trqqñtasa-

This lexeme is found once in the poetical inscription engraved on the lion sarcophagus of Antiphellos, dated on stylistic grounds to the beginning of the 4^th century BCE (Zahle 1979a:318, Mühlbauer 2007a:91).

[D.S.]

Gusmani 1964c:43 n. 4 and Sasseville 2018a:309 take the word trqqñta that closes the line as incomplete and the rest [s^?]az at the beginning of next line as the end of the word, resulting in the full word trqqñtasaz (contra Schürr 2005a:153, who assumes that the word ends with the end of the line); see under Meaning. The first letter of line 3 is read by Schürr 2005a:124 as ṇ, i.e. ṇaz (likewise Shevoroshkin 2002a:221, Gehrisch 2018a:107), although the photo published in the article does not allow much certainty. We restore the letter [s] instead, in order to get the derivational base of the factitive verb trqqñtasa-^(ti) attested in the same context. If the present analysis is correct, the putative allative form in -a, in trqqñta, posited by Shevoroshkin 2002a:221, can be abandoned.

[D.S.]

If the restoration of the first letter of line 4 is correct, we would have an agent noun in -asa- c. derived from the name of the Storm-god, i.e. trqqñt- ‘Storm-god’ → trqqñt-ase/i- ‘of the Storm-god’ → trqqñt-as-a- c. ‘the one belonging to the Storm-god’ (for the process, see Sasseville 2018a:309 and Sasseville 2021a:54). Thus, the formation in -asa- could refer to priests or simply disciples of the cult of the Storm-god. This fits well with the interpretation of trqqñtasaz as the subject of the sentence performing some kind of action towards the kãtaqẽ ‘?’ for the zppli ‘feast (?)’.

[D.S.]

On formations in -asa- c., see Sasseville 2018a.

[D.S.]

1. trqqñtasa-^(ti)

For the derivational base, see Lyc. trqqñt-.