to that root. This is an additional piece of evidence against the existence of a perfect with reduplication and a long root vowel (the *fe-fÉk- type) in the Italic languages.

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In this thesis, an investigation and classification of Scandinavian place-names in -und is undertaken. The thesis comprises two main sections: Part 1, containing a review of earlier research and discussions of broader issues, and Part 2, consisting of studies of, individual names, arranged inalphabetical order. The name studies provide the material on which the discussions in Part 1 are based. It has long been recognized that -und names do not constitute a uniform group, but can be broken down into three main formational types. Two of these consist of derivative forms, created by the addition of -und to nouns (denominative) or verbs (deverbative). The third group consists of compound names, with OSw. *-unde, *-under m. `lake' as their final element. It turns out that the majority of names in -und are derivatives, with the denominative group by far the larger of the two. In the denominative derivatives, the suffix -und generally indicates that the place is characterized by whatever is expressed by the derivative base, as for example in the island name ONorw. Eikund f. 'the one characterized by oaks'. In the derivatives formed from verbs, -und is an old present participle suffix, as in the river, fiord and island name ONorw.*JQsund f. 'the seething, foaming one'. The -und suffix of both the denominative and the deverbative names appears to go back to the form-nt- of the Indo-European suffix -nt-. Derivative names in -und can be found scattered across the old Germanic-speaking parts of Scandinavia, i.e. the whole of Denmark and all but the far north of Norway and Sweden, but are absent from areas not colonized until Viking times. These derived place-names appear to be very old. Various dating criteria suggest that they have their roots in a pre-Germanic, Indo-European period, but can generally be dated to the Germanic era. The compound -und names represent an entirely separate category. They consist of (original)lake names, occurring within a limited area of southern S

Amimona je, po mitu, jedna od Danajevih kćeri, kojoj je za ljubav Posejdon otvorio izvor reke Lerne u Argolidi. Sledeći istraživanja Žorža Dimezila Skot Litlton u toj lokalnoj legendi prepoznaje drevni indoevropski mitološki siže koji združuje lik boga vatre skriven u vodi sa rečnom boginjom - što je Amimona kao jedna od Danajida izvorno bila. Ovde se ta pretpostavka potkrepljuje ukazivanjem na bliskost značenja imena Amymōnē 'besprekorna' sa imenom iranske personifikacije mitske reke Anāhitā - 'neukaljana neoskvrljena', kao i na kultnu vezu 'čiste' vode sa svetim ognjem, potvrđenu između ostalog, u ritualu rimskih Vestalki. Na kraju se razmatra jedno mesto iz Filostratovog Života Apolonija Tijanskog (I 25), koje se čini da odražava pozniju grčku interpretaciju persijske Anahite Amimonom., Already recognized by Littleton as an Indo-European 'Source of Waters' theme Greek myth of Amymone shows a further trait of antiquity in the very name of its heroine, which means 'the Irreproachable one' and seems comparable with Iranian Anāhitā - 'the Unsoiled one', designating a river-goddess; a ritual connection of the sacred fire with the 'pure' water may be underlying. A passage of Philostratus (Vita Apollonii I 25) suggests that deep in the historical epoch Amymone met again with Anahita, this time as her Interpretatio Graeca.

By using ancient texts, medieval documents, philological observations, and archaeological artifacts, scholars have reconstructed a prehistorical world and religion. The people who upheld this culture have been named, inter alia, "Indo-Europeans", "Aryans", "Japhetites" and "Wiros". Yet, these people have not left any texts, no artifacts can with certainty be ascribed to them, nor do we know any individual "Indo-European" by name. Despite this, scholars have, with help from daring historical, linguistic and archaeological reconstructions, persistently tried to reach the ancient Indo-Europeans in hopes of finding the foundations for their own culture and religion. The main hypothesis of this thesis is that these pre-historical peoples have not occupied modern man because they were important as historical agents, but because they were, with the words of Claude Lévi-Strauss, "good to think". The interest in "the Indo-Europeans", "the Aryans" and their "Others" — which latter group has at times been described as Jews, Savages, Orientals, Aristocrats, priests, matriarchal farmers, martial pastoralists, French liberals, and/or German nationalists — was (and still is) motivated by a wish to construct alternatives to those identities given by tradition. The study of the Indo-Europeans, their culture and religion, has been a way to produce new concepts, new identities and thus an alternative future. Chapter 1 describes how the concept of an Indo-European entity evolved during the 18th and 19th centuries out of speculations on the identity of different people mentioned in the Bible, out of the discovery of similarities between Indic and European languages, and out of romantic ideas about race and Volk. Chapter 2 deals with the first paradigm in the Indo-European studies, the Nature-Mythological school, and its relationship to Christianity, anti-Semitism and liberal-bourgeois mentality. Chapter 3 discusses the "primitivization" of the "Indo-Europeans" that developt at the end o, I över 200 år har en rad historiker, språkmän, folklorister och arkeologer försökt att återskapa en svunnen kultur. Med hjälp av antika texter, medeltida uppteckningar, filologiska observationer och arkeologiska lämningar har de beskrivit en värld, en religion och ett folk äldre än sumererna, med vilka all historia annars sägs ha börjat. De som upprätthöll denna svunna kultur har kallats "indoeuropéer" och "proto-indoeuropéer", "arier" och "fornarier", "jafetiter" och "wiros", samt en hel del annat. Dessa människor har inte lämnat efter sig några texter, inga föremål kan med säkerhet knytas till dem, inte heller känner vi någon "indoeuropé" till namnet. Trots det har forskare med hjälp av djärva historiska, språkliga och arkeologiska rekonstruktioner envist försökt nå tillbaka till de urtida "indoeuropéerna" i hopp om att där finna grundvalen för sin egen kultur och religion. Den grundläggande tesen i denna avhandling är att dessa förhistoriska människor inte har sysselsatt den moderna tidens människor i första hand därför att de var betydelsefulla som historiska aktörer, utan därför de med Claude Lévi-Strauss ord var "bra att tänka med". Intresset för "indoeuropéerna", "arierna" och deras "andra", vilka genom historien har växlat mellan judar, vildar, orientaler, aristokrater, präster, matriarkala bönder, krigiska nomader, franska liberaler och tyska nationalister, stammade - och stammar ännu - ur en vilja att skapa alternativ till de identiteter som skänkts av traditionen. Forskningen om indoeuropéerna, deras kultur och religion har varit ett försök att skapa nya tankekategorier, nya identiteter och därmed en framtid annorlunda än den man ansåg sig föreskriven.I över 200 år har en rad historiker, språkmän, folklorister och arkeologer försökt att återskapa en svunnen kultur. Med hjälp av antika texter, medeltida uppteckningar, filologiska observationer och arkeologiska lämningar har de beskrivit en värld, en religion och ett folk äldre än sumererna, med vilka all h