Indoeuropean Studies

Odiseja xxii. [Odyssey xxii.] Историјска граматика грчког језика 1 (основне студије), јесењи и прољећни семестар ак. год. 2017.–18., Одјељење за класичне науке, Филозофски факултет, Београд / Greek Historical Grammar I  (BA Course), Winter and Summer Semester 2017.–18., Department of Classics, Faculty of Philosophy, Belgrade. (Teacher notes.) Is the metrical, grammatical and comparative-historical analysis of Odyssey xxii 1–501.

We generated genome-wide data from 69 Europeans who lived between 8,000-3,000 years ago by enriching ancient DNA libraries for a target set of almost four hundred thousand polymorphisms. Enrichment of these positions decreases the sequencing required for genome-wide ancient DNA analysis by a median of around 250-fold, allowing us to study an order of magnitude more individuals than previous studies and to obtain new insights about the past. We show that the populations of western and far eastern Europe followed opposite trajectories between 8,000-5,000 years ago. At the beginning of the Neolithic period in Europe, ~8,000-7,000 years ago, closely related groups of early farmers appeared in Germany, Hungary, and Spain, different from indigenous hunter-gatherers, whereas Russia was inhabited by a distinctive population of hunter-gatherers with high affinity to a ~24,000 year old Siberian6. By ~6,000-5,000 years ago, a resurgence of hunter-gatherer ancestry had occurred throughout much ...

Άρδην, τεύχος 52, Ιανουάριος - Μάρτιος 2005

H “ομά­δα Ε” και ο ευ­τε­λι­σμός της Ελ­λά­δας και της ελ­λη­νι­κής ιστο­ρί­ας
Από τον Καστοριάδη στον… Φουράκη
Γ. Ρακκάς, Από τους αρχαιολάτρες στους εξωγήινους
Γ. Σχίζας, Φοβού τους Λιακόπουλους και δώρα φέροντας
Σ. Καργάκος, Κατά ποίοι ο λίθος του αναθέματος
Γ. Τσαγκρινός, Τηλεοπτική δυσπεψία
Γ. Καραμπελιάς, Η περίπτωση του περιοδικού «Δαυλός»
Μ. Μερακλής, Το κοινό, το δικό μας, των άλλων
Ι. Προμπονάς, Η καταγωγή της ελληνικής γλώσσας
Ν. Ξηροτύρης, Η καταγωγή των Ελλήνων
Σ. Φανός, Η περίπτωση του περιοδικού «Ιχώρ»
Γ. Καστρινάκης, Αμεριμνησία και διαγραφή των σημασιών

Nous présentons une distribution géographique des noms pour le 'cheval' (et quelques mots thématiquement associés comme 'jument', 'poulain') pour l'Europe, et essayons d'en tirer quelques enseignements sur ce que ces noms peuvent nous dire. Nous verrons (a) qu'il faut toujours tenir compte des dialectes, en utilisant les atlas dialectologiques, (b) que les noms du 'cheval' sont très variés en Europe, même au sein de groupes linguistiques par ailleurs cohérents, (c) qu'ils ne nous disent pas tellement ou pas du tout le « passé profond » mais - plus intéressant - ce qui s'est passé.

This Excel file is a WORK IN PROGRESS on Indo-European basic lexicon, aligning PIE reconstructions from IEW, LIV and Mallory-Adams with intermediate reconstructions of IE sub-families found in several other sources (mainly Brill / Leiden etymological dictionaries): see dedicated sheet for details on sources.
Reconstructions with a green background have more complete data than those with a white background.
This DRAFT database is intended as a stepping stone for researchers who want to explore external genetic relationships between Indo-European languages and other language families.

Las lenguas indoeuropeas son lenguas flexivas: esto significa que tienen declinaciones y conjugaciones. Los casos caracterizan la
flexión nominal en griego y en latín, de manera que declinando un nombre y, por tanto, cambiando sus terminaciones podemos
expresar diferentes funciones sintácticas. A la sintaxis casual se añade la sintaxis preposicional: las preposiciones completan las
nociones expresadas por los casos. En nuestro trabajo (que se dividirá en cuatro partes) estudiamos preposición por preposición,
comparando las dos lenguas para ayudar a los alumnos y profesores de secundaria en la enseñanza y aprendizaje del griego y el
latín.

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, The Script Of Indus Valley Civilisation-14:The Difference Of Meluhha And Mlecca,
The Script Of Indus Valley Civilisation-15:The Shift Of The Capital Of The Vrishnis From Mathura( Kalibangan) To Dvaraka( Mohenjodaro), 6000 Year Old Mehrgarh Wheel Amulet Employs Vedic Script, The Script Of Indus Valley Civilisation-16:Vedic Sarasvati-Ganga Civilisation, The Identity Of The RigVedic Rivers, Mohenjo-daro-The City Of Krishna -

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 gone into the shift of the vedic Yadava clans from the Ghaggar-Hakra(Yamuna) to the Sarasvati(Sindhu) basin.
In another article we have confirmed the river Sindhu as the vedic river Sarasvati and Mohenjodaro as Krishna’s Dvaraka.
In this article we are going into a majestic bull seal.

Kleine Formen – großes Werk. Die Arbeitsmaterialien im wissenschaftlichen Nachlass der Brüder Grimm

Das Forschungsprojekt nimmt den umfangreichsten, bislang aber am wenigsten erforschten Teil des Nachlasses der Brüder Grimm in den Blick: ihre wissenschaftlichen Arbeitsmaterialien – Notizen auf Zetteln und in Heften, Exzerptsammlungen, Werkmanuskripte und Arbeitsspuren in Büchern. Eng am Material dieser kleinen philologischen Gebrauchsformen lassen sich Methodik, Wissenstopik und Arbeitspraktiken der frühen Germanistik exemplarisch bis ins Detail rekonstruieren.

This monograph examines the religious and mythological concepts of Zeus from prehistoric time until the Early Archaic period. The research is performed as an interdisciplinary study involving the evidence of the Homeric poems, archaeology, linguistics, as well as comparative Indo-European material. It is argued that Greek Zeus as a god with the certainly established Indo-European origins was essentially a god of the clear, shining sky and the supposed progenitor of everything, a supreme, but not ruling deity. Initially, he must have been distinct from the god of storm, who, for unknown reasons, completely disappeared from Greek religion and mythology by as early as the Late Bronze Age. From the time of Homer, Zeus-Father appeared as a storm-god, the autocratic ruler of the universe, and an offspring of elder deities, on the level of mythology. Such a concept does not correspond to the traditional Indo-European patterns and seems to have been formed under the influence of Near-Eastern concepts of the supreme almighty god, on the one hand, and the Cretan-Minoan concept of a young god/divine child, on the other. However, the Homeric concept of Zeus was adopted by his actually practiced cults much later, only from the Late Archaic period.

Il lavoro indaga le possibili relazioni tra Parca Maurtia, attestata su un'epigrafe da Tor Tignosa, e Morta, divinità menzionata in un frammento dell'Odusia di Livio Andronico, proponendo una nuova etimologia per il teonimo Maurtia e una possibile spiegazione per Morta.

У статті за даними археології та індоєвропеїстики ви-
світлюються зв’язки стародавніх народів Малої Азії, зо-
крема й тих, що мешкали в легендарній Трої, з Північним
Надчорномор’ям.
К л ю ч о в і с л о в а: Троя, Північне Надчорномор’я, Мала
Азія, індоєвропейці, анатолійська мовна група, хето-
лувійці, фрігійці, вірмени, греки, кіммерійці, скіфи.

In this talk I try to give an overview of the most important writing systems used by the Indo-European languages – most of them adopted by the IE languages from non-IE languages, and then adapted to the specific need of every single language. This talk is thought for public outreach. The talk has been presented within the public event Kleine Fächer of the FSU Jena.

Domestication of horses fundamentally transformed long-range mobility and warfare1. However, modern domesticated breeds do not descend from the earliest domestic horse lineage associated with archaeological evidence of bridling, milking and corralling2–4 at Botai, Central Asia around 3500 bc3. Other longstanding candidate regions for horse domestication, such as Iberia5 and Anatolia6, have also recently been challenged. Thus, the genetic, geographic and temporal origins of modern domestic horses have remained unknown. Here we pinpoint the Western Eurasian steppes, especially the lower Volga-Don region, as the homeland of modern domestic horses. Furthermore, we map the population changes accompanying domestication from 273 ancient horse genomes. This reveals that modern domestic horses ultimately replaced almost all other local populations as they expanded rapidly across Eurasia from about 2000 bc, synchronously with equestrian material culture, including Sintashta spoke-wheeled char...

(Originally submitted 2004) Nordic archaeology’s attitude to identity, ethnicity, language and the Indo-European question has been intricate, and has varied through time. The nature of group identities, especially ethnicity was according to cultural historical archaeology something in the very heart of people – people were born into an ethnic identity that was characterized by common language, culture and “blood”. In the wake of Frederik Barth’s seminal introduction to “Ethnic groups and boundaries” (1969) this view was challenged. Barth emphasized the instrumentalist nature of ethnicity, and in his article the important element was not the idea of a primordial ethnic and cultural core, but instead emphasis on the maintenance and negotiation of boundaries. In Barth’s argument, ethnicity becomes a dynamic means of handling difference and a medium of interaction. Continued work on concepts of identity and ethnicity, influenced by sociologists like Bourdieu and Giddens, emphasized the historical depth of ethnic identities, and look beyond an instrumentalist approach to modeling the establishment, constitution and reproduction through over- and along-the-border interaction (Jones 1997). Recent work has sought a “contextual” approach, i.a. looking for the establishment of ideas of shared fundamental institutions, norms, practices and myths. Such shared institutions in themselves do not constitute an ethnic identity, but in time become referential nodes, practically embodied experience and ideas of shared history. Institutions, norms, practices and myths become instruments and cultural capital for the generation of shared identities (Prescott and Glørstad 2012).

Previous studies on the subject coincide in giving priority to one type of document, epigraphy, iconography, and a few lines of Strabo, or in proposing a comparison between Indo-European traditions on the species of sacrificed victims. The present work follows a different approach, from a history of religions perspective and the recourse to comparative elements aimed at constructing a view from within the logic of each type of source. The goal is to explain the operative chain of the Galician Lusitanian divinatory sacrifice by combining the different documents to obtain a coherent and historically realistic image of the rite. Also, the difficulties of the task and particularly those related to the archaeology of the sacrifice, a subject still pending to be fully understood, are indicated.

Besides the kenning, the poetic category most fully discussed in the second section of Snorri’s Edda, is the (ókennt) heiti, a term usually translated as ‘poetic synonym’. A large number of heiti, most of them never used in the surviving skaldic corpus, are listed in specific metrical lists known as þulur (sing. þula). The aim of this paper is to highlight some aspects of these heiti collections with an analysis of the þula known as trǫllkvinna heiti (‘names of the trollwives’). Some observations of an etymological and morphological nature are made about 15 of the 61 heiti, selected for their semantic and formal features. Data concerning the use of these poetic terms in the skaldic corpus, and the strategies used to generate new heiti from well-established ones, lead to interesting conclusions. What to a modern reader may look like an aimless parade of erudition probably reflects a common practice in medieval Scandinavia, and one which played a major role in the construction of a literary identity through the preservation of traditional poetic material.

Keywords: heiti , þulur, kenning, Snorri Sturluson, giantess, skaldic poetry, Edda.

"Anatolia" comes from the Greek word ἀνατολή , "sunrise", "East".Four genetic clusters define the uniqueness of Neolithic Anatolia. Autochthonous, associated with the "Dzuzuanna" cluster, theWHG cluster that came from Europe, as well as the additional influence of Natufan (the Levant N genetic cluster) and Zagros (Iran N). These four genetic clusters defined all the diversity in the middle East, differing only in the local identity of the regions. Thisdiversity of regions generally corresponded to the cultural (archaeological) characteristics and traditions of the population.Central Anatolia of the Neolithic period could represent the core and Indo-European ancestral homeland, whose population wasmainly composed of Western European hunters and gatherers and local population. From this core, there was further expansionthroughout the Middle East, Europe, and further East into Asia.

A word-by-word explanation of the translation of the so-called creation hymn of Rigveda. The translation is very different from traditional ones.

As I demonstrate, the hymn has been completely misunderstood by previous translators.

The hymn has nothing to do with the origin or creation of the Universe. It is in fact, simply a prayer to God.

In questo intervento si analizza il rituale suttee, uno dei più interessanti marcatori
culturali del processo di kurganizzazione d’Europa secondo Marjia Gimbutas.
Verranno trattati casi presenti nei siti dei pastori nomadi Kurgan di
Srednij Stog II, casi-studio di culture kurganizzate dell’Europa centro-settentrionale
e nella cultura di Rinaldone.
In this paper will be analyzed one of the most important markers of Marjia
Gimbutas’s process of Kurganization: the suttee rituals. Different compared casestudies
from Srednij Stog II cultural area necropoleis, Kurganized Northern European
Late Neolithic and Copper Age cemeteries and from an oven-shaped
burial of the Rinaldone culture in Central Italy, will illustrate the importance
and diffusion of these tremendous patriarchal rituals in which women were sacrificed
honouring high-ranking males.

Many have heard about druidism but few have a true picture of what druidism was, and is in truth. The many misconceptions entertained by the general public have blurred the picture to the point where it is unrecognisable as a western counterpart of Vedism. Most people confuse it with witchcraft and wizardry. This is mainly due to the fact that it was denigrated and fakirised by the dominating faith introduced into Europe by the Romans around the third century of the Common Era. Christianism, not unlike the other monolithic monotheistic religions does not tolerate competition. The following are my views gained from inside the tradition.

Jacob Grimm and the Lithuanian Language - I. Studies and Correspondence

This article summarizes Jacob Grimm’s research on the Baltic languages and cultures, Lithuanian in particular. Although Grimm never published an exclusive textbook on this subject, throughout his life he researched the genetic relationship between Lithuanian and the Germanic and Slavonic languages and certain aspects of Baltic literature and culture. The starting point for his interest was his reading of Rasmus Kristian Rask’s "Undersögelse om det gamle Nordiske eller Islandske Sprogs Oprindelse" (Kopenhagen 1818). In 1822, in his new edition of the "Deutsche Grammatik", he also used Lithuanian as a cognate language to establish the First Germanic Sound Shift, which became famous as Grimm’s law. At this time, Grimm’s interest in Baltic languages also became apparent in his scholarly correspondence with the important German philologists Georg Friedrich Benecke and Karl Lachmann, in which he discussed issues of Lithuanian and the Old Prussian language and related specialist literature. As early as 1824, Grimm drew attention to a possible closer genetic relationship between the Baltic, Slavonic, and Germanic languages. Thanks to his rich annotations in his Lithuanian books, one can observe that Grimm read and understood Lithuanian fluently. The East Prussian promoters and collectors of Volkspoesie, Ferdinand Gottschalk and Cornelius Roose, wrote letters to Jacob Grimm that are published in this article for the first time, and also sent him collections of Lithuanian Volkspoesie. Jacob Grimm received contemporary baltistic specialist literature by Friedrich Kurschat, Georg Heinrich Ferdinand Nesselmann, and August Schleicher. The results of Grimm´s Baltic studies were published, e.g.,
in his "Deutsche Grammatik" or in reviews. When he began work on the Deutsches Wörterbuch 1851/52, he was able to participate at a high level in baltistic specialist discourse.

This is as far as I am concerned the final version of the Grundriss der Gotischen Etymologie (2024) - only misspellings, missing words in the index or forgotten literature will be corrected/added.

With small changes in Nr. 175. daufs* and Nr. 744. stubjus*.

I hope that I have mentioned everyone, who has helped me in some form. If someone misses him/herself, please let me know. This wasn't due to ill intent but I once clobbered a file where all the names were listed.