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the rival, and sometimes the duplicate, of his brother Mars; and it is possible that in the Egyptian calendar he may have been a kind of Jupiter. Here we are only concerned with the form of his Etruscan name, which was Sethlans. Applying the same principles as before, we collect that it is only Se-tal[a]nus, a masculine form of Tal[a]na (=Juno) with the prefix Se-: comp. the Greek -λos, σe-λnvn, with the Latin Sol, Luna, where the feminine, like Tal[a]na, has lost the prefix.

To the two deities Tina and Talna, whose names, with their adjuncts, I have just examined, the Etruscans added a third, Minerva, or, as they called her, Ménerfa, Ménrfa, who was so closely connected with them in the reverence of this people, that they did not consider a city complete if it had not three gates and three temples dedicated to Jupiter, Juno, and Minerva. She was the goddess of the storms prevalent about the time of the vernal equinox; and her feast, the quinquatrus, was held, as that word implied in the Tuscan language, on the fifth day after the ides of March. The name seems to have been synonymous with the Greek unτis; and bears the same relation to mens that luerves (in the Arval hymn) does to lues: this appears from the use of the verb promenervat (pro monet, Fest. p. 205).

With regard to the legend that Minerva sprang from the head of Jupiter, it is to be remarked that the head was considered to be the seat of the mens, as the heart was of the animus; whereas the anima, (Lucret. III. 354) permixta corpore toto, is diffused all over the frame, and has no special seat assigned to it. With regard then to the opposition of mens and animus, the English antithesis of "head" and "heart" sufficiently expresses it. See Ter. Andr. I. 1, 137.

It is easy to explain the names Sāturnus, Vertumnus, Mars, and Feronia, from the elements of the Latin language. Säturnus=Kpóros is connected with so-culum, as a-ternus with ovum (the full form being ævi-ternus, Varro, L. L. VI. § 11), sempiternus with semper, and taci-turnus with taceo. Vertumnus is the old participle of vertor, "I turn or change myself." (See Ch. XII. § 5). Mârs is simply "the male" or "manly god." Thus Mas-piter is "the male or generating father." The forms Mar-mar, Ma-murius exhibit the root with an intensive reduplication; the root is strengthened by t, denoting personality, in Mar[t]s; and the words Ma-vor[t]s, Ma-mer[t]s give us both

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the intensive reduplication and the strengthening affix (Corssen, Zeitschr. f. Vergl. Sprf. 1852, p. 32). In this word the idea of virility is connected with that of protection, and the root is identical with the Greek Fap-, Sanscr. vri, Latin vir, &c. (New Crat. § 285). It has been proposed by Pott (Etym. Forsch. II. 206) to connect mas with the Sanscrit root man "to think," from whence comes manas "the mind," manusya "man;" and we know that this root with these connected meanings runs through a great number of languages: thus we have the Egyptian men "to construct or establish," month "a man," the Greek μépova, unvów, &c., the Latin mon-eo, me-mini, mens, ho-min, the German meinen, mund, &c.; and this brings us back to the goddess Minerva, and other mythological beings, as Menu, Menes, Minos, Minyas, and Mannus (Q.R. CLV. p. 149). We may also remark that the Hebrew mas, is immediately

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connected with meminit. But here the idea is somewhat different. For the verb contains the root kar which is found in the Chald. and, and signifies infigere, insculpere, hence tropically memoriæ infigere, imprimere, (Fürst, Concord. p. 352). And as is opposed to nap from ap perforavit— (a membri genitalis forma distinctionis causa sic dicta, Fürst, Concord. p. 727), we may conclude that it signifies: o TρуπV, (cf. Asch. Fragm. Dan. 38 : ἐρᾷ μὲν ἁγνὸς οὐρανὸς τρῶσαι xoóva.). Be this as it may, it is clear that the root Fap- is not identical with the root man; and it is quite possible that man should appear distinctively as "the protector," as well as generally in the character of "thinker" and "indicator." There is the same opposition with the same parallelism in manus, the hand, generally, and specially the right hand, as pointing out and indicating (cf. μηνύω, mon-strare, δεξ-ία, δείκνυμι, &c.), and άpioTepós, the left hand, as carrying the weapon of defence (New Crat. § 162, note). The attributes of the goddess Féronia are by no means accurately known: there seems, however, to be little doubt that she was an elementary goddess, and as such perhaps also a subterraneous deity, so that her name will be connected with feralis, φθείρειν, φερσεφόνη, &c.

Aevкoléa, "the white goddess," had a Tuscan representative in the Mater matuta, "mother of the morning," whose attribute is referred to in the Greek name, which designates the pale

silvery light of the early dawn. Both goddesses were probably also identical with Eixeiovia, Lucina, the divinity who brought children from the darkness of the womb into the light of life. Sothina, a name which occurs in Etruscan monuments (Lanzi, II. p. 494), is probably the Etruscan transcription of the Greek Zowdiva ("saving from child-bed pains"), which was an epithet of Artemis (see Böckh, Corp. Inscr. no. 1595).

Apollo was an adopted Greek name, the Tuscan form being Apulu, Aplu, Epul, or Epure. If the "custos Soractis Apollo," to whom the learned Virgil (Æn. XI. 786) makes a Tuscan pray, was a native Etruscan god, then his name Soranus, and the name of the mountain Soracte, must be Tuscan words, and contain the Latin sol, with the change from 7 to r observable in the form Epure for Epul: compare also the Sanser. Surya.

Although Neptunus was an important god in the Tuscan pantheon, it is by no means certain that this was the Tuscan form of his name: if it was, then we have another Tuscan word easily explicable from the roots of the Indo-Germanic language; for Nep-tunus is clearly connected with véw, Nnpeús, víπтw, &c. The form Neptumnus (ap. Grut. p. 460) is simply the participle VITTÓμEVOS. If the word Nethuns, which is found on a Tuscan mirror over a figure manifestly intended for Neptune (Berlin. Jahrb. for August 1841, p. 221), is to be considered as the genuine form of the sea-god's name, there will of course be no difficulty in referring it to the same root (see below, § 5).

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The Tuscan Pluto, as is well known, was called Mantus, and from him the city Mantua derived its name. The etymology of this word is somewhat confused by its contact with the terms manes and mania. That the latter are connected with the old word manus bonus can hardly be doubted1; and the deprecatory euphemism of such a designation is quite in accordance with the ancient mode of addressing these mysterious functionaries of the lower world. But then it is difficult to explain Mantus as a derivative from this manus. Now, as he is represented in all the Tuscan monuments as a huge wide-mouthed. monster with a persona pallentis hiatus, it seems better to understand his name as signifying "the devourer;" in which

1 Varro seems to connect the word Manius with mane, “morning” (L. L.

IX. § 60).

sense he may be compared with the yawning and roaring Charon'. This, at any rate, was the idea conveyed by the manducus, another form of mantus; for this was an image "magnis malis ac late dehiscens et ingentem dentibus sonitum faciens" (Fest. p. 128). The two words may be connected with ma-n-dere, μaoâolaι, the n, which is necessary in manus, manes, being here only euphonical: similarly, we have masucium, edacem a mandendo scilicet (Fest. p. 139), and me-n-tum by the side of ματίαι γνάθοι, μaтúaι (= yválo, Hesych.). Compare also mála, maxilla, &c. It is not improbable that the Greek, or perhaps Pelasgic, μάντις contains this root. The mysterious art of divination was connected, in one at least of its branches, with the rites of the infernal gods. Teiresias, the blind prophet, was especially the prophet of the dark regions. Now Mantua, according to Virgil, was founded by Ocnus, "the bird of omen," who was the son of Manto, and through her the grandson of Teiresias. This at least is legendary evidence of a connexion between mantus and Mávтis. The same root is contained in the mythical mundus μάντις. (Müller, Etrusk. II. p. 96).

The name Ceres is connected with creare, Sanscr. kri. The Tuscan name Ancaria may be explained by a comparison of ancilla, anclare, oncare, everyкeiv, ȧykás, &c.

According to Servius, Ceres, Pales, and Fortuna, were the three Penates of the Etruscans (see Micali, Storia, II. p. 117). The last of these three was one of the most important divinities in Etruria, and especially at Volsinii, where she bore the name Nortia, Norsia, or Nursia, and was the goddess of the calendar or year (Cincius, ap. Liv. VII. 3). The nails, by which the calendar was marked there, pointed to the fixed and unalterable

1 See New Crat. § 283. Another personage of the same kind is г'ŋpúwv, "the caller." As Charon is attended by the three-headed Képßepos, so the three-bodied Geryon has a two-headed dog, "Opepos, who is brother to Cerberus (Hesiod. Theog. 308, sqq.); that is "the morning" (öppos) 'is brother to "the darkness" (képßepos: vide Schol. Od. A, 14, and Porson ad l.; Képμepos. dxλús, Hesych.; and Lobeck, Paralipom. p. 32). By a similar identity, Geryon lives in the distant west, in Erythia, the land of darkness, just as Charon is placed in Hades; and these two beings, with their respective dogs, both figure in the mythology of Hercules, who appears as the enemy of Pluto, and of his type, Eurystheus. It may be remarked, too, that Pluto is described as an owner of flocks and herds, which is the chief feature in the representations of Geryon.

character of the decrees of fate. The Fortuna of Antium had the nail as her attribute, and the clavi trabales and other implements for fastening marked her partner Necessitas (Hor. I. Carm. XXXV. 17, sqq.); under the Greek name of "Aтрожоs (Athrpa) she is represented on a Tuscan patera as fixing the destiny of Meλéaypos (Meliacr) by driving in a nail; though it is clear from the wings that the name only is Greek, while the figure of the deity is genuine Etruscan (Müller, Etrusk. II. p. 331). From these considerations it seems a safe inference that Nortia, or Nursia, is simply ne-vortia, ne-vertia, the "A-тρожоs, or "unturning, unchanging goddess," according to ̓́Α-τροπος, the consistent analogy of rursus = re-versus, quorsus = quo-versus, introrsus intra-versus, &c.: and this supposition receives additional confirmation from the statement mentioned below (§ 3), that vorsus was actually a Tuscan word.

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The god Merquurius appears on the Tuscan monuments as Turms=Turmus. This Etruscan name has been well explained by the Jesuit G. P. Secchi (Annali dell' Instituto, VIII. pp. 94, sqq.). It appears that Lycophron, who elsewhere uses genuine Italian names of deities and heroes (as Μαμερτος for "Αρης, vv. 938, 1410; Νανός for Οδυσσεύς, ν. 1244), calls the χθόνιος Ερμής by the name Τερμιεύς (Alex. 705, sqq.):

λίμνην τὸ Ἄορνον ἀμφιτορνητὸν βρόχῳ
καὶ χεῦμα Κωκυτοῖο λαβρωθεν σκότῳ
Στυγὸς κελαινῆς νασμόν, ἔνθα Τερμιεὺς
ὁρκωμότους ἔτευξεν ἀφθίτους ἕδρας

μέλλων γίγαντας κἀπὶ τιτῆνας περᾶν.

Now Turmus certainly does not differ more from this Tepuievs than Euturpe and Achle from their Greek representatives (Bunsen, ibid. p. 175). It might seem, then, that Turmus is not the Latin Terminus, but rather the Greek 'Epuns; for the Hellenic aspirate being represented in the Pelasgian language, according to rule, by the sibilant, this might pass into T, as in uépa, σήμερον, τήμερον ; ἕπτα, τέπτα, Hesych. ; ἑρμίς, τερμίς, id. &c.

The name Lar, Las, when it signifies "lord" or "noble," has the addition of a pronominal affix -t; when it signifies "god," it is the simple root: the former is Lars (Larth), gen. Lartis; the latter Lar, gen. Laris. Precisely the same difference is observable in a comparison between "Avakes, "Avakoι, "the Dioscuri," and avaк-Tes, "kings" or "nobles." Similarly the original Mar-8 seen in the forms Mar-mar, Ma-murius, &c. is

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