[The formative -ka of Gk. ἕστηκα ‘I stand’ and Toch. tākā ‘I was’ must contain the Indo-Hittite 1st sg. perfect ending -xa. The fact that early Greek κ-perfects are nearly all from ‘heavy bases’ shows that in these words -xa was preceded by a laryngeal; it turns out to have been either ' or ̣̕. The behavior of the Indo-European noun suffix -k(o)- indicates that it represents IH -̣̕x-, where the -̣̕- is the collective suffix and -x- the suffix that in Hittite yields factitive verbs and verbal nouns.]

[An inspection of the known Gaulish vocabulary makes it possible to tabulate the Gaulish correspondences of IE sounds in most positions without recourse to hypothetical Gaulish forms.]

[The paper formulates a technique for the analysis of morphological and syntactic phenomena, by means of which the Russian noun categories of declension, class, and gender are established and their mutual relationships described.]

[Only on the basis of a large collection of actually occurring examples is it possible to set up a precise and adequate definition of mahogany (or any similar word), as it is used in present-day colloquial American English. The definition so arrived at is contrasted with a typical dictionary definition based on secondary sources.]

[Doubled consonant symbols in Hurrian syllabic writing indicate two different qualities: in certain cases voicelessness (as in Hittite), in other cases actual length. See the summary at the end of the article.]

In Lang. 16.12–6, I indicated that alongside of som, cases occurred where sa was also employed in archaic Irish as the enclitic emphasizing pronoun of the third person masculine and neuter. After citing several instances that seemed to me reasonably certain, I quoted a few examples which were open to question. Among these, I included focicertsa from the unpublished version of the Bruiden Átha Í in the Yellow Book of Lecan, and I added (16.15) that Kuno Meyer regarded it as ‘a scribal error for fo·cicherr, though it should be noted that in the recension printed from Stowe MS 992 sum apparently replaces sa’.

Ital. madrigale ‘madrigal’ has, at an earlier date, been derived from mandra ‘herd’ and other etyma; the etymology which has received acceptance in most quarters has been that from matricale (carmen) '(song) in the mother tongue or vernacular'. As a recent attempt has been made to revive the Renaissance derivation from materiale ‘coarse > bastard (poetical form)‘, it may be of value to call attention to the arguments against this etymon and in favor of matricale.

1. Māl ‘speech’ < *maþla. According to the orthodox view þ disappeared without change before l. According to Sievers þ was first shifted to χ > h, as in WGmc., with loss of h before l; cf. *maþl > *maχl > *mahl > ON māl: OHG OS mahal. It is certain that in ON þ did disappear without the intermediate shift to χ > h after a long radical vowel, thus in *nāþlu > nǭl ‘needle’ = Goth. nēþla, where in WGmc. this loss did not occur (OE nǣdl, OFris. nēdle, OS nādla, OHG nādala). If ON þ after a short radical vowel underwent the shift in question, we should expect the shift to have taken place under the same conditions in WGmc. According to Sievers WGmc. þl remained wherever the l continued unvoiced, but was shifted to χl > hl wherever the l became voiced: thus nom. sg. *maþl (with voiceless l) but gen. sg. *mahles (with voiced l due to the following vowel); the type of OHG mahal, beside madal = OE mæÐel, he explains as due to the influence of the verbal form mahalen < *mahali̯en < *mahali̯an. That these conditions do not hold for ON is apparent from the example of *maþliÐō > *mǣlþa > mælta, for if the l before the vowel i in *maþliÐō had become voiced we should have expected a form *mǣlÐa > *mǣlda. This discrepancy between North and West Gmc. led Sievers to assume that ON þ before l in accented syllables was everywhere shifted to χ > h, i.e. without the restrictions characteristic of WGmc. But since this hypothesis has no factual support and is inconsistent with his theory regarding WGmc. conditions, there is no necessity for accepting it, especially as it in no way invalidates the orthodox view.