No abstract

No abstract

No abstract

No abstract

Abstract:The aim of the present paper is to argue for the interpretation of Phrygian mekas as an adjective meaning 'great' and inherited from PIE *méǵ-h₂-, taking into account all its testimonies documented in the Phrygian corpus and accepting the theory of a Phrygian Lautverschiebung. Furthermore, through a new reading of the last lines of the recently discovered New Phrygian inscription from Nacoleia, where the accusative μεκαν can be read in agreement with the theonym Τιαν, a new interpretation of the apodosis of the New Phrygian inscription 25 is given. Finally, a comparison of the Phrygian and the Greek forms reveals a common innovation in the presence of the ending -s in the masculine nom. sg. despite the lack of the -λο-suffix in the Phrygian inflection of this word. Keywords: Phrygian, Greek, Indo-European linguistics, LautverschiebungRecently, a New Phrygian inscription was published by Alexandru Avram (2015). As in other small corpora, this means that we have an interesting chance to revisit our knowledge of the Phrygian language. This New Phrygian inscription is written on a 3 rd century AD altar found in Nacoleia (present-day Seyitgazi) erected by Brogimaros, a priest of the great Zeus (μεγάλου Διὸς ἀρητήρ, as stated on face D). Its four faces present reliefs (face A the author of the dedication, B a bust of his wife, C a man similar to A and, finally, D his daughter) and the inscriptions are more or less readable (though faces C and D are badly worn). All of them (with the possible exception of C) are hexametric epigrams. Fortunately, face A, which contains the New Phrygian text (lines 5-12), is the best preserved, and on it we can read two Phrygian clauses. These New Phrygian texts, as well as the second Greek epigram on face B and perhaps the one on D, were written after Brogimaros' death by his son. The first Phrygian clause (lines 5-8) is written immediately below the first Greek epigram, and is syntactically related to it. It explains that the parents (Brogimaros and his wife) placed a grave in a burial plot as a vow. The second clause (lines 9-12) was engraved below the relief and presents a typical New Phrygian curse against desecrators. All this information is taken from Avram's publication. According to his edition and translations, the inscriptions read as follows: