Indo-European Languages

This paper presents the results of theoretical analysis and computer modeling, which suggest that two main linguistic populations characterized today as the division of Indo-European languages into the so-called "satem-centum" language ranges could emerge in the model Indo-European language community approximately 3500-4000 years ago. The results of computer modeling show that among the two main hypotheses of the formation of the Proto-Indo-Europeans (the Anatolian and Kurgan hypotheses), the latter corresponds to the time estimates we obtained to a greater extent. Some of the problems of the search for the ancestral homeland of the peoples that were carriers of the Proto-Indo-European language are analyzed.

Brief information about the Chinese language and Chinese linguistic communities is given and the history of its formation is shown. The possibility of creating one national language in China, that is, Pǔtōnghuà (㣾抪幭) is considered. Some results of theoretical analysis and computer modeling are presented, demonstrating that the formation of a single language is gradually happening, but unification will most likely be achieved no earlier than 3500. An estimate is given of the number of possible elementary “characters” (“base units” or radicals (bùshǒu / 捸氦)) of a hypothetical proto-Chinese script. Some typical hieroglyphs and radicals from modern common SMS messages are compared with hieroglyphs and radicals in typical Jigǔwén images (䟂洸㠗 : writing on tortoise shells and fortune telling bones dating back to the 14th–11th centuries BC). Matching characters and radicals were found, which demonstrates the validity of the proposed approach and the validity of the calculations.

This book is the first comprehensive study of the Vedic present formations with the suffix -ya- ('-ya-presents' for short), including both present passives with the accented suffix -yá- and non-passive-ya-presents with the accent on the root (class IV in the Indian tradition). It offers a complete survey of all -ya-presents attested in the Vedic corpus. The main issue in the spotlight of this monograph is the relationship between form (accent placement, diathesis) and function (passive/non-passive) in the system of the -ya-presents – one of the most solidly attested present classes in Sanskrit. One of the aims of the present study is to corroborate the systematic correlation between accent placement and the passive/non-passive distinction: passives bear the accent on the suffix, while non-passives have the accent on the root. The book also focuses on the position of the passive within the system of voices and valency-changing categories in Old Indo-Aryan.
Leonid Kulikov (PhD, Leiden University) is an Assistant Professor at Ghent University. He has published widely on synchronic and diachronic typology (in particular, on the diachronic typology of labile verbs and valency-changing categories), on the Vedic verb system and syntax, and on Vedic philology, and has edited numerous volumes in the fields of linguistic typology and Indology. He is an Associate Editor of the Journal of Historical Linguistics. His current research focuses on the grammar of early Vedic, a translation of the Atharvaveda, and the diachronic typology of transitivity and voice.

The Lusitanian text of Cabeço das Fráguas follows an evident and clearly intentional symmetry between the two series of declared elements: the animal offerings and the receiving deities. Assuming the theonyms to be in the dative case, the traditional interpretation of this epigraph called for the existence of singular dat. in -a of the first declension in this linguistic context. But this axiom was based on fragile evidences and was refuted by Untermann and others who, however, offered alternatives that lacked solidity themselves. An attempted compromise by the author of the present paper later proved to be likewise erroneous. Now, reviewing the internal features of the text and the specificities of the sanctuary, a radically different proposition is presented, approaching the epigraph of Fráguas as an invocatio and considering the theonyms to be necessarily written, without exception, in the vocative case.

Recently the more intensive study of Tocharian nominal morphology has given rise to a fresh look on gender in Tocharian. Kim (2009) claims that Tocharian even shows more archaic features than the so-called inner-Indo-European (“Brugmannian”) languages in terms of female gender. According to Kim, these features contribute to the arguments that Tocharian was the second language to split off the post-Anatolian Indo-European speech community (see Jasanoff 1988, 2003, Ringe 2000, Ringe et al. 2002).

In this paper some arguments of Kim (2009) will be reviewed and the Tocharian evidence for the feminine will be submitted to closer philological and linguistic scrutiny. It is argued that Tocharian inherited the same gender system as the other “Brugmannian” languages and that there is no need to view Tocharian as more archaic than, e. g., Vedic or Greek, when it comes to feminine gender.

""On the basis of relevant textual passages and lexicographical research this article focuses on the meaning of purity in everyday life and cult as well as the rules referring to it. Furthermore, it deals with a more complex concept of purity which comprises the physical body as well as the mind and the soul. Apparently, it was understood as a state of social and religious integrity which is endangered by violating social and religious rules and thus be turned into impurity. In order to avert impurity and to restore the state of purity the Hittites had many rituals at their disposal. The fact that some of these rituals contain a rite quite simliar to the biblical scapegoat ritual made some scholars think of a common origin while others refer to these similarities as mere structural paralells. On the basis of a comparative analysis in which also related rituals of the Syro-Mesopotamian area are included several explanations for the similarities are evaluated.

Auf der Grundlage einer Analyse zentraler Textpassagen des hethitischen Schrifttums sowie einer lexikalischen Untersuchung des relevanten Vokabulars thematisiert der Beitrag zunächst die Bedeutung der Reinheit im Alltag und Kult und die diesbezüglichen Normen.
Darüber hinaus wird eine weitere Form der Reinheit behandelt, die komplexer ist und neben dem Äußeren auch das Innere umfasst. Sie kann als Zustand sozialer und religiöser Integrität beschrieben werden, der durch das Übertreten sozialer und religiöser Normen gefährdet wird und Unreinheit zur Folge hat. Zur Abwendung derselben und zur Wiederherstellung von Reinheit standen den Hethitern eine Vielzahl von Ritualen zur Verfügung. Einige von ihnen enthalten einen Ritus, der eine Reihe von Übereinstimmungen mit dem biblischen Sündenbockritus aufweist, die von verschiedenen Forscher als Indiz für einen entstehungsgeschichtlichen Zusammenhangs gewertet wurde, während andere eine rein strukturelle Parallelität für wahrscheinlicher erachten. Auf der Basis einer vergleichenden Analyse, in die auch ähnliche Riten aus dem syromesopotamischen Raum einbezogen werden, werden in dem Beitrag verschiedene Szenarien entstehungsgeschichtlicher Beziehungen diskutiert und auf ihre Plausibilität hin untersucht. ""

The paper discusses the accent of kako ‘how’, tako ‘thus’, ovako ‘this way’, onako ‘that way’ and some other related words (like nikako ‘no way’, nekako ‘somehow’) primarily in Štokavian and Čakavian from a dialectological (including standard-dialect sources) and historical perspective (going back to Common Slavic). The alternation kȁko ‘how’ — kàko ̮ je < kakȍ ̮ je ‘how is’ is discussed in some detail.

The process of deriving substantives from adjectives in the classical Indo-European languages can be accomplished in two fundamentally different ways. The first possibility is a derivational one, i.e. the adjective is substantivized by a word-formation process that typically consists of an overt morphological or morphonological operation such as suffixation, accent shift, introduction of new ablaut grades, or a combination thereof. The second process, on the other hand, is a gradual one: an adjective can be substantivized through the ellipsis of a head noun that this adjective was originally paired with. In this paper, I intend to outline the differences and similarities between these two mechanisms and discuss their role in the interpretation of Proto-Indo-European stems in *-(e-)h2- .

https://brill.com/view/journals/ieul/8/1/article-p181_4.xml?language=en

On retrouve de nombreuses racines communes entre le gaulois et les langues slaves, et notamment les langues slaves du Sud, ainsi que le lituanien et le slavon, langues proto-slaves, attestant des liens étroits entre les Gaulois et le monde slave ancien, que je détaillerai dans un premier temps en vue de démontrer que les concordances linguistiques que je présente dans la seconde partie de cette étude sont fondées. Ces concordances peuvent s'expliquer en premier lieu par le fait que, selon les études les plus récentes, basées sur les dernières découvertes de la génétique, près de la moitié des Européens actuels descendent des cavaliers des steppes de la culture Yamna qui, venus du Caucase et de l'Iran, voire de l'Altaï, du Pamir ou de l'Hindou-Kouch, se sont installés dans les steppes du Sud de la Russie et de l'Ukraine au contact de populations sédentaires proto-slaves, dont celles de la culture de Cucuteni-Tripolje (qui serait d'origine dravidienne, comme celles de Vinča, Butmir et Visoko). La culture Yamna est génétiquement liée aux 3/4 à celles de la céramique cordée et de la hache de combat, qui se sont diffusées de la Russie aux Pays baltes, à la Pologne, la République tchèque et la Slovaquie, l'Allemagne et la Gaule. Ces cultures sont à l'origine de toutes les langues indo-européennes et des peuples slaves, celtes et germaniques, ce qui explique les similarités du gaulois avec le slave et l'indo-européen. Plusieurs études récentes corroborent en outre la thèse évoquée de longue date par des historiens français selon laquelle les Gaulois descendent des Cimmériens (kymru signifiant compatriote en gaulois), issus des civilisations Yamna et Srubna (qui se sont succédées). Les Thraces, proches des Cimmériens, les Illyriens, les Sarmates et les Vénètes sont également originaires du Nord de la Mer Noire. Vers-5.000, les ancêtres des Indo-européens occidentaux, dont les Ligures (dont le nom viendrait du dravidien gori, montagne) et les Gaulois, ont construit un empire en Ukraine, Russie du Sud-Est, Moldavie, Roumanie et Carpates. La tribu gauloise des Boudins est même restée sur les bords du Don. Tous ces peuples ont poursuivi leur migration, certains vers la Pologne (Vénètes), d'autres vers la région danubienne, où ils se sont joints à la civilisation de Hallstatt (Celtes, Cimmériens, Illyriens et Vénètes), d'autres vers les Balkans (Thraces et Illyriens), d'autres vers l'Anatolie (Thraces, Cimmériens, Vénètes et Celtes). Chassés d'Anatolie, les Cimmériens, Celtes et Vénètes ont poursuivi leur migration vers la Gaule. Ce n'est toutefois qu'à la fin de l'âge du bronze, vers-1.500, que la civilisation de Hallstatt et des champs d'urnes a commencé à se diffuser de la région du Danube vers la Gaule, ce qui pose la question de l'origine de la civilisation mégalithique qui s'est épanouie en Gaule à partir de-5.000. Diverses études apportent des éléments de réponse à cette question, dont une étude de l'UNESCO, qui évoque des migrations d'Asie vers l'Europe au 7 ème millénaire av. J. C., et une étude de l'Université de Toronto, qui explique la proximité avec le sanskrit des langues slaves archaïques, tel le vieux slavon (lié au vieux bulgare) et le slovène, par des contacts très anciens. Cette proximité, que l'on retrouve en gaulois, peut s'expliquer par l'apport au gaulois des Vénètes, dont les Slovènes sont issus et dont le nom serait issu du sanskrit vind, connu, familier, selon cette étude. S. Zaborowski, dans L'origine des Slaves, souligne les liens très étroits des Vénètes avec les Gaulois dès la naissance de la civilisation de Hallstatt, puis en Gaule, en Italie du Nord, en Bohème, en Pannonie et en Illyrie, où les Gaulois n'étaient entourés que de Slaves et se sont fondus dans la population locale. Une étude roumaine souligne aussi les liens très anciens de la civilisation pélasgienne carpato-danubienne avec les Indo-Aryens védiques, antérieurs à la civilisation des kourganes. Une autre étude souligne les similitudes entre le dravidien, les langues caucasiennes, le roumain, l'albanais, l'étrusque et les langues ibériques. André de Paniagua, dans plusieurs ouvrages, conforte cette thèse en suggérant que les Celtes et les Vénètes seraient en partie issus de Dravidiens venus de l'Inde primitive, qui se serait mêlés aux peuples des steppes venus de l'Altaï pour s'installer en premier lieu dans le Caucase et au Nord de la Mer Noire et former la culture des kourganes, et poursuivre ensuite leur migration vers la région danubienne et les Balkans, puis l'Europe occidentale, où ils auraient diffusé la culture mégalithique dravidienne. Il évoque à cet égard la diffusion de l'Inde au Caucase, aux Balkans, à l'Italie et à la Bretagne, des termes dravidiens vel, vin, blanc (beli en sl. c., balaros, vindos en gaulois), et kar, kara, noir (crni en sl. c.), que l'on retrouve dans le nom du lac blanc de Van et d'Erevan en Arménie, de la blanche Albanie du Caucase et des Balkans, de la Mer noire (kara deniz en turc), de la montagne noire du Monténégro (crna gora en slave), des Vénètes de l'Adriatique (dont le nom viendrait du dravidien adru, étendue d'eau, comme celui de l'Oder-Odra en polonais, où les Vénètes se sont également fixés), des blanches Venise et Vindobona (Vienne), des Carpates (enceinte noire en dravidien) et de la blanche Valachie, de Vannes la blanche et Carnac la noire, de la blanche Albion et la noire Calédonie. Les Celtes seraient « les Célestes du feu » en dravidien et les Gaulois « les Coqs », du dravidien kur/kori/koli qui aurait évolué en Galli. Selon les linguistes Allan Bomhard et John Kern, ces migrants dravidiens, dont le foyer d'origine serait l'Iran, puis la vallée de l'Indus, sont en partie remontés vers la Sibérie centrale et il est donc plausible qu'ils se soient mélés aux peuples des steppes pour poursuivre leur migration vers l'Ouest. La Gaule avant les Gaulois évoque aussi cette migration venue d'Orient, qui aurait pu apporter la culture mégalithique que les Dravidiens ont développée

Kafkas-Batı Iran bölgesinde çeşitli Türk dilleri konuşulmaktadır: Kıpçak grubuna ait Kumukça, Nogayca ve Karaçay-Balkarca; Oğuz grubuna ait Azerice, Urumca, Kaşkayca ve Sonqor lehçesi; ve Halaç (Argu) grubuna ait olup daha çok eskicil özellikler gösteren Halaçca.
Ayrıca bu bölge genetiksel ve tipolojik zeginliği için bilinmektedir: Türk dillerin yanı sıra çeşitli başka ailelerin dilleri de konuşulmaktadır- Kafkas dilleri (Kuzeydoğu, Kuzeybatı ve Güney: Lezgice, Çerkesçe, Gürcüce, vb.), Hint-Avrupalı dilleri (özellikle İran dilleri, ama Ermenice gibi İranlı olmayan başka diller de) ve Sami dilleri (çeşitli Aramice ve Arapça lehçeleri). Konuşulan bütün bu diller çoğu zaman temas halindeler ve birbirlerini etkileyebiliyorlar.
Türk dilleri genellikle biçimbilim ve sözdizim açısından birbirlerine oldukça yakın sayılıyorlar. Fakat bu çalışmada ilgilendiğimiz bölgedeki Türk dillerinde sıfat işlevli yan tümcelerinin yapılarına odaklanınca, bu konuda diller birbirlerinden farklı davranabildiklerini gözlemekteyiz. Kuzey tarafında konuşulan diller (Kumukça, Nogayca ve Karaçay-Balkarca) Türk dillerinin geleneksel sıfat-fiilli soldan dallanan yan tümcelerini kullanırken, Güney tarafında İran’da konuşulan diller (Halaçca, Kaşkayca ve Sonqori lehçesi) sağdan dallanan, ki bağlacı ile kurulan ve tam donanımlı fiilli yan tümceler kullanmaktadırlar. Bu iki alan arasında kalan diller ise (Azerice, Urumca) bu iki yapının yanı sıra sağdan dallanan, ilgi zamiri ile kurulan ve tam donanımlı fiilli yan tümceler de kullanabilmektedirler.
Çevrede konuşulan diğer dillere bakıldığında, belli bir dilin kullandığı yapı (strategji) aslında genetik kritereler değil de coğrafi kriterler tarafından belirlendiğini görmekteyiz: aynı yapı (strateji) farklı diller tarafından paylaşıldığı birtakım coğrafi alanları tespit etmekteyiz. Daha ayrıntılı değişen unsurlarına (parametrelerine) odaklanınca (örneğin yan tümcenin nitelediği ada göre konumu, yan tümcenin öznesi ilgi hâlinde olup olmaması, vb.) aynı durumu gözlemekteyiz: genetik olarak farklı ama aynı alanda konuşulan diller çoğu zaman aynı parametre değerlerini paylaşmaktalar, ve böylece kendi ailelerinden farklı davranabilmektedirler.

The Harappan seals contain several linguistic symbols which have not been properly understood so far.Through my works especially- Indus script decipherment breakthrough, PaNameTa-the troy tower weight  and measure system of Harappa, The Harappan Symbol Of 
Man+ Trident And Its Relation To Kausika Visvamitra  And The Kalinga Malla MeTas( Tower Weights), The Harappan Unicorn And The Kalinga Malla MeTas(Tower Weights) , The Harappan Symbol Of  Intersecting Circles And Its Relation  To Kausika Visvamitra And The Kalinga Malla MeTas( Tower  weights), The Harappan Contest Motif Of Nude Man With Six Locks Of Hair Fighting  Two Tigers And Its Relation To The Kalinga Malla MeTas( Tower Weights), The Harappan symbols of Roots, Nuts And Cocks And Their  Relation    To Kausika Visvamitra And The Kalinga Malla MeTas( Tower  weights), Identification Of KaNva In The Indus Script, Identification Of Troy In The Indus script,Identification Of Barley And Mustard In The Indus Script, Krishna’s Mathura And Dvaraka In The Indus Script, The Pinna In The Indus Script, The Identity Of Vedic Sarasvati And The Location Of Krishna’s Dvaraka, Identification Of Vedic Bharadvaja In The Indus  Script, Krishna’s Dvaraka  In The Indus Script, One Symbol  Of Indus Script Can Tell  A Lot About The Indus Valley Civilisation, The Identity Of Kasyapa In The Indus Valley And Sumeria, Kusa -The Son Of Rama-In Mesopotamia(Sumer),Indus -Sumer Trade, A Few “Copper” Names In The Indus Script, Janaka-King Of Mithila-In The Indus Script,The Vedic Asvins, Yama And Kartikeya In The Indus Script, The Goddess Sarasvati And The Origin Of Brahmi And Kharoshthi, The Origin Of The Roman Aes Grave From The Indus Valley Money, A Solution To The Mystery Of  The Gundestrup  Cauldron, The Eternal Soma Of The Vedas,              Vedic Roots Of Ancient Egyptian Religion, A Veiled Visvamitra Soma Sacrifice  In The New Testament , The Script Of Indus Valley Civilisation-1:The Script Of Indus Valley Civilisation-2,
The Punny Plough,The Bearded Kings Of The Ancient,
Bharata -The Language Of The Indus Valley Civilisation,
The Script Of Indus Valley Civilisation -3,The Script Of Indus Valley Civilisation-4,Harappan Vedic Sacrificial Feasts In Mesopotamian Art And In The Bible,The Script of Indus valley Civilisation-6 :A Vrishni Silver Coin And Its Harappan Source,The Script of Indus valley Civilisation-7: The Conversion Of Makha(Sacrifice) To Tanka(Mint) In The Indus Script,Script Of Indus Valley Civilisation-8:Vedic Root Of Gudea’s Akshayapatra,Three Men In A Boat Seal Evidence Of Indus –Dilmun Trade,The Script Of Indus Valley Civilisation-9: The Goodluck Symbols Of The Indus Script, The script of Indus valley civilisation-10:Identification Of The True Vedic Soma From Harappan Seals  Confirms The Indus Valley Civilisation As Vedic, The Script Of Indus Valley Civilisation-11:
Daksha (Soma) Yaaga-The Vedic Eucharist -In The Indus Script , The Script Of Indus Valley Civilisation-12:
Dāśarājñá And Dasaratha In The Indus Script, The Script Of Indus Valley Civilisation-13:The Silver Palm Seals Are Rosetta Stones Of The Indus Script , Vedic And Sumerian Linguistic Evidences For The Language Of Harappa -

I have shown that several seals contain vedic metrological terms,names of vedic ornaments,names of people, places and gods etc. My perception is that only a comprehensive study of ancient vedic  metrology can decipher the script symbols satisfactorily. A significant find herein is the existence of the Kalinga malla mana system during Harappan times challenging  the common perception of its origin from the later  Kalinga kingdom(Orissa).The unicorn is identified as the pala/nishka/soma/agni.Signs of intersecting circles, fish , crab,bud,tower etc. also indicate pala.The six locks of hair indicate  the paNameTa weight of six barley grains.Roots  and nuts indicate viira bhadra/ Drupada/ varaha/pala.We have located Lord Krishna’s Mathura and Dvaraka in the Indus valley scripts.
We have confirmed Mohenjodaro as the first Dvaraka
on the basis of the inscription on the copperplate B7C2 from there and textual evidences from the Rgveda, Mahabharata etc.We have located PadmakuuTa,one of the
palaces of Krishna there.Also we have identified the Sindhu(Indus) as the Vedic Sarasvati river.We have gone through the symbols  identifying the Bharadvajas,the clan of composers of the earliest vedic texts.In Krishna’s Dvaraka we gathered more details from the script on Lord Krishna’s Dvaraka and Sindhu/Sarasvati. We have looked into the
indications of the Harappan jar symbol with three forks on each edge.We have located  the Kasyapas in Hastinapura
trading with Sumeria.We have decoded the Mari Standard,went deeper into the meanings of several Sumerian images and confirmed Meluhha as Vedic Harappa/Indus valley. We have located Janaka,the king of Mithila,father-in-law of Rama, in the Indus script.We have identified the names of copper in the Indus script and located  the Asvins,Yama and Skanda  in the Indus script.In A Model For Indus Script Decipherment
we have identified the deity in the seal M-1181 and built a model for complete decipherment of the Indus script.
We have seen how  Brahmi and Kharoshthi evolved from the Indus Script and how the Indus script was in use along with Brahmi/Kharoshthi even into the  first centuries CE.We have seen how the coins of the ancient world,including the Roman coins evolved from the Indus valley money.
We have looked for  and located a Rosetta Stone for the Indus script, in the varaha/gadyanaka coin form.
We have gone into the relation of the Druids to the Indus valley civilisation and the role of their  Gundestrup cauldron
in the evolution of Christianity.
We have explored the relation of the Anau seal to the Indus Valley Civilisation.
We have gone into the relationship of the Egyptian and Harappan deities.
We have looked into a beautiful story from the New Testament
invoving  the vedic soma sacrifice in A Veiled Visvamitra Soma Sacrifice In The New Testament.
We have studied  the indications of some of the Indus script symbols with particular reference to their use on ancient coins of India .
We have looked into symbolism of the overflowing vase on the Sumerian statue of Gudea and through it we identified the indications of several Indus symbols including the Harischandra vaajapeya sacrifice.
We have seen how the Harappan glyphs served as goodluck symbols .
The identification of the right vedic soma has two important
aspects:First, it ends the long quest for the mysterious soma. Second,it confirms the Indus valley civilisation as vedic ,beyond any doubt.
We have studied the vedic Daksha Yaaga  and its relation to the soma yaaga.Also we have located  Dāśarājñá and  Dasaratha in the Indus seals.
We have explored the application of the palm seals as further rosetta stones of the Indus script .
We have looked into the claim of mlecca as the language of the Indus valley civilation and concluded that Bharata,not mlecca, was the language of the Indus valley civilisation.
We have studied the shift of the vedic Yadava clans from the Ghaggar-Hakra to the Sarasvati(Sindhu) basin.
In this article we are studying a 6,000 year old copper "wheel" amulet from Mehrgarh in Balochistan, the oldest known example of the "lost wax" casting technique.

In this paper I will present a new hypothesis on the origin of the Indo-European twofold verb conjugation (cfr. Hitt. -mi vs. -hi). It has primarily been developed on the basis of comparative observation and analysis of the morphological features of the verbal system of the attested ancient Indo-European languages, and therefore is firmly anchored in the empirical evidence. This renewed reconstruction model strongly speaks for Proto-Indo-European having originally been an active-stative language, as many scholars state, but what is new is that control on action by the subject here is seen to have been at the heart of the original verb morphology.

Eine selbst erstellte Übersicht zu den lautlichen Entwicklungen von der rekonstruierten indogermanischen Grundsprache zum Altindischen. Im Stile der veralteten Übersichtstabellen von Hans Krahe (Indogermanische Sprachwissenschaft, §§ 23 und 38) informiert diese Übersicht über die „normalen“ Fortsetzer der gemeinindogermanischen Laute im Altindischen. Daneben wurden wichtige Sonderentwicklungen wie die Palatalisierung *k > c und RUKI aufgenommen. Die Notation der lautlichen Umgebung orientiert sich an der üblichen Notation von Lautgesetzen, z. B.:
"_e" bedeutet "vor e"
"k/r_" bedeutet "nach k oder r"
"C_C" bedeutet "interkonsonantisch"
"V_#" bedeutet "nach Vokal im Auslaut"
Nur die hauptsächlichen Quellen sind im Dokument genannt.
Ergänzungen und Verbesserungsvorschläge sind willkommen!

My article  "Evidence for Basque as an Indo-European Language" was published in the Journal of Indo-European Studies (volume 41) as a discussion paper, i.e., it was followed by other specialists' comments, and by my reply to such criticisms. To provide a more complete picture of my research on this topic, I just uploaded an excerpt of my reply to criticisms.

Several basic-lexicon etymologies, with regular sound correspondences, suggest Hurro-Urartian (HU) might be derived from (or related to) Proto-Indo-European (PIE). Preliminary evidence suggests North-Caucasian (NC) languages might also be related to PIE – in particular, to Iranian languages and Armenian.