Edit word: terisna

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=== Commentary === Arguably formed with the derivational suffix {{m||-na}}, expressing affiliation/appurtenance, known from Etruscan. However, the suffix is not certainly attested in its lexical function in Raetic. An interpretation of the form as a name, as favoured by {{bib|Marstrander 1927}}: 19 ff. and {{bib|Morandi 1999}}: 56 (also {{bib|Morandi 2000|2000}}, {{bib|Lunz & Morandi 2003|2003}}: 346), is unlikely, as the word, despite its comparatively frequent attestation, never appears in one of the pertinent casus (genitive, pertinentive) or together with an individual name. {{bib|Rix 1998}}: 48 (n. 2) compares Etruscan {{w||zeri}}, which is translated as 'all, everyone' by {{bib|Vetter 1924}}: 149. An adjective derived with the genitival suffix {{m||-na}} Etr. *''zerisna'' 'belonging to everyone' = 'public' would correspond to Raet. ''terisna''. This theory is expanded by Heiner Eichner with his interpretation of Lemn. ''zari''[ 'for everybody'. The word, attested twice fragmentarily on potsherds from the Kabiri sanctuary at Chloi, appears to make a pair with ''novaisna'' (six attestations), which is interpreted as 'belonging to the Gods' = 'sacred' ({{bib|Beschi 2000}}: 99, {{bib|Agostiniani 2012}}: 185, {{bib|Cristofani 2003}}: 219). (Besides the more or less complete attestations of full words, there is a large number of ceramics with single nu or zeta, thought to be the corresponding abreviations. The material is published in {{bib|Beschi 2000}}: 73–94.). Eichner (p.c.) analyses the latter form as ''nu-v-aiz-na'' 'sacro-sanctum' (with the glide {{p||w}} reflected in writing; for ''nu''- cf. Etr. ''nu-na-r'' [with variants] 'taboo' vel sim.), and emends ''zari''[ to ''zarisna'' (from ''zarizna'' by dissimilation) 'belonging to everyone'. Such a pairing of 'sanctus' – 'publicus' on the pottery is supported by documents from the younger Greek tradition of the sanctuary. (Only ''ἵερός''/''ἵερά''/''ἵερόν'', however, is written on vessels; ''δημοσία'' appears stamped onto bricks – probably reused – from the Late Roman telesterion [see {{bib|Beschi 2000}}: 100–135]). Eichner also compares ''zeronai'' on the Kaminia stela ({{bib|Eichner 2012|2012b}}: 28, note 85, {{bib|Eichner 2013|2013}}: 37, n. 11 with reference to the translation of {{bib|Steinbauer 1999}}: 501 Etr. ''zeri'' 'free'). The sound value of the letter which Eichner has designated "Quasi-Zeta" ([t^s] vs. [s]) is still under discussion (e.g. {{bib|Eichner 2012b}}: 13 ff., {{bib|Agostiniani 2012}}: 180 ff.); the variation in the stem vowel also remains to be explained. {{bib|Rix 2000}} further compares problematic ''zêrśna'' on the Tabula Cortonensis ({{bib|ET 2}} AC a4) to the equation. The common reading is ''têrśna'' with tau {{c||T}} rather than zeta {{c||Z}}, but the character is damaged in the lower area, so that zeta cannot be excluded (ibid.: 13, n. 6). Meiser in {{bib|ET 2}} includes both options in the index. The meaning of the word in the first section of the text, which seems to be concerned with the number or amount of the commodities negotiated in the contract, is unclear. (Overviews of possible interpretations can be found in {{bib|Wallace 2008}}: 197 ff. and {{bib|Amann 2005}}.) It is likely to stand in opposition to ''raśna'' 'public' in the following line, so while the semantic field would be appropriate, in Rix's translation the word would have to be a synonym. In light of the doubtful anlaut, it is not clear that it is a derivation of ''zeri''. ''têrśna'' would correspond exactly to Raet. ''terisna'': both <ê> (from compensatory lengthening, see {{bib|Eichner 2006}}: 217) and <ś> ("lariś-rule" = palatalisation of ''s'' before ''i'' in the North Etruscan dialect area, see {{bib|Eichner 2011}}: 76; more detailed {{bib|Eichner 2012}}: 19–26) point to syncopated ''i''. The connection of ''terisna'' with the ''zeri''-group, which presupposes the traditional interpretation of the letter as a third character for the dental affricate and consequent reading as {{p||z}} (see [[index::T]]), and/or ''z''/''têrśna'' is most tenuous. A meaning 'public' would theoretically fit well on the helmets ([[index::SL-1]], [[index::BZ-26]]), where the word might mark the piece of armoury as belonging not to an individual, but to a community, to be dispensed to helmless individuals in times of conflict; it makes less sense on votive gifts.

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