tag:blogger.com,1999:blog-7202150793869184289.post8516397242028659024..comments2023-09-24T05:45:23.811-05:00Comments on Paleoglot: Liber Linteus and religious formulae, part 2Glen Gordonhttp://www.blogger.com/profile/02440249042894225949noreply@blogger.comBlogger2125tag:blogger.com,1999:blog-7202150793869184289.post-62086595616176043522007-10-19T17:25:00.000-05:002007-10-19T17:25:00.000-05:00Right. And this is what I try to answer here (I tr...Right. And this is what I try to answer here (I try). I think of <B>*śacni-ca cilθl</B> as conveying a single concept, perhaps "the souls of the funerary niche"? (The typical translation is something like "sanctuary of a deity Cilθ" which sounds just as ad hoc as anything I can come up with). <BR/><BR/>So if we apply this directive ending to both nouns of the phrase, we would get <B>*śacni-cś Glen Gordonhttps://www.blogger.com/profile/02440249042894225949noreply@blogger.comtag:blogger.com,1999:blog-7202150793869184289.post-41588103151157573932007-10-19T15:06:00.000-05:002007-10-19T15:06:00.000-05:00An interesting reinterpretation so far.I have a qu...An interesting reinterpretation so far.<BR/><BR/>I have a question though. I can imagine that the tra- suffix somehow governed the animate attributive(or genitive) making the suffixed word take that suffix too. But what I don't understand is why cilθ alternates between animate and inanimate gender.<BR/><BR/>It looks like some kind of phrasal gender harmony. Maybe due to the formulaic nature of Anonymousnoreply@blogger.com