on the λavaîoi of Lycophron. The considerations mentioned above (§1) leave it scarcely doubtful that the Tuscan word, like the Latin nanus, refers to the diminutive stature of the hero, which is also implied in his common name Ulysses. The Greek words νάνος, νάννος, νάνισκος, νανάζω, νάνιον, &c. have the same meaning. The word, therefore, being common to the Tuscans, Greeks, and Romans, is indubitably of Pelasgic origin. Nepos, "a profligate." Fest. p. 165: "Nepos luxuriosus a Tuscis dicitur." Probably, as Müller suggests (Etrusk. I. p. 277), the word which bears this meaning is not from the same root as the Siculian nepos, "a grandson" (Gr. véπovs, á-véчnos, Germ. neffe). Many etymologies have been proposed; but I am not satisfied with any one of them. Might we connect the word with ne-potis, Gr. -κρατής, ἀκόλαστος ? Phruntac = fulguriator. See the Inscriptio bilinguis quoted above s. v. Haruspex. We must consider this Tuscan word as standing either for Furn-tacius or for fulntacius: in the former case it is connected with the Latin furnus, fornax, Greek up, Germ. feur, &c., Old Norse fur or fyr; in the latter it may be compared with ful-geo, ful-men, pλé-y-ew, φλόξ, &c. It is not impossible that both roots may be ultimately identical: compare creber, celeber; cresco, glisco; κραῦροψ, καλαῦροψ; crus, σ-κέλος ; culmen, celsus, κολοφών, κράνιον, κορυφή, &c. ; but the r brings the word nearer to the Old Norse, which the theory would lead us to expect; and as tak-na in Icelandic signifies ominari, we could not have a nearer translation of haruspex fulguriator than truten-fit furn-tak = veri-bacillum-contrectans igne-ominans · ἀληθοραβδονόμος πυρόμαντις. = Quinquatrus. Varro, L. L. VI. § 14: "Quinquatrus; hic dies unus ab nominis errore observatur, proinde ut sint quinque. Dictus, ut ab Tusculanis post diem sextum idus similiter vocatur Sexatrus, et post diem septimum Septimatrus, sic hic, quod erat post diem quintum idus, Quinquatrus." Festus, p. 254: "Quinquatrus appellari quidam putant a numero dierum qui feriis iis celebrantur: qui scilicet errant tam hercule, quam qui triduo Saturnalia et totidem diebus Competalia: nam omnibus his singulis diebus fiunt sacra. Forma autem vocabuli ejus, exemplo multorum populorum Italicorum enuntiata est, quod post diem quintum iduum est is dies festus, ut aput Tusculanos Triatrus et Sexatrus et Septimatrus et Faliscos Decimatrus." See also Gell. N. A. II. 21. From this we infer that in the Tuscan language the numeral quinque, or, as they probably wrote it, chfinchfe, signified "five," and that atrus meant " a day." With this latter word, perhaps connected with atopiov, we may compare the Tuscan atrium, according to the second of the etymologies proposed above. Ramnenses, Tities, Luceres. Varro, L. L. V. § 55: "Omnia hæc vocabula Tusca, ut Volnius, qui tragoedias Tuscas scripsit, dicebat." See Müller, Etrusk. I. p. 380. Ril, "a year." This word frequently occurs before numerals in repre 1 See the other instances of the same kind quoted by Dr. Prichard, Journal of R. G. S. IX. 2, p. 209. etymology is at least not inconsistent with the forms of speech adopted by the ancient Italians. The Latin name for the year-annus, more anciently anus-of which annulus or anulus (Schneider, Lat. Gr. I. p. 422) is a diminutive--denotes a circle or cycle-a period-a curve returning to itself; and the same is the origin of the other meaning of anus, i. e. ab orbiculari figurá. Now as the year was regarded as a number of months, and as the moon-goddess was generally the feminine form of the sun-god1, we recognise Annus as the god of the sun, and Anna as the goddess of the moon; and as she recurred throughout the period of the sun's course, she was further designated by the epithet perenna. To this Anna perenna, "the ever-circling moon," the ancients dedicated the ides of March, the first full moon of the primitive year, and, as Macrobius tells us (Saturn. I. 12), "eodem quoque mense et publice et privatim ad Annam Perennam sacrificatum itur ut annare perennareque commode liceat." The idea, therefore, attached to her name was that of a regular flowing, of a constant recurrence; and â-nus denotes at once "the ever-flowing" (dé-vaos) and "the ever-recurring" (deì veóuevos): see N. Crat. § 270. Now this is precisely the meaning of the common Latin adjective perennis; and sollennis (= quod omnibus annis præstari debet, Festus, p. 298) has acquired the similar signification of "regular," "customary," and "indispensable." It is, perhaps, worth mentioning that in a Tuscan monument (Micali, Storia, pl. 36) Atlas supporting the world is called A-ril. If Atlas was the god of the Tuscan year, this may 1 In the Penny Cyclopedia, s. v. Demeter, I remarked, as I had previously done in the Theatre of the Greeks, "that in the Roman mythology as well as in the Greek, we continually find duplicate divinities male and female, and sometimes deities of a doubtful sex (Niebuhr's Rome, Vol. II. pp. 100, 101, Eng. Tr. ; and Philolog. Mus. I. pp. 116, 117). Thus the sungod and the moon-goddess are always paired together." From this the writer of the article Roman Calendar in Smith's Dictionary of Antiquities, borrowed his statement, that "the tendency among the Romans to have the same word repeated first as a male and then as a female deity, has been noticed by Niebuhr," &c.; and because I took the liberty of repeating myself, in the former edition of the present work, this compiler has assumed, with amusing effrontery, that I was copying the trifling appropriation of which he had probably forgotten the source. serve to confirm the common interpretation of ril; and á-nus= jâ-nus will thus correspond to a-ril both in origin and signification; for it is certain that véw and pew spring from a common source (N. Crat. u. s.). Stroppus, "a fillet." Fest. p. 313: "Stroppus est, ut Ateius philologus existimat, quod Græce or pópiov vocatur, et quod sacerdotes pro insigni habent in capite. Quidam coronam esse dicunt, aut quod pro corona insigne in caput imponatur, quale sit strophium. Itaque apud Faliscos diem festum esse, qui vocetur struppearia, quia coronati ambulent. Et a Tusculanis" [for another instance of the similarity of language between the people of Falerii and Tusculum, see under Quinquatrus], "quod in pulvinari imponatur, Castoris struppum vocari." Idem, p. 347: "Struppi vocantur in pulvinaribus fasciculi de verbenis facti, qui pro deorum capitibus ponuntur." Subulo, "a flute-player." Varro, L. L. VII. § 35: "Subulo dictus quod ita dicunt tibicines Tusci: quocirca radices ejus in Etruria non Latio quærundæ." Fest. p. 309: "Subulo Tusce tibicen dicitur; itaque Ennius: subulo quondam marinas adstabat plagas." Compare sibilo, σipwv, si-lenus, oipλów, á-σúpnλos, &c. Fr. siffler, persifler, &c. ἀ-σύφηλος, Toga. If toga was the name by which the Tuscans called their outer garment, the verb tego must have existed in the Tuscan language; for this is obviously the derivation. That the Tuscans wore togas, and that the Romans borrowed this dress from them, is more than probable (Müller, Etrusker, p. 262). If not, they must, from the expression used by Photius (Lex. s. v.), have called it Thßevva, which was its name in Argos and Arcadia. Trutnft-tru-ten-fit: see s. v. Haruspex. Vorsus, "one hundred feet square," is quoted as both Tuscan and Umbrian. Fragm. de Limit. ed. Goes. p. 216: "Primum agri modulum fecerunt quattuor limitibus clausum figuræ, quadratæ similem, plerumque centum pedum in utraque parte, quod Græci λépov appellant, Tusci et Umbri vorsum." For the use of Téopov, see Eurip. Ion. 1137. The fact that vorsus is a Tuscan word confirms the etymologies of Vertumnus and Nortia. § 4. Etruscan Inscriptions-Difficulties attending their Interpretation. In passing to our third source of information respecting the Tuscan language-the inscriptions which have been preservedwe are at once thrown upon difficulties, which at present, perhaps, are not within the reach of a complete solution. We may, indeed, derive from them some fixed results with regard to the structure of the language, and here and there we may find it possible to offer an explanation of a few words of more frequent Occurrence. In general, however, we want a more complete collection of these documents; one, too, in deciphering which the resources of palæography have been carefully and critically applied. When we shall have obtained this, we shall at least know how far we can hope to penetrate into the hitherto unexplored arcana of the mysterious Etruscan language. Referring to the theory, that the Etruscan nation consisted of two main ingredients-namely, Tyrrheno-Pelasgians, more or less intermixed with Umbrians, and Rætians or Low Germans',—the former prevailing in the South, the latter in the 1 The idea that one ingredient, at least, in the old Etruscan language was allied to the most ancient type of the Low German, as preserved in the Icelandic inscriptions, occurred to me when I was reading the Runic fragments with a different object in 1846. A long series of independent combinations was required before I could bring myself to attach any importance to the prima facie resemblances which struck me on the most superficial comparison of documents, apparently so far removed from the possibility of any mutual relations. But I have quite lately discovered that the same first impressions were produced and recorded just one hundred years before I communicated my views to the British Association. A folio tract has come into my hands with the following title: Alphabetum veterum Etruscorum secundis curis inlustratum et auctum a Joh. Chrst Amadutio [Amaduzzi], Rom. 1775, and I find the following statement in P. XLI.: 'nemo melius hujusmodi cerebrosa tentamina ridenda suscepit quam anonymus quidam scriptor (qui Hieronymus Zanettius Venetus a quibusdam habitus est) qui anno 1751 opusculum (Nuova trasfigurazione delle lettere Etrusche) edidit lepidum et festivum satis, in quo.... literas quibus [monumenta Etrusca] instructa sunt Geticas ac Runicas potius... statuendas comminiscitur.... Id etiam nonnullis Runicis sive Geticis adductis monumentis et cum iis, quæ Etrusca censentur, facta comparatione evincere nititur." With more etymological knowledge, but with the same inability to appreciate the importance of the evidence which he 66 |