Baltische Bestattungsrituale im Spiegel ihrer Bezeichnungen: litauisch „šermenys“ und „šarvójimas“, altpreußisch „sirmen“

ACTA LINGUISTICA LITHUANICA LIII (C2005), 9-21 Baltic Funeral rituals im Mirror of their Names: Lithuanian Sermenys und Sarvojimas, Old Prussian sirmen BERND GLIWA Sargeliai The common etymology of Lith. Weeks and OPr. sirmen ‘funeral rite, funeral feast’ relates them to 8érti ‘feed’. This interpretation is was rejected. Lith. Sérti used for is feeding animals and only metaphorically for children, old sick persons; its use or in a ritual context is not attested and seems unlikely. Feasting the guests is not the essence funeral of and other custom. There is no evidence to show that Setmenys was restricted to the funeral feast. New etymological connections are suggested here: with (1) Lith. Sermuonélis, Germ. Hermelin ‘ermine’, Lith. Sirvas, Sirmas ‘white, whitish’, SArmas, OPr. sirmes ‘washing lye made ashes’ of according to the colour which has been associated with death, (2) with Lat. crematiIE on, *kremH- ‘to burn, cremate’ and, perhaps, gr. ktpay.os, 3.) with IE *kerH,- ‘burst’ > ‘decay’ and gr. ‘ip ‘death; goddess of death’. Lith. Sarvojimas ‘laying-out of the dead’ related is to Sarvai, Sarvas ‘(1a) discharge (after birth), (1b) menstruation, (1c) discharge (from the mouth the dead), (2a) of armament, (2b) soldier’s outfit, weapons and ammunition, (2c) carapace, (3a) dowry, (3b) burial object’, OPr. sarwis ‘weapon’. A former meaning *‘physical sign and ritual equipment rite in a passage’ of suggested. is 1. PRELIMINARY REMARKS Der Death and the Question about the ,,Then* moves the Humanity from ever. Imaginations of the afterlife and Funeral ceremony are closely intertwined, the Funeral is the Ritual that provides the optimal Transitiin on the next Section of existence or Non-existence ensures. Both the Interests of the Deceased persons (z. B. rich Life im Beyond or fast reincarnation) as well as the Survivors (no Riickkehr des Deceased as Spirit, none burden of or even Revenge an Living) im Be in the foreground. Um unser Understanding of the historical Ideas of the Afterlife Lithuanians and their Ancestozu rs expand are ,,from religious studies See yourself the Names of the Family celebrations (christening, wedding, funeral) and various Related terms informative* (Vélius 1996: 92). On the other hand, this can Study of Lexicon not without the Knowledge of their content, the da associated Terminology with the Actions and Things they 10 | Bernd GLiwa designate, correspond, insofar as essential characteristics or distinctive parts can give rise to the naming of an object. An exception here are merely borrowed words, in which the relationship between sign and designated is overshadowed by the cultural context. With the import of an object, a plant, a technology, the associated term is very often taken over. However, this does not put the origin of the word ad acta, but only shifts it to the donor language, in which the motivation is to be sought. Ideally, therefore, the study of the lexicon should be accompanied by the study of what is referred to by it. With Lévi-Strauss (1997: 60) one regrets not at the same time Ethnologist, mineralogist, botanist, zoologist and Be an zu astronoda mer. And the Language all Areas of the Lebens in History and Present captured, lieRe this list arbitrarily erméinzen. Because only definitive expertise prevents that not vague Ideas for one zu Begriff in die Etymology of the same word. 2. LIT. Sefmen ,DEATH FEELING, DEATH WATCH‘ Neben SeFmenys (Gen. Sermenit{ / Sermeni{) are the Forms Sermenés, Serminés, SeFminys and others. (LKZ,.,, 657f.) witnessed. Die Meaning ranges from 1. ,Death watch with religidsen Liedern (giesmés) und Wehklagen (cries)’ 2. ,Funeral‘,,De3. ath Supper‘ until zu 4. ,heidnische Needs, the concerning burial’ (LEZ, 657). Szyrwid list supported) / Parentalia orum. epulii funebre, sermenis (SD*) 427). The anonymous Lexicon Lithuanicum (LEX 13a, known 58) as szermények — Graves and corpses — Leichbegdingnif. Obwohl LKZ,,,, 657 Sefmenys als Plurale tantum indicates, is found the zu Grounded de singular Form Sermué (consonant declination, n-root) den in Meanings 1. ,Totenwache‘ and 2. "Totenmahl" (LKZ,.,,, The 660). homophone Sermu6, quite a phonetic variant of Selmué, ‘roof-first’, is of no further interest here. The third Significance Sermué and Sermuonélis,Hermelin, Mustela erminea or vilpisys, Wild cat, Felis silvestris’ stand the Forms with Root e: Sermuonélis, Sermonis, Sermonys, Sermonélis, Sermunelis, Sermuonis (LKZ,,, 658-660), with i: Sirmuonélis, Sirmiinélis (LKZ,,,, 904) and with a: Sarmuonelis, Sarmuonis (LEZ, zur 524) Page, all of the in Meaning,Hermelin, Mustela erminea‘; occasionally the similar Zebenkstis Wiesel, Mustela nivalis’ could also be meant. Without at all the content Mislocate zu the problem, be it the Thesis established that Sermué ,Death Watch... ‘ and Sermué ,Hermelin‘ are not only homophonic, but also etymologically related. The hereditary etymology links Se?menys with Certificates ,fiuttern‘, formed from baltic *Ser- ’masten’ < etc. *ker ‘that’ with Suffix *-men. Der Approach as idg. *kerds.’ (instead of Ker-) occurs, um the Connection with russ. korm ,Litter‘ to maintain, while gr. copévvuut I sattige' this regard is indifferent (Maziulis 1997: 114 and Lit., LEW 974). Rix et al. et reconstruct the Root as kerh,-,satten, flittern’ (LIV 329). How to Celebrations of Sabaliauskas (1994: 334) can easily deduce, Bed. Jermenys, Sarvojimas, aLtpReuss. sirmen | 42 is here by Prajustiz the meaning Sermenys,Totenmahl were originally assumed. The semasiological comparison, that other-language names for corpse-meal also refer to terms of food, is, however, nothing more than a circular conclusion, for this comparison is naturally only permissible if the assumption of the original meaning is correct. Apr. sirmen, so the given meaning,Leichenschmaus‘ (Maiziulis 1997: 114 with source indication Nesselmann 1873: 161f.) is somewhat misleading. The original document: Item czu der sirmen, die die Prewssen pflegen czu halden, sal uffs höchste nicht me, denne eyne tonne bir getrunken werden... (Landesordnung 1427 in: BRMS 488) can be quite referred to the funeral, since previously of weddings and Kindelbier was spoken. Only also exists the Wedding not only from food and Drinking, with which the restriction only to the the feast of the dead here is unjustified. Furthermore, one must by no means present habit, a Corpse feast first and only after the Funeral, in the Time transferring, of which here the Talk is. Es is abundantly tiberliefert that already before the actual funeral/cremation was gezecht. Es is in the designations therefore neither ensured that it is a um Event after the Funeral deals, neither that thereby food im The foreground stands. Furthermore, therefore, from the more general Meaning of sirmen 'Funeral' out. Formal is against the Connection an Sérti nothing to object to, but the content of this Connection an Certificates ’fuittern’ fragwiirdig. Because es is note zu that Sérti of polysemantics Nature is whereby here - probably different Development lines for homophony have collapsed. Die Infinity an Meanings that Ly 667-677) fiir Certified and Derivations by means of There are prefixes, I would summarize as follows: (1.a) vom cattle — feeding, fattening, breeding, (1.b) from Pulling — people up (after disease), feeding (children, old zu people), giving food (reluctantly or insufficiently), pull up, beat, cut, whip, also 2. raining heavily, muzzle, feather, hair 3. (cf. lit. Series ‘bristles, hair’), by Pelzwechsel die changing color, 4. general discoloration, fading and 5. Straw for Drying of threshing (by Heating of the jauja Getreidedarre. Let us now consider to what extent the Descent from *Kerh,-,,fittern, sattigen’ lets semantic begrienen. Obviously, the Background here is that a larger Quantity Giaste must be hosted, and that the Corpse feast quickly in in Gelage ausartet (cf. BRMS 46). Certificates ,fiittern, masten‘ finds iiberwiegend Use of the in Livestock farming. If on the es people relates, stands es im Contrast zu lit. fertilize ’bewirten’, myluoti ,ds.’ und maitinti zu Food giving, nourishing’, insofar as at Sérti either 1. the Unself-reliance of the Essenden (old, children) is emphasized or the 2. Action is considered as rude (from defect) or reluctantly done perceived or the 3. Popping up a Sick and &Enlarge a Childish, perhaps in Anlehnung an die Breeding of Livestock, let the ob Long-term of the action not with the Significance ’Hosting guests’, which otherwise does not occur, bringing context. in Der Beleg bei Donelaitis: Because of the dorungas God everywhere Knows how to satin; But full su handfuls of us still Sert neZadéjo, den Sabaliauskas (1994: 334) as Argument for the formal Use of Certificates in Reference to human nourishment brings, is such not 12 | Bernp Giiwa applicable. Because firstly, here the in Relationship Good - Mensch die Dominance of the First-mentioned of the relative Passive from People opposed, quite the above. in Trend. Dartiberhinaus appears Sérti of a in negative statement, because God will the people ja just don't fiddle like a Toddler or child Livestock (this is quite depreciatingly meant), but the People were given opportunities to feed themselves. zu Here was SeFmenys *,Fiitterung of the So go through the Use of a of the term from the livestock farming a derogatory meaning with themselves, which, however, do not Appointment of a solemn action by the participating people can serve. Balys (1948: 188) declared Se?menys in der engeren Significance ,Corpse feast after the Funeral* also as fitting, and not only the living, but also the Dead. Ob 2004-2005 Hospitality of the Seelen deceased who, it seems, at so least some reverence for the same presupposes with the Term of Fitterung together, may be doubted also, if here the relative independence of the souls is — reported. Although one could also say that the an Livestock-- related Subject of Hirt (lat. pastor) and Sheep herd that hitten zu sei (cf. lit. iScan ‘Weiden, Htten’ and ,Redemption, Salvation’), compare. Here is also missing the negative aftertaste, presumably, clearly as da es metaphor is understood; however brings tiber predominantes ly the View of the shepherds and not those of Sheep. Less *,Fiitterung of the Guests*, on the other hand, can hardly be Understand the metaphor. Furthermore, if one then Gelage as the semantic Key point of the conceptualization, remains the Question about the essential: namely funeral and Honor of the The dead. In addition, we had in such a Fall all Reason, also for Wedding and Baptism, to whom both similar Gelage zu own are (BRMS-li487), ke Expect labels. zu Regarding souls, you have to ask why not all the others Festivals where Seelen Deceased persons ,gefiettert* be, so 7 Days, 40 days, a Year after the Funeral, various calendar festivals, etc., are named accordingly. Neither in this nor that Senses are Sermenys und Derivatives to be found. Der Objection that es at the Changing meaning of the Begriffes Sérti hin zum Fiittern a Baltic um special development could act and that to Time of the Formation of Sermué ,Totenmahlete.‘ nor the reconstructed meaning *Kerh,-,Sattigen, füttern‘ as *, host ‘was available, is of course to consider. zu Less heavy weighs the Comparison with russ. kopm ’Futter’, to which aksl. kpuma stpogn' is occupied (REW,, 329). For even if this with lit. Sérti is compared, requires so the The fact that the Baltic Languages Satem reflexes show, while the Slavs as Kentum languages behave, a solid Foundation. Eine Conjecture ,,in the case of Slavic *kerm» we are apparently dealing with depaJatalization of the initial velar before syllabic a *r* (R. H. Derksen, pers. Notification) bedierfte analoger trap and a detailed Chronology as Evidence. Ahnliches Behavior, lit. §: sl. k, lies at lit. Seikavaulis ,tibia’ vs. SKK Pipeline ,ds.’ sl. < *cévb before, but among others Conditions and also unclear. Bed. Serments, Sarvojimas, aLteReuss. sirmen | 13 Since a final foundation is pending, an alternative interpretation of *kormp, namely the Connectian on idg. “(s)kerscheren, scraping, cutting off‘ (for Wz. See. LIV to be 556) preferred. Es Wierde therefore at sl. *korma um eine Description *,Cut off, Harvest (Resultat)‘ of the ggf. one *,Mahd, harvest (Process)‘ preceded. This is applicable to Feed for that Livestock - Hay as — well as on the Grain for human Nutrition. Zu compare goods in semasiological senses, and also formal, im *(s)kertda ‘(to) cut’ as Extension zu 0.g. *(s)kergilt (LIV lit. 566), fists 'fail, harvest grain'. Eine Relationship of sl. *korma with lit. Sérti, Sefmenys is also referred to as ESSJ,,,, 222 rejected as unlikely. Das Suffix *-m6én/-menis widely used. How does this contribute to , Root extension* -m-? Es is likely that the Forms with *Sermrepresent derivatives of this, with new through Resegmentation of newly formed Root (eine sinngemafe Explanation offers itself for the - Msl. in *hold on). Let us consider next Sermué ,Totenmahl etc.‘ and Sermu6 ‘Hermelin, Mustela erminea’. Der Hermelin is, at least im Winter, weif only — the Tail tip remains dark. Therefore, the Word relationships sirmuonélis,Hermelin‘, Sirmuonis,Pelzmiitze from Hermelinfell’: sirmas, sifmas ,weifS, grey (from Animals); grayed out at People’, Sirmis ,woman, grey (from Horse and Kuh)’, grayish "Grawer, mould! (LKZ,,. 9026) and Sarmuonelis,Hermelin‘,,Hermelinfell‘ (LKZ,,,, 524): Sérmas,- ash infusion for wiping and washing; Lauge, Base‘, Sarmas, Sdrmas, Sarma,Reif; Schimmel', Sarmu6é ,Washing detergent (from Ash) ‘ (LKZ,., 520ff.) little. All of them have in common the semantic Component ,woman, grey‘, that so etymologically an kinship hardly doubt is. zu In diesem Context is from Interest that altpreuRisch gaylux E 661 ‘Hermel’ obviously zu gaylis E 459 ,woman heard. Again lit. gailits ,aching, sharp; pungent, bitter; cold; angry’ semantically strikes the Bow to Sarmas Reif; Lauge’, as one also Explanation zu Sarmas — kuuma nusistojes peleny nudismi entnehmen kann (LKZ,, y 521). Nach Kluge (1999: 371): dt. Hermelin < ahd. harmo pre-singular < ° “Kerman < idg. *kormoFrost, snow, hail’ in lit. Sarmas, ‘ripe, frozen dew’. Der Reduction to ’Ripe, snow, hail’ cannot be entirely agreed, in particular the da Verhiltnis and the Chronology of Formantia -v.s. -men these meaning rather than secondary qualified. You may also like the Basic meaning ,which is white, bright, cold’. Unter Adding of Meanings that ESSJ,, 68 fiir idg. *kerH-m-* ,sharp, stinging, stinging‘ gives, one heals the more general Form ,sharp, sharp, sharp, cold; was the Senses strongly stimulated’ (to such semasiological Transfers, compilations cf. Urbutis 1972: 57-61, Gliwa 2004: 9-11). In diesem Sense is, however, already the Root *KerHaufzugreifen, when you Baltic Parallel developments Sarmas/Serksnas 'Reif', Sirmas/Sirvas ‘weif, grey’ not as Following of interference of different lines of development. This also includes: lett. special ‘Snow crust’, sifms ’grauhaarig, grau’, axl. srens ‘wei8’, arm. sarn ’Eis’ u.a. (LEW 973f. ). Im Further should because of the Exacerbation of Sdrmas 'Lauge', sirmas ’weif, grau’ eine set-root *KerHan be added; Circumflected Variants are secondazu ry explain, XII 14 | Bernd GLiwa in particular by metatonia in substantivation and further generalization of such forms. Altpr. sirmen,burial* and sirmes E 554,lauge‘ are not formally in the way of an etymological relationship, again on the basis of *sir-m-,ash; what because, gray is’. Perhaps there was a difference in the meaning of pelenai, ‘ash and embers’ and *sirm-, ‘fully burnt ash’, as can be inferred from the name Polengabia, ‘goddess entrusted with the ignition of the fire’, which Lasicki (1969: 22, 42) refers to. It is irrelevant whether it is a goddess or a household appliance (1969: 80). The fact that fire can be kindled from ash presupposes the existence of embers. On the other hand, such an interpretation would naturally be possible: Polengabia *, which covers (the embers) with ash*. And ash is known to be a good heat insulator, so that the embers are preserved for a long time. Whether gabija, to gobti / gaubti, ‘to cover’, can be understood in such a pragmatic way or whether a different understanding of wire is advised, is not yet clear. From Biigas (1961: 712) Ausfithrungen zu lit. Sérmas, got it. sarms, white lye for washing‘ it becomes clear that it assumes a relationship with an unemployed Latvian verb *seft, whiten, bleach‘. Thus stiie Sdrmas *,detergent, whitener above mentioned Sérti,4. fading, *ripping’ possibly also,3. mausern, feather, by fur change the color change, decolor’ near. Maiiulis (1997: 114f and literature) notes that Buga stands alone with this view and largely subscribed to the biblical comparison of oldpr. sirmes with dt. Urinate. The description of altpr. sirmes as *,a urine-like foulness' (Maziulis 1997: 115), however, cannot be agreed. The color does not match, sirmes, ‘lauge’ is in contrast to urine odor-neutral, the latter in turn is not breathing and can not be described as a weifSmacher even with the best will. However, the astringent properties of the ash water remain fairly moderate, because traditionally Sdrmas was also used in the bathhouse for washing hair. The ancestry therefore confines itself to the property,- fluid‘ and then it should be allowed, for example, also,water‘ and,blood‘ as altpr. sirmes baw. lit. Sdrmas to treat. That is not the case. Zuriick to Sermenys. Based on archaeological investigations, cremation in the territory of the Baltic Vélker was in the period from 1200 BC-0 and then from about 500-1400 AD. in part in coexistence with other forms of burial (the dates are to be understood as a rough orientation, more precisely: Grigalaviciené 1995: 65, 95; Toporov 2000: 206), including or continued by the burning of Crusader prisoners of war (BRMS 42, 450). Even in the meantime, when cremation was replaced by burial, fire played an important role in the cult acts for burial: traces of ash and charred wood can be found in many graves, which were apparently thrown on the coffin (Stankus 1984: 64). In today’s Lithuania, burning candles are an indispensable part of funeral vigils and funeral services. Bed. Sermenys, Sarvojimas, ALTPREUSS. sirmen | 2s Burning produces ash. Just as Sdrmas, based on ash, becomes the name of the wash, Se?menys, also based on ash, could have originally designated the ashing, i.e. the cremation of corpses. White. *Serm6n, ‘shear’, corresponds in word formation to armué, ‘to shear’, rémud, ‘to burn’, sémud, ‘seed’, pjiimud, ‘cut’, ‘harvest’, gelmud, ‘cold’ as the nomina actionis (Skardzius 1996: 293-295, Ambrazas 1993: 55). The immediately associated ritual acts such as prayer, singing, eating of food and intoxicating drinks inherit this designation. That the designation of the cremation of corpses neither refers to the Sememe, fire, nor to burning, finds parallels in German. Eindscherung, to make to ashes, as well as in lat. cremdre, to shear, to burn: ignis, fire. Lat. cremdre is singular within Indogermania k()remH-,- ,burn’ (LIV 368) and is only compared with other language material with reservation, for example with gr. k¢paog 'Pottery, brick, jug...' (Walde 1910: 199). The gr. Word in turn is carefully lit. kdrstas ,hei&’, ahd. stove compared, not without pointing zu out that a Word with -(a)mound from the semantic field of technology could well be a borrowed cultural word (GEW 823f. and Bed. ). Semasiologically lay here a Development ,weifs > ,wearing* > ’einaschern’ > ,burn’ before. In certain way this can be compared with ancient Indian metaphorical names for the fire krsnavartman, krsnagati 'Fire' literally ,schwarze Spur having*, krsnajarthas ,with darker Railways (Fire)* (Miles 2001: 121). It is known that the Lithuanian in Tradition die Colour I know that Symbol of the Death still to the 20th c. was in and the Tote commonly in knows linen was dressed. Im Death Trap of Unmarried these were made to funeral dressed like ftir the Wedding and with the usual Wedding Jewelry (Dunduliené 1999: 248, 262). Wie Gimbutiené noted, is the Color of véllig of fabric freed and bleached Bone Colour of the Todes (1996: 202). Excarnation and Eindscherung fiihren zu weifen The rest. On the other hand, it is not es surprising that with the Funeral the becoming-to-earth with black Earth, with Humus is associated and Schwarz zur Symbol color of the Death becomes, with the Symbols own carrying capacity. HereGoGrige Baltic terms, which refer to the Colour take reference, are in the Baltic fish borrowed. Zu call are finn. gray 'grau', hdrmd ,Ripe, human layer of snow, beer foam’ and hermo "Nerve" (Liukkonen 1999: 37-39, 44). Celebrate the latter Word made me a slightly different semasiological Suggest a way, not iiber ,graue Muscle fiber, tendon’ like Liukkonen, but itber gray Nerve tissue 'Riickenmark, brain mass'. Wenn Sermenys primar die Shear designated, location of the Comparison with cremdre from kremHsemantically very close. Problematic is first of all the Metathesis -re- ; - and the Nature of the -m-. Is cremare a denominal um Education, this Possibility gives room Kimmel explicitly in (LIV 369), so wire *ker-H-m6nzu erwiigen, with completed Metathesis im Latin this in — particular, if you carbo putting 'coal' here made the different (Walde 1910: 199; IEW 16 | BERND GLIWA 571f.) (cf. e.g. Reflexes of the Exhaust in levels lat. crévi perf. zu cerno ‘I perceive’; cremdre ware then as Word with new root starting from the Shrink level to understand. Anders Schrijver (1991: 207f. ), which has a shrinking stage *kr-emfiir cremare starts and with lit. kiirti compares, but a View as non-idg. Loan word preferred). On the other hand, kin primarem *kre-H-mon, da lit. srim Launches exclusively in newer borrowed words, preferably germanisms, appears, the Wandel zu Sonly the in Execute shrinkage step > sir-m-. On that could a new Exhaust series with Sirmas > Sefmenys, Sdrmas build. Ob beyond that then Forms with non-palatal *kre-bestehen could, if necessary, with deviating meaning, is an open Question. There is no evidence es of this. One could imagine, here lit. Certificin ates Significance ,Drying of the Cereals, by Heating of the Dare to join then with a — Significance * ‘make fire, burn’. An alternative Approach is Ker(h,)-mén- * die Presentation of the deceased immediately before the A funeral or Cremation; Presentation of the Toten in Tree burial, encarnation’. Diese Presentation (lit. Sarvojimas) can be Report of the Wulfstan (to 890) according to up zu to half year drag, je after Rank of the Deceased persons (BMRS 164-169; Toporov 2000: 222-234). Der Comparison with idg. “Kerh, break, break (intr.)’ (LIV 327f.) and then well ,decayed, rotten‘ is then obvious, especially since we here possibly. with gr. this "Death, destruction; Todesgéttin’ can compare (IEW 578, GEW 842-843). In diesem case, however, the Comparison with the Designations of Mature, alkaline and corresponding Colors are given up. 3. SOME CULTURAL HISTORICAL AND TECHNICAL ASPECTS OF CREMATION Naturally, the Presentation and Honor of the Deceased also before the Funeral takes place. The following performances are limited to the Incineration. Die Presentation of the Corpse in front of the Incineration has besides the ritual also a highly practical Function. Die Cremation is enormously facilitated, the dead da dries up, because after all the human Kérper zu 60% off Water (Schenck, Kolb 1990: 456). This can be important for Mangel an Fuel material. But also from ritual Sicht were this férderlich, the da complete combustion is thus guaranteed. The items to be collected Bone must be free of Be tissue residues (Gimbutiené 1996: 202). Gamkrelidze and Ivanov emphasize the Necessity of a certain State of the technology, as they with the Introduction of the ceramic is achieved, um which Enable cremation zu (1984: 830). Die Cremation sets at the Hittites about from to 17. 14th c. v. Chr. one (1984: 830), in der Iliad of Homer Homer is of ritual cremations the Speak. Zeus personally forced Achilles, the Body of the Hector dessen bgive zu Father, that this, King Priamos of Athens Troy, he could royally enaschern. Gimbutiene (1996: 286) erwahnt Digger with eingedischerten Remains for the Time um 4500 v. Chr. im heutigen Hungary (1996: 240) as well as for example 2500 v. Chr. in der Slovakia. Bed. Sermenys, Sarvojimas, attpreuss. sirmen | ae Wood, the forest-rich in Gegenden zur genius is present, and the Mastery of the Fires are the only technical requirements. In der action can be on this Basic simple ceramic burning. As a result, he was dismissed. Article 10 képauos,ceramics, burned ‘ next to,pottery clay ‘ to the viewed Sippe um *kerH-mstellen, Note that the Tépfermarkt Kepayeixds also since lately 491 v. Chr. 6ffentlicher burial place and Cremation sites Athens fiir die im Battles fallen warrior was (Benzene 1990: 431; Schnaufer 1970: 51-57, 177). Only the Use of Coal and Furnace enables a complete ashing, including the Bones. To the longer Presentation of the Corpse is still Know about the Conservation and Mummification is required. That the Balten itber such knowledges fictitious, already testified Wulfstan um 890 (dazu Toporov 2000: 223f. ). 4. LIT. Sarvéjimas,- AUFNAHM‘ Sarvéjimas is an abstract representation of Sarvoti,1. den Verstorbenen ehren, 2. riisten‘, next to Sarvoti, clumsily, badly mahen‘ (LEZ, 532). The honour of the deceased sleeps: to wash him, fr. shave, style, dress in his best clothes and dress up zu (LKZ,,, 532) or even to put the treated so corpse at the table (Lasicki 1969: 32, 50). Sarvoti in turn is zu Sdrvas, Sarvas / Sarvai ask, zu as secondary Verb. Sarvai ,(1.a) Discharge (after birth), (1.b) menstrual bleeding, (1.c) saliva that flows from the mouth of the deceased, (2.a) armored clothing of warriors, (2.b) outfit of warriors including clothing, weapons and ammunition, (2.c) armor of insects, crabs, etc., (3.a) dowry, marriage tax, (3.b) burial tribute, (3.c) chariots without ranks and chariot ladders; Bodenbrett’ (LKZ,,,, 528-530). The name of the carriage is probably a borrowing from pl. szaraban, ‘old-fashioned carriage’ > lit. Sarabanai (LKA 90) and in the explanation: paSarvoja numirélj, ty. paguldé ant Sarvo man bahrt den Leichnam auf, d.h. legt ihn auf den Bodenbrett des Wagens‘ (LKZ,,,, 530) perhaps for a folk etymological reinterpretation. Fraenkel tends to assume that lit. Sdrvas,Armor, Panzer, Riistung’ and altpr. sarwis,weapons‘ because of the lit. § native and with gr. cops,helm‘, koptooew,- wappnen‘ are closely related (LEW 965). Den Comparison of the Baltic with the Greek Wortern weist Fresh zuriick (GEW 826f, 925f. 921, ). Das Relationship of mhd. harnas, (<) old french. harnais and got. sarwa 'Weapons' alongside Germanic Context ahd. saro, gisarawi, ae. sirwan ‘planen, rtsten u.a.’, altfries. sera , ripped ‘ to each other and the zu Baltic here discussed Terms remain unclear (cf. LEW 966). Die Exacerbation of lit. Sdrvas 'Armor, armor, armor' (AP3), however, suggests a Erbwort. Zur Basic meaning,equip, riisten‘ represents Fraenkel also Sdrvas ‘Excise duty, dowry’ and Sarvoti ,einen raising the dead, bringing him to Begribnis schmiicken'. Finally explained Fraenkel also Sdrvas ‘Placenta, Menstruation’ from the other Significance ’Panzer’ or Schmuck’ and celebrates in particular Ruhigs Playback