lengthened into Mar-t-, and from names of towns we have derivatives with the same insertion of a formative t: e. g. Tuder-t-es, Tibur-t-es, Picen-t-es, Fiden-t-es, Fucen-t-es, Nar-t-es (Corssen, Zeitschr. f. Vergl. Sprf. 1852, pp. 6, 13). Some suppose that the English Lor-d is connected with the same root; see, however, New Crat. § 338: and as the Lares were connected with the Cabiriac and Curetic worship of the more eastern Pelasgians, I would rather seek the etymology in the root λa-, λas-, Xais-, so frequently occurring in the names of places and persons connected with that worship, and expressing the devouring nature of fire. It appears from the word Lar-va that the Lar was represented as a wide-mouthed figure. There are two feminine forms of the name, Lar-unda and Lar-entia. This enumeration of the names of Tuscan divinities shows that, as far as the terms of mythology are concerned (and there are few terms less mutable), the Tuscan language does not absolutely escape from the grasp of etymology. If the suggestion thrown out above (Ch. II. § 22) respecting the parallelism between Tina and Tor is to be received, the easy analysis of these mythical names is to be explained by the fact that they belonged to the religion of southern Etruria, which was Pelasgian rather than Scandinavian. Many of the common words which have been handed down to us present similar traces of affinity to the languages of the Indo-Germanic family. I will examine them in alphabetical order; though, unfortunately, they are not so numerous as to assume the form of a comprehensive vocabulary of the language. § 3. Alphabetical List of Etruscan Words interpreted. Esar, "God." Sueton. Octav. c. 97: "Responsum est centum solos dies posthac victurum, quem numerum c littera notaret; futurumque ut inter deos referretur, quod æsar, id est, reliqua pars e Cæsaris nomine, Etrusca lingua deus vocaretur." Conf. Dio Cass. LVI. 29; Hesych. αἰσοί· θεοί, ὑπὸ Τυῤῥηνῶν. See Ritter, Vorhalle, pp. 300, 471, who compares the Cabiriac names Æs-mun, Es-clef, the proper name Æsyetes, asa the 1 The following are some of the most obvious appearances of this root: Sanscrit, las, "to wish;" Latin, lar-gus; Greek, λa-μía, dá-pos, λάρυγξ, λαίτμα, &c. Λήμνος, Λητώ. old form of ara, and a great many other words implying Agalletor, "son." Hesych. άyaλλýтopa waida, Tuppηvoi. This Cf[e]cilfiilf. Papa aif. XXII., with the Latin translation, Antar, "eagle." Hesych. avτap' άeтòs vñò Тupрnvŵv. See below, under Fentha. Antes, “ wind.” Hesych. ἄνται· ἄνεμοι and ἄνδας Βορεάς, ὑπὸ Sæpe levem paleam et frondes volitare caducas, Aquilex, "a collector of springs for aqueducts." Varro ap. Arimus, "ape." Strabo, XIII. p. 626 D.: κai Tovs TIŶŃKOVS A аpios' wilŋкоs. There is no certainty about this word. There is some confusion of ideas between the place called Arimi on the coast of Cilicia, and the island Pithecusa on the coast of Campania. The commentators would connect it with the Hebrew (chârum), Levit. xxi. 18, which signifies "snub-nosed," simus; if this can be admitted, the only way of explaining the Semitic etymology will be by reading Tapa τοῖς Τυρίοις in the passage of Strabo. Arse-verse. Fest. p. 18: "Arseverse averte ignem significat. Tuscorum enim lingua arse averte, verse ignem constat appellari. Unde Afranius ait: Inscribat aliquis in ostio arseverse." An inscription found at Cortona contains the following words: Arses vurses Sethlanl tephral ape termnu pisest estu (Orelli, no. 1384). Müller considers this genuine (quem quominus genuinum habeamus nihil vetat); Lepsius will not allow its authenticity, but thinks it is made up of words borrowed from other sources. Be this as it may, the words arse verse must be admitted as genuine Etruscan; and they are also cited by Placidus (Gloss. apud Maium, p. 434). It seems probable that arse is merely the Latin arce with the usual softening of the guttural; and verse contains the root of πup, pir, feuer, ber, &c. Pott (Et. Forsch. I. p. 101) seems to prefer taking verse as the verb, Lat. verte, and arse as the noun, comp. ardere. Tephral must be compared with tepidus and the other analogies pointed out above (Ch. II. § 11); it comes very near to the Oscan teforom (Tab. Agn. ll. 17, 20), and to the form thipurenai in the Cervetri inscription (below, § 5). From all these reasons we may conclude that it belongs to the Pelasgian element in the language. If the Cortona inscription is genuine, we must divide pis-est = qui est, and then the meaning must be, "Avert the fire, O consuming Vulcan, from the boundary which is here." Atæsum, "a vine that grows up trees." Hesych. Taισov avadévopas, Tuppnvoi. Can this be the Latin word adhæsum? δένδρας, Lucret. IV. 1243: "tenve locis quia non potis est adfigere adhæsum." Atrium, "the cavædium," or common hall in a Roman house. Varro, L. L. V. § 161: "Cavum ædium dictum, qui locus tectus intra parietes relinquebatur patulus, qui esset ad communem omnium usum... Tuscanicum dictum a Tuscis, postea quam illorum cavum ædium simulare cœperunt. Atrium appellatum ab Atriatibus Tuscis; illinc enim exemplum sumptum." Müller (Etrusk. I. p. 256) adopts this etymology (which is also suggested by Festus, p. 13), with the explanation, that the name is not derived from Atrias because the people of that place invented it, but from a reference to the geographical position of Atrias, which, standing at the confluence of many rivers, might be supposed to represent the compluvium of the atrium. This geographical etymology appears to me very far-fetched and improbable; nor, indeed, do I see the possibility of deriving atrium from atrias; the converse would be the natural process. There does not appear to be any objection to the etymology suggested by Servius (ad En. III. 353): "ab atro, propter fumum qui esse solebat in atriis:" and we may compare the corresponding Greek term uéλaopov. If atrium, then, was a Tuscan word, the Latin ater also was of Pelasgian origin. The connexion of atrium with aïopov, allovσa, &c., suggested by Scaliger and others, may be adopted, if we derive the word from the Tuscan atrus, which signifies "a day." Balteus, "the military girdle," is stated by Varro (Antiq. R. Hum. 18. ap. Sosip. I. p. 51) to have been a Tuscan word. It also occurs, with the same meaning, in all the languages of the German family; and we have it still in our word "belt," which bears a close resemblance to the Icelandic noun belti = zona and the corresponding verb belta-cingere. Burrus "a beetle," Hesych. Buppós káv@apos, Tupρnvoi. Is this the Latin word burrus? Festus, p. 31: "burrum dicebant antiqui, quod nunc dicimus rufum. Unde rustici burram appellant buculam, quæ rostrum habet rufum. Pari modo rubens cibo ac potione ex prandio burrus appellatur." Bygois, a nymph, who taught the Etruscans the art of interpreting lightning. Serv. ad Eneid. VI. Vide Dempster, Etrur. Reg. III. 3. Camillus, "Mercury." Macrob. Saturn. III. 8: "Tuscos Camillum appellare Mercurium." This is the Cabiriac or Pelasgian Kaouixos. Schol. Apoll. Rhod. I. 915. Capra, "a she-goat." Hesych. Káπра αïž, Tuppηvoí. Capys, "a falcon." Servius (ad En. X. 145): "Constat eam (capuam) a Tuscis conditam de viso falconis augurio, qui Tusca lingua capys dicitur." Fest. p. 43: " Capuam in Campania quidam a Capye appellatam ferunt, quem a pede introrsus curvato nominatum antiqui nostri Falconem vocant." For the meaning of the word falcones, see Fest. s. v. p. 88. If capys = falco, it should seem that cap-ys contains the root of cap-ere; for this would be the natural derivation of the name: cf. ac-cip-iter. The word cape which appears in the great Perugian Inscription (1. 14) is probably to be referred to a very different root1. Cassis, "a helmet" (more anciently cass-ila, Fest. p. 48). Isidor. Origg. XVIII. 14: "Cassidem autem a Tuscis nominatam dicunt." The proper form was capsis, as the same writer tells us; but the assimilation hardly disguises the obvious connexion of the word with cap-ut, haup-t, &c. Comp. κοττικαί· αἱ περικεφαλαῖαι, with τῆς κοττίδος Δω ριεῖς δὲ τὴν κεφαλὴν οὕτω καλοῦσιν. J. Pollux, II. 29. "Celer, si Tzetzi fides præbeatur, vox Latina fuit ex Etrusco nomine usque a Romuli ætate." Amaduzzi, Alphab. Vet. Etrusc. p. lxix. Cyrniatæ, Tyrrhenian settlers in Corsica. Hesych. Kupviâтa[i οἱ] ἐπὶ Κύρνον ᾤκησαν Τυρρηνοί, according to Is. Voss's emendation for Κυρνιάτα 2. Damnus, "a horse," Hesych.: dáuvos iππоs, Тuppηvoí. This seems to be an Etruscan, not a Pelasgian word, and suggests at once the O. N. tamr domitus, assuetus, cicur; N. H. G. Zahm. = 1 See New Cratylus, § 455. To the instances there cited the following may be added: (a) 12, “a dog,” i. e. “the yelp-er.” (b) 17y, "a raven" (corv-us, Sanscr. kárav-), i. e. “a cawing bird." (c) Boûs, Sanser. gaus, "the bellowing or lowing animal:" comp. Boáw with yoάw, and the latter with the Hebrew, mugire, "to low like an ox" (1 Sam. vi. 12, Job vi. 5), and the Latin ceva, which, according to Columella (VI. 24), was the name of the cow at Altinum on the Adriatic. (d) xv," the goose," i. e. "the gaping bird" (xv keyŋvás, Athen. p. 519. A). (e) 281, "the tawny wolf," may be connected with , "yellow" like gold. Perhaps the most remarkable instance of selecting for the name of an object some single attribute, is furnished by the words scudo and "crown," both denoting a large silver coin, and both deriving their origin from a part of the design on the reverse-the former from the shield, or coat of arms, the latter from the crown, by which it was surmounted. |