Yes, I'm sure that would greatly improve our reconstructions!😀 and we can also rewrite Hund as $§¡¢ while we are at it.

I haven't read it yet, but it does contain a lot of interesting material on 19th and 20th century views on "Aryanism". But why is it also necessary to deny the existence of cognates and maybe language?

Demoule's translation is also an OUP publication.

"The relationship between the two words depends on a set of complex judgments about similarity and difference,
in terms of sound and meaning, and in relation to methodologies of identifying systematic as opposed to unsystematic similarity."

Comparative method is dumb and uncool.

"Firstly, what are these entities that are alleged to be related, and how do we define them? The written citation form is itself the product of a set of representational conventions with their own history."

What we just elicited these items from speakers? Still no good?

Thanks!

Thanks!

Thanks for given me the opportunity to help!

There's a little bit of cheating (e.g. αἰ is not Attic or Koine, μιν is a poetic form), but it's a good job. See M. Treu. 1896. Antistoicheion, Byzantinische Zeitschrift 5: 337-8.

καὶ γὰρ οὖν πέπωκα καὶ *ἐρρύμμην* καὶ ἀνέψυξα καὶ ἐμαυτὸν θανάτου *ἐρρυμην*. Then I drank, washed, and refreshed myself and saved myself from death. ταῦτα δὲ πάντα οὐκ ἂν μοι συνέπεσεν, *αἰ ῥύμην* ἐβάδιζον πόλεως. All these things wouldn’t have happened to me if I were walking a street of a city.

πηγὴν μέντοι πλησίον οὖσαν αἰσθόμενος μόλις τε πρὸς αὐτὴν εἵρπυσα κἀκεῖθεν αὖθις ἀναστὰς ὡδοιπόρουν. But perceiving that there was a spring nearby I creeped toward it and then getting up again I walked.

καύματος οὖν ἐπιγενομένου κατὰ γῆς τε *ἐρρίμμην* καὶ ἀπεγίνωσκον, πῶς ἂν ἐκεῖθεν *αἰροίμην*. When the heat of the day came I fell to the ground I was at a loss as to how I could lift myself up from there.

καὶ δὴ τὴν ὡς ἐκεῖνον φέρουσαν ἀγνοῶν πρὸς ἐμαυτὸν ἔλεγον· 'εἰ μη τις *ἐρεῖ μιν* *αἱροίμην* ἂν καταδεδικασθαι μᾶλλον ἢ πλανᾶσθαι ἀνήνυτα'. And indeed not knowing the way leading to him I said to myself, if nobody will tell me this, I would prefer to be sentenced than to wander vainly.

*ἐρήμην* ποτὲ καταδικασθεὶς ἐπὶ τὸν δικαστὴν ᾔειν καὶ οὐχ εὗρον ὃν ἂν *ἐροίμην*, τίς ποτε χῶρος *αἱρεῖ μιν*. Once having been sentenced to a default judgment, I was going to the judge and I didn’t find any one I could ask which place held him.

Uh-oh! Now the cranks will know I think they are cranks. I think Celtomania is the original -mania.

There are no Attic texts which still employ the letter qoppa and write the sequence /ky/ as κυ. As far as I know, and I could have missed something, all instances of the sequence /ky/ or maybe /ku/ were written ϙυ in alphabets still employing qoppa.

From texts dating before 525 one finds Ϙυδίμαχ[ος] (600-575 BCE, Agora 21 D 12) ϙύτ[ρας] (Agora 21 K 2, 6th cent.) and Κϙυελνιος = Κυλλήνιος (AVI 2211, Cerveteri, 560–550) which may indicate uncertainty about which sign to use.

For Attic this is simply not true. The letter qoppa went out of use in Attic after 525 and was replaced by kappa. Thus only Attic texts from before 525 can potentially be informative.

Yes, the non-rhotacism in caesaries is similar to that in miser, but the survive of short a in a medial syllable is maybe more of a mystery. It should be †caeseries.